A Modest Plea for the Lords Day, Exhortation

A Modest Plea for the Lords Day · Exhortation

p. 89An Exhortation to the more ſtrict obſervation of the Sabbath, where are Directions, and motives to that great piece of our duty.

I Had here laid aſide my pen, and have only taken it up again upon a ſuggeſtion, that ſome of our Brethren ſhould ſay unto me according to that Proverb, Luke 4.23. Phyſitian heal thy ſelf. Speak to thoſe of your own perſwaſion in this point, that they would keep their Sabbath, more like a Sabbath than they do, and certainly it is far more excuſable, to keep any day of the ſeven with a religion befitting a Sabbath, than for any, while they declare againſt the Jews, and thoſe who appear to them to Judaize in this point; to be indeed zealous for p. 90no Sabbath at all. And indeed, in this thing our brethren would have a great advantage againſt too many of us, if themſelves did not ſeverely obſerve their ſeventh day, but I obſerve too many of them as remiſs …s others, ſo as while our zeal is ſpent about keeping ſeveral Sabbaths, neither party are ſo univerſally conſciencious as they ought to be in keeping any. This hath made me judge it worth the while to reſume my pen, and me-thinks I hear (as ſoon as I have done it) God ſpeaking to me as to Hoſea on another argument. Plead with your Mother (and with your brethren) plead, for ſhe is not my wife, neither am I her husband, Let her therefore put away her Sabbath neglects out of my ſight, and her Sabbath profanations from her: Leſt I ſtrip her naked as in the day wherein ſhe was born: and make her as a wilderneſs, and ſet her like a dry land, and ſlay her with thirſt: Hoſea 2.2, 3. And indeed what Luther (with reſpect to Apoſtacy in matter of Doctrine) was wont to ſay of the Doctrine, and Article of Juſtification: the ſame I think may be ſaid, as to obſervation… of the Sabbath, with reference to holineſs in a Church, and its members.

It is Articulus ſta…ti… & cade…is Eccleſſae, p. 91The Article of a ſtanding, or declining Church: It will upon obſervation be found true, that the ſtrictneſs and holyneſs of Life found either in ſocieties of people, or in particular perſons, will be in degree much according to their zeal or remiſneſs in the obſervation of the Sabbath.

In what things the ſanctification of the Sabbath lieth, we ſhall beſt learn from the Scripture, and we can be no other way informed. For though the light of nature ſhewing us a God, the law of nature obligeth us to worſhip him, and by conſequence to ſet ſome time apart for it (for all humane actions muſt be done in time) yet nature directeth us not to a ſeventh, nor to this ſeventh, nor yet to thoſe acts of worſhip, which God requireth of us.

We are (I ſuppoſe) agreed that both the old and new Teſtament ought to be eyed as our rule in the caſe, and indeed the old teſtament is moſt full in its directions of this nature. In the new we find the Sabbath altered, the Jewiſh ſuperſtitions and miſ-interpretations corrected, the practical obſervation of it juſtified, by the Examples of our Saviour the Apoſtles and others; but the rules about it are but few. Our Lord intending p. 92to leave his people (as in many other points of the moral Law,) to the fuller direction of the Laws and the Prophets. Now in the old Teſtament, we find ſomthing in the Law: (in the five books of Moſes) ſomething in the Prophets.

The Original Law we find Exod. 20. (for concerning the Sabbath in the Patriarchs time, I ſhall ſay nothing, it being not my queſtion to examine when the obſervation began, but how it ſhould be obſerved.)

The fourth commandment, plainly requireth that it ſhould be kept as on holy reſt, it requires it to be kept as a day of reſt, foreign and requireth us to keep it holy, ſo Exod. 35.2. an holy day, a Sabbath of reſt.

Reſt is oppoſed to Motion, and Action. Holineſs is oppoſed to idleneſs, and filthineſs.

I ſay firſt Reſt is oppoſed to

Motion

Action

yet it is apparent from ſcripture that neither all Motion, nor all action fall under the prohibition of that precept. We ſhall find both our Saviour and his Apoſtles going into the Synagogues on the Sabbath day: and the latter going out of the City. Acts 16.13. hence Act. 1.13. we read of a Sabbath dayes journey. i. e. ſuch p. 93a journey as a man might lawfully take on the Sabbath day: what length that might be hath (poſſibly unneceſſarily) troubled many, doubtleſs ſo much is to be underſtood as one might conveniently go to attend upon the worſhip of God, it is no improbable conjecture, That the phraſe hath reference to the firſt ſettlement of the Jewiſh Church upon their march in the wilderneſs. There were to be 200 hundred Cubits between the Arke and the Camp, Joſh. 3.4. And in probability when they reſted, they were to keep the ſame diſtance; (this ſome interpret one mile, others two miles.) On the Sabbath day, they all were to come up to the Ark to worſhip, which was 200 hundred Cubits diſtant from the neareſt of them: and at a far greater diſtance from thoſe who incamped fartheſt off the Ark. Godwin's Jewiſh Antiquities l. 2. cap. 3. Beſides this, we ſhall eaſily underſtand what Motion is lawful on the Sabbath day, if we underſtand what Action is lawful: For ſuch Motion as is neceſſary to ſuch Action, muſt alſo be lawful. So it is lawful for a Phyſitian to go to his patient. For a man having a beaſt fallen into a pit, to go to help it out, &c.

Secondly, as all Motion from our places is p. 94not prohibited, ſo neither in all action: Our Actions are divided into ſuch as are Natural, flowing from a principle, and neceſſity of nature, and ſerving to the upholding and conſervation of nature, As eating, drinking, ſleeping, &c. Under the notion of moral actions we comprehend, all our actions of worldly labour in our callings and places. By religious actions we underſtand acts of worſhip, by which we give an homage to God. The fourth commandment requires that we ſhould do no manner of work: but it is apparent from other Scriptures, that all actions, all work is forbidden. To open to you the mind of God in this thing a little.

1. Acts of Religious worſhip, or tending directly to it, are ſo far from being forbidden that they are commanded. The Jews might kill, and offer beaſts for ſacrifices, 1 Chron. 23.31. Num. 28.9, 10. The Prieſts might order the lamps, ſet on the new bread, the Jews might circumciſe an infant. The Scribes might expound the Law. They might blow their trumpets to call the aſſembly, Num. 10.2, 10. Watch to prevent the profanation of the Sabbath, &c. Neh. 13.22. Whence the Jews were wont to ſay that In the temple there was no Sabbath, no reſt there, all were p. 95at work. In analogy to this there can be no doubt, but it is lawful to ſtudy, preach, read, hear, pray, ſing, baptize on the Lords day, in order thereto, to ring Bells, to call people together; to be imployed in ſeeing to others obſervation of it. Theſe ſort of actions is ſo far from being unlawful, that they are actions for the Sabbath. Opus diei in die ſuo.

2. A ſecond ſort of action lawful on the Sabbath day, are ſuch as are neceſſary to preſerve the being or well-being of creatures. Thus it is lawful for Phyſitians, or Chirurgions to apply medicines to their patients. Our Saviour abundantly vindicates this, Joh. 3.5, 9. Luk. 13.12, 13. Luk. 6.10. Joh. 9.6. Mat. 12.10. And ſo for nurſes to attend thoſe that are ſick, or young children, to go for a Phyſitian; to prepare phyſick, let blood, &c. To ſave the life of another, to indea…our to preſerve our own lives, by fighting in oppoſition to an enemy, by fleeing from an enemy, to be in arms for the deſence of our Prince, or Country, 1 Kings 20.9. 2 Kings 11.5, 6. For the Magiſtrate to commit malefactors, Numb. 15.34. To dreſs meat, (our Saviour juſtified the diſciples rubbing ears of Corn, Mat. 12, 1, 2, 3.) We find our Saviour at a feaſt on the p. 96Sabbath day, Luk. 14.1, 2, 3. and others were bidden, v. 7. To feed and water cattle juſtified by our Saviour, Luk. 13.15. To keep our goods from being loſt, upon which our Saviour Job. 5. juſtified the lame man carrying of his bed. Undoubtedly actions that tend to preſerve the being or uſefulneſs of a thing, of which we have a moral certainty, that without ſuch labour on the Sabbath, the creature would periſh, or be unuſeful, and corrupt, are lawful on the Lords day. This all ſtands upon that principle: That God loves mercy rather than ſacrifice. And upon that principle,

3. Actions alſo of mercy and charity, are by all Determined lawful. Such as are viſiting the ſick, &c. Many of thoſe which come under the Schoolemens two verſes, Viſito, poto, cibo, redimo, tego, colligo, condo.

Giving bread to the hungry, beer to the thirſty, burying the dead, relieving the captives, &c.

So as we find the reſt commanded in the fourth commandment limited by theſe exceptions, and it muſt remain unlawful in any p. 97other cauſes to labour. From whence we may gather,

That the prohibitions we read of in Scripture, of not kindling a fire on the Sabbath day, Exod. 35. and Exod. 16.29. For not going out of their place on the ſeventh day, to gather manna: muſt not be taken in that ſtrictneſs, in which ſome would urge them, or at leaſt only concerned the Jews in that time, not afterward. The fire forbidden to be kindled, muſt neceſſarily be underſtood, 1. Either in reference to the making the Tabernacle, of which he there ſpeaks; or 2. more largely of any trade-fire kindled for men to work with, to get a livelihood, not ſuch as is kindled for dreſſing of meat, refreſhing us in cold weather; or when we are ſick.

1. It is not probable there was no fire in the Jews houſes that made the feaſt, at which our Saviour was, Luk. 14. beſides we find works paralell to this, juſtified in Scripture. Though going out of their doors on the Sabbath, muſt be underſtood, to gather manna, Exod. 16.29. or upon other ends, than in order to actions of piety, ne…ſſity, or preſervation and mercy, for that …ſtance, Numh. 15.32, 33. The Scripture p. 98ſo ſhortly relates that ſtory of the mans being put to death for gathering ſticks on the Sabbath day, as to the cauſe of it, that it is hard to give a ſatisfactory anſwer. Stoning to death was a puniſhment uſed in the higheſt caſes, as that of blaſphemy, &c. with which our reaſon would not judge ſuch a violation of the Sabbath, as gathering ſticks was to be put in the ballance: but in the Judgement there could be no error, for it was given by the Judge of the whole Earth, who cannot err in appointing puniſhments to ſins: That he gathered ſticks on the Sabbath, and this was the matter of his guilt, is plain, but whether it was after ſome ſpecial command of Moſes to the contrary (which the ſcripture ſaith not) or to aſſert a profane liberty, and his not regarding the commandment of God, when he had no need to it: Or whether it was in order to kindle ſome fire for labour contrary to the precept, Exod. 35.3. Or what other circumſtance fell in to aggravate the action to ſuch a degree of guilt we cannot tell. Suppoſe it was to kindle a neceſſary fire, yet we are ſure it might have been done before the Sabbath; ſo as it was an unneceſſary labour, as to any neceſſity but what a former neglect had created: ſomething p. 99was doubtleſs in it more than we have in the ſtory. It is certain Moſes brings this example next after the Law againſt preſumptuous ſinners, Num. 15.30, 31, 32. Nor do we read afterwards of any ſuch examples of ſev…rity.

But enough is ſaid to ſhew how the Sabbath ſhould be kept as a reſt from labour.

2. But this is not all, it is called an holy reſt, the reſt of the holy Sabbath, and the commandment expreſly ſaith, Remember to keep it holy.

Now an holy reſt certainly ſtands diſtinguiſhed from a reſt meerly natural, when our bodies ceaſe from action, and worldly labour, 2. A reſt that is profane. By which I underſtand not only a ſinful reſt, unlawful on any day; but a reſt from recreations, and paſtimes, lawful enough on other dayes. We read not in the old Law of any toleration for ſports on the Sabbath, we read on the contrary that it was to be an holy reſt, kept holy, &c. To which ſports cannot contribute: It ſeems unreaſonable to think that labour ſhould be forbidden, in order to our more ſerious and ſolemn ſervice of God, and yet ſports ſhould be allowed, which every way as much diſtract, and unfit the Soul for acts p. 100of ſolemn worſhip. But the prophets are beſt interpreters of the Law. Now the prophet Iſaiah, Iſa. 58.13. expounding this Law ſaith, If thou turn away thy foot from the Sabbath, from doing thy pleaſure on my holy-day, and call the Sabbath a delight, the holy of the Lord, honourable, and ſhalt honour him, not doing thine own wayes, nor finding thy own pleaſure, nor ſpeaking thy own words: Then ſhalt thou delight thy ſelf in the Lord, and I will cauſe thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy father, for the mouth of the Lord hath ſpoken it. There is a precept v. 13. and a promiſe annexed to the due obſervance of that precept v. 14. The precept is directive for the ſanctification of the Sabbath, which is called the Sabbath, the Lords holy day. The end of the Sabbath for which God inſtituted it, and which every one ought in the obſervation of it to aim at; and ſhalt honour him, the honouring and glorifying of God, that is the end. Then you have the manner directed, how you ſhould honour God in it,

1. By a reverent eſteem of it, calling it Honourable. 2. By a free and chearful entertaining it, calling it a delight. 3. By an abſtaining p. 101from our own pleaſure, our own words, our own wayes, and turning our foot from it. Our own pleaſure, word, wayes certainly ſignify ſuch pleaſure, ſuch words, ſuch wayes as we meerly ſerve and gratifie our ſelves by, and bring no immediate honour and glory to God. Now whether this be not as excluſive of all recreations, ſports, paſtimes, &c. as of all laborious actions (other than thoſe before excepted by warrant from the word of God,) I leave to every conſcientious and ſober Chriſtian to conſider with himſelf and judge.

I ſhall only further add, that what Divines truly ſay of all other moral precepts, muſt be true of this. That where an action is in any precept forbidden, all words and thoughts relating to it are alſo forbidden, and this is alſo hinted by the prophet in ſpecial, in thoſe words not ſpeaking thy own words. I am not ignorant that many of our brethren in the other reformed Churches are not of our minds in this point of the Sabbath. But,

1. It is therefore to be obſerved that they do not think the Sabbath moral, we do, and …rge it as commanded us in the fourth Commandment.

p. 1022. And ſecondly upon inquiry we may poſſibly find, that both amongſt their Miniſters and People, thoſe who are moſt ſtrict in their lives, lament the looſeneſs of others of their Brethren in this thing, and order their perſonal demeanours, and their Families after another rate. However, we are to live by rule, and not by example. I have thus as ſhortly as I could opened your duty, and ſhewed you how the Sabbath is to be kept as a reſt, as an holy reſt unto the Lord. Let me now plead with my brethren, that knowing our Maſters will we may do it. I will urge a few arguments in the caſe.

1. It is a piece of Religion, by which the people of God have formerly more honoured God in theſe Nations, than in moſt, if not than in any other places. Profeſſors ſtrict obſervation of the Sabbath in England hath even from the beginning of the Reformation been their Crown and their Glory. Oh let not this Crown (in our dayes) fall from our heads. God hath alwayes had in this Nation a ſtrict Sabbath-obſerving people in the worſt of times: There have been of late greater light, greater means, more preaching, more Profeſſion than in former times; oh let there not be a leſs ſtrict Sabbath-keeping than formerly: p. 103This would be but an ill requitall of the God of their mercies. Men in other little things have a zeal to keep up the credit and repute of their Countrey, certainly it ſhould not in this grow cold. None certainly can think this is rather an argument on the other ſide, as intimating that my plea is for an unneceſſary ſtrictneſs. If the opinion of duty in ſuch ſevere obſervation of Sabbaths, ſhould be a miſtake, yet unqueſtionably in the practice there can be no conſiderable miſtake on this hand: If a man upon any other day of the week, in order to the putting his heart into, and keeping his heart in the better frame for Religious Worſhip, to be in that day performed, ſhould reſolve to meddle with no labour, to allow himſelf no diverſions by Sports, nor to ingage in any worldly or more idle diſcourſe; certainly every one would ſay he did well, and can any be condemned either by another or by his own Conſcience, for doing this on the Sabbath-day, when by the confeſſion of all, they are obliged either by the fourth Commandment (as we ſay) or by the cuſtom or command of the Church (as others ſay) to more, and more ſolemn acts of Worſhip, than upon the week-dayes? p. 104Surely, if we had not particular Precepts in the cauſe, yet the conſideration of the great and ſolemn ſervices we are that day to perform to God, which reaſon will tell us, ſhould be performed with the beſt attention of minde, and intention of ſpirit, and improved when done to the beſt advantage, would oblige us to this reſt from worldly actions, worldly diſcourſes, vain and uſeleſs pleaſures, which muſt neceſſarily divert our minds from our ſpiritual employments, and take up that time which might be better improved, in the concocting the Word we have heard, and due digeſting of it by meditation, and applying it to our hearts. Now conſidering (over and above this) that this hath been the honour of the Profeſſours of Religion in England, it certainly ought to prevail with ingenuous children of ſo good Parents, eſpecially when it is impoſſible that they ſhould find any errour in the practice, if any will fancy, that there is a miſtake as to the opinion of a neceſſity of ſuch ſtrictneſs. If any of them can ſay, (which I much doubt, yea I firmly believe the contrary) he that reads and prayes in his family, and prayes with the Congregation, and hears a Sermon or two in the p. 105Sabbath, though he alſo in the vacation of theſe exerciſes, doth ſome worldly buſineſs and diſcourſeth of it, or recreates himſelf with ſome ſports (not ſinfull) doth well: yet they muſt ſay, he who forbears theſe ſports, labours, diſcourſes on that day, doth better, if not with reſpect to the command ſtrictly, yet with reference to the dutyes he is to perform, that he may the better perform them, and make the better improvement and advantage of them, and with reference to ſcandall, and the deſtroying the Souls of others, yea and in reference to his own Soul. Reaſon obliging us in ſuch caſes of doubt to take the ſafeſt part.

2. Secondly, Conſider, I beſeech you the influence that it hath upon an holy life, and converſation. Compare the lives of thoſe that are ſtrict in the obſervation of the Sabbath with the lives of thoſe that are more remiſs in it, and where you ſee an abatement as to ſtrictneſs in keeping Sabbaths, whether you do not find alſo a proportionable abatement of holineſs almoſt in all their other converſe. Obſerve and ſee if they be as conſcientious (according to Davids reſolution, Pſal. 101.2.) to walk in their houſe in a perfect way. To inſtruct their Families according p. 106to Abrahams copy, Gen. 18.19. commanding them to keep the way of the Lord. Teaching the Law of God unto their children diligently (and whetting it upon them as it is in the Hebrew) and talking of it when they ſit in their houſes, and when they walk in the way, when they lye down, and when they riſe up according to Gods command, Deut. 6.7. whether they be ſo diligent and conſtant in praying with their families, ſo offering up their morning and evening ſacrifices to the Lord. Indeed it is not reaſonable to preſume, that thoſe who will not ſpend the Sabbath thus, ſhould ſpend any conſiderable time of their working-dayes thus, when they have a free liberty to work by the Laws of God and men: conſidering eſpecially that on the Sabbath-day they are reſtrained from labour, not only by the Law of God, but by the Laws of the Nation, and general uſage and cuſtom of the place where they are. But I fear upon obſervation we ſhall finde, that thoſe who are looſe in the obſervation of the Sabbath, are not very ſtrict in any other piece of their converſation. I remember the learned Junius in his Analytick Explication of Numbers, upon the ſtory before mentioned concerning him that p. 107gathered ſticks, ſtarts a queſtion, whether then it was ſuch a crime to gather ſticks on the Sabbath day. He anſwers it thus, That the Precept of the Sabbath was the clauſula, the concluſion of all the Precepts that concerned the Worſhip of God, in which God would have all exerciſes of piety imbibed, whence it was, that he who was in the leaſt guilty of the profanation of that, was guilty of a profanation of the whole Worſhip of God. Again, that Chriſtian who is poſſeſſed with a dread of the Lord as to the Sabbath, and walks in that dread all that day, will find it influential upon him the whole week, ſo that the ſtrict obſervation of the Sabbath is both influential upon us as to holineſs, and is alſo an indication of holineſs, which ſhould oblige Chriſtians to the ſtrict obſervation of it. Buxtorf tells us of one of the Jewiſh Rabbies, that wiſhed His portion might be with thoſe that began the Sabbath with thoſe of Tiberias, and ended it with thoſe of Tſeppore. That is, who ſanctified the Sabbath in the longeſt proportion of time: for Tſephore being a City placed on the top of a Mountain, the Sun ſhined longer upon that than upon others, and Tiberias being ſituated in a valley, the Sun appeared p. 108to them not ſo ſoon as to others. I think it may be a good wiſh for a Chriſtian, That his portion might be with them, that begin the Sabbath ſooneſt, and end it lateſt, and keep it moſt ſtrictly.

Thirdly, Methinks the typical notion of the Sabbath ſhould ſomething oblige us. The Sabbath is not only a conſequent, and commemorative ſign to us of Chriſts reſurrection; but it is alſo a predictional, and antecedent ſign of that glorious reſt which remaineth for the people of God; which way ſoever we look upon it, it certainly calleth to us, for a ſtrict obſervation of it. 1. Let us look upon it as a conſequent ſign, as a memorial of the reſurrection of the Lord Jeſus Chriſt. We are ſaid to be riſen with Chriſt, whence the Apoſtle argues our duty, to ſeek thoſe things which are above. To ſet our affections on things above. Certainly, as our intereſt in the reſurrection of Chriſt, and the influence it hath upon us ſhould ingage us to ſeek the things above, in the whole courſe of our lives, and at all times to ſet our affections upon things above; ſo not to do it upon that day which God hath ſanctified for our ſpecial commemoration of it, will ſpeak ſouls both little ſenſible of the great mercy of redemption, p. 109and little influenced from that reſurrection, not riſen with Chriſt as we ought to be. Again, let us conſider the Chriſtian Sabbath, as a ſign antecedent, and prefigurative. The Apoſtle ſeemeth thus to argue, Heb. 4.8, 9. There remains therefore a reſt to the people of God. For he who is entred into his reſt, he alſo hath ceaſed from his own work as God did from his. Let us labour therefore to enter into that reſt. And a little before, v. 4, 5, 6, 7. of the ſame Chapter. For he ſpake in a certain place of the ſeventh day on this wiſe, And God did reſt the ſeventh day from all his works, And in this place again, if they ſhall enter into my reſt. Seeing therefore it remaineth, that ſome muſt enter therein, and they to whom it was firſt preached entered not in becauſe of unbelief. Again he limiteth a certain day in David, ſaying, To day, after ſo long a time as it is ſaid, To day if you will hear his voice harden not your hearts: for if Jeſus had given them reſt, he would not have ſpoken of another day. There remains therefore, &c. The Apoſtles great buſineſs there (as is evident) is to exhort the believing Hebrews to a perſeverance in the profeſſion of the Goſpel, and to perſwade thoſe that yet believed not, to imbrace it. The argument which he p. 110uſeth, is, Leſt they ſhould fail of an entrance into Gods reſt; by which reſt he undoubtedly means the ſouls reſt in Heaven. To this end he tells them,

1. That there is ſuch a reſt, v. 9.

2. That there is a Promiſe left of entring into this reſt.

3. That ſome, and thoſe to whom it wa… firſt preached, entred not in becauſe of unbelief.

4. That there is a day limited in which thoſe muſt hear the Lords voice, that will enter into this reſt. That there is ſuch a Reſt, he proveth by two types. The one that of Canaan, the Jews after their laborious travailing in the Wilderneſs entring into Canaan, v. 3. The ſecond is that of the Sabbath, for what ſenſe elſe can thoſe words have in this place? He ſpoke in a certain place, of the ſeventh day on this wiſe, And God did reſt the ſeventh day from all his work. And v. 10. of Chriſt he ſaith, he that is entred into his reſt, he alſo ceaſed from his own works as God did from his. God the Fathers proper work was Creation, the Sons proper work, was Redemption. When God had finiſhed his work, he reſted, and in commemoration of it, he appointed his people to keep a day of Reſt: When Chriſt had finiſhed p. 111his work of redemption, he alſo reſted, and appointed us a day to reſt in, in commemoration of it; both the one and the other are by the Apoſtle made prefigurative of that Reſt which God hath prepared in Heaven for us; which alſo it ſelf is called, verſ. 9. foreign, a keeping of a Sabbath. Now certainly, the type ſhould bear a proportion to what is ſignified by it. Our reſt on Earth ſhould bear ſome proportion to our reſt in Heaven. Our reſt in Heaven ſhall not only be a ceſſation from labour, but from all ſenſual vain pleaſure, from all worldly diſcourſe, a continual pleaſure in beholding and injoying God. If we would keep a Sabbath perfectly, certainly, (abating what is neceſſary for our ſelves or others, for the ſuſtentation of our bodyes, and the preſervation both of our ſelves and other creatures) we ſhould allow our ſelves no more labour than we ſhall have in Heaven, no other pleaſure than the Angels and Saints of God have there, all whoſe pleaſure is in the contemplation and injoyment of God. Oh that we could thus ſanctifie Sabbaths! But this is my third argument to preſs my Brethren to a more ſtrict obſervation of the Lords holy Day.

p. 1124. A fourth argument by which I ſhall pre… this ſtrict ſanctification of the Sabbath, ſhall be the influence which it muſt neceſſarily hav… upon us, as to the duties of worſhip, which we perform on that day. There is hardly any perſon (unleſs thoſe given up to riot and wickedneſs) but hath upon him ſome little awe, and dread of the Sabbath: Some duties they think ſhould be done in it, more than upon another day, either out of Obedience to God (in the fourth commandment) or to the Church, or to the ſtate ſo commanding. Indeed ſome will ſhuffle off with very little. Some think hearing one is enough for their conſciences: In the afternoon they may labour, or ſport, &c. Others think it is no matter whether there be a Sermon or no, but they think they ſhould be longer at morning and evening prayer that day than upon other dayes. Thoſe who have any degree of ſobriety in them judge that the greater part of the day ſhould be ſpent in the publick, or private exerciſe of Gods worſhip: but we are not ſo ſtrictly tied up, as to abſtinence from pleaſure, worldly labour, vain or ſecular diſcourſe. I will for the preſent give them, what I cannot grant them, viz. that the precept is not ſo ſtrictly to be expounded: p. 113yet me thinks reaſon is enough in the caſe to enforce what we plead for. It may be (Chriſtian) thou art one of the latter ſort, a ſober p…rſon, who doeſt think that the greateſt part of that day ſhould be ſpent in the ſolemn ſtated acts of worſhip, but thinkeſt the intermediate time may be more looſly ſpent. Do but conſider, what an influence thy ſtrict, or looſer ſpending of the intermediate time muſt neceſſarily have upon thee.

1. In reference to thy acts of worſhip.

2. In reference to the effect and fruit of that worſhip.

Firſt, (I ſay) in reference to thy acts of worſhip. If thou haſt any thing of the ſeriouſneſs of a Chriſtian in thee, thou wilt and muſt acknowledge, that God muſt be ſerved with thy ſpirit, and with the utmoſt ferventy of thy ſpirit without diſtractions, without any coldneſs and deadneſs of ſpirit, with life, love, delight in thy approach to God, &c. Doſt thou think that all thy time before thy acts of worſhip had not need be ſpent in reading, in holy meditations, in reading the word, &c. That when thou comeſt to ſerve the Lord in ſolemn acts of worſhip, thy thoughts may not be ſcattered, thy heart p. 114may not be dull, and dead: certainly a conſcientious Chriſtian finds all his time too little, before he falls upon his duty, to get his heart into ſuch a frame, and as he ſpends his previous, or intermediate time, leſs or more ſpiritually, ſo he will find his heart leſs or more what it ſhould be in the performance of his more direct, and ſolemn worſhip.

2. As to the effect or fruit of worſhip, that is, the impreſſion of it, which it leaves or the ſoul (for I ſhall here ſpeak nothing as to our pleaſing God by the acts of homage which we perform, which is the effect of i… in reference to God.) We are commanded to deſire the ſincere milk of the word, that we may grow thereby, and certainly there is no ſerious Chriſtian, that goes out to hear a Sermon, but doth propound to himſelf the increaſe of the knowledge of God, the increaſe of faith in God, the increaſe of the fear o… God, the increaſe of love to God, and other graces. None goes to a Sacrament, but propounds to himſelf for his end, the meeting of God in the Ordinance, and receiving ſom… bleſſing from him, either as to ſpiritual life comfort, or ſtrength. Now I appeal to th… reaſon of Chriſtians, whether in order … this end, they had not need ſpend all the p. 115Sabbath time, after the performance of their ſolemn acts of worſhip, meditating of what they have heard in the word, what they have ſeen, and heard, and done in a Sacrament; you know the parable of the ſower. The thorns (which our Saviour expounds, the cares of the world) choaked the word. The fowls of the air pickt up the ſeed, which fell by the way ſide: worldly thoughts, worldly diſcourſes, worldly buſineſs immediately after hearing, immediately after a Sacrament, are like thorns choaking the word, or Birds of the air picking up the ſeed. So as if we had no other argument than this, yet it were in this caſe not inconſiderable. But,

Fifthly, methinks it ſhould ſomething prevail with us to conſider how much ſtreſs God laies upon it. How many times doth he inculcate the precept? with how many additional precepts doth he hedge it? how ſeverely doth he puniſh the violators? how often is it mentioned as the very head of Religion, yea as the whole of it? I ſay firſt how often doth God inculcate it, Exod. 16.23. (which text argueth it given before the law promulged in Sinai.) Exod. 20. Exod. 31.14. Lev. 23.3. Deut. 5.14. Lev. 19.3. and in abundance of other texts. With how p. 116many additional precepts did God hedge it? which (though ſome of them but temporary) yet argued Gods eye on the obſervation of his Sabbath, ſuch as thoſe, for not ſtirring out of doors to gather Manna. Not kindling the artificers fire. How ſharply did God himſelf order the puniſhment of that poor wretch that gathered ſticks on that day? in purſuance of which the writers of the Jewiſh antiquities tell us, Sabbath-breakers were wont to be ſtoned to death, as Idolaters, Blaſphemers, falſe Prophets, &c. inceſtuous Perſons, Sodomites, Buggerers, burners of their children in ſacrifice to Molech. Witches, curſers of Parents, and ſuch as were rebelious againſt Parents. We read of none elſe ſtoned to death. (For I count inticers to idolatry, acceſſaries to theſe, under their principals.) The righteous God appointed the ſame puniſhment to the Sabbath-breaker as to the vileſt and worſt of men: which letteth us ſee, what magnitude this ſin of the violation of the Sabbath hath in the Lords eye. And if we look conſiderately, we ſhall find, that the ſanctification of the Sabbath, is by God looked upon as a duty of the firſt and higheſt ſort. It is made one of his moral and perpetual precepts, it is uſhered in with a word of remark… p. 117Remember to keep holy the Sabbath day: The obſervation of it in the Precept is more particularly directed, Thou ſhalt do no manner of work, thou, nor thy Son, nor thy Daughter, nor thy man-ſervant, nor thy maid-ſervant, nor the Cattle within thy Gates.

It is joyned with the moſt natural, neceſſary and momentous duties. Lev. 19.3. Fear every man his Father, and keep my Sabbaths. It is mentioned in Scripture as the head of all Religion; and therefore choſen out by God, to expreſs all Religion by: and where the violation of all Religion is taxed, it is ordinarily taxed under this notion of not keeping, or profaning the Lords Sabbath, Ezek. 20.13, 16, 21, 24. ch. 23.38. and ſuppoſing the Promiſes made to the ſtrict obſervation of the Sabbath to be Synechdochicall, and to be underſtood of ſuch as keep cloſe to, and are ſtrict in all pieces of inſtituted Worſhip; yet Gods chooſing of this part of Worſhip to expreſs the whole by it, is ſufficient to let us know how much God ever laid upon the ſtrict obſervation of the Sabbath, as much as if God had told us, that without it we do nothing in Religion. It is worth the obſerving how croſs men are to God in this thing, tything mine p. 118and annis, and cummin, and making light of this far more weighty thing. We read indeed under the Jewiſh Poedagogy, of muſick and ſinging, and garments, uſed in the worldly Sanctuary (as the Apoſtle calls it) but we no where read of any Promiſes made to theſe more external rites, and little obſervances of bowing, &c. we ſee many men zealous for theſe things, but oh how careleſs in this great thing! not only violating the Precept, but of ſo debaucht conſciences, as to teach men ſo to do, (which ſaith our Saviour is to make men leaſt in the Kingdom of God, Math. 5.) But certainly Chriſtians, we ſhould look as God doth, and lay the ſtreſs of our practice where he layes it. The Precept of the fourth Commandment is one thing, the Argument is another; who ſo ſaith the Precept, or any thing in that is ceremonial, leaves us but nine Commandments, contrary to the faith of all the people of God from the very beginning of the world; and they who will argue the Precept temporary, becauſe the argument had but a temporary obligation, make a fair way to blot out the firſt Commandment, becauſe the Argument in the letter of it, only concerned the Jews, who were the p. 119only people God brought out of the land of Egypt, out of the houſe of bondage: I ſay in the letter of it. I know we are alſo by Chriſt brought out of a ſpiritual Egypt, out of a ſpiritual bondage; and if we can thus blot out the firſt Commandment, and the fourth, and the Papiſts blot out the ſecond (which they do) and interpret the third only to prohibit falſe ſwearing (as ſome others have done) we have fairly quitted the firſt Table, and have nothing to get quit of but the ſecond, and we leave the whole world, as a generation of Belial, without any yoke at all.

6. After this it may not be amiſs for us to conſider, the Promiſes made to thoſe that keep the Lords Sabbaths, and the threatnings againſt the violaters of them. The firſt I ſhall inſtance in ſhall be that, Jerem. 17. from the 20. to the 24. v. their not obſerving the Sabbath according to the Command, is made their great crime: from the 24. v. is a Promiſe made to the better obſervation of it, v. 27. a threatning denounced in caſe of neglect. And it ſhall come to paſs, if you diligently hearken unto me, ſaith the Lord, to bring in no burthen through the gates of the City on the Sabbath day, but p. 120hallow the Sabbath to do no work therein: Then ſhall enter into the gates of this City Kings and Princes ſitting on the Throne of David, riding on Chariots and Horſes, they and their Princes, the men of Judah, and inhabitants of Hieruſalem, and that City ſhall remain for ever. Here's a Promiſe of outward proſperity, and a ſtability in it. And they ſhall come from the Cities of Judah, and from the places about Hieruſalem, and from the land of Benjamin, and from the Plain, and from the Mountains, and from the South; bringing burnt-offerings and Sacrifices, and Meat-offerings, and Incenſe, and bringing Sacrifices of praiſe unto the Lord our God: I will continue my Worſhip amongſt you in your own land, in its former purity, and glory. But what if this people will not ſanctifie the Lords Sabbaths? it follows, v. 27. But if you will not hearken unto me, to hallow the Sabbath day, and not to bear a burden, even entring in at the gates of Hieruſalem on the Sabbath day, then will I kindle a fire in the gates thereof, and it ſhall devour the Palaces of Hieruſalem, and it ſhall not be quenched: I will without remedy deſtroy your City, and deprive you of all the proſperity wherewith I have bleſſed you. Iſa. 58.13. If thou turn away thy foot from p. 121the Sabbath, from doing thy pleaſure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and ſhalt honour him, not doing thine own wayes, nor finding thine own pleaſure, nor ſpeaking thy own words, then ſhalt thou delight thy ſelf in the Lord, and I will cauſe thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy father. Here is not only a promiſe of temporall good, riding upon the high places of the Earth, inheriting the heritage of Jacob, (which in generall you know was the bleſſing) but alſo of a ſpiritual mercy, Thou ſhalt delight thy ſelf in the Lord: Now leſt any one ſhould think theſe Promiſes are debts paid, fulfilled to the Jews, and concern not us, let us conſider yet another Text, Iſa. 56.2, 3, 4, 5, &…. Bleſſed is the man that doth this, and the Son of man that layeth hold on it, that keepeth the Sabbath from polluting it, and keepeth his hand from doing evil. Neither let the Son of the ſtranger that hath joyned himſelf to the Lord, ſpeak, ſaying The Lord hath utterly ſeparated me from his people: Neither let the Eunuch ſay, Behold I am a dry tree. For thus ſaith the Lord, unto the Eunuchs that keep my Sabbaths, and chooſe the things that pleaſe me, and take hold of my p. 122Covenant, even unto them will I give in my houſe, and within my walls, a place, and a name better than that of Sons and Daughters: I will give them an everlaſting name that ſhall not be cut off, v. 5. Alſo the ſons of the ſtranger, that joyn themſelves to the Lord, to ſerve him, and to love the name of the Lord, to be his ſervants, every one that keepeth the Sabbath from polluting it, and taketh hold on my Covenant, v. 6. Even them will I bring to my holy mountain, and make them joyfull in my Houſe of Prayer: their burnt-offerings, and their ſacrifices ſhall be accepted upon mine Altar, for my Houſe ſhall be called an Houſe of Prayer for all people, v. 7. That this is a promiſe reſpecting the Goſpel-times, is plain enough from divers things.

1. It is made as a relief for Eunuchs and ſtrangers, who in regard of the partitionwall ſet up by the Ceremonial Law, lay under many diſcouragements, from joyning themſelves to the Lord.

2. It ſpeaks of a time to come when this Wall ſhould be pulled down. I will bring them, &c.

3. It ſpeaks of a time when Gods Houſe was to be called an Houſe of Prayer for all People; which was not till Goſpel-times. p. 123The things promiſed are great and excellent. God promiſeth, 1. A place in his Houſe. 2. A Name better than that of Sons and Daughters, even an everlaſting Name that ſhall never be cut off. 3. To bring them to his holy mountain. 4. To accept their Sacrifices. 5. To make them joyfull in the houſe of Prayer. Promiſes, then which God could not promiſe more. Now who ſhall be made partakers of them. (Lord who ſhall dwell in thy Tabernacle, who ſhall abide in thy holy Hill?) Theſe things are promiſed, To the Eunuchs that keep the Lords Sabbaths. To the ſtrangers that keep the Sabbath from polluting it. All but thoſe of the Jewiſh Nation come under the notion of Strangers all we that are Gentile Churches, are but Churches made up of Strangers, who have joyned our ſelves to the Lord, and taken hold of his Covenant. If we would be bleſſed with theſe things, if we will have a place in Gods houſe, an everlaſting name that ſhall never be cut off, if we would be brought to Gods holy Mountain, if we would have God accept our ſervices, if we would be made joyfull in the houſe of Prayer, we muſt keep the Sabbath from polluting it.

p. 1247. Will example move us? to ſay nothing of the example of the ſervants of God in the Old Teſtament: The example of Nehemiah as a Magiſtrate is there a famous inſtance, recorded Nehem. 20.32. ch. 13, 15, 16, 17, 19. but let us look into the New Teſtament, and there firſt take our Lords example, who was a zealous obſerver of the Sabbath, the ſeventh day Sabbath, (for the other did not begin till his reſurrection.) Mar. 1.21. He on the Sabbath day went into the Synagogue, and taught, Mar. 6.2. When the Sabbath day was come, be began to teach in the Synagogues. Once for all, Luk. 4.16. As his cuſtom was, he went into the Synagogue on the Sabbath day, and ſtood up for to read. It remains, that we ſhould be ſatisfied how he ſpent that time of the Sabbath, which he did not ſpend in acts of more ſolemn publick Worſhip: Something we find as to what he did, he healed the ſick, Joh. 5.10, 11, 12, 13, 14, &c. Joh. 9.14. Luk. 6.7. & 13. 12, 13, 14. Mar. 3.2, 3, &c. we find him alſo on the Sabbath day at a feaſt, Luk. 14.1, 2, 3, &c. and paſſing through the corn-fields, Matth. 12.1. Mar. 2.23. obſerve but his diſcourſes upon his healing the p. 125ſick, when he was at the Feaſt, Luk. 14.1, 2, 3. when he paſſed through the Cornfields, Matth. 12.1. Mar. 2.23. you will find them conſtantly ſpiritual, and heavenly, and ſuited to the Law of the Sabbath, not ſpeaking our own words. Concerning others we have no ſuch particular account, but in the general, Luk. 23.56. The women reſted on the Sabbath day, according to the commandment, they prepared ſpices and oyntments the night before, but they reſted the Sabbath day, according to Gods command: Through the whole hiſtory of the Acts of the Apoſtles, you read of the Apoſtles, and other Chriſtians exact as to the keeping of the Sabbath; nor is it at all to our diſadvantage that the women, Luk. 23. reſted on the Jewiſh Sabbath according to the Commandment, for at that time there was no other to reſt upon. We plead for no ſanctification of any other day than what God hath commanded, and fall under the fourth Commandment, which we have already proved that the Chriſtian Sabbath doth.

8. After all this may it not be worth your while to conſider, the difference of p. 126that return which your awakened conſcience will make to you, when you have ſpent a Sabbath according to this rule; from that which your conſcience will make after a looſer obſervation. Do not your Conſciences ſometimes check you, when you have taken up too much of that ſacred time in ſleep, in dreſſing and trimming up your ſelves or houſes, in needleſs labours, in fooliſh pleaſures, in worldly diſcourſes, &c. poſſibly they may ſmite you in the actions, or preſently upon them; but if you caſt up your accounts at night, will they not chaſtiſe you b…fore you go to bed? will they not ſometimes tell you, you have that day done, or ſpake what you ought not to have ſaid, or done? The teſtimony of Conſcience is not wholly to be ſlighted in the caſe.

9. Laſtly, ſhall I referr you to thoſe who have taken notice of the Judgements of God upon Sabbath breakers: How many have periſhed in their pleaſures, in their labours on that day? Dr. Beard, Mr. Clark, Mr. Bernard, have collected many of them. I am aware that too too many abuſe a Text of Solomon to avoid any force of p. 127this argument, All things come alike to all men. Enough hath been ſpoken by other holy men, to ſhew that the Judgements of the Lord are not ſo to be ſlighted. 'Tis but very few years ſince, that many prodigious appearances in the Air, Water, &c. and two or three Comets one after another were ſlighted, and laught at, but the dreadfull Judgements of the Plague, the Warr, the Fire of London, quickly baffled thoſe men of reaſon, and ſhewed us, that God doth not ordinarily go out of the courſe of Nature, but to ſhew ſome extraordinary work he is about, and to warn men to prepare to meet him. Certainly Lots Wife being turn'd into a Pillar of Salt, though our Saviour had not fixed a Remember to it, might have taught people, that it is a dangerous thing, contrary to a Divine Precept, to look back. We have a Precept to Remember to keep holy the Sabbath day; there are ſome that will not believe this obligeth us, but will adventure to work, to ſport, and take their uſual Recreations as on other dayes, God in theſe actions ſtrikes them lame, dead, &c. Let who will ſlight theſe extraordinary p. 128Diſpenſations of God, My ſoul ent… not thou into their ſecrets, unto their Aſſemblies mine honour be not thou united. They ſhall all to me ſound — That Iſrael may hear and fear, and do no more ſo wickedly. It is time for me to finiſh this Diſcourſe: Will now any of you ſay to me, What would you have us to do in this buſineſs, how would you have us ſanctifie the Sabbath unto the Lord? I anſwer.

1. I would have you the day or night before the Sabbath put all that buſineſs relating to your Familes in reference to the Sabbath, in as great a readineſs as you can. The women prepared their ſpices and oyntment over night which they were to uſe early in the morning after the Sabbath, Luk. 23.56. God allows us on the Sabbath to do things that are neceſſary; but we muſt take heed of creating neceſſities needleſly. We may make things neceſſary: It may be neceſſary I ſhould kindle a fire on the Sabbath, and ſo muſt have fuel, but not neceſſary I ſhould go that day to buy Coals, or cut down Wood, that might have been done the p. 129day before. There's nothing truly neceſſary on that day, but what could not have been done before, nor cannot be put off longer.

2. I would have you get up from your beds as ſoon that day as you uſe to do on other dayes, if not ſooner. It is a day of holy, ſpiritual reſt, not of ſenſuall, carnall reſt. It is a wretched profanation of that day, for people to make that day their ſleeping time above all other dayes, it ſpeaks a ſoul not well awakened with the Conſcience of its duty on the Sabbath-day. Certainly, we had rather need be up ſooner from our beds that morning, that we may neither come late to Worſhip, nor make more haſte than good ſpeed, going out without any preparation, without any Family dutyes, &c.

3. For ſuch buſineſſes as are acts of mercy to man or beaſt, or neceſſary for preſervation of either, I would have you do them without doubting. Our Saviour hath licenſed both theſe: What is neceſſary for decency is as little to be doubted of; but take heed of ſpending too much time in trimmings and dreſſings, or being p. 130exceſſive in proviſions of meat, &c.

4. Spend your time before you go to the Congregation which you can ſpare from neceſſary actions, (before mentioned) in private, Reading, Meditation, Prayer, or in inſtructing the Families, reading the Word to them, praying, ſinging Pſalms with them, &c.

5. After you have heard the Word preached, ſpend again your intermediate time in like manner, privately or with your Family. Diſcourſing alſo upon the Word which you have heard, or upon other ſpiritual ſubjects as occaſion offers it ſelf.

6. After your hearing in the latter part of the day, do the ſame again: Read, hear, pray, catechize, ſing Pſalms, read good Books, diſcourſe upon ſpiritual ſubjects; what you have read or heard.

7. You need not doubt on this day, if occaſion be offered to viſit the ſick, or the Priſoners, to feed the hungry, to cloath the naked, with ſuch ſacrifice God is well-pleaſed, yea he loves this mercy better than other ſacrifice.

8. You muſt have your times on that day to eat and drink; by it your live… are upheld, and your ſtrength, and you p. 131refreſhed, and made fit for your duties. But while you are eating and drinking, remember our Lords diſcourſes under the ſame circumſtances, Luk. 14.1, 2, 3. when he was at the Feaſt in the Phariſees houſe; He diſcourſeth of things lawfull on the Sabbath, concerning humility, charity to the poor, concerning the Wedding Supper of the Goſpel, &c.

This it is to ſanctifie a Sabbath unto the Lord, to keep a day as the Lord hath choſen. I beſeech you be not ſo vain as to think, that it is enough to reſt from ſin (which is your duty every day, and cannot be all the reſt of the Sabbath.) Nor that it is enough to reſt from labour, and you may ſpend the day in ſleep, or idleneſs, or ſports and paſtimes. None of all theſe (I am ſure) can be named an holy or ſpiritual reſt: Nor that it is enough to ſpend part of the day… in religious duties; God will not halve with you that day, he requires a whole day (at leaſt a whole artificial day, which the Sun meaſureth to us) while we pretend to believe … Sabbath morall, let us live as if indeed we did believe it. Whiles we contend for the p. 132Chriſtian Sabbath, in evidence of our … of Chriſts being come in the fleſh, h… …yling and reſurrection, againſt the Jew… who deny Chriſt ſo come, and our B… thren; who though acknowledging Chr… come, yet doubt whether as Lord of the S… bath he made a change of the day. L… us not our ſelves run into a greater erro… of keeping no Sabbath at all.

FINIS.

End of the text · John Collinges, A Modest Plea for the Lords Day (1669)