The Practice of Piety, Treatise · Part 17
Meditations of the true manner of practising Piety on the Sabbath-day.
ALmighty God will have himself worshipped, not only in a private manner, by private Persons and Families; but also in a more publick sort, of all the godly joyned together in a visible Church: that by this means he may be known not only to be the God and Lord of every singular Person; but also of the Creatures of the whole universal World.
Quest. But why do not we Christians, under the New, keep the Sabbath on the same seventh day, whereon it was kept under the Old Testament?
I answer: because that our Lord Jesus (who is the†Mat. 12. 8. Deut. 18. 18, 19. Lord of the Sabbath, and whom the Law it self commands us to hear) did alter it from that seventh day, to this first day of the Week, whereon we keep the Sabbath. For the holy Evangelist notes: that our Lord came into the midst of the holy Assembly, on the two first days of the two Weeks immediately following his Resurrection, and then blessed the Church,John 20. 22. breathed on the Apostles the Holy Ghost, and gave them the ministerial keys, and power of binding and remitting sins. And so it is most probable he did in a solemn manner every first-day of the week, during the forty days he continued on earth, between his Resurrection and Ascension (for the fiftieth day after, being the first day of the week, the Apostles were assembled) during which time he gave Commandments unto the Apostles, and*Act. 1. 2, 3. Cyril bids us note, that St. John doth not simply set down the manner of Christ's appearing unto Thomas, but also the circumstance of the time (post dies octo) whence he concludes thus, Diem igitur octavum Dominicam diem esse necesse est. Cyril in Johan. lib. 12. cap. 58. spake unto them those things which appertain to the Kingdom of God; that is, instructed them, how they should throughout the Churches (which were to be converted) change the Sabbath to the Lord's-Day; the bodily sacrifices of beasts, to the spiritual sacrifices of Praise, Prayer and contrite Hearts; the†Heb. 7. 11, 12. Levitical Priesthood of the Law, to the Christian Ministery of the Gospel; the Jewish Temples and Synagogues, to Churches and Oratories; the Old Sacraments of Circumcision and Passover, to Baptism and the Lord's Supper, &c. as may appear by the like Phrase, Acts 19. 8. and Acts 28. 23. Col. 4. 11. put for the whole sum of Paul's Doctrine, by which were wrought all these changes, where it took effect. So that as Christ was forty days instructing Moses in Sinai, what he should teach and how he should rule the Church under the Law: so he continued forty days teaching his Disciples in Sion, Eph. 4. 8, 11, 12.what they should preach, and how they should govern the Church under the Gospel. And seeing it is manifest, that within those forty days, Christ appointed what Ministers should teach, and how they should govern his Church to the world's end; it is not to be doubted, but that within those forty days, he likewise ordained on what day they should keep their Sabbath, and ordinarily to the works of their Ministery; especially seeing that under the Old Testament God shewed himself as careful both by his Moral and Ceremonial Law, to prescribe the time as well as the matter of his Worship. Neither is it a thing to be omitted, that the Lord,aAct. 1. 7. who hath times and seasons in his own power, appointed this first day of the week, to be the very day,bAct. 2. 1, &c. wherein he sent down from Heaven the Holy Ghost upon the Apostles, so that upon that day they first began, and ever after continued the publick exercising of their Ministery, in thecAct. 2. 1, 4. preaching of the Word, thedAct. 2. 38, 41, 42. administration of the Sacraments, and theeAct. 2. 38. loosing of the sins of penitent sinners. Upon these and the like grounds,fAthan, in frontispicio hom, defent. Athanasius plainly affirmeth, that the Sabbath day was changed by the Lord himself.
As therefore our Communion is termed the Lord's Supper, because it was instituted of the Lord, for the remembrance of his death: so the Christian Sabbath is called of thegRev. 1. 10. The Scripture of the New Testament, gives not this honourable title to any thing, but only to the blessed Sabbath, and holy Supper. For as he substituted the Lord's Supper in stead of the Passover, so did he the Lord's day, in the Jewish Sabbath's ro…m. Lord's day, because it was ordained of the Lord, for the memorial of his Resurrection. And as the Name of theh1 Cor. 11. 20. Lord honoureth the one, so doth it the other: and as the Lord of the Sabbath, by his royal Prerogative, and transcendent authority, could, so he had also reason, to change the Holy Sabbath from the seventh day to this, whereon we keep it. For as concerning the seventh day; which followed the six days, wherein God finished the Creation; there was no such precise institution, or necessity of sanctifying it perpetually, but such, as by the same authority, or upon greater reason and occasion, it might very well be changed and altered unto some other seventh day. For the Commandment doth*Wolphii Chronolog. de Tem. l. cap. 1. p. 92. not say, Remember to keep hnly the seventh day, next following the sixth day of the Creation, or this or that seventh day: but indefinitely, Remember that thou keep holy†Legis substantia est sex diebus, terr…nis negotiis incumb…re; septimâ, divino cultui dare operam a seventh day. And to speak properly, as we take a day for the distinction of time, called either a day natural, consisting of 24 hours, or a day artificial, consisting of 12 hours, from Sun-rising, to Sun-setting: and withal consider the Sun standing still at noon, in Joshuah's time, the space of a whole day;Josh. 10. 12, 13. and the Sun going back ten degrees,2 Kin. 20. 11. (viz. five hours, almost half an artificial day) in Ezekiah's time, the Jews themselves could not keep their Sabbath upon that precise and just distinction of time, called at the first, the seventh day from the Creation.
Add hereunto, that in respect of the diversity of Meridians, Christoph. Helvic. Syst. Cont. Theol. cum Judaeis c. de Sab.and the unequal rising and setting of the Sun, every day varieth in some places a quarter, in some half. in others a whole day: Therefore the Jewish seventh day cannot precisely be kept at the same instant of time, every where in the World.
Now, our Lord Jesus having authority, as Lord over the Sabbath, Mat. 12. 8.had likewise now far greater reason and occasion to translate the Sabbath from the Jewish seventh day, unto the seventh day whereon Christians do keep the Sabbath.
1. Because that by his Resurrection from the dead, there is wrought a new spiritual Creation of the World:Isaiah 65. 17, &c. Isaiah 66. 22. Psal. 90. 2. without which all the Sons of Adam had been turned to everlasting destruction, and all the works of the first creation had ministred no consolation unto us.
2. And in respect of this new spiritual Creation, the Scripture saith, thata2 Cor. 5. 17. Old things are passed away, and all things are become new: bGal. 6. 15.new Creatures,c1 Pet. 2. 10. new People, dEph. 4. 24.new men,eCol. 3. 10. new knowledge,fMat. 26. 28. new Testament, gJoh. 12. 14.new commandment,hRev. 2. 17. new names, iHeb. 10. 10.new way,kRev. 3. 9. new song,lLuk. 5. 36, 37. new garment, new wine, new vessels,mRev. 21. 2. new Jerusalem,n2 Pet. 3. 13. Isa. 66. 22. new Heaven and a new earth. And therefore of necessity there must be instead of the old, a new oHeb. 4. 9.Sabbath day, to honour and praise our Redeemer, and to meditate upon the work of our redemption, and to shew the new change of the old Testament.
3. Because that on this day Christ rested from all the sufferings of his Passion, and finished the glorious work of our Redemption. If therefore the finishing of the work of the first Creation, whereby God mightily manifested himself unto his creatures, deserved a Sabbath for to solemnize the memorial of so great a work, to the honour of the worker; and therefore calls it mine holy-day: Isa. 58. 13.much more doth the new Creatition of the world, effected by the resurrection of Christ, (whereby he mightly declared himself to be the Son of God) deserve a Sabbath, Rom. 1. 4.for the perpetual commemoration thereof, to the honour of Christ, and therefore worthily called the Lord's day. Rev. 1. 10.For, as the deliverance out of the Captivity of Babylon, being greater, took away the name from the deliverance out of the Bondage of Egypt: Jer. 23. 7, 8.so the day whereon Christ finished the redemption of the world, did more justly deserve to have the Sabbath kept on it, than on that day, whereon God ceased from creating the world. As therefore in the Creation, the first day wherein it was finished, was consecrated for a Sabbath: so in the time of Redemption; the first day wherein it was perfected, must be dedicated to a holy rest; but still a seventh day kept according to God's moral Commandment. The Jews kept the last day of the week, beginning their Sabbath with the*Gen. 2. 2. …ev. 23. 32. N…h. 13. 19. night, when God rested: but Christians honour the Lord better, on the aMat. 28. 1.first day of the week,bAct. 20. 7, 11. beginning the Sabbath with the day when the Lord arose. They kept their Sabbath in remembrance of the World's Creation: but Christians celebrate it in memorial of the World's Redemption: yea, the Lord's-day being the first of the Creation and Redemption, puts us in mind, both of the making of the old, and redeeming of the new World.
As therefore under the old Testament, Exod. 25. 31God, by the glory consisting of seven Lamps, seven Branches, &c. put them in remembrance of the Creation, Light, and Sabbath's …est: So under the New Testament, Christ, the true light of the world, appeareth in the midst of the 7 lamp…, and seven golden candle-sticks, to put us in min… to honour our Redeemer in in the light of the Gospel of the Lord's seventh day of rest. Rev. 1. 13.And seeing the Redemption, both for might and mercy, so f…r exceedeth the C…cation; it stood with great reason, thee the greater work should carry the honour of the day. Neither doth he honourable title of the Lord's-day diminish the glory of the Sabbath; but rather, being added, augments the dignity thereof; as the name of Israel added unto Jacob, Gen. 23. 28.made the Patriarch the more renowned.
The reason taken from the example of God's resting from the work of the Creation of the World, continued in force, till the Son of God ceased from the work of the Redemption of the World, and then the former gave place to the latter.
4. Because it was foretold in the Old Testament, that the Sabbath should be kept (under the New Testament) on the first-day of the week.
For, first, in the 110 Psalm, which is a Prophecy of Christ, and his Kingdom, it is plainly foretold, that there should be a solemn day of assembling, Psal. 110. 3.wherein all Christ's people should willingly come together in the beauty of holiness. Insomuch that no rain (of peace) shall be upon those Families, Zach. 14. 27.that in the feast will not go up to Jerusalem (the Church) to worship the King, the Lord of hosts. Now on what day this holy Feast, and Assembly should be kept, David sheweth plainly, in Psal. 118 which was a prophecy of Christ, as appears, Mat. 21. 42, Acts 4. 11. Ephes. 2. 20. as also by the consent of all the Jews, as Jerom witnesseth. For, shewing how Christ, by his ignominious death, should be as a stone rejected of the Builders, or chief Rulers of Judea, and yet by his glorious Resurrection, should become the chief st…ne of the Corner: he wisheth the whole Church to keep holy that day, whereupon Christ should effect this wonderful work, saying, This is the day which the Lord hath made, Psal. 118. 24.let us rejoyce and be glad in it. And seeing that upon this day, that which Peter saith of Christ, appeareth to be true, That God made him both Lord and Christ, Acts 2. 36. therefore the whole Church under the New Testament, must celebrate the day of Christ's Resurrection. Zohar. upon Gen. fol. 21. H. Broughton Require of Consent 49, 50, 51.Rabby Bachay also saw by the fall of Adam on the sixth day, that on the same day the Messias should finish the work of man's redemption: And alluding to the speech of Boaz to Ruth, sleep unto the Morning, that Messias should rest in his grave all their Sabbath-day. And he gathereth from that speech, Gen. 1. on the first day, Let their be light, that the Messias should rise on the first day of the week, from death to life, and cause the spiritual light of the Gospel to enlighten the World, that lay in the shadow of darkness and death. The Hebrew Author of the Book called,Ex H. Wolphii. Chron. de Temp. lib. 2. cap. 2. Sedar Olam Rabbi cap. 7. recordeth many memorable things, which were done upon the first day of the week, as so many Types, that the chief worship of God should (under the New Testament,) be celebrated upon this day. As, that on this day the cloud of God's Majesty first sate upon his people. Aaron and his Children first executed their Priesthood. God first solemnly blessed his people. The Princes of his people first offered publickly unto God. The first day, wherein fire descended from heaven. The first day of the World, of the Year, of the Month, of the week, &c. All shadowing that it should be the first and chief holy-day of the New Testament. Augustir. Epist. ad Januar. 119. c. 3.St. Augustine proveth by divers places and reasons, out of the holy Scripture, that the Fathers, and all the holy Prophets under the Old Testament, did foresee and know that our Lord's-day was shadowed by their eighth day of Circumcision. And that the Sabbath should be changed from the seventh day to the eighth, or first day of the week. And Junius, out of Cyprian, saith, that *Sacramentum hoc fuit diei illius octavi quo Dominus resurrexit ad justificationem nostram, &c. ut scribit ad Fidum Cyprianus, l. 3. Epist. 10. Jan. in Gen. 17. 12.Circumcision was commanded on the eighth day, as a Sacrament of the eighth day, when Christ should arise from the dead. The Council Foro-Juliense affirms, That Esay prophesied of the keeping of the Sabbath upon the first day of the week. If this Mystery was so clearly seen by the Fathers, under the shadows of the Old Testament: sure, the God of this World hath deeply blinded their minds, who cannot see the Truth thereof under the†2 Cor. 4. 4. shining light of the Gospel. Therefore this change of the Sabbath-day, under the New, was nothing but a fulfilling of that which was prefigured and fore-prophesied under the Old Testament.
5. According to their Lord's Mind and Commandment, and the direction of the Holy Ghost, (which alway assisted them in their Ministerial Office,) the Apostles in all the Christian Churches, (which they planted) ordained that the Christians should keep the holy Sabbath, upon that seventh Day, which is the first Day of the week;a1 Cor. 16. 1, 2. Concerning the gathering for the Saints, as I have ordained in the Churches of Galatia, so do ye also. Every first-day of the week, &c.bThe Syriack translation hath, Quum congr…ga…i… non … justum est, in die Domini nostri comeditis & bibitis. The Arabian translation also hath it thus: Non comeditis & bibitis …word, verè di…bus Domini nostri de ce…nd Beza witnesseth, that in one ancient Greek Copy, there is read, foreign the Lord's-day, added to every first-day, &c. When ye come together in the Church (being the Lord's-day) to eat the Lord's-Supper, c1 Cor. 11. 20, 25, 26.to remember and shew the Lord's death till he come, &c. In which words note:
1. That the Apostle ordained this Day to be kept holy: therefore a divine Institution.
2. That the Day is named the first-day of the week, therefore not the Jewish seventh, or any other.
3. Every first-day of the week, which sheweth a perpetuity.
4. That it was ordained in the Churches of Galatia, as well as of Corinth, and he settled one uniform order in all thed1 Cor. 14. 33. Churches of the Saints, therefore it was universal.
5. That the exercises of this day were *As the Phrase of breaking of Bread comprehendeth all other Exercises of Religion, Acts 20. 7. So this Phrase of laying by in store, comprehendeth all the other exercises of the Sabbath: And why should the Apostle require the Collections to be made on the first-day of the week, but because that on this day the holy Assembly was held in the Apostles time?Collections for the poor (which appears by Acts 2. 42. and Justin Martyr's testimony, Apolog. 2.) which were gathered in the holy Assembly after Prayer, preaching of the Word; and Administration of the Sacraments; therefore it was spiritual.
6. That he will have the Collection (tho' necessity) removed against his coming, lest it should hinder his preaching: but not their holy meeting on the Lord's-day; for it was the time ordained for the publick worship of the Lord; which argueth a necessity.
And in the same Epistle, St. Paul protesteth, that he d…livered them none other Ordinance,1 Cor. 11. …. or Doctrine, but what he had received of the Lord. Insomuch that he cha…geth them,1 Cor. 14. 3…. that if any man think himself to be a prophet or Spiritual, let him acknowledge that the things that I write unto you, are the commandments of the Lord. But he wrote unto them, and ordained among them, to keep their Sabbath on the first day of the Week: therefore to keep the Sabbath on that day, is the very commandment of the Lord. And how can he be either a true Prophet, or have any grace of God's Spirit in his heart, who seeing so clearly the Lord's day to have been i… tuted and ordained by the Apostles, will not acknowledge the keeping holy of the Lord's day, to be a Commendment of the Lord? The Jews confess this change of the Sabbath to have been made by the Apostles. Peter Alphon. in Dialog. contra Judae…s, tit. 12. They are therefore more blind and sottish than the Jews, who prophanely deny it.
A… Troas likewise St. Paul, …, &c.together with seven of the Chief Evangell…s of the Church, Sosipater, Aristarchus, Secundus, Gaius, Timotheus, Tychicus, and Trophimus, and all the Christians that were there, kept the holy Sabbath on the first day of the week, in praying, preaching, and receiving the Lord's-Supper.
And it is a thing to be noted, That Luke saith not, that the Disciples were sent to hear Paul preach, but the Disciples being come together to break bread upon the first day of the week; that is, to be partakers of the holy Communion, at what time the Lord's death was by the preaching of the Word shewed, 1 Cor. 11. 26. Paul preached unto them, &c. And that none kept those meetings but Christians, who only are called Disciples, Act. 11. 26. But at Philippi, whereas yet there were no Disciples, Paul is said to go on their Sabbath day, to the place where the Jews and their Proselytes were wont to pray, and there preached unto them, Acts 16. 12, 13. so that it is as clear as the Sun, that it was the Christians usual manner, toaActs 21. 4, &c. pass over the Jewish seventh day, and to keep the Sabbath, and their holy meetings on the first day of the week. And why doth S. John call this the Lord's day; but because it was a day known to be generally kept holy, to the honour of the Lord Jesus (who rose from death to life upon that day) throughout all the Churches which the Apostles planted? Which S. John called the bRev. 1. 10. Mos Christianus, &c. It is the manner of Christians, to call it the Lord's day. Bed. in Luc. cap. 41.Lord's day, the rather to stir up Christians to a thankful remembrance of their Redemption, by Christ his Resurrection from the dead. And with the day, the blessing of the Sabbath is likewise translated to the Lord's day: because that all the sanctification belonging to this new world is in Christ,Heb. 2. 5. and from him conveyed to Christians. And because there cannot come a greater authority, than that of Christ and his Apostles, nor the like cause, as the new Creation of the world: therefore the Sabbath can never be altered from this day to any other, whilst this world lasteth. Add hereunto, how the Scripture noteth, that in the first planting and setling of the Church nothing was done, but by the special order and direction of the Apostles, 1 Cor. 11. 34. 1 Cor. 14. 36, 37. Tit. 1. 5. Act. 15. 6, 24. and the Apostles did nothing but what they had warrant for from Christ, 1 Cor. 11. 23.
To sanctifie then the Sabbath on the seventh Day, is not a ceremonial Law abrogated: but the moral and perpetual law of God perfected. So that the same perpetual Commandment which bound the Jews to keep the Sabbath on that seventh day, to celebrate the World's Creation; binds Christians to solemnize the Subbath on this seventh day, in memorial of the World's Redemption: for the fourth Commandment, being a Moral Law, requireth a seventh day, to be kept holy for ever. And the Morality of this, as of the rest of the Commandments, is more religiously to be kept of us under the Gospel, than of the Jews under the Law; by how much we (in Baptism) have made a more special Covenant with God, to keep his Commandments: and God hath covenanted with us, to free us from the curse, and to assist us with his Spirit to keep his Laws. And that this Commandment of the Sabbath (as well as the other nine) is Moral and perpetual, may plainly appear by these reasons.
Ten reasons demonstrating the Commandment of the Sabbath to be Moral.
1. BEcause all the reasons of this Commandment, are moral and perpetual: And God hath bound us to the obedience of this Commandment, with more forcible reasons than to any of the rest. First, because he did foresee, that irreligious men would either more carelesly neglect, or more boldly break this Commandment, than any other. Secondly, because that in the practice of this Commandment, the keeping of all the other consisteth: which makes God so often complain, that all his worship is neglected, or overthrown, when the Sabbath is either*Jer. 15. 22. Ezek. 20 19, 20, 21, 24. Ezek. 23. 38. Neh. 9 4. neglected or transgressed. It would make a man amazed (saith Mr.†Ex Bodin. le Repub. l. 4. c. 2. Calvin) to consider how oft, and with what zeal and protestation, God requireth all (that will be his people) to sanctifie the seventh day; yea, how the God of Mercy, mercilesly punisheth the breach of this Commandment with cruel death? as though it were the sum of his whole honour and service.
And it is certain, that he who makes no conscience to break the Sabbath, will not (to serve his turn) make any Conscience to break any of the other Commandments, so he may do it without discredit of his reputation, or danger of Man's Law. Therefore God placed this Commandment, in the midst of the Two Tables; because the keeping of it, is the best help to the keeping of all the rest. The conscionable keeping of the Sabbath, is the Mother of all religion, and good discipline in the Church. Take away the Sabbath, and let every man serve God when he listeth; and what will shortly become of Religion, and that peace and order, which God will have to be kept in his Church? 1 Cor, 14. 33. 40.the Sabbath day is God's Market-day, for the weeks provision; wherein He will have us to come unto him, Isa. 55. 1, 2.and buy of him without silver or money, the Bread of Angels, and Water of Life, the Wine of the Sacrament, and Milk of the Word to feed our souls; tryed gold, Rev. …. 18.to enrich our faith; precious E…e-salve, …o heal our spiritual blindness; and the white raiment of Christ's righteousness, to cover our silchy nakedness. He is not far from true Piety, who makes conscience to keep the Sabbath day: but he who can dis…ence with his conscience to break the Sabbath for his own profit or pleasure, his heart never yet felt, what either the fear of God, or true … For of this … speech of S.J…m. …. 1…. James … faileth in one, is guilty of all, seeing therefore that God hath fenced this commandment with so many moral reasons, it is evident that the Commandment it self is moral.
2. Because it was commanded of God to Adam in his Innocency: whilst (holding his happiness not by faith in Christ's merits, but by obedience to God's Law) he needed no ceremony, shadowing the redemption of Christ. A Sabbath therefore of a seventh day cannot be simply a ceremony, but an Essential part of God's worship, enjoyned unto Man, when there was but one condition of all men. And if it was necessary for our first Parents to have a Sabbath day, Gen. 2. 3.to serve God in their perfection; much more need their posterity to keep the Sabbath in the stare of their corruption. And seeing God himself kept this day holy, how can that man be holy, that doth wilfully prophane it?
3. Because it is one of the Commandments which God spake with his own mouth, and twiceaExod. 34. 1. &c. wrote with his own fingers in Tables of stone, to signifie their authority and perpetuity. All that God wrote, were moral and perpetual Commandments, Deut. 4. 13.and those are reckoned Ten in number. If this were now but an abrogated Ceremony, then there were but nine Commandments; the Ceremonial that were to be abrogated by Christ, were written all by Moses. But this of the Sabbath,Deut. 4. 2. with the other nine, written by God himself, were put into the Ark, where no Ceremonial Law was put,1 King. 8. 9. to shew, that they should be the perpetual Rules of the Church,Heb. 9. 4. yet such as none could perfectly fulfil and keep, but only Christ.
4. Because Christ professeth,Mat. 5. 17. that he came not to destroy the moral Law: and that the least of them should not be abrogated in his kingdom of the New Testament. Insomuch that whosoever breaketh one of the least of these ten Commandments, Verse 19.and teacheth men so, he should be called the least in the Kingdom of heaven; that is, he should have no place in his Church. Now the Moral Law commandeth one day of seven to be perpetually kept a holy Sabbath. And Christ himself expresly mentioneth the keeping of a Sabbath among his Christians, at the destruction of Jerusalem, about 42. years after his resurrection. By which time,Act, …. 10, 20, 21, 24, 28. all the Mosaical ceremonies (except eating of blood, and things strangled) were by a publick Decree of all the Apostles quite abolished, and abrogated in Christian Churches. And therefore Christ admonished his Disciples,Mat. 24. 20. to pray that their flight be not in the winter, nor on the Sabbath day. Not in the winter; for that (by reason of the foulness of the ways and weather) their flight should be more painful and troublsome unto them: not upon the Sabbath, because it would be more grievous to their hearts, to spend that day in toiling to save their lives, which the Lord had commanded to be spent in holy exercises, to comfort their souls. Now if the sanctifying of the Sabbath on this day had been but ceremonial, it had been no grief to have fled on this day, any more than on any other day of the week. But in that Christ doth tender so much this fear and grief of being driven to fly on the Sabbath day, and therefore wisheth his, to pray unto God to prevent such an occasion: he plainly demonstrates, that the observation of the Sabbath is no abrogated Ceremony, but a Moral Commandment, confirmed and established by Christ among Christians. If you would know the day whereupon Christ appointed Christians to keep the Sabbath S. John will tell you, that is was on the Lord's day, Rev. 1. 10. If you will know on what day of the week that was, S. Paul will tell you, that it was on every first day of the week, 1 Cor. 16. 1.
As Christ admonished, so Christians prayed, and according to their prayers, God, (a little before the wars began) warned by an *Euseb hist. Eccl. l. 3. c. 5. It is probable that this Oracle was that voice (M…gr… nus hinc) which with in earthquake was heard by …ight in the Temple. …ention… by Josephus, … l. 7. c. 12.Oracle, all the Christians in Jerusalem, to depart thence and to go to Pella a little town beyond Jordan: and so to escape the wrath of God, that should fell upon that City and Nation. If then a Christian should not without grief of heart, fly for the safety of his life on the Lord's day, with what joy or comfort can a true Christian neglect the holy exercises of God's worship in the Church, to spend the greatest part of the Lord's day in prophane and carnal sp…rts, or servile labour? And seeing the destruction of Jerusalem, was hath a†…. 24. 35. …, and an assurance of the destruction of the World, who seeth not, but that the holy Sabbath must continue till the very end of the world?
5. Because that all the Ceremonial Law was enjoyned to the Jews only, and not to the Gentiles; but this Commandment of the holy Sabbath, (as Matrimo…y) was instituted of God in the stare of innocency, when there was but one state of all men: and therefore enjoyned to the Gentiles, as well as to the Jews: So that all Magistrates and Housholders were commanded,Isa. 56. 6. to constrain all strangers (as well as their own Subjects, and Family) to observe the holy Sabbath, as appears by the fourth Commandment, and practice of Nehemiah, Nehem. 13. 1…, &c.All the Ceremonies were a partition wall to separate Jews and Gentiles: Eph. 2. 14.But seeing the Gentiles are bound to keep this Commandment as well as the Jews; it is evident that it is no Jewish ceremony. And seeing the same authority is for the Sabbath that is for marriage: a man may as well say, that marriage is but a ceremonial Law, as the Sabbath. And remember, that whereas marriage is termed but once the*Prov. 2. 17. coven… of God, because instituted by God in thebMat. 19. 6, 8. beginning: the Sabbath is every where called the Sabbath of the Lord thy God, because ordained by God in the same beginning, both of time, state and perpetuity: therefore not Ceremonial.
6. The corruption of our nature found in the*Nitimur in vetitum. Hor. manifest opposition of wicked men, and in the secret unwillingness of good men to sanctifie sincerely the Sabbath, sufficiently demonstrateth, that the Commandment of the Sabbath is spiritual and moral.
7. Because that as God by a perpetual decree, made thecGen. 1. 18. Sun, the Moon, and dJob 9. 9. Job 38. 31. Amos 5. 8.other lights in the Firmament of Heaven, not only to divided the day from the night, but also to be foreTo distinguish 'twixt Spring and Harvest, Summer & Winter, and to foreshew Judgments to come signs, and forfMoadim. fig. Sacred times appointed for God's holy worship having special significations & promises. seasons, and forgOne of the seven days of the week from the other. days, and forhSolar. Sabbatarian and Jubilee. Exod. 23. 11, 12. years: so he ordained in the Church on Earth, the holy Sabbath to be not only the appointed season, for his solemn Worship, but also the perpetual rule and measure of time. So that as seven days make a week, four weeks a month, 12 months a year: so seven years make a Sabbath of years: seven Sabbaths of years, a Jubilee; 80 Jubilees, or 4000 years, or after Ezekiel, 4000 cubits, the whole time of the Old Testament, till Christ by his Baptism and Preaching, began the state of the New Testament. Neither can I here pass over without Admiration, how the Sacrament of Circumcision continued in the Church 39 Jubilees from Abraham, to whom it was first given, unto the Baptism of Christ in Jordan: which was just so many Jubilees (after*Index Chr. apud An. Mundi 1968. Bucholcer's account) as the world had continued before from Adam, to the birth of Abraham. Moses began his Ministry in the 80 year of his age. Christ enters upon his Office in the 80 Jubilee of the World's Age; Joseph was thirty years old, when he began to rule over Egypt, Gen. 41. 46. and the Levites began to serve in the Tabernacle at thirty Years old: so Christ likewise to answer these figures, began his ministry in the Thirtieth Jubilee of Moses; and when he began to be thirty years of age, Luke 3. 23. in the midst of Daniel's last week; and so (continuing his ministry on Earth Three years and a half) finished our Redemption, and Daniel's Period, by his innocent death upon the Cross. The most of all the great alterations, and strange accidents, which fell out in the Church came to pass either in a Sabbatical year, or in a year of Jubilee. For example:
The seventy weeks of Daniel beginning the first year of Cyrus, After Mr. Rob. Pont. his computation. Treatise of the last decaying age of the World, publish'd An. Dom. 1600. R. Pont. treat. of the last age, p. 17.and the 3439. year of the world, contain so many years, as the world did weeks of years unto that time: and so many weeks of years, as the world had lasted Jubilees. Daniel's seventy weeks of years, contain four hundred and ninety single years: the world before that time, 490 weeks or sabbaths of years. Daniel's Period 70 weeks, the world's 70 Jubilees: so that to comfort the Church for their 70 years captivity, which they had now according to Jeremy's prophecy,Jer 25. 11, 12. endured in Babylon, Gabriel tells Daniel, That at the end of 70 weeks, or Sabbaths of years, that is 70 times seven years, or 490 years, their eternal Redemption from Hell, should be effected by the death of Christ, as sure as they were now redeemed from the captivity of Babylon. This period of Daniel containing 70 Sabbaths, or 10 Jubilees of years, began at the first liberty granted the Jews by Cyrus in the first year of his Reign over the Babylonians, mentioned Ezra 1. 1. and ends justly at the time that Christ died upon the Cross. From the death of Christ, or the last end of Daniel's weeks, to the seventy and one year of Christ the world is measured by seven Seals, or seven Sabbaths of years,Rev. 5. 1. making one compleat Jubilee. From the end of those seven Seals, the World is measured to her end byaRev. 8. 2. and 9. 7. Napier on the Apoc. Proposition 6, 8, 9. and his Resolution. seven Trumpets, each containing 245 years (as some conjecture, about 440 years hence, the truth will appear:) Enoch the seventh from Alam, having lived so many years, as there are days in the year, 365, was translated of God in a Sabbatical year, bPont. of the last age of the World, p. 12. Buchol. 2. Index Chr.Moses the seventh from Abraham, as another Enoch is buried of God, but born in a Sabbatical year of the World 2373, and in the 777 year since the Flood (after cBroughton's consent A. M. 1430. Deu. 31. Pont ibid. & S…aliger. Buchol.Broughton's Computation) is saved▪ as a new Noah in a reed Ark, and lived a builder of the Church, so long as Noah was building the Ark …0 years. The promise was made to Abraham in a Sabbatical year, being the 2223 year of the World. The sixth year of Joshua, being 2500 years from the Creation of the World, wherein the land was possessed, and divided among the children of Israel, was a Sabbatical year, and the†Pont. p. 21. Buch. Chro. apad A. M. 2500. 50 Jubilee from the Creation of the World. At this year Moses begins his Jubilee, by which (as with a chain of thirty links) he tieth the p…rting of Canaan's possession to the Israelites by Joshua, to the opening of the Kingdom of Heaven to all believers by Jesus. And so carrieth the Church of the Jews, by abJubilee some derive …f trumpe…s …r Ra…is …, wherewith the Jubilee was found…d: others from Ju…l, a …ream, because they carry us to th… death of Christ, the …uth…r of our eternal rest and joy. joyful stream of Jubilees from the Type to the substance, from Canaan to Heaven, from Jeshua to Jesus: for Christ at the end of M…ses's thirty Jubilees, and the beginning of the thirtieth year of his age, at his Baptism openeth Heaven, and gives the clearest Vision of the blessed Trinity, that was seen since the world began. And by the silver Trumpet of his Gospel proclaims, according to the Prophecy ofcIsa. 61. 1. Luk. 4. 18. Esay, eternal red…mption to all that repent and believe in him.
And the year of our Saviour Christ's birth, being the 3948 of the World, was at the end of a Sabbatical year, and the *Pont. of the last decaying age of the World, p. 12. 13. 21.564 Septenary of the World. Moses maketh the common age of all men, to be ten times seven, Psal. 90. and every seventh year commonly produceth some notable†Expertum …st in plerisque omnibus 63. annum cum periculo & cl…le aliqua venire, aut corporis morbique gravioris, aut vitae interitûs, aut animi aegritudinis. Aul. Gell. lib. 1. 15. c. 7. August. in Ep. ad Caium Nepotem, exultat se Climactera, communem saniorum omnium 63. evasisse. Bodin. de Repub. l. 4. c. 2. change or accident in Man's life: And no wonder, for as Hippocrates affirmeth, a Child in his Mother's womb, on the seventh day of his conception, hath all his members finished, and from that day groweth to the perfection of birth; which is always either the ninth, or seventh month. At seven years old the Child casts his teeth, and receives new. And every seventh year after, there is some alteration or change in man's life, especially at nine times seven, the Clymacterick year, which by experience is found to have been fatal to many of those learned*Aristotle, Cicero, Bernard. Bocace, Erasmus, Luther, Melancthon. Sturmius. men, who have been the chiefest Lights of the World. And if they escaped that year, yet most of them have departed this Life, in a septenary year. Lamech died in the year of his life 777. Methusalem, the longest liver of the Sons of Men, died when he began to enter his 900 and 70 year. Abraham died, when he had lived 25 times seven years. Jacob when he had lived 21 times seven years David, after he had lived ten times seven years. So did Galen, so did Petrarch, who (as Bodin noteth) died on the same day of the year that he was born: so did the Maiden Queen†She was, she is (what can there more be said?) In Earth the First, in Heaven the second Maid. ELIZABETH, of blessed and never-dying Memory who came into this world on the Eve of the Nativity of the blessed Virgin Mary; and went out of this world on the Eve of the Annunciation of the blessed Virgin Mary. Hippocrates died in the 15th septenary. Hierom and Isocrates in their 13. Pliny, Bartolus, and Casar in their 8 septenary. And Johannes de temporibus, Bodin. Bucholc.who lived 361 years, died in the 53d septenary of his life. The like might be observed of innumerable others. And indeed the whole life of a man is measured by the Sabbath: for, how many years soever man liveth here;Climax vitae virorum ferè septenariis, aut novenariis, faeminarum verò senariis definitur. Bodin. de Rep. lib. 4. c. 2. yet his life is but a life of seven days, multiplied: so that in the number of 7 there is a mystical perfection, which our understanding cannot attain unto.
All which Divine Disposition of admirable things, so oft by sevens, calls upon us to a continual Meditation of the blessed seventh-day Sabbath, in knowing and worshipping God in this life: that so from Sabbath to Sabbath, we may be translated to the eternal glorious Sabbath of rest and bliss, in the life to come.
By the consideration whereof, any man that looketh into the holy History, may easily perceive, that the whole course of the World is drawn, and guided by a certain chain of God's providence,aWis. 1 1. 17. Wolph. Prooem. Chron. disposing all things in number, measure, and weight. All times are therefore measured by the Sabbath: so that Time and the Sabbath can never be separated. And thebRev. 10. 6. Angel swears, that this measuring of cTempus est rerum mundanarum duratio extrinsecus observata.time shall continue, till that time shall be no more. And as the Sabbath had its†H. Wolph. Chron. c. 1. Tempus cum mundo coepit, & una desisturum est, ibid. first institution in the first Book of the Scriptures, so hath it its confirmation in the last: and as this Book dothdGen. 2. 3. authorize this day; so this day graceth the Book; in that the matter thereof was revealed upon so holy a day; the Lord's revelation upon theeRev. 1. 10. Lord's Day. As well therefore may they pull the Sun, Moon, and Stars out of the Heavens, as abolish the Holy Sabbath (times meet-rod) out of the Chruch: seeing the Sabbath is ordained in the Church (as well as the Sun and Moon in the Firmament) for the distinction of times.
8. Because that the whole Church, by an*Si quid h… rum t…to die per othem frequentat Ecclesia. Nam hoc quin ita faciendum sit disp …tare insol… … infani… est. Aug. Epist. 1 8. ad Jau. Universal consent, ever since the Apostles time, have still held the Commandment of the Sabbath, to be the moral and perpetual Law of God; and the keeping of the Sabbath on the first day of the week, to be the institution of Christ and his Apostles.
The†Synod. Col part. 9. c. …. Synod, called Synodus Coloniensis, saith, that the Lord's-day hath been famous in the Church ever since the Apostles time. *Ignat. ad. Magnes.Ignatius Bishop of Antioch living in St. John's time, saith, Let every one that loveth Christ, keep holy the Lord's-day, renowned by his Resurrection; which is the Queen of days, in which death is overcome, and life is sprung up in Christ. Apol. 2.Justin Martyr, who lived not long after him, sheweth how the Christians kept their Sabbath on the Lord's-day, Origen. homilia 7. super Exod. 1.as we do. Origen, who lived about 1…0 years after Christ, shews the reason why the Sabbath is translated to the Lord's-day.Epist. ad Januar. …. c. 13. & ad Casal. Epist. …6. Augustin saith, That the Lord's-day was declared unto the Church by the Resurrection of the Lord upon that day. Et ex illo e…pit habere festivitatem suam. and by Christ it was first ordained to be kept holy.August. de temp. ser. 251. And in another place, That the Apostles appointed the Lord's-day to be kept with all religious solemnity, because that upon that day our Redeemer rose from the dead, which also is therefore called the Lord's-day.
As thereforeaPsal. 87. 3. David said of the City of God, so may I say of the Lord's-day, bAug. de temp. ser. 152. & 154. Conc. Const. Can. 8. Wolphios Chr lib. 1. c. 10. Must. …ipont. post Dom. Pasc.Glorious things are spoken of the day of the Lord: for it was the birth-day of the World, the first day wherein all Creatures began to have being. In it light was drawn out of darkness. In it the Law was given on Mount Sinai. In it the Lord rose from death to life. In it the cMat. 27. 52. Cedoman. Annal. An. Mund. 2515.Saints came out of their graves, assuring that on it Christians should rise to newness of life. In it the Holy Ghost descended upon the Apostles. And it is very probable, that on the seventh day, when the dRev. 10. 7.seven Trumpets have blown, the cursed eJo…h. 6. 13.Jerich… of this World shall fall, and our true Jesus shall give us the promised possession of the heavenly Canaan.
…e that would see the uniform consent of Antiquiry, and practice of the Primitive Church in this point, let him read *Aug. ad Cas… am. …p. 86 & ad Ja…ar. 119. c. 19.Eusebius' s Ecclesiastical History, Lib. 4 c 23, Tertullian lib. de Idololat…a, cap. 14. Chr…s. Serm. 5. de resurrection Constitut. †Aug Ser. de temp. 151. & 15… & Conc. …. Constant. can. 8.Apal. l. cap. 37. C…il. in J…ham l. 12. c. …8. Of this Ju…gment are all the found new Writers: see …ox on Rev. 1. 10. Bucer in Mat. 12. 1…. Gualt. in Malach. 3. h…m. 23. …ulk on the R…emish Testam. Apoc. 1. 10. Chem. Exa…. Conc. T…d. par. 4. de diebus festis, Wolph. Chron. lib. 2. cap. 1. *Non dubitamas quin v…riè apud Christi…nos …bathum … do … aliis, diebus …. ….Armin, Thes in 4 praecept. and innumerable others. †… Prae … in Gen. 2. 3.Learned Junius shall speak for all: Qua…brem c…m dies …minicus, &c. Wherefore seeing the Lord's day is both the fast of Christ (viz. his resurrection, and often appearing to his Disciples upon that day) by the example and institution of the Apostles, and by the continual practice of the ancient Church, and by the testimony of the Scripture, observed and substituted into the place of the Jewish Sabbath: Ineptè faciunt, they do foolishly, who say, that the observation of the Lord's day is of Tradition, and not from the Scripture, that by this means they might establish the Traditions of Men. And again, the cause of this change is the resurrection of Christ, and the benefit of the restoring of the Church by Christ, the remembrance of which benefit did succeed into the place of the memory of the creation. Non humanâ traditione, sed Christi ipsius observatione & instituto; Not by the tradition of Man, but by the observation and appointment of Christ, who both on the day of his resurrection and on every 8th day after, unto his ascension into heaven, did appear unto his Disciples, and came into their assemblies.
9. Because that the Lord himself expoundeth the end of the Sabbath to be a *Exod. 31. 13, 14, &c. Ezek. 2…. 12, 20.sign and document for ever, betwixt him and his people, that he is Jehovah, by whom they are sanctified; and therefore must only of them be†Ezek, 46. 1. 2, 3, &c. worshiped: and upon the pain of death chargeth his people for ever to keep this memorial*Exod 35. 2. Armin. disp. Theolog. in praecept 4. Thes. 14. unviolated. But this end is moral and perpetual: Therefore the Sabbath is moral and perpetual. What †Act. 10. 15.God hath perpetually sanctified, let no man ever presume to make common or prophane. Upon this ground it is, that the Commandment terms this day, the Sabbath of the Lord thy God. And God himself calls it, his holy day. Isa. 58. 13.And upon the same ground likewise, the Old Testament consecrated all their Sabbaths and holy days, to the worship and honour of God alone. To dedicate therefore a Sabbath to the honour of any creature, is gross Idolatry. For the first Table makes it a part of God's Worship, to have a Sabbath to his honour: so doth Levit. 23. 3, 37, 38, &c. and Ezek. 20. 20. Neh 9. 14. the Sabbath is put for the whole worship of God. And our Saviour teacheth, that We must Worship the Lord God only, Mat. 4. 10. and therefore keep a Sabbath to the only honour of God. The Holy Ghost notes it as one of Jeroboam's greatest sins, that he ordained a Feast from the device of his own heart, 1 Kings 12. 33. And God threatneth to visit Israel for keeping the days of Baalim; That is, of Lords, as Papists do of Saints, Hos. 2. 13. but saith, that such forget him. And so indeed none are less careful, in keeping the Lord's Sabbath, than they, who are most *Read H. Wolphius Chron. de. Temp. l. 2. cap. 4. p. 118. &c 7. p. 140, &c.superstitious observers of mens holy days. The Church of Rome therefore commits gross Idolatry.
First, in taking upon her to ordain Sabbaths, which belongs only unto the Lord of the Sabbath to do.
Secondly, in dedicating those holy days to the honour of Creatures, which in effect is to make them sanctifying Gods.
Thirdly, In tying to these days, God's Worship, Prayers, Fasting and Merit.
Fourthly, In exacting on these days of mens invention, a greater measure of solemnity and sanctification, than upon the Lord's day, which is God's Commandment: which in effect is to preferr Antichrist before Christ. Our Church hath justly abolished all superstitious and idolatrous Feasts; and only retains a few Holy-days, to the Honour of God alone, and easing of Servants, Deut. 5. 14. tho' long custom forceth to use the old Names, for civil distinction: as Luke used the prophane Names of Castor and Pollux, Acts 28. 11. and Christians of Fortunatus, 1 Cor. 16. 17. Mercurius, Rom. 16. 14. and Jews of Mardochaeus's day, 2 Maccab. 15. 37.
10. Lastly, The Examples of God's Judgments on Sabbath-breakers, may sufficiently seal unto them, whose Hearts are not seared, how wrathfully Almighty God is displeased with them, who are wilful prophaners of the Lord's day.
The Lord (who is otherwise the God of mercy) commanded Moses to stone to death the man,Num. 15. 32. who (of a presumptuous mind) would openly go to gather sticks on the Sabbath day. The fact was small: true, but his sin was the greater, that (for so small an occasion) would presume to break so great a Commandment.
Nicanor offering to fight against the Jews on the Sabbath day,2 Mac. 8. 28. was slain himself and thirty five thousand of his men.
A Husbandman grinding Corn upon the Lord's-day, Cent. Mag. de l. 12. c. 6.had his Mill burned to ashes.
Another carrying Corn on this day, Disp. de Tempore, Ser. 117.had his Barn, and all his Corn therein burnt with fire from Heaven the next night after.
Also a certain Noble man (prophaning the Sabbath usually in hunting) had a Child by his Wife with a head like a Dog,Tho. Cantiprat. lib. 2. de apid. Timpii. admiran. vindict. div. Theat. hist. Johan. Finc. lib. 3. de miraculis. and with Ears and Chaps, crying like a Hound.
A covetous Flax-wife at Kinstat in France, Anno 1559, using with her maids to work at her Trade on the Lord's-day, it seemed unto them that fire issued out of the Flax, but did no harm: the next Sabbath it took fire indeed, but was quickly quenched; but not taking warning by this, the third Sunday after it took fire again, burnt the House, and so scorched the wretched Woman, with two of her Children, that they died the next day: but (through God's mercy) a Child in the Cradle was taken out of the fire alive and unhurt.
On the 13th of January, An. Dom. 1582,Stow's Abridgment, An. 1582. Discite jam moniti Dominum non temnere Christum. being the Lord's-day, the Scaffolds sell in Paris Garden under the People, at a Bear-baiting, so that eight were suddenly slain, innumerable hurt and maimed. A warning to such, who take more pleasure on the Lord's-day, to be in a Theatre beholding carnal sports; than to be in the Church serving God with the spiritual works of Piety.
Many fearful examples of God's Judgments by fire, have in our days been shewed upon divers Towns, where the prophanation of the Lord's day hath been openly countenanced.
Stratford upon Avon was twice on the same day twelve-month (being the Lord's-day) almost consumed with fire: chiefly for prophaning the Lord's-Sabbaths, and for contemning his Word in the mouth of his faithful Ministers.
Teverton in Devonshire, (whose remembrance makes my heart bleed) was oftentimes admonished by her godly Preacher, that God would bring some heavy Judgment on the Town, for their horrible †Whilst the Preachers …ied in the Church prophaneness, prophaneness, Gain would not suffer them …hear: …herefore when they …ried, Fire, fire, in the street, God would not suffer any …o help.prophanation of the Lord's-day, occasioned chiefly by their Market on the day following. Not long after his death, on the third of April, Anno Dom. 1598, God (in less than half an hour) consumed, with a sudden and fearful fire, the whole Town, except only the Church, the Court-house, and the Alms-houses, or a few poor Peoples dwellings; where a man might have seen 400 dwelling-houses all at once on fire, and above fifty Persons consumed with the flame. And now again, since the former Edition of this Book, on the fifth of August last, 1612, (fourteen years since the former fire) the whole Tow… was again fired, and consumed, except some thirty houses of poor people, with the School-house, and Alms-houses: they are blind, who see not in this the finger of God. God grant them grace when it is next built, to change their Market-day, and to remove all occasions of prophaning the Lord's-day. Let other Towns remember the Tower of Siloe, Luke 13. 4. and take warning by their neighbours chastisements, fear God's threatning, Jer. …7. 27. and believe God's Prophets, if they will prosper, 1 Chron. 20. 20.
Many other examples of God's judgments might be alledged; but if these are not sufficient to terrifie thy heart from the wilful prophanation of the Lord's-day, proceed in thy prophanation; it may be the Lord will make thee the next example, to teach others to keep his Sabbaths …etter.
He punisheth some in this life, to signifie how he will plague all wilful transgressors of his Sabbaths at the last day.
Thus we have proved, that the Commandment of the Sabbath is Moral, and that the change of it from the seventh to the first day of the week, was instituted by the authority of Christ, and of his Apostles. But as in promulgating of the Law, divers Ceremonies, peculiar to the Jews, were annexed, the rather to bind that people to the more careful performance thereof, as to the first Commandment, their deliverance from Egypt, shadowing their redemption from hell; to the fifth Commandment, length of days in Canaan typifying eternal life in heaven; to the sixth Commandment, abstinence from blood and things strangled, figuring the care to abstain from all kind of Murther; and to the whole Law, the Ceremony of*Num. 15. 38. Parchment lace, putting them in mind to keep within the limits of the Law. so likewise to the fourth Commandment were added some ceremonies, which peculiarly belonged to the Jews, and to no other people; as first, the double †Num. 28. 9, 10.Sacrifices appointed for them on the Sabbath day, shadowing how God will be served on the Sabbath, with greater obedience, than on the week days. 2 The bExod. 35. 2, 3.rigid and strict ceasing from making of fire, cExod. 16. 23.dressing of meat, and all bodily labour, both remembringdDeut. 5. 16. them of their full deliverance by Moses's conduct from the fiery Furnaces, and slavery of Egypt, uponeIt was the Sabbath day, on which Moses, and the Children of Israel sang to God, when Pharaoh and his host were drowned in the Sea, Ex. 15. See Trem. & Jun. notes on Deut. 5. 15. and on Exod. 12. 15. that day; as also shadowing unto them the eternal redemption of their souls from Hell, by the death of Christ. 3. The keeping of the Sabbath upon the precise seventh day in order of the creation; shadowing to the Jews, that Christ by his death, and resting on their Sabbath, in the grave, should bring them rest and ease, from the burthen and yoke of the Legal Ceremonies, which neither they, nor their Fathers were able to bear, Act. 15. 10. Col. 2. 16, 17.
And howsoever in Paradise before Man's Fall, the keeping of the Sabbath on the seventh day of the Creation, was not a Ceremony, but an Argument of perfection: yet after the Fall, it became Ceremonial, and subject to change in respect of the Restauration by Christ. As man's life before the fall being immortal, became afterwards mortal; and nakedness being an ornament before, became afterwards a shame; and Marriage became a type of the Mystical Vnion betwixt Christ and his Church, Ephes. 5. and to fulfill the Ceremonies (added for the Jews sake unto the Sabbath) Christ at his Death rested in the Grave all the Jewish Sabbath day: and by that rest fulfilled all those Ceremonial Accessaries. Now as the ceasing of the Ceremonies annexed to the 1, 5, and 6 Commandments, and to Marriage, did not abolish those Commandments and Marriage; nor cause them to cease from being the perpetual Rules of God's worship, and man's righteousness; no more did the abrogating of the Ceremonies annexed to the Sabbath, abolish the morality of the Commandment of the Sabbath: so that though the Ceremonies be abolished, by the access of the Substance; and the Shadow over-shadowed by the Body, (which is Christ) yet the holy rest (which was commanded and kept, before either the Jews were a people, or those Ceremonies annexed to the Sabbath) still continueth as God's perpetual Law, whereby all the Posterity of Adam are bound to rest from their ordinary business, that they may wholly spend every seventh day in the solemn Worship, and only Service of GOD their Creator and Redeemer; but in the substance of the fourth Commandment, there is not found one word of any Ceremony.
The chief Objections against the Morality of the Sabbath are Three:
1. That of Paul to the Galatians, Object. 1. Gal. 4. 10.Ye observe days, and months, and times, and years, &c. But there the Apostle condemns not the moral Sabbath, (which we call the Lord's day; and which he himself ordained according to Christ's Commandment, in the same Churches of Galatia and Corinth, 1 Cor. 16. 1. & 14. 37. Act. 20. 7.and kept himself in other Churches) but he speaks of the Jewish days, and times, and years, and the keeping of the Sabbath on the seventh day from the Creation, which he termeth shadows of things to come, Col. 2. 17.abolished now by Christ the body; and in the Law are called Sabbaths, Lev. 23. 37, 38. Object. 2. Col. 2. 16.but distinguished from the moral Sabbaths.
2. That of Paul to the Colossians: Let no man therefore condemn you in meat or drink, or in respect of an holy-day, or of the new-moon, or of the Sabbath-days. But here the Apostle meaneth the Jewish ceremonial Sabbaths, not the Christians Lord's day, as before.
3. That of the same Apostle to the Romans, Object. 3. Rom. 14. 5.This man esteemeth one day above another day; and another counteth every day alike, &c. But S. Paul makes no such account. For the question there is not between Jews and Gentiles, but between the stronger and weaker Christians. The stronger esteemed one day above another,Rom. 15. 1. as appears in that there was a day both commanded and received in the Church every where known and honoured by the name of the Lord's day. And therefore Paul saith here, that he that observeth this day, observeth it unto the Lord. The observation whereof, because of the change of the Jewish seventh day, some weak Christians, (as many now adays) thought not so necessary: so that if men (because the Jewish day is abrogated) will not honour and keep holy the Lord's day, but count it like other days; it is an Argument (saith the Apostle) of their weakness, whose infirmity must be born, till they have time to be further instructed and perswaded. Other objections are frivolous, and not worth the answering.
The true manner of keeping holy the Lord's Day.
NOW the sanctifying of the Sabbath consists in two things. First, In resting from all servile and common business pertaining to our natural life. Secondly, In consecrating that rest wholly to the Service of God, and the use of those holy means which belong to our spiritual life.
For the first.
1. The servile and common works, from which we are to cease, are generally all civil works from the*Exod. 31. 12, 13. Exod. 31. 15, &c. Exod. 34. 21. least to the greatest More particularly;
First, from all the works of our Calling, though it were reaping in the time of harvest.
Secondly,Neh. 13. 15. Jer. 17. 21, 22, 27. from carrying burthens, as Carriers do; or riding abroad for profit, or for pleasure: God hath commanded that the beasts should rest on the Sabbath day, because all occasions of travelling or labouring with them should be cut off from man.Deut. 5. 14. Rom. 8. 22. God gives them that day a rest; and he that without necessity, deprives them of their rest on the Lord's day,Deut. 25. 4. 1 Cor. 9. 9. the groans of the poor tyr'd Beasts shall in the day of the Lord rise up in judgment against him. Likewise such as spend the greatest part of this day in trimming, painting and painpering of themselves, like Jezabels, doing the devil's work upon God's day.
Thirdly,Neh. 13. 15, 16, 19. from keeping of Fairs, or Markets, which for the most part God punisheth with Pestilence, Fire, and strange Floods.
Fourthly, from studying any Books of Science,Rev. 1. 10. but the holy Scriptures and Divinity. For our study must be to be ravished in spirit upon the Lord's day. In a word, thou must on that day cease in thy calling to do thy work: that the Lord by his Calling, may do his work in thee. For whatsoever is gotten by common working on this day shall never be blessed of the Lord: but it will prove like Achan's Gold, which being got contrary to the Lord's Commandment, brought the fire of God's curse upon all the rest which he had lawfully gotten. And if Christ scourged them out as thieves, who bought and sold in his Temple, (which was but a Ceremony shortly to be abrogated) is it to be thought, that he will ever suffer those to escape unpunished who (contrary to his Commandment) buy and sell on the Sabbath day, which is his perpetual Law? Christ calleth such, sacrilegious Thieves; and as well may they steal the Communion Cup from the Lord's Table, as steal from God, the chiefest part of the Lord's day, to consume it in their own lusts. Such shall one day find the judgments of God heavier than the opinions of Men.
Fifthly, from all recreations and sports, which at other times are lawful: for if lawful works be forbidden on this day; much more lawful sports, which do more steal away our affections from the contemplation of heavenly things,Isa. 58. 13, 14. than any bodily work or Labour. Neither can there be unto a man (that delighteth in the Lord) any greater delight or recreation,Psal. 37. 4. than the sanctifying of the Lord's day, For can there be any greater joy for a person condemned, than to come to his Prince his house to have his Pardon sealed? for one that is deadly sick to come to a Physician that can cure him? or for a prodigal child that fed on the husks of swine, to be admitted to eat the bread of life, at his father's table? or for him who fears for sin the tidings of death, to come, to hear from God the assurance of eternal life? If thou wilt allow thy self, or thy servant recreation, allow it in the six days which are thine: not on the Lord's day, which is neither thine nor theirs. No bodily recreation therefore is to be used on this day; but so far as it may help the soul to do more chearfully the service of God.
Sixthly,Eph. 5. 18, 19. from gross feeding, liberal drinking of Wine,Rom. 12. 11. or strong Drink; which may make us either drowsie, Deut. 28. 47.or unapt to serve God with our hearts and minds.
Seventhly, From all talking about worldly things, which hindereth the sanctifying of the Sabbath, more than working: seeing one may work alone, but cannot talk but with others.
He that keeps the Sabbath, only by resting from his ordinary work, keeps it but as a Beast. But rest on this day, is so far commanded to Christians, as it is an help to sanctification: and labour so far forbidden, as it is an impediment to the outward and inward worship of God.
If then those recreation's which are lawful at other times, are on the Sabbath not allowed; much more those that are altogether at all times unlawful. Who without mourning can endure to see Christians keep the Lord's day, as if they celebrated … feast rather to Bacchus, than to the honour of the Lord Jesus, the Saviour and Redeemer of the world? for having served God but an hour in outward shew, they spend the rest of the Lord's day in sitting down to eat and drink, 1 Cor. 10. 7.and rising up to play; Exod. 32. 6, 18, 19.First balasting their bellies with ea…ing and drinking; and then feeding their lusts with playing and dancing. Against which prophanations all holy Divines, both old and new, have in their times most bitterly inveighed. Insomuch that Augustine affirmeth,Melius enim …rare quàm sal…are in sabbato. Aug. in …it. Psal. 91 that it was better to plough than to dance on the Sabbath day.
Now in the Name of Almighty God, (who rested, having created Heaven and Earth) and of his eternal Son Jesus, the Redeemer of his Church, who shall shortly come,Act. 17. 31. on the dreadful day of D…om, to judge all men according to the obedienceRom. 2. 12, &c. which they have shewed to his commandments: I require thee,2 Thes. 2. 8, &c. who readest these words, as thou wilt answer before the face of Christ, and all his holy Angels at that day, that thou better weigh and consider, whether Dancing, Stage-playing, Masking, Carding, Diceing, Tabling, Chess-playing, Bowling, Shooting, Bear-baiting, Carousing, Tipling, and such other fooleries of Robbin Hood, Morice-dances, Wakes, and Ma…-games, be Exercises that God will bless and allow on the Sabbath day. And seeing that no action ought to be done that day, but such as whereby we either bless God, or look to receive a blessing from God; how darest thou do those things on that blessed day, on which thou darest not to pray to God to bestow a blessing on it to thy use? Hear this and tremble at this, O prophane youth, of a prophane age!
O heart all frozen, and void of the feeling of the grace of God! that having every day in six, every hour in every day, every minute in every hour, so tasted the sweet mercy of thy God in Christ, without which thou hadst perished every moment; Yet canst not find in thy corrupt and irreligious heart, to spend in thy Masters service that one day of the week, which he hath reserved for his own praise and worship. Let men in defence of their prophaneness, object what they will, and answer what the Devil puts in their mouths: yet I would wish them to remember, that seeing it is an ancient Tradition in the Church,Lactan, lib. 7. cap. 1. that the Lord's second coming shall be upon the Lord's day; how little joy they should have to be overtaken in those carnal sports, to please themselves, when their Masters should find them in spiritual Exercises, serving him? The prophane Wretch would then wish rather to be taken kneeling at prayers in the Church, than skipping like a Goat in a dance. If this cannot move, yet I would wish our impare gallants to remember, that whilst they thus dance on the Lord's day (contrary to the Lord's Commandment) they do but dance about the pits brink; and they know not which of them shall first fall therein. Where to being once fallen without repentance, no greatness can exempt them from the vengeance of that great God, whose Commandment (contrary to their knowledge and conscience) they do thus presumptuously transgress. If then God's Commandment cannot deterr thee; nor God's Word advise thee;Rev. 22. 11. I say no more, but what St. John said before me,This was the last and heaviest curse, that St. John wished spiritual Babylon. He which is filthy, let him be filthy still.
For the second.
2. The consecration of the Sabbath's rest consists in performing three sorts of duties. First, before; Secondly, at; Thirdly, after the publick exercises of the Church.
The Duties to be performed before the publick exercises, are,
1. To give over working betimes on the Eve, that thy body may be the more refreshed, and thy mind the better …itted to sanctifie the Sabbath on the next day. For want of this preparation, thy self and thy servants being tyred with labour and watching the night before, are so heavy, that when you should be serving God,Rev. 2▪ & 3. and hearing what his Spirit saith unto the Church for your Soul's instruction, you cannot hold up your heads for sleeping; to the dishonour of God, the offence of the Church, and the shame of your selves: Therefore the Lord commands us not only to keep holy, but also to remember afore-hand the Sabbath day, to keep it holy, by preparing our hearts and removing all business that might hinder us to consecrate it, Isa. 56. 2. &c. and 58. 13, &c.as a glorious day unto the Lord. Therefore whereas the Lord in the other Commandments, doth but either bid or forbid; he doth both in this Commandment, and that with a special memorandum: As if a Master should charge his servant to look well unto ten things of great trust, but to have a more special care to remember one of those Ten, for divers weighty reasons; should not a faithful Servan… that loves his Master, shew a more special care unto that thing above all other businesses?
Thus Moses taught the People o'er night to remember the Sabbath:Exod 16. 33, &c. and it was a Holy custom among our forefathers, when at the ringing to Prayer on the Eve before, the Husbandman would give over his labour in the field, and the T…adesman his work in the Shop, and go to Evening Prayer in the Church, to prepare their souls, that their minds might more chearfully attend God's worship on the Sabbath day
2. To possess that night thy vessel in holiness and honour, 1 Cor. 7. 5. Gen 35. 2.that thou maist present thy soul more purely in the sight of God the1 Thess. 4. 4. next morning.1 Sam. 21. 5.
3. To rise up early in the morning on the Sabbath day. Exod. 19. 15.Be careful therefore to rise sooner on this day, than on other days: by how much the service of God is to be preferred before all earthly businesses. For there is no Master to serve so good as God: and in the end, no work shall be better rewarded than his service.
4. When thou art up, consider with thy self, what an impure sinner thou art, and into what an holy place thou goest to appear, before the most holy God, who seeth thy heart, and hateth all impurity and hypocrisie. Examine thy self therefore before thou goest to church, what grievous sins thou hast committed the week past; confess them unto God, and earnestly pray for the pardon and forgiveness of them, and so reconcile thy self with God in Christ. Renew thy vows to walk more conscionably, and pray for an increase of those graces which thou hast, and a supply of those which thou wantest. But especially pray, that thou maist have Grace to hear the word of God read and preached with profit: and that thou maist receive the holy Sacrament with comfort (if it be Communion day) that God by his Holy Spirit would assist the Preacher to speak something that may kill thy sin, Col. 4. 3.and comfort thy soul, which thou maist do in this or the like sort.