Practical Piety, Treatise · Part 1 · Chapter 4 · Section

Practical Piety · Treatise · Part 1 · Chapter 4 · Section

p. 92Of the Chriſtian Sabbath-day, or the Lords-day.

HAving ſpoken thus far of the Sabbath in general, and in its common nature, or of the Chriſtian Sabbath [as a Sabbath]: I come now to ſpeak of that particular day, which we call the Chriſtian Sabbath, that is, the firſt day of the week, about which this great Queſtion ariſeth;

Why ſhould this day be ſo much ſtood upon, when we find not Queſt.in Scripture, when we find not in all the New-Teſtament, any divine Inſtitution of it?

In anſwer unto this I ſhall be brief, both becauſe I have been ſo large already, and becauſe others have written ſo largely and ſo convincingly concerning the Lords-day, and the divine Inſtitution thereof, with a full anſwer to the Objections made to the contrary nnAmeſ. Medul c. 15. lib. 2. Num. 27. &c. Dan. Cawd. & Hen. Palm. 4. part. c. 1. &. Ham L'eſtrange p. 59. &c. & p. 95.Num 27: yet it being needful to ſay ſomething, and other Books not coming to the hands of all; I ſhall endeavour to give ſome ſatisfaction to Chriſtians (as to the former Propoſal) in the enſuing particulars.

p. 93Anſw. 1. It hath been declared before, that the proportion of time, that is, the obſerving of a Sabbath weekly, Anſw. 1.or one day in ſeven, is required of God in the fourth Commandement, wherein alſo hath been ſhewed the manner how it is to be obſerved, and that we are not to ſpend it as we do the ſix working-days, in our ordinary, and earthly imployments, but in religious Exerciſes, as a day of holy reſt to the Lord. I mention this, though it be not ſo proper to the queſtion, yet as pertinent to it; for, if it be once granted, that by the Commandement of God himſelf, one day in a week muſt be kept as a Sabbath, it will quickly be found that the (Lords-day) will make the beſt plea for that priviledge—. But I go on.

Anſw. 2. As to the portion of time, and the particular Anſw. 2.day, about which the queſtion is moved, to that I anſwer, That a thing may be ſaid to be commanded of God, two wayes;

1. In expreſs words, as if it ſhould be ſaid, I require all men to obſerve, in the time of the New-Teſtament, 1.the firſt day of the week for my Sabbath. We do not ſay, that the Lords-day is thus commanded to be obſerved as a Sabbath.

2. By neceſſary collection, or collation, and comparing 2.one Scripture with another; and ſo a divine Command and Inſtitution is divers wayes gathered, and by ſtrong arguments and conſequences concluded; as our Saviour proves the Reſurrection ooMat. 22. 29, 31.Matt 22:29Matt 22:31and as it is proved that there was a Precept for Sacrifices before the Law, and before any ſuch Precept is found, becauſe God accepted the Sacrifice offered by Abel, which ſhews it was not Will-worſhip, but Word-worſhip ppCol. 2. 23.Col 2:23, that is, guided by a word known to them, though not revealed to us.

After this manner, and by ſound reaſoning from things revealed in Scripture, the divine Inſtitution of the firſt day of the week for the Chriſtian Sabbath, ſundry wayes appeareth, Namely by theſe enſuing Evidences.

1. A divine ground and foundation of ſetting apart that day in ſpecial, and above all other dayes, for that uſe; and p. 941.that is, the divine work of raiſing up the Lord Jeſus from the dead qqCujus beneficti commemoratio ſucceſſit memoriae Creationis, non traeditione humana, ſed Chriſti ipſius obſervatione at que inſtituto. Jun. praelect. in Gen. 2.Gen 2. As the firſt Sabbath had its riſe from the work of Creation, and Gods reſting on that day (as the fourth Commandement declareth); ſo hath the New-Teſtament-Sabbath its riſe from the work of Redemption, and our Saviours riſing and reſting when that work was finiſhed, wherein we may be the more confirmed, becauſe the Scripture ſo highly extolleth our Saviours Reſurrection, that being the great thing which the Apoſtles, in their Preaching were to ſtand upon, (Act. 1. 22) and did ſtand upon, and ſtand for, (Act 3 4) as that without which all Preaching and Faith is vain, and the Apoſtles would be found falſe Witneſſes, who made it their buſineſs to publiſh and teſtifie it rr1 Cor. 15. 14, 15.1 Cor 15:141 Cor 15:15; Declaring the promiſe to the Fathers to be fulfill'd in raiſing up Jeſus again, as it is written in the ſecond Pſalm, Thou art my Son, this day have I begetten thee ſſAct. 13. 32, 33. Vid. Camer. Myrothec. in loc.Acts 13:32Acts 13:33, that is, That was the great day (like the day when the Crown was ſet on David's head) wherein (notwithſtanding all his humiliation in his life and death) He that was made of the ſeed of David before, was declared to be the Son of God with power ttRom. 1. 3, 4 & v. 2.Rom 1:3Rom 1:4, and ſo, that perſon in and by whom that which God had promiſed before in the holy Scripture was fulfilled, and that's it which makes the mercies of David, ſure mercies uuAct. 13. 34.Acts 13:34. We find alſo a [yea rather] put upon the Reſurrection xxRom. 8 34. Vid. Piſcat. in Rom. 10. 11. in analyſi.Rom 8:34Rom 10:11, Chriſt being thereby a Conquerour, and our Juſtifier (Rom. 4. 25.) when as, if Chriſt were not riſen, we were yet in our ſins, 1 Cor. 15. 17. All this may ſhew, of how great weight the Reſurrection is in the work of our Redemption, and therefore how worthy it is to have a day ſet a part for the rememberance of it, and therein for the remembrance of the Redemption it ſelf, and of our glorious Redeemer. And that it was, for that reaſon, ſo ſet apart, the teſtimony of St. Auguſtine is clear, who thus witneſſeth, The Lords-day was declared to Chriſtians (or declared to be the Chriſtians day) by the Reſurrection of our Lord, and from that time it began to have its Feſtivity, or to be the Chriſtians Feſtival yyAug. Epiſt. 119. ad Januar. c. 13..

p. 952. We find, A divine name or denomination; The firſt 2.day of the week being generally agreed upon to be that day which is called, the Lords-day, Rev. 1. 10. If we would know why it is called the Lords-day, the like name zz1 Cor. 11. 20.1 Cor 11:20given to the Sacrament of the Body and Bloud of Chriſt, may inform us. Its true, it may be ſaid to be the Lords-day, becauſe our Lord roſe on it; and ſo the Euchariſt, the Lords Supper, becauſe our Lord is remembred in it: But beſides this, As we know the Sacrament to be the Lords Supper, becauſe he inſtituted it for the remembrance of his Paſſion aa1 Cor. 11. 23.1 Cor 11:23; So we have great cauſe to think, that the firſt day of the week is called the Lords-day, becauſe our Lord appointed and took order to have it ſet apart for the remembrance of his Reſurrection and our Redemption; for the Lords-day doth not only imply an acting on it, but an owning of it for his uſe bbIt being not called Dies Domini, but (which is more) Dominicus, not of the Lord, but, which is the Lords.: even as the old Sabbath day, being ſaid to be the Sabbath day of the Lord, Exod. 20. 8, 10. was ſo called, becauſe God did appropriate it to himſelf as the ſpecial time of his ſervice: And this is the more confirmed, becauſe the Service of God was already uſed among the Chriſtians on that day inſtead of the Sabbath, as all the ancients Doctors witneſs, and is to be gathered beſides from Act. 20. 7. & 1 Cor. 16. 2. ccDutch Annotat. on Revel. 1. 10. Apoſtoli illum diem haud dubie tanquam ex Domini inſtituto obſervarunt ad agendum in eo conventus Eccleſiaſticos. Piſcat. in Luc. 14 Obſ.Rev 1:10Luke 14, in which places we find Chriſtians aſſembling together, and proviſion made for Collections for the Poor, as on the day already known to be conſecrated to God for ſuch uſes; yea, it is very probably conceived, that ſince John could not be (in his baniſhment) preſent in body in the publick Congregation, he therefore ſet himſelf to holy meditations, that he might be preſent with them in ſpirit, and whileſt he was thus intent on Soliloquies with God, as he was moſt fit for, ſo he was ſuddenly taken with that divine rapture, wherein thoſe heavenly Revelations that the Scripture records, were communicated to him ddSee Marlorat. in Rev. 1. 10. ex Seb. Mayer.Rev 1:10. In brief, Nothing hath this Title (Dominical) in Scripture, but either Chriſts day or Supper, to ſhew that is taken alike in both (ſaith a Biſhop of great eeBiſhop of Winch. Opuſcula. His Speech againſt Trask in Star-Chamber.note); Now, we know that being applyed to the Supper, it implies an Inſtitution, p. 96any why it ſhould not do ſo alſo (being applyed to the Day) we know not.

3. We find (as hath been touched in that next before) a divine Practice and Obſervation: for it was obſerved, as the 3.noted day for Chriſtian Aſſemblies and Exerciſes, by the Apoſtolical Churches, (Act. 20. 7. 1 Cor. 16. 2.) and therefore it was ordained to be ſo by the Apoſtles: for who elſe guided thoſe Churches? I have given order (ſaith the Apoſtles ff1 Cor. 16. 1.1 Cor 16:1, for thoſe Collections, that were on that day, becauſe their meetings were on that day for publike works of Piety and Charity: Now, If it were ordained by the Apoſtles, then was it ordained by the infallible Spirit of Chriſt; for what elſe guided the Apoſtles in their Church-conſtitutions gg1 Cor. 7. 40. & 14. 37. Matth. 28. 20. Act. 15. 24.1 Cor 7:401 Cor 14:37Matt 28:20Acts 15:24? I add laſtly, that if the Apoſtles directed the Churches to this day, as being guided by that extraordinary and un-erring Spirit that they had, then it was ordained and appointed by Chriſt himſelf; for of that guiding Spirit it is, that our Saviour ſaith, He ſhall not ſpeak of himſelf, (that is, not of himſelf only without the Father and the Son) but, whatſoever he ſhall hear, that ſhall he ſpeak; And again, He ſhall receive of mine,—take of mine, and ſhew it unto you, Joh. 16. 13. 14, 15. So that Athanaſius, (that excellent light in the Church of God) is like to be found as right as reſolute in pronouncing roundly and plainly, that the Lord tranſlated the Sabbath into the Lords-day hhforeign, &c. Hom. de Semente..

For the confirming of which, that the tranſlation of the Sabbath from the Jewiſh day to the firſt day of the week, was by the Lord himſelf, or divine Authority, I thus argue:

The ſeventh-day Sabbath (from the Creation) was expreſly commanded the people of God in the Old-Teſtament iiExod. 16. 28, 29.Exod 16:28Exod 16:29, therefore the people of God, in the New-Teſtament, could not deſiſt from the Obſervation of that day (making it a working-day) and take up a new day, and make it, of a working-day, a perpetual holy day, and that in all the Churches (as this day hath been ſtill continued in the Church-Catholick); I ſay, this could not be p. 97done, unleſs by a new command of like authority either formal, or virtual; that is, either in expreſs words, or collected by neceſſary and convincing arguments and evidences kkTo change the Lords day, the Church hath no authority: for it is not a matter of indifferency, but a neceſſary preſcription of Chriſt himſelf by his Apoſtles. Fulk againſt Rhem. on Rev. 1. 10.Rev 1:10. And this appears, becauſe every Law bindeth till it be repealed, and repealed it cannot be but by an Authority equal to that by which it was firſt made; eſpecially with taking another day into its place and priviledge: Who could ſo change the Sabbath, but Chriſt himſelf the Lord of the Sabbath?

Unto this I add (for further confirmation of the divine authority of the Chriſtian Sabbath) the conſtant obſervation of the Lords-day (unto this day) by the Chriſtian Church, which Chriſtian Church if it have not obſerved a right day (that is, a day appointed of God for his Sabbath) every week, then hath it neglected in all this time, and ſtands guilty of not obſerving the fourth Commandement; for that Commandement requireth (as hath been proved) a weekly day of Gods appointment to the end of the world llSee the conſtant obſervation of the Lords day by the Primitive and ſucceſſive Churches, proved in a Treatiſe entituled, Dies Dominica, lib. 1. cap. 2. & lib. 2. cap. 1. Edit. An. 1639. in quart..

That which remaineth for the cloſing up of this neceſſary part of Chriſtianity, is, An Exhortation to the reverent Eſtimation and Obſervation of the Chriſtian Sabbath; From 1. The Neceſſity. 2. The Commedity. 3. The Commendation of it. 4. The Threats and Judgements of God, denounced, and executed on profaners of the Sabbath. 5. The Promiſes, Priviledges, and Bleſſings aſſured to the reverent Obſervers thereof.

1. The Neceſſity of a Sabbath.

Wherein, it might ſuffice to ſay, that the only wiſe God, (who never did any thing whereof there was no need) inſtituted in the beginning of the World, and afterwards preſcribed in the Law written with his own finger (in full force to the end of the world) a weekly Sabbath. If any ask, and would know further, What need there is of it? The anſwer may be.

1. That the Lord hath need of it mmMat. 21. 3.Matt 21:3, that the work of p. 98Creation and Redemption may be remembred, and our Creator and Redeemer, publiquely and ſolemnly ſerved and glorified.

2. That man hath need of it: for, the Sabbath was made for man nnMar. 2. 27.Mark 2:27, that is, both for his ſpiritual, and corporal good. It was not without need, that God made the Sabbath either for himſelf, or for us.

Indeed, but one thing is needful ooLuk. 10. 42.Luke 10:42, and that is, to ſit at Chriſts feet, and hear his Word ppVerſ. 39., (as it ought to be heard qqLuk. 11. 28.Luke 11:28.) Which though it may be done other dayes, yet not ſo fully and hopefully, as on that day when all other things are laid aſide to apply our ſelves wholly to the concernments of our Souls: On other dayes, there is more of Martha, that is, the world is mixt, and is a partner; but on this day, with Mary, we chooſe (if we have Maries grace) the good part, and provide to attend upon the Lord without diſtraction rr1 Cor. 7. 35.1 Cor 7:35. On other dayes, our hearts (like the Jews garments) hang looſe; on this day, (if we mind our duty), we gird up the loins of our mind ſſ1 Per. 1. 13., and ſo may run (as Elijah, before Ahab, when he had girded up his loins) the way of Gods Commandements, 1 King. 18. 46. Pſal. 119. 32. On other dayes, the Moon is between us and the Sun, I mean, earthly and ſublunary things ſtand between us and the Sun of Righteouſneſs ttMal. 4. 2.Mal 4:2, whereby there is an Eclipſe, that we can not ſo fully enjoy him: but now on the Lords day, if we be Chriſtians, we ſhould; if wiſe, we will; if good and faithful, we ſhall, tread the Moon under our feet uuRev. 12. 1.Rev 12:1: and as in Solomon's Royal and Incomparable Throne, the footſtool was of gold xx2 Chr. 9. 18.2 Chr 9:18, ſo, (being taken up on that Aſcenſion-day, to Mount Tabor) we ſhall make the moſt golden world, our foot-ſtool, and the neceſſary ſupports thereof, like Zacheus his Sycomore-tree yyLuk. 19. 4.Luke 19:4, helps (being under us) to ſee Jeſus the better; that having a full view of him, and fellowſhip with him, of his fulneſs we may receive grace for grace zzJoh. 1. 16.John 1:16.

Some men talk of an every-dayes Sabbath; but as to make every man a Magiſtrate, is to take away Magiſtracy; and to let every man be a Miniſter, is to take away the Miniſtry: p. 99ſo to make every day a Sabbath, is to ſay, No day ſhall be a Sabbath. They may call every day a Sabbath, becauſe we are to reſt and abſtain from ſin, every day; but herein they deceive themſelves in that they do not conſider, that on the Sabbath day, we muſt not only abſtain from ſinful things (albeit then we ſhould abhor them moſt); but, from thoſe things that are not ſinful on other dayes, but lawful and needful, and which, it is a ſin not to look after, as the works of our ordinary Callings; for, look how a Subject that is called to wait on his Prince, is not only to leave his good Fellows, and that looſe and vain company (which he ought alwayes to ſeparate himſelf from) but alſo his Wife, Children, whole Family, and all his domeſtick affairs, which, out of this caſe, and when there is no ſuch Call, it is his ſin to be unneceſſarily abſent from, and his duty to abide with, and take care of; and ſo when our Lord calls us to wait on him a whole day together, (as he doth on the Lords day) all other things are, for that time, to be laid aſide (ſave only thoſe which our Lord alloweth us) though at other times lawful and neceſſary: When two good things are to be done, and both cannot be done, our reaſon will tell us, that it is neceſſary, for that time, to leave the leſs, and apply our ſelves to the greater: which being well conſidered, will amount to this, that it is neceſſary, that there earthly things ſhould be for a convenient time, with-drawn from; that is, that there ſhould be a weekly Sabbath, (for that's the moſt convenient time,) to give up our ſelves intirely to thoſe things that ought to be higheſt in our account; to wit, the honour and ſervice of our God, and the ſalvation of our ſouls. It's a poor plea to ſay, I muſt needs go ſee my Ground; aaLuk. 14. 18.Luke 14:18, (when God calls to his Supper) but it's a good pleading of neceſſity, to ſay, I muſt needs goe ſee my God, Pſal. 63. 2. Now whereas, on working dayes, the world doth (as it were) cover our faces with a vail, and caſt duſt on the divine Glaſs; on the Lords day, (by laying aſide earthly things and thoughts) the covering is put away from our face (as from Moſes face, when he left all to appear before p. 100the Lord) that we may ſee the King in his glory bbIſa. 33. 17.Isa 33:17, yea, ſo ſee him as to become glorious our ſelves, with that ſight. For we all (to wit, who by admirable grace have received the Spirit of God) with open face, beholding as in a glaſs, the glory of God are transformed into the ſame Image from glory to glory, 2 Cor. 3. 18.

2. The Commodity of the Chriſtian Sabbath.

What is ſaid of Godlineſs, may be ſaid of the Day of God, (which is the Nurſe of Godlineſs) that it is profitable to all things cc1 Tim. 4. 8.1 Tim 4:8, I mean, being ſpiritually obſerved, for (otherwiſe) the bodily exerciſe profiteth little.

The weekly Sabbath (like the Vine, whoſe Wine cheareth God and Man ddJudg. 9. 13.Judg 9:13,) yeeldeth much aſſiſtance for the performance of the duties of the firſt and ſecond Table.

1. Of the Firſt Table.

Of the firſt Commandement] eeLev. 26. 2.Lev 26:2for therein is an acknowledgement of God our Creator (as the only true God, maker of Heaven and Earth) in the proportion of time, that is, in obſerving a Sabbath every ſeventh day after our ſix dayes work. And, an acknowledgement alſo of God our Saviour, in our particular Sabbath-day in theſe Goſpel times. That of the Prophet ffEzek. 22. 26.Ezek 22:26is very obſervable, They have hid their eyes from my Sabbaths, that is, they ſlight them, as Hoſ. 8. 12. And what followeth? And I am profaned among them, that is, diſhonoured, accounted as nought among them, as if I were not a God. Dutch Annot.

Of the Second Commandement] Becauſe the Worſhip of God, required in that Commandement, is on that day, moſt improved and heightened: As being,

1. More extended, becauſe all (both Superiours, and thoſe under them, and within their Gates) are then to wait on God in the way of his Worſhip; Hence it is conceiv'd, that whereas theſe two, Ye ſhall fear every Man his Mother, and his Father, and ſhall keep my Sabbaths ggLev. 19. 3.Lev 19:3, are joyned together, the reaſon thereof may be this, becauſe Fathers and Mothers, and Governours, to whom the fourth p. 101Commandement is directed (not only, but eminently) are to ſee that their Children and Servants keep the Lords Sabbaths: and Children and Servants ſhould ſo far fear and reverence them, as herein to be ruled by them; and ſo there will be a general appearing to do homage to God, which is one improvement of worſhip on that day.

2. It is more attended, becauſe a Sabbath is a day of reſt, and receding from worldly works, that we may better apply our ſelves to divine Worſhip. And though there be a neceſſary uſe of natural ſupports, yet the fear of God writes Holineſs to the Lord upon them hhZec. 14. 20., and takes care they be ſo uſed, that the Service of God may be better attended.

3. It is more intended, or performed with more power and vigour, becauſe our minds are, or ſhould be, diſcharged of all thoſe creature-cares and cogitations, wherewith on other dayes (on which, though we leave the world a little, yet we do not ſo take leave of it as on the Lords day) our hearts uſe to be (and that in the Worſhip of God) encumbred and weakened, yea, (beſides this) the private religious Exerciſes of that day, both before and after the publike Service, (namely, Meditation and Prayer,) make us come with better affections to it, lay an ingagement upon us, to ſtir up the grace of God in us when we are about it, draw from God vertue in it, and a bleſſing of Heaven upon it.

Of the third Commandement] Becauſe the Sabbath is a day appointed for the honour of God iiIſa. 58. 13.Isa 58:13, and the greatning of his Name in the publike Ordinances kkMal. 1. 11.Mal 1:11, God is greatly to be feared in the Aſſembly of his Saints, and to be had in reverence of all that are about him llPſal. 89. 7.Ps 89:7. Hence it is, that on the day of publik and ſolemn Aſſemblies, that is, on the Sabbath, (now, the Lords day), the Name of God is moſt ſet up, becauſe by moſt, and among moſt; In the multitude of people, is the Kings honour mmProv. 14. 28.Prov 14:28, and then the multitude nnPſal. 42. 4.Ps 42:4go to the Houſe of God, to the Temple, to the Congregation, wherein every one ſpeaks of his glory ooPſal. 29. 9. & 48. 9. 10.Ps 29:9Ps 48:9Ps 48:10.

Thus doth the fourth Commandement aſſiſt for the performance of the firſt Table.

p. 1022. Of the Second Table.

To ſpeak to every Commandement thereof, would be too long. It may ſuffice, to ſay, what all men may ſee and hear, That is, that on the weekly Lords day, all ſorts of perſons are acquainted with their duty towards men, by the inſtructions then (eſpecially) delivered; and are alſo, ſtirred up thereunto by the Exhortations added. And are, or may be, much furthered therein by the Repetition of, Meditation, and Prayer for, a bleſſing upon ſuch Inſtructions and Exhortation. The fourth Commandement ſtandeth in the middle (as it were) between the two Tables, to be a Bond of Perfection, and to link together Piety towards God, and Charity towards men. What is ſaid of the Magiſtrate, may be truly alſo ſaid of the Sabbath; He is, and It is, the Keeper of both the Tables.

Thus of the Commodity of the Chriſtian Sabbath.

3. The Commendation.

The Sabbath hath a preheminence above other dayes, in regard of Gods Inſtitution of it, for each Sabbath is the Sabbath of the Lord our God ppIneptè ſaciunt qui obſervationem diei Dominici ex traditione, non ex Scripura Sacra, in Eccleſia perdurare aſſerunt. Jun. praelect. in Gen. 2.Gen 2; and that makes it glorious in it ſelf, and hath the bleſſing of God annexed and aſſured to the obſervers of it. And that, as it maketh alſo for the advancement of it in it ſelf, ſo it giveth a reaſon why it ſhould be precious to us; yea, the very largeneſs of the Law of the Sabbath, and the Lords uſing ſo many words about it, may ſhew (as our weakneſs, who need it, ſo) the weight of that Law, and worth of that Day, in aſmuch as in a Law of Ten Words, ſo much is ſaid of this one Word and particular Precept. It is obſerved out of the Hebrew Doctors, That the Sabbath, and the Precept againſt Idolatry, each of theſe two, is as weighty as all other the Commandements of the Law: for confirmation whereof they add this, The Sabbath is a ſign between God and us for ever; and that other place of Iſaiah qqIſa. 56. 2.Isa 56:2, Bleſſed is the man that keepeth the Sabbath from polluting it. Aynſworth on Exod. 31. 13.

p. 103And (ſure) that weekly day of our ſolemn appearing before our God, ought to be honourable in our account: That is a ſign and aſſurance that we are Gods Covenant-people, and peculiar treaſure; for therein lies our ſafety rrJer. 2. 3. Deut. 33. 28.Jer 2:3Deut 33:28, our glory ſſLuk. 2. 32.Luke 2:32, and our felicity ttDeut. 33. 29.Deut 33:29. Who is it that deſires not to be known by his attendants that he is Kings the Servant? Well may we ſay alſo, that's a bleſſed and glorious day, that makes the obſervers thereof bleſſed; yea, if by [keeping the Sabbath from polluting it] be inſinuated, or deſcribed a reſpect to all Religion, even that alſo makes greatly for the honour of the Sabbath, that godlineſs (in the generality) is thereby ſet forth, becauſe thereby ſo much ſet forward.

It's very obſervable, that Gods people, reckoning up in their miſeries, Gods mercies, do mention (as the chief thereof) Gods Commandements, and among thoſe Laws and Commandements, ſingle out the Sabbath, ſpeaking thus honourably of it, in reference to their Fathers, And madeſt known unto them thy holy Sabbath uuNeh 9. 14.Neh 9:14, as if there were an eminency in that above other Laws; as indeed there is, in this regard, becauſe as on Fairs and Markets men are furniſhed with commodities of all ſorts, ſo on this day principally, all ſpiritual good things are offered with an invitation to the buying, and for the enjoying of them xxIſa 55. 1, 2. Mat. 22. 1, 2, 3. Rev. 3. 17, 18.Isa 55:1Isa 55:2Matt 22:1Matt 22:2Matt 22:3Rev 3:17Rev 3:18, and that good knowledge of God is more aboundantly diſpenſed, whereby all other Commandements are better performed. O, How little is God known to them to whom no Sabbath is made known, or that will not be made to know any Sabbath? The reaſon whereof is, becauſe on that day of Reſt and Religion, there is an opportunity offered of the freeſt, fulleſt and higheſt Communion with God, without thoſe interruptions that we have on other days, by the crowding in of our earthly occaſions, yea, and that into the inner chamber and cloſet of our hearts, which is the retiring room, wherein God is pleaſed to communicate himſelf abundantly to the faithful ſoul when all worldly things and thoughts are had out, and diſmiſſed for that day; yea, charged, and (as it were) conjured, not p. 104to diſturb the intimate ſociety of the Lord Jeſus with the ſoul that hath found him, and faſtened on him yyCant. 3. 4, 5. Vid. Mercer. in loc.Song 3:4Song 3:5.

Thus of the Sabbath in general.

As to the Chriſtian Sabbath, a great glory is put upon it in the Scripture-title, it being called the Lords day zzRev. 1. 10.Rev 1:10, and that name and title being continued and applyed unto it, to this day, The Lord Jeſus hath put his own Name and ſtamp upon it, It is the day of that Lord who is the Prince of the Kings of the Earth, Rev. 1. 5. Of the Jews Sabbath, and of our Lords day, there is (as St. Auſtin ſpeaks aaEt Sabbati & Dominici unus eſt Dominus. Aug. Epiſt. 86. ad Caſulam.,) one and the ſame Lord: but now is the Lords-day prefer'd before that Sabbath, (as the ſame Father ſpeaks) by the faith of the Reſurrection bbPraeponitur dies Dominicus Sabbato; ſide Reſurrectionis. Ibid.. Unto this Reſurrection day is that honour given, to have this ſaid of it, Thou art my Son, this day have I begotten thee, Act. 13. 33. For by his Reſurrection on that day, he was manifeſtly and mightily declared to be the only-begotten Son of God. Rom. 1. 3.

Unto this may be added, that this day hath been ever of high account in the Chriſtian Church. Let every one (ſaith Ignatius, that holy Martyr), that loveth Chriſt, keep the Lords day holy, the Queen and Supreme of all dayes ccIgaat. ad Magneſ. foreign..

Hierom ſaith, Among all dayes, this day hath the primacy, or holds the preheminence; This is the day (ſaith he) that the Lord hath made, let us rejoyce, and be glad in it ddHieron. com. in Marc. 16. Poſt Sabbata triſtia ſoelix irradiat dies, quae primatum in diebus tenet, &c. Item. Quomodo Matia Virgo inter omnes mulieres principatum tenet, ita inter caeteros dies haec dies omnium dierum mater eſt.Mark 16.

If we celebrate our birth-dayes, (ſaith Chryſoſtom), How much more is this day to be obſerved? which if any ſhall call the Birth-day of all mankind, he ſhall not erre therein: for we were loſt and are found; were dead, and are alive; were Enemies, and are reconciled. But it is with ſpiritual honour that this day is to be honoured, not with feaſting, profuſe drinking of Wine; much leſs with drunkenneſs and dancing, &c. Chryſoſt. Serm. de Eleemoſyna.

p. 105I ſhall cloſe up this, with a later witneſs of the worth of the Sabbath; yet not to be contemned, it being the teſtimony of a very learned man, and Martyr ffP. Ramus in Comment. de Relig. Chriſtiana. lib. 2. c. 6. Sa…batum ſiquidem Scholaſticus dies eſt, quo nobis eſt ad Domini Scholam accedendum, ad legem ejus & voluatatem cognoſcendum, &c.of Jeſus Chriſt: His words are theſe; The Sabbath is the Schoolday wherein we are to come to the Lords School, to be acquainted with the Lords law and will—. When therefore the Sabbath is ſo much commended in the Old Teſtament, the Lords School is eſpecially commended; The Ʋniverſity not of Plato, or Ariſtotle, but of the Omnipotent God, is commended; The knowledge of the Law, and the understanding of the Covenant of God with Man, is commended.

What was ſpoken (therefore) of the City of God, we may apply to his Sabbath, Glorious things are ſpoken of thee O thou day of God ggPſal. 87. 3.Ps 87:3. Nor is there any thing on Earth liker Heaven, then the enjoyment, and (we may ſay) the beat fi…al Viſion, of God hhPſal. 63. 2.Ps 63:2on that day, in thoſe publike Ordinances, and private Spiritual Exerciſes and Addreſſes, unto which devout Chriſtians devote themſelves; which may be confirmed unto us by this, That the heavenly State, and the weekly day of publique and private Worſhip, go under one and the ſame name, that is, both are ſaid to be a keeping of a Sabbath iiHeb. 4. 9. foreign, ut v. 10, 11.Heb 4:9, Heaven being in this here, as that ſhall be in Heaven hereafter.

There followeth,

4. The Judgements of God, threatned againſt, and inflicted upon, Sabbath-profaners.

Here I ſhall make uſe of the Text in hand, and Nehemiahs relation, v. 18. which ſheweth, that their Sabbath-profanation was not only evil in them, but was, and they might fear it would be, very evil to them. The judgement deſcribed in this Scripture, hath four ſad things in it.

1. It is hereditary] As when a diſeaſe is hereditary, and paſſeth from Father to child, the pain of that diſeaſe is 1.hereditary alſo: ſo is it in this caſe; Did not your Fathers do thus? And where the ſin is continued, the judgement is entailed, yea, it is ſaid further, Did not God bring this evil p. 106upon us? When there is a generation of Sabbath-breakers, they pay for their Fathers ſin, and their own both together, as it was in this long captivity; And now they had cauſe to fear further judgement, They being riſen up in their Fathers ſtead, an increaſe of ſinful men, to augment yet the fierce anger of the Lord toward Iſrael, Numb. 32. 14.

2. It is very harmful] It is not only ſaid, this evill, but 2.[all] this evil for God chaſtiſeth his people, as their Congregation hath heard. kkHoſ. 7. 12.Hos 7:12And they had heard (beſides what they heard at other times, llLevit. 26. 34.Lev 26:34) a little before theſe utmoſt miſeries, that the Lord, for not hallowing the Sabbath, would kindle a fire in the palaces of Jeruſalem, which ſhould burn (ſeventy years together) and not be quenched, mmJer. 17. 27.Jer 17:27We find in former times how ſevere the ſentence of God himſelf was upon him that did but gather ſticks on the Sabbath day, nnNumb. 15. 32. 35.Num 15:32Num 15:35: And about the ſame time, when they greatly polluted the Lords Sabbaths, he ſaid, He would powr forth his fury upon them, to deſtroy them in the Wilderneſſe ooEzek. 20. 13.Ezek 20:13; wherein there were mighty ſlaughters made of them ppNumb. 14. 29. & 26. 65.Num 14:29Num 26:65but all that evill was little to all this evill, Neh. 9. 32. 36, 37. for the puniſhment of the iniquity of the daughter of my people, (ſaith the Prophet) is greater then the puniſhment of the ſin of Sodom that was overthrown in a moment qqLam. 4. 6. & 1. 12.Lam 4:6Lam 1:12. And again, Behold and ſee, if there be any ſorrow like my ſorrow. Godly Magiſtrates make laws, for the holy obſervation of Gods holy day, and ungodly Officers leave them unexecuted: but the Supream Power will look to it, and the higheſt God will animate his Laws by Executions, which ſhould make all of us fear, and tremble, and ſay, If we rebell to day (and Sabbath-breaking is Rebellion, Ezek. 20. 13. Exod. 16. 28.) God will be wroth to morrow rrJoſh. 22. 17, 18.Josh 22:17Josh 22:18Yea, and that with the whole Congregation: For,

3. It is diffuſive] It ſpreads far; Here is wrath [Upon 3.Iſrael] Woe to him that commits Folly in Iſrael ſſJudg. 20. 6. 2 Sam. 13. 13.Judg 20:62 Sam 13:13. For, that's a people near to God, and therefore ſhould not be defiled. So woe to him that brings trouble on Iſrael (which Achan found) ttJoſh. 7. 25Josh 7:25; for Iſrael is a people dear to God, and therefore he would not have them to be waſted and p. 107conſumed by thoſe ſins that ſend for general judgments. An Ague is one thing, the Peſtilence another; he that brings the Plague into a City, may be an inſtrument of much mortality and miſery; Now Sabbath-pollutions, are peſtilential, that is, they deſtroy many, and make havock in Iſrael. They that ſet a City on fire, are moſt miſchievous perſons (to be an Incendiary is a name of infamy) but Sabbath-breakers ſet the whole Nation on fire uuJer. 17. 27.Jer 17:27, and for their ſakes, (amongſt other notorious and Iſrael-ruining ſinners) Zion is plowed as a field, and Jeruſalem becomes heaps xxMic. 3. 12.Mic 3:12: for by reaſon of this ſin, God threatens ſuch fury as ſhall conſume his people, and that he will accompliſh his anger againſt them, Ezek. 20. 13, 21.

4. It is cumulative] that is; profaning the Sabbath layes on more weight on thoſe who are heavy laden with 4.the burthen of judgement already: For here it is ſaid (by them that had been very long in a very ſad condition) Ye bring more wrath upon Iſrael by profaning the Sabbath-day. There's never ſo much affliction, but God can ſend more; and being further provoked by this ſin, he will ſend more, ſeven times more yyLev. 26. 21.Lev 26:21. They that be in a proſperous eſtate, ſhould keep the Sabbath, that they may keep well when it is well zzJer. 17. 24, 25.Jer 17:24Jer 17:25: and they that be in an evil caſe, ſhould keep it, to prevent their being in a worſe. The wrath of the King (of Heaven) is as the roaring of a Lyon aaProv. 19. 12.Prov 19:12, and more wrath is as a more dreadful roaring, the fore-runner of renting, Judg. 14. 5. with Hoſ. 13. 8.

In all this, it is to be remembred, that (the fourth Commandement ſtill continuing) as there is now alſo a weekly Sabbath-day, ſo there is a like Sabbath-danger; we may not therefore ſhift or ſhake off the former threats and judgements as not belonging to theſe times; but rather conſider, that, Whatſoever things were written (or acts of divine Juſtice recorded) aforetime, were written for our learning bbRom. 15. 4.Rom 15:4, and all thoſe things which befel the tranſgreſſors of the Law of the Ten Commandements, in former ages of the World, happened to them us Types, that is, they are our examples and warnings; and plainly p. 108lay before us what we alſo muſt expect to ſuffer if we do as they did, even we upon whom the ends of the world are come cc1 Cor. 10. 6. 11.1 Cor 10:61 Cor 10:11, for like ſin, like judgement: Nor can any juſt reaſon be given why judgements of old for the breach of the fourth Commandement, ſhould not be our admonitions, as well as thoſe for the breach of the ſecond Commandement (which Paul mentioneth), becauſe there is not only much of that which is poſitive, and not ſo clearly natural, belonging to the ſecond, as well as to the fourth Commandement: but alſo it is evident, that as the ſecond Precept for the way of Religion; ſo the fourth for the Day is written, among the Ten words of the Moral and ever-abiding Law of God, with the finger of God himſelf, Exod. 31. 18.

That which remaineth to incite to Sabbath-ſanctity, is

5. The bleſſing and promiſes of God annexed and aſſured to that Day and the Obſervers ther of.

It is ſaid in the Commandement; The Lord bleſſed the Sabbath day; It's true, that he bleſſed that ſeventh day whereon he reſted, but not as a Seventh day, but as a Sabbath day, and ſo the bleſſing is entailed (as it were) and paſſeth from the Jews Sabbath on the Chriſtian Sabbath. Now what is the meaning of this bleſſing, but that it was Gods mind, that it ſhould be honourable and glorious amongſt, and have ſingular priviledge & preheminency above other days? ddMercer. in Gen. 2. 3. Benedictio, (ut inquiunt Hebraei) eſt acceſſio boni; fauſtum & felicem, Auguſtum & in ſignem intercaeteros hunc diem eſſe voluit, & praecipuo cum favore & honore dignatus eſt.Gen 2:3for which end therefore he ſanctified it, that is, ſet it apart to be wholly conſecrated to Him and to his holy Service: In which way, it is not only lift up and honored above other dayes, and ſo, a bleſſed day; but is a bleſſed day alſo to the people of God by the uſe and benefit of his Ordinances, Pſal. 65. 4. wherein a bleſſedneſs is laid up.

In regard of this Prerogative of the day of Reſt and Holineſs, a Chriſtian ſeeing that day approach, hath great cauſe to ſay, with an holy chearfulneſs, Come in thou bleſſed of the Lord eeGen. 24. 31.Gen 24:31. And they that appear before God on that day to receive ſoul-ſuſtenance from him, may ſay within p. 109themſelves (as David's ſervants that ſought bodily relief) Let us now find favour in thine eyes, for we are come in a good day ff1 Sam. 25. 8.1 Sam 25:8: in the Lords great Feaſt-day, wherein they of his Family even the whole Houſhold of Faith are abundantly ſatisfied with the fatneſs of his houſe, and are made to drink of the river of his pleaſures ggPſal. 36. 8Ps 36:8. It's a day, wherein we may be ſpiritually enriched, for it is a bleſſed day, & the bleſſing of the Lord maketh rich hhProv. 10. 22. See Aynſw. on Gen. 2. 3. It is the abundant wealth of the world.Prov 10:22Gen 2:3. It is a day, wherein the people of God meeting, and being united together in his ſervice, God commandeth the bleſſing, Pſal. 133. 3. And wherein from our great Lord, and head & glorious high Prieſt, the Oyl of Grace runs down abundantly (as Aarons Oyl ſometimes did) to the very skirts, that is, to the very loweſt of his true Members, to make them joyful, (for it is the Oyl of gladneſs, Pſal. 45. 7.) and as the dew of Hermon to make them fruitful, Pſal. 133. 1, 2, 3.

The prerious promiſes inviting to, and incouraging in, the Sanctification of the Sabbath, are preſented to us from the mouth of the Lord by the Prophet Iſaiah, chap. 58. 13. 14. which Text of Scripture is ſo often made uſe of in this argument of the Sabbath, that I cannot leave it (though I have ſpoken much more then I thought to have done already) withour looking a little into it. For which purpoſe I ſhall 1. Speak ſomething to both the verſes in general. 2. And ſomething to that Sabbath-Piety deſcribed, v. 13. 3. And then come to the Sabbath-promiſes, v. 14.

1. Of the Text in general.

Wherein two things lie in the way to hinder the uſe that divers godly and learned Writers have made of it for eſtabliſhing the Lords Sabbath-day, (now) the Lords day.

1. Some hold hhCalv. in locum.that the Sabbath is here named by way 1.of alluſion. and by a Synechdoche, and that the thing intended and deſigned in that deſcription, v. 13. and ſo in the promiſe, v. 14. is to take men off from their own wits and wayes, and to ſtir them up to obedience and holineſs in the whole courſe of their lives. And the truth is, that in the Sabbath all Religion is wrapt up; for God is eminently acknowledged, worſhipped, profeſſed and praiſed (as the three firſt Commandements require) upon that day; And all p. 110other Commandements are better obſerved by the good knowledge of God hh2 Chr. 30. 22.2 Chr 30:22diſpenſed and diſperſed then eſpecially in the Miniſtry of the Word, acquainting men with their duties towards God and Man. But we may not miſtake here; for albeit it be ſuppoſed, that all Religion is ſpoken to, yet it doth not follow from thence, that the Sabbath day (in the ſetting forth whereof the Text is ſo full) is to be excluded; nay rather, it is thereby the better eſtabliſhed. As when a Father takes order in his laſt Will, that his Son ſhall go to the Univerſity, his meaning is, that his Son ſhall be a Scholar: but (withall) his mind is, that he ſhall go to the Univerſity, becauſe that's the way to make him a Scholar, and therefore he expreſſeth nothing but that, for that contains the other. So it is here.

We may obſerve, (caſting our eye upon this whole chapter) that as in the former part of it, the Prophet ſhewed their Religion was not to be placed in faſting; ſo here he declareth that the obſervation of the Sabbath, is not to be placed in reſting (to which the Jews uſed to aſcribe ſo much) but in the ſpiritual ſanctification of that reſt, which (indeed) hath and ought to have an influence, and to extend its vertue, into our whole life, to make it the more holy: But now mark, that as the Prophet before, in his Doctrine of a Faſt, and his diſciplining of their Faſt, did not exclude the day of their Faſt (and the obſervation thereof); but ſaith plainly [In the day of your Fast, v. 3. ſo neither doth he here, where he delivereth the doctrine of the Sabbath, ſhut out the day of the Sabbath, but only ſheweth that the Reſt and leiſure of that day, is to be beſtowed in ſpiritual things appertaining to the ſubſtance, and tending to the furtherance of true Religion.

2. Some others may ſay, that if the Text be to be underſtood of the weekly Sabbath, yet it ſpeaks to the Jews 2.only, not to us; and of their day, not of ours: Unto which, it may ſuffice to ſay, that as the fourth Commandement belongs to us as well as to Jews, and the holy obſervation required there, belongs to us, in regard of our Sabbath, as well as to them, in regard of theirs; ſo in this Scripture, p. 111and in the whole Scripture of the Old Teſtament, whatſoever thing is Spiritual and of an Evangelical nature, it belongeth to us as well as to them, and may upon juſt accounts be more preſſed on us then on them, becauſe it is our happineſs to have more means for, and therefore out duty to make further progreſs in, all things appertaining to godlineſs. It were very ſtrange to ſay, or think, the Jews were to abſtain from their own, ſelf-pleaſing thoughts, words, and actions on their Sabbath; and yet that Chriſtians may think, ſpeak, and do as they pleaſe on the Chriſtian Sabbath. What, muſt the Sabbath be the Jews delight, and not ours? There is ſo much of Goſpel in theſe things, that a learned Divine ſaith, What can be ſpoken more like then this is, to the perfect Precepts of Chriſt iiOccolampad. in loc.?

This will ſurther appear by what follows to be ſpoken.

2. Of the Sabbath-duty, as it is preſcribed (in way of Suppoſition) verſ. 13.

If thou turn away thy foot from the Sabbath, or (as ſome render it) for, or becauſe of the Sabbath,—that is, If thou keep the Sabbath from polluting it, as it is before, chap. 56. 2. to wit, by doing any act (treading any ſtep) unſutable to it, and tending to the profanation of it, as we find other-where, the lifting up of ones hand and foot kkGen. 41. 44. Vid. Jun. TremGen 41:44, to be a Proverbial expreſſion of enterprizing or attempting any thing; Here the foot is named, and in Iſa. 56. 2. the hand, and both put together, may ſhew that both hand and foot (the great Inſtruments of action) are to be kept, for the Sabbath ſake, from doing any evil llIſa. 56. 2.Isa 56:2. Ask therefore, whatever thou art about, Is this a fit walk, or work for the Lords Sabbath day? elſe, Turn hand and foot from it.

What followeth, will confirm this Expoſition, which is this, From doing thy pleaſure on my Holy-day, that is, any thing which pleaſeth thy ſelf, and pleaſeth not God on that day: ſo that to turn away the foot, is to keep from doing, that is, from doing any thing agreeable to our p. 112wills and not to Gods; it's true of things ſinful (which on that day are out of meaſure ſinful mmAs cruel exactions are bad any day, but worſt on the Faſt day, Iſa. 58. 3. See Ezek. 23. 38. Sins are worſe by holy time and place, 2 King. 21. 4.Isa 58:3Ezek 23:382 Kgs 21:4,) but there is no cauſe to reſtrain it, and apply it only to things ſinful in themſelves, for the ſix dayes work is not ſo, which yet the Commandement will have us to ſet aſide. There are divers things not evil in their nature, which yet (like the counſel of Ahitophel, 2 Sam. 17. 7.) are not good at that time; It is not enough, that things done on that day be good, for their matter, but they muſt be ſome way or other for God, whoſe day it is, it muſt be [his] work, and not a product of, not a thing ariſing from, and done for, thine own pleaſure; one writing upon this, ſaith, Whatſoever ſhew of holineſs there is in any work, yet if thou aim at thy own commodity in it, it is a ſervile work, and violates the Sabbath of the Lord nnOecolampad. in loc.. Every day, but eſpecially on the Lords day, we ſhould be like the Angels, and thoſe Miniſters of his that do his pleaſure, Pſal. 103. 21. for then, we wait on our Lord, at his own appointed time; It cannot be well therefore to do what we pleaſe our ſelves when we attend our Lord, not on our working-day, but on his Holyday, or the day of his Holineſs ooSo the Hebrew hath it..

But Negative holineſs, or to forbear evil is not enough: it is further added,—and call the Sabbath a delight, that is, as one ſpeaks ppBullinger in loc., making the holy things of that day our delight, and exerciſing our ſelves about thoſe delightſom things with delight of heart; ſuch as we ſee in David, unto whom the Tabernacles of God were amiable, and he moſt glad to go to Him and them, Pſal. 84. 1. & 122. 1, 2, &c.

The meaning of this, and the former part of the verſe, is well and plainly expreſſed thus, qqDutch Annotations on Iſai. 58. 13.Isa 58:13If thou reſtrain thy foot on the Sabbath, ſo as that thou do not whatſoever pleaſeth thee; and if thou take delight in keeping it according to the Law, and Will of God, calling it the holy, (that is, the holy day) of the Lord, or a day conſecrated unto him, and therefore honourable, or glorious. As a man of God is an honourable man rr1 Sam. 9. 6.1 Sam 9:6; ſo is the day of God, an honourable day. Every day may be ſaid to be glorious, becauſe a pleaſant p. 113thing it is to the eyes to behold the Sun ſſEccl. 11. 7.Eccl 11:7; but this, among other dayes, is like Solomon's Queen among other honourable Women ttPſal. 45. 9.Ps 45:9, that is, it excels in glory uu2 Cor. 3. 9.2 Cor 3:9, becauſe on that day, the Sun of Righteouſneſs xxMal. 4. 2.Mal 4:2ſhines forth in his brightneſs, & that into our hearts, (in the uſe of Ordinances, to give the light of the knowledg of the glory of God in the face of Jeſus Chriſt yy2 Cor. 4. 6.2 Cor 4:6,) ſo that our eyes may ſee the King in his beauty zzIſa. 33. 17.Isa 33:17, and ſo be our ſelves beautiful aa2 Cor. 3. 18.2 Cor 3:18,—and ſhalt honour him] that is, by honouring it, for when the holy things of God are profaned▪ He is profaned bbEzek. 22. 26.Ezek 22:26, whence it is ſaid in the caſe of Eli his ſons, Them that honour me, I will honour cc1 Sam. 2. 30.1 Sam 2:30.

That which followeth is but a repeating of what went before, yet ſo, as that what was laid down in the former part of the verſe more generally, is laid forth in this later part more diſtinctly, a law being laid on our wayes, wills, and words, on the Lords Holy-day.

1. On our wayes] —not doing thine own wayes,] for, How is God honoured, if we do what we liſt? When Eli his ſons 1.would have, and do what they pleaſed, not obſerving Gods order in his own Inſtitutions, the Lords interpretation of it is, a deſpiſing of him dd1 Sam. 2. 15, 16, 30.1 Sam 2:151 Sam 2:161 Sam 2:30.

Now in proper ſpeech, we are ſaid rather to go rhen to do eeBulling. in loc., our wayes; but, becauſe by a mans wayes (in Scripture, and in our common ſpeech alſo) are meant mens actions and courſe of life; therefore, this fitly expreſſeth unto us, that Gods mind is, that we ſhould not act according to our own minds, nor do our own acts on Gods day. I ſay, on Gods day: for albeit it be true, that God binds us out from walking according to the world, and the fleſh, any day; yet ſpeech being made here of a ſpecial day which God appropriateth unto himſelf, therefore another interpretation ſeems more proper, which is this, not doing thine own ways, that is, not doing thy uſual works ffDutch Annot.. On the ſix dayes we may do what we our ſelves have to do, but on Gods day we muſt do what God hath for us to do; All done on Gods day, muſt be Gods, not our own.

2. On our wills]—not finding thine own pleaſure, or thine own will ggVoluntates tuas. Pagmn.; but the Hebrew word ſignifieth ſuch a will p. 114as wherein there is a delight and complacency hhSee Gen. 34. 19. Pſal. 111. 2. where the ſame word is uſed: So 1 King. 5. 8.Gen 34:19Ps 111:21 Kgs 5:8. This is before applyed to the Faſt; and this reproved, that on the day of their Faſt, they found their pleaſure, v. 3. And it is eaſily transfer'd, and by the ſame reaſon applyed to the weekly Sabbath; for howſoever the Faſt was a day of Soul-affliction, and the Sabbath of ſoul-delight, and ſo, there was a difference between them; yet they were alſo ſo much alike, that their ſolemn Faſt-day hath the name of Sabbath impoſed upon it iiLev. 23. 32.Lev 23:32. And all their faſting dayes, were ſeparating days, wherein they ſeparated & ſequeſtred themſelves, not only ſo as not to do any ſin, but ſo as that they were alſo preciſely required not to do any work kk—v 31.; no, not to give way to their own will, or find their own pleaſure, on the Sabbath: therefore it is Gods will, that we ſhould not only watch over our wayes without, but look to our wills within, which as far as they are our own (and not Gods) ſhould not be ſought or found by us, or with us, on that day: they are on that day, as other creatures to Adam, not found meet companions for us, but too low, Gen. 2. 20. In ſum, No ſelf-delight is to be admitted, that is againſt Sabbath-delight; Ne diem ſanctum Domini ſuis commaculet voluntatibus. Hieron. in Iſa. 58.

3. Our words] —not ſpeaking a word, which is well 3.explained from the words going before, where [our own] is expreſſed, by the ſupplying of the ſame here, and ſaying our own words, for the meaning is not on that day we ſhould be mutes llNon requirit Silentium Harpocraticum. Bulling., and ſay nothing. Now our own words may be ſaid to be of two ſorts.

1. Such as are ſimply unlawful in themſelves, which are evil any day, and worſe on that day,

2, Such as are relatively unlawful, that is, in relation to that day, as being unſutable to it, and oppoſite to that holineſs, and godly communication that is required on it. And that this is here comprehended, (for I do not exclude words ſimply evil, but reckon them on this day moſt abominable; I ſay, that this is here comprehended, to wit, the prohibition of common as well as condemned words) may appear, becauſe here is a day, evidently ſeparated p. 115and marked out from common dayes, on which (notwithſtanding) there muſt be none of our own, that is, no ſinful words, and therefore it's reaſonable and congruous to conceive the meaning in this place to be, that we muſt ſpeak none of our own words, that is, of our every dayes words mmSee Dr. Bownd, Doctrine of Sabbath, I. Book, p. 272, &c., but that a more holy and refined language is to be uſed on that holy day. Brieſly, no words are to be ſpoken that day which are meerly our own, and not ſome way Gods, and relating to his honour and ſervice, whoſe day it is: It is not a day to make Bargains, take Accounts, to talk of Kine, Horſes, Hawks, Hounds, &c. (which on other dayes there's liberty to do), but all the leiſure we have for communication, (or otherwiſe) ſhould be ſanctified; for the Reſt muſt be holy the whole day. Yet, I do not mean, that every word is unlawful on the Sabbath that is in its nature earthly, or an expreſſion of ſome worldly thing; for our neceſſities require ſome ſuch words: and works alſo, as are in themſelves, of a worldly and common nature (as about Apparel and Dyet, or other incidental things). But that which I humbly conceive is required, is this, That on that day, our diſcourſe and conference generally ſhould be of a more holy and heavenly ſtrain; and that if other working dayes words be uſed, it may truly be put on the account of neceſſity, mercy, Chriſtian civility, tending to the honour of Religion, the doing of good, the winning of others to goodneſs, or ſome other end fit to be intended on that day, and which cannot be ſo well attained but in that way, that is, by uſing vulgar and common-words, no way to be numbred among ſpiritual expreſſions, unleſs in regard of the end, which an heart wherein there is an habit of holineſs directs them unto. And whoſoever give themſelves leave to talk of what they pleaſe (aſſoon as they are out of Church) will be like to find leſs good by their having been in it, and leſs fitneſs to return again profitably unto it nnThus by giving way to ordinary words, the moſt confeſſed Duries of the Day are either marr'd or maim'd., or to be about any private religious Exerciſe, which that holy Day calleth' them unto; for as evil communications corrupt mens minds and manners oo1 Cor. 15. 33.1 Cor 15:33, ſo worldly diſcourſe uſeth to make the heart p. 116more worldly, and leſs apt for things heavenly, becauſe prepoſſeſſed with earthly: which agreeing better, then that which is better, with our natures, the heart is therefore more hardly won from them to a due attending to, and affecting of, the things of God.

Thus this later part of the verſe expounds the former; for O Ecolampad.he truly turns not away his foot from the Sabbath, who in word, thought, and work, doth not his own will, but the will of God. Now all this eaſily paſſeth from the day to the way of God, and that ſubſtance of Piety which is every day a neceſſary duty; yet ſo, as that the ſpiritual obſervation of Gods holy day, is a ſpecial means thereof, and help thereunto; I ſay, the ſpiritual obſervation, and deſire that ſhould be obſerved, becauſe they who ſpeak more meanly of the Sabbath day? do ſeem to take the word Sabbath in a ſtrict ſenſe, and to mean thereby an exact (but idle) obſerving of a day of reſt, without further reference, end due reſpect to that ſanctiſication of the Reſt which the fourth Precept plainly expreſſeth ppCalv. in Iſa. 58 13. Altiùs ſpectavit quàm and externam cae emoni am, hoc eſt, otium & quietem; in quo judaei ſanctitatem ſummam ſitam eſſe putabant,—Quod nimis craſſum eſt; admonet enim Propheta Pſal. 92. Titulo: & v. 2, 3, 4. Sabbatum non rectè coli feriando, ſed ordinatum eſſe ut celebretur Dei nomen, Calv. in Pſalm. 92. 2.Isa 58:13Ps 92Ps 92:2. I ſay, I ſuppoſe they that ſpeak leſs honourably of the day of the Sabbath, look at that empty Sabbatizing; for (otherwiſe) if any man ſhall plead for a reſting from ſin, and the practiſe of holineſs every day, with the ſleighting of the weekly Sabbath (as it ought to be obſerv'd) he plainly deſtroys what be pretends to build, and weakeneth Religion every day by weakning the reverence of that day; the which Sabbath-reverence and real reſpect to all Religion, are ſo linked together, that (howſoever there is a difference in regard of the degree, yet) few or none are found to regard either, who regard not both; As they regard not Learning that regard not Schooling, nor Houſe-keeping, that keep not Market-dayes; ſo they regard not godlineſs any day, who regard not the Sabbath-day wherein it is taught, and wherein all proviſions are laid up for a godly life; And (on the other ſide), As they go not to School as they ſhould, but loiter there, that get no learning; nor ſpend their time well at the Market, that bring home no Proviſion; ſo they never keep the Sabbath day rightly, whoſe p. 117deſire and care is not to live every day religiouſly and Chriſtianly. I ſhall add only this, They who carry this Text to mens general carriage, ſay, There is an alluſion in it to the Sabbath-day; and ſaying ſo, they muſt needs (I think) grant that the Sabbath, to which the Prophet alludeth had theſe things in it (that is, holineſs of heart, tongue, and carriage) as in the Epitome, which are (afterward) to be ſpread forth at large, in all godlineſs of life, all the days of the week and of our life; only with this difference, that things lawful on other days, by the allowance of Scripture (and needful alſo,) are on the Sabbath-day, unlawful, becauſe of the diſtinction made in the fourth Commandement, between the Reſt and holineſs of that weekly day, and the work and imployment of the ſix working-days; On all days we ſhould be ſober, righteous, and godly qqTit. 2. 12.Titus 2:12; but on the Lords-day we ſhould be in the Spirit rrRev. 1. 10.Rev 1:10, more high, more ghoſtly, more heavenly; and, as Moſes when he was with God in the Mount ſſExod. 34. 10.Exod 34:10, more reſplendent by the beauty of Holineſs.

Thus of the Sabbath-duty. I come now as the Text leads me.

3. To the Sabbath Promiſes, ver. 14.

In the opening of theſe Promiſes, I ſhall proceed the better, by taking along with me an Obſervation brought to my hand ttO Ecolampad. in loc., which is this, As the Precepts (before) are Evangelical; ſo the Promiſes (here) are not Jewiſh, or earthly, but heavenly: for the good things mentioned in the former verſe, are the operations of the Spirit of God, unto which the good things of this world being far inferior, they are not ſo ſutable a reward; nor is it for Him that is moſt liberal, ſo to reward them. Yet, there is no cauſe of excluding thoſe outward comforts, which the letter of the Text in the latter part of the verſe layeth before us, and which are (other-where) promiſed to thoſe that hallow the Sabbath-day uuJer. 17. 24, 25, 26.Jer 17:24Jer 17:25Jer 17:26, the contrary evils whereunto came (as hath been ſhewed) on the Jews when they did profane it xxNeh. 13. 18.Neh 13:18. But it's true, that worldly commodities and contentments, p. 118are not here promiſed only, (the firſt promiſe is very ſpiritual), nor chiefly; but rather, when theſe outward things are mentioned (ſutable to the Ear and to the Heart, and to the ſtate of a Jew, and which God was ready to perform to them in the letter,) I ſay, when theſe things are mentioned in the Old Teſtament) higher and more ſpiritual things are uſually meant; yea, a reward reaching to Eternity, which through Jeſus Chriſt our Lord yyRom. 6. 23. Pſal. 19. 11.Rom 6:23Ps 19:11is given to the ſincere and ſpiritual obſervers of Gods Commandements, whereof this of the Sabbath is one: and therefore the good promiſes laid down here, may well be taken in that extent; whereof there is the more reaſon, becauſe the later promiſes here ſpecified, are, in the tenour of them, and as they ſtand in the letter, proper to the Jewiſh people; and therefore, either this Scripture muſt not be for our uſe, or elſe, ſome other thing muſt be meant then the words in themſelves expreſs: I ſhall therefore take the Promiſes as they lie in the Text, and take in all the commodity and comfort, whether outward or ſpiritual, that may be truly collected from them, to encourage all men in the Sabbath duty, and conſequently in the purſuit of all Religion; which is the thing that is intended in, and which ariſeth from, the holy obſervation of the Sabbath-day.

Now whereas Pleaſure, and Preferment, and Profit are the great Motives to make men to do willingly what is deſired or required of them; all theſe are here ſet before us as the reward of Sabbath-Piety.

1. Pleaſure] Then ſhalt thou delight thy ſelf in the Lord; This is a ſpecial and moſt ſpiritual zzVid. Scultet. in locum, & Mercer. in Job 22. 26.Job 22:26promiſe; unto that man to whom the ſtudy of Vertue, and Sanctification of the Sabbath is a delight, the Lord himſelf ſhall be in ſtead of all delights aaBulling. in loc.; which may be ſaid to be (eſpecially) by a more abundant fellowſhip with God on that day, wherein we lay all aſide, that we may aſſociate and ſolace our ſelves with Him. This delightſom Communion with God is enjoyed three wayes.

p. 1191. In the Miniſtery of the Word, whereby we have fellowſhip indeed with Miniſters, but truly their fellowſhip, (and ſo that fellowſhip) is with the Father, and with his Son Jeſus Chriſt, and what's the effect of it, but delight, and full joy bb1 Joh. 1. 3.1 John 1:3? For the goodneſs of Gods Houſe is very ſatisfying ccPſal. 65. 4. & 36. 8.Ps 65:4Ps 36:8, and by hearing the Word, we eat that which is good, and the ſoul delights it ſelf in fatneſs ddIſa. 55. 2.Isa 55:2.

2. In the duty of Private Meditation, wherein the faithful ſoul is ſatisfied as with marrow and fatneſs by the remembrance of God eePſal. 63. 50 6. Iſa. 26. 8, 9.Ps 63:50Isa 26:8Isa 26:9.

3. In Prayer; for delight in the Almighty is accompanyed with lifting up the face to God, to look for every good thing from Him, when (on the contrary) the hypocrite that delighteth not himſelf in him, will not always call on him ffJob 22. 26 & 27. 10.Job 22:26Job 27:10, but others are joyful in the Houſe of Prayer, Iſa. 56. 7.

In ſuch wayes as theſe, God makes his faithful ſervants to drink of the River of his delights ggPſal. 36. 8 Torrente deliciarum tuarum.Ps 36:8, having to do with God their exceeding joy, Pſal. 43. 4. And the delight is more large and full, by thoſe many conſiderations (of one kind and another) by which this great Lord makes himſelf moſt amiable and wholly delectable hhCant. 5. 16.Song 5:16to thoſe that are acquainted with him; as, the great benefit of his Providence, which makes them reſolve to own him, and ſet up their Reſt in him iiGen. 28. 21, 22.Gen 28:21Gen 28:22,) together with his ſafe and ſweet protection, not only from outward but ſpiritual Enemies and Evils, which makes them ſit under his ſhadow with great delight kkCant. 2. 3.Song 2:3: unto which we may add their outward enjoyments, the comfortable uſe whereof (being well ſum'd up) is nothing elſe but a delighting themſelves in the great goodneſs of God llNeh. 9. 25.Neh 9:25. Briefly, the light of Gods countenance mmPſal. 4. 6, 7.Ps 4:6Ps 4:7, the benefit of his counſel here, and the aſſurance of his glory hereafter, make his moſt afflicted ſervants (upon ſerious conſideration, and Sanctuary nnPſal. 73. 17.Ps 73:17information) exceedingly to rejoyce and glory in him, and to do as they do who would take their fill of delight one with another; and that is, to ſhut all others out, and ſay, None but Thee, Pſal. 73. 24, 25.

p. 120Thus the duty and reward have both one name; Delight in the Sabbath of the Lord, is the duty; and Delight in the Lord of the Sabbath, is the reward; O How poor and baſe are the delights of thoſe men, unto whom the holineſs of the Sabbath-day (yea, by the ſame reaſon, of any day) is a heavy and ill-belov'd buſineſs? They can delight in a Dinah ooGen. 3 4. 19.Gen 3:4Gen 3:19; they have what they would have pp1 Pet. 4. 3. the will of the Gentiles.1 Pet 4:3, when they walk in laſciviouſneſs, luſts, exceſs of Wine, Revellings, Banquetings; And they that are ſomething better, yet rejoyce and delight, in a thing of nought, as Wealth, Power, Policy qqAmos 6. 13. ….Amos 6:13; their delights (at beſt) are but the delights of the ſons of men, Eccleſ. 2. 8. not of the ſons of God: for They ſay, The deſire of our ſoul is to thee? and the remembrance of thee rrIſa. 26. 8.Isa 26:8. This is a well-grounded, well-placed, and hopeful delight; (for it is in Him that is Almighty ſſJob 22. 26.Job 22:26, al-ſufficient) a profitable delight; for it's a very great abſurdity and Atheiſm, to ſay, It profiteth a man nothing that he ſhould delight himſelf with God ttJob 34. 9.Job 34:9, (I ſay, to ſay ſo deliberately, and not in ſome great tentation): It is a ſweet delight: for it is in him that is altogether lovely uuCant. 5. 16.Song 5:16, the infinitely moſt amiable Object; and it is a ſatisfying delight, becauſe that's a true ſaying, Delight thy ſelf in the Lord, and he ſhall give thee the deſires of thine heart, Pſal. 37. 4.

2. Here is Preferment] I will cauſe thee to ride on the High Places; which being applyed to the Jews, ſeems to 2.allude unto what God had already done for them, in throwing down, and making them, by way of conqueſt xxPſal. 45. 4. Revel. 6. 2.Ps 45:4Rev 6:2, to ride over the high places of the Earth, and namely of Canaan, the Cities whereof were walled up to Heaven yyDeut. 1. 28. & 32. 13. & 33. 29. ride on their necks. Septuagint. as Pſal. 60. 12.Deut 1:28Deut 32:13Deut 33:29Ps 60:12. But (taking it as it ſtands here) it doth withal aſſure them, that God would cauſe them to do the like in times to come, ſucceeding this Propheſie, (as Jer. 17. 23, 26.) And yet the Jews found little of this in later times, but rather for their ſins, (among which we may put Sabbath-profanation as one principal one, Neh. 13. 18.) they found and felt that Enemies did ride over their heads zzPſal. 66. 12. with Lam. 5. 5, 7, 8. & Neh. 9. 37.Ps 66:12Lam 5:5Lam 5:7Lam 5:8Neh 9:37, and high places. Unto which we may adde, that in Goſpel-times, p. 121(wherein this promiſe is not uſeleſs or truth-leſs) the Church (oft) finds little of theſe outward preheminencies, and much of the contrary; which conſiderations give juſt reaſon of reaching out further for the fulfilling, and benefit of this promiſe, and to make it common to others with the Jews, by interpreting it thus; Thou ſhalt over-come all that ſhall lie in thy way to hinder thy proſperity aaDutch Annot.. God will honour thoſe who honour him and his holy day bb1 Sam. 2. 30.1 Sam 2:30; yea, Why may not this be applyed to, and verified in, the ſubduing of ſpiritual Enemies, and caſting down ſtrong holds, (like thoſe of Canaan) with every high thing that exalts it ſelf againſt the knowledge of God cc2 Cor. 10. 4, 5.2 Cor 10:42 Cor 10:5: eſpecially ſince this is done by the Lords Ordinances eminently diſpenſed on the Lords-day, and ſo is a reward ſutable to the holy Obſervers thereof: Nay, why ſhall we not extend it yet further (to make the promiſe fuller) even to a treading (at laſt) on the necks of all Enemies ddRom. 16. 20. Pſal. 110. 1.Rom 16:20Ps 110:1, and a reſting and reſiding in Heaven that high and holy place eeIſa. 57. 15.Isa 57:15, whereof that Mountain-Countrey, Canaan, was a Type? and where Sabbath is (at laſt and everlaſtingly) to be kept, Heb. 4. 9.

I ſhall not (for all this) exclude, but a little touch upon, that outward and viſible honour, which is agreeable to the letter of the Text. This may be obſerved in two things:

1. The advancing of that ſtate wherein the Sabbath is beſt kept, expreſſed by Kings and Princes ſitting upon 1.the Throne of David, and riding in Charrets, and on Horſes ffJer. 17. 24, 25.Jer 17:24Jer 17:25: No marvel; for the well obſerving of the fourth Commandement is a great help to the keeping of all the reſt, unto the keeping whereof this promiſe is made, The Lord ſhall make thee the head, and not the tail, and thou ſhalt be above only, and thou ſhalt not be beneath, Deut. 28. 13. How hath this Nation flouriſhed under the increaſe of Sabbath-Piety by the godly Laws of our religious Princes! And how low have we lately faln, upon the breaking forth afreſh of Sabbath-prophaneſs, followed with the ſaddeſt Civil War?

p. 1222. In the adorning of thoſe perſons who reverence and carefully obſerve this day of God, and ſo thrive in godlineſs and the fear of God; There is no reaſon (here) to lay aſide the Prophecy of Iſaiah, chap. 56. 3.—to v. 9. eſpecially conſidering that it hath a reſpect to the times of the New-Teſtament, wherein Gentile-ſtrangers were received into the Church ggCompare Iſa. 56. 5, 7, 8. with Joh. 10. 16. & Rom. 9. 24, 25, 26. Eph. 2. 12, 13.Isa 56:5Isa 56:7Isa 56:8John 10:16Rom 9:24Rom 9:25Rom 9:26Eph 2:12Eph 2:13. Now in that Propheſie the Lord ſaith to Strangers and Eunuchs, that keep the Sabbath, and chuſe the things that pleaſe him, and lay hold on his Covenant, (all which are like a golden Chain, of divers links, inſeparable the one from the other; the keeping of the Sabbath from the reſt, and the reſt from that); I ſay, the Lord ſaith to ſuch, (though they be ſtrangers, and have no name in the Church; though they be Eunuchs, and ſo can have no children to preſerve their name, nor be honoured by the name of Fathers) Even unto them will I give, in my Houſe, and within my Walls, (that is, in the Church, the Houſe of the living God. 1 Tim. 3. 15. and within the wals of the ſpiritual Jeruſalem, Pſal. 87. 4, 5.—) a name better then of ſons and daughters, that is, better then that which ariſeth from the begetting of ſons and daughters. For what is the name of Fathers of ſons, unto the name of ſons of God, of the Lord God Almighty hhSee Joh. 1. 12. 2 Cor. 6. 18. 1 Joh. 3. 1. Rev. 2. 17. & 3. 5, 12.John 1:122 Cor 6:181 John 3:1Rev 2:17Rev 3:5Rev 3:12? yet Strangers and Eunuchs ſhall have this Name given them, which is an everlaſting name (for a ſon of God once, and a ſon of God ever, Rom. 8. 17. 1 Joh. 3. 1.) and which gives in with it an everlaſting fame and honour, Pſal. 112. 6. Rev. 3. 5. How honourable is the name of the Aethiopian Eunuch unto this day, after that by believing he was made the ſon of God? Act. 8. 37. Joh. 1. 12. yea, ſuch ſhall be glorified at the laſt day, by Jeſus Chriſt, before his Father and the Angels, 2 Theſ. 1. 10, 12. I ſay again, (after the Explication of this Propheſie) that there is no juſt reaſon to lay it aſide in this argument of the Sabbath: For as the Covenant (mentioned there) and the condition of that Covenant, to wit, laying hold of it by faith, do ſtill continue; ſo (albeit the Jews Sabbath be gone, yet) a Sabbath ſtill remains, wherein as the Spiritual duties of the p. 123old Sabbath are to be performed, ſo the honours and priledges attending on, and promiſed to, that performance may be expected; I mean, being interpreted according to the ſpiritual ſtate of the Goſpel.

However, it is a clear truth, that honour and eſtimation ſtill followeth the fear of God, I ſay, that fear of God, which is learned, and ſtill better learned, by Sabbath-Inſtructions and Exerciſes iiPſal. 34. 11. Deut. 31. 13. with Act. 13. 14, 15, 27.Ps 34:11Deut 31:13Acts 13:14Acts 13:15Acts 13:27; and it ſo far followeth it, that every one that will be accounted a Citizen of Zion, and heir of Heaven, is bound to honour thoſe in whom this fear of God is found kkPſal. 15. 4.Ps 15:4; As on the contrary, a vile perſon, (which is a name that falls heavily, on Sabbath-profaners, and profane livers, which two uſe to go together llProv. 23. 20, 21.Prov 23:20Prov 23:21,) is, and ought to be, of all ſuch, contemned: not … as to caſt any reproach upon them, or that any ſhould be wanting in doing all right to them, but ſo, as that they cannot have ſuch an honourable place in an holy mans heart as others have.

And if we look on the ſtate of things amongſt our ſelves, it's eaſie to obſerve that they have not taken a good courſe, either for their comfort or honour: Unto one and another of whom, the Sabbath may ſay, Thou haſt thruſt ſore at me that I might fall, but the Lord helped me mmPſal. 118. 13.Ps 118:13, yea, they themſelves from whom the Chriſtian Sabbath hath received but hard meaſure, yet, confeſs it meet, that Chriſtians on the Lords day ſhould abandon all worldly affairs, and dedicate it wholly to the honour of God nnMr. Breerwood Tract. 1. Sab. And again, That they that are ſo piouſly affected on the Lords-day, as to retire from ſecular buſineſs, and ordinary pleaſures and delights, that they may more freely attend the ſervice of Chriſt, are to be commended and incouraged ooBiſhop of Ely, p. 255. of his Treatiſe of the Sabbath-day. This is ſomething like Bellarmines [Tutiſſimum eſt] lib 5. de Juſtificat. c. 7. Propoſit. 3.. Whatever diſputes therefore there be, yet the Concluſion is, that the holy obſervation of the Lords-day, (now, the weekly Sabbath-day) is a commendable thing, and redounds to the honour of thoſe that ſo obſerve it. And it will ever be the honour of the Nation and Church of England, that there have been ſo many religious Acts and actings for the holy and intire obſervation of the Lords- p. 124day. It may be ſaid, I ſuppoſe, truly, and I hope, in regard of this matter of the Sabbath inoffenſively (becauſe other Churches may excel in other things) I ſay, it may be ſaid of the Church of England; Many Daughters of that Jeruſalem, which is the Mother of us all, (Gal. 4. 29.) have done vertuouſly, but thou excelleſt them all, Prov. 31. 34.

To come now to the laſt thing.

3. Here is Profit and Proviſion. I will feed thee with the heritage of Jacob thy Father.3.

This refers plainly to the Jews, (whoſe Father Jacob was ppJoh. 4. 12.John 4:12) who while they obſerved Gods holy Sabbath, and other of his Commandements well, were well fed and fill'd qqNeh. 9. 14, 15, 25.Neh 9:14Neh 9:15Neh 9:25, and ſo, if they had kept the Sabbath from polluting it, and kept their hand from doing any evil, might ſtill have been rrIſai. 1. 19. Pſal. 81. 10, 16.Isa 1:19Ps 81:10Ps 81:16, but for want of that, and by reaſon … their proſaning the Sabbath (among other ſins) Neh. 13. 18. they did pine away for want of the fruits of the field, Lam. 4. 9. Thus it concerns the Jews properly.

But Abraham is our Father alſo, Rom. 4. 16. and, by the ſame reaſon, Jacob or Iſrael is ſo likewiſe ſſGal. 6. 16.Gal 6:16: for the ſame Covenant of Grace which was formerly theirs only ttRom. 9. 4. Epheſ. 2. 12.Rom 9:4Eph 2:12, is now (for ſubſtance) ours, and we laying hold on it by faith, have the ſame priviledges and promiſes (albeit with ſome difference in regard of the diverſity of the ſtate of the Church under the Law and the Goſpel); ſo that we may claim, being ſuch as carefully obſerve the Sabbath, and the Covenant on our parts, the benefit even of this outward promiſe, and the comfort of outward Proviſions as far as they needful, or good for us uuPhil. 4. 19. Pſal. 34. 10. & 37. 3, 11.Phil 4:19Ps 34:10Ps 37:3Ps 37:11: Hence a learned Divine doth thus expound and enlarge this Promiſe (As I have given to the ſeed of Jacob a very rich Inheritance; ſo if thou be a godly obſerver of the Sabbath, nothing ſhall be wanting unto thee of thoſe things that are neceſſary for thee xxBulling. in loc.. The ſame Author affirmeth, that this and the like promiſe in Jeremy yyJer. 17. 24, 25.Jer 17:24Jer 17:25, are underſtood alſo of ſpiritual gifts, which Expoſition ſuiteth well with Goſpel-times, wherein they that hunger and thirſt after righteouſneſs, are called to hear the Word, and ſo, to eat that which is good, and to let their ſoul delight it ſelf in fatneſs zzIſa. 55. 1, 2, 3.Isa 55:1Isa 55:2Isa 55:3.

p. 125Yea, If we ſhall follow this promiſe further, and take it in its utmoſt extent, it may lead us into Heaven it ſelf, and the reward of inheritance there; for (otherwiſe) how was Canaan the heritage of Abraham, Iſaac, and Jacob, as to their perſons? when it is ſaid of Abraham, that God gave him none Inheritance in it, no, not ſo much as to ſet his foot on aaAct. 7 5.Acts 7:5, and Iſaac and Jacob ſojourned with him in the land of Promiſe as in a ſtrange Countrey bbHeb. 11. 9. 13, 14, 15, 16.Heb 11:9Heb 11:13Heb 11:14Heb 11:15Heb 11:16, and place of pilgrimage; but they had the promiſe of it, and their poſterity poſſeſſed it, when, in the mean time, they entered themſelves into a better Countrey (which they looked moſt at) even the heavenly Canaan, whereof the earthly Canaan was a Type, Heb. 4 8, 9. ccNos in typo haereditatem patris Jacobi intelligimus vitam aeternam. Scultet. in Iſa. 58. 14.Isa 58:14.Bona Terrae quae in excelſis ſita eſt ſunt illa, 1 Cor. 2. 9. & Heb. 11. 14. Hieron, in Iſa. 58.1 Cor 2:9Heb 11:14Isa 58

It's a comfort to thoſe that fear God, and love any thing that hath his Name upon it, that the Lords-day being dear to them, in order to the upholding of godlineſs; and Gods Kingdom being firſt ſought, other things ſhall be added, and eaſily fall in (Mat. 6. 33.): when they that ſteal away ſacred time, that ſtir and ſtickle on the Lords-day in their worldly affairs and deſigns for their own advantage, get as Gehazi did a booty without a bleſſing; for Is that a time to look after Olive-yards and Vine-yards, and Sheep and Oxen? 2 King. 5. 26. As it is ſaid of the Sabbath of the Land enjoyned the Jews, that it ſhould be meat for them, Lev. 25. 6. becauſe they might on that ſeventh year feed on the fruits, which through Gods bleſſing grew of themſelves; ſo it may be ſaid (not without warrant from this Text and preſent promiſe which hath its truth ſtill) that the weekly Sabbath alſo ſhall be meat to them, who in the fear of God and faith obſerve it; for they that are willing and obedient, ſhall eat the good of the land, Iſa. 1. 19. And in the keeping of every Commandement of God there's great reward, Pſal. 19. 11. that is, ſuch ſhall find benefit and gain by their godlineſs one way or other, and ſhall thrive in worldly things if God ſee it good for them; (Nor are profaners of the Sabbath any of the richeſt men.) But yet becauſe in Goſpel-times, which excel in ſpiritual bleſſings, God is pleas'd to keep his Servants ſhort in things temperal, p. 126and they have (oft) but little of the world, of whom the world is not worthy ccHeb. 11. 38.Heb 11:38; therefore we muſt go on, and look to that Land of reſt and heavenly Canaan, which yet remaineth to be enjoyed, wherein when Chriſtians (poor in ſtate, but rich in grace) ſhall keep Sabbath, ſitting and reſting with Abraham, Iſaac, and Jacob ddLuk 13. 28.Luke 13:28, then ſhall they (ſure) be fed with their heritage; Then ſhall they eat and be for ever ſatisfied, for they ſhall eat and drink with Chriſt at his Table in that his Kingdom.

Now, It's true, that all theſe good things are promiſed to godlineſs: but, of that godlineſs which hath the promiſe ee1 Tim. 4. 8.1 Tim 4:8, the holy obſervation of the Lords-weekly-day, is both a part, and a promoter; yea, not only an effectual furtherer, but a continual and conſtant maintainer, as both reaſon and experience ſhews. Mr. Perkins is herein very full, giving this reaſon of his affirming, that there is no fear of God where Sabbath-profanation reigneth, for (ſaith he) the keeping of the Sabbath is the maintaining, increaſing and publiſhing of Religion, Serm. of Repentance ffOr, an Exhortation to Repentance.on Zeph. 2. 12.

After all this, I ſhall only add ſomething in the cloſe, to prevail (if it may be) with Chriſtians (and with teachable and conſcientious Chriſtians, I hope, I ſhall prevail), for the delightſom, honourable, and profitable obſervation of the Lords-day. Oh that we that know our ſelves bound to give unto Caeſar that which is Caeſars, would carry our ſelves ſo, as that all men might ſee we account our ſelves bound to give unto God that which is Gods, that is, his appointed weekly-day. I am very apprehenſive of divers difficulties in this Sabbath-argument; and therefore humbly ſubmit all I have ſpoken to the ſearch and cenſure of the learned and godly; and deſire nothing that I have ſaid ſhould be received, but as it is found to agree with the Word of God, and the general Doctrine of Religion as it hath a juſt influence into this particular Sabbath-ſubject: But withal, let it be obſerved, that if a man will lean to his own underſtanding ggProv. 3. 5.Prov 3:5, and entertain a conference with fleſh and bloud hhGal. 1. 16.Gal 1:16, with an accounting of the great p. 127things of Gods Law as a ſtrange thing iiHoſ. 8. 12.Hos 8:12, he may eaſily (and think he doth it very ſubſtantially) diſpute God out of his time; and make himſelf believe that he hath more days in a week, for his own uſe (in worldly thoughts, words and actions) then ſix kkAcceſſit animus ad ſententiam.; yea, and that, pleading ſo much for the Lords-day, is but preciſeneſs, and rather a weak then a wiſe mans work, arguing (at beſt) only a good meaning, but a ſhallow brain; Whereas, on the contrary, he that ſaith unto Scripture-Wiſdom, Thou art my Siſter, and calleth (ſpiritual) Ʋnderſtanding his Kinſwoman llProv. 7. 4.Prov 7:4; he that feareth to be diſobedient to the heavenly Viſion mmAct. 26. 19.Acts 26:19; he that counteth godlineſs, gain, and knoweth how much godlineſs gaineth by a godly obſervation of the Lords-day, will ſoon ſee cauſe of being of another mind, conſidering how much the Word of God pleadeth for Sabbath-holineſs, and how, on, and by that day, and the duties thereof, the intereſt, cauſe, and concernments of godlineſs, are principally promoted. I wiſh all good Chriſtians therefore, that are of doubtful mindes in this matter, to try the (more ſtrict) doctrine of the Sabbath, whether it be of God or no, by betaking themſelves to the holy practiſe of thoſe things that are taught them concerning that Day: Experience uſeth to put an happy end to endleſs diſputes about practical truths, and things (otherwiſe) hardly determinable: for the reſult, and good effect thereof is this, Behold, Now I know, &c. nn2 King. 5. 15.2 Kgs 5:15. Some may ſay, as Nathaniel, Can there any good thing come out of Nazareth? ſo, out of ſuch ſowre Sabbath-ſtrictneſs? This, is a queſtion that may be long under the debate of humane reaſon, (that is as proud as blind): the eaſieſt way to decide it, is, Come and ſee ooJoh. 1. 46. 47, 48, 49.John 1:46John 1:47John 1:48John 1:49. Let every ſincere Nathaniel put it to the trial, and then the concluſion will be like to be ſuch a reſolution about the Lords-day, as there was in Nathaniel about the Lord of that day, which, in alluſion to what he ſaid, may be expreſſed thus, Thou art the Day of God, Thou art the Queen of Dayes; Could we but call the Sabbath a delight, Did we but know it to be ſo experimentally, the comfort of it would ſoon anſwer all (Lion-like) arguments p. 128that riſe up and roar againſt it ppJudg. 14. 5, 6.Judg 14:5Judg 14:6, and rent them as one would rent a Kid: if not by juſt ſolutions and formal anſwers, (which belongs to the learned, who have done it, and will do it); yet by firm reſolutions and juſt deteſtations, and that not without reaſon enough, founded on the ſenſe of the ſweetneſs they have found in their converſing with the holy God on his holy day; ſo that an Advocate for the Sabbath ſhall never be wanting till the godly man ceaſeth qqPſal. 12. 1.Ps 12:1, whoſe delight it is; I ſay, whoſe delight it is; Not that I think it an eaſie or common thing to call the Sabbath a delight; or that all that fear the Lord, have the like delight in the Lords-day; affectionate Chriſtians feel it moſt, and in old Diſciples, it lies deepeſt; the more maturity, the more complacency; and the more acquaintance with God, the more delight in him: for the delight followeth the acquaintance rrJob 22. 21, 26.Job 22:21Job 22:26. Nor do I mean, that they who do delight in it, delight alike in it, at all times, and on all Sabbath-days; corruption, and tentation, yea, and the various operations and incomes of the Spirit, who bloweth where and in whom it liſteth ſſJoh. 3. 8.John 3:8and (in them) when it liſteth, make a great difference: Beſides that age ttWherein deſire fails, Eccl. 12. 5.Eccl 12:5or diſtemper of body, or oppreſſion of ſpirit by ſome heavy burthen that lies upon it, are great impediments to delight: And they that are in affliction, and need Gods Ordinances moſt, relliſh them beſt; to the hungry ſoul every bitter thing is ſweet uuProv. 27. 7.Prov 27:7, and ſo every ſweet thing is more ſweet and delightſom; ſuch things as theſe muſt be granted that the Doctrine of Sabbath-delight may not be rejected, nor they dejected who reach not ſo far as others do in their rejoycings on that day.

But yet, that there is truly a delight in that day, and the ſervice thereof, in thoſe that truly fear the Lord and think upon his Name xxMal. 3. 16.Mal 3:16, ſufficiently appeareth, in that they bleſs the Lord with all their hearts and ſouls for appointing ſuch a day, (for when ſhould we have ſet a part a whole day (in any due diſtance) for God, and for the enjoying of God, if God had not done it himſelf?) And in that they would not for all the world be without it; for what's the p. 129world without the Sun, or without the Sabbath wherein the Sun of Righteouſneſs ſhineth out, and that the day throughout, and that with a ſpecial bleſſing of God following and improving the beams thereof for our ſpiritual benefit, and ſoul-refreſhing? We may very well ſay, that no Sabbath paſſeth without ſome delight and ſatisfaction to the true Diſciples of Jeſus Chriſt: But [at times] they are taken up with Chriſt on that day (as it were) into an high Mountain apart yyMat. 17. 1.Matt 17:1, where they ſee his face ſhine as the Sun, and are ſo extraordinarily taken and delighted with what they ſee and feel, that they ſay feelingly, It is good for us to be here. In brief, The Sabbath with the preſcribed Ordinances and Exerciſes of that day) is (towards their latter end eſpecially) like Mount Abarim zzNumb. 27. 12. Deut. 3. 27.Num 27:12Deut 3:27to Moſes, wherein they ſee much of the Heavenly Canaan; And, at any other time, when they that walk with God (being clog'd and dull'd with corruption, ſorrow, affliction, tentation) delight leſs in it, they do then and therefore, delight leſs in themſelves: But that there ſhould be any true delight in God and his Ordinances, and no delight in that day, wherein they are moſt diſpenſed and beſt attended, is as unlike as that a Jew ſhould be without rejoycing at their great Feſtival days aaDeut. 16. 15. with 2 Chr. 30. 23, 26.Deut 16:152 Chr 30:232 Chr 30:26; or that it ſhould not be merry when friends meet; or that Simeon ſhould not take pleaſure in that day, wherein he took up the child Jeſus in his arms bbLuk. 2. 28.Luke 2:28; for the Lords-day is Chriſtians Feaſting-day ccIſa. 25. 6. & 55. 1, 2, 3.Isa 25:6Isa 55:1Isa 55:2Isa 55:3, Chriſtians gladſom ddPſal. 122. 1, 4.Ps 122:1Ps 122:4meeting-day, and the day wherein they being met together, Chriſt (who is the Conſolation of Iſrael) promiſeth to be in the midſt of them eeMat. 18. 20.Matt 18:20. Is't poſſible, that on the day wherein they ſit under the ſhadow of their dear Lord, wherein they taſt of his ſweet fruit, wherein he brings them to the Banqueting-houſe, and ſpreads his Banner of Love over them ffCant. 2. 3, 4, 5.Song 2:3Song 2:4Song 2:5, they ſhould then be without Cordial-content? That they are not without ſuch content, appears, becauſe all the ſix days Sollicitors, that is, all worldly things, and carnal company, are kept off on that day of retiredneſs with God; yea, and charged, and even adjured ggCant. 2. 7.Song 2:7not to diſturb their ſweeteſt fellowſhip p. 130with the Father and with his Son Jeſus Chriſt hh1 Joh. 1. 31 John 1:3. Albeit therefore I ſhall eaſily grant, that we have great cauſe to deſire God to be merciful to us in this thing, that our delight in Sabbath-duties is ſo dim, yet it doth not follow from thence, that there is none. If God ſhould take away Sabbaths from us, I doubt not, but that in all good Chriſtians, the grief would prove the delight; for no man is grieved to loſe what he never lov'd nor took any pleaſure in; I ſay, it is thus in all good and truly godly, and eſpecially, greatly-godly perſons; for, as the man is, ſo is his delight; No marvel if the men of the world ſay, When will the Sabbath be gone iiAmos 8. 5.Amos 8:5? No wonder, if the holy and ſtrict obſervation thereof be unto carnal people and perſons that ſavour not the things of God; like Saul's Armour to David, they cannot tell how to go with, or undergo, matters of ſo ſpiritual a nature, for they never prov'd them kk1 Sam. 17. 38, 39.1 Sam 17:381 Sam 17:39, they were never us'd to ſuch things; But (on the other ſide) the ſame ſpiritual obſervation of the Lords-day, unto a ſpiritual Chriſtian is like Jonathan's robe, and his garments, even his Sword, his Bow, and his Girdle, to the ſame David; which, no doubt, he us'd and wore with much delight, they being great teſtimonies of Jonathan's ſingular love to him, and ſigns and ſymbols of the Covenant made with him ll1 Sam. 18. 3, 4.1 Sam 18:31 Sam 18:4: as alſo the Lords-Sabbath, and the Ordinances thereof, are great tokens of his ſpecial love to us mmNeh. 9. 14. with Pſal. 147. 19, 26.Neh 9:14Ps 147:19Ps 147:26, and a ſign of his holy Covenant made with us, Ezek. 20. 12.

O why ſhould not the Lords-day be our delight? Is there not full joy nn1 Joh. 1. 3, 4.1 John 1:31 John 1:4in fellowſhip with God the Father and with Jeſus Chriſt, in the Preaching, and with the Preachers, of the Goſpel? Is not Chriſt (who is obſerved to appear on that day again and again to his Diſciples after his Reſurrection, and is ſtill in the Aſſemblies of the Saints, and in the Miniſtry of his Servants ooMat. 18. 20. & 28. 20.Matt 18:20Matt 28:20, I ſay, Is not He) the deſire and the delight of all Nations ppCant. 5. 16.Song 5:16? And who is it that is the Comforter and ſolace of Saints but that holy Spirit, with whom the Servants of God have much to do, on that day qqRev. 1. 10.Rev 1:10, in heavenly Meditations? So, that if the whole p. 131Trinity, Father, Son, and Holy Ghoſt, can miniſter any delight unto us, then may we call the Sabbath a delight, for therein God our Creator, Redeemer, and Sanctifier, doth eminently appear and operate. This is a day very uſeful and ſubſervient to all the neceſſities of our ſouls. If we be ignorant in any thing, or in many things, on this day we are all taught of God rrJoh. 6. 45.John 6:45, It's a Soul-enlightning day ſſAct. 26. 18.Acts 26:18: If we be (as we are) Strangers in the Earth ttPſ. 119. 19.Ps 119:19, on this day we are (moſt) taught the way to our Countrey uuIſa. 30. 20, 21.Isa 30:20Isa 30:21. It's a Soul-guiding day, Pſal. 73. 17, 24. If we hunger and thirſt after Righteouſneſs, the ſpiritual Manna falls from Heaven, and water comes out of that Rock which is Chriſt, principally upon this day; It's a Soul-ſatisfying day xxIſa. 55. 1, 2.Isa 55:1Isa 55:2. If we languiſh under ſpiritual diſeaſes, or lie low under outward calamities; on this day the Lord offereth Medicines in the Miniſtry for all our Maladies. It's a Soul-reſtoring-day yyPſ. 23. 2, 3.Ps 23:2Ps 23:3; Chriſt heals ſtill on Sabbath days. And (that I may once conclude) could we be in the Spirit upon the Lords-day zzRev. 1. 10.Rev 1:10as we ought to be, or as we might be, (for I do not mean extraordinarily, as John was, but having our hearts taken up with, and heightned in, the pure ſpiritual obſervation of it) we might have then a fair ſight; yea, a ſweet ſenſe of that (unſpeakably) glorious Sabbath, which right and real Saints ſhall ſhortly celebrate all together in the heavenly Canaan, where there remaineth a reſt (or the keeping of a Sabbath) to the people of God, Heb 4. 9.

p. 133The Second Part.