non ipse tantum permanet sed etiam affert vitam aeternam Chemnit Amos 2. 6. meat which endureth to everlasting life Shall the gain of a penny or some inconsiderable profit with draw thee from pursuing thy spiritual good on thy souls market day Thy gain on this day may be as the God of the Tholouse which was fatal to all who stole of it or as the Coal brought to the nest setting the young and all on fire The Sabbath as one saith is the School day the Faire day the Feasting day of the soul and the body is little interested in the affairs of it this holy day is the souls harvest and not set apart for the gleanings of the world and thus while the poor man works on the Sabbath he sells himself for a pair of shooes a little to invert the Prophet And Reverend Mr. Calvin observes This is onely a wile of Satan for saith he All of us naturally are of that mind that if we endeavour to mount on high to the heavenly life and bestow our studies therein we think we shall dye for hunger and this shall be to turn us from our Profits and Commodities And indeed the Devil cometh alwayes to perswade us under this Calvin on Deut 5. Serm. 35. shadow and wiliness that if we employ our selves in the service of God we must needs dye of famine and we shall live to be the objects of others pity for our meanness and misery Thus far that holy man who presently adds Of a truth we cannot serve God unless we cast away from us these distrustfull cares Lev. 25. 20 21. Mat. 6. 33. 1 Tim. 4. 8. Pietas habet promissionem vitae quae nunc est ut scilicet hîc vitam pacatam longaevam rebus omnibus necessariis instructum agamus Alap Jer. 25. 20 21. Exod. 16. 22. Sexâ—â die deus pluit Manna abâ—ndè ut toti populo suffiâ—eret ad biduum Riv. Haec sunâ—â—â—era tenebrarum carnis Buc de Regno Christi Lib. 2. Cap. 10. which press us over much And how doth this unholy distrust which often draws the offendor to a breach of the Sabbath contradict those indulgent promises of the Scripture both under the Law and in the times of the Gospel where the giving Religion and our Souls the precedency is ensured not only of a better portion in future Glory but of a satisfying provision even in this Life And to wind up this particular The Jews of old enjoyed a special promise that no lack should come to them by their resting on the Sabbath and God gave them a sure pledge in the Wilderness when on the day before the Sabbath a double portion of Manna was given to all that gathered Exod. 16. 22. Nor can the promise be straitned to believers under the Gospel And so we have at last done with the poor mans Plea leaving him for the future to act his Faith and study Obedience rather then frame his Apologies Labouring on a Sabbath in the works of our Calling or in any other unnecessary toyle is a practise so manifestly sinfull that it is not only prohibited by the Great Law-giver in the Fourth Commandment in the times of the Law but it is likewise forbidden by all Authority both Civil and Ecclesiastical in the times of the Gospel Constantine the great Constant Mag. who deserved that noble Title more for his Religion then his Victories sets out a pious Edict to this purpose strictly forbidding all secular labour on the Lords day The very words of the Statute are these He commands that every one Statuit ut curcti Romano Imperio subditi diebus de Servatoris nomine nuncupatis ab opere feriarentur Euseb Lib. 4. de vitâ Constantini c. 18. 2 Pet. 2. 13. Jud. vers 12. Car. Magn. Leges Ecclesiast lib. 6. cap. 202. Lud. Pius ib. addition c. 9. Leo Philos who lived in the Roman Empire should rest from labour that day weekly which was instituted to our Saviour and moreover that all Judges Citizens Artificers should rest on the Sabbath Thus this holy Emperour who first brought rest to the Churches for a long time scorcht with persecution and discomposed by Pagan fury takes care that the Sabbath be not prophaned by servile works which are truly spots in that holy feast Charles the Great Anno Dom. 789. not willing to blemish his Title the same with Constantine's speaks Constantine's language Viz. We do ordain as it is commanded in the Law of God that no man do any servile work on the Lords day And this he explicates in several particulars Viz. Husbandry dressing Vines Ploughing c. and almost all kind of Manufactures And the words of Leo Philosophus the noble Emperour of Constantinople in his pious Edict for the better observation the Lords day are very memorable Viz. We ordain according to the true meaning of the Holy Ghost and of the Holy Apostles by him directed That on that sacred day wherein we are restored to our intogrity all do rest and surcease from labour that neither the Husbandman nor others put their hands to forbidden work c. I might mention Clothaire King of France Gunthram and many other Princes expressing the same zeal to the Sabbath but it would be altogether supervacaneous onely let me not denude our own English Princes of their just and due Honour in this particular King James of famous memory 15 James at his first entrance into his Kingdome he sent out his Declaration to this effect Viz. That for the better observation of the Sabbath day he straitly charges That there be no Interludes Pastimes unlawful exercises on the Sabbath day And King Charles the First he enacts a Law in his 15 Charles first Parliament That there be no Pastimes no Carrier Waggoner Drover travel on the Lords day no Butcher kill or sell any Victual on the said day c. Thus the English Throne hath not been devoid of necessary Zeal for the suppression of unnecessary toyle on the Lords day And labouring on the Lords day hath not onely been condemned by Civil but by Ecclesiastical Authority both swords have been drawn against this practice And Ecclesiastical Authority hath condemned it Take it distributively for eminent persons Zerubbabels who have been famous in building the Temple in the primitive times Origen thus expresses his holy fervour for the Sabbath and for the cessation from Die dominico nihil ex mundi actibus agendum ex omnibus secularibus operibus feriandum est Orig. Homil. 23 in numer Augustine fervile or secular works on that day On the Christian Sabbath day we ought not to do any worldly business If therefore thou dost surcease from all secular affairs and dost nothing but imploy thy self in spiritual negotiations this is the right observation of the Christian Sabbath Thus this mirrour of piety and learning And Augustine the miracle of the fifth Century in one of his Sermons
Sabbathum propriè quietem et vacationem ab opere servili significat quod deus in ipsâ mundi origine quieti sarctae consecravit Gualt Sabbathum Domini Sabbathum dicitur in scripturis Exod. 16. 20 Lev. 19. 26. Eò quod deo consecratum est et iis studiis quae ad dei honorem spectant Id. 1 Kings 6. 7. Exod. 13. 2. would keep us and chain us up from such seraphical and heavenly duties And the Council of Arles which was celebrated under Charles the Great speaks to the same purpose concluding Let those things onely be done on the Sabbath which appertain to the Service of God Nay secular works and the works of our Calling upon the Sabbath they illegitimate and contradict the very name of a Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies quietness and rest a cessation from labour it is nothing more then a denyal of toyle so that when we labour on the Sabbath we do but rough this calme and quiet day which is given us to hear Gods still voice when the spirit that wind blows gently yet powerfully in the dispensation of the word God will have his own Name known that he is a God of mercy and purity and he will have the name of his Sabbath known to be a day of quiet and cessation and therefore it is called a Sabbath of Rest Exod. 35. 2. That if we at the first view did not understand the meaning of the word Sabbath Moses Comments on it and gives us an explanation it is a Sabbath of Rest a meer Hebraisme when Sabbath and Rest are the same thing and in the Original the word is onely repeated for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as in the building of the Temple of the Lord so in the keeping of the Sabbath of the Lord there must be no hammer heard no axe no noise of working instruments or secular employments 4. Labouring in our callings on a Sabbath doth not only deny the name of the Sabbath but subverts the manner of its observation which is by sanctifying it The Sabbath must be kept holy so in the forementioned place Exod. 35. 2. so in the fourth Commandment Exod. 20. 8. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadash sanctifie a word used in both these Texts and many Exod. 40. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restaurari ad sanctum usum Buxtorf Sanctificare idem est quod ad usus sanctos applicare ceu adhibere Wal. diss de quarto Praecepto De modo sanctificationis duo dicuntur primum opera propria cujusque sex diebus clauduntur deinde opera Divina hoc die omnibus praescribuntur Idem other places it signifies the separation of any thing to a holy use So the first born among the Israelites were sanctified to God the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadash there they were consecrated and set apart to God So the vessels in the Sanctuary were sanctified Viz. they were set apart for the worship and service of God So the Temple was sanctified 1 Kings 9. 3. in the same sence So that whatsoever is hallowed and sanctified is set apart for holy use by the Will and Commandment of God And that great School-man Thomas Aquinas speaks to the same purpose Illa dicuntur lege sanctificari quae divino cultui applicantur Those things are sanctified in the Law which were dedicated to Gods Worship So then working on the Sabbath overthrows this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadash this sanctifying it it diverts that day to our own use which is sanctified separated onely to a divine use Secular works oppose the very purpose of the word sanctifying they rob God of his time dedicated to holy use and give it to the Labourer to him who works which is both impudence and sacriledge Labouring casts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadash sanctifie out of the fourth Commandment and alters the will of the great Legislator it layes waste and makes common the holy day which God hath limited and inclosed to an holy use And it is remarkable that the observation of the Sabbath is never urged by Moses or the Prophets but rest and Exod. 35. 2. Exod. 31 14. Deut. 5. 14. Jer. 17. 27. Quiâ—quid aliquam speciem haberet operum servilium prohibebatur in Sabbato Rivet cessation is commanded too Exod. 35. 2. It is called a Sabbath of rest Exod. 31. 14. Thou shalt do no manner of work The same strictly enjoyned Deut. 5. 14. and so Jer. 17. 27. So that God hath put rest and cessation from secular employments into the very nature and essence of the Sabbath he hath engraven rest upon the Sabbath in an indelible Character that you cannot abstract it from the Sabbath without an abolition of the Law it self If you will keep a Sabbath keep it free from worldly labours or never set upon the observation of it Rest is as necessary for us as for former times for the holy sanctification of the Sabbath our bodies are subject to Mat. 26. 41. Exod. 23. 12. Recreabitur alieâ—â—gena muliò magis incola Ne â—ontinuâ—s laborâ—bâ—â— sâ—â—iâ—gentâ—r homines sea fessa memb a lâ—ventur die Sâ—bbâ—thi Leid Prof. Exod. 31. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respiravit deus Corpus nostrum mortale est in quo brevi tempore tanquam in tabernaculo moramur Alap in Corinth tiredness our spirits to faintness our flesh to weariness as well as those who lived in former ages and therefore are not we as much necessitated to a quietation and rest from labours Christ may say to us as well as to the Apostles The flesh is weak though the spirit may be willing we are clogged with as many weaknesses and disinabled by as many infirmities as former times and therefore Thou shalt do no manner of work That blessed indulgence and dispensation granted in the fourth Commandment cannot but be as pleasing and gratefull to us as others in the elder dayes of the world Shall the Jewes observe an exact rest on the Sabbath and not we Christians Are our Tabernacles of clay better fixed then theirs Our tired bodies require a cessation from labours to attend on the Divine Services of the Sabbath The main ground of Gods first institution of the Sabbath was rest from his works Viz. the works of Creation and the main cause of the re-institution of the Sabbath if I may so speak in the change of the day from the Seventh to the First was Christ's resting from his work Viz. the great work of Redemption The very reason of the Law and Statute concerning the Sabbath condemns secular labours and business this day A Quietus est first started the Law it self and a Quietus est must keep the Law now setled and Gen. 2. 3. Humano more eâ— quad mattemperatione ad nestram institutionem loquitur scriptura Divina c Quievit deuâ— substitit cessavit a procreandis producendisque rebus ex nihilo ut essent Chrysost established Rest from our labours is
the manner of our seeing God whether with the eyes of our body or onely with the eyes of our minds or whether as some with our bodily eyes spiritualized I shall not intricate my self in these mazes of dispute but onely conclude our sight of God will be glorious full perfect ravishing everlasting and will run parallel with our eternal Sabbath Our Sabbath here resembles our Sabbath above in the rest of it To work upon our Christian Sabbath is to defile it our sweat is our sin the pains we must take on this holy day is not with our hands but with our hearts The brain indeed must work but in holy meditation the tongue must work but in prayer and supplication the heart must work but in ardent and holy affection our faith must work but in seasonable application in apprehending Christ and entertaining Truth But as for secular works they must be Operum humanorum duo sunt genera unum est licitorum in se alterum est illicitorum licita sunt necessaria honesta utilia in rebus humanis Illicita sunt noxia inhonesta et superflua Quae in Sabbatâ— prohibentur non sunt in se idicita sed quae alitèr sunt omninò licita ut appareat prohiberi operas domesti eas necessariaâ— et honestas 〈◊〉 utilos quideâ— in se verùm ad sanctificationem Sabbati omninò incommodas Muscul wholly suspended and laid aside on the Lords day To work upon the Sabbath 1. It is a sacrilegious act it robs God of his time that season which God hath principally set apart to converse with men The Sabbath is the Lords day it is none of ours it is his inclosure none of our Common and therefore to spend his day or any part of it about our works it is both sin and sacriledge Secondly It is a confusing Act Six dayes we must work if we likewise work on the Sabbath where is the distinction Then there will be no wall of separation all will be working dayes and there is no day of rest and so the fourth Commandment is a meer parenthesis and God wrote with his own finger a meer impertinency To what a height of frenzy will these consequencies rise There is no gold of a Sabbath to be found in the rubbish of the week why should any rubbish of the week be found among the gold of a Sabbath Thirdly It is a destructive act It robs the soul of its sweetest opportunity Christ is most principally to be spoken with by the soul on his own day this day is set apart for intercourse with heaven it is the term time of the soul a busie time for his affairs and therefore to spend any of this time in secular works what is it but to pluck the bread out of the mouth of the soul and to throw fire-brands into the believers harvest Fourthly It is an Irreligious Act below the devotion of the very Heathens who have kept a Sabbath as a rest It is recorded in Heathen Stories That their Boyes go not to School on the Sabbath day neither are humane Arts and Sciences then taught or disputed And Philo Judaeus observes Quae operasabbato facienda deus prohibuerit illud non solùm ex aliis scripurae locis sed ex praecepti hujus verbis colligitur non facies ullum opus scil servile quod publici ministerii partes et cultum divinum impediat Morale enim et perpetuum est opera illa prohiberi quae publici ministerii exercitium impediant Interim tamen opera illa quae ad culium dei dilectionem proximi et vitae necessitatem pertinent non sunt prohibito â—â—r de leg 〈◊〉 That divers poor people that never had Scripture or Prophet among them but followed onely the conduct of the light of Nature and what they had learned from their Ancestours did keep the Sabbath day And Clemens Alexandrinus tells us that the very Heathens did account the seventh day a holy day And that Alexander Severus Emperour of Rome though a Pagan and an Infidel yet every Sabbath day he retired from his warlike affairs and went up into the Capitol to worship the Gods Musculus calls All secular and servile works the impediments of Sabbath-holiness And indeed they are that dirt which stops up the water-course of grace that it cannot run out upon the soul It is very observable in the time of the Law how severely God prohibits working upon the Sabbath First He puts a prohibition in the fourth Commandment that Standard of our obedience in the observation of the Sabbath Thâ—u shalt do no manner of work Exod. 20. 10. and these words are repeated Deut. 5. 14. That by the mouth of two Witnesses this truth may be established And Secondly From the root of this great Command sprouts many additional injunctions not to work upon the Sabbath Exod 31. 14 15. Exod. 35. 2. Lev. 23. 3. Thirdly Nay Servile work is so inconsistent with the solemn feast of the Sabbath that God forbids all servile works on other festivals those solemnities of an inferiour nature On the dayes of the Pass-over Lev. 23. 7. On the dayes of Expiation Lev. 29. 23. Lev. 23. 28 29 30. On the feast of Tabernacles Lev. 23. 34 35. And surely if inferiour dayes of observation were defiled by secular works much more the blessed Sabbath in which the people of God must keep their meetings in the Suburbs of Heaven Fourthly How often doth God espouse Sabbath and Rest together as indivisible Exod. 16. 23. Exod. 31. 15. Exod. Sabbatum est sanctum otium 35. 2. And indeed holy Rest is the life of a Sabbath and if the Sabbath rest be disturbed it faints away and becomes Leid Prof. an unprofitable miscellany of rest and labour and an expiring dying priviledge Fifthly How severely doth God threaten the disturbers of the Sabbath rest God threatens them to throw them out of the Church Exod. 31. 14. Nay to throw them out of the world Exod. 31. 15. And brands such as are violatours of his Covenant Exod. 31. 16. And shall Rest be so necessary for the legal and not as convenient for the Evangelical Sabbath Surely much more the Lords day must not be disturbed by mans work but as Christ on the first day of the week rose from his toyle to his triumph so must Christians on that sanctified day lay aside all their worldly toyle and labours and take up their triumph and rejoycing in God spending those golden hours of the Sabbath in heavenly Communion sweetly delighting themselves in the visits of their beloved to which all labour is a disturbance and so our Sabbath above it is a perfect an undisturbed rest Cessat homo ab omni opere die Sabbati futuram sanctorum requiem significans quâ—ndo laboribus hujus vitae liberati et sudore carporis de terso beatam cum Christo et jucundissimam vitam agemus Ambr. in which the mind shall not be rackt with
the Worlds beginning long before the sacred Decalogue Tertul. lib. 4. adversus Judaeos was oracularly delivered upon Mount Sinai And the forementioned Philo so eminent among the Jews that he was sent in an Embassie to the Roman Caesar in the behalf of his Country-men And therefore there is a Book of his intituled Legatio ad Caesarem His Embassie to Caesar I say Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this eminent person calls the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing known to all Nations from the beginning of the World and Nostrum jus inquit omnes admonet officii Barbaros Graecos Continentis insularum Incolas Occidentales Orientales Europaeos Asiaticos c. dilating upon the honour of the Sabbath saith The Barbarians as the Jews call'd all the World besides themselves Graecians both of the Continent and the Islands both Eastern and Western both of Europe and of Asia nay all the habitable World to the utmost extent of it are Admirers of our Priviledge for who doth not honour that holy day which returns at the winding up of every Week And a learned man notes That it was the general Doctrine of the Jews That Adam kept the Sabbath-day and that that holy day derived its Original from the beginning of times Josephus the most learned Josephus Judaeus litteratâ—ssimus agnoscit deum septimâ requievissâ— ab operibus cessasse atquâ— eo nomine Judaeos hanc diem quam sabbatum appellant vacationem ad cultum divinum celebrare Joseph lib. 2. Historian among the Jewish Nation saith expresly That God rested on the seventh day and ceased from the works of Creation and upon that account the Jews keep that day they call the Sabbath a vacation to the Worship of God Thus Rabbi Jonathas and the whole Sanedrim of the Jews Gods ancient and select people give their free concurrence to this truth So that none of the Jewish Doctors seem to dissent excepting Maimonides as Truth will have some always to oppose it And this Augustine takes notice of and accounts it as the general opinion of the Jews which never was blasted with the heats of difference and contention and it is pregnantly animadverted by a learned man That though August tract 20. in Joan. Solom Jarchi in Gen. 26. Rabbi Simson in Isa 58. Rabbi Kimchi Manasseh Een Israel in Deut. 5. Aben Ezra in Exod. 20. Septem praecepta Noachi enumerantur in Schindlero in Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the observation of the Sabbath was none of the seven Precepts of Noah yet in as much as the Lord gives command and express charge That the streangers within the gate should observe the Sabbath Exod. 20. 10. It seems it was comprehended under one of them and some think it was comprehended under that which was Intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birchath Hashem i. e. The Worship of no other God but the Creatour of Heaven and Earth And the famous Mr. Joseph Mede gives us this reason That the observation of the seventh day was the badge of those who worshipped the Creatour of Heaven and Earth According to that The Sabbath is a sign between me and you that I am Jehovah your God Because in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Thus it is clear by the Opinion and Observation of the Jews that the Sabbath was in force among the Patriarchs not only after but before the Flood for undoubtedly they worshipped the Lord God Creatour of Heaven and Earth As for the Fathers among them there were few Dissenters Sabbatum primum est qâ—od ab initio de câ—etum est ac dictum à domino in creatione mundi c. â—piphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de Sab. Chrysoss in Homil. 16. in Gen. they generally concluded the Sabbath to be from the beginning of the World Epiphanius speaks expresly The first Sabbath is that which the Lord from the beginning ordained and pronounced in the Creation of the World This learned Author whilest he is beating down Errour and Heresies by his learned Labours forgets not to establish this great and weighty Truth of the Sabbaths Original Athanasius in his Comment upon Matth. 11. 27. distinguisheth between the Sabbath-day and the Lords-day affirming the Sabbath to be the end of the first Creation and the Lords-day to be the beginning of the second Creation Beda solemnly professeth That the Rest of the seventh day after six days working was always wont to be celebrated And if always then before the Children of Israel's coming forth out of Egypt before Abraham before the Flood even from the beginning of the days of Adam the first of men And Chrysostom is most clear and full in this point New even from the beginning saith he God insinuates this Doctrine to us teaching that in the circle of the week one entire day is to be segregated and set apart for spiritual operation Many of Clem. Alex. the most glorious Stars of the Primitive Church give in abundant Theodor. light to this truth August Epist 86 in Epist ad Casulan Sabbati usus fuit apud veteres prius quà m apud Hebraeos increbuit Aug. Septenarius numerus à conditione mundi authoritatâ—m obtinuit quoniam in sex diebus opera dei complet a sunt ut septima consecrata quieti quasi sancta solennitate vacationis honorata à spiritu sanctificatore attitulata Cyp Christus legem adimplevit dum ipsum Sabbati diem benedictioneâ— Patris à primordio sanctum benefactione suâ sanctio em effect There are only three or four who are looked upon as dissenting Votes but upon a meer mistake as the Learned observe they speaking only of observing the Sabbath after the Jewish manner which was not before the Law was given on Mount Sinai they speak not against Sabbath-observation before the Law but against the observation of it ceremonially after the manner of the Jews in their double Sacrifices Meat-offerings Drink-offerings c. Numb 28. 9 10. Augustine in many places of his Works acknowledgeth that the Sabbath was observed among the Ancients before it grew so common among the Hebrews and he avers that the Sabbath was before Moses and afterwards it came into the Church of the Jews What more plain And whose testimony bears more sway in the Church of Christ than that of the incomparable Augustine whose Person and Learning was little less than a Miracle Cyprian saith That God sanctified the seventh day after his six days works and this day is honoured with a solemn Rest and Vacation and is intituled holy by the sanctified Spirit And to the same purpose Laciantius nay Tertullian who is often suppoenaed as a Witness to both parties in this Controversie yet speaketh most expresly Christ fulfilled the Law saith he whilest he makes the Sabbath more celebrious and holy by his own benefaction which was consecrated from the beginning by the Father's benediction The before-mentioned Lactantius tells us The Sabbath took its rise not from the History of Manna but from Gods resting on
any occasion of disturbance But now in the Latine Churches where this Heresie never took root nor spread it self the Jewish Sabbath was never observed but rather marked with a Note of sadness and sorrow viz. The memory of Christs death our Jesus lying in his Grave as on that day and this sprang fresh tears and did yield new and constant matter of mourning to the Christians of those times And it was no strange thing in the primitive times in a surplusage of zeal to run down one Extream by running into a nother as we see to make a stick straight we bend it on both sides Socrat. Hist lib. 6. cap. 8. Thus then at last we see that we cannot keep two Sabbaths no more then we can serve two Masters Mat. 6. 24. Sozom. lib. 7. cap. 10. Then one Sabbath must be discharged which can be no other than the old seventh-day Sabbath which was fairly laid asleep in the Grave of Jesus Christ and the Christian Sabbath rose up in its stead in the resurrection of Christ To evidence this truth more clearly and methodically we must know a thing may be discharged and abrogated two ways by expiration and so a Law is expired when the reason of giving that Law being ceased in respect of time or persons ceases of it self and so the Law is laid aside as useless and there needs no formal repeal And thus we may argue for the expiration of the old Saturday Sabbath A special Ordinance given unto the old World is then expired when that World it self is ended except it be revived and renewed in the new But this Law concerning the old seventh day was given to the old World Now for the clearing of this we must take notice that the Scripture Gen. 2. 3. Heb. 1. 1. Heb. 1. 2. Acts 2. 17. Heb. 9. 26. 1 Cor. 10. 11. speaks of two Worlds the first which begun at the Creation and ended presently after the passion of Christ the second beginning at Christs resurrection and ending at the general Judgment The Apostle speaks of Worlds 1 Heb. 2. viz. The old World and the new the one before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de Sabbat Circumcis and under the Law and the other under the Gospel and the new World viz. The time of the Gospel is sometimes called A new Heaven and a new Earth Isa 65. 17. The second World the invincible Athanasius calls it Another Generation when the old Sabbath was to cease as well as Circumcision and the Lords-day was to begin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Monument of the looked for reparation Upon all this let us assume the first Argument The old Sabbath as also the whole manner of service was limited to the term or time of the old World and so must necessarily expire with it It is not said the Commandâ—ment expired with it for that was moral for one day in Athanas seven to be consecrated to the service and worship of God but the old seventh-day Sabbath instituted at the beginning of the old World is together with that old World expired and a new one come in its room When the reason of any Law ceases for that is the life and the Soul of a Law then the Law it self ceases But the reason of the institution of the old Sabbath ceased at the end of the old World and the beginning of the new viz. The resurrection of Christ The reason of the institution of the old Sabbath was Gods honouring that day in resting from all his works and for the memory of the Creation which was implied and to be supposed till a greater work Sic Romae Aerat et Epoche fuit ab urbe conditâ tali aut tali anno should be finished to be the ground of the institution of another day which was the work of Reparation or Redemption To make this out a little further let it be observed that the ground and reason of the institution of days which are set and solemn is some memorable work falling out upon such days The very Heathens chose out Nativity days the days of founding Cities of memorable Victories c. Now the first Sabbath was instituted upon such a reason viz. Gods honouring that day by his rest from the great work of Creation And so Mr. White of Dorchester urges The way to the Tree of life pag. 278. Mr. White this after this manner That day which is honoured by God above other days by his most eminent work of mercy to Mankind shall be the day of his holy Rest to be consecrated to him for his worship But the day in which Jam vetus expiravit et mundus et sabbatum septimaeque diei commemoratio Christi tumulo sepelitur Resurgit Christus resurgit et sabbatum Christianum mutatur dies sed non minuitur observatio quod ut evidentius sit notandum est Deus habuit opus habuit opus et Christus Deus habuit requiem sic requiem habuit et Christus Deus quievit post creationem et Christus post redemptionem quietem ab opere creationis commemorat dies septimus quietem ab opere Redemptionis commemorat dies primus orbe christiano universaliter observandus God ended and perfected the Creation of the World is honoured and advanced above all other days therefore that day shall be a day of holy Rest Now the Proposition will serve the turn for the Lords-day and thus That day which is honoured by God above all other days by his most eminent work of mercy to Mankind shall be the day of holy Rest But the first day of the week in which Christ rested from the work of Redemption is the day honoured and advanced above all other days old Sabbath and all therefore this is the Christians day of solemn Rest The old Sabbath indeed was to continue upon the reason given viz. Gods rest after the Creation till a greater work should appear and then it must expire and resigne unto a new Possessor Indeed the latter work viz. Mans Redemption so great so necessary so glorious even puts out the memory of the former and so antiquates the reason of it and thereupon the day it self expires and obliges to no more observance The Redemption of Mankind then being the greater work as shall be more fully shewed hereafter and having a stronger reason in it hath swallowed up the memory of the stupendious work of Creation as Doctor Young calls it not that the work of Creation should be forgotten for that glorious work gave us our esse our being as the work of our Redemption gave us our bene esse our well-being but rather that it should be more adorned and perfected we still retain the memory of the Creation in keeping one day in seven to the Lord and the memory of the Redemption in keeping the first of seven Our contemplations on the wonderful work of the Creation are heightned not stifled by the
memorials of a fresh and additional and more glorious work of Redemption 2. The Sabbath of the Jews expires by the surrogation of another day in the room of it upon a more remarkable and eminent occasion and by the same Divine Authority The substitution of another day viz. The Lords day puts out the observation of the former A new Mayor of a City being elected the Authority of the old ceases and he becomes dis-authorized As a Candle is put forth and the Stars dis-appear when the Sun ariseth So the observation of the Lords day thrusts out the observation of the old Sabbath and takes all the honour of it to it self and this it doth by vertue of the fourth Commandment which requires one day in seven So then the old Sabbath being buried in its Grave the Lords day is Heir apparent to it and like Jam tempore gratiae revelatae observatio illa sabbati ablata est ab observatione fidelium Aug. Gen. ad litter lib. 4. cap. 13. another Phoenix arises out of its ashes to succeed it The substitution of the new Sabbath is the abrogation of the old and the Lords day appearing which shall be plentifully proved the Saturday Sabbath vanisheth and is evaporate as the scattered cloud at the breaking out of the Sun In a word God had his work and so had Christ God had his rest and so had Christ God rested after the work of Creation and Christ after the work of Redemption the seventh day Sabbath commemorates Gods rest after the work of Creation and the first day Sabbath commemorates Christs rest after the work of Redemption which is universally to be observed in the Christian world It is rationally argued by a learned man that the old Sabbath is abolished by the death and resurrection of Christ Constat Apostolos biduò in maerore suisse propter motum Judaeorum se abscondisse qui die dominicâ ex hîlarati non solùm illum festivissimum voluerunt verùm etiam per omnes hebdomadas frequentandum esse duxerunt Humb. and God Almighty hath appointed a new form of Divine worship according to the Evangelical law Now the form of worship being changed it was expedient that the outward circumstances of place and solemn time should likewise be altered from what they were before and concerning the time of solemn worship the Lords day succeeds upon which Christ riseth and resteth from the great work of mans Redemption Old Sabbaths and old sacrifices being twins though both honourable and serviceable in their time yet like Hypocrates his twins they must live and die together and let both be buryed together But let our Gospel Sabbath take life from our Saviours Resurrection which brought with it a new creation a new world making all things new and giving a new life to lost mankind Holy Ignatius contemporary for many years with the Apostle John with some indignation rejects the Jewish Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignat. and charges us as we have any love to Jesus Christ to lay it aside and keep the Lords day the supream and Queen of dayes And this blessed Martyr speaking of the Jews converted to Christ in his time gives them this most Christian character viz. That they did no longer keep the Sabbath of the Jews but led their life according to the Lords day in which our life arose Augustine brands the keeping of the old Sabbath with the odious term of Judaizing And Ne Judaizemus servando Sabbatum judaicum Aug. indeed it can be n◠less then great contempt cast on our dear Messiah It is well observed by one We cannot possibly retain the old seventh day Sabbath but we must Memorize our creation above our Redemption which is to admire the Star more then the Sun or the Candle more then the Star and is expresly contrary to the ancient both promise and prophesie The Council of Laodicea was so zealous Incongruum est veteris creationis Sabbatum novae creationi Lightf against the observation of the old Sabbath that it pronounced an Anathema against the obstinate observators of it The words of the Council are these Christians ought not to Judaize and to rest from work on the Jewish Sabbath day but prefer the Lords day before it and rest thereon from labour if any shall be found to Judaize let him be an Anathema Here we may note that this Venerable Ista legalis septimi diei deputatio consecratio neminem constringit prater Judaeos idque non nisi ad tempus Non autem in Novo Testamento quo lex Mosis una cum sacerdotio Christo servatori cessit Muscul Council which was held Anno Dom. 314. One of the most primitive Conventions of the Christian Church commands as under a severe penalty to follow our works on the Saturday Sabbath and to put the crown of rest and holiness upon the head of the Lords day I suppose the Canons of this Council are a good Comment upon the spirit of those times It is well observed by Musculus That the deputation of the seventh day Sabbath belonged only to the Jewish paedagogy now the Jews being hissed off the stage by the just judgment of God and being unchurched and unpeopled their Sabbath is folded up in silence and we have nothing to do with it and so we fairly lay it to sleep and draw the curtains about it no more expecting its rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas or revival Let me conclude this particular with a saying of Athanasius In the old time of the Jews the seventh day Sabbath was highly esteemed but now under the Gospel the Lord hath changed it and translated it into the Lords day for the old Sabbath appertained to their pedagogy and to the rudiments of the law and therefore when the great Master came and fulfilled all that which was prefigured by it it then ceased even as a Candle is put forth at the rising and appearing of the Sun Now what can be more evident for the dismission of the legal and the admission of the Evangelical Sabbath Quest The old Sabbath then is discharged and is not the fourth Commandment discarded with it buryed in the same grave Answ Surely no for the fourth Commandment enjoyned the sanctification of the Sabbath indefinitely not definitely a seventh day not the seventh day a seventh day not in order but proportion Junius very well observes That the natural equity of the fourth Commandment is that one day Naturalis aequitas quarti praecepti est unum è septem diebus deo et divino cultu◠esse destinandum c. Jun. in seven be consecrated to God whether the first day or the last day of the week and the Scriptures telling us it is now the first we are still obedient to the fourth Commandment Indeed the law of sanctifying the Sabbath is natural and perfectly Moral in respect of the substance of it which is this That every
seventh day is to be kept holy to the Lord and this remaineth still though the very seventh day be changed The equity of the fourth Commandment is drawn from the proportion of six dayes labour and a seventh dayes rest One thus opens that phrase in the fourth Commandment Six dayes shalt thou labour but the seventh is the Sabbath of the Lord thy God What seventh saith he Exod. 20. 8 9. pray note it the Lord saith not the seventh from the Creation if he had the Law had confined us to that day But because the Law-giver intended to choose a new day and not to change the old law he hath left it at large in general terms neither can it be restrained to one day more then to another And though the old seventh day was occasionally pointed at in the fourth Commandment as a seventh day which the Jews were to observe as by the fifth Commandment they were bound to honour their Parents then living yet these occasional circumstances might be and were altered without any impeachment to the morality of these commands The altering of a mutable circumstance either of time place or person is far from abolishing the substance of a law and it is to be considered That this proportion of one day in seven is no where directly stated by a perpetual precept but in the fourth Commandment and therefore there it must be determined that it must be some where determined is evident because it is substantially profitable to Religion to the glory of God and the good of souls For if men were left to their own liberty to choose their own proportion in all probability Religion would be very much damnisied and endangered either it would be starved with too little or surfeited with too much Sabbath-time either Popery would create almost every day in the week a holy day or prophaneness would be content with one day in a moneth Let sinful man have liberty to pluck up Gods bounds and alter his proportion one way or another and experience will shew the inconvenience and mischief of it And that which is very observable in the fourth Commandment is that the Lord blessed the Sabbath day not the seventh day but the Sabbath day the day of rest is blessed And the fourth Commandment both opens and shuts both begins and ends with the term Sabbath day and not the seventh day we must sanctifie the Sabbath day so in the beginning of the precept and God blessed the Sabbath day so in the close of the Commandment The word Sabbath like a finger points forward and backward directing us how to expound the whole precept in a large and not a limited sense Doubtless if God had intended to tie up the Church in all ages to the seventh day from the Creation he would have fixed the Commandment upon that day only especially in the conclusion of it for why should not that precise day be mention'd in the close of the fourth Commandment as well as in Gen. 2. 3. There God is said to bless the seventh day here only the Sabbath day the most probable reason is the Commandment is a larger extent then the institution Moreover the learned zealous and pious servants of Dr. bound on the Sab. God affirm the same thing viz. That the Commandment Willet Hexapl in Gen. for the Sabbath is moral for one day in seven and not for the old seventh day Twisse Sect. 6. These Champions for the truth have given in their full attestation to this fair and true interpretation of the fourth Mr. Bern. Mosaic Sab. p. 70. Commandment And as Attersoll very well observes as in the first institution of the Lords Supper Christ made use of unleavened bread yet his example binds us only to the use Mr. White in Gen. Moral of the 4th Com. of bread and not that which is unleavened so for the first institution of the Sabbath God rested on the seventh day from the Creation yet his example binds us only to a day of that Mr. Byfield Doctr. of the Sab. vindicated Mr. Fenner on the Sab. c. number and not that particular day And if in the preceptive part of the fourth Commandment Remember to keep holy the Sabbath day this be restained to the seventh day in order there was then a plain tautology in the command it was as if God should say Remember the seventh day Sabbath for the seventh day is the Sabbath which is a flat tautology and unbecoming infinite wisdom No it is evident that the precept is comprehensive and large and not limited to one seventh day more then another for Sabbath day in Quies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceu quievit the Hebrew is no more then a day of rest and that is any day set apart for holy worship by Divine Authority and is applicable to the first day of the week as well as to the last which may be illustrated by this instance By the force of the fifth Commandment we must honour the King if Saul be King honour him and if he be dead or displaced and David be King then honour King David To neither of 1 Pet. 2. 1◠them the Commandment is levell'd directly but successively and so the Command is consequentially accommodated to both So Remember the Sabbath to keep it holy Whilst the seventh day was a day of Rest the Jews were bound to sanctifie that day if that day be changed and another succeed if the first day be placed in its room we are as much bound to sanctifie that day all this by the force of the fourth Commandment for as the change of the person takes not away Hacratione nos quoque praeecptum hoc servamus dum sanctificamus diem dominicum quia scil est dies quietis nobis sicut judaeis fuit dies septimus Zanch. the precept of honouring the King so the change of the day makes not void the Commandment for the Sabbath And thus we Christians in keeping holy the Lords day keep the Sabbath as much as ever the Jews did the Lords day being a day of holy rest to us as the seventh day Sabbath was to them Moreover let us a little further consider that in the first giving of the Law upon Mount Sinai in thunder flames and lightning the Sabbath is wholly enforced from the work of Creation and Gods example in resting from that stupendious work but in the repetition and the second giving of this Law by the hand of Moses a typical Mediatour Exod. 20. 8 9 10 11. Deut. 5. 14 15. The reason from the Creation is quite left out And the Sabbath is altogether enforced from a type of Deut. 5. 14 15. our Redemption viz. The deliverance of the people of Israel from their Aegyptian bondage for so saith the Text Deut. 5. 15. Remember that thou wast a Servant in the Land of Aegypt and the Lord brought thee thence by a mighty hand therefore he commanded thee
to keep the Sabbath day lively intimating by all this the sistence and abiding of the fourth Commandment under the Gospel and the binding authority of it by the incorporation of a new reason drawn from our redemption or spiritual deliverance by Christ typified by the Jews deliverance from Aegypt instead of the old reason drawn from the Creation which is here wholly omitted and we must take notice that surely the Jews deliverance from Aegypt literally considered was no way comparable to the work of the Creation that it should here in the second giving of the Law by Moses be propounded as the reason of the Sabbath and the other wholly left out but only as a type of the most glorious and admirable work of our Redemption so there came so much weight in it that in the review of the Commandment it became the reason of the Sabbath and if the type it self was so significant how much more the Ante-type which excells all types in glory as much as the Sun doth the flying and dark shadows Thus we then see the old seventh day Sabbath was never propounded as the substance or special subject of the fourth Commandment Nay reason it self compells us to put this sense and interpretation upon the fourth Commandment The order of the day is no way substantially profitable to Mandata legis sancta sunt justa bona sancta quia praescribunt quomodo deus sanctè coli debet Justa quia praescribunt ut proximum non laedas sed eiquod suum est tribuas Bona quia praescribunt ea quibus quisque in se bonus sit et bonis moribus et virtute praeditus Alap religion nor if altered is any way prejudicial we may be as holy as heavenly and spiritual on the first as on the last day of the week Order only cannot elevate the mind influence the heart or work upon the soul and affections it can contribute nothing to a holy sublimation in us one day is as good as another so Divine appointment fix it But now we must consider in all other Commandments of the first table which concern Religion only that which is substantially profitable is placed in them and so they are concluded moral and perpetual and so it must be in this fourth Commandment that which is substantially profitable must be put into the command and therefore the order of the day cannot be it And what prejudice arises to Religion from the alteration of the day from the seventh to the first so God make it which that he did we shall see hereafter Cannot Christians serve God with as much heavenly devotion seraphical affection nay with as much care and circumspection on the first day of the week as the Jews did on the last Well then the order of the day cannot be the substance of the fourth Commandment God doth not interlace his holy Commandments especially his Ten words with things which are not substantially profitable The reasons in the Commandment are for the number not the order for a seventh not the seventh day The first reason Exod. 20. 9. Exod. 31. 15. in the Command to perswade to the observation of the Sabbath Luke 13. 14. is taken from the concession of six dayes for our own labours six dayes shalt thou labour but the seventh is the Sabbath Augustini fuit expostulatio quâ— modo deus in Creatione mundi sex dies insumpserit cum in uno momento illud stupendum opus perficere potuerit Respond ut homines opera sua magâ—â— contemplarentur et eum in operando sex diebus et quiescendo uno faelicitèr imitarenter c. But these words are directly for the number only indirectly for the order and the genuine sense of them is thou art permitted to work six dayes but on the seventh is the Sabbath and then thou shalt abstain from all kind of work thou hast six dayes for thy self and God must have the seventh where most plainly number not order is the substance and sence of the command And 2. God wrought six dayes no more and no less and rested one no more or less and therefore thou shalt labour six dayes and rest but one Now if God did so who needed not to have wrought one day being able to have made all things in a moment nor to have rested one hour as not being subject to any weariness much more poor Man needs a competent time for his affairs and for his rest to the service and worship of God and for the refreshing of his soul and if God did that for man which he needed not to have done viz. to work six dayes and rest one how much more are we bound to observe the same proportion and to imitate this blessed example So that not order but proportion is the soul of this Commandment Thirdly if the fourth Commandment did directly and in the substance of it command the seventh day Sabbath and Nulla lex a Christo condita Christianis potestatem dedit ritus judaicos observandi immò veró Apostolus illud planè voluit dum non modo circumcisionem abrogabat verum etiam hortabatur ut de festis nulla sit dissentio Socrat. Hist Ecclesiastic lib. 5. cap. 20. not the Sabbath indefinitely then either we Christians must keep that day still and so fall back to Judaism and in effect deny the Lord that bought us and cast a damp upon the ever blessed Resurrection of Jesus Christ or else the fourth Commandment is purely Ceremonial and so utterly void and abolished all which hath been refuted already Now both these consequences are so opposite to truth and so abhorrent to most Christians that it is far more rational to grant the seventh day in proportion was commanded in that holy and immutable precept then to dash our selves upon either of these two rocks which may be a Scylla or Charybdis to the soul To assert the fourth Commandment enjoynes the seventh day in order draws a whole train of absurdities after it 1. Why a Ceremonial command should be placed among all morals so the fourth Command must be if abrogated and we observe another Sabbath differing from the seventh day 2. Then why a special command concerning only the people of the Jews for we have rejected their Sabbath should be placed among general Commandments which concern all the world for the other nine do so and is confessed by all but Papists Antinomians and Familists and such others of the litter of Hereticks 3. If the seventh in order be the substance of the fourth Commandment it thrusts men upon two dangerous rocks and extreams to the great disquiet of the Churches peace One that the fourth Commandment is onely ceremonial which is a gate to licentious liberty Or Secondly it is only moral for that seventh day which is to bring us back into the Wilderness again of legal Rites and Judaisme 4. Those who hold the seventh day in order to be commanded in the fourth Commandment
absenting themselves from prayers and preaching and give themselves the leave of doing or neglecting any thing was there not something found in Scripture which more than any humane institution can bind the Conscience Mans institutions may over-awe the outward-man they will little influence the inward men may be shackled with something from the sacred Scriptures but if they are loose from those Bonds they will easily please themselves in their fancied liberty It is the rule of the word not humane dictates will bind men and stake them down to Obedience and it is no wonder if our Christian Sabbath be thrown upon the Dunghil of prophaneness if it hath nothing but Ecclesiastical Authority to shew for its institution if our Sabbath come among other holy days and acknowledge no other founder we cannot marvel if sports and walks and visits be the usual celebrations of it The result then of the whole is The Church in the earliest days observed but not instituted our Christian Sabbath and the Lords day is so called not onely from Christs resurrection but his institution The Lords day then is not of Ecclesiastical institution no Synod no Council no Convention of men subject to errour could give it its being or adopt it into its honour that John 1. 12. that it should have power to be called the Day of God Something more than humane power must authorize this blessed day and make it a weekly and standing Festival to the Christian Church Indeed some refer the institution of it to Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so run up the chrystal stream to the fountain head Athanasius who was the sword and the buckler of truth and both received and repelled the darts of the Arrian World He positively affirms Christ to be the institutor of our Christian Sabbath Of old saith he The Sabbath was in great esteem among the Ancients but the Lord hath changed the Sabbath day into the Lords day Now what can be more plain Chrysostome in his tenth Homily upon Genesis calls God the Athanas homil de Semente Author of this institution And Eusebius in one of his Orations in the praise of the Emperour Constantine flies into a seraphick admiration of Jesus Christ and deriding the vanity of the Gentile Gods and Potentates Who saith he among the Heathen Gods hath appointed a solemn day weekly to all the inhabitants of the world whether they dwell on the Land or travel on the Seas to celebrate the Lords festival and hath taken care not only for the refreshing of bodies with the provisions of the creature but for the feeding and supplies of the Soul with discipline and divine repasts Thus this worthy man speaking of the glory of his Master Jesus Christ produces this eminent argument for it viz. He appoints a weekly Sabbath for all the world to observe and celebrate Nor was this doctrine only authentical and approved in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euseb de laudibus Const Causa mutationis est resurrectio Christi cujus beneficii commemoratio successit memâ—riae creatiâ—nis non traditione humanâ sed Christi ipsius observatione et instituto Jun. in Genes primitive times of the Church but in the latter dayes of Reformation some of our choisest Divines have with much delight and resolution embraced and published this truth Learned Junius one of that couple who made the Old Testament speak Latine and so brought the Scriptures something nearer to the worlds understanding he solemnly professeth That the old Sabbath is changed into the Lords day in the Christian Church upon the account of Christs resurrection and that the Author of this change is not humane tradition but Christs own observation and appointment And Piscator a man eminent in the Church of Christ roundly asserts That though there be no express command for the Lords day in the Scriptures yet the facts of Christ and his Apostles on that day do undoubtedly declare its Divine Original and institution But not to surfet the Reader with too great a concourse of testimonies concurrent in this opinion there are not deficient many considerable and undeniable reasons asserting and affirming the Lord Jesus Christ to be the Author and Institutor of his own blessed day Reas 1 Whatsoever in holy Writ is said to be the Lords denominatively that he is the Author and Institutor of As for instance The Lords Supper because he ordained it 1 Cor. 11. 20 23. The Sabbath of the Lord Deut. 5. 12. Because he commanded it The Temple of the Lord Jer. 7. 4. because he appointed it the people of the Lord because he chose them the Messengers of the Lord because he sent Exod. 3. 7. 1. Cor. 4 9. them the Apostles of Christ because he put them into that office And no instance can be shewed to the contrary but the Christian Sabbath is called the Lords day Rev. 1. 10. Nay and Beza notes that he hath seen an old copy that which is called the first day of the week 1 Cor. 16. 2. stiled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day not by Creation for so every day is his from the beginning not by destination for so properly the day of judgement is called the day of the Lord But our Christian Sabbath is called the Lords day by Divine Institution as other things are said to be the Lords and so Christ is the Author and appointer of it and therefore Bishop Andrews that library of learning in one of his Sermons upon Dies dominicus non ab alio sed ab ipsâ— Christo est institutus â—ilen Synt. loc 44. p. 2â—6 the Resurrection puts the query How can it be called the Lords day but that the Lord made it And Bishop Lake in his Sermon on the Eucharist saith positively That Christ did substitute the Lords day in the place of the Jewish Sabbath Doctor Fulk fears not to affirm That the Lords day is a necessary prescription of Christ himself And Doctor Linâ—â—â—â— Bishop of Brechen in his Preface to the Assembly at Perâ—â— and many other Divines heartily concur in this judgement If God by resting from his work of Creation and his blessing â—eas 2. of that seventh day made it a holy day for his set and solemn worship and service then Jesus Christ resting from Gen. 2. 3. the work of Redemption and his blessing of that day makes it a holy day for his solemn and set worship and service for there is the like or greater excellency in the resting of God the Son and the blessing of his day as there was in the resting of God the Father and his blessing of the seventh day Christ's work of the worlds redemption and the renovation 2 Cor. 5. 13. Factâ— sâ—nt 〈◊〉 nova ut novum castâ—llum 〈…〉 Bern. thereof the making of all things New a new Heaven and a new Earth is equall with if not â—uâ—passing of the Fathers work of Creatiâ—n The Sâ—ns blessing
in another service The title of holiness was always a sufficient rampart and security against prophaneness and audacious pollution and shall it not be so in the holy Sabbath Shall this holy day be spent in froth and idleness or be spotted with sin or prophaneness Upon the forehead of the Sabbath is written in a fair character Holiness to the Lord. Musculus observes there is a double sanctification engraven upon the Sabbath 1. There is Gods sanctification of it which is nothing else but his consecration and setting apart the seventh part of every week to his worship and service 2. There is mans sanctification which is nothing else but mans careful and sedulous spending this holy day in the exercises of piety and Religion So that the Sabbath is doubly fenced against the encroachments of sin Again let us trace the Sabbath from its infancy to this day and we shall still finde a stamp of holinesse upon it The Sabbath is holy ab instituto from the institution of it Gen. 2. 3. God breathed holiness into it when he first gave life to it The first ordination of it was set with holiness Gen. 2. 3. as a rich Ring is set with Diamonds The Original word signifies no less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes signifying Holiness aliquid a communi usu separatum something separated to God from common use So then it may be said of the Sabbath as it was of Jeremy Jer. 1. 5. It was sanctified from the womb The Sabbath is holy a mandato from the command Exod. 20. 8. Remember the Sabbath day to keep it holy This command hath the great seal of a Memento upon it carrying its badge and Character singled out of all the rest to have its Sabbatum dei est sanctum otium Leid Prof. Selah affixed to it As if God should say however other commands liable to breaches may have their plea's or finde their favours the breach of this command shall finde none The Sabbath is holy a promisso from the promises annexed to the holy observation of it To this command of Die dominicâ Piae meditationes attentiori conatu instituantur et soveantur Riv. Sabbath sanctification we have not only the naked bond of a precept but the seal of a promise Isa 58. 13 14. The keeping holy of this day is so prized by God that he bribes it that he sets a price upon it and courts it with promises temporal and spiritual with a Paradise of pleasure and delight The Sabbath is holy a Titulo from its denomination It is twice called holy Isa 58. 13. Gods holy day nay the Dominico ad nihil aliud vacandum est nisi ad orationem c. Patr. in Concil Fo. rojul holy of the Lord which is not without an emphasis God doth to the Sabbath as once he did to Abraham Gen. 17. 5. give it a new and more honourable name to restrain sinful and prurient man from the violation of it The Sabbath is holy a Christi operatione from the works of Christ upon this day Luke 6. 6. He that came from Heaven Die dominico convertendum est nobis cum deo propius Ephr. Syr. Lucubr doth only the works of heaven upon this heavenly day And in this Christ is our guide not only our Legislator but our Pattern the Pole-star for us to steer by The Sabbath is holy ab Apostolorum observatione from the manner of the Apostles observation They spent the Sabbath in preaching in praying in receiving the Sacrament Acts 20. 7. and performing those duties which have a vein of holiness in them The Sabbath is holy a Joannis visione from the Vision of John the beloved Disciple Rev. 1. 10. As if Christ Diem dominicum honoremus celebrantes eum non panegyricè sed divinè non mundâ—nè sed spiritualitèr non instar gentilium sed instar Christianorum deferred this rare discovery which he made to his bosom Apostle to his own day to put the greater badge of honour and stamp the greater character of purity upon it Therefore to sum up all as he is not far from true piety who makes conscience to keep this holy day so his heart never yet felt what either the fear of God or true Religion meaneth who can so far deface the beauty and contradict the holiness of this day as to spend and unravel it in vanity and prophaneness Dr. Denison notes upon Nebem 13. 2. That where the Sabbath is not sanctified there is neither sound Religion nor a Christian conversation to be expected And worthy Dr. Chetwind That the prophaning of the holy Sabbath of God is contrary to Gods moral precept which still retains it force and vigour Thus savouâ—y and learned men always agreed in this with vigorous zeal to decry the prophaneing of Gods day as being that which was an affront to the very name of an holy and honourable Sabbath Arg. 3 Nay the great Jehovah hath given us his own example for holy rest on the Sabbath day And what is more comely and Satis authenticum est homini pio quicquid verbo dei praecipitur verò et factum dei accedit quasi duplicato ad ob oâ—iiendum vinculo constringitur Muscul beautiful then to follow the example of God When Christ would have us to love our enemies he urges the example of God Luke 6. 35. When he would have us to be merciful he cites the example of God Luke 6. 36. And when he would have us to be perfect he brings in his Father as a Pattern Mat. 5. 48. And so in this case we must sanctifie the Sabbath because God himself rested on that day God doth not only enjoyn the strict observation of the Sabbath by his express command but in his own blessed example he is pleased to rest for the observance of it And which deserves our most serious animadversion God did not only 1. Rest on that day after the work of Creation was finished Gen. 2. 3. when that stupendious work was now accomplished But 2dly God rested on that day in not raining down Manna but twice so much the day before Exod. 16. 22 25. there must not be so much as the disturbance of a Qui verbo dei non obedit immorigerum se et transgressorem ostendit Qui verò ne facto quidem dei ad imitatio nem exempli permovetur non solùm sese inobedientem sed et degenerem et alienum a spiritu illius sese demonstrat et declarat Muscul shower to call off the people from the solemnity of the Sabbath So that we might not erre God sets our Copy twice It is a good saying of Musculus He who obeys not the word of God makes himself a transgressor and shews himself immorigerous but he who will not follow the examples of God shews himself not only disobedient but degenerous and a stranger to the work of the spirit
Charity And now shall the Heathen make it an inexpiable Crime to work upon one of their holy days and shall it be venial for us to follow our works and pursue our lusts on Gods holy day Shall Saturn and Jupiter be honoured with more solenmity and served with Exod. 15. 6. more care and sedulity than Christ or Jehovah Sure this Exod. 15. 11. must needs be the dregs of prophaneness to give our heavenly Father and our dear Redeemer whom sometimes we call our Beloved less veneration on his own day then Pagan Worshippers give their Idol Gods on their Festivals How strange is it that we must go to Dagon to learn how to use the Ark and must repair to the Roman Flamins or the 1 Sam. 5. 2. Syrian Priests to know how to keep a Sabbath God sends the sluggard to the Ant and the Pismire to learn fore-sight and industry Prov. 6. 6. And he may send Sabbath-breakers to the Gentiles and Paynims to learn Sanctity and Devotion But let Christians say the solemn Devotions of Pagans shall heat our zeal but not reproach our slâ—th they Psal 26. 6. shall only serve us to take aim how we may steer our Devotion with greater fervour and dexterity Argum. 6 Let us observe the zeal of holy men mentioned in Scripture who have been eminent for Sabbath-observation The Apostle gives us a good rule Heb. 6. 12. Let us be followers of them who through faith and patience inherit the promises These Patterns of Piety may be our conduct and guide in this matter take them in what age you will the Sabbath still lay near their hearts and was venerable in their practice 1. Some before the Law were remarkable for Sabbath-holiness they dreaded the pollution of Gods day before the terrours and smokes of Mount Sinai And though they were in a Wilderness they had not so lâ—st themselves but they knew how to meet with God on his own day And as Manasseh Ben-Israel well observes The Jews were forced Cogita in Aegypto ubi serviebas etiam ipso sabbato peâ— vim te coactum ad labores Et sic saâ—ientes inter Judaeos Deut. 5. 15. unanimiter applicant Manas Ben. Israel to neglect the Sabbath in Egypt by reason of the violence and cruelty of their Taskmasters but when God brought them out of that Land of bondage one of their first works was Sabbath-observation Their Delivery is historically related in the 14th Chapter of Exodus and their observation of the Sabbath in the 16th Chapter of the same Book So Exod. 16. 30. So the people rested on the seventh day which must needs be meant of an holy Rest for a naked bâ—re Rest is the loss not the sanctification of a Sabbath And if the people of Israel had so rested God soon would have taken notice of it and have severely threatned if not sorely punished it but no word of reproof but only of those Quieverunt Israelitae non solùm illo die frustrati fuerunt spe suâ egrediendi sed aliis diebus septimis consequentibus Riv. who went out on the Sabbath to gather Manna some few straglers Exod. 16. 27. who instead of finding Manna lost their way and met with a reproof instead of a meal Now here we meet with Gods people keeping Gods day before the fourth Commandment was proclaimed by sound of Trumpet Now shall the people of Israel without the sanction of a law rest with God on his own day and shall Christians who have not onely the force and obligation of the fourth Commandment but the alluring argument of Christs Resurrection to oblige to the sanctification of the Sabbath shall they be careless and negligent vain and frothy on Gods holy day Surely the darkness of an Heathen and the twi-light of an Israelite wandering up and down in a wilderness will bear witness against such a generation 2. Some holy men under the Law I shall only select here the rare Example of good Nehemiah an excellent pattern for Magistrates and People how carefully to observe Gods holy Sabbath And his Zeal shall be comprised in four particulars He looked upon the reforming of Sabbath-abuses as a principal part of Reformation therefore he reproves threatens and sets watch to observe the prophanation of this holy Nehem. 13 15 16. day He beareth his testimony vigorously against it Nehem. 13. 15. And here the courtesie and common civilities which are given to strangers bear no sway with him Nehem. 13. 16. He will not strain courtesie when the honour of God is concerned obedience is better then sacrifice much 1 Sam. 15. 22. more then civilities The pollution of a Sabbath that God provoking sin makes this holy man wave all fair and debonaire carriages and turns courtesie into severity and usual reception into just indignation Nehemiah thinks the cause of the Sabbath worth contending for with the Nobles themselves Nehem. 13. 17. not only with inferiour people who are soon hushed with his Authority and tremble at the Magistrates sword but with the Peers of the Realm who might enter the lists with him or hatch some conspiracy against him but holy zeal is no Nehem. 13 17. respecter of persons and in this Nehem. like the three children Dan. 3. 18 19. Is not sollicitous to pore upon his own concerns or interest duty and not safety guides him a rare pattern for Magistrates This good Governour personates the Prophet and gives in a narrative not only of those judgements which had overtaken those who had prophaned the Sabbath in former times but he fore-tells the same calamities to ensue upon Nehem. 13 18. the present Age if Gods Sabbath be defiled Nehem. 13. 18. He turns all his speech into action the true genius of piety for indeed councils and threats are both abortive untill enlivened by execution therefore Nehemiah scatters Nehem. 13. 21. strangers by force Nehem. 13. 21. and chases them away from Jerusalem that they should not come near it upon the Sabbath day Neh. 13. 21. And he lays a severe command on the Levits for Sabbath-sanctification and in the discharge of his duty he recommends himself to the mercifull and kind remembrances of the Almighty Neh. 13. 22. And here as our Saviour saith let us go and do so likewise Luke 10. 37. Let us imitate the zeal of this excellent man whose name for his love to and care of Gods Sabbath lives in the blessed Scriptures and there shall survive to all perpetuity But shall Nehemiah not permit a piece of ware to be sold on the Sabbath without the gates of the City and shall we commit a lust on Gods day within the walls of a house of a Stews or an Ale-house Shall he forbid all Merchandize and shall we traffique with Hell on the Sabbath day Surely his Zeal will turn into our flame and this will fall in with other aggravations of our sin we scribled after so fair a copy 3. Some after the Law
thus declares himself You must know Brethren that therefore it was appointed and commanded Christians by our Holy Fathers That in the Solemnities of the Saints and especially on the Lords dayes they should rest and be free from earthly businesses that so they might be more free and ready for the service of God when they have nothing to hinder them and might leave earthly cares that they might the more easily intend the will of God Chrysostome calls the abstinence from worldly affairs on the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 5. in Matt. Greg. of Tours Dies Sabbaths indeterminatè sumptus est dies requiei Alex. Hal. an unmoveable Law such a Law as nothing but Sacriledge and Irreligion can shake or suppress we must on this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstain from all works saith that golden mouth'd Father And if we come to the midle times of the Church the Sabbath still is fenced with the same cautions that no work be done thereon Gregory of Tours hath an excellent saying Being the Sabbath was the day whereon God made the Light and after was the witness of our Saviours Resurrection therefore it ought diligently to be observed by every Christian no manner of publick work to be done upon it And the same Author tells us a story of a fearfull judgement of Lightning which befell the City of Limoges ob diei dominici injuriam for prophaning the Lords day And another Gregory of a far greater fame Greg. Mag. viz. Gregory the Great speaks the same language Viz. We ought to rest on the Lords day from earthly labours and altogether give our selves to prayer And if we slide down to our dayes and the dayes of reformation servile works on the Sabbath incur the same censure If we call in the Testimony of forraign Divines Doctor Ames that pious Ames Mod. Theol. p. 364. and learned Divine observes That all servile works were to be abstained from in other festivals among the Jewes Lev. 23. 7 8. Numb 28. 25. Multò magis exclusa fuerunt à Sabbatho Exod. 12. 16. Much more on the sacred Sabbath Other forraign Testimonies might be subpaena'd in to give witness in this Cause but the Reader shall not be cloyed with a multiplicity of Quotations Onely as forraigners So our own Divines give in their suffrage to the same truth Famous Hooper Bishop and Martyr thus declares himself To that end Bish Hooper did God sanctifie the Sabbath day that we being free from the travels of the World might consider his works and benefits with thanksgiving hear the word of God honour him and fear him c. And holy Babington most pathetically Even as Bish Babington on the fourth Commandment you will answer it before the face of God and his Angels at the sound of the last trumpet weight whether Carding and Dicing c. and such exercises be commanded of God for the Sabbath And thus this Godly Bishop restrains the Sabbath to its own viz. spiritual work Not onely the Church distributive but the Church collective condemns labouring on the Lords day Many famous Councils have decried and prohibited this uncomly practice The famous Council of Mascon gives a severe prohibition to secular employments on this holy day in these words Let no man meddle with litigious controversies Concil Moscon Concil Cartha Concil Chalons or works of Husbandry on the Lords day but exercise himself in Hymns and singing praises unto God being intent thereon hoth in mind and body and much more to the same purpose I could name the Council of Carthage the Council of Chalons and others but this truth shall stand no longer before humane Tribunal Nay the great taking argument of Reason the Idol and Diana of most men joynes in the Verdict for the guiltiness and condemnation of labours and working in our Callings on the Lords day Servile and secular labours are too pedantick and low for 2 Cor. 6. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost the dignity of a Sabbath as the Apostle speaks What communion between light and darkness and what between the drudgeries of the world and the affairs of Heaven The Sabbath must not be degraded by servilities and low employments it was appointed for more noble undertakings it was set apart for Divine contemplations heavenly actions spiritual ordinances supernatural converses between Christ and the Soul and not for the culinary sweats of an empty any world To work on the Sabbath what is it but to plece a Silken garment with Canvas Greenham formerly complained There are many who make the Lords day a packing day for earth and make it a custome to have their Servants follow their Callings but these men act as Heathens who never Greenham's Treatise on the Sabbath p. 215. knew any thing of the Creation of Heaven and Earth by God nor never heard any thing of the Redemption of man by Christ nor ever tasted any thing of the sanctifying power of the Holy Ghost Reas 2 Worldly labours they tend nothing at all to the worship of God they are onely sinfull and unseasonable divertisements Can we be intent on the works of our Calling and yet at the same time our heads fill'd with divine meditations our hearts breaking with holy affections our tongues employed in sacred devotions surely this would speak us more then men and it is but a mear dream to fancy such Veniendum est ad coenam a peccatis surgendum in vale dicendum Christus fide est amplectendus nova vita inchoanda Chemn nimbleness and agility Worldly affairs will take the soul off from heavenly employment they are contraries in themselves The Shop-board and the Church cannot unite Drossie avocasions will call us off from spiritual devotions The guests who were invited to the Supper if they will mind their secular affairs they cannot come to the Supper they cannot mind their Oxen and their Farmes and the Supper too and therefore they must be excused from the Luke 14. 16 18 19. one Such men who work on the Lords day a holy man saith their hearts are possessed with covetousness their minds Doctor G. are filled with the affairs of the world and what shall God have if their hearts and their minds are alienated to another Aug. de temp Serm. 251. purpose Augustine saith We are commanded to rest upon the Lords day from earthly business and he gives us this reason That we might be the more fit for Gods service And so Calvin upon Deut. Cap. 5. Serm. 34. Calvin We ought to cease from those works which hinder the works of God Let us not stay from calling upon his Name or exercising our selves in his Holy Word Now secular affairs Concil Arelat 4. Cap. 16. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est omnis cessatio ab opere quies scil à motu labore Leid Prof. 218. Joh. 3. 8. Exod. 34. 6. Exod. 35. 2.
contr Valent for the gain we acquire in publick Ordinances will easily be lost if not followed with private duties It is private meditation private repetition and private devotion must fasten truth on the soul which we have heard in publick The fruit we have enjoyed in publick will presently be blasted by pastimes and sports which withdraw and James 1. 23. In Sabbato occupari nos debemus in laâ—dando dei nomine usque ad vesperam Concil Turon alienate the soul from the very duties it had newly been employed in Happily in the publick Ordinances we saw the face of Christ in some measure if presently we fly to vain Recreations we shall as the Apostle James speaks straightway forget what manner a beloved our Beloved was What was delivered in the Pulpit is best impressed on the soul in the Closet and secret approaches can best set home publick ordinances Our tears we shed at home must importune a Nihil efficacius est ad verbi divini fructus et spiritus sancti igniculos in nâ—bis suffocardos quam vel profana vel nimis mundana oblectamentorum consectatio Wal. blessing upon truths we have heard abroad It is the Observation of a Learned man Nothing more effectually quencheth the sparks of the divine spirit kindled in Ordinances then the pursuance of earthly and worldly Delights and therefore he thinks the safest manner of observing the Sabbath is not onely to sanctifie it in the publick Congregations but in our private Houses not onely in solemn Ordinances but in private Duties And if we pursue publick private and secret Duties which yet are so necessary on a Sabbath what time will be left for labour or sportfull refreshments So then the whole Sabbath must be spent with God And if the Jewish Sabbath was to consist of twenty four hours much more the Christians But the first is most true for the whole time of a Sabbath was required of them to be Exod. 20. 8. sanctified in holy duties in opposition to their own works As for the nights we dispute it not they were allowed to Mysteria Evangelii in aeternum adoranda contemplanda rest that night as well as we Now then if the Jews were bound to spend a whole day all their waking time in divine and holy services much more we Christians for we have received greater benefits we have greater mysteries of Godliness to contemplate and greater means to help us in the 1 Tim. 3. 16. contemplation Our field is larger our light is clearer our service is sweeter we have our Sabbath to behold the face Cant. 5. 10. of our Beloved and what work more engaging and complacential The very Heathens by the light of Nature gave their Gods no less then a whole day and would not suffer any work to be done on those holy dayes So Macrobius tells us Macrob. de diebus festis That the services of their Gods were partly diurnal and partly nocturnal and that the Flamines were to see to it that no works were to be done on their holy dayes Nay one of our Adversaries in this particular confesseth freely As the time in which such Religious Actions are done so that some day C. Dow p. 21. or dayes should be destinated for the more solemn performance of those actions may seem to be a dictate of the Law of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Lib. 5. Stromat inasmuch as the Heathens who had no other Guide had their solemn Feasts and set dayes in all Ages consecrated to the worship of their Gods And therefore for Christians to give less then a day is to fall short of an Heathen Nay Scaevola an High Priest among them affirmed That the wilfull Offender who observed not strictly three dayes consecrated to their Gods could have no Expiation And what a shame is it for Christians that Jupiter should have more solemn and constant worship then Jehovah that an Idol God should have a whole day but the Almighty must onely have a part the rest to be drowned in sensual pleasures or worldly toyle Heu facinus Is not this to let the light of a glow worm out-shine the light of the Sun the light of Nature out-vie the light of the Gospel Never let those Gods who have eyes and see not have more durable and continued worship then our God who is Omniscient those Gods who have ears and Psal 115. 4 5 6. hear not have more solemn adorations then our God who is a God hearing prayer those Gods who are Silver and Psal 65. 2. Gold be better served then the blessed and Holy One the God of Jacob who is an infinite spirit Obj. But if it be objected it is very tyring and tedious to pass the whole current of a day in holy services and spiritual communion and this might make us cry out with the holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 16. Apostle in another case Who is sufficient for these things To this it may be briefly replyed God because of our infirmities doth afford what may refresh and the better to bear up our bodies allows moderate sleep in the night and temperate food in the day True it was in Tertullians time a dispute whether it be not a duty Tertul. de Coronâ militis Cap. 3. to fast on the Lords day but our Saviours Apology for his Disciples in plucking and eating the ears of Corn on the Sabbath day may easily quiet that Question and blessed be the Mar. 2. 25. Lord for his allowances of love Nature even on the Sabbath hath both its Nurse and its Caterer its sleep and its provisions Men do not complain of whole dayes for the world they rise early and go to bed late and eat the bread of carefulness Psal 127. 2. they do not say all the week when the morning is would to God it was evening but rather in the evening wish it were morning again to go after the world afresh Nay we find many in their sinful wayes are unwearied and when Isa 56. 12. 2 Tim. 4. 8. Rev. 3. 21. Cant. 8. 14. Montes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt sedos Angelorum Beatorum coeli sunt mansiones civium Coelestium Del. Rio. one day is past they fix upon the very next day with enlarged resolutions And shall Heaven with its Crown of Righteousness its Throne of Glory its ravishing Felicities and mountains of Spices no more influence us but that one day spent in the pursuance of it should seem tedious and burdensome and we should impatiently wish would the Sabbath was over that we might again busie our selves in in the affairs of the world It is strange that neither divine command nor divine rewards should clip our wings but that we will be flying even on the Lords day into the pleasing embraces of a sensual delight or secular emolument Many of Gods Servants the Excellent of the earth and the darlings of
is our way if we read Christ is the word if we eat or drink Christ is our food if we live Christ is our life Thus a gracious heart may make a spiritual use of all earthly objects and every Creature which presents it self may supply our contemplations on Christ And so we may happily begin our Sabbath But more particularly We must meditate on the most noble works of the Creation And here the Angels heighten and sublimate our meditations the Sun and the stars enlighten them the several pieces of the Universe enlarge them and the sweet fields and flowers refresh them the thunder and lightning awaken them the musical notes of the birds delight them Our Psal 18. 13. meditations are raised in beholding the Creatures The Creationis mundi efficiens causa non sola est Dei bonitas sed bonitas cum summâ sapientiâ conjuncta contemplation of created beings turned the Prophet into a Philosopher he observed the Wisdom and Power of God in the worlds Creation Jer. 10. 12. there saith the Prophet He hath made the Earth by his power he hath established the world by his wisdome and hath stretched out the Heavens by his discretion How sweetly doth the Prophet Philosophize upon the raising and setling the Fabrick of the world The Jer. 10. 12. contemplation of created beings turned the Psalmist into an Job 35. 5. Oratour How eloquently doth David paraphrase upon the Psal 104. 2. wonders and works of the Creation Psal 104. 2. there saith the Psalmist He stretcheth out the Heavens like a curtain layes the beams of his Chambers in the waters who makes the clouds his Chariot who walks upon the wings of the wind The Psalmist spends largely upon the treasury of his Rhetorick to set out the excellency of the worlds Architect Nay the contemplation of created beings turns Nomen gloria decus creatoris quia Coelum est nominatissima pars mundi Martin holy Job into an Astronomer he views with admiration Arcturus Orion the Pleiades and casts his eye upon the Chambers of the South Job 9. 8 9. And then he is folded up with amazement at the glory and power of the Creatour There are some who derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Job 26. 13. Heavens from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be amazed Indeed a prospect of that glorious body the Heavens the roof of the great house of the world that bespangled and enamel'd Canopy over our heads can drive the most considerate person into amazement The vastness and beauty of the body of the Heavens the swiftness and regularity of their motions and agitations which is above all reason can easily raise men into wonder and trasportation In Scripture we sometimes meet with the Heavens of Heavens 1 Kings 8. 27. and with the Nehem. 9. 6. Psal 148. 4. Isa 63. 15. Obstupuit propter insignem vastitatem istius corporis quod ipsi nos aspicientes in stuporem rapimur iscat third heavens 2 Cor. 12. 2. There are likewise the highest heavens and yet God made them Gen. 1. 4. and he can bow them as he listeth Psal 18. 9. He can stretch them to what latitude he pleaseth Isa 45. 12. He can span them Isa 48. 13. And if he be angry and inflamed he can throw a black cloath over them and shade their glory Isa 50. 3. Jer. 4. 23. 28. and melt them Psal 68. 8. and cause them to vanish like a smoak Isa 51. 6. Amos 9. 6. Nay how doth Holy Paul like an exact Logician draw the conclusion of the glory of things invisible by the splendour and excellency of things visible Rom. 1. 20. But further to dâ—late on this subject God created the body Acts 4. 15. of this world Gen. 1. 1. The inhabitants of this World Angels and Men Isa 42. 5. Mat. 2. 11. The light and Psal 89. 12. Luminaries of this world to distinguish it from a great and Amos 4 13. darker prison Gen. 1. 14. He created the garnishes and delights Psal 74. 17. of this world the soft waves the sweet fields the Si interrogas quotâ horâ creabantur Angeli Resp primâ cùm coelum creabatur Si interrogas quo loco Resp in loco beatorum Zanch. shady clouds the piercing winds to fan and cool the world and the different seasons to beautifie the year with successive alternations Pontanus Chancellour of Saxony propounds to be viewed the most beautiful arch work of heaven resting on no post but Gods power and yet standing fast for ever the clouds as thin as the liquor contained in them yet they hang and move salute us onely and threaten us and pass we know not whither Now all these things may feed our meditations on the morning of the Lords day though divine medidation may become any part of that sacred day Augustine August findeth no reason why God should be six dayes in making the world seeing he could have made it with a word but that we should be in a muse when we think of it and should think on his works in that order he made them Our meditations should take leisure in the survey of them and not pass them over in a short and momentany flight And besides the reason urged by St. Augustine we may take notice of a second viz. what a beautiful and sweet prospect meditation shall have in the survey of the works of the Creation which may entertain our view for some considerable Gen. 19. 3. time and may stop and stay our meditation as Lot did the Angels and force it to a retirement Let us meditate on the Sun that glorious though inanimate creature What is the Sun but the eye of the world Quid potest esse tà m apertum tamque perspicuum cum coelum aspeâ—cimus et coelestia contemplati sumus quam aliquid esse Numen praestantissimae mentis quo haec reguntur Tull. de Nat. deorum lib. 2. If we take notice of its scituation and motion the contemplation will be rare It is fixed in the midst of the Planets that it may dispense its light and heat for the greater advantage of the lower world By its course from East to West it causes the agreeable vicissitude of day and night and maintains the amiable war between light and darkness And this distinction of time is necessary for the pleasure and profit of the world The Sun by its rising chases away the shades of the night to delight us with the beauties of the stupendous Creation It is Gods Herald to call us forth to discharge our work The Sun governs our labours conducts our industry and when it retires from us a curtain of darkness is drawn over the world And this very darkness in some sense enlightens us for it makes visible the Ornaments Hunc diem confâ—cit Sol non motusuo proprio qui est per Zodiacum sed motuquo à primo mobili movetur Zanch. of
memoranda primum et praeciâ—â—â—um est benefiâ—ium creationis quod commemoratur in sanctificatione Sabbati Aquin. Prima Secundae Quest 100. Artic. 5. transcendent Majesty in that magnificent Pallace of the Heavens which he hath prepared and furnished for himself where he sends forth his light and makes it his covering and the clouds are his triumphal Chariots Psal 104. 2 3. Sixthly In this great work is manifest Gods absolute perfection in imparting to the creatures all their several perfections which must needs be in a far more eminent degree in him who gave them And indeed this illustrious work is the strong motive to all Gods Creatures to Adore Worship Love Fear Serve Reverence and Obey this great Jehovah and to Depend Rest Trust and submit themselves to him alone But the glory of this work of Creation will yield a more amazing splendor if we look on it In its Antiquity It is the most ancient of all Gods visible works Deut. 4. 32. Mat. 13. 19. Rev. 3. 14. and that In principio deâ—â—â—reavit c. In hac voce non Authorem tantùm sed exordinum mundi judicat Moses Par. Gen. 1. 1. which is most ancient is most honourable Jer. 18. 15. Dan. 7. 9. This great and stupendous work is now some six thousand years standing it is the primitive essay of his power who is the ancient of days Time seems to shed a Veneration upon it The first Creation was the Cradle of the world its infancy which nothing did precede but the Being of a God who is from all eternity In its universality The work of Creation is the most general and extensive of all Gods works extending to Angels Men Sun Moon Stars nay to the Sparrow on the 1 Kings 4. 33. house top to the fly in the air and to the hysop on the Wall it transcends the bounds of Solomon's Philosophy to give us a Tract of all the Vegetables the Bruits and Rationals Bonum eò melius quò communius which God created when he set upon this glorious work And here that politick axiom is most true That which is good the more general the more grateful And therefore Philo the Jew in his Tract of the Workmanship of the World stiles the Sabbath which is the Festival in Memory Phil. suo de Opisicio Mundi of the Creation a Feast not of one people or of one Region but the universal festivity of all Nations which Festival alone deserves the name of popular In its goodness and untainted purity God at the first created all things very good perfect pure and excellent Gen. 1. 31. Nay man himself after his own image in holiness true righteousness Gen. 1 25 26. integrity and perfection without sin corruption Eccl. 7. 27. or obliquity The work of Creation at first was wholly unblemished Eph. 4. 24. there was no wrinckle upon the face of the Universe every creature was fair in its kind Mans sin put poyson into the Toad put rage into the Wolf put Briers and Gen. 3. 17. Thorns into the Earth put spots into the Moon nay withering into the flowers of the field and decays into the Omnes creaturae vehementem aversionem habent itâ— ut si haberent sensum gemerent ut parturientes iâ—lque ab exordio mundi lapsus hominis usque nunc trees of the forrest and veiled the face of nature with the black veil of uncomeliness And that the whole Creation groans as the Apostle affirms Rom. 8. 22. it is from those sick fits and distempers which mans sin hath cast it into When the air infects us the heat and the cold doth annoy us the earth disappoints us and yields no increase from whence is this vanity Even from our selves from ours and our first parents sin Man in sinning commits two evils as the Prophet speaks in another case he presses God Amos 2. 13. Jer 2 13. And he burdens the creature nay alters the world from its primitive loveliness when beauty was the taking blush of every Being In the rarity and eminency of some creatures more especially How glorious are the Angels those Courtiers of Heaven 1 Kings 13. 18. 1 Kings 19. 5. Dan. 6. 22. 2 Chr. 32. 21. those friends of the Bridegoom mans elder Brethren Psal 5. 8. Those Chariots of God Psal 68. 17. Those Guardians of believers Psal 91. 11. who are decked and adorned Quid murmuras caro misera quid recalcitras quid omninò invides si fueris corpus humilitatis reformabit idem Artifâ—x qui formavit Bern. with excellency who excell in strength Psal 103. 20. who excel in holiness Mark 8. 38. who excel in all the fruitions of joy and happiness Mat. 18. 10. Rev. 5. 11. Rev. 7. 12. who excel in splendor and glory Luke 24. 23. And how glorious was the humane nature of Christ how spotless precious pure chrystaline yet a creature His soul how undefiled Heb. 4. 15. His body how glorious Phil. 3. 21. How did the divine Nature glorifie the humane in its stupendious and grateful acceptation of it I might adde how glorious is the glistering Sun the amiable Moon the twinkling Stars which put the night out of its blackest melancholy Let onely this be subjoyned that without the work of Creation there could be no work of Redemptiâ—nâ— the chief end of which is to restore us to that felicity happiness and enjoyment which man in his first Creation both did and had he persevered in that estate should have enjoyed and possessed Now one principal end of the Sabbath Gen. 2 â— is to commemorate this glorious work that as God when he had finished it took up his rest Gen. 2. 3. So man when he beholds it should take up his rest and keep a weekly Sabbath to the Lord. There is a political end of the Sabbath viz. The refreshment and recreative breathing of the outward man a relaxation â—ùm deus sex dâ—â—râ—m spacio 〈…〉 absoluisset septiâ—um diem quiete suâ sanctum reddere voluit Riv. of the body from the pains and toil of the week and therefore the Sabbath is called a rest It is said of God himself that on the seventh day he rested and was refreshed Exod. 31. 17. And how much more doth poor man stand in need of rest and refreshment Death indeed fairly unpins our tabernacle of clay folds it up and lays it in the grave but too much labour tears it down mans body is taken down Psal 116. 7. by death is thrown down by too much toil therefore the Deus non tantum Creator sed conservator est Creaturarum Leid Prof. wearisom labours of the week must be allayed by the rest of the Sabbath The very name of a Sabbath signifies nothing but rest strongly to argue that that holy day was appointed for mans relaxation from the hurries of the world and the sweats of the week The Sabbath is a rest to the
the Saints onely God verily gives us this day for sâ—ul work then we hear the word which is the food of the soul Job 23. 12. then we pursue greater measures of grace which is the beauty of the Soul then we look after thâ— Mat. 13. 47 48. pearl of price the Lord Jesus Christ which is the riches of the soul then we poure out our prayers which Mic. 6. 3. 2 Pet. 1. 19. are the â—ent of the soul and then we follow after spiritual knowledge which is the â—aystâ—r arising in the soul The School men welâ— obsâ—â—ve that the injunction of the fourth Commandment is abstinâ—nce from servile works but the end of the command is spiritual duty and holiness The design of the Sabbath was never principally the case of the flesh but the labour of the heart the hearts of serious Christians then working like Bees in the Garden drawing honey from the flowers of every Ordinance There is a significative end of the Sabbath it signifies a three-fold rest Sabbatum praecipitur Judaeis ob triplicem rationem 1. Propter avaritiam ut vacentur divinis 2. Ne errent circa creationem 3 Vt significet triplicem quietâ—m 1. Christi in sepulchro 2. Mâ—ntis à pecâ—atis 3. Beatorum in patriâ Aquin. First The Sabbath in the time of the Law signified Christs rest in the grave When our Saviour having run through the toyles and sorrows of the world lay down in his dormitory of dust for three days and there both Christ and the Jewish Sabbath lay asleep together onely with this difference the legal Sabbath took its last sleep and awoke no more but our dearest Lord after a short repose awaked in his blessed and glorious resurrection and went to sleep no more But the expiration of the Old Sabbath being fully accomplished at Christs burial Secondly The Gospel Sabbath arises as a Phoenix out of the ashes of the other nor is it defective in its signification but implies and signifies our rest from sinfull as well as secâ—lar works Indeed sin is a default on other dayes but it is Vtrisque verò gravias peccant qui otio Sabbati â—bâ—tuntur ad suas cupiditates Aug. a prodigy on the Lords day then our bodies must not only rest from toyle but our hearts from trespass and from its sinfull traverses Augustine observes That they sin at the greatest rate of offence who abuse the leisure of the Sabbath to pursue their lusts and unlawful desires And the Schoolmen note That they who are only idle upon the Sabbath break only the fourth Commandment but those who are prophane Qui solùm ab opere servili cessant omninò peccant sed qui sequuntur suas cupiditates et libidines non solùm violant quartum sed alia transgrediuntur mandata Altissiod upon that day sin with greater obstinacy and violate other Commands their excesses and intemperance swell into the highest guiltiness What Moses in his passion did in breaking the two Tables in pieces Exod. 32. 19. Prophane persons upon a Sabbath seem to imitate and out-vy We enjoy leisure on Gods holy day but it is for divine worship we must rest but it must be in God and not lean on our couch in ease and slothfulness but we must lean on our beloved in holy and fiducial services Thirdly Our blessed Christian Sabbath further signifies Cant. 8. 5. the Saints rest in glory The present Sabbath is onely the pawn and the first fruits of a better rest to come Here the Josh 18. 7. Saints like the Tribes of Reuben and Gad and the half Necessum est dicere quod David aliam tertiam quandam requiem intellexerit puta in coelo aeternam quae nobis Christianis quavis aetate proponitur tertiam inquam requiem quae per duas praecedentes scil per requiem Sabbati et requiem in terrâ Canaan anagogicè fuit significata Alap Vltrà hunc mundum est veri Sabbati observatio Orig. Tribe of Manassah are on this side Jordan they are not yet come to Canaan Believers indeed enjoy Communion with Christ here but they are not arrived at their perfect rest in the heavenly Canaan where they shall enjoy Christ in a full fruition The present Sabbath is the twilight the dawning of that which is to come it is the morning dew of love which being melted away we shall come into the warm bosome of Christ to keep an everlasting Sabbath We are by our weekly rest lead by the hand to take notice of our perfectly complacential and undisturbed rest that which Origen calls The true Sabbath and Chrysostome calls the true Rest not that our Sabbath here is counterfeit but truth and vâ—rity is ascribed to our Sabbath above as it is attributed to the God of the Sabbath by way of greater glory and more unlimited eminency There is a light in the Candle but the light of the Sun is more transcendent and illustrious Flaviacensis observes that our future Sabbath is the Sabbath of Sabbaths because the Saints rest is begun only here but consummated in every lineament in the Kingdom of glory the Elect shall rest in every part in soul in body from disturbance from all afflictions labours miseries temptations Tertia est requies quae est verè quies scil regnum caelorum quod assecuti verè quiescunt à laboribus afflictionibus Chrysost no evil One to tempt no evil heart to seduce Hesychius calls our future Sabbath our rest in Heaven an intelligible rest as if the soul did never fully understand its rest and quietation till it took up its abode in the bosome of Christ CHAP. XXIV A Collation and Comparison of the Jewish with the Christian Sabbath OUr Meditation on the morning of Gods holy day having Exod. 16. 23. Exod. 35. 2. Rev. 1. 10. passed through the several ends of the Sabbath it may a little look back and compare the Jews seventh day and the Christians first day together their Sabbath and our Lords day and much delight will flow from both to refresh our meditations And here we may compare the legal and the Evangelical Sabbath both in their agreements and in their differences for when they do not sound the same tune yet they yield the same and sweet harmony The Jewish and the Christian Sabbath agree in this they are both the seventh part of the week though the duties Dies septimus non propter numerum septenarium aut utiquam propter ipsius qualitatem sed quoniam saâ—â—tae erat quieti consecratus à domino ideòque pro sancto habendus est sanctis actibus meditationibus sanctisicondus Musc of our Sabbath be of a sweeter tast yet they are not of a longer duration The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jom of the Hebrews is as long as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hemera of the Christians the Lords day is a day and no more and so was the Jews Seventh day both contain
of a Sabbath and as lesser stars shine in the holy and exemplary observation of the Sabbath That swaying principle of interest should prompt Governours to this duty 1. Interest if they regard their present peace Slight Sabbaths will make sloathfull Servants and stubborn Children When we do not fasten the family to the holy duties of a Sabbath we leave them to the byass of their own corruptions Cor lubriâ—um et in omnia mala et iniqua pro pensum which will easily carry them to every thing inconvenient How many Servants in the great City of the Nation for want of care and zeal in their Masters to keep them to holy duties on Gods holy day Court their Harlots take off their Cups waste their Masters substance and hazzard their own in mortal souls and as Belteshazzar drink Dan. 5. 2. in the Vessels of the Temple with their Courtezans and their Concubines Many by these courses anticipate their own ruine and in reference to their dayes in the world for Luke 16. 6. an hundred write down fifty cast themselves untimely away mortgage their future hopes and blast their present parts and all from their riots on Gods holy day On the contrary the Family which serves God most on the Sabbath will serve the Governour best in the week The awe of a Sabbath is not easily worn off as colours laid in Oyle are not washed off with every drop A well spent Sabbath is an Ark in the house which sheds a prosperity on all the 2 Sam. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addidit affairs of it it makes every one a Joseph who carries increase and addition in his very name and concerning whom it was prophesied He should be a fruitful bough even a Gen. 49. 22. fruitful bough by a wall whose branches run over the wall Ex Josepho et filiis ejus duae tribus fuere propagatae amplissimae et potentissimae This holy care of sanctifying Sabbaths in with our families would cause the dews of heavenly benediction not only to fall upon the head and the beard of the Governours but the skirts also the inferiour branches of the family 2. It is the interest of Governours to see their families Exigit deus rationem à Ministris animarum nostrarum si vel unicâ eorum culpâ perierit Par. keep the Sabbath holy as they will give up their account with joy As the Minister must be responsible for the souls of his people committed to his charge Heb. 13. 17. so the Master for his Family At Gods Bar thou shalt not say am I my Families keeper In the time of the worlds infancy the Governour of the Family was the only Magistrate he Minister onus et curam animarum gerit pro iis aeternae mortis periculo se exponit siâ—gulorum probitas et salus ab eo exigetur in die judicii Alap was both Master and Pastour his house-hold was his teritory and dominion and he swayed his Scepter in exercising his power over it Abraham was a Prince and a Prophet in his own house and he acted like a Prince in commanding his family to keep the way of the Lord Gen. 18. 19. But still we are accountable for those who are subordinate to us and if we must be accountable for words as transient breath Mat. 12. 36. much more for Children the darlings of our bosoms and for Servants the objects of care that living trust committed to us How often do Parents put their Children into the Masters hand as Jacob did Benjamin into the hands of his Brethren Gen. 43. 14. with weeping eyes with aking hearts with ardent prayers and cry out if They are bereaved they are bereaved and shall the negligence of Gen. 43. 14. Masters strike these trembling Parents under the fifth rib because they did not see their servants strictly observe Gods holy day but left them to the vanity of their minds which gradually habituated them in evil and paved their way to destruction Surely the grief of these disappointed Parents shall no more vie with the doome of the regardless Masters 1 Kings 12. 11. then the smart of a rod can compare with the burning of a Scorpion But Masters of families should do well before-hand to cast up their account and this would be a spur to their care and sedulity on Gods holy day That lovely principle of justice and equity might command this service If we find not our family employed in holy work on Gods holy day what do we more for them then we do for our beasts We give them rest from labour Shall the care of a soul which endures to eternity more valuable Mat. 16. 26. then a world no more sway with us then the care of a beast which perisheth The Cattel shall not travel and the Psal 49. 20. Servants shall not work upon Gods day and so they shall be both equally indulged with the same priviledge Is this suitable to the spirit of the Gospel Paul endures the pangs of travel Gal. 4. 19. Christ endures the pangs of death Luke 23. 46. and thou shalt not endure a little trouble and a little care not one act of zeal or one drop of sweat in holy 1 Sam. 28. 14. diligence for precious and never dying souls Throw off the mantle of Samuel if thou and thy house will not serve the God of Samuel on his own day And moreover it is a great provocation that our Servants must serve us in the week and we take no care that they serve God on the Sabbath Our interest must be on the Anvel though the interest of Christ and Religion be laid aside a poor worm must be more sedulously served and observed then the infinite Jehovah May not that exclamation be here seasonable Hear O Heavens and give ear O Earth Isa 1. 2. The Shop must not be neglected though the soul be is our present gain to run paralel with our servants future Crown Must servants be more mindfull of our work then their own everlasting weal Indeed what would it profit us if we should gain the whole world and our poor servants lose Mat. 16. 26. their immortal souls will our profit compensate their loss Surely this is bruitishly to use our servants and well befits the profession of a Demas who hath forsaken the Gospel and embraced the present world 2 Tim. 4. 10. But let us not beguile our selves saith heavenly Greenham for the blood of servants souls will be required at Masters hands who being lordly and tyrannicall make their servants either equal to their beasts or worse then their beasts caring for nothing but the world never thinking of Hell whereunto they are hastening Dir. 2 We must endeavour to keep Gods day uniformly and harmoniously Our families must be on the Lords day as the building of Solomons Temple where no Axe or Hammar was 1 Kings 6. 7. heard
world the Sun which he created he now causeth to rise every day the waters which he created he now either restrains to calmness or leaves to rage Man whom he created still he forms him in his Mothers womb Psal 139. 16. And in this we must imitate God who is not onely the Legislatour to command but the pattern to exemplifie Sabbath Rest we must be still working we must on that holy day work out Phil. 2. 12. our salvation with fear and trembling and this is our greatest providence the great work of Government for us to subject 2 Cor. 10. 5. our souls to the obedience of Christ 2. Idleness on Gods holy day swerves not onely from the pattern of the Father but likewise from the example of the Son Jesus Christ was as the School-men speak upon another John 5. 8. account purissimus actus all activity upon the Sabbath Luke 13. 12. then the wrought his wonders then he made his cures then Luke 14. 4. he preached his holy and heavenly doctrines then he enriched Luke 4. 32. the world with his heavenly discourses then he went up and Luke 14. 16. down doing good The Sabbath was the sphear of his love Acts 10. 38. the orb of his light the testimony of his power and the Mat. 12. 13. stage of his most glorious actions It is observable Christ Luke 4. 3◠enriched the Sabbath with all variety of good then he taught the soul then he cured the body then he healed men of their sicknesses and women of their infirmities then he cured patients of spiritual maladies then he cast devils out of them these embroydered robes of love and power Christ cloathed the Sabbath with and canst thou sinner eye Christ and slide over a Sabbath either doing nothing of that which is worse then nothing Canst thou melt a Sabbath into dross by idleness Shall the head be so vivacious Fug tiniquitatis est signaculum gratiae Alap and thou who pretendest to be a member be in a Lethargy in a Swoon be crampt with sloth and laziless on Gods holy day Either name not the name of Christ or depart from this iniquity Study to draw Christ upon a Sabbath 2 Tim. 2. 19. and this will be as Aristotles iron ball in his hand which when he fell asleep fell into a brass bason and so awakened him this will keep thee active and vigilant say Christ and this this will put thee upon work and service Idleness on a Sabbath is neglecting great salvation the idle sinner on this day loseth great opportunities of life great Heb. 2. 3. condescentions of love great advantages for the soul How many have been delivered from the womb of a Sabbath new 1 Pet. 2. 2. born babes in the Church when God hath said to the loins of an Ordinance give forth and to a spiritual opportunity keep not in When the wind blows strongly the waterman Quid prodest Christum sequi si non contingat consequi sic currite ut comprehendatis Bern. sets up his sail rnd plies at the Ore more industriously Sabbath opportunities are our good wind for heaven now we must set up our sail by diligent attention and sweat at the Oar by earnest devotion now we must row hard towards the shore of rest and happiness we must not be as the Drone but as the Bee sucking honey from the flower of every Duty and every Ordinance Indeed sloth is one of the blackest spots in the feast of a Sabbath And yet how many are sitting 2 Pet. 2. 13. idly at the doors of their houses when they should be Jud. v. 12. knocking at the door of heaven and enquiring for the way of salvation they are talking frivolously when they should Luke 16. 17. be speaking to God in holy Orisons and Supplications they are throwing away time when they should be laying up treasures Luke 12. 33. even treasures in heaven I may say to such foolish sluggards in the same language which the Mariners spake to Jonah Jon. 1. 6. What mean ye sleepers why do not ye gather your clusters in the vintage of a Sabbath why do not Mat. 20. 6. ye reap your advantages in the harvest of a Sabbath why do Omnes sine vocatione dei sunt otiosi nec sibi nec aliis utiles Par. ye not follow the suit of your eternal souls in the term-time of a Sabbath Pearls are not found in every Rock Gums do not drop from every Tree Mines are not sprung in every field nor is Manna for the soul to be gathered on every day The careful traveller will not spend his day in sleeping in an Inn. And let us consider the Sabbath is a day of diversion but not impertinency CHAP. XL. Some incident cases proposed to satisfie Conscience in Sabbath-observation THe Lords holy day as it is enriched with many sweets Sicut mercatoves per cancellos vimineos transeuntibus merces è domo ostentant non propè et distinctè sed procul sic deus se nobis ostentat in hac vitâ Alap so it is encompassed with some scruples not as if there was any obscurity in the command or cloud in the day but man in this life knows onely in part 1 Cor. 13. 12. And a twi-light knowledge engenders doubts hesitations and scruples and as in other things so in Sabbath observation And therefore this Chapter shall be spent in directing conscience least it lose it self in by wayes and irregular ranges which a faint light may subject it to Several cases may serve us instead of several lights to guide us in the way of peace and security on Gods blessed day Case 1 What we must do in the non-performance or in the maleperformance of Sabbath duties Many in the close of a Sabbath Psal 137. 2. are ready to hang their harps upon the willows and to shed a shower of tears when they look back and think they have been in the Wine-cellar of Christ but they have not refreshed their souls they have sat with Christ in his banqueting house but they have enjoyed no divine or spiritual Cant. 2. 4. delight many duties they have neglected more they have formally passed over the Sabbath is run out scarce any stoopings left and yet they have not quenched the thirst of their souls the term time is gone and their cause is as it was or rather is further off then before they are very sensible though they have not filled up the spaces of a Divine Mat. 5 5 Sabbath they have dropped into the vials of divine displeasure This is their case and this is their moan and let it not Lamen 1 12. be nothing to all those who pass by Now therefore to satisfie Revel 16. 1. this case Those who have been either short or superficial in the duties of Gods blessed Sabbath Let them lie in the dust Sabbath sin should cause seri us
diebus Rab. Kimchi in Psal 92. secular affairs and compose himself for divine intercourse he can more conveniently dress his soul to meet with his beloved But suppose man could prepare himself every day for this holy converse with his Maker yet Gods Name would lose by it if God should not have the honour of a solemn day Idols have their set dayes for their worshippers to celebrate their honour in And Kings have their birth dayes Pharaoh had his birth day Gen. 40. 20. And Herod had his birth day Mark 6. 21. which was solemnized with great joy and festivals And so Princes have their Coronation days which are annually kept with the highest observation And is it not meet and just that Gods Name should be magnified by us Commonly by setting apart some time every day which we may well spare out of our employments and callings for God and this doth honour him but a day a set solemn day much more when all Christians in the whole world shall harmoniously and unanimously meet to worship Acts 19. 28. and to honour the great Jehovah and shall cry out Great is the God of the Christians Set dayes of worship do reflect much honour upon God as the stated Noon speaks the elevation of the Sun To keep every day a Sabbath subverts the design of a Sabbath which was to rest after our worldly labours and to set apart that rest for the service of the Lord. So the very words Sabbatum est sanctum otium cultui sacro deputandum of the fourth Commandement Deut. 5. 14. And we have this rest in imitation of Gods rest Now God did not rest every day but onely the seventh Nor did Christ rise every Dominicus dies Christi resurrectione declaratus est Christianis et ex illo coepit habere festivitatem suam day but onely the first That which put life into the old Sabbath was Gods resting one day and that which authorizeth the Sabbath of the new Testament is Christs rising one day it is still one day not many dayes If God had rested every day where would have been the work of creation And if Christ had been alwayes rising from the bed of his grave where would have been the work of Redemption Aug. Epist 119. cap. 13. Thus praecedaneous work ushers in a Sabbaths Rest and so it must be still To rest every day plucks up the very foundation of a Sabbath upon which it is built and as Frederick Barbarossa did Millaine sowe it with salt To keep every day a Sabbath dasheth upon many absurdities and supposeth impossibles We must understand the definition of a Sabbath It is a day of divine appointment which must Hanc ob causam deus septimo die ab omni opere quievit ut nos ab omni opere externo vacâ—ntes ipsi uni soli hoc die vacaremus Idcirco hunc diem benedixit sanctificavit i. e. in usum suum separavit et elegit Oecolâ—â— p. in 4turn praecept Tom. 3. Oper. be consecrated wholly to the service and worship of God Now should we do nothing every day but attend the service of God in spiritual duties and holy Ordinances what would become of the Common-wealth the Magistrate the Master the Subject the Servant How can the one rule and the other obey Who shall provide for our Families whilst we worse then Infidels cast off the care thereof 1. This opinion overthrows all commerce traffick it plucks down all Empories and Cities of trade or shall we continually fly from the Sanctuary to the Shop from unlading our Souls in prayer to unlade our goods from the Key or the Ship Shall we hurry in Gods Ordinances and suddenly start from them to look after our Merchandise 2. This opinion countermands all those injunctions of God which were given before the Law In the sweat of thy brows thou shalt eat thy bread Gen. 3. 19. And so likewise in the Law Six dayes shalt thou labour Exod. 20. 9. And after the Law in the times of the Gospel We command them to work with quietness and to eat their own bread 2 Thes 3. 12. And if any would not work neither should he eat So that this fancy drives men into the extremity of irreligion and Atheism 3. This opinion takes away all distinction of our general and particular calling Christians have not only their general calling viz. To profess the name of Christ that heavenly Calling Deus vocavit nos vocatione sanctâ dum nos ab infidelitate et peccatis ad suum fidem et sanctitatem vitamque sanctam et divinam Et hac vocatione spes Christianorum acuitur cum Evangelio pro Evangelio pati as the Apostle calls it Heb. 3. 1. That hopeful Calling Eph. 4. 4. That high Calling Phil. 3. 14. That worthy Calling 2 Thes 1. 11. That holy Calling 2 Tim. 1. 9. Now besides this Calling all Christians lay claim to particular Christians have their particular Callings their Trades their Vocations and several employments Shall we then serve God hear pray or receive Sacraments continually and without intermission Where would be the time for our Callings Then we might as the Woman of Zareptah said of her little Oil in the cruse and the little meal in the barrel 1 Kings 17. 12. Even shut up our shops and die our hands then should not minister to our necessities as the Apostle assures us his did Acts 20. 34. This being true Every day must be a Christian Sabbath then the Apostles must not mend their nets Mark 1. 19. Nor Paul make his Tents Acts 18. 3. This fond opinion subverts every trade ties up every painful hand breaks all working instruments it silence the Lawyers tongue and benums the Scholars brain and withers the Plow-mans hand and the Smith at the forge shall sweat no more then the Prince on the Throne and so the world shall have a writ of ease to go down in a pleasant dream to the silent grave 4. This fancy puts God upon constant miracles to rain down Manna for our daily supply and again fetch water Exod. 16 35. out of the rock for we must not apply our selves to worldly Numb 20. 8. labours for that is inconsistent with a Sabbath and every day say these men must be a Christian Sabbath which we know must be most strict and serious and what is all this but daring presumption Truly this opinion fairly leads us back from Canaan to the wilderness again 5. This opinion makes man perfect in this life for weak flesh cannot keep a constant Sabbath If Paul lengthen out his discourse more then ordinary Eutichus falls into a deep sleep and drops from the third Loft and destroys himself Acts 20. 9. Nay our Saviour complains that the Disciples could not watch one hour with him but they were surprized Quot sunt remorae Christianae vigilantiae aut risus diffusio aut intemperantiae gravamen aut quaelibet superfluitas
data sunt Talmud Hierosolym Isa 66. 3. Psal 50. 16. 3. And they were to look to their conversations to see them clean before they took the Law of God into their mouths Psal 26. 6. And their neglect of this duty in after-times highly provoked the Lord Isa 1. 12 13. 4. They had a high esteem of the assemblies of the faithful as holy Convocations Levit. 23. 3. And they looked on the place of their meeting as the house of God 1 Chron. 9. Psal 27. 4. 27. And thought those blessed who dwelt there Psal Psal 84. 1 2. 84. 4. 5. When they were going to the place of worship it was Mic. 4. 2. with singular affection Psal 26. 8. and vehement longing Psal 42. 2. 6. It was customary among them to excite one another to approach to God in holy and solemn worship The Pastors stirred up the people Jer. 31. 6. And the people stirred up one another Jer. 50. 4 5. And the parties excited were glad thereof Psal 122. 1. 7. Joy and praise made their way to the house of God Psal 42. 4. 8. When they entred into the Congregation they worshipped at the very gate Ezek. 46. 3. They kissed the Datum est Sabbatum ad meditandum in lege dei Aben Ezr. in cap. 20 Exod. very portal where Gods honour dwelt So zealous and devout when time was was this poor people 9. When they departed they would carry a blessing with them 2 Chron. 30. 27. 10. After the dismission they did meditate on what they heard Psal 1. 2. if at all times much more on this blessed day And they did not survey what they heard in a secret contemplation but in a serious examination Acts 17. 11. They searched the Scriptures afterwards touching those things in which they were taught The Scriptures were their golden Mine not only to look upon in meditation but to search into by scrutiny and holy discussion 11. When they were come home from publick Ordinances Deut. 11. â—9 they taught their Children For this was a charge laid upon them daily much more on Gods day Deut. 6. 6 7. Exod. 31. 14 15. And if they were to teach their Children when they walked by the way much more when they came from a Sermon heated with the incense of holy duties 12. Oâ— this holy Sabbath they were to charge their meditations with their deliverance from Egypt Deut. 5. 14 15. And to think on the sanctifying power of God Ezek. 20. 20. And to contemplate on the eternal rest the everlasting Sabbath which was to come and to see in all things they delighted in the Lord and accounted his day honourable and denyed all their own thoughts and delights and works on this blessed day Isa 58. 13. Let us go and do so likewise Isa 58. 14. as our Saviour speaks in another case Luke 10. 17. And when we deviate in Sabbath duties let us take this glass and so mend our dress The Jews carriage was most remarkable on their Sabbath in the multiplicity of their services 1. They had preparatory work which hath already been touched upon and therefore no further to be pursued 2. They had legal sacrifices to offer both forenoon and afternoon and these sacrifices were to be doubled on the Num. 28. 9 10. Sabbath They had their burnt offerings their meat offerings their drink offerings besides the incense which was Quod spectat ad usum Altaris aurei debuit in singulis diebus mane et vespere in eo suffitum offerri ab Aarone et ejus successoribus Rivet to be burnt on the Altar both Morning and Evening Exod. 30. 7 8. And this offering of incense is a perpetual service throughout their Generations And to this offering up of incense David alludes Psal 141. 2. 3. They had spiritual duties to perform holy prayers to pour forth Dan. 9. 21. Luke 1. 10. Holy Scriptures to read holy instructions to give to their Children and Servants holy meditation to entertain holy Sacraments to administer Sometimes the Passeover John 19. 36. And often Nehem. 8. 5. the Circumcision John 7. 22. Their spiritual duties Luke 4. 20. like stars did shine in the firmament of their Sabbath to render it bright and glorious Nehem. 8. 3. 4. They had works of charity to act And these were of two sorts 1. Either to brute creatures for the Lord allowed them to lead their Ox and their Asse to watering Luke 13. 15. to make their lives more comfortable 2. Or Secondly to themselves they had liberty to provide for their placid and chearful performances of holy duties But most principally they had Collections for â—he poor on the Sabbath which the Scripture mentions Luke 21. 1 Mark 12. 41. Deinde edicitur nequis sit impedimento Judaeis caetus aut collectus facientibus aut Hyerosolyâ—â—a eas mittentibus more patrio Phil. Jud. in legat ad Caâ—â—n Cesarem 2. And Philo Judaeus in his Apology to the Emperour Caius Caligula stands much upon this service of theirs for the justification of the Brethren of his Religion and recapitulates it as a priviledge granted them by Caesar Augustus Thus we may observe how busie the Jews were in running through the several stages of duty till they came to the end of their Sabbath No wonder then if one of their Rabbies called idleness on a Sabbath a notable errour The Jews carriage on the Sabbath was remarkable in the continuance of their services They began their Sabbath betimes and ended it late We read they came early on the Psal 139. 9. morning to the temple Luke 21. 38. they did fly to holy duties upon the wings of the morning that no Sabbath time Luke 21. 38. John 8. 2. John 18. 20. might run waste And this their earliness is taken notice of in three several places of Scripture to shew how pleasing it was Christ rose early to teach John 8. 2. and the people Deut. 32. 2. rose early to bath their souls in that morning dew which fell from heaven And the Scripture records this early resort was no fit of novelty but their constant and continual practice John 18. 20. And if it be said But happily their service passed away as the dew which is soon dried up it is answered it is thought most probably that the Jews did Convenimus semper et curcti magno silentio utuntur nisi ad laudem doctorum nec aliquis verbum emittit Sacerdos unus è senioribus legem recitat et exponit et hoc fit ad totum diem usque ad crepusculum Deindo abeunt et sacrarum litterarum peritiores et pietate multò munitiores Euseb de Praepar Evan lib. 8. cap. 2. ex Philon hold out from the beginning to the ending without any intermission there was no breaking up of the Congregation till all was done Acts 13. 43. Nehem. 8. 8 9. But Philo one of the most eminent among the Jews gives
take notice that in the history of Gods raining down of Manna there is frequent mention made of the Sabbath and this was before the Law was given upon Mount Sinai In Exod. 16. 23. the Lord speaketh of the Sabbath wherein no Manna was to Mâ—jâ—ris momenti et fiâ—â—itatis est quod assâ—râ—ur Exod. 16. 24. ubi Sabbati tanquam diei inter Israelitas celebris et noti mentio sit et sic vers 26. His verbis Sabbatum non instituitur sed tanquam rem antea institutam propter Mannae collectionem violandum non esse à deo praecipitur Wal. be gathered as a thing in use amongst them and no unheard of novelty the Sabbath then was no wonder to the people of Israel but indeed the Commandment for not gathering Manna on that day was a new thing The Sabbath is again mentioned vers 25. To day is a Sabbath unto the Lord where we have no words of institution as if now the Sabbath first commenced a weekly festival but this blessed day is spoken of as of an usual and well known solemnity And which is very observable the Lord speaks expresly concerning the Sabbath vers 29. That he had given them a Sabbath in the preterperfect tense as a thing of former times not of any present institution he gives them Manna in the present tense but he hath given them a Sabbath in the preterperfect tense which most clearly evinces the antiquity of its institution Moreover the ready obedience of the people in resting upon the seventh day mentioned vers 30. evidences its former institution they did not dispute but obey not admire but submit New Laws raise Questions but here was none Every circumstance in this whole story gives in clear evidence to this truth Nay in the 28th verse God chides the people who went out to gather Manna on the Sabbath day as breakers of his Laws and Commandments So then the Sabbath was an antient Law among them nay an Eminent Law and therefore called Laws in the plural number vers 28. The Jews gathered Manna on the Sabbath and this was their sin and this could not have been their transgression unless there had been a Law for The mentioning of the Sabbath Exod. 16. 23. comes in occasionally as concerning Manna and not of purpose to institute a Sabbath Mr. Bern. the Sabbath for sin is onely the transgression of a Law 1 Joh. 3. 4. And one thing more is observable the Lord works a miracle at that time to honour the Sabbath the Manna which was gathered the day before did not putrifie on that day according to the nature of it Exod. 16. 24. by which God shewed how greatefull the due observance of that day was to him So then to wind up this particular we find in this Chapter the Sabbath observed which could not be unless instituted before for only instituâ—ions are the matter of our G. J. p. 11. observation and no less is acknowledged by our adversaries Cogita iâ— Egypto ubi serviebas etiam ipso Sabbato per vim te esse coactum ad labores Man Ben. Isr in this point And to fasten a naile on this argument that it may not unravel Manasseh Ben Israel one of the most eminent of the Jewish Rabbies very well observes that the Lords enjoyning the Israelites the observation of the Sabbath tells them they were Servants in Aegypt Deut. 5. 15. This the antient wise men among the Jews do apply in this manner Think with thy self how that in Aegypt where thou Quae dicuntur de Sabbato videntur innuere vel ejus observationem tum fuisse institutam vel saltem innovatam miraculo confirmatam Riv. servedst by force thou wast constrained to work even on the Sabbath day Thus the Jews most knowing in the doctrine of the Sabbath spake of a Sabbath in their Aegyptian bondage which was long before Mount Sinai smoaked to preface Gods giving the Ten Commandments Two things more must here be inserted as in their proper place 1. The Lord argues Exod. 16. 28. with the Israelites for violating the Sabbath with this expostulation How long will ye refuse to keep my Commandments which argues most clearly the Antiquity of the Sabbath for God would not thus reprove the first breach of this Commandment but it plainly discovers their custome in this sin 2. And so in Exod. 31. 15. the keeping of the Sabbath is not urged from the Commandment lately given in the decalogue as reason would in mans judgement but from Exod. 31. 15 16 17. the seventh dayes rest and refreshment after six dayes work which points clearly at the Sabbaths first institution The Apostles Argument mentioned in the beginning of the fourth Chapter to the Hebrews brings a fresh light to Heb. 4 5. Vis est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea quies praeteriit olim rursus tamen quietem promittit ergo haec alia est à priore Par. this truth there the Apostle seems to dispute ex concessis from the observation of the Sabbath from the beginning of the world The Question was how those words of the Prophet were to be understood viz. If they shall enter into my rest Now saith the Apostle there is a two-fold rest mentioned in the Old Testament the rest of the Sabbath and the rest of the Land of Canaan but it cannot be meant Ex dictis sequitur aliud Sabbatum aliam requiem restarâ— populo dei puâ—à requiem gaudium et solennitatem caelestem figuratam per quietem et festum veteris et Judaici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of either of these rests for they are long since passed one at the beginning the other at the time of Joshua and therefore it must be meant of a rest to come The minor of this syllogisme the Apostle proves by parts not the rest of the Sabbath for that was entred into by man from the beginning seeing the works were finished from the beginning Heb. 4. 5. not of the rest of Canaan for if Joshua had given them rest he would not have spoken of another rest vers 8. the conclusion then follows there remains therefore a rest for the people of God vers 9. And that is the rest of Heaven whereof Alap the other two rests were either types or fair resemblances We see therefore that the Apostle taakes the first viz. of the Sabbath as from the beginning of the world and this Divine Authority is beyond all dispute or exception and whosoever shall cast a cloud upon so clear a truth we may truly say the hand of itching curriosâ—ty or design is in it nothing but singularity or interest could raise such a steam or vapour The Proemial word Remember prefatory to the fourth Commandement clearly speaks the primitive institution of the Sabbath For Memory alwayss looks backwards we Deus in Decalogo pronunciando memoriam refricat Israelitis primaevae ordinationis quando deus eam innovavit Riv. in Dec.
the sabbath-Sabbath-day after the finishing of the six days works Theodoret most elegantly observes That least the seventh day should want its honour nothing Tertul. contr Marcion lib. 4. cap. 12. Septimo die deus nihil facit sed hunc diem benedictione honoravit being created thereon God set it apart to be a Sabbath a day of holy Rest And indeed Gods chief work on the Sabbath is forming the new Creature 2 Cor. 5. 17. not creating the Man but the Saint not springing man out of the dust of the Earth but raising him out of the Theodor. quaest 43. in Exod. dregs of sin That he may be his workmanship created in Christ Jesus unto good works Eph. 2. 10. Eph. 4. 24. On the holy Sabbath the works of God are works of grace not of nature and he doth not multiply but beautifie the Creation God doth not create on it new species and kinds of Creatures but new hearts and new spirits The Schoolmen who lived in the Iron Age of the Church Estius in lib. 3. Sentent Dist 37. Sylvestranus Richardus de mediâ villâ Alex. Alens part 3. quaest 39. fol. 128 Benedixit sanctificavit deus diem septimum i. e sanctum celebrem esse voluit Sanctificavit i e. consecravit Caeteros dies operum exercitio deputans il lum suo cultui emancipavit Hugo Card. Sabbatum est dies requiei i. e. vacationis ad deum Alex. Alens and rose at Midnight yet by their dark-Lanthorn they could see this truth they generally refer the Institution of the Sabbath to the beginning of the World and fairly conclude That Gods blessing and sanctifying the Seventh day was its consecration to be a day of holy Rest and a future Sabbath Alexander Hales saith positively That the Sabbath was observed of the Fathers before the Law Hugo Cardinalis truly asserts That the other six days God deputes to the affairs of the world but the seventh day he hath ordained for his own worship and this was originated from Gods sanctifying the seventh day in the primitive Institution The Schoolmen generally say God sanctified the seventh day Gen. 2. 3. and this is no more then his separating of it to holy purposes for his own more solemn and immediate worship Gerson the famous Chancellor of Paris speaks even the same words with Hugo Cardinalis and as the Schoolmen of the middle times of the Church heartily assented to this truth so those of latter times agree in the same opinion Suarez saith It is most probable that the Sabbath was from the beginning and so propagated by tradition to posterity For we must know that the Church in the first times of the world was immured in Famiâ—ies and most easie it was for one Family to hand down to another those Solemnities which God enjoyned them and more especially the blessed Sabbath wherein those pious Ancestors were to enjoy more solemn and sweet communion with their glorious Jehovah To frequent Gods worship is most adaequate to natural reason saith the above-mentioned Suarez Surely this great truth of the Sabbaths origination must gain much credit from the School-mens attestation when they were Similiter est naturali rationi consentaneum ut dei cultus frequentèr exerceatur ideò temporis determinatio est ex morali ratione Suarez too prone to dispute every thing and to make the most evidential truths problematical The Schools were ever for pro and con to question every the most sacred truth which passed by they would bandy those Scriptural assertions which carryed most light with them and subject those things which were most taken for granted to their discussion and ventilation But to close this particular with a good rule of the Schools viz. To dedicate some time to the service of God this is natural to dedicate the seventh part Filiut Mor. Quaest Tom. 2 in tertium Praeceptum Bannes secunda secundae Quaest 44. Art 1. of the week to the service of God this is moral but to sanctfie this weekly Sabbath as we should this is supernatural the spirit of God teacheth us to sanctifie the Sabbath this is only from grace In the midst of all their Sceptiscims this is a most worthy speech And as for our modern Divines who stood upon Giants shoulders and therefore had a fairer Prospect of divine Covarruv Resol l. 4. c. 19. truth They generally assert the Sabbaths original from the beginning of the world Luther who led the Van of the great Ministers of Reformation plainly asserts That if Ambros Cathar enar in Gen 2. toto dejust jure l. 2. Quaest 3. Cultus est à naturâ modus a lege virtus est a gratiâ Scholast Adam had never fell yet he should have kept holy the seventh day as a Sabbath to the Lord and should have transmitted the knowledge of this day which was to be spent in divine worship Other dayes Adam was to till the ground to look to the Beasts of the field but this day to converse with God and this day saith Luther Adam kept solemnly after the fall and a testimony of this are the sacrifices of Cain and Abel therefore the Sabbath was designed to the worship of God from the beginning of the world What more full more clear Si Adam in innocentiâ stetisset tamen habuisset sacrum diem septimum eo die decrevisset posteros de voluntate cultu dei laudasset deum et gratias egisseâ— obâ—uâ—â—sset aliis diebus coluisset agrum pecora curasset Immò post lapsum habuit diem illum septimum sacrum Luther in Genes more plain Zuinglius agreeing with Luther saith roundly That the Sabbath was ordained from the beginning of the world and took its first rise from the close of the Creation This blessed man who lost his life in defence of the Protestant cause sealed this with other truths with his precious bloud Calvin saith expresly That God rested on the seventh day and then blessed it that this day might be through all ages dedicated to rest not to idleness but to holy rest that our minds might be freer for boly contemplation on God the great Creator of heaven and earth For God saith he is no way pleased with empty leisure that man should do nothing but with a necessary vacation for converse with himself And Reverend Beza who was so rare in sacred Criticks gives us in his judgment acquiescing in this truth and plainly tells us That the seventh day stood from the Creation of the world unto the Resurrection of Christ when the seventh day Sabbath was turned into the first day Sabbath by the holy Apostles Zuingl com in Exod. 20. So that now we cannot say of the Sabbath as is said of the River Nilus that its fountain head cannot be known when
hath gone before us to open a way to us Certainly when God hath once determined the proportion of time it is so far to be accounted moral and perpetual that it is to hold till God himself shall alter it and as for the particularity of the day according to the forementioned proportion therein we should be far more to seek were we left to our selves therefore this also is ordered by God himself and that in great congruity as appears Exod. 20. 11. to as many as are acquainted with the story of the Creation for the Lord having dispatcht all his works in six dayes and resting on the seventh commanded men to imitate him This being thus ordered by the Lord of the Sabbath Mark 2. 28. it must be in force of perpetual observation as a requisite determination of the morality of this Law and it cannot be of an alterable nature unless it be by the same Authority by which it was ordained Now by the fourth Commandment it is clear 1. That God commanded some time to be set apart and Hoc quartum praeceptum est magis morale quâ—m ceremoniale et ideò in Decalogo ad quâ—m omnes tenemur semper praecipiendum erat Gerson sanctified to his service 2. The proportion of this time to be one day in seven 3. That the particular day under this proportion be the seventh and that unto the Jews in correspondency to the seventh day from the Creation wherein God commanded them to rest from all their works but then when God manifests his pleasure for the alteration of this day from the seventh to the first we are to be an obedient people thus far the worthy Twisse And that this change was made will be further seen in the next Chapter to all which may be added such Laws as necessarily flow from natural relation both between God and man as well as between man and man these are good in themselves because suitable and comly even to humane nature for there is a comliness and decency Mat. 1. 6. which attend those rules to which our relation binds us there are scarce any question the duties of the second Eph. 5 28 29. table because they are so evidently comly suitable and agreeing to humane nature as to honour Parents to secure our neighbour not to destroy him c. And shall not the morality of the rules of the first table be as evident and fully manifest For if there be a God and this God our God according Quoad observationem unius diei in singulis hebdomadis sabbatum non est legis caremonialis sed moralis quae immota est perpetua Ravanel to the first Commandment then it is most comly most meet most suitable to love him to fear him to trust on him to delight in him and if this God must be worshipped by man in respect of the mutual relation between them then it is comly and meet to worship him with his owne worship according to the second Commandment to worship him with all holy reverence according to the third and if he must be thus worshipped and yet at all times he cannot be solemnly honoured and worshipped in respect of our necessary and worldly employments then it is very fit and comly for all men to have some set and stated time of worship according to some proportion which the Lord of time can only best make and therefore a seventh part of time which he doth make according to the fourth Commandment is most suitable to man and most comly for him to obey God in and nothing more decent then for man to serve God in his own proportionated time Now let the case be reasoned with any religious Soul yea with any rational man Is it not a point of moral equity to pay tribute out of all our times to the Lord of time who holds our Souls in life and in whose hands our time and breath is Do we not owe him a piece of every day and shall we think it too much to give him a day in every week Shall he give us six and shall we deny him one And is it just and meet that since mans life upon earth is but a pilgrimage and he hath no abiding City here but looks for one above that Heb. 13. 14. Ne pigeat nos murdo valedicere ut ad Christum veniamus fluxitatem vitae praesentis ob oculos ponentes Neque enim indigenae sed hospites sumus in hoc mundo non habentes civitatem sed domicilium Par. he shall spend all his time and thoughts upon the trifles of the world but rather as some time every day so also some one day in every week to retire himself from the world and to draw near to God and to enjoy communion with him with whom he looks to live for ever Again in respect of Servants and Cattle is it not grand equity and reason that one day in the week they should enjoy some relaxation and not always toyl in their servitude and bondage that poor drudging Servants who bear Gods Image as well as our selves should have a breathing-time one day in a week a day of weekly Rest for their wearied bodies and one holy day in a week for their precious Souls Can we in equity afford them less and what meeter proportion for the solemn service of God than one day in seven when Natura non habitandi sed commorandi diversorium hic nobis dedit Sen. Experience tells us that the necessities both of civil and soul affairs require a mutual interchange of speedy dispatches and quick returns which cannot be less then one day in seven and not well more and therefore Gods proportionating this time in the fourth Commandement is most suitable to the infinite wisdom of the Divine Legislator as once Ptolomaeus Philadelphus said of all Gods Laws And this one day in seven was the tribute which was paid to God in the times of the old Testament and much more is it due in the times of the new This proportion of time is moral and perpetual being of Gods assignation of the Churches constant observation and of it self a most exact proportion and this fourth Commandement is holy just and good to use the Apostles Language and so never was subject to Rom. 7. 12. the decays and instability of a withering Ceremony Let us look upon the fourth Commandement in the spirituality of it The corruption of our nature found in the manifest Nitimur in vetâ—â—um Elementa sunt ceremoniae lâ—qâ—â— et sunt infiâ—ma â—â—essecta mutili impâ—â—entia 〈…〉 〈…〉 opposition of wicked men and in the secret unwillingness of good men to sanctifie sincerely the Sabbath-day sufficiently demonstrates that this Commandement is holy spiritual and heavenly Rites and Ceremonies are but the trappings of Religion at the best the splendid Oâ—â—aments which set off Divine Worship in the Jewish Pedagogie Paraeus well observes That the ceremonies of the Law
ceremoniality in resting one day in seven they may as well give themselves to devise a ceremoniality in setting apart some time in general for Gods holy worship and service So then the fourth Commandment being a Moral law it binds all persons Christians as well as Jews it binds in all places in England Scotland and Ireland as well as in Palestine and Judea it binds at all times since the coming of our dear Redeemer who drew a line over all Ceremonies and expunged them that they should have no more existence in the Church of God as well as before Mat. 4. 2. this glorious Sun appeared to beautifie and revive the world CHAP. XLVI The Sanctification of the Sabbath is the Christians homage as well as the Jews if we look back to the infancy of the Gospel HAving already shewn that the Sabbath in the first institution Dies Dominiâ—â—â—â—hristianis 〈…〉 bere festivitatem suam Aug Epist 119 cap. 13. ad Januar. of it was given to Adam and in him to all his posterity and so it belongs to us Christians as well as to otherâ— and that the command for the Sabbath in the second Edition of it upon Mount Sinai was Moral and perpetual a standing Law and so binding all man-kind Christians as well as Jews I shall now go one step further and shew that the Sabbath is still the same though the day be changed from the last to the first day of the week and that by Divine Authority Now to make way for the clearer evidence of this truth Exod. 20. 9. so much decried and contradicted by some who too much amplifie Ecclesiastical Power and Authority I shall begin in discovering that two dayes weekly cannot be observed This would not only repeal the indulgence of God in giving us six days every week for our secular affairs and worldly Sextò considera illud quod sex dies operibus et unus tantùm quieti datur et certè in hac re divina sapientia non quid probabile sed quod populo conducibile spectavit Muscul labours to sustain our selves and families and to acquire the good things of this world but it tacitely impeacheth the wisdome of God who in the fourth Commandment hath accommodated himself to the frame and constitution of man who knows his weakness and frailty and therefore frankly and bountifully hath bestowed upon him six dayes knowing that he must get his living in the sweat of his brows Gen. 3. 19. And likewise considering that in spirituals the spirit may be willing but the flesh is weak Mat. 26. 41. And besides all this this must be a work of pride and supererogation for man to go about to outvy Gods blessed example who rested one day only and no more for our future and constant imitation His Presidency binding us as well as his Precept And it may be added these two dayes would be as the twins in Rebekah's womb alwayes strugling and striving who should have the preheminence and how with Zebedees Gen. 25. 24. Sons they should be both nearest Christ nor can it easily Mat. 20. 21. be conceived what confusion this may engender in the Church competition being alwayes the womb of dissention Besides how much would this confirm the Jews in their blasphemous obstinacy and hinder them from closing with their Messiah when their Sabbath shall still be retained and dignified with a solemn and reverential observation Surely they will interpret it conscience in Christians and that in keeping the seventh day Sabbath they do no more then their bounden duty and how will this feed their insultations and put their hope upon the wing that the Christian Church is coming back to the Jewish Synagogue If the head of their Sabbath be got in they will strongly conjecture that in Manifestum est non solum legis judicio sed ipsissimâ experientiâ non facere ad verae religionis profectum si otia multipliâ—entur sed abundè satis est unum in septimana diem religionis exercitiis esse deputandum Mus time the whole body of ceremonies will follow after As the Apostle most critically and prudentially joyns all the solemn feasts of the Jews together in their discharge and abolition Gal. 4. 10. Col. 2. 16. wisely fore-seeing that if any one was continued the whole train in process of time would unavoidably follow Pleas for the one would easily be raised into arguments for the others And it is very well argued by Musculus It never contributes saith he to the progress of Religion that rests should be multiplyed to the people for one Sabbath every week is abundantly sufficient for vulgar capacities Moreover the Celebration of two dayes every week is more then the Law requires or the Gospel allows And here Exod. 30 8. Acts 20. 7. Chrysostome is most Elegant The week contains seven dayes saith he now see how the Lord hath distributed these dayes he Chrysost Tom. 5. hath not taken the greatest part unto himself and left the least to us neither hath he taken half and left half No the Lord pag. 523. is more liberal he hath given us six and taken but one for Rev. 1. 10. himself And both Law and Gospel speak the same And if we take five dayes only for labour we make void the Law Note Synecdochen per observantias dierum mensium annorum Apostolus intelligit omnes ceremonias legis veteris quasi ex parte torum Alap in this particular and besides how inconsistent is it to Gospel liberty to keep two dayes every week this would outvy all the Jews Festivals in number and bring us again under a severer yoke and this would at once both break the bonds of Christian Vnity and the bonds of Christian liberty and render the golden yoke of Christs Gospel heavier then the iron yoke of Moses his Law As for that objection that the Apostles kept the seventh day Sabbath and preached on that day among the Jews Acts 13. 42. Acts 16. 13. Acts 18. 4. To this it is answered It is most equal and rational that some time must be granted for the wearing away of an old usage A Sabbath Aequum fuit aliquid temporis intercessurum ut populo melius innotesceret Sabbati Judaici abrogatio ejusdemque sepultura honori sicentissima which had continued in the world much about four thousand years the world could not presently be awakened to take notice of its abrogation Old customes are removed with some difficulty and the religion of our Fathers takes so great impression upon us that it is not easily eaten out notwithstanding we see clear reason for it Antiquity in things natural is their weakness and unbeautifulness but in things spiritual it sheds a greater lustre upon them Time then must be granted to convince the world that the old Sabbath is now deceased and honourably buried in Christs own grave Suppose it be granted that both Sabbaths Jewish and Christian were
reverence and devotion honour the Lords Day and abstain from all carnal actions and all earthly labours and go to the publick Assemblies devoutly The Council of Aken which was held 800 years ago Forbids all Marriages on the Lords Day as being too often introductive of unseemly vanities most improper for that holy day In a Council at Rome it was decreed That no Market should be kept on the Lords Day no sentence should be past though the offence of the Malefactor should require it In a Council at Coy it was decreed That men should do no servile work nor take any journey on this day At a Council in Petricow it was decreed That Tavern-meetings Dice Cards and such like pastimes should be abandoned on this Holy day The Council of Eliberis decreed If any man inhabiting the City come not to Church for three Lords days together let him to kept so long from the Sacrament that he may well seem corrected for it And the famous Council of Laodicea decreed That Christians ought not to Judaize and to rest from work on the Jewish Sabbath but prefer the Lords day before it and rest thereon from labour If any be found to Judaize let him be Anathema And thus we may say with the wise man Prov. 11. 14. In the multitude of Counsellors there is safety the Governors of the Church in their grave and solemn Conventions have in all ages remembred to establish the honour and Holy observation of the Lords day The Lords day hath met with acceptance and veneration in all ages of the Church In the Primitive times it was universally Ignat. Epist ad Magnes 4. Iren. l. 4. c 19 20. Tertul. Apol. c. 39. Orig. contra celsum Ambros Serm. 62. August tract 5. in Joan. Euseb eccles Hist l 4. c. 23. Hieron Epist ad Eustochium Cyril in Joan. l. 12. c. 58. Greg. l. 11. Epist 3. Justin Mart. Apolog. 2. embraced owned and observed And Ignatius Justin Martyr Irenaeus Origen Tertullian Basil Athanasius Chrysostom Hierome Ambrose and Augustine c. were but the trumpets of its praise These famous lights in the best dayes of the Church liberally contributed to the glory of the Lords day and cast in freely to the treasury of its commendation and observance And these Orthodoxal Fathers both Greek and Latin do with one mouth testifie concerning the Christian Sabbath 1. The Original thereof which they say was first established by Christs own blessed and inspired Apostles 2. The cause and occasion of this day In memory of the resurrection of Jesus Christ our Lord who rose as upon this day and triumphed over death and hell 3. They bear honourable testimony exhibit general approbation and give notice of their continual practice in the sanctifying of the Lords day in their several times and ages 4. They effectually established it by their practice preaching Athanas de circumcis Sabbat Chrysost Serm. 5 de Resur Felis f. 292. Vaulx Cath. c. 3. Ribera in Apoc Catech. Roman part 3. f. 319. Stella in Luc. Rhem. Test in Apoc. Eccii Enchyrid tit de sestis fol. 134. Hos confess fol. 300. and writings that the memory of it might never be lâ—st nor the prefixed time be changed or altered The Papists coming between the primitive and the later purity as a Nettle between two Roses as they kept the Letter of Gods word the matter of Baptism the Doctrine of the Trinity so they kept the time and doctrine of the Lords day And they did always acknowledge 1. That the Lords day was by the Apostles themselves established and some of them say Dominico jussu by the command of the Lord himself 2. That this was done by them in the memorial of the Lords resurrection 3. That those texts of Scripture Acts 20. 7. 1 Cor. 16. 2. Rev. 1. 10. do manifestly confirm this day 4. That it is a day above all other dayes to be honoured and esteemed 5. That the observation thereof is pars cultus divini part of divine worship and so consequently jure divino of divine right All this the Papists have freely acknowledged although they are so subject to the epilepsie of errour and the spiritual falling-sickness nay although they are so byassed by interest their fundamental maxime and so closely chained to the Popes Chair But in this particular we will grant them infallibility Nay in the darkest times of the Church when the Sun of Abbas in cap. de feriis Aâ—gelus in verbo Feriae Sylvester in verbo Dominici Quaest 1. Et dicit hanc esse communem opinionem quod dies dominicus est jure divino Pisanella in verbo dominica truth shone most faintly and was behind the blackest cloud even then many School-men of note and eminency acknowledged the Divine right of the Lords day and gave in their plentiful attestations to that important truth And Sylvester one of them is bold to assert that this was the common opinion among them the Lords day was so venerable in the Church it could not be contemptible in the Schâ—â—lâ— Learning in the very worst times knew not how to become sacrilegious and to rob the Lords day of the honour of its diâ—ine original it knew not how in the very midst of the triumphs of Idolatry which was most rampant in the middle times of the Church to sink down the Lords day into An. Dom. 189. An. Dom. 822. an humane Ordinance And one thing is observable that those two famous Edicts of Charles the Great and his Son Ludovicus Pius concerning the holy observation of the Lords day were dated from those times when the Church of Christ was covered with the blackness of darkness and the Spouse had on her the thickest veil As for the times of Reformation these latter ages of the Melanct in Cateches Buâ—â—r de regno Christi Gallas in Exâ—d Jun. in â—enes Faius in Thes Zanch. in quartum praecept Chemnit harm Evangel Beza in Thâ— Geneven Piscat in observat in Gen 2 3. world have not blemished the glorious work of reformation with degrading the Lords day from its due just and Scriptural honour More then a Jury of Forraign Divines acquitting this blessed day from the mean original of an humane institution And if they shall be called in they are ready to avouch it Beza Junius Piseator Rolloche Chemnitius Walaeus Bucer Melancton Gallasius Viretus Amesus Peter Martyr Zanchius Pareus and Faius c. all concurring in their sentence That the Lords day was consecraâ—eâ—â—y the holy and infallible Apostles Nor are there deficient Divines of note of our own who give in the same verdict and joyn issue with the suffrages of those beyond the Seas what the eminent Perkins his opinion was in this cause hath already been suggested Let me now produce the testimony of the famous Mr. Joseph Meâ—e whose worth and learning was not of an ordinary sâ—â—ture and thus he expresseth him-himself I say therefore that the Christian as well as the Jew after
us as it was to them and it is as if the Lord had said the keeping of my Sabbath shal be a distinctive badge and cognizance of Covenant holiness a sign that I do sanctifie you and separate you to my self for a holy and peculiar people Let us cast our eye upon our Sabbath as our discriminating and differencing badge And shall we shame our livery Shall we make our Sabbath a day of riot or excess Sabbatum est signum et symbolum inter deum et Israelitas ut se dei esse profiterentur et ut à reliquis gentibus discernerentur â—uit enim sacramentale quoddam quòd illos sibi deus sanctificaverat Riv. of sloath or idleness and so mingle with the prophane world Do we prophane our Sabbaths how can we distinguish our selves from a sensual Jew or a miscreant Turk they likewise have their Sabbaths And will a diurnall distinction serve the turn that the Turk keeps his Sabbath on the Friday the Jew on the Saturday and we Christians the First day of the week It is a poor shift and a faint distinction to keep a different day will not the world scoff at this distinction It is not the Day only but the manner of observance The Apostle saith that Christs people are a peculiar people zealous of good works 2 Tit. 14. And so our Saviour makes the distinction of his people from the rest of the world John 17. 14. It is observable that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadash signifies two things 1. To separate from common use 2. To sanctifie to teach us our sanctification is our only separation from the rest of the dregs of the world Therefore still let our holiness upon Gods blessed day be a sign between God and us that he hath sanctified us This is his will and let it be our work as alwayes so peculiarly on the Sabbath our sanctification 1 Thes 4. 3. Exod. 31. 13. Sabbatum sanctis usibus et religiosis formalitèr deputatur c. Rivet Let Christ know us to be his sheep by this our will is not only melted into his will but our obedience is fully calculated for his day Rivet hath a pregnant note The Sabbath saith he is given formally for holy uses for hearing the Word for Prayer for receiving the Sacrament by which our sanctification is ripened and accomplished Arg. 6 No command but that of the Sabbath hath a memento prefixed Hic specialis observatio requiritur ita ut nunquam obliviscamur quia agitur de operibus humanis intermittendis et de opere dei suscipiendo quae sunt naturae hominis depravatae omninò contraria c. Riv. to it As if our obedience to this command was our chief business which we must not forget God doth not usually annex his mementoes to any thing but to matters of the greatest moment As 1. Sometimes to press his Laws Num. 15. 39 40. And 2. sometimes to press his Love as a motive to obedience Deut. 5. 15. 3. Sometimes to mind us of himself Deut. 8. 13. 4. Sometimes to mind us of his Enemies Deut. 25. 17. And 5. Sometimes to mind his Sabbath Exod. 20. 8. God puts an Higgaion Selah upon this Commandment that as among the Jews the singing of it caused them to raise their voice So among us in keeping Sabbaths it should raise our hearts to a holy observation Now God prefixes a memento to the Commandment for the Sabbath upon divers designs which will very well suit with our purpose As first to intimate the opposition of mans corrupt heart to this holy Command Rom. 7. 12. Depraved man cannot endure Homines parati sunt ad fervorem operum suorum ocâ—upantur suis commodis suis voluptatibus facilime irretiontur sed cultui divino c. Riv. the snaffle of a whole dayes service he loves not to be bridled to spiritual duties and therefore God here awakens us by a shrill memento the learned Rivet observes That men are upon the wing in flight and heat after their owne works and they are most easily entangled in the snare of their own pleasures and delights but to do Gods work upon his own day this goes against the grain of corrupt Nature This Memento shews the venerable antiquity of the Sabbath God hath been pressing the Sabbath upon us from the beginning of the world as hath been shewn already The Gen. 2. 3. good Lord is jealous least an ancient should be an antiquated institution God gives us this Memento to mind us of the strict account we must make hereafter for all our Sabbaths When a Master gives his servant many errands but saith he be sure you remember this above all the rest if that errand be forgotten he breaks out into a greater passion God remembers us to keep inviolably his holy Sabbath to assure us he will else remember to punish severely the breaches and violations of this Emphatical Commandment His expostulation hereafter will be Did not I give you my Sabbath with a Memento To inform us the sum of Religion lies in a due observation of the Sabbath It was a good saying of worthy Mr. Rogers Take away Gods Sabbath and Religion will soon Tolle Sabbatum et citò marcessit omnis Religio Rog. dwindle and faint into nothing Jacob gave a severe charge to his Sons about Benjamin because he lay nearest his heart And is it not an evidence that the fourth Commandment lies nearest to Gods heart that he gives so severe a charge about it That much of Religion is wrapt up in it nay the very quintessence of piety is dropt into it We are more apt to forget the fourth Commandment then Observandum est quod deus non simpliciter dicit Diem Sabbati sanctificabis sed memento ut diem Sabbati sanctifices Genus hoc praecipiendi non est leve vulgare sed grave serium et significat praecipirem seriam nec ullo modo negligendam sed summâ curâ et diligentiâ servandom sic solent Parentes liberis suis et serâ—â—â— Heri obtervantiam eoâ—â—â— inculcatâ— quae omnium maximè negligi notant Admonemur etiam verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recordare et memor esto ad observantiam praeceptorum dei Requiritur enim memoria ut noctes et dies de illis servandis cogitemus nec unquam obliviscamur quid praecepti à quo illud accepimus Muscul any of the rest And it is observable when any duty is charged by God with a Memento it argues a proneness to forget it so Eccles 12. 1. Remember thy Creatour in the dayes of thy Youth which charge intimates to us no age is so prompt to forget God as Youth which usually is snarled and entangled in divers lusts called by the Apostle Youthfull lusts 2 Tim. 2. 22. And there are many reasons why we are so apt to forget this Commandment 1. Because the rest of the Commandments are written in our
triumphant Resurrection Then was Christ proclaimed Lord of quick and dead Rom. 14. 9. then Death gave its last groan and then Satan fell like lightning the forces of 1 Cor. 15. 55. Hell were scattered and discomfited when Christ appeared Luke 10. 18. in the Field after his detention in the Grave Christ by rising brake both the Chains of death and darkness together Resurrectione Christi et vita initium et mors recepit interitum and so far put the Law out of date that it super-annuated its threats that they are insignificant to the Believer Christ now had suffered whatever the Law could demand upon the Sinner And as his sufferings answered all the clamours of the Law so his Resurrection brake all the Chains of his Resurrectio Christi plena fuit mortis abolitio et vitae reductio Alap sufferings Indeed through the Grace of God we may read inflamed love Rom. 5. 8. and eternal life John 3. 15. in the death of Christ but the hope and assurance of both is built upon his Resurrection and therefore when the Apostle would set the door of hope wide open to us 1 Pet. 1. Col. 2. 14. 3 4. he shews us an empty Sepulchre and tells us with the Angel He is risen 1 Cor. 15. 17 18 19. The Promise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. 1 Cor. 9. 27. Col. 3. 5. 2 Cor. 10. 4 5. the ground and Anchor-hold of our hope and that is performed by our Lords Resurrection by which he brake the Serpents head and scattered his power Acts 26. 6 7 8 9. This day then is Christs triumphal day when all his enemies were drawn at his Chariot-wheel And is not Christ in this our Ensample Shall not we on this day trample Satan under our feet conquer lust and get above the snares nay thoughts of the World and in holy and divine Ordinances pursue triumphant grace Conquest is our great work on the Sabbath-day then are we to subjugate our passions to subdue our corruptions to keep under the flesh to fetter the Old man and to bring into obedience our whole man to Jesus Christ The Sabbath properly is a day of Victories then light is to overcome our darkness the word to overcome our hearts Christ to over-rule and Conquer our affections and then is the season for the spirit to subdue and to bring into Captivity every high thought to the obedience of the Gospel And shall we then on Christs conquering-day be slaves to our fancy to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. spend our time in vanity and recreations be Vassals to our lusts to spend our Sabbaths in riots and prophaneness be subjugated by the flesh to spend this golden season in sloth or formality Is not this to pour contempt on Christs triumphal-day and to cover the glory of it with thick darkness As if one should draw a Canvas Curtain before a curious Picture It may truly be said of those who prophane the Lords day they are the ecclipses of Christs Resurrection-day spots in that Feast and the foul blemishes of that lovely season Ignatius will tell us It is but a Jewish trick and a falling back and recidivation to their sin and folly The Resurrection of Christ was the loosing of his fetters then and not before did our dear Jesus rest from the temptations of Satan from the persecutions of the Jewish and the Gentile World from the flashes and scorching of his Fathers wrath and from the bonds of his own transient death His rising-day was his resting-day and all his disturbance and discomposures were scattered as the Clouds Vos in die quem dicunt solis solem colitis sicut autem nos eundem diem dominicum vocamus In eo non solem sed resurrectionem domini laetè veneramur which have nestled together are put to flight at the rise of the Sun And therefore it was the will of God that the day of Christs Resurrection should be honoured as holy rather then any other day of his Incarnation Birth Passion Ascension because his rising-rising-day was his resting or sabbath-Sabbath-day and whereon his rest began So the day of Gods rest from the work of Creation and the day of Christs rest from the work of Redemption are only fit the one to be the Churches Sabbath in the time of the Law the other to be the Churches Sabbath in the time of the Gospel The Lord Aug. contr Faust Manich. lib. 18. cap. 5. Christ in the day of his Birth did not enter into his rest but rather made an entrance into labour and sorrow and then began his work of Humiliation And so likewise in the day of his Passion he was then under the sorest part of his labour in the bitter Agonies in the Garden and on the Cross and therefore none of these could be consecrated to be our Sabbath Nor could the day of his Ascension be fit Gal. 4. 4 5. to be made our Sabbath because although Christ then and thereby entred into the third Heavens his place of Rest yet he did not then make his first entrance into his estate of Rest which was in the day of his Resurrection This day then was the first step of Christs exaltation the dawning of his glory Dies dominicus Christi resurrectione est sacratus Aug. when as Elijah he dropped the Mantle of all natural imperfections Now Christ was to bear no more bruises to give his Cheek to no more Smiters to tread the Winepress of his Fathers wrath no more This bright Sun was no more to be masked with Clouds this Morning Star was no more Isa 53. 10. to be veiled with shade or darkness Christs rising left his Isa 50. 6. Grave-cloaths behind him to shew us that now no more Revel 22. 16. he was to tast any thing which savoured of sorrow or mortality John 20. 5 6. And now how incongruous is it that the day of Christs freedom should be the day of our fetters That when he threw off his bonds we should bind them on us the faster That we should be fetter'd to any way of sin or chained to our sensual appetite or wanton fancy on the Lords day the weekly commemoration of Christs Resurrection On Diâ—s dominicus dieâ— est quam nobis salvatoris noâ—tri resurrectio consecravit this day Christ threw off his Grave-cloaths and so should we cast off whatever savours of dust and earth In a word to be captivated to any way of offence on this holy day no way comports with the nature and freedom of Christs resurrection then all his bonds were loosed and then should we Leâ— Epist 93. cap. 4. cast from us whatsoever may hinder us from running the ways of Gods Commandements all our sloth frothiness of Spirit carnal delights cold formality and whatever may slacken our pace in our duties and spiritual services The Resurrection of Christ is the very life of the
the time of the Sabbath Let us labour to get high esteemes of the Sabbath day We Praescrip 3. keep those things most charily we prize most We lock up Jewels which we value but we leave out other things which we despise and contemn One great reason why men practice Sabbaths no more is because they prize them no Apparet in Sâ—râ—pâ—uris hunc diem esse solennem ipse enim est primus dies seculi c. Aug. more Sabbaths fall in their opinion and therefore they sink in their observation They look upon the Sabbath as a common day a day of leisure to please themselves with carnall rest or sensual delight Only their shâ—ps are shut and so they cannot follow the works of their Calling but their hearts are open to entertain any temptation and so they mind the Magistrate more then Jehovah upon his own day Dies dominicus est dies Regalis in quâ— Imperator ascendit ab inferis Chrysost But serious and gracious persons have always spoken highly of Gods blessed Sabbath The Apostle John calls it the Lords day Rev. 1. 10. which is the Lord Christ his day for this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is appropriate to our Saviour Christ both in regard of the dignity and excellency of his person and because of the greatness and largeness of Ne ipsam quidem dominicam diem Jâ—nctissimi festi ullâ inreverentiâ habuere c. Athanas his dominion as likewise in respect of his bounty towards the members of his mystical body Acts 4. 36. Joh. 20. 13 28. Revel 17. 14. Cap. 19. 16. Now things and persons which are named the Lords are sacred and venerable in an high degree So The grace of our Lord Rom. 16. 24. The spirit of the Lord 2 Cor. 3. 17. The beloved of the Lord Rom. 16. Is solus et unus reverâ est proprius et dominicus dies et melior est aliis innumerabilibus diebus sive qui communitèr intelliguntur sive qui a Mose c. Hier. 8. The glory of the Lord 2 Cor. 3. 18. The word of the Lord 1 Tim. 6. 3. The cup of the Lord 1 Cor. 11. 27. Et sic Convivium dominicum the Lords banquet Tertul. lib. 2. ad Vxor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hierosol Catech. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of the Lord. Athanas ad Epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scripture of the Lord. Clem. Alexandr Ignatius the blessed Martyr of Christ who lived in the Apostles age and was St. Johns Disciple maketh the Lords day the Queen the Princess the Lady Paramount of all dayes Eusebius in the life of Constantine the Great lib. 4. cap. 18. stileth the Lords day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In truth and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignat. very deed the principal and the first Chrysostome calleth it a Royal day And Gregory Nazianzen Orat. 43. saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Higher then the highest and with admiration wonderfull above all other dayes Basil calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first fruits of dayes Chrysologus Ser. 77. saith It is the primate among days And Hierome in Marc. 16. The Lords day is better then other common dayes and then all the Festivals New Moons and Finitur septimus dies dominus est sepultus reditur ad primum dominus est resuscitatus domini resuscitatio promisit no bis aeternam diem et consecravit diem dominicam Aug. Sabbaths of Moses his Law The Lords day saith Maximus Taurinensis is venerable and a solemn day among Christians because like the Sun rising and dispelling infernal darkness Christ the Sun of Righteousness shined forth unto the world by the light of his Resurrection And the incomparable Augustine saith The Seventh day is ended the Lord was buried a return is made to the first day the Lord is raised the Lords Resurrection promised us an eternal day and it did consecrate unto us the Lords day Justin Martyr calls our Sabbath Sunday as many others after him and not without very good reason That being the Chiefest of dayes as the Sun is the most glorious of all the Planets and therefore the Civil Law calls Cod. Justin lib. 3. tit 12. our Sabbath The venerable and much honoured Sunday Our Sabbath is called Sunday to honour Christ who is the Sun of Righteousness Mal. 4. 2. Enlightning every one who Nos jure optimo diem quem Mathematici solis vocant domino ascripsimus et illius cultui totum mancipavimus quoniam nulla re magis imaginari possumus praepotentis et universim supereminentis Christi Mâ—jestatem quà m per splendidissimum solis lumen Et Leo est solare animal Cael. Rhodig cometh into the world and who by his triumphant Resurrection caused the heavenly light of Truth and Grace to appear in full lustre to them who sate in darkness and in the shadow of death And Gaudentius Brixianus speaks fully to this purpose It behoved Christ saith he the Sun of Righteousness with the fair and pleasant light of his Resurrection to dispell the gross darkness of the Jews and melt the frozen cold of the Gentiles and so reduce all things that we reclouded with the black vail of confusion by the Prince of darkness into the state of prime tranquility And Ambrose concurs in his judgement This day is called Sunday saith he because Christ the Sun of Righteousness arose from death to life upon this day to enlighten the Children of this world Hierom tells us It is called Sunday because on that day Light rose in the world and the Sun of Righteousness appeared in whose wings healing may be found So Christ made it Sunday not only from his beams but likewise from his wings for as there was light in the one so there was Cypr. Epist 33. Orig. in Exo. Homil. 7. contr celsum cure in the other and both together gave it this Name And nothing more speaks the glory of Christ then Light and the Sun is the fountain of light and therefore our Sabbath is Tertul. de Coron Mil. called Sunday as Coelius Rhodiginus observes Nay Christ himself is called Light John 3. 19. And the Gospel is named Light Rom. 13. 12. No wonder then if that day on which Christ is worshipped and the Gospel is preached is called Sunday But in all ages our blessed Sabbath flourished in an honourable Bellarm. Tem. 1 de cult Sanctor cap. 11. lib 3. Dominica dies primatum obtmet et major est inter alios dies Durand Rational lib. 7. de Festiv esteem Bellarmine himself saith The Sabbath is a day above all other days to be esteemed And so Durand gives the Lords day all primacy and assigns it a majority for worth and honour above all dayes And it is very observable that Easter-day so much cryed up by some was once the unhappy cause of much contention in
Origen In the times of the Law saith he the Jews were not to stir out of their places upon the Sabbath day Exod. 16. 29. Now what is the proper place of the soul but Righteousness Truth Wisdom and Sanctification and whatever speaks Christ and from this place we Christians must not stir upon the Lords day In the times of the Law the Jews were to carry no burdens upon the Sabbath day Jer. 17. 27. And what is this burden but all sin and this burden we Christians must not carry on our Sabbath In the times of the Law the Jews were not to kindle a fire throughout all their Habitations upon the Sabbath Exod. 35. 3. And what is this kindling of fire but the inflaming of lust and no such fire must be kindled by Christians on the Sabbath Now what Origen cautionates us against on the Sabbath is as much to be avoided and shunned on the week day In a disposition to serve God So we must keep every day a Sabbath though we are not always in a Sabbath dayes time Verum quidem est Sabbatum spirituale nobis perpetuò colendum esse sub novo Testamento Wal. yet we should be always in a Sabbath days frame in such a blessed bent of heart as to be fit for holy business and heavenly employment And the Apostle adviseth us 1 Thes 5. 17. To pray continually viz. To be in a continual frame of heart fit for holy prayer And the Apostle James Jam. 1. 19. commands us to be swift to hear viz. Always to have Spirituale Sabbatum est quo vetus homo noster homo peccati cum singulis suis actionibus otio quodam veluti sepelitus est ut novus homo qui secundum deum creatus est vires suas exerat opera sua perficiat Muscul an open ear ready to hearken to the sweet and sacred word of God We find the Prophet Ezekiel Ezek. 1. 5 6. describing four living creatures having four faces and four wings Faces ready to mind and wings ready to move into any part upon the work the Lord should assign and appoint them And thus Gods people should be always in a prepared frame of spirit for holy service we should be as cautious of sin and as propence to service as if every day was a Sabbath day The week contains no day for sinful work the Apostle tells us 2 Tim. 2. 19. Let every one that nameth the name of Christ depart from iniquity And iniquity not iniquities any one particular iniquity And so likewise in the week our secular works must not indispose us for heavenly Dies è septem unus externis salutis mediis dedicatus Sabbatum interius perpetuum magis et magis promovet Hier. services and holy duties but we must have heavenly hearts in our earthly labours It is very observable that in the time of the Law the word Sabbath signified a whole week Lev. 23. 15. And so in the time of the Gospel Luke 18. 12. And doth it not point out this That we should keep our whole week as a Sabbath and that Sabbath-holiness should make all our life-time but one intire holy day Our spiritual Sabbath as Musculus observes Must be continual Rom. 11. 16. we must be always crucifying the old man and getting our 1 Cor. 5. 6. corruptions to their rest that they may not be working nor employed to fledge temptation into actual sin and we must be always employing the new man to excite its power in spiritual operations and this must be our daily and continual Sabbath This resting from sin and this working for God is never unseasonable and these two are the integral parts of a Sabbath And thus to employ our selves in the week doth exceedingly fit us for the Sabbath Many have little of the Sabbath in the week and therefore they have too much of the week in the Sabbath they are strangers Mandaverat quidem deus sub veteri Testimento ut in ipsa septimanâ aliquae quoque horae divino cultui consecrarentur manè imprimis vespere cùm sacrificium juge in templo offerreretur perpetuò sacrificaretur Wal. to Sabbath-work on the week dayes and therefore they are enemies to sabbath-Sabbath-work on the Lords day Christians should attempt to begin heaven here and there is a perpetual Sabbath our life below should shadow out our life above It must be confessed our indulging our selves too much in sin and bemiring our selves too much in the world on the week day doth very much unqualifie and indispose us for heavenly rest on the Sabbath day But when we have set our selves against sin and have been spiritually minded in the works of our Calling not omitting the heavenly duties of prayer reading the word holy discourse and heavenly meditations on the week dayes we then with more complacency lean upon our beloved and with more delight meet him in his â—anquetting house Cant. 2. 4. on the Lords day Holy weeks make heavenly Sabbaths and the more strict we are in passing of the week the more savoury and serious we shall be in observing the Sabbath Walaeus very well observes That in the time of the Law God had his dayly sacrifices Psal 133. 2. Numb 28. 3. as well as his double sacrifices on the Sabbath day Numb 28. 9. To intimate to us There must be something of a Sabbath in every day nor must the oil of holiness only be poured out on the head of a Sabbath but it must run down to the skirts of the whole week the performance of divine worship is calculated for the week though the solemnity of it be reserved for the Sabbath Well then let something resembling a Sabbath be found in our own dayes let a happy vein of holy rest with God run through every day The Jews had their morning sacrifice when they entred upon their work and their evening sacrifice when they wound up and ended their work they gave God the first Job 23. 12. and the last of every day in holy and solemn worship He that was Alpha and Omega the first and the last had the Tres sunt diei partes inter Judaeos prima pars ad orationem secunda ad legem tertia ad opus seculare destinabatur Alpha and Omega of every day nay learned men observe that the Jews divided the day into three parts The first ad Tephilah to Prayer the second ad Torah to the Law the third ad Malacha to their work Thus God had his part of every day among the poor Jews nay double worship for single work And let not a repudiated Jew be more franck in giving God his time then the redeemed ones of Jesus shall they have so much of the Sabbath in the week and we so much of the week in our Sabbaths As the Apostle saith Rom. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid It would be strange if the branch which is broken of
sweet promises the first made to Charity the best of duties 10 11. Verses the second made to a Holy Observation of the Sabbath the best of dayes Verse 13 14. And thus much may serve as a manuduction to lead you to the Text. CHAP. II. The Explication of the Text. IN the Text we have two remarkable Parts An Eminent Duty enjoyned Duties they are the Cords of a man to use the Prophets Phrase by which we are Hos 11. 4. sweetly drawn nearer to God they are our Travel towards Canaan While we are in a way of duty we are in Bona opera sunt via ad Regnum our way to the Kingdome Holy Duties are our spiritual intercourse our traffique with Heaven and such a duty is enjoyned in the Text. A Precious promise entailed on the accomplishing and right acting of this duty and indeed God doth not usually send our duties when duly performed empty away Duties Evangelically acted they are like Noahs Dove with the Gen. 8. 11. Gen. 44. 2. branch in her mouth like Benjamins sack with the silver Cup in the top of it God will not leave unrewarded the sweat of the soul But of these in their order For the Duty it self in the whole of it is a spiritual observation of the Sabbath The Sabbath day as God ordained it for his own Rest so it must be observed for his own Honour The Sabbath is Gods by his own Institution and by our sanctification As we receive it from God so we must keep it to God But in the Text there are many branches sprouting from this common stock God directs us many wayes and in many methods how to observe his Sabbath and we will trace and open these Directions in an orderly progress and proceeding These Directions they are partly negative and partly positive These Negative Directions call us from some practices which are prohibited and from some language which must be restrained Now there are four sorts of actions we must be abstemious from upon the Sabbath or to speak in Gospel language upon the Lords Day CHAP. III. Secular and servile works utterly unlawfull on the Sabbath day ACcording to the Text we must abstain ab actionibus civilibus from Civil Actions from the works of our Secular actions to be forborn on the Sabbath day we are in no wise to follow the works of our Calling Alap Callings the Shop and the Change-business must be laid aside on a Sabbath so the Text If thou turn away thy foot from the Sabbath Now Alapide gives us the genuine interpretation of that phrase Omne opus servile quod pedibus fit aut manibus hic erat prohibitum All servile works which the feet or hands accomplish is here prohibited Indeed the feet are quick and ready to prosecute the gains of the World and therefore here we are commanded to keep our feet from being exercised in servile or secular imployments on this Holy Day not any work must â—xod 20. 10. be done saith God in the fourth Commandment a Commandment in which we may truly-say digitus Dei the Exod. 31. 18. Finger of God We must not mingle the Week with the Sabbath Oecolampadius well descants on this phrase in Oecolamp in hunc locum Judas Macchab We are to abstain from all servile work that having no work of our own we may be wholly taken up with Gods work that he may speak with us and reveal himself fully and familiarly to us as friends do when they get alone Shep. p. 84. the Text Si quicquam rerum tuarum in Sabbatho if thou hast appointed to do any of thy works upon the Sabbath and shalt draw thy foot away from the Sabbath intermiseris illud opus propter Sabbathum that is shalt intermit and lay aside that work for the Sabbath-sake because of the Sabbath in remembrance of the Sabbath then thou shalt sanctifie the Sabbath for such a Sabbath is acceptable to God Whatsoever work we have purposed we must break it off and turn our feet from it upon a Sabbath One well observes that Judas Macchabaeus whom God raised up for the defence of his People against the Tyranny of Antiochus that he having a great Victory against Nicanor and his Host and putting to the sword nine thousand and chasing away the rest the day before the Sabbath after that they had gathered the spoyle together they did rest upon the Sabbath and praised God for the Victory and after the Sabbath was past then they took order for the dividing of the spoyle Indeed should we labour upon Prohibeturopus nostrum scil servile mechanicum laboriosum quaestuosum ordinarium tum privatum tum publicum quae cum prohibita fuerint in festis aliis solennioribus Lev. 23. 7 8 25 32 35. Num. 28. 25. Multo magis Sabbatho Leid Prof. Luke 23. 56. Psal 1. 2. the Sabbath day this would breed confusion and confound Gods day with ours we labour six dayes and should we labour on the seventh where is the distinction this is to mingle light and darkness and to abolish the Sabbath name and thing The Sabbath is the Souls Monopoly then we must not labour with our hands but with our hearts and not seek the gains of the Earth but the Kingdome of Heaven we must not then follow our Callings but our Christ Mary Magdalen and Mary the Mother of James would not prepare odours to annoinâ— Christs body when he was dead on the Sabbath day but rested that day least while they went about to Embalm his body they might indeed eclipse his Glory On this day Physicians must not study Galen nor Philosophers Aristotle nor Mathematicians Archimedes but their delight must be in the Law of the Lord. The Sabbath is sanctum otium a holy leasure to pursue Eternity We must so give rest to our bodies and our souls upon this day that nothing trouble us for here we must take up that of the Philosopher Postulandum secessum Toto hoc die vacandum Domino ut melius intendamus we must have our repose that we may the better intend the great work of our souls and therefore not onely worldly cares but worldly businesses are forbidden that so our whole body may be at command to serve God It is most eminently remarkable that we have in the Scriptures six Commandments for the observation of this Rest In Exod. 16. 22. The Israelites were to cease from gathering Manna on that day They were to gather a double measure on the day before that they might not be diverted to gather any on the Sabbath day On this day you have mercatur animae merchandise for your souls wherein are better things then Manna to be gathered Manna not like Coriander Joh. 6. 53. 1 Pet. 2. 3. seed Exod. 16. 31. but Manna which is the seed of the Word which is able to save our souls In Nehem. 13. 15 16 17. Where holy Nehemiah forbids all Traffique on the Sabbath
part of our inheritance above whereof our Sabbath is but a sign and pledge When we come to glory we shall cease from all sweat and painfulness and as there shall be no tears lying upon our cheeks so there shall be no sweat bedewing our brows Our toile shall be turned into triumph our pains into pleasure our industry into rest our hard labours into soft loves and glorious rewards and therefore Lazarus lies in Abrahams hosome a place not of sweat but repose and all this our present Sabbath is but a harbinger of So the working upon a Sabbath doth not onely destroy the Observation of it which is to be Rev. 14. 13. The holy rest of the Sabbath is the twilight and dawning of heaven Shep. Treatise of the Sabbath p. 79. Luke 16. 23. Sabbathum nostrum perpetuum illum caelestem Sabbatismum consequentem et perfectum figurat ubi fideles à propriis malisque operibus sint in aeternum feriantes Leid Prof. with no manner of work but the very significancy of it Working on this day eclipses the Sabbath as it is our earnest of a better rest and undervalues this noble end of a Sabbath finis sublimior as some call it to represent the perpetual sabbatisme the Saints shall enjoy in a better place and state Let us consider the equitableness of mans resting from worldly labours on the Lords day Shall Man that frail piece of dust be like a Salamander alwayes in the fire of toyle and painfulness Shall there be no time for him to interferiate and feast with God and consecrate himself to Exod. 31. 17. holy observances God was refreshed on the Sabbath as was hinted before and shall trembling flesh have no leisure Omnis actio deâ— nobis pietatis et virtutis regula est Basil to pause and walk with Christ in his ordinances Doth devout sequestration to pious and holy exercises no way belong to him Or shall God in the fourth Commandment that grand Charter of the Sabbath take care for the repose Quia durabile non est quod requie earet otium quoddam sanctum deus praecepit ut insatiabilem hominum cupiditatem frae naret qui tam seipsos quam servos suos nimiis laboribus exhauriunt modò lucrum faciunt Gualt of the Oxe and the Ass the beasts that perish as the Psalmist speaks Psal 49. 20. and no care of Man that sublime piece in the Creation which is little lower then the Angels Psal 8. 5. To conclude this large Argumentation The Labourer who defiles the Sabbath with his sweat opposeth divine command universal authority and the dictates of sound Reason which are the cords of a man But now for works of absolute necessity which could neither be done before the Sabbath nor deferred till after the case is far otherwise here to labour is not our crime but our duty To breath a vein to one sick of a Plurifie is the duty of a Sabbath so to quench our neighbours house on fire is our proper work on the Lords day to stop inundations Psal 8. 5. of waters which else would break forth to the prejudice Hos 11. 4. of the adjacent parts this is not to defile but to honour Acts 20. 10. a â—abbath Paul on the Sabbath day uses means to recover Luke 13. 15. Lutichus who was dead for the present The Jewes Mat. 12. 5. in their greatest strictness were not so bound up as not to do works of necessity They might fight against their enemies on a Sabbath take and destroy the Cities of their adversaries Jericho is encompassed seven dayes and taken the seventh Josh 6. 20. Excipiantur illa opera quae singulari aliquâ necessitate nobis imponantur quo in numero illa non sunt habendâ— quae homines sibimetipsis quasi necessari fingunt Ames probably the Sabbath Josh 6. 20. which was no blemish to Israels Victory but an inhancement to the praise of Israels God Works of necessity they do sweeten they do not soyle a Sabbath they shew the love of God they do not break the law of God It no wayes hinders my Soul from being put in joynt upon the Lords day because my leg is put in joynt which was broken by a sad and afflictive providence And works of necessity are secured from Sabbath-prophanation by a four-fold warrant and dispensation Our Saviours holy example signs this dispensation He wrought his cures on the Sabbath for the most part Mat. 12. Luke 6. 10. Mark 3. 5. Mat. 2. 28. 13. and many other places The wound should not bleed to death because our Saviour would not act the Physician on this holy day Christ who was the Lord of the Sabbath would oftentimes cause an Ordinance to wait on a Cure and many times the Preacher must yield to the Physician Our dear Lord well knew a dying Patient was not fit to be a devout Worshipper The necessities of the Disciples being gratified were no blemish to the holiness of the Sabbath upon that day they Mat. 12. 1. Christus sumptâ occasione ex discipulorum facto viz. spicarum fricatione et comessione factum illud defendit Lysit pluckt the eares of Corn. They carried bodies of clay about them which must be shored up or their souls would fly out at the cracks of them If the glass be broken the cordial will be spilt Our bodies must be indulged or our souls will be uncapable of services or ordinances Faint bodies are listless to lively duties The very plea's of Reason have warranted a dispensation Our Saviour urges three rare Arguments to indulge cases of necessity The first Argument is a majori from the stronger and more forcible inference which argument we find Luke 13. Luk. 13. 15. Verbis exprimi non potest quantum homo qui ad imaginem dei conditus est et pro quo unigenitus dei filius proprium suum sanguinem fudit quem denique spiritus sanctus per verbum Evangelii ad communionem filiorum dei vocavit et sanctificavit irrationelibus animalibus praestat Chem. 15. where our Saviour urges most sweetly and wisely that if we can secure and take care of the beast on the Sabbath man should not in his necessity be neglected on that holy day Man is not onely more worth then many Sparrows Mat. 10. 31. but then many Oxen or Asses or more valuable Cattel If the beast must be pluckt out of the ditch on a Sabbath shall the plucking of a man from the jawes of death on that day be a polution of it This Argument the great Master of the Assemblies is pleased to use to indemnifie works of necessity The second Argument is a meliori from the better which we find Mark 3. 4. where our Saviour sharply expostulates Mark 3. 4. Finis est praestantior medie salus hominis est finis proptâ—r quem Sabbathum est institutum Par. and queries whether it be lawful or no to do good on
a Sabbath whether good actions are not becoming a holy day this must needs be undeniable Now to cure a sick person quench a burning-house resist an incroaching adversary they are actions immutably good and therefore they must be so on a Sabbath There is no time when to save a dying person can in it self be unlawfull it is an obedience to the law of Nature a compliance with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common principles which are concreated with us Therefore such actions cannot pollute the holy Sabbath or defloure the purity of it The third Argument our Saviour takes à potiori from that which is more eligible which is most fit to be done in case of a Dilemma and this Argument is urged Mat. 12. Mat. 12. 3 4. Generalis est haec doctrina non Davidem tantum ut sanctum Regem et Prophetam Domini licitè edisse panes propositionis quasi personale fuisset privilegium sed eâ— famulos qui cum ipso erant non peccasse manducando in casu necessitatis Lyser Mal. 4. 2. 3 4. Our Saviour tells us what David did in case of necessity It was far more eligible for David to make bold with the shew-bread then for the holy Saint and King to die for hunger his life was more considerable then an appointed observation A substantial good is more to be valued then a shadow which onely signifies something to come and would fly away at the rising of the Sun of Righteousness and therefore as necessity intrenched on extraordinary food without blanâ—e so it may presume on an extraordinary day without crime The light of Nature warrants a discharge and gives in not guilty to works of necessity on the Sabbath If my wound bleeds to death because it is not dressed on the Sabbath or my disease send me to the dust because medicinal applications are not made on the Sabbath this is my errour not my duty If I have no being God can have no worship and so acts of necessity are dispensible God will have us to worship him with all chearfulness and alacrity which cannot be with an undrest wound or a disease not to be lookt after because it is the Sabbath I cannot chearfully joyne in Divine Worship and in the mean time the waters break into my house and there must be no stoppage of them because the time of Gods holy day will not permit it Cases therefore of indispensible necessity neither pollute nor prophane the Sabbath But to wind up this particular of working on a Sabbath which hath been the more copiously handled because of the greatness of its importance we read that the holy Apostle Paul sometimes laboured with his hands but yet his Acts 20. 34. Acts 20. 7. 1 Cor. 16. 2. works on the Lords day were Sacred and Divine nothing but preaching the Word administring the Sacraments pouring out his Soul in Prayer taking care of the poor and those duties which are the just companions of a Sabbath He acts then not as a Tent-maker but as an Apostle his Acts 18. 3. heart works not his hands In a word this particular shall be shut up with the confession of learned Master Breerwood Breerw Tract of the Sabbath p. 47. who improved so much parts and pains in asserting an undue liberty on the Sabbath yet we may hear him thus acknowledge It is meet that Christians should on the Lords day abandon all worldly affairs and dedicate it wholly to the honour of God And one of our Church Homilies hath these words Gods obedient people should use the Sunday holily and Hom. Of the timeâ— place of worship give themselves wholly to heavenly exercises of Gods true Religion and Service and this was the practice of all Gods people in all ages And so much for this large particular But secondly there are a second sort of actions we must forbear on the Lords day viz. Sensual actions so the Sensual actions to be forborn on the Sabbath day Text from doing thy pleasure on my holy day We are to forbear indulging our appetites we must not please a wanton eye or a luxurious palate on the Sabbath which is a day not to feast the Body but to feast the Soul Feasts and Banquets are not the Celebration but the Prophanation of a Sabbath then our fat things must be the fat things of Gods house Psal 36. 8. Isa 25. 6. A full luxuriant table where no necessity requires it is fitter for the day of a Bacchus then the day of Jehovah who is all purity and perfection A moderate repast for Nature doth best become the holy Sabbath The Disciples feed upon a few ears of Corn upon a Sabbath Mat. 12. 1. De caenâ nostrâ hoc dicendum est nihil utilitatis nihil immodestiae admittit non prius discumbitur quam oratio ad deum praegustetur editur quantum esurientes capiunt bibitur quantum pudicis est utile ita saturantur ut qui meminerint etiam per noctem adorandum etiam esse doum ita fabulantur ut qui sciant dominum audire Tertul. Exod. 16. 22 23 24 c. Numb 28. 10. Exod 35. 3. On this day a Table spread with dishes is more spread with temptations It is dangerous then to study to please a palate when we are more especially to look after a soul On this holy day the Word must be our food tears must be our wine singing of Psalms our musick the Sanctuary our parlour and place of repast and our festivity must be joy in the Lord our eare must be taken up in holy attention our heart in spiritual devotion our eye in divine speculation The Sabbath is the Souls not the Senses feastival then to please the curiosities of sense is not to keep but to lose the Sabbath The Jewes had onely the usuall proportion of Manna for the Sabbath they had no exceedings and though they were to offer double Sacrifices on the Sabbath they were not to eat double meals to have an increase of outward provisions They could not lawfully kindle any fire on the Sabbath and surely those preparations could not be plenteous where there was no fire to make them We Christians make the Sunday a day of spiritual rejoycing saith Bishop White and he quotes it out of Turtullian Our pleasures on this day must not be in our Meats but in our Messiah not in our varieties unless it be of Ordinances Chrysostome reports that the Love-Feasts of the Christians in the Primitive times consisted of divers Viands provided by a common purse and collation of which they took as much as would suffice the Communicants Diem solis laetitiae indulgemus Tertul Chrysost On the 1 Cor. Cap. 11. Hom. 27. and so celebrated the Lords Supper together which done they presently fell to the spare and slender chear entertaining and solacing themselves with spiritual and divine Colloquies And indeed here we have our pattern in the purest times The Golden Christians
of which was the grand and forcible attractive of Corpus hoc vinculum carcer est animae ex quo exire cupit sanctus esse cum Christo Hierom. Christs incarnation and death this darling of Heaven not enjoy one day but it must be retailed and canton'd into divers divisions Some parts of it must be spent in the labours of our Callings and some in solemn Duties in the publick Congregations and some in sports and delightful Recreations when the publick is over and some in private Duties if there be any time and this torn and rent Sabbath something like Joseph's Coat of many colours must be the Gen. 37. 3. onely morsel for the immortal soul But how irrational is it for the soul that better part of man which shall live as long Mat. 16. 26. as God himself to be straightned and pinnion'd to a few Vita carnis tuae anima est vita animae tuae deus est quomodo moritur caro amissâ animâ quae vita ejus est sic moritur anima amisso deo qui vita est ejus August hours It must not enjoy one whole day onely the leavings of our work and recreations the crumbs which fall from the bodies table Let the Christian who is solicitous of his souls eternal interest consider whether this pittance of time onely a few hours on a Sabbath be sutable to the vast and unlimited soul especially if we observe that the soul sways the body the body follows the condition of the soul and not the soul the estate of the body Labours are forbidden on the Sabbath much more Recreations That labours are prohibited the fourth Commandment is the pregnant testimony of now sports toys pastimes Melius est in Sabbato araro quam saltare Aug. Enar. in Tit. are of less avail then labours It is a memorable speech of Augustine Melius est in Sabbatho arare quam saltare It is better to plow then to dance upon a Sabbath Labours may bring in some Income so not sports there is a temporal profit and emolument in the one none in the other Concerning sports we may say that the Gamesters labour for that which is not bread there can be no supplies Isa 55. 1 2. from the breast of a recreation Pastimes are clouds without water Recreations more tempt and flatter the flesh then Labours do Toyle doth not pamper dancing hunting shooting do they are sun-shines which make the dunghill of mans heart reak with noysomness It was once the expostulation of a holy man worth the transcribing his words are these What shall I say of the Zeal of worldlings which may controule Mr. Greenham the security of our sins worldly men never seek for pleasure Vita in delitiis agens mors est umbra mortis quantum enim umbra propè est corpori cujus est umbra tantum pro certo vita illa voluptuario inferno appropinquat Bern. Serm. 48 in Cantic 15 James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 52. whilst profit doth drop and so long as they may gain a penny how diligent are they they will not sport or play But the Sabbath is the market day of our souls where we should gather whilst the sun shines Here is profit and so there ought to be diligence and therefore we should lay aside pleasure and we should say what have we to do with Recreations any more yet how many neglect their pleasure for the world and we will not for heaven or our souls But after the publick Ordinances are over nay multitudes in the very time of publick Worship follow their sensual Recreations I was going to say Abominations It was a saying of King James Though without superstition Playes and lawful Games may be used in May and good Chear at Christmas yet alwayes provided that the Sabbath be kept holy and no unlawful pastime be then used And as a worthy and holy man observes No man can think Dr. B. upon that day to be so disordered as to follow his ordinary pleasures without great contempt of God and Man Vpon that holy day all sorts of men must utterly give over shooting hunting hawking bowling c. and they must no more deal with them then the Artificer with his Trade or the Husband-man with his Plow I shall shut up this particular with a pious Bp Hall of Exeter Contemp Lib. 17. Ejaculation of a Holy and Reverend Bishop who thus vents himself I wonder what these kind of men viz. those who bathe themselves in pleasures upon the Lords day will do when they come to Heaven if ever they come there where there is a continued Sabbatisme without intermission surely they will wish themselves on Earth again unless they keep a Sabbath better here below Do we not pray Thy will be done on Earth as it is in Heaven there the Angels do nothing but praise God Do we hope to be like them in Glory and not endeavour to be like them in duty Our Heaven above is a continual Sabbath our Sabbath below should be a continued Heaven The Sabbath not the sports on the Sabbath should be our delight Recreations on the Sabbath are forbidden by all kind of Laws 1. By Divine Law viz. the fourth Commandment Requies requiritur in quarto Praecepto cōmendatur et ubique amatur sed illa requies in solo deo certa et sancta invenitur Aug. where Labours are expresly forbidden and sports are an equal if not a greater impediment to the duties of the Sabbath both publick and private the sweets of Recreation influencing the mind and withdrawing the heart much more then the sweats of Labour Surely if we must not toyle we must not trifle on Gods holy day 2. By the Law of Nature which requires a total abstinence from all works both of Labour and Pleasure during the time allotted and consecrated to Gods service publick Dies dominicus abipsis Apostolis sacris actionibus est consecratus Bucer and private But the Lords day is that time allotted we cannot work and worship both at once and if when we should worship we follow our pleasures or our profits Is not this to subordinate the Divine Will to mans Fancy 3. By the Law Political which requires a total resting from all kind of labour or diversion and applying our souls Edw. the 6th wholly and onely to Religious Exercises as the Statute of Act. Primo Carol. Primi King Edward the sixth of blessed memory a Law yet unrepealed That English Josiah the morning Sun of Reformation Ad Sabbathi rectam observationem duo requiruntur quies et quietis illius sanctificatio Ames med Theol. in England began early to confine the Sabbath to the two great designs of it Rest and Sanctity and in this he shewed himself to be Custos utriusque Tabulae a Keeper of both the Tables And indeed the enjoyning of the holy observance of Gods blessed day is a rare
fâ—rtior uâ—â— alâ—erâ— sed qui libidiâ—â—m repressi fâ—rtior â—at sâ—iâ—so Cypr. de bono Pudic. cause and needs not the supplement of another Advocate But if the whole day of a Sabbath must be spent with God in publick private or secret duties and in managing of the affairs of the soul which comes now to be provâ—d in this Chapter then the Argument for sports and pastimâ—s on the Lords day will lose its force and significancy And here I may begin the Argument with that sharp expostulation of Naamans Servant to Naaman himself What if God as he speaks of the Prophet had required some great thing of us would we not have done it What if God had It is most equal if man have 6 days that God should have the 7th and this is the reason the soul and life of the fourth Commandment Mr. Shep. required of us six dayes and given us onely one for our selves should we not have observed them Much more when he requireth but one day and giveth us six shall not we observe that Shall we abate God of the tale and measure of his time Shall the stream of time wherein we are commanded to worship God be so small and yet shall it be turned into several channels and diversions Reason it self here seems to condemn the straightness of our spirits but for the clearing of the Argument we will fetch our evidences from the treasuries of Scripture Reason and conveniency In the fourth Commandment which yet our Liturgie confesseth to be of equal obligation with the rest in praying for pardon for the breaches of it and begging grace for the better observance of it as was hinted before I say in this Commandment the initiatory and first words command Exod. 20. 8. the sanctification of a day not a part of a day or a few hours of a day for the words of the Statute run thus Deut. 5. 12. Remember the Sabbath day to keep it holy and it is very observable and not to be passed over with silence that Memento diei Sabbathi ut cum sanctifices inquit Dominus in quarto Praecepto Ad hoc recteintelligendum notandum est ex vi ipsius praecepti non aliquam partem diei sed totum diem esse Domino sanctificandum Wal. We are to account the sanctification of one day in a week a duty which Gods immutable Law doth Enact for ever Hooks Eccles Pol. Lib. 5. God would have at least one day in a week to be allowed him Ferus The Divine Law required that one day in a week should be sequestred for holy worship Bellar. de Cult Sanct. Lib. 3. Cap. II. 1 Kings 3. 26. Mat. 25. 24. God doth not onely command us to keep holy the Sabbath which might be a time indefinite and indeterminate but the Sabbath day which amply prescribes the time of observance A day no less then the time of a day it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jom Ha Sabbath the day of a Sabbath Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jom properly and usually signifies a full day unless it be figuratively and by way of Synechdoche it signifies sometimes time indefinite as Critiques in the holy tongue observe and so Gen. 1. 5. where it is said the Evening and the Morning was the first day there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jom and the day mentioned in this great Commandment must needs comprehend the space of twenty four hours nor do the Learned by their interpretations or glosses abreviate or shorten the time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jom is a whole day by the confession of all Now shall God enjoyne the observation of a day and shall we mutilate it Shall we maime or curtaile it and take part of this holy day for our labours or recreations Surely this savours of too great presumption We must by Divine command keep holy a day not a part or piece of a day and therefore for us to say as the Harlot to Solomon in another case Let not God have the whole Sabbath nor let us have the whole Sabbath but let it be divided between his service and our sports what is this but with the unprofitable servant to call God hard Master and that his requiring a whole day was an act of too much austerity And as we have an Argument in the beginning of the fourth Commandment wherein God shews his Soveraignty so we may discern an Argument in the body of the Commandment wherein God shews his indulgence for in this fourth Commandment God allows us six dayes for labour Exod. 20. 8. but the seventh is to be a day of holy rest and observation Now the six dayes for labour are six full and whole dayes Naturale est diem septimum quemque deo sacrum esse Jun. Com. in Genes without any deduction or abatement Man may without regret on these six dayes pursue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things which belong to this life as Chrysostome calls them He may go forth to his labour till the Evening as the Psalmist speaks nay if his strength still fail not he may draw the curtains Morale est ut ex septem diebus unus cultuâ— divino consecretur Armin. Disp 77. Chrysost Psal 104. 23. No man doubteth the meaning of these words six dayes shalt thou labour c. to be this That seeing God hath permitted us six dayes to do our works in we ought in the seventh wholly to serve him VVhitguift Defence of the Answ to the Adm. p. 553. Jam hinc ab initio doctrinam hanc insinuat Deus erudiens in circulo hebdomadae diem unum integrum segregandum et reponendum in spiritualem operatiâ—nem Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septimum diem non utilem deus putabat ad creandum sed ad quietem accommodandum statuâ—t Theod. quest in Genesin Perpetuum est ac aeternum quamdiu Ecclesia agit interris quòd unus dies in hebdomade cultui divino mancipetur hoc stabile firmum est Pet. Mart. loc Com. Aug Serm. de Temp. Requirit Deus quietem hanc corporis et cessâ—tioâ—em ab operibus non qualemeunque et dimidiatam sed justam plenam et exactâ—m i. e. proposito accommodam Musc Totus ergo dies ex toto ammo quantum fert humana necessitas et imbecillitas ritè ac piè Deo servandus erat Leid Prof. of the night and make a further progress into his toyle and painfulness and all this without blame and violation of the fourth Commandment Now shall not the seventh day be of as long continuance and duration as any of the other six Shall the day for Heaven be more contracted then the six dayes for Earth The day for spiritual rest shall it not be of an equall length with the dayes for secular labour Whence ariseth the inequality that the six dayes may be wholly employed in our worldly affairs but if part onely of the Lords day be spent in
Heaven and Princes in disguise those patterns Psal 16. 3. of piety have looked on the Sabbath as their Paradise where they could refresh their souls with variety of delights Nor have they complained that the wheels of time have been taken off that it hath moved slowly and drove heavily but have thought the evening of that blessed Sabbath Psal 84. 10. hath surprised them when they knew not how to give over their banqueting with Jesus Christ the Ordinances of Jesus Christ have not been their burden but their repast nor have they thought holy duties the waste but the improvement of their Sabbath There have been those who have spent divers dayes and nights also in the service of God Let us onely instance in Anna the Prophetess a widow of above fourscore and four Luke 2. 37. years old which departed not from the Temple but served God with fastings and prayers day and night for her Sex a woman for her case a widow not having the company nor support of her husband and for age eighty four years yet night and day with fasting and prayer serving God in the Temple And for such as are tyred out with the time of the Sabbath would they go to Heaven There it is ever Sabbath alwayes singing serving and setting up God Bernard urgeth Rev. 4 10 11. the observation of the Sabbath and holding out in holy exercises thereupon upon this account That by present rest Bern. Serm. 4. Col. 1744. men may learn to live in rest eternal and by persevering in service men may be prompt to perpetuate the Lords everlasting praise But how would men do to endure Heaven if here they cannot hold out the durance of a Sabbath day CHAP. VI. Impertinent and frothy Language unbecoming and defiling the Sabbath BUt God in the Text commands us not only to abstaine from unsuitable practices but unsuitable discourses on Gratia prudentiae caelitus datae reprimit in colloquiis piorum sermonem otiosum et inutilem funditus autem removet et tollit ab iiâ— improbum obscaenum et putridum sermònem Daven the holy Sabbath so the Text Not speaking thy own words The Sabbath may be polluted by the slipperiness of the tongue as well as by the sliding of the feet we may as well talk as act irregularly Holy Communication Col. 4. 6. becomes a holy Sabbath Our Sabbath is a sign of heaven and there as there shall be no irregular practice so no unseemly discourse and here we should endeavour to begin heaven Vain discourse on a Sabbath is like Musick at a suneral or sighs at a wedding which are not onely impertinent but unseemly It is a sign the World hath crept into our hearts if it creep out of our tongues on the blessed Sabbath The Sabbath hath its Shibboleth Is our frothy and Abstinendum est a vanis confabulationibus ridiculis nugosis detractoriis irrisoriis obscenis riâ—â—osis Sept. Psal 45. 1. loose language the fruit of those powerfull Ordinances and holy Administrations we enjoy on a Sabbath What a gulf do we shoot when we pass from holy prayers to unseemly pratlings from breathing out our souls in duty to breath out vanity in frothy Communications Nor will it be any excuse for us to the God of the Sabbath to spend part of it in discoursing of the flueâ—t gifts rare parts elegant passages of the Minister and to make himself not his Doctrine the subject to dilate upon Gods holy truth not the Ministers person or parts must take up our Sabbath discourses The tongue indeed is only the hearts interpreter and what frame of heart we should be of on a Sabbath is most easily conjectured surely then if ever our tongues should be as the pen of a ready writer The Emperour Leo would permit no talking of pleasures or worldly matters on a Lords day And Clemens Romanus prohibâ—it Sermonum vâ—nitatem et facetiâ—s so Clemens Romanus condemned all Jestings and facetiousness to tickle or delight the vanity of mens spirits Men by breaking jests should not break the Sabbath Dr. Ames observes there is nothing more fits and tunes the heart for Culius publicus quà m maximè solenniter est celebrandus et necessariò postulat exercitia colloquiorum sanctâ—rum et contemplation is operum diei quibus paratiores fiamus ad publicum cultum Ames Luk. 14. 1 2. Secundum membrum convivii Pharisaici est miraculosa sanatio hydropici Ipsum hoc miraculum de bonitate et potentiâ Christi idem docet quod reliqua omnia Chemnit publick service on a Sabbath then holy discourses we are more ready by them for spiritual Administrations Vain language sets the heart backward that it is not so intense in Sabbath performances Our Saviour who is our Copy without blot making a meal with a Pharisee on the Sabbath spent all his time either in healing or preaching in working miracles or speaking parableâ— which are those stars behind a cloud not a vain word drops from him Luke 14. 1 2 7. and surely in this particular our imitation is our holiness A holy man complained long since That many had made such proceedings in sin that when they should reckon with their souls they would reckon with their servants and when they should make even with their consciences they would make even with their Chapmen and yet perswade themselves of the small breaches of the Sabbath The Leiden professors make holy discourse one of the private Duties of a Sabbath and to omit it what is it but to maime and mutilate a Sabbath to loose a duty and to make a chasme and vacancy in the constant and continued Religion of a Sabbath And indeed if holy language be salt at any time it is more especially at the feast of a Sabbath The Psalmist in Psal 16. 4. Commands us not to take the Name of other Gods into our lips we must not onely not worship them but not name them So that there is irreligion Eccles 12. 10. in the tongue as well as in the knee and if ever sinfulness Non modo publice sed et privatim Sabbathum sanctis pietatis exercitiis celebretur qualia sunt Scripturae lectio et domestica meditatio colloquium de rebus sanctis Leid Prof. Col. 4. 6. Sicut Sal non modo exsiccat superfluos noxios ciborum humores sed focit illos insuper aptos ad digerendum salubres ad nutriendam Sic Sal prudentiae efficit non modo ut sermo Christianorum non sit otiosus aut noxius sed ut aptus fiat ac utilis ad aedifiâ—andum Daven Sermo noster opportunus esse debet eâ— comâ—iâ—â—us ut aâ—â—itores nobis gratias aganâ— â—t per nos adjuti sint Theoph. cleaves to the tongue it is in idlâ— and foolish talking on a Sabbath this indeed is the Fly in the ointment On that holy day we must not only abstain from secular works but secular words for
much talk upon the Sabbath about worldly affairs doth as much hinder the sanctification of the day as much work nay we may work alone but we cannot talk alone and so we must hinder others as well as our selves Discourse it either doth cast a stench or a perfume among others according as it is good or bad Now let us take these five Glasses to see the sin of vain discourse on the Sabbath day We may see it in the clear Glass of a Command Frothy language is onely the foam of a carnal heart at any time much more on the Sabbath it is alwayes the breath of vanity Eph. 4. 29. and therefore called corrupt communication by the Apostle who here severely forbids all such communication And indeed Mar. 12. 36. worldly discourse on the Sabbath is no less then corrupt discourse putrid rotten and unsavoury language which is prohibited by a strict command Eph. 4. 29. The same Apostle saith Evil communication corrupts good manners I am 1 Cor. 15. 33. sure it corrupts good Sabbaths it is nothing but spittle cast Versus hic est senarius menandri ait Hier. Mar. 16. 19. upon the face of a Sabbath its affront and shame prophane talkers dealing with the day of a Sabbath as the Jews with the Lord of the Sabbath they spit in its face In the Glass of Example Should I reassume the divine example of our dear Lord Luke 14. 7. No pattern more pure and pregnant his language on a Sabbath was as the dropping Luk. 14. 7. of a honey comb the langudge of Heaven the triumph of Acts 20. 27. words the salvifical discoveries that he brought from his Fathers bosome But let me lay down the wonted custome of a late Minister now with God Holy Mr. Dod briefly he thus Mr. Dod. spent his Sabbath He preacht almost all day long on the Mr. Clark in the life of Mr. Dod. Lords day first in the morning he opened a Chapter and prayed in his Family after preached twice in publick and in the interim discoursed all dinner while to those who sat with him at his Table he would say this is not a day Quà m augusta erit ista Synodus in quâ convenient omnes sancti cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit Christus in quâ non erit necessarium sollicitè inquirere veritateâ—â— sed omnia omnibus erunt nota et manifesta to feast the body but the soul at the first sitting down he would bid them help themselves and one another and see none want let me said he bid you but once for I would not speak a vain word to day After the two Sermons in publick were ended the house would be filled and then he would fit in his chair and then he used to say if any one have a good question or a hard place of Scripture to open let them say on and when he was faint would call for somâ— refreshment and so on again till night And thus this man of God spake nothing but the language of God on the blessed Sabbath of God This sin of using unholy language on the Sabbath may be seen in the Glass of Equity If idle discourse be not forbidden in the fourth Commandment then that Commandment is straighter and not so comprehensive as the rest for the sixth Commandment doth not only prohibit bloody 1 John 3. 15. murder but the very hating of our brother the seventh Commandment doth not onely forbid acts of Adultery but Mat. 5. 28. Quod fecit Christus in casu homicidii hoc etiam facit in casu Adulterii et non actum solummodo sed impudicum quoque coercet aspectum ut discos â—bi consistat illuâ— quod sepra Scriburum et Pharisaeorum nostra precipitur obundare justitia Chrysost lascivious looks wanton glances nay effeminate speculations and shall not the fourth Commandment be as large to condemn worldly discourses as well as secular labours Or shall our obedience to the Commandments of the second table be more exact and strict then our conformity to the Commandments of the first Shall our behaviour be more precise to our neighbour then to our God Surely he that hath said we must not work on the Sabbath hath likewise said we must not word it on a Sabbath about our secular affairs our bargains our pleasures our pleasing vanities In the Glass of Religion We should converse as Saints on Gods holy day our language then more especially should Mat. 26. 73. betray us to belong to Jesus Christ Every thing should be Qnemad modum Moses et Elias in transfigurations cum Christo colloquuntur sic in vitâ aeternâ vigebunt inter sanctes perpetua et jucundissima colloquia Gerard. Rev. 1. 10. Psal 39. 1. holy on a Sabbath we should converse with God in holy duties tread accurately in holy practices breath out nothing but holy affections trade in nothing but holy devotions and edifie one another with holy discourses Vain and idle talking becomes not those who would serve God more seraphically then others and who are in the spirit upon the Lords day Where are our hearts when our tongues range and licentiate in sinfull liberties Religion will cause a Saint to make a Covenant with his tongue on this day that the offend not with his lips At this time our tongues should be a mine of Gold not a pile of Dross And lastly we may see this sin of foolish talking on a Sabin the Glass of future Glory The glorified Saints converse Neque enim beati erunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed suavissimos invicem sermones conserent de admirandis divinae sapientiae decretis de stupendis divinae potentiae operibus de infinitis divinae gratiae et bonitatis argumentis Ger. one with another in a most holy manner What the method or the way is of their Communications one with another is not so easily discernable but this is clear that it is most holy We should study to spend our Sabbaths here as we shall spend them above in all holy and divine communications there shall be no vain word no senseless prate about the things of this life Let us begin Heaven betimes and in observing a temporal eye our Eternal Sabbath CHAP. VII The Text further opened and explained ANd thus I have run through the negative directions in Isa 58. 13. the Text I now come to the positive There is something Commanded as well as some thing prohibited on a Sabbath something for us to do as well as something for us to forbear Now these practical and positive directions they are not very many but very rare and what they want in number they make up in weight they are ponderous though not numerous and they are principally four like the four Elements to constitute the holy observation of a Sabbath There is a Command for delight so the Text and call the Sabbath a delight Our Sabbaths must be our
Jewes which onely typisied and prefigured a better Country a Country to come saith that excellent Father To the same purpose speaks Cyril and Procopius Those who conscienciously observe the Sabbath they shall have outward enjoyments and they shall be onely pledges of 1 Cor. 2. 9. Vides hîc ô Christiane quanta deus stâ—tuerit praemia misericordiae et pietati better enjoyments the pawns and earnests of enjoyments more glorious As if the Lord should say As I led Jacob from the temporal promise of an earthly Canaan to the promise of a heavenly so will I do with thee if thou observe my Sabbaths thou shalt have a Jacobs reward and what that is our Saviour instructs us Luk. 13. 28. where he saith Luke 13. 28. You shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God Thus God he reduplicates his better promises on the heads of those who carefully keep his Gen. 25. 33. Gen. 22. 36. Gen. 32. 28. Sabbath they shall have the Heritage of Jacob who gained both the Birth-right and the Blessing they shall enjoy the Primogeniture the first born of Mercies nay Mercies with the Blessing with the Fathers Benediction too they shall succeed in Jacobs Heritage who was mighty and prevailed with God who foyled the Angel in his spiritual Combat and had the honour to have his Name and Cùm haec verba ex animo simulque oculos circumfero videoque quà m pauci sunt qui delectentur in Domino sabbatique c. Escucheon changed and into such a name as included the Name of God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El being the close of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El is one of Gods own Titles And truly here we may take up the contemplation of a learned man who examining and surveying these pretious promises was taken with a great admiration that so few should act the Duty in the Text should be conscientious in Sabbath Observances Hoc lugendum est et magnoperè plangendum inquit Forerius perswading himself that the diviness of these promises might captivate the most refractory and disingenious and at last he concludes with moans that so few in the world should be taken with so rich a bait To which I shall only add we may here see how much infidelity influences the hearts of most for surely did we not look upon these rare promises as bonds without a seal the Revenue of them would bride us to the most accurate and spiritual observation of Gods holy day our reward would make the Sabbath our delight and the greatness of the gain would inforce Mat. 16. 8. us to attempt this excellent piece of godliness But the Quando doctrinam Christi intra animum non perpendimus nec ad praxinreducere nitimur ex hoc oritur occaecatio cordis et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chemnit 1 Sam. 15. 29. world is fallen under the same rebukes as once the Disciples did O ye of little faith why reason you among your selves saith Christ why question you the publick faith of Heaven to the neglect of a duty so transcendently beneficial And in the conclusion of the whole Text we have the seal and confirmations of this Charter of blessings for the mouth of the Lord hath spoken it and let us be fully assured with the greatest certainty that the strength of Israel will not lye nor repent for he is not a man that he should repent CHAP. IX The Doctrinal observation comprised in the Text propounded and proved HAving thus taken in pieces the Text by a large and copious explication I shall now set it together again in a solemn and serious observation viz. Doctr. That God hath lockt up many rich blessings in sweet and sure promises for those who spiritually and conscientiously observe his holy day Thus the Inventory in the Text presents us with delights for the inward man with supplies for the outward Isa 56. 2. with a reserve of happiness for them both Such shall succeed in the Heritage of Jacob who keep holily the Sabbath Now to Jacob God was his protection here and his portion hereafter There is no Duty wears a richer Crown in the performance of it then the serious observation of the Sabbath for besides the pleasures riches and grace promised in the Text the Lord Jer. 17. 24 25 26. gives Jer. 17. 24 25 26. us additional promises the words recorded in the Text quoted are these And it shall come to pass if ye diligently hearken to me saith the Lord to bring in no burdens through the Gates of this City on the Sabbath day but hallow the Sabbath day to do no work therein then shall there enter into the Nota hunc locum pro cultu Sabbati apud Judaeos et diei dominicae apud Christianos Alap gates of this City Kings and Princes sitting upon the Throne of David riding in Chariots and on Horses they and their Princes the men of Judah and the inhabitants of Jerusalem and this City shall remain for ever and they shall come from the Cities of Judah and from the places about Jerusalem and from the Land of Benjamin and from the Plain and from the Mountanes and from the South bringing burnt Offerings and Sacrifices and Meat-offerings and Incense and bringing sacrifices of praise unto the house of the Lord. See in this Scripture in these two verses a heap of rich promises more valuable then a pile of Diamonds a mountane of Spices or a rock set with Pearls The promises clustered and piled up in these verses they are considerable in a five-fold notion They are full of pomp and splendour Kings entering into the Gates of the City Where the Sabbath is duly observed Prosperity shall guild that Nation their Princes shall be Pace gloriâ et vebus prosperis erunt affluentes Currus et equi sunt gloria regum Gen. 25. 27. Mat. 6. 29. resplendent their Nobles flourish their Potentates shine in the dazling rayes of glory such a people shall not onely succeed in the heritage of Jacob who dwelt in Tents but in the flourish of Solomon who dwelt in Palaces The holy keeping of the Sabbath sheds beams of honour and renown upon a Nation These promises they are full of largeness and amplitude they are not personal so much as national A good observation of the Sabbath can diffuse mercies scatter them up and Quum nihil aut parum esset praesidiiâ—â— urbe tuendâ et conservando regni statu Jeremias promisit tanquam singulare dei benefiâ—ium Reges fore stabiles cum suis proceribus et extendit Propheta fructum hujus promissionis ad totum corpus non tantùm ad proceres sed ad plebem tanquam sociam hujus benedictionis et gratiae dei Regnum erectum erit et totus populus cognoscet se agere sub fide et tutelâ Dei Calvin down a Land So the Text makes
onely transplanted from some other Nation now joyning with the people of God all which abundantly shews how gratefull the holy observation of the Exod. 20. 8. Sabbath is to God And indeed when First The Author of the Sabbath is holy Secondly The Duties holy Thirdly The Command holy Exod. 20. 8. Fourthly The Day holy Nay Fifthly The Designe holy viz. to carry on the work of Grace and Holiness on our souls it must needs bâ— very acceptable we our selves should be holy our thoughts Sicut in vitiis qui ingratum â—ixerit omnia dixerit Ita in divinis â—ffiâ—iis qui Sabbatum dicit omnia dicit Acts 20. 7. our desires our services our discourses our actions on this blessed day One who prophanes the Sabbath he is the scandal the abuse the spot the deflouring reproach of this holy day the Antipodes of the Sabbath In the Primitive times the Saints made a Collection of Duties as well as of Charity as if no part of that day should run over to any impertinency First And what a strange prophaness nay prodigality doth it import that for the gratifying of our vanity a wanton Prophaners of Gods Sabbaths they are prodigal of divine promises palate a voluptuous inclination a little fleshly ease the covetous craving after an unseasonable gain the purchase of a little waste time upon a Sabbath we should disinherit our selves of all that superlative happiness those many promises folded up in Scripture have made over to a strict observation of that holy day this blessed Sabbath What inhumane and frantick prodigality doth this imply Nay such are prodigal not onely of their own good but of Gods honour This is one of his ten words charged by the Creator of Heaven and Earth upon man Remember the They are prodigal of Gods honour Sabbath day to keep it holy and the engrossing of this charge God doth not leave to any Amanuensis but he will write it Exod. 20. 8. with his own singer and also to intimate that his intentions were to perpetuate this with other precepts of the decalogue in the morality thereof The Lord himself imprinted Deut. 4. 13. it not in paper but upon tables of stone yea when the first tables of stone were broken his Majesty gives express order to Moses to have other tables like to the former prepared and he wrote thereon the same Law the second time Exod. 34. 1 28. Praecide tibi i. e. in tuam â—â—ilitatem Rab. Sol. As the Lord delighted in the first institution of the Sabbath so he accounts himself honoured in its sanctification and his complaint and charge is against them who are regardless of his Sabbath I am prophaned amongst them and what do those who prophane his Sabbath but break the tables of Ezek 22. 26. stone the second time and cast a dishonour upon him who delights to be called the Lord of the Sabbath Mark 2. 28. Nay the prophaners of the Sabbath are highly prodigal of Gods favour for they provoke him by the sin of sacriledge for it being the Sabbath and the Lords day that time is stoln Such are prodigal of Gods favour from God himself which is spent otherwise then he alloweth and how sad is this robbery and theft And that smart sentence which was misapplyed unto Christ for he strictly kept the Sabbath of the Lord his God may be applyed to John 9. 16. Sabbathi prophanatio contemptus est totius legis dei et divini cultus Leid Prof. that person who is an ordinary prophaner of this holy time This man is not of God because he keepeth not the Sabbath day And indeed according to a mans regard or disregard of the Sabbath is his respect or disrespect to all the rest of Gods Commandments The Sabbath observed is the compâ—ndium and Epitome of the whole practice of Piety and the transgression of the Sabbath is the violation of the whole Law of Sub observatione Sabbati breviter comprehenditur sâ—mma tâ—tius Preâ—atis Calv. Exod. 16. 28. God When the people of Israel went to gather Manna on the Sabbath day observe Gods complaint to Moses Exod. 16. 28. How long refuse ye to keep my Commandments and my Laws saith the Lord. Observe Laws and Commandmentts in the plural number in that they break the Commandment Totum divinum cultum suo ambitu complectitur Sabbathum August ad Casulanum Concil Paris Lib. 3. Cap. 5. of the Sabbath God accounts it as the breach of all his Commandments it is a sin against all his concernments It was a memorable saying of Augustine Let us shew our selves Christians by keeping holy the Lords day And the Council of Paris We do admonish all the faithfull for the salvation and good of their souls that they would give due honour and reverence unto the Lords day because the dishonour of it is both contrary to Christian Religion and doth without all doubt bring destruction to the souls of all that continue in it And Bulling Concio 65. holy Bullinger observes He that despiseth the Sabbath makes no great account of the true Religion The Prophets when they Ezek. 20. 16. Ezek. 22. 8. Ezek. 23 38. would complain of the decay of Religion they cry out the Sabbaths polluted Indeed in the not observing Gods holy day there is not onely impiety but great disingenuity for the Ezek. 20. 12. Ezek. 20. 20. Sabbath is given us not as a task but as a priviledge to be a pledge of our interest in God and a confirmation of our hope Heb. 4. 4 5 8 9. of further sanctification as also of our everlasting Sabbatisme or rest after our wearisom wandrings in this world it is given for the sweetning of our wilderness-way unto the heavenly Canaan it is our spiritual feasting every week it is our day of delight in this day St. John was in his Sabbathum delicatum quia delicatè et tenerè est observandum divine rapture and no doubt but many of Gods dear servants have abundant experience of spiritual cordials given in upon the conscientious keeping of this day and St. John's Garments of joy have fell in some measure upon 2 Kings 2. 13. them CHAP. X. There must be serious preparation before the solemn day of the Sabbath HAving thus in general discussed the Doctrine propounded I come now to a more particular handling and ventilation of it and in so doing First Lay down divers duties which are to fore-run the Sabbath Secondly Lay down a plat-form how we must spend every part of Gods holy day Thirdly Give divers rules for the more compleat and strict observation of the Sabbath Fourthly Propose many cautions to prevent the pollution of this blessed day With many other things which will occur for the more manifest enucleation and confirmation of the doctrinal truth propounded But to begin with the first thing proposed viz. what we must do by way of preparation for this
holy day Indeed the Sabbath is not to be rushed upon Man must not break in upon a Sabbath as the horse rusheth into the battel as Jeremiah speaks without premeditation and previous consideration Jer. 8. 6. Ignatius calls the Sabbath the Queen of dayes and Queens have their trains going before them there must be Ignat ad Magnes a train of duties precedeing the holy Sabbath On the Saturday Quomodo Maria Virgo inter omnes mulieres principatum tenet ita inter caeteros dies haec soleâ—nis dies Hier. let us prepare for the Lords day We know tuned Instruments play the sweetest before they are tuned they jar and make a harth sound Our hearts are these Instruments which must beforehand be tuned by several duties or or they will jar and be discomposed upon the Sabbath Physick is prepared before it is taken and our hearts must be prepared before we take and enjoy the Ordinances of a Sabbath There is a preparing dress before we go to any feast and must not the soul be drest before the festival of the Sabbath that great banqueting of the inward man There is a dawning light before the rising Sun some glimering duties must be the harbingers of the approaching Sabbath Indeed matters should be so ordered every day so as to prepare for this day As our whole life should be a preparing for death so the whole week should be a preparing for the Sabbath But as this precious day doth more approach so preparatory work must more increase Holy Nehemiah shut the Gates of the Neh. 13. 19. City viz. Jerusalem when it began to be dark the In veteri testamento ut impedimenta omnia celebrationis hujus diei iâ— tempore auferrentur Fideles pridiè Sabbati divino mandato omâ—ia sua quantum poterant ad eum firem componebant Wal. evening before the Sabbath least the night time should be prophaned by bearing burdens in it and he did this least the men of Tyre should occasion the Jews to break the Sabbath day by bringing in wares upon that night This holy mans care would not suffer any to cast dirt upon the portal or entrance of the Sabbath he very well knew there must be some time spent in trimming the soul to meet its Bridegroom on his own holy day A due preparation for this blessed Sabbath lies more especially under a five-fold injunction Of necessity It is necessary we should take some time to compose our spirits for the duties of the following Sabbath Our thoughts in the week how are they loose and carelesly dishevelled some time there must be to bind them up together and put them into order The Lord in the fourth Exod. 20. 8. Commandment enjoynes us to remember the Sabbath and to Id ipsum quâ—que in hoc praecepto certo râ—spectu mâ—rale est scil uâ— diebus antecedentibus omnia nostra quantum fieri potest ita iâ—stituamus ut per eorum negligen tiam à sanctificatione hujus diei non impediamur remember the Sabbath it is before hand to mind and manage matters that concern the Sabbath-sanctification that when it comes it may be holily kept for every duty on the Lords day there must be a due preparation for Prayer for Hearing for Sacraments c. Now if we must prepare for single duties when they lye more asunder sure we must prepare for the Sabbath when such duties are linked together And this is more considerable if we take notice we are not only to be in the duty but in the spirit in the prompt powerfull and precise transaction of every service on the Lords day And besides all this doth not the Lord upon this day come in comfortable visits to the souls of his people and must not they prepare for his presence It was the opinion of some Rev. 1. 10. that Christs personal coming to Judgement will be on the Sabbath day This is most sure that Christs spiritual coming Lactant. Lib. 7. Cap. 1. August de Temp. Serm. 154. in mercy is for the most part on the day of the Sabbath and shall there then be no preparation When a great man is to come to our houses how are all our Rooms dressed up When a great God is to come to our hearts shall not we prepare Neh. 13. 22. and dress our hearts for his entertainment Of Equity The Ministers they prepare for the Sabbath-good of Gods people and shall not the people of the Lord prepare for their own Faithfull Ministers before the Sabbath do not onely prepare matter to speak but they prepare their hearts to speak the matter Bernard in a Sermon thus breaks out to his people To prepare you meat my heart all Bern. in Fest omn. Sanct. Serm. 1. this night hath been seething within me and in my meditations I have been inflamed as with fire And is it not equal and most rational that Christians should meet their Ministers in holy preparation and plow up their fallow ground to receive Jer. 4. 3. that immortal seed which Gods holy Seeds-men are ready to cast into it Calvin complains of some Christians in his 1 Pet. 1. 23. time who no otherwise regarded the Sabbath then thereon to Calv in Deut. 8. Serm. 34. attend their worldly affairs the which they reserved to themselves that day as if they had no other day to deliberate for the whole week to come Now shall men on the Sabbath prepare for the week and shall not we in the week prepare for the Sabbath Is Mammon more to be minded then God Of advantage 1. The duties of the Sabbath will the better and freer come off If we be sedulous in holy preparation we shall then with more dexterity agility and facility transact the several parts of Gods service One cause why we are often unactive in duty and drive heavily is because we did not before-hand oyle our wheels inure our selves we did not the day before labour with God by Prayer and with our own hearts by care and industry Oftentimes a Christian is straightned stiff and bound up in the services of a Sabbath and knows not how to go on in holy duties and all this arises from neglect of holy preparation The heart hath not been dealt withall to supple it for more voluntary and chearfull performances Preparatory work would wind up the clock of the soul that it would go and strike it would pray hear contemplate and act any Sabbath service with far greater pleasantness and consonancy 2. If we prepare the mercies of the Sabbath will the larger and fuller come in according to our preparations will be our Gen. 44. 1. participations According to the number and measure of sacks the sons of Jacob prepared and carried with them out Ex lege mandato dei 23 Luc. 54. in omnibus Christianis conventibus requiritur ne debito suo fructu haec pietatis publicae exercitia priventur ut
day before the Sabbath the Jews called Sabbatulum the little Sabbath on which they made ready against the great day of the Sabbath of the house sets up lights and a short prayer being made then they go into the Synagogue and in their going wish one another a joyfull Sabbath and when they return they spread the table with some provisions and alwayes set salt on the table to intimate an inward savouriness and they put on two loaves of bread and then give thanks in these words Blessed art thou O Lord our God the King of the World who brings forth bread out of the ground and then the Master of the Family breaks some to those who sit down with him and in a larger quantity then at other times for the honour of the Sabbath for then sparingness is intolerable And the same Author Hospinian observes that when any person is further from his home on the Friday then he can reach to observe the Sabbath strictly he remains where he was in the fields or in the middle of a wood and willingly incounters any hazzard and the want of meat or drink rather then he will intrench upon the holy Sabbath And thus exact the Jewes are in bodily and spiritual preparations they would not prophane the Sabbath with an unpared nail they wash their heads to betoken inward purgation they set up lights to denote spiritual illumination they go into the Synagogue the day before the Sabbath to fit them for the sanctuary on the holy day of the Sabbath Joseph Jud. Antiq. Lib. 16. Cap. 10. and these Jewes were so conscientious in these preparations that Josephus reports it was taken notice of all the World over insomuch that Caesar Augustus upon some complaint wrote unto every Province where the Jewes resided That it was his pleasure that the Jewes should enjoy their ancient Is it not meet for Christians whose Sabbath exceeds that of the Jews to prepare themseves thereunto We have no sheep or oxen to prepare we have the more time to make ready our hearts and souls for spiritual service Mr. G. Priviledges and among the rest that they should not be compelled to appear before any Judge on their Sabbath dayes or the day before their Sabbaths after nine of the clock upon their preparation dayes Their Conscientious Religion in this particular procured them favour with Heathen Princes the Roman Emperour and obtained indulgence for them And shall the Jew be so accurate and diligent in his preparations and the Christian so loose and careless Doth the knowledge of Christ no more influence us Let us even blush to be out-done by a rejected and obstinate Jew the Son of a Curse which adheres to that Generation from Age to Age. Shall those branches which are cut off as the Apostle speaks spread in their carefull and dutifull observances and we who are branches growing on the stock be contracted and fall short in a due and necessary composing of our selves for the Lords day the weekly memorial of our Rom. 11. 21. Lords Resurrection Surely it will be more tolerable for Rom. 11. 17. Jerusalem and Samaria in the day of judgement then for Mat. 11. 21. many Christians who wreaking out of the world rush upon Sabbaths without the pauses and interpositions of a due preparation But happily now some being evinced would set upon the work did they fully understand it they would keep a Sabbath Eve did they know how legitimately and suitably to spend it Therefore the next Chapter shall be the clew to lead us into this Labyrinth CHAP. XI What those Preparatory Duties are that must fore-run the Sabbath THus far we have travelled to assert the duty that we must prepare for Gods holy day our next task is to unfold and open the duty how we should prepare for a Sabbath Every one who takes the pencil into his hand cannot draw a Picture Preparation for the Sabbath is easier confessed then understood and many can sooner acknowledge then give an account of it and that we may therefore neither erre in the omitting nor yet in the doing of it we must understand Sabbath preparation compriseth these several duties We must the day before the Sabbath for some time sequester our selves wholly from the world and all the affairs of it we must for some time make off from worldly hinderances as Mariners that intend a voyage to Sea they put off the ship from Land so if we mean to serve God on the Sabbath our hearts and minds must be off from the world Put off thy shooes saith God to Moses for the place whereon thou standest is holy ground We must put off earthly affections Exod. 3. 5. for the day we are approaching to is a holy day A Bird saith Musculus That she may fly she fluttereth with her Musc Loc. Com. Praecep Quarto wings and frees her self all she can from what may hinder her flight And shall not we throw off before-hand what may hinder our flight upon a Sabbath or stop us in our careire to Jesus Christ The Jewes were angry with the man who carried his bed upon a Sabbath day How many carry their Joh. 5. 10. beds before the Sabbath lie sleeping on the downe of carnal pleasures and temporal profits and do not awaken to compose themselves for the Glorious Sabbath of God they lie snorting in carnal ease and prepare not for spiritual enjoyments That Christ might make us a Sabbath to keep in body he first rose from the earth In heart we must rise from the earth before we can well keep the Sabbath Christ hath made One well observes That a total sequestring of Mr. Walk our selves from all worldly business and putting away all earthly thoughts cares and delights will cleanse the affections from dross and make room for the entrances of holiness for spiritual Praeparemur ad Sabbatum ne spinis ac curis hujus seculi quibus cor hominis eo tempore obsidetur incrementum et fructus verbi divini inâ—erâ—ipiatur et evellatur ex animis nostris ut Christus in Parabola seminantis abundantèr docet Wal. devotion and the motions of the Holy Ghost and he gives this reason For no man can serve two Masters at once God and the World Let us therefore by way of preparation cast out earthly and carnal thoughts and spiritual and heavenly affections will the more easily enter and be predominant So then in the first place we must set apart some time for the trimming and rigging of the soul to be fit to launch into a Sabbath we must come off from the stage of the World into the tyring room quietly and spiritually to compose our selves for the heavenly employment of the subsequent day there must be a pause and cessation from the entangling warfare of the world And we must enter into our Closets and commune with our hearts and be still that so advisedly we may enter upon the souls harvest day
scarecly supplyed which lye undiscovered Let us therefore the evening or day before the Sabbath withdraw our selves from the noyse of the world and so quietly call our selves to an account concerning our progresse or regresse in Religion the foregoing week Let us further prepare for the Sabbath by stirring up in our selves holy affections It is fit the soul should be on the wing upon the Lords day First we should long for the day of God as the Psalmist saith Psal 42. 1 2. My soul thirsteth for the living God O when shall I come and appear before God! And as she said Psal 42. 1 2. Judges 5. 28. Why are thy Charriots so long in coming and Judges 5. 28. why tarry the wheels of thy Charriot So O when will the Sabbath come that we may sell all and buy the pearl of price O when will the day come that we may have communion with God Father Son and Holy Ghost Secondly And we should long for God on his holy day Indeed there is nothing in God but what may set us on longing his Glory his Bounty his Purity c. Christ is altogether Cant. 5. 16. lovely and loveliness inticeth affection Beauty will attract love rich Pearls draw every eye so let us entertain Quisquis diligit deum sâ—gitta haec in corde ejus haeret et sâ—gittarius tam fugit tam sequitur ambo mâ—nent cum amante Del. Rio. in our thoughts whatsoever may ingratiate God and his Ordinances and let us kindle the fire on the day before the Sabbath that it may flâ—me forth and burn bright on that holy day A good man on Saturday evening going to bed leaped and cryed out It is but one night more and I shall be in the house of God upon his holy day and meet God himself in the use of holy things Let us before hand fall sick of Love and then how gratefull will the appearances of Cant. 2. 5. our Beloved be upon his own blessed day The fifth Duty preparatory to the Sabbath is earnest and fervent prayer Indeed prayer is the omniprevalent Engine which can do wonderfull things things above expectation among others it can admirably fit the soul for the Sabbath First For the Prayer of Faith can prevail with God for the pardon and forgiveness of sin and pardon'd sin will prepare â—randus est deus ut nihiâ— lâ—nguoris in nobis et ruinae pristinae relinquat ne rursâ—â— mali seminis pullalent rediviva plantaria Hierom. the soul for Sabbath-mercy those who are clogg'd with sin will quickly be tyred in duty Now the Sabbath is onely the Mart and spiritual Fair of duties The unpardoned sinner may spend not keep a Sabbath may pass away the time of it not enjoy the benefit of it Prayer I say can prevail for pardon The Lord directs us to this very means to procure forgiveness so Hos 14. 2. Take unto thee words and turn unto the Lord and say take away all iniquity and receive us graciously God will give pardon but prayer must Jam. 5. 15. importune the gift David he prayes for forgiveness and Dum oratur deus ut omnem auserat iniquitatem ut non solùm peccata sed etiâ—m omnes peccatorum sibras evellat Hier. he obtains it On the Eve of a Sabbath let us be earnest for the pardon of the sins of our lives of the sins of the past week let the week be cleared before we adventure upon a Sabbath A sense of pardon will sweeten every service of a Sabbath make Duty delight and Pains a paradise Ordinances shall be our incomes not our incumberances Be earnest for pardon and the Sabbath shall not only piously but pleasingly be observed Psal 51. 11. Omnem aufer iniquitatem est prima petitio quae alias omnes meritò praecedit Riv. Prayer can obtain the spirit The donation of the spirit is promised to Holy Prayer Now our hearts are the spirit's Luke 11. 13. work-houses The spirit can chain up corruptions draw out grace blow away the froth and vanity of the soul open Spiritualia bona licet corporalia longissimo intervallo post serelinquat tamen sine conditione petere audemâ—â— certum est Christum ea nobis impetrasse et patrem propter ipsum nobis dâ—turum esse Chemn 2 Cor. 3. 17. Eph. 1. 13. Mal. 3. 2. the heart for the entertainment of Gospel-messages every way put us into a sweet and Sabbath disposition The spirit is a spirit of sanctity to make the heart gracious the spirit is a spirit of liberty to make the heart free and enlarged the spirit is a spirit of purity it is fullers sope and a refiners fire to purge and cleanse the soul and so adaequately prepare the Christian for the divine duties of the Sabbath Prayer layes the foundation of Sabbath blessings the prayer of faith keeps the Key of Gods treasury door Blessings indeed which are really so are the fruits of prayer Prayer it can open the womb Hannah prayes and the obtains 1 Sam. 1. 27. a Samuel It can melt the Heavens it can open the prison Jam. 5. 16. 18. doors it can avail very much and prayer can turn a Sabbath into the souls blessed harvest it can open the heart procure Acts 12. 7. a blessing upon Ordinances engage Christs presence Lutherus ait utinam eodem ardore orare possum tum dabatur responsum fiâ—t quod velis Lutr. 2 Cor. 6. 2. make duties fruitfull and spiritual Manna nourishing Prayer can make the Sabbath a time of grace an opportunity of life a day of salvation a term of love It hath been the manner of some Christians the day before the Sabbath to meet and spend some time in seeking God by prayer and quickning one another this fervently performed would lay a great ground of a good day indeed to follow and therefore let us Pray pray pray beforehand that divine Ordinances may be accompanied with divine benedictions that sins may Mat. 24. 20. be discharged that our souls may be enlarged and hearts may be upon the wheele Our Saviour saith Pray that your flight be not on the Sabbath day but let us pray that our flight may be upon the Sabbath our flight towards Heaven when the soul is upon the wing and the heart upon its speed towards Jesus Christ A believer on a Sabbath should make haste to enjoy the embraces of his beloved which are as the Faeminae Christum secutae pridie Sabbati id circò ad futuram corporis Christi condituram omnia praeparabant ut Sabbatho secundumlegem quiescerent Wal. Espousals forerunning an Eternal wedding day The Eve before the Sabbath we should spend more time then usually in family duties Our preparation must not only be the work of the Closet but the work of the Family Then we should read the Scriptures refresh one another with holy discourses be more solemn in our addresses to God
Shall we prepare no more for a Sabbath that bright spot of time God gives us for our souls then for another day Will we approach the Princes presence with the same disregards we will converse with the Peasant Esther purified Est 2. 12. and perfumed her self with Oyle of Myrrh and sweet Odours before she came into the prefence of Ahashuerus and shall our Families have no holy anoynting no divine quickning before the day come we must enter the presence of the King of Kings nay the God of Kings Shall there be nothing to put a Selah upon a Sabbath Eve Let us take some time the evening before the Sabbath to teach our little ones the holiness and Solemnity of a Sabbath let us tell them how jealous God is of his Sabbaths what severe punishments he hath overtaken Deut. 6. 7. those with who have violated his holy day Let us Numb 15. 36. bring up our servants in the Holy Trade of Sabbath observation let us leave it upon their Consciences the night before the Sabbath how accurately and carefully God will be served on his own day and inform them what it cost Aarons Sons for offering strange fire Governours Lev. 10 3. of Families should take pains with those subordinate to them in begetting an awe upon their hearts and so fit them for Sabbath duties Surely we should more solemnly prepare for the day of the Soul then for the dayes of our Calling for the services of the Sanctuary then for the gains of the Shop God's day gives us a more solemn summons then mans day doth And now having thus prepared our selves in the discharge of the forementioned duties let us retire our selves to our rest and let the hand of faith draw the curtains about us and so quietly repose our bodies till the approaching Psal 4. 8. morning of Gods holy day and how that must be passed and solemnly observed comes next under our most serious discussion CHAP. XII It is most advised and necessary to rise early â—n Gods Holy Day DIvine providence unclasping our eyes in the morning of the Sabbath let us lose no time as we lye on our beds let us think now the Lord looks down from Heaven and bids us make haste get you up for this day I must Luke 19. 5. abide in your hearts and this day I must transact with you about the great importances of your souls When Abraham was to offer his Son in sacrifice to God He rose early in the morning and sadled his Asse and took two of his servants and Gen. 22. 5 6. Isaac his Son with wood cleav'd for a burnt offering and went to the place of which the Lord had told him And shall not we on a Sabbath morning be early up our selves and our families to go to the place where the Lord hath appointed and offer up our bodies and souls in service to God The Israelites who lay in siege against Jericho upon the seventh Josh 6. 15. day they being to compass the City seven times the text saith And it came to pass on the seventh day that they rose up early about the dawning of the day and they compassed the City after the same manner seven times Upon the Lords day we are today siege to Heaven and to compass it many times and to plant our batteries by holy and invincible prayer and therefore we should be early up And there are two things which would much advantage this duty viz. rising early on the morning of the Sabbath First A timely going to rest the night before It is too common a fault among Christians and Professors too for them to clog themselves the night before the Sabbath with a multitude of worldly businâ—sses which causes them to sit up late hence in the morning when they should be up with God they lye sleep-bound in their beds Secondly An intire love to the work of the day that follows Alas we have too little love to the Lords day work and so but little list to be at the work of the day Were there love to it we should long to be at it Our minds run Pius se paritè◠velle jugiter deum mente animo geâ—ere illum colere illum desiderare tum nocte tum interdiu Alap upon the things we love We should think of the Sabbath even in the night time and we should catch the very first hour of the day with my soul have I desired thee in the night and with my spirit within me will I seek thee early saith the Prophet to God Were we for several months kept without a Sabbath how would our spirits spring at such a days appearance Why should the Commonness of the Sun-shining Isa 26. 9. and the Sabbaths coming diminish the mercy How should we every Lords day morning have our minds mounting and say behold the Sabbath of the Lord it is come it is come Now there are many Alarums to awaken us betimes on the morning of a Sabbath and to throw off carnal sloth and fleshly case Let us eye Christs pattern he rose early from the Grave even while it was yet dark before the Sun had guilded the World with its bright appearance On the morning of his Joh. 20. 1. Resurrection the Sun of Righteousness prevented the Sun of Mal. 4. 2. Mar. 16. 9. Nature Can we indulge our sloth on the Sabbath morning and think of Christs Resurrection He was up early to save us and shall not we be so to serve him shall not we take the wings of the morning as the Psalmist speaks and Psal 139. 9. retaliate this kindness of our Redeemer That Christ arose from the dead there was the truth of our redemption that he arose early there was the love of our redemption Christ's longing to arise and finish our work should enforce us to rise betimes to set upon his Job saith the morning stars sang Job 38. 7. together Our meeting with Christ on a Sabbath morning will make the sweetest musick When carnal sloth surpriseth us let us survey the History of Christ and as he left his tomb let us leave our down betimes Let not the Sun of Ortosâ—le i. e. ad orâ—um appropinquante Cyr. Righteousness shine in our faces with our curtains drawn about us May I not here expostulate Is the Disciple greater then his Master Betimes he left his lodging and shall not we The Master among us doth not usually rise before the Servants In a word Love to the Spouse to the Church made Christ betimes draw the curtains of his grave and let love to our Husband to our Duty to our Souls cause us betimes to draw the curtains of our beds so shall we seasonably Orientem solem adorant Persae adore this morning Sun Let us hear the clamours of the soul The Lords day is the souls market day the souls fair day its term time its Mr. Rogers busie opportunity for the
the dawning of the morning and cryed I hoped in thy word Morning gâ—aces like morning stars shine brightest David used to cast anchor upon divine truth in the morning he did not onely meditate on it but act his hope and confidence in it and this was Davids work in the earliest part of the day and this is a rare Copy for us How should we prevent the dawning of a Sabbath in our flights to God in our longings after Christ in beginning our sabbath-Sabbath-work Judg. 21 4. Love to God and his Ordinances should tear the curtains open disdain the softness of the pillow and betimes 1 Joh. 1. 3. break open our closet doors to enjoy fellowship with Pers râ—m Rex unum habebat cubi uâ—arem qui idoffi ii habebu ut manè ingressus regi diceret Surge ô Rex etque ea cura quae te curare voluit Mosoromisdes Plutarch the Father and his Son Jesus Christ But to conclude this particular Plutarch reports That the Persian King had one of the Servants of his Chamber every morning to come to him and to cry to him Rise O King and follow those cares which thy good genius will have thee to pursue Let us onely invert the phrase and instead of thy good genius say Gods good spirit and it will be applicable to our selves Let us especially early on Gods day resolve we will follow the traces in which the holy spirit shall lead us Let us seriously preponderate the weight and multiplicity of a Sabbath-days work The Traveller who is to ride many miles gets up early in the morning and so sets upon Judg 19. 8. his Journey The soul hath a great way to travel upon the Lords day its task is great and therefore its time must not run wast There are many duties to perform First Secret duties On the Sabbath there are some duties which must onely be acted between God and the devout soul A gracious heart will have private intercourse with God Jesus Christ went into a Mountane apart to pray Mat. 14. 23. and he was there alone The Saint some times turns the Closet into a Sanctuary and never more fitly then on a Lords day Our dear Lord bids us go some times into our Chambers Mat. 6. 6. and shut the doors upon us The Saints are Gods hidden ones in point of worship they serve God in their recluses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem vis locum occulium notat Par. and private retirements and this is an evidence of their uprightness The Spouse sometimes meets her beloved and none shall be spectators of their holy fellowship Nunquam minus solus quà m cum solus and upon Gods holy day let the gracious soul set upon these several duties First The reading of Gods word The Eunuch was reading the Prophet Isaiah in his Charriot not onely because he would lose no time but because he would be more serious Acts 8. 28. in this secret duty David compares the Word to an honey comb Psal 19. 10. and honey combs are usually in the private gardens The same Psalmist saith The Law was Psal 1. 2. his Meditation in the night and then surely he had few witnesses to view his devotion The closet door may keep out not onely other people but other thoughts and then we are fittest to converse with Gods Word when we are most intent Secondly Another secret duty for the Lords day Is holy Prayer to God and praising of God Indeed prayer is a duty 1 Thes 5. 17. accommodated for all places for all times and all cases but closet prayer on the morning of a Sabbath is like a morning star which portends a fair day We read of our Saviour Mark 1. 35. that in the morning rising up a great while Mark 1. 35. before day he went out and departed into a solitary place Acts 10. 9. and there prayed let us go and do so likewise And holy Peter in this confessed that the Disciple was not greater then his Master for he pursued the same practice Acts 10. 9. Peter went up upon the house to pray about the sixth hour And as we must pray to God so we must sing the praises of God in secret sometimes our closets must not only be our Oratories to poure out our prayers in but our Mount Olivets to sing Hymns of praise to the Divine Majesty Mat. 26. 30. We must begin the works of Heaven in secret which we shall be doing to eternity in blessed Society Thus David praised God seven times a day and certainly he had not every time witnesses of his Divine Exaltation Psal 119. 164. Thirdly A third secret duty is Holy Meditation When the mind that Spiritual Bee is working and seeking honey out of every flower and this piece of service is calculated Gen. 24. â—â— onely for privacy Company untravelling whatsoever meditation works but of this more largely hereafter Fourthly The last duty to be acted in secret upon the holy Sabbath is Self-Examination when Conscience is both Judge Witness and Tribunal And in the acting of this duty there needs no Sessions-house but a mans own breast David saith when we commune with our hearts we must Psal 4. 4. 1 Cor. 11. 28. be still There wants no noise from the world nor from the company of others These two last duties viz. Meditation and Self-Examination are most proper for the most secret and retired places fitter for the Closet then the Church the secret Chamber then the open Sanctuary they are as one saith actions of the mind and so concern a Dr. Gouge mans own self in particular And these secret duties of piety should especially be performed in the morning of a Sabbath that the Lords day may begin with them and then we shall be in a good preparation for other duties The beginning with God thus in the morning may influence the whole Sabbath like the tuning of an Instrument which makes the whole Lesson's melody the sweeter and indeed pure Religion and undefiled which the Apostle speaks of Jam. 1. 27. never look's so comly as on a Sabbath day the day Jam. 1. 27. inhances the duty as the lovely dress doth outward beauty Thus we see there are secret duties to be acted on a Sabbath Secondly Private Duties On Gods holy day we must not lock up our selves and our services above in the Chamber but we must come down into the Family and there the morning stars must sing together to allude to that of Job Job 38. 7. Consort makes the musick The stars shine brightest in a constellation Jesus Christ would not be transfigured alone but he took some to be witnesses of his Glory when he would Mat. 17. 1 2. Luke 9. 18. Mat. 13. 36. pray his Disciples were with him and when he would open the blessed mysteries of the Gospel he takes his Disciples to him In our closets there is indeed a meeting of thoughts
but in our houses there must be a meeting of Relations there must be Parents and Children Masters and Servants those who are born at home and the stranger Exod. 20 10. Commâ—ni sâ—nctifiâ—â—ndi Sâ—bbathi lege â—onstringuntur omnes ex aequo herus servâ—â— peter liberi mas fâ—â—mina sâ—perâ—â—res et inferâ—ores Musc within our gates and all these must joyntly keep Gods Sabbath in holy duties and no less God commands in the fourth Commandment the Son and Daughter must remember to keep the Sabbath holy as well as the Parents the Man-servant and the Maid-servant as well as the Governours of the Family nay the stranger within the Gates On the Lords day we must by a conscionable and constant performance of holy duties turn even our private house into a little Church and thus we shall intail Gods presence to our houses as he vouchsafed his blessing on the house of Obed Edâ—m we must not onely act secret duties on the Sabbath 2 Sam. 6. 12. but likewise Family duties What those duties are shall be more copiously handled hereafter But Thirdly we must act publick duties on Gods holy Sabbath we must not onely open the doors of our closets and of our chambers to come down into our houses but Ex hac comâ—â—â—iâ—â—e tum Regnum 〈…〉 Zanch. we must open the doors of our houses too to meet with Gods people to celebrate the Lords day The Sabbath is the day wherein the Saints visit God and one another they then begin that society which shall be perfected and eternized in Glory David rejoyced when he went with the multitude to the House of God The great Apostle taught every where in Psal 42. 4. every Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He taught when the people 1 Cor. 4 17. were called together The Corinthians came together in one place to eat the Lords Supper Nay Christ himself will declare 1 Cor. 11. 20. the name and praises of God to his Brethren in the midst Luke 8 19. of the Church We must therefore serve God on the Sabbath in the Assemblies of Gods people not in our houses onely but in the Church i. e. in the Congregation of the faithfull Moses speaks of a holy Convocation Exod. 12. 16. Exod. 12. 16. and the Psalmist makes mention of the Assembly of the Saints Psal 89. 7. nay the promise is intailed on the Congregation of Gods people Isa 4. 5. The omission of this our assembling of our Isa 4. 5. selves is by the Apostle sharply rebuked Heb. 10. 25. One commenting on this Text hath divers things remarkable Heb. 10. 25. and worthy of our observation As First By this assembling the Apostle intends no other but the meeting of Believers to hear the Word of God and Per collectionem hanc Apost caetus ecclesiae et conventus fidelium ad sacram synaxin ad verbâ—m dei pâ—eâ—esque publicas intelligit Secundò Hos caetus vult Apost ut Châ—istiani fidem profiâ—â—â—ntur gratiarum actiones persoâ—ent et se inviâ—em excitent ad veritatem et bona opera Terâ—â— illi catus et mutui congressus mirè sovent fidem quae in secessâ— et separatione diuturniori lâ—ngue scit Quartò Qui ecclesiae â—aeâ—â—s negligunt et deserum facilè urgente perseâ—utione ecclesiam ipsam et fidem Christi deserunt et abnegant Alap to pour out their prayers before God Secondly The Apostle injoynes the Assemblies that Christians might meet publickly to profess their faith in Christ and to sing the praises of God to stir up one another to love and good works Thirdly The same Author observes that these Companies and Assemblies do exceedingly foment and cherish faith which by a perpetual recluse and separation quickly would languish and be infeebled Nay Fourthly He observes That those who forsake the Assemblies of Gods people will easily in the urgency and heat of persecution desert the Church of Christ thus far that learned man And what a rare promise doth the Apostle mention 2 Cor. 6. 16. the words are these For ye are the 2 Cor. 6. 16. Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall Lev. 26. 12. be my people Christ when he was upon the Earth he goes into the Synagogue on the Sabbath day Mar. 1. 21. and Mark 1. 21. taught the people Paul and his Company go into the Synagogue on the Sabbath and Paul preacheth there Nay Acts 20. 7. afterwards Paul preacheth to the Christian Assembly in a house on the Lords day Acts 20. 7. In a word where doth Christ walk but in the midst of his candlesticks which are the Churches Rev. 1. 20. Cornelius Alapide observes that Rev. 1. 20. Alapide holy Ignatius who was the Disciple and follower of the Apostle Paul adviseth in his Epistles those of Smyrna and Ephesus to frequent the meetings of the Saints and gives this reason because they will wonderfully confirm us in the faith so then the whole duty of a Believer on the Lords day lies not in the Closet or the Family but likewise in the Societies of Gods people met for divine worship Coals put together make the warmer fire When the Christians were Assembled Acts 10. 44. to hear Peter then the Holy Ghost fell upon them The Saints in Glory are the Assembly and Church of the first-born Heb. 12. 23. and therefore we must act publick duties on Heb. 12. 23. Gods holy day in the publick Assemblies But now what these publick duties are and how we must demean our selves in the performance of them shall be more largely discussed hereafter We had need rise early on the Sabbath for as we have many Duties to perform so we have many Graces to act The Sabbath is both the field to exercise Grace in and the treasury 2 Tim. 2. 1. to supply grace with Ordinances are both the breathing Grâ—â—iâ— non soliâ—â—est sâ—vâ—r â—â—i 〈◊〉 qâ—od ex eo sâ—qâ—â—tâ—r Alap and the breasts of grace In prayer we act and we augment our graces and so in other Ordinances The Sabbath is the Believers resting day but Graces working day it is love which sweetens the work of a Sabbath Faith makes effâ—ctual the Ordinances of a Sabbath Repentance reconciles Hâ—b 11. 6. Jer 31. 19 20. Rom. 12. 11. Isa 57. 15. Hâ—b 4. 2. Jam. 5. 16. the God of the Sabbath Zeal makes acceptable the duties of a Sabbath Humility ingages Gods presence on a Sabbath We cannot hear the Word profitably on this holy day without we mingle it with Faith nor address our selves to God in prayer without we inflame the duty with fire with the fire of zeal In our prayers we must get our affections fired by the Holy Ghost that they may flame up towards God in Devout and Religious ascents Broken-hearted and penitent Isa 23. 16. believers
46. Thirdly God hath made his promises to the Assemblies of his Saints Mat. 18. 20. 2 Cor. 6. 16. He will not neglect a Mat. 18. 20. weeping Hannah who prays and sobs alone 1 Sam. 1. 13. but will give her not onely a Child but a Samuel But yet God will create upon the Assemblies of his people a cloud which was the sign of his presence Isa 4. 5. And Isa 4. 5. Fourthly The prayers of the faithfull Congregation receive Deus quasi columna ignis praefulget et ostendit suis viam salutis et quasi nubes caligâ—rosà obumbrat refrigerat et protegâ—t eos ab aellutentationis Basil Jon 2 7 8 9 10 strength from their union When all Niniveh intreated the Lord and put on sack-cloath God repents himself of that intended and threatned evil and puts his Sword into the scabbard though drawn by an open denuntiation of Judgement Jon. 2. 7 8 9 10. Prayer is the souls battery of Heaven and when these petitions are the common breathings of the whole Assembly the force must needs be the stronger and the answer must needs be the surer Though a file of Souldiers cannot take the City an Army may But Fourthly We must converse with our Families upon Gods holy day then Parents should draw out their softest bowells towards their Childrens souls and Masters discharge their most faithfull duty towards their Servants eternity But of this more hereafter We must rise early on a Sabbath for we have many good things to pursue and usually the richest lading requires the longest voyages where we look for great gain we must spend much time Now this holy day is Gods market day for the weeks provision wherein he will have us to come to him and buy of him without silver or money the Bread of Angels Rev. 22. 1. Isa 25. 6. 2 Pet. 2. 2. Rev. 3. 18. the Water of Life the Wine of the Sacraments and the Milk of the Word to feed our souls tryed Gold to inrich our Faith precious Eye-salve to heal our spiritual blindness and the white rayment of Christs Righteousness to cover our shamefull nakedness And now all things being laid together that hath been suggested how should both interest and duty awaken us right early on the Lords day for these holy pursutes that no time be drowned and lost in unnecessary sleep and sluggishness A fifth Argument to raise us betimes on a Sabbath is seriously to consider the heats of worldly men With what wakeful diligence do they prosecute the meat that perisheth John 6. 27. they rise up early and go to bed late and eat the bread of carefulness and all to grasp the shadow of a few flying and Psal 127. 2. dying enjoyments when as one saith we should be careful to rise sooner on this day then on other dayes by how much the service of God is to be preferred before earthly business There is no Master so good as the Lord is and in the end no work shall be better rewarded then his service Dr. Twisse Dr. Twisse Moral of the Sabbath 147. Reports that at Geneva they have a Sermon at four of the clock in the morning on the Lords day for the Servants and Bishop Lake wished That such a course was general as was in his Majesties Court in his time to have a Sermon in the morning for the Servants on the Sabbath day How did this holy man breath after holy Services on the morning of a Sabbath And let every one of us say seek the Lord O my Soul seek him early on his holy day Let us do as Mary Mat. 28. 1. Mark 16. 2. John 20. 1. Magdalen she was early up to seek him whom her soul loved she was last at the Cross and first at the Sepulcher in the dawning while it was yet dark very early in the morning say the Evangelists O that our love to Christ could keep pace with hers Shall we love the World better then Christ O that we were as wise for our souls as we are for our bodies Let not sleep that devourer of time beguile us of our golden hours in the morning of a Sabbath when we might have the softest and sweetest converseâ— with God Let the sinfull sluggard who sleeps with the Sun beams in his face this day remember the saying of Augustine If the August Sun could speak how roundly might it salute thee with this reproof I laboured more then thou didst yesterday and yet I am risen before thee to day But this is too low an Argument behold the Sun of Righteousness is risen let us not sleep as do others but say and sing with the Church Isa Isa 26. 9. Sanctus ad beatos aspirans dicit se velle jugiter deum mente et animo gerere illâ—m desiderare tam nocte tam interdiu Psal 139. 9. 26. 9. With my soul have I desired thee in the night yea and with my spirit within me will I seek thee early In a word it must needs inforce us to a blush to think that the Labourer who toyles in his earthly employments should take the wings of the morning to muddle in the World and we should let the morning fly away by our sloath and carelesness and not overtake it to meet with God upon his owne holy day And sixthly let it be considered the gracious soul will long to be with God The Spouse sought Christ upon her bed and the Saint will leave his bed betimes on a Sabbath to Cant. 3. 1. seek Jesus Christ the Spouse would pursue her beloved in Sponsa interim evigilans speciebus illis non satis discussis motu brachiis expansis spon sum complaecti conata fuit Del rio the night and the Saint will not omit to follow hard after the Lord Jesus in the morning as soon as she is awake she is with God especially on his own day Psal 139. 18. Our heart is where our treasure is as our Saviour speaks Luk. 12. 34. And if Christ be our treasure our spiritual love will prevail against our carnal sloath Let us take notice of holy David with what extasie of love he was transplanted Psal 63. 1. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry Psal 139. 18. Luk. 12. 34. and thirsty land where no water is Where there are thirsts after God there will be early enquiries for him The gracious Psal 63. 1. Soul pants after God as the Hart pants after the water brooks Now the thirsty Hart will not be so taken with Psal 42. 1 2. the green and pleasant Grass where she is lodged so as to forbear the brooks which must quench her thirst nor will the Saint be so toyled and fettered with sleep or sloath so as Psal 122. 1. to suspend his communion with God on his holy Sabbath he will tear those drowsie wit hs his
David Psal 108. 1. O Lord my heart is fixed We must view the Psal 108. 1. holy object presented by meditation as a Limner who views some curious piece and carefully heeds every shade every line and colour as the Virgin Mary kept all these Luke 2. 19. things and pondered them in her heart Indeed meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicite de aliquo secum dissertante Grot. in locum is not onely the busying the thoughts but the centering of them not onely the employing of them but the staking them down upon some spiritual affair When the soul meditating on some thing divine saith as the Disciples in the transfiguration Mat. 17. 4. It is good to be here Mat. 17. 4. Having thus defined I now come to distinguish meditation from some things which looks very like it There are some duties which have a great resemblance and yet differ from meditation those duties and meditation they are like similar complexions there is need of a familiarity to distinguish between them Solemn Meditation the duty we treat of differs from occasional as if one heard the clock strike he presently may think with himself what thought have I had of God this hour I am one hour nearer the Grave and it lies in Gods bosome whether I shall live another hour such occasional meditations are things onely in transitu in a short Psal 31. 15. and sweet passage and as one observes the subject of occasional meditation ariseth very frequently from things artificial civil or natural indeed any thing we see or hear But the objects of solemn meditation are only things spiritual and divine Occasional meditation is when the soul spiritualizes any object when the understanding is like an Alymbeck which distills some thing from every thing this is that spiritual Chymistry which turns any metal it meets with into Gold Our blessed Saviour was an admirable example of this He drew spiritual matter from natural objects from the peoples desirousness of the Loaves he sends them to seek the meat which endureth to everlasting life and so the Gospel John 6. 27. is full of Parables and indeed a Christian should see some thing of God in all things and all things most eminently in God every stream should lead us to the fountane all things below should be the pedestal to raise the soul higher A good Christian I say may from every emergence and occurrence extract matter of meditation To instance in a few particulars when we look up to the Heavens and see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them resplendent with light we may raise this meditation if the foot-stool be so glorious what is the Throne where God himself sits Monica Augustines Mother standing one day and seeing the Sun shine raised this meditation Oh if the Sun be so bright what is the Light of Gods presence When you hear musick that delights the senses presently raise this meditation what is the musick of a good Conscience Ignat. Epist ad Philad Nay rather what is the musick of the Bride Chamber When you are dressing your selves in the morning awaken your meditation and think thus Have I been dressing 1 Pet. 3 5. the hidden man of the heart 1 Pet. 3. 5. Have I looked 2 Cor. 5. 1. my face in the glass of Gods Word I have put on my cloaths but have I put on my Christ When you sit down Luke 14. 15. to dinner let your meditation feed upon this first course how blessed are they that shall eat bread in the Kingdome of 2 Cor. 5. 1. Quid est vita nisi meditatio mortis God What a Love-feast shall there be in Glory when none but friends and the Bride-grooms guests shall be admitted When you go to bed at night meditate of the putting off the Tabernacle of Clay the earthly cloaths of your body and 2 Cor. 5. 10. lying down in the bed of the Grave When you see the Dic dormituro non expergisces amplius Dic experrecto non potes dormire amplius â—en Judge go to the Assizes meditate on the last Judgement when we shall all stand before the Tribunal of Jesus Christ 2 Cor. 5. 10. Indeed every thing might feed the meditations of a Saint who is the curious Alchymist who can spiritualize every presented object But all these are occasional John 4. 7 10 13 14. meditations and differ from that meditation which is solemn and deliberate which is the subject discourse of this present Chapter But secondly Meditation differs from study Indeed the Students life looks like meditation but it varies from it First Meditation and study differ in the subject wicked men study and it may be more then Godly men but wicked men study onely Godly men meditate It is one character of 1 Psal 2. a Godly man to meditate on Gods Law day and night Secondly They differ in their nature One well observes Study is a work of the brain Meditation of the heart Study sets the invention on work but meditation sets the desires and affections on work Thirdly They differ in their Objects Study is of all manner of things whether Natural Civil or Mathematical Study pursues Aristotle as well as Moses but Meditation is onely of matters which concern our everlasting wellfare The matters we most study are those truths which are Quae sunt necessaria ad salutem pleno intuitu felicitur inturemur most knotty and difficult and afford least spiritual nourishment as Criticismes Chronologies Controversies c. But if matters of Meditation they are plain and of great spiritual advantage Fourthly Meditation and Study differ in their design The design of study is Notion the design of meditation is Piety the design of study is the finding out of truth but the design of meditation is the holy improvement of truth the one searcheth for the vein of Gold and the other diggs it out The end of study is knowledge the end of meditation is holiness Study is like a winters Sun warms but little and hath an inconsiderable influence but meditation leaves one in a more holy frame it melts the heart when it is frozen Psal 119. 48 78 and maketh it drop into tears and love In a word if we see a learned man we presently conclude he hath studied Psal 119. 148. much If we see a devout and holy man we may conclude that man hath meditated much Meditation differs from memory Some have called memory the scribe of the soul it sets down and pens those things which are done what we hear or read the memory doth register and therefore memory seems to bear some resemblance with Meditation but they differ In that the remembrance of a truth without meditation on it will but create matter of sorrow and trouble A Sermon remembred but not ruminated on will serve onely Maxima est humanae memoriae labili tas versamur â—îc in terrâ oblivionis inde
so is the sugar at the bottom When the plummets Egressus Isaac in agrum ad mâ—ditandum accepit praemium pietatis sponsam scil gratissimam of our souls have been running down in worldly affairs and businesses in the day time then in the Evening to draw up that weight of the Clock in holy meditation is most suitable and commendable nor can any thing better become a Christian then in this duty to give God the Alpha and the Omega of every day The third season for holy Meditation is the night time when nature hath rockt every thing asleep and silenced the world from interrupting noyses This David leaves as The third season for meditation the matter both of his command and example Psal 63. 6. The night season is sequestred from worldly affairs and is Psal 63. 6. not checkt with their clamorous importunity nor is it a time Psal 4. 4. distracted with the incursions of sensible objects it is likewise a time not accosted or besieged with frivolous or dangerous temptations There are two things which do much fit and dispose the soul for Meditation viz. Rest and Silence Sancti laetantur dei patefactionibus sed timore et tremore both which are to be found in the night And to this may be added when the curtains of darkness are drawn over the world we are then filled with a religious fear of God our hearts are more composed and we entertain more solemn and awfull apprehensions of the Divine Majesty Stulte quid est somnus gelidae nisi mortis imago there is then a holy terrour struck upon the soul And when we lie upon our beds the bed is an image and representation of the Grave and at such a time a man may be more serious and composed for the duty But above all let us consider the Sabbath is the fittest time for meditation On that day our Saviour arose from the The fourth season for meditation Earth and our souls should ascend and raise themselves towards Heaven And meditation doth not onely become the morning but the whole day of a Sabbath it must not onely be our morning dress but the attire we must wear all the day We should think with our selves the Lords day it is a type of Heaven and contemplation is the work of Heaven The Heb. 4. 9. present Sabbath is onely the abridgement of that eternal rest which the Saints shall enjoy with God And they which disrelish this duty how can they expect that glorious reward which principally consists in the view and contemplation of God A gracious soul upon the Lords day by meditation may converse with God and with the inhabitants of another world he may enjoy as much of God as this interposing vail of flesh will admit of And thus much for the proper seasons of meditation The next thing which will further illustrate this blessed duty of meditation is the evidencing of the great advantages The great advantages of meditation of it which are both rich and many As several Diamonds are found in the same Rock and much Gold crowded into the same Mine Let us therefore take these manifold Emoluments in their Order Meditation is a vigorous antidote against sin It is rare physick to purge away or prevent that poyson Most sin for want of meditation There are two great snares which take most The first adtage of meditation men and intangle them in sin viz. Ignorance and Incogitancy when we either not know our danger or not consider our duty Men certainly would not be so brutishly sensual as they are if they did seriously weigh things in the ballance by solemn and holy meditation If they did meditate on the strength of Gods Arme on the strictness of Gods Justice Exod. 15. 16. on the consuming power of his Wrath if they seriously considered how infinitely evil sin is how much it Nehem. 9. 33. affronted Divine Purity and broke in pieces Divine Laws Heb. 12. 29. how exceedingly it endangered the soul and how deeply it Psal 5. 3. wounded the conscience surely men would flee all appearances 1 Joh. 3. 4. of evil and repulse a temptation in its first onset It is sin which puts a worm into Conscience a sting into Death 1 Theâ— 5. 22. a curse into the Law and fire into Hell Men meditate not Rom. 2. 15. on these things and so they are entangled in the snare Holy meditation is a golden shield against the darts of sinfull temptations In this case meditation would be as the Angels Judg. 22. 23. sword to stop us in our sinfull cariere and to strike us into clammy sweats and heavy damps that we should not sport our selves in the wayes and traverses of sin and provocation Joseph's meditation on Gods presence and omnipotency Gen. 39. 9. Josephus circumseptus fuiâ— pulcherrimarum virtutum choro quarum hortatu victor evasit spoyled the design of his Mistris her dalliance and kept him within the limits of holiness and chastity Meditation makes the heart like weâ— tinder it will not take the Devils fire In a word it is strange rashness in men that they will be taken in the ambushes of sin before they seriously meditate on what they are going about Holy meditation keeps vain and foolish thoughts out of the heart it prepossesseth the soul that frivolous imaginations The second advantage of meditation tions are wholly shut out God complains of the people of Israel that they were wholly taken up with vain thoughts Jer. 4. 14. Jer. 4. 14. And so it is with most men their minds are filled with froth and vanity and varieties of foolish thoughts croud in upon them as flyes swarm to the place where the honey lies and those incautelous persons consider not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost sin begins at the thoughts which are the first plotters and contrivers of all evil the heart is the womb whereall sin is conceived and framed and outward acts onely midwife the sinfull birth into the world and make it visible The mind and fancy is the stage where sin is first acted The malicious O quà m vanae sunt hominum cogitationes una cogitatio foelix est cogitare de domino Hieron in Psal man acts over his sin in his thoughts he plots his revenge the impure person acts over his concupiscence in his thoughts he contrives his lust And it is much to be deplored how much wickedness is committed in the chambers of our thoughts Now meditation on things Divine the Purity of God the Promises of God would be a Soveraign means to exite and banish such vain and flatulent thoughts Hierome 2 Cor. 7. 1. cries out How vain are the thoughts of men there is but one thought considerable and that is to think on God If David had carried the Book of the Law about him and meditated 2 Sam. 11. 2. on it
break the hardness of mans heart the love of God can heal Rom. 12. 2. Formam vitae spiritualis induantus Forma enim constantior est et interior et ad substantiam pertineâ— Chrysost natures kill lusts plant graces change hearts convert stubborn sinners and accomplish whatsoever is strange and glorious If God love thee he will conform thee to his will and carry thee through all the hazzards and difficulties of this life and never leave thee till he hath lodged thee in his own bosome It is an omniscient love God sees from eternity the waywardness and obstinacy of those whom he chooseth to salvation Eph. 1. 4. and yet the force of his love is not overcome by that foreseen petulancy but he in time removes it and mans unworthiness puts grace upon a greater attempt but no way Dilexit deuâ— quos praescivit fore ingratos immo hostos suos drives God to a sentence of neglect or rejection Indeed here is the wonder of Gods love he from eternity sees us a mass of corruption and sin and yet no discouragement withstands or weakens his love but in due time he beautifies his chosen ones and loves them everlastingly for their comliness and beauty he foresees all disengagements but decrees to remove them It is a just love God loves not but where he sees something lovely Indeed the duties of sinners are distastfull to Isa 1. 13. Prov. 28. 9. Job 1. 1. Psal 7. 10. Psal 112. 2. Prov. 15. 8. God But God loves the Saints because of their uprightness The wise man saith The upright in their way are the delight of the Lord Prov. 11. 20. The curious work of grace in the heart of a Saint pourtrayed with so much wonder and drawn with so much exactness by the pencil of the divine spirit is a beauty God is pleased with and fixeth his love upon and doth evidentially declare that though he is free yet he is most just in his favour and affection CHAP. XVIII God is much to be admired in his Works of Creation LEt us meditate in the morning of the Lords day on the works of the Lord. David was much busied in this contemplation Psal 77. 12. He usually took his views and Psal 77. 12. Psal 143. 9. prospects of the beautifull issues of creating power which are the evidences of the wisdom goodness and almightiness of the Great Creatour How doth the Psalmist in the beginning of the nineteenth Psalm fall into the admiration Psal 19. 1 2 3 4 5. of the heavens that bespangled Court where God took up his eternal abode and residence How is Davids prospect checkerd and delighted with beholding the firmament which is embroydered with stars that large branch which holds those twinkling tapers which enlighten the world in the Psal 8. 4. Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob ornatu appellatus tota haec pulchra machina quod eâ nihil sit Ornatius et pulchrius non tam propter pulchras rerum formas formosamque coeli faciem et splendidissimam lucem quam etiam propter pulcherrimam totius mundi rerumque omnium inter se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatenus à deo creantur et reguntur Zanch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Job 28. 4 5 6. Si quis varia motuum genera circularem rectum obliquum et alias temporum vicissitudines et distinctiones in momenta horas menses annos si quis attento animo omnia haec contemplatur et perpendet poterit faciliùs sentire nihil hâ—c mundi machinâ pulchrius night-season And in the eighth Psalm especially in the fourth verse David goes down stairs into the lower room of the Earth and there he contemplates on man that Microcosme the world bound up in a lesser volumn and how doth he enlarge his wondring thoughts on this Vice-Roy of God Man who is the Vniverse contracted And in these meditations let the Psalmist be our pattern for meditation on Gods works becomes the blessed Sabbath In that Psalm whose title is a Psalm for the Sabbath viz. the ninety second David begins it with holy admiration of Gods works in the world Psal 92. 5. And truly it is a dishonour to a workman to manifest abundance of skill and ingenuity and none to take notice of his workmanship for a Limner to draw a rare piece and no eye to admire his Artifice to draw the curtain from before the Picture and to observe its Curiosities God hath his mighty works to be remembred and wondered at It is said of Pythagoras that he lived sequestred from men in a Cave for a whole Year together that he might meditate on the abstruse points of Phylosophy On the Lords day let us take some time to ponder the infinite perfections which appear in the operations of Gods hand Alas the choicest works of man compared to the smallest works of God are but as the childrens houses of cards or dirt compared to the loftiest Courts or the stateliest Palaces of the world The Lilly hath more magnificence and beauty in it then Solomon in all his glory Mat. 6. 29. Solomon was not so gorgeous in his richest Attire as the Lilly in its beautifull colour and blush The meanest of Gods works hath more rarity and wonder in it then Archites his wooden Dove which was soequally poysed with its own weight that it hung firm in the Air without falling or Archimedes his Horology wherein the motions of the Sun Moon and Stars were so lively depainted There is so much of God appearing in the Heavens that many have taken them for a God and gave them divine worship The Persians adore the rising Sun and admire the daily visit of that glorious body which they think little less then a Deity When we meditate on the works of God we have a large field here our souls may wander from Sea to Land from Earth to Heaven from Time to Eternity yea we may walk upon the Sun Moon and Stars and enter into Heaven it self the Paradise of God Every Creature we cast our eye upon on the blessed Sabbath should be a flower to refresh our Meditations we should now feed our Graces by our Senses and the meditation on created beings should conduct us to Christ When we look upon the Sun we should look up to Christ the Sun Mal. 4. 2. Numb 24. 17. 2 Pet. 1. 19. Joh. 10. 7. Eph. 1. 22. Isa 61. 10. Rev. 15. 3. Joh. 14. 6. Joh. 1. 1. Joh. 6. 51. Gal. 2. 20. of Righteousness every star may mind us of the star of Jacob that bright morning star when we look on our houses Christ is the door when we look on our bodies Christ is our head when we look upon our cloaths Christ is the garment of Salvation when we look upon our friends and relations Jesus Christ is our husband Cant. 2. 16. our Friend Joh. 15. 10. our Beloved Cant. 4. 16. our King Rev. 15. 3. If we walk he
Son too He takes upon him the rags of our flesh and they are farther torn by sorrows and afflictions and at last dipt in bloud How Christ glosses upon his own love Joh. 15. 13. and sheweth us that death was the most sincere testimony and the most superlative Character of entire love his wounds dropt more love than bloud his arms spread upon the Cross were stretched out for amicable and Cùm inimici essemus reconcilâ—ati sumus deo per sanguinem filii sui et Christus mortuus esâ— pro â—â—â—cis et si nondum qâ—iâ—â—m amantibuâ— sed tamâ—n jam amatis Bern. amiable embraces There was a threefold Inscription upon the Cross of Christ I will only a little invert it let it be this The wisdom of the Father the love of the Son and the Salvation of sinners Christs heart was full of love Joh. 10. 15. He lays down his life it is not forced from him Ioh. 10. 18. he deposits it as the pawn of his affection Christ dies for his friends saith Bernard happily not yet loving him yet already beloved by him The mercy of God did most illustriously shine in the glorious work of Mans Redemption The Apostle Rom. 5. 10. Rom. 5. 8. assures us that Christ died to reconcile enemies to his Father and what would have been the issue of enemies how bitter Coristus ex charitate suâ et Patris pro â—ohn injustis et malefactoribus peccatoribusque mori voluit Christus ergo longe omnem omnium hominum charitatem superat et transcendit Alap in Rom. Ezek. 16. 6. their portion how full of wrath their Cup how sure their slaughter Luke 19. 27. But Christ comes to die for us in this low and lost condition Ezek. 16. 6. when we were ready to receive the reward of enemies when we were falling by the hand of Justice as so many enemies How sweet and seasonable was this pity and compassion we had all the Characters of misery upon us which are fastned upon the Church of Laodicea Rev. 3. 17. we were blind miserable poor and naked both helpless and hopeless then Christ redeemed this dying Captive crew by the ransom of his bloud and as the price of his death Our Messiah must die for us when nothing else can help us and his wounds must bleed to stanch ours his bloud must be our balsam his Corrosives our Cordials his fresh wounds must cure our festred ones Heart-breaking pity and mercy brings our beloved to the slaughter when mankind was ready to drop into the flames Alapide observes There was more charity Gen. 42. 25. â—en 44. 1. and pity in one Christ dying for sinners then there can be bowels in all mankind Joseph in pity preserves his Family from famine Christ in softer bowels preserves his people from raine The wisdom of God was greatly seen in the work of mans Redemption in this work there was apparent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 9 10. the manifold wisdom of God as the Apostle speaks all the embroydery and artifices of rare contrivance and wisdom Omnes illae â—ultae variae eâ—pâ—gnantes inter sâ—râ—tiones quibus usâ—s â—â—t deus in redimendis electâ—s Christo conjungendis omnes haerationes ab aeterno definitae fuerunt in divino consilio admirabilem vere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse aeternam Dei sapientiam Zanch. in Eph. Zanchy observes that many seeming contrarietiâ—s and contradictions were reconciled in the Redemption of mankind Jew and Gentile dissevered in Name Nature and Priviledge are copulated in the same Gospel with the joyful news of our Redemption by Christ God and Man at an infinite distance united in the same person of Christ who is our blessed Redeemer Justice and Mercy in a mutual antipathy one to the other meet and kiss each other in the same work of our Redemption What an efflux of wisdom was this that the Son of God should die to free the Sons of men that so the Sons of men should become the Sons of God what rare contrivance of divine wisdom That justice should be executed and yet mercy no way impaired that justice should over-take the surety but mercy should be displayed to the sinner that our pardons should be written in anothers bloud our favours should lie in anothers smiles our persons clothed with anothers robe of spotless righteousness Rom 13. 14. 2 Cor. 5. 19 20 Heb. 7. 25. Rev. 1. 5. Christus jam vivit non sibi sed nobis nostram causam agens in conspectu dei that our Prayers should be heard upon the account of anothers intercession Heb. 7. 25. That our souls should be cleansed in the bath of anothers bleeding Rev. 1. 5. All these methods of interwoven wisdom may be both our wonder and meditation Christ is the wisdom of his Father 1 Cor. 1. 24. not only as he was his Son and his Character but as he was our All-sufficient Redeemer The power of God did eminently appear in the work of our Redemption Love brought Christ to the grave but power Heb 9. 14. brought him out of the grave Justice laid the weight of sin upon Christ but power sustained him under that burden Simplicius est res postulat de ipsâ Christi divinitate intelligere hunc phrasm aeternum scil spiritum quae nisi aeternam fragantiam humanae Christi victimae ospirasset utique satisfactoria pro mundi peccatis aeternaeque justitiae meritoria esse non poâ—â—isset Par. which would have crushed men and Angels into nothing It was nothing but Almighty power which supported Christ and carryed him effectually and gloriously through the work of mans Redemption which must necessarily be exerted to sustain Christ under those effusions and chataracts of divine wrath which were poured out upon him and to raise him from that grave where he lay breathless for an appointed time What but omnipotency could break the bonds of death and petarre the Sepulchre to make way for the Resurrection of a glorious Redeemer CHAP. XXI God exceedingly to be praised in his works of Grace and Glory LEt us meditate on the morning of Gods holy day upon the works of grace Now divine grace may be taken in a Rom. 8. 28. Rom. 9. 11. Eph. 1. 11. Eph. 3. 11. double sense First Either for grace the cause which is nothing but the favour and good-will of the Lord his rich grace and mercy folded up in purposes of eternal love and therefore the Apostle 2 Tim. 1. 9. joyns Gods purpose and his grace together Gratia ab aeterno data in decreto scil Dei praedestinatione et haec donandi voluntas absoluta est et irrevocabilis Alap to evidence his gracious purposes of favour which he had from eternity towards his dear Saints These methods of grace are various and admirable The rejection of the Jews and the calling in of the Gentiles the different dispensations used in the Church before the Law under the
spirit who is our intercessour within us And in correspondence to this blessed Trinity there Rom. 8. 26 27. are three species of beings who enjoy glory the glorious God the holy Angels the glorified Saints and thus meditation may tune the morning of a Sabbath and the musick may sound all the ensuing day CHAP. XXII God is most illustrious in his Bounty and Presence WE must meditate on the morning of a Sabbath not onely on the nature of God on the attributes of God and on the works of God but likewise on the bounty of God and his indulgence in giving us his Sabbath Our very work on this day is our reward our spiritual duties are our greatest dignities O what an honour what a favour what a happiness doth God vouchsafe us in giving us this golden season David though a King and the Head of the Psal 84. 10. Psal 42. 2. best people in the world esteemed it an honour to be the lowest Officer in Gods house Psal 84. 10. The ordinances Psal 63. 2. of God are called our appearing before God Psal 42. 2. The fruition of them is as the seeing of his face Capernaum Deut. 4. 7. because of them was lifted up to heaven Mat. 11. 23. Who can tell what honour it is to appear in the presence of this King Or what happiness to see his lovely countenance In the ordinances of God the Christian hath sweet communion with ravishing delight in and enflamed affection to the blessed God if in them he tasts God to be gracious and hath the first fruits of his glorious and eternal harvest Well might the Protestants of France call the place of their publick meeting on Gods holy day Paradise Ordinances are heaven in a Glass and the Londs day is heaven in a Map O the bounty of God in giving us this blessed day This day is to be valued at a high rate therein we enjoy fellowship with the Father and with his Son Jesus Christ we have tasts of the Spirit and feel the influential impressions of his grace we are going up the stairs till we come to the highest loft of 1 Joh. 1. 3. Psal 34. 8. glory The Jewes call the week dayes prophane dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Sabbath a holy and precious day The Greeks call week days working dayes but the Sabbath is a day of sweet rest Other dayes are common and ordinary dayes but this holy Sabbath is the chief of dayes Many daughters have done vertuously but thou excellest them all Many dayes as Lecture Prov. 31. 25. dayes Fast dayes Thanksgiving dayes have done vertuously but thou O Sabbath excellest them all Well might the good soul run to meet thee in the morning and salute thee with a Come my sweet spouse thee have I loved for thee have I longed and thou art my dearest delight How far then Honos ne sit onus nec verba spiritus verbera carnis should we be from accounting the Sabbath our burden and our attendance on Ordinances upon that blessed day our task or bondage O let us not esteem spiritual opportunities our fetters but our freedom Think what the Phaenix is among the birds the Lyon among the beasts the Fire among the elements the Prince among the Subjects that is the Lords day among other dayes Wax in the shop is worth something but wax put to some Deeds is worth thousands Ordinary dayes are wax in the shop but the Lords day is wax put to the deeds Upon this day Christ carries the soul into his wine-Cellar and his banner over him Cant. 2. 4. is love Can. 2. 4 5. Upon other dayes Christ feeds his members but on this day he feasts them on other dayes they have their ordinary dyet but on the Sabbath they have their exceedings on this day Christ brings forth his living waters Gen. 43. 34. his best wine Joh. 2. 10. His finest bread his Benjamins Haec visio non est personalis et Jacobi solummodò consolatio sed commune piorum solamen ut de praesentiâ et divino auxilio dubitemus Par mess On the Lords day Christ pitches his Tabernacle among us we are as it were taken up into the mount with God there to be transfigured before him Mat. 17. 2. When the Lord appeared unto Jacob in a vision by night he saw a Ladder erected between Heaven and Earth and the Lord on the top of it the Angels ascending and descending by it and when he awoke How dreadfull saith he is this place the Lord was here and I was not aware surely it is no other Gen. 28. 16 17. then the house of God and this is the gate of heaven Are not Hos 11. 9. our places of assembling the very gates of heaven In our Deut. 33. 3. solemn assemblies is there not a ladder erected between earth and heaven and is not the Lord at the top of it The gracious Sicut deus sanctus est sic etiam populum sonctificat et servat et in medio eorum est et apparet Riv. instructions which we receive are they not so many Angels descending The gracious motions which arise in our hearts upon meditation on Gods word upon thanksgiving to God or rejoycing in him or else sorrowing for our sins are they not as so many Angels ascending And have we not then great cause to be filled with admiration and holy gratulations to God for Sabbath indulgence for his rich bounty in the donation of his blessed day On the morning of the Sabbath let us meditate on the presence of God Many miscarriages are acted by man and many miseries do seize upon man for the neglect of this ever Deus totus oculus est et minima videt August seasonable meditation A solemn consideration of Gods presence would restrain us from sin would quicken us in duty would draw out our graces would compose our spirits and cast a holy awe upon us which things would be inductive of much fruitfulness and piety When we sin we forget Gods eye is upon us when we flag in duty we do not think God is nigh to us when we trifle away Sabbath we do not remember Gods hand will certainly be against us Now there is a two-fold presence of God There is a more general presence and God is present every where Deus presens est 1. Per Essentiam Psal 139. 12. 1 Chron. 28. 9. First By his Essence and so he fills all things 1 Kings 8. 27. and thus he fills heaven with his glory Earth with his goodness and Hell it self with his power and justice Secondly God is present every where by his knowledge so he beholds all things 2 Chron. 16. 9. Light and darkness 2 Per Cognitionem night and day are all one to him Psal 139. 12. He seeth the very imaginations of our hearts His eyes behold and his eye lids try the children of men Psal 11. 4.
Lords people and their delights in it betray them to be the true Disciples of Jesus Exod. 31. 13 17. Ezek. 20. 12. Christ and wearing this Livery they travel to Canaan leaving the miscreant and mistaken world to read their own doom in Sabbath-prophanation Not many years since the strict keeping of the Lords day was the note of a Puritan but always in the Church of Christ it was the good note of a good Christian There is a prudential end of the Sabbath viz. To preserve unity in the Church There is nothing more adorns Non habet dei charitatem qui non diligit ecclesiâ— unitatem Aug. and beautifies the Church then its sweet consent and harmonious unity Rents are the deformities of a Garment and Schisms the wounds of the Church which both weaken it and make it despicable Augustine used to say He hath nothing Quantum facinus est ecclesiae corpus dilaniare et dilacerare contentionibus et vixis ecclesiae unitas turbatur Zanch. of the love of God who loves not the unity of the Church The people of God are but one flock Luke 12. 32. One body Eph. 1. 21 22. One building Eph. 2. 11. And Divisions are the untiling and shaking of this house the scattering of this flock the wounding and piercing of this body But nothing more conduceth to the cementing and uniting of the Church of Christ then the Identical observation of a day for Divine worship that on the same day all the Habemus unum Dominum unam fidem quid restat ut tot vinculis alligati immò uniti antemus colamus et servemus hanc spiritus unitatem prayers of the whole Church should meet at the same Port and all their sighs should blow to the same harbour nay all their singing of Psalms should make up the same Quire that the universal flock and people of God should at the same time be bending their knees to the Almighty lifting up their hands to heaven and be unanimously engaged in the same acts of holy worship All this speaks the strength and excellency of the Christian Church As the death of Christ is the same price and ransom so his Resurrection authorizeth Deus pluris facit preces in ecclesia quà m domi factas non ob locum sed ob considerationem multitudinia fidelium Deum communi consensiâ— invocantium Riv. the same day for worship to all his Saints and to all Christian professors in the world that all who own the Gospel may with one accord at the same time meet in their addresses to the Throne of grace Should one part of Gods Church observe one day for Divine worship and a second part another day another part a third season this double inconveniency would arise First This would be a perpetual fountain of Controversies and feuds in the Church of Christ and his seamless Coat should be rent and torn jars more then Corinthian 1 Cor. 1. Psal 87. 2. Exod. 14. 7. Jude 5. 28. 21. would disturb the peace of Sion each party strugling to put the fairest character upon its own observation There would be more than twins striving in the womb of the Church and in such digladiations and contests the Spouse of Christ should not escape woundings and scars of hurt and disgrace How did that needless Controversie about the observation of Easter tear the Eastern from the Western Church and made the gap so wide that the Chariots of the most malicious enemies might have drove in at the breach much more controversies about the weekly day of divine worship would beget implacable factions and Armies divided are as good as routed Secondly Should several dayes be weekly observed by several parts of the Church some of these would fall in and be co-incident with the Jewish or the Turkish Sabbath or else with the solemn dayes of the Paynims and Heathens Eph. 4. 3. which would be an unhappy blending that Satans proselytes and Idolatrous worshippers and Christs Disciples Corporibus licet divisi et disparati sâ—mus mente tâ—mâ—n et animâ—â— conjuncti uniti et quasi unum simus Alap should all keep the same day for a festival and send up their different notes at the same time which would be a very distastfull miscellany and confusion For the prevention of these inconveniencies the Lords day is the Churches weekly jubilee that the followers of the Lamb might serve their dear Jehovah in the unity of the spirit and in the bond of peace all observing the same day in the same worship to the same God There is a spiritual end of the Sabbath And this as Hospinian observes is the most sublime and seraphical end On Finis tertius Sabbati ejus otii est sublimior est verè spiritualis atque adaeternam hominis salutem propior acâ—edit Hospin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Magn. the Sabbath the soul takes its flight towards heaven pursues life and salvation and is upon the wing towards its center above The Sabbath day is our transfiguration day then more especially we are upon Olivet with Jesus Mat. 17. 1 2 3 c. It was a worthy saying of Reverend Bishop Joseph Hall not long since deceased Gods day saith he calls for an extraordinary respect The Sun arises on this day and enlightens it yet because the Sun of Righteousness arose upon it and gave a new life to the world on it and drew the strength of Gods moral precept unto it therefore justly do we sing with the Psalmist This is the day which the Lord hath made c. Now let me forget the world and in a sort my self and deal with my wonted thoughts as great men use who sometimes in their privacy forbid the accesses of all Visitants Prayer Hearing Meditation Reading Preaching Singing are the proper businesses of this day and we dare not bestow the time of this day on any work or pleasure but what is heavenly Let Superstition be hated on the one hand and Prophaneness on the other but we shall find it more hard to Est Sabbâ—tum spirituale quo à corruptae cornis nâ—strae operibus feriamur ac deum in nobis operari sinimus Gerar. offend in too much Devotion but most easie to offend in Prophaneness Indeed the whole week is sanctified by this day and according to our care of this day will be the blessing on the rest thus far this Holy and Learned man The Jewes call the Sabbath the secret of the living Lord and some give the reason because God keepeth a perpetual rest in himself and we observing an holy rest we become most like to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not another reason be annexed Because the pious soul is then in secret with God transacting the affairs of another Psal 25. 14. world and enjoying that secret delight which the world knows not of and feeding on that hidden manna which Job 23. 12. is the dainties of
the space of twenty four hours Indeed the quarrel is not concerning the tale but concerning the trading of the hours of our Sabbath the time is the same both under the Law and in Gospel times but as God complained of the Jews for their Sabbath pollution Exod. 20. 13. so may he complain of Christians too for their Sabbath-prophanation The controversie did never rise from the length of the day but the feud arises from the abuse of the day when that time which is destinated to holy service is prostituted to secular toyle or sinfull practice How many among us Christians have curtailed Gods holy day have impt it and shortned that golden season by an untimely throwing off holy dayes and setting to sports and pastimes those panders of Mal. 4. 2. lust and vanity They have chased away the Sun of Righteousness from our Horizon too soon and have made a difference between the Jewish Sabbath and ours which God never made viz. they have made our Sabbath shorter then theirs The Lord by his Apostles in the New Testament Exod. 31. 13. Lev. 19. 30. hath altered the day from the seventh to the first but never the time from a longer to a shorter duration Surely much guilt and blame-worthiness must fall upon them who Nehem. 9. 18. shut up the Church doors and the Sabbath together and Sanciri denuò et commendari observationem Sabbati omnes vident Riv. when the publick is over then all is over as if the service of Christ was so cheap and so inconsiderable as it could not run parallel with the sacrifices of the Law which were both morning and evening on the Sabbath the intervals Numb 28. 9 10. being likewise spent in holy and divine worship for so expresly runs the Command The seventh day is the Sabbath of the Lord Deut. 5. 14. not some few houts but the whole day The Lord in Lev. 19. 3. espouseth the fourth and the fifth Commandments together as if they were both one flesh Ye shall fear every man his Mother and his Father and keep my Sabbaths I am the Lord your God God unites these precepts as if they were equally natural and it was as great a crime to pollute Gods Sabbath as to offer affronts to our natural parents the greater then is their crime who mangle Gods Sabbath and tear away a great part of it to fling it to their lusts or their laziness The Jewish Sabbath and the Christian agree in this both commemorate some renowned benefit The Jews in Sabbatum Mosaicum institutum fuit ut perpetuum memoriale articuli de Creatione extaret et ut monumentum esset liberationis ex servitute Aegypti et gratiarum actionis deo debitae pro quiete a laboribus quos in Aegypto sustinuerat gravissimos their Sabbath observation preserve the memory of two illustrious benefits the one recorded in the promulgation of the fourth Commandment Exod. 20. 11. the other mentioned in the repetition of the same Command Deut. 5. 15. The first the benefit of the Creation being of a greater extent concerned all mankind but the Jews were more especially entrusted with the memorial of that glorious work and therefore the Lord did engrave it in the body of the fourth Commandment alledging his progress in the work of Creation as the reason of that precept that as he did work six dayes in making the world and rested the seventh so man should work six dayes and rest the seventh consecrating that weekly sequestration to the honour and service of the Creator The second benefit which the Jews commemorate in the observation of their Sabbath is their miraculous deliverance Ger. de leg Dei from Aegyptian bondage that seasonable rescue was embroydered with a pile of miracles and therefore the Lord Deut. 5. 15. brings it in with an ergo in Deut. 5. 15. as an authenticall ground and reason for the Jews weekly observation of the seventh day to the glory and in the worship of their Omnipotent Deliverer It is very observable how frequently the Tot◠Aegyptum comparat pistrino aut simili loco in quo mancipia constringeb intur et ad difficilia dura servitia cogebantur Riv. Scriptures mention this great Deliverance in Exod. 13. 3. it is ushered in with a memento and the day of its performance hath a Selah put upon it Aegypt is called a house of bondage Deut. 5. 6. where there was no furniture to garnish it but strokes and slavery In another place of Scripture Mic. 6. 4. It is called a house of servants where toyle and sweat was the badge of every Inhabitant Rivet compares Aegypt when the Israelites were enslaved there to Joseph's Prison Gen. 39. 20. To Jeremiah's Dungeon Jer. 37. 16. To Samson's Hold Judg. 16. 21. where he ground Inculcanda erant liberis dei beneficia et dandam esse operam ut ea memoriâ retinerent at the Mill. Now the sharpness of the servitude set off the sweetness of the delivery a delivery so great that it must be part of the Catechisme which the Jews must teach their Children Exod. 13. 14. one of the Principles of their Religion this providential mercy must become doctrinal instruction No wonder then if the Jews must therefore observe their Sabbath to preserve fresh the memory of so great salvation and which is observable The Lord mentions this stupendous deliverance Mic. 6. 4. almost eight hundred years after the accomplishment as of a story to be wrote in Marble nor is it to be overpassed that this freedom from Aegyptian bondage is both the usher to and part of the Decalogue the Preface to the Ten Commandments and a peculiar reason in the fourth And we Christians in the observation In honorem illius diei quo Christus à mortuis resurrexit Apostoli in locum Sabbati Judaici diem Sabbato proximam cultui divino deputarunt Ger. of our Sabbath eye a great nay the greatest benefit viz. the most inestimable the most inexplicable the most inconceivable resurrection of Christ that triumphant work that first step of Christs exaltation did first breath into our Sabbath the breath of life When the Sun of Righteousness did rise it made our Sabbath Day nay a day of life and salvation or as the Psalmist Psal 118. 23 24. a marvellous day a day not more beset with mercy then wonder By rising Christ freed us from more then Aegyptian bondage and therefore sheds a greater glory on our Sabbath Surrexit Christus manè primá Sabbati manifestè docens sc nos à morte animae resuscitatos in lucem perpetuae selicitatis perducturum Bid. then either the light of the Creation or the glory of a temporal deliverance could cast upon the Sabbath of the Jews Venerable Bede observes Christ rose in the morning of the first day of the week to raise us from the death of the soul and to bring us to the light of perpetual happiness Our
direct our requests that they may not miss Sicut in perperam dictis parum aut nihil momenti est sed ad irritandum deum contigit sic commodè et opportunè dictis nihil ferè bonitatis abesse creditur Cartwr the mark of a blessing But we must see to the matter of our prayers that our devotions be not onely sweet but seasonable not onely fervent but pertinent there may be petitions which are lawful which are not so expedient for the season of a Sabbath and therefore to secure us against such mistakes we must be informed what seasonably to beg of God as the boon of the instant opportunity We must put up our prayers for the Minister who is to be Gods mouth to us in the publick worship of the Sabbath we must pray that God would give him a door of Acts 16. 14. Eph 6. 18 19. Col. 4. 3. 2 Cor. 1. 11. 1 Thes 5. 25. utterance He that must open the hearts of the people to receive the word savingly must open the lips of the Minister to preach the word effectually How often doth Paul intreat the prayers of the people that Seraphick Apostle would not set sail without fresh gales of the peoples prayers Indeed Preces sunt arma sacerdotis Ambr. the preaching of the Word is an arduous affair and cannot be success fully managed without divine help and supplement which must be begged by prayer and importunity Ambrose saith That prayers are the weapons of a Minister Rom. 15. 15. It may be truly added that prayer must put weapons into the hands of a Minister for the killing and slaughtering of Eph. 6. 20. the lusts and sins of the people We must therefore pray on Audacitas et animositas Ministros decent et in Evangelio praedicando et in praedicatione defendendâ Theophil the morning of a Sabbath that the Minister may open his mouth boldly and publish freely the mysteries of the Gospel that he may speak the Word truly sincerely powerfully and profitably delivering what is suitable to our present condition For he that guided the arrow to kill a wicked Ahab 1 Kings 22. 34. must guide the truth to hit and destroy a cursed lust and corruption A learned man tells us we must pray for three things for the Minister That God would give him the Faculty the Liberty and the Efficacy of preaching That God would open the door that he may come out in the fulness of the Gospel of Christ to our souls That God would give him dexterity and wisdome to improve Petendum est pro Ministris 1. Vt facultas siâ— illis libertas et efficacia predicandi 2. Vt sit praxis hujus facultatis 3. Vt sit modus debitus in eadem exercenda Daven his gift and faculty Every one which takes a Lute in his hand cannot make sweet musick on it There is a holy Art in the Ministry and this we must beg for that God would give it to the Minister who plies at our souls The Word is a Sword Eph. 6. 17. We must pray that the Minister may weild it to the highest advantage and that he may do the greatest executions upon our carnal hearts That the Minister may speak as becomes him with that gravity affection zeal and soul-awakening power which may render him a faithful Ambassadour of Jesus Christ And we should consider the weightiness of a Ministers work Heb. 13. 18. Est â—fficium omnium piorum assiduè et enixè deum orare pro pastoribus et Evangelii ministris Dav. how tremendous and formidable it is The larger the Ship is the more strength is required for the lanching of it Prayers are more then needfull that the Minister may do the work of God in the strength of God One saith A faithful Minister is the treasure of the Church our prayers should be that this treasure may be spent in the enriching of our souls Surely preachers are much carried out upon the peoples prayers It is prayer fetcheth the coal from the Altar to touch their tongues and causeth these fishers of men to cast the Net on the right side of the Ship We must pray for the Congregation which associates with us Our Saviour saith Luke 22. 32. When we are converted Luke 22. 32. we must strengthen the Brethren The Apostle avers we must prefer others before our selves Rom. 12. 10. And surely Rom. 12. 10. then we must strive to advantage others as well as our selves Totus populus Christianus unum sunt Cyprian saith All Christian people are one thing but there must needs be a greater unity in the same society and congregation which is as a large family In our heavenly Sabbath Cypr. de Orat. Domin it will be our joy to see one another there the assembly of the first born shall congratulate the happiness of one another and then surely on our Sabbath here below it must be a gratefull service to pray for one another Thy Acts 16. 14. prayers may prevail with the Lord who alwayes hath the In nostis orationibus oportet nos esse memores non nostrae conditionis solummodò sed fratrum et aliorum à nobis key in his hand to open anothers heart as well as thy owne Some sympathy thou shouldst have with the members of Christ who joyne with thee and prayer is the best evidence of this fellow-feeling Christ prayed on the Cross for his adversaries Luke 23. 34. and wilt not thou pray in the Closet for the flock with whom thou art to mingle Let the miraculous workings of Christs heart be attractive to the meltings of thine that a showre of the spirit may fall upon all that hear the word with thee Acts 10. 44. God can 1 Cor. 13. 1. give a showre as well as a drop of his spirit and let me add this will be charity which may speak thee to be more then sounding brass or a tinkling Cymbal As we must pray for persons so we must pray for things too on the morning of Gods holy day We must pray that the Gospel may run and be glorious and that that sacred leaven may leaven the whole lump Let 2 Thes 3. 1. us consider Rom. 10. 17. First The work of the Gospel is glorious it begets grace which is the seed of glory it is instrumental to bring to glory 2 Cor. 4. 4. The glorified Saints which are now in their triumphs Pauli armâ— fuere preces suae et suorum quibus omnes hostes devicit Haec nobis imitanda sunt hisce Armis Hezechias vicit Assyrium Moses Amalekitas Samuel Askalonitas et Israel 32 Reges Chrysost are eternally praising God for the blessed and glorious Gospel Secondly The work of the Gospel is necessary where there is no vision the people perish Prov. 29. 18. It is by the Call of the powerful and divine Gospel souls are brought home to Christ who is the great
examine every passenger it will keep out sin and the world which are very unsuitable to the work and worship of the Sabbath It was observed of our Henry the fifth that when he came to the Crown he threw of all his old companions and when God Crowns our pilgrimage with the Psal 94. 12. honour and happiness of a Sabbath we should throw off Psal 139. 23. all our worldly and frothy desires which have been too much our companions in the week past Let us resolve then in the strength of God against these unbecoming workings Psal 45. 13. Aristoteles asserit suo tempore in urbibus creatum fuisse praefectum qui mulieribus intenderet ne vagarentur sed domi se continerent Arist Poâ—it of our hearts On the Lords day let us be like the Kings Daughter all glorious within Psal 45. 13. Cobwebs are not to be suffered in Pallaces nor vain thoughts in those hearts which are to meet with Jesus Christ Now let us say with David I hate vain thoughts Psal 119. 113. and firmly resolve that on the Sabbath the world and our souls shall be wholly strangers they shall take no acquaintance one with another and this will be a successful method to purge our hearts Resolution if sincere is invincible We must attempt to over-aw our hearts The heart is never more fitted for holy duties then when it is fixed then Psal 57. 7. when a sense of divine presence stayes it from roving and Psal 108. 1. breaking out into paths of sin and vanity Bring thy heart 1 Sam. 1. 28. before God as Hannah did the Child Samuel before the Lord in Shiloh and that will keep the heart serious and demure Dinah gadded when she was out of her Fathers eye Say to thy soul on the morning of a Sabbath Soul there is an infinite Heb. 10. 31. God which is irresistible in power incomprehensible in Heb. 12. 29. majesty tremendous in justice into whose hands it is a fearfull Non solùm apud Judaeos Deus fuit ignis puniens et consumens idololatras aliosque violatores thing to fall Heb. 10. 31. and who is a consuming fire Heb. 12. 29. He will fasten his eye upon thee this holy day He will see every turning and winding of the heart and therefore O my soul close to the work of the day do not scatter from the work in hand least God take thee up as a stray and carry thee to the whipping-post of some judgement and tribulation The Schollar writes his Copy and Deut. 4. 24. doth not glance up and down with his eye when his Master Sed apud nos Christianos Deus paritèr est ignis vindicans et consumens peccatores Alap is over him but the absence of the Master leaves the Schollar to his wanton vagaries That eye is upon us on the Lords day which is ten thousand times brighter then the Sun To stake down thy heart then to things spiritual and divine First Let it know that it is under the piercing eye of God Secondly Make it sensible that heart sins are heavy sins Thirdly That the heart is principal in holy worship and if that be tainted with frivolous and foolish thoughts it sowres all holy services Fourthly Commune with your hearts of loose and carnal thoughts when Christ on the Sabbath is the proper and sweetest Psal 4. 4. object of them And why should he solicite the embraces of a leud Curtizan who himself is indulged with a beautifull wife Let the heart onely be set on him who is altogether lovely Cant. 5. 16. Machiavel saith The great design of Religion is to keep the people in awe Surely it is a Michiavel del princip great piece of Religion to keep the heart in awe especially on the morning of Gods blessed Sabbath Let this be onely annexed that the Fear and Reverence of God are the best means to confine a quick-silvered heart from its sinfull ranges Heb. 12. 28. Mans heart naturally is slippery and we by 2 Sam. 22. 11. our own power can no more confine it then we can clip the wings of the wind or button up the rayes of the Sun We must endeavour to spiritualize our hearts on the morning of the Sabbath and this work will not onely fit the heart for the grace but likewise widen it that it may receive much of the spirit of God Josephs Brethrens Corn was more or less according to the proportion of the Sacks for they were all filled and when we spiritualize our hearts for God Gen. 42. 25. we shall have our money too in the mouth of the Sack we Gen. 44. 1. shall have redundancies of grace and comfort Now to spiritualize our hearts First Let us stir up holy longings after Christ let us blow off the ashes from those sacred fires let our hearts glow in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appetitio et vehemens desiderium gratiae nobis dabit meliorem et gratiorem bencdictionis proventum Ger. holy ardencies after their beloved The Spouse was sick of love Cant. 2. 5. The real consideration of Christs love and loveliness would bring us into these blessed fits Ordinances will be sweet mâ—rsells to these hungring affectionate souls Secondly Rally up holy contemptations be thinking what a sun-shiny day the Sabbath is and how well it imitates the rest of eternity contemplate on the riches of Ordinances and what glorious spoyles the prepared soul shall fall upon Josh 7. 21. there more then Achans golden wedge or goodly Babylonish garment Ordinances are the souls golden Chariots which drive towards heaven Thirdly Let us blow up our hearts into great expectations The Sabbath is the souls spiritual harvest the season of unlading Anima gratiâ Christi regenerata et renata immò recreato et nova creatura spiritualis facta novam gratiae vitam sortita deinceps in novitate vitae ambulet Alap Psal 81. 10. spiritual treasure and the prepared Saint comes to carry it away In the Paradise of Ordinances grows the Tree of life For the most part the Sabbath is the souls New-birth day the blessed nativity of the new man It is not Anno Domini but die Dominico not such a year of the Lord but such a Lords day most believers were born to an inheritance with the Saints in light Let us therefore possesse our hearts with high expectations for if we open our mouths God will fill them Indeed much of our work on the Sabbath lies not only in the closet of our houses but in the closet of our hearts We must endeavour to tune our hearts to spiritual joy and delight Joy suites no person so much as the Saint and no day so well as the Sabbath Joy at other times is like the birds chirping in the winter which is pleasing but joy in the Lord upon the Lords day is like their warbling notes and musical noise in the spring when all
partakers of And indeed none but a corrupt heart would chain up holy discourse upon the Lords day that heavenly season when gracious words should be our dialect If the word of God dwell richly in us Col. 3. 16. Inhabitants will not always keep within doors we shall bring forth our treasure for the enriching and edifying of others And let us not excuse our selves with a pretence of shamefastness The shame of the world will not keep us from vain why then from godly discourse Sweet and spiritual communication Christiani in primaevâ ecclesiae aetaie non tam caenà m caenabant quà m diciplinam Tertul. Apol. c. 39. is none of those fruits whereof we may be ashamed Rom. 6. 21. Nor let ignorance be alledged for an excuse ignorance it self might induce thee to propound things profitable which will feed good discourse the Question will beget an answer and the Answer will bring forth a progeny of heavenly communion But in a word what do our tables especially on the Lords day without savory and Christian discourse differ from a manger After our meal our dinner is over then follows not onely the digestion of our food but of the word that better food John 6. 27. Verùm non publicè modo sed privatim hunc ipsum diem sanctâ— pietatis officiiâ— qualia sunt sacrae Scripturae lectio et meditatio domestica colloquium de rebus sacris atque charitatis officiis transigendum censemus Leid Prof. which nourisheth unto eternal life and this will be the best wine at the end of our meal John 2. 10. We must repeat over discourse over pray over that word we hear in the Morning in the publick Congregation Indeed Truth is most pleasing when most tasted David calls the word Honey Psalm 19. 10. and honey pleases not the eye but the palate it is better food then prospect Then the word doth its work not when it is onely heard but when it is ruminated on and is not onely discovered but digested it then doth most good to us when it is riveted in us fastned nails help forward the building not those which lye loose up and down when we work Gods word upon our hearts this is like inlaid Gold which makes the richest embroydery Hearing may bring a truth to the head but meditation and a careful pondering works it into the heart It is the seething of Milk makes the Cream The Bee sucks the flowr and then works it in his Hive and makes honey of it Satan himself is called an Angel of light 2 Cor. 11. 14. He knows very much It is not truth in the head but riveted fastned and setled in the heart which speaks us to be translated from darkness to light and from the power of Satan unto God Acts 26. 18. Chrysostome in one of his excellent Homilies upon Matthew layes it as a charge upon Christians That when we depart from the Ecclesiastical Assembly we should not in any case entangle our selves in businesses of a contrary nature but as soon as we come home turn over the holy Scriptures and call our wives and children to confer about those things which were delivered in publick and after they have been deeply rooted in our minds then to proceed to provide for those things which are necessary for this life And the same worthy Father makes the Similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Sciendum est quòd non sufficit ut concionibus dei sabbati attendaâ—us et doctrinam bonam recipiamus et ut nomen dei invocemus sed ut haec omnia digeramus et ad hanc rem ipsi quoque transformemur Calv. Acts 17. 11. Si detis operam verbo ut inde pietatem et omnem salutiseram sapientiam discatis Haec est meta studii nostri et sic instruamur expenâ—â— scripturarum Daven Psal 119. 15 23 48 78 148 97 99. When saith he we retire from Fields in their beauty and flourish we bring some Rose or Violet home with us And when we come from a goodly Supper we bring some remaines of those dainties and give them to our friends And when we have been in publick Ordinances shall we not bring some doctrine and heavenly admonition to our wives friends ad children when this doctrine is more profitable then the flowers of the field or the dainties of the Table Heavenly Truths are Roses which will not shed fruits which will not perish and delicacies which will not corrupt c. So then the word which we hear in the publick Assemblies that heavenly food must be concocted it must be walked down by holy Meditation staked down by good and seasonable Communication fastned upon the soul by holy musing and ardent Prayer The seed in the ground brings forth grain not the seed upon the top of the clods The digested word will bring forth twins delight and obedience Women when they dress themselves they do not walk by the Looking-glass but set themselves before it and spend some time in fastning every pin onely to hear the Word is but to walk by the Glasse but repetition discourse prayer and contemplation must fasten every truth upon the soul and so it will look amiable and beautiful The clean beasts chew the cud Levit 11. 3. The careful Christian will whet the word upon his own and as much as may â—e upon anothers heart The Bereans obtained the title of Noble not from hearing but examination of the VVord not for any thing they did in the publick Assembly but from what they did at home The winnowed Corn is fit for use when it hath passed the Flail and the Fan. The Word digested is fit for practice when it hath passed the meditation of the head the discussion and discourse of the tongue the pondering and the laying up of the heart The hearing of the Word onely is but a beautiful Prospect which is delectable but not durable but the weighing of the VVord in the scales of judgment the beating of it out by the labours of the minde makes it a rich treasure and a stock of divine counsel for the life to spend upon The Psalmist no lesse then seven times in one Psalm professes that the Law was his meditation he did not run over the beauty of it with a glance of his eye or pass over the musique of it as the playing of a tune and so lay aside the Instrument but his thoughts did dwell upon it as the Scholar upon his books Let us as our Saviour saith go and do so likewise and let us remember that on Gods blessed Day and on Gods blessed VVord our Luke 10. 37. work is much at home in our Families and with our hearts Let us spend the interval between the Morning and Evening worship in publique in holy prayer Prayer is suitable to every division of a Sabbath It doth not onely prepare Homines sunt instar terrae cursemen verbi dei committitur quaeque culturá ministerii praeparata
divinae naturae tribuendum judicarunt singings must not serve our pleasure our wantonness our gain but our Saviour our Christ our God In this heavenly musick we must study not so much to keep time that we do not spoil the Consort as to keep the heart close to God that we do not spoil the Duty The heathens celebrate their false gods Neptune Mars Jupiter c. with Songs and Hymns and think that by this service and worship they proclaim their greatness and Divinity And shall Christiani essent soliti ante lucem convenire carmenque Chrâ—sto quasâ— deo dicere not we much more celebrate the praises of God and Christ who hath loved us and given himself for us Gal. 2. 20. in Psalms and Hymns and spiritual songs shall not God have the sweetness of our voice the melody of our hearts the songs of our lips nay the musick of our holy lives that all that is within us and without us too may praise his holy and glorious name And thus at last there is laid before us a Scheme of Sabbath observation and we are instructed how to keep the Lords day according to the Lords will which doing we Psal 4. 8. â— shall lie down at night with safety and satisfaction A well spent Sabbath will warm our bed at night will strew our bed with roses will sent it with perfumes nay strew it with pearls and we may joyfully expect a full crop of blessings the subsequent week nay our future life may be prospered with the gifts of the right hand and the left and drenched with the effusions of the upper and the nether springs CHAP. XXXVI Some supplemental Directions for the better observation of the Lords day BY way of Addition and Appendix some other particulars may be annexed and suggested for the furtherance Sâ—bbatum est aureum vitae tempus of this blessed service Indeed much of Religion is summed up in the care of Gods Sabbath and we should be as chary and tender of this trust viz. The Lords day as Jacob was of Benjamin in which Child his life was bound up The prophane person wasts this golden talent the formalist Luke 19. 20. wraps it up in a Napkin but the sedulous Saint puts it out to great advantage and will give up his account with joy Bishop White tells us The keeping holy of the Lords Bishop White in his Preface to his Treatise on the Sabbath day and why then should he plead so much for recreations on that holy day it is a work of piety a Nursery of Religion and Vertue a means of sowing the seeds of grace and of planting faith and saving knowledge and godliness in the peoples minds And our blessed Lord and Saviour being duly and religiously served and worshiped upon his own holy day imparteth heavenly and temporal benedictions Thus this learned man seems to lay the whole weight of Religion and to entail the whole reward of godliness upon a due observance of Gods blessed Sabbath And let this ever be the praise of his learning Undoubtedly Religion and the Sabbath are twins which live and die together And the piety of the Sabbath is the prosperity of the Nation But let us hasten to some further directions for the more sweet and full discharge of Sabbath piety Dir. 1 We must keep Sabbaths not only personally but domestically not only by our selves but by our families It is not enough for thee to pray but thy family must joyn in prayer Abraham Gen. 18. 18. caused his family to serve God which gave him no small interest in the love and heart of God Joshuas holy resolution was That he and his house would serve the Lord. Josh 24. 15. On a Sabbath every house should be a lesser Temple where all should meet to worship Every one must keep this holy Josh 24. 15. day in order Superiours must be carefull that inferiours observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. 10. it Can a Master of a family be said to keep a Sabbath when he is praying and his servant is sinning his Child is gadding his Wife is visiting In Heaven where there is an everlasting Sabbath kept there the whole Host is praising God and the Inhabitants of Heaven are called a Family by the Apostle Eph. 3. 15. Our services must be the musique of a Consort not of a single Instrument In the 4th Commandement Servants are commanded the sanctification of the Sabbath as well as Masters and Children as well as Parents This blessed Command takes Necessitas obedientiae non ex cusat servum sed necessi aâ— coâ—ctionis in the whole Family within its circuit And learned men observe the necessity of obedience doth not excuse the servant from observing this day onely the necessity of compulsion Servants must not work this day by command but onely by overpowering force and violence as the Israelites did in their Aegyptian bondage In matters of Religion there is no difference between bond or free male or female Gal. 3. 28. Every one hath a soul to look after an account to give a Christ to pursue Communi sanctificandi sabbatum lege constringuntur omnes ex aequo herus dominus pater liberi superiores inferiores Muscul a Heaven to take by force Mat. 11. 12. There dwelleth a piece of immortality in the bosome of the meanest servant And that Child which hath no portion to receive hath a Christ to ensure which is the work of this holy day Museulus observes The common Law for the keeping of the Sabbath equally reacheth all and is a common bond to oblige all and in this it is like the Law-giver It is no respecter of persons Acts 10. 34. nor must the power of Superiours prejudice Religion A Governour of a Family cannot lawfully call off his Children or Servants from religious observations and so from the duties of a Sabbath and Religion is as much the interest of the meanest Servant as of the greatest Masters of the most inferiour Peasant as of the most noble Prince Nay the lower our condition is here the more strictly we should keep the Sabbath that we may better our estate to come in that place and condition where all civil distinctions will be taken away The greatest Magistrate is called to be a nursing Father of the Church of God Isa 49. 23. and therefore herein must he look that the Church be fed and not delivered over to dry Nurses They are Gods Ordinance and their power is of God for of themselves they can do nothing Joh. 19. 11. And therefore they must honour God uphold his Ordinances 1 Sam. 2. 30. They must give to God the things which are Gods Rom 13. 1 2 6. Mat. 22. 21. and must employ their Power and Authority to the service and glory of Christ Wherefore seeing Christ is the Lord of the Sabbath Mark 2. 27. Mat. 12. 8. Prov. 8. 15. They must
take especial care to serve the Lord in fear and trembling and remember to keep the Christian Sabbath Ezek. 46. 4. because the Kingdom is the Lords and his Christs who is King of Kings and Lord of Lords Revel 11. 15. The duty of Magistrates is 1. To repress the profaning of the Sabbath and to use all Qui non prohibet peccare cum potest jubet Sen. means for the accomplishment of that worthy and glorious design Namely 1. To forbid Nehem. 13. 15. 2. To reprove Nehem. 13. 17 18. 3. To threaten Nehem. 13. 21. 4. To hinder Nehem. 13. 19 22. And 5. To punish the profaning of Gods holy day Nehem. 13. 20. Secondly To command and to compell the Lords day to be sanctified 2 Chron. 34. 33. And Thirdly To sanctifie it himself his Children his Court his Attendants both privatly Psalm 5. 7. Acts 10. 1 2. and also publickly Ezek. 46. 2 4. 2 Kings 11. 5 7 9. The duties of private and publick sanctifying the Lords day tye and bind the Prince and other Magistrates no less then the meanest of the Subjects and the most pedantique persons And where the Prince neglects the strict and holy observation of Gods blessed day this sin will make his Crown shake and his Scepter tremble and rip up his most stately Pallaces to let in divine wrath and displeasure It was the prophanation of the Sabbath which hasten'd and ascertained Hezekiahs doom as may be clearly observed Jer. 17. 27. If ye will not hearken to me to hallow my Sabbath I will kindle a fire in the gates of Jerusalem and it shall devoure the Pallaces thereof and it shall not be quenched And lesser Governours every Housholder over his family who may be called an inferiour Magistrate in regard of his Authority in the little province of his family it is his duty to sanctifie the Sabbath himself he must keep it with all care Eph. 6. 4 and diligence and move in the circuit of Sabbath duties as Psal 101. 6 7. a star in its Orb And he must command and compell his family Est 4. 16. thereunto that they may effectually practice it as well Sub pronomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu intelliguntur 1 Personae dominantes Patres et Matres familiae 2. Personae fulcientes filii et fi liae 3. Personae ministrantes servi et Ancillae Rivet as himself and this he must do in his proportion as Magistrate in his own Houshold Surely if Kings in the midst of all their glittering attendance their courtly delicacies numerous addresses arduous affairs must not forget to keep holy the Sabbath day both themselves and all their bespangled family much more must the private Governours of families who lye not so open to tempting avocations nor are dazled with such courtly appearances take care that themselves and families serve the Lord on his own holy and blessed day The Edicts of State and constitutions of the Church like the two springs of Jor Dan have both met in a full stream to carry on this service against all resistance Ludovicus Proinde necesse est ut primo sacerdotes Regâ—s et Principes omnesque fideles huic diei debitam observantiam atque reverentiam devotissimè exhibeant Lud. P. Concil Paris sub Greg. quarto Pius the son of Charles the Great put forth this Decree That it is a necessary duty that in the first place Priests and then Kings and Princes and all faithfull persons do most devoutly exhibit due observation to this holy day This serious Prince enacts the observation of the Sabbath for all that every one being fettered by a Law might not loosely passe over this heavenly day And as the Edicts of Princes enforce the general observation of the Sabbath high as well as low an both equally so the Constitutions of the Church The Council of Paris decreed that all should keep the Lords day Governours Kings Princes Priests and all faithful persons should procure it to be kept and that no man presâ— me to make merchandise to do his pleasure or any countrey work but that they with all endeaâ—ours of soul do attend to heavenly praises c. Ambrose in his time complained of some Masters Taeduit mihi videre servulos ad ecclesiam fortassis festinantes ad venandum per dominos avocari quia sic voluptatibus suis peccata accumulant aliena Ambr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 7. cap. 19. who would call away their servants to hunting when they were going to Church on the Lords day and so by their own sinning drew others into the snare not remembring they should be guilty of their servants sin and of the hazard of their immortal souls And a learned man of our own Nation observes that in those Constitutions commonly called Apostolical it was expresly commanded That servants should be at leisure on the Lords day for attendance upon the worship of God and for learning of Religion Those early dayes of the Gospel commanded all every one to mind the great work of Religion and to inure themselves to divine Knowledge Our own Church is not the least in providing that all persons observe the holy Sabbath So in King Edwards time the express words of the Homily are Sithence which time the time of our Saviours Resurrection Gods people in all ages have alwayes without gainsaying used to Homil. de temp loc precum come together upon the Sunday to celebrate and honour the Lords blessed Name and carefully to keep that day in holy Rest both Man and Woman Child and Servant and Stranger c. And so in King James his time it was enacted as one of the Canons of our Church among other things That Parents and Masters of Families should instruct their children and servants in the fear and nurture of the Lord especially Can. Eccles Angl canae 13. An. Dom. 1603. on the Lords day Thus the care of all places where Christianity hath been professed and in all ages which savoured any thing of Religion hath enjoyned the generall observation of the Lords day and the meanest Servant hath come within the compass of Royal Edicts and sacred constitutions as well as the most considerable Eminent Superiour The bowels of Parents might enforce this duty Can a tender Father or an affectionate Mother see their Children trifling away the time of a Sabbath slighting away the Ordinances of a Sabbath and neglecting the private duties of Redarguenda est Parentum segnities qui in rebus seculi sâ—â—â— sunt sallic in sed de pietatis incrementa minus sunt solliciti Riv. a Sabbath and not be filled with fear and amazement How shall the fruit of their loynes stand before him who gave the Commandement for the Sabbath in the midst of a flaming Mountain Exod. 19. 18. and be accountable to him who is the Lord of the Sabbath Mark 2. 28. and who will judge the secrets of all men according to
the Gospel Rom. 2. 16. Can Parents see their children grieve the spirit who descended most gloriously on the Apostles upon the Lords day Acts 2. 3. and break that Commandment which is one of Gods Ten Words Deut. 10. 4. Nay pollute that Deut. 10. 2. day which is founded on Christs salvifical Resurrection and not be surprized with dread and consternation I may expostulate with such as once the Church did with the Lord where is the soundings of their bowels Parents love their Isa 63. 15. Children so far as they love their better part it is considerable death will strip them of all the fruits of their care Job 1. 21. excepting that which they have taken for their souls Not only divine command Exod. 20. 10. but natural affection Ex unâ parte Christum urgebat ad mertis supplicium sustinendum aeternum Patris decretum immensus humani generis a mor. Chemnit leads us to the discharge of this duty viz. To see our Family keep holy the Sabbath day What softness and tenderness did Christ shew to his family how sweetly did he instruct them Mark 4. 11 12 13 14 c. How pathetically did he pray for them Joh. 17. 9 11 15 17 20 21 24. How carefully did he lay up for them a divine and glorious inheritance Luke 22. 29 30. And at last how willingly did he shed his blood for them and he was straightned till he drank up his bitter cup for them Luke 12. 50. Let us write after this Copy and shew our love to our family as our dear Jesus did to his and then we shew our love to them when we see they shew their love to God in a carefull keeping of his holy day The excellency of the Sabbath should draw the whole family to an observation of it The Lords day is the Fort-royal of Religion let us all stand in our places to observe it and so we shall preserve it there are many who lay seige to it to race and demolish it Some set their wits on work to oppose the Doctrinal part of it Some set their wills on work to oppose the Practical part of it Now let us countermine these miscreant endeavours 1. By being much in prayer that the Lord of the Sabbath would perpetually preserve his own ordinance 2. By being much in practice that we and our houses serve the Lord on his own blessed day Standing and serious sanctity if it cannot convince men to mind their duty it will engage God to secure his own institution The Jewes never lost the Sabbath untill they rejected Christ who is the Lord of it they had the Oracles of God Rom. 3. 2. till they repudiated the Son of God In the Old Testament they went to worship God with their Flocks and their Herds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracula teste Hesichiâ— primitus Judaeis à deo revelata sunt illis Scripta per prophetas tradita ita ut illa non nisi per Judaeos ad Gentiles devenerint Alap with them Hos 5. 6. In the New Testament let us take our Children and our Servants with us in the worship of God Let them be with us in the publick let them be with us in private duties of Gods holy day so we shall ensconce our priviledges And every pious family shall be as a Macedonian pbalanx to secure the Sabbath from violation and subversion Sin and neglect makes the forfeiture of spiritual blessings a careless contempt of the Word brings a famine of it Amos 8. 11. And the slight observance of Gods day exposeth it to reproach So that often the Wolves of the Forrest violent men pursue it with persecution and the Hab. 1. 8. little Foxes closer Hereticks infest it with their contagion Cant. 2. 15. Let us therefore with Moses resolve We will go with our Young and with our Old with our Sons and with our Daughters for we must hold a feast unto the Lord Exod. 10. 9. Exod. 10. 9. Chemnitius observes That to the sactification of the Lords day besides publick duties there is work to be done in families Chemnit exam Concil Trident. Cap. de dieb Fest as instructing of servants rehearsal of Sermons reading Scriptures counselling and quickning such who are under our care that all may keep Gods holy day Ah! let not us and our families lose our Sabbaths because we did no better Luke 19. 44. keep them not forgeting that usually Children are wrapt up in a common destruction Luke 19. 44. And so much the more earnestly should we endeavour to fold them up in a common salvation Jude v. 3. Jude v. 3. It well becomes the wisdom of the Governours of Families to see the Sabbath carefully observed Superiours must not leave the keeping of the Sabbath as a thing indifferent to the discretion of the family they must intreat them they must provoke them they must compel them The Kings Command was to compel the guestâ— to come in Luke 14. 23. The Deus gentes compellit introire ut sic suam erga eos ostenderet charitatem quia enim libentèr vellet ut ipsius essent convivae et cum eo in aeternum delitiarentur non tantùm beneficiâ—s eos invitat quando venire renâ—unt in manum sumit mallâ—um legis quo conterit corda duriora et eos humiliat ut discerent leges et justitiam suam sola enim vexatio dat intellectum auditui Chemn sick child if he will not take his physick with a smile he must do it with a â—od the child must not die and miscarry The ease of the flesh the strength of corruption the insinuating temptations of Satan will all decry Sabbath observation and therefore here indulgence is the greatest injury and mildness is the sorest cruelty to the precious soul Thy family had better endure sharp reproofs then scorching flames As Mr. Shepheard used to tell his weeping Auditoâ—rs It was better crying here then in Hell As David said of Gods House Psal 69. 9. Psal 119. 139. so Governours of families should say of Gods day the zeal of it hath eaten them up Thy Children and Servants must keep the Sabbath holy there is an absolute necessity of it and woe to the Governours of families if through their neglect the day of God is slightly over-past Nehemiah caused the Sabbath to be observed not so much by mild perswasions as peremptory command nay sharp and acute threatnings Nehem. 13. 17 19 20. And so this good man espoused the Magistrate to the Saint Let every Master of a family go and do so likewise And as Superiours must strictly enjoyn so Inferiours must heartily embrace Sabbath observation Children must enquire of their Parents Exod. 13. 14. And Servants must joyfully obey their Masters in all holy and spiritual Isa 28. 19. commands Col. 3. 22. They must spend frugally the time of a Sabbath solemnize seriously the ordinances of a Sabbath perform readily the services
no discord or division It is very deplorable to consider Quot homines tot sententiae what confusions are in many families so many persons so many opinions the Master is of one Church the Wife of another the Child of a third and may be the Servant of a fourth the Master possibly will sing Psalms the Child or the Servant happily cannot joyn in that heavenly duty Are not these families too like the speckled bird the Prophet speaks of Jer. 12. 9. Or like the spotted Leopard Jer. 13. 23. too like Josephs party-coloured coat which afterwards was dipt in blood Gen. 37. 31. The Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assures us that God is a God of Order and not of Confusion 1 Cor. 14. 33. Christ's coat was not torne though lots was cast for it It was the praise of the Primitive Church They did serve God with one accord Acts 2. 46. Magna suit Ignatio cura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiâ Ordo venustatem parit confusio infidelitatem Zach. 14. 9. the same pulse beat in all the same spirit acted them all the same love united and espoused them all the same service employed them all Divided Families like divided Kingdoms cannot stand The four and twenty Elders in heaven sung the same song Rev. 4. 11. The Angels all utter the same triumphal words Rev. 5. 8 9 11 12. It is a blessed and glorious promise That we shall call upon the name of the Lord and serve him with one consent Zeph. 3. 9. How pathetically doth the Apostle press unity Eph. 4. 3 4 5 6. A consort of Musicians play not several tunes but one and the same lesson Concord in service is the Musick of a family when we all sing the same Psalm all pray the same prayer fix our thoughts on the same truths hear the same Sermon and variety is over-ruled by unity Surely divisions are the wounds and jars of a family and such contrarieties are the flashing emblems of novelty and sad Prognosticks of fatall scepticism Let us then study that our selves and families may serve the Lord on his own day with one voice with one shoulder with one lip and with one heart Vnited stars make a constellation When stars do fight it presages great slaughter and is no less then miraculous Jud. 5. 20. Dir. 3 We must act the services of the Sabbath freely and chearfully Our services must be the fruit of love not the effect of force Holy delight must draw us to the Sanctuary not a pressing and rigorous conscience God loves a chearfull giver and a chearfull worshipper It was Davids joy to go with the multitude Psal 42. 4. Our service on a Sabbath must not be as wine squeezed from the grape but as water flowing from the fountain Our service must be the service of children not the homage of slaves In this we must imitate Ezek. 10. 5 the Angels who have their wings to fly upon every Neminem voluit cogi sed sponte prompto animo offerri quicquid unus quisque conferri vellet voluit deus hilares datores etiam et spontaneos cultores eos solos acceptabat Obsequium enim involuntariè delatum obedientiae nomen non moretur Riv. commanded service It was a brand put upon the people of Israel they were weary of his Sabbaths Amos 8. 9. The Sanctuary must be our Paradise not our Purgatory In the time of the Law those who would offer to the Lord they must do it with a willing heart Exo. 35. 5. Rivet well observs Involuntary obedience deserves not the name much less the reward of obedience Our duties on the Sabbath must be lively and vigorous The true Mother cries the living child is mine 1 Kings 3. 22. So God saith the living Sabbath is mine It is a character of Gods people that they are a willing people Psal 110. 3. The Hebrew reads it a people of willingness to shew how exceedingly willing we should be in the day of the Lords power which is principally his own holy day It is usually the sigh of a poor Saint Lord I would run faster but my corrupt heart hampers me Sabbaths should be our element not our burden David made it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only request that he might spend his whole life in the Temple Psal 27. 4. Every thing in an Ordinance might flush our joy and fledge our desires 1. The superscription it bears it hath the stamp of Christ upon it Preaching is the preaching of Christ the Sacrament is the Supper of Christ Now the name Jesus should be like Caesar his Quirites it should put new life into the Saint 2. The advantage it brings It brings spiritual Life Faith Rom. 10. 17. Conversion Ordinances bring spiritual lading to the soul Acts 16. 14. Lydia was converted by the preaching of Paul 3. The end it designs which is the everlasting good of the soul We hear that we may be holy we receive that we may be hearty we pray that we may be happy Eternal Justificatio praecedit gloriam vitam aeternam Fulgent life is the stage of all Ordinances the center where the lines of every Ordinance meets And the Gospel is generally called the Gospel of life and salvation 2 Cor. 2. 16. Eph. 1. 13. Let us a little glance at the pleasing gradation Faith comes by hearing Justification by Faith and Justification ushers in holiness here and future glory and happiness Thus every Ordinance of a Sabbath may accent our de-delight and put an emphasis upon our joy We must then Rom. 8 30. keep our Sabbaths in holy joys in heavenly satisfactions and the Bride-chamber here below must be in our own bosoms Psal 119. 97. On this day our feasting must be converse with God our meat and drink must be to do our fathers will Psal 119. 20. and to do his will must be our meat and drink Jobn 4. 24. On this day we must be filled with the spirit which is better Cant. 5. 1. then new wine The day of God is prophetically called a day of joy Psal 118. 24. This day literally is a day of delight it is the day on which Christ sprang from the Mark 16 9. grave and gave a new life to the world This day prefiguratively is a day of rich consolation for it prefigures an eternall Sabbatism with the Lord Heb. 4. 9. It adumbrates that glorious state when we shall enter into our Masters joy Mat. 25. 21. Our services then on the Lords day must be enlivened with activity and sweetned with alacrity Dir. 4 Our services on Gods day must be solemn and serious Though they must not be without joy yet they must be without lightness we may be complacential but we may not be formall Delight well becomes a Sabbath but laughter doth not We must consider we have Sabbaths to carry on soul work which is an interest of the greatest importance
Isa 59. 2. Gods service and to waste any part of it upon our gains ease or pleasure is to rob God of his offerings which is Macrob. Saturn l. 1 c. 16. matter of complaint and condemnation Mat. 3. 8 9. While we make bold with Gods day we do but mangle it and every Illorum dierum quibusdam horis fas est jus dicere quibusdam fas non est jus dicere Macrob. waste is a wound in it Indeed Macrobius tells us That the heathens had their dies intercisos bipartite dayes which were divided between their God and themselves Semisolemnities And the Papists have their half holy dayes as St. Blacies day and others c. But we have not so learned Christ It was an excellent constitution of King Pepin of Abstinere in eo diâ— primò mandamus ab omni peccato et ab omni opere carnâ—li â—t ab omni opere terreno et ad nihil aliud vacare nâ—si ad orationem et ad ecclesiâ—s concurrere cum summâ mentis devotione Concil Forojul cap. 13. France We command saith he That all abstain from every sin and from every carnall work and from every earthly work and to be at leisure for nothing but prayer and Church assemblies with the greatest and highest devotion and with charity to bless God who upon this day rained down Manna in the desart and fed so many thousands with bread Morsels nay grains of time are savoury upon a Sabbath The soul can feed upon the crums of such a day Sabbath wastes are the throwing away pearls the casting over-board the best goods which might enrich us to all everlasting That time thou mispendest on a Sabbath might be Gods time for the calling thee home to himself CHAP. XXXVII Some further Directions conducing to the same End Dir. 6 LEt the whole man be employed on the Sabbath 1. All the parts of the body The tongue in prayer the ear in attending the knee in submission the eye in contemplation the hand in charitable contribution This Rom. 12. 1. would be a sacred symphony and make the body not only a a reasonable but an acceptable sacrifice 2. All the faculties of the soul must understand their several offices and tasks 1. The understanding must drink in truth as the tender Deut. 32. 2. herb the small rain and the new mown grass the seasonable Nondum in observatione externorum exercitiorum Sabbati plena est sanctificatio nisi eo fine quó institutum est ut piè sanctè et interiùs haec gerantur Qui est sabbatismus internus Leid Prof. Cant. 5. 16. showers Then the understanding must be as the lights of the Sanctuary of very great use 2. The will must embrace the Doctrines of the Gospel The understanding sees the commodity the will buys it The understanding fastens the eye upon the treasures of the Gospel but the will fastens the hand the understanding is the purveyor of truth but the will brings it home 3. The affections must be employed in pursuing Christ and in holy meltings in sacred duties the soul must be all afloat in loves and delights on Gods blessed day then our affections must follow the prey our dear Jesus our Beloved who is altogether lovely 4. The Memory must be the Scribe to set down every heavenly counsel every thing which drops from the heart of God As that King of Syria whose Ambassadours catched at every word 1 Kings 20. 33. The Memory must record every soul-concernment it must be the Exchequer where the riches of Ordinances are reposited and laid up And after all we must with the Virgin Mary ponder all those things in our hearts Luke 2. 51. Thus both soul and body must be Luke 2. 45. espoused in Sabbath service they must as Joseph and Mary go both together to seek Christ as the two Disciples which went to Emmaus both must joyn in conversing with Christ Luke 24. 15. Though the body act the part of Martha in Luk. 10. 29 41. the week and is cumbred with many things yet it must act Maries part on the Sabbath and mind onely the one thing necessary and lie at Gods feet in holy dispensations Body and soul on the Sabbath are as those two Disciples that went to Christs Sepulchre John 20. 4. but the soul is that Disciple which out-runs the other and comes soonest to the end of their Enquiry the soul comes quickest in and closest up to Christ Mariners observe that the two stars Castor and Pollux when they are asunder they prognosticate Intus est in corde est sabbathum nostrum August foul weather but when together they portend a fair and calm season so when we bring onely the body to the Ordinances of a Sabbath it portends nothing but sorrow and disappointment but when soul and body both meet in sacred duties upon this holy day it is a good prognostication Mat. 6. 24. of fair weather to the Christian smiles from above Luke 16. 13. and peace from within In the duties of a Sabbath we must study devotion but not division we must not think to please the flesh and to please the Lord too on his own day Direct 7 Works of mercy do very well become the Sabbath This is a day of love and mercy If in the times of the Law the Law of Circumcision a painful Ordinance was not to be omitted Opera misericordiae nemo illo die facere prohibet ut sub vâ—nâ—re egeno curare aegrotum Opem consilium afflicto laboranti afferre Cujus cura illo die nobis maxime commendatur Rivet in Decal John 7. 22. Much more in the times of the Gospel a law of Love must bind us and oblige us on a Sabbath Love is under a Command as well as Circumcision John 13. 35. Rom. 13. 10. Mercy it is the very musique of Gods Attributes Psalm 108. 4. it is the Almoner to provide for mans wants it is the service of Angels Luke 22. 43. And it is the comely dress which sets off the beauty of a Sabbath That we have a Sabbath is an Act of divine mercy and we cannot duly keep a Sabbath without employing our selves in the works of mercy Tertullian in one of his Apologies joyns Prayer reading of the Scriptures and giving Almes together as being all equally the duties of a Sabbath With him joynes issue Learned and profound Huc referenda sunt reliqua misericordiae opera quibus sabbatum minime profanatur Just Mart. Chemnitius who speaking of the Church of Brunswick saith That upon the Lords day a great multitude of people are gathered together to praise God to hear his Word to receive the Sacrament to holy Prayer to give Almes and other exercises of godliness Thus Charity is mingled with other holy duties Gualter cryes out Let us admire the goodness of God in giving us a day of Rest and shall not our bowels Dei bonitatem exosculâ—mur
collections for the poor every Lords day 1 Cor. 16. 1 2. A consecrated day being fittest for a consecrated dole the week day being the seeds time the Sabbath the harvest for Christian charity This sacred stock as one calls it which is laid up in the week day will be put to the highest and the holiest usury on the Lords day if the hearts of the poor be filled with food and gladness and the backs of the poor wear the livery of our bounty Just Mart. Justin Martyr speaking of the order of Christians upon the Lords day in his time affirms That Almes are given Chrysost in 1 Cor. 11. Hom 43. according to the discretion of every man for the relief of the poor the fatherless and the banished Chrysostome observes that the duty of charity is most seasonable on a Sabbath because it is a day wherein God appears in his best and largest bounty to us then he gives us his sweetest ordinances then he enricheth us with Gospel priviledges then he drops Qui aliquià recondit et thesaurizat pauperibus hic sibi ipsi thesaurum comparat et coelo reponit Alap down upon us his divine graces In our Churches at this day the poors bread is set up for distribution on the Lords day which imports the sweet correspondency between that day which is a day of love the duty which is an act of charity A learned man takes notice that this custome of relieving the poor on the Lords day was grown obsolete at Constantinople till the worthy Chrysostome restored that commanded duty And this custome well becomes the Sabbath for what are we but Almes-men at the throne of Gods grace on the time of Gods day Indeed the Sun of Righteousness as on this day arose and scattered his beams of light and love and the world rejoyced in that appearance let us scatter our hounty and laudable charity on this day that the poor Conferre in pauperes debemus in diem dominicum Buc. may rejoyce in our seasonable contributions Let us remember the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16. 2. we render it laying by but it is treasuring up He that layes up and treasures for the poor layes up an everlasting treasure for himself And let us consider charitable words are not enough the love of the tongue only is flattery not charity it is adulation and not affection Words are cheap and the pities of language Nehem. 8. 10. Johannes Archiepiscopus are at no cost or charge The belly is not filled with roseat phrases nor the back cloathed with the embroydery Alexâ—nâ—â—â—nus 〈…〉 eò plus alâ—â—nde recipiâ—bâ—t hinc ipse Deo dicere solebat videbo Domine quis citiùs deficiet an tu mihi dando an ego aliâ—â— distribuendo Alap of indulgent language only to bid the poor be filled or be cloathed is not compassion but dirision And therefore on the Sabbath our love must be the charity of the purse and not only of the lip we must act good works and not only give good words Faith acts not without love Gal. 5. 6. and love acts not without works Heb. 13. 16. When we are blessing God on a Sabbath let the poor be blessing us it will be sweet harmony when our heart and the poors loyns both praise God together On the Sabbath we must appear before God Psal 42. 2. And the Old Law commands us not to appear before God empty Deut. 16. 16. Charity on any day is Silver Bullion but on the Sabbath is Golden Ore Let us therefore on that holy day feed the hungry refresh the thirsty receive strangers cloath the naked visit the sick and comfort those in prison this will redound to our account in that day when acts of Charity are the recorded Mat. 25. 36. characters of a sincere and sympathizing Saint Mat. 25. 35. And happily capacitate us for the donative of a Crown There is Charitas Corporalis Mercy and Charity to the bodies of others It is recorded of our Saviour that usually upon the Sabbath he visited the Sick healed the Criples Mar. 1. 30 31. Insigniora miracula edidit Christus in diem Sabbati Athan. restored the Blind and in this he leaves himself a president to others and a pattern for holy imitation We meet with divers Miracles which Christ wrought on the Sabbath on this day the eye of his pity guided the hand of his power his strength and his sweetness both conjoyned in acting and on this day Christ would be both Pastour and Physician And in his miracles on the Sabbath divers things are observable 1. He cures all varieties he healeth partial and external distempers Mat. 12. 13. he healeth the most durable and Nihil extrà legem fecit Christus curans in die Sabati Iren. lasting distempers John 5. 8. he healeth the most chronicall and habitual distempers Luke 13. 10 11. he healeth the most threatning and drowning distempers Luke 14. 4. Nay Christ on the Sabbath dislodgeth Satan himself Mark 1. 34. Diabolus vocatur potestas aeris quia in Aere miscet ventos tonitru fulgura et in A cre i. e. in mundo inter homines potestatem suam exercet eos tentando et vexando et quoquo modo nocendo Aquin. Satan at his word shall fall as lightning though he be Prince of the Air and God of this world Christ casteth out many Devils on the Sabbath Legions of Spirits are but atomes which scatter at his rebuke and disperse themselves after new enquiries Thus all varieties of diseases are cured by Christ on a Sabbath and will ye know why upon this day because this day is a season of shewing mercy 2. That which is observable in Christs cures upon the Sabbath is he justifies all his Cures as the sanctification and not the prophanation of the Sabbath Luke 13. 15 16. Works of mercy are the perfume not the pollution of a Sabbath not its eclipse but its observation And this Christ shews by the custome of the rigorous Jewes themselves and Magnae est stultitiae prohibere hominem à sanatione in diem Sabbati Theoph. by the light of nature Luke 14. 5. Christ is the Lord not the Task-master of the Sabbath And mans weale is to be carried on that day by cures as well as ordinances and the sick bed as well as the sick soul is to be visited Mercy is the sweetness and the epiphonema of a Sabbath Iraeneus avers that the true sanctification of the Sabbath Vera Sabbati sanctificatio est in operibus misericordiae Iraen lies in works of mercy We then keep the Sabbath when we are pitiful to our own souls and to our brothers body and we may serve God on that day as well in a dungeon in visiting a prisoner of Christ as in the sanctuary in waiting on an Ordinance of Christ Iraeneus observes Christ did more works of Charity upon the Sabbath then upon other Multò
saepiùs Christus in die Sabbati officia charitatis praestitit quà m aliis diebus Iren. dayes And let us in this imitate both our Priest and Pattern who died for us and must go before us and we taking up this practice weekly let us follow him Surely melting bowels do bear a symphony with mercifull Sabbaths On the first day of the week the day of our Sabbath God created Gen. 1. 2 the world out of a chaos of confusion Christ restored the Mark 16. 2. World from sin and destruction and on the same first day Acts 2. 3. of the week the holy spirit enlightned the world in falling down solemnly upon the Apostles and redeemed the Church from Judaical misapprehension And shall these glorious works which have put such a bright emphasis upon the Christian Sabbath not soften our bowels to pity the groans of the sick the sights of the prisoner and comfort those who are in trouble and dejection On this day the spark Buc. in Mat. 12. 11. of our love should turn into a flame the drops of compassion should swell into a stream Bucer makes the visitation of the Luke 10. 33. sick to be a principal duty of our Sabbath On which day Infundit vinum et oleum Samaritanus vinum denotat legem oleum gratiam Evangelii Sacramenta sunt quasi alligamenta quibus labia vulnerum alligantur Chemnit Christians should turn good Samaritans they should drop tears into those wounds they cannot drop Oyl into and pour in the wine of consolation if they have no other to offer as a sacrifice of mercy Bleeding hearts become a blessed Sabbath One well observes It doth behove us as occasion is offered to spend some time of a Sabbath in visiting the sick because this will fill our minds with holy meditations and fill our mouths with heavenly discourses and fill our hearts with serious apprehensions of death and judgement which will shortly encounter us and there is no avoiding the stroke of the one or the Bar of the other There is Charitas spiritualis spiritual Charity which is Verbis exprimi non potest quantum homo qui ad imagirem dei conditus est et pro quo unigenitur dei filius proprium suum sanguinem fudit quem denique sp sanctus per verbum Evangelii ad communionem filiorum dei vocavit et sanctificavit irrationalibus et brutis animalibus praestet Lys most apposite to the Lords day One well argues If our mercy on a Sabbath must extend to the Oxe and the Ass Luk. 13. 15. much more to man who is Gods Vice-Roy upon Earth bears his own image and is enriched with that nature which Christ himself took upon him and if in outward things we must minister to him viz. man much more in spirituals and heavenly by how much the soul transcends the body and the wants of the soul are more dangerous and for the most part less felt then those of the body and therefore to succour them is more necessary and less dispensable Surely this is the highest mercy to pull men out of the pit of despair out of the mire of prophaneness out of the dungeon of ignorance to unfetter chained sinners to consolate and advice distressed souls It is observable our Saviour did not only heal the poor woman of her bodily infirmity on the Sabbath but delivered her from the chains of Satan with which she had so long been held Luke 13. 16. It is our great work on a Sabbath to shew mercy to distressed souls On the Lords day Christ rose for our justification Rom. 8. 34. which was a spiritual benefit not for supply but for our justification not for the encrasie of our bodies but for the rescue of our souls And the Apostle notes it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea rather in the Text forementioned And in soul advantage every Christian may have a share they may have soft bowels who have not full purses every one may give savoury counsel put up ardent prayers labour to set home convictions nay enter into heavenly discourses and so endeavour to draw those who go astray to the Sheepfold of the Great Shepherd of their souls Every one may 1 Pet. 2. 25. bleed over sinful revolters and as St. John who ran after 1 Pet. 5. 4. the young man when he was extravagant in his practice they may run weeping after straying transgressours This willing mind as the Apostle speaks 2 Cor. 8. 12. may lodge 1 Thes 5. 14. in the breast of the meanest person there may be zeal in the heart when there are rags on the back and when their apparrel is more contemptible then John the Baptist's leathern girdle and Camels hair Mat. 3. 4. And that which enforces this duty is 1. The excellency of the work To instruct to admonish comfort and pray for Brethren is the greatest mercy the softest pity nay even the work of Christ himself who shed not only his tears but his blood to ransome immortal souls how did Christ grieve for a hard heart weep over an unbelieving City and lay down his life for poor lost sinners To Mark 3. 5. rescue poor perishing souls is a heavenly work and well Luke 19. 42. is becoming a heavenly Sabbath Mat. 18. 11. 2. The reward of the Service Not a tear we drop over a wandering sinner but will turn into a pearl The Apostle speaks expresly Jam. 5. 19. Brethren if any of you have erred from the truth and one hath converted him let him know that he hath converted a sinner from going out of his way he shall save a soul from death and shall hide a multitude of sins This text it seems informs us of a double reward Rom. 10. 14. 1. The salvation of a soul the purchase of Christ himself 1 Tim. 4. 16. souls were the gains of his victories Isa 53. 11. The Redemption of souls was the reward of all his sufferings Luke 22. 32. 2. Here is the covering a multitude of sins which onely Heb. 12 15 16. speaks blessedness Psal 32. 1 2. And it may likewise be inferred from this text of Scripture That God hath made us Heb. 3. 13. Guardians one of another Acts of spiritual charity belong to the care of all Christians God hath not onely set conscience to watch over the inward man but hath set us to watch over the outward conversation one of another We must exhort one another while it is to day Heb. 3. 13. especially Luke 24. 17. while the light of Sabbaths continues to us When the two Disciples were travelling to Emmaus Christ joyns with them this blessed Physician came to comfort to satisfie and to inform them they were poor distracted timorous persons and these he visits Christ will not leave them in a maze and intricated with inexplicable apprehensions but he will bring them home to the knowledge of the truth and this is Christs
19 20. But to reconcile man to man is the duty of every real Christian and a work most agreeing to the sweetness of a Sabbath a duty crowned with the promise of the greatest royalty Mat. 5. 9. The day of Christs Resurrection our blessed Sabbath was a reconciling day It reconciled truth to the Promises Mat. 20. 19. Mat. 27. 63. Mark 8. 31. Mark 10. 34. Luke 24. 7. John 20. 9. it was the accomplishment of the reconciling work of mans Redemption And on this day the soul of Christ was re-united to his body which was at a distance before No work then more befits the Lords day then the healing of divisions and the praying down animosities between Christians On this blessed day we must endeavour to resolve doubtfull Christians Doubts are the wedges in the soul which both wound and pain to pluck out these wedges by Scripture Qui disceptat dubitat sâ—nâ— licitum necne si manducat peccati damnationis incurrit rectum force is a duty becoming the best of days A doubting Christian is upon a rack he is as a ship upon the Sea in the night he fears he shall either dash upon the rock of errour or sink in the quick-sands of mistake he wants the Pilotism of a knowing and faithful Christian he tosses to and fro and knows not how to come to harbour Now it is spiritual love and charity to relieve this naval pilgrim Oecumen Doubts are not only painfull and vexatious but harmful and noxious 1. They are the enemies of faith Mat. 21. 21. 2. They are the evidences of frailty Mat. 28. 17. 3. They are the hazard of the soul Rom. 14. 23. 4. They are the disobedience of a positive and peremptory command Luke 12. 29. And 5. They cat out all the profit of prayer 1 Tim. 2. 8. Haesitantiae opponitur fiduâ—ia quae necessaria est omni oranti Doubts like cares they are the thorns of the soul which rend and tear the minde with convulsions and distractions And therefore the Apostle is so urgent in his command Rom. 14. 1. That new and crude Professors be not admitted to doubtfull disputations that was the way to unhinge Mark 11. 24. them from the faith and to take them off from the profession of Christianity which would seem nothing to them but a labyrinth and a maze wherein men may lose but not save themselves This is charity then becoming a Sabbath to satisfie the doubts of poor trembling Christians and to become as a harbor to a tattered bark Thus ye have seen the severals of that spiritual charity which the meanest Christian may give and the humble if wanting Christian will receive Another direction for the better observation of the Lords day may be Let us seek God in Ordinances Ordinances Direct 8. are only an empty cloud unless the presence of God melt them into a fruitful shower David saw the power and glory of God in the Sanctuary Psal 63. 2. Ordinances are breathless institutions unless God breathe the breath of life Gen. 2. 7. into them The spirit must stretch himself over them as the Prophet did over the child before any life will come 2 Kings 4. 35. In hearing God must open Lydia's heart Acts 16. 14. In praying God must open our mouths that Psalm 51. 15. we may shew forth his praise The Sacrament is a gaudy Psalm 119. 18. pageant if God be not present what do we drink if not John 6. 55. Christs bloud what do we eat if not Christs body It is the presence of God makes an Ordinance the living child 1 Kings 3. 22. otherwise it is no more then the dead child or a spirituall abortion The divine appearance sweetens fills sanctifies and makes effectual every Ordinance David loved the habitation of Gods house but it was because that was the place where Gods honour dwelt Psal 27. 4. When men go to a certain place to meet a friend and they miss him they return sorrowful and discontented Christ is thy friend Cùm dei gloria in Christo in Evangelio quasi in speculo intuemur per hoc quasi in eandem dei gloriam transâ—â—rmamur speculantes i. e. per speculum videntes non de speculâ prospicientes Aug de Trin. who is to meet thee at Ordinances if thou miss him go home sorrowful Ordinances without God they are a table without meat and so a living soul may depart hungry and thirsty Sometimes Ordinances are compared to a glass 2 Cor. 3. 18. Because therein the Christian beholds the glory of the Lord. Let us hear the language of the Psalmist Psal 84. 2. My soul longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living Lord. Therefore David longed for Gods Courts because the Lord was in those Courts Sometimes the sweet Singer of Israel compares his desire to thirst of which creatures are more impatient then hunger Psalm 63. 1. Sometimes to the thirst of a Hart which creature being naturally hot and dry in a very great degree is exceeding thirsty but still the object of his thirst is God Psal 42. 1 2. It was communion with God in his life love and graces nay in his comforts which the Psalmist breathed after the sweet smiles of Gods face the honey dews of his Spirit this was Davids Paradise of pleasute and his heaven below When we go to Ordinances let us with Moses go up into the Mount to converse with God there It is God in the Word causeth efficacy It is God in Prayer causeth prevalency It is God in Meditation which causeth suavity It Psalm 104. 34. is God in a Sabbath causeth complacency When we go to the waters of the Sanctuary let us say as Elisha to the waters of Jordan where is the Lord God of Elijah 2 Kings 2. 14. So where is the God and Father of our Lord Jesus Christ Where is thy Chariot O Sun of Righteousness why is it so long Judges 5. 28. a coming why tarries it what clogs the wheels O when wilt thou come to me Let us look on all holy duties and performances as boats to ferry our souls over to God Saul himself was sad and sorrowfull when he enquired of the Lord and the Lord answered him 1 Sam. 28. 15. Indeed God is not onely the Master but the Marrow of a Sabbath and no Lords day can satisfie without the Lord of the day Antiquus dierum Christus est Ille enim corporaliter visibiliter judicabit vivos et mortuos Christus ideò vocatur Antiqus dierum ut ejus describatur Majestas et aeternitas Hieron what is the best time without the Rock of eternity What is the best day without the Ancient of dayes What are Sermons Sacraments seasons of grace without our Beloved They are nothing but broken Cisterns glorious dreams gilded nothings embalmed hearses and as a perfumed corpse Ah
men defile not enjoy an Ordinance John 17. 21. They are spots not guests in that holy Feast It is onely the spiritual man is fit for converse with God Princes converse not with Beggars nor God with sinners Christ in his incarnation tabernacled with the Sons of men John 1. 14. But in his communion he converses with the Sons of God he gives his people the meeting Mat. 18. 20. The Sun shines upon the stars and they reflect its light with a glittering rebound Christ when he arose again gave not the meeting to the world but to his Disciples Luke 24. 36. And so in his blessed fellowship he visits not the formalist but the Saint Christ in his ordinances influences his living Eph. 1. 22 2â— members not glass eyes the speculative Atheist not painted faces the varnished hypocrite not ' wooden legs with the silken stocking upon them the spruce and self-deceiving moralist who with Agag are ready to depose the bitterness 1 Sam. 15 32. of death is over We must be on the Lords day in grace actual On the Sabbath the soul is to be set on work in acting several graces and some seem to be of a different nature As faith and fear heavenliness of mind and humbleness of heart repentings for sin and relyings on God tremblings of the soul and restings on Christ a real longing for promised mercies and yet a quiet staying for those mercies promise by hope expecting good things to come and yet by faith possessing those things at present This embroydery of grace must be on the heart of Lam. 3. 26 a Saint upon the Sabbath One of the Ancients compares Greg. Mor. l. 19. sect 30. holy men upon Earth unto those holy Angels of Heaven Rev. 4. 8. that are said to be full of eyes within and without In the week the Saints must use their eyes without Psal 77. 6. looking after their necessary callings and their occasions in Hos 6. 3. the world but upon the Sabbath they more solemnly set Ex cognitione dei omnia utriusque tabulae officia tanquam ex fonte promanant et eatenus placent quatenus illam praelucentem habent Riv. on work their eyes within looking inward upon the estate of their souls knowledge must open its eyes and repentance must drop its tears every grace must be in ure and exercise Indeed the Sabbath is the proper season for the acting of our several graces working as Bees in a Hive making honey of every ordinance Sorrow and confession must begin faith and prayer must carry on and holy thanksgiving must conclude the duties of a Sabbath Our hearing the Word must be introduced by holy appetite and desire we must long to be in the Courts of God It must be entertained Psal 84. 2. Luke 8. 1. Heb. 4. 2. Mat. 13. 19. by faith and affection it must be improved by zeal and an holy conversation our lives must be comments on Gods sacred truths and so all other ordinances of the Sabbath must be the sphears for our graces to move in as stars in their Phil. 1. 27. Orbs and this is to be in the spirit on the Lords day Let us study to be in the comforts of the spirit upon the Lords day The joyes of the Holy Ghost are the musick of heaven below the hearts rapture paradise in the bosome the sweet earnest of future blessedness they are the ecchoes of assurance and the reverberations of a good God and a good Conscience Spiritual comforts hath many springs but all most pleasing and complacential They are the comforts of God 2 Cor. 1. 3. who is a fountain above us The Father of mercies leaves a seed of joy in the soul They are the comforts of the Holy Ghost Acts 9. 31. who is a blessed spring within us John 7. 37. shedding those grateful streams of peace and joy which drench the soul with unspeakable delight They are the comforts of the Scriptures Rom. 15. 4. which are as sweet Gardens without us every promise being Consolatio omnis nititur promissionibus gratuitâ— Dav. as a sweet rose every truth being as a flower of the Sun and every threatning being as wholesome worm-wood in this salvifical garden They are the comforts of the Saints Col. 4. 11. which are as lights about us for our more comfortable passages to Sancti nos solantur invisendo condolendo necessitatibus nostris administrando et miserrimas nostras conditiones sublevando Dav. our rest and happiness Communion of Saints being not only an article of our Creed but an helper of our joy in our travels to Canaan But to return to the comforts of the spirit Gods people may find soul-refreshing comforts in Christ the Lord upon his own day and the measure of their comforts may mount their souls so high as to make them like Moses upon Mount Pisgah viewing Canaan the heavenly Canaan flowing with that which is better then milk and honey the soul of a sincere Isa 51. 12. 2 Cor. 1. 4. Luke 2. 29. Isa 56. 7. Christian may swim in a sea of sweet delight he whose heart hath been as a boat which could not be got up all the week because of low water yet may be brought up in an high spring tide of spiritual comfort upon the Lords day being ready to say with Old Simeon Lord now lettest thou thy servant depart in peace Luke 2. 29. the soul may be so Psal 94. 19. Isa 57. 18. filled with joy upon Gods holy day in his house of prayer that he may be ambitious of his eternal Requiem in the bosome of Christ Nay upon the Lords day a believer being in the spirit the worst evils may amplifie his best comforts to think of sin remitted hell removed death vanquished devil Gen. 42. 38. conquered all these make for him that he may go down with Jud. 14. 14. joy and triumph to the grave Out of every eater comes meat the upper and the neither springs run all into the Josh 15. 19. same stream of comfort to the Saints Every thing on a Sabbath is an occasion of spiritual joy to them If they look up Isa 29. 19. to God they will joy in the Lord Rom. 5. 11. If they consider Isa 35. 2. the season of a Sabbath that is the time nay the term Isa 52. 9. time for the soul which is matter of joy nay as the joy of harvest Isa 9. 3. If they glance at the word they receive the word with joy Luke 8. 13. If they act their graces this is with joy unspeakable and full of glory 1 Pet. 1. 8. It was a brave speech of a Martyr to his cruel tormentors Work your will upon my weak body as for my soul it is in heaven already and over that Caesar hath no power So it may be the case of a Christian upon a Sabbath he may be as in heaven beginning his triumphal hallelujahs It is no
sollicitude And so Calvin presses That on this day every man ought to withdraw himself wholly to God-ward to mind him and his works that we may be provoked to serve and honour him The Sabbath is Gods freehold and all impertinencies whither foolish thoughts 2 Tim. 2. 4. vain discourse or unbecoming actions if they enter upon it they are trespassers In a word we must be in the spirit not in the flesh or the deeds of the flesh upon Gods holy and blessed day Dir. 10 We must be very watchful on Gods holy day This is a day on which we must be on our guard Christians on other dayes are Souldiers but on this day they must be sentinels 2 Tim. 2. 4. The Sanctuary more especially is our Court of guard Christ speaks to us now as once he did to his Disciples Can Mark 14. 37. ye not watch with me one day Our Sabbaths are always besieged with enemies both within us and without us and when the enemy is on the walls nothing more necessary then a strict watch Let us watch our hearts It is a fond piece of hypocrisie to watch our words and our actions on a Sabbath and in the Hic sc ad cor noctâ—rnas et diurnas excubias colloâ—emus Cartw. mean time give scope and liberty to our wandring hearts to take its circuits and ranges A flatulent and a gadding heart is a great disturbance upon a Lords day a man can neither pray nor hear nor meditate but he is troubled and disquieted It is the counsel of the Wise man to keep our hearts with all diligence we must set double guards Prov. 4. 23. upon them The heart in it self is a wandring Dinah and will be slipping away to vanity it is ready to fall into the snare Corde nihil est fugacius Bern therefore we must watch it warily and check it speedily and over-awe it with the apprehension of Gods all-seeing eye It is observable that the Lord Jesus appeared to his Rev. 1 14. servant John upon his own day in a heart searching similitude His eyes were as a flaming fire not only burning in jealousie against sin and sinners but bright and shining as the searcher of hearts and tryer of reins And we should do well to consider that on the Lords day more especially our heart lies under the view of that fiery flaming eye of Christ and he is the judge of all secrets Rom. 2. 16. And this should stop and bound our Quick-silver hearts Let the terrour of the last day work upon our hearts on the Lords day The seat of the judge is fitly resembled by a cloud not a throne of silver or gold but a cloud now as we know the clouds are store houses of refreshing showers so also of storms and tempests and thus doubtless the day of the Lord will be a day of refreshing to some of terrour and amazement to others and a great part of the tempest of that day will fall upon the hearts of men God will have us accountable for ranging thoughts and sinful desires which are aggravated and receive a double dye upon a Sabbath Indeed on this day one of our great works is to chain and fasten the heart to God a loose heart then only runs up and down and doth mischief it makes great waste and is as the Prodigal in his worst fits We must watch against Satan The old Serpent who deluded our first Parents is the great adversary of the Sabbath which was the first institution the evil one strives to Gen. 3. 1 2 3. cloud the rising Sun the early day of divine worship set apart by God from the worlds infancy It was the policy of Pompey Vespasian and Titus most sorely to assault Jerusalem on the Sabbath day Upon the Sabbath day are the Devils Die Sabbati non licet pomum ad carbonem admovere ut assetur Nec allium quod edere velit decorticare saltantem pulicem capere Arborem non licet ascende re ne ramum frangas Munst ex Rabbin most desperate designs He is ever bad but worst on the best dayes we must look for a harming Devil on a helping day Let us trace the evil one all along and we shall easily discern his malice against the blessed Sabbath First Satan stirs up the Jews to clog the Sabbath with superstition Ridiculous were the assertions of that Nation concerning Sabbath observances As it is not lawful to put an apple to roast on the Sabbath day or to peel a head of garlick or to take a flea leaping upon the body or to climb a tree least we break a bough on that day c. Vanities more foolish as Gerard observes then the Sicilian scomms or toys After by the instigations of Satan a persecution is raised against the Church which lasted some Centuries of years beginning in the time Beati martyres in judicium vocati à Proconsule interrogati sunt num Dominicum servasti Cui respondebant se Christianos esse et Dominicum congruâ religionis devotione celebrasse quia intermitti non potest Baron of Nero And then Dominicum servasti c. Hast thou kept the Lords day was one of those ensuaring questions which brought many Christians to the crown of Martyrdom In succeeding ages the great artifice of Satan hath been to debauch the world into a contempt of the Lords day which is notably set down by worthy Dr. Hackwell in these words After ages much degenerating from the simplicity of the Primitive times they so infinitely multiplyed holy days beyond all measure and reason that the Lords day began to be sleighted which no doubt is an especial occasion of that thick cloud of superstition which over-shadowed the face of the Church In these last dayes Satan hath been a perverting spirit in the mouths of the Prophets some decrying the strictness of the Sabbath as rigorous and Judaical others confining holiness 2 Chr. 18. 22. only to the publick worship leaving the people afterwards to the ranges of their own corrupt fancy to bowl to wrestle c. and to follow any exercise which may suit with corrupt nature others shake the foundation of the Lords day as if that blessed day was only the issue of a prudential Canon of the Church but what this Church was where the Council was held who the president and what the Members of it we could never yet learn or understand but yet some clamorously avouch the Lords day is bottomed only upon Ecclesiastical Authority And then if the Azor. institut Moral ps secunda l. 1. c. 2. Sabbath lie at the pleasure of the Clergy as one worthily observes Covetous men who are about their Farms and their Oxen will easily set at naught a humane Ordinance and prophane persons will hardly be whistled into publick or private duties for a device of men but will give themselves free leave for doing or neglecting if there be nothing found in Scripture
then say they to visit them is charity and if they have a familiar friend then to visit them is love and amity and if they have a friend with whom they deal in worldly affairs then to visit him there is a kind of necessity and they will be frugal of their time though they are prodigal of their Sabbath It is true visiting the sick is Qui operibus charitatis se benedictos haeredes pâ—â—destinatos proinde â—â—re fideles verèque oves Christi declaraverunt Illis jure adjudicatur regnum a duty of the Sabbath if the visit be sweetned with prayer spiritual discourse and heavenly instructions On a Sabbath Christ visited the sick Mark 1. 31. healed the sick Luke 14. 1. And visiting the sick is one of those duties in the faithful discharge of which we shall give up our accounts with joy Mat. 25. 36. But to visit the sick onely for a little discourse or to pass a civility or to spend some time they know not how well otherwise to dispose of this is the waste of a Sabbath and is the evil of too many in the City and Nation Indeed the Sabbath is a day of visits but they must be heavenly not earthly fruitful not complemental visits We must visit the Sanctuary by our holy approaches we must visit the throne of grace by our humble addresses we must visit our own souls by our serious searches we must try and examine our selves which is an eminent duty upon the Sabbath Nay and God hath his visits on his own 2 Cor. 13. 5. day he hath the visits of his presence Mat. 18. 20. He hath the visits of his grace Rev. 1. 10. He hath the visits of his sweet and endearing love Cant. 2. 4. But to these trifling visitants we may say ad quid perditio haec And why is Mat. 26. 8. this waste Are there so many Pâ—rentheses in a Sabbath so many loose and vacant hours as that they must be spent in chat about worldly affairs or passing of complements upon friends Are the duties of this day so few that impertinent visits must be called in to fill up the time Surely such neither understand the worth nor the work of a Sabbath This day is a golden spot which admits of no waâ—te no oâ—er-flowing moments to spend upon idle visits A gracious soul can espy no vacation in this holy season he could snaffle the Sun on this day and rein it in and sadly complains the day out-runs the duty and the Sabbath is done before his work is done But these vain persons stand idle Mat. 20. 3. in the Market place and every slight occasion can hire them Thou visitest a friend on the Sabbath is there a better friend then Christ to visit and to spend thy time with on his own blessed day Thou visitest a customer or one Talis est conditio omnium sine vocatione dei sunt otiosi nec sibi nec aliis sum utiles Par. with whom thou hast some business is not soul trade the best traffick and is it not the best industry and care to lay up treasures in heaven Art thou not more engaged to enquire after salvation then to speak with a friend upon worldly affairs Did God ever give thee a day for eternity to run a considerable part of it out in frothy discourses foolish caresses or trifling visits Thy soul is thy business on Gods holy day and heaven is the place of thy visits Let us consider the Sabbath continues no longer to us then we are employed in the services of it And if we think it so long that we can spare part of it for fruitless visits what do we do but draw up an impeachment against divine wisdom which appointed an whole day for mans converse with himself But let such take heed least their impertinent visits be not over-taken with unexpected and destructive visitations of wrath and displeasure Isa 10. 3. Jer. 10. 15. Some trifle away their Sabbath in recreative walks First The fields must either be their way to a Sermon Or Secondly They must be their pastime instead of a Sermon Or Thirdly They must be their recreation after a Sermon they must take the fresh air and they can spare no other time for it It is very observable the first of these defraud their souls viz. Those who must have a walk to a Sermon they put a cheat upon themselves they pretend they only go a Sabbath Acts 1. 12. Conscientia est judex incorruptus et adversus impium exurgit clamat exclamat occusat et judicat et quasi ante oculos pingit peccatorum turpitudinem Chrys dayes journey and it is to hear a Sermon they do not neglect the bread of life they only go a little further to fetch it But an all-seeing eye sees all the disguise and a just hand will tear thy Apron of fig-leaves Gen. 3. 7. Nay conscience can tell thee it is not the Ordinance but the walk draws thee to that distance thou mayest hear Sermons nearer home and most probably thy own Pastour it is not the delight of the Sanctuary but the pleasure of the fields is thy attractive thou walkest to please thy curious eye and not to advantage thy precious soul These are carnal Gospellers or as the Apostle speaks 2 Tim. 3. 4. Lovers of pleasure more than lovers of God As for the second factors for sensual delight who must have a walk instead of a Sermon These debauch their souls Qui amant corporis voluptares non possunt offici deo et rebus divinis voluptates spirituales erigunt animum ad caelestia sed carnales et mundanae animum deprimunt et effaeminant Theoph. It is strange Merchandise to exchange an Ordinance for a walk a sensual delight for a spiritual advantage this is to put a low rate upon the soul these out-vy Esau who sold his Birth-right for a Mess of Pottage he only sold a temporal good and in case of necessity but these sell a spiritual good an opportunity of life and grace when there is no necessity Surely these never tasted the sweets of an Ordinance nor ever knew what it was to converse with God on the Mount or to meet with Christ in his banquetting house Children indeed throw away Gold and cry after a toy and a trifle and these more childish throw away the word which is better then fine gold Psal 19. 10. Can an opportunity of grace be compensated with a little voluptuous laziness the Isa 47. 8. gratifying of wanton sence or the reaches of a vagrant heart Tit. 3. 3. Theophylact saith expresly That those who love outward pleasure they can never be affected with God or the things of God for sensual pleasures depress and keep down the soul and habituates it to softness and effeminacy Thou who vendest a Magna corporis cura est magna virtutis incuria soul opportunity for a little pleasure
shouldst consider the importance of it it cost more even the precious bloud of Jesus Christ and while thou art sporting and idling in the fields God might have been speaking to thy soul Augustine was converted by a Sermon of holy Ambrose Peter Martyr was brought home to God by a passage of a Sermon As for those who must have a walk after Sermon these impoverish their souls Are there not family prayers to procure blessings family repetitions to digest the word family duties to warm the heart on a Sabbath day Publick Ordinances are too often as land-floods to the soul which will quickly disappear unless the waters of life sink in gradually by private repetition and meditation Serious consideration and fervent prayer at home work into the heart those truths and doctrines we heard abroad These ill husbands for their better part too frequently drop in the fields what they have pickt up in the Sanctuary and the air is more fresh Absit ut dejicerem animum nobilem et illum corpori mancipium facerem then their memory These field-walkers how do they sink below some heathens It was the saying of a noble heathen Far be it from me that I should make my noble mind a slave to my body If we will have our pleasures on the Lords day let us meet with Christ in his Garden Cant. 5. 1. let us gather fruits in his Orchard of Pomgranates Cant. 4. 13. Let us lie down by the fountain of Gardens Cant. 4. 15. Let us stay our selves with his Apples and Flagons Cant. 2. 5. and sit down with our beloved in his banquetting house Cant. 2. 4. And then travel over the mountains of spices Cant. 8. 14. Christ indeed is the Paradise of pleasure he can ravish us with one of his eyes Cant. 4. 9. and make us drink of the cup of Salvation Divine pleasures become the Sabbath not the titillations of sence but the refreshings of the soul Let those then who waste the Sabbath in taking the air take Joh. 6. 58. Isa 25. 8. Eph. 2. 2. heed least they meet with the Prince of the air considering these unnecessary walks contain more temptation then recreation in them they are Satans refined and plausible bate to cause the incautelous Christian to let fall and so lose his spiritual morsels we know it is his grand artifice to steal away the seed of the word Mat. 13. 19. and pleasing recreations give him the best aime Caut. 3 Let us take heed of the sin of unbelief The believer only sanctifies the Sabbath they truly keep it who themselves are kept in their most holy faitb Jude v. 20. Every duty of a Mark 11. 24. Jam. 1. 6. Sabbath requires faith If we hear we must mingle the word with faith Heb. 4. 2. If we pray it must be believing Crede et manducasti crede et bibisti Aug. Mat. 21. 22. It is faith makes our prayers effectual If we receive we must come to the Sacrament with faith Augustine saith Believe and thou hast eaten believe and thou hast drunken Faith is the chief guest at Christs table If we meditate faith sweetens that duty and makes it lushious not tedious Psal 119. 97. Observe Thy Law c. It was Heb. 11. 6. the Law of his God and that sweetned his meditation on it If we read the Scriptures it is faith must make that duty effectual without faith the Word is onely a â—iddle the Acts â— 3◠〈…〉 Christi puzzle not the profit of a Christian Faith then puts life into every duty and makes it both vigorous and viâ—â—â— Buâ— unbelief is a sin which like the Câ—terpillar eats up al◠〈◊〉 fruit of a Sabbath and turns its Sun into dâ—rkness Vnbelief invalidaâ—es our approaches to God Heb. 11. 6. 〈◊〉 In vain the knee bowes unless the heart believes in vâ—â—â— we lift up the hands of flesh unless we lay hold on God by 〈…〉 sâ—d infidâ—â—itas à â—hâ—isto planè a◠〈◊〉 illius spiritu nos privâ—t et Satanae insidiis nos expositos reddit Lys the hands of faith We must bring faith to make our way acceptable to the Almighty In the forcecited Text Heb. 11. 6. the Apostle doth not say without faith it is improbable but it is impossible to please God Without faith all duties are acted in the dark there must be an eye of faith to see our way to God in Christ Vnbelief prevents the work of Christ upon the heart Mat. 13. 56. It unqualifies us for spiritual successes this sin is so great it can cast Christ into an admiration Mark 6. 6. What great things might Ordinances work upon the soul if the heart was not barred up by unbelief It was this sin which unchurched the poor nation of the Jews Rom. 11. 20. It may be the Epitaph of that ancient people of God Here lies a people cast off by God because of unbelief Vnbelief shuts up the gate of mercy Heb. 3. 19. Faith melts the cloud of Ordinances into a fruitful shower unbelief makes ordinances a dark appearance onely and turns Heb. 4. 6. them into stones of emptiness Isa 34. 11. An Ordinance to an unbeliever is a dead Child the spirit of God doth not breath in it And therefore on a Sabbath above all thy gettings get faith Vnbelief it puts a defilement upon the sweetest Ordinances They are as a Jewel in a dead mans hand The prayers of an unbeliever are an abomination to the Lord. The Apostle Prov. 4 7. saith Tit. 1. 15. To them who are unbelieving every Omnia opera infidelâ—um sunt noxia et peccâ—tâ— thing is defiled Vnbelief damps the pearl of Ordinances puts a flaw upon it The School-men say All the works of unbelievers are sins and so then are all his services and they accommodate themselves to that of the Apostle Rom. Gregor Arim. Capriolus Câ—tharinus c. 14. 23. Whatsoever is not of faith is sin Vnbelief blasts the sweetest duty as lightning doth the fairest face The Lord saith to the unbeliever What hast thou to do to take my word into thy mouth Psal 50. 16. Why do I pray if I do not believe returns What do I hear if I do not believe doctrines VVhat do I receive if I do not believe Christ in the Sacrament Ordinances to an unbeliever they are not dews Rom. 1. 16. but dreams not Gods power but Mans fancy and Sermons are only the Romances of the Pulpit The Apostle Heb. 11. per totum tells us of many Miracles of faith and unbelief Heb. 11. 11 29 30 33 34. Exod. 4. 3. can work on it can turn all our rods into Serpents it can work the same wonder Christ wrought on the barren fig-tree Mark 11. 21. It can curse with a perpetual blast Augustine used to dispute from John 3. 19. That unbelief was the only damning sin This sin like popish Rome is the Mother of Harlots Rev. 17. 5. And therefore against
requies sancta sanctificata it is our happy Champion upon which we run the Race which is set before us Mr. Bernard of Batcombe observes that Sabbath includes Rest in its very name and in the holy tongue signifies no more but rest and cessation but this rest must be a holy rest Exod. 31. 15. A rest to the Lord Exod. 16. 23 25. set apart and separated to the service of God as a sanctified Septimodie quisecas eum verò diem non tibi sed domino sanctifices Muscul day of Rest Isa 58. 13. Musculus takes notice This day is not to be kept to our selves but to the Lord not to please the flesh but to serve the soul This day is consecrated time and therefore not to be employed to sinful or secular uses Ease and idleness are the locust and the Palmer worm which cat up the pleasant fruits of Gods holy Sabbath Hast thou nothing to do on a Sabbath when thou hast a soul to save Ignavè sabbatum servare sabbatum est houm asi noâ—um an account to give and a heaven to get So the Apostle saith 1 Tim. 4. 8. Bodily labour profiteth little so on a Sabbath bodily ease profiteth as little It is a worthy speech of learned Andrews To keep a Sabbath in an idle manner is the Sabbath of beasts not Men of Oxen and Asses not of Sanctificare sabbatum est illius otium habere religiosum sanctum sa cris exercitiis deputatum Christians and Saints a Sabbath suitable to Nebuchadnezzar when he kept his belluine Court in the Field and the bruit beasts were the Princes of his train Dan. 4. 33. It is the observation of a learned man It is not said in the 4th Commandement remember to keep the Sabbath but remember to keep holy the Sabbath day Now to keep holy the Sabbath is to dedicate its rest to holy pious and sacred exercises Postulandum est secessum ut melius intendamus et toto hoc die deo vacondum est the Sabbath is the souls recesse its holy retirement for service its pause from the things of the world and from the noise of earthly affairs that the Saint may hear what the Lord will say for he will speak peace to his people Psalm 85. 8. It is a seasonable calm that we row to shore without danger or disturbance Indeed as Bishop Andrews Andr. Sabbatum da tum est ad con sideranda dei opera et ad meditandum ex lege Dei Aben. Ezra affirms and that worthily Such is the perversness of mans nature that when God speaks rest then we say labour and when he saith labour then we speak rest nay we make it a policy to find labour on that day which he hath denyed us to labour in But this is the perversness of nature not the office of grace Rom. 8. 2. There hath been a general disgust in the World against idleness on the Sabbath day The Sanedrim among all varieties of men have voted it down If we run back to the earliest times the Jews informe us the Sabbath was given us to contemplate on the works of God and to meditate in his Law so Aben Ezra a famous Rabby among them Another of the same Nation and profession tells us That the Rabbi Kimchi in Psalm 92. Sabbath is more grateful to God then any other day of the week because then Man diverts himself from the negotiations of the world his abstracted mind is conversant in the sacred Wisdome and service of God So Rabby Kimchi And it is most certain that Gods blessed day was never instituted for meer cessation that man might sit down and rest himself and so take his ease but that we should meet for holy Euseb de praep Evang. cap. 2. lib. 8. Ex Phil. worship and congregate for exercises of Piety Philo the Jew is most copious in recording the savoury behaviours of the Jewes on the Sabbath which Eusebius industriously takes notice of and doth likewise observe the great advantages Notabilis errer est putare otii ergo sabbatum esse institutum which that Nation gained by their careful and strict observation of the Sabbath though afterwards unhappily they were too remiss in this kind and gave occasion to the rebukes and scorn of many Writers in those times And indeed when they fell short in Sabbath observations the crown of their glory was fallen Mannasseh Conciliator in some heat cries out It is a notable errour to conceive that the Sabbath was ordained for carnal ease That this should be the ultimate end of that consecrated day to lie on a Pillow or sit on a Couch to ease a lump of flesh And the Hierusalem Talmud that sacrary of Jewish learning and Talm Hierosolym knowledge positively affirms that the Sabbath was given to the people of Israel onely to meditate on the holy and blessed Law of God Thus we may see that the Jews sacred Code finds employment to take up our Sabbath and not to waste it in sloth and idleness Si otium sanctificas tum negotium contaminat sed datur otium ad cognoscendum deum Quia cognitio dei est magis necessaria quà m otium And if we cast our eye on the golden times of the Gospel the Primitive Fathers with much zeal declamed against sluggish Sabbaths Athanasius makes the knowledge of God to be the chief end of the Sabbath and gives us this reason Because knowledge is more necessary then rest When God imposed rest upon us in the fourth Commandment at the same time he commanded religious actions for rest must be given to some end or purpose God and nature doth nothing in vain as Aristotle observes And to what end should holy Athâ—nas de Sab. rest be given but to holy uses that man being freed from worldly cares he might apply himself wholly to the contemplation of God and his word and that the soul might leisurely converse with its beloved It is an excellent Paraphrase Aristot de coelo l. 1. c. 4 of Cyrill one of the glittering lights of the Primitive Church those stars which seem so little because they are so remote from us To hallow the Sabbath saith he is to Cyril in 8. â— cap. Amos. make the rest of it devout holy and employed to Godly exercises whereby the mind may be instructed exercised and grounded in things pertaining to godliness and to the same purpose Gaudentius Brixianus Ignatius that blessed Martyr who led the Van of all the Societies of the Fathers and lived thirty years with the Apostle St. John he thus sharply argues in his Epistle to the Citizens of Magnesia Let us not Sabbatize after the Jewish manner as rejoycing in idleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignat ad Magn. but let us keep Sabbaths spiritually rejoycing in the meditation of the Law not in the remission of the Body admiring the workmaniship of God
not drinking things luke-warme nor walking measured paces not rejoycing in dances c. And Chrysostom urges with much holy fervency That on the Sabbath we should lay aside all the affairs of this life and withdraw our selves from them and spend all the leisure of the Sabbath in things spiritual and divine which concern our souls This eminent Person makes a difference between sloth and rest the one concerns the body the other the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom 5 p 225. and he clearly states the Question that the Sabbath was never given us to please a piece of clay but to serve the interest of that piece of eternity which every one of us carry in our own bosoms And on this manner Augustine courts his Auditors We must know dearly beloved That it is therefore August appointed of our holy Fathers and commanded to us Christians that upon the Lords day we should rest that reposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Load Can 29. from all worldly business we might be more fresh and prompt for Gods divine worship and may with more ease attend upon the will and service of God Nay a whole council viz. of Laodicea in the twenty ninth Canon hath these words It doth not become Christians to Judaize and to be idle on the Sabbaths This was the spirit and temper of the Primitive times they press that our Sabbaths might be spiritualized not that our work should wholly cease but only should be changed that the labour of the hand should be turned into the working of the heart that manual operations should be turned into mental contemplations and on this day our work must not be servile but seraphical we must not throw away the Pen but we must write the fairer In the middle times of the Church when such dark Thom. Aquin. 22dae quaest 122. 4 3. 11. 3 dist Art 15 Quest 1. clouds had over-spread it that spiritual worship was as Saul among the Prophets rare to a Proverb yet then the employing of the time of a Sabbath in holy service was accounted morall in the fourth Commandments and scoffs were bestowed freely by the writers of those times on those who wasted the Sabbath in plays or idleness This bright Alex de Alens p. 3. quaest 32. Scol l. 2 de instit qu 4. Artic. 4. truth like a star in the night made its way to shine in the darkest times The fine spun disputes of the Schoolmen could not distinguish it away but it brake through all their curious webs This truth was so fastned in the Church it could not be disputed out by the School And let Semper eadem not only be Queen Elizabeths Motto but the Sabbaths holy observation In the dawning of Reformation there was light enough to discover this truth many eminent Divines those burning and shining lights which blaze more because they are nearer to us give in their suffrage for spending the Sabbath in holy exercises sharply decrying Hinc colligimus deum non de re nihili aut flâ—cci loqui cùm sanctificationem Sabbati nobis commendâ—verit Calv. sluggishness and sloth on this blessed day It is the grave observation of incomparable Calvin That God speaks not of a small matter when he commands the sanctification of the Sabbath but doth exhort us to a diligent marking of it and our want of care to mark is a breach of this Commandment This worthy man could not imagine that a Memento should Preface a day of sloth and idleness that we might take our carnal ease without such an alarm To walk in the fields to sit idling at the door of our house to chat in a room upon a Sabbath are no such importances as to require such diligent attention or exact observation there is little holiness in any thing of this A carnal man may rest from labour and never much mind or need a command Nature will let us to take our case without any special command from the God of nature The great Jehovah had never needed in the midst of thundrings and lightnings with great Exod 10. 18. terrour and Majesty to give out a command for us to go to a Bench to sit on to a couch to talk on or to a bed to lie on A School-master need not make a set speech or tune his language to strains of Oratory to perswade his Scholars to go to play and be idle Idleness needs no great enforcements wants no arguments of reason nor paintings of Rhetorick we can prate of worldly affairs and take our pleasing pastimes without any attractive engine Zanchy speaks very pregnantly to this purpose I call saith he this dayes rest Zanch. de oper creat p. 3. l. 1. c. 1. divine and holy because as God is never idle so he would have us take rest in soul and conscience after that manner that yet notwithstanding we be alwayes employed in those things which are of Gods spirit and which appertain to the glory of God and to the good both of our selves and others The cause of commanding rest upon the Sabbath was not for rest sake and that man might be idle but that he might altogether spend that whole day in divine worship Thus this Reverend Person Sed ut toto illo die possint vacare cultui divino Zanc. in quartum praecept rightly stateâ— the Question and truly asserts that as rest is included in the Commandment so holy and spiritual worship is the end of that rest God calls us off from Earth to mind Heaven and the body must have a vacation that the soul may have a Term the body must decrease that the soul may increase Corporal rest is only the means by Non igitur cum Ethnicis sentiendum festos dtes tantúm quietâ—s remissionis causa suscipi quorum finis â—sset recoâ—datio beneficiorum dei in convocatione sancta c. which we may pursue our eternal rest This learned Rivet looks upon it as a brutish and heathenish Opinion to think that God should give us a holy day for sloth and remisness and he positively tells us That the end of the Sabbath must be the recordation of divine benefits and to refresh our memories with most grateful rehearsals of Gods bounty and to put up prayers for future grace for the leisure of Saints must not be fruitless The eccho of this golden sentence is true and sweet A godly mans leisure must not run waste When the world gives him a short quietus est he must rest in God His spare hours from his outward affairs must be his serious hours for his soul The Saints have alwayes work to do on this side eternity but especially on that day when rest is commanded us to look after eternity Hospinian here accents Finis tertius est Sabbati ejusque otii ille est subliâ—â—or Vt vir spirituaâ—is ad aeternam sui saluteâ— propior accedat ut vitae sanctae â—fficiâ—â— occupetur
operum sui ante-actorum recordatiom sese applicet c. Hosp Dicitur Sabbatum Domini et Sabbatum sanctitâ—tâ—s et sanctâ—tas Domini quia non modò dei sancti est sed et sanctum eâ— et rebus domini publicè et privatim dicatum et impendendum est c. Leid Prof. this truth most sweetly There is saith he a sublime end of the Sabbaths leisure viz. That we might get nearer to eternal salvation that we may follow the duties of an holy life that we may remember our former actions and so drenâ—h our selves in tears of repentance and this saith he the very Jews can not deny Our Sabbaths according to this worthy man are only post dayes for heaven opportunities for grace which is the morning star of glory and the dawning of blessedness Nay let us hear a Quaternion of Divines the Professours of Leyden Cessation of work say they is commanded not that we should only enjoy corporal idleness but fall upon spiritual business holy duties and exercises It is not called the Sabbath of man but the Sabbath of the Lord not only because God is the Author of it but likewise because it is to be dedicated to and spent in the things of the Lord both publickly and privately and is to be directed to the sanctification of his name These Champions of truth direct us to the proper end of the Sabbath which is not to waste but to work not to consult our ease but to consult our souls Our temporal affairs must be suspended that our better affairs may be minded The poor soul should have been whâ—lly neglected had not the God of it appointed one day in the week for its service and salvation This truth is so apparent that our very adversaries joyn issue in the attestation of it Mr. Bâ—erewood who wrote so zealously for sports on the Sabbath yet in his second Tract pag. 15. acknowledgeth That the Commandment for the Sabbath enjoynes 1. The outward worship of God Manifestum est non moâ—o legis hujus judicio sed ipsâ—â—simâ expeâ—iâ—ntâ—â— non facere ad vâ—â—ae religionis profectum siotia multiplicentur Musc 2. Cessation frâ—m works as â— necessary preparation for that worship that as the end and this as the means So then by his confession to holy rest we must joyn holy work And experience tells us saith Musculus that too much leisure never makes for the increase of Religion no more then the Country-man gains by his fallow ground Nay the very Heathens themselves laughed at idleness upon the Sabbath And Seneca derided the custom of the Jews upon their Sabbath because they spent it in things vain and impertinent and not in the worship of God and said The Seneca derisit Sabbatum Judaeorum quia non vacabant divinis sed rugis et inutilibus Aquin. Jews threw away the seventh part of their lives And surely that sin must be grievous which becomes the scom and derision of an Heathen that crime must needs be great which lies open to the discoveries of Natures light But the Scriptures which are the most authentick testimony in this case will bring in most ample witness they will find us employments for the Sabbath 1. If we look into the Old Testament we shall find the sacrifices to be double on the Sabbath day Two Lambs of Num. 28. 9 10 the first year without spot and two tenth deales of flower with a meat offering mingled with oyl and the drink offering thereof this is the burnt offering of every Sabbath besides the continual burnt offering and the drink offering Numb 28. 9 10. There must ye see be an over-plus of sacrifice on the Luke 23. 3. Sabbath then our worship must be in the full and not in the waine in the strongest tide not at low water Likewise Convocatiosancta fuit totâ—us populi ad opera sacra et divina on the Sabbath there was to be an holy Convocation and surely the Jews did not meet solemnly to look one upon another Their meeting in the Temple or the Synagogues spake worship something of Service Divine Likewise on the Sabbath there was the reading of the Law Gods will was then opened to the people Nehem. 8. 8. The Sabbath was not a day of sloth but instruction it was not a day to be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantica singu laria Sabbato unoquoque occinenda erant Leid Prof. the rubbish of ease but to be built up in the most holy faith And on the Sabbath there were certain solemn songs chanted forth to the praise of the Creatour and therefore the ninety second Psalm is inscribed a Psalm for the Sabbath And there was likewise reasonings and discourses of Divine things as we have hinted Acts 17. 2. There were exhortations given to the people for their furtherance of faith and godliness Acts 15. 21. Moses was preached every Sabbath day as the Apostle James speaks in the fore-cited place So then the Sabbath wanted not its employment in the times of the Law Nor did the Lords day run waste in the times of the Gospel then the Disciples met together the Sacrament was administred the Gospel was preached Acts 20. 7. And charity was collected 1 Cor. 16. 1 2. Which duties unquestionably wanted not the concomitancy of fervent prayers and supplications so then there was an aggregation of holy and solemn services Holy duties were not as a single star but as Isa 65. 8. a constellation and in that cluster there was a blessing So Old and New Testament are a twofold witness to condemn Mat. 18. 16. sloth and idleness upon Gods blessed day And by the mouth of two witnesses especially if infallible every thing shall be established And indeed idleness on any day carries its brand in its Milites otio si incipient luxu diffluere murmurare pecuniam inclamare Ordinem omnem turbare aâ— tandem rebellare Alap forehead Idle Souldiers will easily turn mutinous Idle Scholars will easily degenerate into sin and ignorance and idle Tradesmen will easily sink into want and poverty Abundance of idleness was one of the sins of Sodom the worst of places Ezek. 16. 49. It is the sink of sin the Common shore of evil it is the rust of the soul which eats out its noble faculties Themistocles used to say It was burying men alive And idle persons like wanton widows to use the Apostles phrase are dead while they live 1 Tim. 5. 5. And Ephr. Syr. de consummat seculi the Apostle makes idleness the source of many other sins 1 Tim. 5. 13. It was once the saying of Ephrem Syras Do not fly labour least the Crown fly from thee Idleness is every way sinful It is opposite to mans condition He was born to labour Gen. 3. 19. Dew is not more natural to the surface of the Homo natus est ad laberem sicut avis ad volatum Earth then sweat is to the brow of
man Toil and labour is mans Scutchion and the first Arms he gives The bird doth not fly more naturally then man should toil Man in his innocency was to dress the Garden ever since the fall he is to dig it All creatures read a Lecture against idleness The Sun is swift in its travel the stars speedy in their motion the fire flies upward not a little spark but is upon its flight The beasts of the field do our work carry our burdens they are active for the service of man The wise-man sends us to the Ant and the Pismire to learn industry Prov. 6. 6. Prov. 30. 25. These little creatures are the confutation of sloth and idleness Idleness will much inhance and imbitter our account God hath not endow'd the soul with quick and sparkling faculties and the body with strength and potency and all in vain Qui nobis vires idoneas ad laborandum suppeditavit ille in die judicii parem quoque à nobis in laborando industriam reposcet Bas Basil positively determines He who hath given us apt and fit strength in the judgment day will expect an account of a sutable industry There is strength for labour and there must be sweat in labour Idleness is the Nurse and Pander of corruption Augustine observes that Rome decayed and fell after Carthage was conquered because it wanted a Competitor to find it employment Chrysostom asked the Question What advantage doth the ship bring which lyeth upon the shoar or the sword which hangs up and rusts in the hall c. When David rose Chrysost hom 35. in Acta Apostol from his slothful bed then his corruption caught fire which turned into such a flame that it scorched both himself and 2 Sam. 11. 2. his family But idleness on a Sabbath day lies under greater aggravations It is not the spawn but the Serpent it is not the Cockatrice egg but the Cockatrice Let us trace it a little Idleness on Gods day is a dishonour to the Author of it What honour can accrew to God by an idle and lazy rest Is the Minister graced by sleepy Auditors It is the weeping eye the bended knee the praising tongue the working heart brings honour to the Almighty Shall an oscitant and sleepy worshipper pay the tribute of a dream Shall the glory of God be promoted by frequenting the Wakes walking the fields for recreation frivolous communication or any other such method of idleness on his own blessed day Surely the disciples of Bacchus can act as much solemnity to their jocular idol Idleness on the Sabbath is only an invitation to Satan to forge temptations and to make his attempts Standing waters putrifie When we stand stiâ—â— we give the better aim for Pugnat cum hoc praeâ—epto diem sacrum consumere ignavo otiâ— Ger the adversary to shoot Satan hath his full scope against a lazy sinner Indeed he that doth nothing will soon do evil He that sits at the door on a Sabbath will soon be drawn to a Tavern Holy services are a Bulwark against Satan and his attempts are rather troubles then temptations The Psalmist observes That wicked men devise mischief Psal 36. 4â— upon their beds When they are at ease then they lie opâ—n to Satans assaults Gerard worthily takes notice That to spend Gods holy day in idleness is a contradiction to the very command Communion with God is our close guard and Satan then must leave us as he did Christ Mat. 4. 11. Or get behind us as our Saviour spake to Peter Mat. 16. 23. It is the calm stops the ship in its voyage and laziness on a Sabbath is the remora which stops our sailing to the Port of glory To be idle on a Sabbath is to invert nature and as Heliogabalus the Roman Emperour to turn day into night Thus viz. in idleness We may serve God as well sleeping as waking Psal 22. 2. in the shades of the night as within the veil of the Sanctuary Psal 134. 1. We need not the lamp of the Sun to light us to do Psal 77. 6. nothing David tells us of his services and duties by night Psal 119. 55. Psal 63. 6. but not of his sloth by day especially on Gods day Should we run out our Sabbath in idleness God had no need to have added day to the Sabbath in the fourth Commandment night had been as good for carnal rest is a property affixed to that season To be idle on this holy day is a great loss of time Subbaths are our golden spot of time and idleness takes off the gold from this spot The Sabbath is our term for our souls and it is frenzy to loyter in our term Indeed we may say of Sabbaths as Jacob once said of his Children If we are bereaved we are bereaved Gen. 43. 14. If we lose our Sabbaths what salvâ— have we that we should not lose our souls Lyra observes out of one of the Rabbies That the double offering was so proper to the Sabbath that if it was at any Lyra in Numer time omitted it could not be supplied on other Sabbath days One pertinently adds And there is good reason for it for every Sabbath day must be kept holy Take notice all ye vain and idle persons who waste your precious and irrevocable Sabbaths The Sabbath is most properly the day our Saviour speaks of John 9. 4. in which we must work for the night comes and then no man shall work And in this that of the wise man is most true Prov. 19. 15. The idle person shall suffer hunger Idleness if it get into our hands it will ruine our house Eccles 10. 18. If it get into our tongues it will hazzard our souls Mat. 12. 36. If it seize on our persons it loseth our Sabbaths we trifle away the day and we catch nothing To be idle on the Sabbath swerves from the pattern It is true God rested on the Sabbath Gen. 2. 2. but it is as Divines speak from the production of new species and kinds of creatures he rested from his creating work but not from A creatione novarum specierum cessavit et quievit deus Muscul his governing work from new productions but not from his constant providence for our Saviour saith expresly Joh. 5. 17. The Father worketh hitherto and I work And so must we rest from our secular works on a Sabbath but not from our spiritual To be idle on a Sabbath is a contradiction to our perfect and most absolute pattern Idleness is inconsistent to the Divine Majesty as being an evil Musculus decries it as a great errour to think deum ociari that God is now idle Solem deus semel creavit sed hunc quotidiè oriri facit hominem ex terrâ semel condidit sed adhuc hominem fingit in in utero materno because he hath finished the worlds Creation No but God still propagates moderates perserves and governs his
keep this divine rellish upon our hearts we are apt to catch cold after Cùm malum committitur bonum amittitur the greatest heats Let us look to our selves that we do not lose the things which we have wrought and after close and sweet communion with God grow lax and remisse Sweet water is as easily spilt as ordinary water The rarest Cordials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put into glasses which are easily broken there may be a rejoycing which is onely for a season John 5. 35. the Greek reads it for an hour If thy heart hath been wound up towards heaven on a Sabbath a little carelesnesse will let it down again If thou hast spent the Sabbath comfortably Heb. 12. 14. be faithful to thy soul and interest and spend the Ephes 4. 30. week holily Purity will keep peace it is sin grieves the spirit Spiritus sanctus cùm agimus aut loquimur turpia aut mala offenditur Alap who is the Comforter Joh. 14. 16. Our inward joy is onely chased away by trespasse which is a thron in the breast of this Nightingale To be unloosend on the Sabbath from week-day bonds is comfortable but in the week-time to unloose the Lords dayes bonds is abominable To be fruitful Comfortable Sabbaths call for conscionable lives Soft showres make fruitful fields If on the Sabbath we have enjoyed the comforts of the Lord it is but meet we John 15. 5. should alwayes abound in the work of the Lord. Our week-day 1 Cor. 15 58. carriage should be the springing up of the Sabbath days seed our whole lives must be a walking in the strength of our Sabbaths Divers of the Ancients are very copious and pathetical in perswading men so to practice Piety and pursue sanctity as to perpetuate a Sabbath We should mingle the Sabbath with the week but not the week with the Sabbath as we should be in the spirit on the Lords day so Tertul com in Jud. 4. Orig. in Numer Hom. 23. Chrysost in Mat tract 29. Aug. de Civit dei lib. 12. cap. 30. Buc. in Mat. 12. 11. we should walk in the spirit on the week day Gal. 5. 25. It is a remarkable speech of Bucer Have we served the Lord on his own day let our manners shew it let our works prove it let the holiness of our lives abundantly declare it A pious Conversation is the onely evidence we have been with Jesus we should be in such a frame every Lords day as if that was the first Sabbath that ever we spent and as if that was the last day that ever we should live or as if the weight of all our work lay upon that single Sabbath for which we were sent into the world nay as if our eternal being was to be determined hereby and yet after the day is over we must endeavour as much to be doing as if nothing was done on the Sabbath and all that we had done was to be abated on the account Sabbath comforts are not to be dews but showres not suddenly to be dryed up but to soak into our future lives Jâ—hn the Evangelist after he had been Rev. 1. 10. in the Spirit on the Lords day writes the Revelation the worlds Chronicle within a Veil Moses when he had been Exod. 32. 22. on the Mount with God was filled with holy zeal and Sinai did not flame more then his heart Heavenly sweets are 1 John 1. 3. onely incentives to holy services and the tasts of divine communion are the genuine bribes to an holy conversation Case 3 How we must keep the Sabbath alone in the deprival of Christian and comfortable society There are many cases may befall a Christian which may render him solitary upon the Psalm 63. 2. Lords day and for the present enforce him to be an exile Psalm 96. 6. from the publick Assemblies 1. As in the case of travelling we may meet with an Inne when we cannot meet with a Sanctuary Isa 16. 12. 2. So in the case of imprisonment we may be confined to Psalm 102. 7. the darkness of a dungeon and want the glorious liberty of Psal 84. 3. the people of God the freedom they enjoy in the house of Prayer 3. So likewise in case of sickness we may be chained to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our beds and not enjoy the freedome of publick Ordinances And Mr. Perkins instances in the disease of the dead Palsie so that now Aristotles definition of Man to be a sociable Creature will not comport with our present condition Isa 16. 12. 4. And it may be instanced in case of hard service and slavery when our groans are ready to drown the musick of Israelitae ita affligebantur animi maerore et durâ servitute quâ spiritu quâ—si intercludebantur ut non attenderent verbis Moyses de deo serviendo Riu. a Sabbath and we are necessitated to lye down in silence and solitariness We do not read that the Jews kept any publick Sabbath in their Aegyptian bondage their tasks jarred their triumphs and they did not onely make brick without straw but they passed over Sabbaths without any visible observation but yet no case can wholly incapacitate us from conversing with God on his own day we are never so lonely but we may enjoy communion with the Father and his Son Jesus Christ 1 John 1. 3. 1. If we are travelling we may likewise travel towards Exod. 6. 9. Canaan Holy duties will turn an Inne into a Sanctuary Psalm 134. 2. Paul prayed by the Rivers side Acts 16. 13. Peter preached in a private house Acts 10. 34. and Christ administers the Gen. 24. 63. Sacrament in an upper room Luke 22. 12. Now we may meditate in every Field and pray in every Chamber To Dan. 6. 10. Christians saith Dr. John Reynolds No Land is strange no ground unholy every Coast is Jewry every Town is Hierusalem every house is Sion every faithful body is a Temple to serve Gâ—d in And to think otherwise is to savour of Judaisme as Hospinian observes 2. Suppose thy self in prison on the Lords day If an Angel can break a prison door Acts 12. 7. surely Christ can and give thee the meeting on his own blessed day VVhen thou art in fetters of iron he can draw thee with the cords of a man Hos 11. 4. If we must visit our brethren surely he will visit his Saints in prison Prison doors are no obstruction Mat. 25. 36. to the divine illapses of the good spirit and Prison-straights are no confinement to the enlargements of a Saints heart a fervent prayer can pierce the roof of the closest dungeon and flies as high as Heaven Paul and Silas sang Acts 16. 25. Psalmes one duty of a Sabbath when they were fettered in their Chains and inclosed in their Goal 3. Put case thou art confined to a sick bed Jacob worshipped Gen. 49 18.
skilful Christians the wound is searched before cured and the tent is put in before the balsam If Ordinances have lost their taste to us the soul is sick of some distemper If we can not be triumphant let us be inquisitive if we are not filled with comfort let us presently feel our pulse But however we should set upon amending of duties but be never prevailed with for the omitting of duties we should be as Fishermen when they have caught nothing then they fall to mending their nets let us not throw away our nets in discontent If the Archer shoots short he shoots again and directs his arrow more level and draws his bow with more strength that if it be possible he may hit the mark So if we Psal 19. 10. in discharge of Sabbath duties do miss of desired mercies let us draw the bow with more strength stir up our selves put more life into duty and quicken our selves with more Cant 3. 4. care that at last we may meet with our beloved and say with the Spouse Cant. 3. 4. we have found him whom our souls love In a word we must not conclude through humane frailties we will do this dayes work no further but we must resolve through divine assistance to do the work of the day better Let this reply answer the whole case The Sabbath-performances of soul-afflicted Saints though they are not sensibly good yet they are certainly good and acceptable to God God seeth that in their aimings they cannot see themselves in their actings that which they cannot see in John 1. 1 3. their work God can see in their will God knows after what the soul reacheth surely not after a bare duty or being Vident mulieres juvenem ut câ—rnerent nostrae resurrectionis aetatem vident juvenem quia nescit resurrectio senectutem neque aetates recâ—â—it aeterna perfectio Chrys in service but therein after a clearer beholding of God a closer communion with Christ to keep a divine intercourse with Father Son and Holy Ghost The gracious soul looks not so much after the Ordinances of God as God in the Ordinances I know whom ye seek saith the Angel to the Woemen Mat. 28. 5. Jesus of Nazareth who was Crucified there they saw the Sepulcher wherein Christ was laid and there they saw the linnen cloaths wherein Christ was wrapt but all will not satisfie it was not the Sepulcher of Christ but Christ who had been in the Sepulcher they sought for So it is not so much the Sabbath of Christ as Christ in the Sabbath not so much the Gospel of Christ as Christ in the Gospel the people of God groan after They cry out almost in the language of Bernard Lord unless I give thee my self it is not all my duties on the Sabbath will satisfie thee and except thou givest me thy self it is not all the priviledges of the Sabbath will satisfie me And all this the eye of God sees and so accepts the sacrifices of his humble people Psal 139. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 51. 17. though they do not smoak with incense to delight them who sacrifice Philosophers observe That fire which smoaks in the Chimney is most clear in the Element of it And so those duties may have a smile from God above who receives them when happily they give no sweet gust to man below who performs them In a word if God accept let not us with Jonah fret because we do not taste them Our services may be a pearl in Gods eye when they are a stone of emptiness Jon. 4. 3. in ours and it is not much material if we sense them to be dross if God look on them as gold And thus much for this fifth and last case CHAP. XLI A Charge drawn up against prophane Persons who live down the Sabbath by loose and vicious Practices WHen God on Mount Sinai gave the two Tables wherein the Decalogue was written the text tells us Exod. 19. 18. The mountain burnt with fire and the smoak thereof ascended as the smoak of a furuace and Deut. 4. 11. Exod. 19. 18. the whole mount quaked greatly And all this was to cast an aw upon the Jews that they might serve God with fear and Ignis est signaculum aptum divinae regiae Majestatis sic terrebant quae in Sinai fiebant Riv. trembling in keeping those Commandments which were then delivered and among others in the holy observation of the blessed Sabbath And it were well for the world if still some burning Sinai some tremendous prospect was exhibited to affect and over-aw the hearts of the people to a due and reverend observation of Gods holy day In nothing Cavendom est ne festis abutamur ad atium luxuriam voluptates turpes Christianis omnimodò indignas Dav. more mans heart had need to be shackled it being so prerient and propense to break the hedge of that sacred inclosure Some make bold with the name of God in words of prophaneness and some with the day of God in acts of prophaneness Many turn the Sabbath into a Market day of Satan and like the foolish Israelites they love to have it so Jer. 5. 31. How many spend much of the Sabbath in the methods of Pride in consulting the glass in fitting the dress in plaiting the hair when yet the crookedness of the Prov. 5. 20. heart is discerned in the curles of the hair nay in patching the face and fashioning the garb as if they went to the Sanctuary to meet with some amorous lover Some spend their Sabbath as the Prodigal did his Estate Luke 15. 30. with harlots and curtezans and study more their lust then their Christ the sinful embraces of the strange woman then holy communion with the beloved Cant. 2. 16. Nay others defile the Sabbath with riots and excesses Riotous company is their Congregation healths are their Ordinances idle Prov. 23. 29. Songs are their Psalms their eyes are filled with fire for their redness and not with water for their tears and they Isa 5. 11. are inflamed with commessation and not devotion These Ebrietas est daemon voluntarius Malitiae mater omnibus virtutibus inimica Basil justly demerit that reproach which the Jews unjustly cast upon the Apostles Acts 2. 13. They are filled with new wine Plutarch a heathen Philosopher believed that Sabbatum the Sabbath was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be riotous and drunken and the occasion of this derivation of his was the Jews loose and debauched manners on the Sabbath day It is strange impiety to sin against the light of nature and as strange to be loose on a day of grace To follow vile practices on a precious Sabbath what is it but to throw dung upon Roses The Apostle saith that they who are drunk are drunk in the night 1 Thes 5. 7. It is too shameful a sin for the day to behold
Deus graviter eorum pertinaciam objurgat quòd profano contemptu legem sabbati violassent Rivet commands may be termed non-conformity but to throw the filth of scandalous practice into the lovely face of a Sabbath is an impudent opposition of the most High and as God himself accounts it the breach of all his Commandements and Laws Exod. 16. 28. And this Rivet calls the Israelites stubbornness To pollute the Sabbath with scandalous practices raises complaints in heaven and earth When God draws his endictment against Israel immediatly before he sentenced them Isa 1. 13. to the Babylonish captivity one chief part of their charge Ezek. 20. 13. was They prophaned his Sabbaths Ezek. 23. 38. And this Ezek. 22. 8. he calls prophaning of himself Ezek. 22. 26. which is a strange Ezek. 23. 38. expression And for this sin he brought wrath upon them Nehem. 13. 18. This provocation opened the sluces of divine fury There are three things God is very jealous of 1. Of his worship And of this he hath taken care in the Israelitae non sabbata sed Bâ—alis festa observabant Alap second Commandement 2. Of his Name The glory of which he hath secured in the third Commandement 3. Of his Day Which he hath hedged about with a hedge of thornes in the fourth Commandement And when men by their prophaneness break this â—edge he makes his complaints from heaven against this prodigious evil Jer. 40 3. In the Primitive times the universal complaint of the Fathers was against prophaning of the Lords day Clemens Clem. Alexand Paedagog lib. 3. cap. 11. Alexandrinus complained in his time That the people after they were gone out of the Church they laid aside the counterfeit vizard of gravity and fell to delight and sport themselves in an impious manner with love-songs and noise of Minstrels c. Augustine called the prophanation of the Lords day by dancing Playes or revâ—lling A Jewish sabbatizing to be Aug. de conser Evangel lib. 2. cap. 27. Enar. in Psal 32. de decem chor dis cap. 3. abominated by all good Christians As if it was a sin not to be named among those who did wear the livery and glory in the name of Jesus Christ who was perfection incarnate the Beauty and desire of Nations Hag. 2. 7. The Lords day is that Virgin light which must be espoused by holiness by exact and suitable carriages and not subjected to the rapes of sin Greg. Nyssen Orat 2 de resurrect carnis prophaneness as Gregory Nyssen speaks most piously Sins which are deeds of darkness John 3. 19. Ephes 5. 11. are no way becoming the Sabbath which is a day of the sweetest Opera carnis sunt opera tenebrarum Glos interlin light and therefore we may take notice that whereas the Evening and the Morning made up every day else Gen. 1. 5. Gen. 1. 8. Gen. 1. 13. Gen. 1. 19. Gen. 1. 23. Gen. 1. 31. No duskish morning or declining evening are mentioned as Si prohibetur die festo opus aliquid utile ad vitae necessitatem annon potiori jure quae non nisi câ—m peccato aguntur et gravi offensione dei Cyril lib. 8. in Joan. cap. 5. the integral parts to make up the Sabbath Cyril with much reason argues If those works are forbidden upon a Sabbath which are subservient to the necessities of mans life much more those works which tend to the disgrace of mans life which cannot he done without a grievous provocation of the Lord. O let us take heed saith Primasius that we do not celebrate Gods festival in luxuries and banquets Gregory Nazianzen in an Oration of his against Julian the Apostate passionately perswades the holy observation of the Sabbath and plainly tells Christians That to keep the Sabbath in a more costly attire in a more plentiful meal in a neater dressing of our house in a more metrical dancing to the musique or in a more impudent lusting this better becomes the Gentiles custome then the Christians practice This excellent person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. thought such sinful vanities a fitter livery for Pagans whose right eye is put out by divine praeterition And Chrysostome shaâ—ply inveighs against Commessations and drinkings upon Gods holy day and affirms It much redounds to the dishonour of that blessed season The breathings of the heart not the banquets of the flesh the pouring out our souls in holy Prayer not the pouring out of Wine in intemperate healths to be filled with the Spirit Ephes 5. 18. and not with new Wine becomes that day which Christ is the Lord of In these latter times holy and Reverend Divines have Hisce diebus opera carnis non sunt toleranda nec profana negotia c. Bucer de regno Christi lib. 2. cap. 10. with much moan bewailed and entred their caveats against prophanation of Gods holy day Bucer writing to King Edward the sixth Our English Josiah cryes out On those days viz. the Sabbaths the works of the flesh are not to be allowed nor prophane businesses nor licentious sports nor any other vitious pleasures And this was a good Memento for a learned man to suggest to a religious King Indeed to serve Satan upon Gods day is not onely the blemish of particular persons but the bane and ruine of Kingdomes it lays a Nation open to the invasions of mans sword and to the effusions of Gods wrath King Henry the 8th who was no Nonesuch of Piety yet he strictly commanded all Bishops and Preachers diligently to teach the people That they all The institution of a Christian man A book set forth 1543. inscribed by King Henry the 8th to all his loving subjects and approv'd by both houses of Parliament offend against the fourth Commandement who will not on Gods day cease from their own carnal wills and pleasures but pass away their time in idleness ingluttony and riot in vain idle pastimes which is not according to the tenour of the fourth Commandement but after the usage and custome of the Jews So that now Nazianzen saith To prophane the Sabbath is after the custome of the Gentiles And King Henry the 8th saith it is after the usage of the Jewes So that it must be concluded to defile Gods holy day by loose and prophane practices doth better become a hardned Jew or a darkned Gentile then a holy Christian whose conversation should suit with a glorious Gospel The learned Gualter 2 Cor. 4 4. bitterly exclaims How do they sin with manifold impiety and sacriledge who attribute this day to Mammon Bacchus and Venus who can feast drink play dance whore and follow their luxury and pride and live so that they never serve the Devil more then on this day which ought to be wholly consecrated to God And it is no way to be doubted this is not the least cause of the evils and calamities of our age And because
the wantonness of the flesh is most untameable and there is a ready passage from idleness to lust Magistrates should be awakened to consider that it is their duty to reduce the prophane contemners of the Gualt 162. Homil. in Matth. 28. Homil. in Marc. Et 56. Homil. in Luc. Sabbath into order And in another Homily the same Author cries out What shall we say to them who dedicate the sacred day of the Lord to Bacchus Mars Venus whilst they rest in drunken feastings or play the wantons in lascivious apparel who whore commit adultery dance and play the gladiatours or are busied about the sight of Spirituali honore hunc diem dominicum venerari oportet non convivando non vinum prosundendo non ebrietati et choreis vacando Chrysost most filthy playes all these things are done at this day and if it may be lawfull to confess the truth at no time are there more or more hainous wickednesses committed then upon the Sabbath which should wholly be spent on God and in the works of piety Thus feelingly this worthy man expresses himself and indeed the sharpest of his expostulations may be calculated for the meridian of our English Nation Englands Sabbath-breaking hath been the Trojan Horse which hath brought misery into our Gates The Pandora's box which hath let in those diseases which hath sent so many thousands to their dust Hospinian made this sad Hospin de Orig. Festor Tigur 1592. lib 1. Cap. 3. complaint That on no day more then on the Lords day did the people give themselves to dancing to surfeting and drunkenness belly-chear and all kind of voluptuous vanity And Simler avowedly professeth That luxury Simler Comment in Exod Cap. 20. Tigur 1588. surffeting drunkenness and riotous feastings accompanied with dancing did visibly fight with the sanctification of the Sabbath The dolefull complaints of others who have been eminent and famous in their Generations Arel Probl. Theol. loc 123. Oecolamp farraq in Annot. in 20. Exod. as of Arclius Oecolampadius Zanchius Chemnitius c. who sadly complained That God was not so grievously offended on other dayes as on that day which was most peculiarly devoted to his service I say these complaints might more largely be set down but dirty wayes do not please the traveller Nor shall I lead the Reader further through the tears and sighs of those worthies who did sensibly lay to heart the prophanation of Gods blessed Sabbath We see then that the Sabbath hath been wounded in the house of its friends It 's prophanation hath put grief into the hearts tears into the eyes and gall and vinegar into the pens of worthy men and they have left their moans upon record for the instruction and reformation of successive generations The violation of the Sabbath by loose and vitious practices is reckoned among the most horrid impieties Sins as well as sinners are known by their company Every vain word is Gal. 5. 19. 20. not put into the chapter of treasons But Sabbath prophanation is one of the foulest deeds of the flesh one of the blackest Solem justititiae offuscant nebulae peccati clouds which darkens the Sun of Righteousness This sin is sometimes coupled with a contempt of divine judgements Ezek. 20. 13. which is a manifest piece of rebellious Atheism Sometimes this sin is reckoned with open Idolatry Ezek. 20. 16. Rom. 1. 20. which is mans forgetfulness not only of his Religion but his Reason Sometimes Sabbath-prophanation is associated with disobedience and obstinate rebelâ—ion Ezek. 20. 21. which is a raising of Armes against heaven and to draw against the incomprehensible Jehovah Sometimes this sin is reckoned with a despising of Gods holy things his Ministers his Ordinances his Sanctuary Ezek. 22. 8. which is nothing else but to trample upon Pearls and to poure disdain on the means of salvation nay to tread under foot the bread of life which is a wickedness hardly out-vied and leaves a people without remedy 2 Chron. 36. 16. Mr. Carthwright Carthw in Proverb reckoâ—s Sabbath-prophanation among the sins of Idolatry gross superstition and enchantments as if when we were scandalous on a Sabbath we consulted with Hell it self and Noscitur ex socio qui non cognoscitur ex se we were bewitched into such wickedness If we cannot read Sabbath-prophanation in its definition we may read it in its companion This sin is one of the heaviest links in the chain a sin which the good Angels did never commit and the Devils cannot the good Angels never had a Sabbath to prophane and the evil Angels never had a Sabbath to enjoy a sin it is which usually goes in the worst company and is seldom or never put into the endictment alone To prophane the Sabbath by scandalous practices is to re-act Belshazzars madness who did carouze in the vessels of the Insultat Belshazzar in vasis templi dei et statim ultio consecuta est Hier. Temple Dan. 5. 2 3. and what is this but to unconsecrate those things which are set apart for the worship of God and to unhallow Gods name It was Belshazzars crime to prostitute sacred things to unholy practices and so do those who prophane the Sabbath they deflowre a consecrated day they spend upon Gods monopoly and lay open that day as Cant. 4. 12. common and unclean which is Christs inclosed garden It is Bishop of Armagh in his Annals recorded of Ochus King of Persia that being angry with the Aegyptians he took their God Apis which was a Cow they worshipped and cut it into pieces and gave order to his Cooks to dress it and to serve it up to dinner to be Haeccine solennes dies deceant quae alios non decent Malorum licentia pietas erit Occasio luxuriae religio deputabitur Tertul. eaten which sacrifice so enraged the Aegyptians and so inflamed Bagoas an Aegyptian born that he kills Ochus and when he was dead cut his flesh into gobbets and left it to the Cats to eat and instead of it put somewhat into the Coffin to be buried in the time of his Funerals and of his thigh bones he made hafts and handles for swords Thus the prophaning of this Idol was sorely and severely revenged And shall not God the infinite Majesty of heaven and earth Jer. 5. 9. much more revenge the abuse of his holy and sacred day when it is served up to please the pallate of the intemperate Deut. 32. 42. the curiosity of the proud and the lust of the wanton sinner Shall not the Lord be avenged on such a Generation as this If a fancyed veneration being affronted make men vindicative surely a due and just honour being Isa 43. 24. abused by luxury and prophaneness will inflame the God of revenges to pursue those sins with the greatest severitie Servivi inquit deus vestro ex sacrifiâ—iis quaestui honori epulis voluptatibus Stor To
indeed how much do these Sons of Belial cloud Gods blessed day with their deeds of infernal darkness But there is another generation risen up in our present Incessimus diei dominicae eversores sub praetextu libertatis Christianae ut bodie sunt Anabaptistae Prof. Leid age who sub larvâ pietatis under a pretence of religion attempt to over-throw and wholly to subvert the Lords day and yet they are so passionate in their love to the Sabbath that they would have every day a Sabbath As he said would all the Lords people were Prophets Numb 11. 29. so these wish all the dayes of the week were Lords dayes They think they give Christ too scant measure to give him but one day in the week they conceive our whole life should be a continual Sabbath And thus the Devil according to his wonted custome turns himself into an Angel of light that he 2 Cor. 11. 14. may the more undiscernedly deceive and beguile incautelous souls But the work of this Chapter will be to ferret this opinion out of all its lurking holes and to shew that the feigned sanctity of these pretenders is only a vain pretence Multitudo mediâ—orum interfecit Regem for by a seeming multiplication of Sabbaths they annihilate the true Sabbath and thrust it out of the world And as it was once said of the Graecian Emperour when he was sick that a multitude of Physicians killed the King So a multitude of pretended Sabbaths will destroy the true one which Ignatius calls the Queen of dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is some difference among Divines upon whom to father this demure fancy this feavourish zeal which runs over into all kind of absurdity The learned Professors of Leyden affix this opinion upon the Anabaptists and in downright terms call them the over-throwers of the Lords day notwithstanding with guilty Adam they run among the trees to hide themselves from the charge of the truth and think to take sanctuary in the notion of Christian liberty Dr. Twisse that mirrour of learning layes the brat at the door of Swenkfeldus as if he first gave new life to this old errour and received it by a large stride from Manes the father of the Manichees who threw this wild fire up and down in the Primitive Church against whom holy Augustine planted his batteries with glorious success Yet the Reverend Twisse will not exempt the Anabaptists from their share in the propagation of this pestilential errour Walaeus one of the Leyden Professors tells us that the Anabaptists turn the fourth The Manichees of old made all days equally holy under the Gospel Mr. Shep. Commandment into a meer Ceremony and so that Sun being set we are left in the dark and so know no distinction of dayes and he assures us that the Socinians are brethren in this iniquity The learned Rivet another of the Leyden Professors in his tract upon the Decalogue gives in his free suffrage to the judgement of his Collegue Walaeus The Familists likewise have set to their shoulder to carry on this work of Satan to level all dayes and so depose the Lords day Merè ceremoniale esse quartum preceptum ac proinde per adventum Christi planè abolitum bodiè ferè sentiunt Anabaptistae Wal. from its just royalty and honour These brain-sick persons who delight to call themselves the family of love have willingly drowned the Sabbath in the deluge of all other dayes But let it be the shame of all these Sects to make all dayes equall and equally to be regarded for so instead of Christian liberty there is brought into the Church an Heathenish licentiousness Nay the Heathenâ— had alwayes their set and solemn dayes nay weekly nay some of them the seventh day in imitation of or allusion to the Sabbath which first was fixed on that day and at this day the barbarous Turks have their weekly festival every Friday the first day of Quid est haec opinio nisi barbarieâ— petulantia Chemnit in Exam. Concil Trident. Mahomets Kingdome when he fled from Mecca to Jethrib and thenceforth constituted that day the first day of their week and of their year Chemnitius calls this levelling errour rude impudency and barbarous folly Nay it is the very dregs of ignorance not to observe that day with all due solemnity which hath so long been kept by the universal Church of God Against these Familists and Libertines many of our modern Divines have drawn up the battel wherein Truth hath gained a triumphant Victory But these spiritual levellers who make all dayes alike and would they not make all Estates alike and give no preheminence to the Lords day have some paper forts to fly unto to prevent a rout which are partly built upon pretended reason and partly upon mistaken Scripture I shall give them the full scope of their own defence and easily shew the vanity of their pleas and allegations They alledge for themselves that the fourth Commandment is meerly ceremonial and ceremonies are only for a Ceremonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Andr. time they include decay in their very name and expired ceremonies are no obligations upon us to obedience or observance 1. To this it may be replyed That no reason can be assigned why the rest of the decalogue should not follow and Quartum praeceptum est pars Decalogi in quo nihil merè ceremoniale praecipitur quum lex Decalogi est lex morilis et aeterna duabus tabulis à deo inscripta et decem verba non novem tantùm amplecti asseritur Wal. the other Nine Commandments breath out their last with the Fourth and so the hedge of Gods Ten Words being broken down we may leap over into any sin for the Apostle avers That where there is no Law there is no transgression Rom. 4. 15. Sin is the transgression of the Law as another Apostle affirms 1 John 3. 4. And the Law being expired and disanull'd the transgression ceaseth So we may covet our neighbours wife without immodesty the law against it being out of date and cassated and what a gap would this open to all licentiousness How would this turn the world into a Stews and a Brothel house For as Walaeus rightly argues The fourth Commandment is part of the Decalogue one of Gods ten words in which nothing meerly ceremonial is commanded seeing the Law of the Decalogue is moral and eternal written in two Tables by God Exod. 34 28. himself Deut. 10. 4. and is called Gods ten words Deut. 4. 13. not his nine words to intimate the indivisible Exod. 19. 16. union between the fourth and the rest of the Commandments Exod. 31. 16. Considering likewise it is a Commandment partaking Levit. 19 3. of the same priviledges with the rest 1. It was delivered with the same admirable Majesty 2. It was written with the same finger of God Levit. 23. 3. Exod. 31. 13. Jam.
Nobis jam quoniam Christus adveniens expiavit universam terram Omnis locus est Oratorium Aug. Countreys in so many various situations for so the variation would be endless and so incongruous and useless to set them down in the word but it is not so in respect of solemn time or a solemn day for divine worship for here in the Lord may easily appoint a particular day to be observed according to the rising and setting of the Sun proportionably throughout the whole world And so the Church of God in all Ages have observed the same Precinct of time viz. The Lords day for the solemn worship of the most high But these familistical spirits have not only their argumentative pleas but they can bring Scripture too as Satan will never want a text of Scripture to varnish over an errour and put a good face over an evil opinion especially since he fought a duel with Christ himself by the dint of the sword of the spirit which is the word of God Eph. 6. 17. And there are three texts of Scripture which they usually urge for the Mat. 4. 3 4 5 6 7. support and confirmation of this wilde fancy I shall examine them severally and see what strength is in them Object 1 The first text is Rom. 14. 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he regardeth it not This therefore argueth our Christian liberty in respecting all dayes alike which are not discerned but only by command of the Magistrate say these familists of the Church say the Rhemists but of neither Isli homines abutuntur Scriptur is et abâ—iis concludunt quod non est concludendum Zanch. saith Mr. Fulk but of the Commandment of God only and so this place might be answered But as Zanchy saith of these Enthusiasticks They know how to abuse Scripture Answ 1 Therefore to shew the vanity of their Allegation it is replyed this Text speaks of indifferent things which may be observed or not observed without sin or impiety Things adiaphorous and indifferent are properly the subjects to act our liberty in they may be fastned or loosned as we please they are De adiaphoris hîc agit Apostolus et intentio corum qui fuerunt imbelles fiebat exâ—â—sabilis Par. only the garbs and modes of Religion which may be left off without offence the highest pretence to them is only decency which is subject to a variety of opinion to think it or not think it so Bishop Davenant vehemently decries the necessity of holy dayes some of these indifferent things and saith they are of a mutable nature and as they are enjoyned so they may be abolished by humane Authority Non est statuendum ecclesiam Christianam oliquâ necessitate astringi ad immotam festorum dierum observationem sed statuendum est dies hosce humanâ authoritate constitutos et eadem posse tolli et mutari Dav. But now to put the Lords day into the account of such indifferencies is an errour of the highest nature putting an ecclipse upon Christs Resurrection the glory of which is celebrated and commemorated every first day of the week which the Apostle John calls Rev. 1. 10. the Lords day Such an opinion would put dross into this gold and embase it with a sinful allay To suppose the observation of the Lords day a thing indifferent what need then of the Apostolical practice to be our President the general observation of the Church to be our incentive the Decrees of Councils and Constitutions of godly Princes to be our encouragement the universal Tenent and consent of Professors in all ages down to this very day without any heats of dividing disputes without disgusts of separating Sects to be our enforcement to the holy keeping of it Never was any thing indifferent so warmed in the bosom and so warranted by the obedience of all Christians in every Century and besides this no man will deny but it is convenient nay necessary It is to be remembred that the Apostle in this text Rom. 14. 6. Speaketh only of things indifferent not in their nature only but also so left to us as in regard of their use Esnath Parre therefore not indifferent that some particular day be set apart for solemn worship For 1. Hereby our selves our servants our cattel have rest which is one end of the Sabbath 2. Hereby faith and good manners are furthered and we are built up by publick prayers reading and preaching of the word 3. Hereby the love and joy of Christians is increased through the mutual beholding one of another as Hierome observes 4. Hereby the poor have opportunity to receive the Gospel other dayes being taken up in the works of their Callings to get a mean livelihood and a poor maintenance for themselves and families 5. Hereby the glorious Mysteries of God are opened and discovered to the people and those inestimable benefits we enjoy in and by Christ are unravelled to poor and precious Aug. ad Januar Epist 118. 119. souls This Pearl of price the Lord Jesus is principally shewn in its brightness and excellency on his own blessed day How many beams and rayes of invaluable use shine forth from Sabbath observation It is therefore no indifferent evil to reckon this day an indifferent thing 2. The Apostle in this text speaks of Ceremonial dayes Hieron Comment in Epist ad Galat. which is evident by joyning these dayes with those meats which were Ceremonially clean or unclean And it is readily acknowledged that it was a weakness in some to think Alià s sc Judaeus judicat diem alium prae alio esse festum et sanctiorem alià s sc Gentilis alitèr sentit Hieron themselves bound to certain Ceremonial dayes as well as to abstain from certain Ceremonial meats But will it hence follow it is a part of our Christian liberty to abandon all dayes as Ceremonial and that it is a part of the weakness of Christians to observe any day under the Gospel This hath not any face of reason for it from this Scripture wherein the Apostle doubtless speaketh of Ceremonial not moral dayes as our Christian Sabbath most assuredly is The ancient Fathers as Origen Ambrose Primasius Oecumenius Anselm understand the Apostle to speak of fasting Verum quia Apostolus praecedentibus et sequentibus agit de festis â—â— de delectu ciborum Hinc melius hic dies non ad festos sed ad dies jejunii referat Chrysost Jon. 4. 6. from meates on certain dayes which were peculiar dayes of abstinence and Calvin Bullinger Beza Olevian Piscator Erasmus Lyra nay the very Rhemists themselves construe this text of Jewish Ceremonial dayes and of Ceremonial observances This Scripture then being so understood as it must be it no way imports or includes the blessed Lords day practiced in the New Testament by Apostolical Authority Thus the text urged to patronize
Epigr. over-laying the fire with wood puts it out The Disciples plucked a few ears of Corn on the Sabbath Mat. 12. 1. to be patterns of modesty and temperance But I shall not insist on this practice of theirs it being rather their custome then their obedience however if from their dressing no meâ—t we would learn a spare diet on Gods holy day much sin would be prevented which is the blemish and shame of Christians But their carriage on the Sabbath was very remarkable which may be descried In the nature of their services Their services on a Sabbath are not only carnal to offer up sacrifices two Lambs of the first year two tenth deals of floure mingled with oyle the one for a burnt offering and the other for a meat offering to which was added a drink offering Numb 28. 9 10. But their services likewise were of a more spiritual nature 1. They had their thanksgivings to God that heavenly service Psal 26. 12. Psal 35. 18. They sung Psalms 2 Chron. 29. 30. which are the joyfull harmony of a devout soul nay the ninety second Psalm was composed on purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sabbath as the inscription of it doth clearly inform us And it was the joy of the holy among the Jewes to be thus spiritually and seraphically employed Psal 84. 10. Ordinaria lectio illius Sabbati fuit locus ille Isaiae scil 53. et in eo fuit singulare consilium dei Chemnit 2. On their Sabbath the Scriptures were read Acts 15. 21. as was hinted before A New Testament quotation to assert it which is not omitted in the Old Deut. 31. 11 12 13. And our dear Saviour in the dayes of his flesh took advantage of this service for soul edification Luke 4. 17 18 19 20. and so did the Apostles Acts 13. 14 15 16. This service made way for glorious expositions and for new revelation 2 Chron. 30. 22. velation of the Divine Will and for apt and seasonable applications 2 Chron. 35. 2. 3. Besides the reading of the word the Jews used the Preaching of it on the Sabbath For the Priests office was to teach Mat. 2. 7. Deut. 33. 10. And they looked on it as a great misery when they wanted a teaching Priest 2 Chron. 15. 2. Or if they were unhappy in ignorant and unskilful Priests whose lips did not preserve knowledge Jer. 2. 8. Or such Priests whose lives contradicted their Doctrine Mat. 23. 1 2. And this preaching was either in the exposition of the words as they read them Nehem. 8. 3 8. Or else in an exhortation or as we call it in making a Sermon upon the words Luke 4. 17 18 19 c. Acts Luke 4. 31. 15. 21. Mark 6. 2. 4. They had their devout prayers on the Sabbath reverently Luke 13. 10. kneeling in an humble and submissive behaviour 1 King 8. 54. Psal 95. 6. 2 Chron. 6. 13. They did not only offer the Ezr. 6. 10. sacrifice of their lambs but the calves of their lips Hos 14. Acts 16. 12. 2. They did not only pour out their oil into their deals of floure Numb 8. 9 10. But they poured out their souls into the bosom of God Isa 56. 7. Their prayers usher'd in their services and most profitably wound up their duties Aâ—urata sit exquisitarum sententiarum enarratio quae non summis incidit auribus sed per auditum penetrat in animum ibique firmitèr inhaereat Phil. Jud. And in the Conclusion of their holy exercices upon the Sabbath there was a blessing pronounced on the people 2 Chron. 30. 27. Levit. 9. 22 23. as the Lord commanded Numb 6. 23 27. And then the Congregation brake up Acts 13. 43. And the people departed Thus the services of the Jews on their Sabbath were not only ceremonial but spiritual Their ear was attentive in hearing their knee was bowed in praying their tongue was employed in singing and their heart was taken up in complying with every service of the day The Jews carriages were remarkable on the Sabbath in the design of their services which was to converse with God To Sabbatum datur ad consideranda dei opera Aben Ezra consider his works saith Rabbi Aben Ezra to be conversant in his service and worship saith Rabbi Kimchi to consult with his word and to pry into the more arduous and deep passages of it saith Manasseh Conciliator Nay the Hierusalem Talmud which I may call the Jews sacred Code a In Sabbato homo conversus à negotiis hujus mundi anima illius pura est ab occupationibus corporis et sese exercet in servitio dei Rab. Kimch system of their Doctrines Rites and Laws alloweth nothing to be the end of the Sabbath but divine meditation in the Law of God thus from the most approved of their own Authors we have what they aimed at in their Sabbath viz. To walk above the world in holy contemplation to go into the treasury of Gods word by serious inquisition and to wait upon the Lord of glory in humble adoration Their design was not the ease of the flesh Manasseh Conciliator calls it a notable errour to think so for idleness saith he is Notabilis error est otii ergo Sabbatum esse institutum Otium enim mater est omnium vitiorum Et sic plus sanè mali quà m boni ex Sabbato proveniret Sed Sabbatum est institutum ut homo expeditus et sepositis â—um animi tum corporis curis semet totum legis studio applicet et gravibus locis sacrae Scripturae de arduis quaestionibus interrogare Man Concil the Mother of all vices and this Learned Jew adds should we indulge our selves in ease and delight the Sabbath would have more evil then good in it Their design was not pleasing of sense the same Learned Manasseh tells us We must strip our selves of all incumbrances both of body and mind that with more freedom and activity we may apply our selves to Gods Law Isa 2. 3. Nehem. 8. 13. Now sense-pleasing is the rust of the mind the shackle upon the soul and the Canker of holy worship And it is the zealous expression of the forementioned Author That the whole man must be given up to God on his own holy Sabbath What more savoury could drop from a Christians Pen and what more serious could be breathed from a Christian heart And in writing after this Copy we may easily mend our hand The Jews carriage on the Sabbath was most remarkable in the exactness of their services 1. In the morning of a Sabbath John 8. 2. They began with private preparation as they were commanded Eccles 5. 1 2. 2. And they durst not adventure upon holy worship till they had reconciled themselves one to another Mat. 5. 23 24. Malice and Enmity were not to tread in Gods Courts Sabbata Israelitis non nisi ad meditandum in lege
us this fair relation of their behaviour on the Sabbath We have our Conventions saith he on the Sabbath and sit down with great silence and the people speak not a word unless it be in the praise of their Teachers one of the most grave of the Priests reads the Law and expounds it and this is done all the day long till twilight and so the people g◠away more knowing in the Law of God And this relation Eusebius takes notice of in his eighth book of Evangelical preparation the second Chapter Thus then upon the credit of one of their most famous Authors it was the shutting in of the evening put a stop to their publick services besides the remains of duty to be acted at home so that their whole Sabbath was a golden thread spun out in heavenly and devout performances which may cover the faces of many Christians with shame who trifle away their precious Sabbaths in vain and flatulent impertinencies To add but a word The Jews zeal for Sabbath-observation sometimes gave so good an heat that mistaking the force of the fourth Commandment In it thou shalt do no manner of work Exod. 20. 10. they would not adventure to rost an Apple to pluck an herb to climb a tree or those things which are most harmless and inoffensive nay not to defend themselves when assaulted by the enemy on the Sabbath day and by this means they became a prey to their Joseph lib. 12. cap. 8. Adversary Antiochus Epiphanes whereupon Matthias made a Decree that it should be lawfull upon the Sabbath to resist their Enemies which Decree they understanding Joseph lib 14. cap. 8. strictly as if it gave them onely leave to resist when they were actually assaulted and not to use any stratagem on that day to prevent their enemies by raising of Rams or setting of Engines undermining c. They became a prey a second time to Pompey But afterwards they arrived at a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better understanding of this Decree and now they have a Proverbial speech Peril of life drives away the Sabbath As the Christians use a Proverb much to the same purpose Necessity knows no holy dayes And this scruple concerning such small things as were before mentioned as likewise not Hospin de Orig. Festor cap. de Sab. warring on the Sabbath Hospinian puts a fair construction upon and thinks it rather mistake then superstition And so we have seen the fair portraicture of Sabbath-observation as it was sometimes drawn by Jewish practice when they were serious and advised and not effascinated with sensuality and idolatry and truly it was very commendable and deserves imitation and will certainly heat the furnace of eternal fire seven times hotter to Sabbath-breaking Dan. 3. 19. Christians CHAP. XLIV Holiness doth as well become the Christian as the Jewish Sabbath if we look back to the Infancy of the World IT is not unusual with many persons to look upon the strict observation of the Sabbath as a piece of servitude which onely belonged to the Jews and that Christs coming Externus dei cultus à naturae lege et jure existit cùm illud à naturâ comparatum est ut tempus aliquid iis quae ad cultum pertinent opportunè et liberaliter demiss Azor. loosned the reins and gave Christians a greater liberty Now to refute this unhappy fancy shall be the design of this and some subsequent chapters and the only way to accomplish the attempt is to shew that the Sabbath every way belongs as much to Christians as to Jews and therefore the holy keeping of it concerns as much the one as the other for holiness is the end of the Sabbaths command To cease from servile works is the Command and Sanctification is the end of that Command as the School-men speak Now to evidence this the more plainly and demonstratively we must run up the Sabbath to the fountain head to Gen. 2. 3. Septimum diem deus non accommodum putabat ad creandum sed ad quietem adaptum statuit Theodor. the primitive institution of it which we find in the very infancy of the World Gen. 2. 3. The Sabbath at first was given to the Sons of Adam and not to the Sons of Abraham and it was a Sun which did not onely shine upon the coast of Judaea but upon the whole world and so every way belongs to us as well as to the Jews This will be more clear if we canvass the words of the institution recorded in the forementioned Gen. 2. 3. And God blessed the seventh day and sanctified it because that in it he had rested from all his works which he had created and made Observatio sab bati omnino praecepta suit ante Mosen quia in primâ creatione deus eam sanxit Par. in Gen. Before I pass to a further explication of the text I shall take notice as others have done that all our translatours of the Bible in the Contents of this Chapter put in the first Sabbath instituted And therefore the apprehension of these learned men which put the sacred Scriptures into an English dress and made them speak our mother tongue might prevail much against the cavils of any of our own Nation But for the more clear explication of Gen. 2. 3. we must enquire into the meaning of these words Blessing and Sanctifying and I suppose the worthy Chrysostome may here be an authentical expositour and thus he descants on this text Gen. 2. 3. He sanctified it wbat means that word he Chrysost in Gen. sanctified it he separated it therefore the Divine Scripture teaching us the cause why he sanctified it addeth because in it he rested from all his works Now hence God would teach us from the beginning to separate and set apart one whole day in the circle of every week to the exercise of spiritual things For for this cause did the Lord finish all the fabrick of the world in six dayes and honoured the seventh day with his blessing and sanctified it because in it he rested from all his Illa sanctificatio Sabbati nihil aliud esse potest quà m mandatum de illo die sanctificando Adamo datum Dr. R. works To this worthy Father let the famous Bishop of Armagh succeed in the explanation of this text To sanctifie a Sabbath saith he is either to keep it holy or to make it holy and seeing God cannot keep any day more holy then another the meaning must be he made it holy which is as much as to command the keeping of it holy And it is observable God blessed the Sabbath not with natural blessings that the Sun should shine brighter and the weather prove fairer on Zanch. de hom Creat lib. 1. Sab. fin libr. this day rather then another but the blessings of a Sabbath are of another nature they are spiritual blessings converse with God holy and divine meditation c. which blessings proclaim
Commandement like Nebuchadnezzars Image partly Gold and Silver durable Mettals and partly Clay and mouldring earth Doctor Bound positively asserts The fourth Commandement can be no more partly Moral and partly Ceremonial than the same living Creature can be partly a Man and partly a Beast Bishop Hooper saith That all Bishop Hooper on the ten Commandements the Commandements are of one vertue and strength and therefore if one be in effect ceremonial so may others too The same speaks Iraeneus God did pronounce the Decalogue to all alike but the other Laws were given by Moses Iren contr Valentin lib. 4. cap. 13. unto the people of the Jews So clearly doth this Father distinguish between Moral Laws pronounced by God and Ceremonial Laws given by Moses Nay Aquinas is Omnia praecepta decalogi sunt moralia Thom. 2da 2dae quaest 100. Artic. 2. sensible of this when he pronounces all the Precepts of the Decalogue Moral and would not this mixing Ceremonials with Morals in the same Decalogue produce confusion and disorder or as Doctor Bound saith Open a wide door to all kind of loosness and Atheism And if this be true that the Law for the Sabbath is Ceremonial and all the rest Moral then we have onely an Ennealogue not a Decalogue so God must lose one of his ten words and pay tythe of his Deut. 4. 13. Commandements to the wild and desultory fancies of men for if the fourth Commandement be a Ceremony it dies at the coming of Christ But we have the just division of the Commandements in Scripture they were written in two Tables we have their full number they were ten so many and no more and therefore as we must not unite them into one Table so we must not contract them into nine Commandements and if this fourth Commandement be ceremonial why is it not rased out of the Commandements How came it in is a question and no less how stays it in The Papists cashire the second Commandement and divide the last into two to make up the number forbidding in the Canis chatechis quaest 18. former to covet our Neighbors wife in the latter to covet our Neighbours goods and if we still admit a Ceremony Sabbatum dierum est ordinarium perpetuum non inter figuras ceremonias Judaicas annumerandum c. Wolph Chronol lib. 2. cap. 1. in the midst of the Commandements why may not Atheists put a Ceremony upon the first and Swearers put a Ceremony upon the third Nay Antinomians put a Ceremony upon them all and so the two Tables shall be broken the second time and so rendred useless and impertinent to mankind It is a sage saying of Wolphius The Sabbath is not to be reckoned among the Figures and Ceremonies of the Jews both because it was ordained in Paradise before the fall of Man and also because it is commanded in the Decalogue which contains in it nothing ceremonial nothing typical nothing to be abrogated As once it was the wonder of the people of Israel Is Saul also among 1 Sam. 10. 12. the Prophets And may we not with as much astonishment cry out And is a Ceremony put in among the Moral Precepts Nor is it suitable to God who is a God of Order to mis-place a Ceremonial among Morals Holy Greenham observes Admitting one Ceremony into the Decalogue why may there not be two or three or more Concerning this mixture we may say many Heresies by it are Ponitur quartum praecepâ—um inter mandata Decalâ—gi in quantum est praeceptum morale c. Aquin. 2da 2dae quaest 122. Art 4. â— Hook Eccles Polit. lib. 3. cap. 11. crept into the Church and it cannot be avoided if the fourth Commandement be ceremonial and this is to confound the Ceremonial Law with the Moral The learned Hooker most sagely according to his manner thus discourses The moral Commandements were uttered by God himself in the presence of the whole multitude written by his own finger given without restraint to time how long to place where Contrariwise the Ceremonial Law given to Moses onely and by him declared to the people called Ceremonial Judgments Ordinances and limited only to the Land of Jewry All that I shall add is Take the fourth Commandement and see it in this Glass and then you will see how like a Ceremony it looks Doctor Amesius will not have the Command for the Sabbath Ceremonial because it wears nothing of a Jewish Livery whereby it may be appropriated to them and so Institutionem istam non Juisse ceremonialem et temporalem ex eo satis liquet quòd nihil habet proprium JudaeoruÌ„ aut temporis legis ceremonialis Ames made part of their transient Pedagogie To set apart a day for God is as necessary and congruous to Christians as to Jews To remember the works of the Creation and the Rest in the close of it is no more unseemly or impertinent for Christians than for Jews when both are Gods Creatures and Subjects to see our Families keep the Sabbath as well as our selves doth as well befit the times of the Gosspel as the time of the Law is every way as decent and comely to forbear servile works on a Sabbath is as convenient for the Christian Church as the Jewish Synagogue How then comes the Sabbath to be the Jews monopoly for indeed it must be so if it be a Ceremony But if the Sabbath in the fourth Commandement hath nothing peculiar to the Jew let us not lose our claim in this blessed day but let us receive our Inheritance which was first given us in Paradise and this Will further ratified on Mount Sinai It is strange that so many should so easily part with one of Gods ten words to an abrogated Jew only to please a design or gratifie an interest in some men that the Sabbath being expired as a Ceremony at the coming of Christ and so all days in the week lying common it may lie in the power of the Church to erect a new Sabbath which is a Trophy of their Plenipotentiary Grandeur and this will make the Mitre look more splendid But others plead the Ceremoniality of the fourth Commandement that the Sabbath being abrogated and cancell'd as out of date they may have no Sabbath but of humane institution and then they may break it with more ease than Sampson did his Wit hs and so still lie in Dalilahs lap of pleasure and delight the noise of a Clerical Institution being too faint to awaken them But let every gracious heart more study duty then interest and what becomes him in conformity to the will of God From the times of the Gospel all Ceremonies are ended they were all buried in Christs Grave as was suggested before Lex Ceremonialis omninò per Christi adventum evanuit sed nullo modo sequitur legem Decalogi quoad obligationem per Christum desusse est enim lex illa non Mosaica sed
are called beggerly Elements ab inutili effectâ—â— from their inefficaciousness to profit they bring nothing to the comfort of the Soul they contribute nothing to eternal salvation How shall a Ceremony heal a sick Soul relieve a trembling Soul or raiseâ—â— dead Soul They are all but as Elijahs Staff which can 〈◊〉 no good to the dead they only point at Christ Who is the way the truth and the life they are only the Gnomon on John 14 6. the Dial but Christ is the Sun But now the fourth Commandement is no such thing it commences war with 2 Kings 4. 31. our lusts If we are covetous we must not work this day If we are voluptuous we must not sensualize this day If we are prophane we must not sin against the holiness of this day we have a Memento to stop us Exod. 20. 8. This Commandement like Grace sets up its Standard against all the Cavils and corruptions of mans heart And can a dying Ceremony rally up this force to encounter mans potent lusts As Bishop Davenant tells us the Schoolmen give us a threefold reason why legal Ceremonies ceased at Christs coming 1. Because they were obscure in point of signification 2. Imperfect in point of operation 3. Burdensom in point of observation Now to charge these defects upon the fourth Commandement is not only to Triplicem causam afferre solent scholastici cur cessare oportuit legales ceremonias post Christi adventum Primo Quia obscura erant quoad significationem Secundo Quia imperfectae erant quoad ef ficaciam tertio Quia onerosae erant quoad observationem Daven challenge Divine wisdom but also to confute common Experience The Commandement for the Sabbath is clear without a Mask and plainly tells us we have a day every week for converse with the most High This Command like Moses who delivered it hath its face shining that every one may take notice of it 2. The Command for the Sabbath is perfect without defects for God would never have written an imperfect Command with his own finger and it is wonderfully efficacious How often on the Sabbath are sturdy sinners appaled prophane persons converted doubting Souls satisfied weak Christians strengthned secure Professors awakened and all varieties of Divine operation accomplished The Sabbath is the rest-day of man but the working-day of the blessed Spirit Powerful Acts of divine Grace are exerted on this day 3. The Command for the Sabbath is full of indulgence The Sabbath must be our delight Isa 58. 13. It is our honour not our burden This blessed day is the Saints spiritual work-day and his weekly jubilee Thus the fourth Commandement is diametrically opposite to the very nature and purport of a vanishing Ceremony Further to evidence the stability and morality of the fourth Commandement let us consider the circumstances with which it was attended 1. There is no Commandement excepting the second which likewise the Papists ceremonialize into nothing which is in words larger or in reasons fuller then this of the Sabbath as if the Lord had foreseen that these Commands would meet with the greatest batteries of opposition they being most contrary to the wisdom of the flesh The one opposed by superstition and the other by prophaneness 2. The fourth Commandement is both Negative and Affirmative the other Commands are either Negative or Affirmative 3. There is a Memento prefixed to this Command which Exod. 20. 8. Note is not prefixed to any other and is a Note as some of our Divines observe of special observance and animadversion Calvinus It is a peculiar Asterisk annexed to this Precept requiring Musculus more than ordinary attention and more than common Zanchius practice 4. No such particulars as in this Commandement Thou Exod. 20. 10. thy Son thy Daughter thy Man-servant thy Maid-servant thy Cattle the Stranger 5. No such reasons affixed to any Commandement 1. God hath given us six days 2. It is the Sabbath of the Lord thy God Ceremoniae sunt umbra quia sicut umbra per se nihil valet aut potest sed corporis proprium est sic illae ceremoniae per se nihil possunt ad remissionem peccaterum sanctificationem aut salutem Daven 3. God rested on the seventh day 4. The Lord hallowed the seventh day 6. No such works intimated in any Commandement works to be avoided all civil and secular works works to be accomplished all works tending to the sanctification of this blessed day All these circumstances are set down and made more observable and notable to us by the unspeakable wisdom of God Now such a train of circumstances would never have attended a beggerly Element Gal. 4. 9. Kings make not a Proclamation with enforcing Arguments for things trivial or contemptible Nor would God have embroidered this Commandement with such rich circumstances had it been onely a Ceremony which will soon faint away and give up the ghost had it been onely a shadow 2 Col. 17. which is full of darkness and fugacity Moreover the morality of the fourth Commandement will be yet more conspicuous If we look on the Solemnities Exod. 20 8. Deut. 5. 22. Exod. 31. 18. Deut 9. 10. Exod. 32. 16. Deut. 10 4. by which it was honoured 1. It was as the rest of the Decalogue pronounced and promulgated by the immediate voice of the incomprehensible Jehovah with thundering and lightning those Heralds of Divine Majesty and all this in the common audience and to the great amazement of the people of Israel 2. It was with the rest written and engraven upon Tibles of stone not on leaves of Paper not on sheets of Parchment but on Tables of stone and not by some Scribe or Amanuensis but by Gods own blessed singer and on stone as to denote the hardness of mans heart and how difficultly he would comply with this Command so likewise to shew the continuance and perpetuity of the Commandement it self 3. According to Gods own appointment this Commandement with the rest was put into the Ark of the Testimony Deut. 10. 2. within the most holy place of the Tabernacle as 2 Chron. 5. 10. being a chary Treasure not to be lost in their frequent removes And the two Tables are called the Tables of Heb. 9. 4. the Covenant Deut. 4. 13. all denoting the importance and stability of this with the other Commandements Exod 20. 2. 4. This Command with the rest had the same Proeme containing a general motive to provoke the people to obedience Praeceptum hoc quartum suit ore dei promulgatum digito dei inscriptum et in area dei reconditum Inquiunt Chrysostomus et Theophylactus tempore Mosis fuisse solas tabuâ—as legis in area sed postea à Jremia urnum 〈◊〉 Mannae â—â— virâ—â—m â—aroâ—â— in Aâ—â—a fuisse repâ—siâ—a 〈◊〉 Catharinus tempore Mosis omnia fâ—â—sse in Area sed tempâ—re Solomonis solas â—â—bulas lâ—gâ—s God being as tender of
observed by the Disciples for a time the Jewish least they should offend the Jews and the Christian Damus fortean concedimus quoad sententias aliorum Discipulos utrumque diem per aliquot annos observasse Judaicum scil ne Judaeis Dominicum ne Christianis oriretur scandalum Dr. Wilk least they should scandalize the Christians what inconveniency would follow Man naturally is hard of belief and to evince the abrogation of old things and the surrogation of things which are new in their stead is a work of some pains and difficulty therefore that the Jews might be taken off from their fondness and the Christians firmly established in the truth some time must be granted and some allowance made of absolute necessity And that a respect was had to both dayes it was only for the term of some years which when expired the morning-sun of the Christian Sabbath did shine without a competitour and during that little and short time of the observation of both dayes we may consider 1. The Saturday Sabbath was never the day of solemn assemblies in all the Churches for the custome of holding solemn Conventions and Assemblies on that day never obtained Sozomon lib. 7. cap. 19. in the Churches of Rome and Alexandria whereas all Churches had their Church-meeting on the Lords day our Christian Sabbath The Old Sabbath was never kept as a solemn festival for in many Churches it was a weekly fasting day whereas every Lords day throughout the year was held a solemn festival Constitut lib. 7. cap. 14. lib. 5. cap. 15. the Jews Sabbath as in a fainting fit was kept with sorrow and abstinence All Ordinances were never administred with that uniformity on the Old Sabbath as they were on the Lords day As the Ordinance of the Lords supper which in the purest Acts 20. 7. Dies Panis August Epist 118. Churches was appropriate to the Lords day which was therefore called dies panis the day of bread in the primitive times hence that memorable speech of Athanasius who being accused for breaking a Communion Cup clears himself Socrat. Schol. lib. 5. cap. 22. Athanas Apol. 2. thus That time instanced by his accusers was no communion time for it was not the Lords day The conventions on the old Sabbath were ever arbitrary not urged as of necessity unless by the Arch-heretick Ebion Dominicum servasti Christianus sum intermittere non possum Baron and his followers who were therefore condemned as Hereticks but the observation of the Lords day was ever held a Christian duty and none was ever branded with the name of heretick for the observation of it Nay this observation was the badge and Character of a Christian in the best times of the Church The old Sabbath was never in the least the Christian Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignat. or day of rest but a working day and used as another day and let us never give that day a prerogative which the best times of the Church laid open and common Festinatio Apostolorum ad concionandum non fuit propter festum sed propter multitudinem The Apostles and Disciples of Christ never observed the seventh day as a Sabbath It is true they took an opportunity then to dispense and disperse the Gospel because multitudes were then conveened and met together an happy opportunity was then put into their hands for the insinuating of Christ and the doctrines of the blessed Gospel into Chrysost Homil 43. in Acta Apost the minds of the people now in an unwonted concourse The Apostles did then cast the heavenly bread upon many waters Acts 18. 4. Acts 17. 18 Acts 19. 9. 2 Cor. 4. 4. The zeal of a faithful Minister much more of an holy Apostle will take the best opportunities for soul-advantage and for heavenly instruction It was not the Sabbath but the Season not the circumstance of time but of place invited Ecclesia Graecorum ad paululum septimum diem unà cum primo observavit sed in causâ fuit quia in Oriente initio nascentis ecclesiae viguerat haeresis quorundam qui vetus testamentum execrabantur tanquam à deo Authore malè conditum sabbati cultum aspernabantur eâque de causâ tali die jejunium suscipiebant orientales ergò Christiani hanc heresin detestati deum ipsum V. T. Authorem profitentes caeperunt Sabbati judaici festivitatem retinere non quòd illam more judaeorum colerent sed n◠cum haereticis consentire viderentur et in oriente in illis temporibus multi erant judaei ad Christi religionem conversi qui quando animi simplicitate putabant Sabbatum unà cum die dominicâ in honore habendum caeteri Christiani ne eos conturbarant Sabbatum colebant non quòd id fieri oporteret c. Azor. the Apostles to the dispensation of the Word not the feast but the multitude as Chrysostome well speaks nor did the Apostles any more keep the Jewish Sabbath then Paul worshipped the Gods of the Gentiles when he preached in the field of Mars and disputed in the Schools of the Heathens these places were only the sudden Sanctuaries in which he disseminated the glorious Gospel It is true as a learned man observes in the Eastern Churches for a time the Jewish and Christian Sabbath were both observed Now the reason was there was a sort of Hereticks who did disuse and disgust the Old Testament and said it was evilly compiled of God and did throw off with scorn the Sabbath day and usually fasted on that day in a way of contempt and contradiction Now the Eastern Christians in detestation of this cursed heresie and to shew that God was the Author of the Old Testament as well as of the New did for a while retain the old Sabbath not that they worshipped on it after the manner of the Jews they were far enough from that but some observance they gave to it least they might seem to joyn issue with the forementioned hereticks And moreover in the East were many Jews in the early dayes of the Gospel which were newly converted to Christ who in the simplicity of their hearts did bear still a reverence to the old Sabbath and therefore did observe it with the Lords day Now the Christians were to deal tenderly with those and not to offend Babes in Christ and not to create any perturbation in the Church but to keep peace and unity and so they gave respect to this day not that they thought it any way necessary or a duty to be done but for peace-sake and that salvation-salvation-work might not be retarded nor the Church of our dear Redeemer shattered or crumbled into Schisms and Factions and so as the Apostle speaks in another case the Christians of those times became all things to all men that if possible the late Converts of the Jews might have no temptation to apostasy nor the Proselytes of the Gospel have
are forced to fly to a miserable distinction at the best that the fourth Precept is partly moral and partly ceremonial for the substance of the command is that a seventh day be consecrated to divine worship which if the day mentioned in the command be ceremonial then the whole precept is so And therefore to disintangle our souls from these intricacies of errour and absurdity we must conclude that a seventh day in proportion and not the seventh day in order is the substance and equity of the fourth Commandment and so the practice of the Church in all ages which is the best interpreter of this command hath fully shewn and declared The fourth Commandment then enjoyns one day in seven to be weekly observed and this is the reason and the substance of it Now the old seventh day which was the Jews Sabbath being antiquated and discharged what day remains for the Christian Sabbath for the Disciples of Christ to meet upon for holy and divine worship Quest Here the answer is ready It is the first day of the week the blessed day of our adored and admired Saviors Resurrection Answ But still the Query will be By what Authority is this day made the Christian Sabbath To which it is answered Not by Ecclesiastical Authority And Mr. Perkins gives us the reason The Church saith he hath no power to ordain a Sabbath or to change the present Sabbath into any other day in the week as to Tuesday Wednesday c. for time is the Lords and the disposing thereof in his hands therefore Christ saith to his Disciples it is not for you to know the times and the seasons which the Father hath kept in his own hands Now if God hath the disposing of times in his hands then it belongeth not to the Church to dispose them And it may be hence Acts 1. 7. gathered if that which is less belong not to the Church then that which is more doth not But the knowledge of times and seasons which God hath in his power belongs not to the Church much less the disposing of times and seasons I may add and far less the appointing of a weekly Sabbath And thus the Reverend and worthy Peâ—kâ—ns And indeed to sublimate Church Authority so far what is it but to put man into Gods chair And to make him King of the Church and so take the Scepter out of Christs hand It is a worthy saying of Bishop Lake The Church hath received the Lords day not ordained it not to be liberae observationis of free observation as if man might at pleasure accept or refuse it but it is to be perpetually observed to the worlds end For as God only hath power to apportion his time so he only hath power to set out a day for his portion he is the Lord of the Sabbath the work of the day is the ground of the hallowing of the day and therefore Mark 2. 28. as no man can translate the work so no man can translate the day and this is an undoubted rule in Theology And thus this Learned Person hath both asserted the Divine Authority of the Lords day and given us good reason for it Man therefore being impotent and incapable to lay the foundation of a weekly Sabbath by some glorious work especially equivalent to the work of Creation or Redemption let him never presumptuously pretend to the appointment or institution of it Let us a little reason this case We read there is one who is Lord of the Sabbath Mark 2. 28. Now in reason who shall appoint this day but he who is Lord of it And considering Mark 2. 28. it is his holy day and it is expresly said Psal 118. 24. This is the day which the Lord hath made the whole Isa 58. â—3 stream of Interpreters expounding this text of the Lords day So then the day is of the Lords making and not of mans making and moreover there can be no cause why man should desire such a liberty for it is much to be feared if there were twenty dayes in the weak there would be twenty differences every one every Church at least would choose its own day and admire the issue of its own institution What jars and digladiations would this bring into the Church of Christ how would this tear Christs seamless coat in pieces The dissentions between the Eastern and the Western Churches about the observation of Easter day are not forgotten when Victor Bishop of Rome was ready Dr. Twisse treat on the Sab. pag. 141 to draw the Sword of Excommunication Indeed the appointing of a day for weekly worship and divine communion is a task too great for weak and unstable Man and can be only the product of an infallible spirit As Dr. Twisse happily and closely argues Christ calls himself Lord of the Sabbath and as he constituted it so none but he can abrogate it and place another in the room of it And in the Apostles dayes the first day of the week was set apart for the Christians Sabbath which could not be but by the joynt consent of the Apostles And how strange is it that the Church for 1500 years should never offer to alter it no not in the least if so be such power and liberty was put into their hands as to ordain and Praetereà generalis omnium ecclesiarum consensus in hac fessivitate divinam ejus authâ—ritatâ—m â—vinciâ— et observandum est quòd in aliis observationibus ab Apostolis non receptis sed à posterà ecclesià ad tempus observatis ecclesiae à se invicem discesserunt veluti in Festo Paschatis in jejuniâ—s observandis Ita sine dubio in Dominiâ—â— celebrandâ contigisseâ— si divinâ authoritate per Apostolos acceptâ ejus observatio apud Christianos non constitua fuisset appoint it Among us nothing more usual then for one Parliament to unravel and disanul what another hath done and enacted as being unsatisfied in the thing it self or else to shew their own plenipotentiariness And no doubt had the Church been fledged with this power to ordain a Sabbath for the Church of Christ in some age or another they would have given us a cast of this power and would have attempted to pluck up a plant of their own planting and would have inoculated the Sabbath into the stock of some other day Darkness and Division there hath been enough in the Church to quarrel with institutions and appointments of former times But the perpetual silence of the Church in this particular infallibly shews the Divine right of the Lords day And the Churches are so hush because they dare not attempt such a piacular enterprise as to rase the foundation of a divine institution And in case they should put in practice such a pretended liberty what inconvemences would fall out to be bewailed with tears of bloud for this liberty must be equal in every Church and so our English Church might institute the Monday
the French Church the Tuesday the Belgick Church the Wednessday the Germans might ordain the â—â—ursday the Danes the Friday and other Churches might keep the present day to be the Lords day And so so many Churches so many Sabbaths and what intâ—llerable scandal would this procure to the Church of Christ and what feuds would it disseminate among Christians Nay how would this confusion strike the Christian profession under the fifth rib and give it its mortal wound This Ecclesiastick power and liberty would likewise open a way to revive and reduce the Jewish Sabbath Dies dominicus nomen suum adeptus fuit propter dominicae resurrectionis memoriam ad finem usque mundi celebrandum Muscul or the solemn day of the Turks which is every Fryday nay we know not with what Heathens we might concur in their weekly solemnity And when the Pagans shall well espy our dissentions how much we disagree about our Sabbath this may re-inforce their detestation both of us and our Religion Now if the Church had power to ordain the Sabbath they have likewise power to alter and change it which we see may be the womb of irreparable mischiefs Is it not then far more rational and convictive for the prevention of those miserable disorders to take the Sabbath as marked out by God himself the institution of Christ by his Apostles which is now the first day of the week a day founded and bottomed on Christs glorious Resurrection And thus the Church of Christ his little but precious flock may keep the Luke 12. 32. Vnity of the spirit in the bond of Peace No doubt then the Eph. 4. 3. Lords day is of Divine not Ecclesiastical Authority otherwise Rom. 4. 25. mens spirits would never have been so over-awed and their hands tied from presumptuous undertakings The truth is our Christian Sabbath must be built upon the foundation of the Prophets and Apostles Jesus Christ by his Resurrection being the chief corner stone And because nothing can fall out in the world comparable to the Resurrection of Christ in glory and power therefore no day can be set up like unto this neither can it be changed into any other The like cause can never be offered to change this day which at first occasioned the choice of it and therefore it must remain untill the end of all things And they who ever they be who go about to raze this day must first pick out Christs mark which he hath wrought into it by the work of Redemption and so blot out the testimony of the four Evangelists concerning Christs Resurrection on the first day of the week the happy Basis of our Sabbath Moreover the observation of the Lords day being fresh and frequent in the Apostles dayes they being yet alive and excercising a superintendency over the Church who should Stab Apostolis adhuc in vâ—vis dies dominicus observatus fuit meritò illorum ordinationi ascribendus est Aut enim per ipsos eorum authoritatem aut per alios ecclesiae doctores sine illorum consensu institutus erat quorum posterius est valde absurdum insulâ—um non suit ecclesiae Apostolis leges praescribere interpose to ordain this holy day of worship but themselves If any other Governors of the Church they did it either with the consent of the Apostles and then their Authority was subordinate and so swallowed up in the power Apostolical For the Apostles were the Supream guides of the Church and had the ordering of the affairs of Christs flock the care of the Churches was in the first place committed to them 2 Cor. 11. 28. Or else this Committee of Church Governors who they were where they met or what they did could never yet be discovered did appoint the Christian Sabbath against the consent of the Apostles and surely then their presumption would have been taxed in holy writ for a perpetual reproach of the thing or else they had fallen under the Pens of Ecclesiastical Historians of all which ne quis quidem not any thing appears to the most critical Observator in their most curious searches and inquisitions But it can never be imagined any should dare to impose a day of their own invention upon the Church the Apostles those infallible Spirits being yet in the land 1 Cor. 2. 16. of the living Did the Church appoint the Christian Sabbath let her be called the Lady of it and so Christ will lose his title of Si beati Apostoli ex authoritate sibi à Châ—isto delegatâ Dominicum non instituissent sed ejus observationem liberam reliquissâ—nt tum meritò diceremus ecclesiam ipsam Lord of it Mark 2. 28. which as Paraeus observes is one argument of Christs Divinity for none can be Lord of the Sabbath but he who appointed it and he whose Sabbath it is and surely such an attempt can hardly be excused of the most daring Sacriledge to rob God not of his Tythes but of his Titles and so put Christs Armes into their Scutcheons this indeed savours too much of arrogancy and it cannot be fastned on the Flock of Christ who hears his voyce and follows the accents of it And how our Sabbath should be the Lords day and yet of humane institution is such a knot I know not how to untye and am not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tamen praeclarum testimonium est divinitatis Christi quòd ipse per Apostolos suos diem dominicum instituit Par. over-hopeful to see the Riddle unfolded by any other That the Church should give the Sabbath a being and the Lord should give it a name is such a partage I think few will own Seyrus the Casuist hath laid down a good Rule viz. The Church can abolish holy days because she determines them and custom prevails much among men but the sanctification of a day is onely from a Divine Law Let the Church then move in its own sphere and follow the letter of its Commission but to set apart a Sabbath for the World let it not avouch any such Authority this is for the Spouse Cant. 5. 4. of Christ to disturb and awaken her beloved If the Church have any such priviledge as to appoint a Sabbath for Mankind let her shew her Charter and Commission out of the Old or New Testament But it is to be supposed she can shew none sufficient to authorize her for this transcendent act to determine the solemn and sufficient Nemo est sabbati dominus nisi qui sabbatum instituit cujus sabbatum est Par. time of Gods solemn and ordinary worship Could she have brought forth her Credentials the world should not have been kept in the dark so long and if she cannot it is not so easie to impose upon mens belief all Christians are not acted by an implicite faith nor will they lean too hard upon Ecclesiastical Authority and submit because Cant. 2 7. they say so a
supposed inferior be concluded in the determination of another part being as is presumed of greater dignity And from whence arose this inequality Therefore intricacies and unanswerable difficulties will multiply unless we ascribe to our dear Jesus the appointment of his own day for weekly and solemn worship Besides it is very considerable that which is of universal observation none but God can impose by his supream Authority to which all are equally subject and such is the observation of the Lords day which equally belongs to all persons at all times and in all Acts 20. 24. ages there are none exempt from obedience to it and Rev. 20. 12. therefore no particular men could ordain this universal observance Rom. 2. 16. which must be submitted to by all who will give 2 Cor. 5. 10. up their account with joy in the day of the Lord Jesus Reas 4 The seventh day Sabbath was by Gods immediate institution Gen. 2. 3. Exod. 20. 8. And therefore the change of it into the Lords day must be by the immediate institutioâ— of Jesus Christ And the reason of it is there hath never been a religious change made of any Ordinance of God immediately prescribed by him but by God himself and by his own Authority For if the institution be immediate by him the change into another must be by the like Authority also for he who ordaineth hath only power â—o alter 1. Man cannot change such an Ordinance for it is complained of as a sin for the people to change Gods Ordinances Isa 24. 5. And if any but God have Authority to change his own Ordinances immediately appointed by himself their Authority is equal with his But to assert this is both ridiculous and blasphemous No the whole Church assembled together hath no such authority it is but humane at the highest and besides if unstable man could alter an immediate Ordinance of God what stability Lex dei est aeterna et in aeternum dâ—ratura et deus exscindet eos qui mutant jus i e leges et jura could there be in these Ordinances or what tie could they fasten upon mens consciences 2. All religious changes of every Ordinance of Gods own immediate appointment hath ever been by himself and instances to the contrary cannot be alleadged The Tabernacle was of Gods immediate institution and the Temple â—rected in the stead of it was likewise of his own appointment David minding to build it and Nathan approving his 2 Sam 7. 2 3. intention but without the command of God was afterwards prohibited Neither did God leave it to the wisdom of Solomon though the wisest of men but he himself gave the pattern of it 1 Chron. 28. 11 12 19. The time of celebrating the Passeover was the fourteenth of the first Moneth appointed by God himself Exod. 12. 6. which time Moses durst not dispence with nor allow any other day for some to keep it without Gods immediate warrant Numb 9. 8 11. Times and seasons are in Gods hands Acts 1. 10. And therefore the Moneth Tisri is turned into the Moneth Nisan to begin the year withall by Gods immediate command Exod. 12. 2. And Antiochus Epiphanes is condemned Dan. 2. 21. for changing times Thus we see Gods Ordinances for Dan. 7. 25. Places for Persons for Times being immediately appointed by God cannot be changed but by God and therefore the seventh day being the immediate institution of God could not be changed into another day as now it is but by God Rom. 9. 5. himself even by Jesus Christ who when he was come in the flesh changed the place of worship John 4. 20 21. changed the Law and the Priesthood chap. 7. of the Hebrews into the Doctrine and Ministry of the Gospel Priests and Levites he changed into Apostles Evangelists Ministers Eph. 4. 11. The carnal worship Christ changed into spiritual John 4. 24. Circumcision he changed into Baptism the Passeover into the Lords Supper and the seventh day Sabbath into our blessed Lords day Reas 5 That day the due â—bservation of which tends to Gods glory and his publick worship to Mans instruction and building up in the most holy faith which day was solemnized by the holy and heavenly inspired Apostles which likewise Christus est dei sapientia tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeterni Patris Luke 11. 49. Tum Revelata quia in Christi cognitione salutaris sapientia est sita Par. is approved and greedily embraced with great spiritual comfort and joy by the most holy Professors zealous Ministers and fervent Proselytes of the Gospel this day must needs call Christ its Author and must needs be the institution of him who is the wisdom of the Father 1 Cor. 1. 24. Nay that day which is disputed against cavilled at withstood and prophaned by the most carnal ungodly corrupt and vain persons must needs be the appointment of the Holy One as Christ is called Psal 16. 10. Now such a day is our Lords day A cloud of witnesses might here be raised to attest this undeniable assertion but the mouth of constant experience hath spoken it and what need we of any further witnesses Chemnitius hath a notable descant upon Luke 8. 22. Sic paulatim discipulos suos Christus deducere et docere voluit ad dici dominicae observantiam et demonstrare quae sit vera illius sanctificatio nimirum quando ex verbo ipsius praecipua ejus opera quae illo ipso die diversis temporibus in mundo ad salutem humani generis edidit consideramus et de illis disserimus Qualia sunt opera creationis cujus initium factâ—m est hoc ipso die Opus Redemptionis quod etiam hoc ipso die perfectum est opus sanctifiâ—â—tionis quâ—â— etiam hoc 〈◊〉 coelitus â—â—â—sso sp 〈◊〉 â—â—choatum est Deinde etiam quando falsa doctrina lâ—xatur vitia corriguntur securitas sâ—ctaâ—â—rum verbi retunditur Pietas ex vâ—rbo dei plantatur c. Chemnit where Christ is said to launch forth with his Disciples upon the first day of the week which is now our Christian Sabbath Christ by degrees saith he draweth his Disciples to the observation of the Lords day and would by little and little instruct them wherein the true sanctification of it did consist viz. In a serious consideration and discourse of those works which God wrought upon that day for the benefit of Mankind and for the good of his Church such as the work of Creation which was began on that day Gen. 1. 1. Such as the work of Redemption which was finished on that day John 20. 1. Nay such as the work of Sanctification On that day the Holy Ghost descended visibly on the blessed Apostles Acts 2. 1 2. not only as the result of the promise before or as a token of honour which God put upon his blessed Apostles but as an earnest of that plenteous
effusion of the spirit which should be in Gospel-times This day saith the same Author is sanctified when we seriously consider that on it false Doctrine was plucked up by the foundations the Calumnies of miscreant calumniators were refelled and silenced the security of Christs Disciples was reproved and condemned Vice was checkt and corrected and piety propagated and disseminated In the view and practice of those things Sabbath sanctification is fairly comprised But it is observable that this learned man takes notice that Christ began betimes to instruct his Apostles in the duties of the Lords day the first day of the week which doth evidently secure us that the day it self was the institution of Christ himself And we may justly retort upon thosâ— who fasten the Lords day upon humane Authority from the beginning it was not so Mat. 19. 8. But the rising of the Sun of Righteousness after the night of a Grave made our Sabbath day And this weekly festival is given to the world both by Christs re-entry into it from the dark shade of the grave and by vertue of those commands mentioned Acts 1. 2. the command for the Lords day being one of them without doubt or dispute But that no beam of light may be withhâ—ld from making a full discovery of this truth we will fetch our rise from the earliest times of the world The Lords day was typified by Circumcisiâ—n which was administred on the eighth day the next day after the Jewâ—sh Sabbath and the very day of our Christian One of our Homilies saith That the first day after the Jewish Sabbath is our Sunday It is our Lords day say the Divines of Ireland and Augustine proveth That by the eighth day of August Epist ad Januar. 119. cap. 13. Nam quia octavus dies i. e. post Sabbatum primus dies futurus erat quo dominus resurgeret nos vivificaret spiritutlem nobis daret circumâ—isionem c. Circumcision was shadowed forth our Lords day And Cyprian saith That Circumcision was commanded on the eighth day as a Sacrament of the eighth day on which Christ should rise from the dead And this holy Martyr proceeds and gives us the reason of his words for because the eighth day i. e. the day after the Sabbath was to be the day on which the Lord should rise and quicken us and give us the spiritual Circumcision this eighth day i. e. the first day after the Jewish Sabbath went before in a shadâ—w So then the precise time of the circumcision of the flesh did onely prefigure the day of Christs resurrection or our Sabbath wherein Christ rose for the circumcision of the heaâ—t for that which was spiritual and so more effectual circumcision Dies sabbati erâ—t dierum ordine posterior sanctificatione autem in tempore legis Anterior sed ubi finis legis advenit viz. Jesus Christus resurrectione suâ Octavam sanè sanctificavit caepit eadem prima esse quae octava fuerat habens ex numeri ordine praerogatiâ—am ex resurrectione domini sanctitatem Ambros Hilany points at the same thing Vpon the eighth day saith he which is also the first day we rejoyce in the festivity of a perfect Sabbath And this eminent person hath left a most memorable Record behind him of the Churches practice in his time which was about An. Dom. 355. Ambrose most elegantly descants upon this subject The Sabbath saith he was the last in order of days but the first in sanctification under the Law but when the end of the law was come Rom. 10 4. viz. Jesus Christ and by his resurrection had consecrated the eighth day that which was the eighth day began to be the first being dignified by the precedency of the number and sanctified by the resurrection of the Lord. Thus the primitive times which are the best Comment on Gospel Institutions as having the advantage of being nearer to the rising Sun could easily discern the thing typified in the type the substance in the shadow the eighth day the usual time of circumcising the flesh clearly prefiguring the day of Christs glorious rising to circumcise the inward-man the hidden man of the heart and to purge away the pollutions and filthiness both of flesh and spirit The Lords day was prophesied 1 Pet. 3. 4. of by holy David Psal 118. 24. This is the day which Ezek. 36. 25. the Lord hath made we will rejoyce and be glad in it It is not an easie thing saith Dr. Ames to reject this Scripture Neque facilitèr rejâ—ciendum est quod ab antiquis quibusdam urgetur Psal 118. 24. Eo enim loco agitur de resurrectione Christi ipso Christo interprete Matth. 21. 42. Ames Cyprianus Augustinus Ambrosius hunc diem in Psal 118. 24. citatum de resurrectione Christi interpretantur so much urged by the Ancients and wholly and only applicable to Christs resurrection-day if Christ may interpret the meaning of the Prophet Mal. 21. 42. Or if the Apostle may interpret the meaning of his Master Acts 4. 11 12. And a learned man observes that the word hath made in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew signifies not simply to make but to sanctifie and to observe holy as is most usual when it is referred to feasts or days as Deut. 5. 15 16. Deut. 10. 13. The man then who was after Gods own heart and who was most likely to understand Gods own mind he hath foretold this blessed day when by a prophetick spirit fore-seeing the glory of the Resurrection-day as a most eminent day among the seven days as the Sun among the seven Planets salutes it with a magnificent style and Title This is the day which the Lord hath made Thus the Psalmist did fore-see that the Lord would magnifie and exalt his resurrection day and why Because on this day the glorious work of mans redemption was to be accomplished The stone which the builders refused became the head stone of the Corner Psal 118. 22. Dominicum ergo diem Apostoli Apostolici viri ideò religiosâ solennitate sanxerunt quia in eadem Redemptor noster à mortuis resurrexit Aug. And thus is the resurrection day prophetically crowned with honour above all other dayes the Holy Ghost putting an emphasis upon it It is a day which the Lord hath made how made not by way of creation for so it was made before Gen. 1. 1. but by way of institution The day which the Lord hath made what hath God made it a working day so it was before If therefore he hath made it any thing it must be a holy solemn day a day more solemn more sacred then all the dayes that God ever made before So then it is evident a day of solemn worship is here intended and Christs Resurrection day most clearly pointed at as a day which the Lord would institute as a day which the Church should celebrate we see then a clear Scripture
proof for the Divine Authority of the Lords day nay in this text Psal 118. 24. The Psalmist proceeds to the prophetical delineation In diem solis laetitiae indulgemus Tert. of the duties of this day Let us be glad and rejoyce therein as when the Temple was finished the head stone was brought forth with shouting Zach. 4. 7. crying Grace grace so when the work of our Redemption shall be finished Dies ille quem fecit dominus est dies dominicus Arnob. and Christ exalted as head and corner stone of his Church by his triumphant Resurrection the Psalmist intimates the solemn gratulation and publick praise that the Church should offer on that day so Psal 118. 23. And indeed praise and thanksgiving is the most proper musick of our Haec dies quam fecit dominus Haec sunt verba populitrium phantis regno Davidis sed multò magis in gloriosâ resurrectione Christi omnium rerum dierum gloriosissimo Heresbach Christian Sabbath The learned Twisse observes That if ever any day deserved to be a festival surely it was the day of our Saviours Resurrection and in that day to rejoyce in the Lord according to Psal 118. 24. And the ancient Fathers saith he accommodate this place thereunto the two preceding verses carrying in their very fore-head a manifest relation unto Christ as the proprietary of that renowned prophesie for when was the stone which the builders refused made the head of the corner but when Christ gloriously rose from the dead thereby mightily declaring himself to be the Son of God And was there ever any work more marvellous in the eyes of Gods Servants then the Resurrection of Christ This scattered all the unbelief of the Disciples Luke 24. 21. This removed all the fears of the good Women all the sorrows of the Apostles this gratified the hopes of all succeeding Christians Hierome avers that all the Jews interpret this Hieronymus text Psal 118. 24. to be a prophesie concerning the Messiah the Psalmist say they Shewing his ignominious death when he should be a stone rejected of the builders and his glorious Resurrection when he should become the chief stone of the corner The Lords day waâ—â—â—stituted upon the account of Christs most glorious Resurrection What a mark of honour nay what a crown of glory is it to this day that it had favour Dies dominicus Christi resurrectione declaratus est ex illo caeâ—it habere festivitatem suam Aug. above all the dayes of the week to be Christs Resurrection day The Sun in the firmament arises and shines upon other dayes as well as this but the Sun of Righteousness never arose upon any day but this And indeed the institution of the Lords day had its foundation here The maxime of Divines here fully takes place It is the work makes the day some special work alwayes makes some special day the Lords Factum domini fecit diem dominicum deed made the Lords day and we cannot better keep alive the memory of this glorious mercy viz. The blessed Resurrection of Christ then by keeping a day weekly in the solemn commemoration of it This day brought the greatest good John 10. 25. to fallen man even a compleat Redeemer who on this day John 14. 19. redeemed us with triumph from the tyranny of Satan the domination of death and hell and restored us to life and salvation Nos observamus diem solis ex usu Apostolorum propter memoriam resurrectionis domini qui est verus Sol justitiae et pleno immortalitatis jubare illo die est exertus Alsted yea assured it unto every believer And because nothing can ever fall out in this world comparable to Christs Resurrection in glory and power therefore no day can be set up like unto this day neither can it be ever changed for any other therefore men only kick against the pricks while they oppose the Lords day It is a good saying of Augustine The Lords rising hath promised to us an eternal day and consecrated to us the Lords day or the Dominical day of the Lord that which is the Lords day seems properly to belong to the Lord because on that day the Lord rose again And it is a most significant and elegant observation of the great Athanasius Two worlds there are saith he The first ended at Christs Passion the second begins at Christs Resurrection and that blessed day is the feast of them who are in Christ a new Creature And it is observable it is not said by the Ancients that the Church took occasion from the resurrection to consecrate the Lords day but that the Resurrection it self did consecrate it the resurrection was a real consecration And if as Bishop Andrews speaks That the Acts of the Apostles as well as their sayings and writings were of Divine Authority being inspired by the Divine Spirit how much more shall the Act of of their Lord and Masters Resurrection be a divine and sufficient Authority to institute the Lords day The Reverend and Learned Hall speaks well to this purpose Because the Sun Bishop Hall Decad. 6. Epist 1. of Righteousness arose upon this day and gave a new life to the world on it and drew the strength of Gods Moral Precept viz. the fourth Commandment unto it therefore justly do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andr. Caesar we sing with the Psalmist This is the day which the Lord hath made But why should we mention the Authorities and Testimonies of these latter dayes Ignatius who was as a morning star in the Primitive Church speaks fully and home to this purpose Setting aside saith he the Jewish Sabbath Let every one that loves Christ keep holy the Lords day c. To the same purpose Justin Martyr Athanasius Augustine Innat Justin Mart. Athanas August c. c. who bottom the Lords blessed day on the Lords blessed resurrection that glorious work which must be outvied before any shadow of reason can be assigned for the transmutation of it into any other day Besides the Sun which rose this day will never admit a setting The Christians in the Debâ—mus plus gaudere propter resurrectionem gloriosam quà m dolere propter passiâ—nem Christ ignominiosam Lern. Primitive Church were wont when they saw one another to give this joyful salute The Lord is risen and the others ordinary answer was True the Lord is risen indeed We should not so much mâ—urn saith Bernard at Christs ignominious passion as we should rejoyce at his glorious resurrection The day therefore of Christs rising may well give being to our Christian Sabbath The Lords day was honoured with Christs frequent apparitions Christs appearing on this day was most signal and remarkable he shewed himself five times on that very day on which he arose First to Mary Magdalen in the morning Mark 16. 9. Secondly to the Women Mat. 28. 9 10. Thirdly to the two Disciples Luke
ecclesiae Corinthiâ—cae mandetur quod à totâ Christi ecclesiâ non requiritur and therefore binds their Consciences to it And if Paul ordained it certainly he had it from Jesus Christ who first commanded him so to appoint it for he solemnly professeth That what he received of the Lord 1 Cor. 11. 23. that onely he commanded them to do If this day had not been more holy and more sit for this work of love than any other day the Apostle would not have limited them to this day nor would he have honoured this day above the Jewish Sabbath for the Apostle was always very tender of Christian liberty and would never bind where the Lord hath left his people free for in so doing he should rather make Snares than Laws and go expresly against his own doctrine and that in this very point of the 1 Cor 7. 28. 35. Gal. 5 1. observation of days Gal. 4. 10. He may give his advice indeed in things proposed 1 Cor. 7. 25. but he always distinguisheth between his own counsel and Gods command and makes the Command necessary but the other onely expedient The Apostle doth not in this place immediately appoint and institute a Sabbath but supposeth it to be so already and we know duties of Mercy and Charity as well as of necessity Primr part 3. cap. 6. and piety are Sabbath duties for which end this day was most fit for these collections because they usually Quando quidem â—postolus collectas die dominico faciendas statuit dubium non est quin praecipiat ut diem ipsum celebrent quando finem requirit quid non media ad finem duâ—entia praescribat met togethet publickly on this day and so then collections might be in a greater readiness and partly also that they might give more liberalâ—y it being supposed that upon this day their hearts were more weaned from the World and more warmed by the Word and more elevated by other Ordinances to a vigorous faith and a lively hope of better things to come and so having received spiritual things from the Lord more plentifully on this day every man would be the more free to impart his temporal good things for refreshing the poor Saints And why should the Apostle limit the Church of Corinth to this day either for extraordinary or private collections and such special acts of mercy unless the Lord had honâ—ured this day for acts of mercy and much more of piety above any Et si primaria Pauli intentio scil collectam praecipere tamen quia vult illam fieri dâ—e dâ—minâ—co dubiâ—â—m noâ— est qâ—â—n â—raecipâ—â—t etiam ut Dominicum diem celebrent qui enim vult finem vâ—lt media ordinary or common day What then should this day be but the Christian Sabbath imposed by the Apostles and magnified and honoured in all the Churches in those days It is rightly observed by Bishop White Although this Text of St. Paul saith he maketh no express mention of Church-assemblies on this day yet because it was the custome of Christians and so likewise it is a thing convenient to give Alms on the days of Christian Assemblies it cannot well be gain-said but that if in Corinth and Galatia the first day of every week was appointed to be the day for Alms and charitable contributions the same also was the Christians weekly holy-day for their religious Assemblies Thus this learned man rightly and genuinely Vedel Exercit in Ignat. ad Magnes cap. 7. draws the inference Iâ— the first day of the week was the day for Alms it was likewise the day for Worship Chrysostom upon the evidence of this Text concludes positively That in the Churches of Corinth and Galatia the Lords day was made a weekly holy day by the Apostles for they governed these Churches at that time Philo Judaeus and Philo Judaeus Josephus relate That it was the custom of the Jews who were scattered in other Countries to make Collections every Josephus Sabbath-day which were sent by the hands of eminent persons to Hierusalem every year and for the use of the Temple and the Levits and this custom the Apostle seems to follow in the Text now under discussion in enjoyning Collections every first day of the week our Christian Sabbath to be sent for the relief of the poor Saints at Hierusalem who were oppressed by a multitude of strangers and subjected to persecutions and wants for their zeal and holy fervour to the blessed Gospel Once more if it be demanâ—ed why the Apostle enjoyns Collections on the Lords day Chrysostom gives us a good answer he saith That was a Sacrament-day and dâ—uâ—tless that was a powerful Argument to prompt them to liberality it was strange ingratitude to spare a little from the poor when it is considered God spared not the blood of his own Son which Chrysost is lively represented in the sacramental feast Beza observes Acts 20. 7. That Justin Martyr after he had described the order and manner of the primitive times in sacramental Administrations on the Lords day he adds That their Collections were made according to every ones free will and those Acts 1. 2. 4. Collections were distributed by the chief Minister to Orphans Widows sick persons and those who were in want for their relief and seasonable support So that this sacred custom and holy day were propagated by the Apostle to the succeding ages of the Church And indeed what better Hâ—ctenus ex hisce tribus locis scripturae conjunctim consideratis ex communi sententiâ quam tota fore reformata exlesia ex iis constantèr colligit dâ—ei dominicae usum ad Apostolos esse referendum Wal. exposition of an Apostolical Precept and practise can we meet withal than the universal practise and observance of the Church of Christ VVe must then shut up this particular with what Walaeus takes notice of For these two Texts Acts 20. 7. 1 Cor. 16. 2. saith he joyned with Revel 1. 10. have caused almost all the reformed Churches to conclude that undoubtedly the observation of the Lords day must necessarily be referred to the Apostles as the Original Founders of it And let this be added That the Apostles transmitted the Lords day to the Church most probably by the immediate command of Christ most certainly by the infallible guidance of the Holy Ghost that unerring conduct of them in the affairs of the Church The Lords day is more illustrious from its eminent Title Revel 1. 10. where it is stiled the Lords day If ye ask why Augustine will tell you because the Lord hath made it This Ignat. Epist ad Magnes Euseb Eccles Histor lib. 3. cap. 21. Diònys Corinth Histor lib 4 cap 22. Cyprian Epist 59. Caeperatintereà post tristia Sabbata foelix dies qui nominis alti culmen a domino dominante trahit c. Sedul name and title was so sweet to the Primitive Church that most
seven grounded on the moral equity of the fourth Commandement which is perpetual and inalterable 3. Our seventh day being indeed the eighth from the Creation but one of the seven in the week and this is built on Divine Right having analogy in the Old and insinuations Gâ—oria aeterni regis gloriosa suâ resurrectione emicans primatum cum religime diei dominicae concessum voluit sanctos retinere Sedul demonstrative in the New Testament with the universal practice of the Church in all ages Thus we have traced the Divine Right of the Lords day which appears clear and orient to every unprejudiced eye We will now pursue it to all ages and here will come in a full concourse of witnesses to attest the Honour and Authority of it Our Christian Sabbath is confirmed by all laws not only by divine law as hath already been largely proved but by Die dominico nihil agendum nâ—si deo vacandum nulla operaâ—io in eâ die agatur nisi tantum hymnis et Psalmis et caâ—â—ticis spiritualibus dies illa transigatur Linw. Canon law Linwood the Canonist tells us That we are to do nothing on the Lords day but to be at leisure for God No work must be done on that day but singing of Psalms chaunting of Hymns and warbling forth spiritual Songs to the praise and glory of our dear and blessed Redeemer Spiritual work best becomes this sacred day Nay the Canon law takes so much notice of our blessed Sabbath that many learned men have fastned it upon the Authority of the Canon law So Cajetan Thomas Aquinas Turrecremata Scotus Tabiensis Navarrus and many others Panormitan saith That all the Canonists who write of Festivals teach that the Lords day is Aquin. 2da 2dae quest 122 Turrec cap. 1 de consecrat Dist 3. Wal. de sacramental lib. 16. Scot lib. 2. de instit quest 4. Tabiens in verbo dominic num 2. carefully to be observed and sanctified in Cap. pronunciandum de Sab. And if the Canon law lay claim to the institution of the Lords day much more to the confirmation and establishment of it In the Decretals of the Church then we find our Christian Sabbath both owned and honoured And indeed in the whole body of the canon Law the law for Sabbath-observation must needs be the head and most eminent constitution Our Christian Sabbath hath been established by the Civil law Constantine the first Christian Emperour who thought Euseb de vitâ Constant lib. 4. cap. 18. Constantinus legem tulit ut die dominico omnes ab obeundis negotiis vacarent Sozom. lib. 1. cap. 8. the chiefest and most proper day for the Devotion of his Subjects was the Lords day thus declared his pleasure and enacted That every one who lived in the Roman Empire should rest on that day weekly which is instituted to our Saviour and to lay aside all businesses and wholly on that day to attend the Lord. An excellent Pattern here is for Princes On the Lords day say the Imperial Constitutions The whole minds of Christians and Believers should be busied in the worship of God Leo the Emperour follows the steps of his Predecessour L. Omnes cap. de Feriis Constantine and makes this remarkable sanction It is our will saith he according to the meaning of the Holy Ghost and of the Apostles by him directed that on the sacred day wherein we were restored to our integrity all men should rest themselves and surcease from labour for if the Jews did so much reverence their Sabbath which only was a shadow of ours are not we which inhabit light and the truth of grace obliged to honour that day which the Lord hath honoured and therein delivered us from dishonour and death Are not we bound to Leo Constit 54. God lib. 3. tit 12. de feriis et Justinian lib. 3. tit 12. keep it singularly and inviolably and sufficiently contented with a liberal grant of all the rest and not encroaching on that one which God hath chosen for his service nay were it not a retchless slighting and contemning of all Religion to make that day common and so think we may do thereon as we did on others A most excellent and truly imperial law fit to be written upon the Gaâ—es of every City upon the doors of every House upon the thoughts of every Christian And this law the Reverend Hooker takes notice of with a just emphasis of Hooker Eccl. Polit. lib. 5. sect 72. p. 385. praise and commendation as being a seasonable corrosive of former remisness in the Empire the Lords day before being in an exinanition by neglect and want of due severity by degrees fainting into contempt and disregard The Emperour Theodosius a most worthy Prince enacted That Cod. Theod. An. 384. peoples minds should be wholly bent to the service of God and that all Theatres and Cirques should be shut up on the Lords day and that no law-suit or pecuniary affairs should pollute that day that no officers of the Exchequer should be molested by any persons addressing themselves to them Nullus die solis spectaculum praebeat nec divinam venerationem consectâ solennitate confundat Theodor. on that holy and venerable day Such care did this excellent Prince take for the observation of our blessed Sabbath And that famous and renowned Charles the Great An. Dom. 789. published his Royal Edict saying We do Ordain according as it is commanded in the law of God that no man do servile works upon the Lords day but that they come to Church to divine worship and magnifie the Lord their God for those good things which on that day he Grat. Valent. Cod. Theodos lib. 15. Tit. 5. Lex 5. hath done for them Here we may hear the victorious Emperour justly called the Great not onely clearly acknowledging the Divine institution but likewise strictly commanding the Divine observation of the Lords day And the Emperour Ludovicus Pius the good Son of a Noble Father viz. Charles the Great enacts this Constitution It Ludov. Pius leg Eccles lib. 6. cap. 202. addit cap. 9. is our pleasure That all the faithful do reverently observe the Lords day in which the Lord rose again for if Pagans for the memory and reverence of their Gods do celebrate certain dayes and the Jews do devoutly observe their Sabbath how much more ought this Day to be honourably observed and celebrated of Christians Let not Christians upon this holy day attend upon Fables c. but let Believers do so that all may know such to be true Christians Thus still the same strain of spiritual and holy zeal runs in the Acts and Edicts of these worthy Potentates And the prosperous Justinian the great Compiler of the Civil Laws and therfore the body of them is called Justinians Code when he was Emperour of Constantinople Justinian Cod. lib. 15. tit 5. he enacted this savoury and rare Constitution On
the Lords day saith he which of the whole week is the first let the whole mind of Christians be taken up and occupied in the service of God let them know there is a great difference between times of prayers and times of pleasures and therefore avoiding all Jewish impiety and devilish Paganism let them be wholly implied in the duties of the day Thus that magnanimous and judicious Emperour And it is very observable Justinian doth not onely enjoyn the observance but takes for granted the divine institution of our christian Sabbath as Charles the Great before him And one thing more is most observable That these Emperours who took most care of the Lords Day and established it by their Authority they were most sound in their judgments most successful in their atchievements most eminent in their persons and most famous in their esteem throughout the world indeed they were the greatest Ornaments of the Imperial Throne as Constantine the Great conquered the Pagan and Charles the Great conquered the Martial World and Religion spake them both truly the Great So Ludovicus Pius was a Pattern of Patience and Justinian an example of advised wisdome But I shall not clog the Reader lest a Surfeit take away the taste of those sweets which have been spread before him Nay our Christian Sabbath hath not onely been honoured and established by Divine Canon and Civil Law but likewise by Common Law and here I shall confine my self to our own Nation King Alured about the year 900 did publickly King Alured prohibit all marketting on the Lords Day as all other work whatsoever and laid severe Penalties on the transgressors of this Proclamation Canutus went a little further King Canutus and forbad not onely Markettings but Courts or publick Meetings and executions of Malefactors as also hunting and all kind of secular imployments But to draw nearer to K. Edward the sixth our times King Edward the sixth our English Josiah Enacted in Parliament For as much as men be not at all times so mindful to laud and praise God so ready to resort to hear Gods word and to come to the holy Communion as their bounden duty doth require therefore it hath been wholsomly provided that there should be certain days appointed wherein Christians should cease from all kind of labour and apply themselves wholly and onely unto the aforesaid holy works properly pertaining to true Religion Be it therefore Enacted c. And so the King and his great Council go on to establish Sabbath-observation by a Law Queen Elizabeth that Renowned Q. Elizabeth Princess initiates and begins her Reigne with a severe Injunction for the holy observation of the Lords Day Let us take a taste of her Langague All the Queens faithful Subjects shall from henceforth celebrate and keep their holy day according to Gods holy will and pleasure that is in hearing the word read and taught in private and publick prayers in acknowledgment of their offences and the amendment of the same in often receiving the Communion of the body and blood of Christ using all soberness and godly conversation Thus this happy Princess laid the foundation of her future prosperous Reign in that which is better then Saphires The like was decreed in Parliament the same year when this worthy Queen made good her Motto Semper eadem Always the same joyning heartily with her great Council in restraining the prophanation and promoting the sanctification of Gods holy and blessed Day And her Successor King James over-hears the Eccho and K. James takes it at the rebound and expresses his zeal for the Lords Day in this Royal Proclamation Whereas I have been informed that there hath been in former times a great neglect in keeping the Sabbath-day therefore for the better observing of it and for avoiding all impious prophanation of it I straightly charge and command that no Bear-baitings Interludes Common Plays or other like disordered Exercises or Pastimes be frequented kept or used at any time hereafter on the Sabbath-day And thus King James begins his Reign and layes his first step to the English Throne not in polished Maâ—hle but in pious devotion And King Charles the first following the steps of his Father was pleased in his first Parliament to Enact a Law K. Charles the first promoting Sabbath-observation the tenour of the Law runs thus That from henceforth there should be no Meetings Assemblies or concourse of people out of the Parishes on the Lords Day for any Sports or Pastimes whatsoever And in this Law it is taken care that the High-ways should not be frequented by the Traveller nor the Shop visited by the Labourer but there must be a cessation of all unnecessaries and seculars to give way to more sublime and to use Chrysostoms phrase and spiritual observations Thus the English Statute-book as well as Justinians Code proclaims the honour of the Lords Day Nor is our Christian Sabbath honoured and established onely by the Statutes of the Realm but by the Constitutions and Canons of several Councils that Church and State may both cry out Thus shall it be done to the day which the Esth 6. 11. The Councils of Carthâ—ge Arragon Orleance Mascon Angiers Collen Friuli Aken Rome Petricow Eliberis Laodicea c. All confirming and establishing the Lords day and Enacting Canons for the due observation of it To which may be added Concil Agath Can. 47. Concil Aurelian Can. 27. Concil Paris Can. 50. Concil Rhemens Can. 43. Concil Antisidor Can. 16. Concil Tral lan Can. 19. Concil Constantinop Can. 8. Lord hath honoured The Council of Carthage decreed to petition the Emperour That there might be no Shews or any sinful Vanities on the Lords Day The Council of Arragon prohibits by Canon All Suits of Law and such litigious Controversies on the Lords Day The Council of Orleance Prohibited all servile works on the Lords Day The Council of Mascon decreed That the Lords Day should be kept holy for it is the day of our new Birth insinuated unto us under the shadow of the seventh-day Sabbath in the times of the Law and therefore the people must go to Church on that day and there pour out their Souls in tears and prayers and celebrate the day with one accord and offer unto God their free and voluntary service exercising themselves in Hymns and singing praises to God being intent thereon in mind and body In the Council of Angiers it was decreed That no Tradesman should follow his Calling on the Lords Day The Council of Collen decreed That the people should be diligently admonished why the Lords Day which hath been famous in the Church from the Apostles time was instituted that all might equally come together to hear the word of the Lord to receive the Sacraments to apply their minds to God alone and this day to be spent onely in Prayers and Hymns in Psalms and spiritual Songs The Council of Friuli decreed That all Christians should with all
six dayes spent in his own works is to sanctifie Mr. Joseph Mede in a little tract on the Sabbath the seventh that he may profess himself thereby a servant of God the Creator of Heaven and Earth for the quotum then how much time the Jew and the Christian agree but in the designation of the day they differ for the Christians keep for their holy day that which with the Jews was the first day of the week and call it Dominicum the Lords day that they might thereby profess themselves the servants of that God who as on the morning of that day vanquished Satan the spiritual Pharaoh and redeemed us from our spiritual thraldom by praising Jesus Christ our Lord risen from the dead begetting us unto instead of an earthly Canaan an inheritance incorruptible in the heavens In a word the Christian by the day he hallows professeth himself a Christian that is as St. Paul speaks to believe on him who raised up Jesus Christ from the dead But might not you will say the Christian as well have observed the Jewish Sabbath for his seventh day as the day he doth I answer no he might not for in so doing he should seem not to acknowledge his redemption to be already performed but still expected for the deliverance of Israel out of Egypt by the Ministry of Moses was intended for a type or pledge of the spiritual deliverance to come by Jesus Christ their Canaan also to which they marched being a type of that heavenly inheritance which the redeemed by Christ do look for since then the shadow is now made void by the coming of the substance the relation is changed and God is no longer to be worshipped as a God fore-shewing and assuring by types but as a God who hath performed the substance of what he promised and this is that which St. Paul means Col. 2. 16 17. where he saith Let no man henceforth judge you in respect of a Feast day New Moons or Sabbath day which were a shadow of things to come but the body is Christ Thus largely this worthy man shews us that the foundation of the old Sabbath is rased and plucked up and the new Sabbath is setled upon as strong a Basis even upon the accomplishment 2 Tim. 2. 19. of the glorious work of our redemption in the blessed resurrection of Christ and we may now say This foundation stands sure the Lord knows which day for weekly solemnity is his the time of our Sabbath is set by that rising Sun which will decline no morâ— And we are as much bound to keep our Sabbath upon the account of the work of Redemption as the Jews were upon the account of the work of creation or their Egyptian deliverance the work makes the day in both and therefore no human device or institution can here lay the least claim Thus let us run the stage of every Century we shall never want those who had so much Scripture Heraldry as to know that the Lords day was divinely born and that at least the holy Apostles both by their practice Acts 20. 7. and precept 1. Cor. 16. 2. give life to it that it might survive in the Church till the end of all things and times And as no age was so corrupt to disown so no place was so barbarous as to shut out the Lords day But in all places where Christianity was embraced they sang Hosanna to the highest of dayes The observation of this day was much scattered in the very Apostles dayes It was observed at Hierusalem Dominica ideò nobis est venerabilis atque solennis quia in eâ Salvator noster velut Sol Oriens discussis infernonorum tenebris luce Resurrectionis emicuit proptereà ea dies ab hominibus seculidies solis vocatur quòd Christus Sol justitiae eam lucidissimè illuminavit John 20. 19 26. at Troas Acts 20. 7. in the Churches of Galatia and Corinth 1 Cor. 16. 1 2. Then in Patmos Rev. 1. 10. and the lesser Asia then in the Grecian Churches as the Greek Fathers before-mentioned testifie then in the Latine Churches as appears by the Latin Fathers called before to witness and attest it which they plentifully declare and in process of time the fame and observance of this blessed day was scattered far and wide It was observed in Africk by the injunction of the Council of Carthage it was observed in Spain by the decrees of the Councils of Arragon and Eliberis it was solemnly kept and observed in France by the decrees and Canons of the Council of Orleance Paris Rhemes Angiers it was observed in Italy by the Canons of the Councils of Friuli Rome it was kept in Germany by the strict injunction of the Councils of Aquisgrane Mentz and Collen it was observed in Poland by imposition and advice of the Council of Petricow it was Author Clem. constit l. 5. c. 13. kept in Lydia a Province of the lesser Asia by the determination of the Council of Laodicea which solemn convention gave much honour to our Christian Sabbath it was observed in Greece by the strict injunction of the Council of Constantinople it was observed in England in the early dayes and dawnings of the Gospel by the advice and Canon of the Council of Cloveshow as some say near Canterbury Thus in every place where the Christian Religion was planted the Lords day was inaugurated with praise and observation so that we may here apply that of the Psalmist Psal 68. 11. The Lord gave the word and great was the company of those that published it The Gospel and the day of Psal 68. 11. Christ both kept equal pace and travelled in company together through all converted Nations To entertain a Saviour and not a Sabbath the Lords will declared in the Gospel not the Lords day was ever a soloecism and an absurâ—ity in the world Nor can I see if our Sabbath be only jure humano an humane ordinance how we can expect the same blessing on our Sabbath which the Jews might or did on theirs for surely divine institution entails divine benediction God doth not water plants with the dews of his blessing which are Mat 15. 13. not of his own planting But he often complains of introductions Satanas habet plantationes quae sunt zizania et homines habent plantationes quae sunt traditiones sed ambae sunt eradicandae et evellendae Chemnit into his worship by the devise and counsels of men Jer. 7. 31. How the Sabbath of the Jews had manifestly a divine institution which is undoubted and undenied by all If ours therefore want a divine authority to appoint and ordain it their fleece may be still wet with blessing and denediction and ours wholly dry It is not easily to be imagined that an Ecclesiastical constitution as some make our Sabbath to be can fall under the same smiles and influences with a divine ordinance enlivened by Christs command or
themselves and sensualize upon Gods holy day let them not waste that golden spot in trifling recreations let not them formalize and dissemble away the Market-day of their Souls surely their doom will be aggravated with all circumstances of horrour and amazement Fond Christians who idle away and unravel their precious Sabbaths see not the Witness behind the Curtain viz. the blessed and glorious Gospel which will come in against them to sharpen their sentence and condemnation we Christians cannot violate Sabbaths at so cheap a rate as others may more especially a poor benighted Jew who hath lost his way and is wandering to eternal perdition Let every Christian consider Christ makes his flocks to rest at noon The Jews never had those patterns of Sabbath-holiness as we Christians have had It is true God rested the seventh day after the finishing and accomplishment of the stupendous Gen 2. 3. work of the Creation and his Rest was both exemplary and preceptive to the world to keep that day as a day of holy rest But the great Jehovah was in Heaven above the eye of observation But now Jesus Christ the great Archetype of sanctity he was a visible Pattern of Sabbath-holiness John 5. 8. to us and let us trace our dear Redeemer in his Sabbatical actions and wherein they are imitable they are admirable Mat. 12. 13. we shall find our Beloved on that day either working Luke 14. 4 5 6 7. 8 9. his Cures or shewing his Miracles or breaking out into holy discourses or preaching abroad his heavenly doctrines Luke 6. 6. or pouring out his Soul in holy prayers something or other Luke 6. 12. like the Son of God he is doing on the day of God And so the holy Apostles those blessed Spirits as one calls them Those Pen-men of the Holy Ghost as all call them they were rarely exemplary in Sabbath-observation Not to mention how affectionately they grasped the opportunity of the Jews Christus utitur exemple ovis in soveam incidentus in die Sabbati post â—eâ—â—cta ea quae ad Sabbati ministerium et cultum pertinent Sabbath as a fit season to preach Jesus Christ and to throw their Net into many waters How did they manage the true Sabbath the Lords day now taking possession of its right in becoming the weekly Festival of the Church 1. They were most frugal of the time of it Paul preaches on this day till midnight Acts 20. 17. 2. They were most copious in the duties of it they preach they administer the Sacrament which undoubtedly was accompanied Chemnit with fervent and solemn prayer 3. They take care of the poor Acts 20. 7. And 4ly One of this Apostolical society is in high raptures 1 Cor. 16. 1 2. and sublime elevations on this day Nay the Apostle of the Gentiles acts charity to a miracle Acts 20. 10. thinking Revel 1. 10. nothing too great to add to the celebrity and honour of this holy day Now do the Jews tell you of a zealous Nehemiah who shut the Gates of Jerusalem the Evening before the Sabbath to keep God in and shut prophaneness out Nehem. 13. 17 18 19 20 21. we may reply a little to invert our Saviours speech A greater than Nehemiah is here one whose shoo-latchet that worthy man is not worthy to unloose to speak in the language of John the Baptist Mark 1. 7. We then having fairer Luke 11. 31. Copies it is no reason but we should mend our hand The Limner draws the Picture according to the person who sits and the more lovely the person is the more beautiful is the Picture How should we then keep the Sabbath holy who have the pattern of him who is the fairest of ten thousand Psal 45. 2. And how doth this upbraid their practice who make the Sabbath a day of sloth and idleness when the holy Apostle on the same day laboured in preaching of the Gospel Acts 20. 7. till midnight Let us then in the fear of the God of Jacob keep Sabbaths as we have Christ and his blessed Apostles for our ensamples We have more liberty and desirable freedom than the 1 Cor. 11. 1. Jews had in sanctifying the Sabbath their sanctification of that holy day consisted in a multitude of purifications washings and cleansings and in a number of Sacrifices and Oblations they had their burnt Offerings and their Num. 28. 9 10. Meat-offerings nay and their Drink-offerings and all these Sacerdâ—s singulis sabbatis lignum subjiâ—it ad nutriendum ignem in Altari Movebantur panes propositionis c. were doubled as was suggested before on the Sabbath-day their observation of the Sabbath was more toilsom and laborious they were imployed in more drudgery they were to look after their Flour and their Oyl killing of Beasts and such things which were of a more inferiour and carnal nature their duties on the Sabbath were clogged and burdened with more sweat and â—â—â—poral painfulness and were of a grosser alâ—oy The Priests among the Jews on a Sabbath Mat. 12. 5. were busied in cutting of word to feed the fire of the Altar that it might not go out and in preparing of bread to put upon the Table of Shewbread and to remove that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was there before All these Operations as Chemnitius calls them required the hand not the heart and were works of the lower form To all which may be added that the Jews Levit. 23. 6. besides their weekly Sabbath they had the Passeover the Levit. 23. 16. Feast of Pentecâ—st the Feast of Trumpets the Feast of Tabernacles Levit. 23. 24. the day of Attonement which was the tenth day of Levit. 23. 27. the seventh Moneth and these were all called Sabbaths Levit. 23. 34. Levit. 23. 24 32 36. And some of these Feasts and Solemnities Levit. 23. 8. were celebrated divers days together Levit. 23. 36. Now it is not so with us under the Gospel the Apostle Exod. 12. 3. hath eased us at once of all these legal Festivals 2 Col. 16. Exod. 23. 14. Let no man condemn you in respect of an holy day or of the new Gal. 4. 9 10. Moon or of the Sabbath days viz. Jewisn And so Gal. 4. 9 Non sunt damnandi christiani tanquam divinae legis transgressores out violatae conscientiae rei quòd non observant festa legis ceremonialis quicquid contra superstitiosè ogganniunt Pseudo Apostoli Daven 10. Ye observe days and months and times which are weak and beggerly rudiments All these Festivals are of no use to us but are fully cancelled and cashiered Thus God hath sweetned our Sabbath far above that of the Jews Prayers are our onely Offering Sighs our Incense Sacraments our Passeover we have no Drink-offering but to drink in truth in the hearing of the word we have no Meat-offering but to feed upon
and laid the foundation of a better world then this created universe this beautiful artifice of Divine Power Again in the Creation there was nothing to withstand but in the work of Redemption there was Justice against Mercy Wrath against Pity In the Creation God brought something 2 Cor. 5. 21. out of nothing but in the work of Redemption God Gal. 3. 13. brought one contrary out of another Good out of Evil Life out of Death an immortal Crown out of a shameful Cross Indeed the great discoveries of Wisdom Grace Power Justice Mercy were all seen in the glorious work of mans Redemption The Heavens are the work of Gods fingers Psal 8. 3. But Redemption is the work of his Arm Isa 53. 1. Isa 52. 9 10. So that if it shall be demanded wherein doth the work of Redemption excell the work of Creation it may be answered as the Apostle in another case much every Rom. 3. 2. way Once more let us put these two works in the scale and we shall find the work of Redemption to weigh down the work of Creation as Gold of all metals is the weightiest In Eph. 2. 4. John 3. 16. 1 Joh. 4. 9 10. Gal. 4. 4. Phil. 2. 6 7. the creation Adam was Head but in the work of Redemption Christ was the Head by the creation we have a temporal life by the work of Redemption we obtain eternal life In the creation Adam was espoused to Eve but in the redemption the poor soul is espoused to Jesus Christ By creation Non solùm de me sed de omni quoque quod factum est Scriptum est dixit et facta sunt At verò qui me tantùm et semet fecit in restituendo et dixit multa mira gessit et pertulit dura nec tantùm dura sed etiam et indigna Bern. de diligendo deo man enjoyed an earthly Paradise but by redemption we enjoy an heavenly Kingdom In the creation Gods wisdom and power was principally seen but in the work of redemption All his glorious attributes were seen in their greatest splendour In the creation man was produced out of nothing but by the work of redemption he is produced out of worse then nothing a state of enmity and opposition Rom. 8. 7. Thus the glory of the work of redemption shines with a brighter ray and glitters with a stronger beam then the work of creation And shall not this most glorious work of which our Sabbath is the weekly memorial enforce us to a more devout observation Let us consider we equally enjoy the benefit of the creation with the Jews but they nothing at all of the benefit of the redemption with us They are Strangers to the Covenant of grace and the common-weal of the true Israel Eph. 2. 12. Let us then see the beauties of free-grace in the glass of our redemption and let this put new life into us to walk closely with God upon his own day when we are remiss in the duties let us reflect upon the occasion of the day and let us remember that the conquering of Death the chaining of Satan the subduing of Sin the quenching of Divine Wrath the perfuming of the Grave these several branches made up that blessed work which calls upon us for the keeping holy of the Lords day And again if the Jews have observed their Sabbath strictly Christ came not to licentiate us and to enlarge our carnal and sensual liberty Christs people are a willing but Psal 11â— â—â— 2 Tit. 14. not a wanton people The Son hath made us free and so we are free indeed as Christ himself speaks John 8. 36. But this freedom is from burdens not from duties a freedom it is to Debitâ 〈◊〉 â—â—minicae obseâ—vatione 〈◊〉 minuitur quicquam Christiana libertas Non enim est libertas sed licentia Christina ut nos liberaâ—i putemus ab observatione illius praecepti è Decalogo Et experientia docet licentiam et rerum sacrarum non curantiam magis magisque invalescere ubi diei domâ—nicae ratio non habetur run the wayes of Gods commandments Psal 119. 24. That can be no christian freedom to indulge our ease to flatter our sense to please the flesh to pursue our sports to gratifie our fancy with dalliance and delight upon Gods holy day this kind of liberty Christ never died to purchase Christian liberty is quite another thing it is a liberty from ceremonial yokes and legal impositions Gal. 5. 1 2 A liberty of access to God to cry Abba Father Rom. 8. 15. Gal. 4. 6. A freedom it is from sins vassalage from Satans slavery from the worlds drudgery and lusts dominion and tyranny Christ did not die to make us free to sin but free from sin Tit. 2. 14. It is a harsh and injurious interpretation of Christs coming to suppose he came to make the broad way broader then before that before Christ came the people of God were tied to a strict observation of the Sabbath but since we have a latitude and liberty for sports and delights for ease and recreation on that blessed day and that now we are not so pinnion'd and shackl'd as in the times of the law This must needs be some loose construction of a carnal Gospeller who Ames is become Antinomian in the fourth Commandment Christian freedom is a dilatation and enlargedness of bea rt in holy Isa 61. 1. services when the soul can freely vent it self without contractedness Luke 4. 18. and drawing their praying breath with difficulty Gal. 5. 1 13. Sensualliberty is a priviledge which better becomes the Disciples James 1. 25. of Bacchus or Epicurus and well suits with a feast of Priapus Ruffinus pleads hard in his prescriptions for Sabbath-observation That we do not spend it carnally and in delights this is to act the Jew not the Christian And Die Sabbati nihil exomnibus mundi octibus oportet operari si ergo desiâ—â—â— ab omnibus socularibus nihil mundanum geras sed spiritualibus operibus vaces lectionibus divinis tractatibus aurem praebeas ut non respicias ad praesentia visibilia sed ad invisibilia futura haec est observatio sabbati christiani Origen in a passionate heat cryes out Let us lay aside the Jewish mode of keeping Sabbaths and let us observe them as Christians discarding all worldly acts and secular employments let us be conversant in spiritual works in reading the Scriptures in hearing the word not eying things present and visible but looking forward to things to come and invisible and this is the observation of a Sabbath which will become a Christian The Fathers of the primitive times could not bear with any carnal liberty on the Lords day well knowing how contrary it was to the mind of Christ Nor can it be supposed that it was any part of Christs purchase to procure us a freedom to handle a Bowl or
hearts by the light of Nature but this only was given by outward Ordinance and Institution and we are more apt to forget Instructions then Inclinations 2. Because this Commandment more restrains natural liberty then all the rest the other Commandments restrain only things sinful but this prohibits things lawful at any other time nay it restrains our very words Isa 58. 13. and our very thoughts our lawfull works and secular employments must be laid aside on this day we must not think or discourse of the world and the things of it on this blessed day 3. Because of the multitude of our affairs on the six days which had need to be remembred to be finished seasonably or else they will breed distractions on the Lords day nor is it so facil and easie to keep off their impressions and intrusions when we are to converse with God on his own day 4. Because the Devil will assuredly prompt us to forget this Commandment so to quench the memory both of the Creation and the work of our Redemption that he may the more readily draw us to despair by forgetting the salvifical work of our Redemption or else to Atheisme by forgetting the stupendous work of the Creation for as the work of Creation first give us a Sabbath so the work of Redemption afterwards gave us our Sabbath Now to prevent these mischicvous inconveniencies we are alarm'd and quickned with a Memento to keep this Commandment as a means to preserve the memory both of Father and Son and so to keep on foot holy and divine worship This Commandment of the Sabbath is of most weight to be remembred for the observance of all the rest of the Commandments depend much upon the keeping of this Let us cast our eye upon the Conversion of sinners where one hath been converted on the week day many have been brought home to God on his own day God doth delight to dispence his graces on his own day so that in keeping this day we preserve an opportunity when God doth confer his graces on the Sons of men and in a careless observing of this day we put from us an opportunity of getting and obtaining the grace of God So then keep this day and we keep all neglect this day and we neglect all the proper means for life and salvation This is the season when the Angel comes down to stir the waters and then is our time to step in and be healed John 5. 4. This indeed is the fundamental command on which the superstructure of piety and religion is fastened and built On this day God draws nigh to his people and they to him nay the way to lay hold on Gods Covenant is to keep his Sabbath there is some hopes of a mans salvation when he makes conscience of keeping this holy day 7. The reason why this Commandment is of so much weight to be remembred is because in it we are made more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually minded it frames our spirits to be more fit and adequate to every good word and work we are as not of this world the Apostle saith Heb. 4. 9. Verily there remains a Rest for the people of God Implying that the Saints in Heaven keep a Sabbath-Rest meditating divine things singing praises and minding only the things of Heaven Nothing more fits and accommodates our spirits to the supreme good Vis in die quem dicunt solis solem colitis sicut nos in eundem dominicum non solem sed resarrectionem domini veneramur then a holy observation of the Sabbath it is the beginning of heaven here our hearts then work up more and more to their centre to their God to their Christ 8. We must remember this Commandment In keeping the Sabbath we keep in mind Gods chiefest mercies the benefit of our Creation and of our Redemption the first giving us our beings the second our well beings the first being the Aug. Contr. Faust Manich Lib. 10. fountain of Nature the second being the spring of Grace And whereas there are Three most glorious persons shewing themselves in their several works tending to mans good the due observation of the Sabbath puts us in the remembrance of them all Of the Father who created us and then gave the Gen. 2. 3. world a Sabbath of the Son who redeemed us and on this day ascended from the Grave of the Holy Ghost who inspires Acts 2. 1 2 3. us and sheds a beauty upon us who as on this day descended from heaven in a miraculous flame upon the blessed Apostles which was an infallible earnest of those plenteous effusions of the spirit which should be poured forth upon the Church in all ages Thus upon weighty reasons a Memento Dan 5. 6. is affixed to the fourth and only to the fourth Commandment which if it be not a note of observance to point out our Sanctificatio Sabbati est diem à deo anteà sanctificatum pro sancto habere et exercitâ—is religionis et fidei exercendae sedulo inâ—umbere Atque ita sanctificationem dei haudquaquam prophanare sed illibatam conservare Muscul great concernment in the holy keeping of it it will be an hand-writing on the wall to make us tremble to all everlasting A learned man observes That God should preface this Commandment with a Memento it implies that some serious thing is commanded something of the highest importance which upon our peril must not be neglected or forgotten This command is a treasure committed to us with a great charge And it is observable it is not said Remember that thou keep the Sabbath day but remember the Sabbath to keep it holy Exod. 20. 8. God stops not at Sabbath day but adds to keep it holy evidently implying that to set apart the time of a Sabbath is not considerable but to spend that time in holy duties and in the holy exercises of faith and religion this is the fulfilling of the Commandment When Gods sanctifying of Sabbatum non est merè quies Leid Prof. the day as Musculus speaks is not prophaned by us but kept pure and unspotted The Memento then in this Commandment is only the usher of holiness Gods loud call to strictness and sanctity on his own day the significant harbinger to tell us Christ is coming and on this day he must lodge in our hearts Arg. 7 No Command is sweetned with more equity then that of the Sabbath There is that which Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it a Facillimum est et aequissimum ei cujus toti sumus unum diem è septem conservare qui sex alios nostris laboribus concessit cùm tamen potuisset jure suo plures illis servandos judicare Riv. just and moderate Imposition there is not so much voluntas imperantis the will of him who commands as ratio impeâ—andi the reason of the command it self In this command God rather exercises jus Patris
quam jus Domini the right of an indulgent Father then of an Authoritative Lord. Mans good and benefit is twisted into Gods Command as rich embroydery is put upon a piece of sine cloth This is a Precept not only prefaced with a memento but seconded with an appeal to mans reason and conscience Let us take a view of the force of this equity It is most equal that God should have one in seven to add somewhat to what hath been said already If God gives us six dayes shall we deny him one It is the confession of Mr. Brerewood Our adversary in this cause of the Sabbath That it is meet that Christians dedicate the Lords Day wholly to the Lord and to the honour of his name and that we should not be less devout in the celebration of the Lords day then the Jews in the celebration of their Sabbath because the obligation of our thankfulness is more then theirs Thus far our adversary pathetically exhorts us to keep Gods blessed day wholly and fully to himself Holy Greenham saith If God had given us one day for our selves and kept fix for himself it had been equity in him to command and duty in us to obey But now God hath kept but one for himself and that for our profit too to break this Commandment then when God hath shown such liberality it must needs be a stupendous sin It was a rational discourse of Joseph with his Mistriss Gen. 39. 9. My Master hath kept back nothing from me but thee because thou art his Wife and therefore how can I do this great wickedness and sin against God God hath kept no day in the week from us but only the first day because it is his Sabbath how then can we do this great wickedness to prophane his Sabbath and sin against God This amplified Adams guilt he was only forbidden one Tree in the Garden and he must eat of that and this will aggravate our sin we are only forbidden one day in the week and yet we must do our owne 2 Sam. 12. 4. work please our own corruptions and gratifie our flesh and Datur Sabbatum homini ut se segreget et quiescat propter dei gloriam Aben. Fzr. sense on that very day Nathans parable which he used to David 2 Sam. 12. 3 4. is rightly calculated for every one who prophanes Gods day Hath God only one day which he hath kept to himself and sanctified to his service and laid as it were in his bosome and shall men be so unworthy then when their hearts tempt them to vanity they must take the time of this one day to please and gratifie their own corrupt hearts when they are rich in time and have six days every week given them for themselves I may here take up that of the Apostle Rom. 8. 1. Shall we sin and continue in it because Grace abounds Gods bounty should encourage not dispirit our duties it should be a spur to holiness and not a gap to prophaneness Psal 119. 164. 2. And most equitable it is that Time being one of the most precious blessings on this side eternity a jewel of inestimable worth a golden stream dissolving and as it were continually running down by us out of one eternity into another yet too seldome taken notice of till it be quite passed by us and from us It is most just I say and meet that he who hath the dispensing of other things less precious and momentous should be the supreme Lord of our time especially Eccles 9. 12. when he takes so little to himself as one day in seven And our guilt must boyle up to a great heighth if we dash the eighth Commandment upon the fourth to break both in pieces and rob God of his little spot of time the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Homil 5. in Mat. day to waste it upon our lusts sloath or vanities It is a zealous and pathetical speech of the excellent Chrysostome What desperate folly is it saith he for people to bestow five or six dayes upon the affairs of the world and not to give one day to spiritual things Therefore let men be perswaded that at least they would set one day apart wholly to these things whatever they do on the week dayes one of the seven dayes must be set apart to our common Lord. Let us observe the Argument of this holy man not only Gods indulgence but our own dependance commands Sabbath-holiness God is the common Lord and shall we not consecrate one day in the week to his service to the great Jehovah in whom we live move and have our being Acts 17. 28. His time is not only in our hand but our times are in his hand Psal 31. 15. And if we abuse his time he can shorten ours And besides all our labours which are as the humming of a Bee or the fluttering of a Butterfly are not so valuable to take up six dayes as his sacred worship which is Psal 31. 15. not only our homage and tribute but our way to life and salvation to take up one day Gods honour and glory which is promoted on his own day by all devout and holy Christians is infinitely more considerable then all our worldly gains and petty interest which is carried on the other six dayes Bucer saith most truly and gravely He discovers himself a most deplorable despiser not only of his own salvation but of divine bounty and indulgence and not fit to Deploratum sanè iâ—se contemptorem demonstrat sicut salutis propâ—iae sic admirandae dei ergà nos beneficentiae ecque omnino indignum qui cum populo dei vivat qui non studet tum ipsum diem domino deo suo glorificando et providendae suae propriae saluti sanctificaro maximè quùm deus nostris negoâ—iis et operibus quibus praesentem vitam sussentemus sex dies concesserit live among Gods people who doth not study to spend one day in seven viz. the Lords day to the glory and honour of the Lord and to look after his own salvation especially seeing God hath given us six dayes for our labours and employments to sustain our selves in this present life This holy man thinks him unworthy of any station in the Church of God who hath so far sunk himself below the shadow of all reason and justice as not to take Gods grant in giving us six dayes for our selves and so to conscerate the seventh in holy duties and exercises to the glory of a bountifull and a gracious God And indeed the waste and prophanation of Gods day only one in seven would fill any pen with gall and turn the smoothest tongue into a sword such sacrilegious and unreasonable men who prophane this blessed day a day in a week would fill any face with blushes and any tract with sharpness Dr. Twisse observes that Gomarus and Rivolus two learned men though much differing from other Divines in
observe in this Edict of this worthy Prince not unfitly called Pius that the Crimes committed on this day were onely rustical works which might easily meet with an Apologie and lay a specious claim to a dispensation yet the judgments mentioned are fearful and tremendous And the use this noble Emperour makes of these doleful Providences is most excellent and commendable becoming the Throne of Majesty a fit Motto for Princes Courts and Kings Pallaces Luke 7. 25. where holy zeal would be as genuine and proper as soft Rayment and to live piously as becoming as to live delicateâ—y God for the prophaning of his Sabbath hath poured forth wrath upon whole Towns and Corporations as may be abundantly testified by these ensuing Instances Gâ—â—gorius Thronensis who lived a thousand years since and upward in the end of the fifth Century according to Greg. Turon Beliarmines Chronology this learned man a verred That for the dishonour done to the Lords day fire from Heaven burnâ—d â—oth men and houses in the Town of Limâ—ges in France But to come nearer home at Tiverton in Devonshire which was often admonished of the prophanation of the Lords day which day was very much polluted by their An. Dom. 1598. keeping a Market the day following and notwithstanding they would not reform presently after the Ministers death upon the third of April 1598 a suâ—den fire from Heaven consumeth the whole Town in less than half an hour excepting onely the Church Court-house and Alms-house and in this fire was consumed four hundred dwelling houses and fifty persons were destroyed The same Town fourteen years after on the fifth of Auguâ—t 1612. for the same sin was wholly consumed excepting some thirty poor peoples houses the School-house and the Alms-house Thus God redoubled his wrath as he did Pharaohs Dream Gen. 41. 32. to confirm this great Truth viz That Sabbath prophanation is a crying and God-provoking sin and shall be pursued with the severest extremity Stratford upon Avon was twice on fire and both times on the Lords day whereby it was almost consumed and chiefly for prophaning that blessed day and contemning the These two Instances are cited by Bishop Baily word of God out of the mouth of his faithful Ministers And is it not just that Market-Towns should be laid waste where the Souls Market-day is despised and prophaned And it is no wonder if we make Gods day the stage of sin if he make our houses the fuel of wrath God hath brought ruine upon Churches for the sacrilegious abuse of his holy Sabbath the blow which was first given to the German-Churches was on the Lordâ— day which was too carelesly observed among them and on that day Prague Mr. Sheph. in Bohemia was lost a fatal loss which filled the Papists with fury and rage and caused the true Professors of Religion to rowl in ashes Thus Sabbath-prophanation paved the way to their ensuing and intolerable miseries The prophanation of Gods day hath blasted whole Kingdoms and populous Nations The Council of Matiscon imputed the irruption of the Goths into the Empire to the prophanation of the Sabbath Germany may now see that one great cause of their late trouble was that the Sabbath wanted its rest in the days of their quietness and many moderate men have thought that the abuse of the Lords day was a principal procurer of Gods anger since poured forth upon poor England in a long tedious and bloody War and such observed that our Fights of greatest importance were fought on the Lords day As the Fight at Edgehill Newbury c. as pointing at our sin in the punishment and Gods wrath was written in Dominical letters And it is remarkable that Edgehill Fight which was fought on the Sabbath-day first brake the Peace and made an irreconcilable breach between the two contending Parties Indeed God is very jealous of his own blessed day which when men dare to prophane it is not in populous Towns to watch against nor in City-Gates to shut out nor in mighty Kingdoms to resist or beat back his furious and severe indignation Therefore let all the premised Examples in their several varieties cause us to walk with all due circumspection and to keep Gods holy day with just solemnity and holy devotiâ—n and so we may secure our selves against these heavy strokes which have broken others Jer. 19 11. like a Potters vessel CHAP. L. Some Remarkables relating to the dreadful Fire of LONDON which began on the Lords Day Sept. 2. 1666. THat God doth threaten the fiering of Cities for the pollution of his holy day is clear and manifest from Scriptural attestation and more especially from that remarkable Text of Scripture Jerem. 17. 27. the words of the Text are these But if you will not hearken unto me to hallow the Sabbath-day and not to bear a burden even entring in at the gates of Jerusalem on the Sabbath-day then will I kindle a fire in the gates thereof and it shall devour the Palaces of Jerusalem and shall not be quenched In this solemn Text we have 1. A specification of the judgment that God will punish Sabbath-pollution with viz. Fire 2. The specification of the Object that this fire shall fall Si violatur Sabbatum vorabit ignis portas urbis i. e non extinguetur ignis donec consumat totam urbem Scimus tunc temporis babitos fuisse conventus in portis Duc suerunt loca celeberrima incensum item fuit templum consumpta domus fuerunt Calv. upon viz. A City not a Village a place of meanness and poverty but a City a place of stateliness and plenty a City a place of traffick and safety 3. Here is the specification of the City Not every City neither but Jerusalem the best of Cities not the subordinate but the Metropolitan City It was not Tyberias a Maritime City not Caesarea Stratonis a Garrison City not Tyre a merchandizing City nay not Samaria the chief City of the Kingdom of Israel but Jerusalem the Metropolis of stately Judah which only was crowned with the honour of being called the City of God Psal 87. 3. Jerusalem where Gods honour dwelt Jerusalem where Gods Temple stood Jerusalem the general Rendezvous of Worshippers at set and solemn times Jerusalem whose fame was noised all the World over yet God threatens this Jerusalem with fâ—re and flames for prophaning his Sabbath and did God onely threaten it No He fully executed his threats upon it Jer. 39. 8. And the Chaldaeans burnt the Kings house and the houses of the people with fire and brake down the walls of Jerusalem God did not onely light and shake the Match in a threat but shot off the Piece in tremendous execution he lays Jerusalem waste which would not hallow his holy Sabbath And is not famous London the sad counterpane of destroyed Jerusalem Englands Metropolis lies in its rubbish fire hath taken hold of it and turned it into ashes What those Chaldaeans were
who brought the fire to consume our Jerusalem it will not here be seasonable to enquire but it is most probable they came from Babylon the Enemies of the Jewes from the literal and our implacable Adversaries from the mystical Babylon But did the same sin which fier'd Jerusalem fire London It may be answered most visibly or else why was London fir'd on the Lords day The time sheweth the Trespass And surely one of Londons foulest scars was the prophanation of Gods holy day No sin especially of later years more generally and more impudently acted 1. What playing of Children the younger sort up and down the streets The playing of Children in the streets in the week-day is a symptom of prosperity but on the Lords day is an evidence of impiety 2. What sitting at the door of those who should find some thing divine and spiritual to exercise head and heart in Zach. 8. 5. As if the Lords day was a day of leisure not of light a day of fond recreation and not of heavenly instruction And how contrary to Abraham have Parents in London acted which holy Patriarch would make his Children and Family to keep the wayes of the Lord Gen. 18. 19. 3. And what charms of vain and frothy communication of old and young men and women upon Gods holy day as if their tongues were set on fire of Hell Jam. 3. 6. Persons Peccatum quod alter incurrit operando tuum facis obloquendo not considering that God hath not only confined our hands that we must not work but our tongues too that we must not talk unprofitably on his own day Isa 58. 13. But how have the Inhabitants of London left themselves to the range of all manner of foolish and vain discourse and their communication like Noahs Ark hath taken in the unclean with Gen. 7. 2. the clean and this chat must defile Gods day 4. Let London remember the crouds in the fields upon the blessed Sabbath which throngs of people have been like the spires of Grass or the leaves of the Trees which they came to behold and all this to flatter corrupt and want â—n sense and to waste the most precious time of the most precious Sabbath What Atheistical prophaneness is this to be feeding the Eye with a prospect or pleasing the Fancy Deus inambulat in animâ tanquam in tabernaculo suo cùm ex memoriâ in intellectum traâ—sit inde in voluntatem per actuâ— fidei spei châ—ritatis est enim anima sancta quasi templâ—m immò coelâ—m Bernard with a walk when the immortal Soul cries out Improve this time for my interest or I perish to eternity O! that laziness and sensuality should confound all reason and religion What time wilt thou have for the gaining of a Christ for the saving of a Sâ—ul if the Sabbath be trifled away Is looking after the invaluable Soul such a despisable and inconsiderable work as that it may be so easily dispensed with O Lord us vanity This hath fir'd the best City in the World And this idleness in the fields is not only before and after the solemn worship of God but in the very seasons of grace as if sensuaâ— delight would bid defiance to spiritual duty and Gods service must give way to mans froth and vanity Gospel truths must be laid aside for secular walks and heavenly Ordinances must be put off for empty recreations which like the Tulip have no sent in them and like the walks they trâ—â—â— have no spirit or life in them 5. And hath not this been the stain of London that Ale-hâ—uses have been filled with vain and frivolous Guests on Gods holy day as if Bacchus had been the God they had only worshipped and the Cup of Intemperance did out-vie Psal 146. 13. the â—uâ—â—f Salvation 6. Nay may it not be suspected that the Stews have not been unfrequented on this holy Sabbath and so Venus may be the Goddess of these debauched sinners VVe have had Libido mentem absorbet corpus subjugat corrumpit Alap our Chambers not of Imageâ—y Ezek. 8. 12. but of Adultery Rom. 13. 13. O the wantonness of the people on this blessed day many nay too many are upon the merry pin laughing and jesting and disporting themselves one with another as if the Sabbath was some jovial time set apart for some carnal triumph and not the set solemnity for soul concernments 7. Nay hath not this day been spent with mâ—re sâ—n and prophaneness then any other day Other dayes have been employed in honest labours and in the sweat of the bâ—â—ws but this blessed day in dishonest delights and in the pleasing of â—ur lusts 8. And what want of preparation for this holy day the inhabitants of London toyling no part of the week with so much eagerness as on the Saturday night when they should Mark 15 42. Luke 23 54. be dressing themselves to meet with the Bridâ—goom of their souls on his own day in this falling below the Jews who had their Parascheve their preparation-day 9. And shall this be cast into the woful endictment How guilty hath London been of profuse furniture â—f the table upon Gods holy day as if men were determined to clog the sense Tâ—nta malâ— non facit mare lonites suos transgreâ—iens quamâ—â—m venter si â—â—rpâ—a nostrum superâ—verit that they might chain the soul and so impede and hinder its freedom in holy duties and make intemperance the mother of their devotion Whence comes our sleep and stupefaction in the worship of God on his own day but from the fulness of the cup and the excess of the table when the wanton palaâ—e shall prevail more then the inestimable and precious soul 10. And oftentimes when the shop hath been shut the work hath not been laid aside on Gods day but many have wrought in their callings as sedulously though more privately then upon other dayes and too often the Artificer hath swayed more then the Christian and mâ—n under a pretence to keep the eighth have made bold with the fourth Commandment And therefore whatever hand was used in Londons fire it was Sabbath-guilt which threw the first fire-ball to turn it into flames When Mount Sinai was on fire and smoaking Exod. 19. 18. God was there and that was the cause of the combustion but when dear London was on fire guilt was there nay Sabbath-guilt and this was the cause of its devastation and retine Now ye have seen the dart let us search the wound And was not Londons fire remarkable Surely never any judgement was sharpned with more mournfull circumstances The hand-writing against the City was like the hand-writing of the Dan. 5. 5. Wall mentioned in the beginning of the 5th of Daniel we may see every finger distinctly But more especially let us glance at these more dreadful remarkables the several evidences of divine wrath and displeasure By Londons fire the beauty and the
indignation And God can make the fire beneficial that it shall not rage but relieve and that it shall warm and not destroy he makes Exod. 13. 21 Dan. 3 25. Hos 11. 8. Numb 11. 33. the fire to purge and not to punish Thus the Pillar of fire was Israels guide and the fiery furnace the three Childrens Arboret his repentings can kindle as well as his wrath and he can be a wall of fire about us for our security as well as send a judgement of fire among us for our calamity God amplifies the fire and makes it not only a domestical but a popular and national judgement the spreading of the Ezek. 30. 14. Amos 3. 6. fire for general loss and epidemical ruine is from and onely from the Lord the Village is set on fire and the City by the same hand Man in his most extreme malice shoots with wet powder if God counter-mand but his anger makes effectual every destructive design God permits the fire Jer. 39. 8. He suffers an insolent Enemy or a perfidious misereant to turn Cities or Houses into flames The Souldiers fire-brand by which was fired the famous Temple of Hierusalem was commissionated by a divine command And God restrained Popish cruelty which was nourished and evidenced in the Gunpower Treason God can stop the fire Dan. 3. 27. and alter the very nature of it The flames shall not be our scourgâ— but our shelter and become our walk and not our woe God can make use of the fire as his particular instrument to afflict a sinfull Nation or City Amos 7. 4. And thus he did to London Whatever miscreant made the ball God threw Zach. 1. 18. the fire and turned this famous but sinfull City into ashes This then is the sharpness of this judgement the hope of Israel and the Saviour thereof Jer. 14. 8. hath laid London waste and to accent his wrath he did it upon his own blessed Ier. 14. 8. day and will you know the reason it was suggested in the beginning of the Chapter We made light of his Sabbath by our vanity loosness and prophaneness and God hath set a mark upon it by firing on this day one of the best Cities in the world We forgot his Memento by which he prefaces and begins his Commandment for the Sabbath and therefore Exod 20. 8. we shall feel his Memorandum even unto future Generations CHAP. LI. A second Decad of Arguments to re-inforce the same perswasion that we would keep holy the Lords day IT was not without a mystery of Providence that God should give the Decalogue upon Mount Sinai in the Exod. 19. 18. midst of fire and smoak a terrible appearance was it not to foretell the severities of God which he would execute upon those who should gainsay his ten words by neglect and disobedience But he hath corrected the violation of none of them with more sharpness and indignation then that which relates to the Sabbath as hath been abundantly discovered But now that I may leave nothing unattempted to court the Reader to a due observation of Gods holy day I shall draw the line from another point of the circumference meeting still in the same Center Other Arguments I shall use to press conscience to the obedience of Christ in a holy 2 Cor. 10. 5. keeping of his own blessed day Arg. 1 Let us take notice that God hath embroydered this holy day with the riches of grace Upon this day God hath caused Reges nos fecit Christus tum quia regni sui adaptavit cohaeredes tum quia efficit ut per gratiam sp peccatum mortem Satanam hostes omnes vincamus tum quia nos sua membra tandem coronabit Sacerdotes fecit ut hostias spirituales offeramus deo acceptas per ipsum quin ipsos nos in vivam hâ—stiam gratitudinis deo consecremus Par. light to shine out of darkness and brought many a dead Lazarus out of his grave and of stones hath raised up Children to Abraham Mat. 3. 9. Of Lions he hath made lambs to God and out of sinful men hath converted thousands to the faith of Christ Upon this day God hath made the bland to see the deaf to hear and dumb to speak nay and the lame to walk in the wayes of his holy Commandments This is the day of Gods wonder-working the sphear wherein his free grace shines the brightest Whereas the works of the first creation were all done upon six dayes and none upon the seventh which was then the Sabbath day all the works the new creation are ordinarily done upon the Sabbath day rather then upon any of the six dayes This hath been the Birth day of many spiritual Kings and Priests Rev. 1. 6. The Psalmist saith Psal 87. 5. And of Sion it shall be said this and that man was born therein And of the Lords day it may be said this and that man was born therein O blessed day Millions of Saints in heaven are now blessing this day of God and blessing God for this day I read of one who cursed the day of his natural birth Job 3. 3. But I never read of any who cursed the day of his new birth This is the day of rescuing the prey from the mighty the day of opening the Prison door and setting the captive free This is a day much to be observed to the Lord for bringing Exod. 12. 42. souls out of their spiritual Egypt out of the house of sinful bondage This blessed day hath been the wedding day of many souls the day of their espousals to Christ when the knot hath been so knit that it hath not been loosned to eternity Thus God hath magnified his own day and shall not we sanctifie it Shall he put a beauty and shall we put a scar upon it Shall he prosper and shall we prophane it His bounty invites our purity all the badges of honour God puts upon it only bespeaks our holiness It is a princely day and we come to Princes with reverence and Veneration Gods wonderful works on this day must meet with our spiritual operations and our serious devotions For us to sport jocularly to recreate our selves needlesly or to demean our selves slightly on that day wherein God acts gloriously what is it but in effect to say we will not have the Lord of the Sabbath Mark 2. 27. to reign over us Arg. 2 The good observation of the Lords day may influence the whole week Usually the tenor of the week follows the temper of the Sabbath If we have been conscientious on Gods day we will be careful on the week day But as Reverend Calvin observes If we are vain and frothy loose and licentious Calvin upon Deuter. Serm. 5. p. 34. on Gods holy day it is no marvel if we become brutish and abominable all the rest of the week Let any man observe his own heart and he shall find that the more he hath let himself
loose to carnal liberty on the Lords day the more loose his heart will be in all good duties the whole week following Let men neglect meditation repetition of Sermons holy conference and other private duties betakeing themselves after the publick worship is over to vain and worldly discourse or vainer pleasures they shall quickly find that the publick service is utterly lost and become unprofitable And on the contrary as Moses continued forty dayes with God on the Mount had his face shining with splendor and glory Exod. 34. 30. So he who shall this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag of God wholly converse with God not only in publick Ordinances as Moses in the tabernacle but likewise in private duties as Moses on the Mount shall find a sensible spiritual vigour and an unexpected strength to carry him through all the occasions of the whole week following and a kind of glorious lustre arising from the increase of holiness put upon him and this shall be visible to the eye and hearts of others Eccles 3. 1. He who keeps the Lords day with the most strict and and accurate observation shall find 1. Most blessing upon his labours 2. Most holiness in heart and life 3. Most comfort and joy in his own soul 4. Most sweetness in death 5. Most glory and rest in Heaven when there remains that Populo dei superest Sabbatismus i. e. requies dâ—i ad quam quotidiè sanctus vocatur Par. everlasting Sabbatism for all the people of God It is a good observation of a learned man That when the spirit cometh effectually to convince of sin usually one of the first sins which the eye of the enlightned conscience fixes upon is the neglect of the Lords day and conviction usually ending in conversion one of the first duties which the soul comes seriously to close withall is the strict observation of the Lords day and grace usually works this way and doth exceedingly dispose to this duty Young Converts will be full of meltings on Gods holy day And truly the holy observation of the Sabbath much speaks the temper of a Christian However the week fares as Judg. 12. 6. the Sabbath doth Good Sabbaths usher in good weeks and are the morning stars of an approaching day when we hear truth on the Sabbath digesting it by prayer and meditation when we put up strong cries to God with fervour and devotion when we enjoy Ordinances our spiritual meals on a Sabbath with appetite and satisfaction this will cast a chain upon our corrupt hearts and will be bellows to our future zeal wil supply us with holy meditations which will be as so many bright gleams and will put a heat upon our affections and make us every way act the Saint all the ensuing week As Queen Mary said when she lost Callais When I am dead open me and you shall find Callais written upon my heart So the Christian who hath been very serious on Gods day you shall find Sabbath written upon his heart all the following week The seent of a conscientious Sabbath is not easily lost nor is the warmth of it so speedily chilled souls drenched in Sabbath Ordinances like vessels seasoned with excellent liquors Quo semel est imbuta recens servabit odorem Testa diu they long retain the taste The believer is disciplined upon a Sabbath and we do not easily forget our Education A Sermon kindly entertained on the Lords day will be faithfully improved on the week day Our best Christians were ever strictest on the Sabbath Those tasts of love we then sense and gust will abide and not lightly wear off these will lie upon the heart when the Sabbath is over Let us keep Sabbaths well we shall be better in our shops better in our worldly affairs better in our families better in our discourses better in our converses more righteous in our dealings more exemplary in our walkings more vigorous in our duties all the week following After a well passed Sabbath we shall more watch our hearts more keep our ground and withstand temptations and the deceipts of our Calling which happily Quaestus magnus est pietas quia opes supernaturales secum affert et amicitiam dei obtinet qui suis opes coelestes promittit praeparat are quilted into the very nature of it shall not so much tempt as exasperate and provoke us The whole week must be spent holy to prepare us the better for the Sabbath and the Sabbath must be spent hâ—ly the better to influence the week as the beginning with God on the morning of a Sabbath may influence the whole Sabbath so the beginning with God in the morning of the week viz. The Lords day may exceedingly influence and prosper the whole week He 2 Thes 2. 10. who on the Sabbath hath been much in the work of heaven cannot easily be much in the dross of earth or the dregs of sin on the time of the week Ordinances like clocks when they have struck leave a sound and a noise for a considerable time nor can a Sermon carefully heard be presently shaken out of the heart The word when received in the love thereof is fire in the bones Jer. 20. 9. and not heat in the face an inward warmth which is permanent and not only a colour which is transient The tasts the impressions the power and spirituality of a well-observed Sabbath cannot without much difficulty strong assaults of Satan powerful workings of a corrupt heart be disanulled and eradicated Hearts steeped in holy Ordinances will not soon lose their perfume It is very true our slight deportment in Ordinances makes them superficial and so soon slide off and they who pass over the Sabbath loosly will spend the week profligately they who spend it formally will spend the week vainly But a serious composure of spirit on Gods holy day will blow off the froth of the ensuing week Ignatius as hath been suggested calls the Lords day the Queen of dayes Regis ad exemplum totus componitur Oâ—bis and according to the example of the Queen inferiour and subordinate days will be composed The endeavour of every Christian should be that his practices in secret in his calling in his company on the week day should be answerable to the great priviledges he enjoyed and to the rich grace he received on the Lords day One well observes That Religion is just as the Sabbath and it decays or groweth as the Sabbath is esteemed it flourishes in a due Veneration of the Sabbath and it pines and consumes when the Sabbath is under neglect or contempt And Dr. Twisse takes notice That the conscionable observation of the Sabbath ever was is a principal means to draw us to spiritual rest from sin and to fit us for an eternal rest in glory In a word the Sabbath and the week are both embarqued in the same ship they both are safe or sink together if our souls
thrive upon a Sabbath by our holy deportments upon it and our careful improvements of it it will be seen in the week but if by our careless behaviour we grow lean upon the Sabbath like Pharaoh his lean Kine Gen. 41 20. in his Dream it prognosticates nothing less than a Famine of grace and happiness Arg. 3 We put on our best Attire upon a Sâ—â—bâ—th and why shâ—uld we not be in our best spiritual Dress Shall we deck our Bodies and neglect our Souls Shall we stand before God on his own day with Bodies dressed with all art and curiosity Ille Judaeus vere est qui talâ—â— est in abscâ—dito Qâ—i fidem â—bedâ—entiam praeâ—at Christo â— hâ—bet cirâ—â—â—cisionem câ—rdis convâ—rsâ—â—ne cordis ad Deum Par. but with Souls undressed and unprepared ruffled with worldly thoughts unwashed by repentance all things hâ—nging careless and loose by formality only painted over and dawbed with pretence and hypocrisie The fâ—rmaâ—ist on a Sabbath might correct himself by his Gaâ—â— and the exactness of his Attire Surely it is an high blemish to Religion to be curious in our fashion and to be careless in our devotion and to spend more time on a Sabbath to set the Dâ—â—ss â—â— curl the Hair and to fit the Garment than to inflame Devotion to compose the Heart and to trim the Lamp to meet with the Bridegroom of our Souls Shall not a piece of Eternity be as richly attired on the Lords day as a piece of dust and clay Why should not the Soul wear the Ornaments of Grace put on the Jewels of Faith and Zeal be 1 Pet. 3. 3 4. dressed up with holy thoughts with heavenly desires with spiritual aims with steddy resolutions for further increases of grace and sanctity as well as the sinking dying body a crumbling lump of earth be adorned with all the garish modes of art and bravery Nothing more uncouth that when the body is only the plain case of a pretious Soul that it should be decked on a Sabbath with all the setting forth of costly and lovely Ornament but the immortal Soul should want its trimming to make it look comely in the eyes of its Beloved when the Body is the fine cover of a deformed Soul what is this but to shovel dung into a rich Coffer or to put Pebbles into an Ebony Casket A serious Christian would more mind the trimming of the Lamp than Mat. 25. 7. the setting of the Dress or else the setting of the Dress should more mind him of the trimming of the Lamp Arg. 4 Let us consider what a rare priviledge it is to enjoy the Sabbath of the Lord To keep a Sabbath is not our work but our rest not our service but our liberty not our task Psal 42. 4. but our triumph The Sanctuary is the Souls Paradise and Psal 24. 4. Ordinances are the Tree of life in this Garden of Eden O Psal 84. 10. then let us not turn this grace into wantonness Kings do not spurn their Crowns nor use their Scepters to turn up Turffs in the field The Mariner makes not use of the Deck of his Ship to be a Stage to act on Thus Antipodes to reason and religion do prophane persons act when they slight over the momentous Sabbath of God shall God honour us with a Sabbath and shall we provoke him on a Sabbath Great Estates amplifie the prodigality of the Heir and make his sin more odious and shameful Our Sabbaths are our seasons of grace our spiritual Mart our Pisgah sight of Canaan our Term-time to follow our Suit for glory and eternity and to prophane and formalize away these acceptable days of life and salvation what is it but to throw Jewels upon Cùm omnibus diebus hâ—mo sese occupet in negotiis suis neâ—essariis die sabbati consentaneum est ut se segreget et quiescat propter Dei gloriam Aben Ezra the Dunghil and to disinherit the Soul of its primogeniture as if its concerns were not considerable and of little importance How can we do the work of Earth or Hell upon this heavenly day If we will be working Let us work out our salvation with fear and trembling Phil. 2. 12. Our Sabbaths are mercy rich mercy costly mercy soul mercy the finest of the Wheat Let us then solemnly observe them and dextrously improve them remembring that he who had five talents gained five more Mat. 25. 20. The Viceroy whose trust is great and charge more honourable he is more active Quamquam fidelis servus minimè gloriatur tamen fidelitatem et diligentiam debitam Deo humilitèr commendat Par. Exod. 20. 7 8. and vigilant then every petty Officer whose Precincts are narrow and inconsiderable O that Christians would keep holy Gods blessed day What is it O devout Souls but a day-break of eternal brightness And let us not forget that as God will not hold him guiltless who takes his Name in vain so neither him who spends his day in vain Those surely are foolish Children who play by their Candle and those frantick Christians who frivolously pass over that holy day wherein they enter into the suburbs of the holy City and begin that work of praising pleasing and enjoying God which shall be the Employment of Eternity Arg. 5 In the holy keeping of the Sabbath there is praemium in opere a reward in the work What would the Lord have thee to do on a Sabbath but onely enjoy himself Our sweat on a Sabbath is spent only in hearing from God in the preaching of the word in flying to God in holy prayer and supplication or contemplating on God in devout meditation or feasting with God at his own Table so that in the whole management of a Sabbath there is more honour than burden more Opera sabbati sunt opera coeli profit than pain more delight than disgust The works of a Sabbath are the works of Heaven and the Angels are not weary nor the glorified Saints tired with singing Hallâ—lujahs On a Sabbath we feed on Manna and the fat things In nostrà enim Doâ—iniâ—â— die semper plâ—it dominâ—â— Maâ—na de coelo Coelestia namque sunt eloquia illa verbum lectum et populo praedicâ—tum Orig. of the Sanctuary we drink of the Brook in the way and of Wine on the Lees well refined Isa 25. 6. we carry Benjamins Sack with the Cup in the mouth of it Gen. 44. 2. we are spiritual Publicans and take custom of Heaven All which aggravates Sabbath-prophanation it would be strange to see a Lutanist who hath a rare Lute and who is dextrous in playing on the Instrument to spend his time in breaking the strings of his Lute What less doth the formal or prophane person do who enjoys the heavenly opportunity of a Sabbath and loses his good wind by sloth or neglect and slights over those rare duties which like Sampsons Lion Judg. 14. 18. are sweet in
precious institution of the Sabbath was the first-born of Ordinances it drew its first Deus in primâ creatione sabbatum sanxit et hauâ— dubiè in familiis Patrum sanctorum sedulo observatum fuit Par. breath in Paradise as hath been fully discovered already this was the Reuben of Gods institutions the morning star and the rising Sun of Divine appointments Now the Sabbath being the first-born Ordination which enriched the world it is the more pleasing and acceptable to the Lord and the due observation of it will assuredly be the more gratefull to him God remembers the kindness of Israels youth Jer. 2. 2. the initials of his obedience were most pleasing We put Sabbatum ab initio mundi destinatum est ad cultum dei Luth. buds into our bosomes The Sabbath was from the infancy of the world and therefore our carefull keeping of it must needs delight the Father The first born was alwayes to be dedicated to God the first born of Man and the first born of Beasts Exod. 13. 2. The first fruit of Corn Deut. 18. 4. Nay the first of all the fruits of the Earth Deut. 26. 2. Nay God will not only have the first born of mans person but Sabbatum ab initio mundi observatum est Baldw. the first fruits of his labours Exod. 23. 16. And God is so pleased with the first of every thing that he ordains a feast of first fruits Exod. 34. 22. And a sacrifice of the first fruits God calls a sweet savour unto himself Levit. 23. 17 18. Sanctifiâ—atio omnium primogenitâ—rum tam hominum quaâ— bestâ—arum eâ—â—t eorum separatio ab aliis quae inserviâ—bant usâ—bus humanis ut deo soli cederent in eâ— nallum jus homâ—nâ—s habeâ—â—â—t Rivet Nay so gratefull were the first fruits to the Lord that he would not only have the first born of the Sons of Israel and the firstlings of the Herds and the Flocks Nehem. 10. 36. The first fruits of the ground nay of the very trees Nehem. 10. 35. But likewise the first fruits of the very dough Nehem. 10. 37. And Christ himself is called the first fruits of them that sleep 1 Cor. 15. 20 23. And Israel his chosen people are called the first fruits of his increase Jer. 2. 3. and converts the best of men are the first fruits of his creatures Jam. 1. 18. Surely then the holy Sabbath the first fruits of Divine Ordinances must needs be dear to God and unholy practices on that day must the more provoke him and holy duties sincerely acted on that day must the more please him and holy hearts on this day must the more delight him and holy graces in their most vigorous exercise on this day must the more be acceptable to him the Sabbath was his primitive institution nor must it be forgotten the Lords day Our Christian Sabbath is the first day of the week and was in time the first day of the world wherein the light received its production and the blessed heavens their being Gen. 1. 1 3. Now then let this emphasis which God hath put upon the Sabbath engage us to a stricter and more wary behaviour on it least the order be inverted as our Saviour notes Mark 10. 31. And that Sabbath which was the first in Gods institution be the last in our condemnation and Mat. 19. 30. this darling ordinance procure a damning sentence upon us in the general assizes of the world Arg. 9 The sanctification of the Sabbath will be profitable to our outward estate For the more conscionable we are in sanctifying the Sabbath the greater blessing we may expâ—ct from Lev. 26. 9. God which divine blessing the wise man tells us Prov. 10. Jer. 17. 25. 22. maketh rich This piece of godliness gives us right and title to the promises of this life 1 Tim. 4. 4. He who hath Benedictione dei divitiae parantur melius et meliùs conservantur et effiâ—aci res redduntur ad omnes usus ad quos adhibentur Et Deus suâ benedictione piis quasi somniantibus de eâ re parùm cogitantibus bona suppeditat exempla sint Abrahamus Josephus c. Cartw. been with God upon the Sabbath day God will be with him on the week day and he who hath sanctified God in his heart when he hath been agitating the affairs of heaven God will assuredly bless the works of his hand when he is providing the things of earth It is our Saviours own promise If we first seek the Kingdom of Heaven I may add if we begin the week with God on the first day thereof all these outward things shall be added to us Mat. 6. 33. as a surplusage of divine love The best way to get estates for our selves is to keep Sabbaths to God and to enquire after the blessing where he hath lodged it viz. in preserving his Sabbath pure and unblemished Isa 56. 2. It is very observable that when God had perfected the Creation and put man into his tenement of Paradise he then ordains the Sabbath to shew that all creature comforts are only attendants on this Gen. 2. 3. holy day and if Adams sensual delight had given way to his spiritual communion he had neither lost Paradise nor his posterity It must be granted that the smiles of Providence usually accompany the sincerity of obedience And Sabbath-holiness is the Jachin and the Boaz the pillars of this obedience 1 Kings 7. 2. To keep that Arke in our house to keep Christ 2 Sam. 6. 11 12 in our heart and to keep the Sabbath in our eye so as devoutly Eph. 3. 17. to observe it makes all we have to prosper and entails Isa 56. 2. a blessing upon our selves and families Constantine the Great Euseb de vitâ Constant lib. 4. cap. 18. justly called so in a Military in a Civil and in a religious sence was as flourishing an Emperour as ever sate in the Throne of the Romane Empire and he took great care for the holy observation of the Lords day and made a statute to oblige both Himself and his Subjects so to do and as some report Composed Prayers for every one of his Regiments to use upon that holy day Thus Sabbath-holiness made his Crown flourish and his exemplary sanctification of Gods blessed day shall preserve his memory more honourably and more durably then the Walls or Structures of Constantinople a City of his own Name and Erection However most sure it is that as the prophanâ—tion of Gods day is a Lev. 26. 26 31. moth and a worm so the holy observation of it brings a secret blessing to our outward estates and when we have been on the Mount with God on his own day the Lord will make his face to shine upon us Numb 6. 25. and will be gracious Exod. 34. 35. to us in shewing mercy and showring benedictions upon us on the week day Arg. 10 How serious
are we in observation of other dayes If that storms of Providence drive us to a day of Humiliation we can with the Jews Zach. 7. 5. fast and mourn and reach Ahab in his deepest sorrows 1 Kings 21. 27. And if the smiles of Providence call us to a day of Purim Esth 9. 26. a festival of joy we can keep that day with spiritual rejoycing and gladness of heart Esth 9. 22. And we can delight our selves in the Lord. As Cambden reports of Queen Elizabeth when God delivered her and her Kingdom from the Caâ—bd Elizab. Spanish Armado her first work was to go to Pauls Church and there hear a Sermon of praise rejoycing greatly in the God of her and the Kingdomes salvation Now as one observes The Lords day is the proper feast of Christians our spiritual jubilee though moving in a swifter sphear and Mr. P. on the Romans shall dayes of the appointment of a state put us upon a more exact composure and find us more hearty in their observation then that special and blessed day which is the appointment of a God Or shall a passage of Providence the endurance of a loss or the gaining of a Victory or some other strok of Gods hand or smile of Gods face find us more serious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas more solemn more devout then the Resurrection of a Christ the new birth day of the world and the sole foundation of a Christians happiness Shall the deliverance from a Spanish Armado fill us with more spiritual delight in God then the deliverance from Heli and Destruction Had not Christ broke the chains of death we had everlastingly been kept in chains of darkness Our Lords day then glories in a more excellent occasion and why should it not be celebrated with a more serious Cotenae tenebrarum sunt 1 Conscientiae reatus 2. Aeternum puniendi decretum 3. Miserrima reproborum desperatio devotion One well observes That the Jews thought reverently of and acted zealously on their solemn though ceremonial festivals those bright appearances which were chased away by the rising of the Sun of Righteousness therefore to use the Apostles words a little inverted seeing all those other dayes of observation are and shall be dissolved what manner of persons ought we to be in all holy conversation and godliness upon our unalterable Sabbath whose lease expires not till the 2 Pet. 3 11. death of the Vniverse CHAP. LII A third Decad of Arguments promoting the same design viz. a due sanctification of the Lords day THat every wind may fill our sails in pursuance of this great duty I shall now turn my Arguments to another point of the Compass Arg. 1 Let us take notice of the relation which God hath to the Sabbath In the time of the law the Sabbath was called the Sabbath of the Lord Lev. 23. 3. And verily my Sabbath shall ye keep Exod. 31. 13. And in the times of the Gospel our Christian Sabbath is called the Lords day Rev. 1. 10. Now this happy interest which God hath in the Sabbath from the beginning of the world to this day is a cogent Argument for Mat. 22. 21. our severer observation of it We will keep safely the treasure Maluit deus dicere sabbatum dei tui est quà m sabbatum tuum est Hoc dicens significat omnem ejus diei respectum ad nominis ipsius sanctificationem aâ— fidem esse dirigen dum Muscul of a friend and why not keep devoutly the Sabbath of a God If our Sabbath be the Lords day let us render to Christ the things which are Christs Gerard observes That the Sabbath is the Lords Sabbath to shew us the manner of our sanctification of it viz. In the works of God those works which are required and prescribed by God And Musculus adds very pertinently God would rather call it his Sabbath then ours to intimate to us that all the respect of that day must be directed to the hallowing of his Name and to the acting of faith and trust in him It is very observable how chary God is of his Sabbath he puts it into the heart of the Decalogue that none might come at it to affront it and he stamps his Name upon it that none should make it common Do ye think we can play with the Crown of a King or sport with the Scepter of a Prince Dominus ille cujus est Sabbatum est deus tuus ergò in honorem et cultum ipsius sabbatum sanctificabis Ger. Greater boldness it is to formalize away the Lords day and to waste that time which is his peculiar treasure Our wildness often roves up and down the common of the week but if we break into the inclosure of the Sabbath we shall certainly be found trespassers and hazzard an immortal soul We must take heed that we make bold only with what is our own and not with Gods day for that is no more lawfull for us than for every common Israelite to enter into the holy Hag. 2. 8. of holies There are two things God is very tender of Lev. 23. 3. 1. His people they are the Apple of his eye Jer. 2. 3. 2. His Sabbath which is the reserve of his time And as those who shall devour his people shall offend so those who shall prophane his day shall commit sacriledge a sin of the deepest tincture The consideration then that our Sabbath is the Lords day should compose our spirits should flush our services and sublimate our performances on that blessed day Argum. 2 Let us take notice of that tittle which God hath put upon the Sabbath It is an holy Sabbath to the Lord Exod. 16. Exod. 31. 15. 23. And here that answer to Peter Acts 10. 15. is very Qui luxu deliciantes voluptatibus se dedunt ad sanctificationem sabbati non sunt idonei quia diem sanctum domini suis commâ—â—ulant voluptatibus Hieron pertinent What God hath called clean we must not look upon as common They who prophane the Sabbath would pick out the image and superscription of it which is a fruitless and destructive attempt A stamp of holiness amplifies every defilement The spirit is a holy spirit and therefore it must not be grieved Eph. 4. 30. The law is a holy law Rom. 7. 12. and therefore must not be violated Jesus Christ is the Holy one of God Psal 16. 10. and therefore he must not be wounded and crucified afresh Heb. 6. 6. The Priests garments were holy Exod. 31. 10. and therefore not to be Sanctificatio dei est quâ dies septimus post sex dierum opera statim ab iâ—itio est deputatus consecratuâ— sanctificatio hominis est diem septimum à deo quietâ— confeâ—ratuâ— pro sancto nabere religionis exercitâ—â—â— ac fidei sedulò incumbere Muscul worn by another person The vessels of the Sanctuary were holy and therefore not to be employed
a set-time for that purpose that the hurries being over man may sedately and composedly apply himself to the solemn worship of God And this is agreeing Certum ac definitum tempus statutum est quò ea commode obâ—re possimus Azor. and consonant to natural reason Doctor Field professeth That by the light of Nature it is known that one day in seven ought to be consecrated to Divine service How will this put Sabbath-prophanation into a scarlet nay into a crimson dye that we should sink below the light of Nature in the commission of it It is likewise very observable that God himself couples and joyns the command for the Sabbath with natural commands not only in the Decalogue but in the 26th Chapter of Leviticus Ye shall make you no Idols nor graven Images The first Ye shall keep my Sabbaths The second shewing us thus much that Nature is as much abased in the prophaning of the Sabbath as in the violation of any natural command And we may as well break the fifth or the sixth as the fourth Commandement the force of Nature being engraven upon them all Nay the observation of the Sabbath is so grateful to God and so necessary to man that the very ground had a Sabbath Levit. 25. 2 3 4. the very Land was to keep a Sabbath the words of the Text are these When you come into the Exod. 23. 11. Land which I give you then shall the Land keep a Sabbath to the Lord Levit. 25. 2. And shall the dead earth keep a Sabbath to the Lord and not living Christians In this one below Balaams Ass reproves us God in condemning Num 22. 28. Sabbath-breakers may make his appeal as sometimes he did Jer. 6. 19. Jer. 22. 29. To the very earth This surely must be a great sin when the ground we trample upon shall be a witness against us Vt brutis ac hominibus concederetur quies corporalis Brutis quidem propter homines hominibus autem propter cuhum divinum Ger. Nay the very Beasts had a Sabbath Exod. 20. 10. The Cattle was to rest on the Sabbath-day Now shall a Beast rest and man work on the blessed Sabbath Shall there be more obedience found in the Herds of the Stall than in the Professors of the Gospel Shall the Stable have more submissive Proselytes than the Sanctuary It is a good observation of Gerard That Rest was granted to man and beast upon the Sabbath to Beasts for Mans sake and to Man for worship sake that he may apply himself on that day to the service of the Legislator There are three considerable Reasons why God commanded the Beasts to rest upon the Sabbath-day Because the Beast required rest as well as man they could not live in continual painfulness they must have their altenate ease and refreshments as a learned man speaks Their flesh is not brass nor their bones iron no more than that of Job 6. 12. man tiresomness and languishing are incident to them as well as to man Because Beasts could not work without the assistance and will of man and so man must be taken off from Sabbath-sanctification Beasts cannot work of themselves without the conduct and guidance of man Now the working of a Beast is not so considerable as the keeping of a Sabbath which cannot be done if men follow their Plows or use their Beasts for labour on that day then that excuse would be reviled man could not come to Christ upon the Lords day he must use five yoke of Oxen and therefore pray have him excused Because God would inure man to pity and clemency that favouring his Beast he might learn mercy to man the Beast Dum jumentis quies conceditur à Deo nonne est ut homines misericordiae assuefierent Riv. must not work that God might put more bowels into man and that man might have more leisure for God Now the Psalmist saith Psal 32. 9. That we should not be like Horse or Mule which have no understanding But to disturb the Rest of a Sabbath by sinful or secular works is to be worse than the beast that perisheth Nay the very strangers among the Jews were to observe Advenae jubentur septimo die ab operibus seriari Ex eo patet quòd peregrini non suerunt coacti ad religionem Isâ—â—â—liticum suscipiendum tamâ—n ab ipsis requisitum fuit ut in externis divinae legi sese subjicerent quod suo modo etiam Christiano magistratui ad imitationem est propositum Ger. the Sabbath Exod. 20. 10. Doctor Twiss observes there was no burden imposed upon strangers besides the observation of the seven Precepts of Noah and therefore infers that the observation of the Sabbath was comprehended under one of them But this is naturally deducible none was to omit the observation of the Sabbath no not the heathen stranger And shall onely the Christian blot the Sabbath by his sins waste it by his sloth or disturb it by his secular works Onely the Christian to whom are committed the Oracles of God Gerard takes occasion from this part of the fourth Commandement to lay it as a charge upon Christian Magistrates to see that all observe the Sabbath and he saith That this clause in the Command is proposed for their imitation But how great will the condemnation of Sabbath-breakers be when the Instinct of Nature the Rest of the ground the Beasts of the field nay the very stranger shall all read them Lectures of Sabbath-sanctification Arg. 5 Let us cast our eye upon the practice of Heathens they thought it equitable that their consecrated days should be wholly and devoutly observed Macrobius brings in one Vetius thus resolving We truly that we may both honour Macrob. Saturnal lib. 1. cap. 7. the holy days and eschew also the slothful drousiness of Resting and may turn our leisure into employment we come together to spend the whole day in learning Fables to be conferred upon Now their learning Fables was the best they knew of devotion and the same Author asserts and says That the sacred things of the Romans are either Diurnal or Nocturnal those which are Diurnal are continued Macrob. Saturnal lib. 1. cap. 16. all along from the beginning of the Day until the middle of the Night And the Priests of the Heathens affirmed That their holy days were polluted if any work was done upon those solemn seasons besides it was not lawful for the King of the Sacrifices and the Flamins their Priests to see a work done on their holy days and therefore by a Crier it was proclaimed that no such thing should be done and he who neglected the Precept Vniversae gentes stativas serias universo populo communes rebus sacris obeundis consecratas habuerunt Leid Prof. was fined And Scaevola the Priest affirmed That the wilful Offendor shall have no expiation And Macrobius describes what works were lawful on their holy days viz. works of Piety and
support of Religion and keeps it from flights or falls Every devout worshipper on the Lords day is but a lessar pillar to shoar up godliness and piety in the world While publick worship is seriously frequented and private duties are frequently performed while the sacred word of God is diligently attended the blessed Sacrament devoutly received while holy prayers with moystened eyes and melting hearts are affectionately poured forth and sent up to God on his own holy day while these things are in ure in a Nation piety and Religion are above the fears of decay Religion sails or sinks with the Sabbath when both are embarqued in the same Vessel and where this Sancta diei dominicae exercitia labascentem pietatem religionem sustinent holy day is constuprated by vanity and prophaneness profession is laid waste and desolate the sanctification of Gods day keeps up Gods fear in the Church but that being suspended the gap is made and the Church lies open to all kinds of sinful incursions A learned man tells us that Guntheram a pious King of France fighting against the Goths with unhappy success did sedulously enquire into the cause Guntheramus Francorum Rex pientissimus contra Gothos infaelici successu se pugnasse observaverat tanti mali fonte paulò altius investigato cui malo ut obviam iretur statutum est diem dominicum religiosè custodiendum per universum c. of it and taking notice of the neglect of the Bishops instructing the people as likewise observing the prophaneness of the people in dishonouring the Lord he presently concluded this was the proper source and cause of his late discomfiture and calamity and therefore he immediately commanded That the Lords day should be carefully and solemnly observed throughout his whole Dominions as being the most proper remedy and most likely Cure for those distempers which had shaken the happiness both of Church and State God usually calculating his providence according to the observation of his day smiling upon those places where it is religiously observed and evidencing his displeasure where it is slighted or contemned Arg. 9 The sanctification of the Sabbath is the discharge in a great measure of that duty pressed by the Apostle Phil. 3. 20. Let your conversation be in heaven All the duties of the Sabbath Nonne pudet te corpore coelum suspicere mentem in terrâ repere caput sursum cor deorsum habere Bern. are but transactions with Heaven Our prayers are our approach and appeal to Heaven and therefore we are said to lift up a prayer Jer. 7. 16. Our hearing the word is only hearing News from Heaven Acts 20. 27. And our Sacramental receipts are only the tasting of the fruit of the Vine which we shall drink new with Christ in his Fathers Kingdom Mat. 26. 29. The Ordinances of a Sabbath are heavenly Ordinances the end of a Sabbath is to bring us nearer to heaven and the Communion of Saints whâ—ch we enjoy upon a Sabbath is a sweet resemblance of that Society the Saints shall enjoy in heaven And though we cannot pretend to 2 Cor. 12. 2. Pauls rapture into the third heaven or to Johns extasies upon this holy day yet in a conscientious use of divine administrations Rev. 1. 10. we travel fairly on towards heaven and happiness Secular works which savour of earth are to be banished this day Exod. 20. 10. Carnal hearts which rellish earth are unsutable to this day Rev. 1. 10. And pleasurous delights which are the liquorish froth of earth are to be avoided on the Sabbath day Isa 58. 13. Our Sabbath is the day-break and twilight of heaven and glory which if we improve to work our spiritual works in a little time will bring us to a perfect noon Arg. 10 Let us be exact on the Lords day in honour to Christ it is his Resurrection day On this day the Sun rose which lightens Dies dominicus Christi resurrectione declaratus est et ex illo caeâ—it habere festivitatem suam aeternam non solùm spiritus sed et corporis requiem praefigurat Aug de Civ dei every one which comes into a better world on this day the Conqueror shewed himself when he had laid all his enemies in the grave from whence he sprang This was the day of Mankinds restauration of the worlds wonder and of the Believers joy This day was the fresh spring of our happiness the initials of a Christians boast On this day Mosaical rites and legal Ceremonies were fully and totally routed and so put to flight and then dyed together the Synagogue and the Sanedrim Christ is the true Joseph who on this day left his prison and was promoted to honour Christ is the real Moses who breaking through death and dangers Acts 13. 31 32 saw Pharaoh and his host Satan Death and Hell and Heb. 1. 5. all spiritual wickednesses drowned in the Sea Christ is the Resurrexisti domine quà m â—â—â—ulatè celeritèr O fortunati labâ—res O gloriosa certamina quae talem finem sortiuntur Pâ—ssionem excepit Resurrectio mortem immortalitas ignonimiam gloria infirmitatem virtus Tempestatem serenitas Bellar. 2 Cor. 5. 1. true Mordecai who foiling Haman and all his enemies delivered the true Israel from tyranny and oppression and on this day kept his Purim Christ is the true Jonas who being cast into the Sea in a tempest of frenzy and cruelty on the third day was cast on the shore and survived to more gracious purposes In a word glorious were the conflicts happy the labours blessed the rest and most triumphant the Resurrection of our dear Redeemer Now as it is reported of Caesar when he would cry Quirites that word put new life into his Souldiers in the sorest battels So when we think our Sabbath is Christs Resurrection day this should put new life into all our duties and devotions This was the day of wonders when our blessed Samson carryed away the gates of Hell to lay our way open to the City of the New Jerusalem the City not made with hands eternal in the heavens CHAP. LIII The Resurrection of Christ is not only a real ground for the institution but a cogent Argument for the holy observation of the Lords day WHen our hearts are dead and curdled into formality upon the Lords day then every one of us should thus bespeak his soul O my soul this day is the triumph of thy Redeemer when he trod upon the Serpents head when Gen. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Hexam he took from death its sting from hell its standard suppose my soul thou hadst stood by the Sepulcher and seen the Sun of Righteousness covered with a cloud before now shining forth most gloriously on the morning of the Resurrection day how would this have raised and ravished thy heart How glad were the Disciples when they saw the Lord they believed not for joy John 20.
20. Luke 24. 41. The day of 2 Sam. 23. 5. Christs rising from the dead was a day of joy and gladness Ille est primus dies in quo deus tenebras ut materiam cum mutasset mundum effecit quòd in codem die Jesus Christus conservator noster è mortuis excitatus est Just Mart. Psal 118. 24. No day like this since the Creation then our surety was released the Covenant and sure mercies of David fully ratified and confirmed our hope wonderfully revived heaven and eternal life plenteously assured These thoughts of Christs Resurrection might quicken our hearts and make them sparkle with life and affection It may be we never took the crown of this day into our hands to feel the weight of it and that makes our services â—â— flat and our thoughts to speak in Nazianzens phrase so chained to the ground upon this seraphical day And therefore Clemens Romanus argues sharply and pathetically What shall excuse us with Die dominico qui est dies resurrectionis Templum adite quid enim excusare poterit apud deum qui eo die ad audiendum non convenit c. Clem. Rom. God if we fill not up this blessed day with bearing the word with holy prayer with reading the Scriptures with singing the praises of the Lord and other duties seeing God makes all things by Christ and sent him into the world to die for sinners and raised him again as on this day Innocentius calls Christs Resurrection day the first day of our joy the bright lustre of heavens shine And Ambrose saith The Lords day is a day â—f joyes in the plural number to shew the Variety and the Increase of them Joy is the Shibboleth of this day the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spring-tide and the full Sea of this weekly Festival And Tertullian professeth That on this day we indulge our selves Plus gaudere debemus propter resurrectionem gloriosam quà m dolere propter passionem ignominiosam Bern. with holy joy The primitive Christians were wont when they saw one another to have this joyful salute The Lord is risen and the others ordinary answer was True the Lord is risen indeed we should not saith Bernard so much mourn at Christs igneminious passion as we should rejoyce at his glorious Resurrection And this day is not only sweetned with joyes but enriched with gain the death of Christ Haec est illa dies quae suâ magnitudine omnia beneficia obscurat Const Apost l. 7. c. 37. was the sowing of the Corn the raising of Christ was as the springing up of the Corn the benefits of Christs death are reaped in his Resurrection The death of Christ was as the casting of Joseph into the pit the selling him into Aegypt and putting him into prison But the raising of Christ was as the preferring of Joseph by which he comes into a capacity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save his Family and so enrich all his Relations Clemens Romanus tells us This day is such a day of love such a day of gain that the greatness of those benefits we receive by this day ecclipse and obscure the shew and appearance of all other benefits Athanasius calls the Resurrection day The beginning of the New Creation And another learned tells us That Christs Resurrection was a great and an excellent Miracle and therefore it gave life and name to the Lords day Indeed Mans all is folded up in the triumphant success of this day Let us a little hearken to the good News that Christs Resurrection brought to the world and these Cords of love should fasten us to Holy duties and becoming carriages on the Lords day The Resurrection of Christ was the compleating of his work Indeed many fair lines were drawn before in the great work Josephus iâ— tertium usque annum in 〈◊〉 deteâ—tus sâ—â—t posteà tamen libeâ—tus est Egypti constitutus est dominus Et salvator noster ad tertium usque diem detentus est in carcere sepulchri tum resurrexit sanctorum dominus dominus dominantium Ger. of Mans Redemption every tear which dropt from Christs eye every drop of bloody sweat which fell from his sacred body contributed to our salvation but when Christ rose again then he put the last hand to the beautiful frame of this glorious work And therefore he is said then to be perfected Luk. 13. 32. when Christ breath'd out his last he cried out consummatum est It is finished John 19. 30. But that had relation to his sufferings but when he rose again he was perfected in relation to his people he then became a perfect Redeemer Christ on his resurrection-resurrection-day folded up his bottom and had nothing left to do but to ascend to his Father and to take his place at his right hand and to give him an account that the glorious work of mans Redemption was now fully finished Christs dying-dying-day was the perfection of his love but his rising-rising-day was the perfection of his work when he sprang from the Grave he threw off the cloths of his own mortality and of our sin Thus the Sun works through the Cloud and makes its own way till it is freed from that dark incumbrance and appears to the World in its sweetest brightness And so our Saviour after a short sleep in the tenacious dust awakes and comes as a Bridegroom out of his Chamber to speak a few words to his Psal 19. 5. Disciples and to take witness of his resurrection and so to go up to his Father ever to make intercession for us And shall Christ compleat his work upon his resurrection-day Heb. 7. 25. our Christian Sabbath and shall we be defective in ours Shall he be perfected on that day and shall we be polluted Surely when we trifle and sin away our Sabbath we never think that on that day Christ put his last hand to the blessed work of our Redemption This will condemn careless Christians when they are so short and Christ so full on his Resurrection-day our blessed Sabbath The Resurrection of Christ was the Conquest of his and our Enemies On this day the seed of the woman did bruise the Gen. 3. 15. Promeruit in cruce Christus sed posteà peregit Zanch. Serpents head and Christ did triumph in his own person over Sin Death and Satan Upon the account of which the Apostle cries Victory 1 Cor. 15. 54 55. On this day Christ spoiled principalities and powers and openly triumphed over them Col. 2. 15. Christ merited Victory by his passion Acts 10. 39 40. but he executed Victory by his rising from the Grave he died a Sufferer but he rose a Conquerour not onely Mat. 28. 18. arrayed with honour and immortality but richly invested Phil. 2. 9. with power and principality and then were the Keys of Eph. 4. 8 9. Death and Hell resigned up to him as the Trophies of his Revel 1. 18.
nullis volumus voluptatibus occupari Leo Anthemius Imper à Baldwino allegati in judgment or wariness in practice in reference to the Lords day But our Apostacy began to be too notorious when sports were allowed on that day which are the births of fancy and the Nurses of corruption Nay even at this day notwithstanding all pretences to reformation how wofully is Gods Sabbath neglected and ecclipsed by all manner of abomination so that we may say with Bishop Babington The people of Israel might not gather Manna upon the sabbath-Sabbath-day and may we go to Fairs and Markets to Wakes and wantonness to Dancings and Drinkings upon the Lords day Are these works for the Sabbath Is O melior fides nationum in suam sect am quae nullam christianorum solennitatem sibi vendicat non etiam diem dominicum etiamsi cognossent nobis communicarent ne Christiani viderentur nos ne Ethnici pronunciaremur non veremur Tertul. de Idol cap. 14. this to keep the holy day Can this be answered to God No surely we shall never be able to endure his wrath for these things one day Thus this learned and reverend Person I may a little invert Tertullian O the faith of the Nations better then ours towards their own Sect as who challenge not to themselves any Christian solemnity no not that of the Lords day had they known it they would not communicate with us least they should seem Christians and we Christians fear not to be accounted Heathens All the Invectives of former times may justly be levelled against England upon this account What is the Sabbath among us but our leisure day for sin and vanity The covetous person is imployed in his works and he follows his secular affairs only more covertly the Formalist is buried in his sloth the Youth of the Nation are frisking and pleasing themselves with sports and dalliances with carnal delights and sensual pleasures as if they offered Acts 14. 13. at the Shrine of Venus or calculated their Sacrifices for a Acts 19. 28. wanton Jupiter the carnal Gospellers are refreshing themselves in their Recreations and their walks and how few on the Mount of God in sacred and heavenly duties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jovialiter vivere Surely Plutarch had an eye to England when he derived Sabbath a Sabbos which signifies to live riotously Indeed the Sabbath of our Nation seems to have some such derivation Gods Sabbath cannot travel up and down England but it falls among Thieves who rob and wound it some wound it by prophane and loose actions others by sinful omissions and the most by sloth and recreations And thus Luke 10. 30. this blessed day lies bleeding and where are any good Samaritans Abominanda christiano nomine indigna diei dominicâ— vâ—olatio quae sâ—nctâ—ssimum Dei Omnipotenâ—is cultum imâ—iorum exponit ludibrio hinc omnis miseriae quae obscuratum ecclesiae deâ—us evertit â—inc calamitatis effluxit inundatio to pour Oyl in to its wounds And have we not found it by experience that scarlet sins and crimson transgressions overflow the Nation because the Sabbath lies under disuse and is covered with scorn and contempt The holy observation of the Sabbath is that which brings on all duties of godliness and the Sabbath being slighted and neglected the Cataracts of prophaneness break in upon us and we are lead to all methods of wickedness And this is Englands skar Gods presence was never less discerned and what is the reason Gods day was never more contemned Our Palladium is gone and what can be expected but an entry of ruine and desolation And this as Ezekiel speaks Ezek. 19. 14. Is a lamentation and shall be for a lamentation A learned man observes That the prophaning of Gods day is sin unbecoming the name of a Christian and is the spring of all those calamities which over-flow a Nation And yet this is Lam. 1. 7. Quis talia fande temperet à laâ—hâ—ymis Virg. Englands Ichabod and in this it hath betrayed its trust when the treasure of Gods Sabbath was committed to it And this is Englands Apostacy from all the pious Proclamations Psal 74. 9. of those noble Princes who have sate in its Throne How did many of the Royal Princes who have swayed the Scepter of this Nation lay out their Authority for the suppressing King Ina a Weâ—t Saxon K. Alured K. Canutus K Edw. the sixth Q. Elizabeth King James King Charles the first of prophaneness and promoting of godliness upon Gods holy day which was their glory and the splendor of our Nation But the prophaneness of the present age upon this sacred day hath pluckt this Pearl out of their Crowns and hath put an ecclipse upon that glory of our Kingdom wherein we much out-vied the tendreyes of other Nations England formerly in this branch of holiness out-shining the most reformed Churches And this is the sin at this day which is the troubler of our Israel and seems to be a Cloud bigger than a mans hand 1 King 18. 44. which threatens a great deal of ruine not of water but of wrath not showers to drench the ground but to drown the Inhabitant We may bewail the formall worship of Englands Sabbaths this blessed day suffers in this Nation not only by open Enemies Ceremonia crebrò repetitae but by cold Suitors This is the Errour of England on her Sabbaths we more mind the bending of the knee than Deo nauseam pariunt quia peccatores impuro corde plenâ—que offensis illas offerunt Alap in Isaiam the bowing of the heart our Decency hides our Beauty our Ceremony drowneth our Substance and our Gesture swallows up our Godliness In some places of this Nation the Organ is the most pleasing Oracle and the cringing to an Altar is the onely Embleme of humility and the pleasing of the Ear stifles the devotion of the Soul And is this to keep a Sabbath What do we more than the Jews against whom God poured out his complaints To tread Gods Courts Isa 1. 12. To cry up the Temple of the Lord Jer. 7. 4. And to celebrate a Sabbath with a bare appearance before God or the nimble activity of a geniculation Is not this to offer the Case instead of the Jewel to give the bark of a service and the paring onely of a solemnity Ignatius could tell us in the very Vnusquisque nostrum Sabbatizet spiritualiter meditatione legis gaudens non in corporis refocillatione Ignat. Epist 6. ad Magn. infancy of the Gospel That we are to keep Gods day spiritually in the meditation of Gods Law not in the refreshings of the outward man c. And Chrysostom speaks much of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual works and exercises on the Lords day Is not the turn of an eye the action of the body or the suppleness of the knee not the sweetness of the voice or the
when a Sabbath the day of God and our souls is Jud. 15. 6. almost lost in a Nation for this let tears be our drink and Jud. 21. 2. ashes our meat day and night And when the Magistrates Psal 42. 3. become Gallioes for the things of God let the people become Jeremies for the day of God Sabbath decayes will soon make a bankrupt Nation Nay lastly we may bewail the punished purity of Englands Sabbaths The people of God cannot be so good as they will on Gods holy day How often are the Saints in the midst of Lew Sabbati opera humana non divina prohibuit Tertul. their weeping eyes bended knees melting hearts mounting minds when congregated in secret to seek Gods face and to meet with Christ their beloved How often I say are they interrupted surprized haled away by Officers and the Sanctuary leads them to a Prison their Piety is uncharitably called treachery and their devotion is unreasonably interpreted Sedition This is Englands misery and unhappiness the Prisons are filled with spiritual worshippers and the Nation is filled with carnal Gospellers Prophaneness is uncontrouled but the most resined service of God is liable to poenalties Tertullianus de Cor. Mil. Plin. Sec. in Epist ad Trajanum Imper. De Amelucanis coetibus Christianorum in die dominigo mentionem faciunt and pursued with force and violence not because it is unsuitable to Gods will but it is inconformable to mans law Now as the Primitive Christians we must have our caetus antelucanos our early because unknown meetings on Gods holy day but surely it must needs be a great evil to rout the stars when gathered in a constellation to hush away the Doves when they stock to the windows and strange it is that mans wrath should be there where Gods presence is in the assembly of the Saints But that the people of God meeting on the day of God in the name of God for fuller communion Mat. 18. 20. with and enjoyment of God in obedience to the command Dan. 12. 3. of God should meet with frowns and disgusts should feel the sharpness of a Law or undergoe the keenness of Mat. 13. 43. the Magistrates sword and all this in a Protestant Nation Isa 60. 8. whose usuall Motto was Mildness This is a lamentation and Psal 89. 7. shall be for a lamentation Isa 4. 5. Ezek. 19. 14. FINIS The TABLE A SEnsual Actions to be forborn on the Sabbath day 20. and so sinfull 22 There shall be no Affliction in our Sabbath above 218 The Lords day is of Divine Authority 569 An answer to the Apostles preaching in the Synagogues on their Sabbath day 570 The Lords day instituted by Divine Authority 585 Not by Ecclesiastical ibid. Arguments to urge Sabbath-holiness 668. 718. 732. B The Bounty of God in giving us his Sabbath 186 Our outward Behaviour must be exact in Publick Ordinances on the Sabbath 277 The Sabbath instituted from the Beginning 526 C God is admirable in the works of Creation 147. 191 Conscience is chiefly to be dealt withall in Gospel Administrations 259 The benefit of Chatechizing 334 Some necessary Cautions to prevent Sabbath pollution 407 Several Cases to satisfie conscience in Sabbath Observation 440 The fourth Commandment cannot be Ceremonial 489. 544 The worke of Creation compared with the work of Redemption wherein the last exceeds the first 642 D Duties shall not want their reward p. 3 The Sabbath must be spent in holy Delight 53 The Emptiness of worldly Delights 58 Duration speaks the value of every good thing 209 The sweetness of Holy Duties 229 Holy Discourse doth well become the Sabbath 320 Several Directions for the better observance of the Lords day 353 The evil of Spiritual Doubts 382 All dayes are not eqaally holy in the times of the Gospel 496 The observation of one Day in seven to God hath its great advantages 499 The wildness of that opinion which makes every Day a Sabbath day 505 A seventh Day not the seventh day is commanded in the fourth Commandment 582 E To rise Early well becomes the morning of a Sabbath 85 Several incentives to this practice 86 87 c. The several Ends of the Sabbath 191 Divers Evils to be avoided in the time of publick Ordinances 297 Several Examples of Divine Justice breaking out upon Sabbath-breakers 683 England bemoan'd for Sabbath-prophanation 781 F Holy Fruitfulness becomes the Sabbath 56 Many Faculties and parts to be acted on a Sabbath 95 The Excellency of Faith 422 The sore judgement of a Famine of the Word 680 The influence God hath upon the Fire 716 G Many Graces to be acted on a Sabbath 95 God is most Glorious in his Nature and Essence 128 The works of Grace deserve our sweetest meditation 178 The works of Glory to be meditated on 185 Active Graces become holy Ordinances 316 How to procure Gods presence in ordinances 385 There are three Glasses to see our hearts in 445 H We must look on the Sabbath as Honourable 54 God most glorious in his Holiness 135 How we are to deal with our Hearts on the morning of a Sabbath 263 Holiness is engraven upon the Sabbath 733 I Holy Joy becomes a Sabbath 267 How our Inward man is to be ordered in publick Ordinances 300 How we must spend the Interval between the Morning and Evening worship of a Sabbath 319 The Lords day is a day of Rest not Idleness 427 The great evils of Idleness 435 Idleness on the Lords day a very great evil 436 The Jewes sometimes very exemplary in Sabbath-observation 514 We Christians are to out-vy the Jews in Sabbath-observation 634 The dreadfull Judgements which pursue Sabbath-breakers 676 L The Labourers plea for recreations upon the Sabbath answered 33 Impertinent Language unbecoming the Sabbath day 49 God is incomprehensible in his Love 143 Nothing in a Saint can make a change in Gods Love 145 The Lords day confirmed by all Laws 619 What Christian Liberty is 645 Some remarkables concerning Londons fire which began on the Lords day 696 M Secret duties befitting the Morning of a Sabbath 89 The benefit of Morning duties on Gods holy day 104 The excellency of Meditation 106 124. It s Nature 107. How it is distinguished from some things very like to it 109. How much and how long we must Meditate 112. The chiefest seasons for Meditation 115. The rich advantages of Meditation 119. Meditation proper to every Ordinance 121 122. It feeds our Graces ibid. And amplifies our Comforts 123. It s necessity 125 The Morality of the fourth Commandment 552 How the Sabbath was made for Man 648 O Outward enjoyments are the reward of Sabbath obedience 59 God is most glorious in his Omnisciency 134 The excellency of Gospel Ordinances 285. 423 424. 443 The first Original of the Sabbath 522 And most probably it was ordained in Paradise 524 P The Poor mans Plea for working on a Sabbath Answered 7 Rich Promises made to a due observation of the Sabbath 57 63 Prophanation of the Sabbath the greatest Prodigality 67 Preparation for the Sabbath very necessary and several incentives to it 71 What those Preparatory duties are which must precede the Sabbath 77 Publick duties become the Sabbath 93 Many Persons to converse with on a Sabbath 96 God is most adorable in his Power 133 God to be exceedingly admired in the works of his Providence 156 Gods Presence must be meditated on on the Sabbath day 188 Prayer well becomes the morning of a Sabbath 239 How our Prayers must be qualified 243 The necessity of the spirits assistance in all our Prayers 246 What we must Pray for on the morning of the Sabbath 249 Practice is the best use of Ordinances 161 The sweetness and excellency of the Promises 269 Singing of Psalms a sweet and an excellent duty 339 The efficacy of Prayer 425 The advantages of Praying alone 454 Miscellanious Prescriptions for the better discharge of conscience in Sabbath-observation 765 R Recreations unlawfull on a Sabbath 23 Reverence becomes the Sabbath 54 God is wonderfull in the most glorious work of Mans Redemption 167 All the attributes of God shone gloriously in the work of Mans Redemption 174 The benefit of Repeating Sermons 327 Why the word Remember is prefaced to the fourth Commandment 660 The Resurrection of Christ a forcible argument to Sabbath-holiness 750 S What a Sabbath days journey is 6 The whole Sabbath is to be spent with God 35 The worth of the Soul 38 The Saints must meet together on a Sabbath day 97 The Jewish Sabbath compared with the Christian 201 The Christians Sabbath here compared with his Sabbath above 210 Some eminent types of our Sabbath above 234 The excellency of the Scriptures 272. 326. 456. Reading of the Scriptures usefull in the morning of a Sabbath 273 Publick Assemblies most pleasing on a Sabbath 274 The mischiefs of Sleeping in Ordinances 280 We must be Spiritual in our duties when we come to Publick Ordinances 312 What it is to be in the Spirit on the Lords day 387 The rare effects of the Spirit 393 466 How to keep Solitary Sabbaths 451 453 T Gods Truth is a glorious attribute 139 Vain Thoughts must be avoided in holy ordinances 305 Two days in a week cannot be observed as Sabbaths 569 V The Beatifical Vision somewhat opened and explicated 214 Unbelief a destructive sin 421 Variety of Sabbath duties delightfull 465 W Secular Works unlawful on the Sabbath 4. By Scripture 5. By Authority Civil 10. Ecclesiastical 11. By Reason 13. Works of necessity may be done on a Sabbath day 17 God is infinite in wisdom far surpassing mans 136 To Work upon the Sabbath day very sinfull 215 Holy Watchfulness becomes a Sabbath 401 How to keep a Whole Sabbath to God spiritually and sweetly 466 FINIS
wonder then Intus est in corde est Sabbatum nostrum Aug. if St. Augustine cry out Our Sabbath is within in our hearts There indeed is the musical spring of joy Let us take heed of grieving the spirit Eph. 4. 30. No fountain casts out sweet and bitter water a grieved spirit will not dash joyes upon the soul the mournful Dove flies Offenditur spiritus verbis putidis etiam quo vis peccato Hier. away We must cherish the graces if we will possess the joyes of the spirit The birds sing most sweetly in the spring when every thing is fresh and green Gods spirit in the soul yields its freshest delights among flourishing graces when the Peccata sunt injuriae contumeliae spquae eum contristantur Alap seared boughs of corruption are broken down Sin and vanity break the strings of the spirits musick and chase away the Comforter from our coasts as birds hushed away leave the place of their present abode Let us not suspend our answer to the spirits excitations Let us listen to every motion and apply our selves to every counsel of this inward Monitor Slighted advocates plead no more we must hearken to every whisper of the Holy Ghost who first commands and then comforts To stir up to holy duties to good works to circumspect walking is the office of the spirit but to ravish the soul with divine delights is the reward of the spirit Observe holy David Psal 94. 19. In the multitude of my thoughts thy comforts delight my soul He was now acting the duty of meditation and then the spirit besprinkled him with dews of joy A Deus per essentiem est totus consolatio immò Mare Oceanus consolationis quem in servos suos etiam in hac vitâ effundit learned man saith God is an Ocean of consolation Let not our sin and disobedience be such banks and ramparts that this Sea cannot overflow us with complacential effusions Obedience indeed and duty make way for the streams of spirituall comfort And to our case let us keep the Sabbath circumspectly and we shall keep it comfortably Let us follow the spirit in every duty obey the dictates of the spirit in every Ordinance When the spirit prompts us to prayer let us tune our hearts to that duty and not fold our hands in sloth and negligence when the spirit suggests to Prov. 6. 10. us the import of an Ordinance let us not be slight and careless in that holy institution and let us consider the motions Prov. 24. 33. of the spirit go before the melodies of the spirit And thirdly Let us study to be in the spirit on the Lords day This duty must Look downwards we must avoid whatsoever opposeth the spirit whatsoever may quench that celestial flame 1 Thes 5. 19 We must on the Sabbath lay aside all temporal cares Cares at all times are thorns Mat. 13. 22. But on a Sabbath they are thorns in a flame not only scratching but scorching Indeed the Lords day is not without its cares but they are heavenly not worldly cares care to please the spirit not to please the flesh care to lay up treasures in heaven not to fill our coffers below The soul then must be Divina benedictio Sabbati est quâ sibi deus studia occupationes asserit Calv. cared for how to prepare it for duty how to pacifie it with pardon how to beautifie it with grace how to fit it for eternity Head and heart must be at work on the Sabbath but it must be for the soul not for the outward man But to set our servants on work in our callings to be in our counting Mat. 16. 26. house to contrive business for the following week on Gods holy day this is not only to defile the Sabbath but to affront providence as if God who takes care for the Lillies of the field Mat. 6. 30. could not provide for the strict observers of his holy day We must throw away all worldly thoughts How many are there whose thoughts are as fresh and affections as vigorous towards the world upon the Sabbath day as if they were trading in their shops walking in the Exchange or Exod. 8. 24. posting their Books and pursuing their bargains I may say to such as the Lord to Satan Zach. 3. 2. The Lord rebuke Plaga muscarum fuit foedo colluvies quae fuit numerosa et molestissima immò et nocentissima et ideo molestissima quia numerosissima Riv. thee what is this but to turn time into a chaos where there is no distinction between light and darkness between the Egypt of the week and the Goshen of the Sabbath This day is a day of light life and salvation and shall worldly thoughts that judgment of lice or flies stain and ecclipse it Worldly imaginations on this day they are the sacriledge of the mind the worm at the root of duty the souls destructive avocation the Shibboleth of a covetous man the bluster and gross miscarriage of a Christian they are the souls imprisonment when it should be enlarged in the way of Gods Ordinances We must take heed of unnecessary diversions The heart is wholly to be set on God on his own day One observes The Law is spiritual and so is the fourth Commandment and is not fully obeyed by outward conformity but it requires the Rom. 7. 14. inward truth and bent of the heart Happily we shut up Psal 51. 6. our shops on a Sabbath so the Law of the Land commands but do we shut up our hearts on a Sabbath that nothing unseemly may intrude Do we bring our hearts and Christ together and lock them both in that nothing may interrupt their sweet and mutual intercourse It is a vain thing to dissemble with God on his own day He can unriddle and will judge our splendid and varnished artifices Let us not play the hypocrites but walk in the spirit the whole stage of Rom. 8. 2. the Sabbath To keep our doors close is an empty ceremony unless we keep our hearts close to God and Christ in Ordinances in Family and secret duties Diverting imaginations are the cobwebs of the mind the sores which In dic Sabbati ab omnibus aliis curis et studiis omninò obstinendum est Gual fester the heart as Dalilah her smiles did Samson and so entangle the soul that it cannot enjoy its freedom with Christ on his own blessed day Such divertisements disturb the Musick of Ordinances and eat out the profit of holy Communion with God if we will be working on a Sabbath Let us work out our salvation with fear and trembling Augustine Phil. 2. 12 13. Aug. de temp Serm. 251. speaks most excellently in one of his Sermons That we may be fit and ready for Gods service on his own day there must be nothing to cumber us and we at that time must cast off the interposition of worldly
habitations and goods God for the prophanations of his Sabbath draws a little nearer to Offendars and strikes their persons as shall be seen in a few instances One serving a Writ of Subpoena upon another coming from Church on the Lords day after some words of reproof for so doing and a light answer thereunto the person who served the Writ died in the place without speaking any more words O the fearful and just judgment of the Lord this prophane person himself was subpoenaed unexpectedly by a Writ he could not refuse to appear before Gods dreadful Tribunal A Grasiers Servant would needs drive his Cattle on the Lords day in the Morning from the Inne where he lay on the Saturday Night but he was not gone a stones cast from the Town but he fell down dead suddenly when he was in perfect health before Thus the Lords day is written in dominical letters in the blood of Transgressors who prophane it To add one dreadful example more One Richard Bourn Servant to Gaspar Birch of Ely was so accustomed to travel on the Lords day that he made no conscience of it sâ—ldom or never coming to the publick Congregation to hear Gods word on that day but went to St. Ives Market where he stayed and spent the day where being drunk he was overtaken by Divine Justice for coming home fraught with Commodities he fell into the River and was drowned And thus as his sinnes did meet to provoke the Lord viz. his Drunkenness and Sabbath-breaking so the stream did meet to destroy and overthrow him Sometimes God doth not presently cut off those who prophane his day but he puts a brand of infamy upon them to make them a shame and a terrour to themselves that they may be hissed off from the Stage of the World and with self-confounding and horrour may go down unexpectedly to their Graves this is verified by this story There was an Husbandman who went to plough on the Lords day and cleansing his Plow with an Iron the Iron stuck so fast in his hand for two years that he carried it about with him as a signal testimony of the Lords just displeasure against him and so he lived infamously in the world till he died and made his passage to another world the Iron in his hand only discovering the Adamant in his heart Sometimes God leaves those who prophane his holy day to the commission of prodigious evils and so he punisheth one fin with another which is the sorest punishment and the ultimate effect of Divine Vengeance for when God punisheth Isa 6. 10. sin with suffering then he chastiseth with Rods but when he punisheth sin with sin then he scourges with Scorpions as may be instanced in these succeeding stories In Helvetia near Belessina Three men were playing at Mr. Clarke his examples of Divine justice Dice on the Lords day and in their play one called Vtricke Schraetorus having hopes of a good Cast having lost much money before he now expected fortune or rather the Devil to succour him and therefore he breaks out into this horrid blasphemy If Fortune deceive me now I will thrust my Dagger into the body of God as far as I can And so with a powerful force he throws it up towards Heaven which Dagger was never seen more and immediately five drops of blood fall before them all upon the Table and as suddenly came the Devil among them and carries away this vile wretch with such a terrible and hideous noise as the whole City was astonished at it Those who remained endeavoured to wipe off the blood but to little purpose for the more they rubbed the more perspicuous and visible the blood was Report carries it over the City multitudes flockt to see this wonder who find those who had thus prophaned the Sabbath rubbing the blood to get it out These two men who were Companions to him who was carried away by the Devil were by the Decree of the Senate bound in Chains and as they were leading to prison one of them was suddenly struck dead and from his whole body a wonderful number of worms and vermine was seen to crawl The City thus terrified with Gods judgments and to the intent that God might be glorified and a future vengeance averted from the place they caused the third Offendor one of the gaming Companious to be forthwith put to death And they caused the Table with the drops of blood upon it to be preserved as a Monument of Gods wrath against this sin thus this blasted Rom. 11. 33. Table like Lots wife was a standing warning-piece to cause all to take heed of Sabbath-breaking and ingratitude Luke 17. 32. At Simsbury in Dorsetshire One rejoycing at the erecting of a Summer-Pole on a Lords day He said he would go see it though he went through a quick-set hedge Going with wood in his arms to cast into the Bonefire prophanely uttered these words Heaven and earth are full of thy glory O Lord he was immediately overtaken by the stroke of God and in two or three hours died and his wife also And thus as God once punished Pharaoh with hail mixed with fire so he Exod. 9. 24. hath punished the prophanation of his day with sin and judgment joyntly with leaving the Offendor to vile sins overtaking the Offendor with sore smarts that his burdens Exod. 5. 7. like those of the Israelites in Egypt might be doubled Sometimes God punisheth the prophanation of his Sabbath with executing vengeance on great numbers God hath not decimated such sinners but destroyed them in the lump as may be verified in these ensuing stories Fourteen youths adventuring to play at Foot-ball on the River Trent upon the Lords day when it was as they Mr. Bernard on the Sabbath Mr. London in Gods Judgments on Sabbath-breakers Jan. 13. 1583. thought very hard frozen meeting at last together in a shove the Ice brake and they were all drowned At the Bear-Garden in Southwark on a Sabbath-day in the Afternoon many persons pressing on the Scaffold to see the sport forced it suddenly down with which fall eight were killed and many spoiled in their bodies who died soon after Nullus die solis spectaculum praebeat nec divinam venerationem consecta solennitate consundat Valent. Grat. And by the way let me observe This seeing of Shews upon the Lords day was complained of above 1200 years ago and Edicts set out against it by the Emperors Valentinian and Gratian the early zeal of the Primitive Christians took notice of this detestable and prodigious practice God sometimes takes away Sabbath-breakers immediately by his own hand as may be seen in these instances A Fellow near Brinkley in Essex usually coming home late from his sports on the Lords day his good Mistris reproving him for it one Sabbath he goes to a Chalk-pit to work with another man and tells him he used to vex his Mistris for his sports on the Sabbath but now
he would vex her worse with his work which words were no sooner spoken but Justice seizes upon him for the earth fell upon him and he stirred no more but presently died Thus the Numb 16. 32 33. Lord by his own hand cut off this Miscreant wretch and threw him into Corah Dathan and Abirams Grave Let me add another dreadful example One Sabbath-day in the Afternoon a Match at Foot-ball Doctor Twisse on the Sabbath was made in Bedfordshire as two of the company were tolling the Bell to call the rest together some that sate in the Church-porch heard a terrible noise as a clap of Thunder and they saw a flash of Lightning coming through an obscure Lane which flashed in their faces to their terrour and amazement and the Lightning passing on to those who were tolling it trips up the heels of the one and leaves him stark dead and so blasted the other that he died within a few days Thus the swift Messengers of Divine wrath overtook those incautelous sinners and blasted them in the middest of their presumptuous impieties Lightning from heaven testifies against the deeds and facts of Hell At Dover the same day the Book of sports was read in St. James Parish one prophanely went to play upon a Kit which drew a multitude of people especially of the younger sort together But oh the terrour of the Lord this prophane person was struck by a divine hand and in two days died Thus daring sinners by an unexpected doom are folded up in their dust to awaken others that they may not adventure upon the same impieties A Vintner who was a great swearer and drunkard as he Mr. Clarke his examples of divine justice was standing at his door upon the Lords day with a pot of wine in his hand to invite his guests was by the wonderful justice and power of God carryed into the Air with a whirlwinde and never seen or heard of more How soon can the word of God make the creature and how suddenly can the winde of God destroy the sinner Let us read and tremble Sometimes God revenges the prophanation of his day mediately by the hand of others as may be verified in this ensuing story Not far from Dorcester lived one widow Jones whose Son Richard upon the Lords day notwithstanding all the perswasions and admonitions of his good Mother did with his companions go to Stoake to play where after he had done and drank freely with his company they return home and by the way fall out whereupon John Edwards one of the company stabbed this Richard Jones under the left rib whereof at seven of the clock the next night he died Thus every thing becomes a sword even a companion to destroy a presumptuous Sabbath-breaker One disposed to sin and debauchery would needs keep an Ale in the Church-house on the Lords day But O the severity and formidable justice of God! At night his youngest Son was taken Prisoner for stealing of a purse out of anothers pocket while he lay drunk in the said Church-house and the week ensuing his eldest Son was stabbed to death Thus Sabbath-prophanation blasts families as well as persons and plucks down the house upon the sinners head Sometimes God leaves the sinner who prophanes his day to destroy himself When God in patience suspends the execution of his own hand and in pity restrains others that they shall not destroy the Sabbath-breaker then he himself becomes his own murderer And when he is not with Aarons Sons destroyed by God himself Levit. 10. 2. Nor is he with Senacherib slain by others Isa 37. 37 38. Then with Saul in rage and despair he falls upon his own sword 1 Sam. 31. 4. One Richard Clark was drunk in company with one Henry Parram on the Lords day to whom he said he would either hang or drown himself desirous to know which was best but Parram replyed he hoped he would do neither May 31. 1634. But oh the judgment of the Lord especially upon those who prophane his day For on Monday morning he was seen going through the Town as if he was going about his masters business and having got up into the midst of a tree without the town He did there hang himself Thus Achitophels doom was this mans death and as disappointment sent the one so Guilt Sabbath guilt sent the other to his place God for the prophaning of his holy day takes away sinners in the very act of their sin as may be observed in these ensuing stories Some boys of St. Albans going into Verulams pond to swim upon the Lords day one of them was drowned and another very narrowly escaped Two young men of St. Dunstans in the West London going Septemb. 1635. to swim on the Lords day were both drowned Thus neither the tenderness of youth nor the sutableness of the recreation can apologize for the great sin of Sabbath-breaking God will be sanctified by or upon all Christians for Levit. 10. 3. their carriage or miscarriage upon his sacred Sabbath God executeth vengeance upon the very Heathens for the abuse of his day Natures light might induce us to keep a solemn day for the worship of God and if that light be damped by prophaneness God observes and will revenge that sin It is recorded of Pompey the great Roman that he shrunk under the depression of Gods sore displeasure for prophaning Gods Sabbath and Sanctuary And this story is related by an Corn. Tacit. Heathen too Among the very Heathens there is a Veneration observable in Gods holy Sabbath God executes his vengeance upon the greatest persons for the prophanation of his day The Centuriatours of Magdeburg tell us of one of the Kings of Denmark who when he contrary to the admonition of the Priests who desired him to defer it would needs on a Lords day go to battel with his enemy he was slain in the Centur. Magdeburg Histor Cent. 12. fight Thus justice and revenge in its triumphs over this sin can reach the Scepter as well as the spade Nicanor a great Commander of Syria engaging against the Jews in battel upon the Sabbath supposing that was a time in which they would not fight and so it would facilitate his victory he falls and dies in the battel and his head Macchab. 2. 28 30. was cut off and his hand and his shoulder and they are brought with joy to Hierusalem 2 Macchab. 15. 2 28 30. Valour cannot withstand Gods stroke when his Sabbath is contemned and defied by presumptuous sinners nor can the blindness of paganism extenuate or apologize for the sin God punisheth the prophanation of his day with prodigious and monstrous births that his vengeance may be written in a fairer and more legible Character as may be seen in this story A great man using every Lords day to hunt in Sermon time had a child by his wife with a head like a dog and it Theatr. Histor cryed like a hound
and it had ears and chaps like the forementioned beast This monstrous sin is most justly punished with a monstrous birth to make good that of holy Job John 4. 8. Job 4. 8. Even as I have seen they who plough iniquity and sow wickedness reap the same God sometimes punisheth the prophaning of his day in the posterity of the offendor as may be seen in the ensuing stories On the Sabbath in the afternoon at Twickenham in Middlesex the people being much given to May-games they May the 14. 1626. assembled to take down the May-pole and as they were taking it down one of the Church-Wardens wives was with her young child in her arms within her own gate looking upon them But whilst she was looking on one of the greatest ropes failed and broke and the pole fell down upon the pale that parted the gate and the street and the upper end of the pole with the fall lapped over and struck the child on the head in it mothers arms and killed it Thus little children who knew not the sin yet must die for it Let this story be annexed A vain and wanton maid hired on the Lords day a fellow to go to the next town to fetch thence a minstrel that she and others might dance and be merry but she committing lewdness that night with one of her companions proved with child And at the time of its birth she murthers it and so was hanged for the murther confessing and mournfully acknowledging at the time of her death That the occasion of her great misery was her prophanation of the Lords day Thus this crimson sin oâ— Sabbath-breaking can cut off root and branch and pursue with ruine and shame the actors of it and all those who are entangled in it God overtakes those who prophane his blessed day oftentimes with sudden death and shoots no warning-piâ—ces to summon them to prepare for their departure out of this world to his own dâ—eadful and tremendous Tribunal as may be seen in these following stories A Tailor of Buntingford being a nimble and active man dwelling at the upper end of the town in a bravado would go to the other end to buy some meat before morning prayer but coming home with both his hands full in the midst of the street he fell down stark dead Dr. Teate was an eye-witness of his fall and burial Oh what swift destruction pursues this cursed sin A townsman of Watford going to gather Cherries on the Lords day fell from the tree and in the fall was battered and bruised insomuch that he never spake more but lay groaning in his bloud till the next day and then he dyed A company of prophane young men near Salisbury upon the Lords day in the morning went to Claringdon Park to cut down a May-pole and having loaden a Cart with the tree and themselves with the bitter fruits of sin they are severely punished by the hand of God for entring into the Mr. Clarks examples City of Salisbury through a place called Milners Barnes unawars the Cart turns and struck one of the Sabbath-breakers such a mortal blow that his brains flew out and there dyed on the place This story was attested by divers godly persons living in the City of Salisbury to a Reverend Minister who made enquiry about it One at Ham nigh Kingelone going on the Lords day to visit his grounds where finding some cattel grazing which were not his own and running to drive them out he fell down and dyed suddenly upon the place Thus Gods angry eye is seconded by his revenging hand he sees and strikes together and they who will not keep a day shall not live an hour God punisheth the prophanation of his Sabbath with painful and tormenting death as may be exemplified in these stories At Tidworth on the Lords day many were met in the Church-yard to play at foot-ball where one of this wicked company had his leg broken which by a secret judgement of the Lord so festered that it turned into a gangrene in despight of all means used and so in pain and terror he gave up the Ghost and dyed For the sin of Sabbath-breaking God embitters his very executions and the offendor must not only die but he must die upon the rack One gathering fruit on the Lords day fell from the tree and was so hurt That he lay in anguish and dreadful dolour all the week till Sabbath day and then he ended his miserable life Thus God puts Gall and Wormwood into the Cup of those who prophane his blessed day God sometimes stops those who prophane his Sabbath in their carier and proceeds of sin as is seen in this following story One Mr. Ameredith a Gentleman of Devonshire being recovered from a pain he had in his feet one of his friends said he was glad to see him so nimble the Gentleman replies he hoped he should not be frustrated of his expectation in dancing about the May-pole the next Sunday But behold the justice of God in his just punishments of such vain and sinful resolutions for the Lord presently smote him with such feebleness and faintness of heart ere he stirred from the place where he was and likewise with such a great and unusal dizziness in the head that he was forced to be led home and from thence to his last home before the Lords day shone upon him Thus the very intentions of acting this sin were dreadfully and strangely punished God punished this sin in the Embryo of it while it lay onely in the Womb of a resolution God punishes the most inconsiderable breaches of his holy day as may be observed in the ensuing story Two Brethren on the Lords day in the Forenoon came to an Uncle they had to dine with him they living in a Market-Town not far off after Dinner they took horse again but had not gone far but one of the horses fell down dead and these Brethren going back again to their Uncles house put the other horse into the Stable and within an hour or two that horse likewise died in the place Thus the insensible beast shall bear the burden of mans sin and Sabbath-prophanation Rom 8 22. shall be branded upon the bruit creatures We have known saith Ludovicus Pius the German Emperour Didicimus quesdam in hoc die opera ruralia exercentes fuâ—mine interemptos quosdam artuum contractione multatos quosdam visibili igne obsumptos subâ—to in cinerem resolutos oâ—cubuisse Proinde necesse est c. Lud. P. in one of his Declarations Some busied in works of husbandry on the Lords-day to have been slain with lightning some punished with contraction of Limbs some consumed with visible fire and on a sudden turned into ashes and so to have perished in a judicial way wherefore it is a necessary duty that in the first place Priests then Kings Princes and all faithful persons do most devoutly exhibit due observation and reverence unto this day We may