Exposition of Colossians, Sermons · Chapter 2 · Verse 16
VER. 16. Let no man therefore condemne you in meat & drinke, or in reſpect of an holy day, or of the new moone, or of the Sabboth dayes,
In this verſe we hauehave the Apoſtles concluſion of his refutation of legall ceremonies which were vrged on the Coloſſians by falſe teachers, as of neceſſary vſe to ſaluation for the Apoſtle began to deale in particular againſt thoſe ceremonies verſe 11. and from that verſe to this hath proued by many arguments.
That there is perfect ſaluation, and all things needfull to ſaluation to be found in Chriſt, and that in him ſuch as beleeue are compleat and hauehave all perfection.
Therefore legall ceremonies are needleſſe, this the Apoſtle inferreth in this verſe by way of dehortation, and that in regard of the premiſed reaſon; they ſhould not let any man condemne them, touching their neglect of thoſe legall ceremonies, and he doth inſiſt in ſome certain kinds of them vrged by falſe teachers, and vnderunder them comprehends all the reſt as may appeare by his generall reaſon in the verſe following:
He giues inſtance of two ſorts.
Firſt, the ceremoniail choice of meats and drinkes, let no man condemne you in meat and drinke.
Seeondly, the obſeruation of Iewiſh feaſts, which hee doth expreſſe in theſe particulars, holy dayes, new moones or Sabboth dayes.
Come wee to conſider the words of this verſe as they are laid downe in order,Interpretation. and firſt of theſe words (let no man condemne you in meat and drinke) the word tranſlated condemne doth properly ſignifie iudge; it is vſuall in Scripture put downe the one for the other; the generall word (iudge) for the ſpeciall (condemne) wee hauehave it often ſo, Romans the 14. the ſame originall worde is in our Engliſh rendered, and that truely, verſe 3. (iudge) and verſe 4. (condemne) for indeede the Apoſtles meaning in ſaying, let no man condemne you, is let no man ſpend his iudgement vponupon you in the woorſt part let him not iudge you to ſinne, and condemne you to ſinne in meate and drinke (that is) touching meates and drinkes prohibited touching the vſe of meats and drinkes forbidden by Moſes Law, let no man iudge you to ſinne in the vſe of them.
Objection. This could not bee that the Coloſſians or any other could hinder falſe teachers for iudging hardly of them for eating and drinking meates and drinkes forbidden in Moſes Law.
Anſw. It is true indeede, they could not, therefore the Apoſtles meaning is, they ſhould not care for their vniuſt iudgment ſpent on them, condemning them of ſin when they ought not.
And thus we are to conceiue theſe words, as if the Apoſtle had ſayd.
Care not for it, regard it not, that any man doth iudge you faulty and condemn you of ſinne for eating and drinking meats and drinkes forbidden in the Law of Moſes that iudgement and condemnation of you is vniuſt.
Now in the firſt place wee are to marke the maine of the Apoſtles ſpeech, his ſpeech is not a bare and ſimple admotion, but a powerfull inhibition, he ſaith not, take heede that no man condemne you, but he deliuers his ſpeech in maner of a law and form of a commanding iniunction; let no man condemne you &c. the Coloſſians were in danger to ſuffer falſe teachers to iudge and condemne them in regard of legall ceremonies and to take to heart their vniuſt cenſures, the Apoſtle therefore interpoſeth his Apoſtolicall authority, whereby he had power to giuegive precepts binding conſcience, and he enioynes them not to ſuffer any ſo to doe, let no man, ſayth the Apoſtle condemne you, let no man lay it vponupon you as a Law.
And thus the Miniſters of the Goſpell may exerciſe that Doct. 1 power that is giuen to them, howſoeuer they may not giuegive new precepts binding conſcience, yet they conſenting with the word of God their doctrine being grounded on the writings of the Prophets & Apoſtles they may charge it on the conſciences of men, and by way of iniunction as occaſion is offered, ſay let this bee done or let that bee auoided.Though the Miniſters of the Goſpell may not giuegive new precepts binding conſciences yet their doctrine being grounded on the written word of God may be charged vponupon mens conſciences & they may enioyne this to be done or that to be auoided. The Apoſtle hath taught vsus that it is a part of the miniſteriall office to be inſtant, 2. Tim. 4.2. and that muſt be by commanding, vrging, perſwading, and forbidding, &c. as occaſion is offered, and eſpecially then may the Miniſters of the Goſpell vſe this manner of ſpeaking, when they ſee their people in danger to reuolt from the truth, & to be ſeduced, they may then be inſtant with them, & lay it as a law on their conſciences, and ſay, let no man ſeduce you, let no man draw you away from the truth, and thus muſt I needs at this time frame & addreſſe my ſpeech to ſome in our Church, I ſee ſome amongſt vsus in danger to be ſeduced & led aſide into that dangerous ſchiſme of Browniſme,Particular application to ſome being in danger to bee led aſide into that dangerous ſchiſme of Browniſm. to ſuch therefore I ſpeake, Vſe. let them conſider what I ſay, and the Lord giuegive them a right vnderſtanding in all things.
Wee in this Church of England hauehave (bleſſed be God for it) the truth of religion held, taught and profeſſed, yea, the Browniſts themſelues cannot deny but that the whole fundamentall ſubſtance of truth is amongſt vsus, yea, I dare be bold to ſay futher, in the word of truth, and in the name of God, and to pawne mine owne ſoule vponupon it, wee hauehave the ſubſtance of the truth grounded on the written word of the Prophets and the Apoſtles, and therefore vponupon this ground I muſt charge thee whoſoeuer thou art, that art wauering, and in danger to be ſeduced & drawn to Browniſme, and lay it a law vponupon thy ſoule and conſcience, let no man ſeduce thee, and draw thee away from the truth of religion held and profeſſed amongſt vsus, it is a ſaying worthy to be remembred, and often thought on, that in diuine matters, in matters of ſo high a nature as is religion, no conſultation is to be vſed, ſtand not thou now to conſult of a charge of religion, but be reſolued of the truth held and profeſſed, and tread vnderunder foot all perſwaſions to the contrary whatſoeuer; and thus I thought good to ſpeake, occaſioned from the manner of the Apoſtles ſpeech in this place.
Now from the matter of this powerfull iniunction, in that the Apoſtle ſaith, let no man condemne you in meat and drinke, or in reſpect of an holy day, or of the newe Doct. 2 moone, or of the Sabboth dayes; wee may eaſily gather that it is the nature of an erroneous ſpirit, of a falſe teacher, to iudge and condemne men, and that chiefely for outward thingsIt is the property of falſē teachers to iudge & condemne men chiefely for the vſe or neglect of outward things. in reſpect of meate, drinke, obſeruation of dayes and the like. Therefore the Apoſtle giueth the Coloſſians a countermand, and enioynes them not to ſuffer any falſe teachers to ioyne with them, yea, it is the property of a falſe teacher, rather to iudge and condemne for the vſe or neglect of outward things, then for the breach and tranſgreſſion of the morall law of God, ſee it in one example. The Scribes and Phariſies did more condemne for not waſhing hands before meat, and the neglect of other things deuiſed by themſelues, then they did for the tranſgreſſion of Gods commandements, our Sauiour reproues them for it, Mat. 15. from verſe 3. to the 10. Let this ſerue Doct. 3 to make knowen to vsus, that the teachers among the Papiſts are led with a ſpirit of errour,Popiſh teachers plainely diſcouer themſelues to be led with a ſpirit of errour. we ſhall eaſily find this mark on their foreheads, it is apparant eueryevery man may ſee it, they more vrge their owne fleſhly and ceremoniall Law worſhip then they doe the ſpirituall worſhip of God; yea, it is extant and to be found vponupon record in thir owne ſtories, that men hauehave beene more ſeuerely puniſhed for eating fleſh on a friday, then for ſimple fornication or following ſtrange fleſh, which is a certaine note and badge of an Antichriſtian Church, learne we heereby to diſcerne them & to take knowledge of the ſpirit by which they are led, and ſo according to the commandement of the Apoſtle in this place regard not their vniuſt cenſures, calling thee heretick and loading thee with opprobrious names; they will condemne thee to the pit of hell for not obſeruing ſome rotten deuiſe of their owne. Eſteeme it not, but ſet light by it as the breath of men; yea, as the curſe that is cauſeles Pro 26.2. and ſhall neuer come.
The next thing offered to our conſideration from this iniunction is the inſtance heere giuen by the Apoſtle hee ſayth, let no man condemne you, and hee doth inſtance in meate and drinke, hence wee may take vp this concluſion.
That through Chriſt we hauehave free liberty in meat and Doct. 3 drinke;We hauehave free liberty throgh Chriſt in the vſe of meat & drinke. we may freely eate any kinde of meat and drinke; any kinde of drinke; and men are not to accuſe and condemne vsus of ſinne in ſo doing, if they doe we are not to regard their cenſure.
Among the Iewes before the comming of Chriſt there was a difference of meates; ſome were cleane, and ſome were vncleane and forbidden, wee may read of them Leuiticus eleuenth, thorow out, and Deutro. 14, from verſe foure, to the end of the twenty & one, but now ſince the death of Chriſt all kinds of meat and drinke are left to our liberty, that difference is taken away, and as the Apoſtle ſaith, Tit. 1.15. To the pure all things are pure, and Rom. 14.14 I know ſaith the Apoſtle, and am perſwaded through the Lord Ieſus that there is nothing vncleane of it ſelfe, but vntounto him that iudgeth any thing vncleane to him it is vncleane, and Verſe 20. all things indeede are pure. The reaſon of this is plaine, before the comming of Chriſt ſome meates were cleane and ſome vncleane, to ſignifie a difference betweene Iewe and Gentile, and the Iewe ſhould not communicate with the Gentile, but now by Chriſt that partition wall is broken downe, and of two they are made one in him, Epheſ. 2.14.15. Therefore the difference of meats is taken away, and Chriſtians may now with good conſcience, with moderation eat any kind of meate, and drinke Vſe. 1 any kind of drinke; it is therefore wicked and iniurious to Chriſt his death to forbid the eating of ſome kinde of meates at ſome times, as the Papiſts doeIt is iniurious to Chriſt his death to forbid the eating of ſome kinde of meats at ſometimes, as the Papiſts do at this day, it is made by the Apoſtle, a badge of Antichriſtian apoſtaſie, 1. Tim. 4.3. commanding to abſtaine from meates which God hath created, to be receiued with giuing thankes, of them which beleeue and know the truth.
Obiect: Object. Oh but ſaith the Papiſt we forbid not the eating of any meate as vncleane, but as vnlawfull for a time, in regard of the comandement of the Church
Anſw: Anſwer. A meere ſhift, and colour of their falſhood in hypocriſie: for firſt:, we find it in their books that fleſh is forbidden, becauſe it was accurſed, and not fiſh in the daies of Noah, therefore they forbid it as vncleane.
Againe, they forbid it for holineſſe, and for religion, making it part of Gods worſhip to abſtain from ſom meats at ſome times; therfore they condemne it as vnholy & vncleane at that time, though not by creation, yet by their owne prohibition, and ſo their diſtinction is fooliſh and the parts of it fall one into an other, and they cannot poſſibly free themſelues in this point from teaching a doctrin of Deuils.
Queſt. But will ſome ſay, may not our gouernours forbid the eating of meats at ſome times, and if they doe, are not wee to obey them?
Anſw. They may, and we are to obey them; but marke how they may forbid the eating of ſome kinde of meates at ſome times by reaſon of want, for maintenance of ſome calling in the common wealth, or for other ciuill reſpects, but not for religion, and herein we are to obey them.
Againe, they may at ſome time enioine vsus abſtinence from this, or that kind of meate, not in regard of the kind, but in reſpect of the quantity, or quality of meat, that wee abſtaine from our ordinary diet, and that which wee doe eat be not of the daintieſt. Dan. 10.3. In a word, they may in time of famine and ſcarcity …enioine vsus a publike faſt, that we may teſtifie our humiliation and better attend on the exerciſes of the word and praier, and we are then alſo to obey them theſe cautions obſerued.Cautions to be obſerued in keeping a faſt.
Firſt, that our faſting be voide of ſuperſtition, and that we place no worſhip of God in it, but hold it onelyonly as an helpe to further vsus in the duties of Religion.
Secondly, that we hauehave no opinion of merit by it, that thereby we merit forgiueneſſe of ſinnes, encreaſe of grace, or the like.
Thirdly, That we hold it not of abſolute neceſſity.
And laſtly, that it be without breach of the rule of charity, either hurting our ſelues, & making vsus thereby vnfit for good duties, or giuing offence to others, ſuch as are weake in knowledge, cauſing them to call our Chriſtian liberty into queſtion; for firſt, wee are to enforme them that we may thus abſtaine, becauſe the Magiſtrate by his authority doth not take away the vſe of the things we abſtain from, but only order and moderat the ſame.
Thus wee ſee that our Magiſtrates may forbidde the eating of meats at ſome times, and how we may alſo with good conſcience obey them.
And yet, this remaines a truth, that wee hauehave liberty through Chriſt to eat any kind of meate, and that we may not be interdicted any kind of meat, at any time, as vnholy or vncleane as it is among the Papiſts.
And let vsus vſe this liberty, purchaſed by Chriſt, with Vſe. 2 thankſgiuing, and in ſobriety and moderation,We are to vſe our Chriſtian liberty touching meates and drinkes with thankeſgiuing and in ſobriety. that by our eating and drinking we may be more fit to ſerue God, and to doe good duties; let vsus eate in time for ſtrength, and not for drunkenneſſe, Eccleſ. 10.17. Let vsus not tire our ſelues with eating and drinking, and diſable our ſelues and make our ſelues fit for nothing but drinking, and then pretend Chriſtian liberty; ſo doing wee turne Chriſtian liberty into vnchriſtian, yea brutiſh licence to ſinne, and we vſe our liberty as an occaſion to the fleſh.
Let this be farre from vsus, and remember we the words of the holy Ghoſt, 1 Pet. 5.8. Bee ſober and watch, for your aduerſary the Deuill as a roaring Lion walketh about ſeeking whom hee may deuoure: giuing to vnderſtand, that an epicure or drunkard is a fit prey for the Deuill.
Come wee to the ſecond ſort of legall Ceremonies, wherein the Apoſtle doth inſiſt) namely) the obſeruation of Iewiſh feaſts in the words following.
Or in reſpect of an holy day, or of the new moone, or of the Sabbath day.
Interpretation.For the vnderſtanding of theſe words, wee muſt know that the Iewes had many feſtiuall daies, which they were to obſerue and keepe holy by the appointment of the Lord, but three ſpeciall great feaſts had they eueryevery yeere aboue the reſt, which were called ſolemne feaſts, or holy conuocations, (namely) The feaſt of * Paſſouer, or vnleauened bread: The feaſt of * Pentecoſt, named the feaſt of the firſt fruits: and the feaſt of * Tabernacles, or gathering in of their fruits in the end of the yeere: wee reade of them Exod. 23. from Verſe 14. to the 20. Leuit. throughout Deut. 16. from the beginning to verſe the 15. They were alſo appointed to offer a burnt offring vntounto the Lord in the beginning of their monthes, Numb. 28.11. and they had an holy conuocation, and were to keepe the firſt and laſt day of their great feaſts, as Sabbaths, we find it ſo Leu. 23.35.39. theſe things rightly conceiued, they will lead vsus to the true ſenſe and meaning of the Apoſtle in this place. For firſt, by holiday or feaſt, we are to vnderſtand thoſe three ſolemne feaſts, the Paſſeouer, Pentecoſt, and the feaſt of Tabernacles; by new Moone, the feaſt they kept in the beginning of their monethmonth, by Sabbath daies, not the Lords ordinary Sabbath, but the firſt and laſt day
Now, whereas the Apoſtle ſaith (in reſpect) it may be expounded either in regard of the whole feaſt, or (as the originall word ſignifieth) in regard of part of it for happily, ſome amongſt the Coloſſians did in part obſerue the Iewiſh feaſts, and in part neglect them, thus then we are to vnderſtand theſe words, as if the Apoſtle had ſaid.
Let no man condemne you for neglect of any great feat of the Iewes, or for not obſeruing their feaſt of the new Moone, or the firſt and laſt day of their great feaſts, or briefly thus.
Let no man lay ſinne vponupon you for neglect of any Iewiſh holy day either in whole or in part.
Now firſt, from the ſecond inſtance of the Apoſtle, in that he ſaith, let no man condemne you in the obſeruation of any Iewiſh feaſt, it is manifeſt and cleare.
That we now through Chriſt ſince the death of Chriſt hauehave a liberty in regard of daies, wee now in that time of Doct. 4 the Goſpell are not bound (as the Iewes were) to the obſeruation and keeping of any one ſet day aboue another excepting onelyonly the Lords day.Through Chriſt wee hauehave free liberty in regard of the obſeruation of daies, excepting only the Lords day
It is that which the Apoſtle findes blame-worthy in the Galatians, Gal. 4.10. That they obſerued daies, and monthes, and times, and yeeres. Yea, hee ſaith in the verſe following that he was afraid of them, leſt he had beſtowed his labour then in vaine; in that they did turne againe to thoſe Iewiſh obſeruations; and he inſiſts in the obſeruation of daies, and times, and yeeres, but that we miſtake not the Apoſtles meaning, his ſpeech being generall.
Know we that he condemnes not there the naturall obſeruation of daies and times, as the obſeruation of daie and night, ſommer and winter, harueſt and ſeed-time, nor yet the ciuill obſeruation of times, as the time of planting, ſetting, ſowing, and plucking vp that which is planted, ſpoken of, Eccleſ. 3.2. But hee reprooues them for their obſeruation of daies and times, as a thing to which they thought they were bound in conſcience, and as out of holineſſe, that the Apoſtle deales againſt as oppoſite and contrary to the liberty of Chriſtians.
Object. Obiect: Rom. 14.6. The Apoſtle ſaith, He that obſerueth the day obſerueth it in the Lord, Therefore we may now in time of the Goſpell obſerue a day vntounto the Lord, as a part of religion and his worſhip?
Anſw. Anſw: We are to conſider of whom the Apoſtle there ſpeakes (namely) of ſuch as were weake, and not fully inſtructed in Chriſtian liberty, and his meaning is, that they in their weakeneſſe intended to obſerue a day to the honour of God, and thought they did ſo, but that was their weakeneſſe and error, and ſo the place makes no thing againſt the truth of this concluſion.
That wee now vnderunder the Goſpell are not bound in conſcience to a religious obſeruation? of one ſet day aboue another, except onelyonly the Lords Sabbath.
Vſe 1 How then can the Papiſts iuſtifie their feſtiuall daies, and their ſet ſolemnities,Confuation of Popiſh feſtiuall daies vrged by the Papiſts as neceſſary to bee obſerued. which they vrge on men, and binde their conſciences with the neceſſary obſeruation of them: they teach that the ſanctification and keeping of their appointed feaſts is neceſſary, how then can they free themſelues from the brand of ſuch teachers as the Apoſtle deales againſt in this verſe, euen ſuch as binde the conſcience when they ought not, and charge men with ſinne vniuſtly.
Object. Oh, ſaith the Papiſt (hee hath his cauelling exception ready) the Apoſtle heere delt againſt Iewiſh obſeruation of daies and Iudaicall feſtiuities, and you miſaply the text againſt Chriſtian holy daies, ſuch as ours bee.
Anſw. See the cunning of theſe men to deceiue themſelues, what is this but a meere ſhift, for howſoeuer, it is true, the Apoſtle dealt againſt Iewiſh feaſts, yet the doctrine of this place may be generally applied againſt Iewiſh or any other ſuperſtitious obſeruation of daies whatſoeuer, the Papiſts in this caſe doe, as he that ſtrips himſelfe of one ſort of cloathing, and for pride doth inueſt himſelfe with a ſuit of a newer faſhion, eueryevery man knowes he puts not away his pride, but onelyonly changeth his faſhion: ſo the Papiſts doe but change from one ſute of ſinne to another, they keepe not the ſame feaſts that the Iewes did, but they hauehave new feaſtes in their ſteed, and thoſe full of groſſe ſuperſtition, for they hold the obſeruation of them neceſſarie, yea part of Gods worſhip, and place greater holineſſe in thoſe feaſts then in the Lords Sabbath, and dedicate many of them to the honour of Saints and Martyrs, that they may be pertakers of their merits, and helped by their praiers. Now what is this, but moſt groſſe and abominable Idolatry, and wee muſt needes in this reſpect hold them in the number of falſe teachers.
But may ſome ſay, Object. may not we hauehave ſolemnities and feſtiuall daies appointed by our Church, and they beeing appointed, may not we obſerue them.
Anſw: Anſw. Our Church may appoint ſuch daies, and being appointed wee may obſerue them, Iohn 10.22. Wee read there was the feaſt of Dedication at Ieruſalem, which was a feaſt ordained by the Church, in the time of Iudas Machabaeus, as we finde 1. Mach, 4.59. in remembrance of the reparation of the Temple, and deliuerance from the tyrranny of Antiochus, and verſe 23. Chriſt himſelfe was preſent at the feaſt, and by his preſence he hath giuen manifeſt allowance of this. that the Church may appoint feſtiuall daies, and being appointed, we may obſerue them; yet know how the Church may appoint, and how wee may obſerue them being appointed, (namely) with theſe cautions.
Firſt,How the Church may appoint and how we may obſerue feſtiuall daies. if the appointment and obſeruation of them bee held as a thing indifferent, not of abſolute neceſſity.
Secondly, if it be voide of ſuperſtition, neither placing the worſhip of God, nor any force of Religion in that obſeruation of them, nor with any opinion of holineſſe in thoſe times, but that the appointment of them, be for the aſſembly of Gods people, for the exerciſe of the word and praier.
Thus may the Church appoint feſtiuities, and being ſo appointed wee may obſerue them, and thus doth the Church of England obſerue holy daies and no otherwiſe and therefore the Browniſts either ignorantly, or maliciouſly doe vsus wrong, in demanding whether our feaſts bee the true worſhip of God or no, in their printed queſtions, for we place no worſhip of God in them (but that by the way.
Wee ſee how the Church may appoint feſtiuities, and how we may obſerue them and yet this is ſtill a certaine truth that wee now in time of the Goſpell are not bound in conſcience, and neceſſarily to the religious obſeruation of daies, except onelyonly the Sabbath day, and not to paſſe from this without ſome word of exhortation.
Is it ſo, that wee now in time of the Goſpell thorow Chriſt hauehave this liberty, that we are not tied in conſcience Vſe. 2 to neceſſary obſeruation of any daies, excepting onelyonly the Sabbath.
Then let vsus not forgoe this liberty, and now make our ſelues ſlaues to certaine daies,Wee are not to make our ſelues ſlaues to certaine daies. and that after the manner of the very heathen.
Queſt. How is that, may ſome ſay?
I anſwer, Anſwer. that is done when wee put a difference betweene day and day in regard of good or bad ſucceſſe; as forſooth this is a diſmall day, a day of bad ſucceſſe, therefore we may not put on new garments, take a iourney or begin any worke on that day, thus to obſerue daies after an heatheniſh manner, is vtterly to renounce Chriſtian libertie; yea to profeſſe that we are ſtill in bondage to ſinne, Satan, and the corruption of our owne hearts: let this be farre from vsus, and let vsus remember what the Lord ſaith vntounto his people by the mouth of his Prophet Ier. 10.2. Learne not the way of the heathen, and be not afraid for the ſigns of heauen; feare not the ſignes of heauen, if we feare them certainely we feare not God. Therefore let vsus take heede of this, let vsus hold faſt our liberty in reſpect of daies purchaſed by Chriſt, and vſe it with good conſcience, remember thou art ſet free by Chriſt, from the obſeruation of any Iewiſh feaſt, therefore keepe thou eueryevery day a Chriſtian feaſt.
How is that may ſome ſay? Quest.
I will tell thee in a word; Anſ. purpoſe eueryevery day to auoyd all and eueryevery ſinne, ſet thy ſelfe eueryevery hower of the day in the ſight of God, and walke as before him carefully and conſcionably in all good duties, and ſo doing thou ſhalt keepe a good conſcience, and that the wiſe man hath told vsus. Prou. 15.15. is a continuall feaſt euen eueryevery day holy day: ſome there be that take occaſion from this text of the Apoſtle, to open their mouthes againſt the Lords ordinary Sabboth, and to ſay it is heere put among the ceremonies of the Iewes, and ſo is abrogated and quite aboliſhed, and we ought not to keepe it, but if we remember the expoſition of the words, they may be anſwered in a word, that the Apoſtle heere ſpeakes not of the Lords ordinary Sabbath, but of the firſt and laſt day of the great feaſtes of the Iewes, yet I thinke it not amiſſe to ſtand awhile to make known, and to proue the morality of the Lords Sabbath, and that we erre not in the beginning we muſt know that the Sabbath was before the death of Chriſt, in part ceremoniall (namely) as it was a ſeuenth day from the creation, and in regard of the ſtrickt reſt of that day enioined to the Iewes, to whom it was not lawfull to kindle a fire, Exod. 35.3. But as it is a day of reſt with ſome, more liberty in regard of things either of preſent neceſſity as the quenching of a fire hauing taken hold on an houſe, or of lawfull conuenience, as preparing of frugall meate and diet, out of the publike exerciſe, or without hinderance of it;That the Sabbath is moral and perpetual, prooued. as it is thus a day of reſt ſet apart for the ſeruice of God, onelyonly in the exerciſes of religion, and workes of merciemercy and louelove: ſo it is morall and perpetuall, I might proue this by many arguments, conſider we only theſe two.
Firſt, the commandement of keeping the Sabbath was giuen to Adam in Paradiſe before the fall, and therefore doubtleſſe it is morall and perpetuall, for he then needed not any ceremony to lead him to Chriſt, he needed not to beleeue in Chriſt, hauing not ſinned.
Againe, it is engrafted in nature that their ſhould bee a time ſet a part from publike buſineſſes,, and be beſtowed on matters concerning Religion. There was no Nation, almoſt among the Gentiles which had not ſome feſtiuall daies for the publike exerciſe of their Religion, wherein though they erred, yet it ſheweth that it was grounded on the Law of nature, that ſome time ſhould bee appointed for the ſpecial worſhip of God, and conſequently it proues the commandement to be morall and perpetuall.
Vſe. Now then is it ſo, that the Sabbath is morall and perpetuall:We muſt not only abſtaine from open prophanation of the Sabath, but we muſt alſo take hede that wee reſt not in a ceremoniall vſe of it. let vsus not then onelyonly abſtaine from open prophanation, by eating, drinking, and immoderate feeding, or whatſoeuer may make vsus vnfit for the ſeruice of God in the duties of Religion. But let vsus take heede that wee reſt not in the outward and ceremoniall vſe of the Sabbath, which is a thing too common amongſt men: many come to the Church and heare the word, and goe home againe without any profit by it; yea, with much hurt to their ſoules: they keepe the Sabbath onelyonly for faſhion, not with any regard of true godlineſſe,Note. neuer labouring by the vſe of the Sabbath to grow in louelove towards God, or tender affection towards men, for that is the true keeping of the Sabbath.
Now then to ſtirre vsus vp to be more carefull hereafter of this dutie, conſider onelyonly theſe two things.
Firſt, he or ſhee that is a wilfull Sabbath breaker, is no true childe of God; for he that is a true childe of God will reaſon with Saint Iames, 2.10. That hee that hath commanded one thing hath commanded another, and breake one commandement of God, and be guilty of all: therefore he feares the breach of eueryevery Commandement of God.
Againe, call to minde what the Lord ſaith in the end of the fourth commandement that hee hath bleſſed it and ſanctified it, (that is) he hath appointed it for holy vſes, that it might be a meanes of bleſſing both on thy ſoule, body, and whole eſtate: if then thou wouldeſt make it good to the comfort of thine owne ſoule, that thou art a child of God: yea, if thou tender the good of thy ſelfe, and wouldeſt bring downe a bleſſing one thine owne ſoule, bodie, and whole eſtate, bee carefull to ſanctifie the Lords Sabbath, and labour by vſe of it to bee brought neerer to God by faith and repentance and neerer to thy brethren in true hearted affection; there is much hatred, grudging, and hart burning amongſt men, one againſt another, what is the cauſe? Surely amongſt other this is one ſpecial cauſe, we are careleſſe in the ſanctification of the Sabbath, wee keepe it onelyonly for faſhion and not as wee ought. Let vsus therefore hereafter be more carefull of this duty.