Lectures Upon Psalm 51, Part 8 · Lecture 135
Lecture CXXXV. On Psalme 51.7. Decemb. 22. 1629.
IT followeth now that we confirme the same unto you in the other three particulars.
And for the third. Although there be (as I shewed you) some hypocrites that seeme to be strict observers of the Sabbath Day; yet is that no signe of an hypocrite, neither is the conscionable and precise observation of the Sabbath to be misliked ever a whit the more for that. For, it is a singular good thing to be strict in the observation of the Sabbath, and such a thing as God is highly pleased with, and hath been wont to reward wheresoever he findeth it. I will give you a full proofe of this in one particular.
To keepe a bodily rest upon that day from all our owne workes, is but one particular that is required of us in the observation of the Sabbath. Nay, that is (as I may say) but the outside of the commandement, and concerneth onelyonly the outward man, the outward and bodily observation of it. Of the fourth commandement (as well as of all the rest) that may truely bee said which the Apostle speaketh Rom. 7.14. of the whole Law. We know (saith he) that the law is spirituall. The spirituall observation of it by the inward man, when wee call the Sabbath a delight, the holy of the Lord, honourable, as the Prophet speaketh Esa 58.13. That is; When wee can joy in that day, as in the Lords owne holy Day, and esteeme it in our heart a farre greater and more honourable Day than any other day, keeping the rest and performing the duties of the Day cheerefully, reverently, conscionably, spiritually: This spirituall observation of it (I say) by the inward man, is the chiefe thing that God requireth of us in the fourth commandement. The outward and bodily observation of it (which may bee performed by a man that hath no truth of grace in him at all) is nothing in Gods account in comparison of this. And yet of this bodily observation of the Sabbath by the outward man, the resting from our owne workes is but the least part. The exercising of our selves upon that day in doing of the Lords worke, the spending of it in such holy duties both publike and private as may breed and increase grace and sanctification in us, is a greater matter and more pleasing to God a great deale than that is. No man may think hee hath kept the Sabbath well, because hee resteth from all the labours of his calling upon that Day: So farre forth the bruit beast, thy oxe, and thy horse keepeth the Sabbath as well as thou. For, so is the expresse commandement, Deuteronomie 5.14. Neither thy oxe, nor thy asse, nor any of thy cattell, shall doe any worke upon that Day. Of thee that art a man, and a Christian man, God requireth more than so: Hee will have thee not onelyonly to rest from thine owne labours, but to spend the Day (so farre as thy bodily necessitie will permit) in such religious duties as may make thee a more holy and a better man. The Hebrew word Sabbat (from whence the Sabbath Day received the name) signifieth not such a rest as wherein one sitteth still and doth nothing (as the word Noach doth) but onelyonly a resting and ceasing from that which hee did before. So God is said Genesis 2.2. to have rested the seventh Day, not that hee rested from all workes; For, My Father worketh hitherto, and I worke, saith our Saviour Iohn 5.17. but because he rested from all the worke that hee had made, as Moses saith there. As if hee had said, Hee rested from creating any thing more. And so wee likewise are expresly commanded to rest upon the Sabbath not from all workes, but from such workes as we did and might doe upon the six dayes. God never allowed us any day to spend in idlenesse and doing of nothing; specially not that day. But hee hath appointed us workes and duties for that Day, which hee would have us as carefull to goe about them, as we are upon any other day to goe about the workes of our calling; and when wee are at them, to performe them with every whit as much diligence and care to doe them well, as wee doe any worke wee take in hand upon the six dayes. Let no man say, what would you have us to doe, if we may do no businesse upon the Sabbath? Would you have us spend the time in sleeping, or talking, or sitting at our doores, or walking abroad? How would you have us passe the time for the whole day? To such a one I answer, Thou hast so much worke to doe, as if thou wert as thou shouldst bee, thou wouldst complaine that thou wantest time to doe it. And yet this worke that God hath enjoyned us to spend this day in, hath such interchange and variety in it, as no good hearth hath cause with those carnall professours Malachy 1.13. to snuffe at it and to cry, behold what a wearinesse it is, how …edious and toylesome a thing it is to keepe the Sabbath as these men would have us to doe? But the true Christian findeth just cause to call the Sabbath a delight (as the Prophet speaketh Esa 58.13.) for all this worke and labour that God hath enjoyned us in it. Wee have publike duties to performe on that day in Gods house. And both the family-duties and secret duties which wee are bound to performe every day, are (by the equity of that law Numbers 28.9, 10.) to bee doubled upon the Sabbath Day. And in very deed the Lord hath for that very cause (chiefly) commanded us to rest from all our owne worke upon the Sabbath Day, that wee might the better attend upon, and profit by these holy workes, these duties of piety and religion which are the proper workes of that Day. For, that is the chiefe end that the Sabbath was ordained for. Remember the Sabbath Day to keepe it holy (saith the Lord in the fourth commandement, Exodus 20.8. And Deutero…omie 5.12.) Keepe the Sabbath Day to sanctifie it. And I gave them my Sabbaths (saith the Lord Ezekiel 20.12.) to be a signe betwixt mee and them, that they might know that I am the Lord that sanctifie them. As if hee had said, Hee remembreth not, nor keepeth the Sabbath, he regardeth it not, nor careth for it (how strict soever he be in resting from his owne labours) that keepeth it not holy, that spendeth in not in such religious duties as wherein we may know and feele by experience, that it is the Lord who (by his ordinances) doth sanctifie him, who doth both begin and increase grace in his soule. And yet though this be so; though the bodily observation of the Sabbath and that that is performed by the outward man onelyonly bee nothing in Gods account in comparison of the spirituall observation of it with the heart and inward man; and though our resting from our owne labours in that Day, bee the least part even of the outward and bodily observation of it; Yet see what account the Lord maketh even of that, and how highly he is pleased with it. This will sufficiently appeare unto you in that promise the Lord hath made unto it, Ier. 17.24—26. wherein he plainly declareth, that the flourishing estate both of Church and Common-wealth dependeth greatly even upon this; even upon the strict observing of the bodily rest from our owne workes upon the Lords holy Day. Two things are to be observed in this promise. 1. The duty unto which the promise is made, ver. 24. If ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of the City on the Sabbath Day, but hallow the Sabbath Day to doe no worke therein. As if hee should say, If ye carefully looke to this, that no burdens, no carriages goe in and out at the gates of Ierusalem on the Sabbath Day, that the Sabbath may be but so farre hallowed that no worke be suffred to be done upon that Day. You see the promise is made even unto the bodily rest; even unto so much as an hypocrite and carnall man may performe; and which every Magistrate, and Master, and Father hath power to compell such unto as are under their government; Even to this (I say) the promise is made. Then secondly observe the blessing and reward that is promised even unto this, and that is twofold. The first concerneth the common-wealth and civill state, Verse 25. Then shall there enter into the gates of this City Kings and Princes sitting upon the Throne of David, riding in chariots, and upon horses, they and their Princes, the men of Iudah and the inhabitants of Ierusalem, and this City shall remaine for ever. As if he should say, I will maintaine the honour and dignity, the wealth and strength, the peace and safety of this State and Kingdome. The second blessing that is promised concerneth the Church and State of Religion, Verse 26. And they shall come from the Cities of Iuda, and from the places about Ierusalem, &c. As if he should say, My solemne assemblies shall be duly frequented, there shall be no sects and heresies, no schisme or separation, I will continue mine owne worship and the purity of my holy Religion among you.
You see (beloved) by this one place how much God is pleased even with the outward rest from our owne works upon the Sabbath Day; and what a happinesse it would bring both to the Church and Common-wealth, if even that were observed.
On the other side, it is worth the noting how all publike judgements and common calamities that ever befell Gods people are imputed by the Holy Ghost to no one sinne more than to the profanation of the Sabbath, yea even to the neglect of this outward rest from our owne workes on that day. If you compare 2 Chronicles 36.21. with Leviticus 26.34, 35. you shall finde this noted for a chiefe cause of that miserable captivity that Gods people did endure in Babylon, Because the land did not rest in your Sabbaths (saith the Lord) when yee dwelt upon it. And Nehemiah telleth them so much after their returne from that captivity, Nehemiah 13.18. that God did bring all the evill that was come upon them and upon Ierusalem, because their fathers had prophaned the Sabbath so as they then did. How was that? Surely they suffered men to tread wine-presses on the Sabbath (a work that is not in use among us, but our grinding of corne and making of malt is equivalent unto it) and they suffered men to goe in and our with burdens and carriages, and to buy and sell wares upon the Sabbath, as you shall finde Verse 15, 16 of that Chapter. And these are the things of which hee saith Verse 18. Did not your fathers thus, and did not our God bring all this evill upon us, and upon this City? And looke what hath beene said of every Church and Kingdome, that the flourishing estate or ruine thereof dependeth greatly upon the observation or neglect even of this outward rest; the same may be also said (doubtlesse) of every towne and family, and particular person, that their welfare and undoing dependeth much upon this. Never was any man made the poorer by the strict observation of the Sabbath Day; by refusing to buy or sell, or doe any of his worldly businesse upon that Day. But the more conscionable any man is in resting from all his owne workes upon that Day, the more plentifull a blessing hee shall be sure to receive from God upon the labours of his calling in the six dayes. And it is not thine owne labour or toyling, but the blessing of God that maketh rich when all is done, as Salomon teacheth us, Proverbs 10.22. I know well that the worldly man cannot believe this, but thinketh this would be the way to undoe him. How should I live (saith he) if I should do no businesse on the Sabbath Day? I cannot maintaine my charge by going to Church and doing nothing for a whole day. But marke I pray you how God answereth these men, Leviticus 25. The Lord gave his people then a commandement to keepe every seventh yeere a Sabbath all the yeere long, thus farre forth The seventh yeare shall be a Sabbath of rest to the land (saith the Lord there, verse 4, 5.) a Sabbath for the Lord, thou shalt neither sow thy field nor prune thy vineyard; no nor reape and gather that that grew of it owne accord to thy private use (for so the 5 verse is to bee understood.) And if ye shall say and object (saith the Lord, verse 20, 21.) what shall wee eat the seventh yeere? As if he should say, How shall wee live then that yeere, seeing wee shall neither sow nor reape (As indeed they had much more reason to object this against the keeping of one yeare in seaven, then wee have against the keeping of one day in seven for a Sabbath) the Lord answereth this, verse 21. I will command my blessing upon you in the sixt yeare, and it shall bring forth fruit for three yeeres. So may I say to thee, Keepe the Sabbath conscionably, remember the Sabbath day before it come and cast for it by dispatching before hand all that thou hast to doe, as neither thou nor thy servant, may have any thing left to be done upon that day, and the Lord will command his blessing upon thy labours in the six daies accordingly, so as thou shalt not bee impoverished ever a whit but enriched by it. On the other side the Lord hath beene wont to reveale his wrath from heaven upon townes and families and upon particular persons as much for this one sinne of profaning the Sabbath, as for any other. And namely by that fearefull judgement of consuming fire by which specially and by name hee hath in his Word threatned to punish this sinne. If you will not hearken unto mee (saith the Lord, Ieremy 17.27.) to hallow my Sabbath day, and not to beare a burden, even entring in at the gates of Ierusalem on the Sabbath day, then will I kindle a fire in the gates thereof, and it shall devoure the pallaces of Ierusalem and it shall not bee quenthed. And thus have I shewed you in this one particular how highly God is pleased with the strict observation of the Sabbath day. And if it please him so well to see men rest from their owne workes upon that day (which yet as I told you is but the least thing that belongeth to the right observation of it) you may bee sure hee is much more pleased to see men spend that day in doing of his workes, in exercising themselves in those duties of piety and mercy which hee hath appointed to bee done upon that day, especially in seeing them keepe his Sabbaths spiritually and conscionably. Certainely they that doe so, shall bee sure to bee blessed and rewarded of God for it. To this purpose it is worth the observing that as our Saviour saith, Marke 2.…7. that the Sabbath was at the first made for man, for the great benefit and behoofe of man. Man could not (no not Adam in his innocency) have beene without it, but with great danger and losse unto him; So the Holy Ghost saith that twice of the Sabbath, Gen. 2.3. and Exodus 20.11. that hee never said of any other day, that the Lord blessed that day; that is, appointed it to bee a meane of a greater blessing to man (if hee keepe it as God hath commanded him to doe) then any other day, or any of the ordinary workes of any other day can possibly bee.
Two sorts of blessings there be which the conscionable observer of the Sabbath shall be sure to receive by it.
The first are spirituall. And they indeed are the chiefe blessings of all, because they are durable and everlasting; and because they concerne the soule, which is the chiefe and most precious part of man. And for these was the Sabbath chiefly ordained, that God might by it in the use of his ordinances inrich our soules with spirituall blessings in heavenly things. So the Lord saith, Ezekiel 20.12. that hee gave his Sabbaths to his people to that end that they might know that hee was the Lord that sanctified them. Wee shall know and find that the Lord will sanctifie us, both begin and increase saving grace in our hearts, if we keepe the Sabbath conscionably. Yea the Lord hath promised, Esa. 56.6, 7. to every one, that keepeth his Sabbath from polluting it, that he will make them ioyfull in his house of prayer. And Esa. 58.13, 14. that if a man shall keepe the Sabbath heartily and spiritually then hee shall delight himselfe in the Lord. By these two places it appeareth that God hath bound himselfe by promise to them that keepe his Sabbath (not onelyonly to worke sanctification, increase of holinesse, and power over their corruptions which hee professeth in that former place of Ezekiel was the very end hee gave his Sabbath for, but also) by his spirit of adoption to increase in their hearts a lively sense of his favour, assurance that he heareth and accepteth their prayers, peace of conscience, joy in the Holy Ghost; which are blessings the Christian soule prizeth above all things in the world.
Why (may you say) may not a man receive increase of grace and spirituall comfort in the use of Gods ordinances on any other day,Object. but onelyonly on the Sabbath?
I answer,Answ. Yes verily; but these promises may give him assurance to receive them more richly and plentifully upon the Sabbath then on any other day.
The second sort of blessings that the conscionable observers of the Sabbath receive by it, are temporall; For concerning them also wee have a promise, Esa. 58.14. that he that heartily and spiritually keepeth the Sabbath God will cause him to ride upon the high places of the earth (he shall have honour and esteeme in the world so farre as it shall be good for him) and he will feed him with the heritage of Iacob; that is, he shall continue and abide safely in the land of Canaan, which God promised to Iacob for his inheritance, Gen. 28.13.48.4. Yea the Lord will nourish and feed them, he shall eat the good things of the land, as the Lord promiseth, Esa. 1.19. to all that yeeld willing obedience unto him.