The Jewish Sabbath Abrogated, Part · Sermon 4

The Jewish Sabbath Abrogated · Part · Sermon 4

p. 248SERMON IV.

Proving there is one day of the week in ſeaſon to preach the Word, and that it is the firſt Day. That Collections by Divine Authority are to be made every firſt Day, &c. and that the Churches did meet on that day. That God hath inflicted dreadful Judgments on ſuch as have profaned the Lord's-day. Several Arguments further urged, ſhewing when the Lord's-day begins, and how it ought to be obſerved.

SEventhly, The Lord's Day is that Day in ſeaſon in which the Word ought to be preached, &c,Another Argument for the obſervance of the firſt Day, ſhall be taken from Paul's Charge to Timothy: Preach the Word, be inſtant in ſeaſon, and out of ſeaſon, &c. 2 Tim. 4. 2. From whence I note, there is one day above all others in the week, as the day in ſeaſon when the Word is to be preached.

1. In ſeaſon, implies a fit time for doing a Work; and ſo here a particular day Chriſt hath appointed for his Worſhip, Prayer, Preaching, and Adminiſtration of all other Ordinances.

p. 2492. But if there was not one preciſe day appointed by Chriſt to the end, and all days were alike under the Goſpel; then on all days the Word would either be in ſeaſon, or out of ſeaſon: but ſince there is a time in ſeaſon, and times out of ſeaſon, I argue, there is one ſpecial Day appointed for thoſe great things to be done upon.

3. Solomon ſaith,Eccl. 3. 1.Eccl 3:1 to every thing there is a ſeaſon, and a time to every Purpoſe under Heaven; i. e. a certain ſet time appointed by God to be obſerved with the greateſt diligence to the end for which it is ordained. And hath God ſet a time to every thing, and for every Purpoſe and Work; and yet ſet no particular time for his Worſhip? This cannot be, for we have proved one day in ſeven he claims from the fourth Command; and in Goſpel-times it muſt be the firſt Day of the week, (1.) Becauſe the old Sabbath is gone. (2.) Becauſe on this day Chriſt reſted from all his Works, as God did from his. (3.) Becauſe this Day he owned and confirmed by the miraculous effuſion of his Spirit. (4.) Becauſe on this Day his Diſciples met together, and he approved it by his gracious appearance, and preaching Peace to them. (5.) Becauſe 'tis called the Lord's-day. (6.) Becauſe no Church met in a ſpecial manner on any other day, in the New Teſtament. So that this Day is the day in ſeaſon, or there is none at all; but that can't be, becauſe there is a ſpecial ſeaſon appointed to every thing and purpoſe under Heaven.

4. This Day is the day in ſeaſon, becauſe it ſutes with the ſtate of Goſpel-Believers; we firſt entering into Reſt through Jeſus Chriſt, who has done for us all we had to do, and born all thoſe Burdens we were to bear in order to p. 250our entering into Reſt: therefore it can't ſute with us to keep the old Sabbath, which injoyn'd the Creature to do and live, i.e. to labor to do all that God commanded, in obedience even to the whole Law, if ever they would have Reſt and Peace. So that the Jews Day ſhewed they were to work for Life according to the tenor of the firſt Covenant; but our Day ſhews we work from Life, and we have Reſt, Life, and Peace firſt, or are juſtified, and ſo obey; and this from better, more Evangelical Principles. So that in Compariſon of this day, this ſpecial ſeaſon, all other days of the week are out of ſeaſon for Goſpel-work and Service.

Eightly The firſt day of the week is appointed by Chriſt under the Goſpel to be obſerved, Collections for the poor Saints to be made upon the firſt day of the week.becauſe all the Goſpel-Churches were required this day to make Collections for the poor Saints; 1 Cor. 16. 1, 2. As I have given order to the Churches of Galatia, even ſo do ye: upon the firſt Day of the week let every one lay by him as God hath proſpered him, that there be no Gatherings when I come.

1. Obſerve what was the Practice of one Church as a Church, was the Practice of every Church. Beſides, Paul ſaith, that the ſame thing he had given Orders about in the Churches of Galatia, and ſo no doubt in all Churches.

2. Paul in cauſing the Churches to be obedient in this matter, received this Authority from Chriſt, as he intimates plainly enough in 1 Cor. 14. 37. If any Man think himſelf to be a Prophet, or ſpiritual, let him acknowledg that the things I wrote unto you are the Commandments of the Lord. And elſewhere he ſhews that without the ſame Authority he durſt not make the Gentiles obedient either by word or deed.

p. 2513. Here is a Duty injoyn'd then by Chriſt's Authority on all the Churches, and not by Paul any other ways than miniſterially; which is upon every firſt Day to make Collections for the poor Saints: they muſt depoſite their Alms all on the ſame day, which could not be done unleſs the Churches did aſſemble upon that day; and beſure it was injoyned on that day, becauſe they then did meet together for ſolemn Worſhip, and becauſe ſuch Acts of Mercy ſuted Sabbath-Duties, and were well-pleaſing to God.

4. Beſides, no Man can aſſingn a reaſon why the Churches ſhould be required on every firſt Day to make Collections for the Poor, if it were not the uſual Day in which they aſſembled themſelves together.

Object. That foreign is Greek for one, and therefore foreign may as well be rendered one day of the week as the firſt day of the week. Thus Mr. Bamfield on Acts 20. 7.

Anſw. Take Dr. Wallis's Anſwer,Chriſtian Sab. p. 30, 31, 40, 41. viz. Surely this Author cannot think that foreign doth any where ſignify other than the firſt Day of the week. Moreover, all who well underſtood the Greek-Tongue, agree that the word is here the ſame as in Mat. 28. 1. Mark 16. 2. Luk. 24. 1. Durham on the Commands, p. 269.'Tis clear, ſaith one, to be the firſt Day of the week, ſince the ſame Phraſe uſed by the Evangeliſts is made uſe of here by the Apoſtle, who no queſtion follows the Evangeliſts.

Moreover, our Adverſaries acknowledg, and cannot help it, that by that Greek Phraſe uſed by the Evangeliſts, is meant the firſt Day of the week, tho call'd one of the Sabbaths, or the firſt from the Jewiſh Sabbath: therefore this is a meer Cavil.

Now every one knows (who underſtand anyDr. Wallis. p. 252thing of this nature) that foreign is the proper name of the very day next after the Jewiſh Sabbath, as much as one a Clock is the proper name of one hour, which is next after twelve: It muſt be great ignorance, or ſomewhat worſe, thus to object. I will appeal to himſelf**That is Mr. Bamfield., whether ever he met with that Name in any other ſenſe.

Object. They muſt on that Day lay by them as God had bleſſed them, i. e. then caſt up their Accounts, tell their Mony, reckon their Stock, compute their expences, &c. and not collect Mony, or lay it together on that day.

A wiſe Objection, ſaith Dr. Wallis; as tho all this could not be done before (ſo far as neceſſary) and they on Sunday put ſo much into the Poors Box, or give it to the Deacons, &c.

2. According to this childiſh Objection, they were but bid, as it were, to take ſo much Money as they purpoſed to give out of one Pocket on that day, and put it by it ſelf into another. But I will appeal to them whether this would have prevented any gatherings when the Apoſtle came to them; and no doubt Paul here put them in mind of ſome extraordinary Occaſion, that they might have more Money collected and put together againſt he came than uſually on that Day they might collect: yet it is clear it was all the Churches practice, by the direction of the Holy Ghoſt, on every Firſt-day when the Churches met together for ſolemn Worſhip, to gather Money for their poor Brethren and Siſters.

3. The conſtant day of the Churches ſolemn aſſemblings,Owen on the Sabb. p. 391. being fixed, ſaith Dr. Owen, Paul here takes it for granted, and directs them to the obſervance of a ſpecial Duty on that day.

p. 253Object. But here is no mention made of any meeting that was, or was to be at this Seaſon, or the leaſt preſcription binding the Conſcience to the weekly obſervation of the Firſt-day, for a Sabbath by divine Appointment.

Anſw. As the Doctor ſaith, this and other Churches were before fixed on the conſtant obſervance of the Firſt-day of the Week for the ſolemn Worſhip of God; and his directing them upon this Day to make Collections for the Poor, even every Firſt-day, &c. doth fully ſhew that it was the preciſe Day of Church-Aſſemblies, and that among all the Churches. 'Tis enough that on this day the Churches met, not to preach only and make gatherings for the Poor,Act. 20. 7.Acts 20:7 but to adminiſter the Lord's Supper: and we read of none that met as a Church to do any of theſe things on the Seventh-day. Beſides, it is called the Lord's Day; our Lord Chriſt allows us all the other days to work in, but this is his Day, wholly to be ſequeſtered to his Service, and therefore of divine Inſtitution: Had it been ſaid, on every Seventh-day let every one lay by him, &c. our Opponents would have urg'd it as a great proof for their Sabbath.

What ſome except,Owen, p. 391, 392. ſaith Dr. Owen, that here is no mention of any Church-Aſſembly, but only that every one on that day ſhould lay by him what he would give, which every one might do at home, or where they pleaſed, is exceeding weak, and unſutable to the mind of the Apoſtle. For to what end ſhould they be limited to a day, and that the firſt of the Week, for doing of that which might as well, and to as good purpoſe and advantage, be performed at any other time, or on any other day of the Week whatever? Beſides, it was ſuch a laying aſide, ſuch a treaſuring of p. 254it in a common Stock, as that there ſhould be no need of any Collection when the Apoſtle came.—

And now if this Practice and Example of the Primitive Churches be no Rule to us, or bind us not, certainly nothing they did or practiſed as Churches, can oblige us: Nay, if ſo, worſe will follow alſo for if their Example in obſerving the Firſt-day be no warrant for us, nor it is not our duty from any thing that has been ſaid, to obſerve the Lord's Day, it will follow that we in Goſpel-times are not obliged to keep any ſpecial weekly day at all; ſeeing we are by no Precept nor Precedent obliged to keep the Jewiſh Sabbath. So that theſe men from hence appear the chiefeſt Enemies to any Goſpel-Sabbath, or day of Reſt and ſolemn Worſhip in the World.

Note alſo,Dr. Wallis. that this day was not obſerved, or to be obſerved once only, but as a thing in courſe, and ſo preſumed by the Apoſtle when he gave particular Directions concerning a Collection for the poor Saints to be made weekly on that day: And in like manner in the Churches of Galatia, with like direction to them. And we have reaſon to believe, that it was obſerved in all other Churches alſo: for Paul in another caſe ſaith,1 Cor. 7. 17.1 Cor 7:17 as he ordained in all Churches of the Saints: they all walked by one and the ſame Rule, and obſerved beſure one and the ſame day, and diſcharged the ſame Duties upon that day.

The Firſt-day of the Week therefore being that on which Chriſt roſe from the Dead, and upon which the Churches met together in one place to break Bread,Acts 2. 1, 2. & 20. 7.Acts 2:1Acts 2:2Acts 20:7 and which is called the Lord's Day, and on which they were injoined to make Collections for the poor Saints, beſure p. 255is that day which our Lord commanded them to obſerve, while he was with them forty days, giving Commandments to his Apoſtles about things pertaining unto the Kingdom of God, and ſetling the Affairs of the Chriſtian Church. And no doubt the obſervance of the Firſt-day was one thing he commanded, becauſe on that day they afterwards met together, and were moſt eminently owned in ſo doing, Acts 2. 1, 2.

And what ſignifies their Objection, There is no expreſs Command to obſerve this Day? As if it muſt be expreſſed, as one obſerves, be it enacted. My Brethren, an approved practice in God's Worſhip, frequently repeated, atteſted by Miracles, incouraged by Chriſt's own Example, with that of the Apoſtles and Chriſtian Churches, and continued ever ſince, is evidence ſufficient that it is the Will of God that this Day ought to be obſerved: and ſuch as cannot ſee it, muſt remain blind.

As to ſuch as ſtill queſtion whether this was the Firſt-day of the Week, let me note one thing more. Beza **One or two Learned Men mention this.had an antient Manuſcript where it is called the Lord's Day: Let every one on the Lord's Day lay by him, &c. But enough was ſaid to that before; it was the Firſt-day of the Week, and therefore the Lord's day.

And if this day had not been more holy, or more fit for this Work of Love than any other, Shepherd on the Sab. p. 219.Paul durſt not have limited them to this Day, nor have honoured this Day above any other, yea above the Jewiſh Seventh-day. Moreover, ſaith Mr. Shepherd, the Apoſtle doth not in this place immediately appoint and inſtitute the Sabbath, but ſuppoſeth it to be ſo already (as Mr. Primroſe is forced to acknowledg) and we know Dutys of Mercy and Charity, as well as of neceſſary Piety, are p. 256Sabbath-dutys: for which end this Day was more fit for thoſe Collections than any other day, being then generally together, and their Hearts warmed under the Word, &c.

There muſt, ſaith another**Mr. Durham., be ſome peculiar thing in this Day, making it fit, yea more fit for ſuch a purpoſe as doing Works of Charity on it, rather than on any other: And the Apoſtle commanding this in all the Churches, doth neceſſarily preſuppoſe a Reaſon why he doth it, as drawn from ſome fitneſs of this Day above another.

Now if we will, ſaith he, enquire, no reaſon can be given but that the Seventh-day Sabbath was expired, and the Firſt-day inſtituted in its place, for otherwiſe any day was alike; yea, the 7th day being the laſt of the Week, and whereon men uſually reckon their week's ſucceſs, it would ſeem more reaſonable that at the cloſe of the Week they ſhould lay up by them as God had bleſſed them, than reſerve it to the beginning of another Week. The fitneſs then flows from this, that the Firſt-day being the day of their ſolemn communion with God and one another, and of their partaking moſt liberally of Spiritual Bleſſings from him, therefore they ſhould be moſt warm'd in their Affections, and moſt liberal in their Communications to ſuch as wanted, eſpecially conſidering the Jews were to partake of this their Charity, whoſe Debtors the Gentiles were, according to that in Rom. 15. 26, 27.

I ſhall cloſe this with what another noteth on this place:Young on the Lord's Day, p. 27. The Apoſtle did ordain in the Church of Corinth, when they met for Religion weekly (as the Lord's Days returned) Alms ſhould be collected for the Poors uſe; p. 257and what they ſeem privately to have laid aſide, as their condition permitted, to beſtow for the comfort of the Poor; and that which was thus laid aſide, they kept with themſelves till the Firſt-day of the Week, when they depoſited it with the Rulers of the Church for the Poors uſe. He that ſhall more conſiderately weigh the Apoſtle's Phraſe, may well enough ſee this was his meaning: for he ſaith foreign, &c. i. e. againſt the Firſt-day in every Week, or when the firſt of every Week comes; ſo as it is ſaid among the Grecians, foreign, i. e. Water ready for waſhing ones hands. In like manner the Alms which were privately laid aſide of every one, were depoſited on the Firſt-day of the Week for the help of the needy; and then when the Church met, are ſaid to be gathered, becauſe their Collections were made (of thoſe who privately had laid it aſide) on the Lord's Day, or on the Firſt-day of the Week.

Leo admoniſhed his Hearers, becauſe on the Lord's Day there ſhould be a Collection, to prepare themſelves for a voluntary Devotion, and that every one according to his ability might have fellowſhip in that moſt Sacred Oblation.

From which Teſtimony one may eaſily gather, that the Chriſtians laid aſide by themſelves their Collections againſt the Lord's Day, which they depoſited with the Rulers of the Church to be beſtowed. Thus Dr. Young.

So that it appears it was on the cloſe of the 7th day, or at the weeks end, that they caſt up their Accounts, computed their Stock, and not on the Lord's Day; 'twas not then to be laid p. 258aſide, but what they had over night laid aſide, on the Lord's Day they put into the Deacons hand, and ſo prevented gatherings when Paul came.

9. And laſtly, Thoſe fearful Judgments inflicted by God on ſuch as have profan'd the Lord's Day, ſhew it is of Divine Inſtitution. Can any think that Jehovah would puniſh any Perſon for neglecting or violating an Humane Tradition, or an Ordinance of Man?

1. A Husbandman grinding Corn in a Mill upon the Lord's Day,I find 2 or 3 Authors citing theſe very Judgments. had his Meal burnt to Aſhes.

2. Another carrying Corn on this Day, had his Barn and all his Corn in it burnt with Fire from Heaven the next night after.

3. A certain Noble-man profaning the Lord's Day uſually in hunting, had a Child by his Wife with a Head like a Dog, and with Ears and Chaps crying like a Hound.

4. A covetous Woman at Kingſta…e in France, 1659. uſing to work with her Maids on the Lord's Day on Flax, Fire ſeemed to iſſue out of the Flax, yet did them no harm, and was quickly quenched: But taking no warning, the third Sunday after it took fire again, and burnt the Houſe, and ſo terribly ſcorch'd the wretched Woman and two of her Children, that they died the next day; yet a Child in the Cradle was taken out of the fire alive, and unburnt.

5. In Paris Garden, 1582.at a Bear-baiting on the Lord's Day, the Scaffolds fell down and ſlew eight Perſons.

6. Stratford upon Avon was twice almoſt conſumed with Fire for profaning the Lord's Day.

p. 2597. There was a Market kept at Tiverton on the Lord's-day: And their Godly Miniſter told them, ſome Judgments would fall upon them, which fell out, for on the third day of April 1598 the whole Town (ſave the Church and a few poor Peoples Houſes) conſiſting of 400 Dwelling-houſes, were conſumed to Aſhes: And again in Aug. 1612. not reforming their evil Practices, the whole Town was again conſumed by Fire, ſave about thirty Houſes of poor People, with a School-houſe and Alms-houſe.

8. Mr. Fenner ſays that he remember'd above twelve Judgments were ſhewed within half a year for the breach of the Lord's-day.On the Sab. p. 83, 84.

9. Another Divine ſays that a Miller had his Mill twice burned down for grinding on the Lord's-day.

Sirs, let all tremble that deſpiſe, neglect, or profane the Lord's-day. But pray who can ſhew one inſtance of any Judgment of God that ever ſince Chriſt's Reſurrection fell upon one Perſon for working, or bearing Burdens on the Jewiſh Sabbath-day. True, while the ſeventh Day continued the Lord's Sabbath, there are on Record Judgments that fell on ſuch as profaned it, but never ſince.

And tho God doth not uſually this way puniſh Sinners for their bold and daring Sins, and ſo not ſome that ſlight and contemn this Day, yet there is a day coming in which God will reckon with them and ſet all their Sins in order before their Eyes.

But one thing I have omitted, viz. I find theſe Sabbatarians would make great Improvement of the Records of Parliament, in which Saturday is called Dies Sabbati, the Sabbath-day.

p. 260In Anſwer take what Dr. Wallis hath ſaid in his Rejoinder to Mr. Bampfield.Pag. 32.

I remember you tell us, Enqu. p. 117, 118. and you mind me of it, p. 40, 75. that I ſay nothing to it (being it ſeems a thing on which you lay great weight) i. e. that in the Records of Parliament, and the Courts at Weſtminſter, Saturday is called Sabbati, or Dies Sabbati. True (as ſuppoſing by Tradition this day of our week to be what the Jews called the Sabbath in their week) but do you not know alſo in the ſame Records Sunday is called Dies Dominicus, the Lord's-day? And if thoſe prove Saturday to be the Jewiſh Sabbath, why ſhould not theſe as well prove Sunday to be the Lord's-day? All the difference is, as to that you were quick-ſighted, but blind as to this. You may obſerve alſo that the one is Sabbati, or Dies Sabbati (in the Genitive caſe, in the ſame form with Dies Saturni, and as the other days are) but the Lord's-day is Die Dominico in the Ablative, meaning (I ſuppoſe) that Saturday is the day which had been the Jewiſh Sabbath, but this the day which is the Lord's-day. Which different Conſtruction ſeems plainly to intend in our Law a different import of the words: by Dies Saturni, or Dies Lunae, we do not mean a Day inſtituted by Saturn or the Moon, as by Dies Dominica we do mean the Day inſtituted by our Lord; like as by Coena Dominica we mean the Supper inſtituted by our Lord▪ So that theſe Records do you no Service at all, but Diſſervice.

I ſhall here, before I cloſe, add a few Syllogiſtical Arguments for our Opponents to anſwer.

Arg. 1. If the holy Spirit doth write the whole Moral Law of God in the Hearts of all p. 261true Believers, but doth not write the Law of the Seventh-day Sabbath in their Hearts; then the Seventh-day Sabbath is no Moral Precept: but the former is true, Ergo.

Arg. 2. The holy Spirit doth convince all Goſpel-Believers of all immoral Evils, or of every ſimple moral Precept; the holy Spirit doth not convince all Goſpel-Believers it is an Evil not to obſerve the ſeventh Day as a Sabbath, nor that this is a moral Precept: Ergo, 'Tis not an immoral Evil to work upon that day, &c. Or thus,

Arg. 3. The holy Spirit guides all true Believers into all Truths that reſult from the holy Nature of God, or that are good, and therefore commanded; the holy Spirit doth not guide all true Believers to obſerve the ſeventh Day as a Sabbath: Ergo, the Seventh-day Sabbath is no ſuch Truth; &c.

Arg. 4. If the New Teſtament be a perfect Rule of Faith and Practice, and there is no Precept nor Precedent for the obſervance of the Seventh-day Sabbath; the Seventh-day Sabbath ought not by us to be obſerved: but the former is true; Ergo, 'tis not our duty to obſerve that Day.

Arg. 5. If Chriſt and Paul after him, have made known or declared the whole Counſel and Will of God, or whatſoever we ſhould believe, obſerve and practiſe; but have not made known or declar'd it is our duty to obſerve the ſeventh Day, then 'tis not our duty to obſerve it: but the former is true, Ergo.

Arg. 6. If the Law of the Seventh-day Sabbath, as given by Moſes, belonged wholly, or was annexed to the Judgments of the Moſaical Oeconomy, and the Judgments of the Moſaical Oeconomy belong not to the Goſpel-Church; p. 262then the Law of the Sabbath, as given by Moſes, belongs not to us, but this is ſo, becauſe Death was the Penalty of the breach thereof; Ergo.

Object. What if we grant that all the ten Commandments belonged, or were annexed to the Moſaical Oeconomy; are all the ten Commandments abrogated therefore, or not in force to us?

Anſw. I have ſhewed that the whole Moral Law is given forth by Chriſt conſidered as Mediator; and that we are not obliged to obſerve them as given by Moſes: and the preciſe ſeventh Day being no ſimple Moral Precept, but merely Judaical, pertaining to the Covenant of Works, our Lord hath not nor could confirm that Precept in the Goſpel: ſo that it appears the Sabbath only belonged to the Moſaical Oeconomy, and will you affirm that of all the Ten.

One Sabbatarian **Mr. Edw. Stennett on the Sab. p. 50.ſaith, That all the ten Commandments had the Penalty of Death annexed to them to be inflicted by the Magiſtrate: which, ſaith he, is an evident diſtinction between Moral Laws and Laws Ceremonial, &c. Again he ſaith, Pag. 53. See the Snare broken.the Sabbath having the ſame Penalty that the other nine have, it convincingly proves the Morality of it.

Anſw. 1. This ſhews that none of the ten Commandments, as given by Moſes, are in force to Believers, or oblige the Goſpel-Church, but only belong'd to the Jewiſh Policy as formally deliver'd, Exod. 20. and tho the Moral Law given by Chriſt as Mediator, doth oblige us, yet the preciſe ſeventh Day being no Moral Precept, but only Judaical, is gone, it not being given forth anew in the Goſpel, nor could be given with its old Sanction, viz. the Penalty of Death to be inflicted on ſuch that break it, becauſe the Goſpel-Church is no Political Body or Civil State, they can't inflict Death on ſuch p. 263as tranſgreſs this, or other Precepts.

2. Nay, nor ought ſuch to die that profane the holy Name of God, or diſobey their Parents, or commit Adultery, &c. by any Law given by Chriſt in the Goſpel**And do not ſuch as affirm otherwiſe, ſtrangely Judaize?, thoſe Temporal Puniſhments only belonged to the Moſaical Oeconomy: many in the Goſpel-Church, before call'd, were guilty of the groſs breach of divers moral Precepts, yet were not to be put to death, Chriſt came not to take away Mens Lives, but to ſave them both from temporal and eternal Death.

3. Moreover, it is a grand miſtake to ſay, that the Penalty of Death diſtinguiſheth Moral Laws from Ceremonial: for he that in the days of Atonement did not afflict his Soul,Levit. 23. 29.Lev 23:29 muſt die, or be cut off; and whoſoever toucheth the Mount, ſhall be ſurely put to death.Exo. 19. 13.Exod 19:13 And he that was not circumciſed, muſt die, or he cut off; ſo for divers other Sins††Exod. 30. 33, 38. Lev. 7. 20, 21, 25, 27. & 17. 4, 9.Exod 30:33Exod 30:38Lev 7:20Lev 7:21Lev 7:25Lev 7:27Lev 17:4Lev 17:9 that were not Moral Precepts. Pray read Heb. 10. 28. Paul ſhews that in this reſpect we are not come to Mount Sinai, but to Mount Sion, Heb. 12. 18. and ſad it is to ſee any ſo left, as to endeavour to carry the People back again to that fiery Law, which was ſo terrible, as the Apoſtle ſhews, ver. 21. But it is no marvel they do thus, when they that intimate the Law and Covenant, Exod. 20. was the Covenant of Grace. If I have an Anſwer (God ſparing my Life) you ſhall ſee what ſome of their chief Writers have ſaid as to this, and ſome other things, that may ſeem more diſtaſteful to all pious Chriſtians.

Arg. 7. If the firſt Day was obſerved as a day of Worſhip by the Apoſtolical Church, and no other day of the week; then the firſt Day is that day of Worſhip which we ſhould obſerve: but the firſt Day was ſo obſerved, &c. Ergo.

p. 264Arg. 8. If Moſes as a Lawgiver abode no longer than till Chriſt put an end to his Miniſtration, See Iſa. 33. 22,Isa 33:22and Chriſt as Mediator is our only Lawgiver under the Goſpel, yet hath not commanded us to obſerve the Seventh-day Sabbath; then 'tis not our duty to obſerve it: but Moſes as a Lawgiver abode no longer, &c. Ergo.

Arg. 9. If all Sabbaths given to the Jews, without exception, were ſhadows of things to come, whereof the Body is Chriſt; then was their weekly Sabbath a ſhadow: but all their Sabbaths without exception were ſhadows, &c. Ergo.

Arg. 10. Whatſoever Practice it be that opens a door to Judaiſm, and genders to Bondage, can be no Truth of Chriſt; but the obſervation of the old Seventh-day Sabbath opens a door to Judaiſm, &c. Ergo **They plead for the Law as given in Horeb, with the Statutes and Judgments..

Arg. 11. Whatſoever Principle and Practice reflects upon the Honour of Chriſt as Mediator, King and Lawgiver to his Church, who was more faithful than Moſes, can be no Truth of Chriſt; but the Principle and Practice of the old Jewiſh Sabbath reflects, &c. Ergo. evident 'tis Chriſt hath nowhere taught or commanded it; ſo that if it be our duty, we muſt go to Moſes's Law for it: and 'tis fooliſh to ſay, Chriſt as Mediator gave the Law of the Decalogue, tho as God he gave not that only, but the whole Ceremonial Law alſo.

Arg. 12. That Principle and Practice that has many evil and dangerous Conſequents attending it, is no Truth of God; but the Principle and Practice of ſome who keep the ſeventh Day, is ſo attended, &c. Ergo.

To conclude, Let no Chriſtian any more doubt, that the Lord's Day is that day we ought p. 265to obſerve to him in all Sacred Devotion and Piety. Conſider,

1. God hath built all things upon Jeſus Chriſt, and ſo this Day of Reſt; wherefore it ſtands as faſt as its Foundation.

2. God the Father declared, Thou art my Son, this day have I begotten thee, (that is, from the dead) and this was on the Firſt-day of the Week.

3. This was the Firſt-day of Chriſt's Kingdom.

4. This Day Chriſt reſted from his Work, therefore this day remains as a day of Reſt to us.

5. This Day our Redemption was finiſhed, and Chriſt received our diſcharge from Sin and Wrath for ever.

6. On this Day the Typical Sabbath was ceaſed, and all Shadows of the Law vanquiſhed.

7. In him whom the old Sabbath ſhadowed forth, muſt we ſeek our Reſt, and a day of Reſt; we in him being freed from all legal Labour, ſervile Fear, and from the burden of all Sin and Miſery.

8. On this Day the Diſciples met, and Chriſt preached Peace to them; and on this day millions of Souls have been converted.

9. On this Day John ſaw Jeſus Chriſt walking in the midſt of the ſeven Churches in Aſia.

10. This Day was confirmed by the miraculous effuſion of the Spirit.

11. On this Day the Goſpel-Churches met together to break Bread, and to diſcharge all parts of Goſpel-Worſhip.

12. This is the Day when preaching the Word is in ſeaſon.

13. On this day Collections were made for the Poor in all the Churches of the Saints.

p. 26614. This is the Lord's Day; all other days he allows us to do work upon, but this is wholly his own Day; he lays claim to this only, O give it wholly up to him

15. This Day all the Godly have obſerved in every Age of the Church to theſe preſent Times.

16. For profaning this Day, God hath inflicted many ſore and fearful Judgments.

And thus I ſhall cloſe what I ſhall ſay at preſent for the obſervation of the Firſt-day of the Week, as a Day of Reſt and ſolemn Worſhip.

When the Lord's Day begins.

1. Some think we ought to begin it at the time when the Jews began their Sabbath;When the Lord's Day begins. others from Midnight to Midnight; others from Morning to Evening. Take what Dr. Owen ſaith to this, which I think is very full and clear.

Some,Owen on the Sabb. p. 323. ſaith he, contend that it is a natural Day, conſiſting of 24 hours, beginning with the evening of the preceding day, and ending with the ſame of its own; and accordingly ſo was the Church of Iſrael directed, Levit. 23. 32. Altho that doth not ſeem to be a general direction for the obſervation of the weekly Sabbath, but to regard only that particular extraordinary Sabbath which was thus inſtituted, namely the day of Atonement on the tenth day of the ſeventh month, verſ. 27.

However ſuppoſe it to belong alſo to the weekly Sabbath; it is evidently an addition to the Command particularly ſuted unto the Moſaical Pedagogy, that the Day might comprize the Sacrifice of the proceeding Evening p. 267in the Service of it, from an Obedience whereunto we are freed by the Goſpel. Neither can I ſubſcribe to this Opinion; and that becauſe in the Deſcription and Limitation of the original Seven Days, it is ſaid of each of the Six, that it was conſtituted of an Evening and a Morning; but of the Day of Reſt there is no ſuch deſcription, it is only called the Seventh-day, without any aſſignation of the preceding Evening unto it.

2. A Day of Reſt, according to Rules of natural Equity, ought to be proportioned to a day of Work or Labour, which God hath granted unto us for our own uſe. Now this is to be reckoned from Morning to Evening, Pſal. 104. 20, 21, 22, 23. Thou makeſt darkneſs, and it is night, &c.—Man goeth forth to his labour until the evening. The day of Labour is from the removal of darkneſs, and the night by the light of the Sun, until the return of them again; which allowing for the alterations of the day in the ſeveral ſeaſons of the year, ſeems to be the juſt meaſure of our Day of Reſt.

3. Our Lord Jeſus Chriſt, who in his Reſurrection gave beginning and being to this eſpecial Day of holy Reſt under the Goſpel, roſe not until the Morning of the Firſt-day of the Week, when the beamings of the light of the Sun began to expel the darkneſs of the Night; or when it dawned towards Day, as is variouſly expreſſed by the Evangeliſts: This with me determines this whole matter.

4. Meer ceſſation from Labour in the Night, ſeems to have no place in the ſpiritual Reſt of the Goſpel to be expreſſed on this Day, nor to be by any thing diſtinguiſhed p. 268from the Night of any other day in the Week.

5. Suppoſing Chriſtians under the Obligation of the direction given by Moſes beforementioned, it may intangel them in the anxious ſcrupulous Intrigues which the Jews are ſubject unto about the beginning of the Evening it ſelf, about which their great Maſters are at variance: which things belong not to the Oeconomy of the Goſpel. Upon the whole matter I am inclinable to judg, and do ſo, that the obſervation of the Day is to be commenſurate to the uſe of our natural ſtrength on any other day, from morning to night; and nothing is hereby loſt that is needful to the due ſanctification of it: For what is by ſome required as a part of its Sanctification, is neceſſary and required as a due preparation thereunto.

1. From what the learned and pious Doctor ſaith, I infer, that theſe Sabbatarians do not only Judaize in reſpect of the Seventh-day it ſelf, but alſo as to the time when they begin their pretended Sabbath.

2. And as to what he ſays about the beginning of the Lord's Day, I ſee no juſt cauſe to diſſent from him, provided none from thence take liberty to end the Day too ſoon. And I think it would be a reproach to any Perſon to begin to work before midnight of the Lord's Day, or to ſuffer their Servants to work after twelve a Clock on the Seventh-day at night; nay, it might be better if they left off ſooner, that ſo they may not be hindered in God's Service on his Day: for the natural Day with us begins at midnight, and ends at midnight; and tho 'tis the Lord's Day, not the Night, we are to obſerve in his ſolemn Worſhip, yet p. 269muſt we have time for preparation, and after the Day is gone, for Meditation, Prayer, &c. And let none miſtake the Doctor, he hints plainly enough, that by way of preparation we ought to begin ſooner, and then certainly to continue our meditation after the day is paſt, till it is fit to go to our natural Reſt: and the contrary is a ſcandal and reproach to Religion and true Piety.

How the Lord's Day ſhould be kept.

Certainly ſince the Lord's Day, or the Firſt-day of the Week, is the Day of holy Reſt and ſolemn Worſhip in Goſpel-times, it behoveth us to know and conſider well how we ſhould keep it, or obſerve it to the Lord.

1. Evident it is that ſome are carried away by deluſion, who believe all days are alike, and ſo every day ſhould be kept as a Sabbath; which is nothing leſs than the deſign of the Devil, who if he can perſwade men that there is no ſuch thing as a Sacred Reſt, or any one day required by Authority from Chriſt, will ſoon bring them to obſerve no day at all; and ſo all Goſpel-worſhip, Religion, Piety, and the ſpecial Day of Worſhip will ſoon fall together.

2. Nay, and I am ſatisfied, that one grand cauſe of the lamentable decay of true Zeal and Piety, and of the grievous witherings among us in theſe days, is that ſad careleſneſs and looſeneſs about a due and religious obſervance of the Lord's Day: For when more Conſcience was made of the Dutys of this Day, how did Religion and ſtrict Godlineſs flouriſh in this Nation, and in the Churches of Chriſt and godly Families? Nor will it be better till a Reformation be attained in this caſe.

p. 2703. Yet,On the Sab. P. 317. as Reverend Owen obſerves, ſeveral Inſtances there are of the Miſcarriages of men on the one hand and on the other: Some formerly, and may be now, think they are obliged to keep the Lord's Day after the manner the Jews kept the old Sabbath. To which I might add, ſome are too Phariſaical in this matter. There hath been (ſaith the Doctor) ſome exceſs in directions of many given about the due ſanctification of the Lord's Day, which indeed he calls ſevere directions about Dutys, and manner of performance; on which ſome others have taken occaſion thereby to ſeek Relief, and have rejected the whole Command. So that it appears in this, as in many other caſes, men are ready to run into extreams on the one hand or the other.

Directions,Pag. 21. ſaith he, have been given, and not a few, for the obſervation of a Day of holy Reſt, which either for the matter of them, or the manner preſcribed, have no ſufficient warrant or foundation in the Scripture.

Whereas ſome have made no diſtinction between the Sabbath as Moral **That is, one day in ſeven, as he calls it, a moral poſitive elſewhere., and as Moſaical, unleſs it be merely in the change of the Day; and ſo have endeavour'd to introduce the whole practice required on the latter into the Lord's Day.

Nay, as I ſhall ſhew you, they have aſſerted the ſimple morality of the fourth Commandment to conſiſt in the obſervance of the preciſe Firſt-day of the Week, or the Lord's Day, as the Saturday Sabbatarians do on the Seventh; which is no ſmall Error on both ſides, and is attended, as I have proved, with great Abſurdities, and dangerous Conſequences.

p. 271Therefore if any ask how ſhould we obſerve the Lord's Day; for we are fully ſatisfied, ſay they, that is the Day the Lord hath made as the Day of Reſt and ſolemn Worſhip under the Goſpel.

I anſwer, Firſt Negatively, not after that legal, ſevere, or ſtrict manner, as was the Jewiſh Sabbath under the Law. I am perſwaded ſome good Men in the laſt Century have by an overheated Zeal, ſtumbled many godly Chriſtians, by preſſing the Lord's Day obſervance juſt after the manner of the old Jewiſh Sabbath; as if one preciſe Day of Worſhip was a pure moral Precept. But if the morality of the fourth Command conſiſted not in the obſervation of the preciſe Seventh-day, as I have ſhewed, beſure it doth not in the obſervance of the Firſt-day, tho it be our Duty, by mere poſitive Right, to keep it wholly to the Lord. And ſhould we preſs the obſervance of the Lord's Day with that ſeverity and ſtrictneſs the Seventh-day Sabbath was to be obſerved, we ſhould bring our People into equal bondage with the Jews of old.

But let us avoid all Extreams on either hand; for as I hinted, ſome Learned Men formerly **And there are too many of this ſort alſo in our days.opened a door to looſneſs and licentiouſneſs on the one hand, by not allowing the Firſt-day's obſervance to be of Divine Inſtitution, and ſo allowed of Sports and carnal Delights on the Lord's Days: I might mention Mr. Primroſe, Dr. Heylin, Pocklington, &c. So others 'tis evident have exceeded as much on the other hand; but 'tis beſt to keep in a medium betwixt both.

Therefore in the Negative,

1. I do not believe it is unlawful to kindle a Fire on the Lord's-day, becauſe 'tis not forbid p. 272in the Goſpel, as it was under the Law on the old Sabbath-day.

2. I do not believe 'tis unlawful to travel further than a Jewiſh Sabbath-days Journey; whether to to hear a Sermon, or to viſit a ſick Perſon, or the like.

We have no bounds under the Goſpel,On the Sab. p. 353. ſaith Dr. Owen, for a Sabbath-days Journy, provided it be for Sabbath Ends. In brief, all Pains or Labour that our Station and Condition in this World, as Troubles may befal us, make neceſſary, as that without which we cannot enjoy the ſolemn Ends and Uſes of this ſacred Day of Reſt, are no way inconſiſtent with the due obſervation of it. It may be the lot of one Man to take ſo much pains, and to travel ſo far for and in the due Celebration of the Lord's-day, as if another ſhould do the like without his Occaſions and Circumſtances, it would be a profanation of it.

3. I do not believe it unlawful to dreſs a Dinner or Supper on the Lord's-day. Refreſhments helpful to Nature ſo far as to refreſh it, that it may have a ſupply of Spirits to go on chearfully in the Duties of holy Worſhip (ſaith the Doctor) are lawful and uſeful: to macerate the Body with Abſtinences on this day, is required of none; and to turn it into a Faſt, or to faſt upon this day, is generally condemn'd by the Antients. Wherefore to forbear proviſion of neceſſary Food for Families on this day, is Moſaical; and the enforcement of the particular Precepts about not kindling a Fire on this day, baking and preparing the Food of it the day before, cannot be inſiſted on without a Reintroduction of the ſeventh Day preciſely, to whoſe obſervation they were annexed, and p. 273thereby of the Spirit of the old Covenant.

1. Provided always theſe Refreſhments be ſeaſonable for the time of them, and not when publick Duties require our attendance on them. And,

2. Accompanied with ſingular regard to the Rules of Temperance; As (1.) That there be no appearance of Evil. (2.) That Nature be not charged with any kind of Exceſs, ſo far as to be hindered rather than aſſiſted in the Duties of the Day. (3.) That they are accompanied with Gravity and Sobriety, and Purity of Converſation.—

To which let me add, certainly Maſters of Families ought to take heed they do not put their Servants upon greater Labour on that day**Nor their Beaſts neither, ſince God allows them this one day of the Week for Reſt. than needs muſt, ſo as to hinder them from a due attendance as often as poſſible on God's publick Worſhip.

Now what Dr. Owen ſaith, quite differs from that overheated Zeal which appeared in ſome Godly Miniſters in former times.

What think you of what Dr. White ††Biſhop of Ely on the Sabbath, p. 235. Mr. Tho. Rogers Pref. before the Articles.relates in his Treatiſe of the Sabbath, concerning ſome Zealots in his time about ſixty years ago?

I have read, and many there be alive which will juſtify it, how it was preach'd in a Market Town in Oxfordſhire, that to do any ſervile Work or Buſineſs on the Lord's-day, is as great a Sin as to kill a Man, or to commit Adultery.

It was preached in Somerſetſhire, that to throw a Bowl on the Sabbath-day, is as great a Sin as to kill a Man.

It was preached in Norfolk, that to make a Feaſt, or Wedding Dinner on the Lord'sday, p. 272duplicate page p. 273duplicate page p. 274day, is as great a Sin as for a Father to take a Knife and cut his own Child's Throat.

It was preached in Suffolk, (I can name the Man, and I was preſent when he was convened before his Ordinary for preaching the ſame) that to ring more Bells than one on the Lord's-day to call the People to Church, is as great a Sin as to commit Murder.

Such unaccountable Zeal hath done no ſmall miſchief to the Cauſe of Chriſt.

Two things I obſerve from what the Doctor notes:

1. That theſe Men thought we are under the like Obligation in obſervance of the firſt Day, as the Jews were on their ſeventh Day.

2. That they thought the Morality of the fourth Commandment conſiſted in the obſervation of the Lord's-day, or the firſt Day of the week, and ſo is a pure Moral Precept; both which I utterly deny, and the contrary I have proved.

Secondly, in the Affirmative I do ſay, that the firſt Day, tho it be of mere poſitive Right, ought to be obſerved wholly to the Lord: He that obſerves a day, let him obſerve it to the Lord; and day, much more the Lord's-day.

(1.) To the Lord, not to our ſelves, i.e. for our external Profit, or Pleaſure.

(2.) To the Lord, that is, the whole day; not a part of it, but the whole day from Morning to Evening.

III. That we begin the Day early in the Morning, firſt in private, and then in Family Devotion. 1. In reading ſome part of God's Word; and, 2. In Prayer, laying aſide all worldly buſineſs but what is of abſolute neceſſity, and as much as in us lies, all worldly Diſcourſe, and earthly or worldly Thoughts; that the Lord on his p. 275Day may have our Hearts as well as our Ears, Tongues and Feet: and then to attend the publick Worſhip, and that early; on the firſt Day of the week to ſeek Jeſus, as Mary Magdalen did.

Certainly it is a horrid ſhame in any to take more liberty for Sleep, or otherwiſe to gratify the Fleſh on this day than they do on other days of the week, when imploy'd in doing their own Buſineſs.

Do Men require the whole Day, and with the greateſt care and diligence, to do their Work? And doth not the holy God require our utmoſt care and diligence in his Work and Service?Mal. 1. 14.Mal 1:14 Curſed is the Deceiver which hath in his Flock a Male, and voweth and ſacrificeth unto the Lord a corrupt thing, &c. Again it is ſaid,Jer. 48. 10.Jer 48:10 Curſed be he that doth the Work of the Lord negligently or deceitfully; that is, with a cold and careleſs Spirit.

My Brethren, God is a great King, and a jealous God for his Name, and ſacred Worſhip: Levit. 10. 3.Lev 10:3and he will be ſanctified by all that draw near to him. And we muſt, I ſay, ſhew greater Care and Zeal in our ſerving him on his Day, if poſſible, than in doing Work for Man. (1.) He requires it of us:Eccl. 9. 10.Eccl 9:10 Whatſoever thy hand findeth to do, do it with thy might. (2.) He more deſerves it from our hands: Should a Servant come to his day's Work at ten a Clock, certainly his Maſter would ſoon turn him off. O take heed leſt God ſeverely rebuke you for your ſloth and careleſneſs in not attending early on his publick Worſhip.

IV. In the Evening to cloſe the Lord's-day in reading, inſtructing our Families, and in repeating what we have heard, or in meditating thereon, and in Prayer, and ſinging of p. 276Pſalms, Hymns, and Spiritual Songs. Thus the Primitive Chriſtians kept the Lord's Day **Read Dr. Young on the Lord's Day of the next Age to the Apoſtles..

V. Preparation for the Publick Worſhip is very neceſſary; therefore beſure you always come into the Church from your Cloſets, bearing your Miniſters upon your Hearts, that ſo the Word of God may run and be glorified, and your own Souls ſecretly fed and edified together. And let no ſmall matters hinder you, neither the length of the way, nor weather; ſay with your ſelf, Sure I would not make theſe a plea or excuſe, were I to receive ſome great earthly Profit.

VI. As to the Publick Worſhip, that conſiſts in reading God's Word, Preaching, Prayer, and ſinging of Pſalms, with a free and charitable contribution for the poor Saints on every Firſt-day of the Week; and if our Congregations do not need ſuch a weekly Collection, yet it ought to be made for others who may need our help: In which Contribution every one, ſave Receivers, ought to be Givers, according to their Ability, tho it be but two Mites; and often on this day alſo the Lord's Supper is to be celebrated. Theſe were the practices of the Primitive Chriſtians, as Dr. Young abundantly hath ſhewed out of the Writings of the firſt Antient Fathers, as Ignatius, Juſtin Martyr, &c.

VII. Meditation is a great Duty on the Lord's Day,On the Sab. p. 345. as Dr. Owen ſhews; and this, (1.) In reſpect of God himſelf, whoſe Glory we muſt make our end in all we do. We ought to meditate on the Majeſty, Greatneſs, Omniſciency and Holineſs of God, in our Approaches to him in Prayer and hearing his Word, &c. and ſo on all the days of our lives.

(2.) We ought to meditate on Jeſus Chriſt p. 277in a peculiar manner, as the ſpecial Author of that Ordinance in which we approach to him, and come together to celebrate. Conſider his Reſt: God takes up his Reſt in Chriſt, his Satiſfaction and Complacency in him, and in the Way and Covenant of Reſt, for us thro him; therefore this is a ſutable Subject of Meditation on this day.

(3.) Let us meditate upon the Glory and Excellency of Chriſt's Perſon, and of his wonderful Love.

(4.) The Day it ſelf, and its ſacred Services, are to be meditated upon, and thoſe Privileges we are partakers of. On this Day our Reſt was perfected; for then Chriſt roſe again for our Juſtification, and ſpoke Peace to his Diſciples; and ſo he doth to us. On this day we were juſtified in Chriſt, accepted in Chriſt, pardoned in Chriſt, as in our Head and Repreſentative on that very Firſt-day he roſe from the Dead. Therefore let Faith on this day be exerciſed, and let us labour for thankful Hearts, and rejoice with ſinging on this day which the Lord hath made to this end.

Caution. Let all take heed that none profane the Lord's Day, nor any way caſt contempt upon it; which may be done many ways.

1. By doing ſervile Work on this day out of a covetous mind;How ſome profane the Lords Day. and ſo inſtead of doing the Lord's Work on his day, they do their own.

2. By walking in the Fields for their own carnal pleaſure and recreation. O this is an abominable Evil.

3. In gaming, and playing, or ſporting on the Lord's Day.

4. In taking upon them needleſs Journeys to viſit their Friends, becauſe they cannot, they pretend, ſpare any other day to do it, for fear p. 278of outward loſs to themſelves and Families; Chriſt ſhall ſuffer the loſs of his Honour and Service, rather than they will loſe any part of one of their own days.

5. Some will not ſpare time on working days for themſelves or Servants to take a Potion of Phyſick to remove Diſtempers of the Body, but refer it to the Lord's Day; which certainly is a horrid Evil: And can they think God will bleſs that Phyſick?

Is it not Sacrilege to rob God of his Day (for any external advantage) which he hath dedicated and ſet apart for his own Worſhip? &c. He that converts any time of the Lord's Day,Watſon's Body of Divinity, p. 335. ſaith one, to worldly Buſineſs, is a worſe Thief than he that robs on the High-way: for ſuch a Thief does but rob Man, but this Thief robs God, he robs him of his Day.

6. Such as ſpend part of it in caſting up their Debts, or ſetting their Shop-books right.

7. Such as take liberty to lie long abed on the Lord's Day, and prefer their carnal Eaſe above the Honour of Chriſt and his ſacred Worſhip, to the reproach of his Church, and grief of his Miniſters.

8. Such as ſpend more time on the Morning of the Lord's Day, to dreſs and trim their Bodies, than they take in Prayer, Reading, and Meditation, to prepare their Souls for God's holy Worſhip: Theſe ſhould be taken notice of and reproved; perhaps all the Morning is ſpent thus, and not two Minutes either in Prayer, Reading, or Meditation.

9. Such as neglect coming into the publick Worſhip of God on the Lord's Day, till perhaps near half the Dutys of Worſhip are over: by this God is provoked, and ſhame attends p. 279our Aſſemblies, and our Sacred Religion is expoſed to reproach. How far do the Papiſts for Zeal in their falſe Religion out-do many who would be thought the moſt refined Proteſtants? How early are they at their Devotion on this day, as well as on other days of the Week?

Let us reform in this caſe for the Lord's ſake, or elſe throw off our Profeſſion: God's Soul loaths lukewarmneſs; let us either be hot or quite cold, leſt God ſpew us out of his Mouth.

10. In worldly and needleſs Diſcourſes: how much time on the Lord's Day is this way idly waſted, and the day this way profaned, as well as in many other ways, which I ſhall now omit to mention.

To cloſe all, Let us make due preparation for the Worſhip of God on his Day, and rejoice at the approach thereof, wherein we have a Prize for our Souls put into our hands, and may injoy God's Preſence if not wanting to our ſelves. This is the Queen of Days (as Ignatius called it) which God hath crowned with Bleſſings; on which day the Spirit moſt gloriouſly deſcended, and the dew of the ſame Spirit ſtill falls upon our Souls, and we may write, This was the day of our new Birth, and in which Chriſt often carried our Souls into his Banquetting-houſe, and alſo feaſted us with the fat things thereof. This know aſſuredly, as you grow cold in reſpect of the day of Worſhip, you do certainly grow cold as to the Worſhip it ſelf: and in this lies one of the great Evils of our preſent Day.

What Zeal did attend Chriſtians in this Nation in former times! and how religiouſly did they obſerve the Lord's Day! Let us call to mind our eſpouſal Love, and do our firſt Works, leſt Chriſt remove our Candleſticks out of their places.

FINIS.