The Practical Sabbatarian, Chapter 52
CHAP. LII. A third Decad of Arguments promoting the ſame deſign, (viz.) a due ſanctification of the Lords day.
THat every wind may fill our ſails in purſuance of this great duty, I ſhall now turn my Arguments to another point of the Compaſs.
Arg. 1 Let us take notice of the relation which God hath to the Sabbath. In the time of the law, the Sabbath was called the Sabbath of the Lord, Lev. 23. 3. And verily my Sabbath ſhall ye keep, Exod. 31. 13. And in the times of the Goſpel, our Chriſtian Sabbath is called, the Lords day, Rev. 1. 10. Now this happy intereſt which God hath in the Sabbath from the beginning of the world to this day, is a cogent Argument for Mat. 22. 21.our ſeverer obſervation of it. We will keep ſafely the treaſure Maluit deus dicere ſabbatum dei tui eſt, quàm ſabbatum tuum eſt. Hoc dicens ſignificat omnem ejus diei reſpectum ad nominis ipſius ſanctificationem, a… fidem eſſe dirigen dum. Muſcul.of a friend, and why not keep devoutly the Sabbath of a God? If our Sabbath be the Lords day, let us render to Chriſt, the things which are Chriſts. Gerard obſerves, That the Sabbath is the Lords Sabbath, to ſhew us the manner of our ſanctification of it, (viz.) In the works of God, thoſe works which are required and preſcribed by God. And Muſculus adds very pertinently, God would rather call it his Sabbath, then ours; to intimate to us, that all the reſpect of that day muſt be directed to the hallowing of his Name, and to the acting of faith and truſt in him. It is very obſervable, how chary God is of his Sabbath, he puts it into the heart of the Decalogue, that none might come at it to affront it; and he ſtamps his Name upon it, that none ſhould make it common. Do ye think, we can play with the Crown of a King, or ſport with the Scepter of a Prince? Dominus ille, cujus eſt Sabbatum, eſt deus tuus; ergò in honorem, et cultum ipſius ſabbatum ſanctificabis. Ger.Greater boldneſs it is, to formalize away the Lords day, and to waſte that time which is his peculiar treaſure. Our wildneſs often roves up and down the common of the week; but if we break into the incloſure of the Sabbath, we ſhall certainly be found treſpaſſers, and hazzard an immortal ſoul. We muſt take heed, that we make bold only with what is our own, and not with Gods day, for that is no more lawfull for us, than for every common Iſraelite to enter into the holy Hag. 2. 8.of holies. There are two things God is very tender of;Lev. 23. 3.
1. His people, they are the Apple of his eye.Jer. 2. 3.
2. His Sabbath, which is the reſerve of his time: And as thoſe who ſhall devour his people ſhall offend, ſo thoſe who ſhall prophane his day ſhall commit ſacriledge, a ſin of the deepeſt tincture. The conſideration then, that our Sabbath is the Lords day, ſhould compoſe our ſpirits, ſhould fluſh our ſervices, and ſublimate our performances on that bleſſed day.
Argum. 2 Let us take notice of that tittle which God hath put upon the Sabbath: It is an holy Sabbath to the Lord, Exod. 16. Exod. 31. 15.23. And here that anſwer to Peter, Acts 10. 15. is very Qui luxu deliciantes voluptatibus ſe dedunt ad ſanctificationem ſabbati non ſunt idonei, quia diem ſanctum domini ſuis comm…ulant voluptatibus. Hieron.pertinent, What God hath called clean, we muſt not look upon as common. They who prophane the Sabbath would pick out the image and ſuperſcription of it, which is a fruitleſs and deſtructive attempt. A ſtamp of holineſs amplifies every defilement. The ſpirit is a holy ſpirit, and therefore it muſt not be grieved, Eph. 4. 30. The law is a holy law, Rom. 7. 12. and therefore muſt not be violated. Jeſus Chriſt is the Holy one of God, Pſal. 16. 10. and therefore he muſt not be wounded and crucified afreſh, Heb. 6. 6. The Prieſts garments were holy, Exod. 31. 10. and therefore not to be Sanctificatio dei eſt quâ dies ſeptimus poſt ſex dierum opera, ſtatim ab i…itio, eſt deputatus & conſecratu… ſanctificatio hominis eſt, diem ſeptimum à deo quiet… confe…ratu…. pro ſancto nabere, & religionis exercit…, ac fidei, ſedulò incumbere. Muſcul.worn by another perſon. The veſſels of the Sanctuary were holy, and therefore not to be employed in another ſervice. The title of holineſs was always a ſufficient rampart and ſecurity againſt prophaneneſs and audacious pollution; and ſhall it not be ſo in the holy Sabbath? Shall this holy day be ſpent in froth and idleneſs, or be ſpotted with ſin or prophaneneſs? Upon the forehead of the Sabbath is written in a fair character, Holineſs to the Lord. Muſculus obſerves, there is a double ſanctification engraven upon the Sabbath.
1. There is Gods ſanctification of it, which is nothing elſe, but his conſecration and ſetting apart the ſeventh part of every week to his worſhip and ſervice.
2. There is mans ſanctification, which is nothing elſe, but mans careful and ſedulous ſpending this holy day in the exerciſes of piety and Religion: So that the Sabbath is doubly fenced againſt the encroachments of ſin.
Again let us trace the Sabbath from its infancy to this day, and we ſhall ſtill finde a ſtamp of holineſſe upon it.
The Sabbath is holy ab inſtituto, from the inſtitution of it, Gen. 2. 3. God breathed holineſs into it, when he firſt gave life to it. The firſt ordination of it was ſet with holineſs, Gen. 2. 3.as a rich Ring is ſet with Diamonds. The Original word ſignifies no leſs foreign from the word foreign alwayes ſignifying Holineſs, aliquid a communi uſu ſeparatum, ſomething ſeparated to God from common uſe: So then it may be ſaid of the Sabbath, as it was of Jeremy, Jer. 1. 5. It was ſanctified from the womb.
The Sabbath is holy a mandato, from the command, Exod. 20. 8. Remember the Sabbath day to keep it holy. This command hath the great ſeal of a Memento upon it, carrying its badge and Character, ſingled out of all the reſt, to have its Sabbatum dei eſt ſanctum otium. Leid. Prof.Selah affixed to it. As if God ſhould ſay, however other commands liable to breaches, may have their plea's, or finde their favours, the breach of this command ſhall finde none.
The Sabbath is holy, a promiſſo, from the promiſes annexed to the holy obſervation of it. To this command of Die dominicâ Piae meditationes attentiori conatu inſtituantur et ſoveantur. Riv.Sabbath ſanctification, we have not only the naked bond of a precept, but the ſeal of a promiſe, Iſa. 58. 13, 14. The keeping holy of this day is ſo prized by God, that he bribes it, that he ſets a price upon it, and courts it with promiſes temporal and ſpiritual, with a Paradiſe of pleaſure and delight.
The Sabbath is holy, a Titulo, from its denomination: It is twice called holy, Iſa. 58. 13. Gods holy day; nay, the Dominico ad nihil aliud vacandum eſt, niſi ad orationem, &c. Patr. in Concil. Fo. rojul.holy of the Lord, which is not without an emphaſis. God doth to the Sabbath, as once he did to Abraham, Gen. 17. 5. give it a new and more honourable name, to reſtrain ſinful and prurient man from the violation of it.
The Sabbath is holy, a Chriſti operatione, from the works of Chriſt upon this day, Luke 6. 6. He that came from Heaven Die dominico convertendum eſt nobis cum deo propius. Ephr. Syr. Lucubr.doth only the works of heaven upon this heavenly day. And in this, Chriſt is our guide, not only our Legiſlator, but our Pattern, the Pole-ſtar for us to ſteer by.
The Sabbath is holy, ab Apoſtolorum obſervatione, from the manner of the Apoſtles obſervation. They ſpent the Sabbath in preaching, in praying, in receiving the Sacrament, Acts 20. 7. and performing thoſe duties which have a vein of holineſs in them.
The Sabbath is holy, a Joannis viſione, from the Viſion of John, the beloved Diſciple, Rev. 1. 10. As if Chriſt Diem dominicum honoremus, celebrantes eum, non panegyricè, ſed divinè; non mund…nè, ſed ſpiritualitèr; non inſtar gentilium, ſed inſtar Chriſtianorum.deferred this rare diſcovery which he made to his boſom Apoſtle to his own day, to put the greater badge of honour, and ſtamp, the greater character of purity upon it. Therefore to ſum up all, as he is not far from true piety, who makes conſcience to keep this holy day; ſo his heart never yet felt, what either the fear of God, or true Religion meaneth, who can ſo far deface the beauty, and contradict the holineſs of this day, as to ſpend and unravel it in vanity and prophaneneſs. Dr. Deniſon notes upon Nebem. 13. 2. That where the Sabbath is not ſanctified, there is neither ſound Religion, nor a Chriſtian converſation to be expected. And worthy Dr. Chetwind, That the prophaning of the holy Sabbath of God, is contrary to Gods moral precept, which ſtill retains it force and vigour. Thus ſavou…y and learned men always agreed in this, with vigorous zeal to decry the prophaneing of Gods day, as being that, which was an affront to the very name of an holy and honourable Sabbath.
Arg. 3 Nay the great Jehovah hath given us his own example for holy reſt on the Sabbath day. And what is more comely and Satis authenticum eſt homini pio quicquid verbo dei praecipitur, verò et factum dei accedit quaſi duplicato ad ob o…iiendum vinculo conſtringitur. Muſcul.beautiful then to follow the example of God? When Chriſt would have us to love our enemies, he urges the example of God, Luke 6. 35. When he would have us to be merciful, he cites the example of God, Luke 6. 36. And when he would have us to be perfect, he brings in his Father as a Pattern, Mat. 5. 48. And ſo in this caſe; we muſt ſanctifie the Sabbath, becauſe God himſelf reſted on that day. God doth not only enjoyn the ſtrict obſervation of the Sabbath by his expreſs command, but in his own bleſſed example; he is pleaſed to reſt for the obſervance of it. And which deſerves our moſt ſerious animadverſion: God did not only
1. Reſt on that day, after the work of Creation was finiſhed, Gen. 2. 3. when that ſtupendious work was now accompliſhed,
But 2dly, God reſted on that day in not raining down Manna, but twice ſo much the day before, Exod. 16. 22, 25. there muſt not be ſo much as the diſturbance of a Qui verbo dei non obedit, immorigerum ſe et tranſgreſſorem oſtendit: Qui verò ne facto quidem dei ad imitatio nem exempli permovetur, non ſolùm ſeſe inobedientem ſed et degenerem, et alienum a ſpiritu illius ſeſe demonſtrat et declarat. Muſcul.ſhower to call off the people from the ſolemnity of the Sabbath. So that we might not erre, God ſets our Copy twice. It is a good ſaying of Muſculus, He who obeys not the word of God makes himſelf a tranſgreſſor, and ſhews himſelf immorigerous; but he who will not follow the examples of God, ſhews himſelf not only diſobedient, but degenerous, and a ſtranger to the work of the ſpirit. Indeed it is the property of a natural Son, not only to mind the word, but to imitate the example of his good Father. Slaves muſt have commands, but Sons ſtudy Patterns; as the ingenuous Scholar minds the Copy more, then the paſſionate word or the Ferula of his Maſter. One of Gods rich promiſes carries this treaſure in it; I will guide thee by mine eye, Pſal. 32. 8. Thou ſhalt look on me, and ſo walk ho…ily before me. Not only Gods will, but his eye ſhall be our conduct.
So then Gods example re-inforces our obligation for Sabbath-holineſs. Cum que deus ita quieſcat die ſeptimo, ut tamen non ceſſet ob omni opere, ſed rerum univerſitatem conſervet, et gubernet: Ita quo que Sabbati ſanctificatio, non conſiſtit in ignavo otio, ſ…d ut ea operemur, quae ad dei gloriam faciant. Ger.In this affair we have all ties of obedience, not only the force of a righteous command, but we may ſee our ſelves in the Chryſtal glaſs of divine example. And it is well obſerved by Gerard, God (ſaith he) did not ſo reſt on the Sabbath from all work, but ſtill on that day he preſerved and governed all things: So our ſanctification of the Sabbath doth not conſiſt in a ſlothful idleneſs, but in working th…ſe things which make to the glory of God. So let us thus imitate God on his own day. Indeed Gods patte…n is the Archetype, of all our actions, the ſureſt glaſs for us to dreſs our ſelves by; foreign, He hath ſaid it, is the rule of all truth; and foreign, he hath done it, is the rule of all practice, wherein the bleſſed Jehovah is imitable. It was the Apoſtles glory that he followed Chriſt and ſo far he would have all Chriſtians Omnis actio Dei, nobis pietatis & virtutis eſt regula. Baſil.follow him, 1 Cor. 11. 1. It is an excellent ſaying of Baſil, Every action of God, is to us a Rule of all vertue and piety. And if in all other things, ſo in keeping the Sabbath in holy Reſt. Philo the Jew could ſay, Follow foreign, &c. Phil. Jud.God in reſting on the Sabbath, you have his Example, you have his Preſcript, and therefore ſpend that day in holy contemplations. God in this momentous concernment of the Sabbath, ſeems to ſpeak, as in the Prophet Malachi, Mal. 1. 6. A ſon honcureth his father, and a ſervant his maſter; If I be a father, where is my honour? if I be a maſter, where is my fear? And if I have reſted upon the Sabbath, why do you diſturb it, by ſecular works, hy ſenſual delights, by prophane actions, or by unſeemly carriages, ſo unbecoming a holy Sabbath? In prophaning Gods day we break through a double bar of precept and preſidency, and ſo dye our ſin in a double dye.
Arg. 4 The light of Nature leads us to a Sabbath, let the light of Scripture lead us to a holy obſervation of it. The Law of Habet venerationem juſtam quicquid excellit. Cicer. de Nat. Deorum.Nature inſtilleth this notion into us, That God paramount, who is Superlative in all Excellencies and Perfections, is to be worſhipped: That to the performance of this worſhip, certain times are to be deputed, that none is ſo fit to depute that time, as that Deity whoſe worſhip it is: And therefore to keep this day which God hath appointed, holy to the ſame Lord, to ſanctifie it in holy Reſt and ſpiritual worſhip, which Brerewood ſaith, Is the Body and the Soul of the Sabbath. All this is nothing but an obſequious following of the guidance and conduct of Nature. Aquinas here gives us a good Rule, Seeing, ſaith he, that the moral Precepts Aquin 2da 2dae quaeſt. 122. Artic. 4.are of thoſe things which agree to humane reaſon, as they appertain to good manners, the judgment whereof is derived ſome way from natural Reaſon, it muſt needs Breerw. part. 2. pag. 67.be that thoſe things pertain to the Law of Nature. And is there any thing more accommodate to right reaſon, more conducing to good manners, then to dedicate ſome time to the honour of God, eſpecially that time which is of his own appointment: If we have Souls to look after, muſt there not be ſeaſons for that purpoſe? And who ſhall better Mark 2. 28. Aquin. 1mae adae quaeſt. 10. Artic. 1. 3.appoint that ſeaſon, than the Saviour of the Soul? Again, the Sabbath was made for man, Mark 2. 27. was it not for the better part of man, that piece of Eternity which he carries in his boſom? And how can we better conſult our Souls good, than in duties of Divine worſhip? Thus the very dictates of natural reaſon command the holy obſervation of the Sabbath: And therefore the obſervation of the ſeventh day, which was the Sabbath, till the coming of Chriſt, was no ſtrange thing among thoſe who know nothing above the light of Nature. Homer an Heathen Poet foreign. Clem. Alex.tells us, That the ſeventh day is holy. Callimachus an Heathen Author informs us, That the ſeventh day is the Birth-day, chief, and perfect. And Euſebius affirms, That almoſt all, as well Philoſophers as Poets, know the ſeventh day to be moſt ſacred. And ſhall theſe Pagans, who had onelyonly glimpſes of natural light, ſmatch and relliſh, Quis Diem illum ſanctiſſimum non honorat unaquaquehebdomadâ recurrentem? Phil.honour and venerate the day of the Sabbath; and ſhall we turn Heathens on that day, or fall ſome degrees below them? I ſhall ſay with the Apoſtle, Rom. 6. 2. God forbid. The learned Andrews obſerves, That ſufficient is found in the heart of the Gentiles, to their condemnation, who ſhall dare to break the Law of the fourth Commandement. The very light of Nature ſhall riſe up in judgment Rom. 6. 2.againſt Sabbath-breakers; and it ſhall be more tollerable for Heſiod a Heathen Poet, who pronounced the ſeventh foreign. Heſiod.day holy; and Alexander Severus a heathen Prince, who on that day frequented the Temple, (as formerly hath been hinted) then for this Generation. It was a rare ſaying of Seneca, a ſage Heathen, who reckoning the Sabbath a Feſtival for Religion, condemned the then manner of obſerving of it, and ſaith he, Let us forbid the lighting of a Candle upon a Sabbath; for neither do the Gods want light, and men themſelves are not delighted with ſmoke: he worſhippeth God who knows him. This golden Quoniam rerum humanarum varii…, & malti… occupationibus, & curis diſtracti praepedimur, ita ut non facilè officia pietatis praeſtemus,ſaying how will it condemn many droſſie Chriſtians, who ſet fire on their luſts on Gods holy Sabbath? It is a good Notion of Azorius, Man, ſaith he, is ſo hurried and diſtracted with the affairs of the world, that he is impeded in, and unfit for the worſhip of God. But God therefore hath appointed a ſet-time for that purpoſe, that the hurries being over, man may ſedately and compoſedly apply himſelf to the ſolemn worſhip of God. And this is agreeing Certum ac definitum tempus ſtatutum eſt, quò ea commode ob…re poſſimus. Azor.and conſonant to natural reaſon. Doctor Field profeſſeth, That by the light of Nature it is known, that one day in ſeven ought to be conſecrated to Divine ſervice. How will this put Sabbath-prophanation into a ſcarlet, nay, into a crimſon dye, that we ſhould ſink below the light of Nature in the commiſſion of it? It is likewiſe very obſervable, that God himſelf couples and joyns the command for the Sabbath with natural commands, not only in the Decalogue, but in the 26th Chapter of Leviticus, Ye ſhall make you no Idols, nor graven Images. The firſt, Ye ſhall keep my Sabbaths: The ſecond, ſhewing us thus much, that Nature is as much abaſed in the prophaning of the Sabbath, as in the violation of any natural command. And we may as well break the fifth or the ſixth, as the fourth Commandement; the force of Nature being engraven upon them all.
Nay, the obſervation of the Sabbath is ſo grateful to God, and ſo neceſſary to man, that the very ground had a Sabbath, Levit. 25. 2, 3, 4. the very Land was to keep a Sabbath; the words of the Text are theſe, When you come into the Exod. 23. 11.Land which I give you, then ſhall the Land keep a Sabbath to the Lord, Levit. 25. 2. And ſhall the dead earth keep a Sabbath to the Lord, and not living Chriſtians? In this, one below Balaams Aſs reproves us. God in condemning Num 22. 28.Sabbath-breakers, may make his appeal, as ſometimes he did, Jer. 6. 19. Jer. 22. 29. To the very earth. This ſurely muſt be a great ſin, when the ground we trample upon ſhall be a witneſs againſt us.Ʋt brutis ac hominibus concederetur quies corporalis, Brutis quidem propter homines, hominibus autem propter cuhum divinum. Ger.
Nay, the very Beaſts had a Sabbath, Exod. 20. 10. The Cattle was to reſt on the Sabbath-day: Now ſhall a Beaſt reſt, and man work on the bleſſed Sabbath? Shall there be more obedience found in the Herds of the Stall, than in the Profeſſors of the Goſpel? Shall the Stable have more ſubmiſſive Proſelytes than the Sanctuary? It is a good obſervation of Gerard, That Reſt was granted to man and beaſt upon the Sabbath; to Beaſts for Mans ſake, and to Man for worſhip ſake, that he may apply himſelf on that day to the ſervice of the Legiſlator. There are three conſiderable Reaſons, why God commanded the Beaſts to reſt upon the Sabbath-day?
Becauſe the Beaſt required reſt as well as man, they could not live in continual painfulneſs, they muſt have their altenate eaſe and refreſhments, as a learned man ſpeaks. Their fleſh is not braſs, nor their bones iron, no more than that of Job 6. 12.man; tireſomneſs and languiſhing are incident to them, as well as to man.
Becauſe Beaſts could not work without the aſſiſtance and will of man, and ſo man muſt be taken off from Sabbath-ſanctification: Beaſts cannot work of themſelves, without the conduct and guidance of man. Now the working of a Beaſt is not ſo conſiderable, as the keeping of a Sabbath, which cannot be done, if men follow their Plows, or uſe their Beaſts for labour on that day; then that excuſe would be reviled, man could not come to Chriſt upon the Lords day, he muſt uſe five yoke of Oxen, and therefore pray have him excuſed.
Becauſe God would inure man to pity and clemency, that favouring his Beaſt, he might learn mercy to man; the Beaſt Dum jumentis quies conceditur à Deo, nonne eſt ut homines miſericordiae aſſuefierent. Riv.muſt not work, that God might put more bowels into man, and that man might have more leiſure for God.
Now the Pſalmiſt ſaith, Pſal. 32. 9. That we ſhould not be like Horſe or Mule which have no underſtanding. But to diſturb the Reſt of a Sabbath by ſinful or ſecular works, is to be worſe than the beaſt that periſheth.
Nay, the very ſtrangers among the Jews were to obſerve Advenae jubentur ſeptimo die ab operibus ſeriari: Ex eo patet, quòd peregrini non ſuerunt coacti ad religionem Iſ…liticum ſuſcipiendum, tam…n ab ipſis requiſitum fuit, ut in externis divinae legi ſeſe ſubjicerent, quod ſuo modo etiam Chriſtiano magiſtratui ad imitationem eſt propoſitum. Ger.the Sabbath, Exod. 20. 10. Doctor Twiſs obſerves, there was no burden impoſed upon ſtrangers, beſides the obſervation of the ſeven Precepts of Noah, and therefore infers, that the obſervation of the Sabbath was comprehended under one of them. But this is naturally deducible, none was to omit the obſervation of the Sabbath, no not the heathen ſtranger: And ſhall onelyonly the Chriſtian blot the Sabbath by his ſins, waſte it by his ſloth, or diſturb it by his ſecular. works; OnelyOnly the Chriſtian to whom are committed the Oracles of God? Gerard takes occaſion from this part of the fourth Commandement, to lay it as a charge upon Chriſtian Magiſtrates, to ſee that all obſerve the Sabbath: and he ſaith, That this clauſe in the Command is propoſed for their imitation.
But how great will the condemnation of Sabbath-breakers be, when the Inſtinct of Nature, the Reſt of the ground, the Beaſts of the field, nay, the very ſtranger, ſhall all read them Lectures of Sabbath-ſanctification?
Arg. 5 Let us caſt our eye upon the practice of Heathens; they thought it equitable, that their conſecrated days ſhould be wholly and devoutly obſerved. Macrobius brings in one Vetius thus reſolving, We truly that we may both honour Macrob. Saturnal. lib. 1. cap. 7.the holy days, and eſchew alſo the ſlothful drouſineſs of Reſting, and may turn our leiſure into employment, we come together to ſpend the whole day in learning Fables to be conferred upon. Now their learning Fables was the beſt they knew of devotion: and the ſame Author aſſerts, and ſays, That the ſacred things of the Romans are either Diurnal or Nocturnal; thoſe which are Diurnal are continued Macrob. Saturnal. lib. 1. cap. 16.all along from the beginning of the Day, until the middle of the Night. And the Prieſts of the Heathens affirmed, That their holy days were polluted, if any work was done upon thoſe ſolemn ſeaſons, beſides it was not lawful for the King of the Sacrifices, and the Flamins (their Prieſts) to ſee a work done on their holy days, and therefore by a Crier it was proclaimed. that no ſuch thing ſhould be done, and he who neglected the Precept Ʋniverſae gentes ſtativas ſerias univerſo populo communes, & rebus ſacris obeundis conſecratas habuerunt. Leid. Prof.was fined. And Scaevola the Prieſt affirmed, That the wilful Offendor ſhall have no expiation. And Macrobius deſcribes what works were lawful on their holy days, viz. works of Piety and Charity: And now ſhall the Heathen make it an inexpiable Crime to work upon one of their holy days; and ſhall it be venial for us to follow our works, and purſue our luſts on Gods holy day? Shall Saturn and Jupiter be honoured with more ſolenmity, and ſerved with Exod. 15. 6.more care and ſedulity than Chriſt or Jehovah? Sure this Exod. 15. 11.muſt needs be the dregs of prophaneneſs, to give our heavenly Father, and our dear Redeemer, whom ſometimes we call our Beloved, leſs veneration on his own day, then Pagan Worſhippers give their Idol Gods on their Feſtivals. How ſtrange is it, that we muſt go to Dagon to learn how to uſe the Ark, and muſt repair to the Roman Flamins, or the 1 Sam. 5. 2.Syrian Prieſts, to know how to keep a Sabbath? God ſends the ſluggard to the Ant and the Piſmire, to learn fore-ſight and induſtry, Prov. 6. 6. And he may ſend Sabbath-breakers to the Gentiles and Paynims to learn Sanctity and Devotion: But let Chriſtians ſay, the ſolemn Devotions of Pagans ſhall heat our zeal, but not reproach our ſl…th; they Pſal. 26. 6.ſhall only ſerve us to take aim, how we may ſteer our Devotion with greater fervour and dexterity.
Argum. 6 Let us obſerve the zeal of holy men mentioned in Scripture, who have been eminent for Sabbath-obſervation. The Apoſtle gives us a good rule, Heb. 6. 12. Let us be followers of them, who through faith and patience inherit the promiſes. Theſe Patterns of Piety may be our conduct and guide in this matter; take them in what age you will, the Sabbath ſtill lay near their hearts, and was venerable in their practice.
1. Some before the Law were remarkable for Sabbath-holineſs, they dreaded the pollution of Gods day, before the terrours and ſmokes of Mount Sinai: And though they were in a Wilderneſs; they had not ſo l…ſt themſelves, but they knew how to meet with God on his own day. And as Manaſſeh Ben-Iſrael well obſerves, The Jews were forced Cogita in Aegypto ubi ſerviebas, etiam ipſo ſabbato pe… vim te coactum ad labores: Et ſic ſa…ientes inter Judaeos. Deut. 5. 15. unanimiter applicant. Manaſ. Ben. Iſrael.to neglect the Sabbath in Egypt, by reaſon of the violence and cruelty of their Taskmaſters; but when God brought them out of that Land of bondage, one of their firſt works was Sabbath-obſervation. Their Delivery is hiſtorically related in the 14th Chapter of Exodus, and their obſervation of the Sabbath in the 16th Chapter of the ſame Book: So Exod. 16. 30. So the people reſted on the ſeventh day, which muſt needs be meant of an holy Reſt; for a naked b…re Reſt, is the loſs, not the ſanctification of a Sabbath: And if the people of Iſrael had ſo reſted, God ſoon would have taken notice of it, and have ſeverely threatned, if not ſorely puniſhed it: but no word of reproof, but only of thoſe, Quieverunt Iſraelitae, non ſolùm illo die fruſtrati fuerunt ſpe ſuâ egrediendi, ſed aliis diebus ſeptimis conſequentibus. Riv.who went out on the Sabbath to gather Manna, ſome few ſtraglers, Exod. 16. 27. who inſtead of finding Manna, loſt their way, and met with a reproof inſtead of a meal. Now here we meet with Gods people keeping Gods day, before the fourth Commandment was proclaimed by ſound of Trumpet. Now ſhall the people of Iſrael without the ſanction of a law reſt with God on his own day, and ſhall Chriſtians who have not onelyonly the force and obligation of the fourth Commandment, but the alluring argument of Chriſts Reſurrection, to oblige to the ſanctification of the Sabbath, ſhall they be careleſs and negligent; vain and frothy on Gods holy day? Surely the darkneſs of an Heathen, and the twi-light of an Iſraelite, wandering up and down in a wilderneſs, will bear witneſs againſt ſuch a generation.
2. Some holy men under the Law, I ſhall only ſelect here, the rare Example of good Nehemiah, an excellent pattern for Magiſtrates and People, how carefully to obſerve Gods holy Sabbath; And his Zeal ſhall be compriſed in four particulars.
He looked upon the reforming of Sabbath-abuſes as a principal part of Reformation; therefore he reproves, threatens, and ſets watch, to obſerve the prophanation of this holy Nehem. 13, 15, 16.day. He beareth his teſtimony vigorouſly againſt it, Nehem. 13. 15. And here the courteſie and common civilities which are given to ſtrangers bear no ſway with him, Nehem. 13. 16. He will not ſtrain courteſie when the honour of God is concerned; obedience is better then ſacrifice, much 1 Sam. 15. 22.more then civilities. The pollution of a Sabbath, that God provoking ſin makes this holy man wave all fair and debonaire carriages, and turns courteſie into ſeverity, and uſual reception into juſt indignation.
Nehemiah thinks the cauſe of the Sabbath worth contending for, with the Nobles themſelves, Nehem. 13. 17. not only with inferiour people, who are ſoon huſhed with his Authority, and tremble at the Magiſtrates ſword; but with the Peers of the Realm, who might enter the liſts with him, or hatch ſome conſpiracy againſt him; but holy zeal is no Nehem. 13, 17.reſpecter of perſons; and in this, Nehem. like the three children, Dan. 3. 18, 19. Is not ſollicitous to pore upon his own concerns or intereſt; duty, and not ſafety guides him, a rare pattern for Magiſtrates.
This good Governour perſonates the Prophet, and gives in a narrative not only of thoſe judgements which had overtaken thoſe who had prophaned the Sabbath in former times; but he fore-tells the ſame calamities to enſue upon Nehem. 13▪ 18.the preſent Age, if Gods Sabbath be defiled, Nehem. 13. 18.
He turns all his ſpeech into action, (the true genius of piety,) for indeed councils and threats are both abortive untill enlivened by execution; therefore Nehemiah ſcatters Nehem. 13. 21.ſtrangers by force, Nehem. 13. 21. and chaſes them away from Jeruſalem, that they ſhould not come near it upon the Sabbath day, Neh. 13. 21. And he lays a ſevere command on the Levits for Sabbath-ſanctification; and in the diſcharge of his duty, he recommends himſelf to the mercifull and kind remembrances of the Almighty, Neh. 13. 22. And here, as our Saviour ſaith, let us go and do ſo likewiſe, Luke 10. 37. Let us imitate the zeal of this excellent man, whoſe name for his love to, and care of Gods Sabbath, lives in the bleſſed Scriptures, and there ſhall ſurvive to all perpetuity. But ſhall Nehemiah not permit a piece of ware to be ſold on the Sabbath without the gates of the City; and ſhall we commit a luſt on Gods day within the walls of a houſe, of a Stews, or an Ale-houſe? Shall he forbid all Merchandize, and ſhall we traffique with Hell on the Sabbath day? Surely his Zeal will turn into our flame; and this will fall in with other aggravations of our ſin, we ſcribled after ſo fair a copy.
3. Some after the Law have been eminent for Sabbath-holineſs. Let us trace the Apoſtolical practice, which in this caſe is our brighteſt beam for our conduct and guidance. Acts 20. 7.How indefatigable were they in their labours, powerfull Acts: 8. 4.in their reaſonings, multifarious in their adminiſtrations, Acts 20. 10.frugal of their time, copious in their preaching, and 1 Cor. 16. 2.ſtupendous in their works upon Gods holy day. On this day, they diſcovered their thirſt after ſouls, their love to the Goſpel; and as ſo many ſtars, they ſcattered the light of glorious truth: They would preach on a Sabbath, although it 2 Cor. 4. 4. Acts 13. 42. Acts 16. 13.was in a proſcribed Synagogue; and they would pray on a Sabbath, though it was by a Rivers ſide, a place of more privacy then ſhelter. And ſhall theſe Heavenly patterns put no animation and life in us to honour the Lords day with duty and devotion? The Limner who hath a beautiful perſon before him, and yet draws an unſeemly picture, deſerves to have the pencil ſnatcht out of his hand, and to be diſcharged of his employment.
Arg. 7 Let us take a proſpect of the golden age of the Church, and obſerve the carriage of the Primitive Chriſtians upon the Lords day. O what a heavenly ſpirit breathed in them on this Coimus ad caetum, et deum, quaſi manu extenſâ precationibus ambimus. Tertul. Chriſtiani a mediâ nocte caetum inch…averunt. Hier.bleſſed day! inſomuch that Tertullian cryes out in a kind of a rapture, On this day we meet in our aſſemblies, and as with a ſtretched-out hand, we claſp about God with our prayers. If ye will know when the Primi…ive Chriſtians began their Sabbath, Hierome tells us, about midnight, which likewiſe Baſil affirms to be the uſual practice of thoſe times, and tells us a ſtory of himſelf in relation to theſe midnight meetings. But that the Chriſtians met before day light on the Lords day, it was ſo generally known in the world, that Pliny, a modeſt Epiſt. Plin. ſecund. ad Trajanum.Heathen took notice of it, and makes mention of it in an Epiſtle to Trajan the Roman Emperour, and ſpake of it in commendation of the Chriſtians, and urged this practice, Tertul. de Coron. mil. & Apol cont. Gent. Cap. 2. foreign, &c.as an alleviating argument to ſoften the Emperour to more mildneſs towards them, and ſo to ſlacken the preſent perſecution. Theſe meetings before day on the Sabbath are likewiſe mentioned by Tertullian in a Tract of his. We ſee then the early zeal of the Primitive Chriſtians on the Lords day; Nor did they riſe ſo ſoon, but to ſpend the time to the higheſt advantage Juſtin Martyr gives us a full account of the Chriſtians deportment on the Lords day; Upon the day called Sunday, ſaith he, All that abide within the Cities, or about the fields, do meet together in the ſame place, wherein the Records of the Apoſtles, and the writings of the Prophets are read unto us; the Reader having done, the Preſident gives a word of exhortation, that we may imitate thoſe good things which are there repeated; and then ſtanding up together, we ſend up our prayers to the Lord, &c. And as Juſtin Martyr ſhews us, how thoſe of his time acted their duties; So Tertullian tells us, how the Primitive Chriſtians acted their Graces on the Lords day; On this day, ſaith he, We feed our faith with holy preaching, we lift up our hope, and we faſten our confidence upon Tertul.God. Hierome ſpeaking of ſome in his time, tells us, They deſigned the Lords day wholly to prayer, and to the Hier. ad Euſtoch.reading of the holy Scriptures; and he highly commends them for that practice. And that you may not think, that the Primitive Chriſtians ſerved God only in publick upon the Lords day: Ambroſe layes it as a ſevere injunction upon Ambro. Serm. 33. tom. 3. pag. 259.the people; That they be converſant all the day in prayer or reading, and if any could not read, that he ſhould labour to be fed with holy conference. And Chryſoſtome preſſes the people, That preſently upon their coming Chryſoſt. in Joan. homil. 3.home from the publick, they ſhould take a Bible into their hands, and make rehearſal with their wives and children of that which had been taught them out of the word of God. Tertullian and Juſtin Martyr poſitively and fully inform Juſt. Mart. Apol. cap 30. pag. 692.from us, That when the Chriſtians were departed out of the Congregation, they did not run into the rout of ſwaſhbucklers, or into the company of ramblers, ſuch as did run foreign. Euſeb. lib. 4. cap. 22.up and down hither and thither, but they had care of the like modeſty and chaſt behaviour out of the Church, as when they were in the Congregation. Nay, Theodoret aſſures us, That the Primitive Chriſtians did celebrate other Feſtivals, much more the Lords day, their great Feſtival, and their Saviours Reſurrection day; with ſpiritual hymns, and religious ſermons, and that the people uſed to empty out their ſouls to God in fervent and affectionate Theod.prayers, not without ſighs and tears. No wonder then, if Baſil ſay, We fill up the Lords day with holy prayers. And foreign. Baſil.Clemens Romanus definitively concludeth, Neither on the Lords dayes, which are dayes of joyfulneſs, do we grant any thing may be ſaid or done beſides holineſs. A holy ſpeech of an excellent perſon; And therefore Auguſtine in his ſixth Book de Civitate Dei, Cap. 11. ſpeaking of Seneca's ſcoffing of the Jews Sabbath, for which he had too much cauſe. Notwithſtanding, ſaith he, Seneca durſt not ſpeak of the Dies dominicus divinis conventibus ſequeſtratus eſt Iſych.Chriſtians, even then moſt contrary to the Jews, leaſt either he ſhould praiſe them, (viz.) the Chriſtians, againſt the cuſtome of his Country, or reprove them perhaps againſt his own will. So that the Chriſtians obſervation of the Lords day in the primitive times, was above the ſnarling of a Heathen, and the ſcomms and ſarcaſmes of a gentile Phyloſopher.
Thus we have the pattern of the primitive Church, and it is a good ſtandard for our practice. Their early riſing ſhould make us more frugal of the time of a Sabbath, their fervent zeal ſhould make us more ſpiritual in the Ordinances of a Sabbath; and their devotion at home ſhould make us more Rom. 12. 11conſcientious in our families upon Gods holy day. Let us therefore beſtrict and exact in Sabbath-obſervation, having the golden age of the Church for our enſample. And indeed pure Religion and undefiled which the Apoſtle ſpeaks of, Jam. 1. 27.Jam. 1. 27. never looks ſo comely as upon a Sabbath day; the day inhances the duty, as the lovely dreſs ſets off the lovely perſon, Beauty taking advantage from the attire.
Argu. 8 The holy obſervation of the Sabbath is the ſupport of Religion, and keeps it from flights or falls: Every devout worſhipper on the Lords day, is but a leſſar pillar to ſhoar up godlineſs and piety in the world. While publick worſhip is ſeriouſly frequented, and private duties are frequently performed, while the ſacred word of God is diligently attended, the bleſſed Sacrament devoutly received, while holy prayers with moyſtened eyes, and melting hearts, are affectionately poured forth, and ſent up to God on his own holy day, while theſe things are in ure in a Nation; piety and Religion are above the fears of decay. Religion ſails or ſinks with the Sabbath, when both are embarqued in the ſame Veſſel, and where this Sancta diei dominicae exercitia labaſcentem pietatem & religionem, ſuſtinent.holy day is conſtuprated by vanity and prophaneneſs, profeſſion is laid waſte and deſolate; the ſanctification of Gods day keeps up Gods fear in the Church, but that being ſuſpended, the gap is made, and the Church lies open to all kinds of ſinful incurſions. A learned man tells us, that Guntheram, a pious King of France, fighting againſt the Goths with unhappy ſucceſs, did ſedulouſly enquire into the cauſe Guntheramus Francorum Rex pientiſſimus contra Gothos infaelici ſucceſſu ſe pugnaſſe obſervaverat, tanti mali fonte paulò altius inveſtigato, cui malo ut obviam iretur, ſtatutum eſt diem dominicum religioſè cuſtodiendum per univerſum, &c.of it; and taking notice of the neglect of the Biſhops inſtructing the people, as likewiſe obſerving the prophaneneſs of the people in diſhonouring the Lord, he preſently concluded, this was the proper ſource and cauſe of his late diſcomfiture and calamity; and therefore he immediately commanded, That the Lords day ſhould be carefully and ſolemnly obſerved throughout his whole Dominions, as being the moſt proper remedy, and moſt likely Cure for thoſe diſtempers which had ſhaken the happineſs both of Church and State; God uſually calculating his providence according to the obſervation of his day, ſmiling upon thoſe places where it is religiouſly obſerved, and evidencing his diſpleaſure where it is ſlighted or contemned.
Arg. 9 The ſanctification of the Sabbath is the diſcharge in a great meaſure of that duty preſſed by the Apoſtle, Phil. 3. 20. Let your converſation be in heaven. All the duties of the Sabbath Nonne pudet te corpore coelum ſuſpicere, & mentem in terrâ repere, caput ſurſum, & cor deorſum habere? Bern.are but tranſactions with Heaven: Our prayers are our approach and appeal to Heaven; and therefore we are ſaid, to lift up a prayer, Jer. 7. 16. Our hearing the word is only hearing News from Heaven, Acts 20. 27. And our Sacramental receipts are only the taſting of the fruit of the Vine, which we ſhall drink new with Chriſt in his Fathers Kingdom, Mat. 26. 29. The Ordinances of a Sabbath are heavenly Ordinances; the end of a Sabbath, is to bring us nearer to heaven; and the Communion of Saints wh…ch we enjoy upon a Sabbath, is a ſweet reſemblance of that Society the Saints ſhall enjoy in heaven. And though we cannot pretend to 2 Cor. 12. 2.Pauls rapture into the third heaven, or to Johns extaſies upon this holy day; yet in a conſcientious uſe of divine adminiſtrations, Rev. 1. 10.we travel fairly on towards heaven and happineſs. Secular works, which ſavour of earth, are to be baniſhed this day, Exod. 20. 10. Carnal hearts, which relliſh earth, are unſutable to this day, Rev. 1. 10. And pleaſurous delights, which are the liquoriſh froth of earth, are to be avoided on the Sabbath day, Iſa. 58. 13. Our Sabbath is the day-break and twilight of heaven and glory, which if we improve to work our ſpiritual works in, a little time will bring us to a perfect noon.
Arg. 10 Let us be exact on the Lords day in honour to Chriſt; it is his Reſurrection day: On this day the Sun roſe which lightens Dies dominicus Chriſti reſurrectione declaratus eſt, et ex illo cae…it habere feſtivitatem ſuam, & aeternam; non ſolùm ſpiritus, ſed et corporis requiem praefigurat. Aug de Civ. dei.every one which comes into a better world; on this day the Conqueror ſhewed himſelf when he had laid all his enemies in the grave, from whence he ſprang: This was the day of Mankinds reſtauration, of the worlds wonder, and of the Believers joy: This day was the freſh ſpring of our happineſs, the initials of a Chriſtians boaſt! On this day Moſaical rites and legal Ceremonies were fully and totally routed, and ſo put to flight, and then dyed together the Synagogue and the Sanedrim. Chriſt is the true Joſeph, who on this day left his priſon, and was promoted to honour. Chriſt is the real Moſes, who breaking through death and dangers, Acts 13. 31, 32ſaw Pharaoh and his hoſt, Satan, Death, and Hell, and Heb. 1. 5.all ſpiritual wickedneſſes drowned in the Sea. Chriſt is the Reſurrexiſti domine quàm …ulatè & celeritèr, O fortunati lab… res! O glorioſa certamina! quae talem finem ſortiuntur. P…ſſionem excepit Reſurrectio, mortem immortalitas, ignonimiam gloria, infirmitatem virtus, Tempeſtatem ſerenitas. Bellar. 2 Cor. 5. 1.true Mordecai, who foiling Haman and all his enemies, delivered the true Iſrael from tyranny and oppreſſion, and on this day kept his Purim. Chriſt is the true Jonas, who being caſt into the Sea in a tempeſt of frenzy and cruelty, on the third day was caſt on the ſhore, and ſurvived to more gracious purpoſes. In a word, glorious were the conflicts, happy the labours, bleſſed the reſt, and moſt triumphant the Reſurrection of our dear Redeemer. Now as it is reported of Caeſar when he would cry Quirites, that word put new life into his Souldiers in the ſoreſt battels: So when we think our Sabbath is Chriſts Reſurrection day, this ſhould put new life into all our duties and devotions. This was the day of wonders, when our bleſſed Samſon carryed away the gates of Hell to lay our way open to the City of the New Jeruſalem, the City not made with hands eternal in the heavens.