The Practical Sabbatarian, Chapter 3
CHAP. III. Secular and ſervile works utterly unlawfull on the Sabbath day.
ACcording to the Text, we muſt abſtain ab actionibus civilibus, from Civil Actions, from the works of our Secular actions to be forborn on the Sabbath day; we are in no wiſe to follow the works of our Calling. Alap.Callings, the Shop, and the Change-buſineſs muſt be laid aſide on a Sabbath; ſo the Text, If thou turn away thy foot from the Sabbath. Now Alapide gives us the genuine interpretation of that phraſe, Omne opus ſervile, quod pedibus fit, aut manibus, hic erat prohibitum; All ſervile works which the feet or hands accompliſh, is here prohibited. Indeed the feet are quick and ready to proſecute the gains of the World, and therefore here we are commanded to keep our feet from being exerciſed in ſervile or ſecular imployments on this Holy Day; not any work muſt …xod. 20. 10.be done, ſaith God in the fourth Commandment, a Commandment in which we may truly-ſay, digitus Dei, the Exod. 31. 18.Finger of God. We muſt not mingle the Week with the Sabbath. Oecolampadius well deſcants on this phraſe in Oecolamp. in hunc locum. Judas Macchab. We are to abſtain from all ſervile work, that having no work of our own, we may be wholly taken up with Gods work, that he may ſpeak with us, and reveal himſelf fully and familiarly to us, as friends do when they get alone, Shep. p. 84.the Text, Si quicquam rerum tuarum in Sabbatho, if thou haſt appointed to do any of thy works upon the Sabbath, and ſhalt draw thy foot away from the Sabbath, intermiſeris illud opus propter Sabbathum, that is, ſhalt intermit and lay aſide that work for the Sabbath-ſake, becauſe of the Sabbath, in remembrance of the Sabbath, then thou ſhalt ſanctifie the Sabbath, for ſuch a Sabbath is acceptable to God. Whatſoever work we have purpoſed, we muſt break it off, and turn our feet from it upon a Sabbath. One well obſerves, that Judas Macchabaeus, whom God raiſed up for the defence of his People againſt the Tyranny of Antiochus, that he having a great Victory againſt Nicanor and his Hoſt, and putting to the ſword nine thouſand, and chaſing away the reſt the day before the Sabbath; after that they had gathered the ſpoyle together, they did reſt upon the Sabbath, and praiſed God for the Victory; and after the Sabbath was paſt, then they took order for the dividing of the ſpoyle. Indeed ſhould we labour upon Prohibeturopus noſtrum, ſcil. ſervile, mechanicum, laborioſum, quaeſtuoſum, & ordinarium, tum privatum, tum publicum, quae cum prohibita fuerint in feſtis aliis ſolennioribus. Lev. 23. 7, 8, 25, 32, 35. Num. 28. 25. Multo magis Sabbatho, Leid. Prof. Luke 23. 56. Pſal. 1. 2.the Sabbath day, this would breed confuſion, and confound Gods day with ours: we labour ſix dayes, and ſhould we labour on the ſeventh, where is the diſtinction? this is to mingle light and darkneſs, and to aboliſh the Sabbath, name and thing. The Sabbath is the Souls Monopoly; then we muſt not labour with our hands, but with our hearts, and not ſeek the gains of the Earth, but the Kingdome of Heaven; we muſt not then follow our Callings, but our Chriſt. Mary Magdalen, and Mary the Mother of James, would not prepare odours to annoin… Chriſts body when he was dead on the Sabbath day, but reſted that day, leaſt while they went about to Embalm his body, they might indeed eclipſe his Glory. On this day Phyſicians muſt not ſtudy Galen, nor Philoſophers Ariſtotle, nor Mathematicians Archimedes, but their delight muſt be in the Law of the Lord. The Sabbath is ſanctum otium, a holy leaſure to purſue Eternity. We muſt ſo give reſt to our bodies and our ſouls upon this day, that nothing trouble us; for here we muſt take up that of the Philoſopher, Poſtulandum ſeceſſum, Toto hoc die vacandum Domino.ut melius intendamus, we muſt have our repoſe, that we may the better intend the great work of our ſouls; and therefore not onelyonly worldly cares, but worldly buſineſſes are forbidden, that ſo our whole body may be at command to ſerve God. It is moſt eminently remarkable, that we have in the Scriptures ſix Commandments for the obſervation of this Reſt.
In Exod. 16. 22. The Iſraelites were to ceaſe from gathering Manna on that day; They were to gather a double meaſure on the day before, that they might not be diverted to gather any on the Sabbath day. On this day, you have mercatur animae, merchandiſe for your ſouls, wherein are better things then Manna to be gathered; Manna not like Coriander Joh. 6. 53. 1 Pet. 2. 3.ſeed, Exod. 16. 31. but Manna which is the ſeed of the Word, which is able to ſave our ſouls.
In Nehem. 13. 15, 16, 17. Where holy Nehemiah forbids all Traffique on the Sabbath day; Indeed the Sabbath is the market-day for the Soul, (as Mr. Rogers uſed to call it) but other markets on this day, are not the ſupplies of proviſion, but of profanation; in other merchandizing we treaſure up, not wealth, but wrath.
In Jer. 17. 22. There muſt be no carriage of burthens on this day, ſuch ſervile employments are black ſpots upon the feaſt of a Sabbath; It is moſt uncouth and unſeemly that I ſhould be tiring out my body; on that day which is given Jer. 17. 27.me for the ſtrengthning of my ſoul. The Sabbath is not the bodies Term, but the ſouls holy Vacation, it's conſecrated leiſure to look after its bleſſedneſs.
No not in harveſt …ime muſt we labour on a Sabbath, when Nature it ſelf would go a gleaning, and be buſie with Joſeph to bring the grain into the ſtore-houſe; and although Gen. 41. 56. Deus nullam diſpenſationem admittit; etiam cum periculo communis jacturae. Calv. in Loc.the uncertainty of the ſeaſon, the neceſſity of the Commodity, and the ſweetneſs of the grain, all plead for a toleration in this matter, yet it muſt not be, for the mouth of the Lord hath ſpoken it, Exod. 34. 21. Nature, like Naaman, might here ſay, only ſpare me in this thing, 2 King. 5. 18. but Gods poſitive Law gives no diſpenſation.
There muſt be no journeying on this day; all our travels muſt be the travels of the mind; our journey muſt be to Canaan, with our faces towards Sion: thus God expreſly, Exod. 16. 29. Obj. And as for the Objection of a Sabbath days journey, Acts 1. 12.
Sol. To that it may be replyed, That the Text anſwers it ſelf; for the diſtance allowed to travel on the Sabbath is very ſmall, no further then Mount Olivet from Jeruſalem, an inconſiderable diſtance: Learned men differ in the interpretation, but all agree in this, that it was a very ſmall diſtance. Calvin ſaith it was two miles, and of that judgement Calv. in hunc Locum. Aliquantulam itineris facere, non erat contrà traditiones Phoriſaeorium, Chemnit.are the moſt of the Latin Interpreters. Tremellius in the Syriac Paraphraſe readeth the Text thus, The Mount of Olives which is near unto Jeruſalem, and is diſtant from it about ſeven furlongs, that is not a mile; And that learned man obſerves, that the Jews in their Talmud with one conſent ſay, that the ſpace which it was lawful for a man to go upon the Sabbath was two thouſand Cubits or Spaces, which make but one mile, and not two. And Beza very well Beza.notes, That all the Hebrews, whoſe teſtimony is moſt authentical in this caſe, make a Sabbath dayes journey only one mile. Joſephus, who was very well acquainted with the Joſeph. Antiq. Lib. 20.place, counted Mount Olive but five furlongs from the City. But to dilate no further, we may conclude with holy Mr. Greenham, That this journey was no farther then one might conveniently travel for ſome holy purpoſe, without hinderance of the ordinary exerciſes of this day, or without weariſomneſs either to body or mind, whereby he ſhould be unfitter for the Lords Worſhip, or his own Duties.
Not ſo much as to build Gods Houſe, though of very great uſe, and great haſte of it, Exod. 31. 14, 15. a moſt ſignal Text, compare it with the foregoing verſes; not any work is indulged, though Gods houſe ſhould call for it. The Sabbath calls for Worſhip, not Work, for the Service of the Sanctuary, not for the Building of it.
Obj. And now if the poor man ſhall bring his Plea, and urge the neceſſities of his Condition, and that he cannot ſpare the time of a Sabbath, but muſt work upon that day to ſatisfie the clamours and importunities of his family; Sol. this Anſwer muſt be put unto this Plea:
ſaith in Deut. 5. 14. On the Sabbath thou ſhalt not do any Shall the Worm debate it with the Almighty? The Lord work. Is not this to impeach the wiſdome of the Law-giver, Deut. 5. 14.as if all caſes did not fall under his conſideration? The Fourth Commandment is a Commandment overflowing with mercy; God conſiders and compaſſionates Children, Servants, and Strangers, nay, the very Beaſts of the Field, the Oxe and the Aſſe; and the poor mans caſe ſhould not have been left out, had divine wiſdome thought a diſpenſation neceſſary; he ſhould have been left to his work, as well as the ſtranger left to his reſt.
It is the bleſſing of the Lord makes Rich, as the wiſe man ſpeaks, Prov. 10. 22. And what can entail this bleſſing on Lev. 25. 3, 4. comp. with Verſ. 18, 19, 20, 21.thee but obedience? Thy Duty ſhall more proſper thy Eſtate then thy Work: Can'ſt thou poſſibly be endammag'd by keeping of the Commandments, which Solomon makes the ſum of all Religion and Happineſs? Eccleſ. 12. 13. To which the Pſalmiſt fully accords, Pſal. 19. 11. The beſt way to ſill thy Cruſe, is to fulfill Gods Commands. Godlineſs hath the promiſe of the things of this life.1 Tim. 4. 8.
To diſobey the Command in working on a Sabbath, is the only method to drive thee to greater exigence. Diſobedience, like intemperance, ſhall cloath thee with rags: Prophanation Prov. 23. 21.of the Sabbath will be a certain moth in the little thou enjoyeſt.
This is to fill thy bag, not with Coyne, but with Curſes; And as the wiſe man, There ſhall be no reward for the evil Prov. 24. 20.man, Prov. 24. 20. To rob God of his time is ſuch a piece of ſacriledge, as will aſſuredly fill thy bags with holes, which Hag. 1. 6.will hold no wages.
Hath not the poor man a ſoul to look after? and when ſhall he lay up proviſions for this piece of eternity, his precious ſoul, but onelyonly on a Sabbath? He cannot ſpare time on the week, and ſhall his ſoul have no time at all? Shall the ſoul which is more worth then a world, not be worth that little pittance he gets by working on a Sabbath? The Mat. 16 26.poor man pretends neceſſity, certainly he hath the greateſt neceſſity to look after his immortal ſoul; to feed his family will he ſtarve his ſoul?
The juſt man lives by faith, whether he be rich or poor: and ſurely that faith runs dregs which will not truſt God Hab. 2. 4.for the proviſions of a day; and how irrational is it not to truſt that God who could ſend a Raven to feed Elijah! doſt 1 Kings 17. 4.thou not know the Earth is the Lords and the fulneſs thereof? Pſal. 24. 1. And cannot he furniſh thy Table for a Sabbath thou haſt ſpent with him?
And will thy poor Earnings on a Sabbath compenſate the prejudice thy ſoul endures? Whilſt thou haſt been labouring for …he meat that periſheth, thou mighteſt have gained that John 6. 27. Omne ſtudium, & omne, conatus eò conferamus, ut habeamus non externa & corruptibil… hujus mundi bona, ſed ut habeamus cibum, qui non ipſe tantum permanet, ſed etiam affert vitam aeternam. Chemnit. Amos 2. 6.meat which endureth to everlaſting life. Shall the gain of a penny, or ſome inconſiderable profit, with draw thee from purſuing thy ſpiritual good on thy ſouls market day; Thy gain on this day may be as the God of the Tholouſe, which was fatal to all who ſtole of it; or as the Coal brought to the neſt, ſetting the young and all on fire.
The Sabbath, as one ſaith, is the School day, the Faire day, the Feaſting day of the ſoul, and the body is little intereſted in the affairs of it; this holy day is the ſouls harveſt, and not ſet apart for the gleanings of the world: and thus while the poor man works on the Sabbath, he ſells himſelf for a pair of ſhooes; a little to invert the Prophet.
And Reverend Mr. Calvin obſerves, This is onelyonly a wile of Satan, for ſaith he, All of us naturally are of that mind, that if we endeavour to mount on high to the heavenly life, and beſtow our ſtudies therein, we think we ſhall dye for hunger, and this ſhall be to turn us from our Profits and Commodities: And indeed the Devil cometh alwayes to perſwade us under this Calvin on Deut 5. Serm. 35.ſhadow and wilineſs, that if we employ our ſelves in the ſervice of God, we muſt needs dye of famine, and we ſhall live to be the objects of others pity, for our meanneſs and miſery. Thus far that holy man, who preſently adds; Of a truth we cannot ſerve God, unleſs we caſt away from us theſe diſtruſtfull cares, Lev. 25. 20, 21. Mat. 6. 33. 1 Tim. 4. 8. Pietas habet promiſſionem vitae quae nunc eſt, ut ſcilicet hîc vitam pacatam, & longaevam, & rebus omnibus neceſſariis inſtructum agamus. Alap. Jer. 25. 20, 21. Exod. 16. 22. Sex…â die deus pluit Manna ab…ndè, ut toti populo ſuffi…eret ad biduum, Riv. Haec ſun… …era tenebrarum, carnis, Buc de Regno Chriſti Lib. 2. Cap. 10.which preſs us over much. And how doth this unholy diſtruſt, which often draws the offendor to a breach of the Sabbath, contradict thoſe indulgent promiſes of the Scripture, both under the Law, and in the times of the Goſpel; where the giving Religion and our Souls the precedency, is enſured not only of a better portion in future Glory, but of a ſatisfying proviſion even in this Life. And to wind up this particular; The Jews of old enjoyed a ſpecial promiſe, that no lack ſhould come to them by their reſting on the Sabbath; and God gave them a ſure pledge in the Wilderneſs, when on the day before the Sabbath, a double portion of Manna was given to all that gathered, Exod. 16. 22. Nor can the promiſe be ſtraitned to believers under the Goſpel. And ſo we have at laſt done with the poor mans Plea, leaving him for the future to act his Faith, and ſtudy Obedience, rather then frame his Apologies.
Labouring on a Sabbath in the works of our Calling, or in any other unneceſſary toyle, is a practiſe ſo manifeſtly ſinfull, that it is not only prohibited by the Great Law-giver in the Fourth Commandment, in the times of the Law, but it is likewiſe forbidden by all Authority, both Civil and Eccleſiaſtical, in the times of the Goſpel. Conſtantine the great Conſtant. Mag.(who deſerved that noble Title, more for his Religion, then his Victories) ſets out a pious Edict to this purpoſe, ſtrictly forbidding all ſecular labour on the Lords day. The very words of the Statute are theſe; He commands that every one Statuit, ut curcti Romano Imperio ſubditi, diebus de Servatoris nomine nuncupatis, ab opere feriarentur. Euſeb. Lib. 4. de vitâ Conſtantini. c. 18. 2 Pet. 2. 13. Jud. verſ. 12. Car. Magn. Leges Eccleſiaſt. lib. 6. cap. 202. Lud. Pius, ib. addition. c. 9. Leo Philoſ.who lived in the Roman Empire ſhould reſt from labour that day weekly, which was inſtituted to our Saviour; and moreover, that all Judges, Citizens, Artificers, ſhould reſt on the Sabbath. Thus this holy Emperour, who firſt brought reſt to the Churches, for a long time ſcorcht with perſecution, and diſcompoſed by Pagan fury, takes care that the Sabbath be not prophaned by ſervile works, which are truly ſpots in that holy feaſt. Charles the Great, Anno Dom. 789. not willing to blemiſh his Title, the ſame with Conſtantine's, ſpeaks Conſtantine's language, (Viz.) We do ordain, as it is commanded in the Law of God, that no man do any ſervile work on the Lords day: And this he explicates in ſeveral particulars, (Viz.) Husbandry, dreſſing Vines, Ploughing, &c. and almoſt all kind of Manufactures. And the words of Leo Philoſophus, the noble Emperour of Conſtantinople, in his pious Edict for the better obſervation the Lords day, are very memorable, (Viz.) We ordain, according to the true meaning of the Holy Ghoſt, and of the Holy Apoſtles by him directed, That on that ſacred day, wherein we are reſtored to our intogrity, all do reſt and ſurceaſe from labour, that neither the Husbandman nor others, put their hands to forbidden work, &c. I might mention Clothaire King of France, Gunthram, and many other Princes, expreſſing the ſame zeal to the Sabbath, but it would be altogether ſupervacaneous; onelyonly let me not denude our own Engliſh Princes of their juſt and due Honour in this particular. King James of famous memory, 15 James.at his firſt entrance into his Kingdome, he ſent out his Declaration to this effect, (Viz.) That for the better obſervation of the Sabbath day, he ſtraitly charges, That there be no Interludes, Paſtimes, unlawful exerciſes on the Sabbath day. And King Charles the Firſt, he enacts a Law in his 15 Charles.firſt Parliament, That there be no Paſtimes, no Carrier, Waggoner, Drover, travel on the Lords day, no Butcher kill or ſell any Victual on the ſaid day, &c. Thus the Engliſh Throne hath not been devoid of neceſſary Zeal, for the ſuppreſſion of unneceſſary toyle on the Lords day.
And labouring on the Lords day hath not onelyonly been condemned by Civil, but by Eccleſiaſtical Authority; both ſwords have been drawn againſt this practice. And Eccleſiaſtical Authority hath condemned it: Take it diſtributively for eminent perſons, Zerubbabels, who have been famous in building the Temple in the primitive times. Origen thus expreſſes his holy fervour for the Sabbath, and for the ceſſation from Die dominico nihil ex mundi actibus agendum, & ex omnibus ſecularibus operibus feriandum eſt. Orig. Homil. 23 in numer. Auguſtine.fervile or ſecular works on that day; On the Chriſtian Sabbath day we ought not to do any worldly buſineſs; If therefore thou doſt ſurceaſe from all ſecular affairs, and doſt nothing but imploy thy ſelf in ſpiritual negotiations, this is the right obſervation of the Chriſtian Sabbath. Thus this mirrour of piety and learning. And Auguſtine, the miracle of the fifth Century, in one of his Sermons thus declares himſelf; You muſt know Brethren that therefore it was appointed and commanded Chriſtians by our Holy Fathers, That in the Solemnities of the Saints, and eſpecially on the Lords dayes, they ſhould reſt and be free from earthly buſineſſes, that ſo they might be more free and ready for the ſervice of God, when they have nothing to hinder them, and might leave earthly cares, that they might the more eaſily intend the will of God. Chryſoſtome calls the abſtinence from worldly affairs on the Sabbath, foreign, foreign. Chryſ. Hom. 5. in Matt. Greg. of Tours. Dies Sabbaths indeterminatè ſumptus, eſt dies requiei. Alex. Hal.an unmoveable Law, ſuch a Law as nothing but Sacriledge and Irreligion can ſhake or ſuppreſs; we muſt on this day foreign, abſtain from all works, ſaith that golden mouth'd Father. And if we come to the midle times of the Church, the Sabbath ſtill is fenced with the ſame cautions, that no work be done thereon. Gregory of Tours hath an excellent ſaying, Being the Sabbath was the day whereon God made the Light, and after was the witneſs of our Saviours Reſurrection, therefore it ought diligently to be obſerved by every Chriſtian, no manner of publick work to be done upon it. And the ſame Author tells us a ſtory of a fearfull judgement of Lightning which befell the City of Limoges, ob diei dominici injuriam, for prophaning the Lords day. And another Gregory of a far greater fame, Greg. Mag.(viz.) Gregory the Great, ſpeaks the ſame language, (Viz.) We ought to reſt on the Lords day from earthly labours, and altogether give our ſelves to prayer. And if we ſlide down to our dayes, and the dayes of reformation, ſervile works on the Sabbath incur the ſame cenſure. If we call in the Teſtimony of forraign Divines: Doctor Ames, that pious Ames Mod. Theol. p. 364.and learned Divine obſerves, That all ſervile works were to be abſtained from in other feſtivals among the Jewes, Lev. 23. 7, 8. Numb. 28. 25. Multò magis excluſa fuerunt à Sabbatho, Exod. 12. 16.Much more on the ſacred Sabbath. Other forraign Teſtimonies might be ſubpaena'd in, to give witneſs in this Cauſe; but the Reader ſhall not be cloyed with a multiplicity of Quotations. OnelyOnly as forraigners, So our own Divines give in their ſuffrage to the ſame truth. Famous Hooper, Biſhop and Martyr, thus declares himſelf; To that end Biſh. Hooper.did God ſanctifie the Sabbath day, that we being free from the travels of the World, might conſider his works and benefits with thanksgiving, hear the word of God, honour him, and fear him, &c. And holy Babington moſt pathetically; Even as Biſh. Babington on the fourth Commandment.you will anſwer it before the face of God and his Angels at the ſound of the laſt trumpet, weight whether Carding and Dicing, &c. and ſuch exerciſes, be commanded of God for the Sabbath: And thus this Godly Biſhop reſtrains the Sabbath to its own (viz.) ſpiritual work.
Not onelyonly the Church diſtributive, but the Church collective condemns labouring on the Lords day: Many famous Councils have decried and prohibited this uncomly practice. The famous Council of Maſcon gives a ſevere prohibition to ſecular employments on this holy day, in theſe words, Let no man meddle with litigious controverſies Concil. Moſcon. Concil. Cartha. Concil. Chalonsor works of Husbandry on the Lords day, but exerciſe himſelf in Hymns and ſinging praiſes unto God, being intent thereon hoth in mind and body, and much more to the ſame purpoſe. I could name the Council of Carthage, the Council of Chalons, and others; but this truth ſhall ſtand no longer before humane Tribunal.
Nay, the great taking argument of Reaſon, the Idol and Diana of moſt men, joynes in the Verdict, for the guiltineſs and condemnation of labours and working in our Callings on the Lords day.
Servile and ſecular labours are too pedantick and low for 2 Cor. 6. 14. foreign. Chryſoſt.the dignity of a Sabbath; as the Apoſtle ſpeaks, What communion between light and darkneſs? and what between the drudgeries of the world, and the affairs of Heaven? The Sabbath muſt not be degraded by ſervilities and low employments; it was appointed for more noble undertakings, it was ſet apart for Divine contemplations, heavenly actions, ſpiritual ordinances, ſupernatural converſes between Chriſt and the Soul, and not for the culinary ſweats of an empty, any world. To work on the Sabbath, what is it but to plece a Silken garment with Canvas? Greenham formerly complained, There are many who make the Lords day a packing day for earth, and make it a cuſtome to have their Servants follow their Callings; but theſe men act as Heathens, who never Greenham's Treatiſe on the Sabbath. p. 215.knew any thing of the Creation of Heaven and Earth by God, nor never heard any thing of the Redemption of man by Chriſt, nor ever taſted any thing of the ſanctifying power of the Holy Ghoſt.
Reaſ. 2 Worldly labours they tend nothing at all to the worſhip of God, they are onelyonly ſinfull and unſeaſonable divertiſements. Can we be intent on the works of our Calling, and yet at the ſame time our heads fill'd with divine meditations, our hearts breaking with holy affections, our tongues employed in ſacred devotions? ſurely this would ſpeak us more then men, and it is but a mear dream to fancy ſuch Veniendum eſt ad coenam a peccatis ſurgendum, & in vale dicendum, Chriſtus fide eſt amplectendus, & nova vita inchoanda Chemn.nimbleneſs and agility: Worldly affairs will take the ſoul off from heavenly employment, they are contraries in themſelves. The Shop-board and the Church cannot unite. Droſſie avocaſions will call us off from ſpiritual devotions. The gueſts who were invited to the Supper, if they will mind their ſecular affairs they cannot come to the Supper; they cannot mind their Oxen and their Farmes and the Supper too, and therefore they muſt be excuſed from the Luke 14. 16, 18, 19.one. Such men who work on the Lords day (a holy man ſaith) their hearts are poſſeſſed with covetouſneſs, their minds Doctor G.are filled with the affairs of the world; and what ſhall God have if their hearts and their minds are alienated to another Aug. de temp. Serm. 251.purpoſe? Auguſtine ſaith, We are commanded to reſt upon the Lords day from earthly buſineſs, and he gives us this reaſon, That we might be the more fit for Gods ſervice. And ſo Calvin upon Deut. Cap. 5. Serm. 34.Calvin, We ought to ceaſe from thoſe works which hinder the works of God: Let us not ſtay from calling upon his Name, or exerciſing our ſelves in his Holy Word. Now ſecular affairs Concil. Arelat. 4. Cap. 16. a foreign Eſt omnis ceſſatio ab opere, & quies, ſcil. à motu & labore. Leid. Prof. 218. Joh. 3. 8. Exod. 34. 6. Exod. 35. 2. Sabbathum propriè quietem, et vacationem ab opere ſervili ſignificat, quod deus in ipſâ mundi origine quieti ſarctae conſecravit. Gualt. Sabbathum, Domini Sabbathum dicitur in ſcripturis, Exod. 16. 20 Lev. 19. 26. Eò quod deo conſecratum eſt, et iis ſtudiis quae ad dei honorem ſpectant, Id. 1 Kings 6. 7. Exod. 13. 2.would keep us, and chain us up from ſuch ſeraphical and heavenly duties. And the Council of Arles, which was celebrated under Charles the Great, ſpeaks to the ſame purpoſe, concluding, Let thoſe things onelyonly be done on the Sabbath, which appertain to the Service of God.
Nay, ſecular works, and the works of our Calling, upon the Sabbath, they illegitimate and contradict the very name of a Sabbath, foreign which ſignifies quietneſs, and reſt, a ceſſation from labour; it is nothing more then a denyal of toyle: ſo that when we labour on the Sabbath, we do but rough this calme and quiet day, which is given us to hear Gods ſtill voice, when the ſpirit, that wind, blows gently, yet powerfully in the diſpenſation of the word. God will have his own Name known, that he is a God of mercy and purity, and he will have the name of his Sabbath known to be a day of quiet and ceſſation, and therefore it is called a Sabbath of Reſt, Exod. 35. 2. That if we at the firſt view did not underſtand the meaning of the word Sabbath, Moſes Comments on it, and gives us an explanation, it is a Sabbath of Reſt, a meer Hebraiſme, when Sabbath and Reſt are the ſame thing, and in the Original the word is onelyonly repeated, for it is foreign And as in the building of the Temple of the Lord, ſo in the keeping of the Sabbath of the Lord, there muſt be no hammer heard, no axe, no noiſe of working inſtruments, or ſecular employments.
4. Labouring in our callings on a Sabbath, doth not only deny the name of the Sabbath, but ſubverts the manner of its obſervation, which is by ſanctifying it: The Sabbath muſt be kept holy, ſo in the forementioned place, Exod. 35. 2. ſo in the fourth Commandment, Exod. 20. 8. Now foreign Cadaſh, ſanctifie, a word uſed in both theſe Texts, and many Exod. 40. 10. foreign Reſtaurari ad ſanctum uſum, Buxtorf. Sanctificare, idem eſt, quod ad uſus ſanctos applicare, ceu adhibere, Wal. diſſ. de quarto Praecepto. De modo ſanctificationis duo dicuntur; primum, opera propria cujuſ que ſex diebus clauduntur; deinde opera Divina, hoc die omnibus praeſcribuntur, Idem.other places, it ſignifies the ſeparation of any thing to a holy uſe. So the firſt born among the Iſraelites were ſanctified to God, the ſame word foreign Cadaſh there, they were conſecrated and ſet apart to God. So the veſſels in the Sanctuary were ſanctified, (Viz.) they were ſet apart for the worſhip and ſervice of God. So the Temple was ſanctified, 1 Kings 9. 3. in the ſame ſence. So that whatſoever is hallowed and ſanctified, is ſet apart for holy uſe, by the Will and Commandment of God. And that great School-man, Thomas Aquinas ſpeaks to the ſame purpoſe, Illa dicuntur lege ſanctificari, quae divino cultui applicantur, Thoſe things are ſanctified in the Law, which were dedicated to Gods Worſhip. So then working on the Sabbath overthrows this foreign Cadaſh, this ſanctifying it, it diverts that day to our own uſe, which is ſanctified, ſeparated onelyonly to a divine uſe. Secular works oppoſe the very purpoſe of the word ſanctifying, they rob God of his time dedicated to holy uſe, and give it to the Labourer, to him who works, which is both impudence, and ſacriledge; Labouring caſts foreign Cadaſh, ſanctifie, out of the fourth Commandment, and alters the will of the great Legiſlator, it layes waſte, and makes common the holy day which God hath limited and incloſed to an holy uſe.
And it is remarkable, that the obſervation of the Sabbath is never urged by Moſes or the Prophets, but reſt and Exod. 35. 2. Exod. 31 14. Deut. 5. 14. Jer. 17. 27. Qui…quid aliquam ſpeciem haberet operum ſervilium prohibebatur in Sabbato. Rivet.ceſſation is commanded too, Exod. 35. 2. It is called a Sabbath of reſt, Exod. 31. 14. Thou ſhalt do no manner of work. The ſame ſtrictly enjoyned, Deut. 5. 14. and ſo Jer. 17. 27. So that God hath put reſt and ceſſation from ſecular employments into the very nature and eſſence of the Sabbath, he hath engraven reſt upon the Sabbath in an indelible Character, that you cannot abſtract it from the Sabbath without an abolition of the Law it ſelf. If you will keep a Sabbath, keep it free from worldly labours, or never ſet upon the obſervation of it.
Reſt is as neceſſary for us, as for former times, for the holy ſanctification of the Sabbath; our bodies are ſubject to Mat. 26. 41. Exod. 23. 12. Recreabitur alie…gena, muliò magis incola. Ne …ontinu…s labor…b… ſ…i… gent…r homines, ſea feſſa memb a l…ventur die S…bb…thi. Leid. Prof. Exod. 31. 17. foreign reſpiravit deus. Corpus noſtrum mortale eſt, in quo brevi tempore, tanquam in tabernaculo moramur. Alap. in Corinth.tiredneſs, our ſpirits to faintneſs, our fleſh to wearineſs, as well as thoſe who lived in former ages; and therefore are not we as much neceſſitated to a quietation and reſt from labours? Chriſt may ſay to us as well as to the Apoſtles, The fleſh is weak, though the ſpirit may be willing; we are clogged with as many weakneſſes, and diſinabled by as many infirmities as former times, and therefore Thou ſhalt do no manner of work. That bleſſed indulgence and diſpenſation, granted in the fourth Commandment, cannot but be as pleaſing and gratefull to us, as others in the elder dayes of the world. Shall the Jewes obſerve an exact reſt on the Sabbath, and not we Chriſtians? Are our Tabernacles of clay better fixed then theirs? Our tired bodies require a ceſſation from labours to attend on the Divine Services of the Sabbath.
The main ground of Gods firſt inſtitution of the Sabbath was reſt from his works, (Viz.) the works of Creation; and the main cauſe of the re-inſtitution of the Sabbath, (if I may ſo ſpeak) in the change of the day from the Seventh to the Firſt, was Chriſt's reſting from his work (Viz.) the great work of Redemption. The very reaſon of the Law and Statute concerning the Sabbath, condemns ſecular labours and buſineſs this day. A Quietus eſt firſt ſtarted the Law it ſelf, and a Quietus eſt muſt keep the Law now ſetled and Gen. 2. 3. Humano more, e… quad mattemperatione ad neſtram inſtitutionem loquitur ſcriptura Divina, &c Quievit deu…, ſubſtitit, ceſſavit a procreandis producendiſ que rebus ex nihilo. ut eſſent. Chryſoſt.eſtabliſhed.
Reſt from our labours is part of our inheritance above, whereof our Sabbath is but a ſign and pledge. When we come to glory, we ſhall ceaſe from all ſweat and painfulneſs; and as there ſhall be no tears lying upon our cheeks, ſo there ſhall be no ſweat bedewing our brows; Our toile ſhall be turned into triumph, our pains into pleaſure, our induſtry into-reſt, our hard labours into ſoft loves, and glorious rewards; and therefore Lazarus lies in Abrahams hoſome, a place not of ſweat but repoſe; and all this our preſent Sabbath is but a harbinger of: So the working upon a Sabbath, doth not onelyonly deſtroy the Obſervation of it, which is to be Rev. 14. 13. The holy reſt of the Sabbath is the twilight, and dawning of heaven. Shep. Treatiſe of the Sabbath, p. 79. Luke 16. 23. Sabbathum noſtrum, perpetuum illum caeleſtem Sabbatiſmum, conſequentem, et perfectum figurat, ubi fideles à propriis, maliſ que operibus ſint in aeternum feriantes. Leid. Prof.with no manner of work, but the very ſignificancy of it. Working on this day eclipſes the Sabbath, as it is our earneſt of a better reſt, and undervalues this noble end of a Sabbath, finis ſublimior, as ſome call it, to repreſent the perpetual ſabbatiſme the Saints ſhall enjoy in a better place and ſtate.
Let us conſider the equitableneſs of mans reſting from worldly labours on the Lords day. Shall Man, that frail piece of duſt, be like a Salamander, alwayes in the fire of toyle and painfulneſs? Shall there be no time for him to interferiate and feaſt with God, and conſecrate himſelf to Exod. 31. 17.holy obſervances? God was refreſhed on the Sabbath (as was hinted before) and ſhall trembling fleſh have no leiſure Omnis actio de… nobis pietatis, et virtutis regula eſt. Baſil.to pauſe, and walk with Chriſt in his ordinances? Doth devout ſequeſtration to pious and holy exerciſes no way belong to him? Or ſhall God in the fourth Commandment, that grand Charter of the Sabbath, take care for the repoſe Quia durabile non eſt, quod requie earet; otium quoddam ſanctum deus praecepit, ut inſatiabilem hominum cupiditatem frae naret, qui tam ſeipſos, quam ſervos ſuos, nimiis laboribus exhauriunt, modò lucrum faciunt. Gualt.of the Oxe, and the Aſs, the beaſts that periſh, as the Pſalmiſt ſpeaks, Pſal. 49. 20. and no care of Man, that ſublime piece in the Creation, which is little lower then the Angels? Pſal. 8. 5. To conclude this large Argumentation: The Labourer who defiles the Sabbath with his ſweat, oppoſeth divine command, univerſal authority, and the dictates of ſound Reaſon, which are the cords of a man.
But now for works of abſolute neceſſity, which could neither be done before the Sabbath, nor deferred till after, the caſe is far otherwiſe; here to labour is not our crime, but our duty. To breath a vein to one ſick of a Plurifie, is the duty of a Sabbath; ſo to quench our neighbours houſe on fire, is our proper work on the Lords day; to ſtop inundations Pſal. 8. 5.of waters, which elſe would break forth to the prejudice Hoſ. 11. 4.of the adjacent parts, this is not to defile, but to honour Acts 20. 10.a …abbath. Paul on the Sabbath day uſes means to recover Luke 13. 15.Lutichus, who was dead for the preſent. The Jewes Mat. 12. 5.in their greateſt ſtrictneſs were not ſo bound up, as not to do works of neceſſity: They might fight againſt their enemies on a Sabbath, take and deſtroy the Cities of their adverſaries. Jericho is encompaſſed ſeven dayes, and taken the ſeventh, Joſh 6. 20. Excipiantur illa opera, quae ſingulari aliquâ neceſſitate nobis imponantur, quo in numero, illa non ſunt habend…, quae homines ſibimetipſis, quaſi neceſſari: fingunt Ameſ.probably the Sabbath, Joſh. 6. 20. which was no blemiſh to Iſraels Victory, but an inhancement to the praiſe of Iſraels God. Works of neceſſity they do ſweeten, they do not ſoyle a Sabbath; they ſhew the love of God, they do not break the law of God. It no wayes hinders my Soul from being put in joynt upon the Lords day, becauſe my leg is put in joynt, which was broken by a ſad and afflictive providence. And works of neceſſity are ſecured from Sabbath-prophanation, by a four-fold warrant and diſpenſation.
Our Saviours holy example ſigns this diſpenſation, He wrought his cures on the Sabbath for the moſt part, Mat. 12. Luke 6. 10. Mark 3. 5. Mat. 2. 28.13. and many other places. The wound ſhould not bleed to death, becauſe our Saviour would not act the Phyſician on this holy day. Chriſt who was the Lord of the Sabbath would oftentimes cauſe an Ordinance to wait on a Cure, and many times the Preacher muſt yield to the Phyſician: Our dear Lord well knew, a dying Patient was not fit to be a devout Worſhipper.
The neceſſities of the Diſciples being gratified, were no blemiſh to the holineſs of the Sabbath; upon that day they Mat. 12. 1. Chriſtus ſumptâ occaſione, ex diſcipulorum facto, viz. ſpicarum fricatione, et comeſſione factum illud defendit. Lyſit.pluckt the eares of Corn. They carried bodies of clay about them, which muſt be ſhored up, or their ſouls would fly out at the cracks of them. If the glaſs be broken, the cordial will be ſpilt. Our bodies muſt be indulged, or our ſouls will be uncapable of ſervices, or ordinances. Faint bodies are liſtleſs to lively duties.
The very plea's of Reaſon have warranted a diſpenſation. Our Saviour urges three rare Arguments to indulge caſes of neceſſity.
The firſt Argument is a majori from the ſtronger and more forcible inference, which argument we find, Luke 13. Luk. 13. 15. Verbis exprimi non poteſt quantum homo, qui ad imaginem dei conditus eſt, et pro quo unigenitus dei filius proprium ſuum ſanguinem fudit, quem denique ſpiritus ſanctus per verbum Evangelii ad communionem filiorum dei vocavit, et ſanctificavit, irrationelibus animalibus praeſtat. Chem.15. where our Saviour urges moſt ſweetly and wiſely, that if we can ſecure and take care of the beaſt on the Sabbath, man ſhould not in his neceſſity be neglected on that holy day. Man is not onelyonly more worth then many Sparrows, Mat. 10. 31. but then many Oxen or Aſſes, or more valuable Cattel. If the beaſt muſt be pluckt out of the ditch on a Sabbath, ſhall the plucking of a man from the jawes of death on that day be a polution of it? This Argument the great Maſter of the Aſſemblies is pleaſed to uſe, to indemnifie works of neceſſity.
The ſecond Argument is a meliori, from the better, which we find, Mark 3. 4. where our Saviour ſharply expoſtulates, Mark 3. 4. Finis eſt praeſtantior medie; ſalus hominis eſt finis, propt…r quem Sabbathum eſt inſtitutum. Par.and queries whether it be lawful or no, to do good on a Sabbath, whether good actions are not becoming a holy day; this muſt needs be undeniable. Now to cure a ſick perſon, quench a burning-houſe, reſiſt an incroaching adverſary, they are actions immutably good, and therefore they muſt be ſo on a Sabbath. There is no time, when to ſave a dying perſon, can in it ſelf be unlawfull; it is an obedience to the law of Nature, a compliance with thoſe foreign, common principles which are concreated with us. Therefore ſuch actions cannot pollute the holy Sabbath, or defloure the purity of it.
The third Argument our Saviour takes à potiori, from that which is more eligible, which is moſt fit to be done in caſe of a Dilemma, and this Argument is urged, Mat. 12. Mat. 12. 3, 4. Generalis eſt haec doctrina, non Davidem tantum ut ſanctum Regem, et Prophetam Domini licitè ediſſe panes propoſitionis, quaſi perſonale fuiſſet privilegium, ſed e… famulos qui cum ipſo erant, non peccaſſe manducando in caſu neceſſitatis. Lyſer. Mal. 4. 2.3, 4. Our Saviour tells us, what David did in caſe of neceſſity: It was far more eligible for David to make bold with the ſhew-bread, then for the holy Saint and King to die for hunger; his life was more conſiderable, then an appointed obſervation. A ſubſtantial good is more to be valued then a ſhadow, which onelyonly ſignifies ſomething to come, and would fly away at the riſing of the Sun of Righteouſneſs; and therefore as neceſſity intrenched on extraordinary food without blan…e, ſo it may preſume on an extraordinary day without crime.
The light of Nature warrants a diſcharge, and gives in not guilty to works of neceſſity on the Sabbath. If my wound bleeds to death, becauſe it is not dreſſed on the Sabbath; or my diſeaſe ſend me to the duſt, becauſe medicinal applications are not made on the Sabbath, this is my errour, not my duty. If I have no being, God can have no worſhip, and ſo acts of neceſſity are diſpenſible. God will have us to worſhip him with all chearfulneſs and alacrity, which cannot be with an undreſt wound, or a diſeaſe not to be lookt after, becauſe it is the Sabbath. I cannot chearfully joyne in Divine Worſhip, and in the mean time the waters break into my houſe, and there muſt be no ſtoppage of them, becauſe the time of Gods holy day will not permit it. Caſes therefore of indiſpenſible neceſſity neither pollute nor prophane the Sabbath.
But to wind up this particular of working on a Sabbath, (which hath been the more copiouſly handled, becauſe of the greatneſs of its importance) we read that the holy Apoſtle Paul ſometimes laboured with his hands, but yet his Acts 20. 34. Acts 20. 7. 1 Cor. 16. 2.works on the Lords day were Sacred and Divine, nothing but preaching the Word, adminiſtring the Sacraments, pouring out his Soul in Prayer, taking care of the poor, and thoſe duties which are the juſt companions of a Sabbath; He acts then not as a Tent-maker, but as an Apoſtle; his Acts 18. 3.heart works, not his hands. In a word, this particular ſhall be ſhut up with the confeſſion of learned Maſter Breerwood, Breerw. Tract of the Sabbath. p. 47.who improved ſo much parts and pains in aſſerting an undue liberty on the Sabbath, yet we may hear him thus acknowledge; It is meet that Chriſtians ſhould on the Lords day abandon all worldly affairs, and dedicate it wholly to the honour of God. And one of our Church Homilies hath theſe words, Gods obedient people ſhould uſe the Sunday holily, and Hom. Of the time… & place of worſhip.give themſelves wholly to heavenly exerciſes of Gods true Religion, and Service; and this was the practice of all Gods people in all ages: And ſo much for this large particular.
But ſecondly, there are a ſecond ſort of actions we muſt forbear on the Lords day, (viz.) Senſual actions, ſo the Senſual actions to be forborn on the Sabbath day.Text, [from doing thy pleaſure on my holy day.] We are to forbear indulging our appetites; we muſt not pleaſe a wanton eye, or a luxurious palate on the Sabbath, which is a day not to feaſt the Body, but to feaſt the Soul. Feaſts and Banquets are not the Celebration, but the Prophanation of a Sabbath; then our fat things muſt be the fat things of Gods houſe. Pſal. 36. 8. Iſa. 25. 6.A full, luxuriant table, where no neceſſity requires it, is fitter for the day of a Bacchus, then the day of Jehovah, who is all purity and perfection. A moderate repaſt for Nature doth beſt become the holy Sabbath.
The Diſciples feed upon a few ears of Corn upon a Sabbath. Mat. 12. 1. De caenâ noſtrâ hoc dicendum eſt, nihil utilitatis, nihil immodeſtiae admittit, non prius diſcumbitur, quam oratio ad deum praeguſtetur, editur quantum eſurientes capiunt; bibitur quantum pudicis eſt utile, ita ſaturantur, ut qui meminerint etiam per noctem adorandum etiam eſſe doum; ita fabulantur, ut qui ſciant dominum audire. Tertul. Exod. 16. 22, 23, 24, &c. Numb. 28. 10. Exod 35. 3.On this day a Table ſpread with diſhes, is more ſpread with temptations: It is dangerous then to ſtudy to pleaſe a palate, when we are more eſpecially to look after a ſoul. On this holy day the Word muſt be our food, tears muſt be our wine, ſinging of Pſalms our muſick, the Sanctuary our parlour and place of repaſt, and our feſtivity muſt be joy in the Lord; our eare muſt be taken up in holy attention, our heart in ſpiritual devotion, our eye in divine ſpeculation. The Sabbath is the Souls, not the Senſes feaſtival; then to pleaſe the curioſities of ſenſe, is not to keep, but to loſe the Sabbath. The Jewes had onelyonly the uſuall proportion of Manna for the Sabbath, they had no exceedings; and though they were to offer double Sacrifices on the Sabbath, they were not to eat double meals, to have an increaſe of outward proviſions: They could not lawfully kindle any fire on the Sabbath; and ſurely thoſe preparations could not be plenteous, where there was no fire to make them. We Chriſtians make the Sunday a day of ſpiritual rejoycing, ſaith Biſhop White, and he quotes it out of Turtullian. Our pleaſures on this day muſt not be in our Meats, but in our Meſſiah; not in our varieties, unleſs it be of Ordinances. Chryſoſtome reports, that the Love-Feaſts of the Chriſtians in the Primitive times, conſiſted of divers Viands, provided by a common purſe and collation, of which they took as much as would ſuffice the Communicants, Diem ſolis laetitiae indulgemus. Tertul, Chryſoſt. On the 1 Cor. Cap. 11. Hom. 27.and ſo celebrated the Lords Supper together, which done, they preſently fell to the ſpare and ſlender chear, entertaining and ſolacing themſelves with ſpiritual and divine Colloquies. And indeed here we have our pattern, in the pureſt times. The Golden Chriſtians of the morning Sun of the Goſpel were contented with ſpare and ſlender diet. St. Auguſtine obſerved a vanity among the Aug. in Prolog. 251. Serm. de tempore.Jewes, in his time, that they feaſted much on the Sabbath, and therefore adviſes us To obſerve the Sabbath, not as the Jewes did, carnally, and with fleſhly delicacies. And holy Ignatius, before him, much to the ſame purpoſe cryes out, Ignat. Epiſt. ad Magneſios. Procul abjicienda ſunt impura carnis opera, & inſanum voluptuandi ſtudium. Gualt. Phil. 3. 19. Amos 6. 4. and 6. Qui Sabbatho vitè utuntur, caetus ſacros adeunt, Dei verbum audiunt, voluntatem illius ſedulò inqui…unt, in operum & beneficiorum ejus conſideratione verſantur, precibus vacant, deni que omiſſis omnibus, quae carni ſerviant ſe totos ad aeterni illius Sabbathi conſiderationem componunt. Gualt.We Chriſtians muſt not keep our holy Sabbath after the manner of the prophane Jewes, with exceſſive feaſtings, &c. But it is much to be feared, that Jewes exceſſes have got into Chriſtian Aſſemblies; and many incur that cenſure of the Apoſtle in making their belly their God on a Sabbath, they de indulgere gulae & genio, flatter their imtemperate palate, and with the wanton Iſraelites, Eat the Lambs out of the flock, and drink their wine in bowles upon Gods holy day. It was the complaint of holy men in former times, that Wedding Dinners were kept on the Sabbath, where too much intemperance ſwayed, to the great prophanation of it. This over-plus of food and fare, gives the Soul a writ of eaſe, and makes the body ſlothful and drowſie, and ſo renders the ordinances and duties ſapleſs and ineffectual; and if God reveals himſelf to them, it muſt be in dreams, for the ſtretcht and pampered body is fit for little elſe.
There is a third ſort of actions we muſt abſtain from on the Sabbath, (viz.) ſinful actions; ſo the Text, [Not doing Sinful actions to be avoided on a Sabbath. Nec relig oſi hujus diei otia relaxantes, obſcoenis quibuſlibet patimur voluptatibus teneri. Nihil die …odem ve… dicet ſibiſcaena theatralis, aut Circenſe certamen, aut ferarum lachrymoſa ſpectacula. Anthem.thy own wayes] Such actions which ſtain a week day, do blemiſh a Sabbath with a blacker ſpot. Sin is a blot on any day, but a Monſter on a Sabbath: On any day it is a Cockatrice Egge, but a Serpent on a Sabbath. The Solemnity of a Sabbath adds weight to every ſin. How ſcandalous is it to be guilty of Pride, exceſs, luxury, on Gods holy day? this is to turn the heaven of a Sabbath into an bell. It is a remarkable Speech of Biſhop Andrews; To keep the Sabbath in an idle manner, is, Sabbatum Boum & Aſinorum, the Sabbath of Beaſts, Oxen and Aſſes. To keep the Sabbath in a jocular manner, to ſee Playes and Sights, to frequent the Theatres, or as Leo ſaith, to be at Cards or Commeſſations, this Auguſtine calls Sabbathum aurei vituli, the Sabbath of the golden calf: But to keep the Sabbath in Sin, in Drunkenneſs, and ſurfeting, in Chambering and Wantonneſs, this is the Sabbath of Satan, the Devils holy day. All Si quis agrum colat die dominico, violator eſt ſacriotii; verùm ſi relictâ agricultu…â inebrietur, ſcortetur, ludat, &c. non cenſetur prophanaſſe di…i deminici ſanctimoniam? Aug. Dr. Andrews Patt. Chatechiſt. doct. p. 233. Leo Serm. 3. de Quadrag. Rom. 13. 13. Exod. 20. 8. Exod. 35. 2. Neh. 9. 14. Monemus, vos fratres, ut fugiatis ſermonum vanitatem, & turpitudinem, facetias, ebrietates, laſcivias, fractos, et effoeminatos motus ſiquidem in diebus dominicis, non permittimus vobis quicquid inhoneſtum. Clem. Rom. Num. 15. 35.the holies which God hath added to his Sabbath in the Scriptures, not only in the fourth Commandment, but in many other Scripture-texts, will be ſo many Indictments againſt Practical miſcarriages. And if it was a capital offence for the poor man to gather a few ſticks on the Sabbath, Ah what is it to draw ſwords againſt Heaven in open ſcandal and prophaneneſs?