w A § $ ff' $4" $ $ %i'j"^^ ^ ^ To the Right Worfliipful Sir THOMAS ALSTON, With his Eminently PIOUS lad Y> j£*jfoi ffe#x wifheth all Happinefs here, and to ETEEVNITY. AUtch Honoured: | Hat the faered day of God mould run the gantlet , and feel the ftripes of ma- ny malepert adversaries., is not miraculous j but that thefe enemies of Gods bleffedday mould be reduced under no Head, and caft into no fredi- o^^x-this accents the wonder ; that Ebion a primitive Heretick with his Complices mould rob the Lords day oiamoityofitf Honour } making two A 2 Sab- TbeEpiftle Dedicatory. Sabbaths every week,retaining both the Jewifh and thtChrifiianSabbathli^t Turrecremata, a politick School-man, fhould rob the Lords day of its Autho- rity, and fatten it only upon a Canoni- cal Law, that others or latter times fhould rob this blefTed day ofksfolem- nity, giving way to Sports and Senfe- pleafing Recreations upon this holy feafbn ; that another fort with their Confederates fhould rob the Lords day of ksfite andfofition ^rebounding it back again to the laftday of the week, and fo put a fewifo brand upon the Lords day ; nay,that fome in thefe dregs of time fhould oppofe the very Being of the Lords day, and flucf^up all Sab- bath shy the roots, and confidently, if not impudently affirme, that every dayisa, Chriflian Sabbath ; this is mat- ter of amazement; we may truly ad- mire The Epijile Dedicatory, mire that allvarieties ftiould troup to- gether to fight againfi: the day of God; onely this consideration may a little break the force of the wonder;, if holi- ness which is the impreilion of Gods Spirit meet withaconftant and violent perfecution/tis'notmuch marvel if the Sabbath, the genuine promoter of ho- lineis meet with the fame dealing. In- deed in the Primitive times of the Church j thofe Halcyon dayes of the GofpeL, The Lords day, like the be- loved Dilciple, lay in the hofom ; we find Ignatius calling it the Queen of dayes ,&^l' andfb fetting a Crown upon its Head; *S|Sr Athanajim making it thtfirfi of dayes, S" the beginning of a new world; fufiin t&'^Ts Martyr giving us the feveral Branches aaXepw. and methods of its {acred Solemnizati- on, and mews us howexaU the Primi- tive Christians were in thefeveral du- ties The Epijile Dedicatory fc^Sc2^;dc ties and fervices of it; the incompara- ble Augufiine lays us down the true and pregnant reafbn of its rife and inftituti- on; and Ambrofe tells us flatly, that Cbrifis Ivefurre&ion was a real confe- cration of this Holy day for weekly and divine worfhip. I need not mention what Tertullian {peaks of the Holy Difiourfes the Primitive Chriftians ufedupon this day; nor what Clemens Komanus faith, of the devout prayers and accurate attentions ufed by the Profeflbrsof the firft times onthisHo- lyFeftival ; nor yet of the great frebe- mtnences given by H Jerome to this blef fed feafbn ; that day a lone faith Hierome, Ambr tom x ® t^>e one Tro])er Lords day , and better i:i 47. *w- then allotber common dayes, and tben all tbe Festival dayes, New moons , and Tertai Apo'. S abb at hs of Mofes bis Law. And fhould wecaftour eye upon what Cbryfifiom hath The Epijile Dedicatory. Clem. Rom; hath written in his fifth Homily upon .Matthew ; how unwearied the Chri- stians of thole times were in the holy duties of Gods day ; how their Devo- tion was a full and a conftant ftream; w7e mould then conclude ^thax. the Lords day hath had its Heralds to proclaim Uc sp- its glory, as well as its Detractors to de- cry its iblemnity. Thus the Chriitian Sabbath hath travelled in the Wilder- nesofthis life under the pillar ofa cloud, and a pillar of fire; and as it hath its enemies tooppok it, fo likewile its Se~ ^adEu4 conds to defend it. That which hath M w c*/? tfjpf upon this bleffed day in thefe^t5h;n latter dayes of the world, is not fo much Errour as Trofhanenefs ; Gods day hath not fufferedfo much (yet too much) by the blafts of Opinion , as by the blaekneli of of en frophanation : conca. ?nS; Were we but fenfible of the groans of &m 5 4ta. the The Efijik Dedicatory. the Council of Prague ; how thofe conveened there, bemoaned the pro- phanationofGods Holy day ; or had hSuOH? we heard the fighs of the Synod at Don, how they lamented this evil , and with what pathetical language they impor- tuned the petitioning of Magiftrates for the redrefs of this great evil ; nay, were we lenfibleof the mournful expreflions «imiec.cora- of many worthy and learned Divines of ££.in the Reformed Churches, when their Pens teemed more to drop Tearts, Theouoc then /»^ we could not but be much af- lH' fettedrnd imprefled : Nay, mould we take a nearer Profpe&,and take notice of the prodigious vanities, and great impieties which are a&ed on Gods Ho~ ly day here at home in our own Nati- dc°MCl1' on^ tremkling may juftly feize upon us. Now to putfomeftopto this finful In- undation, is the defign of this Treatife, which Chemnit. ex am Trident r-— ■ — ■ ■ ...... i ..I TheEpiJile Dedicatory. which (Much Honoured') (heifers it felf under the Prote&ion of your Patro- nage: The promoting of Sabbath-ho- linelshath been the care of Court s^and the zzAofi. Councils, and the Vindica- tion of that Eminent Piece of Piety hath been written not only with Pens, ', but mthScepters. Sabbath-holinefs is the glory of Princes ; Conjlantines Edict 5©££? for the ftricl: obfervation of the Lords "ni day, is recorded by Eufebius as a Piece EJj^J?- of Memorable Piety. Sabbath-holi- nefe is the fylendour of Nobles. Nebe- miahs zeal for Gods blefled Sabbath is recorded not by the Hiflorian, but by the Sprit, and made part of Gods ia- cred Word. Sabbath-holinefs is the richeft field in the Gentlemans Efcu- cheon. Mr, Bruens piety man exem- Mt Glark.n plary obfervation of Gods Holy day £2f2S* is tranfmitted by a faithful Pen to fu- "'• Dod B ture / The Lpijlle Dedicatory. ture times, as an Emblem of his perpe- tual honour. Sabbath-holinefs is not on- ly the duty, but the dignity of a Mini- fler; the rare and .drift- obiervance of - Gods; Holy day, by tho mod pious Mr. Dod is let down in the Hiftory of his Life, as a fair Copy for future fuc- ceilions to write after. Nay, Sabbath- holinefs is the honour of a people; Chry- HoSii. in9' foftom hath left it upon record in one of his Homilies upon Genejzs^s the Crown of his people, that with unwearied pa~ tience, and unwonted alacrity they would wait upon his Miniftry upon the Lords day, and thought not the circuit of a Sabbatli too great a corn- pals, but fill'd up the time of it in holy Devotion. Indeed the Sabbath Crowns them who honour i t. Now, ( '-Moft Wor- thily Honour -ed^I mallmakeno Appli- cations; what ; I could fay, is^better i een in The Epijlle Dedicatory. inyourpra&ice, then in my Efiflle : Suf- fer me only to be your Remembrancer ; thofe who are moll: fpiritual., lie under the motions of tne Spirit, if you lee yourfefoes'm theGlafs of this 7 peatife, pardon me, if I hold the Glais., and let not my fervice be my offence. ThusEphl" commending your felves., your wor- thy Family^ and this Tra& (luch as it is) to the grace of him who worfythaW Eph'3' things forus.andinus , Iremain 20. t Tour faithful Servant in the GoftelofChrifly John Wells. b2 TO / TO THE READER. Courteous Reader, IT may be the Subjeft here handled may not pleafe thy Palate^ becaufe it is not forne Pvarity. Common Dijhes move quiet than pleafe, and gratijie Necefli- charitverga ty wore than Dcfire. We are not fo fond of the *&m» eadem j-jerbs as of the Flowers of the Garden-, ofthofe *y wore for re- ITZi'&m formation than information. The defigne of^ecalkem this Trade k, to be aMunduBion to lead us to mini. a right keeping of a Sabbath ^ how to con- Del Rl°* verfe with God, and banquet with Jefus up- on his own day , how to [fend the Lords day exactly according to the Lords will. This TraSiJhoots at Confcience^ ifpojjible to wound it for Sabbath-fin, and to win it to §abbaih-ho** linefs : It is an Alarm, rather than an Afte- risk, to callm to thefanciity ofaSabbath, than to point at the Critieifms bfit^or its bare know- ledge* Other Treatifes have vindicated the Sabbath from falfe gloiTes; this prejfetb the Sabbath upon Chrijiian pra&ices^ and is put out •to bear teitimony againfi the fcandalous abu*. fes of that f acred and heavenly Day. But fuppofing there Jhould be fome coinciden- 4, cy with former TraSis in thisprefent Treatife^ as oftentimes there is a ftmilitnde in PiSiures^ when they are drawn for federal perfons } yet Courteous Reader, let it not be impertinent^ that I Jhould be thy Remembrancer ; the Apo- file To the Keader Phil. 31. fifo paul writes the fame th ngs to the Philip. Apofioim e* pians which rv ere before fuggetted to them, and USSSulH he faith, It was not grievous to him, but fafe <*uticres9et for tl)em. Philip of Macedon had an Officer miores a pen- r .»/• v v7 ^ €ui*,etfch*c on pur poje, to mind him every Noon at Pinner luhefrnec of his death and mortality \ the fame Meffage ^zanch. did imprefs, not naufedte him: things of con- cernment are never too much riveted upon m \ tion> Sabbath-holineff is not onely our obe- dience, but our mtereft5 not onely conforms to God, but concerns our precious and immortal Eccktl2,u' fouls. And it is to beobferved,theNailis faftned^y the Majier of the Affemblies : afer- jyant may bring it, but the MaUer mufl faftcn it j the fame things, if fpiritual>may y\z&{e,but not naufeate a gracious foul. 5. Tihe general prophanenefs which at this Fjcit indigna- ^a) cafls * blacky veil upon the face of Gods no vcrfm. Ueffed Sabbath, calls for fome to pluchjt off, and rend it : deep wounds muji have the more Balm to heal them, and the more Vinegar to wafb them. Sometimes the Times, as well as Theams , find worh^ and employment for the saiv.de Pen : what Pages doth devout Salvian fpend Pfovid. jn exclaming againji the Impieties of thofe times he lived in ? Nay, the very Heathen Poets To the Reader. Poets turned Saty rifts when the times turned f^^f; fcandalous. Let it be no offence, that the An* r*«-«r«w thor deplores a prophaned Sabbath, and con- ejp, aiiyxk ) tributes his two mites to its reformation 5 ZtrTtJgX Quistaliafandotemperet a lacrymis? When^uymt Gods Sabbath is covered with pollution, let it not feem ftrange, if Gods Minifters are filled with lamentation, and put their teats in Print. The prophanation of Gods Day calls , not onely for Preaching, but Writing tofuppreflit; and % not onely for the iMagiftrates fwoxd (which may it be weilded to that holy pnrpofe ) but the Minifters Pen. Nay , frppofe the Materials which may be 6, met with in this enfuing Treatife, be found ly- ing on the ground in fome other Volume, or Traffs j let not tfje Author be faid to have bea- ten the Air, if he have picked them up, and put them together for fpiritual edification : 'The coypw&cie- building of a houfe of ft one, requires not onely ^J^ff* the Quarry, but the Mafon ; the drawing vf^fi mem the Pi6itire ft a%ds in need not onely of the Co* divtfum, la lows Jmt of the Pencil and the Painter. It UjpfJZ'aai- the rpi)i the fpirit fitly to joy n together ^J C0Y$'m- the whole BodydfChriJi, as the Apofile notes % Ephef. 4. 1 5. And if the Author hath onely C 4 added To the Reader. added method to matter, and hath brought but [owe tackj and loops to this Tabernacle work^, and hath put the fcattered links into one Chain, let it not be deemed a fuperfuity. Nor can it eafily be conceived, that the large Field of the Sabbath hath been fo enclosed by former labours, but fomepart yet may remain to be hedged in ', and if there be fome gleanings left after the Barveji, it is worth the Authors pains to gather them upy and make Bread of them to feed invaluable fouls ^ as he f aid, facile eft, it is an eaue thing -, fo it may be [aid, uti- le eft inventis addere, it is a very profitable things? add to what is already found out : It is not a dejpicab/e worh^ to takg notice of others ef capes , and to fll up the vacancies where they are difcerned : Volumes are as Ponds, not a* Springs, they do not overflow ^ they are capable of a fupplement. If any more Ore be digged out of the Mine, which formerly was not efpied, let the Juthor in this be par- doned. One thing more may be added, The Au- thor prefumes, Books on the Sabbath are more in Scholars ftudies, than the peoples hands ; he doth not take notice, that this fubjed is trite and To the Reader, and worn by the perufals of the Vulgar, he think* no folemn fub)e<5fc in Divinity is more unknown to common Capacities } his little experience cannot finde the people to be much - verfed in Volumes of this nature, nor can he obferve their tra&, that they have travelled Exod.io.s. this way : It may be3 many have met with the Sabbath as it is laid clown in the fourth Com- mandement, one of Gods Ten words, but as it peut.io; 4. 76 unfolded and applied in # pra£Hcal Tread fe ; this feldom falls in the way of the peoples travel, Therefore , Courteous Reader, ac- cept of the tender of this enfuing Tra&5 which is heartily levelled at thy fouls good , Andre- member the feafon when it is put into thy hands, v z, When the § abb ath of the Lord lies under much contempt, derifton, and pro- - phanation. But as the Frophet was pulled out of a clarh^ and deep Dungeon by caf clouts and rotten raggs that onely feem ft for the Dunghil, Jer. 3$. 1 1 , 1:2, * 3. So if the Fa- 2 cor. i, 3, t her of tnercies Jball gracioufly pleafe 5 that this enfuing TrzStjhall be any means to draw Sabbaths out of thofe Dungeons of fcorn and abufe , into which they feem now to be caff, let the Lord have thepraife^ my foul pall have the To the Reader. the comfort^ the Reader fhall enjoy the Benefit, Gods holy Day its jujl Vindication ; which that the "Lord may mercif ally vouch fafe^ and that much fuccefs may crown this weak En- deavour , fhall be the rncejfant and earneji prayer ofy Reader, Thy real and true Servant for Soul-advantage. John Wells, ^&e%*f3&a&*&&&&&&&&>&9&&t&tto>&&&i>a>- THE Prafitical SABBATARIAN- ISAIAH 58. Chap. 13, 14* Verfes. If thou turn away thy foot from the Sabbath, from doingthy pleafure on my Holy Day, andcaUthe Sabbath a delight, the holy of the Lord, honourable, andfhalt honour him, not do- ing thine own wayes, nor finding thine own pleafure, nor jpeakjng thine own words : Jbenjhalt 'thou delight thy fe If in the Lord, and I will caufe thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy Father : for the mouth of the Lord bath jpokgn it. CHAP. & An Introduction to the Text. N this Cnapter we have God unmasking and reproving the J ewes Hyprocrifie in their worfhip and holy Services i indeed in the former Chapter, the Lord had by his Pro- phet fore-told, that the penitent and the upright of the J ewes mould return from the -Captivity , their Chains mould be knock't off, and their Captivity lhould be turned as Rivers in the South, as the B • Pfalmili The Pra&ical Sabbatarian. fial. \%6, 4. Pfaimifi fpeaks \ but as for the wicked, no peace mould be to them, the 21 Verje of the former Chapter, tempeft and tumult fhall be their Companions, and they (hall be tofTed continually from one calamity to another : Now the wic- ked and hypocritical Jews, fuppofing that the obfervation of Dayes, their frequenting of Ordinances, their waiting, on Solemnities, would rec6ncile them to God again, and make up the breach their fins had caufed 1 they fet upon this defign, and m'ukiply -their duties, as raft as they did their fins, none Co often on their knees as themfelves •> they ply Goci with Ceremonials, ro make amends for their neg- ledt of Morals j and becauie they were irreligious in their practices, they will be over -religions in their Obiervations : But God in this Chapter where the Text lyes, unravels their folly, and difcovets their vanity \ Alas, it is not the* outward Worfhip, or the external attendance on an Ordi- nance, can either paciiie the anger, or procure the favour of God, no more then a painted Cloud can diffolve into rain, or the fign of the Sun call forth refrefhing beams. Duties which are the produces of hypocrilie, onely the ihining of that paint , they may provoke, but not put out wrath, may inflame, but not quench' that tire. So that in this Chapter we find God uttering his complaints againft thefe painted hypocrites, thefe earlier Pbarifees, who vainly dreamed to take off the edge of Gods fury by an over-plus of Service, when by thefe imooth pretences they onely brought Oyl to make the rire of his Wrath to burn with a greater flame : But yet this Chapter ihall not be fhut up without the allay of two fweet promifes, the rirft made to Charity , the beftof duties, 10, 11. Verjes j the fecond made to a Holy Obferva- tion of the Sabbath^ the bell of dayes, Verfe 13, 14. • And thus much may ferve as anunuduftion to lead you to the Text. C HA P. The Tragical Sabbatarian. C H A P. I 3U The Explication of the Text, IN the Text we have two remarkable Parts : An Eminent Duty enjoyned; Duties they are the Cords * • of a man^ to ufc the Prophets Phrafe, by which we are H "' 4' fweetiy drawn nearer to God, tiiey are our Travel to- B „fo wards1 Canaan : While we srre in a way or duty, we are in via a(me^ our way to the Kingdome. Holy Duties are our fpiri- num. tual intercourse, our traffique with Heaven : andfucb a duty is enjoyned in the Text. A Precious promiie entailed on the accomplifning and 2. right acting of .this auty, and indeed God doth not ufually fend our duties Cwhen duly performed) empty away. Du- ties Evangelically acted, they are like NoabsDovc with the Gen- 8« Ir* branch in her mouth > like Benjamins fack with the filver *Gcn< 44'2, Qip in the top of. it. God -will not leave unrewarded the fweat of the loul. But of thefe in their order. For t'hCcDutyitfel^ in the whole of it, is a fpiritual pbfervatlon of the Sabbath. The Sabbath day, as God or- dained it tor his own Ke/r, ib it mult be obferved for, his own Honour. The Sabbath is Gods by bis own Inititution, and by our fan&ihcation. : As we receive it from God, lb we mutt keep it to God. -But in the Text there are many branches fprouting from this common flock \ God directs us many waves, and in many methods, how toobferve his Sabbath ; and we will trace and open cheie Directions in an orderly progrtis and proceeding. Tiiefe Directions they are partly negative, and partly poiitive. Theft Negative Directions, call us from Came practices which are prohibited, and irom fome language which muft be retrained. Now there are four 'forts of actions wemuit beabitemious irom upon the Sabbat}^ or, to ipeak in Gofpel language, upon the Lords Day. C H A'" P. The PraBical Sabbatarian. CHAP. III. Secular andfervile works utterly unlawfull on the Sabbath day. !. A Ccording to the Text, we mutt abftmiabaciionibK Secular aUiom -^"-* civilibus, font Civil Actions^ from the works of our tobe'forborn Callings, the Shop, and the Change- bufinefs muft be laid on the Sab- alide on a Sabbath i fo the Text, If thou turn away thy bath day; we (00t from the Sabbath, Naw Ala fide gives us the ge- wTuowAe nuine interpretation of that phrafe, Omne of us fervile , works of our quod pedibus fit, ant manibus, hie er at prohibitum j All ier~ Calling. vile works which the feet or hands accomplifh, is here pro- Al±$- hibited. Indeed the feet are quick and ready to profecute the gains of the World, and therefore here we are com- manded to keep our feet from being exercifed in fervile or £sod. 20.10. fecular imploymcnts on this Holy Day > not any work^mujl be done, faith God in the fourth Commandment , a Com- Exod. 31. 18. mancjment in which we may-truly fty, digitus Dei, ,the Oc ola in *higer of God. We mud. not mingle the Week with the baric loam. ' Sabbath. Oecolampadius well defcants on this phrafe in Judas Mac- the Text, Si quitquam rerum tuarum in Sabbatho , if thou ehab. haft appointed to do any of thy works upon the Sabbath, We ^ and (halt draw thy foot away from the Sabbath, intermi- froroalLfcr- ftri* illlic* °?m Tr0Per Sabbathum, that is, (halt intermit vile work, and lay alide that work for the Sabbath-fake , hecaufe of rhat having the Sabbath, in remembrance of the Sabbath, then thou no work of (halt fan&iiie the Sabbath, for fuch a Sabbath is accepta- c-ur own, we ^ t ^^ What(oever work we nave pUrpofed, we mult maybewnol» . • , . J, r r . r r , . 7 . _ jy ta^ei, up break it oit, and turn our teet trom it upon a Sabbath. One with Gods well obflrves, that Judas Maccbabxiu, whom God railed work, that he Up for the defence of his People againtf the Tyranny of way fpeak Antiochus, that he having a ereat Victory againlt Nicanor with us, and , j .- ;;« . & & , r i • i r i reveal hirofelf and his Holt, and putting to the iword nine thouland, fully and fa- and dialing away the reft the day before the Sabbath \ af- xniliarly to us, ter that they had gathered the fpoyle together, they did wher! the reft uPon the' Sabbath> and Praifed God tor the Vi^ory i get alone*/ and a^ter tbe Sabbath was paft, then they took order for :.krp.p,§4. the The Pra&ical Sabbatarian, the dividing oft he fpoyle. indeed fhould we labour upon Prohibstwopw the Sabbath day, this would breed confufion, and confound "#ura,fdl; Gods day with ours : we labour fix dayes, and ihould we y£'*.e' m~, labour on the feventh, where is the diftin&ion ? this is to ' boriofajqu*- mingle light and darknefs, and to abolifh the Sabbath, ftuoJiai,k? or- name and thing. The Sabbath is the Souls Monopoly ; then dinar iumt turn we mull not labour with our hands, but with our hearts, F"f f"w' tum and not feek the gains of the Earth, but the Kingdome of Tuaprlh^ra Heavens we mult not then follow our Callings, but our faint infefi* Chrift. Mary MagdaUn, and Mary the Mother oi James, alUsfoknniori- would not prepare odours to annoint Chrifts body when he ***• was dead on the Sabbath day, but relied that day, leaii \V*~** }" 8' while they went about to Embalm his body, they might in- ^um. 28. i£, deed eclipfebi* Glory. On this day Phyficians.muft not ftu- mdid magii dy Galen, nor Phiiofbphers Ariftotle, nor Mathematicians SaUatho9 Archimedes, hat their delight. muft be in the Law of the j^id* FrofJ. Lord. The Sabbath isj'andum otium, a holy lea jure to pur- ^t^iu L fue Eternity. We rauft fo give reft to our bodies and our fouls upon this day, that, nothing trouble us s for here we muft take up that.of the FhiMophQT,Pojhilandumfeceffum, Totohocdie ut melius, intendam us , we muft have our repole, that we vacandum Pc» may the better intend, the great work of our fouls & and min0t therefore not onely worldly cares, but worldly buiineffes are forbidden, that fo our whole body may be at command to {erve God. It, is moft eminently remarkable, that we have in the Scriptures fix Commandments for the obfcrva- Xionofthtf Reft. In Exod. 16. '22. The Ifraelites were to ceafe from ga- u thering Manna on that day \ They were to gather a double meafure on the day before, that they might nor be diverted to gather any on the Sabbath day. On this day, you have werctftar #«i>»rf,merehandife for your fouls, wherein are bet- ter things then Manna to be gathered '■> Manna not like Co- j0h. <5. 5^ r zander feed, Exod. 16.31. but Manna which is the feed of 1 Pet. 2. 3, the Word, which is able to fave our fouls. In Nehem. 13. ig3 16, 17. Where holy Nehemiah forbids 2. allTraffiqueon the Sabbath days Indeed the Sabbath is the market-day for the Soul 0s Mr. Rogers ufcd to call it.) but I he ici Ic ■ ' abb i\ :?>j,n out other marktfe on this dy, are hoc the (applies of prGvTinon," but ri ncran 'ton '■> in other merchandizing we ntaliin ttlth, but wrath. In Jo. ij. 22. FJkrrd mufl be no carriage of burthens on }' this a^y, C • ife ^i.-loymentsare black {pots upon the Ver n 2- k^ °^a ^ jbt>*tr; 5 *l i3 moit uncouth and unleemiy that I fhbuld be tiring out my body, on that day which is given me for the fucngthnmg or. my loul. The Sabbath is not the bodies' Term, but the tbuls holy Vacation, it's confecra- ted leifure to look alter its bleifedneis. No not in harveji time mutt we labour on a Sabbath, when Nature it felf would go a gleaning, and be bufie with G^.4r. $6. fofepb to bring the grain into the itore-houfe i and al- T)eu*t\\Cfom though the uncertainty of the feafon-j the neceffity of the iifperfitiovem Commodity, and the fweetnefs of the grain, all plead for a a&mim%etM toleration in this matter, yet it muft not be, for the mouth \lmmvlTaBu- of the Lord hath fpoken it ,' £x^. 34.21. Nature , like rl^CalT /n -^^^roighi here fay, only (pare me in this things 2 King. Lor. 5.18. 'but Gods politive Law gives no diffenfation. . tf There mult be no journeying on this day * all our travels muil be'the travels of the mind •, our journey mult be to Canaan^ with our faces towards Sion : thus God expreily, Obj. Exod. 16. 29. And as tor the Objection of a Sabbath days journey, Ads 1. 12. To that it may be rcplyed, That the Text anfwers it felfi Sol for the diitance allowed to travel on the Sabbath is very (mall, no further then Mount Olhet from Jerufalem^ aniii- conirderable diitance : Learned men differ in the interpre- tation, but all agree in this, that it was a very finall di- Calv. inhmc fiance. Calvin iaith it was two miles, and of that judge- Locum. ment are- the molt of the Latin' Interpreters. Tremellim in AUfuamlum rffoc&jnriaa Paraphrafe readeth the Text thus , The -Mount [uriSr?Ja^l of: Olives which is near unto Jcrufakm, and is diitant from u .iitiones • xt about (even furlongs, that is not a mile * Andthat learn- &qrtfe&mi ed man obferves, that the J ews in their "Talmud with one Chemnit. content fay, that the fpace which it was lawful for a man to go upon the Sabbath was two tboufand Cubits or Spaces, Bcp. which make but one mile,and not two. And Beza very well notes, The Practical Sabbatarian. 7 notes, That all the Hebrews^ whofe teftimony is moft au- thentical in this cafe, make a Sabbath dayes journey only one mile. Jofephus^who was very well acquainted with the Jsfejjh. Amiy. place,counted Mount Olive but five furlongs from the City. Lib, 20. But to dilate no further, wTe .may conclude with holy Mr. Greenham^ That this journey was no farther then oiie might conveniently travel for fame holy purpofe, without hinderanceof the ordinary exercifes of this day, or without wearifomnefs either to body or mind, whereby he mould be unfitter for the Lords Wormip, or his own Duties. Not 10 much as to build Gods Houfe^ though of very great 6*. ufe, and great hafte of it, EaW. 31. 14, 15. a molt lignal Text,, compare it with the foregoing verfes 5 not any work is indulged, though Gods fioufe mould call for it. The Sabbath calls for Worjbip, not Wor^ for the Service of the Sanituary, not for the Bmldingofit. And now if the poor man mall bring his Plea, and urge Obj> the neceffities of his Condition, and that he cannot fpare the time of a Sabbath, but mult work upon that day to fa- tisfie the clamours and importunities of his family \ this Anfwer muft be put unto this Plea : Shall the Worm debate it with the Almighty > The Lord Sol. faith in Deut.'y. 14= -On the Sabbath thou jhalt not do any 1. worl\. Is not this to impeach the wifdome of the Law-gi- Deut* ?» r4° ver, as if all cafes did not fall under his conlideration ? The Fourth Commandment is a Commandment overflowing with mercy ^ God confiders and compatfionates Children, Servants, and Strangers,' nay, the very Beails of the Field, the Oxe and the Afle > and the poor mans cafe mould not have been left out, had divine wifdome thought a difpen- fation necelTary '•> he mould have been left to his work^ as well as the (hanger left to bis reft. It is the bUfing of the Lord maizes Rich, as the wife man 2j fpeaks, Prov. 10.22. And what can entail this bleffing on Lev/25. 7,4. thee but obedience ? Thy Duty fhall moreprofper thy E- comp, with ftate then thy Wor\,\ Can It thou poilibly be endammag d by Verl- l8> &- keeping of the Commandments, which Solomon makes the 20> a1, fum of ill Religion and Happmefs > Ecclef. 12. 13. To which & The jt 'ra&ical Sabbatarian. which the Pfalmift fully accords,?/*/. 19. 1 1. The belt way to till thy Crufe, is to tultill Gods Commands. Godlinel< 1 Tim. 4. 8. hath the prcmife of the things of this life, 3. To diibbcy the Command in working on a Sabbath, is the only method to drive thee to greater exigence. Difobe- Prov. 23. 21. dience, like intemperance, lhall cloath thee with rags : Pro- phanation of the Sabbath will be a certain moth in the little thou enjoyeft. This is to rill thy bag," not with Coyne, but with Curies i Prov. 24, 20. Arid as the wife. man, There Jhall be no reward for the evil man^ Prov. 24. 20. To rob God of his time is fuch a piece Hag. 1. 6*. of facriledge, as will aifuredly fill thy bags with boles, which will hold no wages. 4. Hath not the poor man a loul to look after ? and when mall he lay up provifions for this piece of eternity, his^re- cious foul, but onely on a Sabbath ? He cannot {pare time on the week, and mall his foul have no time at all > Shall the foul which is more worth then a world, not be werth Mat. 16 26. that little pittance he gets by working on a Sabbath > The poor man pretends necefity, certainly he hath the greateft neceffity to look after his immortal ibul \ to feed his family will he ftarve his foul > «- The jult man lives by faith, whether he be rich or poor : Hab.2. 4. and finely that faith runs dregs which will not truft God for the provifions of a day ••> and how irrational is it not to 1 Kings 17. 4. truit that God who could fend a Raven to feed Elijah ! doft thou not know the Earth U theLords andthefulnej's thereof? PfaL 24. 1 . And cannot he furnifTi thy Table for a Sabbath thou hail fpent with him > 6. And will thy poor Earnings on a Sabbath compeniate the prejudice thy foul endures ? Whilit thou haft been labour- John 6*. 27. ing for the meat that perifhetb, thou might eft have gained that Omne fiudwm, mcat n^'lc\) endureth to everlafting life. Shall the gain of a tus^lonfaa- Pcnnv' or f°mc hiconfiderabie profit, with draw thee from mufywt habea- purfuing thy ffiritual good on thy louls market day i Thy mw non ex- gain on this day may be as the Gold of the Ibolouje, which term & c or- lvJSfatai to all who ftole of it h or as the Coal brought to Zttttd the ncf^ hm the young and all on fire. The The Practical Sabbatarian. The Sabbath, as one faith, is the School day, the Faire uthabcemm day, theFcafting day of the foul, and the body is little in- ^J"™" terefkd in the affairs of it h this holy day is zhejouls har- piymnettfed veil, and not fet apart fox the gleanings of the world : and etiamajfertvi- thus while the poor man works on the Sabbath, he leHs tamaternan* bimfelf for a pair of mooes ; a little to invert the Prophet. ^™1^ And Reverend Mr. Calvin obferves, This is oncly a wile . ' of Satan, for faith he, All of us naturaLy are of that mind, that if we endeavour to mount on high to the heavenly life? andbtftow our ftudies therein, roe thint^wejhall dye for hunger , and this Jh all be to turn us from our Fro jits and Commodities : . . And indeed the Devil cometh alwayes to perfwade us under this Dcut - jhadow andwilinefl, that if wt employ ourfelves in the fervice setm. 35. of God, we mutt: needs dye of famine, and we jh all live to be the objects of others fity, for our meannefs andmifery. Thus far m that holy man, who prefently adds > Of a truth we cannot ferve God, unlefi we cajt away from us thefe diftruflfuU cares? Lev. 25.20 2h zvhfch prefl us over much. And how doth this unholy diflrufl, Mat. 6. 33. which often draws the offendor to a breach of the Sabbath, iTim.4. & contradict thofe indulgent promifes of the Scripture, both l^jtf^ under the Law, and in the times of the Gofpel , where the \^ta qua nunc giving Religion and our Souls the precedency, is enfured eft, utfiiheet not only of a better portion in future Glory, but of a fatis- Me vitampa- fyingprovifion even in this Life. And to wind up this par- atam> ^lon' ticular -, The Jews ofold enjoyed a fpecial promife, that no f^mnibul^ Jack mould cpme to them by their refting on the Sabbath^ necejfanit in- and God gave them a lure pledge in the Wildernefs, when ftru&um aga- on the day before the Sabbath, a double portion of Manna mus% AlaP* was given to all that gathered, Exod. 16. 22. Nor can the Exodfi^a" promife be ftraitned to^believers under the Gofpel. And Co Sewa'die'dew we have at lafi done with the poor mans Plea, leaving him' phit Manna for the future to a A Itis Faith, and ftudy Obedience, rather sbun^ /Jy, which was hiftituted to our Saviour -, and more- -vatoYii nomine ovifm> f'}at a^ Ju^es-> Citizens, Artificers, Jhould reft on the nuncupate, ab Sabbath. Thus this holy Emperaur, who rirft brought reft operejeria- to the Churches, for along time icorcht with perfecution, untr^ •, anc* dilcompofed by JP agon fury , takes care that;//*? Sabbath On the ChrijUan Sab- nihil ex mwdi hath day we^ought not to do any worldly hufinefs •, If therefore a®ib(#jgen- thou doji fur ceafe from all fecular affair s, and doji 'nothing but n-y^ tbcularfr imploy thy felf in fpiritual negotiations,- this is the right obfer- (,& operibv* vation of the ChrijUan \ Sabbath. Thus this mirrour of piety feriandum -Jh and learning. And Ai*guftine,t\\£ miracle of the fifth Centu- 0t{8 HomiI* ry, in one of his Sermons thus declares himfdf ; Ton mujl ^%numCr* kjtow Brethren that therefore it was appointed and commanded^ Chrijiians by our Holy Fathers, That in the Solemnities of the Saints, midle tim^s of the Church, the Sabbath frill is fenced ajwtfw". with the fame cautions, that no work be done thereon. S^-^01^ Gregory q£ Tours hath an excellent faying, Being the Sab- Greg.ofTourf. bath wis the day whereon God made the l^igh't, and after was Dies Sabbaihi the witnefi of our Saviours Kefurreclion, therefore it ought di- indeteminati ligenttf- t0 be obfervadby every ChrijUan, no manner of pub- J"mPtw\ el* lick^ wor\ to be done upon it. And the fame Author tells us ^jex^Hal a ftory of a fearfull judgement of Lightning which befell the City o£Limoges,ob diet dominici injurumytox prophaning C 2 the l2 The PraUical Sabbatarian. Greg. Mag. the Lords day. And another Gregory of a far greater fame, ( viz.) Gregory the Great, fpeaks the fame language, (Viz.). We ought to reft on the Lords day from earthly labours, and. altogether give our felves to payer. And if we Hide down to our dayes, and the'daye^ of reformation , ferviie works on the Sabbath incur the fame cenfure. If we call in the Ames Mel Teftimony of forraign Divines : Doctor Ames, that pious Theol.^.^64. and learned Divine obferves, That all ferviie workj were to be abftainedfrom in other feftivals among the Jewes, Lev. 23. Exod. u.itf. ^8, Numb. 28. 25. Multb magis exclufa fuerunt a Sab- batho, Much more on the facred Sabbath. Other forraign Teftimonies might be mbpaena'd in, to give witnefs in this Caufe •> but the Reader (hall not be cloyed with a multipli- city of Quotations. Onely as fbrraigners, So our own Di- vines give in their fuffrage to the fame truth. Famous Hoo~ Bid. Hooper. ^ Bifll0p an^ Martyr, thus declares himfelf; Jo that end didGodfan-tlifie the Sabbath day, that we being free from the travels of the JVorld,might confider his worlds and benefits with thanksgivings hear the word of God, honour him,, and fear Bift.BaAmgfcn j^m^ ^ ^ncj j^ly ^abington moft pathetically j Even as Command^ }0H- w^ anfaer u btfore the face of God and his Angels at the oient. found of the laft trumpet, weigh whether Carding and Dis- cing, &c..andfuchexercifesxbe commanded of God for the Sab- bath : And thus this Godly Bifhop reftrains the Sabbath to its own (viz.) Spiritual work. a Not onely the Church diftributive, but the Church col- lective condemns labouring on the Lords day : Many fa- mous Councils have decried and prohibited "this un- comly pradtite. The famous Council ofMafeon gives a le» vere prohibition to fecular employments on this hojy day, in Cencil.Ifiofcoti. tne^e words, Let no man meddle with litigious controverfies Conci'l.Carthj. °r works of Husbandry on the Lords day, but exercife himfelf CenciUchalons in Hymns and finging praifes unto God, being intent thereon both in mind and body, and much more to the feme purpofe. I could name the Council of Carthage, the Council oL/Cha- lons, and others y but this truth fhall itand no longer before humane Tribunal. * Nay- The traStical Sabbatarian. i 3 Nay, the great taking argument of Reafon, the Idol and Diana of moil men, joynes in the Verdict, for the guikinefs arid condemnation of labours and workjngin our Callings on the Lords day. Servile and fecular labours are too pedantick and low for 2cor. 6.aa jbe dignity of a Sabbath *, as the Apollle fpeaks, What com- *iVA 7£v @iai° munion between light anddarkpefi} and what between the *nmv iavrxs drudgeries of the world,and the affairs of Heaven > The Sab-'66^^?^; bath maft not be degraded by (ervilities and low employ- ™™%*w men|^pit was appointed for more noble undertakings, it ^ TrvwuwKd was^m apart for Divine contemplations, heavenly actions, dvaAumtn. fpiritual ordinances, fupernatural converfes between Chrilt chryfofK and the Soul, and not for the culinary fweats of an empty, airy world. To work on the Sabbath, what is it but to piece- a Silken garment with Canvas ? Greenham formerly complained. There are many who make the Lords day a pack? ing day jfr earth, and make it a cuflome to have their Servants follow their Callings i but thefe men.atl as Heathens, who ne-'GYeenbam's ver fytew any thing of the Creation of Heaven and Earth by Treatife on God, nor never heard any thing of the Redemption of man by the Sabkath. Chrifi, nor ever tafiediany thing of the fanclifying power of the: ^' Holy Ghofl. Worldly labours they tend nothing at all to the worfhip j^ca^ 2> of God, they are onely finfull and unfeafonable divertife- ments. Can \v^ be intent on the works of Cur Calling, and yet at the fame time»our heads fUl'd with divine meditati- ons, our hearts breaking with holy affections, bur tongues employed in (acred devotions } furely this would fpeak us more then men, and it is but a mear dream to fancy fuch aTcmamf' nimblenefs and agility : Worldly affairs will take the foul peccat'ufur- offfrom heavenly employment, they are contraries in them- gendum, fy w felves* The Shop-board and the Church cannot unite. vaUdiamdum^ Wroffu avocafions will call us off from fpiritual devotions. ^t^J}^ The guefts who were invited to the Supper, if they will ^J^novam mind their fecular affairs they cannot come to the Supper, vitainthoan&a* they cannot mind their Oxen and their Farmes and the Sup- Chcrtfm fer too, and therefore they, muff be excufed from the Lufter^io"- one, Such men whawork on theLords day (a holy mm^io,. ' faith) ^ m — - — — " — — — __ f 4. The PraSiical Sabvat artan. Doctor G, faith,) their hearts are pojjejjed with covetoujntfj, their minds are jilted with the affairs of the world; and what fhall God Aug. de temp, have if their hearts and their minds are alienated to another Seym. 251. purpofe ? Auguftine faith,- IVe are commanded to reft: upon the Lords day from earthly bufinefs, and he gives us this rea- ' c.i/t-/« upon {qh5 7 hat we might be the more fit for Gods fervice. And Co* Deut. fcap.$. Qaiv;y^ jyz ought to ceafe from thofe works which hinder the works of God : Let us not flay from calling upon hk Name, or Condi Ateht. exercifingour felves in his Holy Word. Now fecula^&ffairs 4. cap.\6. ^ . would keep us, and chain us up from fuch feraphj|||tond 3 ^rSS ncaven^y duties. And tne Council of Aries, whichlPPce- EJlomn/seef- lebrated under Charles the Great, fpeaks to the fame pur- fatio ah opera, pofe, concluding, Let thofe things onely he done on the Sab- &P*ies, jciL frfiify which appertain to the Service of God. boTe^id.' ^aY> ^ecu^ar works, and the works of our Calling, upon Prof. 2 1 8.* the Sabbath, they illegitimate and contradict the very- Joh.3. 8. name of a Sabbath, FQti) which fignifies quutnefs%\\d reft, Exod.34.tf. *a cejfation from labour ; it is nothing more then a denyal of oKMl?5' %% toyle : fo that when we labour on the Sabbath, we do but Sabbathum , 1 • ' i 1 1 1 . 1 . • 1 mpYie quie- rough this calme and quiet day, which is given us to hear tem,etvaca» Godsjlill voice, when the fpirit, that .#>i//r*,blowsgently,yet tiovemabopcre powerfully in the difpenfation of the word. God w^l nave fervili figntfi njs own Name known, that he is a God of mercy and pu- TnipfTmundi* TltY-> an<^ ne w^ nave tne name °f $* SMatb known to be oYigine auieti a day of quiet arid ceffation, and therefore it ft called a Sab- fa>:8<€ canfe- bath of Reft, Exod. 35.2. That if we^at the firit view did • ' travjt. Guz\t. not under(hnd the meaning of the word Sabbath, Mefis Vorrdw. Sabba- Comments on it, and gives us an explanation, it 8 a Sab- thumdiciturin bath otReft, a meer HcbraHme, when Sabbath and Reft are fcripfaYft, the fame thing,, and in the Original the word is onely re- Exod. id.20 pCatcd, for it is miT1? TOW FOW And as in the building of je!V' lf^ the lemple of the Lord, fo in the keeping of the Sabbath ot confecYatun >tn<2 Lord', there mult be no hammer heard, no axe, no noife ^eji,etifsftudiu of working initrUments, or fecular employments. wkv.aaddeiho- ^ Labouring in our callings on a Sabbath, doth not only noremfpeffant, ^^ ^ mnK 0ft\lc Sabbath, but Subverts the manner of 1 Kings 6. -. its obfervation, which is by ian&ifying it : The Sabbath Exod. 13. 2. mufi be kept holy,(b in the torementioned place, Exod. 3 5.2. tk lb L Yhe Practical Sabbatarian. 15 Co iii the fourth Commandment,- Exod. 20.8. Now tLP.p Cadafh, {aii^ihe, a word uiad in. both thefe Texts, and ma- Exod. 40 10. ny other places, it.- iigniftes the icparation .or" any thing xo a £!?""? holy ufe. So the firft born among the Ifraelites weic Jantii- p^(}J^rPcd fiedto God, the fame word m^Cadafh there,' they were rfanQumujum, confecrated and Let apart to God. So the VejGfels ill the San- Buxtorf. druary were Janftifiedi (Viz.) they were fet apart for the Snum, open dajh, ihisfantlifymg it, it diverts that day to our own ufe, fof>Jhb Cil^\ which is fandtiried, feparated onely to a divine ufe. Secu- ^ntw^Mo lar works oppofe the very purpofe of the wo^d finctifying, opsraiivina, they rob God of his time dedicated to holy ufe, and give it hocdieomm. to the Labourer, to him who works, which is both impu-*^ F*feu' dence, and facriledge \ Labouring calls tznp Cadajh, fan- bmUYi ldeiT1* dfcific, out of the fourth Commandment, and alters the will of the great Legislator, it layes wafte, and. makes common the holy day which God hath limited and inclofed to an holy ufe. And it is remarkable, that the obfervation of the Sab- ^ bath is never urged by Mofes or the Prophets, but reft and Exod. 3*. 2.' celTation is commanded-too, Exod. 35.2. It is called a £orI{. ®eut' *■ l& The fame finely enjoyned, Vent, 5:14. and fo Jer. 17. ^lldllu 27. So that God hath put reft and celTation from fecular quamfpetiem employments into the very nature andejjence of the Sabbath,- hiberei operum he hath engraven reft upon the Sabbath in an indelible Cha- ^lim pr9' racier, that you cannot abftrad it from the Sabbath with- sabbaZ ^ out an abolition of tke Law it feif. If you will k$ep a Sab- Rivet. bathjteep.it free from worldly labours, or never (et upon the obfervation of it. Reft is as necejfaryfor us, as for former times, for the holy 6. fandtirication v6 The tra&ical Sabbatarian Wat. 2(5. 41. fan&ification of the Sabbath* our bodies are fubjed to Exad.23.j2. tiredneft, oar (pirits to faint Heft, our flefh to wearinefi, as fhentienT wcl1 as t'10^ w^° liv *n former ages j and therefore are ' tnuhdmaglin- not we as w"c^ necejjitated to a quietation and reft from la- ce/*, bours ? Chrift may fry to us as well as to the Apoftles, Tk I&coKtinuu ^ flefh \s weal^, thgugbthejpirit may be xvitiing \ we are clogged UbjYibm fan* yf'xh as many rveakpeffes, and difinabled by as many infir- fainesfedfcffj mitus as former times, and therefore Thou Jh alt do no manner tnemhaloven- of woi% That bleiTcd indulgence and difpenfation, grant- tur die Sab- ed in the fourth Commandment, cannot but be as p leafing \atH' p f and gratefull to us, as others in tbe elder dayes of the world. ExodXr°i7 ^all ^K Jivpts obferve an exad reft on the Sabbath, and tijSy ' ' not weCbriftians ? Are our Tabernacles of clay better fixed rtfpiravit then theirs ? Our tired bodies require a ceffation from la- deuf. hours to attend on the Divine Services of the Sabbath. Corpm noflmm xhe main ground of Gods firft inftitution of the Sabbath Zlte^iteZ was reji from his works> (Viz^ the works of Creation ) and porctsnquaiii' tne manl caufjof tbe re-inftitution of the Sabbath, (if I may in tabernaculo fo fpeak) in the change of the day from the S event b to the moramur. • Firjt, was ChrijVs rejting from his work (Viz.') the great Alap.inCo- work 0f Redemption. The very reafbn of the Law and Statute concerning the Sabbath^ condemns fecular labours Gen 2.. 3.' anc* bulinefs this day. A Quietus eft firft ftarted the Law fiumano more, it felf, and a Quietus eft muft keep the Law now fltled and *t quadam at- eftablifhed. ternHvatione j>^ from our ]abours is part of-onr inheritance above, fiitutio7emh' wnere°f our Sabbath is but a lign and pledge. WheiKive "fuiturfcriptura come to glory, we fhall ceafe from Mfweat andfainfulneg\ Vivina, &c. and as there ihall be no tears lying upon our cheeks, Co there" Sg£>j* dew, (\lz\\ be no fweat bedewing our brows =, Our toile fhall be fubititit, cejja- t but the very fignificdncy of it. ofthcS^fbath Working on this day eclipfes the Sabbath, as it is our earneft \ is the twi- of The FraUieal Sabbatarian. of a better reft, and undervalues^this noble end of a Sabbath, tight, and finis fublimior,^ fbme call it, to reprefent the perpetual fabba- <|awnm8 °* *;/;»e the Saints fhall enjoy in a better place and (late, -shep^TYsxifc of the Sj5~ W), p. 70. 'Luke i<5. 23. Sabbathum neftrum, perpetuum iUam aclefiem tebhtifmum, confix , ^«mrc:«it et perjeftumfigurat, ubifideles dpropriit, malifo operibut Jiht in sternum fewntes. Leid. Prof. ' Let us confider the" equitablenefs of mans refting /raw o, worldly labours on the Lords day. Shall Man, that frail piece of duft * be like a Salamander, al waves in the fire of •toyle and painfulnefs > Shall there be no time for him to interferiate and feaft withtSod, and coniecrate himielf to £XOd# 3ii ^ holy obfervances ? God was refrefhed on the Sabbath fas was hinted before) and mill trembling rlefli have no leifure Omnssaftio dot topaufe, and walk with Ghrift in his ordinances ? Doth n?b*piaat*jfit devout fequeftration to pious and holy exercifes no way vmutv reguh belongto him ? Or fhall God in the fourth Commandment, 6j ' a * that grand Charter of the Sabbath, take care for the repofe %J *urabile of the Oxe, and the Afs, the beaits that perilh, as the Pfal- rq&J!!n mifi fpeaks, Pfal. 49. 20. and no care of Man , that fub- etium quodtin limepiece'in the Creation, which is little lower then the finSum dew Angels? Pfal.%. 5. To conclude this large Argumenta- Pr^epit,ut in- tion : The Labourer who defiles the Sabbath with his fweat, £|^7'™ £j£ oppofeth divine command, univerfal authority, "and the tatcmfrZet, dilates of found Reafbn, which are the cords of a man. ^uitamfeipfoi\ But now for works oiabfoluu necefity, which could nei- Wamfc™os ther be done before the Sabbath, nor deferred till after, the ^» "'«»* '*- cafe is far other wife; here to labour is not our crimes tut riL^fc out -ditty. To breath a vein to one lick of a Plurifie, is the erunfaeium. duty of a Sabbath =, Co to quench our neighbonrs ho'ufe on Gualt! fire, is our proper -wo)\ on the-Lords day j to flop inunda- j^a'- 8* $j thns of waters, which elfe would break forth to the pre- ° * n" * judice of the adjacent parts, this is not to defile, but to bo? A<^s 2°- l$* mur a Sabbath. Paulon the Sabbat}} day ufes means to re- Luke ij< ij. cover TLutichus, who was dead for the prefent. The Jewes Mat, 12. 5* in their great eft ft ri cine fi 'were not Co bound up, as not to do workj ofnecejfity : They might fight againft their enemies on a Sabbath, take and deftroy*the Cities of their adVem- D ' ries, ! 8 The' Practical Sabbatarian. Jofli 6. iot lies. Jericho is encompaiTed (even da yes, and taken the EsKipianturtBa Venth, probably the Sabbath, Joflo. 6. 20. which was no l^Z^huT- hkm^ l0 Ifiaels Victory, but an inhancunent to thefraije mcdTiiatsno- oE Ifraels God. -Works of neceffity they do Jrreeten, they bisimponanwr, do not foyie a Sabbath- y they yfre»> fie /01/e of 'God, they do yrw in ttwmcro, not breaks the law of God. It no wayes hinders my Soul' horn iil.nwnfur.tbi- bcjng pUt jn joynt upon the Lords day, becaufe >«r/eg is put nfas'f timet' m )°Ynt> which was broken by a -fad and afflictive pro- ipjts, quajtne- vidence. And works ofnecefny are fecured fiom Sabbath- (tffiYijjingunt propbanation, by « four-fold warrant and difpenfation. Aoief- Our Saviours holy example figns this difpenfation,. He, -1* wrought his cures on the Sabbath tor the mo ft part, Mat. 1 2. Mark ^V *3' an^ manv other pi-aces. The wound mould not bleud Ma, 2. 28! t0 deaths becauie our Saviour would nor ad: tjhe Phyfician on this holy day. Chrift who was the Lord of the Sabbath would oftentimes cauie an Ordinance, to wait on a Cure0 and many times the Freacher mult yield to the Fbyfician : Our dear Lord well knew, a dying Fattent was not fit Xobe a de~ vout Wo rjh ipper, Ma\ 12^ 1. ^e neceflties °f therDifciples being gratified, were no chriflusfumptj bhmijh to the holinefsof the Sabbath \ upon that day they ccc 3 fi 'one, ex plucfy the earcs of Corn. They carried bodies of. clay about difdpulorum them? which muff bt floored up, or their fouls would rly out Mwmlrtat?- at thertyftj# of them. If the glafs be broken, the cordial v^Jl'otef.' will, be fpilt. Our bodies muft be indulged, or our fouls will fonefaBum il> beuncapable of fervices, or ordinances. Faint bodies. are lift- luddefendit. i /*/? to lively duties. Lyfk. The very p/wV o/'R^^/(?» 'have warranted a di/penlition. $t Our Saviour urges three rare Arguments to indulge cafes of nepefptj. I? The firft Argument is ^majori from the ftronger and fa%: ?"fSri "W/^^tttaferotefi which argument we rind, -L«% 13. nlmpotefl ' *$• where our Saviour urges mofi fweetly and wifely, that fitiflta* Aowo, if we can fesure and take care of the beaji on the Sabbath , qujadimcigi* nemdeicondituieftj et pro quo unigenim dei filiuspropriumfuumfanguinemfudit, quern denique fpiritusfanftus per v&bum Evjnrelii dd'co-itimunionemJUiorum deivocavit, a fanftifoerit , ir- vitionalibus onimlibus p'^lht-,' C\knu • ma* The Pra&ical Sabbatarian. 19 manfhouldnot in his neceffity be negle&ed on that holy day. Man is not onely more worth then many Sparrows, Mat. 1 o. 3,1, But then many Oxen or AiTes, or more valuable Catteh If the beaji muft be pluckt out of the ditch on a Sabbath, mall the plucking of a man from the jawes of death on that day be a polution of it > This Argument the great Mafter* of the Aflemblies is pleafed to ufe, to indemnifie workj ofne* teffity. The fecond Argument is a meliori, from the better, which 2. we find, Mar(^ 3.4. where our Saviour fharply expoftu- ^a.rk 3. A* lates, and queries whether it be lawful or no, to do good Fintijfl Pr^ on a Sabbath, whether good actions are not becoming a rajus ^mi^ ita/y day i this muft needs be undeniable. Now to cure a eftfinu,propm lick peribn, quench a burning houfe, refill: an incroaching quern Sabfa-^ adversary, they are actions immutably good, and therefore ™umejtmja- they muft be fo on a Sabbath. There is no time, when to fave mm% ar* a dying perfon, can in it felf be unlawfully it is an obedience to the law of Nature , a compliance with thofe mw mqm, common principles which are concrcated with us. There- fore fuch actions cannot pollute the holy Sabbath, or de- floure the purity of it. The third Argument our Saviour takes a potiori, from 3, that which is more eligible, which is molt fit to be done in cafe of a Dilemma, a-nd this Argument is urged, Mat. 12. Mat. 12. 3, 4, 3, 4. Our Saviour tells us, what David did in cafe of ne- General** ejl ceffity : It was far more eligible for David to make bold with ^Q^a** thejhew-bread, then for the holy Saint and King to die for tamumut-fin- hunger ^ his life was more confiderable, then an appointed Sum Regemyet obfervation. A fubji ant ial good is mofe to be valued then PYcphetam~Do- zjhadow, which onely fignifies fomethihg to come, and ^ ^j?** would fly away at the rifing of the Sun of Right eoufmjh anS^^SS^S therefore as necejfny intrenched on extraordinary food ;with-- psrfowkfuijfet out blame, fo it may prefumeon an extraordinary -day with- privrtegium, out crime. fideifamuhs - , m v * P* Cm LPfo erant, non pecccjje mani.ucar.io in cafu neceJjimU, Lyfer. /#aj4 j 2, The light of* Nature warrants a difcharge, and gives in 4. not guilty to works of nenffity on the Sabbath. If my wound D a bleeds 2^ The PraUical Sabbatarian. bleeds to death, becaufe it is not drefTed on the Sabbath •, or my difeafe fend me to the dull, becaufe medicinal applica- tions are not made on the Sabbath^ this is my errour^ not my duty. If I have no brings God can have no worjhip^ and fo.a&s of neceflity are difpenfible.. God will have us to •worfhip him with all chearfulnefi and alacrity, which can- not be with an undreji wound, or a difeafe not to be lookt after, becaufe it is the Sabbath. I cannot chearfully joyne in Divine Worfbip, and in. the mean time the waters break into my houfe, and there muft be no fioppage of them, be- caufe the time of Gods holy day will not permit it. Cafes therefore of indifpenfible neceflity neither pollute nor fro* fhane the Sabbath. But to wind upthis .particular of working on a Sabbath, ( which hath been the more copioufly. handled, becaufe of the greatnefs of its importance) we read that the holy Ape- AQ$ 20. 34. ftl-~'aH'l fbmc times laboured with'his hands, but yet Ms A&s 20. 7} works on the Lords day were Sacred and Divine, nothing 1 Cor. 16. x. but preaching the Word, adminiftring the Sacraments, pouring out his Saul in Prayer, taking care of the poor, and A« thofe duties which are the jult companions of a Sabbath j 3' ~ He adts then not as a lent^mahgr^ but as an Afoftle '•> his Bveerw. Traft *ieart works, not his hands. In a word, this particular (hall of the Sab- be fiiut up with the confeflion of learned Mailer Breerwood, bath, p. 47.. who improved fb much parts and pains in aiferting an un- due, liberty on the Sabbath, yet we may hear htm thus ac- knowledge h It is meet that Chrifiians. Jhould on the Lords day abandon all worldly affairs^, and dedicate it wholly to the honour of God. And oue of our Church Homilies hath thefe Hon), bf the words, Gods obedient people Jhould ufe the Sunday holily^and time & place give themfelves wholly to heavenly exercifes of Gods true Reli- oi worihip. gioHy and Service •, and this was thepraUice of all Gods people in all ages : And fb much for this large particular. 2# But fecondly, there are a fecond fort of a&ions we mull ScrifualacVi- forbear 011 the Lords day, (viz.) Senfual atlions, fo the aimobe for. Text, ifrom doing thypleafure on my holy day.~] We are to for- ^°f?°? l^ bearjindulging our appetites, we mull not.pleafe a wanton .^bbath &y. ^ or ^ luxurious palate on the Sabbath, which is a day noc CO. 7 be Practical Sabbatarian. 1 1 to feaft the Body, but to feaft the Soul. Feafts and Banquets are not the Celebration, but the Profanation of a Sabbath '<» then our fat things mult be the fat things of Gods houfe. Pfal. 3<5. 8; A ful], luxuriant table, where no neceflky requires it, is htter lfa* 2$- & for the day of a Bacchus', then the day of Jehovah, who- is- all purity and perfection. A moderate repaft for Nature doth belt become .the holy Sabbath. The Difciples feed upon, a few ears of Corn upon a Sab- #&t. 12. K bath. On this day- a Table fpread with di flics, is more ^Xl"^ Spread with temptations : It is dangerous then to fludy to ea „$# Ktl«ffc fleafe a palate, when we are more especially to look, after a tati$s nihil im* foul. On this holy day the Word muit be our food, tears' mdefti* ad- muit be our wine, finging ofPfalmsour mtrfick^ the San- mittit\?on ,. cluary our parlour and place of repair, and our fefti vity mud f^qJmTjUr be joy in the Lord 5 oureare muit be taken up in holy at- addeumpr*- tention, our heart in ipiritual^devotion, our eye in divine gujietur,editui' {peculation. The Sabbath is the Souls, not the Senfes fea- 1™"***** tfafc ilival y then to pleaie the curiosities. of tlnfe, is not to bgep, e™yS caPiumt' but to lofe the Sabbath. The J ewes had onely the ufuall ^puS" eft- proportion- oi Manna for the Sabbath* they- had no exceed- utile, itafstu- ings * and though they were to offer double Sacrifices on ramwr, at qui the Sabbath, they were not to eat double imals, to have an- memmerint e- increafe of outward provifions : They could not lawfully "ZtndumT kindle any fire on the Sabbath \ and furely thofe prepara- nam ejfe dettm ■§• tions could not be plenteous, where there was no rire to itafabuLmur? make them. We Chrijiians make the Sunday a day of fpi- ut quifciant ritual rejoycing, faith Bi(hop White, and he quotes it out of ^^rt"r t Jurtullian. Our pleafures on this day*muit not be in our Exod.itf. 22 Meats* but in our MeiSahj not in our varieties, unlefsit 2},24,&c. be of Ordinances. Chryjvjiome reports, that the Love- Numb. 28.1©,. Feaftsof the Chriftians in the Primitive times, coniiited>Exod'35, 3* of divers Viands^ provided by a common purfe and* collati-- on, of which they took as much as would fuffice the Com- ^-^^/^ municants, and Co celebrated the Lords Supper together^ mu,t ' TertbC which done, they prefently fell to theft are and Render cheat, chryM. Oa entertaining and iblacing themfelves with Spiritual and the iJCor» divine Colloquies. And indeed here we have our pat- Cap. ^Kenn. ton in the purejl times. The Golden Chriftians of the 27* morning 22 The Practical Sabbatarian. morning Sun of the Gofpel were contented with fpare and Aug.infrolog. fender diet. St. Augujhine obferved a vanity among the 251. Serm* ,dt J ewes, in his time, that tbcyfeajled much on- the Sabbath^ tempore. ^^ therefore adv.ifeS us lo obferve the Sabbath, not as the J ewes did, camauy, and with flejhly delicacies. And holy %j^}os. knatm-> ke/°re him, much to the famepurpofe cryes out, Pi-omI aijku ^c ChrijHans muft not keep cur holy Sabbath after the manner erAafunt im~ of the prophane Jxwes, with exceffivefcaftings, &c* But it is pura camii much to be feared, that Jems exceffes have got into Cbri- opera, & info- {yl:Ln ^frem^n€S H and many incur that cenfure of the Apo- andijhdmm. iric m making. t*Ktr beiiy their God on a Sabbath, they do in- Gualt. dulgereguU & genio , flatter their imtemperate palate, and Phil. 3.19. with the wanton Ifraelites, Eat the Lambs out oftheftock^, Amos 6.4 and an^ dnnkjhelr wine in bowles upon Gods holy day. It. was %i Sjbhtho tne compl^nt of holy .men in former times, that Wedding ntd utur.mr, Dinners were kept on the Sabbath, where too much intem- e To dicetffofctna j^cp ti:c Sabbath in an idle manner, ;V, Sabbatum Bourn & C^l^cml Aiinorum, the Sabbath of Beajls, Oxen and Affes. _ Jo keep ma, autfera'. the Savbatj in a jocular manner*, to fee Flayes and Sights, t» frequent The Practical Sabbatarian, frequent the Jbeatres^ or as Leo faith, to beat Cards or Com- rmUchymiJb mcffations,4his Auguftine calls Sabbathum aurei vituli, the jj^^' . Sabbath of. the golden calf : But to keep the- Sabbath in Sin, inVrunkennefs,^ and fur feting, in: Chambering arid Wanton- Siqiiffagrum nefs, this is the Sabbath of Satan, the £ evils hoi) day. All cblat die* dor,a- the holies which God hath added to his Sabbath in the Scri- mco, violator • ptures, not only in the fourth Command merit, but in many e^Jfn^{ -other Scripture-texts, will be To many Indi foments againit ■K^S^j Practical, mifcarriages. And -if it .was a capital offence for mebrietur, the poor man to gather a fewftickj on the SabUa-th, Ah what ftonetuvM^ is it to draw Cwords againtf Heaven in open f caudal and pro- &^ ffffif«W phanenefs? dieidmima fanBimonim ? Aug. | Dr. Andrews Path Chatechift. do#; p. 233. led Serm.3- de Quadrag. Rom, 13, 13. Exqd. 2.0.. 8.E*od. 3?-.i&.rNeh.p. 14. . /ybnemM,vosfratres,utjugiatuferr mottum vanitatem,:& tuypitufanem, facetias, ehfietatesytefcivias,. ftrfos, ep ejfominatos mor tw Jtquidem in Atebft dominie*!, yon permitiimtv -VQbx quicyuid inhonejlum. Clem, Rom. Num. 15. 3$. C HA. P. IV ■That Needlefs Recreations are tmUwfull l on- the Sabbath. ^npHere are another fort of anions we muft abflain from 4- 1 upon the Sabbath, (viz.) .Kxcreaiive AmbWWo the ^«eativc \ TextlNot finding tty ownplcafur^Kecrtanons^mUm, &$Itfikom are blown up into prophanencfs.':;thd& 'delights -wFtfeh in. an the Sal- ine week are commendable, on the Sabbath are intolerable, bath day. B2H Kephetz, the original word denotes, we mult have *no S3H blandijhments on that day, nothing to be a (hare or titilla- > lion to fenfe, then the outward man muft not be flattered; p^|a ir>,.'42^ or gratified. The Commandments muft be our walk, the Word q\jlt, tkld, and Devotion ourVhiefeft recreation. Our cxercifes on the Sabbath are not Corporal but Spiritual, not for outward but inward delight, not to pleafe/^z/cy, but to ftrcngthen/^^, , The. Sa.bbath is the fcujs Mybday a It Pl$^* was a good faying of #We Hiftalenfu, J he Apoftles^ ( faith, ^b Cap!r& \."« he). a 4 The FraBical Sabbatarian. 'Hon ad luden- he) therefore ordained the Lords day to be l^ept with Religious ium ordinatur Solemnity, be can fe in it our Redeemer rofe from the dead, which %a&\wAaJLm ^^ therefore called the Lords da) ', that refiing on the fame etowndum from all earthly nils, and' the temptations of the World^ wt deum. Aquin. might intendGods My worfhip, giving this day due honour, for Opufc.de the hope of the Refurrettion we have therein, Ween;oy thfi^ PrsEcept.io. Sabbath not to play in, but -to pray im, for our fouls , and not * Sam. 12. 3. for o\i\~JportSi faith Aquinas. It is true, Man is a poor frail" Tetlffdum11' Piccc of Clay> and therefore had need t0 be recreated, crea- foco°s\et chores ted again by lawful delights and recreations » but muft the in publicum holy day of the Lord be this vacation? Is this the time for riucerii visa- fports and pleafurous fatisfaction > Surely this {peaks a trmepulariy grand abufe of the Sabbath. Muft the poor mans Ewe- 'bcrnahalitn Lamb be taken ? that little Tpot of time God gives us more cbolefacereja- immediately for out (piritual intereft, muft that be proftitu- tervatim cur/i- ted to grattfie the fbftnefs of the flefti ? The Council of Car- tare ad injuria tj)ag£ petitioned the Emperour Theodofius the younger, that ^Stt^thG{hcwsof the Theatre and other Playes, thenufedon itiecebm , fie- the Lords day might be removed, which accordingly was cine exprimiwr granted by his Edicl: > and it was Enacted, Anno T>om% 415. 'publicum gau- 7 hat on the Lords day -the Cirques and Theatres in all places ^iUmp?Pub\Jhouldhejh'ut Hp, and people denytd the plea fur e thereof, that Tertul! Apol" f° t^r w^e minds might he taken up in the worfbip of God: Cap. 35. ' And thus at this time both Church and State united to fup- T>iesfe(ksm~Vx^ fenfail Recreations on Gods holy day •, and indeed jeftatialtijjim* how .ir*&&oittl is. this, that mans fenfe muft be flattered in fodka\os,mttH tfiatj ju^^u^e of time when his foul is to be feafted ? how woluptatibfts comeg^, pthat a Sabbath is jb tedious, that thereis a need of VtTcV\bn£a$ime t0 wearit awaY> andibrhe burthen .may be -light- xit.'ii. l ' "$M ? - It is charged upon the carnal and covetous Ifraclttes, * ,V v shzt they mifiH the Sabbath oiteri butxhis is cen fared as fuch 0^mlwi$& fe as ^^ threatens with die .wcrft of judgements, a fa- J2*»$y Art.* mine of- the Wprd^ nay, fuch a -fm as will ihake a Land, tipw-hein^ and make, it- tremble.. Learned Zanchy hatlr" an excellent Jspwy hoy lav dufbamv Xj&&&tL%iv &hi-ndivois y.zjuasjaww JccxppoK. Theod. adGrxc. Infid. Serin. $. Amo^S. 5.compafrd\inth v. 8. u. ' . Ludinojlri effs ddhent .fierce CJnti ones , ysr^i^yini.ledfr vn*H sgntwmviJitQiomj <$ifl Sen- fual paftimes, for the molt part, they are ufelefl impertinen- eies, the Parent hefis of mans life i but on the Lords day thefe are unjuftifiable vanities, and let Keafon bring in its fuffrage to condemn thefe unfeafbnable Sports and Recrea- tions. Recreations on a Sabbath they are impediments to duty. - 1. The Bifhop of Ely (our adversary in this pointy grants,that Sports and Recreations are prohibited on the Lords day, Jo Bifliop of £/v, far forth m they are impediments to Religious and Evangelical P- ^l* duties. Now how they mould be otherwife, is not eafily difcemible •, for do not Recreations poffefl the mind, divert the intention, withdraw from fpirituai duties, hinder the fervice of Chrift, and fill the heart with froth and vanity ? And are not (ports ufaally the very leekage of Corruption ? When we bowle, what do we think on but the b^afs, and the game ? When we fhoote, what are we intent upon but our aime, and the mark? I inftance in thefe two, becauie thay are efpecially urged as lawfull on the Sabbath. Let us, faith Greenham, Ceafefrom Games, Sports, Exercifcs and , ._ fuch like things of left neceffity, hut great impediments to the 3 '*' **' Sabbath. Isit to be fuppofed, that we frame our Spirits, or compofe our hearts for divine converfe on a bowling green ? What is this, but to fancy we fhould meet with the gra- cious viiitati&ns of God at a Stage-play? An adverfary in D,^• ^ this point hath thele words : Such is the reverence that is due to the publick^duties of Devotion, that they require not onely u fur ceafefrom other works and thoughts for the time, of the per- formance, but alfo a decent preparation beforehand, thatfo our thoughts and' affections, which are naturally bent upon the- E worlds 2 6 The Pr aStical Sabbatarian. worlds and not eafily withdrawn from it, may be raifed to a dijpofition befitting fo facred an imploy went : Thisismoft piouily and worthily concluded. Let me reaiTume what is here granted : And mull not our thoughts be as much taken up in digefting of the word, as in preparing for it s in me- p.. ditating on Ordinances, when over, as in di (poling our> felves for them when to come ? Meat is not healthfull, as Non tamum onely put into the mouth, but as chewed, fwallowed and leBio, fed a digefted. The facred Ordinances of Chriftmuft be followed meditjtio. with critical inquiries, divine and ferious meditations, fer- vent prayers, or they will fall fhort of the intended work Acts 17. 11. anddefignofthem. The feed when thrown into the ground, Aug.dc temp. mu^ ke Covered with (how, warmed with funfliines, wa- Serm. 251. ' tered with lhowers, or it will yield no expected crop and harveft : And if it be Co, I lee not where Recreations can find anyplace, which are nothing elfe but incumber ances, as St. Auguftim fpeaks. 2v Recreations on the Sabbath, they are thefnares oftheflejby % ' they are onely pleafing temptations, with a fair colour, like en. 3. . t^e App|e w}1ic{1 (Jrew our firft Parents to a breach of Gods SanS Sahbd* w'^ lt was plea^nt t0 behold. . The Jews firft Feaftedon thumftjhs dies the Sabbath, then danced frantickjy, and grew exceffively turn fuerit, eo prophane > as the Profeffors of Leiden oblerve. Theie plea- hihrhagiu fmg {ports, how often do they draw the tongue to finfull JmMw!r fliPPerine^s5 i«flame the eye with luft and wantonnefs, and eTdemumabie- Put tne neart mt0 a cama* frame, nay, too frequently, ie- runt, m ilia ad duce to excefs and intemperance ? And as Auguftim in *he infina*faha~ forementioned place faith. They prefs down the Soul, from ibm> etplau- ^'mg nft up toa Heavenly Life. Our corrupt heart need not Leid FroT^ ^ infinuation of {ports and paftimes to broach it, that it may run with levity and prophanenefs : Gods holy Sab- Aug.Serm.de ^^ neec}s not fuca engines of corruption, tempore. Recreations on Gods bleffed Sabbath, They are the very 3g cankgr of Ordinances, they eat out the very heart and force of them : Sports will eafily and naturally rub orTconvicSi- ons, take off the guft and fweetneis we have tafted in the Word,and wear off the imprellions ofPrayer,and of other fb- kmn duticsjall which with the found of theGoipel we have par* 'the PraSticat Sabbatarian. 27 partaked of, evaporates and is loft. When we have con- verfed with God in Ordinances, how many things lye at the catch to invalidate their power h Satan is ready to tfeal jlfat 13. 19, away the Word, out hearts to damp and quench the efficacy sicut infemi- of it, the world to charm away the fweet mufick of it *, and mndoager there is need of meditation, prayer, and holy and fan&ified p^p^ndut means, to keep alive the fire of the Word in the foul > and f}$orm?um therefore unfeafonahly we flufti our felves with Recreations femcmeier&ero and Paftimes, to bury all in diftaft or forgetfulneis. The .vsUmmcar ai ufe of fports will inevitably make our Righteoufnefl likg the audiendum morning dew, which the heat of play and delights will fud- ^™£%m denly dry up. Nay, if the Cares of the world, as our Sa- *£■ # J^J. viour fpeaketh, willchoak the Word, much more the plea- lighter ovan- » fares of them world, when they are more foft and futable to dus, turn ex delicate fkfh, and corrupt nature. As in the Primitive parte eonciona* Times* more Apoftates were made by the flatteries of Ju- 1°^ ^ditom lian, then the fires of Dioclefian, and fmiles mo;e harm'd Lyfcr. the Church, then (marts. Nothing more likely, then to f tf Jhoote away, bowle away, whatever we have been affetted with, in holy Ordinances and Adminiftrations. Mfu I3' 22' Nay, the very Liturgy of our Englijh Church, compofed 4. with (b much exa&nefs, and deliberation, (as is often urged by the admirers of it) commands the fourth Command- ment to be read, as well as the other nine, and there par- don is begg d for the breaches of this Commandment for time paft, Lord have mercy upon m\ and then Grace is im- portun'd to obferve it better for the time to come , where it is prayed, and incline our hearts to keep this Law : Where thefe three things are coniiderable, 1. That by the Sabbath the Church underftands the Lords day only. p 2. That ihe takes the obfervation of the Lords day founded upon the fourth Commandment. 3. That (he intended that day to be kept as a Sabbath, and therefore begs pardon and grace 5 which if (b, there can be no room for unneceffary labours, and needlefs Recre- ations, both which are but prefumptuous incroachments on Gods appropriated day. As holy Augufline forbad hunting, E 2 and The Pra&ical' Sabbatarian. Auguftine, Leo thi Em- tosrour. I Rev, 10. s Efal. 84. 10. Pfkl. 63. 2. Ffel. 43- 4. Gant. 2-. 4. 2 Sam.©', 16. 6. Pfal. 19. 10. Pfal. 42. 4 &rchem. 8. 7 A&s 20. 7. Rom* 3- 2. Hef. 9. 14. and all worldly pleafures. And Leo the Emperour >" .Waifo volumus voluptatibus occupariy Our will is, Notpleafures to be ufe% as being the great obftruclions to the Spirituality of a Sabbath > they difcompofing the foul for. fublime and hea- venly intercourfes j to be Jpiritually raifed, and to beplea- furoujly addi&ed on the Lords day, being ftrange incon- fiftencies. Recreations on the Sabbath, they are too much the evi- dence ofaformaljpirit. To the holy foul, the Temple is his Triumph, Prayers his pleafure, Ordinances his delight, the Sayi&uary his fatisfa&ion.. David counts one day in Gods Courts^ better then a tboufand. Flafhy and frivolous Recrea- tions on a Lords day, to a gracious fpirh, they are his little- eafe^ and the clipping of his wing, the Souls confinement and reftraint, the. Prifon grate between him and Chrift, no way his Pleafure but his Purgatory •, and where they are received withgratefulnefs and contentment,thcy loudly Proclaime too much froth and vanity. David danced at the enjoyment of the Ark, but thefe leave the Arl^to fport and dance. . Recreations on the Lords day, They are the debafements of fiiriwal mercies., as if there werfc no cap tivating power in Divine Ordinances, to hold the foul intent for a day \ no honey comb in the Word to pleafe the tafte, no pleafing vent 114 prayer, to eafe and fatisfie the SouH as if finging of Pf alms made no mufic^ and reading the Scriptures did yield no de- light. Ah, with what patience and content did the femes hear the Law read in the time of Nehemiah ? The people ft aod in their place^ faith the Text quoted, as if they were ftaked and fattened, without any delire of removal -, Their ferious attention chained them to their prefent llation.P^/ preach- ed till midnight: the fweet Oracles of God drowned all wea- rifomnefs and diftafte. Ordinances have a favour in them, which refrefh and raife the Saint, and there is no need of carnal fport s to wear off any tedious abhorrency. To aifedr or ufe thefe paftimes on tlfcr-Sabbath,isi0 cmbafe the value of Divine exercifes, and to charge holy duties with abortivi empj.inefr as if they were barren wombs, and dry breafts. tet the Umpirage -in this cafe be, referred to the holy Pfalraitt » The Pra&ical Sabbatarian* 2$ P.falmift , .in the Text quoted in the Margin. Pfal. i. 2. Recreations on the .Sabbath, ' they are the firing of imp.er- a - tinent difcourfe, which is.expreily forbidden, in the Text 5 for faith the [Text, Nor fieakjngtby own words. ] In our fports more efpccially, Out of the abundance of the heart the mouth will fie ak^, as our Saviour faith. Sports are the very ^?t#. }z* M* fuel of vain and frothy difcourfe. A:> holy man obfefves, "S^& That fome,. men- they never make an end of their pleafures, nor malum covdir an end of talking and hearing oftfyem; their Hajvkes are not ex ^d? nscejjb only on their fifts, but on their tongues. There are two things eft* e\ufaodi which fpring amine of impertinent difcourfe, Feafts and ^^f^fcT Sports. -\Ve may as well feparate blacknefs from the cloud, jjcut ex f^tido as frothy languagefaom frothy pleafures \ Nay, how often are fame tionpefi paftimes ftained wi-thJfinful prcteftations, the fatal takjng fat nijtfjtid* of Gods Name in vain, nay, with Execrations and Oaths, the ^^^M^ fcum of Hell it felf? Where did Herod make his wretched ^-jj^ promife, which was died in the blood of the Baptift, but at Drf% a dancing, when Herodias her Daughters [cet, did not trip barfed. 22*. To much as He rods tongue ■■> And if at any time the tongue is ^ark<5. 2,7. fet on fire of hell, as the Apoltle James (peaks , Games and £*™^sJj' ^ Paftimes, prefently become *the bellows to blowup the fire. Q\t& mcur\it Sports are ufually the tongues Courtizau to draw it to folly, operandi, tuum and wanton intemperance, with frothy rejoycings, and car- fa* obh%utn- na'll triumphs j nay heats and paflions are mixt with our re* d(V creations, and the tongue is to proclaim them. The mirth Which attends paftimes will not be cag'd up in the brean\ but will fly out inimpertinent and unfavory language.. How often in fp©rts do we call our Brother fool, and yet our Sa- ^undUJit^ viour faith,, that very cxpreffion puts us m danger of hell VJrfJtfS>& r 2 . ! , A / r- • Vm -n> ' ' 1* 1 • cenlwra verba, pre / And theretore let any ierieus Chriftian make his own aSatanaprace* confeience the Tribunal, to which I dare appeal, whether dunt>et ad Su- lfas flatulent and unfeemly difcourfe^ the infeparable compa- tana^ tendunt, nionof Gamesand Paftimes, be not a iinful undecency on ^ic tmipiimf, Gods. holy Sabbath, and an oppofition to the very Text =, ^' ^'Su iurely the_n,if ever0>with I>avid,\yc fhpuld tafxg heed we offend pfel.' 3p" not with our tongue. Recreations^on a Sabbaftfy Jhey are an indignity offered to o. the noble and precious fid. Shall the body, that it 2-21 I. . .naafsan&ifa, Zt 22,„ pile 1 3 Tht PraStical Sabbatarian. 3 1 do •, they are fun-mines which make the dunghill of mans heart reak with noyfbmnefs. It was once the expoftulation of a holy man, worth the tranferibing, his words are thefe 7 What jh all I fay of the Zeal of worldlings , which may controule MxlGreeJihw* the fecurity of our fins > worldly men never feek for pleafme. „. . . ,. .. .-:,* £111 1 r / t • r Vita tn iehtiu whiljt profit doth drop, and Jo long as tbeji may gain a penny , agens,& mors how diligent are they, they will nctjport or play : But the Sab- eft, fy umbra bath is the market day of our fouls, where we.Jhould gather monii quantum whilji tbefunjhines v Here is profit, and fo there ought to be ^im umbra diligence, and therefore we. jhould lay afvie pleafure, and we £™? curbed fiiouldfay, what have we to do with Recreations any more? umbra, untun* yet how many negleft their pleafurefor the world, and wem will pro certo, vita not for heaven or our fouls ? But after the publick Ordi- i^-voluptuaria nances are over, nay multitudes in the very time of publick, 'Tj^ a^r$' Worjhip, follow their fenfual Recreations, I was going to Betn. Serm. fay*- Abominations. It was a faying of King James, Though 48 in Cantic. without fuperjiition, Flayes and lawful Games may be ufedin 15 James. May, and good C hear at Chriftmas,jt?f alwayes provided, that &**>***»* f*~ the Sabbath be k$pt holy, and no unlawful pajiime be thenufed. p<* P* *2, And as a worthy and holy man obierves > No man can think. Dr. B, upon-tbat day to be fo difordered, as to follow his ordinary plea- sures, without gr 'eat contempt of God and Man : Vpon that holy day, all forts ofnteninuji utterly give over /hooting, hunt- ing, hawking, bowlings &c. and they mufi no more deal with ' them, then the Artificer with his Trade, or the Husband-man with his Flow. I fhall fhut up this particular with a pious **^aUQ0**' Ejaculation of a Holy and Reverend Bimop, who thus vents temp. Lib. 17; himielf : I wonder what tfyefe kind of men, (viz.) (thole who bathe themfelves in pleaiures upon the Lords day^ will do, when they come to Heaven, ( if ever they come there) where there is a continued Sabbatifme without intermijfion h furely they will wijh themfelves on Earth again, unleftthey k$ep a Sab- bath better here below. Do we not pray, Thy will be done on Earth as it is in Heaven ? there the Angels Ido nothing but praife God. Do we hope to be likg them in Glory, and not endea- vour to be like them in duty ? Our Heaven- above is a con- tinual Sabbath, our Sabbath below mould be a continued Heaven : The Sabbath, not tbeftorts m the Sabbath, fhould be eur delight, * Rc^ 32 The Practical Sabbatarian* ■ io. Recreations on the Sabbath are forbidden by all kjndof i . harps. Reguies requi- i. By Divine Law, (viz. ) the fourth Commandment, titur in quarto where Labours are expreily forbidden :, and fports are an Prtcepo^ cquai jfnot a greater impediment to the duties of the Sab- „ . amjtuK, bath, both public* and private i the jweets of Recreation (edilhrejuks. influencing the mind, and withdrawing the heart, much infolodeo,cer- more then tbefweats of Labour. Surely if we mult not toylc- vm-tw^Au' WC mufi ^* -^ °n G°dS h°ly da^' a.*mfw. ug. ^ By the Law of Nature ■•> which requires a total ablti- • ' . . nence from all works, both of Labour and Pleaiure, during sUr>fts°Apo!}o% *be nme *H°tted and confecrated to Gods fervice, publick facvue&iomlms and private. But the Lords day is that time allotted', we can- ejieonfiemw. not work and worfhip both at once : and if when we Buccr. mould worlhip, \ye follow our pleafures, or our profits, Is not this to fubordinate the Divine Will to mans Fan- cy? 3. 3. By the Law Political, which requires a total refiing Edw.-ffotfch. fr°m a^ kind of labour or diverfion, and applying our fouls Aft Pr1 0 nJrJ°fy-> zndonelyw Religious Exerciies, a* the Statute Carol. Primi. ^ing Edward the iixth of blelfed memory, a Law -yeMm- Jd Sabbathi rcPea^- That Englijh Jofiab, the morning Sun ©f Ret reSamobJerva- nation in England, began early to confine the Sabbath tionen, duo re- the two great defigns of it, Reft and Sanctity h and in this he t[iiirunturycjuies {hewed himfelf to be Cujios utriufq-> labuU, a Keeper of MS2*-^ both the Tables : And indeed the enjoyning of the holy A^cVmi. obfervance of Gods blelfed day, is a rare piece of Rcforrm- Theol. tion, well becoming the Care and £ onfeknee of the bd Princes. 4. .4. B^ the Law Ecckfiaftical , cfpecially that Homilie of H;n. Of the our Church, which is eitablimed by a political Law, which time & place forbids all Labour, and requires us wholly to give of worfliip. t0 Religious Exerciies, and lb by conrequence, u forbids, and prohibits all kind of Recreations : and the fame Homilie forbids all toyiih talking on the Lords day", and f 3 a mipri adminut, from the greater to the leiler Sports and paftimes. Now therefore what is thu^ pi i by the Law of God, Nature, Church and practice. -Re- The TraSical Sabbatarian. 3 3 Recreations on a Sabbath are the wafts of time, they alb- n. ' enate the time viz. Sabbath from the intention of the'Law- giver. God never fan&ihed a piece of a day, or ever fet apart a few .hours onely of his holy day for his fervice and A • worfhi^, and left the remainder to mans difpofal, either to ■purfue his Games or Delights b Such finfull encroachments, /yfet, p, *£ to ufe our Saviours phrale, are onely the putting a piece of •new cloth to an old Garment. ' And if the plea of the iabourihgferfon be brought in, who obj. -labours hard all the week, and therefore lays claim to Re- creations'oh the Subbath, efpecially if it be confidered, that God wiuhavi -Mercy and not Sacrifice': To this plea and apo- ^&t. 12.7. \ logy it may be reptyed, This Argument may as well proceed againfl the Old Sab- Sol. j. bath, as "again! i the- Lords day, and yc/t it 13 generally con- Exod.2Q,8,p, fdied^that the Lord enjoyned the Jew; a whole day, and 10, 11. •allow ed f hem no bodily recreations onthc Sabbathjand there- fore it is no violation of mercy to deny the like on the Lords 2 day. [ . Adminutula.ei The word Recreation is equivveaL'^ Ind-eed there is a Re- leviora quibm creation which is mercy, (viz,) the neceilary refreshment of neccorpt»fati- tWWdyi as eating, drinking, -refting it fclf, efcecially to g™Yecmen$ thoie who nave weaned tiienUelves with labour ^ yea, to m ^nianon fome fickly- bodies, fome ordinary, moderate and hiorfefiiive mendendum, Recreations way be allowed, as a learned man obferves. quit ilk anxie- But there is % Recreate ion whicn we call fports and paftimes, ^tempotiuf^ when there is no rieceffity ± and to- allow this is no work of t'^^J^ii ,...., J 111. r>c . 1 twdftatemjili" mercy ; and at it be a mercy to the body, it 14 Jeverity to the aJemtefpkium foul: and in thiscafe, God will have Jacrifice, and//£ fitch moid libma- hjnd of mercy ,'- which pleafes the fancy, and the corrupt tem illam in li- heart ef-man:, ^againit the advantage (Si his better part ; This cenUamcaY™ is tt> rob the joik that -bears the Image of God, to fay the t^^maml body, which beareth the Image^of death and frailty.' ul James 4. 14. The great* ft mercy which can be i"hewed to fuch as>lubour 3, hard all the week, is to give them reft for their bodies, and divine nfrejhments and recreations for their iouls i and for *?*• ^me'Yi this^the Lord himfelf was carefull: And if their bodies have f^Xfff j tfeil and r-epofi^ the' great ell mercy, **9 mercy ta tfotk Xisuii i£gfcv& F To _j 54 The Fra&ical Sabbatarian* Sicq&musin to breath the foul in holy meditation, to draw out the foul Sabbatho, ut jn holy prayer, to refrelh the foul with divine truth, to re- J^Li, create '*>^ with fm8in6 of pfalms, to bring the fml to atquti thefe %\um inchoemm are theory /pints vfmercy^ when Chriitsji^/ /?i/ fcloivd on SMmhum. a Sabbath, with Flaggons and Apples, in Gofpel diipenfa- ^ r tions. Cant! a. 5. Anc^ i* .any defire to£e mercifully the way is, not tofteal fr# if from God, but to allow ifcof his own •> Let the Labourer IVk.C and take his reft on his o^n day : And fome well obfervt , if the Mr. P. Sabbath be Gods, it is no more true mercy to permit bodily K&SKjP?'!!*'* recreations on that day, then it is mercy to .give men leave maxllupuis] t0 ^ca' ot^er mcns goods on the Sabbath, becaufe they have ne# eflika farulharddW the week before, the perfbn offending in the mapr xinom, rirft being far more guilty. Can it be rational, that Gods qudmqusaxi' Commands fbou/ld wait on mans conveniences I and happily fawQyJ* tllis conveiliency is created from mans neglettrTLOt mcej- ' fit}'. 5 . But fuppofing it was mercy to permit fome bodily recrea- tion ( which yet cannot be granted ) to inch as have labour- ed hard all the week long , yet what is that to fuch who have laboured very little, or nothing in the week, to fuch whole week is nothing but a Sabbath, a reft, and time of leafurc, and vacation ? and yet thefe are rnoft ready to call and clamour for fports and recreations on the Lords day. Dr. FaulMic- ^ut *s one wittily obferves, Thofe who are not; annihilated ilethwjit. with hard labour, have no .-title or claim to be recreate^ created again by delight and liberty : If any can pretend to this plea, They are fuch whole cheeks are moyitened with Epicuri difcu- fweat, and hands hard ned with toyle, and work all the phnamuhd ce- wee^ • kut fuch are lXK>fc filent, and modeft in their claim vJaZiLi&bo- anc* Prttent*ons : anc* therefore it cannot be any mercy to wafcrat, fed fuch who fpend the;r time in Courtihips and DalJiancings, quia muliosad who Converfe like a wanton Epicum-> or a flump Anacreon^ populare no- whole whole life is nothing elle hut a recreation^ and a fuc- snen vohipta- c&(fIVC chain of pleafures, and worldly fatisiaCfcions j and La^ntl?Ub. yet thefe (as I laid) ar.e they who are molt importunate for 3. Divjrn fports and jgaftimes on Gods holy day. And therefore, to reaffume Jjbe Fra&ical Sabbatarian. 35 reaffume that Argument from which we have a little di- verted i Recreations on the bleffed Sabbath are inexcu- fably the wafts of that timer which U wholly dedicated to the ferviceof God, and the foul, as now comes to be (hewed. CHAP. V. Ik Whole Sabbath is tobejpent with God. THere are many perfons both of Eminency and Learn- ing, who have taken much pains to prove the lawful' nefs of {ports and paitimes on the Lords day •> I mall onely reply, it was heartily to be wi(hed, fuch great -parts had been improved on fome other fubjecj, and the fiream of Nemo 'map in their fweat had run in fbme other channel. Alas, in this i*W pronu* Argument, mans corrupt Nature will be the beft Oratour, ef^ljt^.ini and produce the ftrongeft plea ^ we are naturally enclined to ™*m ffi f flefhly eafe, and the flatteries offenfe, as oth*r things which Laerant. haften to the Center. Nature I fay here can plead its own ^uih0iiemvim cauie, and needs not thcfupplemcntof another Advocate, citfoniorfuit But if the whole day of a Sabbath mutt be (pent with God ahsro^ fed qui in publick, private or fecret duties, and in managing of Mitinemre- the affairs of the foul, which comes now to be proved in &jJa* this Chapters then the Argument for fports and paitimes "cynt.de bo- on the Lords day will lofe its force and iignificancy. And no Pudic. here I may begin tlie Argument, with that (harp expoitu- lation of Naamans Servant to Naa?nan himielf > What if God (as he fpeaks of the Prophet) had required (bme great thing of us, would we not. have done it ? What if God had It ;s moft f. required of us fix dayes, and given us oncly one for our felves, qual, if man mould we not have obferved them ? Much more when he have 6 fays, rcquireth but one day , and giveth us fix, dull not we ob- j£at ®°& ferve that ? Shall we abate God of the tale and meafure of the 7/3* and his time? Shall the ftream of times wherein we are com- this is the rea- manded to worfhip God be fo (mall, and yet (hall it be kn, the foul, turned into fevtral channels and direrfions > Reafon it felf and life oi the here feems to condemn the (traig'htnefs of our (pirits : but mandnient/ for the clearing of the Argument, we will fetch our evi- [fa, s&$. ' I 2 deuces g6 The Practical Sabbatarian. dences from the treasuries of Sciipture, Reafbn and conve- niency. i. . In. the fourth Commandment, which yet our Liturgie confefTeth to be of equal obligation with the reft, in pray- ing for pardon for the breaches of it, and begging grace for the better obfervance of it (as was hinted before) I fay Exod. 20. 8. m tms Commandment the initiatory and rirft words com- mand the fandrirication of a day, not a fart of a day, or a Dcut. 5. 12. few hours of a day '•> for the words of the Statute run thus, Remember the Sabbath day to keep it holy i and it is very Memento diet obfervable, and not to be palled over with filence, that ^umfcnMfres Goci $ot^ 110t 011Cty commanci us t0 keeP nolY tnc Sabbath, ^wtDomimh whicn might be a time indefinite and indeterminate, but the in quarto Pr * be day of a Sabbath ; Now the word ZDVJom dlejviipjtus property and ufually figniries a full day, unlefs it be rigu- pr nor do count the fan- tne Learned by their interpretations or glofles, abreviate or clHicationof fhorten tne time, but CDV jom is a whole day by the con- week a duty Ic^on °f a^- Now fhall God enjoyne the obfervation of a which Gods day, and (hall rve mutilate it} Shall we maime or cttruile immutable it, and take part of this holy day for our labours or. recrea- Law,dothEn t-ons > Surely this favours of too great prefumption. We Book Eccfef, muit kv Divine command keep holy a day, not a part or Vol Lib. 5. piece of a day => and therefore for us to fay, as the Harlot to God would Solomon in another cafe, Let not God have the whole Sab- have atlsjfl bath, nor let us have the whole Sabbath, but let it be divi- weeklobeal- deci between his fervice and our fports, what is this, but lowed him. with the unprofitable fervant, to call God, hard lUajler, and r.uf. that Kis requiring a wliole day, was an adt of too much au- The Divine ftcrit„ Law «c quired i/wr one dq} in a week /honld be {eoAueflred tot holy worJhip. Eslhr. dc Cult, SjnQUk^. C-p.u. 1 Kings 3. 26. Ztfet. 25. 24, And The FraSlical Sabbatarian. %j And as we have an Argument in the beginning of the 2. fourth Commandment, wherein God Jhews his Soveraigntj, (owe may difcern an Argument in the body of the Com- mandment, wherein God mews his indulgence \ for in this fourth Commandment God allows us fix. dayes for labour, £xod. 20. 8. but the feventh is to be a day of holy reft and obfervation. Now tl^e fix dayes for. labour, are fix full and whole daj.es, Saturate eft, without any .deduction 0/ abatement. Man may without diemfeptimtm regret on thefe fix dayes purfue *?* &vwJ>, thofe things which ?uemr>de°fa- belong to this life,. zs.Chrjfojtome calls them ^ He may go Com mGenef forth to his labour till the Evening, as the Pfalmift (peaks > nay, if his ftrength ftill fail not, he may draw the curtains Morale eft, ut of the night, and make a further prog^efs into his toyle exfeptemdw^ andpainfulneis, and all this without. wm^T^md^Ti^ of the fourth Commandment. Now (hall not the (eventh aetUY% AtLn. day be of as long continuance and duration as any of the Difp<;7. other fix ? Shall the day for Heaven be more contracted, chryfofi. then the fix dayes for Earth ? Tihe day for fpiritual reft, pfa^; I04- 25* (hall it not be of an equal! length with the dayes for fecular docbttth "he labour ? Whence arileth the inequality, that the fix dayes meaning of may be wholly employed in our worldly affairs, but if / art thefe words; onelj of the Lords day be (pent in holy (er vices, it fnall be fa dayes Jhalr. fufficient? I amfure the fame word QV jom a day, is in fjc tobethV* both •> both the fix dayes, and in the (eventh, and how Thatfeeine"" comes the figniheation to be altered > it jom a day, fignifies a Godhathp-r- whole day in the one, why not in the other ? why not the mittedusiix whole feventh day engaged in divine fervice, as well as the ye$ to^.? whole fix dayes taken up in fecular employments. Chrjr weeaghfchr' foftome and Theodoret obferve, that from the very beginning the feventh, God taught man, this lefloh, that one whole day in the cir- wholly toferve cle of (even is to be employed in holy fervices. And many ^im- ?*%**' famous lights of the Reformed Church conclude, that what- If 1^3™% ever is moral'm the fourth Commandment, this mud needs ths Adm.p.5'5'^ be, that. the feventh part uLevery week be confecrated to Jamkncatt the worfhip of God. So Zanchy, Bucer, Martjr,&c. That initio^doQry famous perfon mentioned hit (peaks roundly when te ™!*Jt?C> ^ laitn, l bat it is perpetual and eternal while the Church re^ dienslnxit^ulo mains upon Earthy that one. day in the wze\be defigntdfir the hebdomad*. di° - fervice ■ '" n . 38 The Practical Sabbatarian. em mum intc j ervice and worjbip of Gods and this (faith he) is fir me and grum, fere- unfhaken. Auguftine in one of his Sermons advifeth the* gandum, etre- pe0p}-e^ Jbatfrom the Evening of the Saturday, till the Even- fhirurnhm 0- ^ngoftht Lords day, they avoid all vain flirt b and idlenefs, and pevatiwem* allfetular toyle and labour, and wholly fit th em \j "elves apart Chryfoft. fr the worfhip of God. This excellent man gives the full ^§tLn*t!v current of twenty four hours to the holy obfervation of the SeptimUm &i- Sabbath > And this, faith he, is rightly to keep the Sabbath : em, nan utfiem and truly if God gives us fix natural dayes to labour m, is it dewputabitad not fit that the Jeventh mould bear an equal proportion crsar,dum,fid with every working day? And therefore it is a natural wnnodlndum ^ confifting of twenty four hours, which wemuft in con- (htu't. fciencc allow to God to be the Sabbath day. But befides "iheod. queft. the force of Divine Command, which as clearly enjoyns, in Genefin. the feventh day far holy Reft, as indulges the other fix dayes Perpetuum eft, fQr t0yie anc[ labour \ the very plea's of the foul may come BumdiuEccle- m t0 affirme the fanciification of one whole day in the week, fuogit inter- to fpiritual and divine fervices. Let us confider. ri*,qudduHis dies inhebdomade,cdwi&hjinomaneip?.M,h$cftdbile,& firmum eft. Pet. Mart. loc. Gonu /Jug Serm. deTemp. ELequirit Leus quietem bane corpora, et cejfationem aboperibuf, non .qutiemcunq', et dimidiatm,fed juftm,ylenam, et exjftjin, ( i, e. ) pYopqfito accommodnm. Mufc. Totus ergo dies, ex t'oto ammo, quantum fert humananecejfita*, et imbecilhtas, rite* acpid Deoferianduserat. Leid. Prof. 1. The Soul in the Noblenefs of its Original, it is a Heaven- born foul, Gods breath in mans boforrie s Mans foul onely The Soul is bubbles from the fountain of fpirits •, our foul is but a beam (haypct 15 from the glorious Sun, God bea'm'd into man a glittering vr**' foul j and mail not this noble joul, fb worthily deicended, lay claim to one day, as well as the body, that dufty cafe of the principle of life, the foul, that body, which is onely the fheath of the foul, the cabinet for this jewel to lye in , put in its title and right to fix? What is this but to degrade the foul from the honour of its Excellent Original } 2. Let us look on the foul in the excellency of its capacity* Amma eft ex whaf is not a reafonable foul capable of? It is capable of Gods Deo,nonut ex jma^ There js little of Gods Image to be Teen in the bo- uaduud?i?ceu & ^ a fpirit, and fo ftamps his Image on tbefiirits of men, xJhe Practical Sabbatarian. 39 men and (hall not the foul, which bears To noble a fuper- v* quadam fcription, enjtfy the pnviledge and latitude of one day, It hath a Pardon, Gracev Chrift, & vebm omn*. God, Heaven to look after, and obtain > and mail its owm \Zl^7tli- day, given it more especially for .tfoefe great attempts, be taYum,(mim. Fubjecl to an unhappy diminution ? pteth pvafen- liumjuturarum pravifioy etm&imeinleipfamconverjfo, et Y?flexio,fu*{p contemplation &c. Lied. Prof. Let us look , on the foul^ in tfie eternity of its duration. 4. The foul (faith, one) is a bud of eternity -, the bufinefsof the ^ima *TO foul is of everlafting concernment : But the body is afhat- j^^'jU, ' tered piece of dull, njha.\ing fa brick which is loon unpinned* dine had m- the paint of its beauty is foon warned off, the vigour of its nicam graven ftrength is foon weakned and enervated ^ a thoufand dif- (Mp** fc&* eafes can crack this piece of frailty j> and yet this tottering fajfan^t* piece of flefh, mull have its full fix dayes, and the eternal arumuofUmJ foul not enjoy one wlwle day, without allowance made for et da mihi le- pleafurezndfecular employments. viorenu Let us conlider the foul, in the importance of its well- . 5,. fare. The body /. 1, 2.. traor dinar ityioyitbliclt and private d fome firdhiary day far that end, ayidintbislliming, fkitfi jhew th e mfe lies infer iour to'thc j - . sue day in jlvcn to Gods fervke. And another conclu (who is likewiiVouradverfarv) That fine dayrbt d nthtUrd, mayfunl to Ik which The FraUical Sabbatarian. 4 1 .. ■ which he proves from the practice of the Heathens, who ob~ ferveda whole day to the honour of their Gods : And there- C.Dowp.74. fore what (pirit are they of, who on the week day could wifh the Sun might ft and ftiU, as in the time of Jojhua, or J°?1- I0* *# run bat\ as on the dyal of Ahaz, that they might have 2 Ktngs 20'11' greater leafure for their worldly affairs > butdeflre that the Sun might pafs on, on a Sabbath (if it were poifible, with a (peedier flight) that that holy day might be the (boner over, Kke thole wanton Ifraelkes, Amos 8. 5. who were Amo$ 8- ?• weary of their Sabbath. In a word, it is very ftrange, that any man (hould make the Sabbath like Nebuchadnezzar s Image, the upper parts Gold and Silver, but the lower * parts Iron and Clay > the former part of a Sabbath to be (pent in holy, in golden duties, but the latter fart of the Sabbath, in Iron labours, or Clay, droffie pleafures and de- lights , in bowling and (hooting, and (uch like (ports, (b much contended for by many men to be lawfull on the Sab- bath day. God will not abate any thing of a whole day in other Fe- 3 » ftivals, which are of an inferiour nature, and which were onely Ceremonial (haddows of #(bmething to come, as we Lcv.23.32. may obierve in that (ignal and famous place, Lev. 23. 32. the words are the(e •, And it Jhallhe unto you a Sabbath of reft, andyou Jhall afflitt your fouls in the ninth day of the month at Even, from Even unto Evenjhallye celebrate your Sabbath. Now this Feaft here mentioned was called the Feaft of Ex- piation, and it was celebrated on the tenth day of the month Tz/ri, our September , and it was called the feaft of p0ftpafthak Expiation^ becaufe the High Prieft did then confefs unto ficrum, ela^fs God both his own (ins, and the (ins of the people, by per- feptemfepti- formance of forne Rites and Ceremonies expiate them, and ™m.s\ 1ua' make an attoncment to God for them. Now to give you a^uf, quin- the Reafon why this Feaft was called a Sabbath, in the fore- qujgejjwia , mentioned Text, you muft conceive, that the other Fejii- quamammero, vals of the Jews were by a general notion called Sabbaths, Afmtha He' though they did not fall on the feyenth day, as the New 0jrerum ^eo 9 Moons, Ezel{. 46. 3. the feaft of unleavened bread, inftituted panem* in the twelfth of Exodus, upon the ftaring of the J ewes in Jofeph.Anti. q the Lib.3Cap.10> The PraStical Sabbatarian. Exod. 23. 14. the slaughter of the JEgyptitns firft born, and the fcaft of Tentecoft, a feaft inftituted in memory of the Law given on Hxc fcftafo Mount Sinai0 fifty dayes after Ifraels coming out of Egypt ; sTbbathmin* an^ *n Z^c *" s wmc^ continued divers dayes, the firft ciderent.ob du and tne ^ were, more properly termed Sabbaths. And fo in plkem jeflivi- the feaft of labernacles, or Booths, which was ordained to tatem mjgnus witncfs that the Ifraelites lived in Tents or Booths in the tjcfhntulki Wl',dernds ' the hrft and the laft day of this feaft was cal- Leid. Prof. *e'd a Sijbb&rii 9 butif thefafbkmn feaits fJi upon a week- ly Sabbath, for t\\Q double feaftival, it was called the great /Wal 4. 2. ^ °ft^?e Sabbath, J oh. 19. 31. But to reafiume the Argu- Hof.<5. 4/ menu If God will have a whole day for the fe Ceremonial Pfal.p2.i,2. feafts, which were to fet with the riftngSun, the coming ofChrift the Sun of Right evufnefi, furely God 'will abate Sebbathi,apW nothing of his fub ft ant ia I Sabbath, which is to endure till lmx°\*- u die fecond coming o£ Ghrift j : ( I mean not the J e vent h day, nijkationes, tnt-7ew?ex Sabbath, but the firft day of the week, the Chri- quttamen ab ftian Sabbath ) If the Lord was fo ftricl:, that he would not hacpYimH om- fofe a moments honour in a ceremonial fay of reft, what ™M™&«** fhall we think the Lord expels upon this day, this holy blcf- cljufrhebdo- fid Sabbath, which is moral and perpetual ? "Surely on this viaiUdies, in day we muft not ferve him by fits and flafhes, and fudden quarto Pra- pangs, which pafs away as the early dew, but -we muft con- cepto Sabba- ftantly wa\ with him the whole day, A flying Ceremony Jw^Wal a' mu^ not c°/mman^ more conftant and-. ftri<3: obiervance, then a ftated, fteady feftival, the holy and weekjy Sabbath i Lk a WalUm obferves, all the other Sabbaths of the J ewes had Gal. 4. p.12 their dependence on the great Sabbath, the weekly Sabbath, and the week was fbmetimes called Sabbath, and fo the HfSabbatba firft day of the week was called the firft day of thevSabbath, ceremmialep and fothe fecond of the week, the fecond of the Sabbath, {^"^ for the Sabbath fake, that glorious day, which fhed a lu- nim? AmeT' ftrc uPon> and §ave name t0 tne wno^e week. And indeed Sablatu autem othcr Sabbaths, were but beggarly elements, as the Apoftle in decahgo fpeaks, Gal. 4. 9. beggarly, having little in them to enrich pyafcriptum.et the foul, and elements, being the firft andi®ea\ method of diesnoflraJJo- jnftru* iUorum, my love, and Tport with my indulgence ? Nay, to crumble* (JP°ftjIorum) the Sabbath into fo many pieces and diviiions, to fpend part diihnsmdnmi- of it in holy fervices, part of it in civil labours, and part of nicum diem it in jenfual pleafures, it is nothing elfe but fo to disfigure diviniscon- the Sabbath, that neither Divine command, nor Apojlolical ™n*&™ fe* inftitution .willow it, fo as to own it to be their iiTue and i^LinLe'vit, production. * Cap.' p. We may likewill) fetch an Argument from the Text it fllf, 5 . which commands our delight in the holy Sabbath , Wernuji Ifa. 58. 13. call the Sabbath our Might, faith the Text. Now can this Sai>hatum eft be confident with. that delight and complacency a Chriftian fyj^£'£m fnould take in the Sabbath, after a few hours ^to break n&i obfirvan- from holy frrvices, zn&fpiritual duties, to gad after the plea- dum % delica- G 2 fures turn, i.e. deft- a a The TraUical Sabbatarian. ti*& mi, £ fures or profits of the World ? To refrefh their wearied and clamini : Vcus t^rcci felves with a bowle or a foot -ball , and to leave Com- emm.capkt munim ^^y God, to recreate their, felves with a fit of OvwZmexre- marking, dancing or mooting ? Surely our delights in Gods Hgiofofuicultu holy day are weal^ and faint, if they mult be ietcht again, inSabbfto. ^ anc[ revived with fuch loofe and vain fatisfaclions. Indeed Alap. in Ifai. ^ argues a very vain and frothy fpirit, to have no more plea- fure in Gods day, then to fpend a good part of it in vain talk and idlenefs, in rioting and wantonnefs, in iports and foolifhnefs. It cannot be imagined that any men who ever Spenfa Chrfr tailed any fwetnefi in Chrift, or his Sabbath, and felt the fium hu^nsj unknown refrejbings of his holy Reft, but that they will e(}i°fedcur'> mourn for their cold affecSions, and that they have not quonim cum fpent their Sabbath more accurately and exactly. Certaiuly mantes afpcttu thofe who plead and inveigh much againft the ftrtfi obfer- mutuo neque- vatjon 0f Gods holy day, never fully tajledwhzt the Sab- temper aTdtfro ^atn was> and wbat tIl£ &0VY an<^ excellency of it. Is the ad intuenti* Majefty and Glory of God fo vile in our eyes, that we do not oculum imago think him worthy of fpecial attendance one day in a week ? gratioc nfle- doth he call us now to reft in his bofome on his holy Sab- wfca? admh bath> and do vve kick his bowels> and defpife his bounty > ratio, etfmul Doth he call upon us to fpend this day in holinefs, and mall laudandi cupi- we fpend it, or at the leaft, part of it, in mirth, {ports and diiastneq-,in fafiimes , and in all manner of vanity ? Where are our bacrt ficullus jongingS anc[ breathings after Chrift' upon a Sabbath ? Were Twlifunt amo- noty duties gratefull to us, we mould not io foon make ru duces. them ofT, we mould not make the time of a Sabbath, like Del. Rio. the vail of the Temple at Chrifts death, to be rent in twain, (viz.) between the Lord and the Wolr Id y whereas one bone Kal. 42. r, 2. 0f Chrift was not to be broken, fo not one hour of tlys day > here wemuft fay as Chrift of the fragments, gather up the Mat* 27. $r. fragments, let nothing be loft. It is perilous to clip the Joh. 19. 3 . jyngS Coyne, and very dangerous to clip tht Lords day > #7arK0. 43. |t(. us nQt Wltri Annanias and Saphira0 bring half the price. A « This holy time was never ours, nor ever was there any part thereof in our power £ therefore to keep bac\ any hour of Qommunio no- tms n°ty diy muft needs be finfuti. At no part.ofthis day; flraejhumVa* be the Lords, why do we give him any? And.-if the whole hv The Practical Sabbatarian. j^tt be the Lords, as certainly it it, why do we put him off tre, et Fili0iet with part ? But there would be no need of theie queftions, ™ * ir it difgufting the things of P&I.27.4. God, makes the Sabbath tedious and weariibme, and feeks to break open the Cage door, that it mayfly out to its fen- pral*84« *9" fual delights and recreations. Was the Sabbath our delight, we fhould not calt lots upon it which mould have molt of it, God or the World, holy- duties , or trajhy paftimes. Our own Conveniency and advantage, calls for the whole $t day of a Sabbath to be fpent in holy and ipiritual fer.vices i SabBatha do- for the gain we acquire in publicly Ordinances, wilf eafily centpevfeve. be loll, if not followed with private duties-, It is private rantiam wi*0 meditation, private repetition, and private devotion, muft cont/yajent fatten truth on the foul, which we have heard in publick. The fruit we have enjoyed in publicly, will prefent- ly be blafted by paftimes and (ports, which withdraw and James 1. 23. alienate the foul from the very duties it had newly been In §abbatoo;»- employed in. Happily in the publick Ordinances we faw ™PaYinosds- theface of Chrift in fome meafurej if preiently we fly to vain ^ZZl*^ Recreations, we (hall as the Apoftle James {peaks^jtraigbt- m-tnef ufq. a^ way forget what mannff a beloved our Beloved was. What was vefperam, delivered m the Pulpit, is belt imprelTed on the foul in. the concil. Turon. i Clofet j and fecret approaches can belt let home publicly or- . dinances. Our tear $\ve fhed at home^ mull importune a eq^^^lj-l' bleffing upontruths we have heard abroad. It is the Ob- vimfruftus, a. Nervation of a Learned man, Nothingmore effectually quench- firitus finBi eth thefparkj of the divine jpirit handled in Ordinances, then tgniculos in the pursuance of earthly and worldly Delighs > and therefore n^'M^l I he thinks, tbefafeji manner of observing the Sabbath, is not pf^^vd onely to fanHifie it in the public^ Congregations , but in our m-;72# mundar.a. private Houfes, not onely infolemn Ordinances, but in private obldlamento- Duties. And if we purfue public^, private andjicret Duties,, rm^onpifatio which W , a6 The f radical Sabbatarian, which yet arefo neceffary on a Sabbath, what time will be left for labour or Jj>ortfull refrefhments ? So then the whole Sabbath mu'ft be fpent with God. » And if the Jewifh Sabbath was to confiil of twenty four hours, much more the ChrijHans \ But the firft is moil true, Exod. 10. 8. for the whole time of a Sabbath was required of them to be fan&ified in holy duties, in oppofition to their owk workj. As for the nights we diipute it not, they were allowed to reft that night as well as we. Now then, if the Jews were bound to fpend a whole day, all their waging time, in divine and holy fervices, much more we Christian?, for we have received greater benefits, we have greater myfteries of God- line (s to contemplate, and greater means to help us in the Mjrfterij E- ixingeUi in sternum ado- ?an&a & con templanla. I Tim. 3.1(5. Cant. 5. ic. contemplation, Our field is larger, our light is clearer, our fervice is Tweeter > swe have our Sabbath to behold the face of our Beloved, and" what work more engaging andcompla- cential ? g. The very Heathens by the light of Nature, gave their Gods no leis then a whole day, and would not (urTer any Macrob. de work to be done on. thofc holy dayes => So Macrobiw telle us, diebusfeftis. That the fervices of their Gods were partly diurnal, andpart* ly nocturnal, and that the Flamines were to fee to it, that no worlds were to be done on their holy dayes. Nay, one of our Adverfaiies in this particular conlelTeth freely ; As the time C, Dow £.21. in which- fuch Religious Atlions are done, jo that fome- day or dayes fhould be dejtinatedfor the more foiemnperfo --mance of TriVi^'ur,yi thofe atjions, may feem to be a dillateri the haw of Nature, [*&*>* t*fm inafmuch as the Heathens who had no other Guide, had their *!ii^e*tot,tQ*A folemn Feafis and Jet dayes in all Ans coufecrated to the wor- ?J'J!*m' Q*ip °f their Godf- And therefore for Qhriftians to give lefs Ciem. Alex, then a day, is to fall (hort of an Heathen. Nay, Sctvda an Lib 5. Stromal High Pricft among them, affirmed, That the wi/fu'k Offen- der, who obferved not jiriCily three dayes conjecrated to their Gods, could have no Expiation. And what a fhame is it for ChrijHans, that Jupiter mould have more folemn and con- fiant worfhip then fehevah > that an Idol God mould have a whole day, but the Almighty muft onely hive a part, the refi to be drowned in fenfual pleajnres, or worldly toyle, H*» The Framed Sabbatarian. 47 Hen/acinus J Is. not this to let the light of* glow worm out- mine the light ot'tbe Sun, the light of Nature out-vie the light of. the GdjpeL Never let tbofe Gods who have eyes and fee not, have more durable and continued worfhip, then our pfijaw.!,* <5. God who is Omnifcient j thole Gods who have e^r/ *#^ /?e^r # 2 or. 2.1. God becaule of our infirmities^ doth afford what may re- 1. freili > and the better to bear up our bodies, allows moderate ileep in the night, and temperate rood m t'[\$ day. True, it was in Tertuliians time a difpuie, wh< :fier it be not a duty Tcrtul.de Co- tofafion the Lords day j but our Saviours Apology for his ^ona miiitis. Difciples in plucking and eating the ears pj Corn on the Sab- ap* 3* bath day, may eafily quiet that Question 5 and bleifed be the /fer.2. 25, Lord for his allowances of love : Nature even on the Sab- bath hath both its Nurfe, and its Caterer, its ileep and its proviilons. Men do not complain of whole dayes for the world j they 2. rife early and go to bed late, and eat the bread ofcarefulneJ\?fo\, 127. 2, they do not fay alfc-the week, when the morning is, would to God it was evenings but rather in the evening, with it were morning again, to go after the world afrejh. Nay, we find many in their finful .wayes are unwearied, and when ifa.$<5,i2. one day is paft, they fix upon the very next day with enlar- 2 Tim. 4. 8. ged rciolutions. And mall Heaven with its Crown ofRigh- J^V? |*21, i teoufnsfs, its Throne of Glory, itsravijhing Felicities, and /yfan'tej' $%7m mountains of Spices, no more influence us, but that one day ^W funtfe- fpcntin thepurfuanceoi it, ihould feem tedious and bur- What a gulf [™rJf? mhus* do we (hoot, when we pais trom holy prayers to unfeemly j,Stdetra8oritft pratlings \ from breathing out our fouls in duty, to breath irrifQYii*,ob[ce- out vanity in frothy Communications ? Nor will it be any "*> rtoqfi*. . excufe for us, to the God of the Sabbath, to fpend part of it ^P.*' in difcourfing of the rluent gifts, rare parts, elegant pafTages a - 4 x* of the Minifter, and to make himfelf, not his Doclrine the fubjecl: to dilate upon. Gods holy truth, not the Minifters perfbn or parts, muft take up our Sabbath difcourfes. The tongue indeed is only the hearts interpreter-, and what frame of heart we mould be of on a Sabbath, is molt eailly conje- ctured j furely then,if ever, our tongues mould be as the pen of a ready writer. The Emperour Leo would permit no talk? ing of pleafures, or worldly matters on a Lords day : And Clemens Ro- fb Clemens Romanut condemned all Jeftings, and facetiouf- raanusprofc/. nefs, to tickle or delight the vanity of mens fpirits. Men by ™n*Zm"7 breaking jefis (hould not break the Sabbath. Dr, Ames ob- facetias. ' H ferves, i-o The Practical Sabbatarian. Culms publicus ferves, there is nothing more fits and tunes the heart for qudm maximd piijlic]^ fervice on a Sabbath , then holy difcourfts , we eelX'anlw et are more XC^Y ^Y thexn for jpiritual Adminiftrations. netejartdpo- Vain language lets the heart backward, that it is not Co Jfcilat ex&citia intenfe'm Sabbath performances. Our Saviour ( who is coVoquiorum our' Copy without blot) making a meal with a Pharifec fanZliYum.et on t^e ^abbath^ (pent all his tiim, either in healing or contemplation* . . ' f . , 2 - , , , y . , openimditi,' preaching, m wording miracles, ox Jpea^ing parables, winch qJbus p.iY.iti* are tho/e ftars behind a cloud, not a vain word drops from oresjumufad him, Luke 1 4. i, 2, 7. and furcly in this particular, our publicum cul imitation is our holinefl. A holy man complained long lince, turn. Awief. cri » ; ; /- » /•■•/-/' 1 bat many had made J itch proceedings in Jin, that when they Luk.14.ij 2. Jhjtild reckon with their fouls, they would reckon with their Secundum Jlrvants, and when they jhould make even with their con- membYum con- jdences, they would mak$ even with tbew Chapmen, andyet IticTeftmir* terfwa^ tbemf elves of the fmall breaches of the Sabbath. culofa fir.atio The Leiden profeflbrs , make holy difcourfe , one of the hydropici. Ip* private Duties of a Sabbath, and to omit it, what is it, fumbvemirj- but to maime and mutilates Sabbath, to loofe a duty, and to culm dehorn-^ ma^e a c\)afnn< ancj Vacancy in the conftant and continued t&rijlififcmia Religion of a Sabbath. And indeed, if holy language be fait dccc>t,quod re- at any time, it is more specially at the feaji of a Sabbath. VquacnnLu The Pfalmift , in Vfal. 16.4. Commands us not to take Chemmt, t}ie Name of other Gods into our lips 5 we muft not onely Ecclef. 12. 10. not worjhip them,but not name them;So that there is irreligi- Nan midopub,. °n ta the tongue, as well as in the knee 3 and if ever finfulnefs Ucd, fed etpYi. cleaves to the tongue, it is in idle and foolim talking on a wiim,S4t>ba- Sabbath , this indeed is the Fly in the ointment. On that ptiwisej'r- ^°^ ^ we mu^ not ^^ abftain from fecular works, but citiis celebYe. fe*ftar words* for much talk^upon the Sabbath about worldly tur, quaha affairs;, doth as much hinder the ian&ification of the day, as fum Safiptusr* much work^-t nay, we xm,y worl^ alone, but we cannot tall^ letliojctdone- aione ancj f0 we mufl. ]0infcr others as well as ourfelves. Dif- Jticj meditatw, ' & colloquium de rebus fantlu, Leid. Prof. Col. 4. 6\ Sof Sol non modo ex/kcjtfuperfluos iy noxios ciborum humores, fed facit illos infuper aptot ad digerendum, falubres ad nutriendtm. Sic S2I prudently effi:.it, non modo utfermo Ckrifticnorum non ft oiiofut aut notiw, fed ut aptus fiat) ac utilii ad xdijiiandum, Daven . Sermonojlcropvottuwttffe debet, etcomm$dm, ut auditor 'es nobis grtfias agartt, it pern os sdytti Jim, Thcoph. courfe. The Practical Sabbatarian. < t courfe, it either doth caft a flench or a perfume among others, according as it is good or bad. Now let us take the fe five Glaifes to fee the fin of vain difcourft on the Sabbath day. We may fee it in the clear Glafi of a Command, Frothy lan- guage is onely the foam of a carnal heart at any time, much moire on the Sabbath-, it is alwayes the breath of vanity^ E ^ ^ 2 and therefore called corrupt communication by the Apoftle, 0 * 5 who here feverely forbids all fuch communication. And in- deed worldly difcourfe on the Sabbath is no lefs then corrupt difcourfe, putrid, rotten and unfavoury language, which is prohibited by ajh-icr command^ Eph. 4. 29. The lame Apo- ltle faith, Evil communication corrupts good manners =, lam r or,I^, 32* fure it corrupts good Sabbaths •■> it is nothing but fpittle caft Ppfa hi:-, ejl upon tha-faceof a Sabbath, its affront and fhame ••> propbane Jcnjy™ ut' talkgrs dealing with the day of a Sabbath, as the Jews with ^er# ' the Lord of the Sabbath, they fpit in its face. rfox. 15. ip. In the Glafl of Example. Should I realfume the divine ex- 2 ' ample of our dear Lord, Lukgi^.j. No pattern more /w re T and pregnant \ his language on a Sabbath was as the drop- Uli* lJt' 1' ping of a ho'tiey comb^ the language of Heaven, the triumph of ^^$ 20 2„ words, the falvifical difcoverks, that he brought from his Fathers bofome. But let me lay down the wonted cuftom'eot a late Miniiter,upw witji God^Huly Mr. T)od, briefly he thus /Jfr.Dod. (pent his Sabbath > He preacht almoft all day long on the fflt. Glark in Lords day;, tirft, in the morning he opened a Chapter, theJifcofMt. and prayed in his Family, after preached twice in pubhek, Dod- and in the interim difcouried all dinner while to thofe who fat with him at his Table : he would fay, this is not a day ff5/§£! to feaft the Wy, but the foul •, at the ririf fitting down he faSiin qua con- would bid them help themfelves, and one another, and fee xenient omws none want-, let me faid he, bid you Lut once, for IwouldP^h^i^ . notjpeal^a vain word to day. After the two Sermons in pub- 6f*£p^ T,& lick were ended, the houfe would be filled, and then he „,„er!tZcef- would lit in his chair, and then he'ufed to fay, if any one fgYiUm,follidt£ have a good quefiion\ or a hard place of Scripture to open, let inquires vert* them fay on, and when he was faint, would call for fome re- taiemSsd omnia frefhment, and fo on again till night. And thus this man rf°J^^ God, fpake nothing but the language of God on the blefTed n£a) Sabbath of God. H 2 ThisiJ i-2 The Pra&ical Sabbatarian. 3, This fin of ufing unholy language on the Sabbath, may be fcen in the Glafl of Equity. If idle difcourfe be not for- bidden in the fourth Commandment, then that Command- ment is itraighter, and not Co comprehenfive as the reit > i John 3. 15 *or tne **xtn Commandment doth not only prohibit bloody murder, but the very bating of our brother > the (eveath Mat.- 5. 28. Commandment doth not onely forbid ads of Adultery, but •%°i fecit r lafcivions lookj, wanton glances, nay, effeminate fpeculati- homi^diinhoc ons ' andniaI1 not tne fourth Commandment be as large to etiamfacitin condemn worldly difcourfes, as well zsfecular labours ? Or cafu Adulterii, (hall our obedience to the Commandments of the fecond tz- «»wna£him b\e, be more exacl and Uriel:, then our conformity to the tdmmdicum Commandments of the firfi ? Shall our behaviour be more qmq[ cosreet f^cife to our neighbour, then to our God ? Surely he that afpeSumtutdif' hath faid, we muiinot work^on the Sabbath, hath likewife casyibiconjt- f^id, we muft not word it on a Sabbath about our fecular flat Mud, quod zfairs, our bargains, our pleafures, our p leafing vanities. et?harif us t0 hdon& t0 J*fm Chrii}' Kvct? thinS ^0lxld be MbfescLElias holy on a Sabbath, we fhoukl converle with God in holy in transfigura- duties, tread accurately in holy practices, breath out nothing tienecumCbri- but holy affections, trade in nothing but holy devotions, and fuinx^T edifie oneanotherwith holy difcourjes. Vain and idle talk- term vigebunt hig becomes not thoie who would ierve God more ferapbi- inter fantlos, catty then others, and who are in the Jpirit upon the Lords perpetua et, Jaf. Where are our hearts, when our tongues range and idhduu.ma ' hcentiate in iinfull liberties? Religion will caufe a Saint to Gerard.' make a Covenant with bis tongue on this day, that he. offend Rev. 1. 10. not with his lips. At this time our tongues fhould be a mine Pfal. 39. 1. of Gold, not a pile of Drofs. 5 . And laftly, we may fee this fin oifoolijh talkjng on a Sab- Neqienimjezti in the Glafi of future Glory. The glorified Saints convejfe erupt x£?« ■ one with another ini mo}} holy manner : What the method, ^foawOT*, fed Qr tfK w fe Qf tjiejr Communications one with another, tiLivuJimos in- . ,- n it 11 j 1 • • 1 1 • • vi'eemrermones is not Jo eafily dijcemable j but. this is clear, that it is molt holy, The Practical Sabbatarian. 5 3 holy. We fhould ftudy to fpend our Sabbaths here, as we coherent, de fhall fpend them above, in all holy and divine communica- ^jnirandU du tions i there fhall be no vain word, no fenfelefi prate about ™afip:entta the things of this life. Let us begin Heaven betimes, and jw,j£ fajjm in obferving a temporal^ eye dur 'Eternal Sabbath. napotenda operibui, de in- finite divitia gratia, ex bovXtox» argument it. Get. CHAP. VI I. The Text further opened and explained. ANd thus I have run through the negative directions in Ifa, 58- *$• the Text, I now come to the pofitive. There is fome- thing Commanded, as well as fome thingprobibited on a Sab- bath 5 fbmething for us to do, as well as fbmething for us to forbear : Now thefe practical and pofitive dire&ions3they are not very many, but very rare, and what they want in number, they make up in weight, they, are ponderous,though not numerous, and they are principally four, like the four Elements , to conflitute the holy obfervation of a Sab- bath. There is a Command for delight , fo the Text [ and «// x* the Sabbath a delight.] Our Sabbaths mull be our fatisfa- ftion \ not our burden, but our bleffing •, the finner mud not Pla^* 2">- ^ 4§ take that pleajure in the dalliances of the world, as we/ ^ 2Gi mould do hi the duties of a Sabbath. This is the day of di- vine loves, and ftiritual complacencies between Chrift and Cant# 2 the foul, when Chrift and the Soul meet together in the Velittos'tum Garden of the Ordinances, where they begin that communis tuas,wn'Domi« cation, which (hall laft to Eternity 5 then the believer fits "*• AlaP' under the fhadowof Chrift with great delight. As God makes the Sabbath his reft, lo he would have it to be ours. The Sabbath muft not be our toyle, but our triumph ^ the Sanctuary muft be our banqueting houfe, Duty our delicti p^' 42- 3* 4- It muft' be the joy of our fouls to aflbciate with Chrift^ to pour out our requefts in -prayer, to entertain the difcourfes of ^4 Tta Practical Sabbatarian, of divine will, and to enjoy fpiritual love, which is better Cant. i. 2. then wine. The Sabbath in the primitive times was called Kcsinmna thefeajtoftbe Sabbath, and fealls are not ufually times of die, b&rfs&i \ tcdioufnefi bu t pleafar.tnefi, fuch times pais away with grate - SMathifsfli- jTyH faiigfo ; anc} fur£iy \% mutt needs foyle the character of a Hilar inProl. ^hrifa«m3 to let thole wheels drive heavily w hick are in in Pialm. the Chariots of Amrnadab. Doth it not very much un- Cant. 6. i2. " become us to be weary of that day, which God hath appoint- ed for fellowfbip with bimfelf, arid for tbe tranfa&ittgsrf the great affairs of Eternity } 2. There is a Command/"^' Reverence. .So the Text, [tbe p. holy of tbe Lord. ~\ Si colueris Sabbatbum , quafi diem fan- Uum, gloria , & glorificationi Domini conj'ecratum. If thou oblerve the Sabbath as z holy day, confecrated, and fet apart to : the glory and glorifying of God, as Tie well glories upon it. There are two holy parTions adorne a Pfa 2. ii. sa|3|Dat}l5 j0y ancj pe IT • t}ie one for tj.je benefits of God, the IKfcapndie otjier for the prefmce 0f qq& fa one for fa goodnefi. and cuctYereglc tnc other tor to great mfi. Upon a Sabbath we mufr, as the nam nojbam, Pfalmift ipeaks, rejoycewitb trembling. It was the faying pempofemce- of a Learned man j Upon tbe day of a Sabbath, let us not cendoft fpkn- ^romote our 0iVH Glory, by ftately walking, rich attirey and end >"%£%£' tom¥ous appearances, but let lis exalt Gods Glory by holy du- gloriamqutf- tus-> and this will be more glorious and honourable to us. Up- Yamus\&hot on the Sabbath let us tremble at Gods Word, as the Lord mbaetixglo- fpeaks by the Prophet, Ifa. 61.2. Let us // fofX rfws ' and tnis is tofanclifea Sabbath. Humble hearts, and not fine cekbretur. cloaths, the bowing of the foul , not the plaiting of the Ife. 66. 2. hair, or the ordering of the Drefs, fpeaks the Sabbath Glo- rious. 5. The Lord calls for high eftimat ions of tbe ^abbatb. So the *D3Q Text, [Honourable.] The Word '-ODD Macbbid, in the Luke 10 42 0riSnia^ tigmties thatB which is «- and that which ~ ' ' i§ Ponderous. Every Sabbath is, a price put into our hands, ll8# 2* a c ^ »>wjfo4 Hep v en, th few* which the i for Eurnity. On this day mor, The Practical Sabbatarian. 55 of Grace is held out to lay hold upon. One obterves, our Efth. 5. 2. Sabbath is called the Lords day, not onely becaufeit is the Commemoration of our Lords Refurre&ion, but becaufeof. tbs benefits we receive from t be Lord that- day, and the du- ties we perform to the Lord that day > and therefore if we will practice the Text, we mufi -prize the Sabbath, wemuft call it honourable > and indeed it is fo, in a manifold re- fpeft. If we look^upward ■-, Thisisthe day in which more efpe- cially wefing the praifes of the Lord, we recount his ho- nour, wherein our hearts bubble forth in holy thankfgiv- ings '•> and therefore the Pfalm, whofe infcription calls it a Pfalm for the Sabbath, is wholly Laudatory , It is a fong -p^ ^Jq^q for the Sabbath day, fo is the very title. And indeed what av1? is the Lords day.,but primitU Cceli,thc dawning of Glory, the iFUtyn beginnings of Heaven, the tuning of the mulick which (hall laft for ever, to evefy true believer. On the Lords day the Saint makes it bis grand affaire to advance the Lords Honour. If we loo^downvpard, the Sabbath ftill is honourable: Then 2. the Lord crowns us with^/w graces, honours us with his pre fence, meets us in his ordinances, puts all marks and cha- racters of honour on his people h then the'King fits at his Cant# u I2# Table, and lends forth -bit Spici^nard, with the fweet fmell of it. The Holy Sabbath is theblejfed time when the Lord fH^Z bows the Heavens, and comes down, and vouchfares his divinamfuavi- Tpcoplcfellorpjbip withhimfelf, fweet and falvifical commu- tatem acquifi- nion\ in a word, then the. Father drops bis grace, then the vft.Del.BSo. Sonpromifes his pretence, then the Spirit pur fues his work ^f^g' \'0 in theaflembliesofhis Saints. a ' * ' "* If we lookout ward, if we calt our eyes upon other days, ~ the other fix days of worldly toyle and labour. Theory gleanings of a Sabbath, are better then the Vintage of the judges 8. 2. week. In other dayes we onely reap the cur fe of the fir/1 Adam, to eat our bread in the frveat of our brows j on the Gen. 3. ip. holy Sabbath, we reap the blefrng of the fecond Adam, we gather the fruits of his glorious purchate, we enjoy the or- dinances of his grace, lye under the imprejfwns of his fpirit, < and < 5 6 the Practical Sabbatarian. and inherit the fweets of his prefence j and therefore com- pare the Sabbath with other dayes, and what is the drufi of a week, tothe^Wofa Sabbath I This day is nothing but the fouls wcekjy Jubilee. 4, " HwcJook^ forward towards eternity, the Sabbath in this regard is honourable \ it is the j fecial day for the foul to drefl Fuit fllud Sib- *** trim-it (elf in to meet its Bridegroom j this is our pe- iaibum, Gen! culiar time t0 prepare for eternity* The Lords day is the £ 3. Typut day of Commemoration for Chrifts Refurrecftion, and the starts flittt day of Preparation for ours. The Sabbaths are as the rounds SMithiinar 0fa Ladder, by which we climb up to our Fathershoufe y anima^etcor- our Pre^ent Sabbaths work^ being fan&iiied, becomes the porc,apecc3tif, way to our future Sabbaths reft. On this holy day, the foul calanitatibw, more efpecially waits at wifdomes gates, and brings its cor- timiferiuhw- rup'lons to the llaughtering power of the Word, inricheth %entVl)euf 'lt felf with Gofpel-treafures, feeds its graces upon Gofpel iniU'yetipfiin provifions, and every way accommodates its felf for the im- Veo. braces of eternity. Gen. 66. 23. VhrahuncmundumeftveYiSabhthiohferiaUo. Orig. Prov. 34. 2 Gor.io. 4. 2 Gor. 4. 7. In S gbhiho totut Veo^deiqwoluntati cognofcend* annuntiandttj dt cdimplenda vara .Alap. 5. There is another command in the Text, {viz,.) of fruit- fulnefs i, lo the Text, [ and jhalt honour him. } Now there is nothing more honours God then our holy fruitfulnefs •, this gratifies his Will, this magnifies his Grace, this adorns his Tohn 1?. 8. Gofpel, this glorifies his Name. Our Saviour faith ex- .m, prcily. Herein is my F ather glorified, that ye bear much fruit, tratta&ilcs et We exceedingly honour God, wThen on a Sabbath day, we fequacei mores, weep much in the Qokt, pray much in the Familie, hear much Cyr. in the Sandtuary, when we tremble at Gods Word, rejoyce' in Gods Ordinances, melt in Gods preience, when Sabbaths foften us, ripen us, raife us, and bring us to a nearer con- formity to Chriit 5 when this fun-fhining day of a Sabbath" melloweth us, and maketh us loohjairer, and more beautiful : Thus we fpread our branches, and Gods Name together. CHAP. VII ■■ T^he Fra&ical Sabbatarian. 5 7 CHAP. VI I L , YbePromifes in the 'Text, made over to-Sabbatic Lblinefs, explicated and unfolded. ANd thus far we have *afTayed, to unfold the duty tw- joyned in the Text, which is the holy and fir tit ob- servation of the Sabbath j and the Sabbath may be fanctfrned by forbearing what is criminal, and by purfmng what is commendable : and what is both difpkating or fatisfaclrory, we have amply laid down in the Text, and hitherto hath been difcufTed. Now we come to the glorious reward of a due fan&ihcation of tije Sabbath, which is folded up in a Triahicp-*- tbree-fol4 promife, mentioned in the Text h for one pro mi fe mia Sabba- is not thought fufficient by divine bounty to be a Jpur to f^^"^ this holy obfervation. It mull -not be afingle Diamond, but ^"it neuft °" zCasketot Jewels. Here is "a confieUation of happinefs pro- Alap.Gom.in 'mifed, a Tree of Life with many branches, as if God would Ifaiam. tell us in the Tex V how-' pleating, how grateful, what a Prov. ii. )& frveet jmellihg facrifice -the' c'onfcientious keeping of the Sab- 'bath was to him--, fuch a Saint the Promifes ticoope after him, i hey clujier together to refrefh himj God gives the Bond and the -Counterpane too. But more particularly , thefc promifes they are not onely rare^ but comprehenfive, they are both temporal avidffirituaH, Gods bonds for left hand and right hand mercies. • And rirft God promifes Vbertaiem Voluftatis, abundance cr0m_ *' ofPleafure, fo the Text, \_thenjh alt thou delight 'thy felff^ff^ in the Lord. ] As if God mould fay, if my Sabbath 'be thy de- delicti catnity light, then my pre fence fhall be thy delight ^ if thou take deus dabn ubi pkafure in my day, thou fhall rind pleafure in my fiifs the fuas teUti™ fame word Jjy Gnanag, delight, which is ufed in the for- ^t^ZZl mer verle for our 'delight in the' Sabbath, is here ufed for ^abit fpiritua- vur delight in the Lord. Our duty l"hall not exceed his bounty: les,pro tempo- -if we on a Sabbath delight hi him, we on a Sabbath fhall r*$km axeY' •receive delights from him ',- God will meet the gracious foul; ™^P™ bum- its breathings after God mail be c^mr^itfated with his p^ToTm. I bkffings Cant. 4- ^ $ 8 the PraSiieal Sabbatarian. bleffings in God, thou (halt never lofe by fatiating thy felf in God, thy underflanding fhall be delighted with medi- tation, thy deiires with fatisfa&ion, thy heart with exhi- leration 7 he that is an Ocean of delight in himfelf, (hall be thy delight. If thou takgji pleafure in Gods holy day, thy heart fhall be morefweetned in the thoughts of God, of his Faithfulnefs, of his Fulneis, Incomprehenfiblenefs, Good- nefs, Tendernefs, then in all Aiding and iecular delights > for our delights in God are, j , Moji Pure, they are Chrijialline pleafures without fpot or Pfal. 94. 10. feculency, they are incapable ofexcefi; The foul may rejoyce in God,and fear no furfet: There is no tang of iin,or miftake ft/Km H the r^driapuios ^°^lc^s ofthis life, are onely/> thh life, as long as a vs<* hjbuit, qudm PHr \zft% and their end for the moil part is heavinefss afmi- alUPhilofophi. ling countenance, a wanton palate, a catching eye, and a Epiptan. prancing phancy for the molt part ending in a heavy heart : James 4. 14. But our pleafures in God are holy and undefiled, theirr*fz#g Prov. 14. 13. *s tnc*r tyXttyi and their exceeding is their excellency. 2. Our delights in God are moji abundant, they exceed the Anima mflra pleafures of this, life, as far as the receptive faculty of the dchfctioneca- f0H[ exceeds that of the body. A whole world cannot fill rercnequitt tne fQu^ >lt js t00 vaft in its deiires and entertainments -, Tet,quleYit £ but a ^tf^e P^fped can fill the theatre of the eye, a little run divinam, wine the wanton vagaries of the palate, a little game the tumhumanam. galloping fancies of the hunter. Our pleafures m God, are a foul full of delight, Thy Comforts delight my foul, faith rial. p4. 19. j)avi^ t]iey are OVer-flowing waves of love,riimg and ravifh- ing waters, which cover the lea of mans heart. 2. Mo ft fatiating. Our pleafures m the Creature cloy us, our Eclef 1.1. pleafures jn God comforts us ; outward delights furfet, not Voluptaf ejl du'- J'atiate, they have fomething of the fleih, and that will not letht) wrc^ ^ waYcs £° down, .Solomon, the great Chymijl of pleafures* 2t the Pra&ical Sabbatarian. 59 at laft, after a thorough guft of them, extra&ed nothing '1$U : cdejhs but wind from them, or the waters of Marah , either va- wfopmesfau- mty or vexation of ftirit. But the pleasures we have in God, ^"fXu™ relate not to the body, which is a tirefome piece of fkm, turnipres\ ter- but to the foul which is full of life and activity, and de- rejt&sfjtutiant, lighting in God, which is its center, finds no Naufea or nm^tiamy^y wearinefs, but its motions are quicker and fweztei: , the S^'j!^ nearer they come to the center. As holy David who was dilexim&,pie- much in Communion with God, all his enjoyment of him, niquidempror- did but fet him more on longing j nor did the Hart ever run fa Mufimut, fo greedily to the waters, as his foul panted after God, Pfal. Baron- 4j2. 1,2. My foul longerb, faith he h but longings are onely Ecclef. 1* 1. in fome cafes, Well then, my foul thirtieth, and thirft muft pfaj* 4*« *> 2* be fatisried, or elfe the thirfty perfon dies. Jud&es ** ^ But fecojidly, God promifes VbertatemfacultatU,2bx\n- Pfom. 2. dance of Revenue, fo the Text i \_I rvill caufe thee to ride on Ahiiudinestev> the high places of the Earth. 1 It is very obfervable here, r*fm lu,cra,. ^ 1 t • 1 r j ' • i_ c a.- - reran, bhndi- how a temporal promiie is clalped in the armes of twojpin- m8ntapopuj0. tual promifes * not as if the temporal promife was the evi- rum,fublimita§ deuce of greater love, but becaufe God will caft in temporal dignitatum, a* bleflings^ as an overplus into the reward of obedience. San- bundjntiao- chez takes thefe high places of the Earth, mentioned in the p^afre8# Text, for the abundance and plenty of earthly increafes , ^dtt $t g2j and faith, the promife mod properly belongs to the Jewes s Sanchez. and to this opinion agrees both Mufculus, Mar lor at, and fo Mufc. the Septuagint interpret it, and they fay, this fpeech al- ^arl°rat' ludes to the Mountanous Country of the Jewes, which was fZcleTverba abundant, nay, even luxuriant with Vines and Fruits •> fo fr promt/fa al- that the meaning of the promife may be, That whofoever tip* et augufli* obferves the Sabbath holily, according to the prefcribed di- £9"«^jk«* regions, they ihall enjoy a richer and larger portion of out- ^/j^mllap! ward things, then the common lot of the world : And this ji(itu^nejter[ I fuppofe maybe the meaningof this rare promife, although Y£e i.f<4/f/iM- others repine at the ftraightnefi of the exjpolition, and will dines <(e! but p* Jjri MW leaving others to abound in their own fenfe, Iunderftand Wftdesmn the promiie orterreftnal enjoyments h and 10 it is conionant wjemim. to another Scripture of the like nature , mentioned in Alap, I 2 Dent. 5o The Pra&ical Sabbatarian. Dcut.32. 13. iDeut. 32. 13. So that he who obferves the Sabbath, God will not oncly provide the banquet, but fill the basket for " him i he (hall not oncly enjoy Jpiritual comforts, but tempo- ral good things, the very fruitfulnefs of the Earth (hall be his portion. Obj. But here it may be obje&ed, that thefe promifes men- Fatcor h bux UKcwiie F°- whc The Practical Sabbatarian. 61 who can rife to fo^great impudence, as to deny the former ? mifed with Andtherefore if we muft be in the Jpirit on the Lords day , enlargements we mull not be denyed to be the inhcritours ofthefitnefs of ^e ^ °^q1 the Lovls Earth. Rcv; £ £ Nay, once more it is anfwered, That the promifes jnade 3. to the Jewes were for the moil part temporal, ana thofe made to Chriftians, for the molt part fpiritual, yet did not ^eut' 3°* *P. the Jewes temporal promifes exclude Spiritual, nor the Chri- s f jm ^ 6t ftians fpiritua I promifes exclude temporal ; but our obedience Magnum lu'. keeps the Key, which opens to both promifes, to the Jew, dmptetas eff\ and to the Gentile, and fo in this particular cafe. A holy affen fea™ deportment upon Gods bleffed Sabbath muft be the readieft S^^K way to make both Jew and Gentile happy and profperous $ ^aldon. the, one before, the other iince the coming of Jefus Chrift : And we muft leave this rich promife in the Text, to be the Crown of Sabbath holinefs, to the Saints under and after the Law. But' thirdly, God promifes ubertatem fanclhatis, abun- Prom. 3. dance of Spiritual grace, Co runs the Text, \_And feed thee Twtiumejlhoc with the Heritage of Jacob thy Father. ] Interpreters gene- ^ ' deiP rally underftand this promife of things fpiritual, and fu- Um\o d™ pernatural 5 that the holy keeping of the Sabbath (hall be Vabotibiinfig* crowned with the bleflings of t he upper Springs, with rich niaiUa bona, gifts, heavenly graces, with the riches of heaven, with the W*pnmiJiA- treafures from the mines above i Alludit adterramjudzi* ^TacoboTci!0 promiffam, que pr£$gurabat fedem longa aliiorem -, Siccibabo delicias, et&i- illos epulis cotli, faith holy Hierome •, He alludes to the promt- vitias gratis fed Land of the J ewes y which onely typified and prefigured a (®[efl"* acte* better Country, a Country to come, faith that excellent Fa- ™ ^fj*1*? ther. To the lame purpofe fpeaks Cyril and Procopius. Udtatttinclh* Thofe who confeienciouily obferve the Sabbath, they (hall Al?p. have outward enjoyments, and they thall be onely pledges of 1 Cot. 2. p. better enjoyments, the pawns and earnefts of enjoyments Fides hic,$ more glorious. As if theLord mould fay,As I led Jacob from rtriftiane, the temporal promife of an earthly Canaan, to the promife $™ta.de"\ of a heavenly ; fb will I do with thee, if thou, obferve ^Y mhlmiferi^ ■ Sabbaths,, thou (halt have a Jacobs reward 3, and w hat-that , etpietatil is, our Saviour inftruits us, Luk^ 13. .28. where he faith, Luke 13, 28, Tc/n 6i The Pra&ical Sabbatarian, T^u (hall fee Abraham, Kaac *nd Jacob, and all the Pro- phets in the Kingdom of God. Thus God he reduplicates hi* Gen. 2$. 33. better promises on the heads of thofe who carefully keep bis Ocn. 22. 35. Sabbath ■•> they fhajl have the Heritage of Jacobs whe gain- Gcn. 32.28. ed both the Birth-right and the Blejfingy they mall enjoy the Primogeniture, the rirlt born of Mercies, nay Mercies with the Bleffing, with the Fathers Benediction too > they (hail fucceed in Jacobs Heritage, who was mighty^ and prevailed with God, who foyled the Angel in bis fpiritual Marimfi- Combat > and had the nonour t0 have nis Name and mJq'^nlhi1 £icucheon changed, and into fuch a name as included the circmferc,xi- Name of God himfelf, ^K El being the elofe of VfcClttT If deoqxquamfau- rae^znd^X, El is one otGods o-wnlitles. And truly here we jl/of ' ?I!- may ta^e UP ^ contemplation of a learned man, who exa- ionino%bbi- m^m^ and Purveying thefe pretious promifes, was taken fig;&c. with* great admiration, that fbfew mould a inquit at iaft ne concludes with moans, that fb few in the world Foreriuj. l1lQuld bc taken with fo rich a bait> To which j llull on, ly add, we snay here fee how nuich infidelity, influences the hearts of moft :> for furely, did we not look upon thefe rare promifes, as bonds without a leal, the Revenue of them would bribe us to the tncji accurate and fpiritual obferva- tion of Gods holy day j our reward would make the Sab- />7at.i6.3. bath 0//r delight, and the greatnefs of the gain would in- guondo do&ri- force us to attempt this excellent piece of godlinefs. But the mm Ckrijh wor\^ '1S fallen under the fame rebukes as once the Difci- mra*eitendi' P*cs ^^ ^)e of little faith, why reafonyou among y our f elves ? muf, r.ec ad faith Chrift, why queftion you the p ub lie kja it h of Heaven,- pyaxiweductre to the neglect of a duty fb tranfeendently beneficial ? And mtimur,exhoc jn tbe conclufion of the whole Text, we have the feal and ilo^ord^et' confirmations of this Charter of bleffings , [for the mouth of ■Invzisi*. tb* Lord hath &ok$n if] and let us be fully allured with the Ghcmnit. greateft certainty, that the ftrength of If rati will not lye 1 Sam. 15. o-p. nor repent, for he, is not a man that he mould repent. CHAP. IX. The Practical* Sabbatarian. 6% CHAP. IX. The Doctrinal obfervation comprifed in the 7'ext -, propounded and proved* HAving thus taken in pieces the Text, by a large and co- pious explication, I (hall now fct it together again in a folemn and ferious obfervation, (viz.) That God bath loctynp many rich bleffings in facet and fine Do&r. promifesyfor thofe who Spiritually and confcientioujly obferve his holy day. Thus the Inventory in the Text prefents us with de- lights for the inward man, with fupplies for the outward, "a* 5^ 2- with a refervc of happinefs for them both. Such fhall fuc- ceed in the Heritage of Jacob, who kgep holily the Sabbath > Now to Jacob, God was his protection here, and his portion hereafter. There is no Puty wears a richer Crown in the performance of it, then the ferious obfervation of the Sab- bath > for beiides the pleafures, riches, and grace promi- fed in the Text, the Lord, Jer. 17. 24, 25, 26. gives Jcr. 17.24, us additional promifes j the words recorded in the Text 25>2^ quoted are thefe \ And it Jhallcome to pafs, if ye diligently hearken to me, faith the Lord, to bring in no burdens through the Gates of this City on the Sabbath day, but hallow the Sab- baih day to do no wori^ therein \ then Jhall there enter into the N°ta hunch- gates of this City Kings and Princes fitting upon the Throne of ^J/JJ? ™ud David, riding in Chariots, and on Horfes, they and their jufcos, It \el Princes, the men of Judah, and the inhabitants of Jerufalem, dominie* apud and this City (hall remain for ever •, and they Jhall come from Chriftianos* the Cities of]\xddh,^ndfrom the places about Jerufalem, and AlfiE' from the Lrftfifl/Benjamin, and from the Plain, and from the Mountanes, and from the South, bringingburnt Offerings and Sacrifices, and Meat-offerings, anilncenfe, and bringingfa- orifices ofpraife unto the bouje of the Lord., See in this Scri- pture, mrfjefe^two verfes, a heap of rich promifes,, more va* luab&then a pile ofpiamondsy a mouniane of Spices , or a '^4 ^Je Practical Sabbatarian* rock fet with Pearls. The promifl-s cluttered and piled up in thefc verfes, they are conf durable in a five-fold notion. I, They are full of pomp and fyhndour, Kings entering into the Gates' of the City. Where the Sabbath is duly objerveo\ ^fp^rl P^ferify (hall guild that Nation \ their- Princes mall be emntqffluen- refpkndent, their Nobles nourifh, their Potentates fhine, in rw : ckinw ft the dazling rayesxA glory ■, (uch a people (hairnot onely iut- equifimtgloria+^d m t}ie heritage of facob^ who dwelt i« Tmx, but in G*n% 27 thellourifh of Solomon^ who dwelt in Palaces.- The holy *-'■*' ' keeping of the Sabbath fheds beams of honour and renown Mat. 6.2?. v «_ . upon a Nation. Thele prbmifes they .are full of largenefs and amplitude j they are not perfonal^ fo much as national, A good obferva- ghmm nihil >aut tion of the Sabbath, can $jf#/e mercies, fcatter them up and parum effet down a Land ~: So the Text makes-mention of Kings, and prajtiiim urbe jvlagiftrates of Publicly Authority, Cities, places of publicly tZtdTrTgni Receit.* The good keeping of the Sabbath procures^- (fonijeremias ^CK benefits, opens the itore-houles of bleffings to Cities promift tan- and Nations^ it is the rife and (paring of Epidemical happi- quamjingulare. nefs< ^nd our orvnNation formerly, -in the ftridr. obferva- Rebl7ireTa- tionof Gods holy day, did tail: thefweetnefs of thefe Cata- bilfscwfiiu ra^s °£ mercy > it lay under national happinefs, and pro- proccribw ; et iperous abundance, to the wonder and aftonimment of all extendit Pro- the world : nor was our felicity in thervain^ till the Inha- pheta frvBum jjjtants 0f ffa Land grew loofe and carelefs on Gods holy cZf^w'^h and thcn lt fdl Ullder the ^dowsotfire *»ddifmatl coYpus.wntan- afflictions h and our Sun was darkned, and made the world iicmedproceYts wonder, gazing at its Eclipie. fed ad ptebem, ta^quamfociJm hu\us benediZHon'u, et gratia dei : Regnumere&um erit, et tctus populus cog- ■nofiet fa agere fab fide, st tutelcl Dei. Calvin. 3 . They are full offaability. \ fo the very words of the Text j Heb. 7. 25. And this City Jball remain for ever. Mercies they are more chYifiusm faeety by how much they are the more Jiablc. Duration it nob* tariluam feH&*4jP* an<^ enriches every poiTeflion. Chriit is the chief- Pontifex. ' -eft good; becaufe-V^ ever lives, to make ' inter ceffion for. us. Hap. -Thole fweets are pretinus. which are permanent , and thcre- i Pet. 1.7. *°re tnc grace of the fpirit is mvfx valuable then the Gold of The PraSiical Sabbatarian. 6 5 of Ophir , for Gold is perijhing Gold •, Now thefe pro- ifcr; i:m mi(es are of permanent good things, and (b the more tran- fcendent. The holy obiervation of the Sabbath;, it intails Vrks eritfilya mercy and bieifings on a Peribn, upon a Family, or a City. ^aU^mi^ • Mercy (hall not be our phyficl^ but cur food : It lengthens t?j}jUlr0Lftr- out dayes of profperiiy. If thou woulded: put thy owne vaiiow Sab- name, and the names of thy Family into a long leafe of h'aibi. Cahr. Grace and Favour, be very frricl in Sabbath Objervation. They aicfuh of impartiality, Sabbath-holinds fhall (hed 4* a bkffing on City and Country, (o the Text j They }h all come from the Citks of judah, from the places about Jcrufalem, Jf*c!^as i^ from the f lain, from the Mount ares, &c. 7 his blejfcd perfjr- coirm'mcm3 mance of Sabbath fanctity, it (hill profper the Citizen j, and fire banc tea* the Countryman, the Shop, the Faime, the Cottage, nay, thud item ioti the poor inhabitant of the mountanes, who hath but a (hed P°PlIo< or a Cave to (belter him, fhall not be .exempted the dewes of this benediction. The holy observation of Sabbaths knows no diftin&ion of peribns. They are full of ffiritua I ity- They Jhall bring burnt offer- 5* ings and facrifrces, and' meat offerings, and incenfe , fo the Text. The due obiervation of the Sabbath, ihall procure foul-mercies , affluences for our better part, the fvreets of Ordinances, divine Influences, rich Graces, cceleftial Com- munications, not onely the redundancies of out war d pro- Jewhlemflj** (perky, but the participations of better profperity.^ It fhall ™Vf»gjjiwi« till our undcrihndings with light, our minds with refrtfh- \uerttabjtw' ment, and our hearts with joy. They that have delight in the Sabbath of God, (hall hnd delight in the God of the Sab- bath, Chrilt (hall be their Paradife. We have now (een what treamres of temporal and (piritual riches are laid up in this bleffed Scripture \ and what need there any other bait to catch our affections, to love, and keep Gods holy Sabbath ? This duty is an heir of the jheetejt promiies, fuch a duty as may (eem to carry the Key of Gods choyfefr trea- mres about it. God faith to him who holily obferves his day, as once Ahafuerm (aid to Hefier, What is thy requeji,^™* * 3- and it Jhall be given thee > Indeed, not a holy iigh, not an affe- ctionate prayer, not zfavoury difcourfe, not a heavenly duty, K not 66 'the PraSlical Sabbatarian. not a divine meditation, which is (hot up to Heaven on a Sabbath day, (hall lofe its reward ; Holy facrifices are then Gen. 8. 21. more efpecially a fweet fmel'ing favour in the noftrils of God. It was a rare promife God made to the Eunuch who kept his Sabbath, Ifa. ^6. 4, 5. the words run thus I For thus Jiith the Lord to the Eunuchs that>keepmy Sabbath Ifa. 56. 4, 5. and choc fe the things which, pleafe me, andtal^e hold on my Co- venant, even to them mil I give in my botifa and within my y . , walls, a place, and a nam:, belter then of Jons and daughters; tntmlriajamj, a"d I will give them an eierlajling name that /hall not be cut gloria-, Hanc' °ff- Thus if Eunuchs keep Gods Sabbath, God will re- enimfiliipa- pair all their contempts in the World, and they (lull be had revtibuf conch m everlafting remembrance «, and though their grave bury all the memory of them in filence, becaufe they have no pro- geny to bear up their name, yet their name (hill be engra- ven in Gods houfe, wjnch (hall out-vie the duration of the moil numerous ofT-fpring. Nay, the Lord, as if he was un- wearied in making bonds of love to the holy obfervxtion of Ifa. $6. 6, 7. fa Sabbath, makes a rich promife to the very Grangers -, fo the Text, Ifa. 56. 6, 7. the words are thefe ■•> Alfo thefons ofthejirangers, that joy n thcmfelves to the Lord, toferve him, and to love the Name of the Lord, to be his fervants, every one that l anc* ^ec<^ uPon t^le ^at tnnios of Gods houle. Gods males Jed Sabbaths arefajlnedby an holy improvement, and fledged to ftirin be gone by a carelefs abufe. Nothing /# enfures our Sab- cia-tftfuzim* baths, as a confeientious obfervatien. ties* Secondly^ The PraSiical Sabbatarian. 6j Secondly, They fhall be rcfrejhedby Ordinances : Iwillmake 2„ them joyfuU in my houfe of Prayer : Prayer fhall be their Pa- radife, hearing their Heaven, meditation their Triumphant flight, Sacraments thtir favoury meat, which their fouls (halt delist in :. All the Ordinances (hall be as the holy Alynu Qcn t ^ becks to drop fweetnef? into the foul of him, who undejikdly keeps the Sabbath. Thirdly, They lhall be accepted in Ordinances, God will *, fill the Temple wheje they meet with Jmoafy, they (hall have fure figris of his prefence, rire (hall fall down upon thtir 1 Kings 8. I0 iacrihees, as a tejiimony of Gods acceptation. And all this the very grangers (hall enjoy, thofe who are not inoculated in- 1 Kings 18 3^ to a Jewifh Hock, but onely tranfplanted from fbme other Nation, now joyning with the people of God i all which abundantly (hews how gratefull the holy obfervation of the Ex°d. 20,3, Sabbath is to God. And indeed when Firft, The Author of 'the Sabbath k holy, x Secondly, ThcDttties holy, 2. Thirdly, The Command holy, Exod, 20. 8. 2, Fourthly, The Day holy , 4# Nay, Fifthly, The T>efigne holy, (viz,) to carry on the 5. work of Grace and Holinefi on our fouls *, it mufl needs be 'very acceptable, we our f elves fhould be holy;, our thoughts, Sicutinvitiy, our defires, our fe f vices, our difcourfes, our attions on this 9ui iri8ratt^ bleffed day. One who prophanes the Sabbath, he is the ^r'['^j* fcandal, the rf^/e, the #^, the dcflouring reproach of this divSi»oMii holy day, the Antipodes of the Sabbath. In the Primitive quiSahbatun times, the Saints made a CoUeclion of Duties, as well as of <&*J aw»«d Charity, as if no part of that day mould run over to any ^ impertinency. ACts20.7< Fir/f, And what zftrange prophaneft, my, prodigality doth 1 , it import, that for the gratifying of our vanity, a wanton prop|,ancrsof palate, a voluptuous inclination, a little flefhly eafe, the GodiSab- covetous craving after an unftafonable gain, the purchafe of baths3 they a little wafte time upon a Sabbath, wejhould disinherit our are prodigal felvesof all that fuperlative happineft, thofe many promifes °H™inQV™m folded up in Scripture have made over to a frrict obfer- vation of that holy day , this bleffed Sabbath ? What in- K 2 humane 58 The Practical Sabbatarian humane and frantic1^ prodigality Ldoth this imply? 2. Nay, Hich are. prodigal, not onciy of their own good, but of Gods honour. This is one of his ten words-, charged by I- T^kS*" tne Creator °^ Heaven and Eaith upon tbaii j Remember the bo%ur, V Sabbath day to keep it holy \ and theengroiling of this charge, Exod.20. 8. God doth not leave to any Amanucnfis, but he will write it with his own finger , and alio to intimate that his intentions were to perpetuate this (with other precepts of the deca- l_eur. 4. 13. logue) ih the morality thereof. The Lord himfelf imprint- ed it not in paper, but upon tables ofjione •, yea, when the firfl tables of Hone were broken, his Majeity gives exprefs order to MoJ'es, to have other tables, like to the former pre- Exod.34.1, pared, and he wrote thereon the fame Law thejecond time. 28. As the Lord delighted hithejirji iniiitutionof the Sabbath, Pr^cidd ubi, fo |1C account:s himfelf honoured in its fandtiheation ', and his ^'■luremUam complaint, and charge is againit them, who are regardlefs l\ab. Sol. of his Sabbath > I am propbaned amongjt them ; and what do , 26 l'10^ W'D0 £ropbarie ms Sabbath, but break the tables of hone the Jecondtime, and cait a dishonour upon him, who Mark 2. 28. delights to be called the Lord of the Sabbath ? Nay, the prophaners of the Sabbath are highly prodigal of ' Gods favour, tor they provoke him by the fin of facriUdge j ^■> ! r?G*ds tor ]t kcinS tne Sabbath, and the Lords day, that time isjtoln >ur; from God himfelf which is Ppent other wife then he aliow- 6th 3 and how fad is this rubbery and theft } And th&tfpidrt flntence which was mifapplyed unto Chriit (for hcihi&ly John 9. 16 kept the Sabbath of the Lord his God) may be applyed to Snbb.tbi pro t|iat pcrfon, who is an ordinary prophaner of this holy time , phmaiid, rppr yj^ min ^ mt 0fQod, becaufe be keepetb not the Sabbath day. tembtu* tit to- A , • 1 1 v = / rr 1 ■/• 1 Mm kf/de'', Allcl indeed according to a mans regard, or disregard of the ettivini ad* Sabbath, is his rejpe£t^ox dijrefieft Wall the reft of Gods Com- t»-r ■ , maudmeius. The Sabbath obferved, is the compendium I d. Ptof. ancj Ejptomt of the whole pra&ice of Piety \ and the irdnf- Subobferva; gyejjion of the Sabbath, is the .violation 0/ the whole Law of *£?* .s',f 'V Goo1. When the people of IJrael wait te gather Manna on prlleudituy'y. the Sabbath day, obierve. Gods complaint to Nlofes, Exod.' £immatottm 16. 2 '8. i*W longrejufi ye to keep my Commandments and jteaMr.Calv. myLiws, faith the Lord. Obferve Laws and Command- The FraSiical Sabbatarian. 69 mentis, in the plural number '•> in that they break the Com- Tormdivimm mandmint of the Sabbath^ God. accounts it as the breach of cuhum,fm em- ail his Commandments ; it is-a II n agamft ?M his concern- biluc^P^^ ments. It was a memorable laying mAtt^nfhne, Let us pen? Auguftia(] mrfihes CbrlftUns by fytfrhg holy the Lords' day. And the Caflifemiro. Council of Tar is j We do admonijh all- t be faith full for the Concil. Parlf, fdvation and good of their fouls, that they would give due bo- Lib. 3. Cap. 5. nour and reverence unto the Lords day •, becaufe tbe dishonour of it, is botb contrary to Cbrijlian Religion, and doth without all doubt bring dejiruliion to tbe fouls of all ibat continue in it. And Bu,li;"8* Con' holy Bullinger obferves, He that dej pifeth tbe Sabbath, ma-^s l' ' >' no great account of t be true Religion. TheProphets when they p ^ 2 ^ woukl complain of tbe decay of Religion, they cjy out, the £ze£ 2Zt 8# # Sabbaths polluted. Indeed in the not obf.rving Gods holy EzeR, 23 38. day, there is not onely impiety ', but great difmgenuityjox the Ezejc< 2Q I2 Sabbath is given us, not as a tasl^, but as ipriviledge, to be E^k/So; 20! a pledge of pur intereft in God, and a coniirmation of our hope of further fandfcification, as alfbofoureverlattingSib- Heb. 4. 4, 5, batiime, or reft, after 0#/' wearifom wandrings in this B) 9* world i it is given for tbe fweetningoi our wildernefs-way unto the heavenly Canaan => it is our fpiritual fearing every * » tj , rvetkj it is our day of delight vin this day St. jfafe was in his tedium, quia * ^iz;i«e rapture, and no doubt but many of Gods dear fer- deficits, et vants, have abundant experience of fyiritual cordials, q.- tem&efl'ob* venin upon the confeientious keeping of this day, and. ft™™*111*1, St. Johns Garments of joy have fell in fome meafure upon 2 Kings 2. 13. them. CHAP. X. There rnuft be feriout preparation before the fclemn ■ day of the Sabbath. HAving thus in general difcuiled the Vottrine propound- ed, I come now to a more particular handling and ventilation of it, and in (o doing, ■Fz'A Lay down divers duties, which are to fore-run the Sabbath. Secondly y jo The Practical Sabbatarian. 2. Secondly, Lay down a plat-form,how we muft fpend eve- ry part of Gods holy day. 3. . Thirdly , Give ^izverx r«/e/ for the more compleat and find observation of the Sabbath. 4. Fourthly, Propofe many cautions to prevent the pollution of this bleiled day ; With many other things which will oc- cur for the more manifeft enucleation and confirmation of the do Urinal truth propounded. But to begin with the firft thing propofed, (viz.) what we muft do by way of preparation for this holy day. Indeed the Sabbath is not to be rufiedupon > Man mult not brea\ in upon a Sabbath, as tin horfe rujheth into the battel, as Je- Jer. 3. o. rem'iaiy fpeaks, without premeditation and previous confide- I nat ad ration. Ignatius calls the Sabbath the Queen ofdayes, and Magnef. Queens have their trains going before them j there muft be Buamodo Ma- a tTain °f^uties prccedeing the holy'Sabbath. On the Sa- ru Virgo inn? turday let. us prepare for the Lords day. We know tuned omes mulieres Inftruments play the fweeteft i before they are tuned, they prinapatum jar^ anc[ ma^e a harih found. Our hearts are thefe Inftru* 'ceteris dieT* mmts wn*cn muft beforehand be tunedby feveral duties, or facjbknni or- they will jar and be difcompoild upon the Sabbath. dies! Hier. Phyiick is prepared before it is" takfcm and our hearcs muft^e prepared, before we take and enjoy the Ordinances of a Sab- bath. There is a preparing drefi before we go to any feafh and mult not the foul he dreji before the feftival of the Sab* bath, that great banqueting of the inward man > There is a dawning light before the riling Sun: fome glimering duties muft be the harbingers of the approaching Sabbath. Indeed matters fhould be fo ordered every day, fo as to prepare for this day. As our whole life thould be a preparing for death, fo the whole *ree^(hou4d be a preparing for the Sabbath : But as this precious day doth more approach, fo preparatory work Neh. 13. 19. muft more increaie. Holy Nehemiah fhut the Gates of the Invetmtefla* City (viz.) Jerufalem , when it began to be dark, the tmenoyUtimpe- evening before the Sabbath, leaft the night time fhould be dmema omnia pr0phaned by bearing burdens in it \ and he did thi$> kaft hu\Ztoi"n the n*n ofTyreJhuuld occafion-th Jews to breaybe Sabbath tempore wfer- day, by bringing in wares upon that night. This holy mans care T'he Practical Sabbatarian. care would not fufFer any to caft dirt upon the portal, or en- rentur, Fid&les trance of the Sabbath ; he very well knew there mull be ffi*fa*fa fome time fpent in trimming the foul to meet its Bridegroom £j™X '&• on his own holy day. A due preparation for this hlelTed Sab- qUmun plte- bath, lies more efpecially under a five-fold injunction. rant ad eumji- Ofnecejfity. It is necejfary we fnould take fome time to rememptme- compofe our fpirits for the duties of the following Sabbath. ham' Wa*' Our thoughts in the week how are they loofe, and cJfeUJIy *• difheveled '•> (bme time there muft be to bind them up toge- , ther, and put them into order. The Lord in the fourth Commandment en;oynes us to remember the Sabbath; and to^ ^'Pfum 9U? remember the Sabbath, it is before hand to mind and ma- pt0^6rf0^f' nage matters that concern the Sabbath-fandfification, that ihi^ovc'hfl, when it comes, it may be holily kept > for every duty on the fcil. ut diebus Lords day, there mult be a due preparation, for Prayer, for antecedertibw Hearing, for Sacraments; &c. Now if we mult prepare for bm*a nofa? fingle duties, when they lye more afunder, Hue we muft pre- }t)%4^;aTfli- pare for the Sabbath, when fuch duties are linked together h.tujmu*, utpcr And-thisis more considerable, if we take notice, we are not eommneghgm only to be in the duty, but in tbejpiritjnthe prompt, power- ?'^> ajantfi- full and precife transaction of every iervice on tbpLords day.^10^^^ And beiides all this, doth not the Lord upon this day come dumur. ' in comfortable viiits to the fouls of his people r* and muft not they prepare fox his prefence ? It was the opinion of fome, Rev. mo. that Chrifts perfonal coming to Judgement will be on the Sabbath day : This is moil fure, that Chrifts fpiritual com- La&mt. Lib. hig in mercy, is for the mofl part on the day of the Sabbath', 7- C2P- *• and (hall there then be no preparation ? When a great man is Tctnp. Serm. to come to ourhoufes, how are all cur Rooms dreffed up : 154. When a gnat-God is to come to our hearts, (hall not we pre- Neh.ii 22. pare and drefs our hearts for his entertainment ? Of Equity. The Minifters they prepare for the Sabbath- 2. good of Gods people, and (hall not the people of the Lord ^prepare for their own ? Faithful] Minifters before the Sab- [bath, do not onely prepare matter to {peak, but they prepare^ their hearts to fpeak the matter. Bernard in a Sermon thus' b ■£ • r A 1 , 1 . r . _, , Befn. in Feu. preaks out to nis people ', To prepare you meat, my heart all omn.Sand,- \tbis night hath been feething within me, and in my meditati- Serin, i. ens The PraStical Sabbatarian ons 1 have been inflamed, as with fire. And is it not equal and moil rational, that Chriltians mould meet their Minifters in Jfr. 4. 3. holy preparation, and plow up their fallow ground to receive 1 Pet. 1. 23. that immortal (cetl, which Gods holy Seeds-menaxe ready to call into it? Calvin complains of fome Chriftians in his Calv in Deut. ^imp^ n>fo0 no otherwise regarded the Sabbaxh then thereon to 8. bena 34. awenJtbeir worldly affairs, the which they rejcrvedto them- Jelvef that day, 06 ij 1 7 no other day to deliberate for the ■whole wcek^to come. Now fhall men on the Sabbath pre- - pare for the wec:k, and lhall not we in the week, prepare for the Sabbath? Is Mammon more to be minded then God? 3. Of advantage. 1. The duties of the Sabbath will the bet- ter and freer come off. If we be fedulous in holy preparation, we mall then with more dexterity, agility and facility, tranlact the fever a! parts of Gods fcrvice. One caufe why we are often una&ive in duty, and drive heavily, is, be- caufe we did not before-hand oyle our wheels, inure our {elves, we did not the day before , labour with God by Prayer, and with our own hearts by care and indultry. Of- tentimes a Chxilmu is jiraigbined, If iff and bound up in the fervicesof a Sabbath, and knows not how to go on in holy duties , and all this arifesfrom neglect of holy preparation : The heart hath not been dealt withal}, to fupple it for more voluntary and chearfull performances. Preparatory rpork would wind up the clock of the foul, that it would go, and ftrike, it would pray, hear, contemplate, and aft any Sab- bath fervice, with far greater pkafantnejl and confonancy. 2. If we prepare, the mercies of the Sabbath will the larger Gen. 44. u and fuller come imaccording to our preparations, will be our _ , £p participations. According to the number and meafure of mardaiodei. lacks, 'the / ?»*«»<*«'«»' man naturally is flow of heart, Lui^ 24. 25. Duty and Itf- ^Jljanllifi ditftry mud help Nature, that fo our fluggifh hearts may be cationemntd ■fitted for the receiving of thofe bleflings which ufually at- preparetur. tend the Sabbath day. Emptied velfels take in the liquor. Wal. Pruned Vines become fruitfull and feracious : And drejfed Gardens caft tbefweeteft fmells. And fo the heart mollified with penitential tears, pruned by refolute mortification, and turned up by frequent fearch, will be accommodate for the magnificent plantations of Sabbath graces. Of Zeal and Fervency. Can we obferve the ieveral Holy-* dayes to have their Eves, wherein fomc Service and Liturgy *' , muft.be ufed for preparation? The Chappels and Cathe- XP0^ **r , drals muft be frequented, and prayers muft be made, be- . JjlS^ j caufe /owe Saints day is approaching i and the negledr of ^poyo* ^ « this duty is adjudged an indignity by tmny great ones in the mm* Hippo. Church. Shall a day dedicated to a £#/»*, to an Apoftle, to a Martyr, be ufoered in with preparatory fervices, and muft the holy Sabbath^ the day dedicated to the Lord Jefus, Godblef- Rom- 9. 5. /e^ /or et/er, have no Eve, no preparatory duties , no fer- c^i/^ ^ vices to proclaim its coming? But the Preceding day muft deu**'m7mv' be fpent in a wore e^ger puriuit of the World \ f£e?z we fre- nes '£ut jupef quent the Markets, mind ourjhops, reckon with our work- omnia eedem men, pierce further into the night for our worldly bufinefs, /*"/"• par« and we catch greedily after the flying week now drawing towards an end i what is this but to give more honour to the Saints day then the Sabbath day, to an ordination of the Churchy then an inftitution of Chrift > Shall the bleffed Sab- bath have no evidence, nofign of its coming, no preparatory Prayers, no precurfory pains > Muft the holy days Eve have the Cathedral for fervice,and not the Sabbath Eve have the Clofet for preparation > Where is our zeal for Gods ho- nour, and Gods day ? It is very ftrange, that the Saints Fe- ftivals (hould be introduced with greater folemnity then Chrifts holy day j Surely this doth not become the Cbri- fthn, who is, or mould be fick^of love with his beloved. 2' *" L Of 74 T£e Practical Sabbatarian. 5. Of Holy Ingenuity. Shall we be out-vied by *Ae Jewes, the vagabond Jewes in oz/r preparations for the Sabbath ? Shall they be fo eX4#, and we ib negligent ? Let not a bla- sphemous Jew nCc up in judgement againft us. And here I Scalig. de ma^ °Pcn f^e care of the Jewes in pre faring fox the Sabbath. Emend. temp. The JeWes formerly gave, and for the prejent do give, very Lib. 6 j). 2<5i, folemn and great honour to their Sabbath. The week days they called EZT^n Cholim, Prophane ••> as the Greeks call them w?y*s workjng days : and in refped of the different Scalig. de degrees of holineis of dayes , the Sabbath day is not un- LiTd ft^tfp' ****? comPared t0 * ^een-> or t0 tno^ who are termed pri- mary Wives, other feait dayes to Concubines or half- wives, working dayes to Hand-maids. The Jewes began ttie Sab- bath at fix of the clock- the night before h And this the Grt- rQti?nn*0 c-ians Cdi\]u\ T^^trvhv rngfidj*. And the#e£ren\r fDtyn FifcO TofeDh Anti £*^; Hajabbath, the enter ance of the Sabbjth. Theirpre- lib.i<5.capio. p^ration to the Sabbath began at three of the clock in the FQttfH 3HV a^ernoon? which the Hebrews call Vi2tijr\ 3"\y Gnereb ha- Sabbath , the Sabbath Eve, and this the Fathers called C but now the modern Jewes proclaim it by the Sexton, or fbme under Officer of the Church, whom they call nOX Vhu Sbibacb Tfibbur, the TQ¥ rh\D meffenger of tbe Congregation ', and this meffenger advifed Hofpin. de them, that they ihould prepare feafonably for the worthy Ce- Feft« Ju<3» lebrationoi the Sabbath. Hojpinian tells us, (and his te- ftimony is AuthenticalJ .that when the Sexton gives notice of the approaching Sabbath, that then they prepared all thole meats they were to feed upon the fucceeding Sab- bath,and put them upon a table covered with a clean cloth, then they warned their heads, pared their nails, and pre- pared their Sabbath apparel. The Sun letting, the woman Oceidente file, of the houfe lets up lights, and a (hort prayer being made, mulieres lumu then they go into the Synagogue, and in their going, wilh "^ S^hfm? one another a joy full Sabbath; and when they return, they ^/^"tfuior; fpread the table with fome provifions, and al waves /e* fait domi> amb<* on the table, to intimate an inward favourinefi, and they fuasmjnmrer- put on two loaves of bread, and then give thanks in theie fus iumen ex' words, Bleffed art thou 0 Lord our God, the King of the ^tliff*" World, who brings forth bread out of the ground* and then quondam pecu* the Matter of the Family breaks fbme to thofe, who lit down Harem demur- with him, and in a larger quantity then at other times, for mrau HofP- the honour of the Sabbath, for then fparingnefs is intolera- Cumalquilon- ble. And the fame Author Hojpinian obferves, that when giorefpatioiti- any perfon is further from his home on the Friday, then he ne™ f^dlm can reach to obferve the Sabbath ftri&ly, he remains where r^\ ^^ die. he was, in the fields, or in the middle of a wood, and wil- Venerit, auctm lingly incounters any hazzard, atid the want of meat or die Sab batino drink, rather then he will intrench upon tbe holy Sabbath, unfile licet, r < in agru, vel vudi&Jylva ubicunq\ iUefit, mancre, et ibidem quiefcere, et Sabbmmfervare, neglefto emni peri- cub, et injuria cibi et potm debet. Hofp. The day before the Sabbath, the Jews called Stbbatulum, the little Sabbath, on wfcich they made ready againft the great day of the Sabbath* L 2 And 7 6 The Pra&ical Sabbatarian. And thus cxatt the Jewesare in bodily and Jpiritual prepara- tions i they would not prophane the Sabbath with an un- paired nailj they wa(h their heads to betoken inward purga- tion i they fet up lights to denote fpi ritual illumination-, they go into the Synagogue the day -betore the Sabbath, to Tofeph. Jud. fi* t^em *or tne &rj&iiary on the holy day of the Sabbath j Antiq Lib.i<5. and thefe Jewes were fo confeientious in thefe preparations, Cap. io." that Jofepbm reports, it was taken notice of all the World over, infomuch that C Let us have the more even k[um t0 be out-done by a reje&ed and obitinate Jew, Sy°our theSonofaC^r/i, which adheres to that Generation from hearts and Age to Age. Shall thole branches which are cut off, as the fouls for fpi- Apoftle fpeaks, fpread in their carefulland dutifull obCer- ntual fervice. Vances, and we who are branches growing on the frock, be contracted, and fall fhort in a due and neceffary cornpofingof Rom. ix. 2i. our ft Ives for the Lords day, the weekly memorial of our Rom.' ii. 17. Lords Refurrection > Surely it will be more tolerable for Mat. 11. 21. Jerufakmzxii Samaria'mthe day of judgement, then for many Chriftians, who wreaking out of the world, rufh upon Sabbaths without the paufesand interpofitions of a due pre- paration. But happily now jfome being evinced, would let upon the work^, did they fully underjiand it j they would keep a Sabbath Eve, did they know how legitimately and fuitably to ipend it : Therefore the next Chapter fhall be the clew to lead us into this Labyrinth. CHAP. XL The Practical Sabbatarian. 7 7 CHAP. XL What thofe Preparatory Duties are, that muft fore- run the Sabbath. THus far we have travelled to a ffert the duty, that we. mufi prepare for Gods holy day > our next task is, to unfold and open the duty, how wejhould prepare for a Sab- bath. Every one who takes the pencil into his hand, can- not draw a Picture \ Preparation for the Sabbath is eafier confeffed then underftood, and many can fooner acknowledge then give an account of it i and that we -may therefore nei- ther erre in the omitting, nor yet in the doing of it, we muft underftand, Sabbath preparation comprifeth thefefeveral du- ties. We muft the day before the Sabbath, for fome time fe- lt quejlef our felves wholly from the world, and all the affairs of iti we muft for fome time make off from worldly hinderances, as Mariners that intend a voyage to Sea, they put off the (hip from Land \ fo if we mean to ferve God on the Sib- bath, our hearts and minds muft be off from the world. Put offthyjhooes, faith God to Mofes , for the place whereon £x i ihoujiandefi is holy ground. We muft put off earthly affecti- ons, for the day we are approaching to, is a holy day.. A Bird, faith Aiujculits, That fhe may fly, floe flutter eth with her MUfc loc# wings, and frees her felf all fhe can7 from what may hinder her Com.Praecep; flight : And (hall not we throw off before-hand what may Quarto, hinder our flight upon a Sabbath, or ftop us in our careire to Jefus Chrift > The Jewes were angry with the man who carried his bed upon a Sabbath day. How many carry their J0"* ** l9i beds before the Sabbath , lie ileeping on the downe of carnal pleafures, and temporal profits, and do not awaken to compofe them felves for the Glorious Sabbath of God '■> they lie fnorting in carnal eafe, and prepare not forfpiritual en- joyments. That Chrift might make us a Sabbath to keep, in body he firji rofe from the earth. In heart we muft rife from the earth, before we can well keep the Sabbath Chrift hath ytt The Practical Sabbatarian, Mx. Walk, hath made. One well obfervcs, That a total feque ft ring of our jclvcs from all worldly buftneft, and putting away all earth- ly thoughts, cares and delight s, will cleanfe the affections from PrsparemuYad drofi, and make room for the entrances of holinefs, for Jpir it ua I fpt^T ml devotio"i and the motions of the Holy Ghoft ; (and he gives Imusfeculiy tms reafbn) For no man can ferve two Majiers at once, God, quxbus corho' and the World : Let us therefore by way of preparation caft amueotem- Qut earthly and carnal thoughts, and ftiritual and heavenly porsob/tdetur, affeilions will the more eafily enter- and be predominant. So vurementum^et y . , ^ ^ . J y ' Lr . c - . jvuBus verbi then m the "r" place, we mult let apart iome time for the dnim interci- trimming and rigging of the loulj to be fit to launch into a piatur,et eveU Sabbath ; we mult come offfiom the ftage of the World, in- laturexammtf t0 tfe tyring room, quietly and Jpiritually to compofe our Iw'lnPara1' ^ves ^or rhe heavenly employment of the fubfequent day s bola feminantu there muft be a paufe and ceiTation from the entangling abundant er do- warfare of the world. And we muft enter into our Clo- est. Wal. fcts, and commune with our hearts, and be (till, that (b Pfal. 4. 4 advifedly we may enter upon the fouls harveft day. 2. The (econd Duty preparatory to the Sabbath, is holy Me- ditation. We muft meditate on thofe things which may quicken grace in our hearts, 1. Fir ft, As chiefly upon the greatnefs, holinefs, and in- Sit et nobis pi- ml*te Majefty of the Lord, before whom we are to appear rafceue nontan- the approaching Sabbath, zxi& to prelent our (elves when the \iimq.d: domes light of the day cometh j this will certainly move, and ftir led qua animos Up jpiritual devotion and affection, as we fee by experience leragendapr*. m wor^ly things,how carefull we are to trimme and fit our pjyeu ZHfofc. (elves, when we are to go to an earthly King, or fome great Gen. 41. 14 Nobles. 2. And in the next place, let us meditate what holinefs and L 20 purity, efpecially of heart and foul is required in uiing the 1 Pet, 1. 15, 16. boly Ordinances of God, and in approaching near to him. And that Ho I in eft which becomes the blefled Sabbath, and Humilitaspri- the Ordinances of it, is the putting on humility, mercy, mum, mednm, jneeknefi, and all other affections, and departing from all SMaCbnjh. ^tiqutty^ 2 Jim. 2. 19. It is the Image or Chrm in the Alap. New Creature, which is created after God in Righteoufnefs Eph. 4. 24. and Holineft\ Eph.4. 24. This is the embroydery we are to wear, The Practical Sabbatarian. 79 M — r3gm wear, when we meet with thcKing of Saints on his own day, Rev. i£. 3. ,/»,'#} We are to meditate on thofe Scriptures which require /j^Zy V ; j preparation, as Ecclef. 5.1. which ihews Gods anger againft 3. iiich who approach his pretence in an unprepared frame, Ecc|G^ ^ u Mat. 22. 12. The wife Virgins trimmed their lamps be tore they entered the Bride-Chamber •, and we mult trimme our ^fat. 22. 12, fclves before we enter the V refence -Chamber upon thejo- _ /n«// ^ oi his appearance. God diigufts mans regard lefntfsj and a curious plaiting of the foul pleafes our Beloved : The harder our labour is to fit our felves for Gods pretence, the fleeter will our wages be, in the influences of that prefence. Let us meditate on that whereof the Sabbath is a ilgne ^ and a pledge, (viz.) Our refurre&ion to. Eternal Life, and to the Eternal Rett of Glory in Heaven, in the light and fruition of God, whom none can fee without holinefi. And Jeniam re- this will be tnoji powerfull to fiir up fpiritual affection, and quiemnoiat A- to quicken Grace in our hearts. Our life mould be a con- pojhlu*. Heb. tinual preparation for our Eternal Sabbath ; and tome time f 1' ^uar Per fhould be granted for a temporary preparation tor our weekly tes^ fa ^ per Sabbath,wc(hou\d be very active in this work,and defpifcthe requiem Sab* toyleand trouble, lookingto the joy that is jet before us, where- ban, et requiem of the weekly Sabbath is to every Saint a happy Harbinger. mCfnaJn ana- fit fgmficata, quamnobit prafiatjefa chrijlut. Heb. 12. 14. Heb, 12. 2.. thirdly. Our third Duty which muft precede the holy ^% observation of the Sabbath, \%f elf examination, and this is two fold : Firft, External. We muft reflect back upon thepaft weej^, It and review our Errata s > fin before muft be found out^ leait we come co Sabbath-work^, with week-day guilt. On the * Saturday in the Evening, we muft caff up our ftiritual ac- counts, and when we have found the Jonah, catt him over- jon< fc H board by holy faith, and ferious repentance. It is very un- feemlytokeep aSabb^tn with our filthy Garments, with 3 *-- unwafhen hearts, wich Untuned tongues, with unlamenting eyes, with unrepented fins, Wiaen JoJ'eph was to come into Gen. 41. 14. the pretence oifharaoh hejhaved himfelf, and changed his rayment? and came in to Fharaoh > And (hall not we throw off' 80 The Practical Sabbatarian. offoutfinfull incumber ances, and put oflfour prifon clothes, EJTunde cor our noyfome irregularities by diligent fearch, and holy repen- tuum , ficut tance, when the day draws on, and we are to come into the aquQtn coram prefence of the great God ? Our memories mould be the fur- fatie Domini, veyours to view, and our confeiences the fecretaries to fet Tanwtvpo down> our hearts the mourners t0 lament the fins of the remedio pecca* week ', that Chrift would bring hisjpunge to blot them out, torumtuorum, before Gods holy day comes upon us. It is obfervable, tboj'e acxpeigitur jKrbs rife high in the Summer time, that in the Winter lomermim. {hrink loweft in the ground j and thofe hearts that in the week^-time are laid loweft, they rife higheft upon the Sab* bath day : There muft be ibul-humblings for the daily tref- pajfes of the week, elfe the day of Gods fervice comes, but n we cannot comfortably and confidently (erve God on that J° »• 24. ip» jay? efpecially if any fouler fpot hath deformed any day of the week. 2. Secondly , But there muft be an inward examination, as well as an outward, a iearch into our thoughts, our de- iires, our delights, our diipofitions, what they have been the foregoing week i we muft examine the parages of our fouls, how it hath fared with the inward man. The Pfalmift com- Pfal. 4. 4. mauds heart communion, a ferious difcourie concerning the . behaviours of the heart. As the Shop-keeper cafts up his cta&hpYo- accounts, not onely concerning his debts abroad, but his cedit. wares at home-, He turns every piece in the cheft, to fee how it goes with bis eftate. We muft dive into our fouls, and fee what growth of grace, what decays of corruption, what or- naments and additional beauty we have gained all the E2ek. i<5.ii. week before 5 whether Chrift hath given us new bracelets AmiUa figni- and Jewels , Superadded grace , or whether we are more fi ant, nihil in- wrinckjed in the complexion of our fouls, and look more decorum ejje like to the old man. Holy Mafter Greenham fends us to ci- T^mr/l\ vil *nd worldly wifdome, for the pradrifeof this duty •, We mmw (i.e. ; r r , , , * . . . ,». r j opera dtben Jeei faith he, worldly thriving men, if not every day, yet at effe decora, leafi once in the week^, they fearch their book/, caji up their ac- Orig. counts, confer their expences with their gain, and makg ^ven Eph. 4. 22. their reckonings, whereby they may fee whether they have gain* Mr, Grecnh. cdor loft, whether they are beforehand or comejhort > andjhall not The Practical Sabbatarian. I not we much more, once a week^at leafl, call our felves to a reckj ning, by examination what bath gone from us, what hath come towards us, how we have gone forward or backyard in godli- nefs\ that if we have holy increafes, we may then give thankj to Qod\ and if we have come Jhort, to travel with our felves the more earneftly, to recover our former I oft. In a word, the impartial furvey of our inward man, wijl neceffarily lead us to a more profitable observation of Gods holy day, feeing thofe wants will be fcarcdy fupplyed which lye undij co- vered : Let us therefore the evening or day before the Sab- bath, withdraw our felves from the noyfe of the world, and Co quietly call our felves to an account concern- ing our progreffe or regrejfe m Religion the foregoing week. Let us further prepare for the Sabbath, byftirring up in ^ mr felves holy atfetlions. It is fit the foul mould be on the wing upon the Lords day I Firjt, we mould long for the day of God, as the Pfalmift i. CuCfi, Pfal. 42. 1,2. My foul thirtieth for the living God\0 pr. l , whenjhaU I come and appear before God! And as me faid, Judges 5. 28. Why are thy Charriots Jk long in coming, and Judges $. 28. why tarry the wheels of thy Charriot ? So, O when will the Sabbath come, that we may fell all, and buy the pearl of price \ O when will the day come, that we may have com- munion with God, Father, Son, and Holy 'Ghoit ? Secondly, And we mould long for God on his holy day. 2 Indeed there is nothing in God but what may ^t us on long- ing * his Glory, his Bouncy, his Purity, &c. Chrift is alto- Cant. $. 16. gether lovely \ and lovelineisinticeth affection > "Beauty will attrad: love.* rich Pearls draw every eye i fo let us enter- guifqu» diUgix tain in our thoughts whatfbever may ingratiate God and his deum> fag*"* Ordinances > and let 1 us kindle the hre on the day before the h?c !n C9rds Sabbath, that it may flame forth, and burn bright onthat^j'Zwn holy day. A good man on Saturday evening going to bed, fugit,ianfe- ' leaped, and cryed out, It is but one nightmpre, and I mall ?ww> &•««*• be in the houfc of God upon his holy day, and meet God him- mment cum a' feifmt\it\i^oiholyjbings. Let us before hand fall fick, ^fkio. of Love, and 'then how gratefull will the appearances of Cant. 2.5 M our 82 The Practical Sabbatarian. our B-elovcd be, upon his own blejfed day } g. The fifth Duty preparatory to the Sabbath, Hs earnejl and fervent prayer. Indeed prayer is the omniprevaknt Engine, whieh can do wondcrfull things, things above expectati- on, among others, it can admirably fit the foul for the Sab- bath. I. Flr&i For the Prayer of Faith can prevail with God for the Qra*At*eftds- pardon and fo rgivenefs. of iin, and pardon d lin will prepare w,ut nihil lm- the foul for.Sabbatli-mcrcy ;, thote vvho.^re clo^gdwkhilny guoruinnob*/, will quickly be tyred in duty. Now the Sabbath as.ojiely. etruin*prt. tne Mart, and fpiritual Fair .of duties : T lie unpardoned Jtina: relinqiat r c . , i n 1 i i n i • ncrurfw maji "nner mky.Jpend, not keep a Sabbath, may pap away the time femiiw pullu- of it, not enjoy the benefit ot it. Prayer I fay can prevail l^rt reJnha tor pardon : The Lord directs us to this very means to. pro- rljnum. ■ curc torgivenefs, fo Hoi. 14. 2. \La^ unto thee, words, and turn unto the Lur-d^ and fay ,. take away all iniquity, and re-- Jam. 5. 15. c€ive us gracioujly. God will give pardon, but prayer mu ft ■fium ova™ tie- hnportuue the gift. David he prayes for forgiveneis , and **, utomnsm he obtains it. On the -Eve of a Sabbath, let. us. be earnelr cuferat iniq\i- for the pardon of the iins of our lives, of the iins of. the pair tater*, ut nan Wc^ -, fa the week be cleared before .we advuiture upon a %A$Hri*m' Sabbath. A fenfe of pardon will fweeten every fervice of a iv-s pfc'catorum Sabbath, make Duty delight, and Pains a paradife, Orda- fibras eielljt. nances Avail be our incomes, not our incumber ances. Be ear- H#u ncit for pardon, and the Sabbath fnall nut only.pioufly, but P&l. 51. m. pUsfingly be oblerved- ■ Oanem auftr- imquitaiw, eft prim pernio, qua- War-omnes meritd pr*c edit Riw ■ 3. Prayer can obtain the fpirit. The donation of the fpirit. . * is promi fed to Holy Prayer. Now our hearts are the.'fpiritV I3' work-houies. The fpirit can chain ^corruptions, draw Spmtudia b* mt gracCr blow cuway the froth and vanity of the iuul, open nlia'hnl^o the heart for the entertainment of Gofpel-meflagcs , every ittervaVo pcfl rvay put us into a fweet and Sabbath difpoiitiwn. The fpi- ferslmqudtytj- wr.fneontiiionepti'rejudiinMj. certum eft Chiftum eanobu impetfjjfe, et pair m propter ty ficir.Qbis diturumfjft. Chwwv 'a'C©r..3. 17. Eph'. 1. 13. "Mil. 3, 2. lit 'the Pra6tical\ Sabbatarian. 85 rit is zjpirh of fanttity, to make the heart gracious ■> the ipirit is nftirit of liberty, to make the heart free and en- larged i the fpirit isa^iri* of purify, it k fullers fope, and a refiners fire , to purge and clcanfe the foul '> and fo adequate- ly prepare the Chriitian, tor {ftc ^iz^i^e ^fie/ of the Sab- bath. Prayer layes the foundation of Sabbath bleffings i the 3. prayer of faith keeps the Key of Gods treafury door. Blejf- iings indeed, which are really fo, are the fruits of prayer. Prayer it can open the womb; Hannah prayes, andlheob- 1 Sara. 1.27. tains a Samuel : It can melt the Heavens, it can open the pri- Jam. 5.16. 18. fon doors, it can avail very much ■•> and prayer can turn a Sab- A^$ ^ bath into the fouls bleffed harveft j it can open the heart, pro- . cure a blefwg upon Ordinances, engage Chrifis prejence, ^""d/w ' make duties fruit full, and (pi ritual Manna nouriming : jyAorg &raY& Prayer can make the Sabbath a time of grace, anopportuni- poffum ; turn ty of tifty a day offalvation, a term of love. It hath been ^batuv refpon- the manner of fome Chrifiians, the day before the Sabbath, ^^^ to meet and ipend fome time in feeking God by prayer, and 2 Q0tt ^z% quicknijig one another \ this fervently performed would lay a great ground of a good day indued to follow •> and therefore let us Pray, pray, pray beforehand, tliat divine Ordinances may be accompanied with divine benedicl ions ; that fins may M, he discharged, that our fouls may be enlarged, and hearts may be upon the wheele. Our Saviour faith, Pnzv that your flight he not on the Sabbath day i> but let us pray^ that our flight may be upon the Sabbath, our flight towards Heaven $ when the foul is upon the wing, and the heart upon its ffeed to- wards Jefus Chrift. A believer on a Sabbath lhould make $t hafte to enjoy the embraces of his beloved, which are as the FS^* M 2 Will wj. ' 84 The PraUical Sabbatarian. Will we approach the Princes prefence, with the fame dif- Eft. 2. 12. regards we will converfe with the Pea fan t I Eft her pu- rified and perfumed her felf with Oyle of Myrrh , and fweet Odours, before fhe came into the prcfcncc ot Aba- fhuerns \ and fhaH 0»r Families have no holy anoynting, no divine quickning, before the day come we mult enter the prefence of the King of Kings, nay the God of Kings ? Shall there be nothing to put a Selah upon a Sabbath Eve? Let us take fome time the evening before the Sab- bath to teach our little ones the holinefs and Solemnity . of a Sabbath S kt ustell them bow jealous GoA is of his ' Sabbaths', what Jevere punijhments he hath overtaken Numb. i$. 3$. thole with, who have violated his holy day. Let us bring up our fervants in the Holy Trade of Sabbath ob- fervationv let us leave it upon their Confciences the night before the Sabbath, how accurately, and carefully God will be ferved on his own day '•}] and inform thtm what L«v. io. 3. it colt Aarons Sons for offering ft range fire. Governours of Families mould take pains with thofe fubordinate to them , in begetting an awe upon their hearts , and fb fit them for Sabbath duties. Surely we fhould more fo- lemnly prepare for the day of the Soul^ then for the dayes of our Callings for the Cervices of the SanUuary\ then for the gains of the Shop : God's day gives us a more jolemn fummons, then mans day doth. And now having thus prepared our felves in the difcharge of the forementioned duties, let uS retire our felves to our ren\ and let the hand of faith draw the curtains about n$ , Pfal. 4. 8. ancj £o quietly repofe out bodies , till the approaching morning of Gods holy day, and how that mult be pa fled zndfolemnly obfervtd^ comes next under our mod ferious, . difcufliom CHAP. XII. The Practical Sabbatarian. %$ Gen. 22. 5 <$> CHAP. XII. It is mnft advifed and neceffary, to rife. early on Gods Holy Day. Divine providence unclafping our eyes in the morning of the Sabbath, let lis lofe no time \ as we lye on our beds, let us think, now the Lord looks down from Hea- T ven, and bids us makg bajle, get you up, [or this day I muji uic I9* $- abide in your hearts, and this day I muft tranfacT: with you, about the great importances of your fouls. When Abraham was to offer his Son in facririce to God, He rofe early in the morning, and fadledha Affe,and took^two of bis f truants, and Ifaac bis Son, with wood cleavdfor a burnt offering, and went to the place of which the Lord bad told him : And mall not we Sabbath morning be early up our ftlves, and our tami- to go to the place where the Lord hath appointed, and orfer up our bodies and fouls in fervice to God ? The Ifraelites who lay in fege againit Jericho upon the fe- j0g[h $t |* venth day, they being to compais the City (even times, the text faith, And it came to pap on the feventh*day, that they rofe up early, about the dawning of the day, and they compared the City after the fame manner J even times. Upon the Lords day we are to lay liege to Heaven, and to compafs it many times, and to plant our batteries by holy and invincible prayer, and therefore we mould be early up •, And there a*re two things which would much advantage this duty, (viz.) rifing early on the morning of the Sabbath* Firji, A timely going to reft the night before. It is too ^ common a fault among Christians and Profeifors too, for them to clog themfelves the night before the Sabbath with a multitude of worldly bufincifes, which caufes them to fit up late j hence in the morning when they mould be up with God, they lye ileep-bound in their beds. Secondly, An intire love to the work of the day that fol- 2 lows. Alas, we have too little love to the Lords day work, 'and fo but little lift to be at the work of the day : Were there 86 The PreiSiical Sabbatarian. Pi* ft pmitr there love to it, we ihould long to be at it. Our minds run velle jugiter up011 the things we love : We mould think of the Sabbath, iemmcnte^isr even jn t{ie n}ght time, and we mould catch the very rirft iill™fol're' nour or~ ^ie c^ay*1 W}*k my i0Jtl have Idefired thee in the nighty iHum defiderjre and with my ft i'r it within me will I feel^thee early, faith the turn notle, turn Prophet to God. Wert we for ieveral months kept with- /mwJj'u.Alap. out a Sabbath, how would our fpirits fprrng at fuch a. days Ik.xd. p. appearance ? Why mould the CommonneJ's of the Sun-mi- ning, and the S Maths coming diminjfh the mercy } How mould we every Lords day morning have our minds mount- ing, and (ay, behold the Sabbath of the Lord, it is come, it is come. Now there are many Alarums to awaken 'us betimes on the morning. of a Sabbath, and to throw orf carnal Jloth, and rlefhly eafe. Let us eye Chrifts pattern \ he role early from the Grave, even while it was yet dark, before the Sun had guilded the Job. 20. 1. world with its bright appearance. On the morning of his /Wal. 4. 2. Refurredtion the Sun of Ktghteoufnejl prevented the £Jfef Mat. i(5. p. Nature. Can we indulge our floth on the Sabbath morn- ing, and think of Chrifts Refufredtion ? He was up early to fave us, and mall not we be fo to ferve him > mall not Pfal. 139. p. we take the wings of the morning, as the Pfaliniit Tpeaks, and retaliate this kindnefs of our Redeemer ? That (Thrift arofe from the dead, there was the truth of our redemption* that he arofe early, there was the love of our redemption. (Thrift's longing to arile, and finifh our work, mould enforce us to Job 38. 7. rife bet^nes to fet upon his. Job faith, the morning ftars fang together : Our meeting with (Thrift on a Sabbath morning, will make the ^fweetejt mufick : When carnal lloth furpri- feth us, let us furvey the Hiftory of (Thrift ;> and as he left Ortofcle (\. e.) his tomb, let us leave our down betimes. Let not the Sun of adonum ap- Righteoufnefs fhine in our faces with our curtains drawn a- propinquontd . ^mt ^ j^ay j not ft£re eXp0ftulate i Is the Vifciple greater Cyr' then his Mafler ? Betimes he left his lodging, and mail not we ? The Mafter among us doth not ufually rife before the Servants. In a word, Love to the Spoufe, to the Church, made Chrift betimes draw the curtains of his grave* and let love to our Husband, to our Puty, to our Souls, caufeus be- times The Practical Sabbatarian. 87 times to draw the curtains of our beds, Co (hill wefeafonably Orientemfolem adore this morning Sun. ^ , atorantterf*. Let us bear the clamours of the foul. The Lords, day is 2. the fouls market day, the fouls fair day, its term time, its Mr. Rogers. bulk opportunity, for the fecuiing to its ielf an everlafting Hcb. p. 15. inheritance, and therefore no time can well be loll. The Client who hath his fuit to follow, gets up early to wait at his Councellors door. The Husbandman betimes waits on. his bulinefs in harveft time. The Sabbath is the fouls good wind for heaven, and mariners muit not lofe their, winds,. they may fb lofe their voyage. The Israelites were not to Exod.id.2*. gather Manila on the Sabbath, for then the fhowre ceafed y but Chriftians are then chiefly to gather their Jpiritual Man- na^ for then the fhower is moil plenteous. If one day in Gods P&1. 84 &• Courts be better then a tboufand, as the Pialniift fpeaks, it is. {jjin relation to the foul, and mail then any time of it be iCP Shall we clip that day, when the very clippings are as good iilver, as any that-is left. The fouls intereft widens the Sabbath^ aed would lofe no time. The temptation of Satan contracts the Sabbath , and would mind no time.. Now whether we mould hearken to ^ our better part, or our /yfdtiS,(le.y ivorfer enemy , is molt eaiie to difcern. Surely carnal iloth on tempcjhvt, Gods holy day doth onely evidence the conquefl Satan hath foUicttiy -vigi- eaintfd over us. There are two things he tempts us forcibly lanter>fe/un(Mt * 1 r * n j 1 1 1 + 1 r r 7 j • • mane Tie.) to, to lofe our Sabbaths, and to loie our fouls ; and it is no opportune, weak, no faint memento- to us to rile early on Gods day to Ala-, feekhim, when he proreiles fo often he riles early himfelr, j-r and fends his Prophets early to feek and enquire after, jer! 26. 5. us. Jer.25.4. Let us caft an eye upon the examples of Gods Saints ', they 2. are early in their viiits of God. The Church refolves to get c up early and go into the Vineyards j ihe would betimes ga- - r ther clufkrs, fpiritual food for her feeding and rcfrelhing. Er r n The Church denotes her longing after Chrifts prefence «, at\im£ ecce there Will be nothing but fruitfulntfi and flourishing, where fntiorum run- Chrift draws near. Chrilt comes not empty to his Spoufe, tes qua- ad ex- hut he brings abundance of grace and fweetnefs with him. c^m^mQS The bubbling and boyling heart* of Gods holy and hidden ^J^f^l ones m% philo. 88 The Fraftical Sabbatarian. ones are waiting for the fir ft opportunities to enjoy commu- nion with God-y they will rile orF the chains of floth and ileep, to be free to convcrie with their beloved. The holy Pfal 6-i. 6, PfaJmilt in this duty writes us the faireft copy > fometimes he began his devotions in the night watches ; before any ap- pearance of day had made a rent in the mantle of the night, when others were rockt allccp, and fail in the armes of na- tures uurie (for ib ileep is) David was waking and buiily Pf 1- 88 u hnployed m n°ty meditation and devotion : But if ths night had betil farther fpent, yet he was Jo early in his ad- dreilcs, that he profetfes that he prevented God himfclf, he was with him, before the Lord could well expect him •, If Pfal. 130. <5. he delayed his devotions till towards morning, yet then he grew/o impatient, that he longed as much to be with God, as the poor tyred Sentinel waited for day peep, that he might be taken from his harm and dangerous employing^ fur thus he (peaks, Pfal. 130. 6. My foul waitetb for^K Lord more then they who watch for the morning, I fay more thin they who watch for the miming : And it is obfervable, leait we ihould think he had fpoken more bis affeftion then bis practice, he repeats the word twice for our greater aiTu- rance. Nor will his 7eal, or divine affection fuffcr him to let the morning ileal upon him," that he Ihould fee the light of the fun, before he had pnrfued the light of^Gods Coun- tenance 5 no, lit will prevent the very firft darvntng of the Pfal. up 147* mornings Co he faith, PJ'al. 117. 147. I prevented the daw- ning of the morning, and cryed, 1 hoped in thy Word. And in this paiTage it is moil remarkable, timely piety and devo- tion it was not a fit of love, but a holy cuftome. And laftly, if his natural reft had kept him a prifoncr from God ttntger Pfal icS.a. t)Kn Kfnal, yet he refblves U wittawakg early, PiaJ. 108. 2. Pial. 51. Z. Nay he will awake right early, Pfal. 57. 8. The reft of nature Pfal. no. 3. (hall not long withiland ihe force ^f grace and holy love ', but 1 John 1. 3. ne wiII break out of the womb of the morning to cry, and wait for God, to enjoy falvifical fellowihip with him. Now if David was fo iearly in his incjuifitions after God, on any time, or time indefinite, how much more mould we on Gods Pial. 118. 24. w ^°b &iy, thatpec*/wrday which God hath eipecially made The PraSiical Sabbatarian. 8^ made for clofe converfes between himlelf and the precious foul. Now if you ask me what employments or affairs en- gaged "Davids early arvakjngs, that he could not fetch his (bund fleeps as well as other men. I anfwer , I find four -;' things that took up Davids earlieft thoughts : Firftt Prayer lib Pfal. 5. 3. and Co Pfal. 88. 13. And in ,. the morning jball my grayer prevent thee. This holy man muft break thefilence of the night by the approaches of his foul, before God break the darkpefs of the night, by the ap- proaches of the fun. He remembred that thoj'e who fought pr0v.8. 1% Godearly Jhould find him, Prov. 8. 17. A rich promife can draw out Davids heart in holy prayer. Secondly , Meditation, Pfal. 63. 6. David could let out his 2. earlieji thoughts upon God, as the molt pleafing fubje& they could prey upon. Indeed molt futably our thoughts fhould Rev. i. 8. begin with him, who is the beginning of all things, who is both the fountain to bubble forth, and the pillar to fupport Porro indeed every morning, but much more on the morning of Gods holy day, there mould be .a derp of holy thankigiving upon the heart of every befiever. Fourthly, Acting of graces', fo the Pfalmift, Pfal. 119. ^ 14.7. I prevented the davvningdf the morning and cryed, 1 ho- ped in thy word. Morning graces like morning (tars fhine brightelh David u&d to caft anchor upon divine truth in the morning > he did not onely meditate ou it, but act his hope and confidence in it5 and this was Davids work in the ear Heft part of the day y and this is a rare Copy for us : How N mould 9o The.JPra&icaL Sabbatarian. fhould wc prevent the dawning of a Sabbath in our flights to God, in our longings after Chrift, in beginning our Sab- bath-work. Love to God and his Ordinances, mould' tear the curtains open, difdain the fohnefs of the pillow, and be- times break open our clofet doors to enjoy tellowfhip with the Father, and his Son Jejfus Chrift. Eut to conclude this particular, Plutarch reports, lh.it the Perfian King had one of 'the Servants of his Chamber every morning to come to him, which Let us onely invert Judg. z\ 4. 1 Joh 1. 3. PeYfirum Rex unurn habebax cubivlarem, quirt officii hi it, in van an6ltocry t0 lj'im Jiije 0 King and fullow tbhfe cares • ingrr/ju*, net . / . Vtf,< 7 &• *r diceret ; Surge *rJ g°od genius wih have thee to purjue. oKex, a'tq; ea the phrafe, and inftead of thy good genius, fry, Gods good cura,qu*tecu- ffiirit, and it will be applicable to our Lives i Let us efpe- rarevoluit.Vo ch]} ejr[ on Gods d rcf0lV£ we wiH follow the traces, in Plutarch. 4- Judg ip. 8. which the holy Jpir it. ihall leid us. Let us fcriouily preponderate the weight and multipli- city of a Sabbath-days work. The Traveller who is to ride many miles, gets up early in the morning, and fo fets upon his Journey. The foul hath a great way to travel upon the Lords day, its task is great, and therefore its time muft not run watt. There are many -duties to perform.. Firft, Secret duties. On the Sabbath, there ate (ome du- ties which muft onely be aclred between God and the de- vout foul. A gracious heart will have '-private intercourse with God. J ejus Chrift went into a Mountane apart to pray, and he wms there alone.- Tihe Saint iome times turns the C/>- fit into a SanUuarj, and .never more fitly then on a Lords day. Our dear Lord bids us go fome times into our Cham- bers, and fhut the doors upon us. The Saints are Gods hid- den ones in point of worlhip \ they ferve God in their re- cliifes, and private retirements, *and this is an evidence of thar uprighpyfi ; T.h: $poufe fometimes meets 'her be- loved, and none (hall be fpe&ators of ^ezV holy fcllowfhip.i nutfolufyfuam and upon Gods holy day, let the gracious foul kt upon tmfiliff. rhefe ilvtral duties =, I. Firft, Jhe reading of Gods word. The Eunuch was read- ing the Prophet Ifaiah in his Charriot, not cmly becaufe 4As&-a& he would lofe no time, but b*caulc he would be napre fe- rious Mat. 14 23. Mat. 6. 6. -reywi quern Vm locum oc- cultum mtat. Par. s*un Meditation in the night^^Wd then (nrely "he had few wit- ndfes to view his devdtion. The cloiet door may keep ohi not onely 0f/;er people, but other thoughts ', ' and then we arr fitteft to converfe with Gods Word, when we are moji in- tent. Secondly, Another fecret duty for the Lords day, '7/ holy 2. Prayer to God, and'praifing of God. Indeed prayer is a duty x xhef. 5.17. accommodated for all places, for all times, and all cafes", but clofet prayer on the morning of a Sabbath, is like a morning (tar, whicn portends a fair day. We read of our Saviour, Afa/^1.35. that in the morning, riling up a great while jfoi\~\^ before day, he Went out, and departed into a folitaryphce, Aa- vid-ptxm Godjeveunmera'dayi ['m:tittM^te fad' W toe$rtm Witneifes;b.rhis DMuc ExaMti6m ■ } *&*. Ir^« • thirdly, A third fecret duty is, Boly^editatiok.^m -. the mind, that Spiritual -Bee, is working, and Keeking honey out of 'every flower rand this piece ot: fetvice, is calculated Gen. 24. & onely (ox privacy, Ciifiipany imft^Hm£VHa^ Wi^r^^TOPof Wisin^&fer^rV'MWfteJ^ : fourthly" The1 laft.duty to'be Med mjkhtxxpori the holy 4< Sabbath, i$~ Self -Examination j'M&i Confcience is'both ; n Judge, Witnefs and Tribunal i And in the adting of this duty, there'rieeds no $efions-houte, 'but a mans own breath N 2 the pa The Practical Sabbatarian. the company of others. Thefc two laft duties, (-iz.) Medi- tation, and Self-Examination, are mot* proper for the mojh Jecret and retired places, titter, for. the Clofct then the Dr. Gouge. Church, the Jecret. Chamber then the open Sanctuary ;> they are, as one faith, actions of the mind, and ib concern a mans ojvn Jelf in particular. And thcie {ecret duties of piety mould efpecially be performed in the morning of a Sabbath, that the Lords day may begin with them, and then we fhall be in a good preparation for other duties. The beginning with God thus in the morning may influence tfhe whole Sabbath, like the tuning of an Inlirument, which makes the whole Leilbn's melody the fweeter j> and indeed pure Religion, and undented, which, the Apoftle (peaks of > Jam. i. 27. jam. 1.27. never look's/^ comly as on a Sabbath dayythe^y inhances the duty, as the lovely drefi c)oth outward beauty. Thus we fee there, are fecrct duties to be acted On a Sab- bath, *. Secondly, Private Duties. On Gods holy day we mult not lock up our felves and our fervices above in the Cham- ber, but we mull come down into the Familyy and there J*>b 3S. 7. the morning ftars mult ling together,to allude to that oijoh. Confort. makes the mufick.The liars (hine hrightelt in a con- irellation. Jefus Chrift would not be transrigured alone, but Mat. 17. 1, 2. ne t00k fome to. be witnefies of his Glory i when he. would Luke p. 18. pray> his, Difciples were with him i and when he would wat. 15. 36. open the bleited myfterics of the Gofpel, he takes his Dif- ciples to him. in our clolets there is indeed a meeting of thoughts, but in our houfes there mult be a meeting of Re- lations v there mult be Parents and Children, Matters and Exod.mio. Servants., thofe who ar.e born. at home, and the ftranger Gommum fan- within our. gates, and all. theie mull joyntly keep Gods Sab- Bifcandi Sib- bath in holy duties, and no lets God commands in the hibi legeccn- fouuh Commandment, the Son and Daughter muffremem- tlirJlloT btrt0 keeP the Sabbath holy, as well as the Parents, the 'Lrt#, jervw, Man-fervant and the Maid-iervant,. as well as the Gover- pjur, HbtrU nours of the Family, nay, the ttranger within the Gates. W&fumi- Qu tjlc Lords day, we mult by a confcionable, and conftant Zl^rmes!9 Performance of holy duties, turn even our private koHJe'm- The PraStical Sabbatarian. 9 3 to a little Church j and thus we mail *»***/ Gods pre fence to our houfes, as he vouchfafed his bleffing on the houfe of Obed Edom ; we mult not onely adt fecret' duties on the Sab- 2 Sam. 6. 12. bath, but likewife Family duties. (What thofe duties are, mall be more copiouily handled hereafter.) But Thirdly, we mult ad publicly duties on Gods holy 5, Sabbath : we mult not onely open the doors of our clolets, and of our chambers, to come down into our houfes , but Exhaeeam- we mult open the doors of our houfes too, to meet with Gods mninetum people to celebrate the Lords day. The Sabbath is the day f^^f wherein the Saints vifit God, and one another ; they ^n^mmj^a^y begin that iociety, which fhall be perfected and eternrzed in lu* promove- Glory. David rejoyced when he went with the multitude to tar, Zanch. the Houfe of God. The great Apoftle taught every where, in p^l. 42. 4, every Church, «* *«t™ \mhwiA ; He taught when the people 1 Cor. 4 17. -were called together. The Corinthians came together in one ^q^ ii# 20 place to eat the Lords Supper. Nay, Chrilt himfelf will de- , dare the name, and praijes of God to his Brethren in the midji ' *' of the Church. We mult therefore ferve God on the Sab- bath in the Affemblies of Gods people \ not in our houlcs onely, but in the Church, (L e.J in the Congregation of the faithfull. Mofes {peaks of a holy Convocation,. Exod. 12. 16. Exod-I2'^« and the Pfalmift makes mention of the Affembly of the Saints, P&1. 89. 7. nay, the promiie is intailed on the Congregatirn of Gods peo- ple, Ifa. 4. 5. The omilfion of this our ajfembling of our ^a' 4» *• (elves , is by the Apoille lharply rebuked, Heb. 10. 25. , One commenting on this Text, hath divers things remark- e ' I0# *** able, and worthy of our obfervation 5 As Firft, By this ajfembling, the Apoftle intends no other I# but the meeting of Believers to. hear the Word of God, and « „. to pour out their prayers before God. Jm ££ '£ poft. ctftut ec- clejt*, eu.onventusJ}dgUum,adJjcyamJynaxm; ad verbumdei, p?e:efq\ publicas inteUigit. Secundd, Hos c.atus vult Apofl. ut Cfriftianijidem profii/antur, gratiarum ahionss perfonent, etfit invicem exatent ad veritatem et bona ope ra. Tenia iUi c.thus far that learned man. And what a rare promift doth the Apoftle 2 Cor 6 i<5. m(-Jnt*on5 2 C°r- &' i6« tne words are theft > For ye are the Temple of the living God, M God hath faid, I will dwell in Lev. 2<5. 12. them, andrtalkjin them, and I will be their God, and they jh all be my people. Chriri when he was upon the Earth, he goes Mark i. 21. into the Synagogue on the Sabbath day, Mar. 1. 21. and taught the people. Paul and his Company go into the Sy- A&S20.7. yugogne on the Sabbath, and Paul preacheth theie : Nay. afterwards Paul preacheth to the Chriltian Affembly in a houfe on the Lords day,^tf/ 20.7. In a word, where doth ' * Chriil walk but in the midit of his candleiticKS, which are Rev. i> 20. the Churches? Rev. 1. 20. CorneliM Alapide obferves, that Aupidc. }1Q]y jgnatiu^ wno was the Dilciple, anoVbllower of the A- poitle Paul, advifeth in his Epiftles thoft of Smyrna and Fphrjw, to ferment the Meetings vf the Saints, 2nd gives this reafon, becauj'e they will wonderfully confirm us in the faith': fo thai the whole duty of a Believer on the Lords day, lies not in the Chjlt, orthc Family, but likewife in the Societies of Gods people met for divine worfhip. Coals put together A&s 10.44. ma^e tne warmer fire. When the Chriftians were Affe ' bledio hear Peter, then the Holy Ghoft tell upon them. TJhf Saints in Glory are IbeAJJembiy andChurcbofibefrjl-bo; Heb. 12. 23. Heb. 12. 23. and therefore we mult ad public\ duties on Gods holy day in tht publicly Afjemblies : ( But now what theft- publick duties' are, and how we irmli demean our ftlves in the performance of them, (hall be more largely Si'P cuiTed hereafter. ) We The FraSUcal Sabbatarian. 9$ We had need rife early on the Sabbath ; for as we have 2. funy Ditties to perform, fo we have many Graces to aft. The Sabbatli is both the field to excrcife Grace in, 2nd the trea- 2 Tim. 2. 1. Jtiry to fupply grace with. Ordinances are both the breath- Grauj no;'. fo~ ink, and the breajis of grace. In prayer we aft, and weaug- liiicj} favor ment our graces \ and lo in other Ordinances. The Sab- e&dx° 20. a Sabbath i Humility ingages Gods prejence on a Sabbath. j*010, r2* n« W: cannot hear theWordprofitablyon this holy day, with- H^ J' J5, out we mingle it with Faith, nor addrefs our felves to God jam. 5' 16. in prayer, without we inflame the duty with tire, with the fire of zeal. In our prayers, we muft get our afilc/tions fired by the Holy Ghoit, that they may flame up towards God in Devout and Religious afcents. Broken-hearted, and peni- ^ 2~ I(^ tent believers mud meet with Chrift at a Sacrament $ A contrite heart is the fitted company for a Crucified Saviour. Eph. 5. ip. In fiugingof Pfalms, there mult be holy joy, we muft make AugufUnlib. melody in our hearts *5 Holy affeftion mutt make the read- confcf. T)epH: ing of the Word favoury and favingto us •, The Sabbath m>'<& Wet> then, without we aft our Graces on God, on Chrift, on the ^fodco}Jcemi- 1 1 • 1 ^ t • 11 r 1 ■ 1 MS V-UJiCU p!ltS Word, and in the Ordinances, is onely a day or theatrical attention, ad- Jhews, and Jpir 'it ual pegeantries, which when it is over, leaves hibuit.qvdm the foul empty of any purchafe or farisfadion ; And if fo yu* /«*■»£« many graces mult be drawn out into ad, we had need take P#^J«W the »v/*gj of the morning, and fpeed to our Sabbath employ- ments, which are fo numerous and important. There are many faculties and parts to employ on the Sab- ->. bath j> AH that us within us, and all that is without us, muft pp . ferve and "praife the Lord •, every part of our bodies, and au I0p' 3°* every faculty of our fouls, the whole man is but a reafon' \\om, I2, u abtefacrifice to be offered this holy feftival. Firft, Our outward man ;> the tongue muft be employed j, in prayer, the ear in attention, the heart in devotion, the eye in {peculation, the knee in fubmiilion. And Secondly, t 96 The FraSlkal Sabbatarian, 2. Secondly, Our inward man , the uuderjlanding muft be ReBa ratio di- ^proved to drink in truth, the mil to entertain truth, the ^■J^HlSt' memory to retain and record truth, and our affections have a gtt interna Jide, , r u rr jpe, pietate, three-told office : amore, etpu- ritate menta , quamcxternu corporit ceremoniif colenium eft. Alap. i. Fir/r, To efpoule the Word, by receiving it in the love 2-Thef. 2 io. thereof, 2Thef.2. io. A careful attention opens the door to the word, but a lively affeftion opens the heart to the word. The preaching of the Gofpellayes a treble injunction upon us j i . To receive it. 2. To love it. 3. To live in it : But the 2. Second office of our affections is to beat our prayers * it is James 5. 16. love makes that facririce to fmoak and flame. And 2, Thirdly, To /bale Heaven in longing for a better Sab- pf . 6 bath, more durable, more fweet, more full and fuperla- 3' ' tive. 4. There are many perfons to cunvtrfe witbaU on the Lords day : 1. t^irjl, We muft converfe mtb God. The Sabbath is cal- Rev. 1. 10. lc& ^n Lords day, not onely as it is the commemoration of his glorious refurredtion, and his appointment and inititu- tion, butlikewife becaufe our bufinefs is with him on that day j then more efpecially our fellowship rs with the Fa- 1 Toh. r. % ther, anc* Wlt^- ^1S ^on Jems thrift. Our praying on a Sab- bath, is the pouring out of our fouls into Godsbofome, our ^(hriihJunt bearing is onely receiving, and being acquainted with Gods omnia vc' Spoufe enquires where Cbriji feedeth, and where he maizes his Can. i. 7. fiock^to reji at noon. Our great and principal bufinels is with God on the Sabbath. Secondly, We muft converfe with the Miniflers of God', 2. they are on this day the ftars to guide us, Rev. 1. 10. they Rev. r. 10. are the Stewards to provide for us, and give us our meat in due feafon, LuK. 12. 42. 1 Cor. 4. 1. 1 Pet. 4. 10. they Luke 12.42. are the fait to feaion us, Mat. 5.13. they are the wife Duodocet Apo> builders to edirie us in the increafes of God i their lips pre- Jhlut, unum jerve knowledge \ their feet appear beautifull in bringing the commumonem y glad-tidings of Peace ; their voice is fwcet to the hungry cu™ Ap°ftd*% foul. On the Sabbath we mull: wait on the Minift ry of Gods p^,^7s faithfull AmbafTadors. fpeUave, w am- nes unum fa- muf cum Chriflo, fy ejut Patre. Zanch. 1 Cor. 3. 10. Mai. 2. 7^ Thirdly,, We muft converfe with the Saints of God on his 3. holy dayo then Gods people muft gather together, and pur- Roi fue a joynt intereft. Publick Affemblies adorn the Sabbath, csnr. 2. 14. Grapes are beft in clufters. There are many firings to the 2. Cor. 5, 20. Lute, which is the fweeteft Inftrument. Flocks are moft pleafant when gathered together in one company j and Ar- mies moft puiiTant, when kept in a body, their dijjipation is both their rout and ruine. Chr.ifts iheep muft flocks together SuggeyitApofi, on Chnfts holy day : Partm gives us fourfolid Reafons cof™?'ff!d: for it, which I fhall mention for their fubftantial worth. mdVtmJnt et dihgeuter frequenttnt catus Bccleftajliiss. Secundd, Vt fe mutud ad veritatem tuendam cohort ationibuf excitem; tnaximequijirmiores funt irjirmiore* juvent, confirment, ethonsnw ad cmfimtiam infide T>ew emmpublicf* prefsnttjmf.am eterudnmnem prmifit. In Ec cleft* tongwffiw dolhmajidei repemur, et declaratur .ciftnguhrum adtfeationem et precespro conffanud public $ funduntur ad deum, quas ]uxta promijjtfnjm exuudit. Par. O Firft," 98 'the Practical Sabbatarian. Firfr, The Congregating -§f 'Gods people fefpecially on the Lords day J U the forJer of unity ^ HU manyjto/.es jo artiHci- ai'iy laid, that the} appe.ir all but one 'tone. Every Congrega- tion is a little body, whereof Cbrifi is the beat : Vniiy is the ftrength and beauty of tbe Saints ■■> nothing jo preserves it, as frequent and holy Affemblings \ Secondly, It is the prefer vative oj love. Many Jiicks put to- gether bundle a flame, and make a blaze. Frequent vipts multi- ply friendfl)ips. in Heaven, where all the glorified Saints meet together, bow ardent is their love! Abj'cn-ce, and j'eldome affo- ciations beget ft rangenejs, as between God and us, jo between one another. To meet to worflnp tbe fame God, is tbe bej\ way to attain to the fame heart i /% tbe Primitive Saints, who A-fts 2. 46. were all of one company, and all of one mind, A&s 2. 46. Thirdly, G)d bath made his promijes to tbe Affemblies of Mat. 18. 20. fox Saint /,«Mat. 18. 20. 2 Cor. 6. 16. He will not neglect a weeping Hannah, who prays and fobs alone, 1 Sam. 1. 13. but will give her notonely a Child, but a Samuel : But yet God will create upon the Affemblies oj his people a cloud, which I fa. 4. 5- wastbefgnofbisprefence,!^.^.^. And Deusquojt co- Fourthly, 7 be prayers of tbe faitbfull Congregation receive lurnnygnii ftrength from their union. Whin ^//Niniveh intreated tbe Lord, W/fffi'* . and put onjac^cloatb, God repents him felf of that intended amfjkth'ct *nd threat ncd evil, and.puts bis Sword into the jcabbard, quiji nubes ca- though drawn by an open denunciation of Judgement, Jon. 2.7, ligimfi ohm 80p5 10. Prayer is the fouls battery of Heaven 3 and when bratyrefrigerat, fafe petitions are the common breathings of the whole Affem- ^b^Quxma* *& t>nc forcC muft nec^s ^e tne ftronger, and the anfwer timi*. Bail1, mult needs be the //mr. Though a file of Souldiers cannot Jon 2.7^,9,10 take the City, an Army may. But Fourthly, Wemuft converfe with our Families upon Gods . holy day j then Parents fhouid draw out their foftejt bo wells towards their Childrens ibuls, and Mailers difcharge their mojl faitbfull dutj towards their Servants eternity : But of this more hereafter. cj. We mult rife early on a Sabbath, for we have many good things to purfue, and ufually the rkktjjt lading requires the ■yji voyages > where we look for great gain> we mult ipuid much - The PraBical Sabbatarian. 99 much time. Now this holy day is Gods market day for the weeks provifion, wherein he will have us to come to him, and buy of him without filver or money, the Breads An- Rev. 22. 1. gels, the Water or Life, the Wine of the Sacraments, and *&• 2*- <*• the Milk^ of the Word to feed our fouls, tryed Gold to in- 2 ptt* 2* 2* rich our Faith, precious Eye-falve to heal our fpiritual blind- nefs, and the white rayment of Chriits Righteouinefs to co- ver our (hamefull nakednefs. And now all things being laid together, that hath been fuggefted, how mould bothintereft and duty awaken us right early on the Lords day, for thc-fc holy purfutes, that no time be drownedznd loit in unnecejfary ikep and Jluggimnefs. A^fth Argument to rai£e us betimes on a Sabbath, is ie- 5, rioully to conhder the heats of worldly men. With what waKeful diligence do they piolecute the meat that perijheth j Johnd. 27. they rife up early, and g© to bed late, and eat the bread of carctulnefs, and all to grafp the fhadow of a few flying and ' I27* 2* dying enjoyments, when, as one faith, we mould be careful to rile iboner on this day then on other dayes, by how much the fervice of God is to be preferred before earthly bufinefi ; There is no Maiter fo good as the Lord is, and in the end no work (hall be better rewarded then his fervice. Dr. Twijfe j^r* T,WI?e, Reports, that at Geneva they have a Sermon at four of the Sabbath0 147° clock in the morning on the Lords day for the Servants > and Bifhop Lake wifhed, That fuch a courfe was general, as was inhk MajejHes Court in his time, to have a Sermon in the morning for the Servants on the Sabbath day. How did this holy man breath after holy Services on the morning of a Sab- bath ? And let every one of us fay, feek the Lord, O my Soul, feek him early on his holy day : Let us do as Mary !)&£. 28. 1. Magdalen, (he was early up to feek him whom her foul lov- ^r^ ^- z> . ed, (he was lajizt the Cro(s, and firji at the Sepulcher, in " 20,u the dawning, while it wzsyet dark^ very early in the morn- ing, fay the Evangeliits : O that our love to Chrift could keep pace with hers. Shall we love the World better then Chriji ? O that we were as wife for our fouls, as we are for our bodies! Let not ileep, that devourer of time, beguile us of our golden hours in the morning of a Sabbath, when O 2 we oo The Pra&ical Sabbatarian. we might hive the fofteft and fwceteft cortverfes with God. Let the imrull iluggard, who ileeps with the Sun beams in Aus'jQ. his face this clay, remember the faying or' Augujline, If the Sun could {peak, how roundly might it ialute thee with this reproof, 1 laboured more then thou didjt yejierday, and yet I am rifen before thee to day : But this is too low an Argu- ment, behold the Sun of. Righteoufnefs is rifen, kt us not ru. 26. $>. ikep as do others, but (ay and ling with the Church, If a. Sangusadbej- 26. o. With my foul have I defvred thee in the night, jw, and tos a}piYjm,di- jpftfo my fpirit within me will Ifetk^thee early. In a word, it Titer 'Teim" mu^ neeas inforce us to a bluih, to think that the- Labourer mente,etanimo who toyks in his earthly employments, mould take die gvere, ilkm wings of the morning to muddle in the World, and wi^buld dehderare, tarn jet t[ie morning fly away by our floath and carelefnefs, and "erdtutamin~ not overtake it to meet with God upon his ownc holy Pial/139. 9. day. 6. And iixthly, let it be conildered, the gracious foul ivill long to be with God, The Spoufc fought Chrift upon her bed, Gant. 3 1. and tie Saint will leave his bed betimes on a Sabbath to Sponfj interim feek J^fris Chrift i the Spouft -would purfue her beloved in evjgilanSifpe- the mglo\jxnd the Saint will not omit to follow hard after ckbt* ifrrnon the Lorcrjkfus in tbt morning, as foon aijhe is awakje Jhc is fat* difcujjis,. withGo^Bbecullyonhis own day, Pfal. 129. 18. Our mo:u brJ.hif* , ' , > ■* r . e • r ■ r 1 exMr.fis ijon heart is where our treafure is, as our Saviour fpeaKS, Lul^. fumcampUSli 12.34. And if Chrift be our treafore, our ffiritual love eonata juit. will prevail againit our carnal Jloath. Let us take notice of Del no. holy David, with what extalre of love he was truniptant- ed, tjal. 63. 1.0 God, thou art my God, early will Ifee\tb&^ it lW' my foul thirfteth for ihee, my flejh Ungeth f -r thee, in a dry \ 1,:>t a fid ihirjty land where no water is.' Wii ere there are thirits Rfci 63. 1. alLer God, there will be early enquiries for him. Thegra- cious Soul pants after God, as the Hart pants alter the wa- ?fol. 42* i,2.'ur brooks : Now the thirjty Hart will not be ib taken with the green and pftafafii Graf where (he is lodged, . ib as to forbear the Lrookj which mull quench her thirlt •, nor will r&J.m. 1. the Saint be ib toyled and fettered with flee f or lloath, io as tnjuffend his communion with God on his holy Sabbath, he wilfrteir thok drowfie withs, his thirits atter Chriir will ad- mituf ,10 deLy. Nature. The Pr4$lical Sabbatarian. ict Nature it felf calls us up betimes on Gods bleiTed clay, for then we are more fit and frefh, more lively and vigorous for holy and fpiritual duties. Grace doth not oncly command us, but Nature invites us •, and furdy w^ inould jnve God on his own holy Sabbath, • as David danced before the Ark, 2.Sam.<5. 14. withal! our might. Nature and experience teacheth us, that our memory lsquickeft, our fenfts are readied, our natural powers ableft in the morning; our mind then is free from e- . vil, vain and worldly thoughts, our memory iS renewed, rfi.nejmnw and hath recovered far greater ftrength , our fellies are not efl apticr ad inveigled with terrene and outward things , our natural 'mudiendum et powers being then revived, have their greateft liberty^ ^itmdumr^ then our affections are dihngaged, and divine things may ^^ifon* firji attract and feize upon them ; and thefe vhings being tfictm weighed in the bailance, how neceiTary is it, early in the morning of a Sabbath, that the firji thing presented to our minds, mould be the beholding of God, the firji thing pre- fented to our thoughts mould be the Word of God, and the firji thing pretexted to our ajfeetions, mould be the in;oy- mentofGod. One well obferv^s, that in Scripture-lan- guage, to do a thing in the numing^ and to do a thing dili- gently, are the lame thing, PfaC 101. 8; and fo Prov. 7. p^v/°ur?' 15; illuftratcs this => vvhere the Harlot tells the young man that (lie came forth to meet him, and diligently tojee\}?is ^Pfr^p^y face; the Original Word there, is, to fee k thy. face in the nn&Op1? morning : So then to get up early in the morningon the Sab- ^,y^ lHty4 bath, is the emblem, and the evidence of our diligence. Wre have a faying amougft us, th.it the Morning is a friend to the Mujes, '( i. e. )' the morning is a good jiudying time j lam F^0(1 _ fare it is true, that the Morning is a great friend to the Di:untwprimi- Graces ,. the Morning is a good praying time, in Exod. 23. "V, primifm- 19. cLhe firji of the firji fruits of the Land^ rv.is to he brought ^fr^hm^M to the houfe of the Lord. God would not onely have the rirft ^Tmofdi - fruits, but the firji of the fir ft fruits;, if there were any foonerm-fv^' J^/f" ripe then others, God would have them :So God will have vel bonitate, the firft of the hi ft- fruits of the Sabbath, the very earliej-i jedorigine.et time of the mornbio ; the morninp b'ufhes are 1110ft beautifull t6mP°Js TM^ .-in. his light.- in the mornings Nature renews its ftrength citt J ilk Hiv .in £xodB i o 2 The Fra&ical Sabbatarian, li\e the tagle, Pjal. 103. 3. The eye is more fit to con- Pfal. 103. 3. template, the tongue more rit to pray, the knee more fupple to bend, the undcrihnding more lively to fpeculate ••> we arc freftuft in the firjl Jetting out of the race, and we run with the grcatefi livelmefs. The travelling beait foams, and is rampant when it tirit fets out in the morning. Nature it (di opens our curtains betimes in the morning, especially on Gods holy day. g. Men will rife up early to purine their pleafures. Young Men, as holy Mr. Greenham obferves, will rife up early to Marriages, to Feaftings, to go a Maying, and will not this be our flume, that for holy and heavenly exercifes, to ferve Joh. 4. 24. tjH Lordinjpirit andtruth, we will redeem no time, where- by the glorious Sabbath may be better fan&itied ? Can car- • 2*" ml delights have a more forcible influence upon us, thenj^i- ConvixiumEu- ritual ? Shall the dregs be more lufhious and fweet then ckarijiicum tbe jyine on t\)t L€es ? AH divine complacencies the foul gumvChlilk, miY iind in GoiPel Ordinances Shall delight in the Crea- Jumrr.* f.nlh- ture more enthrall our deiires, then delight in God, who is rura jW deli the f "wee tell Paradife to a gracious foul ? Shall Young Men «>.Ruifin. et rj|f wr/y to gather May, and not we prevent the dawning Leo CaOnuf, Qf the Sibbath t0 gathcr Manna > t0 feart wkh chriil > to corptftin rsfe- let our thoughts whcele about towards Heaven, and take tlionit dele&j their rlight within the vaile ? Let not a dalliance, nor amer- tiene refolvi- ^ meeting more engage the carnal pait of the World, then m£*£' the Lcrds f'Jft?ffat '**««• the ict ^Pquets of his holy relaxant Sabbath, neceflitates our moji early flights atter that hleJJed Greg»7Mbral, prey. .0.. Nay laftly, How early will men rife to profecute their fin- full defignes. The Perfians adore the rifing Sun, are early up ifa. 5 ir. for their Idolatry. The Prophet obferves, that the T>run- Ejrietas erne kards rife up early in the morning to follow ftrong drink, and ejt iniemfejh- COntinue till night, till Wine inflame them > they are early yatfu*cflma and are unwearied in their lins, and cur Jed profufenefs. Ap:>jlo!um The IJraelites roje early to evidence their madnefs and their iThef. 5, 6. folly, to offer burnt offerings and peace offerings to a Golden E3#od 12 6 Catf-> auc* t0 eat anc* ^rink ^ r*k UP t0 P*av ' as uftftBf juperfiiiionuftv~is}npropbanenefi. The Papijfr will break their The PraStical Sabbatarian. 103 their ileep, that more timely they may have their Maffes, Superftit out of their beds betimes. God makes his complaint againft nulh pjreum the Jewes> that they rofe early to corrupt their doings, to/W'#**» ve' intangle themfelves in fin, and provocation. Saul fends ^dfj/^eS meffengers to tlay David in the mornings he will take the ear- parcm rje,ciim Heft time of the day, for murther and cruelty. The Philiftins agituvde regr.o rife early every morning to enter their Idolatrous Temple to dei P>°™ven. worfhip their Dagon •<> and (hall not we infinitely more rife io* Huvefc, early on the tords day to worflrip Jehovah ? Shall Dagon Ze> h- 3- 7- have more honour then the ArkJ Surely the iinners vehc- iSam 19. n. mency might juftly fhame us into early piety. \ Sam. $ 3, 4. CHAP. XIII. How we muft Jpend the morning of a Sabbath. ANd now when our Zeal hath made its way through the curtains, and laifed us from our beds and our down, let us fct upon Sabbath work ^ let us betimes wait for the vifits of Chrift in the performance of the duties of a Sabbath : Now especially God waits to be gracious ^ but it mult be in a way of duty. Holy duties they are the paths to a* 3°* l8; meet Chrift in, the road of Divine mercy, they are the Gar- den wherein the Spoufe meets her Beloved : Therefore in the morning let us let upon thole facredfervices^ which be- comes Gods holy day. Indeed by private duties before the publick, our fpirits are made more tuneable ■-, and by private duties after the publick, Gods Ordinances are made more profitable ; The morning of a Sabbath is but the jfringof a Sabbath, which is the fweeteft and molf pleafant feafon for the foul to couvcrfe with God i> then the foul Teems to be moil green and frefljeji^ then duties feern to be moil melo- dious and mufical^ and then Grace more delightfully buds forth, and is exerted with the greateii fatisfa&iou and beau- Exod.34. 4. 1 04 The Practical Sabbatarian. ty. In the morning Mofes went into the Mount to meet A&s 5. 2i. with God. In the morning the Apodles went into the Tern- Jofli. 6. 12. pic to declare the Gofpcl. In the morning early, Jojhuah ancUfcfie Prieits take up the Ark of God, which was the te- Job 1/5. ftimony of the divine prejence. 'Job rofe up early in the morn- I ke 21 2.8. *n&-> anc* °ffCICd burnt otflrings. The poor multitude early in the morning wait upon the Miniitry of Jefus Chrid, they wait for the morning dews ot the Gofpel, they are the fvveet- ed, they are the frefhed, they are more natural,, and mod Tohn 8 2. feafonable. Chrift preaches his morning Lecture to his flock- Commenditno. m& an-^ numerous Auditors. In a word, the performance bis, et domini of holy duties, in the morning of Gods holy day , they work etpopuli dih- a three-fold good. gentiam, hujuf quam aiidiendi, ilhuf quam docendifeduUtate-deckraverh ; fed iterum diiuculo venit in templum. Mile, injoh. 8. They prepare the heart. Tt!e fluggifti heart mud be rou- 2ed and awakened; in private before it can fee its beloved in the public!^: It mud be breathed by fome divine duties, that it may be more frejh for the publick administrations. Bells muft be raifed before they be rung to make the pleafing 1 Sam. 7 3. rnufick. The flowers mud be watered, either by the mower •Kev2i ^2 " ortne watering pot,before they lift up their pleafant heads, and cad their wonted perfume. The morning duties of a Ante nuptias Sabbath, they put the heart into a Jerious and heavenly fponfa ommiY, frara^ ancl make it fit company for Jefus Chrid. When I etpiYutuvjpon- jiave played in my family , I am tuned and wound up the .°JU0' • more^ for t}iat duty in the Ajjembly of the Saints. They are the dij charge of conjeience. A conlcientious per- {bn cannot wafte the morning of a Sabbath, that is dejiinated Num. 28.4,9, to holy fervice. Among the Jewes they had their morning l0'facrifices on their Sabbaths. There is no part of a Sabbath /Hat 28.1 <5. Ixmft ^e fd°Wi especially in the morning. On the morning early Ghrid rofe for our falvation, and on the morning of this holy day, we mud rife for his fervice. Chrid calls him- Rev. 22.15. felf the morning jtar, Rev. 22. 16. And when is it fitted to ChrifiUsekwt' ens in cerdibus nofiri* caliginem menubu* noflrts pellit : Sicut Lu ifer cUritarejlellas aliM ante- cedens, etame Jolem oriens, infijnw dieipr and 10 the thriving Chriftians get up early on the Sabbath, and Co fpend the morning as that they have done much of their work before the Santluary door is open, -or they meet with the morepublick^hffcmblics: What views mighteft thou have of God by .Holy Meditation? what frniles, and anfwersofLove from Chrift by ardent and fer- vent Prayers > what heart warmings by holy Difcourfe on the morning of a Sabbath ?.- Then the fir ft winds and brizes of * *• 8* the fpirit blow, and we naay weigh Anchor, the more hap- pily for the whole enfuing day. Jofephs Brethren lo mind- n* 44* 3> 4»% ed their Journey, that they fet forward as loon as the morn* ing was light. The Sabbath day is our travelling day to- wards Canaan, and therefore we mutt difpatch much of our Journey in the morning, we inould do, as it was prophefied of Benjamin, devoure the prey in the morning -, that prey Gen. 49. 27. which God hatia provided for thole who right early fan- ^of, <5. 3. &iiie his holy Sabbath •, and we mould do this the rajbber, N , for it may be with us, as once it was with the people of 2/- un * *' 2I- *W, that the cloud was taken up in the morning : Now the cloud was the fign of Gods prefence, and if the cloud he ta- kgn up, how can we cxped ajhomr of mercy ? Vavid faith, 2gam§ 2, that the Lord is asthe light of the morning w&fi the Sun ri- feth •, when then is it more fu tabic to meet thefe bright ap- 'Jpcarances? 1 06 The P radical Sabbatarian. 1 Kings 18.26, pearanccs, but on the morning, elpecially on his own day. 2P- The very Priefts of Baal called upon their Idols from morn- ing until evenings and afterwards prophefted, untill the time of the evening facrifice ••> and (hall not we call upon our Go^ the living God, from morning until noon, and fo to the evening (acrifice, elpecially on that day which is a day of worfhip and facrifice ? The wife man obferves, it is a prin- EcdeC 11. o*. ciplc agreeable to Nature, to fbw our feed in the morning v Ifa. 17. 11. ancj what are our j10]y duties but this feed, which will C nt 6 I *Prnl£ UP m Heavenly rewards if pioufly (own * and the fit- ted time for them is the morning, elpecially the firft day of SiVur auroram, the week , Our Sabbath, which is the morning of the weekj chrijluminxe- Chrift fpeaking of the Spoufe, Cant. 6. 10. asketh the que- rn^** para- ft\0nt) who is (he thatlooketh forth as the morning, not one- run. Del no. jy denoting the Spoufes frefhmfrand beauty , but the time and feafen forfpiritual communications between Chrift and the Spoule. But now the main Query will be, what are thofe duties which are incumbent upon us on the morning of a Sabbath f To Reply therefore to this Query, I (hall in- flance firft in Meditation \ Meditation is the fouls fight to- P.fak 13*. p. wards Heaven, and therefore it had need take the wings of the morning. When thou haft broken thy deep , begin the Sabbath with holy Meditation, that is the morning faerie frees of the mind. , , C H A P. XIV. The Benefits and Excellency of Holy Meditation. Editation is a moft notable piece of Gods (ervice, the very life and ftrength of all other Duties, and with- miimio el} out wnic^, -all duties are infeebled, full of weakpeftwd in- mtrm olatw- firmity. Meditation is the Nurfe which feeds our prayers, ft* Ger. it is the Nail which faftens the Word, it is one hand that, puts on the wedding Garment to lit us for the fuj>per of the Ttfura tutorf Lord. Meditation it is thtjfriritualf Ik-worm which works hrccwa, hal rare and.curious filk, rich goods out of its own bowels. It M The FraSiical Sabbatarian. 1 07 It is the travel of the underftanding, the fouls Hue and Cry fatageyht§)n^ after Divine things i it is the fixing of the heart upon God, /?"#«*»> *&*- or fome thing of God i it is the flop and paufe of the mind ^Jjjf from the impertinent wandrings and rovings of it : In a et intends, f word, Meditation is the randezvous? and trooping together * of the thoughts in dome Spiritual matter, as Sun-beams are Mai. 119. 15. gathered together in a burning glafi. If we meditate upon the Word, or any truth therein, then our thoughts flock^to- *Tim, 4. 15. gether? and center in the divine truth, in this ftiritual ob- ject. Now for the canvaling of this Excellent Vuty? I mail briefly open what may conduce to the fulleft difcovery of it: Fir/r, Let us view Meditation in the nature of it, and it 1. may be thus deicribed. It k the fouls retiringof itfelf? that &»atuor r,^ by aferious and fokmn thinkjng upon Qod? or fome thing di+ meditandareor, vine? the heart may he raifedup to heavenly affettions ; Some quafubteflu* lefer this holy duty chiefly to the underfianding? but others ciftate> Qu* draw it nearer to the memory * as one defcribes Meditation V£e^ftte\ thus i That it is the exercife of the mind? whereby w* calling faattejnchoet, ourfelves to remembrance? that which roe fytow? we do further mfruftra ex- debate of it? with our own fouls ? reafoning about it ? and tendaris in a- j applying it to our felves? that we miy make ufe of it in our *'a> te^Je ~, pratlice? andfb it framethour affections accordingly. Holy prldefiffimi- Greenham obferves, in Meditation two parts of the foul are verfitm mwn- bufied: dumluerer»,J$ teipfum perdas? Etfifapiensfts, fyc. Bernard, Confid. ad Eugenium. Mr. Gretnham in his tract of tneditation. Fir/r, The Memory? remcmbring fome thing heard or read j Secondly? The undemanding? gathering fome thing upon that which is remembred. Now Firfi^ Meditation is a retired duty. A Chriftian when he Meditation a goes to meditate, he muftfeclude himfelfixom the World \ mired duty, the affairs of this life make fo much noyfe? that they drowne the fweet, though fecret muficl^oi meditation. Holy Ifaac at* I4* *?* retires into the field to meditate : there tttuft be a necejfary fe-> cn* 24*. £• queftrathn of our (elves from every impertinent and intru^ P 2 ding 1 08 The Praftical Sabbatarian. ding objed", if we will purlue this holy lervice of Medita- tion , this duty is chamber, nay, clofet practice : The fweet Manna the foul feeds upon, when there is no fpe&ator of Luke ip. 3,4. *ts banquet. When Zacheus would fee Chrift, he climbs * up into the Sycamore tree to fee him \ fb when we would %efttibiad% *ee G°d-> we muuX get out °f the croud of worldly bufinefs, pientim.Jttibi we mult climb up into the tree by retirednefs of Meditation, non far* , St. Bernard when Tie came to the Church door, heuted to Quantum verb fav^ Stay here all my worldly thoughts, that I may converfe *°V?LaJil *?i& God in the lemple =, fo fay to thy felf, I am now going ommamyjterta, . ■ -. * . * -,- , * 7 - , 00 noverihta to meditate, O all ye vain thoughts itay behind, come not terra, aha c ah near. When thou aicendeft the mount of meditation, take et profunda ma. heed that the world do not follow thee at thy heels. In- r»,fttemeup- jee^ meentat'lon \$ an inward and fecret duty, the foul retires tTe™* finite 'u$ ^ mto tne cl°fet> and bids farewell to all impertinent adificantijtne extravagancies which may difeompofe its privacy, and takes fundamento , a view of thofe things which are within its felf. Medita* ruinam, wn t-l0n js an \nvifo\e duty to the eye of the world, and there - fl^ra£m. fore carnal men djfrclifh it. Meditation is a Serious Duty, and it is one of the nobleft 2* . works a Chriftian can perform ; Realon then is in its exaU Mrd-itatij„" tation. When the foul doth meditate, it puts forth the zferwut uty. ^^ judicious and rationales h then is the foul moft like Pfal 77. »• t0 God, w^° fpen^s ^ernity in contemplating his own ef- '■ ! fence, and glorious attributes. When the Chriftian medi- 1 Tim. 4* {#■ ^ej- he practices an imitation of Divine Majefty. 3- Meditation is afublime Duty. It is an exercife of the »//- Qiateillicece- demanding, it is not a duty in which we converfe with lejtitim regno- jrojfie things \ meditation properly fets upon Spiritual things, 'faeuwemo. upon Spiritual objects, #iriww/ truths, Spiritual dodrines ; Zndicum*' David meditates on Gods Law. Meditation pitches upon ternixate vi- the joy es of Heaven, the great account man muft give, the de* vendi. Cypr. filing nature of fin, the extremities of hell, and on objecls of pral.iip.P7- the like nature. fMrc^duty 3 Meditation if a fixed duty. It is not a curfory work. ■*" ' Mans thoughts naturally labour with a great inconfiftcncy ; ,. .^' but meditation chains them,, and fattens them upon fbme ted dm* * fpiritual obied. The Soul when it meditates layes a com- >&. 1. L mand Tihe Pra&ical Sabbatarian. 1 09 mand on it felf, that the thoughts which are otherwife/fo- - ting and feathery, (hould fix upon its objed: i and ib this duty is very advant#gious. As we know a Garden which is watered with fuddain mowers is more uncertain in its fruit, then when it is refreshed with a conftant ftream > lo when our thoughts are fome times on good things, and then run off, when they onely take a glance of a holy objed, and then flit away, there is not fomuch fruit brought into the foul. In meditation then, there muft be a fixing of the heart upon the object, a fteeping the thoughts, as holy David, TfaL 108. 1. 0 Lord, my heart vs fixed. We muft view the P&l. 108. 1. holy object prefented by meditation , as a Limner, who views fome curious piece, and carefully heeds every made, every line and colour \ as the Virgin Mary kept all thefe Lu^G 2> r2* things, and pondered them in her heart. Indeed meditation cvn$&m<7*r. is not onely the bufying the thoughts, but the centering of dicite de diquo them, not onely the employing of them, but the^fo^gthem fecum ^er' down upon fome fpiritual affair. When the foul, meditating in"ioCura° * on fome thing divine , faith as the Difciples in the transfi- guration, Mat. 17. 4. It is good to be here. ^at* lV 4» Having thus defined, I now come to diftinguijb meditation £ from fome things which looks very like it : There arc fome duties which have a great refemblance, and yet differ from meditation '•> thofe duties and meditation they are like fi- milar complexions, there is need of a familiarity to diftin- guiih between them. Solemn Meditation ( the duty we treat of) differs from occafionaly as if one heard the clock ftrike, he prefently Ij may think with himfelf, what thought have I had of God this hour, I am one hour nearer the Grave, and it lies in Gods bofbme whether I fhall live another hour > fuchoeca- fional meditations, are things onely in tranfitu, in a fhort Pl*a!t 3Xt l*° and fwtet pajfage •, and as one obferves, the fubjed of occa- fional meditation arifeth very frequently from things arti- ficial, civil or natural, indeed any thing we fee or hear : But the objects oifolemn meditation, are only things fpiritual and divine. Occasional meditation is when the foul $*>/.. totalizes any objecJ,when the underftanding islike mAlym- bzc\ I IO The Pra&ical Sabbatarian, beck^which diltills fome thing from every thing > this is that friritual Chymijiry which turns any metal it meets with in- to Gold. Our bleffed Saviour was an admirable example of this ', He drew Jpiritual matter from natural obje&s *, from the peoples deilroufnefs of the Loaves, he (ends them toieek John 6\ 27 *^c meat which endureth to everlafiing life > and io the Gof- pel is full of Parables, and indeed a Chriftian mould fee fome thing of God in all things, and all things moft eminently in God > every ftream fnould lead us to the fountaw* all things below mould be the pedejtal to raife the foul higher : A good Chriftian, I fay, may from every emergence and *- * occurrence, extract matter of meditation. To inftance in a X^tTi « *ew Part*culars> when we look up to the Heavens, and fee hifa&ufd tnem rcfplendent with light, we may raife this meditation? xj «>c^1u' if the foot-ftool be fo glorious, what is the Throne, where ncrjixtcmdxu God himfelf fits ? Monica, Auguftines Mother, {landing one hi Artdfce, day, and feeing the Sun mine, railed this meditatim. Oh, if *rc f Have I been drej~ a Cor. 5. 1. fing the hidden man of the heart } 1 Pel. 3. 5. Have I looked my face in the glafi of Gods Word ? I have put on my Luke 14. 15. cloaths, but have I put on my Chrifi ? When you fit down to dinner, let your meditation ked upon this rirft courie, 2 Cor. $, 1. now bleffed are they that (hall eat bread in the Kingdome of gfojd eft xixa, q0(i? what a Love-feajl ftull there be in Glory, when none tujl aeditath bu(. frictKiS} and the Bride-grooms guetts (hall be admitted? mnu* WThen you go to bed at night, meditate of the putting off the 2 Cor 5. ro Tabernacle of Clay, the earthly cloaths of your body, and Die dormituro tyinS ^own in the W ^ the Grave- When you fee the itonespcrpfces Judge goto */;e ^«w, meditate on the &Jr Judgement, amphu* ? Dir when we (hall all ftand before the Tribunal of Jefus Chrift, expencQo, non 2 QQf% ^. j 0. Indeed every thing might feed the meditations *Th*r^cn of a Saint' wh° is the curious dt'tyiwft, who can fpiri- TlTy^Tr, tualizc every prefented object : But all thefeare occafional 13^x4. * meditations, The PraSlical Sabbatarian. t fri meditations, and differ from that meditation which is J 'olemn and deliberate > (which is the iubje& diicourfe of this pre- fent Chapter. ) Butfecondly, Meditation differs from ftudy : Indeed the 2~ Students life looks like meditation, but it varies from it : Firft, Meditation and ftudy differ in the fubjeft > wicked lt men ftudy, and it may be more then Godly men, but wicked | p^ . men ftudy onely, Go^ men meditate > It is cue character of 2l Godly man, to meditate on Gods Law day and night. Secondly, They differ in their nature. One well obierves, 2. Study is a work of the brain. Meditation of the fo^r*. Study fets the invention on work, but meditation fets the delires and affeftions on work. Thirdly, They differ in their Obje&s. SfWy is of all L manner of things, whether Natural, Civil or Mathematical; \ Study puriues Arifiotle as well as Mofes : but Meditation is onely of matters which concern our everlafting well- fere. The matters we moft ftudy, are thole truths which are ^ufuntne- moft kpotty and difficult, and afford leaft jpiritual nourifh- ceffariaadfi- ment, as Criticifmes, Chronologies, Controverfies, &c. But lutfn9plfno in- if matters of Meditation, they are plain and of great Jpiritual ,-aft^,,yt advantage. Fourthly, Meditation and Study differ in their defign, , The defign of ftudy is Notion, the defign of meditation is • Fietyv the deilgn of ftudy is the finding out of truth, but the defign of meditation, is the holy improvement of truth ; the. one fearcheth for the vein of Gold, and the other diggs it out. The end of ftudy is knowledge, the end of meditation is holinefl. Study is like a winters Sun, warms but little, and hath an inconfiderahle influence, but meditation leaves-, one in a more holy frame ■> it melts the heart when it is fro- P&JIP 4^,78 zen, and maketh it drop into tears and love : In a word, p, . if we fee a learned man, we prefently conclude he hathjfo*- ' *t * ' died much j If we lee a devout and holy man, we may con- clude, that man hath meditated much. Meditation differs from memory. Some have called tne- 3, mory the fcribe of the foul, it fets down, and pens thole things 112 The Practical Sabbatarian. things which are done *, what we hear or read, the me- mory doth regifter \ and therefore memory feems to bear fbme reiemblance with Meditation j but they differ, i. In that the remembrance of a truth, without meditation on it, will but create matter of forrow and trouble => A mrtmck-efl Sermon remembred, but not ruminated on, will ferve onely human* me- to aggravate our condemnation. Memory is onely the regi- moriae Ubili firing of a truth, but meditation is the learning of it by hearty X^nTenTob memory QPens thectoor to entertain fpiritual knowledge, livionu Me kut mt^tatlon it lockj the door upon that difcovery •, It will ff dijpofition of his foul. Truly frequency in this duty, is not oiidy praife-wortby, but will bring in a barveft of fpiritual gain. By frequency we * (hall make our thoughts more fly able for x the difcharge of this fecret and difficult duty, the foul will be made more appofite and accommodate for it. Frequent and cuftomary running maketh a perfon long breathed, and more able for exercile s when we ufe this duty of Meditati- . on every day, our thoughts will be more confident , they will be more improved and ripened for meditation. And oil the contrary, when we negledt the frequent ufe of it, we -fliall find meditation , firft more unpleafant, and then more unnecejfary, and at laft more diftajlfull and burtheniom*. J)ifufe quickly brings holy duties into difguft. The interruption in, and infrequency of this duty, will 2. hinder the fruits of it *, when there are longftrides between the performances of this duty, we lofe the benefit of former meditations. As in the body, when a man makes a free and liberal meal, this will not maintane and fupport him long, panem mjmuf but the next day a new and frejh hunger importunes another quotidianwn, meal, aridifdenyed, the body faint sand languifheth : So quo quotidian- meditation, like food, it muft be our daily repair, elfe the re- digemus, quiq% freihing of former meditations wear out, and leave no fruit ?uot/ff/^rl. or benefit behind. When the Hen leaves her Eggs for a fafufficku long time, and doth not fit upon them, they are unfit for Par. production , and never are reared to be Chickens •, but when fhe daily broods upon them, they are living, and lively productions : So when we leave our wonted courfe of medi- tation for fbme fpace of time, our atfedtionsgmp chill and cold, and are not fit to produce comfort and holinefs to our fouls j when we are conjtant in this work, we fhall find the -benefit and advantage of it. CL Bli* ii4 The Practical Sabbatarian. Queft. Anfev. Domlag^un- q.icm a te abfq; te rece- dm. Bern. Gen. 8. 21. Inphrajthae, pritRd efl ctv ■ iribuiturqi deo, quod preprium q? homnibus. Se:undd,efl metaphor j, ji- cut homines 0- doribw grain fuaviter affici- untur ; ita dew dsletiatur Jills, & grjtitudine Xcab. Par. in Gcnef. But if it be demanded^ bow long we mufl continue in thif du- ty of meditation ? It may be anfwered, fo long, till meditation bring forth Come considerable benefit, till it jiir up ourafFe&ions, warm our hearts, and tune our inward man, till we rind jbme fenfible change, and transformation m our fouls. Indeed na- ture difrelijhetb this duty, and we are very apt to be foon weary of it : Our thoughts are like a bird in a Cage, which flutters the more when confined \ and meditation rattens and confines them to fome jpiritual objedt : But the dijiajis of nature to this duty, (hould make us not more weary but much more vigorous. As when the wood is green or wet, we do not throw down the bellows in a pet or anger, but we fpend more time, and draw out more flrength in the blow- ing, and in fo doing there rirft rifeth fome jmoal^ then fome ftarkgs^ and by going forward, at lait it breaks into a hot and bright flame : And fo it is with the duty of divine meditation \ when we firjt meditate on fpiritual things, at firfl we raife a fmoak of a few figbs towards God, and by continuance jparkes of holy affections fly up heaven-ward i> but at lait, there is aflame of ferapbical loves^ the foul is in an extafie with Jefus Chrift. Now we ihould not give over meditating till this flame break out and alcend up towards God,., as Noab's facririce, with zfweet fm*\ling-fawwr to the Divine Majefty. When a man goes forth in a calm and Je- rene evening, and views the face of the Heavens, he (hall atfirft fee a liar or two twinckle and peep forth, but if he continues his profped, both their falter, and their number isincreafed, and at laft the whole Heavens are befpangled with ftars : So when vrtfirjl meditate upon the promifes of the Gofpel, 'at rirft it may be, one Jiar begins to appear, a little light conveighs it felf to the heart ; but let us go forward, and we (hall find when our thoughts are ampli- fied and ripened^ there will be a clear light , more fatisfa- diou will be conveyed to the Soul j and in continuance of thefe divine meditations^ the Covenant of Grace will be be- (p angled with promifes^ as the Heavens with ftars, to give us^ nick and/>///fatisfa£tion, But The Practical Sabbatarian. 1 1 5 But there are (bme fignal and fecial feafons for the a&- ing of this duty of meditation : Sometimes our affe&ions are more fmart and vigorous, our thoughts are more lively and unwearied, and Co more difpofed to this excellent fer- vice > and fuch fealbns are our harveft for the a&ing of this duty, and reaping the great comfort of it. The morning is an accommodated time for meditation > 1. then the body hath been refreftied with the fweetnefs of The firft fea- red, and fo trie impreffions of toyle being worn off, it is the fonfor medi- moreattive for the labours of meditation. David wis with tatlon« God before break^of day. The morning Sun fmiles with the Pfal. 119.147, mod pleafant afped when firft it begins its laborious circuit. Our thoughts are (hot out of our minds with greateftftrengtb in the morning, when our bodies can yield their mofi lively afliftance, and there are many pregnant reafbns for it. Holy thoughts and meditations are moft acceptable in that 1 • feaion. When we awake in the morning, many (uitors at- tend our thoughts, aad every iuitor ufeth urgent impor- Jer* 2» 3. tunity h now if fiiritual things obtain the firft admittance, this is moft grateful to God. It cannot but be a (inful pro- vocation, that our thoughts mould be as the Inne in Beth- lehem, Luf^e 2. 7. where itrangers took up all the rooms, and LuJcc 2« ?• Chrilt was excluded, and was fain to lye in a manger. In- chsritatfpon- deedit cannot but be matter of deploration, that vain and |^» w dill is more full of (pirits, and the fecond and the third Lyran. they are weaker and fmaller, and not of the fame value : So the firft meditations which are ftiU'd from the mind in the morning are the beft, and we (hall find them more full Gen* A* A> of life and (pirits, and they come nearer to Abels iacri- Abel non ex rice. The morning is the golden hour of the day , like ^ndato tan- the firft fpringing&z^ which is moft pleafant to the eye, ^Jk "^ and moft fweet to the tafte. The morning is trie firft bud- Qji " ding n6 The PraBical Sabbatarian. ding of time > Let Chritt have it in holy and divine /pecu- lations. 2. Meditation in the morning will be more influential. The VefTel which is firft feafoned with that which is pretiousand odoriferous, will retain thefcent and tincture, nor will ea- fily lofe it but with much toyle and labour. That of the Prov. 6 22. w^ man *s confiderable, When thou awakeftjt wiUtalk^with thee. As Servants come to their Matters in the morning, and receive Rules from them, how they (hall manage their bufineis all the day following ^ So a gracious heart, which *u r led me^tates on Gods Word, and things divine, in the morn- Imhuta redns, mg-> thofe favoury tin&ures abide on him all the day, and Jervabit odo> he walks with more circumfiettion and fruitfulnefs. Wind rw, tejh diu. Up thy hesrrt towards Heaven in the morning, and it will go the better all the day. The wool takes the firft djebd\> and it is noteaflly worn out : The heart feafoned with holy meditations in the beginning, will keep this colour in grain. It would become us to perfume our minds with divine thoughts betimes on the day, that the fmell may (carter it felf to all we n*eet withall that day. Equity requires our morning meditations to be (equettred, ^4 and (et apart for God : Some of his firft thoughts were let Eph. i. 4« upon us ■> If we are in Chrift, we had a being in his thoughts ijoh.419. of love, before we had a being in the world } His ear lie ft. SpiYituales he- loves fattened upon us, when we were onely in the poflibi* aediZHoses in lity and futurition of a being : We had the morning of Gods ipfaxtctni thoughts, before ever the Sun did rife or fhine in the Ktoiw^tno- World : what thoughts of free and rich Grace, what kind Titinchvifto thoughts of mercy and peace had God of us from all ever- pr*p4rat*. lafting ? Let us in fome meafure retaliate the firft loves of Zanch. God, let us fix our thoughts upon God in holy meditation Jrr. 31. 3. before the day hreakj, and delivers the light, the infallible, harbinger of it. a But more efpecially, the morning of a Sahhath is the mof genuine and Jweeteft feafon for meditation, and that up( this two-fold account. x. Holy meditation will faften the heart upon God, whicl is very necefTary upon the morning of a Sabbath, Medi> tatioi The Practical Sabbatarian. 1 1 7 tation is properly the centring of the thoughts, ( as was fug- gelled before) and fixing them upon fome jpiritual object. Gen, 34. r. Our hearts they are naturally ilippery, and will be gadding with Dinah , unlefs they are kept at home, (viz.) with God, the proper home of the foul, by divine contemplation. It was theboaji of holy David, that his heart was fixed j the Pfal. 57. 7, fixing oi the foul on God, is both the duty and the glory of a pfaj lo8 r Chritlian.. Now when once meditation hath faflened our thoughts on fomething divine, they will not be fo eafily call'd off, nor fo fubjecl to finfull avocations, which will be a transcendent happinefs on the Lords day. Divine meditation will fledge and raife our ajfettions, not 2, onely rix our hearts upon God, but draw them out to God in ardent and holy defires, which likewife is moft fuitahle to the morning of a Sabbath. We light affe&ion by the fire of meditation. • On Gods holy day we mould be in an extajie. pfa] ,2 2# of love to Jefus Chrifl j and meditation is that which can elevate and draw up the defires to Chrifl \ and when they are once raifed, they do not Co eafily finl^ and fall again. Pfal. up. 97; When Bells are raifed. then they are mufical, and proclaim their loud harmony to all who are within the hearing. The Pfal. 19. <5. Sun when it is rifen it afcends gradually, and runs its plea- fing and fwift circuit, untill it be flopt by full noon. So p^* I04. 34* likewife the foul being raifed by fweet and divine meditati- on on the morning of Gods holy day, it will be drawingout its holy fervencies and longings after God the whole Sabbath en firing. The nextfeafon for holy meditation, is the Evening : Scy 2. w.c read of holy Ifaacy He went out to meditate in the field at T, ^ , . Even-tide, Gen. 24. 63. When bufinefs is over, and every feafonforme- thing is calm, it is then a convenient time to let out our ditation. thoughts bole to fly up to God. God had. his Evening as Ex0(j ; well as his Morning facrifice* As the cream at the top is Egr^ /faac fweet, fo is the fugar at the botjom. When the plummets in agmm ad of our fouls have been running down in worldly affairs and meditandum , bufincfTes in the day time, then in the Eveningio draw up ^^pitpramu that weight of the Clock in holy meditation is. moft fuitable T3'„fc\ and commendable ■, nor can any thingimer become a Chn-gY(Jtijpm(!mzt' fiian3 i 1 8 The PraSiical Sabbatarian. ftian, then in this duty to give God the Alpha and the Omega of every day. 3. The third CciCon for holy Meditation, is the night time, The third fea- W^en naturc nath rockt eve,T tning afezh and fenced fori for Kicdi tne world from interrupting noyfes. This David leaves, as tation, the matter both of his command and example, PfaL 63.6. Pfal. 63. 6. The night feafon is fequeftred from worldly affairs, and i£ Pfal. 4. 4. not checkt with their clamorous importunity, nor is it a time dijiracled with the incurfions of (enlible objects i it is like- wife a time not accojled or befieged with frivolous or dan- gerous temptations : There are two things which do much SanfliUtamur t1* an^ ^ft°fe tne *°ul f°r Meditation, (viz.) Reft and Si- dtfi patefatlio- lence, both which are to be found in the night : And to ntbur, fed ti- this may be added, when the curtains of darknefs are drawn moresttre- oz/er the world, we are then filled with a religious fear oi mYdt God j our hearts are more compofed, and we entertain more Stulte, quid eft folemn, and awfull apprehensions of the Divine Majefty, fimnuf geli&a there is then a holy terrour ftruck upon the fbuL And when nifimortifima- we jje Up0n 0UT bedsj the bed is an image, and repreienta* %° ' tion of the Grave, and at luch a time a man may be »N?re /e- ritf/tf, and compofed for the duty. 4. But above all, let us conlider, the Sabbath is the fitteft Th f tfcfe time ^or mecutati°n : On f^at d*y ourSaviour arofje from the Ton for medi- E*rtk-> and our fouls fhould afcendznd raife therhfelves ro- tation, wards Heaven. And meditation doth not onely become the morning, but the whole day of a Sabbath =, it muft not onely be our morning drefl, but the attire we muft wear all the day. We fhould think with our felves, the Lords day it is a type Hcb. a. p. of Heaven, and contemplation is the worh^ot Heaven. The prefent Sabbath is onely the abridgement of that eternal reft, which the Saints (lull enjoy with God ', And they which difrelijh this duty , how can they expect that glorious reward, which principally coniifls in the view and con- templation of God ? A gracious foul upon the Lords day, by meditation may converfe with God, and with the inhabi- tants of another world, he may enjoy as much of God, as this interpofing vail of flefh will admit of. And thus much for the proper feafons of meditation. The The Practical Sabbatarian. 1 1 9 _ — — •■ ■ — * — The next -thing which will further iUuftrate this blelTed 4. duty of meditationis the evidencing of the great advantages The^f ad. of it, which are both rich and many : As fever al Diamonds \antog*s of are found in thejame Rock, and much Gold crowded into meditation, the fame Mine. Let us therefore take theft manifold Emolu- ments in their Order. Meditation is a vigorous antidote againft fin, It is rare phy- Jt fick^to purge away ox prevent that poyfoa: Molt fin for want j^fi^^A. of meditation : There are two great ihares which take mod tage of medi- men, and int angle them in fin, (viz.) Ignorance and Inco- tation. gitancy \ when we either not know our danger, or not con- fider our duty. Men certainly would not be io brutijhlyfen- fual as they are, if they did feriouily weigh things in the ballance by folemn and holy meditation. If they did meditate on the ftrengtb of Gods Arme, on theftrillneftot Gods Ju- Exod. 1*. 16. ftice, on the con fuming power of his Wrath } if they fcri- « . ouily conlidered how infinitely evil fin is , how much it „ affronted pivine Purity, and broke in pieces Divine Laws, I2, 2^ how exceedingly it endangered the foul, and how deeply it P&1» 5. 3« wounded the confeience j furely men would flee all appear- i joh. ^ 4. ances of etil, and repulfe a temptation in its firft onfet. It ' ^L/ is Cm which puts a worm into Confidence, z fling into Death, a curfe into the Law, and fire into Hell. Men meditate not ^om# 2* ^ on theie things, and fo they are entangled in the fnare.. Holy meditation is a golden /^ie/^againlt the darts of finfull T j temptations. In this cafe meditation would be as the An- * gels fword, to flop us in our finfull cariere, and to ftrike us into clammy fmats and heavy damps, that we mould not fiort ourfelves in the waves and traverfes of fin and provo- r cation. J ojeptis meditation on Gods prefence and omnrpo- jofcphuwiV tency, Jpoyled the defign of his Mirths her dalliance, and cumfeptuf fuit kept him within the limits of holinefs and chaftity. Medi- pulchenima- tation makes the heart like wet tinder, it will not take the ^ virlut^ Devils fire. In a word, it is ft range rajbnej! in men, that J^*!^ they will be taken in the ambu floes of fin, before they fleri- evafu oufly meditate on what they are going about. Holy meditation keeps vain and foolifn thoughts out of T,3: , .,. the heart, it pnpofiflhh the foul , that frivolous imagina- vam4Tof tions meditation*. 120 The PraBical Sabbatarian. Jer. 4 m. Chryfort. 0 gucJ^] vanae /unt hominum cogitationes ; una cegitatia folix eft, cogi- tate de domino. Hieron. in Pfal. a Cor. 7. 1. 2 Sam. 11. 2; -Pfal. 1. 2. The third ad. vantage of meditation. 4« tions are wholly (hut out. God complains of the people of IJrael, that they were wholly taken up with vain thoughts, Jer. 4.14. And 10 it is withmoft men, their minds are ril- led with froth and vanity, and varieties of foolijh thoughts croud in upon them, as flyes fwarm to the place where the honey lies, and thofe incautelous perlons confider not, that fin begins at the thoughts, which are the fir ft plotters 'and contrivers of all evil s the heart is the womb whereall fin is conceived and framed h and outward ails ontly midwife the finfull birth into the world, and make it vifible : The mind and fancy is theftage where fin \sfirft adfced. The malicious man a&s over his fm in his thoughts^ he plots his revenge > the impureyexfon acts aver his concupifcence in his thoughts^ he contrives his luft : And it is much to be deplored, how much wickednels is committed in the chambers of our thoughts. Now meditation on things Divine, the Purity of God, the PromifesoS. God, would be a Soveraign means to exite and banifh fuch vain and flatulent thoughts. Hierome cries out, Hon? vain are the thoughts of men, there is but one thought confiderable, and that is, to thin\pj/i God. If David had carried the Book of the Law about him, and meditated on it, he had not looked on Bathjheba with fuch a wanton eye j Holy meditation would have quenched the fire of that luft. This heavenly duty hath this advantage in it, it prejfes the thoughts for the fervice of Chrift, nor will permit them to wander in a finfull liberty. Meditation it puts life into Ordinances, and makes them fweet and favour y to the foul. Ordinances they are /i% cloaths which have no warmth in themfelves, but as they are heated by the body which wears them •, and fo Ordi- nances have no energy or quickpingpowerm themfelves, but as the divine fpirit co* operates with them, and our ferioits meditation makes them fruitful 1 and effectual. If we canvas an Ordinance or two, we (hall find this more apparent and •manifeft. Shall we inftance In Prayer. Meditation before prayer, is like the tuning* an Inftrument, and the fitting it for melody and harmony •, This holyduty of meditation doth mature our conceptions, exate The PraSlical Sabbatarian. 1 2 1 excite our defires, and (crew up our affe&ions : w\wt is the Pnees n&n tarn reafbn, there is iuch zdij'currency in our thoughts, fucha'vf^*f#"awa- running of them to and fro when we are in Prayer, like ™™qJ > duft blown up and down with the wind, but onely for want of meditation ? And what is the reafon, that our de- faeLV TO7x«. iires in prayer , are like an arrow (hot out of a weak bow, Ttfipnt o^q- that they do not reach the mark, but onely upon this ac- Qvfjutfiv 7? count, we do not meditate before prayer ? He who would *p^x?- but confider before he comes to prayer, the pure Majefty of God, the bolinefloi his Nature, the quickpefiotbis Eye, the ftrengtb of his Hand, and that he will be fantlified by all Atfs i. 14. who draw near to him, as like wife thofe things he is to pray ipfa majtfia*. for, the pardon of Sin, the fpirit of Grace, the aiTurance of deiyeJlorigo et Gods Love, an inheritance with the Saints in light, Col. 1 . fandmentum 12. How would this cauie his prayer to afcend, as incenfe fl^w?^ before God? David exprefTes prayer by meditation \ Give emamtftcut ear to my words 0 Lord, confider my meditation, PfaL radius 'a file, 5.I. Alap. In hearing the word, the benefit of it much depends upon 2. meditation. Before we hear the word, meditation is the plough Vumterra h. which opens the ground to receive the feed ^ and after we bori, et agri. have heard the word > meditation is as the harrow which co- cultur* refpon- vers the new fown feed in the earth, that the Fowls of the ^ 'pfideut air may not pick it up. Meditation makes the Word full of T^wvasjotl fap and juice, life and vigour to the attentive hearer : What c*Hq; injlaen- is the reafon, that moft men come to hear the word, as the tiasimmmiu beafts came into the Ark, they came in unclean, and they went out unclean ? it is, becaufe they do not meditate on the truths they hear j they put truth into flullow and negle- cl:ive memories, and they do not draw it out by ferious me- ditation. It is faid of the Virgin Mary, that Jhe pondered Lufce ?. ip. thofe things in her heart. A fteddy and confider ate medita- ovpfrtfouou \$ tion on divine truth would produce warm affetlions, zealous t'h ng$S)'& au- refolutions, and holy atlions. If we vtiMprofit by the Word, ^tanqu-mfi. let us confeionably meditate on the Word. meninagro. In receiving the Sacrament : Meditation puts a tafte upon *f that divine feaft j Examination is commanded before we ap- proach this Supper? now this duty of Examination. is R bei* 122 'the Pra&ical Sabbatarian. i Cor. ii. 28. bed managed by meditation. He who meditates aright Con- ner «£x/f*«jM cerning him who is the Author, the Object, the end of the tntribwpmi- Sacrament, and con fide rs with hi mft If, what rich teftimo- elnhiotiVife- nicS °f Grace tncie arc t0 t'ie n>orth receiver i how will ru,etpexJto th*s difpofe the foul to that holy Ordinance ? And he who rummjgnitudi- meditates of his infinite niifery out of Chrift, and of his hap- iw,&rems pintfs in a dear Redeemer > how will this encourage and ffeeTfidatJ* flJart'n ms dciires to come to the Lord Jefus, and meet him mtdiamii ne at ^1S own takle? And in receiving we mould meditate on the defperationejt. fufferings of Chrift, for the Sacrament is onely theabridge- forfremur. 3 In ment of Chrilts agony : And we mould likewife meditate fcnotrjipifcen. on t[ie ajf€ciions and loves of Chrift, for the Sacrament is a 9h\iemiapxo, Copy of his love. The Sacrament is food, and Co we mult pofito. Par. receive it with an appetite and ftrong deflres, but this food Luke 22. 15, muft be carefully concocted by meditation. a. The fourth advantage we receive by meditation, is the Thc/omAad- ilrengthning and recruit of our Graces.. Indeed grace vantage by and meditation are reciprocal caufes of each other j medU meditation, tation maintanes grace, and grace exercifes meditation, Exod 24. 15. A gracious heart with Mofes, afcends the mount of medita~ tion to meet with God, and then his face Jhines, his graces are more illuftriom and refpiendenr. Meditation feeds three 1 . royal Graces with fupply and fupport. fodes eft qua/t Firfi, Faith receives recruit from this heavenly duty. column j,et fun- when our faith languifheth, and our thoughts are ready to damentum m termjnate jn defpair, then meditation brings a cordial, it terra \aUum, ~ , r > ^> i 1 • 1 ■ r • 1 A fides inter om- nxcs upon the power ot God, which is raiths great jupporter nesYesyeflfoli- in all our temptations. When the ioul mail meditate thus \ dtfjima, certif. that God by his own Fiat, his own Word, gave being to ^fa'cv^hQ r^e Wor^"> anc* rail^d tms glorious iuperfhudure where ' , * ;. ' man now inhabits, and that hisfower is no leis then infinity ' Ip* reducing into adt, and being whatioever the Divine Will H*e fait inxi ma^ commarid ' now doth tms underprop our faith, and fo iUafidei preferve it, and fecure it again!! the quich^fands of un- Xn^yH^ztbi- belief? Thus Abraham meditates on Gods power, and this fit, m nindxo meditation fo fteels and backs his faith , that it breaks tJ'de^rjdt™ t^rougn tne mo& rigorous and fierce onfets of tryal and mm, temptation, and fo becomes laureat and victorious. Another 'the Fra&ical Sabbatarian. 123 Another grace which flourilhes and thrives on the Mount 2. of meditation^ is Hope j Faith is confirmed, and hope is enlar- , jlt u u ged by meditation h the hand of faith is ft rengthned, and the Tit. 2. 13. wing of hope is plumed by this excellent duty. If a Chri- Col. 1. $. ftiah fhould coniider by holy and ferious meditation^ thofe ^L^talifiif enamouring notion? of Heaven and blefTedneis which the n/^j^f^era" Scriptures lay down, and contemplate on that fpring of joy, turn gaudium, that life of glory, that. rich inheritance, that future por- refpondendum tion, which he lives in the expectation of, this would put c^deusdedc- his hope upon the/»B fpeed to poft towards his defired pof- J?» mi/U ^nt feffion. The grace of hope by holy meditation becomes more j^ qL.^eert^ fledged and vigorous , and reneweth its jirength like the donabit. Tert. JE*g/e. P&I.103 5. The gr<*ce 0/ Lfli/e is much meliorated and advanced by 3. this duty of meditation. There is an affectionate longing to- r wards Chrift in every gracious fpirit, which is fed and j0ah* ^if'2* fuccoured by continual and due meditation upon its infinite col. 2. 3. wj#* of Chrift > and a weighty confederation oithofe treafures Col. i. ip. of grace which are laid up in Chrift, and Co the ftream of , . holy love to this Mediator {wells, and is ready to overflow all g?at7m7am* banks of reftraint. Our love of defi re after Chrift, zxifes fintgraduinfe. much from the meditation of his benefits '•> and our love of rfye, CbrtJJuf complacency iin Chrift rlowcs much from the meditation o£ his °™™mgratiam excellencies. But ftill it is meditation that blows our love Xutmmo^" into a pure flame, and raifes it to the higheft degree •-> And Daveri.^ therefore as we delire to raife and refine our love, let medi- tation be. our Mount Olivet^ to which we may frequently re- pair. The lafi advantage which meditation brings, is the ampli- * fi cation of our comforts. The blefted promifes recorded in The fifth ad- the Word, they do not conveigh comfort to us only as they vantage by are recorded, but as they are applyed by meditation. The notation. Grapes while they hang upon the Vine, they do not pro- duce any Wine to exhilarate the gatherer or the poiTeifory but when they are fqueezed in the Wine-prefs, they yield forth that Liquor which is of fo chearing a nature. And Judg. 0. 13. (b promifes, while onely left upon record in facred writ, they do not drop their Soveraign Juice, which chears the R z heart 124 ^Je Pra$ical Sabbatarian. heart of a poor believer, but when we ponder zndprefs them by iledy and ferious meditation, then thefe promife$> conveigh water of life to #*-, and drop cordials into our care- Efal.<53. 5, <5, fu^ breafts. Thus David in the 63 Pfalm, through divers 7, 8. vcrfes, tells us what marrow and fatnefs , what lufhious audfweet delight he found in Gods Ordinances, verf. ^tb, and what cariers of love and purfuithe had after the enjoy- ment of God, verf. Stb f, but all this is the fruit of medita- tion, verf. 6tb. Indeed one morfel of meat chewed and di- gejied, conveighs more nourishment then a greater quantity (wallowed down whole j fo one Promife, or one Ordinance ruminated upon, and digefted by fweet meditation, conveighs more comfort to the foul, then many Promifes or Sermons iiv the head which are not meditated on. And thus much for the advantages of meditation. 5. Let us in the next place caft an eye upon the excellency of Ihtexcelkncy meditation. Without controverlie great is the rarity of this- of meditation. bleiTed duty : Some of the Antients have call'd it, The nur* •AuguG. fery 0f Yiety ••> And St. Hierom calls it bis Paradife. Indeed' Ehryfoft. meditation is the Pifgab fight of the mind, when the foul • takes a profped, not of an earthly, but of an Heavenly Ca- QtKit Hicro- naUn ^ we meditate on thofe things which are within the. ^twhs°vPideri vail, Heb. 6. 19. The foul is upon the wing'm this fearing fibi teiros car- duty, and the thoughts march heaven-ward. Ibeophylaci ffltfjjrtfolitu- calls this duty the very gate and portal by which we enter. Amcmejuf ejfe Glory •, by this fervice we are uihered in to glance at Cod E^fJ^r bimfelf. Meditation is the work of Heaven begun,, the light. A> ' I \ of God in the twi-ligbt, the very view of him in aprojpe- Jf^h&L 8ive * if ^otn heighten us to a kind of Angelical frame, and v$' Z'jo. brings the Soul and God together. And yet how many neg- Theop'hyl. left this duty, and live almoft in the non-performance of it ? 1 Cor. 13, 12. They make large ftrides and gaps between their meditations'-, 1 Joh. 3 2. now a little mufing, and then after many dayes a return to that rojeatpatb again, for lo indeed is holy meditation. How Hcb. 6i 19. fhoujd this ltrike/«cJf? with fear and forrow •, have they #0- RkditatiQ m- ^j^g ^^ to contemplate on ? No goods within the vail to. fldiuhngm- take an inventory of by this bleiTed duty ? Where is their qlo. ' 6W, tieir C.brijt, thclv Crown of Glory ? Are thefe Sera^ phical. ihePraSlical Sabbatarian. 125 fined objefts Co above their thoughts-, as they are wholly jtranger-j to them ?■ Meditation is our view of God at a di~ fiance, a glance at Chriji afar off. By this duty the foul li- Mat. 2,5. to, ftens to the muficks of the Bride Chamber, which he in this life hears more confufedly, and in glory he (hall hear them more diftinftly. And yet ( I fay ) how many account this fweet and heavenly duty, a melancholickjnterruptioyi of their peace and quiet } But as the Moon lofeth nothing of its light or brightnefs, becaufe the dog barks at it j and many rich Countries lofe nothing of their, treafure, becaufe they lie fal- low, and are altogether unknown j Their Mines are no way to be undervalued, becaufe they want a.difco very =, So-nei- - ther can any Eclipfe- darken this Divine fervice of meditati- q&^'J' on, notwithstanding manylive in the total or partial neg- pfay? 104.34, left of it. Meditation will be the command of a God, the Pial. iip. 15. Evening facrifice of a Patriarch, the Divine refrefbmtnt of a {J1."1- 4* I5'' Pfalmiit, the Refolution of a Saint, the Wor\ of an Evan- x' 2i gelid, m&tte Character of a Godly man, although it is 4. duty of a low pice among formal profeifors, or the pro- phane fcoffing mifcreants of the World.. Meditation will be the Saints mountain of Spices, though unregenerate perfons fmellnot the fragrancy of them. And that which is one Fear I in the Crown of this Duty, is $a its indifpenfable necefity. One obferves, That the end why T, -" m God gave us his Word, is not onely to know it, but to «e-of ^"dkation ditate on it, not to run it over with a tranfient glance, but . to traverfe it in our meditations, and to ponder it in our a,II£»97- thoughts. Now meditation will appear to he mceffary upon a Luke 2., ioa threefold account. It puts the intellectual part of man upon fervice : The fj understanding is not tfwe bufied in any duty, then in medita- , v9& tion , then like the Silkworm it fpms out of its own bow- mnSt eft hies els v when we meditate, we rally up our thoughts to/.*// up- fapienu'*, utl on fome divine objeft : This holy duty is properly the task^veteresputa- ofthe underftanding. The Tongue works in prayer 5 the.^nN E*r bends in hearing, the Hand is ftretcht out in Sacramen- tall receiving, the Eye toyls in reading,the Heart is, or ought £' *• ^ to be employed in every fac red fervice \ but the Mind is ta- > ken i 26 The Fra&ical Sabbatarian. ken up in meditating on fublime and fupernatural objefts. Mat. 24. 28. The Eagles of the thoughts fly upon this Carcafs j to allude to our Saviour. 2. Meditation fructifies duty, without which the truths of God will not flay with us. The heart is naturally hard, the Mark 8. 17. memory fippcry, and all loft without meditation, every drop runs out again, and the whole web of divine fervice is unra- Heb. <5. 7. yell d. The Apoftle compares the wordftf rain, Heh. 6. 7. Now it is meditation onely which faves this rain water , that it Jheds not , and run in wafte. This necejfary duty of meditation it fallens truth upon the heart, and is like the felvedge which keeps the cloath from ravelling \ It is the engraving of letters in Gold or Marble which will endure ', Gjrtjjfonsfi- without this piece of holy duty, all the preaching of the ptemi*. Word, is but writing in fand, or pouring water into a fieve. Dcut € 6. Reac^ng anc* hearing without meditation, is like weak^ phy- ' fick which will not wor\. The Word cannot be in the heart, unlefs it be wrought in by holy meditation \ this is the ham- mer which drives the nail to the head. Ordinances with- r out this duty are but fpiritual pageantries , a pleaiant land- Ja ' * *' slqp, which when we have viewed, we prelently forget. Knowledge without meditation is like the glaring of a Sun- beam upon a wave, it rutheth into the thoughts and is gone. There is very much in this duty to fix truth upon us. Carnal mens thoughts they are ufually ilight and tr'wial\ they know _ . things, but they are loath to let their thoughts dwell upon ^' *' them. Mnfing makes the fire burn. Men muling and medi- ated, up 93. *****& on tne Word, are much arfe&ed, and then they are ' ready to lay, now we tajie thefweets of our beloved, we lie under the force and power of the Word. 3. Meditation it fweetens our lite here below. The contem- plative Chriftian lives in the Suburbs. ofr Heaven. How did Pfal. 6$. 5. meditation caft a flavour upon Davids foul, and fill i t with aromatick and perfuming lmprefllons } Geographers are at a lofs to rind the place where Paradife was ^ now ro fxop their curiolities, it may be replyed, it may be found in the fra- grant trail of heavenly meditation. When we meditate upon thcjweetnefioi fcriptural promifes, upon workings ofCbrijrs heart T*he Practical Sabbatarian. i 2 7 heart towards bdievers,upon the watchfulnef ofGods eye. over his people, wponthealljufficiencyefour Saviours merit fox i Cor. 2. p. life and falvation,upon the recommence of reward fo great that 2 Cor. n.i. mans thoughts Cannot grafp it \ how do thefe, and fuch rcv# j# IOf like things raife ns to St. P«*///j rapture, or St Jo/w's Wdr/ze, / which weve the initials of Glory to thofe heavenly Apo- f^/f;^f files > It may be averred for certain, that fcfe* #eg/ctf o/jfoj ;-nwrn(jn ay: Jary brings w mfi*. CHAP. XV. What we muit meditate upon, on the moruing of the Lords day, HAving thus drawn the portraiture, and given a defcri- ption of this duty of meditation , with the bleffed ap- pendices which do attend it, zsitsfeafons, advantages, &c. I now come to ipttCciitfuitable objetls, for this duty to prey upon, and Co to raife a little ft ock^ for meditation to trade with. And as to the Queries, (viz.) What wemuft medi- tate on in the fpring and morning of the Sabbath ? It is an- Vtiesvittno* fwered, what foe ver isfpiritual, any thing ofzjpiritualm- flr<* $'&m ture \ we may meditate on the promifes of God, the loves of Pmfc™es* m Chrift, theJrric7#e/?ofthe Law, thefweetnefs of the Gofpel, ^w c^£* on the filtbinefioiS'm, on the z/£tfify of the Creature, on the patimur,fucce.. excellency of Grace*, we may muje,ax\d fix our thoughts upon dit diet quiet* the ejiate of our fouls, and ofthefewnefs of them who fhall m fepukhro, befavedi folikewife upon Death or Judgement. As holy l^frejuneQi. David, fome times he meditated on the workj of God, fome- onitad vitam. times on the Wordo{ God, and fometimes on God himfelf. Get. But I mail onely open a double fountaine to feed our medita- Pfal. 143 $. tions on the morningotthc Sabbath, (Viz.) Pfal.hp. 148. 1 . Let us meditate on the God of the Sabbath. P-a1, 6\ 6' 2. On the Sabbath of God. Thefe two fuperlative obje&s, are like moun,t Hor, and N . mount Nebo0 where A4tyej and Aaron took their profpeds, D^t ***!'• before 1* 128 The PraHkal Sabbatarian. Cant. 8. 14. before they were conveighed to the mountane of Spices : we will handle them diitindHy •, And 1. Let us meditate on the Godof the Sabbath, Indeed this Divine and admirable object takes up the views and con- /Wat. 18. 10. temptations of holy Angels, and the inhabitants of glory, who fpend eternity in beholding God face to face : But yet Cor. 13. 12. fome glances we may have of this foveraign being by holy and fpi ritual meditation. CHAP. XVI. God is mofr glorious in his ejfence and nature. 1. T Et us meditate on the ejfence of God. He is an infinite d "*"J being, the fulnefs of Heaven, the mirrour of Angels, tLX°/?'1 " i *ke ^l^)t of Saints *, fo glorious in himfelf, that he isonely m:ne propter ferfellly known by himfelf. God is an Ocean of goodnefs, a te, et wequie- fountaine-oi life, a firing of grace, & father of mercies, mans mm eft c&mo- center to which he mult come, before he find quietation or flrum, donee reft for fcs fou]# jje js f0 infinitely glorious, that he muft aS' be. deCcxibed by removing from him what he is not, rather then by afferting what he is. The eyes of Angels are too Vedeo, dtafa- wea|, tQ b^i^ him,and muft make uie of a vail alittle to re* wlTnonfi' mit l^c t>eams °f his glory. Our knowledge of him is onely quimquidfit. borrowed from his own difcoveries. Let us then meditate IVivet. on, 1. The everlafiingncfi of his nature. He is the antient of Dan.7.p,22. dayes, He was before time was fledged, and had either wing Pfal. i02; 28 ox feather ; His duration admits neither ot beginning or end- Ffal. 2p. 9. ing ^ God is the fir ft and eternal being 5 He didjh'ine in per - «CV' 4^8' < fictions before the foundations of the world were laid i He Ifa'^! 15. *s ^rom everlafting to everhfting h His Name is evcrlafiing Ffai. po. 2, Godfien, 21.33. ^*s Armes are werlafiing arms •, His Mercy is ever I afiing mercy i He is the everlajting Father, Jp. p-. 6.' Resfeculwttm fjis Strength heverlafting itrengrh, Ita 26. 4. His-Kind- S8SK ncfs is W1***** ki'ndnefs' #*• 54- 8. His heart was fall of nifiansquod1 love, before nun was created to ■ bctheobjcA of it,; nay , he had The Practical Sabbatarian. . 1 29 had his delights in himfelf before he had his darling Man d?usej}pmmm to let out his love upon. The Prophet calls God an ever- *t*tomumm* lading light, Ifa. 60. 19, 20. which (hews, there was no ^rf'on^jrd. twilight before this illuftrious and bright Sun. His years ferturlhales fail not, there is no faint nefl can feize upon his Nature, miepw inter- nay, his yews cannot be numbred^ Ifa. 36. 26. There can be rog ami bus quid no termination of his being. He inhabits Eternity, Ifa. 57. ^™a/f*J 15. there he alwayes dwelt. The World is but * Amer {^^^^ production, to which he was pleafed to give a being accord- ^ 5^ ing to his good pleafure. Let us meditate on the Independency of his being. He Tub- 2. fills oihimfelf and all things leane on the arm of his power, and /.utfg 8/wtf the good hand of his providence •> He juftains the Angels*, He fupplies man not ouely with breads but Pfel. 147.9. with ^re^^Z? •> He/ee^/ the young Ravens., they leek ftMi- rwe^ at his hand. God is the univerfal purveyor of the World •, and He fupports this beautiful fabric1^ which elfe P&1 I04 2P> would foon link into its primitive nothings and he doth it by Im own manutenency. Should God . withdraw his fu- ftentation, the whole Creation would faint and dye away \ He is the great King which maintains the Univerfe ■> He pre- pkl- M& ?• flrves the ltranger ■, He relieves the fatherlefs and the wid- dow, as the Pialmift fpeaks •> nay, all things here below are conftant ftipendaries to this infinite God* Let us meditate on the variety of his Excellencies. He is 3. excellent in Greatnefi i He can wound the hairy f calf of the p, , f inner, and break him in pieces as a potters veifel > His pf . " 7* Sword is called thefwordofhis Excellency^ Deut. 33. 29. as a' ' 2r* that weapon which can pierce the heart of his Enemies •, His loving kjndnefs is radiant with Glory and Excellency •, How glorious and excellent is his mercy. to draw iinners out of the dull, and feat them with Angels in eternal glory: And God is not onely excellent in loving, but he is Co in E 1^'22t ivorkjng -, He can bring mighty things to pais, keep the wa- D':i^, 3' 2** ter from drowning, the fire from burning, the Lions from Dan* 6- 22' devouring, the Sun from polling > His works are glorious in Jofll* iai3. excellency. In a word, whatfoever is excellent is originally Ifa. 28, 2?. Tea ted in God, and the creatures excellency is but a ^rap from S this i 50 The Pra&ical Sabbatarian. fta*. 93. *< this Ocean, a r^ from this glorious Sun. If God put on lJfal. 104. i- hii Attire, he cloaths himfelf with Majefty , his inward garment is Strength , his outward wear is Honour •, the Sun beams arejhades, compared to the glittering of his appa- rel. 4. Let us meditate on the lufter of his appearances. When God difcovers himfelf, Angels cannot look upon him, they Ifa. <5. 5. are dazled with that overcoming llght,and poor Man isfrigbt- Pfal. 68. 0* e^hitodefpair, Ifa. 6. 5. And fo Ma no ah laid tojhis Wife, Tudg. is 22. Wefljattfurely dye, becaufe wehavefeen God. If God appears ' J.'f in /?# Glory , Mount Sinai fmoaks and flames, as if it was r^cidiMe- turned into an Mtna or Vefuvius, thofe Mountains of Sicily tievconftena and Campania , which continually difgorgc themfclves in iimewtitdxi- fmoak and fire. If God call an eye upon ffo Earthy it trem- /onfe Map. k]eS5 jf ne £^ *0#c& the mountains they fmoak, Pfal. 144. Exod.ip. 18. 32. Nay, if God wrap himfelf up in a Cloud, that His appearance on Ifa. 2.10, ip. the Mount multiplyed the flame •> His appearance to fin^ Exod.40.34> full Ifrael drives them into holes, and places of retire - d 6 *o rncnt# Va* 2* I0# How was Mo/ex raifed with the dazling Ifa. 2. 10! appearance of Gods back^parts on Mount Sinai f Exod. 34, Exod* 24. <5 6* And the Apoftles ravifhed with Chrifts filendid and fe- " 35' raphick appearance in the transfiguration > His. glorious ap- Mat. 17. 2, 3, pearance in Heaven feeds the fongs of Angels i His gracieus 4>5. appearance on earth to his poor wafting people fills their hearts with joy, and they are refrejhed and refined by it i And his powerful appearance in Hell fills the damn'd with Job 37.22. horrour and defpair, Job 37. 2. When God appears in Or- Mat. 18. 20. finances, thole very Ordinances become the Cordials oi PialS^V*7<. Grace, the Inftruments of converfion, the Paradife of the foul, the fulfilling of a promife, the chariots ofChrifi to con- vey him to the believer, and the banes of the mod head- ftrong corruptions. Let L 'The Fra&kal Sabbatarian. i 3 1 Let us meditate on the tender go odnefs of his mercies. His 5. mercy is great in point of quantity j His mercy is numerous Gen in point of multitude j God hath a large off-fpring of love > Num. 14 i'p. His mercy is] met and [oft in point of quality, P/a/. 103.4. Pfal. 5. 7. Sure mercy m point of perpetuity, Ails 13,. 34. Sheltring mercy, where the believer may retire himfelf, in point of fe- ymcJldeiJi- curity, Pfal. 13. 5. His mercy JT/Ar wr^, P]al. no. 64. b.mfedmtfi- reacheth to the heavens, Pfal. 57. 10. Nay, it preffeth into ria noftraejl the Heavens, Pfal. 36.5. Nay, it is fo great, it gets above ' multiplex non the Heavens^ Pfal. 108. 4. And Mercy is not onely an out- tm^^Q- ward dijpenfation from God, but xfweet dijpofition hi God, d^fedet'mi- Nebem. 9. 17. It is z pearl in his Crown, it is a letter in his femionttm Name, Exod. 34. 6. and a great letter too > Nay, it is 0 £&*/» quant multi- of his glory * He delights to fhew mercy =, His wercj/ is not tu&nen). above all his attributes, that is impoliible, for what is in God, is God, but it is above all bis worbj, Pfal. 145.9. ^itdex/'" How] met was his mercy in multiplying Abrahams Seed 5 pfa'l. 145.9. in knocking off Ifraels bonds •> in fandtifying Mana£ah's Gen. 22. 17. Fetters i in throwing Devils out of Mary Magdalen, and ^ Chron. 33. introducing himfelf in the room \ in flopping Paul in the p I2, carier of his perfecution of the Saints, and deftru&ion to Luke 3^ ' **' himfelf: It was Mercy penned the Covenant of Grace, lint an onely Son into the world > and it is the fame mercy which A£h p. 4, 5. fcatters Gofpel-light for mans direction to eternal life : Pi- Veusnonpatev vine mercies are the brighteft rayes to enlighten us, the fweet- judiciorum aut eftdrops.to foftenus, the fur efl forts to fafc-guard us. The ti*'01****'^- Hand o£- mercy 'giveth us the bonds of the promifes '■> the riferLrdfa* Ear of mercy gives us an account of our prayers j the Tongue mmnon modd of mercy {peaks comfortably to us in our diilrefles ; the Eye quia FaterfiH- of mercy beholds and pities us in our falls and lapfes i the °lum ™feyetuv Heart of mercy yearns over us in our fins and iniquities. A a^1T>' learned man obierves, God in infinite mercy places our jum- rendi caufsm et flcation upon faith, not upon works, upon the itretchingout ovigimm ftmot of a hand, not the exact performance of a work-Jf God fhould exPropri°* lay the ftrefs upon accurate obedience, we mould alTuredly n'. fall fhort of a Crown. Let us meditate on the glory of his wonders. He is a won- a der-working God > He can fetch water out of the Rock, Exod. 17.$ S 2 fend Gen. ip.24. i 32 The PraBical Sabbatarian. EYvod. 15.4. fend fire out of heaven, he can rain down Manna, and fo 2K-n nS20I0. furnim the table with a fhowre, and fetch provifons, not " from the Kitchin, but the Clouds:, He can make the Sun \ 3' run in a retrograde motion, and turn a flaming furnace into 2 Kings 7. <5. an arboret, a walk of fafety and delight -, He can fright Ar- 2 Kings 19.7. mies with a noyfe, they ihall be difcomrited by the weak^ Joel 2. 25. found of a rumour. He can raile an holt of Caterpillcrs, and Palmer worms, and they (hall do execution, and over- Mark 6. 52. throw, his Enemies without Sword or Spear. Chriftcan John 2 p. -prepare bread without going to the meal in the Barrel, and provide wine without going to the ftorein the wine Cellar, and his Command (hall yield more then the Vine : And the wonders of God 1. Sometimes they are dejlruclive •, They ftr angled the firfi- Exod. 12.2Q. born of JEgypt, and wajhedaway the Princelineis and Glory od 14 28 °f tne Land oiHam, in the Red Sea. God miraculoujly fiir- 2 Chco 20.2, red up the Inhabitants ©f Seir, to help forward the deftru- 3. ciion one of another. 2. Sometimes Gods wonders are prefervative. The Ma- rfal.104.24. riners lee Gods wonders in the deep ^ and the boifterous Dan, 6*. 22. waves by Gods wonderfull power, are their Pillars, wot their Tew folusej} Perdition, they fupport them, not fwallow them up : Thus qui iacit mm- God wonderfully pxcfcrvcdDaniel in the Lions Den,and thole cula,multaer.im beafts of prey ferved for his Guard, and not bis execution, juntjhhfs mi- q0^s ponders are lomerimes walls of fire to fcorch and ^wn^tfi- hum, and fomc times walls of brafl to fecure and defend : yiemihw.kufy Sometimes God works wonderfully to (hew his love and faith- fulnefs, and lometimes to Ihew his wr^ttb and indignation. 2. Gods wonders are fometimes declarative, they are the ejfay of his power before the eyes of the world ^ the Heavens take Pfal.89. 5. notice of them, Pfal. 89. 5. The children of men take no- Job p. 10. ticeof them, Job. 9. 10. Holy Job was a notary to let them Pial. 105. 5. down, and the fweet linger of Ifrael an inftrument to iht rfal.77.14,15. them out, Pfal. 105. 5. And not onely the children of If- Nehem.p.io, rael, Nebem. 9. 10. But the people of the Nations have ta- Jofli. 2 10. ken notice of the wonders of the Lord,- Jojh. 2. 10. and re- ¥k\, 136V 4. fented them with aitonilhmcnt and admiration. C H A The Yra&ieal Sabbatarian. 133 CHAP. XVII. God is moft Adorable in bis bleffed Attributes. LEt us meditate on the Attributes of God. The Divine 2§ Attributes are thofe glorious beams which give us the fo/t difcovery of the Divine Being i> His Juftice is afcorcbing beam > His A/ercj is a warming beam j His Faitbfulneft is a refrcjhing beam •, His Zritflp is an enligbtning beam •, His I#- finitenefl is a dazling beam j His Power is a piercing beam : But this profpeel: is fo plea fan t, we cannot To fuddenly take offour eye, and therefore we mall glance at the Divine At- tributes (bme thing more diiiindUy. Let us meditate on the Power of God : His Power , as his 1. Glory, is tranfeendent : He ean b9w the Heavens, he can Pfal.144. 5. marshal the Stars => he can ballance the Clouds , he can dejiroy judges * 2o; /z«g/e perfbns j he can /z*£z/er* zv/We Cities, w^ away the job 27 I(5 " World with a Flood •, he can make the Mountains fmoak pfaj I0, { " with a touch '■> he can fummon the Nations with a bifs : jfa v 2(5 and he can take off Pbaraobs Chariot wheels with a loo}{. ^a# lg" If God frown, the Mountains quake, the Hills melt, the Exod.'iA^ Earth is burnt, the World is blaited, and the Inhabitants of *2J it tremble, Nab. 1. 5. He can fcatter Nations, hurle Moun- Lev. 10. 1,2. tanes to and fro as the dull, Ha-b. 3. 6. Such divine difco- Ger». *9. 24. veries of Gods infinite power we meet with in iacred writ. Gen. 7, 19. He created the World by the Power of his Word, and blew Adimperiun, the Vniverfe into a being by the breath of his mouth •,< His mium,etinjhm Fiat reared the Heavens and the Earth into an exiftence •, Bumdeivolen. it fill'd the Sun with light, befpangled the Firmament with j^fe, ftars, deck't the fields with grafs, laded the trees with fruit, qUaJih:hre? and made the v allies fing with Corn, Pfzl. 65.13. Paradife, accummt Ezy. Mans firft and delightfull feat, was but the ilTue of Gods />r», « Affin^ Commanding Power. He planted every Flower, he lowed e- wk ******** very Seed, he fet up every Tree, not with his Hand, but his ^ j;f' ^" JiPiW. And as in Naturals, fo is Go*// P/wer leen in Spirits- ;.y F *// : He can fubdue theftrongeji corruptions,break the bard- oanV'.^.^ *fi hearts, relieve the moft fainting graces i he can unliorfe Luke 7.38, thejer. 5. 2:2,-. L i 34 The Pra&ical Sabbatarian. 2.Sam. 17. 23. the proudeit Persecutors, and put the greateft Kings to Heft. 7. 10. grafs, and throw the leudeit Curtizans at his feet. And as" A&f 12. 2.3. 6W/ Power is (ceil in perfective, (b mdeftruliive actions i he Luke 12. 5. can unpin the wheels, and break the Axletreeof the whole Jet. 3p. p. Creation with a word;, he can infatuate the counlels of tbe Job. 26. 7. deepeft Politians, tear in pieces the ftrongejl adverfaries, Pfal\ Job p. 6. 59. 22. blaft the defigns of the loftieft Courtiers, fpeed the Heb. 10 31. death of the proudeft Princes, and fire Nations out of their Mat 10.28. C^cs5 and tye them up with a tedious Captivity j he can • ' throw tinners, foul and body into hell, Mat. 10.28. In a ] 52. 10. worcj5 Gods-Power is commenfurate to his will, and the ftrengtb of bis bandczn effect whatfbever is in tbepurpofe of his heart : If hemakebare hisarme, Ifa. 52.10. his naked arme can execute wonder sy nor need he any weapons to ac- complifh his atchievements. 2. Let us meditate on the omnifcimcy of God. His eye is al- Pfal. 139. r. w*Jes upon us > he hath a window into our hearts ^ our ve- Pfal. 44. 21. ry thoughts are un vailed to him > he fees every fin, \\tfearch- Jer. 17. 10. etb every foul > he trys every rein •■> Clouds do not darken his Rev. 2 23. view, Curtains do not hinder his fight, and doors do not d • i&* 12. j^m ouf ^s profpe(^ -9 Light and darknefs are all one to him-, Dei inteUeBus he fees the tine and curioufly $un agitations of the mind be- tfh**^!) ^ore f^eY are fledged-> and fly out into a&ion. It was an cx- videt omnia fe- cellent fpeech of Auguftine, Ueitt totus oculut eft, & minima ipfum fcil. et videt, God is all eye, and fees tbe moft minute things , the very extrafeuniver- imaginations of our hearts, 1 Chron. 28. 9. our thoughts fiwf dftpqf in tbefirft ebullition, the very embryoes of our working minds. vult autitfefa8- ^a^ *aw ^c^)ans wedge, although it was buried under cit/autaaea. ground, and can tell jojbuab w here it lay, Jojh. 7. 11. tur a fieri vult, Chriti faw the Scribes reafonings , when they were onely cut perminit, agitated*// tbe conclave of their hearts, Ma;\ 2. 6, 8. He ZTql^fmet knowsthe prouder*/; Pfal. 138. 6. before they draw eanim caufas, near to lift up the heel againft him. Eyery motion of our modos, et cir. minds, every found of our tongue, every aclion of our l'ives,lye cumftantkh plain before him. Qmnii videt,&c. He fees all things from E- lY Holinefs is mixed with his words, Pfal. 60. 6, p^'2"8;^' Holinefs becomes hishoufe, Pfal. 93, 5. Holinefs fills his pfal! 48* 1* habitation, If a. 63. 15. and replenifheth his Court, If a. 62. Pfal. <5o. 9. 9. Nay, holinefs is fb much Gods nature, that holinefs to Pfal. 95.$. the Lordmuft. be written on the very Bells of the horfes, and lf' ef*% lSt -the pots of the San&uary, and they fhall be like the bowles 23^14. ao. of the Altar, which were of pure Gold, Exod. 25. 31. ty- Exod.35.ft> pifying weight and worth, the Characters of true holi- mfs. Let i 36 The FraSiical Sabbatarian. 4. Let us meditate on the n> if do me of God. He fits at the 1 Tim. 1. 17. helm ^ and guides all things regularly and harmonioufly =, he Judiciadeifunt brings light out of darknefs, and can make ufe of the- inju- ininventibilia. ftice of men, to. do that which is jujt ■-, he is infinitely wile, cc[ ' in him all treafures of wifdome dwell j he can break us by Qajfeit mania aflfr&iotts, and upon thofe broken pieces of the (hip, bring per feipfum, us fafe to fhore. The traces, mazes, and labyrinths of di- tanfuam per vine wifdom are fo arduous and inextricable, that holy Paul twfm\ omnia was frruc^ wjtn amazement in the obfervation of them,and ruin a °ahio'yi *s t^en-fwaUojped up with extafie and amazement. Rem. 1 1 . Cavcii. ' 33- There is a learned man obferves how many ways the 1. wifdom and knowledge of God tranfeends and furpafTeth i Cot. 13. 12. the wifclom of man : gujntaejtam- Gods wifdom furpafles mans in the objett of it. God by Idvin* \7at his wifdom and knowledge underftands all things paft, pre- (f.evMi omnem fent? and t0 come, all things which have apoffibility of be- ing, and he underftands himfelf who is an Ocean of perfe- hvmanzm et &l0ns ' And tms Man falls infinitely fnort of. ArtgeHcam fit- God is *»9/f fjczff in his wifdom and knowledge s He un- timti he fully knows the na- pr*teritj,pr*- ture of Angels, every faculty of mans foul, every thought fentia, etfu- of mans, heart, every mufcle and vein of mans body, &c. iura. SecurAd j>ut p00r man fees things onely in the twi-ligbt^ his know- Rattan ; modi, kd • both ^ and fuVerficial. G?t# omnia « . . Jn . ^ , . 1 \ • r • 1 r ~ God underftands not things by their Jpeczes and effects as r.3# man doth, but by his own eflencc. which is the molt clear copnolcit tar > j jj j fettiJJime.Tcrtid &afs ne *cetn a^ things in. Man knows things ey.tr in fie ally ^ ratione medii, and a pofieriori as they lye open to bis fenfes, and by that jumper fpecies portal make way to his underitanding. ^e&^&> OodundcrRrnds all things prejc/aly, without any d- fuam , * ory view, or long debate, out i ft 4'nikjiant, by the glance , t of his eye he fees all things before him \ But man attains his, clarijjimi om- knowledge by ftudy, care and painfulnefs, and ufkallygre** vidctet knowledge accompanies gr4} hairs, and he uiually beats K»fat- out knowledge with difficulty, with reafonings/w and con-, SS^S*" and his condufions juppofe premijes, the method of his at- £>v. tajfcme'nt being fyHogiflical. God The Fra&ical Sabbatarian. 137 God knows all things certainly and affuredly, and thofe 5. things toa which in themfelves are mo ft uncertain and con- tingent > he knew whether the inhabitants of Keilah would 1 Sam. 23 iz, deliver up.Davidor no, a moil contingent thing, 1 Sam. 23. 12. and of which David was wholly ignorant, though one of Gods endeared ones : but M^«x knowledge is floating and waverings and for the molt part opinionative and conjectu- ral. God knows all things from Eternity , when Man lay on- £# ly in the womb of a decree, before he was born, or pro- duced in the world j the knowledge of God had its rife pfal, 102. 24. before timeitfelf was fledged, or could J} re ad its wing. Gods knowledge is fitbjecl to no change or variation j it is 7. alwayes the fame, and is never either in the increafe or the decreafe : but Mans knowledge is both fubjeft to flumes and abatements, and may be impaired not onely by ignorance, butforgetfulneft.Gods knowledge may be compared to theSun, which alwayes fhinethon us vj'ithxhz fame rayes of bright- •nels ( Ecliples onely excepted ; ) But the knowledge of Man is like the Moon, which hath both its increafe and its wains, befides innate jpots, which are the emblems and hie- rogliphicks oidar^nefs and deformity. The knowledge of God, is the caufe of all things which 8. have an exigence. Firft, God kpows all creatures in his own incompr.ehenfibU wifdom, and then he gives tkem a beingby the creating power of his Word i He firft fees them in the glafs of his effence, and then blows them into a being and exigence by the breath ot his mouth, by his commanding Word.. But mans knowledge fpeaks lomething of obferva- tio?:, but nothing of p'nJu%o}\. God creates the objedj Man onely takes thepj^d, Gods knowledge is infinitely larger, and more copious then pt that of the creature : He Knows Angels,. Men, Animals,^?, and whatever tmy be presented to knowledge, and intelli- gence : But -alas there is a darfyiefs upon our deep;, Our un- Gen. 1. 2. derfknding is likeTome little beauty covered with a vail, like Hcc tamiim a twinkling, liar -wrapt up in a cloud '-> Jomething of know- fio, quodnibi! ledge we pretend to, but the finoake of our ignorance fcio. T dims "•3« The Practical Sabbatarian. dims the light of our fmall pretences, and makes it dusfyh, and onely breaf^of day. But the great God, not onely hath, but k great wrf- Dan. 2. 21. d°m \ And he giveth wifdom to the wife, Pan. 2. 21. Sok- 2Chro. 1. 10. mons wifdom which made him the Non-fuchof mankind, Mai. 4. 2. was onely ibme reflexive light which the Sun of Righteouf- Jam. i!$. nefs caft upon him. In the works of Creation Gods infi- i Kings a. 20. nite ™iflom was manifefted, for Co faith the Pfalmift, Pfal.. 7am. i.ei7 ID4* 24# ^ ^0r4> ^w7 manifold are thy workj ? in wifdom Pfal io4. 24 ^* '^ OT^ t^em a^' *n f^e 8reat work of mans rede m- Rev < i2 ' PtK)n ^y Ghwfti tnc glorious rvifdom of God was difcovered > Eon' ' 8* how many curious threads of inextricable wifdom run throw ,' ' that whole work? The Apoftle calls the wife contrivance of 'A w our redemption, manifold rvifdom, Eph. 3. 10. Wifdom in Eph. 3. 10. aU its varieties and embroyderies j indeed in that bleiTed work appeared ftupendious wifdom. But in a word , r. God is wife originally, not by communication from ano- Solus &etn& tner> but of himfelf. Our wi (Horn is but * nsry communi- feipfo^tperef- cited from the father of lights, /<*>». 1. 17. The know- fentiamfapiens ledge of Angels is onely a beam or a#^r)^of the ^ip/>e light. eft, qui earn icy qq<^ teacfreth Pritfce/wifdom, 1 Kings 3. 28. he teachcth nifeflavit ma~ ^enatours wifdom, Pfal. 105. 22. The judgement of the Anfelm,' Court, and the prudence of the Council are both from him > he giveth that wifdom which giveth life, to continue our be- Ecclef. 2.19. ing, Ecclef 7. 12. He giveth that wifdom which giveth Ecclef. 2. 12. ftrength, to carry out our being, Ecclef 7. 19. He giveth *W Prov. 16. \6. wifdom which giveth wealth to fweetcn our being, Prov. 16. Prov. 19.8. 16. He giveth that underftanding which fecures the foul, Prov. 21. 30. which is the being of our being, Prov. 19. 8. and the wif- dom of God beareth down all other wifdom, Prov. 21. 3a. As theSun out-mines theGlaw-worm,or the light oi'itputs out the -fire-light. 2. God is wife effentiaUy. We muft not underftand God to Ntnex Carte ^ *VJ^'5 a wifdom made him wife, as it happens among n&fapiens de- tne creatures, in them wifdom is a ftp arable quality > but t«,fedexfapi- Gods wifdom is himfelf, and himfelf is his wifdom. As sntodeofapien- Qrigen well obferves , Wifdom dctth not give a Name to God, tufrosedi}. hut Q0£givu a $ej„g t0 „>ifdm, The pirfefX'um oftbeCrea- *lg% tutu. 'the Practical Sabbatarian. i 39 ■ — ■*— 1 < I., . ■„ ture are like the gilding which may be laid upon velTels of Rom. i5. z) wood ox ftone, the matter is one thing, and the varnifh and ornament is another j but the perfections of God are like a vef- (el made of pure beaten Gold, where the matter and the fpkndour or adorning is the fame. God is infinitely wife j His wifdom is unlimited^ and incom- .- prehenfible > God manageth the affairs of the whole world, vifible and invifible jhe takes care for all t kings ,from the Ant job 6. *. to the Angel. Nothing fofmall as to efcape his knowledge^ pfai. 104. 24. he fees every duff on the looking-glafs nothing fo great as Mat. 13. 54. to burthen his mind i> The Sun with the fame eafe mines Luke n. 49. upon the whole world, as upon onefingle field \ fo God doth j c0r. 124. manage the Government of the whole world with the fame facility , as he rules onefingle creature ; he bridles all man- kind with the fame eafe and dexterity as he can muzle an Oxe, and rein in, and guide one of the hearts of the field. Man attends upon one care at once i various thoughts /c^fer the mind, and weaken it, but Gods wifdom doth not deli- berate with hefitancy, or confult with doubt > his thoughts are clear all at once, not fucceflively, and in a way of dif- courle. 5. Let us meditate on the truth of Cod. This glorious attri- <*uijmmt bute, is the pillar of a believers dependence, the firm ground mines dwftmL upon which he caffeth anchor > we therefore truft in God, lesfaciat ? vsf. becaule he is faithfull and true, Pfal. 49. 7. This attribute Pondet Py&i- fheds a glory upon all Gods other attributes, for God is eoraj,cumve- truly Wife, truly Omnipotent, truly Holy, truly Gracious, Dem"^^*. and this is the glory of God. And God is not onely Dem Deus meritd verus, a true God j but Deus veritatis, a God of truth : He is appellator, nov not onely true in the concrete, but truth in the abftraci: tam xeY™. And God is truth in all acceptations,and all the latitudes of it. fpfa z^nch! As truth is oppofed to falsehood. The ftrength of Ifrael I# cannot lie, 1 Sam. 15. 29. And this the Apoitle faith isim- Deus eft venx pojfible, Heb. 6. 18. The Sun may fboner turn itfelf into a non ob aliquan cloud, then God can be charged or blemifhed with a blot v*riutf™ddna~ of untruth. A learned man obferves, That truth is no ver- fam fedvwx tue different or diftinguifhed from the eflence of God, but eftfuaejfimti is the very nature and elfence of God. ct nature T 2 God 140 The PraBical Sabbatarian. 2. God is truth, as it is oppofed to hypocrifu and diflimula- NuBib.23.1p. iim ' Goc* can Put on a mask t0 conceal himfclf, but not to lit 1, t" ' counter^eit : His faithfulnefs reacheth to the clouds, Pfal. 36. 5. If God be angry, he doth not feigne himfelf fo > He Vifccra funt tTUh whets his fword, and draws his arrow, Pfal. 7. 12. Symboluri*- Dent, 32. 42. And the foundings of bit bowels arc real mu- quiacSedesmi- fak, they are not artificial, IJa. 63. 15. God *r*/y yearns ftwtermm* over tjie penitential foul ', his companions are kindled with dp' real heat. 3. God is truth, as it is oppofed to injuflice and unequal- Veutitapm-u*, neG, De//?. 32. 4. The wayes of God are equal, without etjyncerui eft, any crookednefs and incurvation.Ese^. 18.25. Mans wayes Ut Jk f% ? *nc*eec* are ^u^ of errour and deviation v mankind is a crook? lcTfmlhnor\H ^generation traverfmg their wayes like a wild Atfes Colt, qukquid wbis J °b 11. 12. Eut all (Wx proceedings arejuji and /?', laid pr*ftat&ew& to the line 0^ truth and righteoufnefs > if they are laid in the (? "•fj.cfl&r ballance, there will be no lightnefs ox failure in them. God iujhjizatjvete l - G°d isj*P if his Commandments, Rom. 7.12. no Ypeck -«jSTir fHjtZuR. of injurioufnefs, orover-feverity flicks upon *#> of his com- Zanch. mands. • Ifo. 3.8. 2. God#jtfJrmhisS'we>\*igtff;', 2 5jw. 23.3. His See- 1 Pet. j . (5. pter -s a fcepter 0f righteoufnefs •, he rules over all with an ZechTa /. eclual diftnbution of right and judgement. Zach! p.' p. 3. God wjtejfc in his punijhments, Nehcm. 9.33. Dxtet. 1 6. Pudeifimt l%- Hejfri%\r#20* the finner without provocation, Ifa. 3. 8. con/rii'j, ft ju- nor corrects the Saint without a necemty, 1 Vet. 1.6. dkiadei circa ^# God is juft in all to ways and walkings among the eeclfiam, et c]1jjcjren Gf men^ ]^cv% 15.3. There may be abjhuces, but f«'d!tfcn^i- n0 iniwity m a^ his providential proceedings j there may gietirenifir.it, be a wheele within a wheele, Ese^. 1. 16. but no Z?r^<7/ flotgrqffipi,et wheele. forere patitur, ^ q0j ^jw/z -m a]| /^ pardons and forgivenefTes, 1 Ja/j. «™/ "tor, i- 9- thrift hath purchafed our pardon, and God * ;«/f to jed ;uf?em eft ejfen- one things hut k another \ hut novo God is truth it felf, hecaufe tiaverj^etve- be is of himfelf \ and in himfelf what he beholds himfelf to be. mat eJfemi^i$ He is ntiT Jehovah, a true effence, and effential truth. O- ther Gods they are nominally fb, not really Co 5 They have eyes, but there is no fight in their eyes, no vifive faculty > They have tats, but they hear not \ nofes have they, but they fmell not; mouths have they, but they fpeaknot^ Pfal. 1 15. 5,6. p^ 'tf 5>6> And becaufe God is trutb,v/hztCoQver he faith and averrsof himfelf is moft true. 2. God is originally true. All created beings are really and Veutldeaeft truly what they appear tabe, becaufe GodwM the Author *£iett!ia of them, and they were made according to the perfe 8 Idea, *m*™ ™™n which was in the mind of God j their correfpondence to the extrdipfum plat-form in Gods breail fpeaketh them to be true things, funty adqum and true beings. God makes all things truly and fubftantial- Idca!J? omia ly good, and they are all fafhioned according to the pattern Y0Y*matal ^ of his purpofe. cndcbvetx God is purely and moft perfectly true * In him there is no res font. Zan, jhadeot deceptions he is light without darknefs, the fu~ 3. pr earn good, without any blending of evil', he can neither Tametji res ■/«- deceive, nor be deceived* he is all knowledge. without any black ct*aomm™ a' twtture of ignorance > he is all truth, without any inxerru- nebwum ha- ption of miihke. here poteftjed dew eft vert-, taf,cru as wdl as lts Pillar*> and hath been tla&**d fquJffermty'et with an Arrius, as well as blejfed with an Atbanafius. Si- qvuefmwafunt mou Magm hath crept in among the fold of Chrift, as well dicuntur. Cic. as Simon Peter hath had the charge of the flock of Chrift : And befides, truth in us is fometimes more clear, iometrmes Amos 3. <5. more ciouc{cdm Our understanding is different and graduate m Joh n.i ^ie aPPre^en^ons °^t- But the Lord is alwayes unchange- able in his truth, becaufe he is fo in bis being, in his »>i//, in his wifdom, and other attributes. God is not fubje& either to mifapprehenfions or recolle&ij^is. 6. God is true in all his worfy : Whither we confider his ffiritual operations \ whom he juftiries, he not onely freely, ftorn* ihlo ^ut tTUh juftifies > not onely reprieves, but pardons ••> fuf- pends his execution, but makes him heir of life and ialva- Rom, 8. 30. tion > If God *aM us> ne doth lt: trub anc^ zff&ually, not by a pretended invitation, but by a powerfull and Juccefifull vocation. The Apoftle links predejiination and vocation to- gether in the fame chain. Whom God regenerates, he doth truly convert to himfelf, giveth them true faith, and the blefled graces of his holy fpirit. And io in the work/ of his hands. Angels are glorious and real fpirits j> Man is a no- ble and a true creature, refembling the God of truth, and Gen. x. 2 . bearinghis image, he is no fantafm, 110 fpe&rum, as feme hereticks in the primitive times aiTerted of the body of "»NQ y(0 Chrift. God made all things very good, Gen. 1. 31. and io no mixture of falfe femblance embafed their worth. The Creatures are real according to their appearances : The world is no dream, or fantaftick landskip. God is true in his words. He k'tiute in the incarnate word. Chrift is the true Son of God, not fuppofitious \ Toh '" 110t r^e ^on °^ J^ffi* ^Llt t^ie ^on °^ G°d' ^e was mt^ Hcb. ^io?' God, and truly Man j a true Prophet, a true Prieft, a true Joh. i2. 1$. King, 1 Joh. 5. 20. And Chrift calls him&\£ the truth, Col. 2. p. J0ht I4..<5. God islikewife true in every word which the Hal. iP. 8. J , Prophets the tragical Sabbatarian. 143 Prophets or Apoftles have pronounced, x>r laid down for Joh. 18. 31. out advice and inftru&ion i truth is an indelible character J0^1 *$ 37* of the Scriptures, In his Word God is true, in every particle j?3^5' ^ of- it, in every tittle o£ it, Afeaf* 5.18. And therefore as the fTT Apoftle faith, Let God be true, and every man a lyar, Rom. 3. 4. Chriftafferts, he (poke nothing but the words of truth, and he left heaven to converfe with the Sons of men to. bear , teiHmonytothe^^,>k8.40. J oh. 8. 40. God is true in his donations. He gives us true happinefs, g# true grace, puts in us a principle of truth ■, God writes us true Eph. 4. 30. pardons, ieals us by a fpirit of truth to the day of redem- Mundibom ption , give us true knowledge, fills us with true joy, and J}m* fa&aaet fweetens our fouls with real and true confolations j He en- fl^\^ riches us with true riches, Luk^e 16. n. The profers of the fenfpiyituafo world ztefalfe, andevanid, falfe fhews, and counterfeit fa- et xtema, fpi- tisfadion : But all true complacencies and delights are to ritUm fintlum 9 be found in Chrift, and are treafured up in God. tam^G *'*'' God is true in hispromifes, Thofe hreafis which yield bet- Q cr* .ter liquor then mne, thofe flowers which fmdlfweeter then VromiJTioncs the choyceft oyntments, Cas Bernard faith) fweeter then habem ubcra the flowers of Paradifc. All the promifes in Chrift are Tea vere vino me. and Amen, 2 Cor. 1. 20. They are all ejlablijhed in Jiim, as H0**' etmg» a ftru&ure built upon a /J*re foundafion. Indeed the Lord gS%J£. is abundant in truth, E.W. 34.6. He is encompajfed with Bern. *n**£, as with a girdle, Jfc. n. 5, 6. He is plenteous in 2 Cor r truth, ?/*/. 86. 15. Ready fa »>me truth in our inward Exod.34. <$. parts => He is eternal in truth > he is holy and true in this ge- Ifa. n. 5, 5. neration, and Co he will be in the next, Ffal. 100. 5. He P&l»8tf. 15.- is prejhvative in his truth , his truth is both fhield and p^}' I0°' s' buckler, PfaL 91.4. So that truth is not onely Gods glorious pfej, ,/-' 42'# attribute, but w^^/ fure defence. Pfal. 145. 5. We muff meditate on the Love of God. This is that influ- % ential attribute which lets God on work j His love fets his eye on pittying , his head on contriving , his hand on acting, his heart on melting: God out of love fent his Son j0h. 3. itf. . out of his bofbme, fcatters his Gofyel in the world, that Joh. 3. jp. light which is more glorious then the Sun. In love, God faith Ezek xtf, <5. to the Tinner, live, Ezek^. 16.6. feeketh after enemies for re- conciliation^ 1 44 The Tragical Sabbatarian, 2 Cor. 5. ip. conciliation, 2 Cor. 5. ip. and makes cW/ of earth, and Heb. 1*14. poor worms heirs of J'alvatlon, Heb. 1. 14. But for the /«w- * for difcovery of this/#>ee* attribute, we muft fearch for it in its properties *, it may be difcerned in its characters, though not in its caufe. Now there are divers explanatory characters of divine love. 1. The love of God is eternal love. Gods love to poor man 2 Tim. 1. p. had no beginning, there never was any time when the heart Jer 31. 3. of God was not fet upon a Saint : He/oWhim in hisfiftu- n°^iiY' 9' Tltlon-i when the believer was to be \ a child of God had a tori fecularid be]mg m ms ^e> before he had a being in the world. The vuh,quigagement upon God. The production of the creatures belongs ut€yetcommo- notj0in^to tye perfection of God\ he was infinitely and abfo- eft deo creatu- lutety perfett before; when we were created, wc brought nothing *awmprodu8id to him, and if jve were annihilated, wefhoulddetraa nothing quantum ad da from him. God made us to love us, but he loved us before he perfeQicmm made us. Indeed naturally man hath no beauty, no stir** Tilnvat deJ" ^tlve quan>ty t0 wdear or engage the heart of God' to him. anteqiumtios One faith well, We are made, not horn beautiful i, God creati ejfimw, plxnts his grace in us, and then loves his grace in us , give4 quodnunc e- us nis chrift, and then loves us for the fake of his Chrift. uameft^nibd eialtulimw, eye. The The Practical Sabbatarian. 1 4.5 The love of God is infinite and unmeafurable, and admits 3. of no comparifon : The love of Relations, the paflionate love ifa.4p I? of women, nay, the love of a Jonathan, which furpafTed the 2 Sam. 1.26. love of women, are but painted fire , compared to the/#w ^mr^ei RYa, and facred heats of divine love. The /we of an indulgent tUitm ej}f ^uia Father, of a tender Mother, of the deareft Husband, of the nulla re pem.o- rnoft afftClionate wife, are no more to divine affection, nay, twfuitjdnos infinitely left then the light of a glow-worm compared to the amandos- Zdn- light of the Sun. Read a line or two of Gods love'm humane Diktat amor inftances, in the meltings of "a David over his Son Abfolon , teYmmos fi10^ in the heart-breaking loves of a Mary Magdalen to jefus lxpand]t%us] Chrift, Lukf 2.38. How did the hearts of thefe Saints faint difpowns omnia away in an extafie of unfpeakable affection } But Chrift in fmvttur.Bctp. a greater and more of unfpeakable affection takes our nature 2 Sam. 18. 33. upon him, that we might wade to Canaan through the Red Sea of his blood. In the myftery of our Redemptio£ faith Rom* 5. id. Bernard, Gods love was dilated, and faffed all bounjls, out- ftretched all cords , opens- the whole bofome , and difpofeth alt things fweetly, for the accomplijhment of that great de- fign. Gods toe is unchangeable, and withdrawn by no diverfion. a. Whom God loves he loves to the end, Joh. 13. 1, There is joh- 13. t. no unjl ay edntfi in the love of God h whom he loves, he loves freely, fully,and finally whom God loves, though he do not find them lovely, he maizes them Co > and although their beauty doth not allure his love, yet his love doth confer their pfai J* 2# beauty, he puts grace into] their lips, and draws Chrift Col. 1. 27". upon their hearts, that there -may be no caufe of cha-.ioz or repenting. Further to evidence this truth, wemuft conlidcr, there is nothing'm the Saints can make a change in the love of ?&!■ 34* ip. God. .Not their afflictions; God pities, he doth not throw off I# his afflicted ones y he delivers them, but he doth not dif'awn . them \ he lays his rod upon them, but hefets his heart upon ^ ^ 2Q them •, he isprefini with them in all their troubles, If a. 4.3. 2. Hcjympatluzeth with them inall their troubles, If a. 63. if3i 4$f 10< 9 . ' Nay, oftentimes he takes the opportunity to fi era greater favour to them in their troubles, ^,48. 10. Then he fe- v . t'mt 1 46 The PraSlieal Sabbatarian. lifts them for himfelf : The affli&ions of the Saint they draw out, but they do not draw off the heart of God. 2. Not their temptations. How many promiies hath God 1 Cor. 10. 12 mack to his tempted Saints ? 1 Cor. 10. 13. He will fweeten a Pet. 2. p. " aRd proportionate their temptations, 1 Car. 10. 13. He will Jam. 1. 2'. ^"^ *i?e>w out of temptations, 2?*/. 2. 9. he would not have them grieved for, but rejoyce in temptations, Jf^w. 1.2. Rom. 16, 20. He will bring Satan under their feet , Kows. 16. 20. He will tread the Tempter under them : All thefe exprejjions evi- dence the care of God over his tempted ones. The tempta- tions of the Saint may difcover Gods watchfulnefo but no way divert his loving kindnefs. 3. Not their Tranfgreflions. If any thing would fpurige our Eph. 4. 30. names out of the Boo^znd heart of God, it is fin > for /?;/ 1 Joh. 3 4. grieve/ the fpirit of God, break/ the commands of God, pro- jtut. p. 8. voj^s tjie djfpleafure of God v yet God can (hew for n>nz*& a Sam. 24 2/ agam^ the im, and to love to the (inner j, God punifhed Hal.89.32,33! David for his foul lins, yet he pitied him er ^ixfoul fins h Omnia coope- Sin grieves^ not alienates the heart of God from offending ranturinfm- Saints: But let not this encourage any in fin, Davids tears Vorum bonuriy anc| ^7^ furTerings are a forcible argument againft all fuch vita Au&uft Pr€fumption ' though God will not take off his hearty yet he will hide his face from offending believers. But to clofe up my difcourfe on this bkffed attribute \ -the love of God u * ' participates fomething of all his attributes. Amor'dei non ^ *s a ™lfe ^ove ' ^c cnoo^t^ according to the purpofes sfl exignoran- of his grace, and then makes his Elected ones ft for his love v *>&) ncc ex paf. then he makes them fpiritua I , believing, holy, fruitful^ jhne^fedemni* tjiat he may take delight in them. He determines mercy to a ftmS M/wf* poor finner> out of the ^/^ °f nis choice, not out of the etfapienu&cm- goo d linefi o£ the (inner. In infinite wifdom he fele&s his lit- junBfff eft. tie flock^ out of the mafs and generations of mankind. 2. It is a powerful love. The foftnefi of Gods bowels can Slom. 12. 2. break the hardnefs of mans heart > the love of God can heal ftitml*'** natur€S> kill lujis, plant #***/, charge W*/ , convert dnam^yorma Reborn finncrsy and accomplifh whatfoever is ft range and tn'mconftan- glorious. If God /wf thee, he W\\\ conform thee to his will, tioreJl,etint*. m& carry thee through all tht hazzards and difficulties of riory,eiadfu!>- this The Fra&ical Sabbatarian. 147 this life, and never leave thee, till he hath lodged thee in hit Jiamiam pent, own bofome* **• Chryfod It is an omnifcient low. God fees from eternity the way- , wardnefs and obftinacy of thofe whom fc* cboofetb to falva- ^p^ x , tion vand yet the force of his love is not overcome by that forefeen petulancy , but he in time removes it, and mans un- wortbinefs puts grace upon a greater attempt, but no way Bilexit Aeut, drives God to a ientenceof neglecl or rejection. Indeed quos pr*favh here is tbe wonder of Gods love \ he from eternity tees us a M,n^w' maifs of corruption and fin, and yet no difcouragement with- 7JJJ0 ^ * ilandsor weakens his love, but in due time he beautifies his chofen ones, and loves them everlajiingly for their comlinefs and beauty > he fore fees all difengagements, but decrees to remove them. It is a jnjt love. God loves not^ but where he fees (ome- ^ thing lovely. Indeed the duties of finnersare diftaitfull to Tfa, t I?# God : But God loves the Saints becaufe of their upright- Prov. 28. p. ntfs. The wife man faith, The upright in their way are the Job i. i. delight of the Lord, Prov. 1 1. 20. The curious work of grace £?}' 7* 10» in the heart of a Saint, pourtrayed with fo much wonder^ pr0y"^ g' and drawn with lo much exattnefs by the pencil of the di- vine fpirit, is a beauty God is pleafed with, and fixeth his love upon, and doth evidentially declare, that though he is free, yet he is mod juft in his favour and affection. CHAP. XVIII. .God is much to be admired in his Workj of Creation. Et us meditate in the morning of the Lords day on the 1 . _' workj of the Lord. David was much bufied in this contemplation, Ffal. 77. 12. He nfually took his views and pfti.. 7- I2# profpe&sof thcbeautifullijfuesof creating power, which Pfal 143. pi are the evidences of the wifdom, goodnefs, and almighti- nefs of the Great Greafour. How doth the Pfalmifi in the beginning of the nineteenth Pfalm fall into the admiration Pfel'iPi 1,2,3, V 2 0/ 4,5. L 48 The PraUical Sabbatarian. of the heavens, that befpangled Court, where God took up' his eternal abode and refidence ? How is Davids projpeh. chcckerdand delighted with beholding the firmament which is embroydered with ftars..j that large branch which holds Pfal: 8. 4- thole twinkling tapers which enlighten the world in the; Efiautem v.U- night-fezfon. And in the eighth Pfalm , efpecially in the. IJ.Q- ab omatu fourth verfe, T>avid goes down flairs into the lower room *^f*™ll°Ja 'of the Earth, and there he contemplates on man, that Mi- mchina, quod crocofme, the world bound up in a lejfer volumn > and eamhilftOt- how doth he enlarge his wo ndring thoughts on this Vice- natius et Roy of God, Man, who is the Vniverfe. contracted... And in puhhri™l™n thefe meditations, let the Pfalmift be our. pattern ', for we- pulchrat'rerum Citation on Gods w£r%s becomes the bleiied Sabbath. In f.rnasyjomo. that Pfalm, whole title is a Pfalm for the Sabbath, (viz.). famq; cctli fj- the ninety fecond,, j David begins it with holy admiration. of oem^t fplen- Qods. »wr/y in the world, Pfal. 92. 5. And truly it is a Llquat^e- dishonour to a workman to manifest abundance of skill and tim propter ingenuity, and none to take notice of his workmanfhip \ for puhhenimim a Limner to draw a rare piece* and no eye to admire his Ar- totius murdi, tifice, to draw the curtain from before the Picture, and to Z7mtTkiv obferve its Curiofities. God hath his mighty works. to be i*?ldur tytiav remembredznd wondered at. It is faid of Pythagoras, that wmuw, qua- he lived fequeflred from men in a Cave for a whole Tear to- tenwddeocre- gcther, that he- might meditate on the abltruie points of anmetregun- phyl0fophy.- On the Lords day, let us take fome time to ruy.Zaiich. pQnc}er t}ie infinite perfedions which appear in the opera- %7iA*mr' tlons of Gods hand.. Alas! the choiccjt works of man, T$/*% &- compared to the fmalleff works of God, are but as the chil- ciV, ^av^cv'. drens houfes of cards or dirt , compared to the loftieft mi* -dvmva Courts, or the ftatelieft Palaces of the world. The Lilly v\dj> ouLi^eiv, j^f^ more magnificence and beauty in it, then Solomon in *5 ?/*{df> $ , all his glory r Mat. 6. 29. Solomon was not 10 gorgeous in 72E3*.* ^riclnji Attire, as the Lilly in its l^utifull colour and Plato. blufli. The meanefl of Gods works', hath more rarity and Job 38. 4,5,6. Si* quis varia motuum general circu!arem',xeftutn,obliquumt et ahes temperum vicijjiiudmes, et diflinfliones n momenta, howjrtetifc^ iitidk j'i quv attento anina omnia hsc tontemplatur^t per- pendet, poterit fic&#ijkrjfa nihil hxmundimachinapulcbrius. wonder, The Pra&ical Sabbatarian. 1 49 wonder in it, then Ar&bites his woode n Dove , which wis ' ioequally poyfed with its own weight, that it hang .firm in the Air without falling •> or Archimedes his Horology, wherein the motions of the Sun, Moon and Stars were fa lively depainted. There is Jo much of God appearing in thc~ Heavens, that many have taken them for a God, and gave them div ine worfhip. The Perfians adore. the rifingSun, and admire the daily vifit of that glorious body, which they think little lefsthen a Deity. When we meditate on the workj of- God, we have a large field 5 here our fouls may wander from Sea to Land, from Earth to Heaven, from Time to Eternity => yea, we may walk upon the Sun, Moon and Stars, and enter into Heaven it felf, the Paradijt of God.. Every Creature we cafl our eye upon on the blejfed Sabbath mould be'a flower to refrefn our Meditations ••, we fhould now feed our Graces by our Senfes, and the medita* tion on created beings fhould conduct us to Chrift. When we look upon the Sun, we'fhould look up to Chrift the Sun Mai. 4. 2. ofRigbteouJhefty every fiar may mind us of the fiar of J a- Numb. 24.17, cob, that bright morning fiar j when we look onour houfes 2?et. *• }9* Chrift is the door -, when we look on our bodies, Chrift is g°|j" IG* 7* our head'*> when, we look upon our cloaths, Chrift is the ^.61. 10/ garment of Salvation •, when we look upon our friends and. Rev. 15. 3.; relations, Jefus Chrift is our husband^ Cant. 2. 16. our.J0*1* 14. &;. F:riend, Job. 15. 10. our Beloved, Cant. 4. 16. our King, l°y" I' u Rev. 15.3. Uwewall^, hcisourway -, if we read, ChrUt.G°i'2%' ^ is the wordy if we eat or drink, Chrift is our food\ if we, live, Chrift is our life : Thus % gracious heart may make a/firi- tualuft of all earthly objects, and every Creature which, prefents it felf, may fupply our contemplations on. Chri/H And fo we may happily begin pur Sabbath . But more particularly : We muft meditate on the moft noble rvorkj of the Crea- Ia tion. And here the Angels heighten axidfublimate our me- ditations, the Sun and the (tars enlighten them, the feveral pieces of the Univerfe enlarge them, and the fweet fields and flowers refrejh them, the thunder and lightning awa- p>j- lg fyn them, the mufical notes of the birds delight them. Our meditations i r^o The FraSiical Sabbatarian. creation* meditations are raij'ed'm beholding the Creatures. The mundi efficient contemplation of created beings turned the Prophet into a caufamnfoM ?hii0jhphtr . heobfcrved the Wifdom and Power of God in eft Dei Donnas, . J *■ . a J . fedfonitMcum tn£ world* Creation, jer. 10. 12. there faith the Prophet , fanna fapisn- He hath made the Earth by his power, he hath efiablifhed the ■ tucoti']unfta. world by his wifiome^ and hath fir etched out the Heavens by his difcretion. How fweetly doth the Prophet Philosophize Jer. 10. i2. Up0n tjie fifing ancj fctling the Fabricl^oi the world. The Job 35. 5* contemplation of created beings turned the Pfalmijl into an Pfal. 104. 2. Oratour : How eloquently doth David paraphrale upon the wonders and works of the Creation? Pfal. 104. 2. there faith the Pialmiil, Heftretcheth out the Heavens likg a cur~ tain, layes the beams of his Chambers in the waters, whs maizes the clouds his Chariot, who walkj upon the wings of the wind. The Pfalmift fpends largely upon the treafury of his Rhetoricl{, to fet out the excellency of the worlds Voaen, ghna, ^rc/^e## Nay, the contemplation of created beings turns quia Cctlumell holy job into an Ajtronomer \ he views with admiration Ar~ nominitiJTimi ciurus , Orion , the Pleiades , and calls his eye upon the parsmundi. Chambers of the South, Job 9. 8, 9. And then he is fold- Martin e(j u^ ^^ amaZement at the glory and power of the Crea- Job 25. x3. t0Hft There are fonie who derive the word CTXQttf the Heavens, from CJQV to be amazed. Indeed a profpeel of that glorious body, the Heavens, the roof of the great houie of the world, that befpangled and enamel'd Canopy over our heads, can drive the moft confiderate perfon into amaze- ment. The vaftnefs and beauty of the body of the Hea- vens, the fwiftnefs and regularity of their motions and agi- tations, which is above all rea(bn, can eafily raife men into wonder and tranfportation. In Scripture we lometimes meet N-chem. 9. 6. with the Heavens of Heavens, 1 Kings 8. 27. and with the Pfal. 148. 4. third heavens, 2 Cor. 12.2. There are likewiie the highejl ov?^'1*' heavens, and yet God made them, Gen. 1.4. and he can ptTinfentm' how thcm as he lifteth, Pfal. 18.9. Hecanjtretch them to -vajhtatemifli- what latitude hepleafeth, IJ'a. 45. 12. He can fpan them, u\corporifyqvod Jfa. 48. 13. And if he be angry and inflamed, he can throw tpfinosafpici- a black cloath over them, zndjhade their glory, I fa. 50. 3. et^ra]imr0.' Jer' 4- 23- 28' and melt then^P/i/. 68. 8. and caufe them ifcat to vamfhlike a Cmoikylfa.^i^tAmos 9. 6. Nay, how doth Holy The Practical Sabbatarian. i $ 1 Holy Paul like an exact Logician, draw the conclufion of the glory of things invifible, by the fplendour and excellency of things. vifihte, Rom. i. 20. But further to d late on this fubjed: ••> God created the body A&s 4. 15, of this world. Gen. 1. 1. The inhabitants of this World, Angels and Men, Ifa: 42.5. M*/-. 2. 11. The light and pfal 8P.*2. Luminaries of this world, to diftinguifh it from a great and Amoj 4- 13. darker priibn, Ge#. 1. 14. He created the garni/he s and de- P&l. 74. 17. /igk/ of this world, the foft waves, the Cwcct fields, the si imenogas (hady clouds, the piercing winds, to fan and cool the world, gUon$ /WJ and the different J eaf on s to beautifie the year with fuccejjive creabantur alternations. Pont anus Chancellour of Saxony propounds to ^ti^tX^Ke^ be viewed, the moft beautiful arch wor\of heaven, refiing $Yi™a cum on no poft but Gods power, and yet {lauding fafl for ever, the tuy^ §i mter- clouds as thin as the liquor contained in them, yet they hang, rogat quo loco I and move, faints us onely, and threaten us, and fafl we know #■#• w loco- not whither* Now all thefe things may feed our meditati- ™atorwn» ons on the morning of the Lords day -, (though divine medi- dationmzy become any fart of that / "acred day. ) Auguftine Auguft., rindeth no reafon, why God mould be fix dayes in making, the world, feeing he could have made it with a word, but that we mould be in a mufe when we think of it, and mould think on his works in that order he made them. Our me- . ditations mould take leifure in the furvey of them, and. not pais them over in a fhort and momentany flight. And. bcfldes the reafon urged by St. Auguftine, we may take no- tice of zfecond, (viz.) what a beautiful and fweet profpeci: meditation fhall have in the furvey of the works of the Crea- tion, which may entertain our view for fome confiderable Q time, and may Hop and ft ay our meditation, as Lot did the ' 9* 3* Angels, and force it to a retirement. Let xxs meditate on the Sun, that glorious, though inani- 2* mate creature: What is the Sun, but the eye of the world ? f£dp°**fttf'- -tr 1 r • r • • i - 1 fe tam overturn It we take notice of its jcituation and motion, the content- tamq,perfpi- flation will be rare *, It is fixed in the midft of the Planets, r uuct, «wi coe- that it may difpenfe its light and heat for the greater ad- hm^esimuts vantage of the lower world. By its courfe from Eait to * coelej*ia Weft, it caufes the agreeable vicifptude of day and night, r^^arim^- and i 5 2 The Yra&ical Sabbatarian Hqwdejfb Nu- and maintains the amiable war between light anddarknefs > nen ptaflan^ ^uc\ this diftinllion of time is necciTary for the pleafure and ^VtaTun- Pr0^ of thc world- The Sun by lts rifin& chafes awaY th~ w. * Jhacks of the night, to delight us with the beauties of the Tull.de Nat. (tupendous Creation j It is Gods Herald to call us forth to ckorum.lib.2. diicharge our work. The Sun govern/ our labours, conducls our mdultry, and when it retires from us, a curtain of dark? nefiis drawn over the world ', And this very dartyiefs in Huncdiemcon- fome CcnCe enlightens us, for it makes vifible the Ornaments ^mufwTo of Heaven> (viz.) the Stars, and (hews us their Aftetts, trio.quietlper T>iftofitions and Motions which were bid in the day. This •Zoiiaeum, fid darknefs unbends the world, and gives ajhort and necelTary mo'uqnoapri- truce to mans labours, and recreates their wafted fpirits. momobUino^ The Sun finifheth its compafs about the world in twenty V. "r* ' four hours, a vesyjhort (pace for fo long and tedious a cir- a " ^2 l\. cuit' ^^e diver fit ies of feafons proceed from the motion of " the Sun ■> and as the motion of the Sun from Eaft to Weft -makes day and night, fo its motion from North to South • caufes Summer and Winter , and by both the(e the world is preferved j Summer crowns the Earth with flowers and fruits i and Winter, which feemeth to be the death of na- •ture, robbing the earth of its heat and life, contributes very much to the univerfal good? it prepares thc Earth by its .cold and moifture for the returning Sun, and ieafons. In- deed the motion of the Sun is admirable, running ten or^ twelve millions of leagues every day, without failing one mi- ■nute of its appointed ltage, and inviolably obferves its due and conftant order. - Let us meditate on the Ah', whole ext ent rills the (pace between Heaven and Earth ^ it is of a pure and reviving na- ture, and ealily tranfmits the influences of the Heavens j And as One obferves. It is the A > final for Thunders,Light- Mexialmper. inn&s' whereby God fummonsthe world to dreadznd rei Hitlor. re nee ;> inComuch that Caligula, Rome's Emperour,was wont hiapkinw eft Aer , nifi v eamq% eaucavatam in- and proud waves {erving to racket and bandy this Sea-Mon- j?» iter from one place to another, Job 41. 1. PfaL 104. 26. toiffimTcireuli And in theie great waters Gods admirable power is ieem ambiem, effiat that they lhould be reined in by Co weak a bridle, as the ut terra fupra (and, and its rage mould befnaffled by it : when the waves ^f^T" beat upon the more in, their infultation, you would &** dcimanda^o'* they would fwallow up all , but they no fooner touch the turn adperfe- (and, but all is turned into froth, and itswatriminfolencee- Monem,orna- vaporates.Ho w doth thcLord defcant upon thefe mountanous tuW^ni^eYf* billows, and th\s [veiling Ocean? Job 38. 8,?, 10, 11. 'ZSttZZ Whofhut up the Sea with doors when it brake forth^ at if it tiumfalmen. had iffuedout of the womb ? When I made the cloud the gar- . , ft'8 o ment thereof^ and thicl^ darfyiefi a fwadling-band for it^ and I0 *l%d brake up for it my decreed place -, and jet bars and door s^ and faid^ Hitherto /halt thou come^ and no further^ and hcrejhall thy proud waves be flayed. The extent of the Sea is likewife to be conddered i it wafhes the four parts of the world, and becomes the Bond of the Univerfe j by it the moft diftant Nations are united \ it is t he medium of Trade and Com- merce, (in which Divine goo dnefs is much to be oblerved X and 1 45 4 The Practical Sabbatarian. and adored ) and Commodities peculiar to feveral Countries are made Common to all. Thus great advantage and delight accrues to man, who fails upon this kind Element to the Port of his defire. 5. Let us meditate on the Earth > Confidcr its poftion, it Toacl 3t«u»- hangs in the midit of the Air to be a convenient habitation 7«p f^jw, for us. Its ftahility is rare > the Air it felf is noteble to bear ^vtiTwvTi dy. a feather, and yet the n>/™/e £<*r*/? remains in it fixt and un- VhiQ7' c~ &*&*-> notwithstanding all the ftorms and tempefts which r}/Io?in ^ keatupon iti furelythe invincible and powerful hand'of Ha. 44 24 God imiit needs ////^r* and fuftain it. We may likewile job ,8. 4, <5. contemplate on the various difyofitions of. the parts of the 3*ra corpusefl Wth, the Mountanes, Vallies, Rivers, which are as the JimplcXfgrave, veines to carry nourishment to this great body. Nor are, Jolidum^tien- Plants to be pretermitted, their roots whereby they draw >n m medio thdr nouri(hment , and the hrmnefs of their UlallL by {uudamentum W0icn they arc defended againit the violence ot the winds,, */$* tgKfttt. the expanfwn of their /$*$£? by which they receive the dew- tam eoq;pro- of Heaven. So now all the parts of the world may afford, lmoLtielOCOim~ ^U£l fo* -J°ly meditation' The Heavens give light, the Air. 'iur.dum.Zin-. kf&$ko the Sea Commerce, the Earth habitation ., all thefe *' things being pondered and meditated on, in ftarawemay read the Name of God indelibly printed : Our meditation may flutter its wings over thefe coniiderables, and fly into admiration of the Inrini.tenefs^Powcr, Excellencies and Per- . fcdtions of the Great Creatour. 6. Let us meditate o-n Man \ the abridgement and recapitu- Pfal 130.15, J&tion of the »>We Creation. Let us contider and oblerve j<5. the compofurc of his body ■-, He was fearfully and wonderfully Kofpot bhVj made, as the Pfalmiit fpeaks, Pfal\ 139. 15, 16. Let us take •fyj&v foywv notice of the powers of his Joul i and who but an infinite ''I^' Agent could unite thjs foul and body, and chip them cages -!whvT<\tM. ther' an immaterial foul,, with an eartnly body i Who but. God, the great Jehovah, could affign them both their for n^ fituation, temperature and fitnefs for thofe ufes to which. they ferve? Acts 17, 27. 28. We may indeed fee God in the. 'ajjmty of our hands, HI the beauty of our eyes,, in the viya- *1;y of our fenfes * and if .we look inn \;rd? what -diitincl:. The PraBical Sabbatarian. 155 and admirable faculties is the foul endowed and enriched ■ with? The underjianding exercifes the Empire over all o- &7*S*f%h}ix ther faculties, the will purfues with eagernefs, either that 5W^Jwe^ -which is goo d^ or that which appears to be (6 i the memory n * prelerves frefh and lively, the pictures of thole things which Galj?*#™ti- are committed to its charge : Surely this confederation would ^tWm P make our meditations on the Lords day molt fweet and de- ra^^ *^ livable j and what a golden thread of divine wifdom runs horniw corpa. through the whole Univerfe / The Order of the world rales teUnems mews the wifdom#of God, Prov. 3. 19, 20. The Earth is ZmiTt^0' let lowermoft, as the foundation of the relt , the $e# is pent nSJb%^'' within its Channels, the Air is above them both, and the own nftmshi Heavens are the higheji loft of the Creation. And Co admi- vcv a^Vov rable order may be feen in making the world > God proceed- ^Ife*^, ing from things imperfeU to things moreperfeil. Fir/1 there e*clamat* is the *We majs^ then the Heaven and the Earth, glorious P&1. 104. 24. creatures, but without life j then Herbs and Plants which 1 Cor. 1.21. have a vegetative life, but without fenfe or motion 5 then the brute Creatures, which have fenic and motion, but want reafon '■> and lait of all, Man, whom God endows with a reafonable foul, and makes him after his own image > And Gen. 1. 1, 2, in this order we may perceive, ririt, the dwelling place is.ap- n» 2°> 2<5. pointed, then the food., then the creature which is to feed ? Kings*°. 7. upon it ', the bealt upon the herbs, and man upon the beafts. The Queeitof Shebawzs aftoniihed at Solomons wifdom, when (he perceived the well ordering of his family : Cer- fat™% Cm tainly did we obferve the order of nature, we fhould more non Canaan^ wonder at the infinite wifdom of God, Heb. 11. 10. Amos fid Cvli, in \ 9. 6. Thaifeveral parts of the world are fometimes compa- Canaan &o- red to a building \ and in this gnat bouje every part con- njj^-7^ r ■ 1 1 i~ ■ • 1 1 r » 1 1 -^,1 noluit, fed in Ipires to' the beauty, tervice and decency ot the wnole. The mobilifemper roof of this building is Heaven > the Sphears are Chambers hibhavix u- and (lories in the Heavens \ x\\z foundation of this building b&wuh, qui is the Earth, Job 38. 5, 6. The Stars and glorious Lumi- ™l°sJefiter na'ries are windows in this houfe, and the Sea is- the water- cdlTem^vid courfe which ferves this magnificent Structure. And it is ww^&nJEk obfcrvable, that mrj/ *$i#g z# *&£ nw/^ is fitted for ^/e and ie'rvice. The workmans skill is as much commended in the X '2 */e .56 The PraSiical Sabbatarian. ifa. 40. 29- Ua. 4j. 15. Ifa* 42. 5» Ifa. 4$. 12. Mai. 2. 10. £ph. 3. p. «/i of an inftrument, as in the makjng of it. Now the upper Heavens are made for the habitation of the Saint5i>the middle Heavens to give light, heat and influence 5 the Air or lower heavens 10 give breath to fuftain both man and be aft , the fruits are fox food, the plants and herbs for medicine. Galen faith, there are fix hundred mufcles in the body of man, and every one fitted for ten ufls 5 and fo for bones, nerves, arte- ries and veins, whoever ftiall obflrve them, their fituation, ufe, correfpondence, cannot choofe but fall into admiration of the wije Creatour. The wifdom *f Men and Angels cannot mend the leaft thing in a Flie, the figure, colour, quantity or quality of a worm, or of a flower, all which are made with 10 much exa&nefs. And it was no lefs then blafphemy in Alphonfo the Spanifh King, to aver, That bad he been the Maimer of the World, he would have caft it into a letter form. No, All the workf of Creation are ftupendious and admirable, and arc as (b many afteriskj to point out the glory and fame of that incomprehenftble being, who was the author and founder -of them. G H A P. XIX. Xktplex eft in fen. potentia , una qua novit omnia ; altera per qu:m t» YiHTVl. AIDHI. I, Qupmodo aut Sapiens ejjbt &zw munji cmdit9ryJinef- aret>auton\n\- Cod is moft wonderfull in the workj of his providence, WE muft meditate on the worlds of Providence. God is feen and manifefted, not onely in the making, but in the governing of the world, not onely in the power of his hand, but in the wifdom of his head j he hath not onely made the pip, but he fits at the item, and is the pilot to guide it. Divine providence will be more fitted and fuited to holy me- ditation, if we trace providence In its confervation of all things in their beings. By Gods immutable and powerfull providence all things zxtfuftained andfupported, Alls 17. 28. It is a good faying of a learned man, Hew could God be unfteahably wife, if he knew not, be infinitely powerful if he could m' l, be admirably goad if ht* would The Pra&ical Sabbatarian. 157 would not govern, and take care of the world be bath crea- pjjct aut bo- ted? A Matter of a Family will take care for, and fupport n^s fillet the Children of his k*ns, the fervarrts of his houft i and the TonmrZve place of his habitation where he himfelf hath taken up his gubernardt abode. That God rules and fuftains all things by his good Provi- i. dence, is eafily to be demonftrated, if we look upon the world in general : He hangs the Earth upon nothing, Job 'Avayw top 26.7. And what then u\ou\d fuftain that great, vaft, and a^jmnm. mafly body, but the fupporting hand of the Almighty ? *** ?g* *j He not only fuftains a Body of Earth, but gives life, and-^0"'?*^ breath unto all things, Atis 17. 25. The World doth not Z,g™£fr only reft fteddy, as leaning upon the Pillar of Gods Power, £Vcu g *^v but all creatures in the world have their life and motion from vr&vemto. ' him S He puts a principle of lift into them to travel, and flit D^fnafccn. up and down the world s their fteps are guided and gi- * Eph. n. ven by the Lord ^ Their locomotive power is from him. And i*7' 24> God doth not only give breath, but bread to his creatures, prov%.a?. Pfal. 33. 10. He fpreads the Table for Man, his Vice-roy in John 5. "7/ the world \ And the young Ravens cry to him, Call the dnnoaVeima* fealty they can (hew) they cry, and they have their fupplies nu omnufu- from kim^/al. 147.9. Lukg 12. 24. And God doth notfiemmw^ only make provifton for man, but arford protection to him. J^^* a** His food (hill fuftain him > and mans Sword fhall ho* ^r/rr^ pjfunt, prefer* him > God will not only exhibit fupply, but keep orFdan- tim tam diu, ger. This likewile is verified in inanimate things. He cum omnia pntt numbers the Stars, that one of thofe gltftring tapers ^atl Zanch^* not be miffing, nay, he calls them by their Names, Pfal..- . * 147. 4. to lhew his exatt providence for the confervation of them ^ not one can be wanting, but the defeat will foon ap- pear, he hath an exaU mufter roll of them : He calls them Job $$ io,\ over continually, and every Star muft anfwertoits Name. He convocates the -Clouds , he fummons them, and then pf melts them into mowers, and every drop of Rain alarms the a A^' 8* grafstorife,andfpring,notonIyin the Fields, Job 5. 10. Tofoanimame- but upon the lofty mountains, Pfal. 147. 8. So God pre- cJpereyquid ferves the Earth > not only in its poyfe and Being, but in fiet de coYporel. its feracity and plenty. And its obiervable, if.God cmtracl PerttitydijfaL, our *8 The Practical Sabbatarian. vetun Umii o 'fojgk JtguBcr- v.citioncm de 'mutxb ivUm 1 ^b.31. "5. Pial.31.15. Adeo tuundum regi faim oporter, etiamft tfuBa habere- ntvfacrjYum litermm te-~ (limo-nij\ T)em eft qnafi anima iUumfujlen- tans. 2. Kre eft ilia ec- cle/ta^cujw caufa reliqua omnia condita funt>& guber- vantur. iCor. 11. 6, Rohm 1.; 5. Rev. 3.10. FA 3.12,13. IJfi in Dfo L'fovidcntiam, our time in the world, there is no warding off the jirokg of death, Luke 12. 20. And if God lengthen out our days be- yond what nature promiies,then deathiath nojlrokg to give, Ijj. 38. 5. In a word, he that made us m. the womb, Job 31. 15. k/eps us in the world, *rixes our time both for our abode and departure, PJal. 81. 15. All things depend up- on Gods beck, hang upon his hand, live upon his bounty \ If he hide his face they are troubled, and if he take away thiif '.breath , they die,. Pfal. 104;. 28, 29. It. is JebovaJj7 who'is the pi liar to fupport the world , who is the firjt be- ing togivelite to the world,who is the Soveraign to rule and govern the world, and who can not only untile, but caji down this beautiful fabrick, when he pleafes. Upon the Ba- lis oiVivine AH -J efficiency the Univerfe reiteth. And 'Gods fupport ing power is not only evidenced in the world in general], but his care and prefervationis moji it- luftriom and confpicuous in the keeping and defending of his Church. Let us obferve this, Firft, In Jingle perfbns : Daniel is prefer ved 'in the Den, Van. 6. 22. Je re my in the Dungeou, Jer. 40. 4. Paul anj 'SiLum thePrifon, Acts 16. 39. Lot among the Sodomi- tical Rout, Gen. 1$. 11. Secondly, In lefjer numbers, the three Children are pre- ferred in the hre, Van. 3. 25. O the admirable provi- dence of God ! The Furnace mail be a field to walk in, and the flames ifhallfulpend their unkind heat, and not di- llnrb their recreation ; Gods providence can fhadow and inciter his precious ones, when dcligned for fuel and do ftruclion. Thirdly, In particular Churches, Rev. 3. 10. Tempta- tions troop together and beflege the Saints, but God in that hour-breaks their rank^, and routs them, .and rdcues his people from thole deitructive Onfets. fourthly, In the Church in genera'. The Church of God was upon the brink of mine in the time of Ham an, the Bill for their execution was ligned and fealed, Ejtb* 3. 12, 13. But then God tore the Bill, and brought the promoter of it to lTumcfi.il ruiiicand defiruction, Ejih. 7. 10. God wound- ed The Practical Sabbatarian. i 59 ed the hairy fcalpe of the Churches enemies. Let us further Kemoni/tpror. irace the providence" of God towards his people, and it will ^^J J?* appear nothing but a flock and treafury of wonders. • ^^|0'^ lint, His earlieji thoughts of love to his people, how z*e jwitaaimLi-' they a Morning liar to call light on the excellency of Divine vmitaig con- providence? He loved his own from Eternity, Epb. W%: $*&*$$ Every Saint lay in the womb of Eternal love, before he lay Jf^ffJ0^ in the womb of his Mother i' God from all everlajiinghid Leid Prof. his people near his heart. joft 2I . Secondly, In time God gives his precious ones a Being , 2 Kjng$ ^ ^ to capacitate, them for future- good things. Non-entities are 2. Kings 10. 10 incapable of good or evil. God creates-his people, and lb- Jer 3*- 3- brings them upon the iiage of the world to a& thole parts- "^say/a oiu of honoivhehath-dcligncd them- unto : He who hath re- ^'wj.wriji* . /^W. love for Jiis. Saints,- mutt give them a -Befog to be ^ Cl /f $- receptive of it. ^Jg%« Thirdly, In procefs of time- God calls and converts his d^avsw. people, and brings them home to himlelf by a work of Re-* generation :- They are- not only born by Godfr powe?, but Pfal. ir- ;. new bom by ..Gods grace \ and lb God quaHrleS-dicm for Luke 1152. glorious things which- thall* be tev-ea-kd, 1 Tet. 5-.. 1, &j^% gives them faith, J obn i< 12, 13. And faitfr gives them a 3,:>' pfl»'fr fefrfo called.the Sons of God. ^Now- he adopts them .f*°$!P™ 1 • T- -i ' ' ••> i 1 1 1 1- • r .-• nihil eft a di. into his own family. .. uoddoth nor only bring tnem into vintt J'ttfVvi_ ■ KXiZ'QMtmiS. Conrt ot the wor Id, ,but into thc.inward Court dentia legibw ©fed^ps own. peculiar \ Houihokl,- «&*£ 6., 10. -'Epb. 'i.-i$.. fxemptum,fa- They arenowni^biends, John 15, 15.: His Jewels,; fe/"8.. '^*%??^ 17. HisSpoufc, Ca,it.A. 9. The beloved of his Soul, %'eff^S£ ;' providence towards ftiV hSanllu. people- ... ■•- v . fourthly, Further to trace Dnincpr-ovldiwe m re^-rence' :o thz,Sn?ints , Gud prderves them in the world as a #Wfc •nan Ocean. Whai the,. whole world, was drowned, God- . i prepared an Ark tor Noah and his Eamuy, and when 'the' (>r inhabitants of.the world hh&MOtp&i&faufe to iec.u** tiiVm- J God provided a finUxn tor. thll hdy family: When al peitihed.in. the. ilomvithep. !^d>a:Haven to put into.— •"£•:;*' Chi 1 6o The FraSlical Sabbatarian. Church ofGod'm Egypt they were in bondage, but they were Annon ha mi- in Being. The Task-mafrers had a hard hand over them, rabilesecclejt* (jUt qocj fprea(j a /^^ ^j^ over the in, and brought them a^tedecla* in time out of their fervitude, in glory and triumph j and rant Eeumjtn- made their way through the waves, when the waters were gulan Provi» their walls, their fecurity, not their mine. When God demiu itiatn fent his people into Babylon, it was to chajiife them, not to tuen • confound them, to humble them under their fin, not to //«^ Exod.14.2p. jj^ under their burden •> thefe Captives at lafi were Con- querors, and erected their Trophies 1x1 J erufalem : For he j r. 2p.11. bad thoughts of peace, and not of evil ^ to give his people an expected end faith the Prophet Jeremy : And Godfeems to have tears in his eyes, when he hath a rod in his hand. And Luke 12. nideed how would Chrifts little flocl^ furvive, if God by a wonderful ail of providence did not rein in the Wolves, and put bounds to their brutifh feverity ? Fifthly, God gives daily tejlimonies of his love to, and care over his people. He commands the Earth to nourifli Pfal24i anc* foftahi^h^1" outward man > God provides flocks for Gen.42. 25. Abraham, Corn for Jacob and his Family, and the Son Jo* Exod 1&13. feph fhall help to fuppor.t the Father. Nay rather than E-xod.17.6. want fhall befall his people, he will fetch water out of the 1 Kings 17.4, |^oc^ fhower down Manna, fend Quailes from Heaven, 1 King* 17 14 prepare a Table in the Wildernefs : The Empty erufi (hall be hlied to fupport the Prophet, and the Ravens lhall dim. in provisions for Elijah, And God doth not only feed his peo- Neq\ carport pie with bread xhzt .ferifheth, John6.2j. but with that neq\anim* which endureth to Eternal life. The Saint lives not by ^07?*"^ hread only, but by every word which proceedeth out of the terrarmtrit mouth of God, Mat. 4. 4. God feeds the weak Saint with corpora, deal* milk, thefincere mill^ of his word, 1 Pet. 2. 2. and thofe ammatverbo, who are grown to a higher ft ature in Religion, he gives fpintu, fa do- jlroxner meat to.Q blelTed care of the great Jehovah towards "bulia. ' his dear and j^eci<7i«- people! Are they fluggijh, he excites them to work > Are they infolent, he prefently humble; them \ \ijejumn wax fat, and kick, he turns them out of Canaan, which was both their Granary and Dairy. Do they indulge finjttl defini, God mortifies them, and as the Gar' The Fratitcal Sabbatarian. \6i XJar diner prunes the Vines, weeds the Banks, and waters the Cant. 4. i<5, lowers or the Garden to caufe it to flourifh i fo God viiits his people with the North-wind of arflidtion, and with -the ■South-windot grace and favour, that its fticcs may flow out, that his Church may bud and blofTom with happinefs and profperity. But to wind up this particular :fo tender and paflionateis God in his providence towards his people, that he fixes his Church upon a rock, Mat. 16. 18. that it may be unmoved and unfhaken : He leaves heaven to come down to vifit it, and to lay down his life for it, John 10. 11. And af- * n I0 ?*• ter a little time he returns to glory again, but he will not leave them comfortlefs, John 14. 18. but fends thelfnit*f:M •Comforter in his room, John 14. 16. as bis Delegate to jmumera e^ refrefh and fandifie his people. Now he is in glory he com- empla,quibuf tniffionates his Angels to be the guard of his believing ones, apenijfimd de- Heb.i. 14. and to Miniiterto their neceffities. He leaves m(>njiratw, hispromijes to be his bond and fee urity to his Saints, that vtiemiaqw0" their trembling faith may have fomething to fray upon, fuos regit elec> 1 Cor. 1.20. He vouch fafes his Ordinances to be marrow tosJieui, nihil and fatnefs to them, Pfal. 63. 5. for their comfort and re- vjtueai* vival-, And lead thofe Ordinances ihould be dry breafts, *uam ec^le{1" . . ' 11 -r 1 ■ r i- ? am imprimis and barren wombs, he promiies bis pretence to enliven and maxima cuyxs fru&ifie them, Mat. 18. 20. And if bis people h\\ into per- eflhDeo\ fecution,he will give them intereftiox their iufferings *, They Mat# ,- 2p# ihall havea hundred fold for theprcfent, Mat. 19. 29. And if the penfion be Co large , what will the portion be ? And ~6i.r Angels (hall not only watch over them, but God will take^are of them himfelf, he will not furfer their foot to he moved,? fal. 121. 3. Not a foot, the loweit member of the bo- dy, and not moved h it is not laid, not broken, but not moved. zach 2.8. He will keep his people as charily, as'-*/;e apple of his eye, ife.^p. Ztfc/?. 2. 8. If they be over-taken with afflidions, he will -be in the fire, and the water with them, Ifa. 43. 2. Nay fo tender is Chriit to his people, they mult not dijlurb them- Mat. 5 28. felves with any care, (that hair in the eye of the foul which ,., .. makes it water, and is fo troublefome) 1 Pej. 5.7. and it is ' j^ * -not to be over-pafled h God pours his (pirit on his people, J0 ni4*2 * and his people muft caft their care upon God » a rare Joel 2.28. Y change ! h 1 62 the Practical Sabbatarian. Pfal*5$ 22 . change ! God (beds bis blefjings on them, and they call their burdens upon him, Pfal. 55. 22. And to conclude, if any attempt their hurt, They kjcl^againft tbefrickj, Acts 9. I . 5. And every wound is ftruck atjefus Chriit* Acts 9. 4. All their injuries are reflexions upon himfelf. Gods providence is not only extended to precious Saints, but even to the vileftfinners. He keeps their breath in their A£h 28 7 noftrifr, If a. 2. 22. God fultains and fupports them ■•> thofe Pfal 6a 8 ' Vipers jfr/re# upon the hands of providence, and it is often a A&s 4 21 28 ^011& t^me ^e^ore ^e flakes tnem orTinto the fire. J i'irft, He fills tbeir belly wit b bis bid treafure, Pfal. 17* pCn* ft7' 14. He fends the Prophet to anoint Jehu, 2 Cbron. 22. 7. rov" ,15' and Hazael, 1 Kings 19, 15. God kept curfed C/^/w in the Ark. He fet the Crown on Nebuchadnezzar s head. Bad as wdl as good Kings reign by God, by hispermiffion and con- ftitution, Rom. 13. 1, 2. Secondly, As God gives wicked men temporal bleffings, Lam.i.itf, 10. as he is the Author oftbeir pojfejjions j lb he is the Over-ruler of tbeir aclions. God bid Sbimei curie for the humbling of Jer. 4. <5. Vavid.He calls Nebucbadnezzar out of Babylon to lead his people into Captivity, Jer. 4. 6 . He checkt Laban, that he n could not vent his rage and enmity againft Jacob : he curb- ^en 31.2.4. e2i.i, their Crowns on their heads, yet tbeir bear ts are in Gods hand. Fourthly, The PraSiical Sabbatarian. 163 Fourthly, And God doth not only overrule the aftions Impnfunt va. and words, but he appoints the ends of wicked men : What !<**** atepw* ever glory befpangles their pa(Tage,yet fhame and confufion ^^^ (hill be their end, Pm/. 16.4. They are fitted for deftru- clion both by their own (in, and Divine Juftice, which will not be always dallied with. The wicked who here rife up in Matif^i. Pride and opposition, lhall at laft go down into Hell and Exod. 14. 27, damnation, PfaL 9. 17. What fatal and tragical ends have 23. over-taken infolent and unbounded (inners ? Pharaoh drow- #cq - IOg ned by a wave, Haman fcrangled by a cord, Jezabel daftit in 2 Kiii^sp 33. piece6 by a fall, and proud perfecting Herod eaten up by a « worm, and Gods wife and wonderful providence jhmes forth in all their executions ^ the finger of God not only baftned, '9'2 but Specified their difpatch. Nay the foot-fteps q^Gods providence are feen in the moit ., . ft* .; minute and inconfider able things of the world. He numbers aYlly^lZ our hairs, Mat, 10. 30. and not one of them (hall (lied with* Jlofeui*Qto. out a providence : he keeps the Sparrows, thofe little worth- videntia ml lefs birds, which feed mans ear, not his belly '<> and not one «n"*«/h^ of them falls to the ground without a providence, Mat. 10. p[ot[n^^' 29. He guided the bow which llew the King of Ifrael, y^zl omnia 1 Kings 22. 24. He caufed the Iron to fwim, to evidence difponuntuv, both his power and his providence, 2 Kings 6. 6. He takes omnia adfuos care of Oxen, 1 Cor. £.9. and provides meat for the young d™u'unturfi' Lions, Ffal. 104. 21. thofe Beafts of prey, whofe Dens are *duhi>numqui their ilaughter-houfe, and the Forreft ferves only for their eft gloria Dei. deftru&ive range. The eyes of all wait upon God, Pfal. 145. Prokum non 15. And he lays in their provifion. God prepared the e& ^ feciJft> goard to refrefh Jonah, and God prepared the worm to de- ^a (Urieere itroy the goard, Ion. 4. 6, 7. To fuch minute things the „ecjjc kMlk providence of God ftoopeth. God fees to the bringing forth eft, piadhu- of the wild Goats, and to the calvingotthe hinds, lob 39.3 . wliaatten- and when they are brought forth, God fees to their growth t%^f^irm and good liking, lob 39. 4. God takes notice of humane yeceffn, qui contra&s, who borrows, who lends, Veut. 28. 12. and bis demijfflimd precious ones (hall lend and not borrow. God by his provi- profticit. dence quiets the Beafts of the field, difciplines and keeps un- !^^°£r dcr the fowls of the Heaven, and (tills the creeping things of 2^X, Y 2 the mpviUtfy ut 1(5 a. The PraBical Sabbatarian. Meant ordi- the earth frors. rifing, Hof 2. 18. That as the greateft things nemfuum, i? cannot difannul, fo the leafi things cannot efcape the provi* vftmfuml ^ceofGod. As Gods providence is -{ten in the confer vatian of all things Aug. 2. Veut fmgula- nl their beings., fb in the direction of all things in their acli- rem rerun qua. ons -•, The enmity ofjofepb's Brethren,. is direHed by £od to rum cunq% pro. the promotion of Jofeph' s perfon ;> and therefore Jofeph ^ChTfoft iaitn> Ge"* 5°* 20* Tilat />rwi 20- unridling of a dream promotes Jofeph to be tbefecondimxi Gen. 41. 14. inJEgypt. A lye throws Jofeph into prifon, and a dream brings him out. 2* God over-rules the molt contingent and cafual things to i Kings 22.24 bring about the molt certain and infallible events, 1 .Kings 22. 24. It was Gods hand guided the ar.rov, to make good the prophefie of holy and faithful Micah. 3.- God can over-rule the very fins of wicked men, for gra- Sanguis many- c\om and excellent events \ fo the perfcutim of the Church 7™k(!Jmen of Chrift> is fox thc increafi of the Kingdom of Chrift. As black lines beautifie the Picture, and.fetitoff the more : Wicked men bring Martyrs to. the flake, and the Jlakg be- comes a pulpit wherein the Gofpel is propagated. It is very obicrvable what the wife man takes notice of> Man in rov. 1 .9. ji]S owu neart is fun 0f contrivances, Frov. 16.9. feveral cxit!islnmanu things roule up and dovvnin his mind, but at lafl all .his kieji\Lingua . Waves The Vra&ical Sabbatarian, j£$ wayes are directed by God, they hit the mark at which God non evpttcard levels i ib that the heart cannot devife, nor the tongue {peak p°tefiJ7ne pro' any thins; which is not quUtd by God to fulril his purpofc. ™dinu'* &\ The Prophet J/emwy aflerts, >r. 10. 23. //?** the way ^/ ^^.Zanch. ??/j^ at not in himfelf, it u not in man who walkeih to direct 2-KjneS(5 hisjteps. Every way of man is byaffed by the guidance of the Almighty, to arrive at that end which God hath deter- prov. a:. 1. mined. Nothing is in our power ^zs Zanchy well obferves, hut Dewfleftitom- all our wayes, works and words depend wholly upon the pro- mum hominum vidence of God. Kings, of all perfons are the moji Arbitrary, vohmtates^w- yet their hearty which is the moft arbitrary part of Kings, is ™r?; *ult% in Gods hand, and is turned and diipofed m the rivers of wa~ Qm^ia ducun^ ters, and run into what channel the Lord pleafeth. Princes turadjinm* themfelves are not Jo Jwayed by their volatile fancies, Grim- deo determi- perious lufts, but that all their counlels tend to, and all their PjgP™ fif**!* proceedings end in, what God hath deiigned •> the very fi^alllfiJ' traces and windings of all their roving progrefTes center and gforhm. Leid. are fixed in Gods determinate purpofc. Prof. Gods providence is feen in the deduction of all things to 3. their appointed ends, . Man whence breaks Gods Commands, Omnia dew hefullfills Gods Decrees, and whenhe runs counter to what p^em pe^f'T* God impofes, he keeps pace with what God determines. %afJ^SJr^' That alwayes comes to paft, which God, who exercifeth an Boetbt . univerfal providence over the world, hath appointed to fall out and come to pa(L Thofe who crucified Chrift adfed a A6b 2. 23, .. great fin, yet they fulfill a certain, decree, for the Lamb was ilain before the foundation of the world, R.ev. 13. 8. The divine purpofc and determination, is tht cotter to which the lines of occurrences and affairs are drawn. There was a medley and mifceUaniom contrivance to bring Chrift to the Crofs i There was Judas his. treachery, the Pharifees en* mity,the^e^/ej- incoi>itancyv Pilars deiire to make himfelf popular, and the Souldiers cruelty ; but all thefe different interefts meet in the execution of Gods defigned purpofe, as fe/o- 1110ft excellently, Atis 2. 23. Him being delivered by the determinate counfel and fore -knowledge ofGod,ye have ta- A^s 2 \^nvand ' Pharaoh, not onely burdens Gods people, but hardens his 23. Exod. 2. 24,* \§nYandby wkkgdhands have crucified and fain. And thus pVOfi* ' *f\ own 66 The Pra&ical Sabbatarian. i Dam. 6.(5. own heart, both which carry on Gods end which he had determined, (viz.) The delivery of the poor Jewcs, and Mat. 2. i$. tne drowning of Pharoah and his wretched JEgyptians. So Gods end and purpofe is atchieved in every undertaking. Hof. ii. i. Hcrod'm his rage enforces Jofeph to carry Chriit in his in- £Stef£ fancy into jEgypt> buc chrifts goin§ into ^^ did not fo venis funt, much decline Herods fury, as accomplifh a divine prophefie , guamv* fcAr- Ho f.Vi.i. Herod unwillingly fulfils what God wi/e/j had fore- crum interpre- told. The Gofpel is the fweeteji means of falvation,yet it is a tttfrjg* fl6 fcoc favour of death unto death to the reprobate world.They fuck bill i\v.' Pjffxvb* of thefe flowers, becaufe they (hall dafh upon their defigned ruine : The Gofpel a/Zi/e (hall be a means to tiaunJuenUco- accomplifh their determined death. All things arrive at lumbm vegs- that end which God hath let them. Chrift himlelf is for the tat, fiarabaum mine of iinners which are appointed to mifery, for the joy- necatyct ficut ousfalvation of Saints, who are determinedto glory : So the lumen foliocw fame fire gcs the Gold and confumes the irubble. In a .dtbiles offen- word \ the workj of providence, ditjiccbrijlut Firft, Sometimes howftrange are they, and mifreriouily malii inruinam intricate, as in the cafe of Jofeph , through how many ma- ej},bor,umre- zef and menders did that holy man pafs to his appointed ghriojam. principality. - .,- Theoph. Secondly, Sometimes how terrible are they, and tremen- z Cor. x. i©\ dous, as in the cafe of Pharoah •> his fatal and final deftru- % Cor. 4.3, 4. ciion being uftiered in by ten preceding Judgements. Thirdly, Sometimes how worthy and glorious are they, £ft.7« 3> 4- as in the cafe of Hejhr, who was advanced by unexpected lfa.44. 28. means to her fbveraignty , for the prefervation of the Ma. 45. 1. , Church from ruine. Fourthly, And fbmetimes how good and gracious, as in the cafe of Cyrus, who was raifedi>y God for the returne of Jjrael to their beloved Country and Home. CHAP. XX. The Tracheal Sabbatarian. \6y L CHAP. XX. God is moft gracious in the tranfeendent w$rk^ of mans Redemption. Et us meditate likewife upon the great rvorl^ of our Re- - > demotion: This glorious work is the .Matter-piece of di- chrifaseftdei vine wifdom ^ The Angels defire to look into it, i Pet. i. 12. fjpiemia.tum but though they excell in wifdom^ yet they cannot, lee to the wtiAut, quia bottom of it ; there are Co many (mall threads of curious cftriy& Let Eph. 1.4, us view over the feveral paflages and tranfadtions of this Non-fuchoE Gods works. Firjt, Let us view it in the plat *f or m, how glorioufly was this laid in the eternal purpofes of Gods love, Eph. 1.4. Yea, in the eternal promife paft between the Father and the Son, Eph. 3. 8. Tit. 1.2. O the everlaftingnefs, infinitenefs and unfearch- chYiftt* efl ag- ahlenefs of this love of God ! That the everbrfting God, the n""™djmsab Majefty of Heaven and Earth fhould take care of us, before T^w",f the world was, that he mould buifie himielf, and his Son pYaordinatilL a^>out poor, worthlefsand wretched worms ; O let us adore £. Promffione this fir jt love, admire this free love of God and Chrift. defeminsmu- ' Secondly, Let us fee in the next place the early difcovery, ^pJT^0 and mining forth of this miftery in the very morningoC the ^ilfplnum with corruptible things as filver and gold, but with the precious blood of f ejus A&s 20.7. chrifi, as a lamb without blcmijb andjfot, 1 Pet. 1. 18, 19. And why did the primitive Saints facramentally fhew forth the Lords death on the Lords day, Ails 20. 7. but to fig- nirie to us , that to contemplate aud commemorate the death of Chrift, is zjpecial duty of that day ? But a little more diftin&ly tofupply our meditations on this glorious f.;bjtcV ' ' Let The PraSiical Sabbatarian. i So Let us meditate on the -Author of our Redemption, he j, that carried it on from the rlrft to the laft > Let us con- Mat. 3. 17. template on our dear Redeemer : He is the Son of God, the Hag' 2. 7.* wonder of Angels, the defire of Nations, the joy of Saints : Ila- 2P- **. All the prophefies of old were fulfilled in him, Luk^ 24. 27. P*°m!fliones in All the/w are^e# and Amen in him, 2 Cor. 1. 20. Let us meditate on /«w. Alap. hisperfon, it is altogether lovely, C^f. 5. 16. Let us medi- tate on his natures. The Creatour and the Creature never met in any but in him i fuch a perfon, SwVV*©-, God- Joh. 4. ipa Man,never was, nor never will be in the world befides him. ^ev# **• 3- Let us meditate on his ojjfce/} they are neceffary and glorious. H^' 9' 28# Let us meditate oxi his behaviours > they are fpotlefs and/r#- j rim. 1.T5. ttiferouf. Let us meditate on his dty?g/u j they are aife&ionatc ftupendous. Let us meditate on the S>ri^c^tranflation renders it : Jf'p^"0', There are a few icattered up and down in the world, in all tiofiwesKt' places, in all times, and in all ages, whom God let his heart charosfignifi- upon from everlafting, and Chrift leaves heaven and is in- cat- Heron. carnate to purchase and redeem thefe fcattered ones, Aaron c. {£fiI^?T" was to have the twelve Tribes engraven on his breaf t-plate, ^ ' vn-vC and to bear them before God, when he was to go into the njJ%m ' holy place, Exo'd. 28. 2.9. Our dear Redeemer, whom Aaron hm. was onely to typifie, did bear the names of his Ifrael upon his Exod.28. 2p. heart, when he did jptcrificc himfelf to divine juftice, upon his jhamefull, but fruitful Crofs. Let us meditate on the price of our Redemption ', And here 3. (as the Apoftle (peaks) we.muft conceive, We are not Ke- iPec. i.i8,ip. deemed with corruptible things, as fiver and gold, but with { Cor. 6 20 2 the C » 1 70 the Practical Sabbatarian. Col. 1. 14. the precious blood of J ejus Chrifr \ Tears, not treafure * Agnofeohomo not filver, but jigb i j not full coffers, but emptied www were goon ^Kjr/j the ^rice of our redemption, E/>£. 1 . 7. All the mines in the ]imt viilnerj, world could not have purchased the life of one foul \ for as ^efifiUum the Pfalm'ft fpeaketh, Pf. 49. 8. The redemption of the foul is deivulnersri. tHevim \ Nothing but precious blood could redeem the pre- Bern. cious foul 5 our finfull wounds are onely healed by Chrift's w facred wound, we are cured by ftripes. Chrifts cbaftije- -3* *' meats are our peace. Our Olive leaf is dipt in blood, Chrift Ifa. ^3. p. tr°dthe wine-prep alone, and his garments were fprinkled Ifa. 63. 3. with blood, Ifa. 63. 3. There are four wayes by which the Rev. 5. p. redeemed perton attains his freedom : j. 1. When the Captive is freely manumitted, and let go without price or raniom: But this is not our cafe > for neither would Satan have ever difmiffed us from his thraldome of his own accord, and freely , nor yet our fin would leave us freely and Ipontaneoully, it ltuck ib clofe to us. 2. When the Captive is freed by way of exchange : Nor is this Huorundum our condition \ what bartery coljld we make with God to permutati- purchafe our freedom > Could the Eled be redeemed by one fieri potefl their own fweat or fervices, or by the faenficing of the pu- omnium eleftc- reft Creatures > This is no way proportionable to divine ju- G^vi^ii^ ft'lce which we have provoked > thefe means are too weak peccatum Ldm t0 ^le off our chains : Will the Lord be plea fed with thoufands utulla peirau- of Rams, faith the Prophet, or with ten thoufand rivers of tatione pur*- Qyl^ (which yet \i impoiiiblej) or Jh all I give my firft-born for ohcuiut crea- my tranfgnjfion, of- the fruit of my body, for the fin of my foul? ?a%wmlT Mlc- 6- 7< OBfitfte in this Text Gf Scripture, here is orftr- dimipotejh ed all varieties of creature-contributions for mans redempti- Zanch. on > Here are inanimate creatures offered, ten thoufand rivers Mic. 6 7 °f°jl'-> here are irrational creatures made proffer of, thou- fands cf s\xm$^x\zy, here rational creatures are tender'd, the fruit of our bodys j nay further, here are the tmft beloved crea- tures frankly and pathetically prefented for an oblation, our 1 firjl-born, the heirs both of our love and revenue > and yet al 1 this to no purpofe : All thefe great offers can contribute nothing to our releafe or redemption. Sin is not expiated but by blood, and not by the blood 'of a Ram, a Bullock, or a Goat,. The PraSlical Sabbatarian. i y t i*/? 0 przee : And this is our r^'^nzh. cafe, Empti, redempti fumus , We are bought, rve arc re- * bought, or redeemed, as the primitive Chriftians fung it out iCor.6. 20. ufually and triumphantly > but by what price are we g^wtofibi bought ? Not by furnijht mines, which are the rich linings PJfxio deft* nos of the earth, but by the large efufions of fpotlefs and ohry- f™ '$$£ jialline blood. ^ ^ _ gu/ne/^Ahp. Let us meditate on the flaveries from which we are redeem- 4. ed :There arc four Cardinal Miferies from which our blejfed Redeemer hath refcued us > From theflavery of Satan. Chrift in managing the work j. of our Redemption hath trod Satan, not onely under bis own Dtoincruce feet, but under our feet, Rev. 16. 20. By death he hath con- affxi Hitelli- queredhim who had the power of death, which is the DeviL Sunturfhri^us Heb. 2. 14. It is true, even itill Satan tempts, but not tri- tfru> a&tmm umphs over the Saints ^ his conflicts arc for the tryal of our pnf,Dtjbolu* grace, but not for the trampling upon our fouls j he may invifibiliterjn- raile a dull, but not give a mortal wound to the poor be- vituf^nperpe- liever, Luk. 22. 32. he may fift us, but not fink us, he may ^Zlul'JL- winnow us, but not win us ; Chriii hath redeemed us from JfcieiiChrijlum his deftruclive power : It is a rare fpeech of Origen \ There infummitate were two fanned to Chrijis Crofl, Chrijlvifibly, of his own ac- ***»% 9uafin cord, for a time •, the Devil invifibly, unwilling, and for ever j C^tT^fem therefore the eye of faith may behold Chrift at the top of the Djjfc/uCTin Crop, as fitting in a triumphant Chariot^ the Devil at the im$ parte truci Z 2 bottom 7* The PraBical Sabbatarian, alligstumet bottom of it? bound? and trampled upon by the feet of Chrijk. ^hnjhpedibuf Look Up0n Satan as a serpent^ Gen. 3.1. Chrifts death took Oric Catm' awav his fling, C as ^ar as concerns believers.) Look upon Gen.' 3. 1. Satan as a Dragon? Rev. 20. 2. Chrifts death cut off his tail » Rev. 20. 2. and look upon Satan as a roaring Lfo«> Chrifts death dafh- iPet. 5. 8. ecj out his /ee//?, and made his /><*»> unferviceable. 2- Chrift hath redeemed us from the curfe of the Law i fo.the fidZilfum' Apoftle fully and elegantly, Col.. 2., 14. Blotting out the chirosrjphum handwriting of Ordinances that was againfr us? which was ejfe deletion, contrary to w? andtool^ it out of the way? nailing it to his fedfortaffb non Crofl. And Bifhop Davenant defcants moft fweetly upon *^*Wn* that Tcxt : The APoftle (faith he^ Proceeds here in amo^ wvafuborti ; pkafing gradation, and confults the caie of trembling cou- Addit igitur J- fciences ? for faith the Apoftle, the hand-writing was blot- pofioluf in fit- tedouti but, anfwers the doubting Chriftian, but new con- W *J^tul" troverfies may arife j the Apoftle adds, but it is taken away> TqiddlTet but, replyes the .doubting Chnftian, but fome other may lie abfeonditum, et hid^and be brought to light hereafter > therefore faith the inpojhrumpro- Apoftle, T he hand-writing is nailed to Chrifts Crofs9 it is ferripojjitiim- rmt ancl torn to pieces by the fame nails by which Chrift was Tofwell enci fkrced andf*fimd t0 the Crpfs' Indeed the Law is aiow Pi- affixwi dria" retlory^ but not Damnatory to the believer ; his rule? but cerattm, et in not his ruine ? his glafl to fee himfelf in, but not his roc^to fYujia 3bfsif- da(h himfelf upon. The Apoftle avers, Gal. 3 . 13. that we Cum. Daven. are rccjeemecLfrom the curfe of it. Tfie Law is our Copy? Gal'. 4. 7 but it: cannot ^e our curfe > we maY fteer .by its.purity? but dhrhmemen. believers cannot fall by its power? GrW. 4, 5. The Law is donas exemit our Teacher? but notour Jask^mafter ? we are. delivered ditopretio,etin (xom fa tyrannical domination? though not. from the gui- ^ndkavhli- dance ^dfacred induction of it \ we may be advifed? but bemttm.tM w.c, (viz.) believers, (hall never be endangered by it. . oa Chrift hath redeemed us from the power anddeftruUivenefrof Rom. 6. 2.1 2. fin : A believer may mourn over the fporv but he thall not chrftusmmid fail under the weight of fin. Sin may abide in? but not reign fait perciiflifi QVCr a §ajn{ ? it may be his grief? but not his condemnation? IZ^Ziatio) Kom' 8' Xi Chnft hath redccmed us from the Maying? mmantivi- though not from the difturbing power of fin. He hath re- mt»,nasitiuW/ we qui Mi noftm have redemption through his bloud, even the forgivenefs of fins. VeccaXaitln^ Audit is obfervable, there are two Texts of Scripture, viz. ^Zmif™' Eph. 1. 7. and CoL 1. 14. which {peak the fame thing, in c\atm mater^. the fame words, which is unufual •, that by the mouth of amattulimut; two witneffes this great truth may be confirmed. Our par- ^lv» dons are written in Chriiis bloud, 1 Job. 1. 7. And To mod l J^.fj. excellently the Apoftie Peter fpeaking of Chrift, faith, Who 1 Pet. 2. 2 v his own felf bare our fins in his own body on the tree. Now, c"Yij'M SI'1'*- tiCbriJi bath born our fins, then they are taken from us, our mortis fJni- (buls mult not die for them, they are bis charge, and not our vittetinfire- condemnation: So then, the Inditement of fin eannot reach cepit, uttollS- the believer, the guilt of fin cannot cafi him, the power of m*et a'DolsY^U fin cannot over-rule •, the Jpot of fin cannot Co unbeautifie T^^onem l"et him, as to render him repudiate in the fight of his beloved i p^n* perfolu- iin may bring the Saint to the bar of^confeience to be ar- tionem.RSv. raigned their, but never to the bar of God to be condemned i Joh. 29. there: Chrift hath fatisfied for the fins, of his people, and Jerk3i-34* divine jftftice will not require a double fatisfa&ion. The S 9' I4' Apoftle faith, 1 J oh. 1.9. If vpe confefs. our fins , much more K2J.AA.22 if Cbrifi die for them , Godisjuft. to forgive our fins. ijoh.i.p.' Chrift hath redeemed us from the kjllingpower of death -> 4. The Saints death is his alter ation, nothis^ execution > \us Job 14. 14, -, change, but not his curfe : His priviledge, and not his penal- Phil. 1.23. ty. Our death by the death of Chrift, is become a defireable Morsnonefl thing \ the bittemefsot Chrifts death hath put a fweetnefs int^itmyfs^ . and lovelinefs upon ours. When the Saints die, they only mr™tw* go to their Fathers houfe •, Death fees them fafe home, it Joh- I4 2- unites the body to the Earth their Mother, and the foul to T^u^eH the Lord their father j who in the Refurreclion will con- reverf/onisT* joyn thefe dtjfa'er'dpkccs of Man, and glorify them both for et Yegrejfionk- ever. Tertullian calls the time of dying, the time of return ad Dean. to God, after the years of ab fence here below. Cyprian calls Tertu^ death the time of a Saints affumpt ion and conveyance to his Auguflinus/s Kingdom. And it is recorded, when the fame holy Martyr \x^'Jtijmm heard of a fentence ^f death paitcd upon him by the Empe- g»fim:verfa rour Valerian, he anfwered , I than^Godwho is pleafed a&mortu pa- to loo fen the chains of my body, that at lafi 1 may truly be at fentiam, et ai -* . - Ubmycmnman' i 74 The Practical Sabbatarian. helami*, qudm liberty. Chrifts death indeed hzthfrveetned'and perfumed timem*, etfe- ouv$^ the fpices which were thrown into Chrifts grave, are tpfum crucian- now taken up and thrown into ours. Life to a believer is US" but an unkind Wall, which parteth the Saint from his Be- Joh.fo?*o. l°ved 5 death throwes down this Wall, and brings him in- to the fame Heaven with Jefus Chrift. Death convey'd La- Luc.1tf.23. zarus from the comfort lej's gate of the rich man, to the re- Heb.9.27. frejhing bofom oibkffed, bicaufe believing Abraham : Chrift hath redeemed us from the ft ing, though not from theftroal^ 1 TheLija, of death i from its hurt, though not from its bold. A Saint i<5. now dies in Cbrift •, and though he dh in his bed, yet he fleets in Jeftts •, Death is only his ceafing to be any longer in a valley of tears, and a wildernefs offnares* The Ami- But a little farther to dilate on this point. •£ur« refplen- jn the great rvor\ofour Redemption, all the Divine At- dent *n ^ tributes manifeft themfelves in their great eft fmftre and fplen- dcmptiou.e" dor > *n tn^s beautiful Orb they mine- the brighteft. I# " The Juftice of Godj that if the finner did not die, the Son >£„ . , s muft : One mufi die : if the finner be not caft into hell, the weft. Vem Saviour muft go out of his Fathers boiom. Here was infinite voMtetejM juftice, here juftice had a Selah put upon it. That Text of bentpladto Scripture is moft remarkable, in If a. 53. 10. It pleafed the profettw eft , father to bruife him, he hath put him to grief, &c. God took l&mM^ a delight in bruifing his own Son, becaufe in thofe bruife s filiumfu^n jvfti™ rid triumphant. Innocency muft bleed, that the finner cvmt\$itoo> may efcape, and that juftice may be difplayed. Lycurgm nibus contude- once made a Law, that Adultery mould be punifhed with rihifafam the lo^'0^ koth the eyes j his own Son being found guilty , tfjtjexfti- tiiat juftice might not be waved, he puts out one of his ruaremus itiud Sons eyes, and one of his own =, So the wages of fin is death, accidijfi, vel Rom. 6. 23. That Law is unalterable ■■> now fin is commit- r>oUnteJie°'vel ted, thereis an accurfed thing in the Camp, lojh.j. n. o^ojej^avte. ^fe^ ^efipner orthe^aviOQl muft die, If the Principal cannot pay the Debt, the Jurety muft. Divine Juftice is (b HH>7 xll inexorable, that the finner eicaping, the Cup of Divine wrath muft be put into the hand of an only Son. Thus ju- ftice is eminent 111 the work ol NimsRedemptiex. The The Practical Sabbatarian. 175 The fait bf nine fs of God. God from eternity made a 2. compact with his Son , the Copy of which is laid up in that Adfucctfum TeXt, Ifa. 53. 10, 11. And one iota of this agreement mult mortn deiquod not pafs away. The fubftance of this compact is comprifed attinst* Re8<> in this main Article , IfCbri(l will make his foul an offer- Z^TfZ] ingfor fin, he jhall fee the travel of his foul, and be fatisjied : Yar\di%erb»U' If Chrifl will die, his Spoufe, his Church (hall live-, bis quibusomni Crofs ihall make way for their Crown. Now in the fulnefs ™odafruiuo of time,.GW. 4. 4. Chrilt attempts and accomplijheth this ZZ^C^'f llupendous undertaking, he becomes incarnate, and dies wfitatw luic- for his people, and Co his people live by his death •, the Fa- cipituyprofceU- ther altogether comporting with this glorious agreement, detubete and not only gives his Son to redeem linhers, lob. 3.16. but fin8<*rm am- likewifes gives redeemedfinners to his Son, lob. 17. 4, 5, 6. chnihsad And thus Divine fait bfu I nefs g\orioufly breaks forth in the maun [u* ten- blefted work of our Redemption. Every Article is made good, pus efuriebat, and Chrifl meets withno dif appointment ■•> not a foul mifcar- g^ndickama- ries, for which he laid down a price and a ranfom. '* fJ*u> ^' The Love of God did moft tranfcendently appear in the °* *' work of Mans Redemption. There was rich love on the Fa- thers part, lob. 3. 16. Unfpeakable bowels did the Father exprefs to part with a Son, a holy Son, the Son of the bo- fom, the Son from Eternity^ the very Characler of his Fa- ther, Heb. 1. 3. An only Son, a begotten Son, Pfal.2. 7. to die Gen. 22, 12-. for finners. Theugb Ifaac was on the Altar, yet he was re- fitted, but our dear Jefus was on the Crofs, and he muff Kon^ dies Chrifl begs his life of the Father, Mat. 26. 39. But j;™aGt *chrtfus\, the Father will not hear. Great love was maniiefkd in the fedifcipulos Son too : He takes upon him the rags of our flefh, and they fas dilexffi, are farther torn by forrows and aifli&ions, and atlaft dipt fSddiie^iontf inbloud. How Chrifl gloffes upon his own love, Job. 15. ^eT^aZTal 13. and fhewethus that death was the moft fincere tefti- quodfummo mony, and the moft fuperlative Character of entire love & amorugradueos: his wounds drop* more love thanbloud, his arms jpre/id iilezerit. Qbv upon the Crofs were ftretched out for amicable and chm inimUi amiable embraces : There was a threefold Infcription upon effemus9recon± the Crofs of Chrift, I will only a little invert it, let it be ^^SL this > The rvifdom of the Father^ the love of the Son,, and the nemfi;iif^er; Salva* Cbrijiussnortik- tj6 The Pra&ical Sabbatarian us ejlpramb Salvation of Ji niters. Chrifts heart was full of love, Job. 10. t*h etjtnon- x ^. He lays down his life, it is not forced from him, lob. i o. imrMbusM i8* hedepofits it, as the fawn of his affedion : Cbriji dies n)am for bis friends,- faith Bernard, happily not yet loving him, yet amatit* Bern, already beloved by him. The mercy of God did moft illuftrioufly mine in the glo-^ Kom.5.8. rious work of Mans Redemption. The Apoftle Rom. 5.10. allures us that Chrift died to reconcile enemies to his Father^ ^jrittocfuS anc* W^at W0U^ nave ^een t'be-iffut of enemies ? how bitter etPjtrif.pro their portion > how full of wrath their Cup? how fure r.cb»in\u(l», their daughter I Lz/i^ 19. 27. But Chrift comes to die fox *t vulefaQori- us in this low and loft condition, Ezek* 16.6. when we ^.Psica~ were ready to receive the reward of enemies, when we were :wf'w~ falling by the hand of Juftice as (b many enemies : How hit-, Ckrijha fweet and feafbnable was this pity and companion ? we had ergohngeom- all the Characters ofmiiery upon,us, which are faftned up- ism omnium on the Church ofLaodicea, Rev. 3. 17. we were blind, mi- SJSLw ferable> P°or and naked > both helplefs and hopelefs > then # tran)ten ^ ^ The power of God did eminently appear in the work of 5. our Redemption. Love brought Chrift to the grave, butpow- ^^ er brought him out of the grave*, Juftice laid the weight of fin upon Chrift, but power fuftained him under that burden, $-lbh ■ q which would have crufhed men and Angels into nothing. It <&res p0j}u-J was nothing but Almighty p owes -which fupported Chrift, bt,deipfa and carry ed him effe&ually and'glorioufly through the work ckrifti divini- of mans Redemption, which muft neceflarily be exerted to )a}^nty%^e fuftain Chrift under thofe erlufionsand chataradts of divine (dterrmm wrath which were poured out upon him, and to raife him kiljpiritumj from that grave where he lay breathlefs for an appointed W* mft thefe are the produces %W *~- aP 0f q0cj5 eternal grace and favour. That God lhould fubdue je°r222 ' finners to himfelf, hedge up their way with thorns, lay T- d ' e s in ^um^u'ng blocks before them in their ii.uful carier, that he crifiriam, un- ftould take ihiners in their moneth^ni difpoie of unthought dsfe nequejnt of circumftances and palTages of providence, for the turnT explicare.Kw. jng of tranfgr-eiibrs into the way which leads to everlafting Epb 1.7. life ' a^ tneic things fpeak the eternal grace and favour of God. But Secondly,. Divine grace may be taken for grace the effect, for the graces ofGodsJpirit, which in eternal love, and grace, and favour, he plants in the foul j and this rvorj^ of grace merits ourfweet.eji meditation. And here we muit meditate On the power fulnefs of the work of grace.Grace is an ir*> r • h * refiftible principle, a torrent which bears down all beforeiit, buhmtriTds- Man*ff*k was/>re;«^c^againftthe imprefpons of grace by mat. 1. Gra- fcandalous and prodigious fins, he was a pattern of impiety, tuitum attum 2 Cbron. 33. 5, 6, J. Miry Magdalen was fortifyed againit di%in*volun- thote f acred impre (Rons by fev.cn Devils Luk. 8. 2. Fanl was :«» accepts ■*--*■-.--*«. * J garrifond The Tragical Sabbatarian. I yp garrifond againft thofe divine iUapfes of grace by an obfti- tu hominemin nate antipathy to the Gofpel,and the profeffion of it \ he bar- cfyrlfl°y & . baroufly perfecuted the Church of Chrift,^/ 9- 2. And Pe- P£Znondo' ter turns his back upon grace by denying Chrift the fountain nam»,2Eph. of it. But yet neither Prophanenefs, Impurity, Rage, Apo- p. 3. Roro. ftacy, or the Devils themfelves can withftand the power- 24- We amor ful influences of grace : But God by his grace humbles Ma- &2luUM eft J nr . ' 1 ^1 i ■ i_ • 1 • I prtmum d?num, naffab, 2 Cbm/. 33. 12. brings him upon his knees to im- /„ quo omnia portune forgiveneis : Melts Mary Magdalen into tears, alia dona dan. Luke 7. 44. and (he bedews thofe cheeks with her moans, tur; Hancgra- which (he had Co much proftituted to her lulls 5 the m/ $*- ^ <*&*[<*"• rit muft give way to the g/>, to carry on his good xocat?Secun- work on her foul. Nay grace fof tens Paul into fabmiflion ddfub gratis and indifputable compliance, Acts 9. 4, 5. And Peter by a vocabub com- look of grace, Luk^e 22. 61,62. turns to Chrift by la- pMto'Apqft. mentation, whom. he had dishonoured by defertion. By. aTadont™* grace God breaks the hard heart, Ezel{. 36. 26.fupplks the dem infwidit* ftubborn will, Ezek^. 36. 27. brings down the lofty fpirit, ad animm 2 C^r^.32.26.writes his Law in the inward man, Jer. 31. f^ficandam. 33. and raifeth a ftately fabrick of bolinefs out of the very lt^^l rubbijh of nature, E2e4.11.19. £2^18.31. and Co the atq-'omnes vir. Convert becomes a new and lovely creature, zCor.f. 17. twes, et omni.t Indeed a vpor\of grace may be reproached, but it cannot be donafalutaha refifted-i we may purfue holinefs with/cor^, but we cannot fi}nt8ra!i*, withftand its work and operation by force, or the moft re- [Jancerjfrm folved might. The fpirit which work$th grace m the foul, inhanmlm plucks down Satansjrr<;#g holds, plucks up rooted corrupti- P^^filum ons which have been long fetled and riveted in the heart j a^((!umPon' plants holy qualifications and habits in the Saint, creates ^er^VcltZ holy tendencies and inclinations > and the Regenerate perfon tan^w, m/^ becomes pa five, and fweetly yields to the force and/w»vr of <# huj™ fins this blefled work i Chrift throws bis chain over him, and fcfatUYigo he /wi/ej- himfelf into a voluntary and pleafing Capti- "^ ^,tf 0 t i n 1 1 • Grjti'3 denotat actuate auxiuum dei, quo renati poft acceptam babitualem gvatiam wroborantur, ad exercenda bona opera, et ad perfeverandum in fide, et pieiate, nam homini per gratiam renovaio , etfanElih. cato\ necrjfarium eft quotidianum dei adjutorium ad fingubs aftw, et necejfma eft honim om. muvieonnexh, Daven. A a 2 vity. i8o The Practical Sabbatarian. vity, 2 Cor. 10. 4, 5. The wori^of grace is often compared to a new birth, Job. 3.5. Now when the throws and pangs come upon the woman with child, (he cannot witb-hold her I flue, but freely and with joy {he brings forth the Man- childinto the world, Job. 16. 21. And fo when the ftirit of grace carries on the new-birth, the loynes of the Convert cannot with-hold,but with joy a Saint is born into the world* Grace like a fun-beam pierces powerfully, though fweetly, and is alw ayes proffer out, though fbmetimes (irange in itsde- figne. 2. Let us meditate on the Arbitrarinefsofthe work of grace. Spirits fan- Indeed grace like Chrifl, is a moil /fee gift, it knows no en- Uua nonfecun- tail, nor admits of any claim ; It is not in the power of a dum iignita- fj0iy pather to tranfmit his fpiritual worth, though he may ritae*fed'uos inveigh his temporal wealth to his beloved -Child. The st qmndo vult , wind blowcth where it liikth, Job. 3. &. And th& wind is watiff fait af the fpirit of grace-,as AugujUm well obferves, and the words fiitibn afpirat, of th^ Text make it plain. The/>m/e/?of this glorious wor\ dividens dona 0fgrace^ which God works upon the hearts of his people, fimvuluGzt. may be fully and amply difcerned ' Io In the nature of Eietfion, which is a voluntary choofing 1 Cor. 12, 4, of fo me out of many i now vocation and fantlification arc iPtt. 1 2. onely the fruits of Election, as molt evidently the Apoflle, 1 Pet. 5. 13, fip}^ j # ^ fie bat;fo cbofen us to be holy. We are holy, becaufe iPefJt we are chofen. And lb, Alls 13. 48. As many as were or - ^cv.'n. 14. dained to eternal life, believed. We believe, becaufe we are Worn. 11. 5. ordained to eternal life. Nothing is more arbitrary then ek- Aoin. 9 if. Cc\ox\,frce choyce, God will have mercy on whom he will have J». 3 *4* mercy, as the Apoftle fpeaks. Here it is true, one is taken and another left, as our Saviour fpeaks in another cafei There is two of a Tribe, and one of a Family, as the Prophet fpeaks^ v'It may be "one in a Pew is converted by a Sermon,others in fides ehno^um the fame Seat not in the kail wrought upon \ as the fame tiqnfikseh- g ripens fo me fruits, and rots others. Nothing then is fhmtant Ay. more tree then election, which is the fpnng and fountain of miniu:y of God, in fan^if cation of the means of grace. The Cor - Gofpel of Ghrill is a favour o//i/e unto fome, unto others: a , , J g ' " favour of death. The Word, it melts and mollifies fome, o- A~ ' 1 thers it leaves to hardnefs and incrufhtion. When Chrift * SI5"* ;*° preach't, fome /e^z/e him, but his Difciplcs adher'd the c/o- /er to him. When the Apoftles preached, fome believed, 0- thers perfecute both the Doctrine and the Preacher. The Ordinances of Chrift are marrow and fatnefs to Vavid,PfaL *£?** . 63. 5. more then necettary food io job, fob 2^. 12. But to chnftitefl odor others they have no taft, no fweetnefs, no power, no reach monk incredu- to arfed the heart. When Paul and Barnabas preached at lktetceditin Iconium, their Do&rine onely ftirs up rage andpaffion, Acts ejYum wtium* 14. 2. Like a high wind which turns the waves of the Sea VLiOi??i»™ into froth. The preaching of the word is a c^re to fome,and tem tamummo- a c#r/e to others \ to fome it ft rengthens f^eir gr^ce, to o- dd confiderant , thers it amplifies their guilt •, Come fa II before it, as the word ^ endmibus offalvation, Alls 16. 29. others re/efl it, and fodafh upon *J L^tf^ eternal perdition. The word indeed is a light to fome, and tJm gx ^ac to others onely a Humbling blocK, as God is pleafed topaft mone ample- by, or worthy his holy fpirit. Ordinances they are attend- Bunmr. edby man, but fanaified by God. The Word works unna- Eph. 4. i<5 tnrally upon the Jews, ^frr 7. 54. pleafingly upon Herod%J°h*5* *£• Ma;\6. 20. moft powerfully upon Ljfc&*, ^ff/ 16. 14. fully p'^1^ I" and effeclually upon Pc*tf/, ^c7/ 9. 5. And thus the Gofpel, P ' 3°7'" which is onely mi inftmment in Gods hand, works varioufly and differently, according to the pleafure and free agency of his will. That the work of grace is arbitrary, is evidenced in tlje ^ impoffibility of humane merit. We cannot prepare our felves Njtwai com- - for the entertainment oftbif n>o;\ of the holy fpirit \ there ptaefl, et lex is no meritum ex condigno, or meritum ex congruo, as the Fa- worbum often- pifts fondly imagine, and our Trot eft ant Divines have fully dtt>nor1fo™t evinced. When God firft begins his work of grace upon rjtum „ercio~ the foul, he finds nothing but mines and rubbim, no re- quod excogits- . mains of beauty. The fpirit of God meets with a great jtis, qwimuU;- deal 1 8 2 The PraStical Sabbatarian, turn adfalutm deal of enmity, Rom. 8. 7. and boylkrous oppofition,much promerendm wrigling and reluctancy of the flefli i All the powers of man vafeat. Whit. afe Up m arms agajnft. trhis b I effect wor}^ : It is therefore on- §foi digtiitjte jy Q0dsfree an& eternal love which prompts him to carry on dkTuniiun-' tn*s powerful work. .One obferving that of the ApoiHe , rur, tnultdfunt Our carnal mind is enmity againft God, Rom. 8. 7. By car" \er they may counterfeit, but are not true beauty. Let The Practical Sabbatarian: i 8 3 Let us meditate on the morning of a Sabbath, on thefecrefie 3. of the wor\ of grace. It is afweet, but ajpiritual work > in- VnafnBmm deed it is admirable, but moil frequently indifcemable i this abjcomlita eft , k/fjfe^ »wr^ is like a river «Wer ground, like a ftar behind a P^fi^t a cloud, the world cannot fee it \ they-look upon the Saints, ^J^f^N as the onely troublcrs of IfraeL Holy, P ^« converfa ditiom fellow, -^5/ 24. 5. The Apoitles were called intern- tionefi abfiu. perate, men filled with new wine, Avis 2, 13. Nay, Chrifl *»«*# ^«- himfelf was called Beelzebub, and a friend of publicans and , An&lm. imners, though he had.the fpirit *We meajure, John 3. 34. ^ ^W The world underitands not the Saints Shibboleth. Nay, or- j*10' ten the &*to ^i/w/e// is at a'lofs, whether this work be ^MdtdZii wrought in him or no : He often wants the lively and vi- Jfirituale ink- vidknfe of the fpirit of God, he many times is fo clouded Hit dei. Dav, with afflictions , battered with temptations, difturbed Heb.H.37,38. with the hurries of the world, dazled with ienfual flatte- Col. 3. 3. ries, and benighted with delertion, that he can fear xe fee any day light of grace, by the leaft cranny of obfervation, or ex- perience. How doth David cry out, that the fpirit had ta- Gum fentinm ken wing, and was upon the flight fromi'iim, Pfal. 51. n. fonSHnfchanc The Apoftle faith, Col. 2.3. Our life is hidwith Chrift, both ?*<*/&'*?*- m, point otjecyrity, and in point ot J ecrefie \ with Chrilt, as agnefcum val- in the firing-, with Chrift, as in the root and principle, and di infirmam, the root we know is under ground, and no eye of the paiTen- lanquidam, et ger obferves it, with the feveral threads of it. Let one 0^fiuratam pro- thing more come within our view i This wcrk^of grace is of- ^^puTnam* ten under a masl^y and faces are noi dijeovered under a rebeUionem mask > there is a continual combat between the fle/h and the r aw*. Daven, (pirit, and the poor. Saint (rands as a J} eclat our, he waits,and cannot tell which of the two combatants will go away with G'& 5. 17. flying colours. Let us meditate on the beailtifullncfs. of the worj^of Grace.. 4. The Scripture beft depaints this lovely work. Sometimes it xova creams is called Regeneration, Job. 3. 5. Sometimes it is called a fpiriiualu effe~ new Creation, Gah 6, 15. With what flourifh and glory did Q^nwamgra. the world look when God did firji create it, and it fir ft put ?j* ™W°'- on its comly dreis and attire j how p leaf ant was the Earth- cepsmnovitats inits firji fpring? Sometimes the work' of grace is called vita mbuler, Gods ri§4 The PraSiical Sabbatarian C3en. i. 31. Gods workpzanjhip, Epb. 2. 10. and this work muft be good* "1KQ 3V3 becauie it is fc*. Ail things he made were very good, Gen> 1 . 3 1. Nay, fometimes this work is called our coming to our felves, Lufy 15. 17. And when /fc^mc^perlonsare reduced to their wits, what a comly and a lovely fight is it ? Indeed . bolineft is an attribute of God, it is the lovelinef of Angels, Pfal. i<5. 3. jt js tfie yeauty of Saints*, this makes them excellent ,• P/ W(?r£> exce^ent tncn tneir neighbours^ Prov. 12. 26. Ezek.16. 7. The habits of gnzce are excellent ornaments, Ezek^ 16. 7. Phil. 1. 10. The wayes of grace axe excellent wayes, Phil. i. 10. The work of grace it fheds light into the underfhnding, makes it day there b the beginnings of gnzce are.^j &r^ in the foul. vCol. 3. 1,2. Qrace it (hapes the s?i£, and brings notin ^nd- The fpirits work is oneIy the firJi Scene fanavit'infi- of heaven s here the fpiritisa refining, above it will be a lios deiy difcre- ravijhing fpirit. Death blows the bud of grace into the vitqiajilii/di- flower 0f glory, 2 Cor. 1. 22. Eph. 1. 14. Grace onely ujh* Oecum ers *n ^ory*> ** 1S one^y thegreo/er jr#«* of heaven, and in Co " 22. future bleiTednefsit comes to its full maturation. In a word, F h. 1 u ' ^e work °f grace IS *be beginning of heaven in the foul i and. .EV " ' Chrift in the heart doth fully affure us, we (hall fee ChriJ* iM&f Throne. Let 'the Pra&ical Sabbatarian. 185 Let us meditate in the morning of a Sabbath, onihervorkj 5. of glory \ How (liould we contemplate on heavenly things, pfaj ^ g on Gods heavenly day * what thole chambers of reft, what Heb. 4. p, ' thofe rivers of pleafure, what thole crowns of righteoufnefi, Rev. 3. 21. what thole thrones of glory are, which God hath prepared 2Tim- 4-8. for his believing, and beloved ones, who have rejoyced in L00^'.** lw holy day here, and made it their feraphical delight. From Zm^ r the mount of meditation, as rrom mount Nebo, we may take au8iorificjt», aprolpedr of the land of Promife, which Chrift hath taken qui ad iexiram the pofleflion of, in the name of all believers, Heb. 6, 20. Cbnjh ffien:, Heaven muft needs be* glorious City, which hath G^both JJ^f^." for its builder and inhabitant > it mult needs be the extraft cipCutJillTd'- and quivtcjjence of all bleiiednels. On Gods day in the morn- mgnifiimo fuo ing, let meditation liften to the muficks of the Bride-cham- pari, ut regale ber, take a tafi of our Matters joy, peep within the vail, and facer^tium take a glance of the face of God, and make an effay, how fSf ^ well a crown of righteoufnefs becomes the believers head j ;, And fu rely we cannot meditate on thefe things, but we Quanta er it ill j muft rejoyce in hope. What prisoner (hackled with the chains feittitat, ubi of temptation, and fettered with the irons of his own cor- nullum^ltm^ ruption, being in the dark prifon of the world, can meditate libit blnum * -on the time when all thefe rejiraints (hall be riled off, and he vacahitur dei enjoy the pleafant light, zndglorious liberty of the Sons of foudibut9quie- God, How. 8. 21. but he will be tranfported with joy and rit^mma in am- exultation ? Meditation brings down heaven to us, and we m **** Aug* travel in the view of things fuperlative and ineffable. In Glory we (hall fee the King in his beauty, Ifa. 33. 17, There J°kn M» *• God (hall be all in all, 1C0r.15.28. There (hall be beauty ™; I<5- "• to the eye, mufic}^ to the ear, joy to the heart, light to the ' 3' "" mind, perfection to the (bul, plenary and abfolute fatisfa- Uion to the Saint. Glory is meditations upper -loft, it is its &ig£e/£ g*//erj' to walk in, it is its pleafing nefl among the iters. Meditation may take a view of the pompous Theater Mat!V 2* oi glory, where there are the three perfons in the God-head 5 Heb." 7.25/ The Father of our mercies, Jelus Chrift the Saviour of our fouls , the Holy Ghoft the Healer of our natures > the Father who hears our prayers , the Son who is our inter* ceilbur above us, and the fpirit who is our interceffour with- B b in 1 8<5 The Practical Sabbatarian. Rom.S.2.5,27. in us : And in correspondence to this bleffed Trinity, tjiere are three fpecies of beings who enjoy glory * the glor: God, the holy Angels , the glorified Saints ; and thus me- ditation may tune the morning of a Sabbath, and the mufick may pund all the enfuing day. CHAP. XXII. Godk wnft Wuftrious in his Bounty andViefcncei w Hal. 84. 10 E mufr meditate on the morning of a Sabbath, nor ondy on the nature of -God, on the attributes or God, and!on the w>or\*s of God, but likewi-fe on the I ty of God, and his indulgence in 'giving us his Sabbath. Our very work on this day is our reward, our fpiritual duties arc our greateft dignities, O what an honour, what a favour,- what a happinefs doth God vouchfafe us in giving us this- golden feafon. David though a King, and the Head of the- a' 4 ' ' belt people in the world, eiteemed it an honour to be the Pfal.63,2. hwejtOfficep m Gods houfe, PfaL 84. 10. The ordinances of God, are called our appearing -before God, PfaL 42. 2.- u < 4« /• yjie frujj-jon of them is as thefuing of his face : Capernaum becaufe of them was lifted up to heaven, Mat. 11.23. Who can tell what honour it is, to appear in the prefenee of this- King ? Or what happinefs to fee his lovely countenance ? In the ordinances of God, the Chriiiian hath fvveet communi- on with, raviihing delight in, and enrlamed arfcdion to the bleJJedGod, if in them he tails God to be gracious, and hath the fir jl fruits oFhis glorious and eternal harveit. Well might the Proteftants of France call the place of their publick meeting on Gods holy day,- Pxiradife. Ordinances axe hea- ven in a Glafs, and the Lords day is heaven in a Map. O the bounty of God in giving us this bleifed day ! This day is to- be valued at a high rate, therein we enjoy fellowlnip with the Fa tlyzr, and -with his Son Jefus Chrifr. we have ,t :# the Spirit, and feel the influential impreiiions of his g* ^fel 34 8*" we are going up-the ftairs, till we comc.iQ.iho. -bizbcjiJoftoi glory. The -PraSticdl Sabbatarian. i 87 glory. Thejewes call the week dayes, prophane dayes, \Zyft* but the Sabbath a holy and precious day j The Greeks call CDl*?n week days working dayes *, but the Sabbath is a day of frveet reji : Other dayes are common and ordinary dayes, but this holy Sabbath is the chi e/of dayes: Many daughters have done vertuoufly, but thou excellefi them all. Many dayes, as Le- Vtov. 31.- as. dure dayes, Faft dayes, Thankfgiving dayes have done ver- tuoufly, but thou 0 Sabbath excelleft them all. Well might the good foul run to meet thee hi the morning, and falute thee, with a, Come my fweei fpoufe, thee have I loved, for thee have I longed^ and thou art my dearejl delight. How far then Honosnefi o- fhould we be from accounting the Sabbath our burden, and nJj*\ nsc verf* our attendance on Ordinances upon that bleiTed day, outricam*^ task or bondage? O let us not eiteem fpintual opportuni- ties our fetters, but our freedam. Think what the Fbtaix is among the. birds, the Lyon among the beafts, the Fin & mong the elements, the Prince among the Subjects •, that is the Lords day among other dayes. Wax in the (hop is worth fomething, but wax put to fome Deeds is worth thouiands. Ordinary dayes are wax in the fhop, but the Lords day is wax put to the deeds. Upon this day Chrift carries the foul into his wine-Cellar, and his banner over him Gantt 2t 4« is love, Can. 2. 4, 5. Upon other dayes Chrift feeds his mem- hers, but on this day he. feafls therm on other dayes they have their ordinary dyet, but on the Sabbath, they have their exceedings j, on this day Chrift brings forth his living wa- Gen- 43. 34. ters, his heft wine, J oh. 2.10. His finefl bread, his Benjamins H*c vifio tion mefs. On the Lords. day Chriit pitches his Tabernacle*- tfPerf?™l»,et mong us, we.areasit were taken np -into the mount with mddcoltla' God, there to be trauspgnredbcfoiz him, Mat. 17. 2, When tio, fedcom' the Lord appeared mto 'Jacobin a vifion by night, he law a ™we piorum Ladder erected between Heaven and^ Earth, and the Lord folaT1lerf\M da on the top of it, the Angels a finding and defending by it, ^wiTwxL and when he awoke, Row dr q adfull (faith he) is this place, dubitemm.ttt the Lord was here, and I wM not aware yfurelyit is no other G g then the houfe ofGodi and this fat be. gate ofhzaveyu Are not Ho/ ' - our places of alTembling the t very gates. of heaven ? In our rjeu't^9* ' fohmn and God is prefent e- Demprefens very where, gp. 1. PtfEf- Firji, By his EJfence, and (0 he fills all things, 1 Kings 8, iemia-w 27. and thus he rills heaven with his glory , Earth with Pfal. 119. i*. njs aoodnefs* and Hell it felf with his Power and jujiice. - 1 ChrOn.28.9. * <* V 111- J 1 t r- Secondly ^ God is prefent every where by his knowledge, Co S«^ heheholds all things, 2 Chron. 16.9. Light and dartyefs, night and day are all one to him, Pfal. 139,12. He feeth the very imaginations of our hearts ^ His eyes behold, and his eye lids try the children of men, Pfal. 11. 4. And though his Throne is as high as heaven, he £eeth what is done below. 3.Pcr Suflen. Thirdly, God is prefent every where by his fupporting *afcQnem„ power ; he upholds all things, the whole Axle-tree of the Creation would foon yield, and //flounder its weight, was it ryot jujlained by the power of the Almighty. ^ 4. Vet Demi Fourthly, God is prefent every where by his Government v **"*• He Piles ail things Angels and Men a*e his fubordinate of- ficers > The Practical Sabbatarian. 1S9 rkers j the Sun and Moon are thofe lamps he fets up to rule both day and night. But Secondly, There is ifpecial pre fence of God, hisgra- 2. clow prefence, whereby he manifefts himfelf to his people; which like wife is three-fold : Firft, This prefence is evidenced in iome vifihle and ftand- Exod.13. 21, ing tokens > as in thofe extraordinary, the pillars of the cloud Exod. 2.5. 10, and of the fire, and in thofe ordinary ,the Ark, and the Tern- 1 Kings 8. iu pie of old, and the Ordinances of the Gofpel now. Secondly, In fome inward influences and irradiations up- on the hearts of his hidden and holy ones. 'thirdly, In fome fignal effe&s, in conducing, leading, and covering his people in times of danger and peril, Exod. 33. 14. \32 my face, faith the Original, my J elf, faith the Exod. 33 4 . Siptiugint, Jhatt go beforeyou. Now we Jbould meditate on the presence of God in every diftin&ion, and this would not only fupply our thoughts, but dirett our words,for God hath many eyes upon us. Firji, God hath an eye ofobfervation and inflection. God feeth with what uprightnefs and fincerity we run through Jet. i<5. 17. our duties, Jer. 16. 17. God eyes and takesnotice of all our Mai. 1. 14. fervices, and all our tacrifices, whether we offer up to him the Male ofourflocl^, or no > whether we arefinging, or hear- ing, ox praying, or reading, the eye of the Lord is upon us ', Preceswn tarn He takes exacS notice with what frame of heart our perfor- ™rb», qudm mances are managed, whether flothfully or fpiritually, whe- anirR0 *$*~ ther heavily, or of a willing mind. mmm* y er. Secondly, God hath an eye of favour and benediction > Gods eye can convey a bleffing, as well as his hand, and his eye can fpeak his good will as well as his heart, 2 Chron. 7. jer 2j ^ 16. PfaL 101.6. Godsejeisin his houfeof prayer, toap- 1 Kings £.3. prove, zukblefs us, if we fanttifie his Name in holy Ordi- * Chron *],i& nances > we fhould then be accurate and exacl: in Sabbath ^a1- 101-^ obfervation, for Gods eye is fixed upon us, and he will not a * 3°" ?# turn it afide^ nor lies it within the verge of humane artifice to call a mift before it. Thirdly, God hath an eye of anger &indignation.Gods lookj ife. 66. 4.; fometimes fpeak his Anger, as well as his Blows, Job 16. p. \uti i& His ■igro The FraStical Sabbatarian. His fury is vihble by his frowns \ Gods fight can wound hojlcs, ut ignu as deeply as h\s frvord, Amos .c. 4. God feems fometimes to palca* cjr.ju- ^^ tQ ^ 'iKirt^ lne glancc ot his ye. And if we wait on God irr ever en i/)',\vorlhip him carekjly,ind prophane his day, either by corporal labour, or hy jpiritual idknefs, we may juftly expect to be blafted by an eye of divine fury and dii- pleafure. Chrift whofe eyes are as a flame of rire, Rev. \ 14. walks in the rnidjl ot his Golden Candlefticks through- out the world =, He obferves how holy duties arc perform- ed, and how his holy day is fandtihed j> he is in the midfi or our AiTemblies, to behold our inward and outward carriage , in his Courts » he goeth down into his Garden of nuts, to J'ee ^ommTet the fruits of the valley, Cant.. 6. ii. He feeth the rotten gotdcfunvalde bough of hypocrifle, the bare leaves of an empty proieifion, diftgunt rate- without the anfwrable fruits of a holy converfation, and flen dulcedi- i00}^ on tnefe difappointments with fury and indignation \ In a word, this prefence, this eye of God mud be thought of, and meditated on, upon the morning of a Sabbath, and it will be a good preparatory to thelubfequcnt duties of the whole, day. out, Ezek. X2.z6, and 31. Dan. 10. <5. Kal. 13. £• Harms mi- asm in mim'u gerunt. Del Rio. CHAP. XXII I. -We mujl not onely meditate on the God of the Sal- hath, hut on the Sabbath of God, in the morning of his holy day. HAving thus far treated 011 the firit glorious objeU of our Sabbath meditations, (viz.) The God of the Sabbath, PirjAifu? eft ' j now come t0 tne fecond head of meditation, Q#z.) ' The hmbeitor^ sMatb rfGoj ^nd here is fair Champian for Mditati *t*mm»>.tinr. travel over. Indeed toe b&bbatb is a garden for # to walk in, it is like Ifaacs fie Id 'into which he went to me~ ditate ;> it cannot but be an infcriour Par a difc for ; to delight it (elfin, and to open our way into this where there is no flaming fword to keep us out, Ge t. 3. 24 We will ffrji caft our eye on the (ir t rat -ends X)f the Sab. God ex emineritioY. Alap. The Practical Sabbatarian, ipt God hath many rare and jdc re d ends in giving us this/e- ventk part of every week tor converfe with his divine felf, and tor tran (acting the arfairs,and concernments of Eternity. i , There is a general and univerfai^tnd of the Sabbath, creatio eft opus which refers to all mankind, and relates not particularly mirandwn, a, either to the Jewifbj or to the Chriftian Church, (viz.) Jo flupendum. prejerve the memory of the glorious worb^rf 'the Creation ; And ~' •*"#" indeed this work was molt llluftrious, and in if many things were difcovered : Pia-- £?: 2> Firft, Gods Eternity, who was before all things, Pfal. 90. « fwwrp a& 2. Yea, before timeit fdf, in which all things were created. y»* *ti£j&> Secondly, In the work of Creation, we may take notice ^f^rr of the Self -being of God, who being &e/W ^tf things^gives x ° * being to all things, and mnft neceffarily be ofbimfelf. Thirdly, In this great work, we may difcern the over- I&. 37. id*. flowing bounty of God => for nothing could move him to ^ ^°- 28* create a world, but his own goodnefs *, that there might be ifa>' 5I] XJ. zCiftern to receive the (beddings of an overflowing fountain: Jer. 14. 22, befides how hath God furniihed and ftored the world with Jer« 27- 5. ^ com- feciion in imparting to the creatures all -their/wer*/ perfe&i- SnSfati ans, which muft needs be in a far 7»ore eminent degree in one Sab bad. him who gave them. And indeed this illuftrious work, is Aquin. the firong motive to all Gods Creatures, to Adore, Wor- Prima Secun- iaip, Love, Fear, Serve, Reverence and Obey this great Je- ■*»:Qffi=fk hovah \ and to Depend, Reft, Truu\ and fubmit themfdves- I0°* Amc* *< to him aJone^ But 1 9 2 The Practical Sabbatarian, But the glory of this work of Creation will yield a more amazing fplendor if we look on it, i. In its Antiquity : It is the moil ancient o{M GoJs vifi- hipYinciph ble works, Veut. 4. 32. Mat. 13. 1?. Rev. 3. 14. and that deut creavitt which is moft ancient is moft honeurable^ Jer.iS.i^.T>an. 7. &c.fa ftjf ^ This great andtfupendous work is now fbme iix thou- thoremtamum, tend years (landing * it is the primitive eflay of his power /edexordi- ' who is the ancient of days > lime fecms to (hed a Veneration num rauwfr ju- upon it. The firft Creation was the Cradle of the world, dicat Mofes. lts infancy, which nothing did precede but the Being of a Gtri.i ^oc* w^° *s ^rom a^ eternity* ' '2* In its universality : The work of Creation is the moft general and extenfive of all Gods works, extending to An- 1 Kings 4.33. g^ls, Men, Sun, Moon, Stars , nay, to the Sparrow on the houfe top , to the rly in the air, and to the hyfbp on the Wall i it tranfcends the bounds of Solomons Philosophy, to Bonumedme- give us a Trad: of all the Vegetables, the Bruits, and Ra- muTUf0°mm ll0n^s which God created when he fit upon this glorious work. And here that politick axiom is moft true, That which is good) the more general^ the more grateful j And there- fore Philo the Jew in his Tra& of the Workmanfhip of the thil fuocie Worl^ fti^s the Sabbath which is the Feftival in Me- Opijiao Mm* mory of the Creation, a Feaft not of one people, or of one di. Region, but the univerfal feftivity of all Nations , which Feltival alone deierves the name oi popular^ In its goodnefs and untainted purity. God at the firft created all things very good^ perfed, pure, and excellent i Nay, manhim.fetf after his own image^'m holinefs, true righ- teoufneG, integrity, and perfection without fin, corruption, or obliquity. The work of Creation at firft was wholly un- blemifhed, there was no wrinckle upon the face of the Uni- verfe, every creature was fair in its kind. Mans fin put poy- fan into the Toad, put rage into the Wolf, put Briers and Zhoms mto the Earth, put jpots into the Moon, nay wi- \-ehemen- thering into the flowers of the field, and decays into the temaverjb. trees of the forreft, and veiled the face of nature with the nemhsbsnt, Uack^veil of uncomelinefs : And that the whole Creation "en Mum £roans-> as the APoftle affirms> Kom' 8- 22" " is from thofe M 5- Gen. i,*t, Gen. I,2J,2<5. Eccl. 7.27. Eph. 4.24. Gen. 3.17. Omnes creatu r* The Pra&kal Sabbatarian. 193 fickjits and diftempers which mans fin hath caft it into: gemsrcntut When the air in/efts u>, the heat and the cold doth annoy P™wientes, us, the earth disappoints us and_yrelds no increafe , from 'J^.^VJ whence is this vanity ? Even from our f elves, from ours and fashominis our firft parents fin. Man in finning commits two evils,3.s the u/$ nunc. Prophet fpeaks in another cafe j he pr ejfes God, Amos 2.13. Jcr 2 15. And he burdens the creature, nay v the world from its primitive lovelinefs, when &&****> was the taking blufhof every Being. In the rarity and eminency of fome creatures more efieci- 4* ally : How glorious are the Angels, thofe Courtiers of Hea- 1 Kings 13.18. ven, thofe/rie^/ofthe Bridegoom, mans elder Brethren, JLKin|$ Ip- 5* Tfal. 5. 8. Thofe Chariots of Gpd,P/*/.68.i7. Thofe G^r- fcV^r. ^/ijwj- of believers, Ffal.91. n. who are decked and ador- g^^^ur J ned with excellency, who excell in firength, Pfal. 103. canm\fera% 20. who excel in holinefs, Mark^ 8. 38. who. excel in all the quidrealcHraf fruitions of joy and happinefs, Mtf/. 18. 10. Rev. 5-. II. qwdomnindm- Rev. 7. 12. who excel in jpiendor and glory, Luke 24. 23. ^^'^. And how glorious was the humane nature of Chrift, how militatt3*efori fpotlels, precious, pure, chryftaline, yet a creature -,His foul mabitidsmAr- how undefiled, Heb. 4. 1 5. His body how glorious, Phil. 3. tifex,quifor- 21. How did the divine Nature glorifie the humane in its f72av^* Bern, ftupendious and grateful acceptation of it } I might adde, how glorious is the glijiering Suny the amiable Moon, the twinkling Stars which put the night out of" its blackeft melancholy ? Letonely this be fubjoyned, that without the work of Creation, there could be no work of Redemption , the chief end of which is, to reftoreus to that felicity, hap- pinefs, and enjoyment,which man in his firft Creation both did, and (had heperfevered in thate/tate-) mould have en- joyed and polTeiTed. Now one principal end of the Sabbath, is to commemorate this glorious work, that as God when he had pnijhedit, took up his reft, Gen. 2. 3. So man, when he beholds it, mould take up his reft, and keep a weekly Sabbath to the Lord. There is apolitical end of the Sabbath, viz. The refrefh- v 2- mentand recreative breathing of the outward man, a re- cy^^S^ laxationdi the body from the pains and toil of the week*, oMadminn- C c and dum creation* P4 'the FraBical Sabbatarian, abfoluitfjtfip- and therefore the Sabbath is called a -reft. It is faid of God ti'ium k&m himfelf, that on the feventh day he reftedandwas refrejhed% }arfiumTeMe- ^xo^' S1' 17' Anc* ^ow niuc^ 1110re doth poor man ftand in, {/V0/Ujtt^iVt need of reft and refrefhment ? Death indeed fairly unpins . 6 ' our tabernacle of clay, folds it up and lays it in the grave, t * but too much labour tears it down ', mans body is taktn down teuftiontan- by death, is thrown down by too much toil, therefore the ^conferva- wear if am labours °f tne weck mull be aliayed by the reft of tor eftcrea- the Sabbath. The very name of a Sabbath figmfies nothing tnr arum. Leid. but reft, ftrongly to argue, that that holy day was appointed V*oi- for mans relaxation from the hurries of the world, and the Rcqitiefcamw {weats of the week, The Sabbath is a reft to the body and "milm^hbZ a revival to the Cou\, the bodies eafe, and the fouls enjoy- hbm fatige- ment ' tne outward man on the Sabbath recovers ftrength, mureteorim and the inward man receiveth Chrift : Our exhaujicd fpirits remiffione 0n Gods holy day are fweetly recruited, and our importunate ffla membra ^ j e rarc]y anfwered, they then t-rev upon a Chrift of- vi>« refidan- *erec* in tne Golpel. P/j;tf oblerves, 7iu* the Gods willing tur, to recruit mankind over-toiled with labour, in pity have ap- Diieenu* ho- pointedfeftival days for their eafe and relaxation. Thus that minum labori- Heathen Philofopher gives in his verdict to this particulars bHspreflum Indeed Gods blefftd Sabbath fhores up a piece of clay , and mferati prop- -lt builds up apiece of eternity, the precious and the immor- «™CHffi0™ tal Cwl. The Sabbath is the bodies friend, and the fouls fo- ipjts Jhtuerunt fterer •, the bodies reft-time, and theiouls term-time. Thole fofennia Feftj. words of God,Z^#*. 5. 14,15. That thy man fervant, and Pht. lib.2. de ffoy maidfervant may reft as well as thou, and remember that ieglb" ^ thou waft a fervant in the Land of Egypt^ are very emphati- 3Deut.M4,i5« Ga]5 anj intimate to us, that one neceffary endof the Sabbath is reft h and that not onely for governors of Families, who happily need it not/0 much, but alio for fervant s j and they which have tafted of toil and bondage will eaftly allow, reft to others. ~h There is an economical end of the Sabbath, viz. That Exod.20.io tne whole family betaken off from their cuftomary toil (as UtcPjterft-' was fnggefted fomewhat before) and labour, and enjoy mjlto nee o)m a fweet vacation for their communion with God. On this familiar y0iy day the governor is to ceafe from his fecular over-fight eniijuiu do,- - aucj The Tragical SahbatSrian. iptj and ufual labour, the children are to fufpend their daily em- mflica nimijt ployments, znd the fervants are to lay alide their accufto- hborihut per- med fweat* and the Pofterity of Adam it now neither to^fj^f* dig, nor delve, and to get his living by the fweatof his pumamm^l brows. This day the Ox muft not toil at the plow, nor the etc, faumr k ^/?groan under his burden, nor muft the ftranger be di- MWifaftfti fturbed in his {leafing repofe. Thomas Aquinas obferves , -In obfervam& The level of \the fourth Commandment aims at holy , reji and a SMatifanBi- fuli ceffation from fertile andfecular labours. And Mufculus ^m° rff1"** fakes notice, That in cafe of Religion there is no difference cejfiTTopere between the Majier andib£ Servant, between the P areat s .and fdr-vili. * qu'm. Children ^ but all diminutions of Sexes , ana Degree s, and Re- fecundajeam- lations is quite takgn away, and the fame Law for the San- d^qus^i22. Rifcdtion of that holy day indifferently involves and includes Communifn- alL The obfervation of the Sabbath reaches him wbo^^p1^: grinds at the Mill, as welias.him whofnteth on the .Throne. n^Jf^' Then the whole family mull be built up in their moil holy onnesex' faith, as the Temple was in its Magnificent ftru&ure with- xquo, Hem, out noife of ax or hammer, i Kings 6. 7. without interrupts S&&0, ftn^ onornoife of worldly and f ocular labour. A learned man £ 1™t>Mos et thinks it is agreeable to the Law of charity, that Children p^wm&ti- and Servants mould be call d off from their fervile employ- foi'ms3*&c± ments upon the Lords day, their fouls requiring as much Oeut 5 14, care and attendance as the fouls of thofe who move in a ^'. ^fm^\ higher fphere, and take the upper featih the houfhoW and Tabbed chL femily. rjtatem. There is an Ecckfiaftical end ohhe Sabbath : we are then 4. to be converlant about thofe things, which belong to the $ini3rem&m Church of Chrift \ we are to attend upon the worjhip of God, Sabbat0mnia which perifheth, John 6. 27. but that which, endureth to ^xeVm^ tverlafting life,. God gives us the fhmth part of the week pieiatemsct ve- to trade for Heaven, to dig (or grace, to £ue out our pardon, nmdei cultm C c 2 to Vmix[m '" hJC 1 96 'th? PraSiical Sabbatarian. fjao otwps- to ftrike high, and look after an inter eft in a Mediator,to lay rjgi decent. Up f0r eternity, and to mind our part in Canaan above,in the oiendit T>em ^ou^trey^o come. Now mult we drefs the Garden of .our iUfriraen- inter fouK &e}f> 2. I 5. Now we mutt drive fur ioufly, 2 Kings 9.. labores exter* 20. for a Crown of glory : Now we mult purfue the un- nos,etinteril- fearchable riches o£ ChriL\, Eph. 3. 8. The affairs of the cSSv/n! Sabbathare not civil-> nut Ecclefialtica!. mquartopra- There is a Chriftian end of the Sabbath, viz. That it. ce/»w. Ger. vc\zy btz note and badge ef our prof effion. In the Primitive 5. times the Pagans ufed to queftion the Chrifiians upon this Bejr/ -nut-tyres interrogatory ; Hail thou kept the Lords day, and the an- in judicium vo- fwer commonly was, lam a Chriftian, I dare not intermit ati.eta pro- it, for the Law admmijheth me of it.h namely, the Law of Zft^Tn .God> °f Chriit, ofChrifoamty, which anfwer colt many CoSeSlamfe- *&**$*&* their lives, the laft drop of . their, dearcft bloud. cilfit\t,aut Never were two truths more deeply dyed in the bloud of Dominicum Martyrs, than the Lords Day, and the Lords Supper hive egiffentl Voce ^Qm . the one under Popi/fc; the other under Pagan perle- l^dlTX aition' The keeping of the Lords day in thole Golden Chri&anos dayes of the Church, was the Chriftians Motto, the Saints ejfe, Coti&im Shibboleth, the Martyrs boanS and perfecutors frowns could Doyinicam, et not caufe them to fuftend it, nor the great eft fury enforce. D°™ru8rel?- tncm t0 renounce lf- Anc* tne noly observation of the gionpfdevo- Lards day did not only then difcriminate the Chriftian from tions celebrrf- the Heathen, the Church from the world, but. it ft ill ditfe- fe,quhi-ter- rences the Stfi>« from thefinner, the believer from the /or- fn/mnon^- ^/^ the carnal Gojpeller from the re*/ proftjfor. The r*//. aron. Lor^ jay is ti)CCrowu of the Lords people, and their de- Exod. 31.15, lights in it betray them to be the true Difciplcs of Jefus tick "012 Chriit, and wearing this Livery they travel to Canaan, leaving the mifcreant and raiitaken world to read their own doom in Sabbath -profanation. Not many years fince the Uriel: keeping of the Lords day was the note of a Puritan, but always in the Church of Chriit it was the good note o£ a ^WChriftian. ^ There is a prudential endof the Sabbath, viz. To pra- Xonhnhn' dei ierve unity in the Church. There is nothing more adorns :hj'TtJttm,qui and -beautifies the Church, then its fwiet >:onfent and /u<- fiojid-J^it ec- monions The f ractical Sabbatarian. 137. montoiis unity. Rents are the deformities of a Garment, and clefu' unlta- Schifms the wounds of the Church , which both weaken it tcm* Ab8- and make it dejpicable. Augujiine uied to fay, He bath no- Quantum fatf* thing of the love of God, who loves 'not the unity of the *J* eft-ecita- Chnrch. The people of God are but one fioc^Luke. \2.JZgg£ 52. One body, Epb. 1.21,22. One building, Epb..2. 1 1. And faerare, con- Divifuwszte the untiling and JtiaQug of; this houfe, the feat- tenthmbuf>et tering of this flock, the wounding and piercing of this body. r*x» ecrteft*- But nothing more conduceth to the cementing and uniting "^^'h' oftheChuichofChrilt, then the Identical obfervation of a ' day for Divine worfhip => that on the fame day all the Unum Bom' prayers of the whole Church mould meet at the fame Port, num, unam fi. and all their lighs mould blow to the fame harbour, nay, &*totquMre* all their iinging of Pfalms (hould make up the fame Quire, flnutat v/a- that the iimverfal flock and people of God mould at the fame '£» f %**> time be bending their knees to the Almighty, lifting up amm^afit? their hands to heaven, and be unanimoufly engaged in the mMy etfaxe- fame adts of holy worfhip. All this fpeaks the ftrength and ww hanefpiru excellency of the Chriftian Church. As the death of Ghriii is xu$^nixatem. the fame price and ranfom, fo his Kefurreclion authorizeth I)eut pluris the fame day for worfhip to all his Saints, and to all. Chri- fait preces irr iUan profeifors in the world •<> that all who own the Gofpd, ecc!6^ may, with one accor^fat the fame time meet in their addref- f^^^df' fes to the Throne of grace. Should one part of Gods Church cumfedobcon- obierve one day for Divine worfhip, and a fecond part ano- f derationed therday, another part a third feafon , this double incon- JjtftjMinitM veniency would arife. . ^dslium^ De: Firjt, This would be a perpetual fountain or. Controver- cenfenfu invo- kes and feuds in the Church of Chriii^and hisfeamlefs Coat camfum. Riv, mould be rent and torn, jars more then Corinthian, 1 Cor.i. pfai.87 2. 21. would difturb the peace of Sim, each party ftrugling Exod.14.7. to put the faireft character upon its own obfervation : There Jude 5. 28* would be more than twins (triving in the womb of the Church, and in fuch digladiations and cqntefts the Spoufc of Chrilt mould not efcape woundings and fears of hurt and difgrace. How did that needltfs Controverfie about the obfervation of Eajier tear the Eaftern from the Weftern Church, and made the gap fo wide, that the Chariots of the ; lJ% The Pra&ical Sabbatarian. the mod malicious enemies might have drove in at the breach j much more controvcrties about the weekly day of divine wor(hip would beget implacable tactions ; and Armies divided, are as good as routed. Secondly Should feveral dayes be weekly obfrrved by feveral parts of the Church -, fbme of thefe would fall in, k , and be co-incident with the Jewijh or the lurkafh Sabbath, ? ' 4' 3# or elfe with the J'olemn daycs of the Paytvims and Heathens^ which would be an unhappy blending *, that Satans prole- CorpaYibusli- tytes , and Idolatrous worftiippers , and Chrijis Diiciples cetdivifi, et mould all keep the fame day for a feitival, and (end up their d'fpjrjtifimus, different notes at the fame time, which would be a very dijiafi- mentetimen et y^ tnilcellany and confulion. For the prevention of #f um''/"^*" tne^e inconveniencies, the Lords day is the Churches weekj quafitmumji- ly jubilee, that the followers of the Lamb might ierve their mus. Alap. dear Jehovah in the unity of the (pint, and in the bond of peace, all oblerving the fame day, in thefame worfhip, to ihefame God. 7' There is afpiritual endot the Sabbath : And this, zsHof- :finit tertiuf pinian obferves, is the moll fublime znd J eraphical end. On SMaii,e\ut tjie Sabbath, the foul takes its flight towards heaven, pur- mier J eilxeri Jues ^ and ^lvation, and is upon the wing towards its cen- fpirituaiitatq; ter above. The Sabbath day is our transfiguration day i "adatemam fe<>. then more especially we are upon Olivet with Jefus, Mat.ij. r>m»fa!utem t^2, 3, &c. It was a worthy faying of Reverend Bifhop 5/f HoHn J°fefb Hal!> not lon& fince dcceafcd > Gods day^ faith he> «' I J£ '« calls for an extraordinary refpetl. The Sun arifes on this day ■JhlL^in' and enlightens it, yet bee au fe the Sun of Righteoufmfi arofe h=w wiif**. upon it, andgav'e a newdifeto the world on it, and drew the 7)ku<, a^iTM firength of Gods moral precept unto it j therefore yuftly do we vjfus yj&pw, fmg with the Pfalmifi , This is the day which the Lord hath * tmf*ai& mU(fe. ^ Now la me forget the world, and in a Jhrt^ my nyilv 6sT felf-> anddul with my wonted thoughts, m great men uff, wbi ILlw^J, fometimes in their privacy forbid the acceffes of all Vifitants : Ignat. ad' Prayer, Hearing, Meditation, Reading, Preaching, Singing, Magn. arc the proper bufinejfes of this day, and we dire not bellow the time of this day on any wori{, or plcafurc, but what is heavenly. Let Sitperfiition be hated on the one hand, and Pre- The YraSHcal Sabbatarian. 199 fropbaneneS on the other 5 but rrejhall find it more bard to EftSabhitum offend in too much Devotion, but moji eafie to offend in Pro- *p*itoale, que fbaneneft. Indeed the whole yveek^is fanclified by this diy, and *Zlj!% 27- accordin* to our care of this day, will he the bleffmgon the reft \ ributferiamur, . thus far this Holy and Learned man. The Jewes call the acdeum in no- Sabbath, thefecrttof the living Lord, and fomegive the rea- hti operarift- «», becaufeGod keepeth a perpetual r-ft m himfelf > and "^^ Gcrar. *ve obferving an holy reft, we become molt like to him : ^ -^q^ may not another reafon be annexed > Becaufe the pious foul "V\ is then infecret with God, tranfa&ing the affairs of ano- p;al. 25. 14. ther world, and enjoying that fecret delight which the world knows not of,and feeding on that hidden manna, which Jot> 23 1 2t is the dainties of the Saints onely. God verily gives us this day for foul workj>. then we hear the word which is the food of the foul, Job 23. 12. thenwc purfue greater meafures of grace, which ivtbe beany of the Soul ; then we look af- Mat. 13. 47, 48. ler the pearl of price, the Lord Jtfus Chrift, which is the riches of the foul '■> tben.wc poureout our prayers, which M1C' 6- *' are the vent of the foul h and then we follow after fpiritual 2 Pet* L *& knowledge, which is the day-ftar arifing in the foul. The School men well obferve, that the injunction of the fourth Commandment is abftinence from fervile works, but the e^of the command is fpir itual duty and holinefs. The defign of the Sabbath was never principally the eafe of the flefh, but the labour of the heart j the hearts of ferious Chriftians then working, like Bees in the Garden, drawing honey from the flowers of every Ordinance. There is afignificative endoi the Sabbath j it llgnifies a 8. three-fold reft. Sabbstumpr*'* Firft, The Sabbath in the time of the Law fignified cipitur Ju&a* - Gh rifts reft in the grave. When our Saviour having run oh triPlicm through the toyles and forrows of the world, lay down in lt Copter ava- his dormitory of duft for three days , and there both Chrift riiiam,ut va- and the Jewifh Sabbath lay afleep together, onely with this centur divinii. . differences the legal Sabbath took its I aft fleep , and awoke 2: Neerrem. no more ', but our deareft Lord, after a fhort repofe, awa- c"e^ *Vt fa- ked in his bleffed and glorious relurredrion, and went to nificet tvipli- fleep no more. But the expiration of the Old Sab- cemqwetem. ^xhuCkriftiiHfr- 2 oo The Fra&ical Sabbatarian. puldr-o. bath being fully accomplished ai Chrifts burial, x.m^iiia Secondly, The Gpfpel Sabbath arifes, as a Phoenix out of wiminpatri'a tbe a^ies °^ tne ot^cr^ nor 1S xt defe&ive ill its fignification , Aquin. ' but implies and fignifies our reft from finfull, as well as/e- _ .. c7//^r works. Indeed fin is a default on other dayes, but it is gravifcpee- aPr°digy omthe Lords day •, then our bodies mult not only tant,quiotio reft from toyh, but our hearts from trefpafs, and from its SMati abu- finfull traverfes. Auguftine obferves, That they fin at the tumw adfu4s greatcfl rate of offence, who abu ft the leifure of the Sabbath to cupiduates. fHTjrut thdr hfp^ and HniawfHl defireft And the School- men note, That they who are o-nly idle upon the Sabbath breaks g^ui fohmab on\y %\n f0HTt]j Commandment, but thofe who are prop hane cejfaniy omnind uPon ^)at day, fin with greater obftinacy and violate other peccant; fed qui Commands \ their excejfes and intemperance fwell into the high- fequunturfua* eft guilt inefs. What Mofes in his paflion did in breaking the c^>t^ttaleSy et two Tables in pieces, Exod. 32. 19. Prophane perfons upon feliimviolant a Sabbath feem to imitate, and out-vy. We enjoy leifure on quartum,fed& Gods holy day, but it is for divine worfhip* we muft reft, but aha tranfgrt- it muft be in God, and not lean on our couch in cafe and diunturmanii- fl0thfulnefs, but we muft lean on our beloved in holy and ■M.Alt,fiod. fduciAi fakes. Canr. 8. 5. Thirdly, Our blefled Chriftian Sabbath further fignifies the Saints reft in glory. The prefent Sabbath is onely the Jofli. 1 .7. pajvn^ and the firft fruits of a better reft to come \ Here the I'cc^uod SaintS> like the TlibeS °f Keuhen alld Gad> and the half David ^aliam Tribe of Manajfah, are on this fide Jordan, they are not yet & tertiam come to Canaan : Believers indeed enjoy Communion with quar.dam re Chrift here, but they are not arrived at their perfett reft, in quiem inteVex- the fcaveniy Canaan, where they (hall enjoy Chrift in a/«tf ™lo*aternam ftu'li'10^ The prefent Sabb ath is the twilight, the dawning qxianobuchri. ofthat which is to come, it is the morning dew of love, jhanif quavit which being melted away, we fhall come into the warm bo- *tate,proi.oni. pjme 0f chrift to keep an iverlafting Sabbath. We are by our ^uam^qui- *>"% re^ lead bY the hand> t0 take notice of 0Ur P€ife^b' em$u but truth ^tifetrquiem and vcritv is bribed to our Sabbath above, as it is attribu- intem Ca- *Cc* 'The Fra&ical Sabbatarian. sot ted to the God of the Sabbath by way of greater' glory, and man anjgo- rnore unlimited eminency. There is a light m the Candler8ic^fatjfigni- but the light of the Sun is more' tranfce.tdent and illuftrious. {t'ata' AlaP- flaviacenfis obfcrvcs, that om future Sabbath, is the Sab- ^^unffi bath of Sabbaths, becaufe the Saints reft is begun only here, y£\ fabfati but confummated in every lineament in the Kingdom of glo- obfervath. ry ^ the Ele<2 Jhall reft m every part, in foul, in body, from Orig. difturbance, from ^//afflidions, labours, miferies, tempta- Tmiaeft te- tions i no evil One to temp, no evil heart to [educe. Hejy- Vuie{ 9u*eft chins calls om future Sabbath, our reft in Heaven, an intel- ]^il rlTmrn ligiblereft, as if the foul did never fully underjiand its reft e*hrum, quod and quietation, till it -took up its abode in the bofbme of qfccuti vert Ghriit. T*tmttlar • ■ iL : i fiBionibw. Chryfoft. CHAP. XXIV. jiCeliation andComparifonofthe Jewim with the Chriftian Sabbath. OUr Meditation on the morning of Gods holy day, hav- Exod.i<5. 23. ing palled through the fever at ends of the Sabbath , Exod. 35. 2. it may alittle lool^bac^ and compare the Jews f event h day, Rev. 1. 10. and the Chriftians firji day together , their Sabbath, and our Lords day, and much delight will flow from both to rtfrejb our meditations ,: And here we may compare the le- gal and the Evangelical Sabbath, both in their agreements, and in their differences ; fox when they do not found the fame tune, yet they yield the fame ax^d fmet harmony. The. Jewifh and She Chriftian Sabbath agree in this, they j. are both the five nth part of the week , though the. duties Qies}eptimus of our Sabbath be ofaf meter taft, yet they are not of a Ion- non propter n*. ger duration. The QV fomoi the Hebrews* is as long as ^srumfeptena- the *m&, Memera of the Chriftians the Lords day is a day Httm*^H^ and no more, and (b was the Jews Seventh day ', both con- %faff^it tain, the fpace of twenty four hours. Indeed the quarrel is lemjjqud^' not , corice^nixigjf}^ u/>, bj.it concerning the trading of the niamjanUa e- hours .ofmv Sabbath y the time is the fame both under the m l^i**- D d Law, 2 02 The Pra&ical Sabbatarian. fecmusddo- Law, and in Gofpel times ^ but as God complained eftht mine, itedqj jews for t^rr Sabbath pollution, Exod. 20. 13. forrfey he Vendvefh & comptein of Chriftians too for their Sabbath-prophanation. fantte aQibm, The controverlie did never rife from the length of the day, &wieditaU- but the feud arifes from the abufe of the day, when that onibm fanBifi- time which is deftinated to holy fervice, k projiituted toft- caniw. Mu c. CHjar tov2c^ oryztf/Wtf pradfice. How many among us Chri- stians have curtailed Gods holy day, have imp it, andjhort- ned that golden ieafon by an untimely throwing off holy "™' 4« 2« dayes, and fetting to {ports and paftimes thofe panders of luft and vanity > They have chafed away the Sun of Righ- tcoufnefs from our Horizon too foon, and have made a dif- ference between the Jervijh Sabbath and ours, which God never made, ( viz.) they have made our Sabbath Jhorter Rxod. 31. 13. then theirs. The Lord by bis Apoftlcs in the New Tefta- ev. 19. 30. ment j^at^ a|terej ^n jay £rom tjie feVenth to the ririt, but Kehem. 0.18 n£ver f^e time ^rom a longer to a jhorter duration. Surely Sanciri'demj/ much guilt and blame- worthineis muft fall upon them, who etcommendwi fhut up the Church doors, and the Sabbath together, and obfervatignem when the publicly is over, then all is over, as if the fervice S*bbaii,Qmnes 0f Chrilt was fo cheap, and (b inconiiderable, as it could wdgnt. Riv. nQt run parallel with the facrifices of the Law, which were. 1131 io* k°tn corning and evening on the Sabbath, the intervals 9 being likewife fpent in holy and divine worfhip > for fo ex- preily runs the Command. The f event h day is the Sabbath efthe Lord, Veut.wibw pos that weekjy fequeftration to the honour and fervice of the S^f^/** Creator. Tkefecond benefit which the Jews commemorate vtfimos in the obfervation of their Sabbath, is their miraculous deli- Get. dcleg, ■ verance bom. JEgyptian bondage*, that feafonablere) 'cue was ®cu tmbroydered with a pile of miracles, and therefore the Lord Deut<5. 1$. brings it in with an ergo, in Dent. 5 . 15. as an authenticall ground and reafon for the Jews weekly obfervation of the ie- venth day, to the glory, and in the worfhip of their Omni* potent Deliverer. It is very obfervabie, how frequently the "^OTfum '£ • ^t_ ^ t^ 1- • t- • 1 comparatpt- Scriptures mention this great Deliverance •, m Exod, 13.3. flrimauxfimili it is ulhered in with a memento •, and the day of its perfor- loco, in quo mance hath a Selab put upon it. JEgyp is called a houfe of mancipia con- bondage, Deut. 5. 6. where there was no furniture to gar- flrtn8e^J^-t niihit, butftrokes and ilavery. In another place of Scri- tytJafefvl pture, Mic. 6. 4* It iscalkd a boufe of fervants, where toyle tia cogtbm- and fwcat was the badge of every Inhabitant. Rivet com- tur. BSv. pares JEgyft (when the Ifraelites were erijlaved there) to Jofeph'sfrifon, Gen. 39. 20. To Jeremiads Dungeon, Jer. 37. 16. To Samfon'i HoldrJndg. 16. 21. where he ground '"<*&**& divt *nt0 9K Sabbath the breath of life. When the Sun of Rigm- diem Sabbato teoufnefs did rife, it made our Sabbath, Day, nay, a day of ■proximam ctB /^c and falvation, or as the PfaJmiif , Pfal. 118. 23,24, a iui divino de- miifV£Uous day , a day not more befet with mercy, then »wz- puttfn.nr.Ger. ^- ^ r .^ ^^ £_ nay, fuch minute trifles napi^kvercm which the learned man gravely afTetts, are more foolilh then mittere, ai$ aU the toyes and jells of Sicily, Indeed thefe over-zealous Rab- humqwdedcre bins thinking to make the Sabbath more fpeciom^ made it ^^m' more ridiculous, and put blachjpots upon it, inftead of ma- Munfler.' king, it more beautiful! > yet thus much we may learn, that the over-plus of Ceremonies implied their exacl obfervation, and their nicenefl and fuperftition did flrongly imply, there was much religious devotion, as the guilding of the frame, fpeaks the choicenefs of the piclure : However we may coin hdently conclude, that the Jevpijh Sabbath was encompatfed with a hedge of thorns, that neither feculav labour, nor fenfualpleaj'ure, npr finfull practice was to break in to pro- TevP<(mm^ phaneif, And God was very zealous of his Sabbath, that^^"^/^ it might not be polluted , when the tranfgre flour was to be loribut Sabba* punifhed with no lefs penalty then death, Exod. 3 1. 14, 15. tumexprimit And which is obfervable, not riot, but n?ot\ on the Sab- j^P**; Mo- bath, not lufi, butfeeat was punimable with the lois of life. cn* „' Nay, God did fee the leafi rvrinkjes in the face of the Sab- N*-feflU°?ic{i, rJath, and took notice of the leafi defilements if it was but ^gravitwcoL tbe gathering of afcwfiickg, Num. 15.32. And this example queri debuerit, was in terrorem, for greater dread and terrour to others: quia content- And Rim animadverts, That eternal death in the Scripture P^h*"™- ment zoned U threat ned to objlinatefinners, But to Aide down **^f}"£. to Gofpel times, Holixefidoth not lefs become the Cbrijlian piiao vindu Sabbath j we may hear by the thunder, and fee by the light- can', iUv. ring of Gods judgements upon Sabbath bretkgrs, howjea-- lous. io6 The Fra&ical Sabbatarian Jons God is ftill of his own day s the change of the day from the feventh to the fir ft opens no gap to loofenefs, gives no dijpcnfation to fin or fenluality : The day is changed, but the bonds are not broken -, our tie is as firing as that of the .Jews, to the firitt and holy obfervation of Gods blefTed Sabbath. If the Sabbath was to be kept holy in the times OMimtft cu °f tne ^aw, m,jch more in Gofpel-times. The fourth tern utinon- Commandment binds us as forcibly as them, and it is our mbui peccattf glajje as well as their dire&ory, our chain as well as their eternara mor- %0nd, it is ftill Remember to keep holy the Sabbath day^ Exod, temfcjbde- 2Q> 8< whether if be the feventh day, or the rirft. Gojbel t\unctatam,non ,. . . r n r i • i inficiasmw. ^WJt mav roa^e nn more jhamejul, not more venial, more • Riv. hateful, and not more excujable. And if Sabbath-pollution Ezek.20.13. was matter of complaint heretofore in legal times, Ezek. 20. 13. To a& the fame fin under Gojpel-grace is a more prodigious crime. Purity certainly is the decency of the Lords day.The love of Chrift in rifing for our juftification, ^om.8.54. R0W.8.34. ^h°uld in no wife make us more wanton., but moie obedient. And as the Jewijh Sabbath agrees with the Christian in many particulars, io in feveral things we may difcem a dif- ference. 1. Firft, They differ in this : There was a multitude of ap- H.xod.xtf.22, pendices and impofitions which did clog the Jewijh Sabbath, 27. all which are taken off from the Chriftian, to make the Exod. #. 3» yoak more eafie and lightlome to the bearer. The Jews on Exoa.'^ao". x^zir S^ath were not to gather Manna, nor to pick a few Ads 1. 12. * fticks, cr to kindle a fire ) nay, they were not to ftir out of their places^And in after times they were only indulged to Bustorf. lib.3. travel aSabbath days journ/, which fome learned Expofitoi* P100, confine to a mile, and others ftretch it out only to two. Thus God was pleafed to pinnion and fir eight en the Jews (baefavm^' Sabbath with a multitude ot'burdenfome circumftances, and ~Patre,i& Fili* a failure in any one of them was very prejudicial to the of- t\m ; In ?aue^ fendor. But Chrift rifing from the dcad,did not only loo- . piudmjh, Cm the bonds cf the grave, but of the Sabbath too: Thole. ^^%x»dW^cte^ch^^rftte Sabbath of the Jews, are ben. 1 Zanch now like knots plained oif? like darker (hades which are now T&f FraSiical Sabbatarian* loj now blown away : And the Lords day is freed from thoft fruitlejs ceremonies, and is wholly to be {pent in fweet com- munion pith the Father and his Son J ejus Chrift, John j. John i, 1,3. 1.3. Our Chriftian Sabbath hath not its fetters on, but holy liberty is it's character and Shibboleth > Our fhges are not laid how far we (hall go- on the Sabbath, if pure Ordinances are our errand. Holy Christians went many miles to hear heavenly Mr. Hilderjham, and it was not re- puted their crime, but their zeal. We may on the Sabbath Nm^*^ alleviate winters cold with feafonable rires, and God will not judicially turn our (ticks which were to warm us into flones, to bruife and deftroyns: we may gather up Man- na, evcnjpiritual Manna, and it will not be our fault, but t0t * our happy frugality •, our Sabbath is the Souls feafting day, E ^ . ' and our proviiions are no lefs then true bread from heaven. pu\u Cum™a[ We Chriftians are not denyed on our Sabbath the moderate turapugmt. furniture of our Tables, Chrift himfelf feafted with the Pba- Gonvivium q. rifets pn the Sabbath day, Luke 14.. 1,7. Our ereateft nimci, vit*' care in this cafe is, that our tables be our jupport, and not nomn hayet , our fnare. To wind up then this particular i Our Chriftian Ghemnit.f " Sabbath, though it hath lefs ceremony, it hath more fub- Pfal.^.22, ftance \ though it hatri" fewer leaves, it hath more fruit, and though it is unhinged from legal obfervances, it is more enrich'd with Jpiritual Ordinances. It is a good obferva- tion of Learned Andrews, That God impofed upon the Jews Bifliop L\ri^ not to hjndle afire, or to drefsmeat on the. Sabbath, this was dretvs, meerly ceremonial, and only belonged to them. Therefore our Saviour/Wefe/// our Sabbatl? in removing thofe bur- dens which were the. fervih badge of the Jewifh peda- gogy- ' The Jewifh and the Chriftian Sabbath differ in this -, & upon the Jewijh Sabbath there were carnal facrifices offer- clarius imper- cd as wel{ as Spiritual fervices performed : On the morning fe^°^m to- of their Sabbath, there was offered two Lambs of the firft^'Jftvt*' year without jpot, two tenth deals of flower for a meat offer- n39&i)kims ing, mingled with Oil, and the drin\ offering thereof-, and iUf.nonpoJfs this is the burnt offer ing of every Sabbath, beftdes the conii- p^fiere-con- nual.bumt offering, Numb42%> 9, 10, There was iikeW\Ce^^:n^\ on 1 2 08 The Practical Sabbxtariag. t:snes rewm on the fame morning burning of Incenfe, Exod. 30. 7. So in tnanimjtarum^ t'ne Afternoon both facrjfices and burning of Incenie, Exod. TJZbm 2?'38' And to this alludes the Pfalmiit, Pfal. 141. 2. So obhtionesre- tnat much of the Jews Sabbath was fpent in the offering of rum animata- thefe legal facririces, winch the Apoftle calls carnal Ordi- ru/Ti.Far, nances, Heb. 9. 10. And which Alafide mentions as flejhly chriftut cor- rites, fit only for abolition, to make way for more fweet rettwwem ancj ftiritual Inltitutions. Farms fuperadds , and calls YpaTes etczt- tneni Mwpe//*# eblations, the grofTer victims of a people mkf',ifj;ij- kept in the dark. Thefe Jhadowy offerings were only the Utiiy eorum U Jtppijb Alphabet, to teach them how to fpell the meaning eofpirittukm 0f better oblations to come •, And therefore Mufculus calls fnduvlZ™* lhe -^ Sabb*th> ^ ie£*7> * ™r^/W, an elementary , * tf&rarcnuar • Jbadowy, a pedagogical Sabbath. Aeum,etjpiriw, But the Cbrijlian Sabbath knows noftone Altar, nofteflj- etveritate. ly facrifice, no fpilling of the bloud of Lambs, no making a Alap.Mufcul fmoa^ Wltn incenfe and Perfumes: Thefe exterior var- trlccLuCT. nifhes and Types are a &ro%# cloud to us which wholly difappears. We on our Sabbath have no Altar but Chrift , Rev l^ n0 li:cen^e but ms me/fS no ^aYing °f L^nibs, but of that ■■Reviiii. ' Lamb without jpot, which was .Jlaiu from the foundation of Jam.$.i<5. the worlds we offer no burnt facrifice on a Sabbath, but a Hcb.p.14. heart flaming with zeah nor do we bring any tenth deals Ahare nofrum of flower, but thofe meanfervices of our fouls, which if we chriflyeft,HUt had better, we mould offer them to our dear Jehovah ■■> not ?jL fuit'quT do we- mingle any Oil with our offerings, but only the all- eftfcfjcrifia- ingof our graces in out holy performances. The facririces um, faccrdos, q{% Cbrijlian upon the Lords day are of a more refined xn- etetiamdltare. ture, then the carnal facrihces of the Jen? j upon their Sab- bath : The bending of the knee, the lifting up of trie hands, the compofing of the countenance, the weeping of the eye, a^e the offering up of bis body as a rcajbnable'- facrifice, Phil. 2, 17. Horn. 12. 1. The ading of faith upon the word, the dj- Eph. $. 2. (periling charity to the poor, the pouring out of players w Heb 13. 15. holy add reffes, the rendring of thankfgiving for receiving r Pet. 2.5, merc:es,are the facririces of bis foul , they are his jpiritual oblations which he offers to God on his own day. The Chri- stians fervices on the Sabbath are fo far Jheet-9 as they are foul- The Fra&ical Sabbatarian. 209 foul-fervices,znd they havefo much acceptation as they have of the heart. The Jervijh, and the Chrifiian Sabbath differ in the durati^ zt on:The Jewifth Sabbath ended in the times of the Gofpel,but the Chriitian endures till the day of judgment, when time {hall be no more. The Sabbath of the Jews was bnryzd in the grave of Chrift, and their its honour was laid in the Mat. 17.2,3, 4, duft : But the Lords day (hall flay, till the Lords fecond co- 5. ming, and then it fhall not be buryed, but transfigured into an Eternal Sabbatifm, when all the Saints fhall fay , It i/Heb^. good to be here, and Mofes and Elijah fhall be our eternal Companions. Our Sabbath is not fojhort-livd as that of the J ews, but at the great day of account with the living Mar- 2- a8. Saints, it fhall be caught up to meet the Lords of it in the J xhci.4. 17. air, and fo fhall it be ever with the Lord : as a little to al- lude to that of the Apoltle, 1 Thef.^. 17. And in this "re- gard, the Chrifiian Sabbath much outvies the Jews feventh day. Duration and continuance fats z higher price on eve- ry thing which is valuable > The Temple exceeds the Ta- j0hn 14.2. bemacle, not only for the coftlinefs, but for the continuance of it. Our pofleilions above Chrift calls Manfions, not on- ly for their excellency^ but likewife for their per manency. The Omu homoefi Body of a man which is his inferiour part is called a Taber- advena nf bemacle of clay, 2 Cor. 5.1. which is foon taken down: "j^f^** But the foul which is mans better part is a piece of eternity, comheUitw™ and when 1 difunited from the body, it takes its flight unto migrare mo- an eternal condition and eftate. The profped of a fair riendo.tod /» Landskippleafes us not fo well, becaufe it is tranfient ; but &om°e*left\ it is a f leaf ant thing to behold the Sun, Eccl. n. 7. becaufe "m^ fed mane* it will not meet with its laft Jetting till the confummation bimm,undo of the world. Gold it lelf is defticable, becaufe corruptible, cxlumvocnw 1 Pet. 1. 18. Duration is the exetUency of every good thing, cn/f^raa- that which makes grace it f elf look Co lovely and beautiful, ncns Aug- it is becaufe it cannot faint away, it is as immortal as the «zm>uhvQ foul it enricheth > this fets offits comelinefs , it cannot lofe ^ ^" ^ ' its beauty, Cant. 8. 7. But to return to our Chriftian Sab- « ^ jrapi^K bath : It therefore differs from, and hath the preheminence £«m *xwh ejw over the Sabbath of the Tews, becaufe it walks over' its irnifo. 2 1 o The PraUical Sabbatarian. grave, and will furvive till all Gofpel Infhtutions thai! ceafe 5 and our weekjy Jubilees (hall be turned into eternal triumph. CHAP. XXV. The Comparifon of the Cbriftians Sabbath here, with bis Eternal Sabbatifm or Reft above. LA! N D that the joy of meditation may be full, and may ,be wholly indefe&ive in fuitable objects, to prey upon on Gods holy day, efpecial/y in the mornings fo far as tjme V/tes Domini- and convenience will permit, Let meditation look for- ca, eft imago ward^ or rather upward, and obferve what proportion our ™a$dua ^om- Sabbath here bears with our Sabhath above. This p leafing motionevit* tasl^ will caufe meditation to renew its ftrength like" an iViuf nunquam Eagle, Pfal. 103. 5. and to take its flight with greyer vi- deJiM*,non g0Lir antj liveliiiels. And to make the comparifon more ^mfemhra- coufiderable, we will obferve wherein our earthly and our tionemviati- heavenly Sabbath do perfectly agree, and then take notice Vtumetga* Ghofi J^m. 14.17. debum9Uta- Fy'tbly, Rare for the efficient caufe of them, they are buntur,etde- joys from the Holy Spirit, Ifa. 35. 10. leftabuntur, ^ Sixthly, Rare tor the characters of them, our joy in our ftgfij <"™?' Sabbathfliall be, jocundabunw F*rfii True in eternal cordial joy, all the faculties of the aierm. Cypr. ./W (hall tripudiate and leap for joy, they (hall be as a dan- Beata Veitatu cing Sun, or as David danced before the Ark, 2 S^w. 6. 14. viftoeflgjudi- and their feveral meafures (hall be *k elevationof the es> tf D^n/rw. ftacy. The undemanding (hall joy in the Lord for its peTgauZC dlvim li£ht * the ^i/; ^11 jo/ in the Lord vfor its /*r/eff vim-ens omne corifinmcy to the divine will : The memory (hall joy in gaudium extra the Lord for its full jlrengtb, and fb the affeiiions for their quod non eft heavenly purity. gaudium.Avg. Secondly, Our >/ in our Sabbath *We (hall be ^w, without mixture of grief or difguft. Our worldly joys are Pfov.14. 13. >Aw«/*7X££5 bitter-fweets, fweet brier, which can tear as well as / now ^°tn it: refr£fh usin 0Lir vi£W of it > now hi- tifrutvitam finitely more the Sun of righteoufnefs , Mai. 4. 2. when nonmoddim- (hiningin its full glory above in the heavens! And as ui $ertiat,fed Gur faavenly Sabbath we (hall be ever venting our joys m t^TiL God> fo ourw°rk (hall be always to be praifing of God, ntS^aea- theglo/ifying and lauding of God will be the Saints great twas.dffifione employment in heaven : God who is the chief eft good cannot Hdionimlu- hefeen but he muft be loved, and what we love, we necef- *h$*{mvi< fafiy praife \ Commendation is the natural fruit of affeUi- amtifick di- on° ^11 creatures who arrive at the fight of God, are fUled l&U\&&n. with his praife > they hw^.wordsto advance God, if they have The Practical Sabbatarian. 213 have eyes to behold him i, the four beafts? Rev. 4. 8, 9. If tumininfinu they have wings to fly / they indeed cafe down their Crowns, but c™3toremfolif$ they lift up their voices, as in the forementioned Text, The i°r/?/i"i , ion Hit Seraphims above the Throne of God, though they ofivy theit modo oculis fu faces, they do not hold their tongues, and though they hide intuebuntur^ their feet, they ftill lift up their voice, If a. 6.2, 3. The f^'ritJMe- Angels about the Throne of God, magnifie the Name of [ZnTdifair' God, Rev. 5. 11. Thofe pure fpiiits are praifing fpirits : penitu/p^xa. And ailuredly, whefocver comes near the Throne of the torumtenebru Lord, will exalt the Majefty of God. The beatifical yifion plenflkti per- will be the attractive and incentive of eternal praife and a- favcmur- H^i^2f' flip with God--, Ordinances are .the Garden for the foul to walk in together with his belo^d, Pfal. 6$. 2. | They are the c <' fouls banquetting houfe, and the Sabbath is. the fouls ban- jXnt *' quettjng;%. This holy day is as the pop le of.Bethefda, to John 2.10. cure owx fpiriiual difeafes, as t(ie wedding in C#i/* of Galilee, Mat. 5. 1. ' where we meet with- our better wine r as that Mountain Luke-22. 12.. where Chrifr preacheth to.us by his Minifters, as that upper ^ ^' ^ ■ room where Chrift -fits down with rus Difcipks , the Sab- 4^ bath is *Ja^ f%:ip which we have unravelled to us,. the things which belong to our peaces Now the Chriftian enjoys converfe with his elder brother , the Lord Jefus Chrift \ now he traufads the great affairs of eternity, layes in ftores of $i- rrtual grace for. future {pending, and bufies himfelf to carry MVegekcnnass on the J 'uit of his immortal foul : And as for our enjoy- ^» nihil meats in our heavenly Sabbath, they may be all fumme.d up 'efiefdudVd in^foriA.Chry. . . , ' '■ I . 4 The fraSical Sabbatarian , in the beatifical vifwn : This is the Saints effential and prin- *J*8Te*V cipal beatitude when they are arrived at their Country above, ili^Sscptoih- i£°r- *3- I2- 2 C°r- 5- 7- -Rer. 22. 4. Chryfoftomc obferves, V* iritua- *• ^ ™»- . lfo?r;wrporj 2. By Contemplation. , €m'pi nofira-e* 3. By Apparition. vunt fpiritulia 4. By open Vifion. ™"fubj}™!* ^^ £rft way jg Qf common ^mct . tne ftconcl 0X excellent fyVtoonit'ra- graces the third ot facial graces and the fourth of cow- tiewf. Alfted J animating glory. The ./?£/.>* 0/ CWthen is our chief ewjoy- wetf* in our heavenly Sabbath , the r^of all, the bigbefi «ev. 22» 4 5. yo^^ hi the Angels ladder ; There was a bright eifay of =Bxod. 33. n. this glorious fight in the Lords familiar difcourfe with Mo- Mat. 17. 2,3./^, £x^. 35. 11. Numb. 12. 8. A brighter difcovcry of it, ■&CV.1.131M5 m Chrifts transfiguration before his Diiciples, Mat. ij. 2, T b o 2<5. 3* ^ut f^e moft bright reprefentation of this Cceleftial proj- Pfal.42. 2. peft-> was in the Patmos Vifion of Jolrtrthc Apoftle, when vpfo].i6. 11. he faw his Redeemer in h\s glorious and heavenly robes, Rev. Pfal. 36. 10. Xm 13, 14^ i5,^Tc. The beatifical vifion hath blown up fparksof triumph in the hearts of Gods people, even in this Johnri4.2,3. j-^ xhiscaufed Job's ovafion and exultation on his dung- hill, Job 19.26. Eavid's triumph on his Throne, Pfal. 11. This bkffed fight if? that good which the Saints promife themielves in another world, PfaL 36.10. lot ibis fight believers long , Pfal. 42. 2. To this fight the promif- ' looks, Pfal '66. r8. Mat.^.d. To make way for tMsfigbr, our The Tragical Sabbatarian. 2 1 e; our Saviour is gone before, John 14. 2, 3. And tofeoire this glorious fight , Chrift hath begged it of the Father, Vifurifuntbea- John 17. 24. And the enjoyment of this happy fight will be " Aug. dc Civ0 I mail not intricate my felf in thefe mazes of diipute, but Dci* onely conclude, our fight of God will be glorious, full, per- feci-, ravifhing, everiafting, and will run parallel with our eternal Sabbath. Our Sabbath here refembles our Sabbath above in the a reft of it. To «wr^ upon our Chriftian Sabbath is to defile it i ouxfrveat is out fin \ the pains we muft take on this holy- day, is not with our handsjzut with our hearts : The brain indeed muft-work, but in holy meditation \ the tongue mufl work, but in prayer a^9i J application , the. heart muft work, but in ardent and holy ajf eh ion -, our faith muft work, but in feafonable application, in apprehending Chrift, and en- tertaining Truth : But as foxfecular works they muft be Operum huma- • wholly fuj bended, and laid afide on the Lords-day. To work norum duo fi*nt upon the Sabbath , ^ZZTnfe I. It is a facrilegious acSr, it robs God of his time , that alteram eft i\\ feafon which God hath principally fet apart to converge HeitorumUitita with men. The Sabbath is the Lords day, it is none of ours, fyntneceJfaYii it is his inclofure, none of our Common* and therefore to ^"^P'?"'- fpend his day,' m^nypart of it, about our works, it is both ££/? ^V/"~ fin and facr Hedge)' fmty noaia^n- Secondly, It is a confufing A& : Six dayes we muft work> bone/la, etftt* if we likewife work on the Sabbath, where is the difiinSi- P^Kflua.^uam ml Then there will be no wall of reparation, all will be Temul\ontnt working dayes, and there is no day of reft,znd Co the fourth in fe hcitl, Gommandment iszmeerparenthefis, and God wrote with fa qu* alitor his own finger a meer impertinency. To what a height o[fm*omnwd U- frenzy will thefe confequencies rife? There is no why fhould opemdomlfc any rubbilh of the week be found among the gold of a Sab- cm, t\ea?Jfjna* bath } ct honeff Exod H" ^ *5- Exod- 35- 2. L^. 23. 3. . /jdrr/nent, won Thirdly, Nay, Servile work is fo inconfijhnt with the (b- funt pYohibita. lemn fealt of the Sabbath, that God forbids all fervile works Gcr.dc kg. on other k&ivils* thofe folemnities of an inferiour natures r*L on The PraSlical Sabbatarian. 2 1 7 On the dayes of the F aft-over, Lev. 23. 7. On the dayes of Expiation, Lev. 29. 23. Lev. 23. 28, 29, 30. On thefeaft of Tabernacles, Lev. 23.34., 35. And furely, if inferiour dayes of obfervation were denied by fecular works, much more the blejfed Sabbath, in which the people of God mutt .keep their meetings in the Suburbs of Heaven. fourthly, How often doth God efpoufe Sabbath and Reft ,, - together as indivifible > Exod. 16. 23. Exod.^i. 15. Exod. fanaumot^ 35.2. And indeed holy Reft is the life of a Sabbath 'y and if um. the Sabbath reft be difturbed, it faints away, and becomes Lcid Ptoi. an unprofitable mifcellany of reft and labour, and an expi- ring dying priviledge. Fifthly, How ieverely doth God threaten the di^urbers of the Sabbath reft ? God threatens them, to throw them out of the Church, Exod. 31. 14. Nay, to throw them out of the work!,Ex0^.3i,i5. And brands fuch as are violatours * of his Covenant, Exod. 31. 16. And mall Reft be Co necejfa- ry for the legal,znd not as convenient for the Evangelical Sab- bath ? Surely much more, the Lords day muft not be di- fturbed by mans work j but as Chrifton the firft day of the week rofe from his toyle to his triumph, fo muft Chriftians on that fanttified day lay afide all therr worldly toyle and la- bours, and take up their triumph and rejoycing in God, fpending thole golden hours of the Sabbath in heavenly Communion 3 fweetly ddighting themlelves in the vim fits of their beloved, to which all labour is a difturbance > and fo our Sabbath above, it is a perfect, an undiftur bed reft, CeJJht homoab in which the mind (hall not be raCkt with cares , the body omniopere die (hall not be wafted with toyle, nor thejpirits fpent with la- ^m^luta' bour, or t he heart torn with griefs , but foul and body ftyall *t™ requiem be calmed'xaio an eternal quietation. The Apoftle faith, HebyjpgnifiCanst 4. 9. Thzre remains therefore *reft to the people ofCodijThc 9U3ndo labors- Greekscall it a Sabbat ifm, our future Sabbath and Reft be- h^hsviu ing all one. When the Apoftle wrote his Epiftle to the He- f^'wof/to brews, the reft of the legal Sabbath was over, and the reft terfi, katan of Canaan was firft difturbed by Nebuchadnezzar, and up- cumchilht et on overthrowing, and quite taking away by Titus the Ro- Wfwdiffimm man j fo now then there remains onely a reft in Heaven,} a ^™ a&ym* F f heavenly 2 1 8 The Tragical Sabbatarian. LaudjbikSah- heavenly Sabbath for the people of God. In this life our bmotiumyfan- Sabbath it felf is difturbed, fbmetimes with vain thoughts^ *0Yumv*™£. vvjln deadnefs, and coldnef? in duties ^ it is difquieted with ficjtifneexpri- tne iniquity of our holy things,we cannot pray as we would, mity turn fatu and we do not hear as we (hould, we often dij'pleafe Chrifl ram ojkndit, at his own table, when we come with polluted hands, and (iimommhujns UI1prepared hearts*, and when duties are over, we either lofhMor*'*' dam uponfinsof omiffion, or ru(h upon language or pra* tern* fruimur. dices unbecoming the Lords day > there is mil fomething to Cyril. Alex, dijeompofe our ipirits, our hearts are fad, and our moans S-Matvm Cx are great > but however, the week treads upon the heels of lejh, eft re^ our;Sabbath, and then like the Sons of Adam, we get our quiesih C(*te- livelihood in the frceat of our brows > then we toy le our ji# paw*. - braiyis^ harden our hands, and weary our bodies, and all for V^3toroty t^at wnjch 1S mt hread, Ifal 55. 2. And beiides, as Mafter nv^ttJ Herbert, that fvveet and excellent Poet obferves, our Sab- -QJtLJ bath d°1^ ^Ht ^apfrGmfeventa-feveH, it flies away, and then *73VTVK rtcUTS *n a conltant revolution ; One Sabbath pajfeth over, labbin aru* we mu^ Pre^ through the croud of weekly and world- .* ** o lv affairs which will make us J mat and faint, before we at* tain to another. But our Sabbath above is, ,, A reft from fin. In it we (hall enjoy abfblute purity, ani Z&itat fib* fpotlefs perfe&ion i we (hall there be <* Glorious Church, Chrifius eccle- not having jpot or wrinkle, or any fuch thing, Eph. 5. 27. fori tv&fy* Sin cannot dwell in Heaven with God, it is impoflible I if muhodecore9et Achms wecW one fi^ difturbed the whok Campot Ifraet, tnttten John 7. 1 1. How would one fin difturb the Court of Hea~ mcuhm pee- ven > It would put a damp upon all the triumphs of it", there tati,autrvgam carmot be perfe8 joy where there is the- haft reliqut of i*t«/for»^lap g^ 2 A reft from troubles and affti&ions. In our heavenly Sab- bath there (hall be no groans but mufickj, no fighs but fongs, no tears but triumphs -, not a drop of the waters oiMarah in a whole ocean of joy and (atisfaciion : if any grkf remain J, our joy would not htfull. a; The Saints in glory (hall be freed from natural afHi&i- $tv, 7, *5, COS > JheyJbaU hunger no more, nor thirft any more, Rev. 7. . ' a The PraStical Sabbatarian. 219 16. to which accords that of the Prophet, Jfa. 45?. 10. The Ifa. 49. ro. Saints cannot hunger in their eternal Sabbath, for the good Shepherd of our louls doth nouonely/Ie^ us to eternal life, Pfal.'itf. iu but Ul^wiie in eternal life, and there he {hall feed us with /*/*£// of joy, with the (miles of his face, with the fruits of /w love , and with the over-coming influences of his grace and favour. And moreover, the Saints cannot thirji in glory 5 The Lamb (hall bring them to living fountains Rev. 22. t. of waters, Rev. 22. 1 . They (hall have waters for their #e- Rev. 7. 17. cefjity, Rivers of water for their plenty,nay /wre rivers of wa- ter for their greater extafie ••> and thefe rivers of water (hall proceed out of the Throne of God and the Lamb, for rheir (upcrlative complacency. Nor (hall the Saints Eternal refi be difturbed with pref-> 2. fing afflictions > AH tears Jball be wiped from their eyes, a Ifi# _ g fentence mentioned three times in Scripture, Jfa. 25. 8. • ^ ftet/. 7. 17. #*v. 21.4. As if every perfon in the Trinity , l° n 7* l~" would feverally a(Ture the Saints of future undifturbed feli- ' 2I* *' city. A learned man obferves, thisphrafe of wiping tears from our eyes, is a metaphor taken from ^e«^er mothers, rJlcYymam:L_ who give their breafts to their infants whela they cry for hrumfenfu efr want, and then wipe oflftheir tears from their pretty cheeks primumur. which were bedewed with that emblem of forrow : Tears Altera felidta.. are thofe drops which fall, when the fire of affliction is put tupars eft, under *, the fenfe of fome evil, the feeling of fbme corroding 9udd nu^ mi* forrow fqueizeth them out, as the extremity of pain makes fm»>JeYU™n»> the patient fweat. But tuch oppnfwe calamities (hall not pr*fent* vit* feite upon the Saints in their Sabbath, and Reft above : here oBnoxiierimta* indeed they are in a valley of tears s but one tear fhall not Mtiorumim- interrupt the joyes of the glorified Saints : The Pfalmift ^n^, £- -.\ nr 1 , trr ^ • j s 'i*i i maximum eft faith, Ffal. 30. 6. Weeping endures for a night, but joy bonm^ cu-fm cometh inthe morning i and when the Saints are arrived at Author den their reft above, all night is pad: to return no morejthe morn- */?• Par. ing is begun to pafs away no more. The Saints Eternal Reft (hall not be difturbed with prl~ 3, vative afflidlions ', There Jhall bene more death, Rev. 21. 4. Rev. x\. 4. Then death jhall be f wallowed up in vifiory, 1 Cor. 15. 57; Ik. 25. 8. aad it (hall /ally no more to do any execution upon the l CPU l$'J1m Ff 2 Srius J°hn*^ 220 The Pra&ical Sabbatarian. ■» — - Saints in glory. Our Sabbath in heaven is eternal, and there- Sabbmm hoc {ore our life is eternal. Indeed here below death is alwayes calejle eft fern- to be expected, Job 14. 14. But above death is never to be CZl'/iZ d«a«kd ' 'here that Ki«^ u^«r, as >* calls it %b qu* ad perfe- 1°. 14. hath loft both his Scepter and hs iSz/be, both his Uionemperve. force and his prevalency. Thereis neither fear nor expectation nertmuMufc. of death in glory b were it not 10, it would turn thole ri- PiaJ. 55. 4. wj- ofpleafure memorized by the Pfalmift, Tfal. 36. 8. into fait and unpleasant waters \ and upon the very poflcffions of heaven would be written, bitternefi in the latter end : But. faith in Chriftgiv£S.us eternal life, John 3. id. A full ailii- rance and fecurity againft the approaches and feizures of death or concluilon. Perfection, which is the character of the Saints future condition, excludes and denies all end or €onclufion, as Mufculus well obferves. 4. The Sahits Eternal Reft (hall not be difturbed with ac* Utta oritur cidental afflictions. Neither J rorrow, nor crying, neither JhaU affliction being, the infep arable companion of fin and turvidendi, deviation. felutandu &c. xhe Saints Eternal Reft (hall not, be difturbed by per fe- 5* curing afflictions, Neither JhaU the Sun light upon them,.jior Rev. 7, 16. any heat, Rev. 7.16. By this heat we may truly underftand the heat ofperjecution, Mat. 13. 21. Satans rage, and wick- ed mens, fury may xq^lc^l gracious, but not glorified Saints v Eph. d.i<5. Jhe Church Militant ,^ hut not the Church flriumphanu q^£i24-22. <^tan cann0£ throw his fiery darts into the New Jerufalem, the City of the fir ft born. Here the Sun of perfecution may. arife and fcorch the Saints j but in-glory, there (hall be no. need of Sun for Hgfrt, Rev. 22. 5. much lefs for beams to burn j but the Lord JhaU give them light, which will be only tkzjhining forth of eternal grace and favour, the light of hi* •*n biefTed countenance, Qur The Pra&ical Sabbatarian. 22 i • Our Eternal Reft (hall not be diiturbed by toyle or la~ <$. hour. In the Earthly Earadife, man was to drefs the Gar- den, Gen. 2. 15. and this he was to do in his ftate of innb- Luke 23. 4^ cency , fo that there was labour ; though no fain > there was 2 Cor. 12. 4. fome kind of cart, though no corrofwe. But in Paradife <*- Rev. 2.7, hove, there lhall be no minding of the fruits of the Earth, but the Saints (hall be alwayes tajiing the joyeso£ Heaven : What fhould we toyk with in our heavenly Sab- bath, with our hearts ? There is no corruption \ with our hands ? there isno want/)r capacity of addition -, with our enemies ? there is no temptation, neither of fury from Satan> or flattery from the world i and what fhould we labour for ? To gain more ? there is no defeft •, to be better ? there is a full and abfolute perfection : And therefore the reft of ourprefent, doth fweetly fhadow forth the perfect reji of our future Sabbath. Out -Sabbath. here refembles our Sabbath hereafter in its W4 fpkndour and external beauty. On our Chriftian Sabbath, jnsabbatov?~ we put on our befi attire, we- array our- outward man with fas mundi. u our choyceft and bed apparel, as well as adorn our inward ores indium** man withholy and gracious dilpofkions. The Sabbaths fe- ^OT«w^ ftival calls for our ornaments, the deckings of our body;, we tobtetoxtc* come to the afTemblies of the Saints with the neatnefsand no veterem ho~ elegancy of our wear, that both body and foul fhould be minem exuemw drejfed to meet with their beloved , naftyJ>e*rfx, and fordid ■& Muemm cloaths ( if. it may be prevented) are both undecent: on the J0^**! Lords day. When jojepb v/zsto go into. the pretence of 0pmam Uf Pharaoh, he changed his cloaths, Gen. 41. 14. How much fino fp'endem?.. lefl doth neglect and defpicablenefs became the pretence of Chemnir. the Divine Majefty > That which, is -civil and comly, doth adarn hoJy wqrfhip and religion : : Mans body is Gods .work- manfhip, and is a piece, of rare curiofity, Pfal. 13$?. 16. The texture indeed and artifice of divine wifdome and power* Non decuit fif-- and therefore we muft not eclipfethe honour of this. body, by .didum prodire attiring it fordidly, and more meanly then there is necef- %re8"™Ji*- fry,when we /feome to worfhip.God on his own day. . The &fa™!?j£ ' belt of our Garments fute the belt of our day.es. On the .tgm, et pntteir. Sabbath wc meet ©ur Brids-gtoome yM4t, 18, £0. And, turn, omt. . Brides, k ■ ■ I . 222 The Pra&ical Sabbatarian. Fataifum Brides ufually are dreiTed with the greateft care and exa#- ?"f?J! a- ne^s* *neleed ^r^e °* Apparel is ajk»», hut decency is an fioJwuUnfcr' OrHament to Gods bieiTcd day •, nor muft we put on our ditievefiimen- choiceit attire to wafte the time, but to honour the day of a tonmjmSi- Sabbath. Partus obferves only foolifh Monks place hoh- momam\Q. liefs in tattered and naity garments i but fuch rags are adc- rmt. Par. ^tt and fit for fuch a mimical fuperjlitious rout. H*caccipm- And fo in our heavenly Sabbath, we lhall be cloathed trmmnditi* Wlth brightnefs,#/e>/^r and glory, as with a garment : In- puritan,!* U- deed it is a great queftion among Divines, whether proper- titiBj & per- ly we mall be cloathed n?i*/? rayrnent in our Eternal reft, petvafefnvi- arid it is by the moll concluded the contrary. Indeed there tjte. Gcr. is mention m-ide of white ray meat 9 Rev. 4. 4. But this one- Schdaftidfta- Jy flgnifies purity, as likewife of wall attire, Rev. 19. j. tuuntBeatos But this only (knifies perfection j my, of fine linnen, Rev. ftesytjoncui- 19-%- But this only ligmiies glory \ that kind of wear demexauroy which becometh Rings Houfes, Mat. 11. 8. The School- xelferiat, fed menobfexve, that the bleiTed (hall have garments , but not kce. of gold, ox filka-bixt of light : And indeed garments though Both rwf* e- never fo rich, would fpeak iomething of imperfection \ Gar- rwitfidomri mentsare fox adorning, and that fpeaks want of Ornament* decorejidge- ^ are £or t^e repelling of the injuries of the weather* cunt,{ynon . j ,-. ~ . . V . c .. . ' - . r . .* pit* de ill* which (peaks an inferior condition > not to (peak 01 their fnembrif,quam primitive ufe, which was to cover nakednels : I might add, tmncdegratio- garments are the veiles ifmodefty j but glory is incapable of fisoeulucru- fame : And therefore*: loathing properly is not requifite Anfel, in oux heavenly Sabbath. Adam in his innocency before the hW needed not raiment, much lefs the Saints jhall want it in a ft ate of glory. Indeed we (hall put on our heft apparrel in our Sabbath above, but they (hall be garments of innocency, Cant.4.11 K»*cy.i$ii Sweet (melling odoriferous garments, P/J/.45. Rev.ip8. $. Bright (hining and iUuftrious garments, IX*«. 12. 3. ^xod.28.2. Beautiful, rare, and ccme/)' garments, J/^. 52. 1. Garments ofpraifeznd glorious thankfgiviag, J/0.61.3. S«c/? gjr- we«*/ the Saints (hall wear in their future reft* cmbroyde- rcdwiffc all varieties of joy and happinefs. Aud indeed if 1 Ch1.1tf.i7. there be (0 w«;/' ornament in afpirit of quietnefs and meek- nefs as rfie? ApoiMe fpeaks^ j! IW. 3 . 4. how ornamental «" ■ W9 ' > The Vra&ical Sabbatarian. 223 muft a fpirit of glory be in its full brightnefs and per- fection ? But as our Sabbath below doth fomethingreCzmbk, Co it doth infinitely faUJhort of our Sabbath above. The two Sabbaths differ in their duration : Our Chrifti- I. an Sabbath is a golden, but a little fpot of time j like a draught of rich wine, it is lufhious, but it is quickjy drank off; Out fweettft Sabbath here is but the paflage of a day, it endures no longer then the Sun can make ks flight for a few Pfcl,??-..* hours, Our life is- but aJMvour Sabbath how little a Kemo tamm_ part of 'this Jpan ? It is the Lords day, but yet a day of vot habuit fj- bright gleam, the fouls market which is prefently over > like -vemesyCniih a great Feaft wherein we have fed plentifully, but the next "urn utpoMifr day the meal muft be renewed, or the body faints and Ian- Jc^iceri' guifheth. Nay, our Sabbath is only the feventh part of the week, and all our Sabbaths are but the feventh part of our fitanojkatam life, which theApoftle calls a vapour, Jam. 4. 14. both ^e"££ for its contemptiblenefs and fteedy disappearing. Gods cendajh vita. bleiTed day here is fweet, but jhort, it is a banquet indeed, movtalifraui but the cloth isfoon taken away \ it is like theftar in Beth- vital* mors* Uhem which was ufeful to bring to Chrift, but it foon dif- Aa8u(l- appeares. Mat'2-10' . But our Sabbath above {hall be ftretched out to all eterni- Vhl <*Ppop«i-; ty, it will be always {pending, hut never wafting, no week ^^ofohms^' day lhall follow it, no night lhall clofe it, no death fhall difappamit bury it. The Jewijh Sabbath was entombed in Chrifts Jhtia. Hoc grave-, the Chriliian Sabbath (hall end with the world: Sabbatumefi Tne beautiful fabrick of the world (hall be taken down,and {™§f™™' the Sabbath of Chriftians (hall be rolled up together i but damSabSm our Sabbath above fhall never be (hut in with any period or teminabitur , termination. This bleiTed Sabbath in glory isjpotlefs, and extipietur aut why mould it die if it have not oifended > It is perfect, and pe*fici6tu*> perfection admits of no end or conclufion,wh3LtCoevcr is un- uc* defUd, is eternall \ Co God is everlafting, the good Angels J°?JnB.^- and glorified Saints. The Sabbath above is a full reft, and Hebjw!" it could not beperfect eafe if it met with a certain end *, a Luke i6.g., ' conclupo n muft needs be a difturbance, and that reft muft 2 Pet. 1. n. - needs be imPerfeft which is interrupted* The Saints would JJej>- 9- *&> 22 4 ^)e FraSictf/ Sabbatarian. t „ Heb. 4. p. not pr-ay/o ardently for f£*r re/f, P/i/. 55.6. i^they were to 1 Pet. $ 10 fuffer another remove, and (till be liable to change and muta- 2 Cor. 4- *7* tjon. The Jews re/r i« C^/wj^which was fweetned with 5j>t>;rwfe Sj6 tj^e 0Ver-Rowing of milk and honey, did only prefigure this h#T pitmen Eternal reft, as the fhadows in the time of the Law did ty- ipfumejlim- pirie Chrift. But the reft of Canaan is at an end, and all perfeUumfy the legal fhadows are paffed away, but Cbrijl and our Sab- tumdemum ^lty a(;ove (ni\\ xerm'm for ever. In this then our Sabbath ^r^:if™x/Jn8^,1 pwttM, & And indeed that glafs had need be clean ,in which God muft mun^lli^ $e- fee hit image and reprefentation, the leaft fpeck or tincture ™ f^ro^J ofimperfe&ion would jrfoffy $0// the refemblance* The confpMami Pfalmift by an eye of faith teeth the day of Rtimrc&iou, fc kimxjb and rejoyces in this, he mall fully recover the image of corpora pcr- Chrift, Ffahi7.1i. Both the Prophet and Apoitle agree f^™^. in this triumphall truth, we (hall be fnliy rift&ftd to Gods riuutTfam-vil image in glory. And if we are perfetl , from whence der&,e)wdem<{\ mould our Eternal Sabbath receive a ftain ? From the Au- iuuginem in thor of it > He is a holy God * from the nature of it ? It is a fi™HPfi Per' perfetl reft i from the polTefTors of it ? They are unftot- ffpS?Gcr. *e^ Saints, and therefore it mull remain in eternal purity, ^ , ' T^e *»w Sabbaths differ in thefulnefs of their enjoyments : 2 pet I * Our Sabbath &ere is only the tuning of our Mufick •> we *. (hall enjoy in the Bride-chamber ', and in the timing of the rar eft inftrurhent there will be fome jarring, (bme harfnneis. Our prefent Sabbath is a-pleafing twilight, in it me taft how good and gracious God is, we fee through a glaft darkjy, we pf^ ~4 8# drink ^ropxot : divine delight, we have refreming gleams, fweet vifitsot Chrifts preience, but we know vifits are foon l ott I3, I2' over". There is a threefold imperfetfion which clouds the enjoyments of the prefent Sabbath. We enjoy but little of God, we onely fee him through a cranny or a lattice on our Sabbath here : It maybe one 1. truth in a Sermon may warm the heart, and many favory Cant. 2. p. truths pafs by and make no impreflion > we are fometimes Honnefi.ielis tfjffefte^inaprayer, other times the heart is dead and flat, ^imaDeum and the chariot wheels are tal^en of, and we drive heavily, I^f^f we rife withgrie/and guilt from our knees. Sometimes at omnimcoV- a Sacrament we make a good meal, but at another feafon we mutatione in G g are fpMtMlibxt 2 2 6 Tb* FraSiical Sabbatarian. extrti'ti* Hum axe little better than fpe&ators at that heavenly banquet* tnodd prefentem Nay, the very efficacy of Ordinances is jbarp and painiul ; devotion* fir- wjKn tnc WOrd doth work^ it breaks hearts, it ilaughters Itbkmm^Yidh lufts-> Jt meets with the torrent of corruptions, it is the cor- me quiden rolive which eats out dtadflejh > and all thole things are fentit ;modd unknown in our better Sabbath. And how many Ordinan- jupraexjos ccs ^Q we enjoy, zndhow few do we profit by > Sermons '™evaturJtme oftentimes are more our mufc]^ then our medicine \ they modd tran- court more then they cure j wefeldom meet with the bleued flit humi- appearances of God : Our fpiritual benefit by Gofpcl-diipen- Hum cogitatio- ^tions is like the grapes after the Vintage. In our Sabbath ■SdfRio? here wcke God more remotely, at fueh an infinite diftance we canfearce difcern himi as we look upon ftars as fo many MrVi.32, tw*nKliHg taPers5 tnev are at mcn a diftance^we fee little or PfS. 03.2. nothing of their vaft magnitude. 2 Our little enjoyment of God on our Sabbath here meets with great interruptions, it is like a (hallow ftream which runs a little way, and then is dryed up j we happily meet with Chrift on a Sabbath, and many Sabbaths pais over before we meet again with our beloved j there are many paufes and chafms in. our fenfible communion with God, The vifits of Chrilr zrefweet, but they are not conjiant -, we often come to the. aflemblies of the Saints, but we do not meet with our beloved ; Showers of divine mercy they are Cant.3 1. tefrejhing, but they are rare-, the Spoufe cannot find Chriir, Gant.5.1. no not on his own day \ how ofteti doth the Saint fay even concerning the Sabbath, as once Titus did, They have loft a day: as Come flowers lometimes they lift up the head and open, but of a fudden they hang the head and fade away ■> lb eant.3.4. the poor foul, it fometimes cries out in an Ordinance, He is come, he is come, he hath given me the kilTes of his lips, but Cant.3.3. preiently all if ^r^again, and the diftrejfed Saint is ready to enquire, did you fee my beloved, did ye meet with him whom my foul lovettu • Our link enjoyment of God upon om prefent Sabbath k much darfyied by our own negle&s : On Gods holy day we do not prepare to meet with God, and fo we mifs of that lit- tle of his prefen.ee we might enjoy* Our own follies draw the »-J?«i»iJai_., The PraSHcal Sabbatarian, 527 the curtain, raife the cloud, let up the fcreen which hinder La We fometimes SiMpmmen- come to hear from God, and we will not take pains with mmejl™\pli- our hearts \ and then though we hear the word of God, we Tquasfuperv mifs of the God of the word : And fo in Prayer, we do not abinferif, ita \ pullice up our hearts, exert our graces, and ftir up our psceata ncflva itrength to lay hold on God,and fo we loofe xhtfweet appear- funt interfliti- ances we might otherwife be ravilhed with, we loofe the lift- U™£n™*t%ffm ing up of Gods countenance, VfaL 4. 7. the fweet fmiles of rarffn&s ddeo, Gods face, the powerful workings of his Spirit, and thepra- abfeondum e- Itical vifits of his grace, that power and glory which God 3_**i?*a% &■ fhews in his fanduary,6c revives his p.ople with,on his own oc, e)wbe~ day : So that awiy imperfections beiet owx pre] ent Sabbath. ^^ ^-w- But our enjoyments in our Sabbath above are fuperlative tiofirefptitiu and glorious ^ we (hall have a three fold vifion to delight us : Alap. Firfi, A corporal vifion, by which we (hall fee the hu- mane nature ofChrift, which will be molt tranicendenn his incarnation Robes being embroydered with all variety of perfections. Mans nature wm crowned with all glory in Chriits alTumption of it. Secondly, A fiiritual vifion ■■> By which we (hall lee the Pfal. 103. 20. blefled Angels, thofe beauteous fpirits, the illultrious ma- Pfal. 148. 20. fter-piece of the whole Creation : and this view will be moll ln vit<* *unt& complacential, the Angels beamy being never ihined, their $rimd Pen[tu* itrength never impaired, their wijdom never toyled, their noYantia, €f mulick never jarred, but thefe morning fiars ling together, denjffimarum Job 38. 7. and it (hall be ever morning with them, and ttnebrarum their Hofts were never difcomfited. 9"^ ™ hac Thirdly, An inteMiwii vifion ? by which we (hall fee the IZflm^ ever bleffed Trinity, and not as we do here, with clouds and gloYiofitfimam fhades, but clearly, and face to face, 1 Cor. 15. 12. Job 19. faciem Domini 26. which" light will be the Ipring of ineifable joyes. Cby- dei Zebaoth, treus obferves, In our heavenly Sabbaih ^ejhalijee God, and ^YmtnB* all masks Jh all be removed, all vails rent, we JhaW be filled i^cem ejfenti- with light without all darkjiefs, with wifdom without aller^ an, & bomta- rour, with rigbteoufnefl without all fin, with joy without all tem,fapicn- grief with life without all deceafe or death. One well ob- pj"^&C,*;i. (erves, That our fight of God in glory, (hall not be like, the & vit. & •' Gg2 light Mort. 228 The PraHical Sabbatarian. Rev. 20. 14. light of one man beholding another, for from that fight Ex vifione iei there may be fomef leafure, but nothing. of advantage \ But omniabdJioYum our f]ght of God (hall be clofe and intimate, and not onely honaumctori- th conveyance 0f delight, but an affluence of all good dent. Ger. things, aud deiireableiatisfadtions. God being the cbiefeji Mat. 18 10 &ooc* ' our ^holding mm mu^ needs return fcto us all un- ite/' Ti r'm ^Peakable happinefs, all joy and fweetnefs in the higheit de- mumeritbea-&XCG- Our Saviour avers, hereafter the Eled: lhall be like twumpYtmi- the Angels, Mat. 12. 25, Luke 20. 36. And how glorious um. Aug. is their fight of God ! Thofe excellent fpirits, how do they To ^7T<£/A)- fill their joyes from that ocean of plelfure which flows from SZpcu -r $*ov the beatifical vifion. Auguftine faith, outfight of God is out i^ifTOOTfj Ia- c&ie/ reward in heaven. Gregory Nyjfen takes notice, That. *tf@-tj M>pv- f0f3r to be honoured as to fie God, is the consummation of ^wJaTx} our hope, the/WI/ofour deiires, the top of all unfpeakable firdwnilv? good things , I may add, to fee God is the iflue and ftage of dyt$ov7o *£ our faiths the lea of enjoy menty into which the River of faith* e?*, *5 &t there are blacky jpots upon the face of our fpirttuaiii >je fair eft duties, thofe which look with the moft taking coun- cunrfnm enr tenance ft our very tears had need of warning i our prayers, Imifgwxiu* interceding for pardon, and our fighs, which are the hearts Alapf incenfevhad need perfuming, and when we are in our heft drejs, we may be cenfured for uncomlinefs* In our Sabbath above, there lhall beeverlafting triumph and exultation, Ffal. 68. 4. The Saints fhall be alwayes glorying upon their Cam, 5. 13. bedsoffpices, and on their Mountanes of prey, everlafting Ife. 35. 10. joy fihall be upon their heads, as a triumphall Crown, Jfa. 35, ife.^1.5. IQ- But here in our Sabbath below , our rejoycing is Joon over-cafU The Pra&ical Sabbatarian. 229 over-caft s either God hides his face in dilpleafure, or we let Ifa. 6$. 14. fall our hands in duty, and then our triumph is turned into Mat. 25. 21.. trouble, and we are ready to fay, Wo to us that we lb- joum in a valley of Baca, a wildernefs of tears and incon- Hancy. The two Sabbatht differ in their fuavity and delight. In- 4. deed our Sabbath below is not wholly deftituteof its fwetts £X0 dews of delights fall upon it, like Manna about the lj'raelites Camp :> there is marrow and fatnefsin the Ordinances of it, PfaL 63. 5. There are refrefhings and The fwect- perfumed gufts in holy duties. Davids meditations were nefs of holy fweet and lufhious, PfaL 104. 34. Job. prefers Gods word p^.1*** above his neceffary food, fob 23. 12. John was in the job23?t^ fpiriton the Lords day, Rev. 1. 10. in an excefs of joy, and a£s 10.10. in the height of intellectual rapture. Peter in his prayers was Dan. 0.21, in a trance, AUs 10. 10. he was carried above himfelf, and faw heaven opened to prefent him with unwonted views. Daniel in the midfl of his fupplications had the profpecl: and company of an Angel, Dan. p. 21. An inhabitant of glo- ry: defcends to congratulate and accoit him y nay, often- :, times the word is fweeter then honey to the taft of the hearer, PfaL 19. 10. And while we attend upon it, we feed upon dropping honey-combs. Peter preaching to his Auditory, there falls a (howre of the fpirit, and heaven came Qo bor[iotr down to vifit the Congregation. Holy duties how often are mhmV»ZjfIy~- they fpiced with unfpeakable delight and complacency, n debuit coram Among the Oblations of the Jews, there were perfumes to if we read, . the dim 'eye is not made more vivacious. \ if we receive the Sacrament, the paralitical ha*nd is not made more fieddy : the hand of ^ faith may be ftrengthned, but not the hand of flejh > more- over the Ordinances they may delight the mind with infor- • *3' mation, when they do not affetl the heart with gracious im- Pfal. up. 24. preffions» they may be out Co unfetters, when they are not our Comforters •, they may convey gladnef, when they do not tranfmit grace to us, Mar\6. 20. Nay, they may che* Mikdicere re- rifh one grace, when they do not recruit another. The word bus irrationali- may be a pillar to our faith, when it is not a prop toourpa* d?rZefl7£- tience''i as.M he flh]8sJn his troubles, Job 3. -3v when fumfrvoUm, nothing could daunt his faith •, If the Lord Lka\ll him, yet he Aquin. xvill trujt in him\ Job 13. 15. The preaching of Ch rill melts Mary Magdalen into tears, Luke 7. 38. and we read of lit- tle joy mingled with her weepmg. 2* Secondly, The fweets otoux prefent Sabbath they are gra- dual : Firft, Ordinances work conviUion, Acts 2. 37. They Panulwejlin work upon the Heafon^ and then they work cottverfion , Chrijh,enn AVts \6. 14. They work upon the Confcience\ and when a^wmfmo. wc aRj regcncrat^ thcy are rirft miii^t0 il% j j^. 2> 2. They iircngthen the fir ft beginnings of grace, they are bruits of confolation, at which the Ne-rr-b'orn Saint lies and draws 4 .ni'd afterwards they arc ' ftronger mea: <. 12, 14. to Tvuiifh -the believer to ^g/xuwadoiefcencc W*gMMW* in J&Mfcefs. T/;/W/j5 The Fratlical Sabbatarian. 231 ' Thirdly 1 The fweets of our frefent Sabbath, they are nit* 3 . certain •, fometimes the Saint meets with a hive of honey at an Ordinance, the truths of ..Chrift are fweet and p'tciotii to him, and he is ready to cry out with Archimedes, kfrfcr, h§*m} IhavefounJ, / haze found him whom my fmlhveth : at an other time, Ordinances are dry breafls to the fame Saint, all the Bees are burnt •, Opportunities of grace are a t Kings 3. 2U dead child to him, like Gideons fleece with no drops upon it, judg. <5. 40. he can fqueeze nothing of comfort or fatisfa&ion to his foul ■■> Co that thefe fpiritual riches, are, as the Apoftle calls world- L Tim. <5. 17. ly treafures, uncertain demains. Fourthly, The fweets of pur prefent Sabbath are faint and 4. imperfecl. Here our fpiritual delights are only begun, they are perfected in out better Sabbath* here they are inter- rupted by our weekly labours , there fucceeds a hurry 0/Hjb. 2.6. worldly cares, a week /^« with the thick clay of bufinefs %v?u/a ?w;, and affairs > but in our heavenly Sabbath, our pleafures and p%™"™f&> fweets run in a /«# torrent, and in a conjiant Riezm ; Heri figm fader* 1 we are lead to our delights by means and ordinances, but &~ QuicquidGr D^z/i^himfelf, when eaomnia excel- his heart was mofi ftrung with divine arfe&ions, md in the lemioYJ jluiv» befitune, yet then he had his cadencies 5 his Hallelujahs, and J^tt higheft ftrains of praife, came orf with a £e/rf£?, a proftra- ©aven. tion of voice > our delights in our earthly Sabbath are onely ^q a table in zwildernefs, they are onely flagons, Cant. 2.5. pY0aYavit which hold a /m/e quantity of wine, and they are compa- Buxt. red to Apples, which are onely an ordinary fruit. Pfal. 7^ ip.^ But the delights of our Sabbath above, are fuperlative and ineffable : When we are put into polTeffion of glory, we fhall feel the fweetnefs of Gods eletling love, we fhall t aft the pk'« tf3»3» fweets of Chrifts redeeming love, we fhall drink joyes eter- nally from the Jpirit of love, whofe loving kindnefs is in- QJufiumerit finitely better then life > then we (hall need no thnatnings fov&itate! to drive us, xxofnmifes to lead us, but divine goodnefs will Aug, 2.3 2 The Pra&ical Sabbatarian. perfectly andcomplacentially attratt us, that we fhall be na- turalized to God, and goodnefs, and be no more able to turn off from that ineffable fweetnefs, then the load-ftone is to convert it felf to the Weft. Augnftine faith, That hea- ven is nothing but the joy of truth. It is remirkable, That the joyes of heaven are oftner compared in Scripture to drin\, then meat, becaufe there is no labour m chewing them, nor any diminution of them, but they Aide down fmoothly and fully, and replenifh the dilated foul. The whole quire of our powers and faculties (hall be rixed in Simw hoviy. everlaftmg fruition of unfpeahable delight. Now the Saints brcvHBtora. hive fome fits of joy,but then they (hall have their fill. Now >Bem. tjiey ^ave many a ('weet nour ^ but j0y ^aii then be iftand- z#gdifh,and we fhall be everlajiinglyfatisfiedwizh thefulnefs of Gods houfe. Now our memories are flippery in the moft captivating Ordinances '-> but then fhall be an aftual fenfa- GaudiUtnertt f^on Q£ divine joyes continually ? then (hall there he joy upon vfZZme* JVi joy above all joy, joy, without which there U no joy, as gaudium> gau- Augufttne excellently. We (hall then be perfectly at leifure dium eKiva for God, and fee him, we fhall fee him, and love him, we quodnonefl {hall love him, and praife him in the end, and without all ^udto.Aug. cncK And in Qur heavenlj sMztk tranfcendent delight .r , ., will arife from our company, (viz. ) The Prophets and A- ?eS!uYfoL poftles,and all the GloriousMartyrs with their marks of ho- jkvftHuf ; Iraf- nour, Angels, Cherubims and Seraphims,and all that blefTed cibile perpetuci Quire of Spirits, who here have done us many an invifible itranqwllitste. COurtelie, which we never thanked them for, Heb. i. 14. Bern. Thofe Ser^ic/^fpirits fhall contribute dews of joy for our refrefhing, but thtfuUftjowre of delight will arife from the fight of God. If Viagoras when he faw his Three Sons crowned in one day at the Olympick^imes, as Vittors, died away, when he was embracing them for joy h And good old Simeon, when he faw Chriit, but in a body fubjeet to the infirmities of our Natures, having him in hisarmes, cryed Luke 2. 29. out, Now Lord Ictteft thoutloy Servant depart in peace, for my eyes have ft en thy fa hat ion. What unfpeakable joy and • delight will it be to fee our Chriftian Friends and Relations all crowned in one day, with an everlafting Diadem of blef- fednefs The Practical Sabbatarian. 23$ *fednefs which fhall never decay. And when the glorious &ttu>©- dp* Angels begin their Hallelujahs, the Saints (hall alfo joyn in &n&' the fame harmony. O how the Arches of Heaven will eccho ! Jam. u li fuch.a blend and fympathy of praifes (lull be in the heavenly £&}• I4?- *• chorus,as fhall fill the inhabitants of glory with ravijhing ad- a ' l5°' 2* miration > and f^ere we fhall love one another as our felves, ^Taud'^bli we (hall love God and our blelTed Saviour better then our nebit,qmde felves , and Chriit fhall love us better then we can love our tot, ettamti felves, or one another. O how many joyes fhall he poffeft, beatiwAMbm who fhall keep an eternal Jubilee, in the enjoyment of fo f^Tj^' many and Co great beatitudes and felicities of others, as truly ~ * * as of his own. The Jewijh Doctors call the pleasures of our Qowlbfa-' heavenly Sabbath, nQiMH D1?}/ everlafting breathings $ vcmt, Sabba- our delight ftirring up our delires, and our deflres feeding tum(i.c) diem upon our delight. The joyes above fhall not onely be tran- lUKt** reprx- icendent, but univerfal, filling all the faculties of our fouls, ^7^^ refreihing and ravilhing all the parts of our bodies h they fagaudiirfuem ihall be continued, 4iot interrupted, molt fweet, molt iincere, vocam mSy elevated to the higheft degree of pleafure, extenfively reach- nOtLQH ing to all eternity, intenfively wound up to the higheft peg «& confumma. of fatisfadion and delight, Pfal. 36. 9- And the fountane •^•JS^/T of divine fweetnefs fhall «o* *£/£/*/ or ^0/? upon the glori- Iwrlfa/ititJte tied Saints, as Gums from the Tree, or Roie-water from gmdebimm. the Still,or Chymical drops from the Alymbeck, but Jireams Rabbi Ifaic.& of delight fhall gently dafh upon them, to fill them with joy Rab- A*ama. unfieakable, and full of Glory, Rev. 22. .1. We mayconje- f^ndoPii in tfure at the body of the Sun by the brightnefs of the beam i j^r^^ fomay we guefswhat thofe extafies of joy fhall be, which calefthuvbo- fhall fweeten our eternal Sabbath, by thofe fore-tafts and nor urn, etgau- prelibations of joy which the Saints here fometime^ feel, Riorum perapi- 1 Pet. 1.8. The firji fruits of this joy , how do they trani- %?J?daf^ port the believer, and carry him even above the world > fitnt^pefe \di- Infomuch that he fcarce knows whether he be in the body, vinamilhm or out of the body, 2 Cor. 12. 2. His fences and faculties dulcedinem , are wrapt up to drench munufual pleafures. Now if the 9W(ierS^ef^ prcfent elufters yield fuch generous wine, what will the ^ZTeniamm *over-rlowings of the Vintage yield ) What fruits fhall we q^qndoim^n- H h gather mtha sunun [ &c. 234 The fra&ical Sabbatarian, . " ■ •■■■•—■ ■ ■■ 9 ~ ■*— ' — — Aug.de Civit gather from an cverlafting harvefl ? This made Augujiine dei. lib. 22. CJ|] our $ubbath a^ove, S ' abb at um maximum , our greateji OucO.^Supr &M*ti V Ylenitudimm Sabbati, The fulnefs of a Sabbath \ Exbd. Queft. ^av> Sabbatum Sabbatorum , The Sabbath of Sabbaths, 173. Indeed thtfaeets of our future Sabbath, here they may be admired, but they cannot b^ comprehended^ hereafter we may be filled with them , but we ihall not dive to the bottome of them. Tfre two Sabbaths differ in this, the one is the reprefknta- v i> ii.AQhki *i°n of the other. Our Sabbath upon Earth doth onely ad- ^ru/af>pHj^ umbrate, ana Jh adore out our Sabbath in Heaven. On our *ern; ifautfab- Sabbath M, the body reits from labour h in our heavenly fatiin«elu->in $abbath ., both body and foul fha II reft from im, calamity !ij Ifora^ md mte*Y-> and God fiulltrtfi in ut, and we (hail reft in him. Tpeccatljala- In the /eg*/ Sabbath, there was »o Manna fell on that day, vitaribw, ex Exod. 16. 27. In the Sabbath above there (hall be no mini- oiifeYiuhujm ftr^ that uiefull and necelTary ordinance ihall wholly and vim requief for eVer ceafe. In our Sabbath below, we leave the world, and the affairs of ir, while we go up into the Mount, and ffies dominka converfe with Jelus Chrilf : In our Sabbath above, we fhall *[}imjgofuturi get above the world, and with Elijah, let fall our mantle, j&culi. Baf« our looje garment of mortality, anil put it on no more, but converfe with God eternally on the Mount of joy and de- alings 2 13. light. There are indeed many rare types and representations of our heavenly Sabbath. i„ Paradife h which -was a promptuary of beauty, pleamre, f^oiiifuf uni delight, efpccially when mans innocency did accent the vafjt fwfibti* fwectnefs of it. How frejh the trees, how jheet the flowers^ venujiat* »»- ^ow muflcai the birds, how lufioious the fruits of this tran- ^tZtic. Pendent place, till Adams fall folded up this land-skip, and lib.** deOr turned himfelf out of this Garden of God, that he might thod.fid.cap diefs it no more i and llnce it is over-grown, infbmuch that av. the remains of it are not known to the molt curious fearch- ers after them : But before this breach, the pleasures of Tdradife were fo tranfeendent, that the delights of our/tf- pernal Sabbath are called Paradile, Rev. 2. 7. 2 Cor. 12. 4. Aaguft.F.pirt. Onely the Paradife of the Second Adam, where he met with qa Gap. 13, the faved Thief, L/^c 23.43. tranfeendently furpaiTes the Paradile ' The FraSiical Sabbatarian. 235 Paradiie of the Fir ft Adam \ In that, the pre fence of G,od is Clem. 5 strc- immediately in the Paradife above, which inhanceth all en- m^- frnkl joyments to the fupreameft height^ And therefore An- ]^^^ gujline, Clemens. Alexander inus, Anfelme, and Aquinas at- cundse, quertu rirm, that; Paul, when he was rapt up into the heavenly 171 Art. 5. Paradife, he fan? the Divine Being, entring the place of the bleffed, who eternally fee God face to face : So that when we *Gor. 13 12, mention, or contemplate on the CcelefHal Paradife, we muft caft a (hade on Adams Paradife, his pleafant Seat, as f tiling Jhort below all degrees of comparifon. Secondly , It might be added, that the fruits and delights of Adams Paradife Were more calculated to pleaie the fence, and refrefh the outward man \ But the delights of the upper Paradife are morcretined, and principally influence the ibuj, mans better part. The Tabernacle doth fweetly refemble our Sabbath above, Pfal.S+.i. Luki6.y.I>fal.i%. 1. Rev. 21. 3. efpecially m„mcuhm if we look upon the furniture or it. Moikicum^o- Firft, There was the Ark of the Teftitrrony, Exod. 40. 2 1 . pterpelles hya- which, as a learned man concludes, denotes the bleiTed Tri- cynthinMipfam nity, whofe fight is our happjnefs above. In the Ark there C99fmT^*- were the two Tables of the Law, Deut. 10. 12. The golden [l^icientl. Pot of Manna, and Aarons bloifoming Rod, Heb.?.^. In bufreprefema- our heavenly Sabbath the Father will govern us with fctf.Jofeph. mo(t holy Laws, which anfwers to the two Tables j The ^b'3# Ariti3- Son (hall be bread of life Ukus to feed upon, John 6. 33. ap' 7" which anfwers to the pot of Manna. The Holy Ghoft mall Numb- I0 rf eternally rill us with frelh and flourishing graces, which an- Charity ibie- fwers to Aarons bloffoming Rod. SSJ5* Secondly, Over the Ark was the Merry-5e^/, Ekjc tnc Lamb who fits upon the Throne, in unfpotted erunt in gloria. ,.rnn> 1 • r 1 r r r 1 Alap. purity. We (hall be alwayes eating or the tree of Life; there mall be no tree of Good and Evil to hazzard our difobedi- ence. We mail have no need then ts complain of the ini- Heb. 12. 23. quity of our holy things j then the fer vices of juft men (hall be as their fpirits made perfect . It is nbt pofftble, that all. tears ihould be wiped away from the eyes of the Saints, Rev. 21.4. before all blemifhes are fetched out of their f erf ons^ and all ltains warned away from their fer vices. Toberiucuh Fifthly, In the Tabernacle there was a CandlefticJ^, Exod. fwt ccindela- 2,-# ^i, to inform us>of the clear vifion we ihall have of God ti^l^ll in our heavenly Sabbath, 1 Cor. 13. 12. 7 here (nail be no, plan*?, et ex- .-( . , r» • J . ... tenff, placenta partition wall to debar our light, no intervenient pillar of inflar. Riv. a cloud to abate our .light, no curtain drawn to call a fhade Veumcernemw ou our light, but all (hail lye open to make way for our non quod dew fuUefr and everlaiiing views. Then we mall lee God intui- fiiiem hibeaty tively, as the School-men fpeak \ and Mcfes his requeit> fedphafhe- Exod.%_$. 13. (hall be anfvpered in every particular. Our noRra erftTlZ knowledge of God (hall be intimate and familiar. Our minds rj, enntuiti- fhall be a clear skie, without the covering or vaile of any va. Par. darknefs s nothing (hall remaine to interpole or hinder our Exod. 33. 11. freeft vifwn of thelacred Trinity. T>eu* omnem Sixthly, In the Tabernacle there was a Table on which caliginemmen- flood the Shew-bread, Exod. 25. 23, 30. to fignifie to us, iibus ^(W^ xherare fatietyoi our bklTed fruitions above : Inour £ej- forget, # tarn venh Sabbath we (hall bejatisfied, but never furfeited. Our fenfuf'qudm a- . Mailers joy cannot cloy us j, the muhcks.of the Bride- tiimos nnflros chamber will ravijh, but not weary us, they will be our czlejlihce triumph, notour troubles the longs about the Throne of p^ndat the Lalllb vvl11 nevcr Put a dlfraft uPon US* Here lieS thf M ' difference between Earthly and Heavenly delights, the rirft Mat. 25-10. £g the." other ^wp out our appetite 5 the pleafr.res of Mat 25. 2 5. -;■ tfa The Pra&ical Sabbatarian. 2%j this life blunt, of the other life, blow up our dcfires. Vo luptatss ter Seventhly The Table in the Tabernacle was to be. made **»*faur ,- ven are given to the Conquer our. This truth is fo frequent- Rev# 3. 2r'# ly inculcated in Scripture, and fo often prefled by Chrift , ast Rev.21.7.* if our beloved intended our meditations (hould dwell therein Thirdly, The land of Canaan flowed with rpill^and honey,, 2 Sam.24 i£> Jojh.^.6. It was rich and plenteous to a miracle ^ holy ^^ 6 . writ affirms, One Million, three hundred thoufand men ' : were maintaned in it, belides women, children and impo- tent perfons, and yet this land was of afmall and inconfide- rable compafs. Thefe outward plenties did only Cct forth* \y^cff^'\ the. copious delights of glory. In our heavenly Sabbath, there trlingZdium are rivers of pleafure, Pfal. 36. 8. Legions of Angels, Mat. fajttmtuivthb* 2$. 53. One hundred forty four thoufand of glorified Saints, vethdenotj- Rev.7.4. FHlnepQfjoy,Pfal.i6. 11. and pteafuresin the tUY *****%* plural number, to mew their p/e*y, and plea Cures JW ever- ^Z^TlT rmre to denote their eternity. • itiafirvi. °" Chtyfcfr lfoutthly7 238 The Practical Sabbatarian. Fourthly, The Land of Canaan was entred by armed Israelite; ; but when they had taken poffeflion, the Arm; were laid afide, and every one (ate under his own Vive, and In vita &ter- to own fig-tree, Mic. 4. 4. And To the Saints in this life put net peyfeQa erit on the whole armour ot God, Eph.6. 12. and in that Coat trar.quiUitof, 0f Male out-vy Ctfar, who fought and was victorious in wrti^Gcr. *ifty battels i but death at /# puts an end to thelc (harp no harih, or difpJicent found , Vial.'<5.<5.' no heavy groans or uncomfortable fighs, no roaring out for the difquietnefs of our heart., or chattering HkgaCrane in e "•■!' I0" doleful prayer and complaint, there {hall be no filent voice Incdlfftbict- 0fweeping,or foft murmur of a gliding feac* butallthefe tbUrtityfaa things mall be done away, all capacities of trouble being manjioyibinon fallowed up in perfect joyjas the flaming -fire-brand is folum&imut , quenched in an Ocean. fedet ibi ma- Secondly, The Temple was a fixed nru&ure and not por- ne lmus. table, to be carryed up and down as the Tabernacle was, its „ ^ m . ft at ion was at Hierujakm, nor was it capable of removal, rmv « ft^if;" and f°r ^ome hundreds of years it remained in its ufual » yJw«|*«w place, mining in its gold and glory. And fo our future gm qpftrtj *?? Sabbath ihall be immutable, not fubject to change or alte- tvnm.jvji- ration, not ambulatory or in a patfage. Our dwellings a- tfjojuv vx*e* h0ve are Manftcns, John 14. 2. Our enjoyments are liable 'wrmMr.v alK^ inalterable : There we meet fully with God who is iiid. Peluf. our fixed Center. The Apoftle faith, our building in hea- ven is eternal!, 2 Cor. 5.1. It is a building of God noi made John :8. 3<5. with hands, and fo not fubje& *o decay or reparations \ Art did The YraSlical Sabbatarian, 239 did not frame it, and time cannot loofen or diffolve it. But Rev. 11. z. to revert to that from which there hath been fome digref- ' (ion '> Our Sabbath below as in a morning blufh, doth, jo me- Vies doming ) thin^tcfiwbh our Sabbath tffewas the Infant in the Cra- g^fe^ die doth a man in his fuU ihture or the dim candle, the Sun fiaaltm&ter- ya'ltsgreatejl fplendor : And let us admire divine indul- namnonfottm o-eiite' in giving us this faint refemblance, before we come fpiritw,fed& to^the Archetype of an everlafting reft. But in the generally €0^^m thus meditation like the Sun, may run through all the figns gu^t ?Aug" ' of the Zodiack, and fly from onefpiritual objedt to another, de Civit, Del from the God of the Sabbath to the Sabbath of God , (which fubjedb have been thus enlarged for its larger cir- cuit) and freely^lilate it felf as far as our time fhall either- refirain us , or give usgreater leifure \ and when, as the Sun, meditation hath fetcht its compaffc , it may begin again. CHAP. XXVI. ■Not onely Meditation, but Prayer, with other *. fervices muft rill up the Morning of a Sabbath. BUT meditation muft not enclofe the morning of Gods holy day as its own proper demeans , nor Co grafp that Qm{0 nne , precious time, as to exclude the fuccefjion of other divine meditationet^ performances : But as meditation doth well become the rirft pifa, meditatb approach of a Sabbath,fo prayer in the next place properly 1*™°™*™™ takes its courfeand order. Let u? (hut up our meditations fe"£. ***''' with prayer, and pray over our meditations j prayer fan- ctifies every thing, and lb it makes meditation effectual to x T-m the foul, that the pleafing afcents of that holy duty may bring down a blefling with them ■■> Bernard couples prayer t ^hcf. £. 17.- and meditation, prayer being luke-warm without meditati- on, and meditation being unfruitful without prayer. Both duties together being like the Diamond Ring, or beauty and fweetnefs in the fame rofe, light and heat in the fame Eph.£.i8.j.l Sun, , 2^.o The PraStical Sabbatarian. Sun. Thefe two duties adde rcciprocallluiWcone to ano- ther. Now for the better man nagement of this duty on the morning of a Sabbath, we will enquire into thefe three things. Firft 5 What are the opportunities when we muft pray. . Secondly , What are the qualifications how we muft pray. Thirdly, .What are the objects for what ox whom we mail pray. Our prayer on the morning of the Lords day , i. FirJh>< Muft be do fet prayer, we muft as oar Saviour Deufvult nos faith, Mat. 6. 6. Enter into our do fet, and font the door up- precaritnon ut on us, and fo pray t4 the Father, &c. folitary prayers .ufually xideamur, fed^ jQ nQt wau(. ^ company 0f a reward -, Jacob wreftled with y^U tmU * the Angel alone , there were no fpe&ators of the combat, Gcn.32.14,28 and ne was not on^ a Jacob f°r wreftling, but an Ifraei ' for prevailing. Let us begin the Sabbath withfecret prayer, TlnincJncb' anc* *° we may t^ie mo^freeh vent our thoughts, pour out -vi precarUqvd our complaints, make our requefts, and fend up our defires libera* vota not being checkt or confined by the audience or obfervation fuaaideumef- 0f others. Patients difcover not their diftemper before the fundemt; fa multitude] but privately to the Phyiician. A fecret prayer ^camenti**0 in tne morning of the Sabbath may cafe and/* the heart tor libera jmt the fubitquent duties of the whole day •, .we may kindly aeniesttoftr*. bemoan the lins of the pair week, humbly acknowledge our Prece utarr.uv indifpoiitions for the prefent Sabbath •, we ms^y open to occuhajed'ms- God the uneven beatings of the pulfe of our fouls, and fadly nifeflafide. bewail the mutinous diforders which are in our bofoms j Solm Jfafi many things we may unravcU to God,wt would not proclaim tutalidsora- jn t^c ears 0f an affociate alfembly. It is obfervable, that rZ%,JVZ our dear Jefus who had many things upon -his heart, he touthbmw' would take the privacy or place to pray in, and would lay fnsimpedi- 'hold on the moil mi/Wieafons tor that duty, Lnkf 6. 13. mm* ware j^> n^uldpray all night, that not fo much as the Sun might ^fn'temtZ' b^aWjltntfiof his witb-dravm, devotions j the world muft "umitadora- not hear what he had on his heart to fpeak to his Father. -tionm. lime Surely the clofet is zgoodporch to the Sanctuary, and we tmmqui-s.offi- areimule the titter for the pu'blick by chamber -devotion - ctirmarp*. < y^ \ The FraSlical Sabbatarian. 241 ', — ' ■ ■ — - ■ ■■ j- - Firft, the Evening fhr rifeth alone, and then it joyns with v»,etaliorum tbeflarsofthc night. When we have opened our cafe to neg°tioYum God mfecret, then we are more prepared to converle with ^milim Jten^ God in Societies. Showers in the night refrefh the Garden, &*, etfientiti. and ffu&ifie the ground though no -eye behold thofe fweet animum aptis- and feafonable drops. If we with Cornelius make our flight rem /""'""' ai to God in folitary prayer, Acts 10. 2. we may receive his ^gmnit.' anfwer : your prayers are come up to God,ver. 4. And fo the following Sabbath may be a projperous gale to Wow us nea- p;*^'3*' rertoourEfer^/reit. Dan!tfv;a From our clofets we mufl. come ddwn into our 'families, Job 1. 5. and joyn with them in the fame holy duty of prayer. Fa- 2. mily prayer lies under a command to be ufed on every day, Jer.10.25. ^and bitter imprecations are poured out on thoie families which neglect it, Jer. io. 25. The Prophet calls for full vials, to be poured out upon them. Bur prayer never better becomes a family, then on the morning-7 of the Lords day. Our clofot devofions and family prayers common to other NumI>'28-P« days, mutt not 'be omitted onthisbleffedday, but rathet £ . augmented. It is worth our notice* that thejirjl fervice of X° ' 3°* 7* the Jews on their Sabbath was burning incenfe before the Lord, Exod.$o.j. Now family prayer is the burning of incenfe in our", family, every branch of trte family joyning in prayer, doth as it were fill his hand with incenfe, and fb c offer it up in Chrifts merit, which is the fweetnefs of our <-,. '(*&*' incenfe to the father of mercies > and how perfumed muft|„J^ that houfe and family be where fo much incenfe is offered , dunt.et adoron Let our whole family in the morning of the Sabbath cry fiuvem-pr*- out, feel^ the Lord, G Uur fouls. As Mary Magdalen, {he hsnt>fiPY™s was early up to leek him whom her foul loved, Mat. 20. 1 . i%iaZum John 20. 1 . Mark^i 6. 2. She was laft at the Crofs, and firll etdeograt* \ at the Sepulchre : And O that our love could keep pace /«nr. with hers. The whole family (hall be as morning tfars to fing together-, Job 18. 7. and pour out their fouls in the hofbm of God •, this. is worfhip like that. of heaven, where the multitude, the whole bofi of" heaveafing forth the prai- Job 38 . 7, . fes of God together. And in this we follow the clerp of Reafon, I i Tv% 242 The Practical Sabbatarian. Firfti Families hgve their wants as well as fingle perfons, they may want prepared hearts, compofed fpirits, exerted graces to meet with God on his holy day, that which is the complaint oi one,may be the moan of the whole family v as it ibme one ftting in an inftrument be ltmclc.anofher /triaig trembles : heart may anfvyer heart throiighout the wboU family. SecW/jsSpiritual grace is as neceflary to the whole/* jwi/j', . as it is to my particular perfbn,and fo ardent ptayer is as in- difpenfible. The whole land of -fcgypt came to< Jofefh Gtn, 4). 57» fot Corn becaufe of their want 1 Every, foul in the family had need to beg for -.the beauties ofdi'rift, that he may meet pleadingly with his beloved on his own day. Grace: is the comelinefs of the Servant as well as the Matter, of the Child as well #s of the Parent. lathe fourth Command- ment, the injunction is laid upon all within our gates to Exod 2o,ic, keep holy the Sabbath. guamvitml- Thirdly? Moreover the whole family is to attend upon luf advena ad publick worftnp > and prayer is both the plow and the bar~ hoc cogebatur, row t0 prepare the ground of our hearts to meet with God, utcircumride- anj tQ receive the immortal feed which k able to fave our SX .f°»l', J *™- i-*i- Indeed the Apoitkadvifeth us to pray nalegts Q&hi- continually? 1 The /I 5.. 17. but then more eft e daily , when bebmr, et die we are going to the publick affembly, to prepare usfbr thole Sabbatiad fi- f0]emn Ordinances wherein wzjoynijfue with the Saints in Sn»X- holy worfbip, and/^r this God wili be in treated. Farni- ^/Kufcul. lies mult not rujh upon Ordinances as the Horfe into the Ezra 8. «. battel, bxxtprayer muit prepare the way, and fo let us feed ?«r 3 <5 ' uP°n tne M;jnna °f tne word, and drink of the truths of the ^ ' • Gofpel. T t amim* Fourthly, Family prayer makes a muficall harmony : Con- Jatio^am fort is the life of melody, a heavenly hoft celebrated, Chrifts unamente,et Nativity, J>% 2* 13. Not a fingk Seraphirri, but a^ quire jidemjefum 0f Angels, In the primitive times there was f**> *)*wh Am** 'Ztuiul0' One common Confent and harmony of prayers. And Ch- nat.'ad* meHS Akxandrinm tells us, That in tlx golden dayes of the ]#Mf>n. Church, there u fed to be on the Lor da day a pile and heap of JuppliantSy having one voice and one mind in their prayers and addreffes The PraSiicaJ Sabbatarian. 243 addrejfes to God. It was the wifh of Jitkm*$w, hi. his M f/i^ Apology to the Emperor Conftantm, Thatall vtigkt lift* ups% *<*% ^-v* the fame voice to God mtbouf any diffonancy or di/order.™^*9'1,** % Vnittd prayers are the ftronger voice, united fighs are the **av **'&** thicker cloud, united tears are thcfuller ftream, and fe make Athanaf the deeper impreffion upon the divine breaft. The devoti- ons of a family mud needs make a greater noife then one ftnr gle cry, to awakfyt the Lord to give anfwers of love and grace. A j//7g/e inftrumcnt may -make mufic^ but no /wr- mony. As we mud take the opportunities of prayer in the clofet 2* and in the family vvi tne morning of a Sabbath, fo we mull look to the qualifications of our prayers. Every prayer is not au engineto batter heaven > we muft/0 pray, that we may obtain, we muft therefore look to the chara&er^s well .1 Corp> 24 as te the cuftom of praying. Our prayers both m the clofet, in the family, and iike^ 1* wife in theptf£/ic^aflembly,muft be fetched from the heart, c^iani uji not lip labour only, then they arc loft labour. 2e \ruMan fmtptccibwK tells us, IheChriftians in theprimitive times neededimt a prowM* fug- monitor in their prayers to dictate to them, they prayed, from 83Yit.sP'J'fot their own hearts, which fuggejhd to them feafmable and ^"forl orl Jut able petitions. And the Apoftle tells, -us, That tpe-.gffc-* ^ Tcrtu^ c tuaifervmt prayer of a righteous man avails much \ Jam, 5 1 e'r, when the heart -works in holy affeAiottfc iaixfl yearnings, as tfie Bee in the midft of its wax and honey; Succefs may be much known by the. heat and warmth of our . fpirits, £ uh 1 iv?. Wc tranllate the word importunity, -btit >it is. *]tfW^» iwpudency- < In thfc -time* -of the i Law , a t he |We4K Wfro bf.fowih$f &fi fcented. When ^ we go to ourchfets or our f&mUits+. we. " ' mult \6o% to bur affections m our'addrMescoGoe^ get CaftM«£ ^ themjf^% thetiolyOhoft, thkt Aey ■ flanie : up towards Vrin^%^& God in devom and religious afcen*sV Th^Wfenguagfe in. ZfTpctfm, groans , Vroitr there $ irir* i^i^'Pfat^ 'tf V i&j^} ! have tunc^t ^ 1 their #«c& and are m#^£^fer&Goonfum,fiat ut tape thing to work a laiy dead heart to a neceffary height vcliLuih. I i 2 of .2 4 4 The PraSlical Sabbatarian. of affection, the weights always running down-ward; but they mull be wound up by force as the weight of a clock muft be t #gged up by the firings : And when our affections Bxod.17.10, arejuUiccdup, it is hard to keep them fij like Mofes his hands, they are apt to faint and fall down, but a continued violence and force muft keep our arfe&ions in their higbejl fphere : The Bird cannot ftay in the Air without continual flight and motion of the wings, nor can we perfift in affectio- ns* 0 *£<*&< nate P^ytr without conftant toil with our own hearts j 'iii^f,Sftt«j aifec'rions/ L^ 22.41. On ; the morning of a Sabbath we fliwiTnus1* havegrej* things to beg, and we our felves ufuallygjve" eff contempti- our charity not to thefturdy, but to tjnp jlo oping beggar : If litem fe ejjfb wc look for :We#ng$iron7 Gods hand, it is fit we fhould lie (<%nofcere at Gods feet. Chrift himfelf- mehed, Hcb..$. 7. and fhall hlc^lerc.Ter- "ot ^tjioop anc* he humble in prayer? Hezekjab turned £«r *//* W conj?" Pc^ *lWe J^^aud prayed,^*. 38. 2. as being- confeious of w. gharri* his own uiiworthinefSoCQverifBg bis facf with bluj^es which Squoanimo the world (mud not fee, anciVfo confounded in himfelf he fmpvMMr P°UrS 0Ut his rQul before Go<^ Iu thlS h°ly duty WC ll£ at inflari/ the allowance o(\Q.ods- mercy, and moil rational! it is we Anfel. mould lie .at the, foot-fiool df Gods Throw ; The Publicans Jrr^e on hiSbre^ft* which was an evidence of his humility i-vfe 18,13.. anidfelf-abhotre^C^fma^lehis way to that acceptation,, the pxoud>PhajjfeeicouJd wt attain unto. Our. The Practical Sabbatarian. 345 Our clofet and family prayers on the morning of the 3. Sabbath mult befharpened, and fpirited wirh the fenfe of M 6 want, and with hungringsand dellres zitzx.fupplies. The Nen*. 1 u. beggar crycth loudeft, his rags make him roar \ we are Luke u. 13. . cloyed hi our apprehenfions, and we zxtcaol in our Petitions. Non frigid* d Neceftty inflames importunity . Were we but fenfible On the foopcterede- g: morning of a Sabbath (to come to our cafe in hand J J^^ffi^* what need We have of fins pardon, of an underftanding nosoportet^ heart, of a hearing ear, of a holy and fait able frame of fpi- y*n/u a i-Jjk- rit for divine Ordinances, afid to run profitably through the menti defiderio duties of the whole Sabbath ■•> furely our hearts would bei^arun!rerum' like coats of Juniper, PfaL 120. 4. we lhould burn with TtmwD^ ardency and importunity. We pray moft fervtntly , when we pray moft feelingly •, want is the bellows ofdefire. Let InPete"&> P<*- us therefore jiudy a fenfe of our ipintual wants, and that quotidianum will fet the wheel of prayer on going with the greateft fpeed egeftatcm, & and eagernefs. . mendicitatem Let thefe introductory prayers on a Sabbath be animated noJ^am^n^ ■ with faith , That grace makes every duty weight : and eve- *tmm% ry lervice without it, if it be put into the ballance , will be 4* found too light. In our prayers we mufi be per] waded of the Heb. it, 6. mercifulnefs of Gpds nature-, to encline and bow his ear to iJohn$. 14, them, of the riches of his promises to encourage them, of ^a1, lo l7> the inriniteneis of his power to fulfil! and accomplifh them, Ofej Jbbor, or elfe^ll our requells are like the bird with dipt wings, &n8uedlr#fu& they may flutter up and down the ground, but they can rife ^fic^Tfed^^ no higher. We mult believe that Godcan fill every chink folia fubaqu* of our defires, and that he will lend home the Dove with manere pojflm the Olive brand) in his mouth. Thefe annexed Scriptures vire^^- Par.* will further evince this truth, ijohn^. 14. Mat. 21.22. pr. Jaw. i. 6. P/i/. 55. 17. Where ZWi faith, JFfe^jfl k*r * M ^ my voice. Q rare ad of vigorous faith ! In a word, Then Judc v-ao* /ve-pray aright, when we pray in the Holy Gboft. His con- currence is neceffary : God will own nothing in prayer but Rom.Sa^a^- what comes from hUjpirit, any other voice is ftrange and barbarous to him; God delights not in the flaunting o\\ parts, and in the unfavory belches of a carnal heart, nor in the tunable cadency of words, which is- only an empty ring in I 111 246 The Practical Sabbatarian. 1 Kings 18.38. in Gods car. But the method of the Lord is, to prepare the heart, and then to grant the rcqueft, Ffal. 1 0.-17. Our Prt&nhaiirc- neart [s opened firjl, and then God opens his ear. Fire from ^riMmui ^caven t0 confiime tne iacrifice was the fokmntokgn of ac- Jfsffed ettfpi- ceptation heretofore, 1 K ings 18. 38. Fire from heaven 13 ritiifonfto. the tofynjtill^tven an Zw// ardour wrought in us by the Holy Pfal. 147. p. Ghoft. Indeed prayer-is a work too bard for us: we can ■Vtodjuct* me babble of our fllves, but we cannot fray without the Holy inOratioiiibuf, Ghoft •, we can put words into prayer, but the fpirit muftpu.t (i.e.)urcen- affellions, without which, prayer is but cold prattle, and wmlmm?80' IPirilleP talk. Our neceflTities may fharpen, but they cannot nsmemm gwcejlfbv* enliven our prayers. The carnal man may cry unto God, as ybvll&v. young,2Liz>e#j;,and as the rude Marriners did m Jonahs (hip i , but now gracious affection is quite another thing. There jona 1. may ^c cofy a^ raw W-Qies after grace m an unbeliever* but Hof. 12. 4. ferious znA fpirit ual deiires after the fame bleffed giit^ theft we mult have from the Hply Ghoft. Did we confider what prayer properly is, we lhould then ^JlTjL eafily fee the necejfity of the fpirit* affiftance. Prayer is;a Wopiv&cer- wurk which will coft us travel of hearty Ails 1,14. a work? tarn, ex lutlans ing fpirit, Jam. 5.16. an earneit)rriz/i#g, Rom. 15. 30. and etiamcum ipfo contending with God himfelf. Col. 4. 12. It is veryobfer- 4c>. Daven. vable, that the party Jao$b wreftled with, Gtf.32.25. is called a Man^ an -4wge/, nay, he is called God * a man for his fhape, and the form lac aifumed i an Angel to denote, the/e- cW per foil in the Trinity, who is the meffenger -of the Cove- Q£ert' nant,M-al.%.i.and this party is called Godfien.^2.^o.\x was fuch an Angelas blcffed Jacob, which was a work.prp^er to Anfw. qq^ But now if it be demanded what it is, to pray jp the holy Ghoft ? It may -be anfwered ; Mudit Pauluf t'irJh. Tnc Spirit 'helps us in prayer m a Way of &f?t , MM. Pfal. that the heart may not bdound up-, and that we may have ^Mr4<5f 8-' ^cceifary words to give vent for oar affecbhns \ It is- the -(^ Intcrlwluo rit wnich heftows the gift M prayer, that we may enlarge ■hebraui eft our ftlv.es to God on all occaiianss 1 tffl< 14, 1 5- ..But this h^3\Dt2utin ..gift is much bettered by InduUrytHearring^Mcditatio^Read- tdhgentia, j^g. Conference, nay, by p\i;nr itfit% ilich holy exercifes quod fiitua. jpjjy^g auxklitry t^ this excellent ..£ift, for the fpirit work- eth ihe Fra&ical Sabbatarian. 347 eth by means, as the Sun fhineth in ihe air, in which it mak- gintavertunt rth itsgiit&ring afcents. «£«™ «» 5rt There is the gracious affiance of the fpirit, ^ '^ which is cither habitual or a&ual. tut* Jt quod Firji, Habitual grace is neceffary to piayer, Zach. 12. 10. pream.. where there is grace, there will he [applications <> as foon as the Child is born it falls on crying, Ails 9. 1 1 . Prayer is the Zach. 12. 10. kindly duty of the New Creature ; the regenerate perfon is _ ]H HQ eafily drawn into Gods preferite : when once we are renew- ED^Unrn ed by the Holy Ghoft, we (hall certainly, and fweetly pray in J™j* «/J£; the Holy Ghoft, we (hall offer up jpintu^f devotions acce--^,^^ ptable to God by Jefus Chrift. ■ dunw. Secondly, There is the actual a Jpftance which we have. from the jpirit -, when a man is regenerate, yet he cannot pray as he ought, unlefs he befiill moved and aflifted by the bleifed (pirit. Now thefe aUiual motions do either concern* Firft, The matter of prayer, which is Juggeftedhy the fpi- Jam.i. 17. rit of promife > for let a man alone, and he will foon run in- p-p^ It ^ to a temptation, and cry for that which is inconvenient, and it would befeverity in God to grant it, and therefore the di- rection o£ the Holy Ghoft is neceffary^ that we may no|^ke Rom. 8, 27. a Scorpion inftead of a Fijh, a Jiw*e inftead of bread : W?rake counfel of lufts and interefts when we are left to out private fpirit > now the Holy Ghoft te^cheth us to ask, notonely what is lawfull, but what is expedient for us, ib that the ml! bfGodmzy take place before our own inclinations. Or Secondly, Theie actual motions of the fpirit concern, the manner of our prayers ; now in prayer we have immediately Qu^refert„^- to do with God, and therefore we fhould take great heed in mYe1 Sa&xtkh what manner we come to him. The right manner is, when confufaad de. we come with affection, with c®nfidence, with reverence : ummmere9f>r- ^ Firjr, With affetlion, Rom. 8.26. It is the holy Ghoft 1^%7L Cet% us on groaning -, words are but the out-fide of prayer, terpeyalio jpi iighs and groans are the language which God will under- rhm ccrtd e$- if and ; we learn to mourn from the Turtle, from him who auditurddeo^ defcended in the form of a Dove, Mat. 3. 16. He draws ^ figbs from the heart, tears from the eyes, and msans from the foul. Rarts mzyfurnifli us with eloquence, but the fpi- - rit-. 248 The Practical Sabbatarian, rit inflames us with love, that earneji reaching forth of the foul after God, and the things of God : That holy impor- tunity, that fpiritual violence which is often ufed in jioly prayer, comes onely from the Ipirit. Many a prayer is neat- ly ordered, mufically delivered, and gravely pronounced, but all thefe artifices, they are the curiofuies of man, and favour nothing of the holy fpirit •, then it ipcaketh the fpirit to hz in a prayer, when there is life and power , and the poor fup- pliant fets himfelf to wrejile with God, as if he would over- come him in his own ftrength. Secondly, Witli confidence. In Prayer we mud come as Supy&iu ejfen- Children, and cry, Abba Father, Rom. 8. 16. ufually we do tvjpirttu* dei, n0{mjnc[ this part oi the fpirits help in prayer > we look to ^dt^mihff 8*ft's anc* enlargements, but not to this Child-lik^ confidence, prenrittit, pro- that we may be able to call God Father, without reproach miffhm \argi- or hypocrilie ■-> not ferioufly confidering it is the language of rur, teflimoni- a child, which will Onely prevail upon the affections of a umnobnintus r» ,l„„ pevhibeuquif- *"**'?'„ . , > it , r . njmhbitati- - Thirdly, With Reverence. That we may be fenous and oni htw. awful L God is bell feen in the light ofbisjpirit ; the Hea- Chryfoft. then^could fay, We need light from God, when we fpeal^of, or Kon Uquendum to (ml. That fen fe of the Lords greatnefs, and thofe freih Addcofmelu- ajacj awful thoughts that we have of his Majefty in prayer, are ftirred up by the Holy G]?oJi. He uniteth, and gather eth Vevotiotctpt- our hearts t ogether, that they may not be unravelled, and S** debet fern- Jc^tteredabroadm yam and impertinent thoughts,E/>/.7.6M 8. perviam ape- And therefore to wind up this particular, (which hath been rireadpanicu- more copioufly handled, then ufual) when we go to pray at hrestiojlrarpe- any t\mt, and lb conlequently in our Clofets, or Families on prodiifX the mornin8 of the Sabbath , let us caji ourfelves upon the ThwneceJfjYia, Holy Ghoit, as appointed by the Father, and pur chafed by five pro nobis, the Son, to help us in this fwect and fer vie cable duty, Rom. Davcn. 8. 26. Weaxz often tugging and labouring at it, and can make no work of it v but the fpirit cometh and contributes his ajfiftance, and then we launch forth , and our fails are filled, and we go on proJ}erouJIy in that omniprevalent duty. Arch, in lo:. A good Exfcfitour gives this glofs on, Rev. 1 . 10. John wm in the fpirit on the Lords day, ( i.e.) he .was in pray tr upon the The Practical Sabbatarian, 249 the Lords day i the fpirit mightily affixing us in prayer, makes ftrange arid glorious impreffions upon us : As it is re- Greg. Otat.de ported ofBajil , That when the Emperour Vahns came in *-aud. Batil. upon him, while he was in Prayer, he-fa w fuch luftre in hk face, as ftruck the Emperour. with terrour, and he fell backj wards. Prayer can makg a grea^hange in us, and wori^ Lu^P- '*9» great things for us ^ and therefordQfc management of this duty muft be difpatched with the gnat eft care . and exa&- nefs. We mull: not onely take our opportunities for prayer on 3* the morning of . a Sabbath, and fee to the qualifications of j? . *• ?# of that duty, to dired oar requefts, that they may not mifs ram mi pa-' the mark of a bleffing : But we muft fee to the matter of our rum, out nihil prayers, that our devotions be not onely fweet^ but feafon- moment i eft Jed able, not onely fervent but pertinent : there may be petiti- ad titanium ons which are lawful, which are not fb expedient for the r ?„„'$!' 9«> /- n r o * i 1 1 4 r - • n r- i Jtc commode, et feafon of a Sabbath > and therefore tojecure us againft fuch opportune* difti* miftakes, we muft be informed what feafbnably to beg of nihil {ere* boni- God, as the boon of the inftant opportunity. *&* ^ejfe ere- We muft put up our prayers for the Minifter, who is to **Mr. Cattwr. be Gods mouth to us, in the publicly wOrfhip of the Sab- £• bath ', we muft pray that God would give him a door ofA&s 16. 14; utterance. He that muft open the hearts of the people to re- Eph,<5.i8,ip. ceive the word favingly, muft op>en the lips of the Minifter 1' * $\ , to preach the word effectually. How often doth Paul intreat x ihef. 5 i$. the prayers of the people * that Seraphic}^ Apoftle would not let fail without frefh gales of the peoples prayers. Indeed Preces funt or* the preaching of the Word is an arduous affair, and cannot mafac&rdat's/, be fuccefs fully managed without divine help and fup- Ambr« plement, which muft be begged by prayer and importunity. Ambrofe faith, That prayers are the weapons of a Minifter. j^^ „ ^ It may be truly added, that prayer muft put weapons into « \ the hands of a Minifter, for the killing and flaughtering of ^iacim eta. the lufts and fins of the people. We muft therefore pray on rum&ftas mi* the morning of a Sabbath, that the Minifter may open his mfttoi decent, mouth boldly, and publifh freely the myfteries of the GofpeH et in Evangglh that he may fpeak the Word truly,fmcerely, powerfully and V*}icT?°:.'\ -profitably, delivering what is fuitabk to ourprejent condi- ^efendend^ K k tioh j 1 heophiU qc-o The PraUical Sabbatarian. tion j For he that guided the arrow to kill a wicked Ahab^ i Kings 22. 34. w«/r gaidV the truth xo hit and deftroya curled luft and corruption. A learned man tells us, we muft pray for three things for the Minifter : I# That God would give him the Faculty^ the Liberty and the Efficacy of preaching That God would open the door^ that he may come outf&the fulneft of the Gofpel of Chrift 2. to our fouls. foiendum eft That God would give him dexterity and wifdome to im- pro fflinijirit. prove his gift and faculty. Every one which takes a Lute jLdf ffftaf in his hand cannot make fweet muficJ^on it. There is a holy JtffffaTp7e-Art'm the Miniftry, and this we muft beg for, that God dicanii. 2. Vt would give it to the Minifter who plies at our fouls. . The. fit praxis hujut Word is a Sword^ Eph. 6. 17. We muft pray that the Mi- fault Jtv&Vt mfter may Weild itt0 thehighejl advantage, and that he ^tm°n7Jem~ may ^o'the great eft executions upon our carnal hearts. exercenda. That the Mi nifter may fpeak, as becomes him, with that Davcn. gravity, aife&ion, zeal, and foul-awakening power, which 3* may render him a faithful Ambafladour of Jefus Chrift. HGb.13. 18. And we fhould confider the weightinefi of a Minifters work, Ejhfficiumom- now tremendous and formidable it is. The larger the Ship mum pwum • t^ more ftremth is required for the lanching of it. Pray- deuOToKJ^pro ers are ware *"e?* needfuU that the Minifter may do the »wr^ pafloribus # of God, in the ftrength of God. One faith, A faithful Mi- EfticmgeUi mi- nifter U the treafure of the Church y our prayers mould be, nijiw. Dav. t^at t]y^ treafure may be fpent in the enriching of our fouls. Surely preachers are much carried out upon the peoples prayers. It is prayer fetcheth the coal from the Altar to touch their tongues, and caufeth the fcfijhers of men to caft the Net on the right fide of the Ship. 2 We muft pray for the Congregation which alTociates with Luke 22. -4fc> us# ^ur Sav*our fifth, Lnkg 22,32. J^fo# we are convert- ed^we muft ftrengthen the Brethren. The Apoftle avers, we Rom. 12. 10. mHjl prefer others before our j elves ', Rom. 12. 10. And furely T?*n P°pylw then we muft ftrive to advantage others as well as our fclves. ununS > Cyprian faith, «4// Cbriftian people are one thing j but there C detfm. muft needs be ^greater unity in the fame fociety and congre- Domija*, ' gation, which is as a large family. In our heavenly Sab- bath, The PraSiical Sabbatarian. 251 bath, it will be our joy to fee one another i there the afTcm- bfy of the rirft born {hall congratulate the happineft of one another: and then furely on our Sabbath here below, it muft be a gratefull fervice to pray for one another. Thy a&s io\ 14. prayers may prevail with the Lord, who alwayes hath the ln noaA 0Yal key in his hand to open another s heart, as well as thy owne. tionib&% opor. Some fympathy thou fhouldft have with the members of *et nos ejfk m- Chrift who joyne with thee, and prayer is the beft evidence ™or€S> non ™' ofthisfellow-feeling. Chrift prayed on the Crofs for his ad- f^ZddTd verlaries, Luk£2$.^. and wilt not thou pray in the C/o- & framm4 et fet for the flock with whom thou art to mingle -> Let the aliorum A no- miraculous workings of Chrifts heart be attraclive to the **• meltings of thine, that a fhowre of the fpirit may fall upon ^that hear the word with thee, Atts 10. 44. God can * Cor. 13. 1. give zfhowre, as well as a drop of his fpirit j and let me add, this will be charity which may fpeak thee to be more then founding brail, or a tinkling Cymbal. As we muft pray for'perjbns, Co we muft pray/b-r things 3. too on the morning of Gods holy day. We muft pray, that the Gofpel may run and he glorious, Is and that that/^cre^ leaven may leaven the whole lump. Let 2 Thcf. 3. r. us confidcr, Rom. 10. 17. Firft, The wor\pi the Gofpel is glorious , it begets grace c which is the feed of glory, it is inftrumental to bring to glo- ry. The glorified Saints which are now in their triumphs, PjuIiam*fi*' are eternally praifing God for the bleffed and glorious Gof- et fy0ru*m\ ' f>el. quibw omnes Secondly , The worl^ of the Gofpel is neceffary j where boftes devitit . there is #0 i>i/zo7/, the people />eri/fc, Pm\ 29. 1 8. It is by the H*f*ff*.,1!ti CaU of the powerful and ^i^i^e Gofpel, fouls are brought ce/^mu He- home to Chrift, who is the great Shepberdotoux fouls * the zechia*t//a* vnufich^oi the Gofpel allures us^ the fr/*//;/ of the Gofpel Affyrium, enlighten us j the ^n?er of the Gofpel/*z/e/ us, Rom. 1. 16. W°fesAmale- Takethe Gofpel out of the world, anditisonely a larger *l^™™1 Dungeon, a waft howling wildernels, the broad rode which # 1 frael leads to eternal deftrucSion. If the people oiConftantinople 32 Reqes. Co honoured the Miniftry of Cbryfojtome, as they could ra- Ghryfotf. • ther want the Sun, then want it 9 of how much more ' Kk 2 valut 2*2 Tihe PraSiical Sabbatarian. value is the light of the falvifical Gofpel ? And Thirdly, This glorious and necejfary work of tie Gofpel is much furthered by prayer. The Mmifter preacheth not, without annexing prayer to the word > and lometimes the Saints prayers obtain that for the Minifter which his own doth not. However a multitude of prayers mult cany the greater force, and be the moji likely "battery againft Hea- ven > The wife man faith, Eccl. 4. 9. Iwo are better then one \ and as in other things, fo in devotion. Single prayers may be like the ilngle hairs of Samfon, but united devoti- ons are like the lockj of Samfon, which were full of extra- ordinary ftrength. The prayers otmany are an united troop, Rev. <5. 2. which promifes more probably victory and fuccefs ••> and Hie efleffcQus therefore let us eameftly beg in our Cloiets and in our Fami- minijkrii B- lies on the morning of the Sabbath, that the Gofpel may vangehci, ut rye on tTiump)jantly in conquering, and to conquer, and Mguriextoto that many may fall captive before the power and force of it. (uo regno vet- The conquefts of the Gofpel are moil amiable, when thef#- bi minifterio gi m of our captivity becomes the objetl of our love y and "we ejiciaturyet va- w^0 are taken are not prifoners but profelytes. The Sword "Vufirlrethoc of the word faver, notfayes, and it is ondy Jharp when it is fait mirabili- inejfcttual. This was the glory of the primitive times, that itr ad piowm the Gofpel encreafed, Afts 6. 7. That the Gofpel was Jpread, cDnfolatisnetn* Afts \*$ .49. That the Gofpel grew and multiply ed, A Us 12. ?T 6 20. 24* Tmswas thegflWof thofe golden times-, the Gofpel j01B' • " macje a multitude of converts, and with its'Do&rine lea- venedthi world : And fo we mould be earneji in prayer for lignum * GoQpel propagation, that the heaven of the Church might Chriftipmw* be full of ftars. And to fpirit this argument now before us. fropYomilgrti- Let us take notice, that by the propagation of the GoG- cneet cogniti- ^ the Kingdom of Chrift is much enlarged', If muft 7aTfcimr fpeak a pleafant day, when the Sun of Righteoufncfs tWttferte «U« fcatters more plenteoufly his enlightmng and refrejhing in Yfgmmfilii beams. Chrifts Glory in the World is the Saints both fui, qwserufy w\fh zxA happinefs \ as the Members are honoured, when Mramisetff t^ie Crown is ^et uPon f^e ^ea^ * ane* notmng more* ad- luminateogni- vances Chriji on the Earth, then the Aupendous fuccefs of iiMeYLvMgclii tht GofpeL Dwwv. Arid The Vratlical Sabbatarian. 253 And by. the Gofpels progreis Satan his power is enfeebled 2. in the world, which is molt complacential to the friends of the Eridegroom. This bteJJ'edjpYead caufeth Satan to fall Jofh. 6. 20. like lightning, Lu^e 10. 1$. His cur fed walls fall down at the (bunding of the Trumpet of the Gofpel i, it is deplora- D> , . ble toconiider what power Satan hath had in thofe Nati- ^ fiZufi $ ons which have wanted the Preaching of the Gofpel : How tetofuo regno, , did he bring the Fhilifiims to, worfhip a Vagon, the Sidoni- MinifteYio ans Afhtaroth, the Grecians to worlhip Apollo, the Latins ^^wjiViw&' then fouls mult pay the reckoning. Though fuch a Nati- um,vi™chri]U on had the milk and honey of Canaan, the fpices of Arabia, mors,merita, the gums oiMgypt^ the gold oi India, yet wanting * glori- &c.Deivirt«t -ouj Gofpel, Eternal cteath is mingled with all theie dainties, efr P^ immdvi- viledges of the Jews, he brings in this as their greateft \ To ta™ atw™> them were committed the Oracles of God, Rom. 3. 2. Chriil ^' is and trHtbwas buffeted by Cryes, Storms, and Str> quiiyjo/trejii' ning of the Preacher, ^tf/7. 57, 58. The building up of terunt,& cum fouls, like the building of Jerufalem, will meet with £jtf- eomiracultf, et },alJats and Tobias to race the very foundation, Ne&. 4. 3, S^nrmi'"' **"* ' inftruments wil1 hinder chrifl s work- runft The woxldsperfe cations are ready to obftruct the progrtfs 2 of the GofpeL Threats and flames like the Angel which flood with a flaming fword, Gen. 3. 24. are ready to keep fofli.6.20. the (bu\ from entring Paradife. And when perfection arifes for the Gofpel fake, mens fear often fhuts out mens faith, and few will cloie with a ferfecuted Gofpel. It may be hinted, how the Sun of the Gofpel is often 3' clouded with reproaches. Paul was called a Bablcr, a fet- A&si7.-i8. ter forth of fir ange Gods, A&siy.iS. The Gofpel is often reviled where it cannot be rooted out, and it mult wear the habit where it doth not endure the exec///;^ofaMale- fa&or > .. The Practical Sabbatarian* a^ fa&or ', it is often wounded by the fword of the tongue, where it efcapes the fword of the band. Nay the evil lives of thofe who preach and profefs the 4, Gofpel, put nofmall flop to the enlargement and progrefs of Shut Fator itj and therefore what need oiflrong and numerous prayers apes,itapecca* to God, That he would give the Gofpel a/>ee and unin- tumbonaabi^ terrupted paflage into the hearts of all that hear it, fee- &IU Hl€C ing it is encompaffed with fo many impediments and obftru^ &ions ? We muft pray in our clofets and in our families on the 2. morning of the Sabbath, that the Ordinances of Chrift may accomplifh their defigned events, that God would cloath them with his own power, and that they may be mighty in operation for the bringing in and building up of many fouls s pfai,^b 2. and that the Saints may fee the power, and the glory of God in the Sanctuary. There is no greater reproach to a Congregation or a people then barren Ordinances, that they Hof. 9.11,14. fhould be clouds without water, and breafts without milk, and that God fhould give them a mifcarrying womb * pray Durumfuit therefore earneftly before thou comeft /o the publicly AfTem- ^^ */>"<* bly, that God would take away this reproach. Indeed it is vam^Ja^l a mournful conlideration, that the bloffoms of holy Ordi- lev, apud quas nances, which promife hopefully touring forth fruit, fhould fimuUerefet on a fudden be blafted either with divine withdrawings, or M^nda, our own negleci. Prayer is neceffary for the fuccefs of Or- ffT^' dinances, as a right wind is for the Ship which fets forth, mtabatJ9 and difrejh wind to fill the fails to carry it to its defiredPort. Rjv. And we are the more comfortably induced to pray for that Hof.^itf., which is moft confonant and agreeable to the Divine Will : Ifa . Now nothing can be more pleafing to the Lord, then that our prayers fhould not be in vain, but return fraught with Ma*' I3' *' fuccefs and advantage, and that the feed of the Word Lu!sc22 >**&'• fhould fall into good ground, and fo we fhould not hear in vain. Let us therefore lie at Gods feet, for that which is £o according to Gods heart. But as we muft pray for other perfbns and other things on ~? the morning of a Sabbath, fo more efpecially muft we pray jn -Q^yQ efi l forourftlvis, . The wife man faith, .Frov,i6, 1* The pre-metaphiradre par4^Hi^mnl<. 2^6 The Practical Sabbatarian. lataadcogiti^parationsofthe heart of m.in are from the Lord: And he t hnes ordme that makes proviiions 0/ gr,*ce moft prepare the heart for dL'cfiar a&1Q grace:> we niu^ make our approach to the Godot Ordinan- inftru&at. ces, before we come to the gate of Ordinances •, he that 'Cartw. gives us the priviledge, mult teach us how to ufe it. Let us Eph. 6.17. then earneftly beg. Quanttfuerit Firft, That God would enlighten our minds, (let us be- cfcitat gentu giri at the head.) The Apoftle faith, Epk.tj.-2. That in hum m gem. .Qur re[ves rpe are darhtefs. Not dark in the concrete, but hfmo^etiam 7j/~.^i_in.Xi.,n • • ^guoadiVa eu■. f., T, * j -r l Seythay&fi- is obtained 07 payer, Luke 11. 13. And ir we have *;*y liosfmsimmo- feeling of our own blindnefs, and not, as Prifbners in a dun- labanu B/ltf- geon, /##£& at the Sun \ or if we have any high efieem of the .fogeue cpgna-great things of the Law, Hof. 8. 12. if we fee the word 3ff «T with the eye of the Pfalmift, P/i/. 19. 7, 8, 9, 10. canifenes avi- Firft, To be perfett in its nature. bwyCafpiica' Secondly, Predominant in its erTeds, converting finful, mbttfdevoran* making wi(eiimple, andrejoycing fadned fouls, bant £,"% . thirdly, Various in its operations, reUijhing the foul, re- monesfurtum ' joycing the heart, opening theeyes, pleafwgthc tafte, e#- lauiabam tan- riching the believer, all which are attributed to it i nay, if ; quamremfo- the word be everlajiing in its duration, which the Pfalmkt l^fTlr,- ftrongly avers, ?/*/. 19. pi. and is like wife attefted , gemojam i Mn _ OJ. h n X ; • *- ' 1 ;• conjugssfutf Rev- I4- ^- we fh°u'd *#e>* £e importunate for that tf/re- bojfritibm tan- ttive fy'mt, which can lead us into the right understanding ymmfymbohm of this moft glorious word. This manuduttion of the fpirit ™Pio%end*6' was the *~umme of tnat precious promife which Chrift when ffonc°edebanu aDOUt having the world made to his drooping Difciples , •£ufcb.Hb.V. Joh.i6.i$. And how earneftly doth the Pfalmift importune deprepar. this very -mercy, That God would open his eyes, that he J'be Fra&ical Sabbatarian. 257 might behold wondrous things out of his Law , Pfal. up. 18. Pfal. up. 34. God mufi give us the profped: of the glories of Divine truth. Pfal. up. 73, This eye-falvewe muft beg of the Father &e/bre we go to the Pfal- up. 27. publick Ordinances on the blefTed Sabbath. RcVa ^ l8^ Secondly, As we muft^; that God would take away the fcales from our eyes, fo likewife that he would re- move the caul from our hearts, that he would open our hearts to receive the word: Judgment difcerns truth, but affection embraceih it. Indeed the underfhnding takes a view of Gods word, and finds it to be holy, jujl and good : Lu™e' £*^ JBut the heart entertains it, and lays it up as its choice!* . ' * treafure. A poor man goes by a Goldfmiths mop and feeth fan&a/un/1 Money, Jewels, and Plate, but he is not enriched by this quia pr*. \ wealth > and a traveller in his journey takes a view otfertbunt, pleafant Lands, delicate Mountains, and amiable Profpects, f^^f0 .de™ but his own Tenure is not amplified by all that he feeth. So j?„\ ¥'■ de~ our judgment views truth, and is convinced or its beauty prafenbum ut and excellency, but the heart only efpoufes the blefTed truths proximumnon of God, and makes them his own to all intents, and purpo- l^as,fedei fes. Gofpel diicoveries are no riches till they are locked up ^f ^? $ in the heart h and therefore God mult be intreated for. this quia p^hi- thing > for he that opens the eye muft open the heart \ or elle buntej,quibt# when the Sermon is done, all the Profpect is over, and we <7u(/?> infebo- are not at all the better. Lydias attending was unavail- n^*$% f^% able untillGod opened her heart, Acts 16. 14. The Apoltle ^taudientl' {peaks of receiving truth in the love thereof , 2 Thef, 2. 10. otiofea eft Ser- Truth is pleafant to the Underftanding, bin profitable to the mo DoQoris, Will. Then the Goipel advantageth us, when the JDotlrine Gre6- of it is not only the guide o£ our eye, but the good of our heart. It is love and affection which fqueezeth the Grapes « pf truth, and maketh it generous wine to the foul. Where ,2**7* the word Preached by Peter, wrought upon the Jews, it chriftimprs, priced them to the heart, Acts 2. 37. If we buy the truth as ^ta^' Solomon advifeth us, Prov, 23. 23. the heart muft be the ceptJ,promffit Chapman : UwQtafte the word, I Pet. 2. I, 2. the heart licet incredulit muft be the Palate -, we then rellijh truth when we affetl it. pudoriJtm,et If we delight in truth, Pfal. up. 47. It is the joy and the f^*™"^' rejoycing of tte heart, as Jeremy fpeaks, Jer. 15. 16. A et potgytiaf' L 1 learned a«;8 The PraBical Sabbatarian. learned man obferves, It is the love of truth which is' one of thofe graces which accompany Salvation : Therefore on the morning of a Sabbath, let us importune the Lord to engage &cm. i. \5. our hearts in the fervice of truth, and for the entertainment of it '•> he who fearches mult draw the heart. Thirdly, Let us wreftle with God for the }lrengthning of our memories, that he would make themfillars of Marble to write divine truth on. It is very fad, when heavenly Do- ctrines are written in [and or dujt, and after our hearing of them, they run out again as the fands in the hour glafs j lad it i?, that truth which coR fo dear mould be loll fo foon* If God is fo gracious to keep a book of remembrance for our difcomfes, Mai. 3. 16. howferious mould we be to keep a book of remembrance for Goffel difcoveries. It is moil rea- fonable that thole truths which were bought with Chrifts Jonah 20 8. bloud, fhould be wrought on our hearts : Indeed in this cafe to forget our mercies, is toforfakg them. How earneft was the Apoftle Peter, that the Saints might not forget thofe Doctrines which he had preached, how doth he redupli- cate his care and their duty, 2 Pet. 1. 12, 13. Wherefore I. arcLi.12,13, fpift not be negligent to put you always in remembrance of *** thefe things , yea, Ith'm\it meet as long as I am in this Ta- hernacle,to (iiryou up, by puttingyou in remembrance: And Co in the fifth verfe, Moreover I will endeavour that you may be able after my deceafe, to have thefe things always in remem* hrance. Thus this bleiTed Apoille again and again itirs up and urges their mindfulnefs and remembrance of thofe Gofptl truths he had difcovered to them, and prelTes that the Go- fpel might not die with them when he was dead and gone. Our memories are naturally fieves of vanity, and therefore need divine affiftance to clofe up the chinks and Hop the holes, that the waters of life run not out in wafte. Indeed mans memory is never fo ufefull as in the time of Ordinan- di Cor. 4'17' ces > it is then a faeredRegijier, and a holy repofitory, like . the Ark^ where the two Tables in which the Decalogue a ij?,.2.!4. was ^x-littn^ were pUt ancj Jogged : After a good heart and a good life, nothing more conduceth to mans happinefs then aTiiM.tf. zgood memory. Forgetful nefs is the grave of Gods truth, and The Pra&ical Sabbatarian. 259 and mans treafure 5 what I forget, I can neither dwell upon by meditation, nor feed upon by love and affection, nor live upon in a holy and fruitful converfation. Forgotten promi- fes cannot fupport my faith, forgotten commands cannot re- gulate my life, forgotten truths cannot enrich my mind. Forgetfulnefs is never happy but when injury is the objeft, when we £#ry our injuries in that lilent fepulchre. One glorious office of the fpirit is to bring things divine to our . . remembrance , John 16. 26. and to fajien truth upon the ffwlZfdtim fouH we mould therefore be earned with God on the mor- ut[ciamu< Au - ning of a Sabbath, to caufe his fpirit to execute this blejfed thorefl,fi& ut office. For though in preaching of the word, the Myfteries verefopiarnus of the Gofpel are propounded to us, yet it is the fpirit mult BoPor e$> & open our minds to under jt and the word, elfe it will be a imimd, ruav^ book^fealed as the Prophet fpeaks, Ifa. 29. 11. It isthe/fi- tot* /arjji/or riir muft give us wifdom to apply the word , Eph. 1 . 17, 1 8. # Aug. It is thejpirit muft fupport our memory to retain the word. A learned man obierves, The Holy Ghofi performs his office, ifa,2p. Ir. notrpnly by revealing truth to us, but by imprinting it upon us : gp^ lt rg# Elfe the founding of the Gofpel will be like the founding of a C/oci^after it hath ftruck, a little noife there is for the pre- fent, but it ceafes by degrees, and at laft no found at all is heard. In a word, forgetful hearers go from Ordir&nees SpftfimSah- juft as they came to them,, like the Beafts in Noahs Ark, iiw apudnos they went in unclean^ and they came out unclean : how officiamfuum necefTary then is it, that we fhould pray for a firm memory ^v3ix* mn to record facred truth, as well as a free heart to enter- 'fomM™ca' tain it. fuggerendo, Fourthly, Let us on the morning of a Sabbath pray for a tender conference to fall down before the power and force of the word. Confcience is the ftrongeji Fort for the word to takg , it is the moft unruly patient for the word to cure ; Oftentimes the word takes the ear\ nothing is moxc'mufical, Eze\ 33.32. The word takes the tongue \ nothing more commended then the Preacher and the Sermon, Ezek^ 33.31. &&fa rUM, Nay, the work taketh the arfedlions, Mar}^6. 20. Herod vitir.' that mifcreant Prince heard John the Baptift gladly. Nay, often the word takes the judgment j nothing is accounted LI 2 more 160 The Practical Sabbatarian. more rational. The fickle Jews were convinced, never mau fpake as Jefus Chrift, Johnj.q.6. But all this while con- fcience lies aileep, and is not awakened from its dream: Confcience all this while is as fait aileep in the bofom as Jo- Hah in the fhip, Jon. i. 6. and nothing minds the ftorm. Confcience may be fear ed, i Tim. 4. 2. and Co feel nothing of the fharpnefs of the word s confcience may be defiled, 1 I.*}. 1 5 . and fo mind nothing of the mejfage of the word> confcience may be evil, Heb. 10.22. and io fling away from the warnings of the word •, and therefore how mould we beg of God that confcience may be impartial in waiting upon holy Ordinances. A yielding confcience is the belt Sacra 'Scrip- auditor at a Sermon. This was Jofiabs j^raife, he wept, and T/r te*?la~ was tender at the hearing of the Law, 2. Cbron. 2 4.. 27. i*fimt,utfct- . r . r . ^ it jo 1 • 1 ?i-A/- re volenti fci- The ioul lies in a fair way to lire and salvation, when con- cnr,et litis ftu- fcicnce blufhes at the reproof of iin, when confcience Jiartles diofianfim U- at the hearing of judgment, when confcience is convinced mt^^***' ot the neceffi*y oF €hru% and of the ^"O' of* holinefs, Ca;3cr?Wnf' and that only a /Wy life leads to a /^/y God. Indeed the Kon t'ericlhor Pr*nctyal work or the Gofpel is to deal with confcience ■■> and Aocere ipfas it is the great work of God bimfelf in the Gofpel to rowfe Scripturas ita confcience from its ileepinefs, to quiet its rage, to take away difpnfias ejfs , [ts prejudges, and to bring it into a calm temper, that witb ufmjterum meef^fiefs fa may rfceive tf9e engraved word, which is able to eiiamhJreti- fave the foul, jam. 1. 21. Men of polluted coniciences can o>. Tcrtul. arm themfelves againft the affaults ofthe word > now, that we. fhould lay down the weapons,and fubmit to the force and ■power of truth, this is to be begged by folhcitous and impor- tunate prayer. Gnguloveri- Fifthly, We niuft intreat the Lord that the fruit of all tat it ornantw, his holy Qrdinances, may appear in our lives. The life qui veritatcm 0f Ordinances lies in living Ordinances i our fantlity only inmonbus Cummcnc{s the SanViuary j to hear the »W (peaks fome pro- Aii omnes res feffion^ Dut t0 llve f»e word miy ipeaks Religion : It is very avpnias.stam obferyable, that all thofe Ifrazlites who heard God (peak- plfficndM psr ingfrom Mount Sinai the ten Commandments, not living ™iruttemJ6r uf t0 the tenor oF t^10^e Un rvorcl's-> as Mofes calls them, v£m*£m Vm' l0- z* thcy a11 fcl1 in the wildernefs> none bux Jefkua the Practical Sabbatarian. 261 Jofljua and Caleb came (afe to Canaan. The fight of Phy- diBamen metU lick doth not cure the patient, but the application. The unm ': %'d word doth not advantage lis as it is muficall, but as it is medi- *™™ g™^ im cinal, as U -is taken inwardly and heats the corrupt heart, ch&itmtauiA and the c#re will eafily be teen in a fruitfull conversation, paticntiaftquii We then become the- Gofpel when holinefs is our drefs : cetera, virtu. Thofe Sermons are moft fairly printed, which are moft con- t&s **/*-?«*&*< fcientiouflypii&ittd. A Sermon of charity is belt feen in Anfcl our alms , a Sermon of f elf -deny al is belt feen in our carrying the Crofs.A Sermon of Repentance is belt feen in our tears and reformation. To be only hearers of the word, is to put a cheat upon our. fools, Jam. 1.22. and make the Minifter not the Phyfician, but the Mountebank^ Practice is the Jhining lamp of the Sanctuary, Exod. 27. 20. It was ob- ferved among the Jews, that they were exacl in turning Rom. 3. 2, over the leaves of the Bible, and wont mo re incurious to un- Johns. 3?* derftand the raindof the Holy Gholt in thofe facred pages , or to conform themfelves to the commands of thofe divine _ Oracles,they were like fome heedlefs perfons who gaze upon a tree, but never turn up the leaves to fee what fruit is un- derneath, that they might feed upon it for fupport and fa- tisfaction : Such Jewifh fpirits too too many we have a- mong us, who like ofcitant and negligent workmen , who have their tools about them, and Jet upon no piece for the exercife of their Art. But it is rare and worthy when we hear things to be done, and do things to be heard. That knowledge is belt which is practical, when the under- Pfal. up. iq$. . Handing imprelTes the will, as the feal doth the wax, and Mat 7 *7- fo leaves chara&ers of worth and holinefs. Our Saviour calls them blelTed who hear the word and keep it, Luke 11. 28, The hearers life is the Preachers belt commendation. The trueule of Ordinances is not only to increafe our knowledge, but to regulate our practice. The Law is a rule as well as a lamp. A finfull life will unravell all our profelfion, and expofe that puppet dreffed up to fcom and de- . rifion. Seneca obferved of the Philofophers , That ^henf2tfmuhc they grew more learned, they grew lefs morall. This is more doQi evaferint. . venial in a Heathen Philofopher, then in * prof effing Chn- Sencc. ftian. . * 6 2 The tra&ical Sabbatarian itian. We mud defire the fincere milk^ of the word? that we may grow thereby, i Vet. 2. 2. Indeed the word mult not Pfel. up. in onely be the light of our minds, but the treafure of our hearts, which treafure mult btfrentupon workj of piety and holinefs. The Lord Jefus makes it an infallible Character of our love to him, if we keep his Commandments, John 14.15. Jam. a. 22. Firft? Chriit doth not fay , if ye hear, but if ye do my Horn. 2. 13. Commandments i hearing is onely a ftep towards Religion, , cjui fervat te- a g00c| wijh for heaven •, the Scribes and Pharifees heard ^AfirM^fc Cnrii*> who afterwards brought him to the Crofs. It is -Snjmmhil a ^arP fpeech of the holy Apoftle, 1 J oh. 2.4. He that fed vert et Jin- faith? Ik^iow him? and kgepetb not bis Commandments? is a cere amare ie- lyar? and the truth is not in him. um. Zanch. Secondly? Chriit doth not fay,if you love me, difputefub- 2 Got. 3. 1, 2. tilly of my Commandments. Deeds , not difputes?evi- Prov. 2. 10. deuce our love to Chriit i the regular aCts of our lives, fiot the ingenious canvafngs of the Schools ? it is not reafbning out o/Gods word, but walking after that holy word, fpeak- eth us the Vifciples of the Lord Jefus. Bllobfervjtio Thirdly? Nor doth Chriit fay, If ye love me, prefcribe prseccptoram my Commandments to others, read them lectures of fandi- chrifti omnibus ty, no, but live them your felves. Perfonal holinefs is of chrijlijideU- a\ff0\ute nccefpty to every Chriftian. It is not our pre- fou co loct t l rcription but our obedience? not what we diclate to ct- benda, utfituaJ r * . ' _ . iej,t in ipfam thers, but what we ^a our felves, fhews our interejt in, C/jri/i/ dikflj- andour *»io» to Chriit. •nan peccare Fourthly? Nor doth Chriit fay, keep the Statutes and cmvmcmir- ^ jie Commandments of your predecelTours, no , but keep my Commandments 5 it is not a plaufihle cuftome? but aH unde- A&t 24. i4 filed conscience fpeaks the Chriftian. This the Lord pleads . with 7/rjc/ofold, Ezek. 20. 18, 19. £/*/■ I faid unto their ZC -2°' l ' Children in the wildemcf? walleye not in the jlatutes of your Mat. 1$. 3,0. father s?neither obferve their judgement s?ncr defile your fe Mat. 7. p. 13* with their Idols; I am the Lirdyonr God? walkjin my {latutes? Gal. 1. 14. and keep my judgements? and do than. The PharifeeS^/- <2ol.a 8 ^"ft was r^e trjditio}tt)f their Fathers? and they were the Maiier-picce* of Hypocrifie. Fifthly, The Pra&ical Sabbatarian. Q163 Fifthly , Nor doth Chrift fay, if ye love me, keep and ob- Numb. i5«gp, ferve what teems right to you, no, but keep my Command- 4®> ments, though feverity be written upon their very fore- Ecut. 12. 8. head, though it be to the carrying of my Crofs , to the denyal of your felves, to the laying down oiyottr lives for my fake> ^J*p»ww* and keep all my Commandments, not what are pleafing to %on uqJ™* ' your rlem,. but what are enjoy ned by my word. So then, if dent, fed qui we have any love to Chnit, holy practice mud be the tejii- vincunt in a- monial of it. Indeed many Chriftians are like Children in the gone9etcena- Kicf^ets, they have ^ heads, but weak, joynts, they are : all ^rfXp. for notions, and head-light, curious knowIedge,and airy {pe- culations, but they wave practical truths, and that wifdome pr0v,2. 10. which entereth upon the heart, Prov. 2. 10. Thlsundigejied Cumfapientia knowledge puts out the fire of zeal , as if the waters of the homing ani- San&uary mould put out the fire of the Sanctuary, and men mumpenetrat, could not at the fame time be kjiowingznd holy. How ar- ?"f^/"avi8 dently then mould we pray to the Father, that Ordinances U/ e/Sw may Co influence our lives, that' our converfation may bear Cartw. witnefs bow much we love the Lord Jefus. And thus much for the fecondduty to be performed on the morning of the Sabbath, before we joyn with the alTembly of Gods people, (viz,) Prayer. ~, A third duty incumbent upon usa before we joyn with the Congregation, is, taking pains with our own hearts, and this properly is Chfet wo)\* which we may manage to very good purpofein thefe four particulars. We mull: endeavour 'to empty our hearts : , J* Firft, To throw out all the tram, to caftout all vaine ,.^ FQtonn thoughts, and worldly delires. Ponds and Moates are clean- WSYediimus fed to keep them wholefome : Foolim and vain imaginations cogitations will fly-blow all our duties -, and therefore we mult let down wxtartpronox the Portcullis of our hearts to keep in ftraglers, and wan- te,Attulaver. ■ derers, that they may not interrupt us in our holy worfhip. ^l^Tam*-' Thefe Caterpillars will blaft and Jpoyle the fruit of holy Or- symmachm™* dinances •, and for the atchieving of this necetfary worke, tttixias fe- Firfi, Let. us beg of Chrift, that he would whip thefe ptuigint mvh- buyers and fellers out of the Temple o[ our fouls. Thefpirit Htcemniafum of Gb'd can fweep away thefe Locuas, and fupply us with j^Zgl7tt ww e num. i6\ The Fra&ical Sabbatarian. more noble and heavenly cogitations, he can drop divine me- ditations into our hearts, and turn the drefs of 'flatulent thoughts, into the gold of jpiritual and feraphlcall j He is called a holy fpirit, not onely from thofe gracious imprefions heftamps upon the heart, but like wife from thofe divine infufions he inftills into the head i and (b the- whole man is hk workman-fhip in Jef lis Chrift. Eph. 2,10. Secondly i We may likewife lafh and cor reft thefe vaine Vndenamjtt thoughts* which flit up and down in our minds, by letting obera%aend( before our. hearts the future judgement, when thoughts Anil (immd et bona be canvafed, as well as words and anions •, iinfull thoughts eogitJndi,ab eo at any time are account able , but. thofe which defile the Sab- (tquofimtsno- i?ath are of a double dye, and are written in red Letters. The V*neTleo- conjuration °* a judgement day, will turn Hagars and IJh- AquoenimJr- rnaels out of door^ carnal and foolifh imaginations. Indeed borhibetut,fit we are apt with Lots Wife to look backward towards the bona,abeodem worldly pleafures of Sodom, towards the vanities of the habet, utbonos wor\^ which hath too much of our heart even on the holy Zanch " ' Sabbath of God •, but pondering on our future account, we (hall keep our faces jleddy towards Sion. Thirdly, We mult confider how much this trafh of the *Heb.4.i4. heart, foolifh and vain thoughts w\\\ difiracl us in duty > they are like the ringing of Bells in Sermon time, which Mat. 13. 22. drown the voice of the preacher, and flop the ear of the hearer •, Thefe vain thoughts \hoa\ the Word, that it dies •Ifa. 2p. 13. away untimely^ and works not lively upon the foul. This is that (etting the heart far from God, when wtfeem to ap- proach to him in Ordinances, which the Lord (b much com- plains of, lfa. 29. 13. Vijlracied pctCons are fit for nothing, nor hearts diftratted and torn with the varieties of flafhy conceptions. Hsefuit eaufa Fourthly, Let us take up flrongand fixed refolutions, that we exctcauonis wj|j ^ap our fHarts m hmocency, and fo we will compafs fciU dam no* Go^s Altar. Holy refolution is a good guard to the heart, it minabantj et will examine every pafTcnger, it will keep out fin and the honoYabunt ore world, which are very unsuitable to the wor\ymd worfl/if of TZ'ermot the Sabbath' lt was ob{erved of our Henry the fifth, that Toclm&niy et when he came to the Crown, he threw of all hk flWcompa- iverfi. ' nions The PraUical Sabbatarian. 26 < nions', and when God Crowns our pilgrimage with^the Pfal. 94. i2j honour and happinefs of a Sabbath, we fhould throw off pfti. I3p, 2^ ail our worldly and frothy defires , which have been too much our companions in the week paft : Let us refolve' then in the ftrength of God againft thefe unbecoming wo ife p™' #■ "3. i/jgjof our hearts. On the Lords day, let us be like the Mfl*eUtajf# Kings Daughter, all glorious within, Ffal.tf.13. ^^VZilmael are not to be fuffered itf Pallaces , nor z^z>2 thoughts in f &o/e tumfwjjh p pumemyetcon- He will fee every turning and winding of the heart, znd fumens idolola- therefore O my (oul, cloie to the work of the day, do not tr^aUof^vi' fcatter from the work in hand, leaft God take thee up as a ° at0Yes- fir ay, and carry thee to the whipping-poit of fome judge* ment and tribulation. The Schollar writes his Copy, and e" *£j 24* doth not glance up and down with his eye, when his Mailer Chrfi¥ianos°S% is over him, but* the abfence of the Mafier leaves the Schollar Dem paritlr to his wanton vagaries. That eye is upon us on the Lords eft ignvvin- day, which is ten thoujand times brighter then the Sun. €yon" To ftake 'down thy heart then to things fpirituai and divine, {"^Jjap." Firft, Let it know,that it is under the piercing eye of God. Secondly, Make it fenfible that heart fins, are heavy (ins. ' M m Jhirdljy 266 The PraUical Sabbatarian. Pfel. 4. 4, Machievcl del. princip. ^Sarr>22.ii, Thirdly,. That the heart is principal in holy worfhip, and if that be tainted with frivolous and foolish thoughts, it fowres all holy fer vices. Fourthly, Xommune with your hearts of Joofe and carnal thoughts when Chrifi on the Sabbath is the/? roper and fweet- eft object: 6f them ', And why fhould he folicite the em- braces of a hud Curtiian, who himfelf is indulged with a beautifull wife. Let the heart onely befet on him who is al- together lovely, Cant. 5.16. Machiavel faith, 7 he great" de- fign of Religion is to l^eep the people in awe. Surely it is a great piece of Religion to keep the heart in awe, especially on the morning of Gods bleiTed Sabbath. Let this be onely annexed \ that the Fear and Reverence of God are the belt means to confine a quicksilvered heart from its iinfull ranges, Heb. 12. 28. Mans heart naturally is ilippery, and we by our own power can no more confine it, then we can clip the wings of the wind, or button up the rayes of the Sun. We muft endeavour tojpiritualize our hearts on the morning of the Sabbath j, and this work will not onely ft the heart for the grace, butlikewife widenit, that it may receive much of the (pint of God. Jofephs Brethrens Corn, was more, or lefs, according to the proportion of the Sacks, for they were all filled, and when we jpiritualize our hearts for God, we (hall have our money too in the mouth of the Sack \ we fhaJl have redundancies of grace and comfort. Now to Jpiri- tualize our hearts : Firfi, Let us/h> up holy longings after Chrift, let us blow off the alhes from thofe jacred fire?, let out hearts glow in holy ardencies after their beloved. The Spoufe was fick^of love, Cant, 2, 5 . The real coniideration of Chrifts love and tijrjiuH dibit lovtlinefs would bring us into thefe Weffed fits •, Ordinances acliarem, et will befweet m rfclis to thefe hu'ngring & affeUionate fouls* Secondly, Rally up holy contemplations j be thinking what a fun-finny day the Sabbath is, and how well it imitates the reft of eternity '> contemplate on the riches of Ordinances, and what glorious fpoyles the prepared Cowl mall fall upon there, more then Achans golden wedge, or goodly Babylonijb garment. Ordinances are the fouls golden Chariots which Gen. 42. 25 vkn. 44. 1. Appeiitio et rehemens de- gfatioYem bene- diftionx pro- xtntttm. Ger drive towards heaven. Thirdly^ The Practical Sabbatarian. 267 Thirdly, Let us blow up our hearts into great expectations. The Sabbath is the iouls jpiritxal barvefl , the fealbn of un- finim gratia lading fpiritual treafure, and the prepared Saint comes to Gh*$iwgene~ carry it away. In the Paradife of Ordinances grows the Tree *ata>etr™ but joy in the Lorduyon the Lords day is-like their warbling notes, and mufical noite in the ipring, when all'other things look with a delightfull aipe&. Thus the Pfalmilt tripudiates and ex- ults with joy, Vfal. 1 18. 24. He was in a high degree of joy. And indeed if thefeajtbe made for laughter, as the wife man Vmbraftc^ {peaks, Ecclef. 10. i9. That day wherein Chrift fiafi- £$%£%% eth his Saints with Hie choyjejl mercies, may well command Urn rtftgeri. the greatefi fpiritual mirth. The Lords day is the highefl umab command, as well as «#r ' ' **' priviledge to make the Sabbath a delight y And whether wc M m 2 are 2$% the PraSthal Sabbatarian, are dilating on. Gods works, or attending on Gods word, which are two principal duties of this day , . they both call fox joy and delight. David faith, T/^ teftimonies arc my de- lights Pfal. up. 24. 77. And Solomon tells us, Pr«w, 25. 25. ^/ c/r\ In things exhibited, and already given, as the wri- Heb 12.23. ting of the Saints names in Heaven^ Lukg 10. 20. by an * Kind's. 5<5. uncbangiabtj decree i fo that it. is as polfible for God to ceafe to be God, as to alter his decree of election : To which may- be added Qther bleffings depending, as iins pardoned, the per Ion juftiried, the nature healed, the foul fandtified, all which are matter of un$eakabh joy and delight, Rom. 8. 37, 38. But Secondly, If the things exhibited mould faile us, yet we might rejoyce in things promlfed, and thefe promifes are frejh The VraStical Sabbatarian. 269 frejh fprings of continual joy. For Gods promifes to his PromWhnesdi. people, are Cabinets filled with the ricbejl Jewels, Exche- vin £&«5& FirjL They are infallible for their certainty^ 2 Cor. j . 20.. Secondly, They are &e/i;re the world for their Antiquity, "lit, 1.2, Thirdly, They axe precious promifes ,. for their rarity, ln dei promij/is 2 Fet. 1. 4. The promifes me a firm inherit^ancejo the Saints,- "ulla cf* f^' Heb.6. 12. They are u^Jfjak^n fledges, of better things, ^X'lZefi Rom. 4. 21. The Saint hath a jB$!f$/ft pledge to allure him omnipoientts ' of future happinefs. ' difficulty. 1. One within him^ in his own bread, Gods holy jf hit 0/ Fulgent, promise, Epb. i. 13, 14. & 2. One without him in Gads word, thole glorious pro- mifes recorded in pcrr^ writ => I fay, glorious, j for the pro- mifes are vellels laden with the a@^)$ fraught. | Fromtfmes 1. The Saints have promifes/or aUfeafons. • fan* bona in c& 1. For times of affliction, If a. 43. 2. I/*. 63. p. ££ «Lr .2. For times \.of temptation > Satan (hall not buffet them, poffidebtmt ju but they (hall have the Jhield of apromifk to defend them- dei, 'ct patisn- felves, 2 Cor. 1.2. 9. n*. Map. 3. For times of decay and declination, when the Itock of grace runs low, and the poor believer languilheth in bis inward man, Phil. 1. 6. 4. For times of npcejfity^Mat. 6.33. Hcb. 13. 5. He that H 7er- 31- 33- ofgrwrfc in amkitddei, ' §race> Hfl/; *+ 5- the gift of a Cbrijt by under a promife, rsmijfionujec- Gen. 3. 15. JL^i^f 1.71. the gift of the ftirit was bound up eatorufnfireg' in a promrfe, AUs 2. 3,3. Gtl.^. 14. If a /zew heart be put nc&lefu, i»to our bofomes, it is the iffee it muft be lodged in ^vanSf[ica^i: 1 ^ /!_•/• » r - i- 1 1 rr Jtoria debet eflb our hearts to imtziheanajpintuahze our love and afte- perpetua //_ dions , that the heart may be warm , but not feavon- Bio cujuflibet^ rijh. hominUChru j Secondly, Gods word muft polTefs every room, it muft be^m' our difcourfe in our Parlors where v/e ufe to fit, it muft be. IW;ranaul* I our meditation in our chambers where we ufe to lie ; and if we take^the air abroad, this holy word muft be our compani- on, this muft be teftis eonverfatioHif, the witnefs of our con- vtrfation. Thirdly, 2 J 2 The Practical Sabbatarian. Thirdly, Gods word mufi pofTeiS every feafon : It mull go to bed with us to (an&irie the farewell thoughts of the day, that we {hut up the day and our eyes with God •, u we Tte pnlamhi ri^e m tfe morning ltmult be. our morning ftar to guide us; verbwn deiytffe our morning deiv to (often us, our morning Sun to warm lis, quafi peregri- it muft be our firft companv, and out b eft Breakfaft in the fit mm mornin^- mitmuYinio- And Fourthly, Gods word muff not only pofllfs the M£ micilium cordu fide of the houle, but the out-fide too i it mult be written ng/&fc(jrwiu on the polls and thegi/c/ to i"hew its 0*r« excellency, that fern aJTiduiin we mult hold it out, and own it in the view of all the mTkcurar"' wor^* Tm~s *S the fumme of the charge, and indeed it is AomefticiveY- not unneceffary, if we conlider the Scriptures are the guide of fantuY in demo our youth, 2 Tim. 3., 1 5. They are the cure of our minds, fuayimmdjtt Mat. 22. 29. Ignorance of Gods word breeds errour and nobunonmi- fpiritual diftempers m us. They are the comfort of our fouls, familiaYcquam R°m> *5- 4- They are both a Cordial ana a Julip to warm iili ejfe folent us in cold affliction, and to cool us in carelefs profperity. qui apudnes They are the treasure of our hearts, Col. 3. 16. He is the po- ^j&irjnt. tent and mighty man. who is an Apollos in the.Scriptures -4c7/ 18.24. Nay, they are the breathings of the Holy Gholt, 2 Pc*. 1. 20. They are not only mens adv ant age ,but the divine ijfue of the thirdpeiCon in the Trinity. The re- fult of the whole is this, if God lay fo much weight on read- ing of the Scriptures, and man receives fo much advantage by acquaintance with them, no FaXon fitter for this duty then the morning of a Sabbath. Firji, The reading of the word prepares for the hearing of it, that we may arrive at the Nobility of thofe Bercans, who fearched the^criptures, whether what the Apoftles delive- A&s 17. 11. red were confonant and agreeing to them or no , Affs 17. Ignovjmjy fc j j . £y conitant reading -on the Sabbath morning we come negk8usto9o acquaintcd with the body of the Scriptures, and fo are fitted quantum malum ^ , • ; .1 i • 1 v j r Iff etinquot,et t0 entntam particular truths which maybe delivered in quanta mala publick by the Minijhr. Well read Lawyers eafily under- Gtnulcs per iland particular cafes. Ignorant perfbns like Children, take hancignoran- H1 wjlat cver js m the fpoon, whether Sugar or Poyfbn. Alap?n mrU A" ignorant Auditory wholly depends upon the ' confidence of The tracheal Sabbatarian. 273 of the Minifter, and blindfold £raip all with an implicit faith, they drink in all which is delivered, arid fa molt pro* bably t\i6'dregs at the bottom. But our preparatory $h£d* ingin private, will enabl, us the more to judge and diicem of ///£/* ci^Gofpel difcoveries. Secondly, Nor is it a fmall advantage, that Gods word ^ r , 1 -';,-, ii» 1 /~ • • /* ; • l 1 • • vftiV leftist 6't fhould take livery and J cizin of our hearts m the beginning {^huta rscens of the Sabbath , and fo accommodate our hearts for future feyvriitodo- Ordinanc'es. VefTels retain the fent of the fir ft liquor, tem^efiaiiu. The Summer much follows the quality of the Spring. Converging in our clofets and families with Gods word, Will much conduce to a spiritual frame of heart \ The tra- cing of a Chapter or two in the morning at home, will mould the heart to zfweeter compliance with Chrift in his Ordinances. The reading ef the Law made Jofiab weep, 2 Cbron. 34. 27. and then he was 'flexible for every good purpofe. - Thirdly, Tbeopbylatt hath an excellent argument to this £jex ^m-ims purpofe \ One great end of the Sabbatb,faith he, is to give precipitin us refpitfor the reading of the Scriptures, which is meant, Sabbstum qui- not ®nely of the public^ reading in the Church, but alfo oiefcere* ut Ie- private reading at home, the Gofpel being nothing qKq fo™™Qcnt but Chrilt opened and expanded > tojiudy Chrift is the pur- Theoph. port not dnely of our publick^hut private devotion. To read the Scriptures tften is one duty, which muft take up ourfri- tfrffdeifure on the morning of a Sabbath. Fourthly, The Lord Chrilt, and his A pottles in alledging Mat. 21 12. the places of the Old Tettament, do generally fay, That it is L / written, or as it is written in the Book cf the Pialmes ; or " e 2°* ^' th^'was'fpoken by the Prophet Ifaiah : Now how much A"SI,2°- mamewill befell- ter if when the Minifter alledgeth Scri-Aas2'^ ptare quotations, "wciriay-fay of the word, as 'they did of the Holy Gholl, they had not fo trtridb as hard, whether there be ah Holy Ghoft or no, Atts 19.2. So we never read of fuch a, Text, we never met with fuch a Scripture, we ne- ver were acquainted vfithfitcb an example, as is cited by the Preacher \- This might difcolour our Vaces with .bluffie^ cv flume* andVegret. It ffi& sjhatp redarglfticn t5f o^SivioiYf N n which .• 074 The PraStical Sabbatarian. which [he gave to the Jewes , when he remitted them to fearch the Scriptures, John 5 . 35? . they making their Scri- ptural knowledge the greateft of their boaft and oftentation. And indeed to be a ttranger to the Oracles of God, neither becomes our intereft, nor ourp rofejjion... Cultusipfepub- And Fifthly, In this the Difciple muft not be greater Hew, quam t]lcn tne Matter. On the morning of the week day, He Z*?eflce!en' Preached the ™rd-> John 8. 2. And in the morning of the b'andut, etpo- Lords day wefhould readit; which as he did dittate^we muft Jhhtnecefarid furvey ; if he was early in the diipenlation of it, it well be- •tf-i exercitia , comes us to take the dawningsot the Sabbath for its perulal ^'onTmedita anc* le(^ion ' *et us ta^e tne dropings of this honey-comb at timn9 precm, tne firft effuiion. And thus much for tbofe Duties which &c. Quibuf are incumbent upon us in the morning of a Sabbath, before piratiores fi- we attbciate with the Affembly of Gods people. We mutt ausadpubU- arcfsour inward, as well as our outward man, before wc m iUeeiiam in come t0 the Congregation, nobis veri fj$. tax reddatur, Amcf. C H A P. XXVII, How me muft demean our f elves in the Publick Ajfem- bly, on the Holy Sabbath. Pfcl. 84. i; 2. TJAving thus performed our Morning Exercifes in pri- iW 8- 2 J-.1. v*te, how chearfully (hould we repair to the Publicly AxTemblies, and draw nigh to the public^ Ordinances on III 2. 2 3. this acceptable day of grace and falvation , when Chrift Hfal. 42. 4. fits in ft ate, icattering treafures of grace among hungry and Dew pluvtfa- thirfty fouls, who are poor in Ipirit, and wait for fpirituall citpreceiinic- Almes ? Davi d admired the amiable nefl of Gods Taberna- ckjiaquam do- cles, Pj'al. 84. i. and he/ In thefefeafons we (tore our felves withgr ace, know- ledge and comforts, which may abundantly ferve us till the revolution of another Sabbath. It was once the fad com- plaint of the Church, that the rvayes of Sion did mourn, becaufe none came to her Ajfemblies, Lam, 1 . 4. The want of public\Ordinances might put a Nation in fack-cloath, they being the badge of the Church, and the glory of the King- dome. Indeed holy duties in private they are of great uj'e, and have their blejpng : But publick^Oidirmices are the chief work^of the Sabbath. It is worthy our obfervation, that the Sabbath and publicly fervice are by God himfelf both £zra ■ joyned together : Tejhall kgep my Sabbaths, faith God, andre- verence my SanCluary, Luhg 19. 30. The Sabbath and the pfaj ^ 2^ Sanduary are coupled, as being twins of happinefs. Every thing is beautifull in its Seafon. Private duties are beautiful, Numb. 10. 3, and are in feafbn every day : But public}^ Ordinances are ne- ver Co lovely and beautifull, never fo much in their full fea, as upon Gods holy day > Then they are in feafbn, as the bar- vefl in the year, as Courts of Judicature in the Term, as a pgt. m. 1. jhining conjtellation in a dark night. Davids refblution was to praife God in. the great Congregation, Pfal. 29. 9. The Pfal. 8p. 7. ; Lord efleems it his glory, to have many beggars thronging at the beautifull gate of his Temple for fpiritual gifts and cha- 8?' a' rity > how loud, nay, how lovely is the noyfe of many golden Trumpets, what an eccho do they make ? How pleajant is it, when the holy Convocation meet for holy worihip, like . thepleafant flockj upon the mountain of holinefs. Many ffc>**<)*en'i vity to the world, Luke 2.13. In public]^ God receives ™Zx\?hlctZ N n 2 the Qj6 The PraEtical Sabbatarian. ftimer.nm eft, von ahqud in- digenuuyfed xolur.taria hu- niliatione exi- rijnitionem il- lam fjftjm effb< Lyfer. Pfoli 65. 4- Pfal.27.4. Pfal. 50. 2. Cant. 4. 6. Cant 5. 5. A&s 3. u A&s 13.23. Mat.u. 9. Mat 13. 54- Mark 3. 1. I fa. <5o. 8. ferfeneftras imeuigmut columharij. Hat enim ple- na funt je- nejirff, in- flar oculorum, per qu/tt pro- fpiccte gau- dent Colum- bafineoq; ds IrBantur. the higheft praifcs, and there he beftows the great eft bkf- fmgs, Pp/. 65. 4. The promife runs , G<;d »?itf ere^e iggy /;er Affemhlics a cloudy Ifa. 4. 5.. which Cloud was the alTu- red teltiinony of the Divine pre] ence, which prefence includes and involves all varieties of good. Wine flows more plenti- fully from a Vintage then a Fe/^/ ; in public^ Ordinances God gives us the plenty of a Vintage. In Gods Courts we fhall tad; of his goodnefs, not onely of his goodwill and fa- vour, but of his good things > we lhall be refrefhed with par - doning grace, the joyes of peace, the fmiks of love, and be captivated with the beauty ofholinef?, Pfal. 9 £.6. If you will know rehire believers fee their beft fights, where they hear the rnoft ravijhing founds, where they make the meft dc*. ligbifxii meals , they will tell you, in the AJfembliesoiQods people, Pfal. 68.24. There they have been fat.isricd with marrow and fatnefs. Indeed when God denies publi.ck^Qx- dinances, he himftlf will be a /m/efandtuary to his Chefen, Ezel{. 11. 16. But where he affords them, he expc&s they mould be attended on. Chriji hitnf elf went into the places of publick^xcCoit. It is fignaHy to be obferved, that in eve. ry Feftival of the Jewes, there was to be an holy Convoca- tion, zjoynt meeting of Gods people, to evidence Ijpw plea- fing it is to God, for his Doves tofiock^ to the windows ', the companies of his dear ones being the worI{-houfes of his grace, the ftore-houfes of his bleflings, and the true Gojhens where light and plenty dwells. So 111 the Featt of the Pj/f- over, Exod. 1 2. 16. a Convocation was to begin and fhut up that feait, it was both to open and to end it, to be the Al- pha and the Omega of that folcmnity. So m thefeaft of the Sabbath, Lev. 2^. ^\t was to be a day of reft ; but thisre/r was given for holy meetings, for holy addrejfes, for holy worjhip. The Tabernacle and theT emplc in the times of the Law,and the Synagogues in latter times were open,and frequented on the Sabbath, Mat. 1.21. Marl{6.2. when private affairs were laid afide, and /w&Zic^ worfhip was to be in ure. And fo in the feaft ofPentecoft, or rirft fruits, Lev. 23. 21. The ifraelites were not to offer up thefe firftftit it s,the tribute of their praife and thankfgiving , without burnt offerings , Lev. 2S> v^mmam mm • i ■■ .» ,.,,.. , j " »n» in mil 1 aliir » nun i - The f radical Sabbatarian. 277 Lev. 23. 18. without fin offerings and peace offerings, verf 19. nor without holy wor/hip, verf. to. nor yet without a holy meeting and convocation, verf 21. Every folemn feaft muit be accompanied with a folemn meetings the wor/hip k felf not being gratefull without the wor/hipers. And thus it was in the teaft of. Trumpets, Lev. 23. 24. In the day of Levit.22, 27 Attornment, Lev. 23. 27. And To in the feaft of Tabernacles Levit. 23.40! or Booths, Lev. 23. 34, 35, 36. There was a holy convoca- Numb.28.25. ifow at the beginning -and- dole of that folemnity. And it is Num^- 29» *> Remarkable,, that what is called a holy convocation, Lev. 23. 7* I2? 35.36. is called a Sabbath, Lev. 23. 39. to^ intimate to us > that a Sabbath is not a Sabbath without f 6e Affemblies of Gods people. Thus pleafing are congregated Saints in holy worfhip, where God makes all his fefiivals of grace and love. Now for our gratefull and acceptable deportment in pub- Qbf&vniofab- lick. Ordinances, we mutt ftud y ; ba!iefl catM 1 . To be M& m our behaviours. t?XZ 2. Spiritual in our duties. continet. 3. A&ive in out graces. We will take them, and canvas Willct. them all in their order ; for indeed the duties of rt% holy day require extraordinary diligence, they have a double die of holinefs upon them, they are double gilt', Gods eye is ^puteste in very much upon »»r behaviour in his houfe. Therefore in f °2? CTfl^ the Tabernacle, the place of public)^ worfhip it was com- firi9etoccuI. manded, E*0*/. 25. 37. Y/;(?w /halt mah^e fv en Lamps, and wi. Oleaft, they /hall light jhe Lamps that they may give light , to teach 1 Kings 9.3.'. . us, that nothing there ef capes his fight, for in his houfe it is alwayes light. In the San&uary thou canft not fin in fe- cret, there are feven Lamps to difcovcr thy mifcarriages. We mult ftudy a be/hming behaviour in the publick Or- jr. linances, and this is two-fold ; Corpweftfo- 1. External of the body. We muft compofe our outward Ah vivenj, wwwtoa-fuitablc behaviour, when we approach to God in -Sj^Zrfl publfck Ordinances: Confidering invaviJfpj* 1. God is the Lor^ofour bodies , as well as Our fouls , ritual* deoof- and therefore the deportment of the body muft be as criti- fj*** 2,&-h°- :alL "ia eftPeY a' Bus mortified J 2* The tionx. Alap, a78 The Pra&ical Sabbatarian. i Cot. 3.i(5. 2. The Apofrle advileth us, Rom. 12. 1. To offer up J Cor. 6. 13. our bodies a reafonable facrifce^ holy and acceptable to God, Efp-cially, this oblation muft be made in publick worfhip •-, Joftr 5. 14. tne Temple we know, was the ufual place for facrifice. Lc4r Joft:T it be added: 3. The body is the Temple of the HoIyQhoft, 1 Cor. 6. 1 9. as well as the heart is the lodging or Chrift, Eph. 3.17. ZbfzWfpeaks much of the comportment of the body in holy ferviccs. The eye muft lookup, Pfal. 123.4. The hands . . muft be lift up, Pfal. 63. 4. The mouth muft be rilled with praifes, Pfal. 63. 5. The ear muft bow, and the kjtee muft bend, Pfal. 95. 6. The body is one of the two mites we indigent worfhipers can offer to God. But for the better unfolding of this particular, (viz. J How we muft comport our bodies in publick worfhip i there is fomething to be aUted, and fomething to be avoided : .1. Firft, Something the outward man muft Ad. 1 . We muft lift up our hands in prayer \ this the Pfalmift enjoyn us, zszduty, Pfal. 134. 2. and propofes his own px- ampleyPJal. 119. 48. What ipeaks more humility in prayer, then vMlift up the hands to receive the Almes ? Nor doth it fhewHieis then our dependence upon God, when by the lifting up of our hands, we ieem to point at our benefaiior > The Prophet Jeremiah, 2 Lam. 19. joynes the pouring out of the heart, and the lifting up of the bands together. , Moreover it pretends to a holy violence, when we lift up our n y4<5 !" hands to wrd*ie with G°d' and to ft°rm h^vcn- Cnriit urn .1 .22. y^^ Up j^ fjanjs m benediction, and we muft do the fame 2. in fupp Ik at ion. Dieit Maria Secondly, We muft compofe our countenances to holy Re- tefpexit\msvi\- verence. The Pharifees indeed disfigured their faces, Hat. \\tettm onciV* 6. 16. But their hypocrifie muft not difcourage our piety : fits, non-urgi- nothjng doth morc luuiifie a ferious worfhipper then a be- mtatem. Bern. coming gravity : Did we confider the infinitenefs of that Majefty we are to deal withal, the brigbtmpoi his eye, the purity of his nature, thejirengib of his hand, the J everity of his judgements, and likcwife weigh the account ne muft give for Gofpel opportunities , this would put a holy allonijbment up- The Practical Sabbatarian. i Jp upon our faces, and cover them with a reverential dread > Lev. 10. 3. we know the offering up of ftrange fire but once, coft two Priefts their lives. God loves a trembling at his word, Ifa* <*<*• 2» Ifa.66. 2.SHgbt carriages in worfhip more become a wanton Jupiter, then an awfull Jehovah, who is zconfumingRre* Heb.w. 2p# Thirdly, We muft bend the ear to the fevereft attention. 3. How often doth our Saviour call for a bearing ear -, this was Mat. \y 43. the Epiphonema, and conclusion cf every Sermon to hisAudi- tours, Ato. 11. 15.^^4. 9.Luke$. 8. La^e 14.35. And Mark;, id. this was the winding up of every Epiftle to theChurches, , x 0 K^.2.7,11, 17,29. £^3.6.13,22. Itisfafd of Chrifts Audi- ?**°f A7Izt< tors that they did bang upon his mouth in hearing him, Luk$ ^*^^. 1 9.48. They did fit upon his lip>, that no word might efcape them, but they might arrefl it for foul advantage. The ear is the proper door to the heart •> this is the pojtern to let in truth •, fludy then to make it a door to falvation by aferious and diligent attention. Divine truths, like thofe Angels who Gen. 10. 3. came to Lot, muft not bejhut out, but entertained, and the ear is the portal by which they muft enter. Attention, Fides eft domm < though it be not an onely, yet it is a necejjary duty \ the ear &. 4. 30. But bifonant auri- let not our carelefs attention obftrud: and hinder the fpirits £**> auresad . fiivingoperation : And let us not loo fe thole blefted truths mentcrtl^efe" ' by riegle&fuil hearing, which Chrift hath bought by his ^'na d . Binfull bleeding. Are the glad tidings of the Gofpel fo J[$v£ _ flight a nielTage > Are divine truths Co mean a Do&rine? aytibphau. jflX Sermons of faith and . godlinefs fuch low difcourfes, ji^, «*?«*«&-, that fwwwjkSr* 280 'the Practical Sabbatarian. Luke" 1 9. 47. that we will not be attentive m the hearing of them > Surely Luke 20. 1. this is below the Religion of the Jews, who diligently beard . > Ghrift in the Temple, though afterwards thfiy brought him John 8. 2C0 ^ ^ Crofs. It was the great complaint of God, that the people would not hear him, If a. 28. 12. Let us then be ex- act and very diligent in our outward attention , when we come to the publick Ordinances, alwayes remembring, that the outward Court brings to the inner Court, and that leads to the Holy of Holies. But as we mult watch our outward behaviour in- publick wormip to know what we are to ail, ib likewiie to under- Hand what we are to avoid. . . , _ , j CHAP. XXVIII. Sleeping in Ordinances, is a great and da4* ring -provocation. N. publick Ordinances we mult avoid all Jleep. and floth- fufyiefi; thisfurely is 2 great and general diitemper bro- ken in upon us, much to be lamented, iLnd now more fully Mat. 25, 5. t0 ^e difcovered. This was the brand of the foolhjh Virgins, they were afleep as the Bride-groom came, and fo their -hap- pinets was a dream. We dare notfleep when a King fpeaks to us , and yet we will adventure it when a God t\k # to us. It is very uncouth and inconfiitent, that we mould , be fhutting our eyes, wlien we mould be opening our hearts , that our bodies mould lleep, when out fouls mould awake, that the ftreet door mould be (hut, when- the clofet door mould be open, (viz.) in publick Ordinances, and in the holy worfltip of the Almighty. Surely thofe who commit this fin," did never really examine it 5 they adventure upon the prjclice of it, becaufe they never dived into ItiH bbtttttH of it: But letfuc'h know, that fleeping in Ordinances, is ■ every way orfeniive. 1. 'ItisorrenfivG tot-he' eye of God: When wc are in Ordi- Plil. 6q 2. ■ nmcLs:wt^tcmoretJpecijlIyuMcx the eye of G Mat'18. 20 be h excluded no wheia yet his pre fence is m&Wfkmi ' ' in 1 Jofli. 24.2 J«- 7- 13. Aa$i , itf. 2, Pet. 1. 21. The Fra&ical Sabbatarian. 2gx in the afiftmblies of bis Saints. He more particularly walks ifa,4 -# in the midft of his Candle/ticks. Now there are fever all R attributes in God which befpeak our greateji attention and CVtL '*' devotion in holy Ordinances. Firfty Hti excellent andincomprehenfible greatnefs. If we- Chiflut pr** had any dread or awe of an infinite Ma jelly upon us, v?q fens efl medio (hould throw away zllftep and drowfinefs when we come <™™J?£t &e/<7re £ hm in holy worfhip : Let us contemplate on the nminefi!^ loyalty of his Throne, of the ^rightneisof his Majefty, and grathfafui this would awaken us to fear andaftommment.; Shall a be- prWe man is ™* ** 4' inabenummed Lethargy. Cannot infinitenefl ftartle us> And the dread of the Almighty pull us out of our dream > One fparkling of his eye could confound us * if he (hould command a ray of the Sun,it would fire us out of our lloath and fcorcn us into nothing, or that which is worfe then no* thing. Secondly, His omnifciency. We fleep^ but God doth not pfal. 1-21.4. flumbe r, he fully feet h our defperate carelefoefs and wilfull drowfinefs, in holy. Ordinances. There is no dropping alleep rn a croud, or taking a." nap in fome obfcure place can Gen. 28^ 17. evade the full view of Gods eye. He takes notice of the frame of our hearts^ much more of the pofiure of our bodies, -Chron.aS.^ When thou feepejf in the .time of worihip there is no curiam before thee, nothing tojbate the view of : God, or( darken his eye. . God/ees all thy fnoring indulge^ wfoch is ex- Pfel.r#is. ceffiv£ly offenfiye tp him. thirdly, tfis holinefs. God is exceedingly diftUafedxvitk our unbecoming behaviours in, holy worihip, his purity is wwc^provokea^by our finful Lethargy. . Sleeping in Ordi- nances, it is 'a fin, nay a dangerous fin , nay, it is a crying fin^ pfa*' $; & v and therefore -highly provoking, .tp divine holinefs. Our Saviour, Rev. 3. 1 . {peaks of iome who feemed to be alive> andyet rvew dead. And fuch are fleepy hearers, their Pew U their grave,their cloaths their winding-fheet,and their pre* fent lleep their temporary death, indeed ileeping in Ordi- O o nances a'Sa The Pt4&ical Sabbatarian. nances is a fin againil nature it felf. The Sun will not 'flop in its courie in attending on- the world, but thefoolijbflecper flops in his attendance on the word •, and yet the Sun re- ceives no reward, but tl)e Chriftiari looks for one , and tMugh he hatbr fnorted away a Sermon, he prfcfurnes he hath ^(charged a duty, -and To ism his road to life eter- nail. Fourthly, Hi j j^ce,which is eafily anmk^nedby his ho- linefsi a)»# God will not endure a drowfli hearer. The A«« 20. p. young ttjanwhoflcpt lit P^^j Serrrioti /eff dorPn frem the tbhrdloft,andwastakpt up diad t In *»#<£ God preients the Gofpehto our attention, and in jujiice he will punilh Gen. 2. 21. oitrwant of attention-, God indeed took away a rib from Bdormiente A dam v/h£tihc war aflrep, Gen. 2. 21. But he will not take potiuiyuam away a luft from any of the Sons of hdam while they art vigihntifor* afietpiti the Paradtfeof Ordinances. A Lamb will not fleep mavit de* in the'paw ofa Lion, irithe reach of an enraged Panther, rS^rfT* how Mdl KBft^H SiH and rbrmall frnners fleep in the fomni tevelari prefence, in the moil peculiar prefence of him who is the vduit,ficutfe Lion of the tribe of Jwdab', Rev. 5.5. who Can tear our revelartfil* fouls like a Lion, Ffai. 7. 2. nay, ' tear us in pieces, and to prophet*. there u note t&ddirtr\Vfal. 150. 22, and break us in pieces as a pm*ri{vt$l , Jrr. t^tf. to be made Avhote no J and how" /fc*. &c- i»i^^/gir^'muftitcafton; thofe holy and molt Ser*pfc*c^ TKryf'hhAnf b£il*g9> th°fe bbflkd Courtiers of heaven, wjiofc concern? TI1€0P ' zttjommbwr^p up in the "honour of God, t6Tte:a Jft>»i AngeU\em'~ ' ad for'malijb <%ith his £rr&fs chained up in uufeaforiable pirn percur. fl^p y . ^foea tiie Eye9 Hearty Mind, and all IfiOul'd ' be at- hrumiii^' ^^'^'g^^^^^^^^^^cpublfck difpenfati- gefa ^'^ ons efit*,4 and when the inward and the omward man like isplormt, wittde and tide hotbjbtmldmm, to carry away and treafurc NU. up trie difeoVerics if &vds ^n/and counfcl to him ? The Angelic Tfbe PraStieal Sabbatarian. 283 Angels fee o\& foolijb glances, wanton looks, \undecent pa* ftures, they have ajrVifi eye upon us in Ordinances j O then let us not damp theft glaricut faints by our' uncomely and unworthy drowfinefs. ' This finf till fleep inefr is difqttieting to the ajfembly of the %• Saims with whom we do aflbciate : Do we know what hearts are faddened1, what fpirits are grieved, what paflions arerafcfed h^i^utfletpy carriage, and o\xr'4ro^fie behaviour > Our Saviour- charges us not to offend one finale Saint, much * Cor. 10^2 , lefs an affemhly of Gods people when we are met toge- ther in divine- worship. When we fee one fleeping, and Mat«l8«^ hear another talking, and obferve another rowling his eyes . from one bbjeft to another, is not this to turn the lemple chyiflimonitu, intozBaM, and the order of the Church into confufion, quantdmagit ' z&d to attempt to build Gods houfe a ww with axes and necejariatantt hammers ? A fleepy hearer is- a jpot in our Feafts, like a fear- ™a8» caven- ed bough in a green tree, a difturbance and grief to the %\^tno^'if aflembly, like a broken fttmg in a lute which jars the Mu- Velconcit*n fick. tur,veleapi. Thisftupiddrowfinefs is very prejudicial! to the worl^we ^tur. are about, when we- come to Ordinances we are employee! 4. in the work of heaven. This is opus del, Gads wor\, a holy and facred work. In j. Ordinances we deal with God, we pay our tributes God, lti)tincare we have communion with CdcL, we drive a great trade n?i^ qmm ogimu* God, cmd fliallAve fleep in Gbds work > glffl obferves, jfc**w0ffimi - there are three things 'requiiite for the carrying On Gods i^fnth\2-'Pf Firjl, That the mind be wholly fet upon it, and taken up ^ operandi. in it. 3:^ drcflfor. ^■Se&$4^ That there- be a reliefs ' defire of doing oMuit*,& Wq\L continuaiio. Thirty, That there be diligence - and uhiveawdneil in the work Now then $ facrtd work is, no fteepy work. Our tr%W6t ^anc^he\;£lm ^-righteotffneB^uSlries in '%e7feW °S the O o 2 foal, 2B4 The Fra&ical Sabbatarian. —• foul, it doth flied its warming and its winning beains upon us. The Gofpd is called bright, John 3. 19. whic|r%to i-oufe us, not to rock us afleep. It was once a (harp expo- rt. x&. 4c. ftulation of our.'Sjrviour. What could ye not watch with me one hour I The fame query may be put to every pepy hearer. 2. In Ordinances, the work we are employed in, is, opus anim*, the fouls work^ Will the prifbner/rftf afleep when he isbeggiug his pardon? What are we doing in prayer, but (uingoutour pardons, and making up our peace with our Zxangeliumefl offended God? The Heir will not fall afleep, while hejs fublujire quid- hearing the Will read, in which he is highly concerned •, the In %hu* di- Ordinances, the cale of our Ibuls is. agitated, heaven and vin*- Quf eternity are prcpofed, life and death are fet before us, the ill- vsvelabiwin ver trumpet of the Gofpel founds, and is that a time of iloth e*/*. Chry. an^ 0fcjtancy > Ordinances are the way to life, the means of grace, not onely the radical! moifture to/re/erz/efpiritual life i but the very firft means to beget it, and thall we ileep in Ordinances ? When the wind blows right , mail the ma- riner betake himfelf to his bed, or to his tackle, to drown Tdemfermoali- himfelf in path, or. to hoife fail, and trace the floating #eJlpYcpiti2- waves } £very opportunity of grace is a good wind for hea- *au!itmdcmna- ven ', and (hall we ileep away that feafonable and precious Ho ad mortem, gale ? How then ihall vvc finifh our voyage to eternity ? We qaadivevjitas, hear^ Proclamations with great attention : Every Sermon is nonverbo+Jed Q\nlfis Proclamation, to proclaim pardon to all penitent fin- uLtfcUbew, ners, . who will come in* and lay down the weapons of fin ficadmonitio- ' and lull,' and fubmit themfelves to the Scepter and Ober resrexhona dience of Jefus Chriiti and IJiall we ileep. in hearing this tioMydotlrin* foygj Proclamation ? It is very obfervable, what awaken- €]ab8ufS- ^ anc* heart-penetrating expreftions the Prifoner ufes at Rentes ad red- the bar, and there is nothing unobferved by him, but with pifrentism vo~ much greedine(s and attention he hearkens to the Evidence ccn*ur,am1mr 0f tn€ WitnefTes,; to the Verdict of th^. Jury, to the Sen- Ki\ tenci of the Judge, and no wonder, it fe&r hfc We.. Now jjrantur in die the woid we hear, it.is that which fhajl judge us at tb^ 'itiiim* Mufe, ) q great The Y radical Sabbatarian. 285 great day, John 12.48. By it, our eternal eftate mall be difpofed, dther to lite or death \ that bletfed word fhall caft or crovyn us 3 and mall we lleep away this word ? Shall it not then condemn us for mutes, and Co to bepreifed to eternal death > Our life, our peace, our fouls are all con- cerned in the entertainment of this word, and we lleep and dream it away j furely greater frenzy cannot befall the Chil- dren of men. Sleeping in Ordinances is a 'great affront to the richeft pri- 5. •viledge we enjoy on this fide heaven. The time of worjhip is the fouls Term time, a few choyce minutes to gain glory in 5 and (hall we fleep away theCe golden filings of time,thefe/n?ettf Venieme Chri- dpportunities of the foul, when Chrift is wooing us, tdflomors viSe~ court us to a Crown ? Did we ever underftand the true va- y*> V^Qirim ' lue of Ordinances? ftwsjwngc- 1. Ordinances, they are the purchales, and price of rem, et regm n Chrifts blood \ that we have a Gofpel to hear, divine truth M^} etde- to entertain, this is the Revenue of Chrifts death. The Apo-^u3;ir Alap# (lie tells US, Chriji brought life and immortality to light through the Gofpel, 2 Tim. 1. 10. Chrift by dying brought this life, Chrift by defcending into the darl^ grave brought this immortality to light ; And the Gofpel is the full decla- ration of theie glorious achievements. And Chrift by his Hc^- IQ* aa blood hath opened a new and living way for prayer, to the throne of grace, Heb. 1 0. 20. And fhall a priviledge^^rc/?^- fed with blood be ilept away ? We will not throw away Dia- monds fetcht from far with care and hazzard, nor caft a- niff Kings left us as tokens of love by endeared friends j why fhould wtfleep away opportunities, not purchafed with treafure, but tears, not with wealth but blood, nay, the befi blood which ever ran in the veins of humane nature * 2. Ordinances are the Benjamins mefs which are given to few in the world j fbme corners onely of the earth art guild- ed, and guided by this light : Hath God indulged us with • thefe difiinguijhing opportunities, and muft.ihey pafs away from us in a dream ? This very ingratitude is not io much a-trefpaft, as a prodigy. Shall Chrift feleti us out to feaft with cant.o. 4, bim in his hanquetinghoutey as once the King feUZiedHa- EOn. 7, * 2§6 The PraSlhal Sabbatarian. _ — — — ■ — ^ .. man to feaft with him with the Queen ^ and (hall we fleep at the table, when we fhould feait upon Gofpel dainties, (Kail we drowflly throw away thofe feafons of love, nay, the k?/£ love, which/e*v in the world are honoured with > §uia filiw &e\ 3* *n Ordinances we have the offers of the /»>ee/e(* grace, cflvivut turn Trayer hath the key of the treafury door, John 14. -14. PatYeyetJp.fan- where our comforts are banked up. In bearing we have the 80 devt,et quia gTaci0US offers of Chriit, and in him of life and happinefsj mnamZwam and fha*1 a11 thefe offers, thek paramount tenders of love be adpotrcmabiiti flty* away \ ShaM we fhut our eyes, ihut our hands, (hut our etad dextram fouls againfi all thefe rich revenues freely proffered in Gof- pwis eft eve- pej difpenfations > Beafb by natures inftinft will not ileep flu*, etomnem ^ the provcncier nor at their manger. tm&poteftatem 4* Ordinances they are precious , but transient pnvi- tfrr near no more'> enjoy communion with God no more, audit, acdAt. and mall wcjleep away thefe golden, yet gliding feafbns * i.i«7iyis7ar(i»'- Shall we droufilie pafs away thote ftreams of Gofpel love, onemcxfi&ein which are alrvayes running,zi\d being p.^^ return no more * ^nmPextu- Sha11 We be as r0ckj beforC the m"^ °f the WOrd' when Uri. Ger. tne inftruments B?i# /00» be laid afide ? Shall we be as per- Tons z# afwoun, before the c/*f/x of the word, when thofe Lukejp. 41, invitations will not laft, but our refufall proves our mine ? A2- The fleepy hearer might have heard that Sermon, which hap- pily might have brought him borne to the armes of Chriit > but now happily the offers of peace and reconciliation may be bid from his eyes. Before his eyes werejhuv, he was aileep, But now the day is Jhut in, and he may, as our Saviour lWat.a2.13. fpcaks,:ZV/^i4. 4.1. ''fleep en now, the day will 'thine no mere, but he (hall be involved in utter darlqiefs. There are thru things very much provoke the Lor; : Gen. 43. 5. 1 • "When we do not bimgf a it h to an Ordinance, faith is the Benjamin, which we mull bring with us, or never expect ifa. 2p. 13, \to fee the face of God in Ordinances. 3. When we bring not the heart to an Ordinance, but our thoughts^ wandering, and eccentrical. 3. When The Fra&ical Sabbatarian. 287 3- When we bring not onrfenfes to an Ordinance, but Jleep hath chained them up, and retrained them from their ufe and exercife •■> Surely God will be much inflamed , he cannot have the outward man at an Ordinance, a fupple J#ee, a weeping eyt , an attentive ear •, now as unbelief (eizeth upon 'the faculties of the foul, and pinnlons them up, that they will not embrace the wordjofleep furpri/es the/e«- /e/, and fetters them, that they have no liberty to entertain the offers of the word > And it is unequal provocation, to put the eye at, or turntbe back^upon the bleiTed Gofpel. 6, Sleeping in Ordinances is not onely the imprifoning of the fenfes, but the prefent fufienfion of our grace s. Sleep (hackles body and foul too. The drowfie hearer doth not onely Hop his ear, but itifle his grace too. We are to bring divers graces ro the Ordinances with us, siaa oUj 0 1 . Faith, The word is to be mixed with faith, Heb. 4. 2 . firvet^wn qui- Prayer mult be the prayer of faith, Jam. 5.15. The Sacra- efc'«ft*firnper mentis only the pageant of an Ordinance, {(faith be abfent. T"Y\™t a^ 2. Wemuft come with knowledge.. Thefe bleiTed infti- ignitas buil[et tutions, they are the way to falvation, but we muft have an vjpsres furfum tye to fee the way. emulator vUa 3. We muft come with felf deny al, we muft -dtny finfntt „J^mcami't felf, and moral felf, to hear what G^fpeaks in an Ordinance', femperpfdZV we mult take down felf to entertain Jefus Chrift. et mlii, atq% ' 4. Wemuft come with zeal. Every facritice in the Law^ perjwceramin--- was offered up with fire > The Sim hath its htat, as we'll {v^SSS^ °' its light. We muft be fervent in ftirit fervhtg fbe Lord, S'*' d/*_ Rom: 12. n. As the boyling pot is1 a*wayes fending up its ltM qudfi%T bulks ; and its fumes, as the learned man molt elegantly-, pores ai deum There mull bean activity and livelihefs-in all holy worfhipy af<**to* Wemuft be fpiritual, and fpirited, when we lerve that God j0hn 4 2, '*■ who is a (pirit . Kfow' fleep and drowfinefs puts' out the lire * ' of our graces,andfufrieftds their adings, fo that there is nei- g^^ff ther fmdak> heat or glowing, Sleeping in Ordinances it is snxfidei, &' a multiplyed fin, it robs God of his time, it keeps grace grjtianm. from the bxeanV it is the Pent-houfe that keeps the fhowre from the heart, that t>otlrine cannot dijiill as the dew, nor'M°Yihevkefi t tfeecbdrop as the tain, J)eut.%i,2+ UJhntr the eye of the iomm\ 288 The Pra&ical Sabbatarian. underllanding, that for ibeprefent it cannot difcern the glo- rious things of God. j. Sleeping in Ordinances , it pours contempt on the holy name of God. We do not ufe to Jleep, if we are upon our own work , if it be but the hearing of a tale, or the giving of a viiit, or the getting of a penny. In our fales, bargains, merchandizings we are wakgfull and vigilant enough •, then the eye is open, the mind is intent, and the tongue talka- tive , all the faculties of the foul are fummoned to atten- dance > we will not fleep m the Change, if it be onely to hear a piece of news s in our fruitlefs dilcourfing, worldly bargaining, courtly vifiting,. luxurious banqueting., though we lit on the foftelt Couch, and talk of nothing but novel- bliesdivftu tlts anc* van^^es5 pride and fafhions, and our language is no- tbrifti,funt thing but a vainparenthefis^ yet all this while no fleep fei- topugmimm 2£th upon ; our employed ienfes > but when we come to e 'iOI!?rm W* tranfadt our foul affairs, when the unfearcbable riches of B*I]fe Ah Airift> E^.3;8.are telling out,thofe Summs which will en- ap' rich the foul to eternity, when we have opportunities for Incomprehenfi. fpirjtual gain, to advantage our inward man, to grow jLmchrijiui- ricfl in tne jewels of grace and holinefs i then Nature lets •vitice. Ambr. down her Port-cullis, as if it was a midnight vacation, and VivitidChrifii wcfa^ afl*ty-> as if we were wholly unconcerned in th'ofe fpiri- Jfccides funt' tua^ tranfa&ions. What a dunghill of vanity is the corrupt remijjio pecca. nature of man ? The Husbandman will not .fleep with the Mm, ]uftifi. plow in his hand, nor the Pilot in the fteerage of his lfiip ; tamyregcnera- the Shop-keeper falls not afleep in the vending of his wares, TvTsuZ* *%? the Guelt will-not fleep in the eating of his Viands,, but Zanch. ' the carelefs CbriftianytiW lleep when Cfirift comes to give him, a vifit.in holy Ordinances, and he is in the divine pre- fence, hearing fome thing which concerns his eternity. But as the Apoitle angrily . cxpoftulates with the Corinthian^ xv€or. ii, 22, Have ye not houfes to drink^in ? i Cor. 1 1. 22. .So m^y I fay, have ye not houfes to fleep in , and beds to reft on? Mull Gods Ordinances be undervalued and difefteemed by your jbamefullflotb and drowfinefs ? And when the Minifler is -, opening the tranfcripts of Gods heart in Gofpel diipcnla- tions, mull all be buried in filen.ce,and rejected by: a dronifli and The Practical Sabbatarian. 2 8 £ and floathfull contempt ? Ah ! how prodigal is ftupifttdman of his foul, which lhall live as long as God himfelf > Sleeping in Ordinances is a moft dangerous anddejperate ad- 8, venture: Whilft thou fleepeft away a Sermon , happily that very truth was delivered which might have converted thy (bulrtfrou knoweft not when that plaiiter will be-fpread which fhall cure the wound of iin. The means of Grace are called a day of Salvation '•> and there is a particular hour L^m 42, in that day for thy Converfion, it may be thou fleepeft away that very hour. Amber-greece is not caft on the more every day , though/owe ti mes that precious thing is caft on the land. Mariners have a wind, which if they neglect, they may hazard, if not lofe their Voyage. Indeed conversion is a kind of wonder, as blazing ftars, which are feen once in an age-, and wilt thou ileep in Ordinances, when happily this wonder is to be wrought ? Wilt thou for the lloth of an hour venture the pains of eternity > If Zachem had not Luke ip.?. climbed up into the Sicamore-tree, in that very feaf on, to fee R?>$miva,U- Chrift, poflibly falvation had never come to his houfe *, Jfgimusfani in thou belonged to the election of Grace, thou haft thy hour, E™ngelio da- thy Sermon, this opportunity for thy. turning to God. The ™totw^& Man-child lies long in the womb, but it is brought forth in ad eos acaaf. a moment : Haw Ihould we take heed that we .do not fleep Jifie, fed quod away that moment , when our falvation ihould be brought utodad convu to the birth ! Happily there is fome way of wickednefs thou VIU™ fe m' walkeft fecurely in , fome neceiTary duty thou liveft in the fwmlegims neglect of, fome lore temptation thou groaneft under and filummodd &d grappleft with \ Now if thou art alleep, when thefe things hum principeti are pathetically and powerfully fpoken to , thou maift live P^canorum. and dye in the pra&ife of that iin, thou maift fall and link ct* under the power of that temptation , and fo eternity may be fpent in bewailing one hours folly. Now for the avoidance of this God-provoking fin. 1. The moft plauiible excuje, which gives the faireft co- lour to it, to vamiih it over, fhall be examined. 2. Some ponderous considerations fhall be laid down to be weighed in the ballance. 3. Some feafonable Diretfiw/ fhall be fuggefted to be followed and purfued. P p The 2po The Pra&ical Sabbatarian* The great excuie which feems to cloak and dijgmfe this fin, is this* fome guilty of this im ufually plead , It is true, we foinetimes forget our felves dr an Ordinance , and fall allcep, but this is our natural iveajqiefs^ not our moral rvickj ed,ujs j Our grief it is, but not our guilt j we combat with it, but we cannot conquer it > it is our infelicity , and our bemodntd iftiftijj > our piece of clay is heavy and will be feeking reft, and fometimes in Ordinances, and we rauii our felves upon our Saviours- indulgent Interpretation, The Watth.2(5.4i. fpirit indeed is lrUUng^hut the flefl) is rveak^ To this fpecioto pretence and ufual plea, it is anfwered > fteeinfirmitM Poffibly natural txeatyefs may be the true caufe of Hot!. nmAaSmc' fi**$tyef* ni Ordinances, notfomuch the rem iflnejfe of our rslisiuypsrpe- minds, as the indijpofuion of our bodies : the pile of duit n/tiwu/w our fibul s are cUyflred'm^ drops into our r ™b* vSTatwr, rocktaileep. And it'itay likewife be remembred, tnat the 7ywumJ$ 1Uiics arc ^ttencJ3nt^on the body, aad Lacquies to the com- urn itifljttaaii mands of itvaud no wonder if the eyes- be locked up when the xnofffcfatmtr. body will be indulged, or the indilpoiition of it< demands a Corpwejler. truce or ceflation. •' gaftulim ani- But yet there are many: things which conscience can only m*. Plato, anfwer in this Cafe. j, Is our drowiiuefs in Ordinances cufiomary^ mcafual, ac- cidental^ or habitual } It is very true,the Saints themfelves are obnoxious to accidental falls and follies : the Snn is fub- }i€i to ecclipfes, but very rarely i the belt and moir iiately Ship may run a ground; and in this particular a Beli. may fad •, he may Jhut his eyes when he fhouy ad hid g Luke 22.46. at an Ordinance. The Difcifhs Ilept when Chrilt praying at a. little ditunce. The mfi Virgins ilept as well Match. 25. 5. zsthzfooUfk, Math. 25.5. A *eal Stint may drop allcep John u 5. [n a pew^ or in a $eat^ a5 W€\\ as Jonah in the Ship,or C *attk8 24. Jn a gark. A believers eyes may- be arretted with ilorh, when his ear ftiould be attending its oifice i But this is cafual, & Is this nnfeafonablc dro&Jinefs^ an inevitable preiTure, or is it cauied by our own mifcarriage, by indulging our fen appetite-, by overmuch vigilancy in worldly affairs , or by the The Pta'Siical Sabbatarian. 291 the in temperate ufe of Creature-eomforts ? If fo, never impute it to natural weakjtefs. This is all one, as if by in- f&fi'-ritu* temperance one mould contract .the Palfievand fay, the KSfc tamcarnm' eafe is the confluence of his Constitution; As Grace, is the mortifieat, qui MAther, fo abftinence is theNurfe of -wa&chfuliieffe > but i£fcin» eft ean- we drown our fenfe in an undue over-plus 4 it is no wonder d*m fa8inat' if we be in a dead fleep at Ordinances. Let us impartially LJjfee"j $ examine the caufe of our 4row.fin&fs. ; Have we ufed. all proper remedies agaitift this finful and . ' unfeafonable drowiinefs ? Have we' prayed, wept, mourned u and itruggled againft it ;? Have we kneeled in the Clofet, Jj^^j, fd cryed in the Chamber beforehand, that this deftru&ive iloth c™0 J™^ might not feize upon us ? No wonder if Sampjbn fleep if he $ftftui%infir- lie-in zPalilabs lap. It is a good faying of lertullian, Let mm fortiori, us not flatter our felves, faith he , but let the flejh ferve the ^^^stiam fpirit, the weaker fevve the ftronger, the more contemptible /Ir^a/rlmt obey the more honourable, that the weaker may receive Jirength Xcrtul from the jironger. The wound is not cured without a Plai- ner : Have we ufed methods of Grace for the cure of this fieepy Lethargy ? If not, our fleep in Ordinances is our fin, our provocation, and noway our infirmity, and let us not charge conftitution, but conscience. No wonder if the Dif- eafe grow upon us, if we neither ufe Phyfick , nor Phyfi- cian. Do they iuppofe, who pra&ice this , they call theinflr- /i. rriity of the rlclh, that they could fleep in the mkjft of their fecular affairs ? and lhall we be more vigilant for earth than Heaven} for a poor piece of clay, than for a piece of eterni- ty } our immortal, our never dying fouls ? Shall the mean- eft par enthefis of our lives keep us waking, and not the great H . importances of our better part? This in the clofe will be found to be our folly, and no way our excufe. Did we ever weigh the value and worth of an Ordinance? 5 . Is it not a golden opportunity,a/re/fc tide of mercy > and (hall welofeour tide for a little unfeafonable floth? In Ordi- nances Chrift treats with us about our everlafting concern- ments, and is that a time for the folding of our hands to ^t0Vt24 2V ileep ? Muft we be confulting our eafe when we fhould be P p 2 profe- 2$1 The Pra&ical Sabbatarian. Blrtsai funt homines ektti, fttidio fa \e\o divine gloria fervidi, ardore Jalutif eorum J!agrames,me- taphora efth It was Davids refolutiori, Hz would follow bard after God^ Pfalm 63. 8. What a contra- diction to this holy man is a fleepy Hearer, one who buries bimfelf alive at an Ordinance. The Scriptures aflure usy we mujl jiorm heaven and takg it by force , Math. n. 12. And we mult enter in at the firaigbt gate by flriving, Matth* 13. 24. Nay, we mult make our way to Heaven by righting the good fight of Faitb^ 1 Tim. 6.12. And all thefe are actions moji inconfiftent with ileep and llothfulnefs. It is too probable a fign we talte lit tie jweetnefs in ho- ly Ordinances , and. that Gofpel-difpeniations never fhed their perfumes upon our foules, when we can with them .a - way. with a nod or a dream. i>3Licb Banquets will fcarce meet with -fleepy guefts. Sweet Mufique swill court and cap- tivate our attention : And had we the tafte, either of a Job, Job 23. 12. QtoizVavid, Pfalm 19. 10. we mould keep both eye and bear t open in divine Ordinances. Were Or- dinances ibplsafant or parturient to us, as either to delight our fouls, or awakgn our confciences , we mould not throw them away at io cheap a rate, as the gratifying of the flefh with a little ltupifying ileep. Surely the defign of ileep was to be the Nurfe of Nature, and not the enemy of Grace, to Jkpport the body, and not to hazard the foul. Some learn- ed men have called ileep the kjnfmanot Death-, O let it not be the Parent of our eternal Death > It is a fatal change, when fletp is metamorphofed into fin. And tints much for the warning away of the paint of that cxcufe which pretends weaknefs and indifpofition of body ', It is much to he feared the hand of Joab is in all this, that negledt and carelefnefs clofe our eyes , when we ileep away the precious Ordinances and opportunities of Grace. But now fuccced forne. ponderous confederations to be weighed in the ballance, and leriouily to be digefted, before we give ourielves thefinful latitude to ileep in. Ordinances, Indeed many there are who. fin away t^eir ibuls, and how many arc there who fleep away their fouls ? Before they come to Ordinances they fleep in fin, and when they come to Ordinances they fnt in fliep, Sleep truly in the bed is the nurfe The Pra&ical Sabbatarian. 293 nurfe ofNaturey.but Ileep in theSanduary is the nurfe of vanity > and breeds the (oul up in Ignorance and Atheifme. It is very ft range , that when our grace, (hould be full of z&ivity jur fences (hould be chained with If upidity. When Jonah ilept, the jierm came. Thou ileepeitat a bleifed foul- 1 John*. awakening Ordinance, a iiorm of wrath may fpeedily fall up- Pfalm u,6. on thee, as the Leprotic on a fudden rofe in Vz>ziabs fore- x Ghr.2C*.2o;- head. But let us deliberatively weigh in our thoughts, Wicken men do not ileep when they are about Satans l° rro/\ and while they are- undoing their own fouls. If Ju- das have a plot in hand, out of doors he will, though in the night to bring his curfed delign to pafs, John 13. 30. Na^r, the proud, wanton, envious eye in the Congregation , will not fall afleep, but will pry into every corner^ obferve every fajhion , take notice of every beauty , Satans work (hall not be done fleepily •, - and (hall the work of God, of Chrilt, of Heaven, of the Soul,be done with drowfineffe and frupidity > Here Miniitcrs may make their appeal , Hear 0 Heavens r. and give ear 0 Earthy Ifa.i.. z. It is itrange the work of a Tormentor (hould be more faithfully done , than . the work of a Pay-majler •, that the fervice of Afollyon vhtu^lfjiat k (hould be done with I ive I inefs and adrivity , and the wo-rk profyopeii? ut> of a Saviour (hould be done with droffe and drowfinefs. It Oratiofit gra- is much Ahab (hould be Co refilefs for a Vineyard, i Kings vif^etPl^ior 21 . 4> and we fo drowfie for a Kingdome, nay- , the King- tyf&^f^ dome of Heaven, Luke 12. 32. How will RurBns, Roy- flers,and roaring Companions fpend whole dayes & nights jx* quaffing, carowiing, and gaming ? and we cannot (pend one hour watchfully and actively, for the pleafures of Eternity. There are fome Ordinances we will 'not deep at, when 2' we come to the Lords Table > it is no lelTe then prodigious Kemo po'ejlfi* to fall into a ileep :. why then in Prayer or hearing of the de credere, nlfi: Word ? It is the J> reaching of the Word is the converting Or- Prim id 9uod , dinance : Faith comes by hearing, Rom. 10. 17. which cj^endum eJ?+> faith efpoufeth us to Chrift, juftihes our perfons, Rom. 5. l/tbtProPonfy ar Seafons our Duties, He*. 11. 6. Puriri^our hearts, Heb. 15. p^cm fl""J 9 . Unlades our guilt, and laycs it upon him who is nighty % Qot. $ zu to 294 The Pra&ical Sabbatarian. to bear. It is faith by which we put on.Chriit, Rom. 13. 14. and fo being cloathed with the fpotlefs robes of his righteoufnefs we mzyjtand with confidence before Gods trir- bunal. Preaching is the Mother^ the Sacrament only is the Nurfe of Grace j preaching the Wordoi Chrift fits us for feeding upon the hod) of Chrift. Paul gives preaching the preheminence, 1 Cor. 1. 17. And Co prayer it carries the IT^I' conqueft of omnipotency it ielf, If a. 45 . 1 1. Yet we are of- nl* eft Evan- ten guilty 01 rfwnyre prayers, and //ee£y hearing, when we #?/*ur7i prjedi- tremble to think of lleeping with a Sacramental Cup in our care. ^ lap. hand. A lapide obCervcth^ The predominant duty of Bijhops ti topreach the word. And yet f/?# Ordinance principally muft be a witnefs of our frume. 3. This lleeping in Ordinances is a fin , which Satan migh-* tily promotes •, he knows of what fatal confequence it is for 1 Pet. 5.^8. ^ tke £mi t0 |iear attentively, to heed diligently the word of female/ volu- &fe an^ reconciliation i this will batter his Kingdome, and eres (quxfiwt pluck Profelytes out of the paw of this roaring Lion : And maUfegefti- therefore when we come to a Sermon, he either attempts to orm , hofiiutn difturb and diitradr us, and to throw in his curfed injections bfofaata tra- toProcUre a hurry in the foul? he will then either fuggeft vt heninum unto us vain impertinencies, which may be as- Sodoms plea- pYophanoyum fures to Lots wife, to caufe us to lookjiac^, or Co many gol- colloquia, illu- fan halls to flop us in our journey towards the Heavenly Ca- mTuidomia maH > 0r eI^c> this tvil one Wl11 alFail t0 r0cJ^m *fleeh md fo quJdicumur ' &t heavy upon our eye lids i he will bring doune and pillow credit. quid %uh for us to lean upon. This is the ftratagem of Satan, if he tibi ijlefermo cannot Jieal us from the Word, to keep us back from Ordi- t°f *a^fcrrao" nances > he w'^fieal tbe ^ord fr0m us> t0 make Ordinances nemtuditum nfehfi and unprofitable, Mat. 13. 19. The fouls term time, sxcordibui ho- is Satans tempting time : When we are moft bufie ai>0»f 9ur minum its cxi- fouls, he is moft active again)} them => he will make any mu- mm,uinsme- rlch^Q rock us aileep, when we are difcourfing with Tefus - OT*nffJ, ne Chrilr. Tne Syren fings jweetelt^ when we are upon the wa- and Satan never fweetens his tem- ijmadfidem>(t "ptations /wore, then when we are jailing heaven-wards i and pieutemetilli- ther£fore when we Jjeep in Ordinances, let Us remember, tofr&rte the Charmer hath fwayed with us mere then the Preacher. The Practical Sabbatarian. 29$ Afleepy eye in holy Ordinances is a lad fignof a fleepy con- s' 4. fcience j if die eye be drowfie without , it is much to be feared the heart is «&*# within. It is very obfervable, -4/** Eph. 5. 14* hearty a deaf [ear , and a clofed eye, are all coupled together, Ifa. 6. 10. Grace is an axval^ning principle ■>' the power of grace will fix the eye in heavenly contemplation, will bend the knee in humble {application, will lift up the hand in holy devotion, will Wind up the tongue in favoury commit- C°L 4- 6. nication, and will bow the ear in holy and careful 1 atten- tion. A gracious heart will even Gjuick^filver the body m J°^9 2I- holy- duties, and make the flejh ferve the ftirit, and the ^f'/ff fenles be as Gibeonites to the foul. As the Arts foften us moitit mores' , to ingenuity, and will not futfer us to be brutiili, fo a con- nscjtnit fcience awakened by a work of grace, will keep the ejfe ejpferos. awalje in Ordinances,1 teriouily conlidering , i. That every Ordinance concerns the foul. 2. That every Ordinance may he the loft. 3. That every Ordinance ft the pur chafe ofChrijl. 4. That every Ordinance is a good ivindfor Heaven. In a word, The rtp^df g*ace may very well be fufpe&ed, where the means- of grace are fo much flighted, as to be palfed away in a fleep, and a dream. Let us coniider there will be no fleeping in hell. Here we 5. Jleep when we might awake ■■> there we lhall awake, when Si magnificum we cannot ileep =, we mail take no naps upon our bed of 9uid ^i^s9ca.. flames :• Scorching, wrath, fcreetching cries, snawihg con- K"!1 rgm!?., fcience will keep the reprobate waking \ Here we lleep tin- cogitagehen- feafonably, and let us take heed leait we awake eternally, and nam. Chryf,. carefully beware leait for want of watching one hour, we lofe our reft for ever. There is no fleeping in heaven. Rev. 4. 8. Now Ordi- 6< nances they are the glimpfes of heaven '■> And it (houfd be our endeavour to ferve God here, as the Saints and Angels do in glory •, there is no wcarinefs, no drowfinefi, no dead- nefs, there hallelujahs are pleaiant and perpetual. When we come to the San&uary, we are about heavenly employ- ment, and let us ftudy a heavenly deportment ? and let us . ask ouriouls the queftton, Would an Angel (was he capable of 2 9 6 lh* traSiical Sabbatarian of it) fall aileep when he converfes with God ? And further to dif courage us from the pra&ice of this cu- jlomary and crimfon abomination, let us obfervc a few quick- ning and awake ningyxzCcx'iytions. !, Let us be inftant with God beforehand for a fuitahh FrseitrepaYa-frame of fpirit. Was the heart tuned by preparatory prayer, tori miviftratori*. a warm heart would caufe a wakefnll eye. Neglecl of pre- paration expofesus to wanton glances, wandring thoughts, and difleepy eye in holy adrninifhations. Gardens if not dig- ged and drejjed, bring forth weeds, not flowers. z. Let us converfe with God in Ordinances, as either em- ployed in our Bibles, or our Note Books-* we (hall hardly ileep with a Book or a Pen in our hands. If our eye was employed in Scripture fearch, it would not luffer the eye lids, thofe curtains to be drawn for ileep and iluggifhnefs. Eut often- times the (hutting of the B^^brings the (hutting of the eye > "Matio.3.6. and lfwejr^id/e in the market of Ordinances, who will hire us but -Satan? m 3. Let us fix afteady eye offaithuponGod and the gloridusAn- -5 jg«M7A«uV w9 gels,when we come to Ordinances. We will not Ileep in the ay'w, fie ex- preJence-chamber,cCpcch\\y if thePrince andNobles be there. • empljriagr*ca The blefled Ordinances are Chrifts Pre/e«ce-Charriber, his ^T^PrZi Court, his Garden, his Banqueting-Houfe, and fliall we at Mont.Txtm- fkep in the pretence or the King of Saints, Nay, the King tevi . of Nations ( as the Prophet calls him, Jer. 10.7. Nay, the J9m Sir. Vet. King of Ages, as the vulgar Latine terms him j this is not Latin, onely incivility, but impiety. 4. Let us take heed of pampering Nature. An over-free ule of the Creatures on Gods holy day will lay us open to finful drowiinefs ^ when we make Kitchins of our bellies, the*fmoak will loon fly in our eyes, and encline us to wretched and carclcfs llcepincfs. When Lot was over- n , charged with Wine, he (bon fleeps himfelf into inceft and Gen. ip» 34* ° r l wantonneis. - Let us come to Ordinances expecting great things from vn God. They arc vigilant who are in a waiting pofture. Beg- p^'*2*7' gars are not dormant =, if they are Coin the Barn, they are 7* not The Practical Sabbatarian . 297 not fo at the doar. Let us come to Ordinances, as to a GoU den Mine \ the Miners do not fleep with the iron inftru- ments in their hands. Let us approach to the San&uary looking for grace, loves, fmiles, the kifTes of Chrifts lips, the light of Gods countenance, and this will keep us wake- full. Cold defires, and mean expectations make us carelefl andojcitant in Ordinances. We fleep not telling Pearls, or p^ . picking Diamonds : there are better riches to be found in Communion with God. CHAP. XXIX. Other Evils to be avoided in our outward behaviour, when, we come to the Publick Affembly. WE mull not rove in Ordinances. As the eye muft fe not fleep, fo it muft not wander, when the eternal Gofpel is preaching, or we are pouring out our fouls in ho- ly prayer, to an infinite God. It is recorded of Chrifts Au- ditors, that they didfajien their eyes upon him, Lukg 4. 20. Luke 4. 20. We muft bring a double eye to every Sermon : Triplet efl af> 1. The eye of our body, and this muft befaftenedon the petiu* chrifti. peffon of the Minifter. I- Vnm-fY^ 2. Theeyeofourunderftanding, and this muft befaften- ^J^TlTc edon the Voftrine of the Minifter. And as Solomon faith, perfeWnbeat. Ecclef. 2. 14. The wife mans eyes are in his head, efpecially 2. Spiritualty when he approacheth to holy Ordinances > then as he is to quifit oeutiji- look to his feet, Ecclef 5. 1. fo likcwifc to bit eye. Our Sa- f^fa™ -viour tells his hearers, Lu\t 10. 23. Bleffed are the eyes, a as if properly the Qdiptel fpiritiufc , gur did belong to the eye, rather then to the ear ■-, and the wan- teatitudintm dring eye in Gofpel Ordinances, was the greater crime. In- in£™™a"ft . deed when the eye is rixt, the heart will be compofed > and f*^^; the more we view the Preacher, the more we fhall mind the chemnit. preaching. We muft take heed to the eye in Ordinances > a captivated eye will eafily affect, and feduce_lhe heart *, and when all iswithdrawn, what ihall the Word work upon ? ap8 7he FraUical Sabbatarian. The eye is the window of the foul •, Li us fee that this w Dan. 6 io. dow open towards Jerufilem , that it fparkle in leal, be fixt in love to Chri(t, that it be compofed to when we come to fpiritual opportunities. It is the proach of the P.apilts, that they bring wanton and Gen. 34. 2. eyes to their Oriibns and devotions, and more look after a Luke 1 • 34 CMr:lz'in t^ien J Cbrift- But when we meet in th. a|em* Pfal. 123. 1. Dnes of the Saints, let our eye be lift up to God to ft< >iy ad- lia. 51. & miration, let it be fixed on his AmbalTadoui to behold his zeal and devotion, let it be viewing and turning over the Scriptures in a Bertan noble examination , Acts 17. 11.. fearching what is quoted and deliveredrand letaar eye melt in tears, and tendemefs in humble and broken cofnpun&i- on, zCbroM. 34. 27. The eye hath- ks work and office- Gofpel opportunities. In which wtvmufi fee 3:b. 11. 6. iirJl-> That our e)'e be nxecl- Secondly , That our ear be attentive. Afts 16, 14. Ibirdly^ That our grace be a&ive. Fourthly , That our 6* jr* be receptive , to entertain word of life and ialvatioii. -. We mult not talk or difcourlc in the time of Ordinal The wile man faith, Ecclef.^. 2. In praying our words mu I ft fa but in our hearing all words nvjft be.forborn,*>>> wf*r# 7v? <1»#WT* 3 a little to invert the Philofopher. The Ap faith, 1 Or. 14. 33. Gtf^i* the Author , not of Corfufc-i. but of Peace. Now private whifperings and vain chain holy Ordmanccs, they are the confufwnaud diforder of holy ai~ femblies j have we not tables to talk at., or houfes to dip- courie in ? Muft the Sandtuary of God be our Chang. 11 of news, our Shop. to talk of Commodities, our Par- loi r to prate of family affairs, or whatever our* flight hearts lh.6u h £ w/jl froth, put \ When Proclamations are made, all keep Stent > and furely filence doth not lets become us- when the ,. AmbalTadour of Chrift proclaims liberty to the Cap- ^4Te> ^ .eptablc year of the Lord. We read trjnqitiht: li Pfl3« ?• I • ■ Whenibinething import an: • rwttr.Kiber. pr i t tfe world* and much more mulr * ' ., r>e kept iii the affemblies of Gods people, when in - The Practical Sabbatarian, 2 pp importances of oar fouls arein their difcovery > iir this cafe, men as well as women muftbeiilent in the Church, that God may come in thcftill voice to fpeak/?we unto us •, and pfa1. 85 8, that we may return no more unto folly, PJaL 85. 8. Paul would not preach his Sermon before filence was made, Acts 2 1 .40. Confuted noite becomes Babell better then the Temple, the workmen of that prodigious ftru&ure, rather then Gods people when orderly congregated together, and yet how many are guilty of this offence, they will be full of their falutes and complements, telling their tales, pro- ducing their intelligence, venting their vanities, even when the heart of God 1$ opening in fweet and facred difpenfati- E2c^!9» *4« ons '•> this is a Lamentation, and Jh all be for a lamentation. When we come to holy Ordinances, we fhould take up Da- vids refolution to keep our tonguejthat we offend not with our lips, Ffal. 39. 1. And follow the injunction of the Apoitle James, James 1. 18. to bridle our tongues: £0r*m'^6' furely if ever an unbridled tongue was the character and ^lgnofirreligion, it is then when it breaks out in the time of holy Ordinances. Our outward behaviour muff* not be vain and Iooie, but 4" grave and ferious in the public)^ affemblies. The Turl^flj Heyl Geo- Bajhaws lit filent, and are very compofed in the pretence of 8raph. •their Sultan, and ihall a pedantique worm more over-awe thofe pieces of gravity, then the prefence of an. infinite God Jiake us down to a reverential behaviour ? :Gods prefence makes every places Santluary, as the prefence of the King T>omu/ dei H- •makes the Courts and therefore where ever we come to give ',rwr> u^8m him a meeting, let his eye reine us in, and draw us to a be- p^efaci! * uhil coming veneration : When we read of a Jacob full of awe locuseflop- and dread in the apprehenfions of the prefence of God, and poitunus pre- hear of a Solomon lifting up his trembling hands to feek '*!>»§,& dew the face of God, and obferve holy Jofiah weeping and. )^'W^t ingat the hearing of the Law of God, 2 Chron. 34. 27. we et invoc/nies muff conclude thefe things were written for our initru&i- exaudit. Par. ons, 1C0r.1o.il. to ihew us how we mult behave our Gent i8l, * felves in Gofpel folemnities. The Bride dreffeth her felf in her choiceji attire tu meet with her Bridegroom. In eve- 1 Kings 8, 22. Qji 2 *¥ goo The Practical Sabbatarian. ry ordinance the believing foul meets with her beloved i (hall there be no drefs, no compo ft ng the behaviour to love 34 27# and reverence, that Chriftmay not fufpend his falvirical embraces ? As God fhewed. infinite rvijdom in forming a beautiful body out of a little fcattered dufti Co man (hews great rvifdom in compofing this heavyjpiece of clay to reve- rence, when he comes to God in Ordinances. CHAP. XXX. How to compofe our inward man in our approaches to God in Ordinances. Car cum mom- bwlevjt,qui TTAving thus copioufly (hewn how we muft order our oratiommfu- X- jL^tward behaviour in publick Ordinances : In the next am cum operi- place We mud glance at our inward deportment , viz. That hvrohraty 0fthCmind. The Prophet Jeremy advifeth us, Lam. 2. oratjed opera- 41- Le* m "J* UP our "eart wlt" our han™ ***<> God m the ridtfmulat, heavens .The foul is principally intereited in all holy duties. e or leva t fed Firfi) Not only becaufe in all holy fervices God princi- manmnvtk- pa)ly eyes the heart, Prov. 23. 26. J2f £j£ Or Secondly , Btcaufe Gofpel Ordinances chiefly ii> rdtjmant* Ic- flue nee and aim at the heart. vatjedcorr.on But Thirdly, Like wife becaufe the welfare of the foul is Uvat. Greg, the only Fort we fail to in all our attendance upon Gofpel Moral. opportunities: It is the/fl?/// conviction, the fouls couver- fion, thejuuls edification and building up in its molt holy , faith, which is xhegranddefign in every ^Evangelical admi* ^ "3" l ' niitrauon. Now for the compofure oiour inward man in holy Ordinances, 1. Let us apply our mulcrji an dings to the word and the Htekxin WQr^ we are aD0Ut- ^ne wile man faith, Vrov.io.2-j. iwMeBuin The fpirit of a man is the candle of the Lord; and when wc xencbrii means come to holy Ordinances, it is both our duty and our wif- fivendaej}, ^Qm tofnufl this candle that it may burn the brighter, to gMiolJrfm fce the myfteries of the GofPel > and this is fuitable to the dti commenta- Apoftolical Counfel, i Fet.i. 13. Gird up the loins of your Hornet expe. wind, A metaphor taken from travellers, who gird their rimeni»,€i &arr- The Fra&ical Sabbatarian, 30 1 garments clofe that they may not be impeded and hindred otb^ veluti in their journey. When we dr.aw nigh to God in Ordi- mi>iginecor* nances, we mult bend our minds and be intent on the word, ™Vr« and drinhjn truth, as the parched ground doth the rain *, we mvAkfcrew tip our minds to an acurate obiervation of what ever is revealed unto us from divine Writ. If the Gofpel j0hn2 in. be/ig/?/,itistheeyeoftheunderftanding muft behold this light \ If the Gofpel be a day,\t is the eye of the mind rmift Ro171, l3< IZ« difcern this day. Some hear the word and underfiand it l&.6. 10. not, and this is Gods judgment. But fome hear the preci- ous truths of God and entertain them not, and this is mans fin. Men Jb ut the eye of their undemanding by carelefhefs and neglect. We mould hear the word as condemned men their pardons , as Legatees the Wills wherein their Legacies are fet down, with that intenfenefs of minde. Preaching,if we fpur not up theminde to purfue it,is a noife, ^jternobk da not the wordjm inarticulate/otfW, not foul-laving Vottrine. Muminatoso. And that our underftanding may dilcharge its office, prayer cubs cordis no- mult precede :. That God would open the eyes of our minde, ^n ut.f,')l% lu~ that we may fee the wonderfull things cf the Law, Tjil^hriffll^ 119.34. and we muft beg eye-falve, Rev. 3. 18. and that agnofejmus. God would give us thefpirit of Revelation, Eph. 1. 18. to Ambr. fhed a light upon our underftandings, Lukg 24. 45. that we may dive deep into the profound Myfteries of the Gofpel. We know not what ardent prayer and a diligent minde may Chtiflm [olw ac. umplifll towards Scripture knowledge. Indeed the Go- aPeri* inttec- fpel is proportionate to every thing in man, it is honey to the ™* chemrr tajle, and Gold to the intereft of man, Ffal. 19. 10. It is ^lin ™' mufick tohti ear, £2^.33.32. light to his eye, John 19. meloTin&ure.- and comfort to hit heart, Rem. 15.3. And pity it is, the 3cm. iTiutting of an eye, a little bare left remifnefs and not bend- ing the minde , ihould rob the foul of fuch unfearchable treasure. We muft deal with our hearts to embrace the word in the 2. difpeniations of it. The Gofpel is not only to be let in by pr0Vt 20 2 . our apprehenfions, but to be locf and yCYi'um foi fo we arc to entertain it not only in the .light of it, but in the domefticus, love of- it, The Apoftle complains, 2 Tbef. 2, ,10. That non pcrcgri- the Pra&icai Sabbatarian. flare, fed in many did not entertain the truth in the love thereof, that they d"7'nudverra mi&bt hfaved. The truths of God muft have the h X^mveZ alldwe buy them net by our audience, but our ejpoufils. The word mufi dwell in us, Col. 3.15. arid not as a transient guefl, but as an inmate. , Scholars may understand the word, but Chnjtians embrace it. It is a rare fpeech of the holy Pfalmift, Pfal. 119.20. My foul breadth for the long- t u ' ing it hath to thy judgments at all times. The word is the /tW, the heart the ground, where this feed muft be thrown. David calls the Law not his 7/^/?/-, but his love, Ffal.-np. 97. and his delight, PjaL 119. 35. When we come to Or- dinances, we mult refolve to treafure up truth, and enter- tain it as Lot the Angels, Gen. 19. 3. Or the Virgin Mary the wonders of her time, Luke 2. 19. A refractory will ren- •Lukc24.32. jers ajj opportunities of grace abortive, The two Difci- pies which came from Emmaut queition one with another, Whether their hearts did not burn within them, when Chrift had opened the Scriptures to them ? intimating to us, that the heart is properly the Altar upon which thefire of the word is to be laid to the iacriricing of our lufts, andthe in- flaming of our graces. And it is the glorious promifeof God to write his Law upon our hearts, Jer. 31.33. Let us meet this blelTed promife in bringing our hearts to every Gofpel difpenfation. ~; We mult put our memories upon employment when we come to holy Ordinances. The memory it is the Secretary « of the foul, and as at Council boards the Secretary cannot '" beabfent, fo at Ordinances, which are the Council table, where foul-concernments are agitated and traniacTred, the memory muft. not be abfent. We mult not write the word when preached to us in duft, but in marble, not in a heedlefs mgletl, but in a faithfull remembrance. We do not throw Mcmoria ignis Pearls mtofteves to drop out. The paradox is greater gehemt^pfi when we put the eternal Gofici into a treacherous and faith- pZJuul?' Lfs mem°ry. Surely we (hall never practice that truth we contra omnes cannot remember, if we do not mind the word, we (hall ne- tentationet. vcr live it. We cannot read blotted lines, or underltand Chryfofl. i{jrn papery \ and if the word lie onely upon the furface ot Kev.i;<<5. l * ■ the The traShcal Sabbatarian. 303 the memory it will never get within the har\ of the life. That Snn-dja!lw'di never give us the time of the day, which wants the gnomon to cait the fhadow : charge thy memory to retain every truth thoa hcareii;. Let it pick up the filings John. <5. 12. of divine Truth, that nothing miy he loft. The richeit Fringes are fo many fever al th> eads wrought together : We do not jgmfcamm,et r addrefs our ielvesto Ordinances to jit our faces in a glafs, as deploremm the A pofi I: ipeaks, fami 1.23.. and presently forget both communem our feature and complexion: Whatever truth thou forget- hancbuman* efi , fo much is loit to thy ioul. We put notour Treaiure in tion€m9 qusd'm broken baggs. The forgetful, hearer is guilty of the fame mundan* qut- unthriftineis.Let us before-hand beg of God a firm and tena- dem, fivequv cius memory : He who gives wifdome, Jam. 1.5. to under* ^b>* bewjaci- fund his word,can.give us a memory xo retain it : All the fa- %£C Z'^f culties of the foul are created & enriched by him.Remembred aem fohemvs Truths are probably riveted in the heart and revealtdm memoriam\ At the life. . It is a moll gracious providence of God that he w Vivmis , commitshis Word to anting: And (hall thzt.Word which *^f^f" hath been preferved by God for many Ages, even to a Mi- tiesjmii^t /*- racle ( *•& IU1'Y of Man, the rage of Periecutors, the malice dUimi obUxl of Satan, the (Lbtilty of Hereticks being considered ) lkal! Jcimtr^ t^C- thatblefled Word, I fay, be lolt by thee in a moment} where God hath brought a Yen to fet down , wilt thou bring a fpunge to blot out ? Let us be ferious , and confider God remembers thofe truths we forget, and if they are not the guide of the life,. they will prove the guilt of the foul. ■ Let us fummon confeience to appear at every Ordinance. 4,- Satan will give us many difpenfations in holy duties and'di- vine worihip > .He will permit us an ear to hear, a tongue to pray * nay, he will not difquief us in our -traniient heats of zeal,ziidjmet pafians ofjoy^zs Herrtdhcavd the Word wAW, MWkS/*Oy fweeilys Out affections (ox a little time fluil be dallianced and delighted with fbme fweet Truths , efpecially if they befetorl by themutical voyce of the-Preacher •■> but thi3 evil one will never f after ( if he can oblrrud it ) that con- pierce (hall comeanto the AiTembhes of flu Saints, within hearing of Gods facrocl and faviw -Word. Indeed, the purpofe and defigfrof the Word is fedeul mth ^nfcUnce, ~j; **\^ ' to 504 The Pra&ical Sabbatarian. cclcf. 1. 1. to work upon confcience to convince confcience of the Gaful- Mat. 16. 2(5. necs 0f fin> 0f tQe loveiinefsof Chrift, of the vanity of the M7itiiio\o creaturet> of theprecioufnefsof the Soul, of the beauty of Luke 7" 45. Holinefs, of the eafinefs of Chrifts Yoke, &c. Chrift he A&S2. 37. Preaches, and .con vinceth Mary Magdalen in her confcience, Wat.10.30.3r. anc{ fhe melts in tears at his kct. Peter convinceth the con- John8.8. fdence of the ftubborn Je»\r , and they are priced at the In Bajtlica'cor- heart. Paul and £//*»• convince the confcience or' the Jay- Atfhumani D T Put niY Hnger upon ? If ytationestqua felf-denial be urged, let confcience anfwer, is it not the Crofs vclaccufint, I have fo wriggled under, and have been fo impatient of? veldefendunt Confcience is the chief Gueft which is invited to thefeaji -hommem. 0fall Ordinance. To leave confcience at home, is to let all - 8# ' the fons ofjejje to pafs by, and to keep /wj^ David too, and fo Samuel may go ^c^ ^i« with his anointing Oyl. 5. Let us come to holy Ordinances with fecret and feverc refolutions to live them over , to praUice every Prayer we put up , t© all every truth we hear, and to adorn every Or- dinance we enjoy. Our mingling with the people of God in h wn^en <""■ &*Arl is hutable to Gods na- tion audienda. ture, as it is faid ofVavid, 1 .S^w.i 3.34. and 0*r life is fui- table to Gods Law. And indeed, though the fpiritual life, as the natural, begins at }he heart, yet it doth*wof end there> but proceeds to the hands and the reet, &c. The fame wa- ter which was in the Well, is m the Bucket. The holy heart is The fraSical Sabbatarian. 305 is like a box of Musk which perfumes and fcents the tongue, the eyes, the ears, the hands, and whatever is near it, with fan&ity and holinefs. The Ordinances mould imprefs our hearts and influence our lives, and therefore a holy conver- sion is called a comexhtionbecomming the Goipel,P/^i/.i. 27. If we are refolved upon fin, let us lay aflde holy Sab- haths^ holy Duties^ holy Ordinances. When the Preacher hath Jhut up all in the Pulpit, the hearer is to begin in his pra&ice: thcftrofys in Mufique mult anfwer the notes and Amonechm rules {et down in the LeiTon : Our atlions are theie mufical omnn piorum ftrokgs which muft anfwer the rules fet down in the Ser-^flmm mon. It is obfervable, that the blood was to be fprinkled on aftilZ^ Aaron s right ear, on his right thumb, and on his right toe, mx% yu/aurci Exod. 29. 20. The firil did note the right hearing of the verbs percipi- Word j the fecorid and third, his working according ^A>, «polIi- to the tenor of it V His working^ it , and his walking "*r?s r°nibus in it. Our Saviour couples hearing and keeping the ?M]l% %£**' Word together , Lukj 11. 2%. The Porter is not fo rich who carries the baggs of Silver, as the Merchant who ownes them : He is not fo happy who bears the Sermon, as he who lives it. As one well obferves, The Virgin Mary wis more honoured that (he was the member of Chriit, than 0fB* ' ,3* that (he was the mother of Chriit. Life and holinefs fet off the luftre and beauty of Ordinances. A favoury Chriftian is an Ornament to holy institutions. Prayer is mufique when holinefs fets the tune v The Goipd is glorious when holinefs 2€c>r-4»4. gives the ihine, and reverberates bright beams upon it. Let Jcr- *• M- us then fully, in the ftrength of Chriit, Phil. 4. 13, refilve, Pfal.11p.10s. when we come to Ordinances , the Word (hall be a Fire to cur drofs , a Curb to our pajjions^ Mufique.-fiFawr ear. , A Purge to our corruptions , a Light to our feet ,. a Card and A&s 17.18. Cotnpafs' to our converfations. Some hear and deride the Ads 7. 54. * Word j Some hear and jtirm at the Word 5 Some hear and Mark <5, 20. owe/)' admire at the Word . But let us hear , and both ad* mire and reform^ fo hear as to let our dyall according to the Sun of the word: And as bizny as waik^acco'rding to toti&ule- Qal.tf.i<5. ■ the peace of Godjhall be upon iioem^and the whole If rael of God. Let us takg heed of wandrinz thoughts in holy Ordinances. &%£ R r U L 3o6 The Practical Sabbatarian. Luke 10. 37. Gen. 22, 5, Veuf totus 0" cuhis eft, et minima videt. Aug. Hcb. 4. 12. Jer.4.14. 0 cuius Dei fi- jnul univerfa cement tt, non ahdita locorum non pmetum fepta fecludunt. flon fo'iim ei tf&j, et cogitfr tay fed ageruUt et cogitanda funtcognita, Aug. 2. tfa.ip, 1$. It is ftoried of Bernard* that when he came to the Church door, he would fay, Stay there all my earthly thoughts.. Let us go and do folikewife j When we approach to holy Or- nances, let us fay, fiay behind we all my fecular imagina- tions, all my worldly cares , all *wy vain and impertinent thoughts, we are now going to meet with God on the Mount. Vain thoughts in holy Worfhip , they are as weeds in the Garden, or thofe fainted plants in the Corn, which hinder the fpringing up of the blejfed feed of the Word > Indeed they are lily Thieves who dog us to do us a mifchie£ either to Ileal away the comforts of the Word, or to wound and burden Conference, or to keep the heart in an hurry till Chrifts mefTage be delivered, and the bleflljd opportunity be over. Thefe vain thoughts in Ordinances are the f yes in the ointment,the motes in the eye of thefbul,and thejpots in the feafr of an Ordinance. But here, we will rirft find out the difeafe, and then apply the Remedy. AH our wandriiig thoughts in holy Ordinances , They are open and offenfive to Gods eye : They cannot creep Co iliely and clofely through the mind , but God fully obferves them, certainly takes notice of them, and as furely U angry at them, 1 Chron. 28. 9. Gods eye is more peculiarly upon us in holy Worfhip. Beggars crowd not into the Prefence- Chamber. Vain thoughts what are they but the raggs of the mind, the emblems of our na^ednefs and poverty, and {ball thefe thruft in when we are in the Prefence-cbamber of the infinite Majefty. ? God fees all thefe Vagrants, and fhall we converfe with him with Concubines in our bofbmes > How often is it repeated, Chrift knowing their thoughts. Mat. iz. 25. Lulie 5. 22. Luke 11. 17. L«% 6. 8. which doth a- larmus to keep our thoughts pure, especially in the Divine Prefence, when God meets us in holy Worfhip. And let us fcriouily confider, ChrifYwiho is now the Speilatour fhali be the fudge of our thoughts and imaginations. Impertinent and vain thoughts they very much difcom- pofe anddijhail Duty j they are like a broken firing in an Ihftrument, which makes the Mufique harjh and unpleaiant : They are the inward noife of the mind which fb much di- flnrbs Tbe Practical Sabbatarian. 307 fturbs us , that we cannot /?ee^ with that attention, nor pray with that devotion as doth become us. As if Muftque (hould be brought into the Room , and play while we are hearing a Will read , we cannot apprehend une claufe in it diftinftly and to any purpofe : fuch fwarmes of inconveni- ent thoughts binder tbe ear from Mning to, and the beart from faftning upon God in holy Worfhip 5 they are like Tobiab and Sanballat who hindered the building of Jeru- salem. What confulion muft there be, if the Minifter {peak, Nch«MA and the Spirit fpeak, and our worldly hearts fpeak all at the fame time > whom (hall we hear ? God ufually comes in tbe ftiU Voyce when the ear bends , and the heart waits * King.1p.12; filently at the door of Salvation. Vain thoughts in holy Ordinances , they are finful irre- 3. gularities^ the fpawn of the Serpent, they do not onely di- Jiurb^ but ftain our duties : They are breaches of Divine Command, Prov. 4. 23. I When we are in Ordinances we NtQurnar et are not onely to thruft out enemies , but to keep out wan- diurnasexcu. derers. If we watch our hearts, we muft not onely refift ^laf c.0^3f8' Satan from his attempts , but rejeft foolijh thoughts from ™ZZ their intrufion^ their company being our crime. Indeed a Cariur. sarelefs heater flings allopen^nd lets in light, vain, world* ly, wanton, all ranks and degrees of finful thoughts and i- *At^^a^% maginations. Surely it muft be a great fin , that when in £a'TOjmrr6t. holy duties our hearts mould be Gods mclofure, we mould *****" J"?*' make them a Common for all beafts of prey to graze upon. ™Zfomdu*9 And how can we bring every thought in obedience to Chrift^ centes omm according to Command , 2 Cor. 10.5. When our hearts hteUsStan in a duty are like open Cages for every thought to fly e out, Svr' and perch upon any vanity it meets with. Our thoughts in duty muft not fport , and like the Bees run from one flowre of pleafttre, to another of worldly affairs , and lb skip over to another of ordinary occurrences^ and think to Cickfmetnefs from them. In Gofpel opportunities our iCor.6.26. thoughts axe not our own , but they are under Authority, S^t™*" c<*m and muft be flawed to the fpiritual bufinefs they are now ^f^T9 about, they muft be confined to Truth, to Chnft, to iacred p6t;t Deifil. ,7. Counfels, and holy inftru&ions which are now in hand- Mefm fu R r 2 ling, 5o8 The PraUical Sabbatarian. PiemUeftcon- ling, and the fuggeftions of Gods Word, which are no?* fcntaneumfluip iajd before them. . And how can we be faid to give God our pe cordis pof- yearts according to that Command, Prov. 23. 26. if out it/Gone omma . / JR 1 ^ 1 c • <\ r 1 torpor* mem thoughts are toiled too and rro in a look vagary, when we bnjibi addiQa are in Communion with God ? To give God our hearts, is etdevotaba a gift never To rational, fo necejfary, iofeafonable, as when bebtu Gartw. we aie m j^jy duties, then this donative is like rife fruits, blown Rofes, like thofe Commodities which bear the great- . eft price : So much of the thoughts as wanders from God* • 2-P- !3' £Q jnucjj 0f ^ htar.t U eftranged, and it muft be (0, for Mai. 3. 8 thoughts are onely the k#m emiffaries. And it is very re- markable, that thofe thoughts which are good in themfelves, yet if impertinent to the duty in hand, viz. prayer, hearing, ^receiving, &c. they zxtfinfuU and irregular. As a Limner who! eyes the hangings 111 the Room, .the fret-work in the Ceiling, the largeneis of the windows, which oblervation \%not blame-worthy in it ielf i> yet not eying theperfon, whole picture he is drawing, he is guilty of folly and carelefneis. Our thoughts in holy duties zxefinfull, if "not fuit able. 4, Wandring thoughts in holy ordinances, they are the ebuU Jcr..2. 24* litions and breakings forth of a corrupt heartMzm heart hath no month to be taken in,it is as the troubled fea,which always cafts up mire and dirt as a Furnace, which is.ever lparkling forth its vanity and folly, nay, the fecial pre fence of Chrift Malign! fpiri- in ordinances cannot fhackle it, or compoite it to a due con- tuiirxmeiftrms fiftency , it will iteal away under the eye of the judge i im- animum ihve> pertinent thoughts in holy duties are the pimples which evi- * rtiunt9quando jence the heat of Corruption within : And here we may MhJbufpa*" expoftulate with Job, Job 14.4. Who can bring a clean thing fitum, facile ad out of an unclean ? And furely the fcum of a putrified heart perxerfam ope- mult needs be offenfive to the pure eyes of an holy God \ this riuonemtra. iswic]qdnefi which God hath no pleafure in, Ffal.5.6. mu rcs' Vain thoughts in duty are onely the breaking of the impo- ftumation which lies covertly in. the heart, where no eye fees it. But now the D ifeafe being difcovere he cannot but know fomething of Gods power, his own dependance. Icanjpeak^ it Loquwper c$- by experience, faith Erafmus, That there is little good gained Pe*ientu™ by the Scriptures, if a man hear or read 'them- curforily and l^fa?™ fa*, carelefly * but if a man do it out of Confcience, and heedily, as ptum obtinen* in Gods prefence, hefhallfindfuch efficacy in it, as is not to be duro^cEraf foundin any other Bool^ Gods eye will make us ierious,and pedro#7exis° fetter our flitting thoughts. The Servant will not Jport in Hiaor.Imper, the Mafters prefence. The Hiftorian obferves, 7hat Domi- tian the Emper our played with flies when he was in the Cham- ber alone. Indeed we give the reins to our hearts in holy du- ties, becaufe we think there are none fee them *, but were we (enfible of the divine prefence , and that Gods piercing eye 1 Thef, 2. 13 faw all the hurly burly in the foul, when our thoughts took their ranges, we (hould fetter our hearts fir aighter, then the Jaylor did the feet of the Apoftles, Acts 16. 24. and put a pad-lock upon our imaginations. We fuppofe there I q \ o The Pra&ical Sabbatarian, there is none in the congregation but the Minifter, and the people, and they are Grangers to our thoughts, whether Pfal. 13P. 12. they are fixed or flying* but let us not deceive our felves, our thoughts are as fair Cbampian toGods eye and proipeft, as our a&ions. 2, Let us takgfome pains with our own hearts. Children will be wanton, if not difciplineds our hearts will be flying, if not deplumed by care and induftry. Charge thy heart in no- Cant 2. 7. ly Ordinances, not to ftir up to awake thy beloved until be Cant. 3. 5*. pleafe^ which will be after the Ordinance to bkis thy care Cant. 8. 4. anc* watchfulnefs. Wz muft pray againft thefe wandring thoughts, that God would fix our guickcfilvered hearts y and keep Dinah at home. We muft ftrive againft them , and fet before our hearts, j. 1. The eye of God: 2. 2. The day of Account, when evil thoughts will be can- valTed, and condemned/ar lejfer evils. 3. The great evil o£ leiTcr (ins > nay, let us threaten our hearts, if they will not commune with God in Ordinances, and be ftill, Pfal. 4. 4. that we will fill them with fmarting grief and forrow. - We muft fight againft thefe vain and wandring thoughts, with the /word of thejpirit, which is the Word of God, Epb. 6. 17. We muft convince our hearts, how many Sori- Eph, 6. 17. plural Commands, wandring thoughts are the breach of, and therefore in themfelves they are weapons drawn againft hea- ven. Our hearts, like Gardens, are beft when drefled, but being neglected, they are eafily over-grown with. fin and va- nity. 4# If vain and impertinent thoughts arife in our minds, when AQriDoina cu we are in ^°^ Ordinances, let us not dwell upon them. Ah let filio fuo Nc- us not t akg pleajure in fpeculative Wickednefs, Evil rone concubl thoughts, like Curtezans, if they are fmiled upon, they tumambheau- grow impudent, and will croud in upon the foul ; therefore r)eHlU! \mpe' when J ucb thoughts arife, fend them away with afwh. Let etfuperbJ ex- us drown our iinfull thoughts, as Pharoab did the IJraehtes erceat. Children, in their firft birth, Exod, 1. 16. When our hearts Hift. Imp. are The Practical Sabbatarian. 311 arc ready to cberijh them, let our graces be ready to crnfh them. Vain thoughts even in holy duties, will be ready to break out, if the love of Chrifl, and holy refolution keep A&si<.p. not the door. That beart-purifying-graGe of faith will give thefe finfull intruders their fieedy difmiifion. Let us preferve andkeep holy affeclions in the heart \ for 5. fuch affections as we have, fuch neceflfarily will be our Sibimutud cau~ thoughts^ Pfal. 119. 97. Mai. 3. 16. The fear of God will fefunt. make us think much of God. Indeed thoughts and affe- ctions are mutual caufes one of another => thoughts are the bellows which enflame affedionsr and when they are enfla- med, they caufe thoughts to boyle over * and therefore men newly converted to God, have new and ftrong affeclions ^ and they thinks more of God, then any other. Superlative Gant f 2. love to Jefus Chriji will fcatter vain and wand ring thoughts ' in holy duties > the foul will then fay,, I come tojeel^my Be- loved. Let usgetjirong apprehenfions of the holinefs and purity of ^ God : And let us confider how unfuitable vain and flight %Attr^uta isi thoughts are, to his holy and unblemifhed thoughts, how funt invifibi- unfuitable our. wW is to his ChryftaL What is the reafon, lit, et fpirhua- that the Saints and Angels in Heaven have not a vain lia> et ite&te- thought, they ftrike not a wry itroak, the fight of the holy ZntipS God doth fix them. Nothing would more fpiritualize our votit% etgmil thoughts in holy duties, then the confederation of Gods arumaQione- Attributes , the tranfeendent hrightnej's of thole molt glo- Akp. rious beams. The Matters eye keeps the Servant demure and obftrvant ■•, and nothing more conf&lidates mans heart, then the ierious apprehenfions of a glorious and infinite God. Let us be earneft with God for the ftirit : He can fa nilific 7. ©ur thoughts in holy Ordinances, and keep them clofe to the x -fl^ $, 23, work in hand. The fpirit of God can turn the heart, which naturally is a bed oflufi, to become a bed of $ ices ,and 1 Cor. 2. xo* fb fill it with divine cogitations > this blefTed fpirit can pre- fent the foul with Heavenly objects, in Heavenly duties, The fpirit is not onely zdijeerner of thoughts, but the refi- ner of them, to purge away their drols and impertinency v and g 1 2 'the Practical Sabbatarian, and therefore called a Refiners fire, Mai. 3. 2. Our Saviour faith, John 16. 13. The Spirit of truth Jhall lead us into all truth j and our hearts being guided, the thoughts will not be fubjeel: to wander into bypaths^ when we are interefTed in holy and facred opportunities. CHAP. XXXI. As we muft he ftridt in our behaviour, fo roe muji be Spi- ritual in our duties, when we abroach the Publick Ordinances. H Aving thus largely difcovered how we muft be ftria in our behaviours in publick ordinances, We come next to/ben*, that we muft befiiritual in our duties. The heart is the chief ghuerl: at every ordinance.The JEgyptians of all the fruits,chofe the Peach to confecrate to the Goddefs, and they gave this reafbn for it , becaufe the fruit thereof re* fembleth the heart. The Saints Cbaratter is from his inward carriage to God. Jhe Kings Daughter is all glorious within, Tfal. 45. 13. If we will worjhip God indeed, we muft wor* » tu .»sa. ft*? ^m *n ^eartt Hypocrifie is but practical blaiphemy. *hM9% The heart iS ^ KiM& 1U the liUh WOrid' Mai1* °Ur Savi' ^ ' our faith, John 4.24. Godis aft>irit^ and he will be worjhip- fed infpirit and in truth. In truth ( i. e . ) Scripfurally, op- John 4. 14. p0(ite to t|ie inventions of mens heads \ Inftirit (i. e.) fin- cerely, oppofite to the dijjimulation of mens hearts. The deeper the belly of the Lute is, the plea) font er the (bund is * the deeper our worfhip comes from the heart, the more de» lightfull it is in Gods eye : But now that our holy duties may bcjpiritually performed, that we may he3r fpiritu.rfiy, and pray Jpiritually, and receiv ejpiritually. The inwardman mufi be employed hi holy ordinances > not fo much the ear, as the underjianding; not lb much the knee, as the memory ; not Co much the tongue, as the heart > though as our Saviour faith, Mjf.23.23. This muft be dories but the other muft not be left undone. In legal facririces God the Pra&ical Sabbatarian 3 1 3 God would have the fat and the inwards, Lev. 7. 3. Is it Bisodepsno- not to inform us, that our fervices mult not be ffiecious, but ^T^- ftiritual , God muft have the fat \ and they muft be cordial tamgm ^ m not extrinfical, God muft have the inwards. It is not the fanQafanfo- Pharifees disfiguredface^ but Mary Magdalens melting tears, rum, fedetlo. God eyes and refpeclrs. God is not delighted with the Fage- cminp**- ant of a duty. The Service doth not pleafe God, which ™fd°/"b™£ hath Abfolonsface, but which hath Davids heart. Jehus f]usfuitt fainedz^dA, Herods feeming joy> no way comfort with Gods will. The rae/^g frameof a weeping Pern-, and the#iri- * "J8*10,1 \ *»*/ agony of a praying Hannah are in Chrift a fweet fmel- ^ a'* ®* 2°# ling facritice to the Lord. The c/?ief wheels^ in prayer, in Luke 22, °a# hearing, in meditating, and other holy duties, are the facul- 1 Sam* ** #• *iej of the foul j a fupple will, a working wiW, a faithfull memory, embracing affetlions, thefe are the mufick of the Sphears in holy ordinances. The care of our fouls muft be the fignal defignin all holy Or- 2. finances. It is not fo grateful to perform iervice, as to ad- vantage the foul in fervice, 1 Pet. 2. 2. When we come to * ctm2-x' ordinances, we muft not ftudy zfecular inter eft, or to quiet the clamours of natural confeience, or to keep up a fort in Religion, but we muft ftudy the inter eft and the emolu- ment of our fouls. 1. To raife them. Every Duty, every Sermon, every Trayer mould be a wing to the foul, that it might fly higher towards God. Duties are not onely to fatisfie, but tojub- Jimate the foul, to make it more heavenly, and more ambi* tious after a crown in glory *, as thofe primitive Saints who looked upon the things of this life with difdain, fbaring af* ter a better Country, which was to come, Heb. 1 1, 13, 1 6. 2. We muft ftudy our fouls in ordinances, foasto^ic^ them, to give them more feace and tranquillity. Gofpel fea* p • fons are not onely for the elevation, but the calming of the 1 e **' foul. Satan difturbs, Cm defiles, andlufts war againft the Mark? 20i r foul, and the foul neve r fi nds reft, till it comes to God in xPct*2,11' • ordinances, and there quietly it lies at Chrifts feet, as Mary Magdalen, to receive the honey combs dropping from his lips. After Hannah had prayed, then (he was no more fad^ SC or The Fra&ical Sabbatarian. or di&ompofed, i Sam. i. 1 8. When we acquaint onr feives with God in holy ordinances, we {hall be at peace, Job 22. 2 1 . and thereby good (hall come unto us. 3. To Jpir it ualize them. We fow in duty, we reap ht grace, that we may be more humble, mn holy, more fa- voury, and more ferious in the things of God and Eternity. We enjoy the glorious Gofpd, that we may pafs from glory F ?*' ^6 t0&ory> 2 Cor. 3.18. Means of grace are for the getting of y l ■"• greater meafures of grace i we feed upon the feaft of Ordi- interiors homi- nances, that tve may be Jtrengtbnedm the inward man. The ne sjl corrobo- Apoftle faith, faith comes by bearing, Rom. iO. 17. And ran" m mente, the fame Gofpcl is both the Mother and the Nurfe of that 10 inteHeSu, in heaveniy grace. Study therefore thy foul in ordinances > for. voluntate,™- , iU i(. ^ the£ tQ . ^ ^^ ^.,^ f Gofbei Op- potenti*. portunities, and at lalt to loie f #y 0 n># foul ? - Let utfiudy a broken frame of jpir it in Ordinances. A ck>- p, « * ven foot is a fign of Satans appearance : A cloven tongue a ' /J was a fign of the fyirits appearances but a cloven, broken A&S2..3. * heart is the iign of a Saints appearance. Our belt compo- TVtiV TO] fed lervices flow from a broken heart •, Hezekjabs chattering plunl. mmeri like a Crane, Ifa. 38. 14. And Davids weeping oratory were dfintfjw J/71- forcijlc engines to batter heaven. Our hearts, like clouds, ^TnhuLeZ they are bdl when Wc/'C^ Xt is wdl> when 0ur fervices> like Zcrijicii cor- ?<***// companions, come to the Ihore upon broken plank/. discontriti. A melting fpirit will melt God into compaflion. Moaning Luke 4; 18. Ephraimis apleafant Child, Jer. 31.20. The /0/rer the FfaU 34 18 ^eart is> tbe faeeter is tne duty. Squeezed Grapes onely yield the Wine. The Pfalmift avers, That the Lord is nigh Xfo. 57. 15. tJ thw-i ™]°° are °f a broken heart > he loves to dwell near them \ nay, the Prophet faith, he loves to dwell with them. Pfal. 63. 1,2. Uncjueltionably God is never more feen in the Sanctuary, Fwamma ?e- r^en wnen !t *s a Bocbim, a place of tears, and fpintual dif- tr ^ro%w hearts Mrafauciamia. foretell a fair acceptation: Thus Chrift comes in at the clefts Alap. of the Rocl^, Cant. 2. 14. And when we faint moft, vfcfin\ C bis love {hall piece up what is wanting in his duty \ though he cannot be excellent, yet he j)upJicem would be obedienty if he Cannot offer an entire fervice, yet Cain edpam he would facrifice a broken heart to God > and though his impingimntin fervices are wanting in weight, yet they arc not deficient Vud*P°ft™lm ifirvijh'-i his defires are plumed, though his performances^, faa^w flag and hang the wing. Abel will give the befi , though lit] ctirn cehri- lie hath no better; and though the Saint can only offer a;Mt6f<*aificium little Goats hair, or a pair of turtle Doves, yet he would C6^sndatur9 offer a young Bullock, or the fat of Rams > he could wilh fZ^f his tongue was more fluent in prayer, his ear more attentive mn ^ primis in hearing, his fpirit more melting in fervice, his heart more fruQibw oltu- open'm ordinances => his defires are fledged, though often his '"• Phil.Jud. duties are intbejheU. And this would become us in holy ordinances, when we are befi, to think we are ftsort, and when wefly fafteji, to complain of our dipt wing;, andpfa*,<%,8a when we follow hardefi aftei God, to fuppofe we might mend our pace. And furely, holy defires after better things are mo(l pleafing to God. The Child who offers, to ferve his Father is very acceptable, though his defire be more then phl,« 3/ M- the Ail. Paul preffed forward towards the Mark h iir.this, ourexfample. 5? - , We are mofi acceptable, and more truly Jpiritual ijfQfdi- *" nances, when we bring the whole man to them, wnen, the knee doth bend, and the eye doth weep, and the hea^f doth yield, and the foul doth fioop, and theear inclw£ in holy duties. Godsgretffwork was to make the wifile world for man , and mansgWwork in fpintual approaches, is to give the whole man to God. Wemuft come to Ordinances as the Israelites went out of £gjfp*,with their whole train, we muft come with all the faculties of our fouls, and all the pfaI' 103. t. parts of our bodies. If there be one wheel miffing in a Info™* of* watch, it cannot go at all to be an Index of time. And fo ^nZlT 111 -r 1 1 rr tW7t Jtt t$tUf w holy duties, it the ear be milling, or the memory wanting, homo, fed &■ •or the heart lacking, all our defign fails to the ground, lotumhominir, Sfa Thoft 5 1 6 The Practical Sabbatarian. — — — — ^— ^™^^— ' • __^ Thoie who vtiWferve God in ordinances mud give him their bottell love, their bigbeft joy, their firongeft faith, theirgre^- Py . p. i. tcft fear ^ they muft a& every grace, extend every faculty,im- prove every part * *tf the worjhipper muft be employed in Pfol. up. 34. that facred work. The Ship which fails well muft haveatf its tackle> the Maft muft be up, the fails muft be fpread, it muft have both its pump and its lanthorn, the want of any jfcr 3,10. furniture may endanger the whole. There muft be bend work, and bind work, and be art work in ordinances. It Jtt2A 7- Was the refolution of the Pfalmift to keep the Command- ments-with hit whole heart, Pfal. 119.69. It is the whole man which is gratefujl to God in holy Unties : we muft as the poor widow, give all we have, caft bt all our capacities Mark 12. 44. mtathe treafuryoi holy wormip. CHAP. XXXII. Active graces do well become Holy Ordinances. ND we muft not only be ftrift in our behaviour t, and Jpiritual in our duties in the time ofpublick Ordi* nances i but we muft likewile^e very active in our graces in thofe facred folemnitics. There are three feafons when our EpKd.1^16. graces muft be allive andvigorous. 1. In a time of temptation : Then faith is a Jhield, as the Apoftle (peaketh, Eph. 6. 13,16. 1 aking the whole armour Laike 21. 19. of God, wejhali be aile to witbjtand in that mill day. 2. In the day of affliction : Then patience keeps pofTef- rtori j and ft If -deny at breads the ftroke. Wind up the watch, and it goes as ftedily in the night as in the day. ifc'ii. 3. 3. In Gofpel opportunities. The breaft is full of AqusfiLtH milk, but the Child muft draw and ftrive to get it out. fur.tficr* There is a life and jweetn-.fs in Ordinances, but grate and firiptur*, & cjeiire muft draw it out, there muft be a hand of faith to let tlieTqvm"' d°W11 the bllcket t0 bfin§ UP the W*U* from the "^ $ haurimLa Salvation. If any ask what fpices muft flow out, what chnjfc Hicr. graces muft be a&ed m holy ordinances> it is anfwered ~ ig, We 1 The Pra&zcal Sabbatarian, %iy We muft z Qt Jt heaven as the Ammonites, nor the Uevillzs the Indians, nor zepb 1.$* the ^etf)' as the Glutton, nor inttreft as the Covetous, nor t'hu. 3. 19. *&e Cro/7 as the Papifts s nor muft we worfhip fa lie gods, Coi- 3=5- not Belas as the Affyrians, nor £*<*/ as the Tyrians, nor |er,' 5° 2' , Diana as the Ephefians,nox Junazs the Samians, nor .Riw- J.^j^ag^ **£?# as the Syrians, but we muft worfhip the great God,the 2 Kings 5. 18. incomprehensible Jehovah , God in Chrift , and him only Jer.$i'44. muft we ferve. In a word , we muft be cautionated Chemofh nen againft a threefold worfhip. ^oa^at" Firft, We muft not worfhip deos mortuos, dead Gods, ^Babylonl^; images, and rehques, &c. Nee deos mo r tales, nor dying gods, Hecauvsivi- Men or Princes \ Nee deos mo rtifi cos, deadly gods, our lway- *w'» lfraelitaa i ing lufts and corruptions.- How neceiTary is it then for us ^Aflytiis. to come with knowledge to holy worfhip, that we may feri- a^' rioujly apprehend that infinite Majefty, that mo Ji glorious Be- |\fa*- 82, 7- ing, at whofe prefence the mountains quake, and the hills auxn'1--5°' melt s and this is the God, the Jehovah Elohim, with whom we converfe in holy Ordinances. We muft all fmcerely in holy Ordinances. We muft be 2* hearty in our hearing ^ we muft not only bring the ear, but Col 3. i5. tne heart to the truth of the word. Truth muft dwell in us, Col. 3. 16. and muft be not only our information, but Lukes, i$». ©ur inhabitant \ it muft be treafured up as well as attended fo. The truths of the Gofpel are as fo many Jewels and rare. 31 8 The Practical Sabbatarian. VerbumAei in- rare Pearls, which mud be lockf up. The eat is only as the dSta '" ful1' the heart is thc Cabiuet- And indced S'^an can ™d»lnojln,ac %Qlckly Pick trutn #*$?/ f*W* he can cafily open that verfetur ajji- window > but he cznnot penetrate the heart, that lock is only dud in animU broke open by Omnipotemy. Truth is under lock and key, ™ft»* fafcly fecured when laidup in the bear t i and indeed it * ™en' never wellhoufed till it is folded up in the foul. And Co we Hcb* to 22 mu^ befincere and bearty in our prayers. Tongue and heart Laou 3.41/ mt*rt keep time and tune. The Jews have .this fentence Notanim eft, written in their Synagogues where they meet for holy Or- quodqu how long they are > but to thefincerity of our pray- eft.wndeo ers,'how cordial! they are. Thy prayers without thy heart affertwytapel- will be a facriledge, not after ifice. When the heart is Reftor /'.Grig. cWi, the chief leader of the quire, then the voice is plea- fant in Gods ear. The heart though it be one of the leafi A& 7 18 Parts °f man> vet lt 1S *be beft. And as we mult be fine ere in our management of holy duties, Co in the ends we propofe. flfet.22.15. Some go to Ordinances as Athenians, to underftand lbme new thing j fQme as Herodians, to carp and tox catch •, fbme to be gratified with ingenuity and wit, as thofe who go to Ezck. 33. 32. near a noi{e 0f Muficians : All thefe are as Children^ who go to Fairs to buy toys and trifles. But let us go to Ordi- nances, to gather thofe flowers which grow in Eden> to advantage our better part ^ and to lay up treafure for our im- mortal fouls. 2 We muft aU. faith in holy Ordinances. The Apoftle avers it pofltively , That without faith it is impojfikle to pleafe Heb. 11. o. qq^ This grace is tbeincenjc'm our facrifices, the riling Heb 1224 perfume in all our offerings: The hand of faith fprinklcs the bloud of fprinkling upon all our oblations. Faith is the eye of the foul to fee the light of the Gofpcl : faith is tbe hand of the foul to receive Chrift oft. red in the Gofpel. Sinonumam Though faith be not the One tbingneccjfary, ya it js the tiecejhrium, chief thing ncceffiiry in all our duties and (crvkes. . This tamenprimd grace doth not only jv//ti/7* -our perfons. Rem. 5.1. Turge necejjfarium efl our The FraStical Sabbatarian. 319 our hearts, Atts.15. 9. Nay efioufe us to Jefus Chriit, Eph. fides, facro &• '3.17. But it doth fantlifie our duties, and make them au* f^nniculm thentical and effectual!. It is the believing foul atone en- e^aXt joys an Ordinance profitably, and performs a fcryice accepta- bly •-> he only feeds upon the tree of life in the Paradife of Ordinances. We muji alt holy and ardent defirt in holy Ordinances. 4* We mult come to the Ordinances, as the Hart to the brooks, Luke n. 37, or as the Eagle which rlyeth upon the prey, or as the poor p^-4»«^ Hooping Israelites who lapt at the water, Judg.j. 6. Indeed &fes,quafoi& there are many defirable things in ordinances > there is a ^hw^cuju* defirable Chrijt, defjrable Grace, defirable Life, a defirable jujliti&indui- thereare many defirable things in ordinances, there is a ££.* defirable Chrijt, defjrable Grace, defirable Life, a defirable jUpti& Soul to fave, a defirable heaven toenfure. It may be add- mur,verbi ed, the Scriptures refemble this blefTed work to whatever V^dicatione, mzy inflame de fire \ It is light for its pleafantnefs, Jobn%. %ffnT™fy 19* It is honey for its fiweetnefis, Pfal.i 10. It is food for tur.dttw' its necejfity,Job 23. 12. It is gold for its value, Pfal. 19.10. We live by it, Mat. 4. 4. And we penlh without it , Prov. 29.18. And let our defines anfwer all thefe allurements. Indeed we mould come to Chriit in ordinances,as the Bride to the bridegroom, with joy and delight •, as the Husband- mam to the Vine for a Vintage of ratisfa&ion.P^id rejoyced and triumphed in his own foul when the multitude called him to go to the houie of God > and indeed the Sanctuary is the Saints Bride-chamber on this fide heaven. And thus we fee how we may every way deport our felves in publick ordinances and opportunities. CHAP. XXXIII. How we mufi improve the interval between the Morning and the Evening worjhip in the pub- ■ lich^Affembly. THE publicity worjhip being over, and the affembly of Rofmrtf. '& Gods people being fcattered, as fruitful clouds which g©1.4,*$p ' ate melted into their feveral drops, kt us repair to the lejfer 3^0 The Practical Sabbatarian. ■Privata fami- hjfer Church, our family, and follow Ch rift home, and en- liaqusobreli. tcrtajn him therewith holy communion. Chrift hath hts £io am until. , ^ ,, L . ' L . , , ~ „ tatemiiuflrU ieJJer as wel1 as m<; greatcr banquettmg houfe, Cant. 2.4. fil.ealeji.r And will meet us in o«r houfesas well as in bit own, Mai. nomea promt- 21. 13. ,the place oimoxt folemn aflemblics. Me who will ruir. Daven. come to the hou fe of a Pharifee, Luke 14. 1. will come to the houfe of a believer. Therefore after the publick ordi- nances are done and rimmed, let us haite to our habitations tHvatTfo as faft as Z^ew to ^at,Lk^ 1 9. 6. to the fame end with €cclejij\eam him, to entertain our dear Jefus , and purfue thofe family pietjt:,&re- dutie s which are incumbent upon us, which now (hall be Ugione it is the difcharge of our du- ant«* I0> u» ty, and fo frees us from the guilt of difobedience j andCo1'4'*- moreover it gives 'fire to our dedolent hearts. Our hearts LuIce 24« 3*« mujl be awakened and raifed, fbme times by ordinances, Mil, 3.16. fbmetimes by prayer, fbmetimes by holy difcourfes, Seyuidcbex in Secondly, Which likewife are charity toothers ; They umy*hvfk may be their fatisfaUion, an anfwer to their fcruples, a cpv mt!tam^^ rofive to thejr lufts, a checl^to their fin ; thou knoweft not tio^^j bu t thy good difcourfe may be as an Angel in the way, to ftop familue infli- ibmtfinfuU progsefs, ox aflame toanothers zeal, and a jalve ' »«*w. Rivet.il Tt toDwa1' 322 7he P radical Sabbatarian. i to anothersfore. Such difcourfe becomes bur table on the Luke j^i>7« Lords day, and becomes the Saj?batby as i-ich attire the beautiful peripn, the garment lets offthoperfon j andthe >erfon adorns the garment* It is reported ot the hearers of loly Mr. Helderjham , that they would go home from Church difcourfing qf the powerful and precious truths \vhich were delivered* and fo they did ftrew the way home with Rotes, and made their miles fhort by heart* fweetning Beut w'M'chafe away that truth we *have been made fuo) difcipulos partakers of. And indeed none but a corrupt heart would d\Uipata tarba chain up .holy difcourfe upon the Lords day i that heavenly d*rebi# regni feaf0n when gracious words fhould be our dialed. If the ChTmn?^ ™°rdofGod d™U richh in "*> CoL 5> *6> Inhabitants will not always, keep within doors, we {hall bring forth our treafure for the enriching and edifying of others. And let us not excule our felves with a pretence of Jhamefaftnefl. . .. Thefhameof the world will not keep us hottivainy why */£ J^ri71 then from aodly difcourfe ? Sweet and fpiritual communis tlejU aute, cation is none ot thole fruits whereof we maybe ajhamed^ nontoxic*- Rom. 6. 21- .Nor let ignorance be alledged for an excufe > nam eana- ignorance it felf might induce thee to propound things cipliS. Profitable> which will/ewf good difcourfe ; the Queftion Tcrtul ' will bege^an anfwer, and the Anfwer will bring forth a Ap?L c. 3P» po^eny o£heavenly communion. But in a word, what do our tables f efpeciaUy on the Lords day) without favo- *y I I ,11 I — ■ - ' .11. I .-,,., . ■ , — ■— — -— The Tra&ical Sabbatarian. 323 . 4 — ■ "7 ■ ■ ■ ■ ■ ■ 1 ■ . ■ — ry and Chriftian difcourfe differ from a manger. After our meal our dinner is over , then follows not One- 2. ly the digeftidn of out food, but of the word that better food John 5. 27. " which nourifheth unto eternal life j and this will be the Ve}kmnonpu&>~ befi wine at the end of our meal, John 2.1b. We muft repeat &$ nddojed over, difcourfe over , pray over that word we hear in the j??m?w*r Morning, in the publick Congregation. Indeed Truth is e^»af^rv" moft p leafing when mod tafted* David calls the word Ho- xaUi $gctf>' ney, Pfalmlc). 10. and honey pleales not the eye? but the pa- quaHafmtfi- -. late •, it is better food then profpeU ; Then the word doth ^ Scripture its work, not when it is onely heard, but when it is ru- ^tado'dome- minated on, and is not onely difcovered but digefied > it then ftica> ^ coy0. doth moft good to us wheu it is riveted*in us : faftned nails yufaw Ae rebus help forward the btfilding, not thole which lye loofe up and facrZ,at A&s 26. 18. Chryfojlome in one of his excellent Ho- milies upon Matthew, layes it as a charge upon Chriftians , 2hat when we depart from the Eccleftaftical Ajfembly, we (houldnot in any cafe entangle our f elves in bufineffes of a contrary nature, but as foon as we come home, turn ruer the ■holy Scriptures, and call our wives and children to confer about thofe things which were delivered in publicly and af- ter they have beendeeply rooted in our minds , then to pro- ceed to provide for thefe things which are necejfary for this life. And the fame worthy Father makes the Similitude : *ou$ 4^ When, faith he, we retire from Fields in their beauty and ami f 9iw£H* flourijh,we bring fome Kofeor Violet homewith us i And when w*r*xos*rmh we come from a goodly Supper., we bring fome remaines rfV;-^T^^&- ihufe dainties and aive them to our friends : And when we ^^/w*?- ' Tt 2 ban "**"»** 324 The fraftical Sabbatarian. a t*< ©e*>- have been in public\ Ordinances , Jhall we net bring fome ^ra^Vtv-^^Ve \ndhtavenly admonition to bur wives^ friends ad Xtelrmii ' &l.¥f*** ™^nn $M dottrine k more profitable then the flowers &e?joYiuT*- of the field, or the dainties of ' t\n Table. Heavenly Truths -XWI&U, xj r aicRvjes which will not flied, fruits which will not perijk, yu-etiw, £ rd and delicacies which will not corrupt , &c. So then the wiw/Uccfj* worcj which we hear in the publick AiTemblies , that 'hea- ^Ikm'lnt venly *ooci muft ^e conco^ed'> H mufl.be walled down by j^am «/aao h°ty Meditation, ]wj^ fljj>^ by good and feafonable Com- yfc> ^vIti.t munication, fanned upon the foul by holy muling and ardent fatfyv&t o.n% Prayer. The iced in the ground brings forth grain, not the &u and *° lt will ]°ok cipiomw, et it amiable and beautiful. The clean beads chew the cud, Le- nomen dei t vlt. 11.3. The careful Chriitian will whet the word upon invocemur, njs 0WDj ancj as much as may be upon anothers heart. The {fa ^di era™ Ber€*'/is obtained the title or 'Noble, not from^ejri;^, but rims for practice Aftsi^u. when it hath palled the meditation of the head, the but the weighing of the V Vord in the fcales of judg- Hamdifiatu; ment, the. beatingof it out by the labours of the minde, H*c eftmetj makes it a rich trcafure and a jlocJ^of divine counfel for the ftudiinojlri , /^, t0 fpencj Up0n. ' The Pfalmift no kite then feven times %mrw ex< m one ^^li profeiTes, .*/;<** the Law was bis meditation : he pemt Jaipur a-, did not run over the beauty of it with a glance of his rum. paven. eye, or pafs over the mufique of it as the playing of a tune, Pfel.up.i5,23» and foJay aiide the Inftiutnent •, but his thoughts did dwell A7*»M*>„ upon The PraStical Sabbatarian. %2$ w__ — v^. •_■ ■■ : -r- upon it as the Scholar upon his books : Let us, as our Savi- our faith, go and do jo likgwift \ and let us remember, that on Gods blefTed Day, and on Gods blcfTed Word, our Luke 10.37- work is much at home, in our Families, and with our hearts. Let us fpend *6e interval between the Morning and E- .3 vening worfhip in publique, in holy prater. Prayer is fui- table to every divipon of a Sabbath : It doth not onely^re- Homines funt tare us for publick duties, but fucceeds thofe publick orr ™Parterr*M dinances to us v It is like a good wind which doth not onely Jdei committi- carry us off from the fhore^ but, goes along with.us the whole tuY,qu It rigetur. Par. doth the whole work. When we have been inpublicl^with pfalrn 109.4* God, Private prayer in Chriji is the Altar which fan&ihes the gift : 'and Prayer in this interval of holy worihip looks with double afpedl, backward 'to what we have beard, and forward to what we may hear > indeed in this being /% Heb. 4»*^. the Word, a two-edged Sword , it hatha double edge for our fpiritual advantage. Now our Prayer is like the (word. at the eaft of the Garden of Eden, which turned every way. A£s 2,. 2.7. |1 Prayer in the Clofet often (aves usthe labours *of the Pul- Jer.23.29.. pit, and directs the fpeech of the Minifter to prick the Jer.20.9. , heart of the hearer. Ananias came to Paul when he was 1 c°*.3« 2« praying, Ails 9. 1 1 . If the Word be an hammer, it \s pray- er caufes the ftroke j if the Word be pre, it Is prayer layes this fire on. our hearths : if the Word be xfwoifd, it is pray- er weilds this 5 word to wound our lujis and .corruptions. In a word, private prayer is. the beft meanes to profper pub- lick preaching, and to guide the arrow of truth to hit the m-ar^pf Confcience. Another Duty which muft take up the fpace between the publick Ordinances is, reading the Scriptures, When we ^ come home from the publick, we muft not be confined to the Scripture funt inclofure of the Mimfters Sermon, but we muft open to t\\Q f^itwAv am- wid^m*1"6*^ 3^6 The Pra&icztl Sabbatarian. cud vived with all heavenly delicacies , and with tht cboice[l good things. And on Gods holy day, when out own table is taken away i Let this fpread-table be let be- fore us for foul-feeding and repofe. Every Chapter which , ■ may be read, is an Epitome of divine Truth > which may cK?oTfuUint trani UP 0Hr children and influence our fervants^ and which micm, Pfalto- may buildup our own fouls , and water every branch of -vium decanta- the Family for fpiritual growth in the excellency of the kjiow- biuln tentatio- je(ige Qj Qbrifi Jefus our Lor Fhil. 3. 8. Hietome reports th^efbTZ° of FauL*' that fte ufcd the Scriptures as a Medicine againft luebdti In m- w*Ty difeafe > If her enemies were violent, fhe would turn bulationibu*, 1- over the Pfalmes ± If her temptations were ftrong , (he fii* replicabat would fix upon fome part of Deuteronomy > If her afflifti* el°qUi^imo' ons wereforc^le5 then fhe confulted fome part of the Pro- riuminconfote- phefieof lfaiah\ and 10 fhe drew the Scriptures into an uni* tionetnfuam verfal comfort to her. The Word of God is OUT light to edifferebjt. guide us, Pfalm 1 19. 1 05. And that family where tne Scri- 'Hierom. ptures are much read, is a Gojhen of light and pleafantnefs, where Ifrael refides and inhabits, when other habitations are covered with JEgyptian darknefs , with the darknefs of fin and ignorance. Governours of Families are the bejljlew- Luke 12.42, ards^ not onely when they lay in provisions from the Market, but when they bring forth fpiritual food from the Scrip- Rom. 3.2. tures,by reading as Chemnitius obferves, SZ/idi-'" a tranfientg/^^cf, but a fcrious/e<*rc/? , as Miners for Gold, p ..is per- with pains and delight. So then it is a great part of wif'dom ^rutatio. \ in Familics,to canverfe much with Cods word? but efpecially Chcmiiit. on The PraSlical Sabbatarian. %2j on Gods day, and moft peculiarly when the moflfolemn and publick worfhip doth not call them oft'. CHAP. XXXIV, How m muft fiend the Evening of the Sabbath? when the Hublick^AJfemblics are difmiffed. T Here atf many who will give<*« eafieanfwer to the quer Uosabomi *.■ (tion propofed, and wdl tell us , that when the }ub- %'°J*'°,n° lick> fervice is ended, we have our free liberty for all plea- un/> ^p/i/wc fing Recreations, we may exercife 0*/r /W in a pairofdte vacem^; Bowles , we may exerciie our valour in a pair of Cudgels , Ucircdet hunc we may exercifeowr fancy in a Dance, or k Barly-break : dJte^^lft9 But all the reply I (hall make, Cthis being fpoken to before) ^iZ^ufum is , I hope we have not fb learned Chrift. Now therefore fmm fepara. my next task is, to lay down tbofe duties? with which we vit,et elegit. may clofe Gods holy and blejfed day. £ret. We mujl carefully furvey, what we have been acquainted P '4«20, withaU in the publick. The Repetition of Sermons is a heart- . penetrating, zndjoul-edifyingduty? the very manfedu&ion, ^/^"Xm and leading, of families into the fear of the Lard : Holy pibit, hoc eft, truths are thote divine fragments? which mull not be loft, ad corroboyan- but gathered up by a faithful repetition. When the Mini- dumw chrijfo iter hath e«^e^ to preach, we muft &eg£# torehearfe ■? fuch jw,^", rwrw" repetitions being the mufical ccchoe? from that fweet voice ^1;^. s we heard before. If Paul thought it not grievous to write thres. Alap* the fame things, which he had taught before,?^//". 3. r. We John ^.12, muft not think it painful or impertinent to rehear fe the lame _ things which we have learned before. The repeating of ^ \ \ truth preacht, cafts a «e»? light upon it , it clincheth Goipel ^j^!" J^I counlelthe fafter upon the heart 5 and fo corruption re- tionesnatura- ceives a double? and by confequence a Reefer wound. Sa- let intelleQm muel anfwered not God till the third time ? it may be con- g^"'"*™" fcience will anfwer that word in the repetition? to which it !^„^^/ * did not Men in the delivery. Repetition of Sermons is like jublime fubp* the Sun beams in the reperculfion and reflexion, which fhinc aantwdoftn- in n 3*8 The FraBical Sabbatarian. tkjftdefaHo in a moxc fervent heat, and a more confiderable warmth. The fub]e8*funt feCond fhoot often kills the bird, when the firjl miiTeth : Wc ommhweitem know nQt what t^reeonei hearing of Gods Word may ad verfi. llP°n t"e ^ou'' And we rePeat Sermons in our families, not ffhX* i % ip one^y barely to paft away the time of a Sabbath, but by this -■ ' frui tfull exerciie our memories are recruited , the Sermon is more diftinctly apprehended , the heart is a fecond time afTaulted and {formed, that it may be taken and brought captive to the obedience of Chrift ; Befides in the repetition of .die Word, we have a more private tender ofjife and faK vation , mifappehenfions are this way removed , and the 0 ginal is cleared by the Copy : We often mijiaks tne Minifter, when the Word is delivered \ when we repeat the word, the miftake is eafily corrected and amended , to all which may be added by this heavenly courfc and practice. Families are trained up in Gofpel difcipline, and the more we hear of Chrift in public\and in private, the more our love to him is courted and conquered \ and thus Servants better underftand their duty, and Children better learn obedience. If we leave thoie Sermons we hear, at the Church door, and there take THaboluseftin- our farewell of them, Satan quickly takes up our loft trea- jjar aviffmc- fur*, and then our attempt in the publick ordinances was in lica,femen - • t j^ing not probable, that we mould give thofe holy fitht habeujt Sermons room in our hearts, which' we were carelefs to homo verb ali- lodge in our houfesby aconfeientious repetition. Theftrong- nentononpof- €ft hold we lodge divine truth in, isykc^enough. Satan is citur. Par. ready to untie the knot, let mans care tie it ufaft as it mayi and therefore we mull tie truth upon the {bui with a three* fold cord : i . With a diligent attention in the publick AlTembly. Chem. Exam. 2. With a heedfuU repetition in thw private Family. dcdicb. Fell. - In ardent fupplication running over the heads of the fame Sermon in our more retired and feverer Clofcts. It was the cuffome of our fweet and dear Jefus, after he had preached a Sermon to the multitude, to examine his Vif- Mar,4. _ ciples privately about it, and to rivet what had before been Luc. 14. revealed. Truths, likeftars, are left when fixed; and when our hcarts,not our undcrftandings^xe their Orbs to move in. V-ain The fra&ical Sabbatarian, gap L Vain controverfief) as the wife man (peaks, may not be repeat- edy for that rviU feparate friends^ Prov. 17.9. But divine Counfels mufty for that will unite truths to the foul. And moreover our flippery memory may be made more confident by repetition, and fo retentive of that word, which is apt to ilide away. Surely great are the advantages of repeating Sermons in our families , it is like Lots holy violence to the Q Angels to force them into his houfe. The rehearfal of holy ' lp* 3# truth, is afreet attractive to draw Chrilt into the family, and it fents the houfe with facred fumes, which the fire of the Word fends up : This .worthy practice makes our Si medico non houfes Chappels of devotion, and is nothing but Religion ejt opprdrittk1 drawn in a fmalier frame. In a word, when the Minilters *? <*&otofei- bkffing hath opened the door of the Sanctuary for our de- £*"*' W 0 , , r. ,. • * .. crimen el t dd parture, let us apply our ielves to this experienced medium attfatotuct fcm- ibr foul advantage , our fouls which were tuning in the pub- per inabirere lick may be mufical in private, and the Sermon may be more >filufe. $ic e~ fweetin-the fecondgnji and tali of it, like the works oi ^mp'^uJuld fbme learned men, which are more refined and enlarged in ^/V^r„ „r thcjecond Edition. Another duty calculated for the Evening of a Sabbath, is 2. holy Prayer : This powerfull iervice is a golden thread which muft run through every ft ace of a Sabbath , it is the facrifice of the Clofet, it is the fervice of the Family^ it is the ordinance of the Santluary , it doth feafbnably 'tfaK$wmm pr^_ the morningoi a Sabbath, and ufher in the following duties* cepium ponitur it doth fweetly concur with the mid-day of the Sibbath, in gremio deca- when our devotion, like the Sun, ihoula be at the .highest- io8h^nmm membringthat the Commandment tor the Sabbath is in the ^^elmir'cc midle of the Decalogue. And there is more worker prayer, de&enU*. ** it muft (hut up both the Morning md the' Evening Wor- fhip , there muft be prayer to beg a blefling on truths al- ready diicovered, that in their tight we may fee light^ PfaL 36.9. And indeed prayer doth moft becomingly clofe the Mat. 13. 25. Evening of a Sabbath y then the lifting up of our hands are pf^ I4It2* ] inftead of an Evening facrihce. Prayer is like a fitting Sun, which is moft glorious\]ikt a well fraught Ship after its Voy* age, which lands at the Port, which is -pleating and joyous. U u la ■ ■■*■■•' ■• ■ ■ ■ ' 2 2o X#fr fjaBual Sabbatarian. Gen. 8. ii. In the Evening Noahs Dove brings the Olive branch.Praycr often is this T>ovex when after the travels of the Sabbath, it funis up all, and importunes fuccefl and acceptation, then Mat. 14. 23. the foul is calmed with peact and rcjoycing. In the Evening Dan. p. 21. thrift wreftles with his Father alone in prayer, as if the Sun mould not fee the triumphs of his Victory. Daniel was praykig in the Evenings and then the Angel came unto him , 3 Kings 18. 37, ^ meflfenger 0f glad tidings to this bumble Supplicant. ' Fire comes upon Elijahs Evening facririce, when Prayer pre- Tented the oblation, as a fign of pleafing acceptation. We Luke 2. ip. muft thenjbut up Gods day, at Gods kct^ that he may bid Eph. 1, 6. us depart in peace> for he hath accepted us in his beloved > otherwile we may go to bed> but not to reft : And our con* clufive prayers in the Sabbaths evening muft be, I. ConfeJJory, Our heft Sabbaths have not elcaped the Condom mihi ftainsoftin, there will be iniquity in our holy things \ our deus.eiiamfa- foft fcrvices are like the fpotted moon, or a jewel with flaw. TlT aT""1 Au&Hftine would beg pardon for the fins of hit holy duties ; e 1 J* ug. ^^ ^^ when our Sabbath is fetting, have more need of tears then triumphs, and fay, as the Romans did of one of Tam. 3. 2. tne^r Victories,, fuch another would undoe them. Prayer Pfal.' iip. $9. therefore in the clofe of the Sabbath, mult look up to God Jcr.3. 13. w*tn a weeping eye, and we muft pray, that God would forgive the ims of our prayers, that our dull ear, flat heart, ranging mind, floating thoughts, treacherous memory may be pardoned to us,, and that the fins of our Sabbath, may not fo wre the fwets of our Sabbath j and (b our precious priviledges, become as Vriahs letters, whole contents were Altai Sahba- the dejlrullion of the hearer : We let fall an Evening dew of r&m, et alia re~ tears upon our veryfervices on Gods holy day. qUieS,ZftatUo 2* FetitorJ> $ut our.fighs muft not fo flop our language, ^XtohPW- but we muft be h^m^ as wdl as mQanin& »■ an<1 there arc lofileliletchvi- many things we muft importune, the Lord for the winding jta?, f>ut we muft befeech him, that his fmiles requiesgaudi- wouj^ fpe^ his acceptation of what we have performed that wxufft holv dav > thathis #ir" would fcal uP°n us thofe inftru" guMMper^- #k>ns, which we, have heard that day =, that outlives might hatumjudai- conform to thofe blefled ordinances which we have enjoyed urn* that. The PraSiical Sabbatarian. 321 that day \ that a full fruition of himfelf may -faceted the fweet communion wc have had with himfelf 'that day i and. that the prefent Sabbath may be the harbinger of an Eternal Reft, which is the glorious nferve God hath made for his Saints, Heb. 4. 9. We muff like wife ^r^y, that every tuft complained of that day may receive its deaths wound', that every fin confeiTed and acknowledged that day, may receive . \~ ~ ,. its full pardon, that every opportunity of life poffeiTed that w^or*tionb day, may receive its defigned end. Wreftling with God is quiaineaai/o never morefeafonable, then an the day of God > then itjs petimus,pecea- bothfeafonable and fweet ; therefore let it put its laft hand torum venim, to our Sabbath. Of all graces, faith wears the Crown, ™^Zrmm Epb.6.16. Of z\\ duties, Prayer wears the Garland, IJ'a- tabur et inxer 45. 11. This is the favourite in the Court of heaven, to menim'jn tfit- whom the King of Kings can deny nothing. Gods houfe tathnibus con- muft be called a houfe of Prayer, If a. 56. 7. not of hearing, £™^^ not offinging, not of receiving, but of praying. One letter tibusprogref- ' in Gods name is, he is a God hearing prayer, Pfal. 65. 1, 2. fumffeUcem It is prayer cznfantiifie afflictions, it is prayer can blefs pro- mortem, etfa- vifions, it is prayer cmfweeten Ordinances, and make them lutifaam ***- marrow and fatnefs to the foul, Pfal. 63. 5. Prayer is the ^"p.^nic Porter to keep the door of 0«r /i/\r j Prayer is the jirong hilt which defends the ftrength of our hands •, Prayer is the Cby- tnift which turns all into Gold, atfffcit, is prayer can turn a Sabbath into that which is £etterfhen gold. Let Prayer then bring up the rear of our fervices on a Sabbath. 3. Gratulatory. In the dole of a Sa%bath, let us triumph iThcf. $ 16, and rejoyce in the Lord, and in the cool of the evening let us Semper gaw Hot lofe the heat of the day '•> Let not our Sabbath be as Ne* fote,Jinm bucbadne&zars Image, whofe head was of Gold, breafl and ^'^"jtf" armes of fiver, but the feet and lower parts iron and clay. Let not our hearts in the morning of a Sabbath; have hea- Dan. 2. 32,33, venly heat, and be in a go Iden temper, and in the evening, as dead and cold as the iron and the clay. It is very fad, when our arteclions on a Sabbath, are Jike the grafs the Pro- phet fpeaks of, Pfal. 90. 6. In the morning it fiourijheth, Zach.i4.d,S and in the evening it is cut down, dried up, and withered. •Some experienced Chriftians can fay, that upon the con- 14br.23.30J U u 2 tinued qg3 The Practical Sabbatarian. tinucd care throughout the Sabbath, in the evening thereof they have received large enlivening of foul. Plutarch re- ports of a River, which runsjweet in the mornings but bit- ter at night. Let not this be the emblem of our condition £ but rather as Rivers have their Evening Tides, as well as their morning > fo let it be full water with us in the evening of the Sabbath, and then we have many things to praijt Jehovah for : R&l. pi. 2. i „ we muft magnifie the Name of God, for the time ofa> day, that the candle of our life burned one day longer, when h&s 17. 28. jjivine Juftice might have fnurfed it out. 2. For the fweetnefs of an Ordinance. Ordinances are the fouls Jubile, the walkj where we meet with our belov- E^1, 4" IX* cd , the Golden Scepter of Grace which God holds out to us, now to come in and receive favour, the white fiagoi heaven, to befpeak us to yield to Chrifr, and we mall be re- ceived into grace and favour -, And how many, of theft Jen?' els doth God lit a Sabbath with h 3. For farther tenders of life and falvation : Let God be praifed, thatjti//.the bargain is driving for eternity i every offer of pardon in the Gofpel is renewed love*, the frejb foundings of Gods bowels, his heart once more yearning to* wards the poor foul i And is not this worthy our bigheft thankigivings ? The Mrfians adore every new rifing of the Sun, and fhall not we More the. Lord for repeated tenders of falvation? jVufret dettf 4. For the liberty If Gods Santtuary, which is his Royal faciemfsuru palace to entertain his Saints in, where he gives his fweet* %%lUbenig- eft and moft fttisfaOory^ifcMew, PJal. 73. 17. There arc wTet'omita the goings o£ God, Pfal. 68.24.. There God fheweth his facia Yejliieiat power^ arid (hines in his Glory, Yfal. 63. 2. There Gods ad templm fu flrength is evidenced, and his beauty unmasked, Tfal.yS-. um.etiMin- 6 Aud there he caufeth his face tojhine, Van. 9. 17. which jtauret. .§ ^ molt beauti full fight on this fide the beatilical vi- iion. Ffal. 14. 2C. 5* tet us praift God for the. Riches of a Sabbath. In this $#m, 3. 2. blefled leafbn we enjoy the treafure of his Word, without which welhpuld have been, both unholy and unhappy, and by The Practical Sabbatarian. 333 by itspowerfuU operations, we are made both gracious and glorious \ and the giver of {uch a gift deferves the elevati- ons of ourpraij'e, and we mould commemorate it with an Higgaion Selah. The light of the Sun, Moon and Stars,are Gen. 1. 18, of great concernments to men, they are the Governours of jocia, l5> day and night : But the light of Gods Word is of infinite more value. 7be SnnJhaU be turned into dartyefs, and the Moon into bloody Joel 2. 31. but not an Iota of Gods Word (hall pafs away or perim. By the Word, the glory and beau- curnonpoteft ty of the New Creation, the curious piece of mans redem- iota pew e;qui*- ption, is feen and known j conlidering then we have our tunc perim Fathers will in our Mother tongue, we have and hear the vo:0> etfentp- Goftel, which brings fuitable remedies for every malady, i^J^^l^i fuitable fucour for every mifery, which brings the cojilieji ^q.^ jj iota Cordials, and the choyjejl Comforts y let the enjoyment of perim, tunc this Word firing our Hallelujahs in the clofe of a Sab- ejet eyuvpv- bath. tS** 6. For the frequency of a Sabbath. This might have been ^Ut an annual, and not a weekly feaft >■ were we kept for feveral moneths without a Sabbath, how would our jpiritsjp ring at fuch a dayes appearance } Why mould the commonnefs of the Suns mining, and the Sabbaths coming, put a blait upon the mercy ? A market day once in the rvee^doth not tire or weary us v a Feaft and Banquet once in. the weel^ doth not Mar. 12. 42/J naufeate or furfet us-, when we mention the Sabbath, a grea- ter then thefe inconfiderables is here. A learned Author obferves, That near the Pole, where the nights endure divers moneths, the Inhabitants in the end of fuch a night, when the Sun begins to be feen, they decl^ themfelves in their beft apparel, andget up to the Mountains with joyandfinging,and cry out, the Sun appears, the Sun appears. And fhall not „ ,. our Sabbath, when the Sun of Kighteoufnefs appears, lay as lum ^noi great a foundation of joy and exultation in our fouls ? la- traditur pro- deed our Sabbath doth not onely . necefptate our praife forprit&e equit the fweet proviiion of it, but for the fpeedy revelation of itmfi^faltambw9 » The Circle turns about quickly, and then the Sabbath comes ^^otum^uir again, and meets us with his heavenly falutes. The month*- fitim&im&#& ly light cf the Moon, how doth it cheat the world ? Much tyytmiu- more. Van.- 354 The Pra&ical Sabbatarian. ■&n%a. Gum cavit lapiitm^cn vi, fed fepe cidsr.do. Fundamentum animcffidelt*, efl "fefut Chri- jiuf. i Cor. 3. 11. Luke 2.52. Radix vita at em* e\ifi- ff«, OYigO, W : them. And as we ftudy to dijfufe knowledge to them, fo ed will God power down his bleflings on us. Abrahams crown c was not his flock/-, hut his care, not his wealth, but his dtii- P*0! gence to train his familyin the fear & knowledg of the Lord. Secondly, Catechizing is a duty ftrittly charged upon us. God commands the people oilfrael, Deut. 6. 6, 7. That bis words may dwell in their hearts^ and that they diligently teach them their children. Parents in families mult be as lighted tapers, to give light to all who are in the houfe > firft they muft rivet Gods word on their own hearts, and then drop it into the hearts of their families. Jojhuab's Jofii. 24. 1 5 refolve was, That he and his houfe would ferve the Lord. Govern©rs of families (hould be as Gardiners, which water the young plants at the root. Thirdly^ Catechizing is a duty moft fuccejfefully purfued uponyoung ones. This is throwing feed into a fruitful] ground,which will not want an harveft. Timothy was trained up betimes in holy Doctrine, and afterwards he was a moft excellent Evangelift. When a houfe is ftrong- ly built at firft, after-years will proclaim the care and ride-- % Tim. 3.15. lity of the workman. As Sir Walter Mildmay faid of his Colledge which he built , Emanuell Colledge in Cam- bridge, He had planted an Acorn which might bean Oal^ in time ; and this worthy Colledge hath been the feminary of many learned and excellent men. Every ferious catechi- zing of our family is the planting of an Acorn, and after- times may fee the fruits of that holy plantation. We have all varieties of Arguments to preis this necelTary and excel- lent duty. We have Scripture.ln the Old Teftament the Jews were to r teach their Children the Original ufe of the PalTeover,E*W. 12.26,27.6c other points of the divine Law.TheLord (peaks Exod. 52.26 thus, Deut.i 1.18,19. Therefore Jhall ye lay up thefe my words EzckJ, 1 in your hearts^ and in your foul^and bind them for afign upon £■£ your 336 The Practical Sabbatarian. Deut,4. io. Horn. 10.14. Quando pirvu h.peft baptif- mum adJef cunt, Chrijh adducendifunt perfeduhm, foUicium, et piam inftitw 4fa»m% cum annft crefiat cuyjfloftrade puerit. Par. 2. Condones Apo flolorum fere tantum grant Chatcchefcs. Al*P- in 1 £. !>(/*• ad Cor. t)s rudibuf thatechiiandv Aug. T* puerif ad chritfum tra- kenim. Gcrf. in pact. 2. your hand, that they may be as frontlets betrveenynnr eyesy andye Jhall teach them your Children, &c. In thofe times children were taught the chief points of the doctrine of the Prophets, touching God, or the Law, or the Promife of the Gofpel, or theufe of the Sacraments , and Sacrifices, which were the types of Meffiah to come, and of his bene- fits i the(e and other Principles children were taught at home by their Parents. In the New Tejlament, Chriii com- mands little children to be brought unto him, Mat. 10. 14. This evinceth the neceffity of a Chrift for our Children ; And how (hall thefe young ones believe on Chrift,of whom they have not heard ? and how (hall they hear without a Chatechizer, without one to open and difcover Chrift to them in the plain and familiar way of Chatechifme ? which plain method of inltruction adapts and fits youth for hearing the Word from the Minifter, and is the firjl round of the Ladder of Knowledge. The careful inftitution of children in Gofpcl-knowledge , was no ihanger to the firft times of the Church : and therefore the ApoiHe Peter calls the Word Milk^ 1 Pet. 2. 2. as being tit and proportionate fujlenance for young ones in Religion : And the Promifes are called the Breafts of Confolation, Ij'a. 66. 11. (ox young Children to lye at , and draw comfort from them. We have Antiquity. A learned man faith, ThatPjw/ the Apoltlc was a Chatechiji, grounding his ailertion from I Cor. 14. 19. where that word we tranllate teach , is in the Original , n.an%A?u Catechife. The Sermons of the Apo- ftle, often opened the very principles of Religion, which are calculated tor the information of youth. And the fame blefled Apoftle layes down a lliort Compendium of Chriirian principles in a chatechijiical Summary, Heh. 6.1,2. And we are told, that Cyril of Hierufakm compofed a Catechijm ' for the benefit of Chriftian youth •, That Gregory Nyjfene made a cbatecbiftical Oratioir, And Augujiin wrote a Trea- tife concerning chatechizing the ignorant, as being the moft proper way of ditfuiingand diiTeminating Gofpel-light. A learned man tells us, that Gerjbn, Chancellour of Paris, in later times, did ufually iniirudt Children, and did it to the great The Pra&ical Sabbatarian. 337 great benefit of the Church of God : The Church did ga- 0 ^^e ther the fruit of fuch watered Nurferies. The fame Author je/u, ^ d:rs tells us, that Gerfon wrote a Treat ife concerning drawing pojlte vers ■ childientoJefusChrifti And in this Trad: , falls into this cmdabiturh^ holy Rapture ; 0 moft holy Jefus, who after thee Jhali be a- ^£f£er. Jhamed to condefcend to children, when thou haft invited lit- tle ones to thy f elf ? 0 gracious Chrift , wilt thou intwhie children in thy f acred Arms , and fold them in thy divine Embraces? Andjhall any who is Jpiritual, and fee kj not his ., own things, but the things of Chrift, whom charity, humili- H"j£ Hb.6 ('.v ty and piety guides, refufethe introdu&ion of younger ones, ^ gCC^p^0 to prepare them for the Embraces of the dear Jefus ? Eu- mitedeuntes febius writes of Origin, that he reftored the pious cuftome Amiciwtvfe, of Chatechizing in Alexandria , when in times of perfecu- cm$& P<>* tion it was very muchdecayed.C/^/^w was wont patheti- Y^e^cumJeY" cally to perfvvade his Auditours •, that when they came meditarentur from Church on the Lords day, That they Jhould difcourfe & comends- among themfelvs, and Parents with their children, Majiers rent,quomodo with their fervants, how they might aU and do what they Vu* imP^ata were commanded. And Origen, in his oth. Homily on Le- £""' ***$*»** viticus, makes it his ienous Option , That we would he ex- ercifed, not only in the Church, but in our boufes in medi- tating and canvafing Gods Word\ For, faith he, Chriji will bewiththm, who fee\ after him. Thus we fee the Gol- den times of the Church much favoured and followed this fucceflful prattice. We have retfon. 1. Catechizing is necejfary, that No- 3. vices and young ones be not entangled and feduced into er- 9^0 Cemel efi roneous opinions, Chatechizing is the hammer to beat imbuuncens 4own nerefies : Cloth which is died in grain before , will ftrvabit odo- net eafily take another colour. Youth having drunk in the rem> r$/kd*i/, faving and fundamental Truths of Religion, will hardly be led afide to another do&rine. The firft fen t remains in the VeiTel. The Janizaries are the fi&ceft Turks , and they are taken from Chrifhan Parents in their childh od,and fo train- ed up in the Mahometan Religion. The fame fruits the Tree bears when it is young, it bears ever after. Chatechi- zing' layes the foundation which Seducers cannot eafily X x ihake *58 The Practical Sabbatarian. (hake and pluck up. Ignorance is the mother of weakneft, and layes us open to deftruttive changes. 2. Tbofe who learn throughly the Chatechifme, will better Facile eft in- understand Sermons , and they will be able eafily to reduce ver.tit addere. whatever they hear from the Word , to the feveral heads of their Chatechifm. Mariners have their ieveral fide-winds, but they can bring every wind to verge towards one of their four chief winds. Principles of Religion take in the whole of Religion reduttively, and Principles are dropt into youth Condones fine by Chatechifm. One gravely oblerves , That Sermons with- chatechi%atione out preparatory Chatechifm and inftruttion are heard to little P™Pa!ax°n* profit or advantage. Ignorant perfons more ufually hear a tmollmgnto u- f0Hn^ than a Sermon j like Pauls Companions in their jour- jttatijjimi ecu ney to Vamafcus, who heard a voyce, but no language, A<3s ditafunt. $. 6. Ignorant perfons travel in the dark, and the light of Urfip. a. Sermon doth rather confound then convince them , they are ftill more m the dark, and the learning of Principles mull bring them in their way. 3. Chatechifm is moft accommodate to young and in judi- cious perfons : A copious and vagrant form of inftru&ion is not fuitable to youth and Chriitians of the lower form : The Scholar learns not the Greek language at thefirft > it is the Accidens, not Homer, is fit for his firjt fetting forth in the travels of literature : Every thing is good according to proportion : We eat not loaves but morfels j The Nurle chert s the meat, and then puts it into the childs mouth : Incul- cated principles mult rirft be prepared for children and Ser- vants, and dodrines mud run parallel with their capaci- ties. The. Sun rifeth by degrees , nor doth it get up to its full height till its jult time. 4. We have intereft : If we will have obedient children and faithful Servants, let us pave their minds with Scripture- principles, and this will chafe away that ignorance which is the ipring of all irreligion. Every flowr the beaft feeds upon, we have the . fweetnefs of it in the milk '■> and Co all tbofe truths we infinuate into the hearts of our Families in a chatechiftical way , we (hall find in their behaviours and carriages, The cojl we beftow on our Gardens, we find/// th The Tragical Sabbatarian. 339 the tyring, and then the fweetnefs of the Rofe , and the beauty of the Tulip will court both our eye and our fmell > Co in this cafe, our pains in cbatechizing will be found in the towardlinefs of the youth of our Families * and if we would turn our houfes into little Churches, chatechlfm muft be Col, 4 thechiefeft confecration \ But if we lay afide this fuecefs- fulduty, Ignorance will overgrow the Family , and then a cloud of ignorance will eaiily melt into a thower of pro- ianenefs 5 The darkne(s in the head will turn into darknels in the deed > and our Family may not love Chriit , probably becaufe they do not know him. Well inftrntted are ufually well governed Families : Let fomething then of the Sab- bath Evening be fpent and employed in this influent iall Duty. if, 1 Cor. 2. 8. C HAP. XX XV. Singing of Pfalmes, is the Mufique of a Sabbath. ♦He Feaft of a Sabbath is not to want the mufique of a F . r Pfalm -: The Lords day, faith the Pfalmift, Pfalm 1 1 8. j^5 lp* 24. is a day which the Lord bath made , we will rejoyce and u* be glad in it : And Pfalms are the ecchoes of joy, the hearts Rcvel* 4" If* melody, the Saints tuning his Hallelujahs. When we fing Revel. 5. 13. Tfalms, we feem to joyn iffue with the 24 Elders mentio- pfajm nedin the Revelation, and with the Quire of Angels , the mi00-a* (ubjecS of whofe Song is the Lord, and the Lamb who fit 2Sam-23-^ upon the Throne. David was not onely the great King of 1Q\lton 8 Judah, but the fweet Singer of Ifrael i and he did not one- ' I3% i ly compile his ffalms for the Church, buthimfelf did fing Nehem.12.nj. forth his Songs to the Lord \ nay , the whole body of the jucjg. 5. 3. people of Ifrael, though they cannot be Pfalmijls , they p, . will be joyous in the praifes of the Lord, 1 Ghron. 13. 8. im30,4- The wall of the City was not dedicated without finging, p^mi^^f* much more the worfhip of the Temple was not celebrated without the fame method of praife & thankfgiving. Singing . X x • 2 is o4o The PraUical Sabbatarian. is the eommanded mirth of Mountains , Ifa. ^, 2~ It is the Exultation of the Earth, Ifa, 49. 13. it js the pleafant triumph of Saints,!/:?. 51,11. It is the Trophit of Victories, Ex^.15.21. It is the Mufiqne oflfraels Quire, iOW. 16. 9. And then fwrely, it is ih&jojftl mu.dj 0f Gods holy day. Gods piajfe is much let forth by fnglig* andall varieties joynin confort. The trees of the Wood, 1 Cbron. 16. 33. The fphearsof the Heavens , Ha. 44. 23. The Kingdomes of the Earth , Pfalm 68. 32. The -Saints m their greatejt numbers, Pfalm 149. 3. The Saints in their greateft jiraights, Ifa. 26. 19. The Saints in their greatejt ^flight, Ifa. 42. 10, 11. The Saints in their greattji delive- rances, Zcpn.3.14,15. The Saints in their greatejt neceffiuer, Ifa. 52. 9. Ifa. 54. 1. The Saints in their greatjefl -ple& Ifa. 65. 14. Jer. 31. 12. How comely then doth /?#g«?g divine praife to the divine Majefty £e/u the holy day of God? 3C0r.14.26. And we are to take notice , that Pfalms are not ouely cal- G0I.3.KS. culated for the puhlici^Congregation^ but like wife for />ri~ UquiwJipo- vate families. There muft be * g[»jr<6 in our houfes > Our JfoL non tan- children like the lejfer birds muft iing thepraifes of the Cre- tum de public* atour i Our fcrvants muft underftand the chief fervice in in *£le$ cal'A firiging forth thankig*vings to the Lord, and Governoursof TamTvt Families mull be g*iA/ of the Chore, they muft be Prefi- vatis.DrJun- dents in this complacential fervice. Tertullian tells us, 7bat n. .j the Chriftians in the primitive times had their meetings be- tolf*™**- fore day to fingtojefus Cbrijl; fo fweet was this Duty to cmhcjr.ss them, and reputed fo neceffary. Eufebius mentions fome edcavendum Hymnes, , winch the Chriftians in the early times of the chri'hctDeo. G0fpel ufed to recite and ling forth ; And Nepes compi- LilMaEpifl fed'tnany °f thefe divine Songs for the fervice of Dyonif- ■ 97. us and his Brethren. Pliniwsfecundut, though an Heathen, fymniproiym- makes mention of Chriftians finging of Pfalms to their great pank fumantur pi:i\k, in bis Epiftles to the Ernperour Trajan. Gregory Na- fSsPcL ******* much piefotkthe finging of Pfalms and Hymns up- tibus. N22. on Chriftians in their JbUmn days, for the avoidance of fidling Niceph. Ub. Inftruments, and of light and jocular fangs. And as if pjalms 13 cap. 8. were not ouely the difcharge of our duy, but the confu- tofc^ao°o tatioir of the. enwj of otbtrs, Cbryjhftom commanded p?*' pfalmes The FraSiical Sabbatarian. 34 if alms to be fung in the night for the fuppreffion of the Arrian Herefie. Bafil, as Ruffi.n attefts, commanded the peo- ple to meet for the pouringout of their prayers, and Ringing of Pfalms. The Eajtern Church , from the time that the fflotctmn&i Sun of Righteoufnefs arofe in the Eaft , did propagate the in ?*lfni*Yl ufc of ynging of Pjalms and Hymns to fucceiiive Generati- ^ ^ d&0/?o- ons : Nor was the Western Church defe&ive , in praiiing teeftobferva- andprattifingof thisfweet and reviving Duty. Holy Am- tut. Dr.Jun. hrofe fo zealoully prefTed this duty of finging of Pfalms, that he would not allow times of perfecuti©n, a fufficient reafon to intercept it * But the Empreis Jujiina raging againft Plebsinecde- him , He commanded the common people to lye in the Churchy fid excubabat, and there fing PJ alms and Hymns , according to the prattice llk™f}jac™' of the Oriental Chrijiians, that they might not be fnfible of t1{,Jntur jg, any forrow or tedioufnefs : and this cufiom prevailed in after- cundum morem times, and was fcattered into other places : the Churches in *'" Onentalium other parts imitating this worthy pr attic e.- And Paulinus Partlum>"lP0' teftiries, that the fame excellent Amhrofk brought Hymnes fH" ^, **' and Pfalms to be fung in piiblick in the Churches of Mil- * ' lain, and this practice overfpread almoft the whole Wefiern oTddentis Church. Paulin.inVit . Ambrof And if you ask what provincial Pfalms were fung in thofe Early dayes of the Church , An- manage refert. g&f/fo/einformeth us, The Pfalms of David. Aug. confef. lib. paulin, 10.cap.33. And Jheodoret joyns in the fame z{fexthn,Theo- dor. Hift. lib. 2. cap. 24. And thefe Oracles were warbled forth with a lively and fweet voyce , that the truths which were fung didfeem to get a new life by the tune , as the lame Auguflin averres. Chryfojiom affures us, That the words of rpfe de canta* ) Davids Pfalms were the conjlant matter which was fung , torum pfalmo- that which did feed the voyce, and the rejoycing of Chri- wot Davidico- - ftiansin his time.. Thus finging of Pfalms was the ufual ™™^ST'' and commendable practice of the golden times of the p0iatarecen- Church. And fing to the Lord, Pfalm 47. 6. muft be the feu Chryfoff. command which muft lead us up and down a Sabbath, and HonuUtftrcr*- efpecially put an Higgaion Selah upon the clofe of it. Now bJt l^U v\ for our more comfortable management of this heavenly fer- '*" vice and fliritual recreation ., we muft confider, Singing of Pfalmes hath excellent P.refidents. That fer- vke. 2 \2 The YraSiical Sabbatarian. vice is much J weetned, which is exemplified by thebeft Pat- Job 38. 7. ***** - We have the beji of Pcrfons going before us in this Heb. 2. 10. way of holy ^e/igk. The Morning ttars of the Church have fung together i 1. Chriji himfelf, the Captain of our fanclification as well as our falvation, hath gone before us in this holy pra- ctice i he fang* Hymn with his Apoftles, Mat. 26. 30. He fang with the Apoftles, to (hew us, that Pfalms are cal- culated not onely for the public^ Congregations , but pri- vate Families: He fang not with the multitude, but with the Vifciples : And Chrift fang in the Evening, to evidence, that the Eveningoi his own day is the moji fit fealon for Hymni funt this heavenly duty. And he lang immediatly before he fuf- So d £tT fered> t0 !lal this °rdinance with his blood. And if it be fit'lauffr non Queried what Hymn Chrift fang ? Learned Expofitors are ■ deitnonefi various in their opinions, and (hoot (b much at Rovers , hjmnut, c rfi that I (hall #0* yr And if it n&habeatbifc ye praife 0f God, and thefe praifes are notfung, it is not an *jia ' * /Jj' ct Hymn, And therefore if it bean Hymn, it'mufi have theft contieum. ' three things, Itmuftbe praife, the praife of God, and that Auguft. with a fong. Chrift then was verfed in this holy practice : VfalmiDavi- ancj fa t|ie j-[0ly Qhoji pens a Pfalmfor the Sabbath, viz. the did funt fcri^ p2Pfalm: that as there is the Lords Prayer to guide us in ^"n^Q*7 that holy duty, Co there is the Lords Pfalm too, to excite ArtUmvficoj and ftir us up in this feraphical Service. vincenti,pravid' ^ITinVjaU and AJaph, Hezekjah and the Levites, all joyn to fmg forth n»35 *jri- the praifes of God. There was among the Jews a Freftft hm* Bithn* of longs, as .well as a Governourof the People. 3. The Tht Practical Sabbatarian. 343 3. The Holy Afoftles , thofe bright luminaries of the Church , they have made thk mufick^ in their Sphears, Acts 16, 25. Paul and Silas fang fraifes to God in their Exod. 15. *z darkeit Dungeon j though their feet were, their tongues were not in the (locks. 4. Eminent Fathers: Some have been cited already to give vpv*<> ^^ in their teftimony to the pfaifeand practice of this duty •, I iVW 7 the inftru&ions of the Pfalmes being fung both at pruarium\P[aL incre- Aas l6-25- ?aul and Silas by finging chafe t\ whereof fingin© is enimanoftra onely the rebound^ armes us againft the dint of furFering : wlte cogna- He will fcarce be fenfible of approaching flroaks, whole tumiDewPfal- heart is taken up with God a»d Chriir, and is in the midft ^^^[.ot'hisHaUelujabss no more then the three Children? feet eametur uuli- were Parcnec* when they trod upon flames. Chryfojhme in- tas et v:4u- forms us, That God appointed Pfalms both for our gain and pt the triumphing and the trembling of the heart at the fame time, being inconfiftent. Whilft we are beginning heaven in this work^ of Angels, as Bafil calls B*pl fo hub- finging of Pfalms, we are got above the frowns md fears of p^j et VIYU \ the world. This heart rejoycing duty can make travels frveet and plea- . fant % it can fhorten miles, arid haften ftages, Num. 21.17. Sive intem. A learned man obferves, That finging holy fongs, it is the plumconveni- mufick^of the Temple, the pleafure of the feafi, the' delight ofmuiaderan- the Table \ and it may be added, it is the recreation of the fa**\fi$*k&< journey. The Children of Ifrael had a wildernefs to travel 2Zm!a\mZ through, but they had a God to converfe with, andfweet^, autabum ordinances to refrejh themfehes by, they made their jour- nobismeripfis nies plealurous \ and the change of their ftages, wasonely inPfilmuh- the variety of their delight ', finging to the Lord ftreWed &- jt is love fweetens the voice, it is love makes the tongue an bile. Arid, inltrument of perpetual motion. 4. Singing draws out our thanksgiving, Ifa. 38. 20. Sing- ing is onely gratitude put in meeter, and fet in tune. The gratefull perfon comes with his harp in his hand, as Jefb- Prov.2p,<5. ^/ys DaUghter did, to congratulate her returning and vi- j^.- .dorious Father, Judges 11.34. Singing Pfalms only be- 3°'4' comes*/?* righteous, who '(hall eternally praife God for the bleffings The Pra&icjl Sabbatarian. 247 bleffings of their falvatioi} by Chrift. We may fing mufi- cally, but not joyfully, not heartily, with unpardoned guilt upon our fouls. A wicked man is a Parot in this duty, he is Prov. 13. 14, onely Sataus Nightingale. The Prophet faith, If a. 65 . 14. The Servants of God Jh all fing for joy of heart. Wicked men can have no peace, If a. 57. 21. and therefore no joy. A grave Divine well oblerves, That praife and pfalms w%ll become. the Saints, who fing with affeftion, reverence and under fi and- ingt otherwife this duty is as a coftly garment, which is rich and beautiful in it felf, but it fits not the perfon who is to wear it. Singing of Pfalms doth admirably chear and exhilerate the ?t foul. The Apoitle fpeaks, Eph. 5.19. Offinging Pfalms and HmtamChtim Hymns, and making melody in our hearts ; this duty js ,th^ fiu^ Atoflo- fweetfhout of the foul, the jubilie of the inward man, a fpi- lu* ad lanti- ritual exultation, the triumphal gladnefs of a gracious heart, am> et exulta- nt fofter rapture. We may fay of this Service, as Tremelius u'nem &ritu~ doth of Davids harp j That by the mufic\ of it , the fiorms of^antelT Sauls Jpirit were laid, and he was compofed andjerene. This chriftiamfmo Service can calm a, perturbed and difcompofed fpirit. An- jubitent.AUp, gujiinc confeffeth, That oftentimes for joy he wept in the Aug. lib. 3. Church to hear the melody of the peoples finging. And Beza Confef cap 5. acknowledges, That at his firfl enter ance into the Congrega- Cez« Paraph- lion, hearing them fing the 91ft Pfalm, by thefinging thereof m **^' pi. he felt himfe If exceedingly comforted, and he did ever fince bear the fence of it dearly engraven on his heart. Dr. Bound ob- serves, Pfalms are mofi convenient for the Sabbath, for that 14 a time of joy, and there is no joy comparable to that we have IPct.i.g, inChrifi Jefus, who fills our hearts with joy unfpeakable and full of glory. Indeed finging of Pfalms it reveals and con- fines our joy, it is tht (mile, and the gracious fmile of the foul. The Apoitle James advifeth us to turn our mirth in- to the right channel , If we be merry let us fing Pfalms, Jam. fpjimitmsot^ 5. 13. Our mirth mould be as the mufick of the Sphears, leftem**, etc* pure and cceleftial -, As the waters of; a firing, and not as the tyfi'e hiimta- waters of a pond, which eafily putririeth. Our joy then ttm noflram rlowes, and break/ out in this blelTed duty of finging .n^ndm^' Jjalms, which is the only vent of inward complacency, the Daven. Y y .2 heart 34* The PraStical Sabbatarian. heart being the chief mtrfich^room- of a Saint. In the fingingof Pfalms we begin the fervice of heaven, fmging is the triumph of glory. In heaven we read of the fong of the Lamb, the long of Mofes, Rev. 15. 3. All varieties in the Pallace of the great King fingfongs to the Lord, and to the Lamb who fits on, the throne , Rev. 5. 9, 12,13. Thetwenty four Elders ling a newfeig, as if they1 aKTOrft wou^ out-vy and double the tribes of Ifrael, as in their quceeunqican- number , fo in their praifes to the God of Ifrael, Rev. 5. 9. liones vavin The Angels lift up their voice to ling the Pialms of heaven, argumenns j^eVt 5. u. Thole glorious fpirits though they have nn- ritunt >m tongues, yet they have voices to celebrate the praifes of the q^j^ Divine Majelly . The Harpers Hkewife have a new fong- . qu, angujhore the praife of theii Redeemer. It is not without a Selah,* qiudjm forma, note of obiervation, that the Apoftleis fo copious in fetting Daven. down, the feveral wayes of the Saints prailing God, viz* In Pfalms, and Hymns, and fiirituaU Songs, Col. 3. 16. Is it not to prefigure that plenty and joy which is relerved for them, when they lhall always joyn in confort with the mu- Pfol.7r.22. li^k of the Bride*chamber ?■■ David fmging with his harp here looks not fo like the King of the Old, as a Citizen of Rev,, 1 4. 2. fke Ne„ Jerufalcm. Singing of Pfalms muft be managed with prudential can- 4- tions. In this heavenly, duty the heart muft be prefident I# of the Quire. Heplayesthe hypocrite who bids his harp Uanvoxfcd awake when his heart is alleep. Affection muft be loudeft votum,ncm in cycry pfalm. The Apoitle faith, That he will fing with r;''; :/,:;;;, theftint, 1 C& r+ I* IkMrftdlsus, His heart n># re* djmms,feda- dy, his heart was ready to fing and give praife, Pfal. 57. 7, 8. murscjmat in PJal. io£. 1. The Virgin Mary fings her magnificat with zursdiuAvQ. her hejrt, Lnkt 1.46,47. Bernardino Tratt of his tells us, " " ~ ~ When The PraBical Sabbatarian. 349 When reefing Y films, let us taly heed that we have the fame Demodo beni \ thing in our 'mind which we warble forth with our tongue h vivendlht™m and that our Jong and our tongue run not feverall wayes. Audiantilli Spiritual fongs mutt not be as icedes which drop from the p^p^^' eves of our mouths but as jparhj which fly from the hearths 0ff!j^eft%o- of our fouls. If there be only the calves of " our lips, it fo n0n voce tan- much refembles a carnall and Jewifh faenfice. Hierome ti)m,fed corde tells US, We muft not aft as players, who ft retch their throats camandum.nw and accomodate their tongms to the matter in hand \ hut ™ ra&? °~ when we fingYfalms, we muft atl as Saints, praifing God^ not Hieroru only with our- voice, hut with our hearts, A fweet voice N • plealeth men molt, but a melting heart pleafeth God moll. voVm^fed Thou ftudieft cadencies and to run divifions,{z\t\ \ Bernard, fr^gg volun- Study to breaks thy will, and tokgep under thy corrupt affecli- tatem, nonfer* ons, and do not jo much affect a confonancy of voice, as con- wtantiim, formity of manners. It is not a quavering- voice, but a confomnil:Am 11- r - • T/- , , a n- i • r ji rvocum,fed trembling fpint, IJa.66.2. Auguftine complains ladly of COUCOrdiam lomein his time, who minded more the tune, then the truth mrwn. Bern, which was fung, more the manner how, then the matter A what, and this was a great offence to him. We muft fing with grace in our hearts, Col. 3. 16. Viz. 2. Either as fome expound it with gratitude and thankfulnefr Hon incommc- for the word X*W or ace, is fometimes fo taken, 1 Cor. 15. dhcum canti- 57. And indeed thankfulnefs is the Selah of this duty, that "Tj ggj which puts an accent upon the murick and fweetnefs of the £0t Daven. voice '•> we fing the tha?iksgivings of the Lord. . In times of ^mi! & pro„ profperity, when God crowns us with his loving kind- fpetu rebus ad neffes, Yfal. 103,4. We are then fiirred up to fing forth canendum thepraifes of God, and every fart of man makes up the mon^mur £"» Contort j the eye looks up with joy, the tongue fets the g^. ^atiiudi tune, the hand claps with triumph, Yfal. 47. 1. The heart ntidebitus eft is the Organift which fets all the reft on going \ that bo- & planum- . fom inftrument begins the fongs of praife. effaius, Davj Secondly, Bifhop Vavenant expounds with grace, viz. with graceful nefs, with a graceful, dexterity* which brings £tPYoae>fe both profit and pleafure to the hearers. When we ling \Q%m% Pfalms, we muft fing feriouily and folemnly, not lightly or fenfually to gratifie a curious e?,r > or a wanton fpirit. Pfalms. 3^0 The Pra&ical Sabbatarian. Pfalms they are not the Comedies of Venus , or the jo- cular celebrations of a wanton Adonis, but they are the Spiritual! ebullitions and breakings forth of a compoled foul PiV.ptf. 1. to tne h°ty and incomprehenfible Jehovah. Therefore 2X*~ vid will fwg a new long to the Lord, Pfal. 96. 1. (i. ej in the Hebrew dialed, a moft excellent (bug , a fbng tuned Pfei. 137.4. with fuavity, compofed with piety, and warbled forth with real fincerity. Thirdly, This phrafe with grace may mo ft properly fig. nifie, the acting of grace in that heavenly duty. Not only our Cumin con. heart, but Gods fair it mult breath in this (ervice, in it we fpeSIu dei Can- mufl. a£ our joy, our confidence, our delight in the Lord. [7nfidera°in Singing is the triumph of a gracious ioul, his unconstrained tmnte.Ectn. exultation, which is not penned up i« f/?e wzi^ by meditati- on, nor confined to the ear in attention, nor yet chained to the tongue in prayer and fupplication, but flyes abroad inJa ncrefolemn Ovation, praiiing him who caufeth him to tri- a Cor. 2.14. n mph in Chrijt, as the Apolile fpeaks, 2 Cor. 2. 14. In ling- ing of Pfalms the gracious heart takes wing, and mounts up to God to joyn with the celeftial Quire. We mu\l fwg with understanding: We muft not be guid- ed by the tune, but the words of the Pfalm \ and mult not lb much mind the mehdy, as the matter : we mull conllder ■phi. 4". 7. n^)dt wc iin§^ as wc^ as b°™' we ^n&' ^ne tune may a^*c<^ 1 Cor 14 15. tne/^^9S but lX IS the matter affects the heart. Vavid in Sbin'tun <& tn£ 0le* Tci^mtnt5 pJjl"±7-7' And tne Apolile m the intlui^nxian #«*i I C^K* I 5. call for undrrftanding in finging, o- o^owr 4/a/fo- therwife we make anoife, but we do not fwg a ipintuall i^, ur fatt/sroi.fong i and fo this duty would be more the work of the & ejytlumi chorijlcr, then the Chrijtian •, and we mould be more de- ■dmdfifur!!' lighted with an Anthem of the Muiieians making, then with tulutnoumo' a Pjalmot the (pints enditing. We muft there^Qre png JdapfjJlenti* wifely, that net only our own hearts maybe affected, but buffed<& ab thole who hear us. Alapidc oBfcfves, that the word «ir- audientibm derjtanding m^wtion^d by the Apolile, 1 Cor. 14. 15. it is SS^S* ^'9 in thc Hcbrcw> whjeft ^n^sjrofound judgment, pZftuiZu'dtJ- and w in the Septuagint, which ligniries the acutenef of turn car ebiu understanding, the iharpnefs of it, the mind of the under- par. in Cor. Handing, The t rati teal Sabbatarian. % Children know what to t^/^inurmun of their Parents, and their minority doth not fpeak Co Luke 18. ly much ignorance, as to wrap up their requefts'mz cloud, Luke 11. 13. that they cannot underftand their meaning. It is well ob- ferved by a learned man, That the prayers of the Papifts in an unknown tongue, are not Jo much a fupplication as a mur- mur. Now ignorance in finging falls under the fame condemnation with ignorance m praying, and is as great a fbloecifm *, when we underftand not what we fing, it fpeaks the barjhnefi of the voice, the bardmfs of the heart, and the impertinency of the fervice. We muft fing to the Lord : In finging of Pfalms the diretl a. intention of our minds muft be to God. And we mult be Dcohudeiet afTe&ed as the matter of the Pfalm is,and our pre fent condi- hymnot ingra- tiondothoccaflon.Singing is put of divine wor(hip,apiecc tia™m&i*- of Gofpel fervice. The Apoftles counfel is, That in ling- ^l™"' ing we ftjould makg melody in our hearts to the Lord,Epb.>$. p,, ' ean - 19. And leaft W€ fhould omit this circumftance,which is the niftrpactt,fpt- jubftance of the whole duty , the Apoftle repeats his coun- rituals thymi- &1, Col. 3. 16. and advifcth us to ling with grace in our am> ^erciti^ hearts to the Lord. A learned man obferves , 7 bat the right "^f/™' finging of Pf alms if an evidence of the holy fpirit inhabiting mit^obrieta. the heart, anda fpirit of joy breathing in the Saints. And if temfuggerit , the fpirit of the Lord be in us, he will be aimed at by us in etlaaymas aH rower, Aug* , • — - - ' ■■ -. «— — ■ »^" I — T~^ I . 332 T/^ Practical Sabbatarian. Pfal.7. 17. all our duties. The fpirit will mount iervice upwards,wil! Pfal.30. 4- Hfi *f the foul in prayer, PJal. 25.1. //*. 37. 4. will lift Canurein */ the hands in rcqueit, PJal. 28.2. will lift up the head xorde domino, with joy, Pp/. 1 1 0. 7. And will lift up the voice to God in nonvocemex- finging. David faith, P/i/. 111. 1. I will praife the Lord C]udit4r%r C0Y~ Wltn my wn0^e n^art. Deborah and &zr not fo much to ^ time-> that we tribucn&um \u ^° not *P0^ f^e ^onfort, as to /^ the heart clofe to God, dicarunt. that we do not fpoil the Duty. The heathens celebrate their falfe gods, Neptune, Mars, Jupiter, &c. with Songs and Hymns, and think that by this fervice and worftiip Chriftiani they proclaim their greatnefs and Divinity : AndfhaH effhnt foliti not we much more celebrate the praiies of God and amehcemesn- chrift, who hath loved us, and given himfelf for us, Gal. 2. yuCfoZ™' 20* in Pfalms and Hymns and fpiritual fongs> mall not God qua/ideodi- nave the fweetnefs of our voice, the melody of our hearts^ cere. the longs of our lips, nay the mufick of our k*lj lives j that all that is within us and without us too. may praife his holy and glorious name ? And thus at laji, there is laid before us a Scheme of Sab- bath obfervation, and we are inftrudred how to keep the •Hal. 4. 8. j Lords day according to the Lords will ', which doing, we fhall lie down at night with fafety and fatisfa&ion. A welljpent Sabbath will warm our bed at night, will ftiew our bed withrofes, will Tent it with perfumes, nay itrewit with pearls, and we may joyrully expecft a full crop of bleffings the fubj'equent wtt\\ nay, our future life may -be prrfpered with the gifts of the right hand and the left, and drenched with the ejfufions ot the upper and the nether ■fp rings. CHAP The FraSlical Sabbatarian. 355 CHAP, XXXVI, Some fupplemerital Dixz&ions for the better obferv.it ion of the Lords day. BY way of Addition and Appendix fome other particu- , . r ^ I lars may be annexed and fuggefted for the furtherance wtewmvit* of this blefled fervice. Indeed much of Religion is fum- tempw. . me~d up in the care of Gods Sabbath,, anjl we mould be as chary and tender of this truft, viz. The Lords day, as fa- cob was of Benjamin, in which Child his life was bound Up. The prophane perfon wafts this golden talent, the for- Luke ip. 20. malift wrap it up in a Napkin, but the fedulous Saint puts it out to great advantage, and will "give up his account with - joy. Bifhop White tells us, The peeping holy of the Lords E\ fli op Whits ddy (and why then Jhould he plead io much for recreations mhis Preface on that holy dayO it is a wo rh^of piety, a Nurfery ofReligi- ^ ^^' vn dndVertue, a means of fowing the feeds of grace, and of ga£,bath. •planting faith andfaving knowledge and godlinefs in the peo- ples minds : And our blejjed Lord and Saviour heingduly and r etigioufly ferved and worjhiped upon -his own holy day, impart- xtb heavenly and temporal benediUions. Thus this learned man feems to lay the whole weight of Religion, and to en- ikfitbe whole reward of godlinefs upon a due obfervance of Gods bleffcd Sabbath : And let this ever be the praife of his learning. Undoubtedly Religion and the Sabbath are twins, which live and die together : And the piety of the Sabbath is the profperity of the Nation. But let us hafteit to fome further directions for the more fvveetand full dif- charge of Sabbath-piety. We mnft ketp Sabbaths not only perfon ally, but domeftically, ~Dir. 1 . not only by o\xrfelves^Q\xt by our families- It is not enough for thee to pray, but thy family mull joyn in prayer. Abra- Gen, 18. 18. ham caufed his family toferve God, which gave him no fmall irftereft in the love and heart of God. foftjuas holy tefolution was, fhathaadhUheufe wouldferve thi Loret. J°^-24. 1?. 2z On 3*>4 the Practical Sabbatarian. Jofli. 241$. ■mi nna -pyoa fixed. 20. 10. VfxeJJiian obe- dtentut not ex cufitfervums fidnecejjias coa&ionu. Gommunifantli* Jjcandi fabba- tum lege con- fifingumuv omm ties ex xquo, her us Z> do- tninw , pa- ter & hberif fuperiores,.fa ivferiorcs. Mufcul. On a Sabbath every houfe fhould be a leffer Temple, where all fhould meet to worfhip. Every one muft keep this holy , day in order : Superiours muft be carefull that inferiours ob- ferve it. Can a Mafter of a family be faid to keep a Sab- bath,whcn he is praying,and his fervant is finning,his Child is gadding, his Wife is vifiting ? In Heaven where there is an everlafting Sabbath kept, there the whole Hoji is praifing God •, and the Inhabitants of Heaven are called a Family bytheApoftle, £/>£>. 3. 15. Our fervices mutt be themnfique of a Confort^ not of zfingle Inftrument. In the 4th. Commandement , Servants are commanded the fantlification of the Sabbath, as well as Matters , and Children as well as Parents. This blefTed Command takes in the whole Family, within its circuit : And learned men obflrve, the neceffity of obedience doth not excufe the fer- vant from obferving this day , onely the neceffity of com* pxlfion : Servants muft not work this day by command, but onely by overpowering force and violence, as the Ifrae- lites did in their JEgyptian bondage. In matters of Religion , there is no difference between bond, or free, male, or female, Gal. 3. 28. Everyone hath a foul to look after, an account to give , a Chrift to purfue, a Heaven to take by force, Mat. n. 1 2. There dwelleth a piece of immortality in the bofbme of the meaneft fervant ; And that Child which hath no portion to receive , hatli a.CbriJl to enfure , which is the work of this holy day. Mufculus obferves, The common Law for the keeping of the Sabbath equally reacheth all , and is a common bond to oblige all •, and in this it is like the Lawgiver , It is no refpedter of perfons?^&f iq. 34. nor muft the power of Superiours prejudice Religion. A Governour of a Family cannot law- fully call off his Children, or Servants from religious ob~ fervations, and io from the duties of ji Sabbath : and Reli- gion is as much the intereji of the meaneft Servant, as of the greateft Matters , of themoft inftiriour Peafant , as of the aaoft noble Prince : Nay, the lower our condition is here, the more ftr icily we fhould keep the Sabbath, that wctnay inaev ouceftate tQwrnc^ vx that place and condition where all •* dm > in' i m The Practical Sabbatarian. 3$$ la* •^11 civil dtftin&ions will be taken away. Thcgreatefi Mc giftrate is called to be a nurling Father of the Church .of God, If a. 49.23. and therefore herein muft he look that the Church be fed , and not delivered over to dry Nurfes. They are Gods Ordinance, and their power is of God, for of themielves they can do nothing, J oh. 1 9 . 1 1 . And there- fore they muft honour God,& uphold his Ordinances, 1 Sam. 2.30. They muft give to God the things which are Gods, ^omW>2>6' Mat. 22. 21. and muft employ their Power and Authority to the fervice and glory of Chrift : Wherefore feeiug p Chnft is the Lord of the Sabbath, Ma,\2. 27. Mat. 12. 8. Wov'8-1^ They muft take efpecial care to ferve the Lord in fear and . tf -., trembling, and remember to kgep the ChrijUan Sabbath \ 2C *4 '4* becaufe the Kingdom is the Lords and his Ch rifts , who is King of Kings, and Lord of Lords, Revel. 11. 15. The duty of Magiftrates is, . , . I. To reprefs the profaning of the Sabbath, and to ufe all fg™*^ means for the accomplifhment of that worthy and glorious poteft jubet. deiign. Namely, Sen. 1. To forbid^ Nehem. 13. 15. 2. To reprove, Nehem. 13. ij, 1 8. 3 . To threaten, Nehem. 13.21. 4. To hinder, Nehem. 13. 19,22. And, 5. To punifh the profaning of Gods holy day, Nehem. 13. 20. Secondly, To command, and to compel! the Lords day to be fan drifted, 2 Chron. 34.33. And Thirdly, To fan&irie it himfelf, his Children, his Court, his Attendants, both privatly , Pfalm 5. 7. Aas 10. 1, 2, and alfb publicity, Ezek. 46.2,4. 2 Kings 11. 5, 7, 9. The duties of private and publick fanftifying the Lords day, tye and bind the Prince and other Magiftrates^ no le£s then tht meaneftoi the Subjects, and the moft pedahtique perfbns ; And, where the Prince negleUs the ftridr , and holy obser- vation of Gods bleffed day , this lin will make his C.rorfin (hake, and his Scepter tremble, and rip up his moft ftately Pallaces, to let in divine wrath and difpleafure. It was the prophanation of the Sabbath , which haiten'd and afcer- 2 7 2 sainsi 3 ij 6 T\ye Pra&kal Sabbatarian. tained Hezekjahs doom, as may be. clearly obferved, Jer. iy_. 27. If ye will not hearken to me to hallow my Sabbath, 1 will kjndle a fire in the gales of Jcrufalem , and it jhall devour e. the Eallaces thereof and it Jhali not be quenched. Andlejfer. Govcrnours, every Houfholder over his family , who may b^ called an i??feriour Magiitrate, in regard of his Authori- ty in the little province of his family ^ it is his duty to fan- Eph. »4« dtifie the Sabbath himfelf, he muft keep it with all care, Hal. 101. <5,7. anj jjijgence, and move in the circuit of Sabbath duties as Eft. 4. i<5. a ^ar -mlts Qr^ . ^nj ne mu^ comman(i anci compel! his fa- Sub proncmine mily thereunto, that they may effectually pr a dice it , as well .. as himfelf, and this he mult do *# his proportion as. Magi- "p^ffl? ftrate in his own Houfhold - Purely, if -Kings in the midft minantes.ta- of all their glittering attendance, their courtly delicacies, ires et Manes numerous add refles, arduous affairs,, mult not forget to keep familU. 2. jJ0iy tnc Sabbath day, both themfelves, and all their bejpan- e£Y$mccfucv g/g^fonriiy much more muft the private Governours of //<* 3. Pcr/b- iamilie?, who lye not Jo open to tempting avocations , nor n* miniftraraes are dazled with fuch courtly appearances, take, care that them- fervi et Ancil- fc\ves and families ferve the Lord , on his own holy and /./.Rivet, bleffedday. * 4# The Edicts of State,and conftitutions of the Church, like . , - the two fpringsof J or 6c Van, have both met in afulljlream VYoin&eneceJJe r . • /- • ■ n ^^ rn. r j • edutmmofa- t0 cafry on tnis *ervice againft all rehitance. Ludovicus (erdotesjkeges, Piw the fon of Charles the Great , put forth this Decree ; ei Principesy Ihatjt is a necejfary duty, that in the firfi place Priefis,aud then omnefq; fidsles ftixgf and Princes, and all 'faithful! per fons, do moft devoutly ^UU tr' df'~ exhibit dueobfervation to this holy day. This ferious Prince *tiam atquTre- cnafts the obfervatLon of the Sabbath for all : that every veremicvide- one being fettered by a Law, might not loofely paffe over TotiJJimt exhi- this heavenly day. And as the Edicts of Princes, enforce BeanuLud, P. tne general obfervationoi the Sabbath, high as well as low, JMGre ^uL an both e(lHaUh *> the. Conftitutipns of the Church. The to. " Council of Paris decreed, that all Jhould hgcp the Lords day, Goi ernours, Kings, Princes, Priefts, and all faithful per fons fhould procure it to be kept, and that no man preface to make ruerchandife to do his. pleafure, or any count rey wor]^ but that they with all endeavours of foul do attend to heavenly frai- M The Pra&iaal Sabbatarian. %$ 7 fes, &c. Ambrofe , ia his time complained cf Tome Ma- Tsduit mihi tfers, who would call away their fervants to hunting, when ™derefervuhs they were going to Church on the Lords day , and fo by their f^^gisiefii^ own finning drew others into the fnare, not remembringthey mntsSa& ve- Jhouldbe guilty of their fervants fin , and of the hazard of mndumperdo- their immortal fouls. And a learned man of our own Na- minor avocany tion obferves : that 111 thofe Conftitutions commonly called l^^T^ Apjofiolical, it was exprefly commanded, That fervants peccataacctl. * (houl'd heat leifure on the Lords day for attendance upon the mutant alien*, worjhip of God, and for learning of Religion. Thole early AmJ>r' dayes of the Gofpel commanded all, every one to mind the ^^^^ great work of Religion, and to inure themfelves to divine ^J^jLti? Knowledge. Our own Church is not the leaft in providing, j)jk7&hfa that all perfons obferve the holy Sabbath. So in King Ed- jfo ivt, Child, and Servant, and Stran- ger, dec. Andfoin King James his time, it was enacted as one of the Canons of our Church , among other things , 'That Parents and Mafters of Families Jhould infirutl their children and fervants in the fear and nurture of the Lord, e* r n Ec 1 f. jpe daily on the Lords day. Thus the care of all places where Angl'cansei^ Chriftianity hath been profeiled, and in all ages which (a- An. Dom, voured anything of Religion, hath enjoyned the generall T^03« obfervation of the Lords day •, and the meanefi Servant hath come within the compafs of Royal Edicts, and j acred con- ftitutions, as well as the molt coniiderable Eminent Supe- riour. The bowels of Parents might enforce^ this duty. Can a 5, tender Father, or an affectionate Mother fee their Children trifling away the time of a Sabbath , flighting away the Or- dinances of a Sabbath, and neglecting the private duties of Refarguenfa' a Sabbath,and not be filled with fear and amazement > How efi Pjren; (hall the fruit of their loynes jtand before him , who gave twn &ni' the Commandement tor the Sabbath in the midft of a fta- ^fTcuh^ ming 35« The Practical Sabbatarian, t *Jw*JqMc in, ming Mountain, Exact. 19. 18. and be accountable to him fcddepietat* w[10 is the Lord of the Sabbath, Mari^2. 28. and who will irxrefiepto , • d the fecrets ot an men according to the Gofpel > Rom. minta flint lot- ' ** _ _ ~ . . , . . . *? . . r /iVi/f Rjv. 2.16. Can Parents lee their children grzez/e thejpint, who delcended molt glorioufly on the Apoftles upon the Lords day, Atls 2. 3. and break that Commandment which is Dcut.io. 2. one of Gods Ten Words, Dent. io. 4. Nay, pollute that day which is founded on Chri(ts/^/^i/jcj/Re(urre^ion, and not be furprized with dread and confternation ? I may ex* poftulate with fuch, as once the Church did with the Lord, Ifa.<53. 15. where x the foundings of their bowels? Parents love their Children, Co far as they love their be.tter part j it is confix Job x. 2i. derabic, death will (trip them of *ff the fruits of their care, excepting that which they have taken for their fouls. Not Ex ma parte ori\y divine command, Exod. 20. 10. but natural affettion *j"ad ""«/' ka<^ us t0 tne difcharge of this duty, (viz.) To fee our Fa~ fuppKcium fu- mily keeP b°b *he Sabbath day. What foftnefs and tender- jHnendum, a- nefs did Chrift (hew to his family / how fwe.etly did he in- ternumFatr* ftm& t^em / Mar\^. 1 1, 12, 13, 1 4, &c. How pathetically manigsnerita. How carefully did he lay up tor tnem a divine and glorious CTor.Chemnit, inheritance / Lfc^e 22. 29, 30. And at lafthow willingly did he fhed his blood for them, and he wm jiraightned till he drank up his "bitter cup for them / Luke 12.50. Let us write afeiMfifo Co£)', and ihew and then we (hew our love to them, when we fee, they ihew their love to God, in a carefuU keeping of his holy day. 6, The excellency of the Sabbath jhould draw the whole family to an obfervatiou of it. The Lords day is the Fort-royal of Religion, let us all lbnd in our places to obferve it, and Co we mall freferve it \ there are many who lay feige to it, to xace and dcmolilTi it : Some fet their wit sow work to op- pofe the Votlrinal part of it ', Some fet their wills on work to oppoie the Fraftical part of it. Now let us countermine theie mijereant endeavours : 1 . By being much in prayer, that the Lord of the Sabbath would perpetually preferve his own ordinance. By 2. The PraSiical Sabbatarian. 359 2. By being much inpratlice; that we and our houfes ferve the Lord on his own bleiTed day. Standing and fe- rious fan#ity,if it cannot convince men to mind theii duty , it wilt engage God to (ecure his own inftitution. The Jewes never loft the Sabbath, untill they reje&ed Chrift, who is the Lord of it > they had the OraclesofGod, Rom. 3.2. till they repudiated the Son of God. In the O/^Teftament, they , went to worfhip God with their Flocks and their Herds ^ Hefichu with them, HoJ. 5. 6. In the New Teftament, let us take primimjud*. our Children and our Servants with us in the worfhip of isddeoreve- God > Let them be with us in the publicly, let them be with lmfwh M* us in private duties of Gods holy day, (b we mall enfeonce ^J^f^0' our priviledges : And every piousfamily (hall be as a Mace- PUa,™ $*„**' donian phalanx to iecure the Sabbath from violation and uf/iperju- fubverfion. Sin and neglect makes the forfeiture of fpiritual daeot ad Gen- bleflings > a careiefs contempt of the Word, brings a famine tiles &™en*- of it, Amos %. 11. And the flight ohfervance of Gods day **"*' ap* expofeth it to reproach ; So that often, the Wolves of the Hai, I# g Forreft, violent men, purfue it with perfecution * and the CanU \ ^ little Foxes, clofer Hereticks infeft it with their contagion. Let us therefore with Mofes, re(blve, We will go with our Young and with our Old, with our Sons and with our Daugh- ters, for we muft hold a feaji unto the Lord,^Eji.od. 10. 9. Exod. 10. p. Chemnitius obferves, That to the fafiification of the Lords day, befides publicly duties, there is worh^ to be done in f ami- Chernnir. ex- lies, as iuftruttingoffervants, relnarfal of Sermons, reading ^t!:a^q Scriptures, counfelling and quicfyiingfuch who are under our dc ditb. Feft! care^ that all may keep Gods holy day. Ah ! let not us and Lujje 44 our families loje our Sabbaths, becaule we did no better kgep them, not forgeting that ufually Children are wrapt up m a common deftru#ftion, Luke 19. 44. And fo much the more earneftly mould we endeavour to fold them up in a Judc v common lalvation, Jude v. 3. It well becomes the wifdom of the Governours of Families to j% fie the Sabbath carefully obferved. Superiours muft not leave the keeping of the Sabbath, as a thing indifferent to the di£- cretion of the family ', they muft intreat' them, they muft frovohf them, they muft compel them. The tings Com- mand 3^o ike. IraBical Sabbatarian. Vm genes mand was to compel the gueft? to come in, £«^ 14. 23. Tii.; compcllit in* fick child if he will not take his phyiick with a jmile, he troire utf; muQ. c|0 jt wjt{1 ^ ,,0^ t^e child mult not die and mifcarry, olllTet°cha- 'Thc cufc oi -the flc*> thc rtrc»gth or' corruption, the irirmu- ritatemtqui* ating temptations of Satan will <*tf. ^17 Sabbath obferva* mm hbemir tion i and therefore here indulgence is the greateft hfiu vellet, uttpfius ancj miLdnejs is the for eft cr//e/fy to the precious fouJ. 'Thy eflemconii- famjiy had better endure /&*/•/> reproofs, then fconbim 'Vise, et cum eo J w _* . / > *. J ., , . . J t> in sternum de- jflaaie**, As Mr. Sbepbeard uied to tc.il his weeping Audi- litiaremur9non tours, It was better crying fon? then in Hrtf. As ZXuz^ Mmu/H ^nc^ {aid of Gods Houfc Pfal. 69. pi P/rtii 119. 139. fb Gover- dreosinviM, n0HrS 0f families mould fay of Gods day , ffce zeal of it bath 'Vernal™™™*- eaten t^em u^' T^ Children and Servants mufi k$ep the vumjlimitmal- Sabbath holy j there is an abfolute neceliity of it j and woe humlegi>,quo to the Governours of families , if through their neglcd-. content cord* tjie jay 0f God IS /lightly over-paft. Nebemiab caufed the d£lnat6tttt°S Sabbath to be obferved, not Co much by mi/rfperfwafions, difcarlnilfget, as peremptory command, nay, ><*r/> *«*/ <*<;«** threatnings, cr ]uflitiamfu- Nebem. j 3. 17, 19, 20. And fo thisgood man, eipoufed trie am,folaenim Magistrate to the Saint. Let every Mafter of a family go vexath iat in- and do ^0 jitewife; And as Superiours muft JrVi fl/y aiiw, \f. therm!' & Infcriours mufi fcwm/, ew^ce Sabbath obfervation Children mull enquire of their Parents, EW. 13. 14. And Ifa. 28. ip- .Servants mull joyfully obey their Mailers in all holy and fpi- ritual commands, Col. 3. 22. They mull fpend frugally the time of a Sabbath, folemnize feriou/ly the ordinances of a Sabbath, perform readily the fervices of a Sabbath , and as lejferfiars (bine imthe holy and exemplary obfervation of the Sabbath. © lb at ftp ay ing principle ofi nt erejl jhould prompt Governours to thk duty\ 1. Interejly if they regard their prefent peace. Slight Sab- baths will make float hfuH Servant^ and ftvbborn C hi Id re n Cjrlubri'Umet When we do not fajven the family to the holy duties of a in omnia mala Sabbath, we leave them to ibebyafs of their own corrupt! - eiiniouapro -ons, .which will eafily carry them to every thing inconve^ psr.fum. :ntm How many Servants in the great City of the Na- tion, -for want of care and seal in then; Matters, to -keep k them The Pra&ical Sabbatarian, g6i them to holy duties on Gods holy day , Court their Harlots, take off their Gups, wafte their Majters fubftance, and haz- zard their own immortal fouls , and as Beltejhazzar, drink Dan# * 2* ; in the Veflels of the Temple with their Courtezans, and their Concubines ? Many by thefe courfes anticipate their own mine, and in reference to their dayes in the world, for e ltf'** an hundred write down rifty, caft themfelves untimely a- way, mortgage their future hopes, and blaft their prefent parts, and all from their riots on Gods holy day. On the contrary, the Family which ferves God mojt on the Sabbath will ferve the G over nour heft in the week. The aweoi a Sabbath is not eafily worn off? as colours laid in Oyle, are not walhed off with every drop. A well fpent Sabbath is an Arl^ in the houfe, which (heds a profperity on all the 2Sarn.5.n. affairs of it > it makes every one a Jojeph, who carries in- 2Dfc iu* lies, would caufe the dews of heavenly benediction, not only mhuf Kerem_ to fall upon the head, and the beard of the Governours, but Sb^'et the skirts alio, the inferiour branches of the family. potsntijjima. 2. It is the intereftoi Governours to fee their families Exigitdeus ra- keep the Sabbath holy, as they will give up their account tionema fflini- witbjoy. As the Mimfter muft be refponfible for the fouls flY* ™imm}il of bit people committed to his charge, Heb. 13,17. fo the "SSlo Mafterfox his Family-. At Gods Bar thou malt not fay, am rm CU!papm- I my Families keeper ? In the time of the worlds infancy, erit. Par. theGovemourof the Family was the only Magiftrate, he Mnijler onm was both Matter and Paftour -, his houfe-hold was his teri- et curam ani~ tory, and dominion, and he fwayed his Scepter in exerciiing mruJnSeritf 1 • a 1 1 t, • r 1 1 P pro if* aterntc his power over it. Abraham was a Prince and a Prophet in mort^ pericufo his own houfe > and he aded like a Prince, in commanding ftexponit, pu- bis family to kgep the way of the Lord^ Gen. 18. 19. But ftiU gulorum probi- we are accountable for thole who are' fubordinate to us *, and m> etfalu* ^ if we muft be accountable for words, as tranfient breath, %/fafj™ '" Mat. 12. 36. much more for Children, the darlings of our Map. bofoms, and for Servants the objects of care, that living A a a truft 2$ 2 The Practical Sabbatarian. trutt committed to us. How often do Parents put their Children into the Matters hand, as Jacob did Benjamin into the hands of his Brethren, Gen. 43. 14. with weeping eyes, Gen. 43. *4. w^ a^&n& nearts> w^h ar^ent prayers, and cry out, if 7 hey are bereaved, they are bereaved ; and fhall the negligence of Matters ftrike thefe trembling Barents under the fifth rib, be- caufe they did not fee their fervants ttricHy obferve Gods holy day, but left them to the vanity of their minds, which gradually habituated them in evil, and paved their way to dettrudtion } Surely the grief of theft difappointed Parents, 1 Kings 12. xi. (han no more vie with the doome of the regardlefs Matters, then the {'mart of a rod cm compare with the burning of a Scorpion. But Matters of families fhould do well before- hand to caft tip their account, and this would be a fpur to their care and fedulity on Gods holy day. o 1 hat lovely principle of juftice and equity might command this fervice. If we find not our family employed in holy work on Gods holy day, what do we more for them, then we do for our beatts ? We give them reft from labour. Shall Mat 16. 26 t^ie care oiafoul, which endures to eternity, more valuable then a world, no more fway with us, then the care of a Pfal. 49. 20. beaft which periCheth ? The Cartel (hall not travel, and the Servants fhall not rvorl^ upon Gods day , and io they (hall be both equally indulged with the fame priviledge '-> Is this fuitable to the fpirit of the Goipel ? Paul endures the pangs of travel, Gal. 4. 19. Chrift endures the pangs of death, iSam. ->8. 14 Luke 23. 46. and thou fhalt not endure a little trouble and a little care, not one all of zeal, or one drop of fweat in holy diligence for precious and never dying fouls } Throw off the mantle of Samuel, if thou and thy houft will not ftrve the God of Samuel on his own day. And moreover it is a great provocation, that our Servants mutt fervt us in the week, and we take no care that they ferve God on the Sab- bath. Our interett mutt be on the Anvel, though the inter- ett of Cirri ji and Religion be laid afide •■> a poor worm mutt be more fedulouily ferved and obferved, then the infinite Jehovah : May not that exclamation be here feafbnabte, Hear 0 Heavens^ and give ear 0 Earth, Ifa. 1, 2. The Shop mutt The Yra&ical Sabbatarian. 263 muft not be negleded, though the foul be : is our prefent gain to run paralel with our {ervants future Crown f Muft fervants be more mindfull of our work^, then their own- everlafting weal ? Indeed what would it profit us, if we Mat. \6% %6* mould gain the whole world, and our poor (ervants loie their immortal fouls, will out profit compenfate their lofs ? Surely this is bruitiihly to ufe our fervants , and well befits the profeffion of a Demas,vj\\o hath forfaken the Goipel, and embraced the prefent world, 2 Tim. 4.10. But let us not be- guile our f elves, faith heavenly Greenham, for the blood of fervants fouls wiU be required at Mafters hands, who being lordly and tyrannical. , make their fervants either equal to their beafts, or worfe then their beafts, caring for nothing but the world, never thinking of Hell, whereunto they are haften- ing. We muft endeavour to keep Gods day uniformly andbarmo- Jyir. 2. nioujly : Our families mult be on the Lords day, as the building of Solomons Xe#7/?/e, where no Axe or Hammar was * Kings 6. Ig heard, no difcord, or divifion. It is very deplorable to con- gwt homines, fider , what confuilons are in many families * Co many per- tot fententi*. fons, fo many opinions i the Mafter is of one Church, the "Wife of another, the Child of a third, and may be the Servant of a fourth : the Mafter pod] bly will fing Pfalms, the Child or the Servant happily cannot joyn in that hea- venly duty : Are not thefe families too like the jpeckjed bird the Prophet fpeaks of, Jer. 12. 9. Or like the Spotted Leopard, Jer. 13. 23. too like Jofephs party-coloured coat, which afterwards was dipt in blood, Gen. 37.31. The Apo- Iw^^t. ftle aflures us, that God U a God of Order, and not ofConfu- fion, 1 Cor. 14-33- Chrift's coat was not tome, though lots was caft tor it. It was the praife of the Primitive Church, They did f^ve God with one accord, Atisz.^6. MigMfuitlg- thefamepulje beat in all , the fame Jpirit adled them all, natiocura %v- thejame love united and efpoufed them all, the fame fer vice ?a^mBfc/Ord01ue- doms, cannot ftand. The four and twenty Elders in heaven ^JujhtnfiL- fung the fame fong, Rev. 4. n. The Angels all utter the Utatem. fa me triumphal words, Rev. 5. 8, 9, 11,12. It is a blefted Zach, 14. p. A a a 2 and Vit; 3. 364 The Tragical Sabbatarian. and glorious promife, That wefhall call upon the name of the Lord, andferve him with one confent , Zeph. 3. 9. How pa- thetically doth the Apoftle prefs unity, Eph. 4. 3, 4, 5, 6.. A confort of Mufieians play not ; fever a I tunes, but one and the fame leffon. Concord in fervice is the Muftch^ of a fa- mily , when we all ling the fame Pfalm , all pray the fame prayer, fix our thoughts on the fame truths, hear the. fame Sermon, and variety is over-ruled by unity. Surely divifions are the wounds and jars of a family, and fuch contrarieties are the flafhing emblems of novelty, and fad Prognofticks offatall fcepticifm. Let us then ftudy that our felves and families may ferve the Lord on his own day, with cue voice, with one moulder, with one Jip^ and with one- heart. Vnited ftars make a conftellation : When ftars do Jttd.5» 2.0, fight, it prefages great fl aught er, and is no lefs then mira- culous. We mufi atl the fervices of the Sabbath freely and chear- fully. Our fervices muft be the fruit of love, not the effect, of force. Holy delight muft draw us to the Sanctuary, not a prefling and rigorous confeience. God loves a chearfull gi- ver, and a chearfull worfhipper. It was Davids joy to go with the multitude, Pfal. 42. 4. Our fervice on a Sabbath muft not be as w'mefqueezed from the grape, but as water flowing from the. fountain. Our fervice muft be the fervice Ezck. 10. 5. of- children, not the homage offlaves. In this we muft imi- Nemir.emvo- tate t^>e -Angels, who have their wings to fly upon every luitcogufcd commanded fervice. Jt was a brand put upon the people fame & of Ifrael, they were weary of his Sabbaths, Amos 8. 9. The prompio ammo Sanctuary muft be our Paradife, not our Purgatory. In the «»wroffiw-timcoftheLaw> thofc who would offer*) the Lord, they ferH veflet, muft do-it with a willing heart, Exo.^.K. Rivet well obfervs, vokat de*& Involuntary obedience deferves not tMnamc, much lefs the hilarcs daio- _ reivardoi~ obedience. Our duties on the Sabbath muft be ^ntmeos cul llve!y anc* v^orous- Tne true Mother cries,*/* living child torcs%&eos is mine, 1 Kings 3. 22. So God faith, the living Sabbath is* fohs awpu- mine. It is a character of Gods people, that they are a bat. Gbfaui- billing people, Pfal. 1 io. 3. The Hebrew reads it, a people hm7ritde!j°~ °fw'Mngnefs-> to-ftew-haw*Kccafi;/g{y mUng we fhould be in [be Fra&ical Sabbatarian in the day of the Lords power, which is principally his owd tum}obedt .< holy day. It is ufiially the figh of a poor Saint, Lord, I ™™*^ would run fajier^ but my corrupt heart hampers me. Sabbaths ' ' ' (hould be our element, not our burden. T> avid made it his j-q-^ "TO$ s^Zy requeft, that he might fpend his whole life in the Tem- ple, PJal. 27. 4. Every thing in an Ordinance might flujh our joy, and fledge our del-ires. 1 . T 'he fuperjcript ion it hears fcit hath the ftamp ofChrifi upon it. Preaching is the preaching of Chrift \ the Sacrar. ment is the Supper of Chriit. Now the name Jtfy (houl«l be like Ctfar his (^uirites) it mould put new life into the Saint. 2. The advantage it brings. It bringsfpiritual Life,Faith, Rom. io.i;i~ Converfion. Ordinances bring fpiritual lading to the iouL Afts id. 14.. Lydia was converted by the preaching of Paul. 3. Jhe end it defigns^ which is the everlafting good of the foul. We hear that we may he holy, we receive that we may he hearty, we pray that we may £e happy. Eternal Jujiifi'-dth' lifeisthejlage of all Ordinances, the center where the lines Pr*p&tglori^ of every Ordinance meets : And the Gofpel is generally ^xema^[lam called the Golpel of life and fa Iv at ion, 2 Cor. 2. 16. Eph.i. Fulgent,.. 13. Let us a little glance at the plealing gradation : Faith comes by hearing, J unification, by Faith, and Juftihcation ufhers in holinefs here, and future glory and happinefs. Thus every Ordinance of a Sabbath may accent our de- delight, and put an emphafis upon our joy. We mult then Rom. 8 30. keep our Sabbaths in ho\y-joysy in heavenly fatisfatlions^ and the Bride-chamber here below muft be in our own bo- P&1. u9> 97* ■ foms. On this day out. feafting muft be converle with God, our meat and drink muft be to do our fathers will, a ■ IIp* 2°* and to do his will muft be our meat and drink, John 4. 24. c On this day we muft be filled with the fpirit, which is bet^ ter then new wine. The day of God is prophetically called a day of joy, Pfal. 1 18. 24. This day literally is a day of j^^ l6 ^ delight, it is the day on which Ghrift fprang from the grave, and gave a new life to. the world. This day prefix guratively is a day of rich confolation, for it prefigures an UemaU Sabbatifm with the. Lord, Heb.4>9^ It adum- brates g 66 The PraSical Sabbatarian. bratcs that glorious ftate , when we (hall enter into our Majiersjoy, Mat. 25.21. Our fervices then on the Lords day mult be enlivened with activity, zndfweetned with ala- crity. T>ir. 4, ®ur fervices °n ^ods day muft be folemn and ferious. Though they muft not be without joy, yet they muft be without light nefs ,- we may be complacential , but we may not be formal!. Delight well becomes a Sabbath,but laugh- ter doth not. We mult confider we have Sabbaths to car* de°7ttTZZ' ty Mf0*1 rvor^ > which is an intereft of the greatefi impor- m™L\*v* ' iance- Now, if ever, this is the Sabbaths Motto, Jhisii our moment on which eternity depends. Though there b: Totittt mundi no vacation for (in, yet the Sabbath is the Term-time for the opes, non con- foul, the Sabbath is the Mart, the Staple, the Market for the P%n!' twc, f°ul "5 and not to improve this opportunity judiciouily, fa- tedimendam vm&Y-> fpintually, with the grzateft intent of mind, with unamanimu- tne great eft fever ity of obiervance, with the great eft inclina- lam deperditd, tions and workings of fpirit, is the higheft vanity and pro- fedomnesani- phanenefs. A llight vain fpirit on a Sabbath , is like tears devlt^tre'- an^ %hs at a Nuptial Feaft, or laughter anc* jocularity in fjn"uin». ° *tne tvonfeof mourning. On the Lords day we muft pray Chemn. as for our fouls, hear as for eternity, and improve Ordinan- di reSIe cur ces as tn°fe w^° are t0 deal Wltn an infinite God in Ordi- rit in chriftia- nances. What we do, we mult do with all our might, as nifmo coronam the Wife-man {peaks, Ecclef 9. 10. Now especially we muft gloriaaccipkt. run t}-ie race which is let before us, and ftrive to enter in at Chryfoft. ^e fir-ait gate, & ftorm heaven that we may take it by force. iCor.o. 24. $weat in our callings is our policy, but fweat and labour in holy duties is our wifdom. In the duties of the Sabbath Luke 13. 24 Specially we wreftle //>. ^. the ear in attending, the kyee in fubmiflion, the eye in con- templation , the hand in charitable contribution. This Rom. 12 1. ! would be a facred fymphony^ and make the body not only a a reafonable, but an acceptable facririce. 2. AU the faculties cfthejoul mutt underttand tlieir feve- ral offices and tasks. 1. The undemanding mufldrink^in truth, as the tender Deut.32.2; ! herb the finall rain, and the new mown grafs the fcafbna- non^umin 0^m blc fhowers. Then the undemanding muif be as the lights jervatione ex. of the Santiuary,ofvety great ufe. termrumexsr- 2. The will mufl embrace the Doctrines of the Gofpel. The ^orumSab. undemanding feu the commodity, the will buys it ; The j^f^f underA aiding fattens the eye upon the treafures of the- Go- iifieofinXquo fpel, but the will fattens the band\ the underloading is the infiimum eft, purveyor of truth, but the will brings it home. ntpitfantis et interiiis Bbb *. The P/o The Pra&ical Sabbatarian. hrt£ getantur, %; eft fabbs- tifmufinurnuf. Leid. Prof. Cant.' 5.16. " Luke 2. 45» 3. The affedions muft be employed in pursuing Cbrifi , and in holy meltings in facred duties '-, the foul muft be all afloat in loves, and delights on Gods bkfTed day i then our affe- ctions mult follow the prey , our dear Jefus , our Beloved, who is altogether lovely. .4, The Memory muft be the Scribe to Jet down every tea- venly counfel , every thing which drops from the heart of God; As that King of* Syria, whofe Ambafladours catcbed at every word, 1 Kings 20.33. The Memory muft record e- very foul-concernment, it muft be the Exchequer where the riches of Ordinances are repofited, and laid up : And after all, we muft with the Virgin Mary ponder all thofe things in our hearts, Luke 2. 51. Thus both foul and body muft be efpoufed in Sabbath fervice * they muft, as Jofeph and Ma* ry, go both together to feek Chnft,as the two Difciples which went to Emmaw, both muft joyn in converfing with thrift, l4ik.io,2p,4i. Luke 24. 1 5. Though the body aft the part of Martha in the week, and is cumbred with many things, yet it muft act Maries part on the Sabbath , and mind onely the one thing neceftary, and lie at Gods feet in holy difpenfations. Body and foul on the Sabbath, are as thole two Difciples , that went to Chrifts Sepulchre, John 20. 4. but the foul is that Difciple, which out-runs the other, and comes iooneft to the end of their Enquiry •, the foul comes quickejl in, and clofeft up to Chrift. Mariners obferve that the two ftars, Caftor and Pollux, when they are afunder, they prognosti- cate foul weather, but when together, they portend a fair and calm feafbn : fo when we bring onely the body to the Ordinances of a Sabbath , it portends nothing but forrow and disappointment , but when foul and body both meet in (acred duties upon this holy day, it is a good prognoftica- tion of fair weather to the Chriftian , {miles from above, and peace from within. In the duties of a Sabbath, we muft ftudy devotion, but not divifion j we muft not think to pleafe the flejh, and to pleale the Lord too, on his own day. . h\w eft, in corde eft fib bitbum no- ftrum " Auguft- Mat. 6. 24. Lykeitf. 13. Worhj The Yra&ical Sabbatarian. 37 Works of mercy do very well become the Sabbath : This is J)ire^t^ a day of love and mercy. If in the times of the Law, the Law of Circumcifion,-* painful Ordinance, was not to be o- y6^ mifin. mitted, John 7. 22. Much more in the times of the Gof- jjj0 fafnere pel, a law of Love, muft bind us, and oblige us on a Sail- prohibe\iahb bath. Love is under a Command, as well as Circumcifion, ventre egeno John 13. 35. Rom. 13. 10. Mercy , it is the very mufique CUYar^Sro' of Gods Attributes, Pfalm 1 08. 4. it is the Almoner to pro- ^jUiuTaM. vide for mans wants , it is the j'ervice of Angels, Luke 22. 8o,& ' labo' 43. And it is the comely drefs, which lets off the beauty of nnti afferre-t a Sabbath. That we have a Sabbath , is an Ad of divine not in wearifome toyl,but in holy reft. Pa.- kh svanti* rcr]tal, or defpotical rigour , is an open breach of this Com- T^^Mufcul". mind,which breaths nothing but fweetnefs and indulgence. Quo ma u a ^e Sabbath is n© day for the forge, or the plow, it was ne- dei &k8iine v^r ^ aPart tO-wa}U our fpirits^ but to mind, and negotiate medium, td the affairs of our iouls. Bifhop Andrews faith , Mercy on a magifdpraxi- Sabbath, is the fanciification of a Sabbath. Surely, thofe midifiamwy Qovcrnours of families do highly, praphane the Sabbath, %uharhaHad- where the maid-fervant muft toy.l at the fire, to provide for iMttmusytan- their luxury, The man-iervant muft be no otherwife em- tio st proximi, ployed, then to ftrve their company j Children muft wait ttproximi deo ancj ferveat the table, to (hew the grandure of the family- j SSr^tr where' irl(kad of $*ging FJalmes.thcrc is clattering of Viflj- esi and initead ot gathering Marina , there is gathering up fdirii-tm iVud of fragments r and inftead of a compofed lying at Chrifts kct ejh ut qwes in holy Ordinances, there is nothing but hurrkf, noyfe, and soncedi debeit cenfufion. Here it might.be expostulated :. Shall fervants i*qui fubfuM }lavC no hreithinz for their fouls ? rionecelTary paufes to mind jctr^xS^1 etcrn^y ■ Isnot ^is more then JEgyptian bondage > Is not Pfalmio5.27. not this to caufe our families to return back to the Land of Ham, to their wonted captivity and thraidome ? Can fuch Qjjcoj for precious fouls : and tlxfe will not difpence with Itids prcore' a humour, with their pride, with a feait , with an enter- gttcrrjTi^rali-tainment, for the good and advantage of a never dying ioul. terAoy eta/mo ~$ut fuch cruelty and opprefion, faith Dr. Bound, is the Jean- fMevar.do a- ^ ^ Q(:>rj:j}ianity^ . and unravels all that mercy rvhhh is fold- mmnvbt&ha c^ 7{P in i'-e foun^ Commandement. God in the Law com- cmnt.Jiperpcnr mauds us to pity, and (hew mercy to our enemies Oxe, E.xod. damns fvvn ^.4, to an Oxc, which is a beafi to be fatted for the Jlaugh- Ugvlam* , tlr / t0 QUr tntm'HS Oxey whofe enmity might damp our cba- %L™\\M*4-*i*y, and yet here we muft (hew companion ;. How much mntmkibuit more muft the foul or a Child, or a iervant be precious to ^rahoim- us > Shall thy fcrvanXs here lie among the pats, and hereaf- teramong the, flames^ and wilt thou do nothing to prevent it? - WtfJX- Bjv. j| the Tragical Sabbatarian. 373 > k > Wilt thou not give them Sab bat broom to fayl to Hea- ven in ? Surely, this is the dregs of tyrannic Well then, this piece of Charity we "mult (hew upon a Lords day v we muft be tender to our families , we .mull call them from all toyl and labour to wait on God in his facred institutions. In a word, to defpife our fervants on a Sabbath, fo as to think they are onely fit to drudge here, is an act of pride ond -infolcncy -•> Such remember not, that Paul wrote an Epi- file to Philemon for bit fervants fake : and to employ our far- l em' v' vants on a Sabbath, and not regard what becomes of them , hereafter, is an a tl of inhumanity, and fuch forget that the -poor receive the Goipel, M^.11.5. The lame 8c the maimed were brought to the Kings feaft,L#^. 14.21. and thedifficul- Mat" I0,2* ty lies,how the rich manfazll get to heaven, Luk. 18.25. Nay, MatIP*24* Chrift himfelf took upon him the form of a fervant , Phil. Mat.i<5.25. 2,7. Thy fervants foul is of an higher price, then the world. Mat. 11. 25, It isobferved by a worthy man, That in the fourth Comman- dement, Reft is gram edto -thofe who have moft need of it, to the poor jervant, and the friend lefs jir anger -r to fkew, that it is even a duty of nature to be pittiful, and charitable to our fa- mi lies upon Gods holy day. 2. There is Charity erumen^ a charity of tbePurfe, which pdtit ^juhev we muft likewife (hew on the Sabbath. Now we muft rind Jimm pmeulum objects to be the Cifiems of our bounty, we muft here oc- tempowium, currere ut fuccurramus, meet Come, whom we may minijler Da> etreciPies to. Augufiine, his rule is a golden- Rule on this day, The ^AuT poor petitions a little of our temporals, give it him, thou ' °* fjoalt receive it in eternals. But if we object our inability: It is replyed, It is not how much, but out of how much, God looks at. The widdows two mites was a commended cha- rity, even by Chrift himfelf : But let this caution be mind- c ed , let us take heed in our giving, that we do not uk$ a- tuhon*v way on other d ayes to give on this day , rob the week to RecondetChri-- adorn the Sabbath i this is pride, not charity, and the grea- ftiamu spud tell: portion is given to Satan : But let our charity on tfae A fycumulet day of the Lord, be according to the fimplicity of the Go- auQmV &- fpel , and fo our charity may make our purfe the HX^^rTJ!ml^ but k will make oar. Crown the heavier, and what we have sdat. laid 4 n 74 77;e PraBical Sabbatarian, Confsmntur laid out in one world, we have /.*i^ up in another. In the deemojinafec, primitive times there were colled ions for the poor every SSSjL Lords day, 1 Cor. 16. 1,2. A confecrated day being fitted aropwr i^nV for a confec rated dole ; the week day being the feeds time , ^n fubfTdium, the Sabbath the barveft for Chriftian charity. This facred fgnwuMit ftock (as one calls it) which is laid up in the week day, t*i*ui /oAf- will be pUt t0 t-ie higheft, and the holieft ufury on the Lords Juft. Matt ^ay, tid* hearts of the poor be filled with food and glad- nets, and the backs of the poor wear the livery of our boun- ty. Juftin Martyr, fpeaking of the order of Chriftians up- Chryfoft. in on the Lords day in his time, affirms, That Almes are gi- 1 Cor. 11. ven according to the difcretion of every man, for the relief of Horn, 43. tjK poor^ tbe father lefs, and the banijhed. Chryfoftome ob- serves, that the duty of charity is moft feafonable on a Sab- bath, becaufe it is a dsy wherein God appears in his beft and large ft bounty to us, then he gives us his f met eft ordinances, guiahpiare- tj)en \n znr'tcheth us with Gojbel priviledaes , then he drops «tt^*A down upon us bis divine graces. In our Churches at this day. nbuf,hicjibi the poors bread is let up for diitnbution on the Lords day, ipji thefjurum, which imports the fweet correfpondency between that day, compam, et which is a day of love, dc the duty, which is an adf of charity. c?[l'e*omu A learned man takes notice, that this cuftome of relieving the poor on the Lords day, was grown obfolete at Conftan- tineple, till the worthy Chryfoftome reftored that command- ed duty. And this cuftome well becomes the Sabbath, for what are we but Almes-men at the throne of Gods grace on the time of Gods day ? Indeed the Sun of Righteoufhefs as on this day arofe, and fcattered his beams of light and love, and the world rejoyced in that appearance s let us fcatter Confene in 0HT bounty and laudable charity on this day , that the poor poMperes lebe- reiovce in our feafonable contributions j Let us remem- ninicun. Buc. b.r the word frvoQVt 1 Cor. 16. 2. we render it, laying l\, but it is ttttfuring up. He that layes up, and treasures for the poor, layes up an everlafting treafure for himfelf. And let us con lid er, charitable words are not enough ; the , love of the tongue only is flattery, not charity, it is adulation, Johannes, £ and 110t afflction. Words are cheap, and the pities of lan- (Jy.erifcop** guage are at no coft, or charge. The belly is not tilled with r.feat i The Practical Sabbatarian. 375 ro/etf* phrafes, nor the back cloathed with the embroydery Alexandrinus^ of indulgent language > only to bid the poor be rilled, or be *u?plJT¥3Upe\ cloathed is not companion, but dirifion : And therefore on ^aUmdcte- the Sabbath, our love muft be the charity of the purfe, and <•*/>«£« ; hinc not only of the lip j we muft ad good work/, and not only ipjeDeo dicers give goodwwr^/ : Faith a&s not without love. Gal. ^^^,[oUbat,videbo and k'cads not without works, Heb. 13. 16. When we^gf are £/ej/fog God on a Sabbath, let the poor be blefmg «r, it £2iBfe22^ will be fweet harmony, when our heart, and the poors loyns do, an ego alia- both praife God together. On the Sabbath we muft appear dijtnbuendo. before God, Pfal. 42. 2. And the Old Law commands us AlaP* not to appear before God empty, Deut. 16. 16. Charity on any day is Silver Bullion, but on the Sabbath is Golden Ore. Let us therefore on that holy day, feed the hungry, refrefh the t,hirfty, receive ftrangers, cloatk the naked, vifit the fick, and comfort thofe in priion \ this will redound to our account in that day, when acts of Charity are the record- ^at' 2-5.$^. ed characters of a fincere and fympathizing Saint, Mat. 25. 35. And happily capacitate us for the donative of a Crown. There is Charit as Corporate, Mercy and Charity to the Legions of Spirits arc butatomes> tos , twitrujul which fcatter at his rebuke, and difperfc themfelves after gura ; et tn 4^ uew cnqUirj£St Thus all varieties of difeafes are cured by mundo to» Chrift on a Sabbath ^ and will ye know why upon this day ? homines pots- becaufe this day is a feaibn of (hewing mercy. jhtemfuamex- 2. That which is obfervable in Chrijis cures upon the erect cos ten- Sabbath, is, he jujHfies all his Cures, as the fanaification, mfo'e'tqm*0 and n0t ^lrothamtionrf the Sabbath, Lukf 13. 15, 1^. modo nocendo. Works of mercy are the perfume, not the pollution of a Sab- Aquin. bath j not its eclipfe, but its obfervation. And this Chnft Magna efl fhews by the cuftome of the rigorous Jems themfelves, and ftulnu* pro- by the light of nature, Lu\e 14. 5. Chrift is the Lord, not . hibere homi- the Jask^mafier of the Sabbath : And mans weale is to-be rem dfanati- carrjecl on that day , by cures as well as ordinances, and the Tabbati™ Mh'd> ^ well as the fickfoul is to be vifked. Mercy is the Theoph. fweetnefs, and the epiphone ma of a Sabbath. Verti Sabbati Irtneu* avers, that the true fan&ification of the Sabbath JanBificatioeJl, lies in worlds of mercy. We then keep the Sabbath, when inoperibmmi- we are pitiful to our own fouls, and to our brothers body \ fevicordi*. ancj we may ^rve q0j on that day, as well in a dungeon in Irasn. vifiting a prifoner of Chrift, as in the lan&uary in waiting Mhdfehihs onan Ordinance of Chrift. Ir&new obferves, Cbrijl did Chrifti* in die m°re works of Charity upon the Sabbath, then upon other Sabbati officia dayes. And let us in this imitate both our Friefi and Fat- charitaxii $r On this day, the /park ii i 1. of our love Jhvuld turn into a flame , the drops of companion jhould i The Praclicti Sabbatarian, %jy fhould fweli into a ftream. Bucer makes the vifitation of the Luke ?o. 33' lick to be a principal duty of our Sabbath. On which day- irfundit vinum -Chriitians fhould turn good Sanfaritans h theythould drop «f ofeanSama- tears into thofe wounds they cannot drop 0;'/into,and pour ^nomkgem, in the wine of confolationtfthcy have no other to offer, as a 0iem grjtim facrifice of mercy, . Bleeding hearts become a blejfed Sabbath. EvangeHv. to- One well obferves, It doth behove us, as occafion is offered, to cramenufun ftendfometitneof a Sabbath in vifitingtbefic^ becaufe this ^mfqubu* will fill our minds with holy meditations, and fill our mouths labia vulmrum with heavenly difiourfisY and'jiU our hearts with ferious ap- alliganiur. prehenfions of death andjudgement, which wiUjhortly encoun- Chernnit. ter us, and there is no avoidingtbeftrokg of the one, or the Bar of the other. There is Charitas ffirituatis, fpiritual Charity, which is V&ihU exprimi » moji appofite to tht Lord's day. One well argues, If our nonpoteft, mercy on a Sabbath mud extend to tbeOxe and the Aft, Luk, *%^J^ 13. 15. much more to man, who is Gods Vice-Roy upon ^et* dei condi- Earth, bears his own image, and is enriched with that na- tufej!3etpro Cure, which Chriji himfclf took upon him •-> and if in out- juo unigfmm^ ward things we muft minifter to him, viz. mm, muchd^^£™?; more in jpirituals and heavenly, by how much the foul tran- i^^S^', fiends the body •> and the wants of the foul are more dan- quern ieniq\$. gerous,and for the molt part lefsfelt then thofe of the body, fatiMperver- and therefore to fuccour them is more neceffary, and lefs bumEvjngelii, difpenjable. Surely this is the highefi mercy, to pull men out '^S^ of the pit of defpair, out oUhemireoi prophanenefs, (Stkof diixwsvit, et the dungeon of ignorance, to unfetter chained finners, to fan8jfieavtis -confolate and advice diftrejfed fouls. It is obfervable, our irrationaiibus _ Saviour did not only heal the poor woman of her bodily in- j!^ rw/rt* " firmity on the Sabbath, but delivered her from the chains of £vf Satan, with which (he had To long been held, -Lukg 13. 16. It is our great work^on a Sabbath to (hew mercy to diftreffed fouls. On the Lords day Ciirift xofefor our jujiifi cation, Rom. 8.34. which was a jpiritual benefit,- not for fupply^ but for our juftification, not for the eucrafie of our bodies, ,but for the refine of our fouls. And the Apoftle notes it with a ffctawv yea rat her,'m the Text forementioned. And in foul advantage every Chriitian may have a (hare '■> they C c c may 37» The Pra&ical Sabbatarian i Pet. a< 25. may have foft bowels, who have not full pnrfes > every one may give favoury co unj el, put up ardent prayers, labour to fet borne convictions , nay; enter into heavenly difcourfts^ and fo endeavour to draw thofe who go aftray to the Sheep- fold of the Great Shepherd of their fouls.. Everyone may 1 Pet, 5. 4. bleed over iinful revolters, and asSt.Jofyn, who ran after the young man, when he was extravagant in his practice, T, . they may run weeping after ftraying tranfgrefTours. This C ' willing mind, as the Apoftle (peaks, 2 Cor. 8. 12. may lodge in.the bread. of the meanefl peiibn > there may be zeal in the heart, when there are rags on the hack, and when their ap- parrel is more contemptible then John the Baptift's lea- thern girdle and Camels hair, Mat. 3.4. And that which enforces this duty, is , j, 1.. The excellency of the work. To inftruct, to admonifh, comfort, and pray for Brethren, is the greateft mercy, the foftefi pity, nay, even the work of Chriit himfelf, who (bed not only his tears, but his. blood to ranfome immortal fouls i aj«k . how did Chrift grieve for a W*/ /^r* , weep over an nnbe- "1 '. . * ' lievingCity, and lay down his life for poor lofifinners ! To " relcue poor pefifhing fouls is a heavenly work , and well ^atl l8, ' I# is becoming * heavenly Sabbath. 2, 2, The reward of the Service. Not 0 ** fouls were the gains of his victories, If a. 53.11. The- Re- fcuke 22. 92. demotion of fouls was the reward oi all his furferings.. Heb.i2,i5>i#. 2. Here is the covering a multitude of fins j which onely fpeaks bleffednefs, Ffal. 32. 1, 2. And it may likewife be in- Hcb. 3. J3» frrjred from this text of Scripture j That God hath made us Guardians one of another 5 Alls of Jpiritual charity belong to the careofallChriftians ; God hath not onely fet con- ference to watch over the inward man, hut hath fet us to watcL the PraBical Sabbatarian, 279 watch over the outward conversion one of another^ We muft exhort one another while it is to day, Heb. 3. i|. efpe- Luke 24* 1^ daily while the light of Sabbaths continues to us. When the two Difciples were travelling to Emmaus, Chrift joyns with them > this blefTed Phyfician came to comfort, to fatisn^ and to inform them , they were poor diftra&ed, ti- morous perfons, and theie he vifits i Chrift will not leave them in a maze, and intricated with inexplicable apprehen- ilons, but he will bring them home to the knowledge of the truth > and this if Chrift s Sabbath days wor^ He fpends time in opening Scriptures, preaching and proving his fal- vifical refurre&ion, till the cold and dead hearts of thele Dif- ciples were warmed, and did burn within them, and thenht departed from them. In this, Chrift was our fafe and J era- phical pattern > let us go and do (b likewHe .* But this duty of charity to fouls is comprehmftve, and fpreads it felfinto Luke to 37. many branches. We muft ftudy to draw finner s to repentance •, we muft fct 1. before them the feverity of Gods Juftice againft all impeni- TriSviatantitn tentfinners3 the free grace of God muftlikewife be intima- propter pecca. ted and unfolded > and endeavour muft beufed to di/playthe turn faftj eft, d * riches of divine mercy to humble, broken-hearted penitents^ ^onata efi> what fweet embraces, heaven-breathing kiff«, and clafp- J£££$ ing armes returning Prodigals ihall have, Luke 15. 20. God abfimit. hath^oft bowels for foft hearts , his eye pitties a tender fpi- Chryfoft. tit, he meeteth a yielding finner, and when the ftubborn offendour layes down his weapons, he is presently andplea- 2Chr. 34.27. fingly reconciled : If we bew,we (hall not breaks We muft inftrutt the ignorant in points anddottrines nt- 2. cejfary iofalvation. No cloud fo black as that of ignorance, it is that dark night makes us ftumble and ftray \ knowledge is the firft-born of graces, and is the conduttof our fteps. A Rowing Chriftian muft file tfjTthe chain to wander from Chrift. The murder ef our Savjour is charged by the Apoftle upon ignorance, 1 Cor. 2. 8. Irifidelity,that killing fin, is the blacknefs of this darknefs. Palpable darknefs was the judgement of &gypt, and fpiritual darknefs is the woe of every finner. Let -us then endeavour to break this C c c 2 cloud ^ The Fra&ical Sabbatarian, cloud where ever we efpy it hang over the foul : and let us remember, inftruVtion is often the fruit of correction, God chalkns to inform, PJ'aL 94. 12. Biy: ic \%the neceffary f Pfal. 51. 13. runner oifalvMon. Our Saviour faith, John 17. 5. ,2 // /i/e eternal! to kjtow God, andbim whom he bath jent, 'J ejus T ^n, 12. 3. Chriji. Knowledge is the morning ftar which fore-runs the Sun of faith, -which lightens every one which comes into the world of fandtiried ones =, we muff: /(W0»> Chrift, before we can embrace him, and fb obtain life by him. To others, then, is part of a Sabbath days work, and the clii- charge of that d^uty, which being made profperous by di- vine b cm did ion, may lead both thy felf and others to an eternal reft. n . We muft c?mf$rt the ctimfd?tlefs,wbo are dejeited through the Luke number,and tbt havnoufnefs of their ajfences.Thc pcniive,i p "'„'■' rowfull imner , is m the Traveller who fell among thieves , homing \nla- ailc* was lrr^Pt>anc^ wounded ^ and our duty is,(eipecially on ironum mann &U* Lords day) to pome the oyle of gladnefs into tuefe tn:ideni», my^ wounds. We niuft fet Before thii mourner, the aU+juffici.tncy fteriumredem 0f Glmfts facrihee, the gracious offers of .the Gofpel to bur- chtlSumcolliM dznedtranfgreffors. ^ in this fence, it is better to &o on a Sab- guir etkeno* bath tj° ^le houfe of mournings then to the.houfc offeafthig, vtilnerdw eft Ecclef 7. 2, If fo be. the t-cars of the penitent, be as one of AdamusfcT the Fathers faid, Tbt wine of Angels, fu rely they mould be l^'^J^the. motive's of Saints to wipe-orF thofe tears by words of jui. Bra. ^crjpturai comfort and 'confclation, Rom. 15. 4. Let -fheiv fuch Ch rifts fmUes; to quiet theii iighs, let us tell them of the freenefsof the promife, of the willingnefs of Cbriit to be reconciled, Mat. n> 28. And that if the prodigal Son drap: mar, the Father will not' kecpat*a dijUxce. We are commanded to fpeak^comf art ably to Gods weeping ones, and " to tell them their iniquities are pardoned, J/j.40. 1, 2. In this we fhoold imitate the Sun, which often fbines inn. rare, and puts a gilding upon the falling drops. Heb. io. 24. t We mat ft on the Lords da}', exiiortand jbir zip fuch as have vj 7T3 m&y. begitn?w%to hold out patiently, and conftantly, The-Cro- *imp" feat tfaemdii&ha&ck* The throne is givtn,not to th. dier^ but to the .Ge*q#erovr, Rc;>. 3.21. Let us tell young rro- The fra&ica/ Sabbatarian. 3% 5^ profeffors, they that endure to the end (hall be laved, Mat. '24.13. Ferjeverance is a pearl in a Chriftians graces vit is not 1 Cor. p. 24.'; "lb begin only, but fco fhiijb our'COurfe, 2 Jim. 4. 7. Onely Nonomneicur- Conquejl fhall wear the fpbyks of a glGrious eternity. To rentes accipi- fet forwards toward Sion "and then to recoyle, this is to flight, ern * l»Wum, J J , TT \ .. . i 1 /r • '^ fi * fed tanttim bene not togej heaven. Happnieis is gained by forcing, not by eir^ cmen, freezing. Mat. 11. 12. not by growing more lukewarm?, tes, ad meidm but more importunate. Chriit is the Omega, as well & the ufq. $lap. 4^% Rw. 1. 8. and fo i§ Ch'riftianity too. The^'Arrow which moots homeluts the mark.The.Sun doth Hot 'only-rife in the morning, but it goes off with flying beams in the even- ing. The Saint muftjet with Chrift in his heart, as well as rzje with Chriit in his eye. . And thcie things' -we1 mtjit fug- ge/Hp initiated 'Chriftians, a work becoming Go$s holy day. Tfemujl rebuff and 'reprove fucb',tiar'e.taint$tfittyfianda'ly - /W *j&e£r off 'enfive mifcarr'i ages. Thus John refebved Herod For Hero dm her fake, L^e 3. 19.^'Xhbii rtiffif not furfer fm upoythy Brother, leaf! i't falluppii wjTeffl\Z%j& although- this be ah unifanlfuU office r 'lt^uR^nQt tre'eft cffiied. Indeed Levit. ip, it Cn is often lovely, &ttr$nn^ duty of Religion';, Wounds miiji Be .wa'm'ed,' 'tnou^fi they Gal. 4.; fmart in the warning. ', Tny reproof may be thy Brothers halm, which if negk&coymay'be 7;£r te^ : Thofe who are of Davids fpirit will &rizefmitivjr more then fmi I es;:mLd re-. proof zs an excellent oy/e, FJal^Y^'gwtiitii is one of th'ofe creature comforts 'wirich-jexprl^V/^ wc'dlib'oi 'ths.vrOtld, Ffal. 4. *f. ArkToyle "for its 'fifinefi, .aswell a$ value' and. worth. The chedkj of a righteous' man, are the breaking of . a Ihne upon a pillow, li^e a fiv.orc^, anointed with baljom, which woundeth and npleth'at the lame time * and mch rebuke is the^oyte of gladnefs' too it 'iilues in nothing but peace and conqfatign: uv Wemufl reconciie^^fferut^and')arringChriflians: And 6.-\ this is an eminent branch "pi Jpirhtial charity ■, to reconcile , God to man, was theTru^t/of 'Chfifts paflions,^ and is the .. ' hhtfedPhcenix- which.-ajjofe from' the.afhes of all his furfer- m -., fcw ings, C And on this dayy the foul of Qhxiftwas re-united to his body, which was at a diftance before : No work then more befits the Lords day, then the healing of divisions, and the praying down animofi- . ties between Chriftians. 7. On this bleffed day we mufl endeavour to refolve doubtfuU Chriftians.: Doubts are the wedges^ in the foul, which both Qui difieptat, wound .ancj pain => to pluck out thefe wedges by Scripture is dubitat^/Tr- forceps a duty becoming the beft of days. A doubting Chri- Zcne'flmn- **ian is uPon ^ rac^> nc is as * ftjiP upon the Sea in the ducat, peccati, night, he fears he flul! either dam upon the rock of errour, €> dmnatio- or fink in the quick-lands of rniitake , he wants the Pilo- mimunituc- tiim of a ^^itf'gand faithful Chriftian , he tofTes to and q"1, fro, and knows not how to come to harbour : Now it is Spiritual love and 'charity to relieve this naval pilgrim. Doubts are not only painfull and vexatious ', but harmful and noxious. 1. They are the enemies of faith, Mat. 21. 21. 2. They are the evidences of frailty, Mat. 2&. 17. 3. They are the hazard of the foul, Rom, 14.23. 4.They are the difbbedience of a politive and peremptory command, Luj^e 1 2. 29. And 5. They eat out all the profit of prayer, 1 Tiw. 2. 8. Doubts like cares, they are the thorns of the foul, which rend and tear the minde with convulfions and diitra&ions ; And therefore the Apoftle is Jo urgent in his command, Rom. 14. 1. That new and crude ProfefTors be not admit- Markii. 24. ted to ^»fc*/»J/difputations > that was the way to unhinge them from the faith, and to take them off from the profef- fion of Chriftianity, which would fee in nothing to them hut a labyrinth and amaze whefeinmen may loje, but not jave HdfptantUop- psniturfiducia, \\L* necejpma eft omni ormu The traffic at Sabbatarian. 383 fave themfelves.This is charity then becoming a Sabbath,to fa- tisfie the doubts of poor trembling Chriftians,and to become as a harbor to 1 tattered bark. Thus ye have {een thefeverals of that jj>irituil charity which the meanaft Chriftian may give,and'the humble, if wanting Chriftian, will receive. Another direction for the better obfervation of the Lords day may be, Let us feek^God in Ordinances, Ordinances J)ire&.%. are only an empty cloud, unleis the pretence of God melt them into a fruitful ihower. David faw the power and glo- ry of God in the SanUuary, VJaL 63. 2. Ordinances are breathless inftitutions, unlets God breathe the breath of life Gent2|Wj into them : The fpirit muft ftretch himfelf over them,as the Prophet did over the child, before any life will come, 2. Kings q,. 35. Irk hearing God muft open Lydias heart , Alls 16. 14. In praying God muft open our mouths, that pfaim$i.i$. we may (hew forth his praife. The Sacrament is a gaudy pfelm ^ijmS, pageant, if God be not prefent i what do we drink, if not john^.55. Chrifts bloud ? what do we eat, if not Cruifts body ? It is x Kingi ^ ^ the prefence of God makes an Ordinance the living child, otherwifc it is no more then the dead child, or a fpirituall abortion. The divine appearance^ fweetens, fills,* iam3i- fies, and makgs effectual every Ordinance. David loved the habitation of Gods houje, but it was becaufe that was the place where Gods honour dwelt, Ffal. 27. 4. When men go to a certain place to meet a friend,and they mifs him, they return forrowful and difcontented. (Thrift is thy friend c^^S!o^ who is to raw* thee at Ordinances*, if thou mifs him, go ]n Evangels, home forrowful. Ordinances without God, fhey are quafiinfpecula a table .without meat, and fb a living foul may depart bun- intuemur, & gryandthirfty. Sometimes Ordinances are compared to ^ perhoc^aft in glafs, 2 Cor. 3. 18'. Becaufe therein the Chriftian beholds efJZfranC- the glory of the Lord. Let us hear the language of the Pfal- )ommw%- mift, Pfal. 84. 2. My foul longetb,yte even fain'mfr for the ententes, (i.e.). Courts of the Lord, my heart, andmy flejb cryetlrhkt for the per fpeculum ■ living Lord. Therefore David longed for Gods Courts, vidsnt€Sj™n becaufe the Lord was in thofe Courts. Sometimes the [Jdeme*^ fweet Singer of Ifrael compares his defire to thirft, of which Aug deTiin. creatures are more impatient then hunger ., Tfahn 63* 1. Some- „. 3*4 'The Pratticd Sabbatarian, Sometimes to the thirit of a Hart , which creature :being naturally hot and dry, "in a very great degree, is exceeding thirity i, biuftiil the obj-ti of his thirjl isGod,VLl^i. ly2 It was communion with God in his life , love, and graces , nay', in his comforts, which the Pfalmift breathed after , the Tweet (miles of Gods face, the honey dews of his Spirit \ this wasP avids Paradife of pleafute, .and his heaven be- low. When wre go to Ordinances, let us with Mofes,goup into the Mount to converfe with God there. It is God in the Word caufeth efficacy •, It is God in Prayer eaufeth pre- Pfalm 104.34. valency: It is God in Meditation which eaufeth fuavityi It • is God in a Sabbath eaufeth complacency. When we go to the waters of the Sanctuary, let us fay as Elijha to the wa- ters of ^Jordan, where Is the Lord God of Elijah, 2 Kings 2. 1 4. So, where is the God and Father of our Lordjefus Chrifr? fudges $. 28. j.fr/jere fr thy Chariot, 0 Sun of Right eoufnefs ? why is itfo long a coming, why tarries it, what clogs the wheels ? 0 when wilt thou come to me ? Let us look on all holy duties and per- formances, as boats to ferry our iouls over to God, Saul /^w/t/fvvaslad and forrowfull , when he enquired of the Lord, and7/>eL'Wanfwer.ed him, 1 Sam. 28. 15. Indeed^ God is not onely the Mafier, but the Marrow gf a Sabbath > Antiquusdie- and no Lords day can latisrie , without the llord of the day j ™m vhriflut wnat 'lS tne leji time then will I go unto the Altar of God, unto God my exceeding joy, Pfalm'43. 3,4. We muft make our addreffes to God, if we look for his ap- proaches to us. God fends a Treacher toa praying Paul ', God A«sP-"« fends an An^el to a praying Daniel : God come? himfelf 'to Dan-9-«r a praying Solomon. Prayer is an humble fummons for the iKings2.3r divine appearance * it cannot onely tie Gods hands, Exod. a&s 10.1,3. 32. 10. and c om mand returns, If a. 45.10. But it can obtain Gods prefenee. If Mofes fay, I />r\zy thee, God prefcntly Jam. 4.8. replies , My prefenee jb all go with thee, Rxod. 33. 13, 14. If thou wilt have God meet thee in Ordinances, let thy pray- ers be thy Harbingers to prepare room for him. . Be Jerious in preparing for Ordinances. The Sun feat- 2. ters the Clouds', before it (nines in its brightnefi : The Bride dreffeth her felf to meet her Bridegroom. • And thou muft Ifa. 61. 10. compote thy felf with awful apprebenfwns, • Sponfaevma i.JOf the Divine Majejly, with whom thou art to convert, repnfenm ee- 2. With the folemneft of Gods Ordinance, thou art now '^fam, orna- going to enjoy. $?M**S 3 . With the fweetnefe, and advantage- of the feafon, thou ZmSti- art iiow cntring upon, and then God will meet thy prepared md animam fonl. Jojeph trimmed himfelf, and then he goes into Pba- - f^QdmgraUif3 raoVs prefenee. The Wife mail advifeth us, to kgep our foot &"&"& *J- when we go into the houfe of God, Ecclef. 5.1. We fhould Xbll^xL do weli, in our applications to holy Ordinances , to examine p^^ ourfelves, whether we are fit with loofe thoughts to meet Haymo. with a dreadful Majefty ? Or with filthy hearts to meet with a holy God ? Or with worldly anddrofiy minds, to4neet with G*n« 41* *4* our heavenly Father ? Let us not complain , ]God retires, m when we are not fit for his prefenee. Let us then capaci- tate our fclves by holy care , and ferious preparation tQ en* joy God in Ordinances. Ddd Ut 3 8 6 'the Practical Sabbatarian. 3, Let us long for Gods prefence. God loves affectionate Pjct felytes. A longing David (hill fee a loving God, ?/**/. 63. 1,2. The Spoufe is re/r7^? after her Beloved, and then. Kimw Mat.5.6. the Pfalmilt follows yzm in Cbriflo bard after God^ P(alm63. 8. God meets with ourpurfuits , habehit faturr we fhall then fatisfie our felves in God, when nothing but went, & in God can fatisfie us. Cold fuitors (hall not meet with Chriil ^mimcZa *" his erPoufals' VVnen the ^/* *?$#> the Husband en- 0(ati™tzrT deavours after the thing longed for. Mary Magdalen be- ubi demerit 1 moaned the taking away of her Lord, Jo/;// 20. 2. We may omnia in omni- expedt to meet with God , when his abfence is our greatefi b;,\ Chemn. moan^ and his prefence our fweeteft mufique. 4. Let us come to Ordinances with all reverential humility \ Humilitasejl God will look at him who is of a psor and a contrite fpi- via addeum. rit, and trembles at his Word, Ifa. 66, 2. God dwells in the Au8' humble heart, Ifa, 51. 15. God will raifethofz who debafe Super quern rs- themfelves. , Augujiin tells us, That humility is the ready way quisfcit Sp. to God ■> \t i§ the ujher who brings the foul into the prefence fanQuumJj chamber. Bernard notably obferves, That the $irit of God fuper humilem reftedo?i the Virgin Mary^ not for her Virginity , but for her nonfuptrvirgu Humility. And if Mzrv had not been /a low in her own nem. Bern. eyes, fhe had not been/*? lovely in Gods. Alapide faith, Hu- HumilitM eft mility * a throne of Saphire, where God fits in Majejly. Let thvonus Sap- us then come to Ordinances with zjubmifftve fpirit : God phjrfnu*, in will cafl an eye upon the fool who lies at his feet ; He fent S™^ cum an. Angel to x>anitl^ when he lay in his ajhes, Dan. 9. 3.21. &**&?&& ulelefs > fuch fervices bring neither glory to God, advantage ^lni *i*"*\ to our. felves^ or benefit to others^ and all are of no more fig- ^J*?*'™^ niricancy, then a body when the fpirits are fled away. On chryfoft.*^" the morning therefore, we mult inceffiaitly beg the divine af fifiances of Gods bleffed Spirit. It is the Spirit fits for Magi- Luketi. 13. itratical dignities,N&w.i i.25,26.It is tbeftirit fits fox mini- Numb, 27 18. Jhrial fei vices, 2 Kings 2. 9. and it is the §irit fits us all for Chriftian and holy dumsf The Spirit direcis us unto holy duties, Simeon came into . 1. the Temple by th« $iritr Luke 2. 27. the good 'jpirit direct- ed him to meet Jefus. How often doth Gods jpirit excite, and provoke to holy Prayer, to fecret meditation, and to thole clofe devotions, wherein the foul taireth deepeft of Chrifts flaggons, and apples. This inward Counfellour is of- Cant. 2. 5. ten refilefs in us, rill it, bend our knees, lift up our hands,and raifemi hearts m facred approaches to the divine Majefty. Ddd 2 The 38$ The PraUical Sabbatarian. The Spirit leads the Saint into folitarinefs to converfe with Mat. 4. 1. God,zs once it did lead Chrift into the Wilderness to be temp- Luke 4. 1. edof Satan •, this divine principle with us, is importunate till it put us upon enquiries after God. 2t The holy Sprit quickens us in duties, John 6.63. and makes us lively and vigorous. Corrupt nature takes off the chrift u* die itur wheeles in holy fcrvices, flaggs and cafts a damp upon us in nonfpiriti* fuch heavenly intercburfe, but the Sprit oyles the wheeles-, %ivem,fed to ma^e thcm go with greater fpeed. When the foul is vivificans carried out by tfe Spirit, how full is it of holy heat , divine ^B^^zeal, and rare enlargement, as if of late it had converted Spitiiwvita- with a Seraphim, his tongue is the pen of a ready writer, rum. Tfjlm 45. 2. and his heart is like a bubbling Fountain j he Iheoph. melts in prayer-, as the Cloud into drops : Haul affiited by this good Spirit runs on till midnight, Ai\s 20.7. and knows iQ$tA5,4$. not how to breaks off his facred difcourfes. And our ever to be admired Saviour, raifed and quickned by the fame fpi- rit, wreftles with God in prayer all night , Luke 6. 1 2* the very arteries of that duty were ftretched out by that divine Spirit, which was given to Chrift without meajure, John 3. 34. The Spirit then, is the animation of our holy perfor- mances, without which they faint, and die away. r The holy Spirit fuftains Us in holy duties, Pfal. 51.12. Spiritus proa Mans fpirit would quickly fail in wrejiling with God,*was it pmjal-grxci not under-propt by this good Spirit.The moft fparkling wine meJftvfi&He- if it fiandlong, it will grow flat anfl And though brakl\tif\a- the fpmtof man be willing, Mat. .26. 41. yet while it is in tortt&jcfi' the body, it will be foon tired and flag in holy duties, which Pallet dtovo- ™c & contrary to corrupt flefli y but then the Divine Spirit tabuld . Dp. comes in, and renews poor mans ftrcngth like the Eagle, and ianta- ^q^ ■ f0 nc runs through holy fervices, and faints not v the an- rw*> locutwnem,cum all this is from the Spirits gracious, and divine a(TiftaiKe"^"^^s 2 Cor.^. 16. It is the holy Spirit fpreads our'duties like ^erit i\\am Gold to greater exteniions, and oftentimes makes the Saint emittere,fy cir- in duty., query, whether he be in the body , or- out of the amvohitur, et body, 2 Cor. 12. 2. His heart is like the (queezed Grapes, 0- ^Telwiu* verflowing wifh wine , which is better then the drink of \Jlur egrefun Angels. It was the Spirit enlarged Solomons Heart in that qu Jonah 2. 2, It is the Lords good 'Spirit, which makes mans ***?*** - heart as thegujhing ftreams, or the over-flowing Fat, or the u™ ' l ' 50* dropping Wine-prefs, in fer vices Evangelical. *° n 3 * It is the Spirit fweet ens duty. As Chrift when he was *' at prayer, rejoycedinjpirit, Luke 10. 21. Duties are fadned Mat by mans fin, but are refreshed by Gods Spirit. David a£fc- ' ' ed by this bleffed Principle, delighted (b much in duty, GP'2?» that he begs to fpend his whole life in the Temple of God, Pfal. 27. 4. Ordinances become mellifluous by the concomitancy of Gods Spirit which often turneth them into a transfiguration. As it is reported of Bafil, that when ?*f^Hj& the Emperour came upon him, while he was at prayer, he-faw e au ' a • f'uch luftre in the face of holy Bafil, that he was ftruc\ with terrour, and fell backwards. It is the Spirit raviihes the j^w^/^ heart, indulcorates and captivates the ibul in holy duty,and ^gaudium, toucheth the tongue with a Coal from the Altar, Ifa.6.6,j. fed impuravo- which turns all into a perfumed flame. The Apoftle faith, WM$fmim lhe/mitAjhr fpirh V?\GaL5*22' Whkh isnCVCr f° JSi trelh and dirTuiive as in holy icrvices. Ordinances are the fcabioJi9cumfi- fpiritual opportunities, wherein the Co mforter, John 14.16,/^"^. iheds abroad his comforts in the foul . Chry f. It is the Spirit which helps our infirmities in holy duties:. As. <■-■ ■ '■ ,' I ■ 3 90 The Pra&ical Sabbatarian. As in Prayer, Rom. 8. 26, 27. Co in other fpiritual fervices : When we are flat, the Spirit qtiicl^ens us : when we are -con- traded, as a fhip becalmed, the Spirit rills our fails , which Spirit™ fwBus IS tnat VVind which blowcth where it lifieth, John^. 8. pcfiuht. (i.e.) When we are fad and dejedted , the Spirit confolates and jiojhlare, et chears us, and rlttfties us with that joy whkb m uxfpeakable gTut'^rt% Mdfnli of glory, 1 Pet. 1.8. Oftentimes we cannot lanch totlTm* f0rth in a duty ' the Spirit then hdPsusoff*rom the ^nds : pro Hiphi'l. Many times we are dull in hearing , and then the Spirit o- Anfcl. pens the heart, Avis 16. 14. and makes us vigorous and at- tentive i And when we are at a lofs in Prayer , the Spirit fondTmawr' PUtS ^ iiU0 0Ur ^^ dlUy' ailC* makes us groan> a (ign of primdfi bonum **&> anc* furnifheth us with fuitable petitions to accoii, and temporale peti* lay liege to the throne of Grace % And when we are weak mwamm* no- and ftagger in a holy dutj, the Spirit takes us by the hand, which ic was ^tter it fpueutes.quwto was delayed, that by this delay our prayers maybe more jipstotur ar- importunate, and our perfeverance may be more fully dif- dentiuf, quod covered . utilivs eji dif ^ whcn we bc that (kte of life in this Work| whkh petarmsQaim God fees jxicouvcnicnt tor us. wb» incongru Now the Spirit corre&s all thefe errours,and is the Cenfor » Not Charity, as Gh^fo^ Juguftine •, But it is the Holy Choli, as Fareut. And this traC£ in *°*V blefled Spirit helpeth us, as the Nurfe helpeth a little Child holding it by the ileeve •■> As the old man is flayed by his itaife : or rather helpeth together, as that word dvn^t^m-m^ Rom. 8. 26. feems to imply > being a Metaphor take* from _ one, who* is to lift a great weight,and being too weak, ano- ther clafpeth hands with him, and helps him : So the Spi- rit is ready to relieve us in all our fpiritual duties. £~ The holy Spirit fucceeds, and proffers our holy duties, It makes our duties prevalent with God. God attends,when we inig in tbejpirit h God hears, when we pray in thejpirit t_ Ephef, 2.1& as the Apoftle fpeaketh , 1 Cor. 14. 15. When this Dove moanes within us, Rom. 8. 26. God understands the groans qf his own Spirit, and will give feafonable anfwers : God "on}m €\ €$" gives his Spirit to ajjjft in thefe duties, which he fore-deter- noninvMvt* mines to accept. Man fpeaketh words in. prayer, but the Spi- fed rngemitu rit raifes groans. Al'apide obferves , God is not fo pleaied dejtderio affe- with locution, as affection in that holy duty , not fa much 9u\etfufoi*j!f with exprefjions, as inexpreffible/7g£.r, which are as incenfe 'j^p, con^Uh in his acceptation , As the fmoak of tha^jCloud , a fign of Gods ftnile and favour , Ifa. 4. 5 . A dory fpirited by the Holy Gboft, (hall never fail an expected end, for God knows the mind of his Spirit, as the Syriack^ reads it , Rom. 8. 27. As the Mother knows the groanes and cries of her tender Child, and prelently runs to help it, and to give it what it wants, and cries for. The Spirit is our interceilour within m. asChriit is our intercefioitf^cwe us., whofe pleas ihall ^ johni^ not 59 1 'the Practical Sabbatarian not meet with a denial. The Spirit moving upon the wa- ters, Gen. 1.2. produced a World , and brought forth ti~ ving Creatures : The Spirit moving upon the Word , the difpenfationsof the Gofpel, caules the New Creation , and makes living Cbrijiians. O then, when we come under the Word, and are in the midft of the waters of the Sanclua- ry, let us wait for the good fiirit of the Lord ; Other Birds twbM^mper drive away, but let the Dove come in. Pareus obferves, ' txaudiuntur. that the groans of the Spirit within us, lhall. not vanifh in- PrimS. to ayr, and that upon a double account : Quif font I# Becaufe the Spirit comes from God, John 15.26. and *?Sd%%' is ]m Commiffioner in a gracious foul, and he will not de- fmperft^us ny b» Leiger in a Saint. intevpellat iw> 2. The Spirit always intercedes according to the goodwill tapteeiium,et andphafureof the hord\ And pleafing petitions fhall not vohntatemdei. meetiVjth a repulfe : what (hits with the heart of God, (hall open the band of God i Congruous defires fhall be con* quering defires. 2. The Spirit makes duties effectual to us: That Prayer which is animated by the Spirit, ihall not onely gain upon Gods heart, but melt ours, If the Spirit open our heart in hear- Afts 1^.14. m£> ^e ihall attend to the Word, and J avingly entertain it. When Chriit by the Spirit opened the understanding of the two Difciples, Luk$ 24. 45. then they dived into Gofpel myfteries, and underitood fully what was fulfilled concern* Ter $. M* *"& ^ death of the Meffiah : When the Spirit brings home a Sermon, he makes it fire to burn up the drofsof the foul ; Jet. 23.29. he makes it a ^wmer to break the hardnefs of the foul-, Heb.4. 12. he makes it a two-edged fvvord to divide between fin and the foul. Ordinances are kjndly Phyfick^, and work the cure fweetly ana^fedrually, if this Phyfick be given by the hand of the SpirW, if the third Perfon in the Trinity be our Phyiician > how then mould the neceffity of the ftirits John 15. ^ ajftfiance inflame our importunity, to fue out .that precious Promifefor the attainment of it , recorded in Luk$ 11. 15. 1 Cor, p. 26' *n Ordinances without the Spirit we can do noth ng> Chriit muft work by his Spirit, or elfe in all our hoJy duties, we Duely beat the ajr, to ufc the Apoftles phrafe. I Let The PraSfical Sabbatarian. 293 1 Let us ftudy to be under the imprejjions of the Spirit on 2. Gods holy day. The earth (lands not in fo much need of the beams of the Sun, as the foul doth.of the influences of the Spirit. The Spirit is a Spirit of truth to guide the Under- t. Handing, John 15. 26. It is a Spirit of Counfel to enrich , the mind, Ifa. 1 1 . 2. and fill it with knowledge : How na- p ' *' l8' ked is mans underfhnding, if it be not covered with the co~ * I4* l1* vering of Gods Spirit, Ifa. 30. 1. ' Cor- ia- *• The Spirit is a good Spirit , Neh. p. 10. to fantlifie the 2. will: It is a Jw(y Spirit, E/^e/. 1. 13. in relation to its ef- R fe#s and produ&ions j it cures the will of its pertinacy and j c™' x* 4' Itubbornnefs, and melts mans will into Go*//. We m£y take ' "' ^ an infhnce in ?*#/, A&s 9. 6. The £/?/m is a Spirit of Grace, Zach. 12. 10. to beautipe 3. the heart, and fru&ifie it with all the fweet fruits of Righ- T» f teoufhefs : It is more then the Sun to the Garden , It not phil, i. ur* onely blows the flower , but it plants : The graces of the Spi- rit are thofejlars which (bine in the firmament of the heart, 2 Thef. 2. 17. thofe vigorous principles^ which" carry out the foul to every good word and woi\. It is the fair it of Glory, iFet^.i^.tofitblimatetheajfe* A ttions, and raife them as high as heaven, Col. 3.2. The jpi- ri* discovers glorious things to us, (hews the foul its trea- * Cor. 2. 12. fury where its riches lie > It opens Chrifi to a believer, who EPh 3' 8. is the Wardrob of our Robes j the Excbequor of our wealth, r^v0^**21" the fountain of our honour, the paradife of our delight, or to Cant.7 . 8. 13. {peak in the Apoftles language, who is all and in all to the be- Col. 3. 1 1. lieving foul. 1 Pet. 2. 7. It is zjpirit of life to quicken the whole man, Rom. 8.2. 5. God breaths into man, and ib he becomes a living foul j the Spirit breaths into man, and fo he becomes a living Saint, ^ Nay, God works all his worlds upon us, and in us, in Chrift, "" 2* 7* by the Jfirit , it is the Jpirit makes us upright and fincere, * Cor# *• "' zndCo rettifies our obliquities, P/i/. 51.10. It is the jpirit w . fnurTs the underfhnding, which is the candle of the Lord, P *' '7' Pwv. 20. 27. and fo enlightens our darkjtejfes. It is ffojfi- 2Thcf.2.i7. ri/ fixes and efhblifheth us, and fo fettles our inconftancie*, E e e PfalJjS. 394 ~ The- Pra&ical Sabbatarian. Stpientia ho- PfaLyZ.%. It is the jpirit foftens and Tuples us, If a. 32* mints eiiy qua ^ . and turns our barren hearts into a fruitfull field, and To ret difficiVinus ^s our vacuities: I{ is the Jpirit conducts us in our ftraights, fcrutatur, et j^ ^ anf| foprevents our mifcarrianes : Jt js t\,t fpir. conatur rit takes us up, Jbzek^ 3. 12. nay, hits us up> Ezet^ 3. 14. Cartwr, and Co cures us of our pedant ick^and dreggijh Juccumbencies : for Man is the worm Jacobs If a. 41. 14, and will naturally grovel on, and immure himfelf in the Earth. The fpirit of 1 Cpr.i 2. 11. God is an excellent fpirit, Z>*». 5. I2. and will create in the believer tbofe excellencies, which will make him more excel- lent then his neighbour, Prov. 12. 26. The irrigations, and 1 Cor. 12*13. pouring forth of the fpirit, If a. 44. 3. will make the foul cunoborari m t ^ n(j green, and be in afprin% of grace, which is moft rain*, ^inw/- pleaiantto the eye ot God and Man. This holy fpirit upon tefli*) i/o/iw- us, Ifa. 59.21. is not fb much our covering, as our Crown, me, e*terifq\ our Jirength to encounter every temptation, £/>k 3. 16. Let wmtpanibus us ^CI^ not as Sa^a-rmif-believe the fpirit, Acts 2$. 8. jujjucm. gut cry Qut^ Lord .evermore give us of this jpirit. And to (et our (elves undc&tbefe various and rare imprejjions, We muft purifie our felves. The jpirit is a holy fpirit, which will dwell onely in a clean heart v Jlefh and fpirit are Cal. $.17. combatants, and not cohabitants, they oppofc one another * then gwc. triumphs, when. flejh is fubdued, and chafed out of the held. 2i We muft fupplicate our God. The Jpirit is given to the ife 62 11 Petitioner, and not to the prof effort How much more jh all Eph 4! 30. your heavenly father, give the holy jpirit to them that askjrim, 1 Thef. 4 8. faith our Saviour,. L#% 1 1 . 1 3. Earneft/^^yer is the means iCor. (5. i-p. t0 obtain the, good fpirit, whole works are fa many and fo marvellous, and whofe operations are (b /ecre* and fo five- raigiu 2, But fecondly, as this duty muft look upwards for the ■affijiauces, and the imprejfions of the fpirit i> So this duty muft ' \ look inwards •, we; have not onely to do with heaven on the Lords day, and to look^ up to Gods fpirit -■> but we have to Px*v, 4. 33. do with our own hearts too, and feek the jpirit to propor- tionate them to the holy fervices of the Sabbath i and here cur duty is two-fold i 1. We The Pra&ical Sabbatarian. ope i. We muft be in the graces of the fpirit, and that too in a double ienfe. We muft be ingrace habitual \ We muft come as Saints It to* the duties of a Sabbath : That of the Apoftle is highly observable s Our communion is with the Father, and with bis Son Jefus Chrift, i Job. i. 3. Obferve the terms of Ke- Sanfti sfl in latiou-y the term Father (peaks us to be Children. It is not, fitoitu vivere our communion is with God, but with the Father and his 0.^)^teynm Son. Saints properly are the guefts of the San&uary. ftZmum™a- Cbriji in us is not onely the hope of our glory hereafter, ti&frim\t,a ■ Col. 1. 27. but our hope of acceptance here. We muft bring jujlitiS inM- Benjamin, we muft bring Chrift, if we will ever fee the face turn ifanfti eft of God in Ordinances^ wicked men defile, not enjoy an Or- J^/f^"^"" dinance, Johnij. 21. They ztefpots, not guejis in that holy eundumfpiri- Feaft. It is onely the fpiritual man U fit for converfe with \tuy etgmia God '•> Frinces converfe not with Beggars, nor God wlthfin- dtQamcn, tu- ners : Chrift in his incarnation tabernacled with the Sons f^^f^ of men, John 1. 14. But in his communion he converfes with g°™fopewi9 the Sons of God ', he gives his people the meeting, Mat. 18. ttGrteun 20. The Sun fhines upon theftars, and they reflect its light wx^vfig- > with a glittering rebound. Chrift when he arofe again gave ™foat>fert0 not the meeting to the world, but to his Vifciples, Lukg *y ZmdnceZrt 36, And Co in his bleffedfiUowjhip he vilitsnot the formahji, ^iap# but the Saint '<> Chrift in his ordinances influences his living gph, 1.22,2% members, not glafi eyes, the. Speculative Atheift, not painted faces, the varnifhed hypocrite, not wooden legs, with the iilken ftocking upon them -, the fpruce and felf-deceiving moralift, who with Agag are ready to depofe , the bitter neft lSam ^ ^ of death U over. We muft be on the Lords day ingrace aUuxl. Oi\ the Sib- 2« bath the foul is to be fet on work in acting [everal- graces, and £dme feem to be of a different nature '•> As faith mdfear, heavmlinejs of mind, and bumblenefl of heart, repentings for lin, and relyings on God, tremblings of the foul, and reft-* ings on Chrift, a realknging for promised mercies, and yet z quiet ftayingiot thofe mercies promi(e ,- 'by hope expecting good1 things to pome, and yet by faith pofietfing thofe things ttprefent: This embroydtry of grace muft be m the heart of r-a^,^, 2* * E e e 2 a Saint %p6 The Pra&ical Sabbatarian. Grcg.Mor. 1 a Saint upon the Sabbath s One of the Ancients compares i9.rtft.90. holy men upon Earth, untothofe holy Angels of Heaven, Rev. 4. 8. that are faid to be full of eyes within and with- Pfal. 77. 6. out^ jn the week the Saints mult ufe their eyes without, Hof. 6, 3. looking after their neceiTary callings, and their occafions in Excogniiione the worlds but upon the Sabbath, they more folemnly fet deiomma utri- 0n work their eyes within, looking inward upon the eltatc nfcubula cf- 0f their fouls : knowledge muft open its eyes, and repen- ^frmeproma- tancemuft drop its tears, every grace muft be in ure and ex- nmet eaten** ercifc. Indeed the Sabbath is the pr op erfeafon for the a&- placent, %uate- ing of our feveral graces, working as Bees in a Hive, mak- nwiUam pr*- jng honey of every ordinance. Sorrow and confeffion muft ^nT'\i begin, faith and prayer muft carry on, and holy thankfgiv- ing muft conclude the duties of a Sabbath. Our hearing the Pfel. 84, 2. Word muft be introduced by holy appetite and defire, we Luke 8. 1. muft long to be in the Courts of God > It muft be entertained Hcb. 4.2. by faith and affection '•> it muft be improved by zeal and an 13. IO* holy converfation : our lives muft be comments on Gods fa- cred truths ■-, and fo all ether ordinances of the Sabbath Phil, r, 27. • niuft be the fphears for our graces to move in,as.ftars in their Orbs i and this is to be in thefpirit on the Lords day. 2. Let us ftudy to btin the comforts of thefpirit upon the Lords day : The joyes of the Holy Ghoft are the muficfyfbejyen below, the hearts rapture, paradife in the bofbme, the fweet earnejt of future blelTednefs, they are the ecchoes of ' affuranct, and the reverberations of a good God, and a good Con- fcience. Spiritual comforts hath many fprmgs, but all moft pleafing and complacential. j t They are the comforts of God, 2 Cor. 1.3. who is a foun- tain above us. The Father of mercies leaves a Jeed of joy in 2> the foul. They are the comforts of the Holy Ghoft, AUs 9. 31. who is a bleffed fpring within us, Johnj. 37. ftiedding thole grateful ftreams of peace and joy, which drench the • foul with unfpeakable delight. Cwfohtio on- They are the comforts of the Scriptures, Rom. 15.4. n* mtitnr pro- which are as fweet Gardens without us ; every promife being uifjbnibuf a5 a fwcct I0fe every tmth beiiig as a flower of the Sun, and I*"""1'1**' ^ every The fra&ical Sabbatarian 397 every threatning being as wholefome worm-* wood in this fa Ivijical garden. They are the comforts of the Saints, CoL 4. 11. which 4,. areas lights about us for our more comfortable paffages to Sar^imsfo- our reft and happinefs. Communion of Saints being not hntur mvifen* only an article of our Creed, but an helper of our joy, in our do, ccmdolendo* travels to Canaan. T^lw B'utto returns the comforts oj ibefpirit; Gods people pando, et m:- may hnJLfoul-refreJbing comforts in Chrift the Lord upon his firrmas no- own day •, and the meajure of their comforts may mount /hascondiih- their fouls fo high, as to make them like Mofes upon Mount ^sfublevan- Pifgab viewing Canaan^ the heavenly Canaan, flowing with that which is better then milk and honey •, the foul of a Cm- Ifa* **• I2 cere Chriitian may f mm in a fea of fweet delight v he whole Luke'i.V®!* heart hath been as a boat, which could not be got up all the ife. &] 7,' week, becaufe of low water, yet may be brought up in an high ipring tide of fpiritual comfort upon the Lords day, being ready to fay with Old Simeon, Lord now lettefitbou tby fervant depart in peace, Luke 2. 29. the foul, may be £0 Pfel.p4.12, filled mtb joy upon Gods holy day in his houfe of prayer, Ifa. 57. i& that he may be ambitious of bis eternal Requiem in the bo- (bme of Chrift. Nay, upon the L©rds day, a believer being in the Jpirit, the rvorft evils may amplitie his beft comforts, to think of fin remitted, hell removed, death vanquifbed, devil Gen. 42. 3^ conquered, all thefe make for bim, that he may go down witb *U(j# t* joy and triumpb to the grave.. Out of every eater comes » «* " meat -, the upper and the neither fprings run all into the * **' X^* famefiream of comfort to the Saints : Every thing on a Sab- Ifa bath is an occafion of fpiritual joy to them > If they look up to God, they will joy in the Lord, Rom. 5. 1 1 . If they eon- Ifa< 35# 2> (ider the ieafonof a Sabbath, thatis the time, nay, the term lC*» 5* £» time for the foul, which is matter of joy, nay , as the joy of barveft, Ifa. 9.3. If they glance at the word, they receive the word with joy, Luke 8. 13, If they ad their graces, this is with joy unfpeafyble and full of glory, 1 Pet. 1.8. It was a brave fpeech of a Martyr to his cruel tormentors v Worl^ your will upon my wea\hody, as for my foul it is in beaven aU readyy and over that C«fk bath no power. So it may be the ^ cafe- 3J?& The PraSlical Sabbatarian. cafe of a Chriithn upon a Sabbath, he may be as in heaven htwejh in beginning his triumphal hallelujahs. It is no wonder then corde eft Sab tf$t% Augujiine cry out, Our Sabbath is within, in our hearts^ flrum, Aug There indeed is the mu ileal fpring of joy. Let us take heed of grieving the ffirit, Epb. 4. 30. No *• fountain enfts out i wee t and bitter water : a grieved fpirit Ojfendtturfpi- wjH n0t dafh j0yes Up0n the foul, the mournful Dove flies Z«dT&eti- aWay* Wcmu(* cheriflJ ^graces, if we will pojfefithejoyes anquovvpec- °^ tne *pirit- Tne bircis img moft fweetly i« the fpring, cato. Hier. when every thing is frefh and green =, Godsjpirit in the foul Pcceatafimt pewits ftefheft delights among flour ijbing graces, when the in)uru,& feared boughs of conniption are broken down. Si# obey the dictates of the jpi~ rit in every Ordinance : When the fpirit prompts us to prayer, let us tune our hearts to that duty, and not fold our PrOv. 6. 10. nands in ltoth and negligence 5 when the fpint iuggeits tc p us the import of an* Ordinance, let us not be flight and rov.24.37. cafclei^hl that holy iuajjutioni, and 'let us confidcr tbe:m<*- tions lhe Tra&ical Sabbatarian. ' 399 tuns of the fpirit go before the melodies of the fpirit. And thirdly, Let w ftudy to be in the fpirit on the Lords »j^ .day, This duty mutt "Locl^ downwards, we muft avoid wbatfoever oppofetb the 3. fpirit, wbatfoever may quench that celeftial flame. x xhcf. 5. 19, We mud on the Sabbath lay aftde alh temporal cares. I# Cares at aLl times are \horns, Mat. 13.22. But on a Sab- bath they are thorns in a rlame, not only Scratching, but jcorc^ing. Indeed the LcW/d^y is not without i*/ cares, but they are heavenly, not worldly cares, care topleafe *fo /jirit, not to pleafe tbeflejh, care to lay up treafures in bea~ ven, not to fill our coffers below. The ioul tiien muil be Divins bene* cared for, how to prepare it for duty, howtopacifieit with ^''jffil* pardon, how to £«***i/ie it .with grace, how to fit it for U%]fudil&* eternity. Head and heart mult be ** nwi^ on the Sabbath, eccupationes but it muft be for tbefbul,.not for the outward man. But to qfferiu Calv, fet onxfervants on work-in our callings, to be in our count- Mat.itf.a& i#g Jta»/i>, to contrive bufinefi for the following week on . Gods holy day > this is not only to ^e/z/e the Sabbath, but to affront providence, zs if God who .takes care for the Li/- /iex o/Yfce /fe/^, Ma*. 6. 30. could not provide for the ftrifr obfervers of his holy day. We muft throw away all worldly thoughts. How many 2, are there whofe thoughts are as frefh, and affe&ions as vi- gorous towards the world upon the Sabbath day, as if they were trading in their fbops, walking in the Exchange, or Exod.8.24. polling their Bookj, and pur filing their bargains ; I may {ay to fuch, as the Lord to Satan, Zach. 3. 2. The Lordre- piq,amrcam buke thee-, what is this but to turn time into a chaos, where rumfuitflda there is no diftinUion between light and darknefs, between coUuviesyqu fuit numercfa , This day is a fay of light, life and falvation, and ^11^^^ worldly thoughts, that judgment of lice or fii es llain and l^mmj #Cjfc0 ccclipfeit? Worldly imaginations on this day,they are the mo\eftljfima, jacriledge of the mind, the worm at. the root of duty, the quia numeroff fouls deftruhive avocation, the Shibboleph of a covetous imn,Jim> &&• the bluffer and grofi mif carriage of a Chriftian ; they are the fouls imprifonment when it Ihould be -enlarged in the way of Gods Ordinances. ~ We 400 The PrdSiical Sabbatarian, ~ Wemufi take heed of unnecejfary diverfions. The heart 1$ wholly to be Cot on God, on his own day. One obferves, Rom 7 14. The Law is fpiritual,andfo is the fourth Commandment, and is net fully obeyed by outward conformity, but it requires the Pfal. $1*6. inward truth and bent of the heart. Happily we (hut up ourjhops on a Sabbath, lb the LaWof the Land commands^ but do we (hut up our hearts on a Sabbath, that nothing un- feemly may intrude ? Do we bring our hearts andChrijt to- gether^znd lock them both in, that nothing may interrupt thejr>fweet and mutual intercourfe } It is a vain thing to diflemble with God on his own day => He can unriddle and Rom. 8. a. will j«rfge our fplendid and varnifhed artifices. Let us not play the hypocrites, but wali^in the fpirit the whole ftage of the Sabbath. To keep our doors clofe, is an empty ceremo- ny, unleis we keep our hearts clofe to God and Chrift in in die Sabbati Ordinances, in Family and fecret duties. Diverting ima- abommbm ginationsare the cobwebs of the mind, the fores which «/r* curtfj et fefter the heart, as Valilab her fmiles did Samfon, and fo en- fludi* orrmind tangle the foul that it cannot enjoy its freedom with Chrift IBgvA™ onhisown bleiTedday. Such divcrtifements difturb the " Mufick of Ordinances, and eat out the profit of holy Com- munion with God i if we will be working on a Sabbath, Let Phil.2.12,13. us workout our falvation with fear and trembling. Augu- Aug. dc (tine fpeaks molt excellently in one of his Sermons, That we temp. Serm. may fa fit and ready for Gods fervice on his own day, there mufi *V* be nothing to cumber us, and we at that time mujt caji off the tnterpofition of worldly foUicitude. And Co Calvin preflts, That on this day every man ought to withdraw himjelf whoUy to God-ward, to mind him and his worlds, that we may be provoked to ferve and honour him. The Sabbath is Gods 2Tim. 2. 4. freehold, and zWimpertinencies , whither foolijh thoughts, vain difcourfe, or unbecoming aclions,if they enter upon it , they are trefpajfers. In a word, we muft be in the fpirit, not in theflejh, or the deeds of the fie(h,upon Gods holy and blefTed day. W>ir. 10. ^e muft be very watchful on Gods holy day. This is a day on which we muft be on our guard. Christians on other 2 Tim, a. 4 dayes are Souldiers, but on this day they muft be fentinels The. The Practical Sabbatarian. 40 1 The San&uary more efpecially is our Court of guard. Chrift fpeaks to us now, as once he did to his Difciples, Can Mar^I4, 3- ye not watch with me one day > Our Sabbath* are always befieged with enemies, both within us and without us i and when the enemy is on the walls, nothing more necejfary then a Arid watch. Let us watch our hearts. It is a fond piece of hypocrifie 1. to watch our words and our attions on a Sabbath, and in the mc (c ^ mean time give (cope and liberty to our wandring hearts to noQurnaf et dl- take its circuits and ranges. A flatulent and a gadding wn<* excubias heart is a great difturbance upon a Lords day i a man can cinah,znd will , .,,..- be flipping away to vanity, it is ready to fall into the (hare > fagaciw.Btm therefore we muft watch it warily, and checl^'it fpeedily, and over-awe it with the apprehenfion of Gods all-feeing eye. It is obfervable, that the Lord Jefus appeared to his ReVt x x, (ervant John upon his own day in a heart fearching fimili- tude^ His eyes were as a flaming fire , not only burning in jealoufie againft fin and finners, but bright and fliining, as the fearcher of hearts, and tryer of reins : And we fhould do well to confider that on the Lords day more especially, our heart lies under the view of that fiery flaming eye of Chrift, and he is the judge of all fecrets , Rom. 2. 16. And this ihould flop and bound our Qpick-filver hearts. Let the terrour of the lafh day work upon our hearts on the Lords day. The feat of the judge is fitly refembled by a cloud, not a throne of filver or gold, but a cloud', now as we know the clouds are ft'ore houfesof refrefhing fhowers, Co alfo of ftorms and tempefts ^ and thus doubtlefs the day of the Lord will be a day of refrefhing to fbme, of terrour and amazement to others, and a great part of the tempeft of that day will fall upon the hearts of men ; God will have us ac- countable for ranging thoughts, and finful defires, which are aggravated and receive a double dye upon a Sabbath. Indeed on this day one of our great works is to chain and faften the Fff heart 403 The Pra&ical Sabbatarian. heart to God\ a loofe heart then only runs up and down and doth mifchief, it makes great wafte, and is as the Prodigal hi his worft rits. 2 We mujl watch againft Satan. The old Serpent who de- Gen. 3,12 3, luded opi firft Parents, is the great adverfary of the Sabbath, which was the firfi institution i the evil one ftrivcs to cloud the rifing Sun, the early day pf divine, worfhipfet a- part by God from the worlds infancy. It was the policy of Vie Sabbat' ^omt£y-> Vtfpafian, and Tit ut ,mo ft forely to afTault jerufalem nonlketpo- on fhe Sabbath day: Upon the Sabbath day are the Devils imum.adcarbo. moft defperate defigns \ He is ever bad, but worft on the nem admove- beft dayes •, we mult look for a harming Devil on a helping ™\ utjfem ; day. Let us trace the evil one all along, and we (hall eafily quod edere \e- difccrn W malice againft the bleflfed Sabbath. Firft , Satan lit , deconica- ftirs up the Jews to clog the Sabbath with fuperftition ; Ri- rc,faltantem diculous were the afTertions of that Nation concerning pulicem capere,. Sabbath obfervances, As, it is not lawful to put an apple to li cet° amende " roa^ on t^>e S^bath day, or to peel a head of garlicky or to takg re,neramum a flea leaping upon the body, or to climb a tree, leaft we breal^ francos. a bough on that day, &c. Vanities more foolifh, as Gerard Munft. ex obferves, then the Sicilian fcomms or toys. After,by the in- Rabbin. ftigatims of Sat an, a perfecution is railed againft theChurch, Bsattmanyres w|1jc[1 lifted fome Centuries of years, beginning in the time voeati V Pro- °£Nero ', And then, Dominicumfervafti, dec. Haft thou kept confute mteno- f^e Lords day, was one of thofe enfnaring queftions which gatifuntjram brought many Chriftians to the crown of Martyrdom. In 'Daminicum ^ fucceedingzges, the great artifice of Satan hath been to de- fhl d / CU*f bauch ^e wor^ mt0 a contempt of the Lords day , which chriRiatios *s nota^y fetdown hy worthy Dr.Hackjvell in thefe words, ejfi, ex Domi- After ages much degenerating from the fimplicity of the ?ri- nicum congrv.a miiivc times, they fo infinitely multiply ed holy days beyond all region*) de- rneafure and reafon, that the Lords day began to be freighted) ™ l™e c\ e~ which no doubt is an efiecial occafion of that thicl^ cloud of intermittimn fuperftition which over-fhadowed the face of the Church. In potefi. Baron, thefe laftdayes Satan hath been a perverting ffiirit in the mouths of the Prophets, fome decrying the ftridnefs of 2.Chr, 18, 22. the Sabbath as rigorous and Judaical j others confining ho- linefs only to thcpublicl^woxmip, leaving the people after- ward? The Pra&ical Sabbatarian. 403 wards to the ranges of their own corrupt fancy, to bowl, to wreftle, &c and to f -How any exercife which may (hit with corrupt nature \ others fiaKg the foundation of the Lords day, as if that blejj'cdday was only the iflue of a pru- dential Canon of the Churclr, but what this Church was, where the Council was held, who the prefident, and what the Members of it, we could never yet learn or understand, but yet lome clamorouily avouch the Lords day is bottom- . _ , ed only upon Ecclefia\xical Authority: And then if the ^or^"J^j Sabbath lie at the pleafure of the Clergy, as one worthily pi/Vecun- ' obferves, Covetous meny who are about their Y arms and their da, l.i.c.a.. OxenjviU eafilyfet at naught a humane Ordinance, and pro- phane perfons will hardly be whiftled into publicly or private duties for a device of men, but will give themfelves free leave for doing or neglecting, if there be nothing found in Scripture to hind confeience. Others have raifed the Jewifh Sabbath out of the grave of Chrift, to walk as a Ghoit up and down the world, when the Lords day hath for more then fixteen hundred years been its peaceable fucceffor. And thus Satan hath every way endeavoured to invalidate the power, and ecclipfe the glory of the bkfTcd Lords day, the holy observa- tion of which, he is die greateil enemy of. And to this day this Ap oily on and Abaddon, a denroyer in any language,at- R tempts nothing more induftrioully then to draw men into a fluggifh and fmful frame, either to idle away Sabbaths, or to fp end them prnfufely in riot and prophanefs. How many proud 'perfons walk the Sabbath at a Glafs or drefling box? How many intemperateperfon s drown their Sabbath 1pg^'18" in luxuries and excefs , and are rilld with wine inftead of the holy fpirit? How many are catched at the bait of * , pficul abkeii mad eagernefs after pleafure and delight, as WaUm calls musimpuro "• it? But let us watch againji all thefe wiles and depths of camii operant Satan : And.indeed we mould double our guards, for there jn&awpj.WB knof in Ordinance but Satan attempts to evacuate, and £3™ fu' make it a barren womb,and a dry breil to the ioul.If Jojhua R ' itand before the Lord, Satan will be at his right hand, Zach, 3. 1. He curfedly envies all our converfes with God, and would raife a cloud and. thick darknefs to hinder the tranf- Fff 2 miffions 4°4 The PraUical Sabbatarian. Gen. 3. 1. 1 Vc 5 8. Meik 4. 15 s Thek 2, 13 millions of divine love: Now he cannot beat life out of the Ordinance, prayer will be a prevailing duty , maugre Satans malice i and therefore he would £e<** love out of us, he would take us off by his mares and enticements j either he would dijitir bus by his temptations, or charm us by his perfwafions, or difengage us from holy and clofe communi- on with God by his flatteries and iniinuations. This Ser- pent for his fubtilty, and Lion for his cruelty, will, like Ter- tuUus to Paul, Ails 24. 5. attempt us tnoft forcibly when we are pleading the cauje of our fouls in holy Ordinances on Gods holy day. If the Sons of God prefent themfelves be- fore the Lord, Satan comes among them, Job 1.6. If we attend in hearing the word, the wickfd one comes, and is ready to catch away the feed which is (own in the heart. Mat. 13. 1 5> . Satan enters Judas at the Pajfeover, John 13. 27: and fome Divines afTert, at the Sacramental Supper. How often doth Satan raife noife and difturbance, to divert our thoughts, and damp our defires, when we are engaged in holy prayer, that (b our diftraclions may lower and chfarfed: our moft melting devotions h And therefore let us caftour felves upon this threefold ex- periment. Let us Petition the- Lord to fetter and chain up this roaring Lion, fo to muzzle him, that he may be a Lion Without* par?) and a Serpent without a fling. God cannot only tread Satan under his own, but under our feet, Rom. 16. 20. gemumet cru- He can pinion Satan with a check and a rebuke, Zach. 3.2. tntasimniciti- £fc can chafe him away with the prohibition of a word, Ton^tn Mat.fr io\ He that can bind Satan for a -thoufand years, di'as, Leo Rw*22. can fhackle him for a few Sabbaths. Satan is* ApoJIolJ 'ait, c?mh but a C0^9mreciQi^mY:> Hd. 2. 14. He-is a wolf in a Dein conte- ' chain . Now prayer cannot only obtain thegoodjpirit, but ret/ tar.om can reftrain and bind up the evil one, and bridle both his iri- fubpedibwno. jedtions and difturbances i and if thou prayeft that thy ent* 92mS?- f«yfi''ihnot,Qit\& will pray that thy faith fail not, Luke tioflfom eifa* 22. 32. to flrield offthe fiery darts of the Dtvi\,-Eph. 6. 16? hum. And toftand againfr the wiles of the evil one, Eph. 6. 11. Aas2d.i8. Prayer can exvrcije the evil fpirit •, fafting and prayer can. 3*>r.2. a 4 caft- SaiaTMion de- ponit Odiumt fed verm in- The Practical Sabbatarian. 405 caft Satan out of our bodies, Mar'^9, 29. much more out of our duties. Refift theVevil. It is the Apoftlescounfel, 1 Pet. 5. 9. 2. and the benefit will be, He will fly from thee: Now this Satan veius- refiflence muft be made by refting upon Chrift by faith, fo hoftu eft , cum taking in Chrift as our fecond in the encounter, and being qu°prfcai *. cited Text. It is true as Parous oolerves out oi- Cyprian, f[ene!S Sjtan is an old and experienced enemy, but the thield of faith quo hominem can fecure us, and the fword of the {pint can fubdue him. Dvbolusop* Chrift put him to flight with a Scriptum eji,It it written, Sa- Mmt> omni ; tan only batters yielding combats. The bird is eafily caught ^^J™1™'. which flies into the mare. His fierceit itroks are avoided infidiM dejici- by repulfe. We heft refiji him, when we will not admit him endiufuipfo into parley. Let us remember he is the God of t his world, vetufimaddi- and fo cannot interpoie/ but being immured'm Ordinances, and onely minding Chrift m our devotions, this common enemy chained at Chrifts Crofs, as Origen {peaks, will leave us as he did our Matter, and dear Redeemer, Mat. 4- **• ■,, We muft watch our Corruptions y they are never fo w- *' lent in their Tallies, zsonGods own day.. Pride will go in the *wjr^ri/fc drefs om the Sabbath, and many happily will ftudy> ^06 The PraBicjl Sabbatarian, fiudy more to bring.a neiv f^'hion, then a nzn> heart into the Congregation. Vlctrout conferences on this day will qu. rel with divine. truths or at lead with the fnejjengers of it ; Jet. 17 o. Corrupt wounds will not endure the lambing, nor febrnf 'uU tinners the reproof. Our hearts are never jo tnacberons as Homines funt on this day > then they are prodigal of 'time, fluggards in fijff&h et in' duty, enemies to the faithful! preaching o\ the Word, then tmdeimil- tneV P0Lirt: Gat c^cir fwarms of vain and impertinent fumpyfjide thoughts, and catch at any diveriion to give them breath dpi, et Mime- from dole •communion with God ^ and then flight and for- yos fumos obji- mai Chriftians wind up the dock of the tongue, and that mnu Calv. {\.ryKCS nothing but vajtity. Indeed naturally there is an ope,i oppofition in our hearts to ftri£f religion, and particularly to theprecife obfervation of Gods day valid this oppofition like rivers which are damned up, breaks forth then moft vio- lently. As we know," Snakes will get into the greeneft graft, and Spiders into the fai.ejt houfes, Co our corruptions befet Ut moft, and befiege us moft clofely in holy duties, and the moft fpintuai converfes =, a^d- therefore let us moft ftritlly ' Vtnienti occur- eye thele Serpents in the boiome,obferve their firft motions,' rite morbo. ancj ftrangle them -in thur birth. Toting twigs are ealily plucked up, weeds when lon\ they onely Codcn the walk, but when grown higher, they deform and unbeautifie the garden. Let us ht out the water of the firft blifters of cor- ruption. 11 thou air proud, then fay, did Chrift come out of a Grave-this day, and fhalLI come out as a Bridegroome Ifa.61. 10. out of a Bride Chamber ?. If thou art worldly, fay, Chrift Joel 2. 16. rofe t|1-s j^ m orc}er: to his afcention to heaven, and fhall fuhlunary vanities entangle my foul this day ? If thou art 4- 2' fluggijb andanaUive, fayv the Sun of right coufnefs rofe this day, whole motion of all motions is the fwifteft ;> and fhall I be clogged with unfeemly dulnefs and hebetude ? If thou , , , , . art fad and dependent, fay, Ghriit rofethis day, to fit up 7J5 ?*** ° the joyes of his people, to confummate and finijh his vi&o- fotCtoljUdw- ri&i which by holy faith become the Saints conquejh, and run fibimet- flail my jpirit be doivn'aud fr,t^ on this triumphant day ? If ipfioaurren- thy heart wander tins days lay tfie'glbricftft Mornfrtg Star mm inprimor- ^ cjay appeared in titQ WWlds Horiiom after a three dayes The Practical Sabbatarian. 407 cloud, and what more bleiTed objed to fix my heart upon > Rev.22.16. That ftill the rifmgs of thy corrupt heart, which way foever it wind it ielf , may be kept down, and fiopt from Sabbath defilement. Now a little care may prevent a great deal of fin : We muft therefore 1. Eye and obferve, 2. Bitterly bemoan, 3. Pray again!:, 4. Forcibly check and keep down thefe unnatural produ- ctions of the unregenerate part -, and : fuppreffed corruptions Exod.14. 30, are Yikcflain Egyptians, they will not difturb the Ifraelites travelling towards Canaan : So they will be the fpeCtacle of our joy, not the objlacle of our duties, and we may with a pfaI* ll9- 32, pleafing liberty run the waves of Gods Commandments^ up- on his own holy day. CHAP. XXXVIII. Some neceirary cautions/br the preventing of Sabbath Pollution. F Or the more holy obfervation of Gods bleiTed day, fomt rockj are to be avoided, as well zsfome rules to be obfer- ved. The carefull Mariner ftudies to efcape thefands, that he be not fwallowed up, as well as obferves the wind, that he be not becalmed, audio put upon unneceffary Is it becaufe Malta fvuftus, on tnat day, thrift carries the foul into his Wine Cellar , inmd malus and his banner over it is love ? Cant. 2. 4. Is it be- morfttf, quo caufe Chrift on this day , brings his living waters , and Adam per E- ni$ yep wme ^ ancj makes his feaft of fat things, and lerdidit: Bonus &*ves his/w?eefejr bread > Do the delicacies of a Sabbath cloy fru&M quo ge. us ? Do the rarities of it naufeate us ? How (hall we digeft k/# humawm heaven, where fuch dainties fublimated, (hall be our eternal ferckYifltmor- fare > what hearts have we, that we can petrifie Gods Or- ^didi^eTvi' finances •> an^ aiake them cwpfy and unfatisfying , that tarainvemt. tnev maa1 Y^d ^ H^e or nourifhment ? Surely it mud Del. Rio. needs be *ta reproach of a Chnftian fa grew weary of Commu- nion with God, and to furfet on the provifionsof the San- ctuary. Indeed to be cloyed at our tables is more ufual, then finfull '•> but (hall we rife from the table of Chrift without an appetite ? Shall we fay of the bread which came from hea- John <5. #. ven, is there nothing but this Manna ? Upon the Sabbath, Numb, 11. <5. Chrift takes the fcul, as once the Eunuch did Philip, into the chariot of his Ordinances with him, and there diicourfes . A£is8.2i. of the affairs of eternity;, and (hall this familiarity tire the foul which is polling to etermty?The£*£ta*/> is the fouls jubilee, a mellifluous and blelTed feafon •, how many thoufands fouls have known it the day of their new birth I And how wiU Pfal. no. 3. ling have Gods people been, in this day of Gods power, in the beauties of holinefs from the womb of the morning > Luke 1. 48. B[efTec[ # t]0^ day among dayes, from henceforth all genera- tions fhall call thee happy, blefled be the Father which made thee, blelTed be the Son who pur chafed thee, blelTed be the Spirit who fancufies thee, and blefTed are they who prize and improve thee, and think the Sun on this day polls away too faft, and makes too much haft towards a letting. Indeed it muft argue very little holinefs, if the blcjjing of the Sabbath be accounted the burden of the Soul, and it mult (peak the dregs of corrupt nature to tire upon Mountains of Spices, to be weary of walking in the Garden where the Jiofe of Sharon is.. ZXivWiaith, PfaL 1 1?. 24, 77. The te- ftimonies The PraSlical Sabbatarian. /^o<$ ftimonies of God are his delight, and he rejoyced more in them, Cant. 2. 1. then in all manner of riches; and yet truly feme covetous chrijlut eftro- men tell overtheir riches with no J mall delight. TJie very fa&T igorf* Qoftel k *v*yywVf glad tidings > and can we he weary hi optime jlos, hearing glad tidings, meflages of love and life from heaven , Vjufifu™ news of a Chrift and a Kingdom > The tbul which is tired ^ Del- Rl0# on a Sabbath, understands not its own intereft, but as the Prophet Jonah faith, forfakeis its own mercies, Jonah 2, 8. Can our converfation he in heaven, as the Apoftolical com- mand is, Phil. 3.20. and yet droop, and be flatted in bea- ^f^*^ venly duties,in heaven-ly ordinances,andpine after a difmiffion hkvivunt,&fi and releafe > Burdens of Rofes are not painfull but pleafant: AjmU qua in 'Ordinances are onely bundles of Myrrh to refrefh and revive arduis nidum the Soul. Surely the Sabbath may plead with tired profef- P°mnt* Gtt& Cots, as once God did in another cafe, Mic 6. 3. Omypeo- ple,what have I done to thee, and wherein have I wearied thee? tejiifie againfi me : So might the Sabbath expoftulate, what is in me fo burdenfom > Is it my inftitution, becaufe it is di* Lu^e 2. 37. vine } Is it my duration, becaufe it is for a few hours onely > .> Vavidlonged to dwell in the houfe of the Lord all the dayes of his life, Pfal. 27. 4. And Anna the Prophctefs departed not from the T^emple, but ferved God with Fajiings and Pray- Infabfato unuf- ers night and day. Still the Sabbath may plead, are the Or- WfiiMete &em dinances of God, my Jewels and my Ornaments-, fuch caufes ^d. i5 2 of furfet ? Or rather are they not the Galleries for Chrift e?„onprocedsi and the foul to vutein, the very ftagesof Chrifts pretence , exeo. ^mefl Mat. 18. 20. ThWich opportunities for foul- advantage, the locus [prntuafy fpiritual mans Mart ? Here the finner, like the floathfxj fer- Mi^TyPM* vant, can anfwer nothing. It is both our doom and degene- ftVg^ #%! racy to be weary of divine Ordinances, and it loudly (peaks, pimia, etfin- 1. That Chrift is not our beloved, elfehis company would 8ifi(atio,<:t ravijh, not tire our attendance, and be our fatisfaUion, not 01™\a W? our furfet. Lovers are not quickjy weary of their inter- \frctfj^ changeable converfes. 'exquoeum , 2. That heaven is not the end of our race -jfurely if it were,we nonoportet ex- (hould not then be fo (bon tired in the way. Ordinances are the fr* °*ig« road to glory. The Traveller puts on till he allight at home. 3. That the world hath too much influence us. The Jews G g g "were a i o The FraSthal Sabbatarian. were weary of the Sabbath, Amos %. ^. but it was, that ifny might fet forth Corn._ Carnal minds do not relifli fpiri- tual duties >, they are. their clog, not their complacency. T< be in theflejh, ki,tle(hly dcfires and delights, and to be in the fpirit, area real contrariety : The love of the world will cafi out the love of ordinances. This and much more our wea- rifomncfs in and of: ordinances proclaims to every obfervcr. ^tandadie1 lt IS the obfervation of Origen ; that burdens were not to P$lbbiuy onus be carried on the Sabbath day, Nehem. 13. 15. faith he, eft omnepezca- What is this burden but fin .?..And this is the miitake of ma- tum, Orig. ny '■> when fin (hould be, they make fervice their burden > when they fliould groan under vile practices, they groan un- der precious Ordinances. One well obferves, rvearifomnsfs in duties fucks out. all their fweetnefs, and makes them dry Ik. 5. 20. -and unpleafant,. aiid calls xdijhohour on the God' of ordi- nances, as if he was a fountain (bedding bitter (beams -, but on the contrary, delight makes duty favoury meat, and Gof- pel recreation. Jacob for the beauty of Rachel fcrved feven Gal. <5. 9. )ears-> and tbeyfeemed but a few dayer, Gen. 29. 20. The a;c k^x^^v. Saints in the beauties of holinefs run through many (erviees, Gen. 27. 4. and they are not their toyle, but their, f rerogative •■> they rife Pfal. 119. P7. ^rom duty, as Galen ufually did from his meals, with an ap- Pfal.110'3. Petite. Dr. Fuller obferves, a Philofophical ad did once Dr. Full, Ecd, lb plea fe Queen Elizabeth, that her delight did drown all Hid. tedioufnefs, and fhe .heard the Difputes till within night in the midii of Summer. And (hall PbilojWw refrefh and cap- tivate more then Divinity ? (hall the mmt-maid more pleafe Deusejlnmra thenthe Miftris I Shall difputes of Nature be more fatis- "mwtfunt faflory then the God of Nature ? Shall the Schools more de- mtura tutura- light thenthe Sanctuary i Nay, (hall the Mathematicks of ta> Baron. Archimedes lb drown him in rational pleafure, that being in his ftudy, he heard not when Syracuse the City of his habi- tation was. taken by the Ramans ? Shall fuch raptures drop from the contriving of a Mathematical Inltrument, and is there no fruit on the tree of Life , no delicacy in ordinances to affed our fouls, and to wearorf a cloyed irk fomnefs from . our (pints on the blelTed Sabbath I Surely it argues weak and faint grace, when the bread that feeds it becomes trou- blefome, The f radical Sabbatarian, a\\ blefome, and the ft ncen mil\oftht word, i Pet. %, 2. becomes fowre, and ftales, btcaufe it is not made ufe of. Let Vjs takg heed of trifling away the Sabbath under the pre- Cant. 2. tence of vain excufts. The Sabbath is the fo lepra time of mans Awum igne life, the (bales gale of opportunity , the good wind' for the Pro^atum» alii harbour of Reft. On this day God fetsforth his merchan- ^*g de dize, Rev. 3.18. for man to buy up, to enrich himfelf to ijjud enim eternity \ then God offers his gold ;tjo make us rich in grace, argemo fep- his white raiment to make us rich in beauty , his eye-falve tiesfccofcefi to make us rich in knowledge. Pareus well 'obferves, 4- ZtoTjZ dams fall proclaimed him bankrupt, and he naturally- la- bilim % jilii bours under a */;r2e-/a/^palady : intetHgimt de 1. Of Poverty, and 10 God offers Gold, Rev. 3. 18. tofidequafol&di- fet him up again , to repair his loft revenues and eftate. . ^*^|y^ ; 2. Of Nakednefs, when Adam ftnned his rirft fin , Gen, ^Ugnlaf 3. 7. himfelf, and fo after himfelf, &# pojterity was lhame-^;^^,'guo-' fully naked- j and now God o£jlgj§ !£ especially on a Sabbath vuawopurgj- day, the fpiritualfair-day for fuch merchandifes ) white t^oryeddnur- raiment to cover our nakednefs 3 and to adorn us with ^Z^ivlveT beauty exceeding our Primitive lovelineis ; He offers the aurumjedf. righteoufheiTe of Chrift, a fairer Garment. then Adams in- det-cinjlum nocen^y, more large, and more laft ing. «k» thefaurn 3. Of Blindnep : Adam by foaring too high, loft his ^^dsns] ■ fight, and entailed that blemifh upon all his orf-fpiing : 2 i0r-*,2f' Now God offers. eye-falve to curt our blincuiciTei that we f^^jff may fee the falva-tion of the Lord, and under jiand the. things ^nado fpiri^ which belong to our peace. Tbm fraught with' rich ad- i\lste11enip ts- vantages, and rare commodities, is Gods blefled day, which nebras cordi- , to triflle away, \sx\otfbmaehtrefpafs, as frenzy, our mad- «w,arj; &*«- «e/T , rather then our mif carriage.. Mariners do' nn jfort 23« with good winds, nor Merchants with good markets , nor diieQionemln Husbandmen with good feafons ■•> onely the Formalilt flips fdejujfrficjtj*, his rare opportunities , a blefling he (hall not long enjoy, utmcernendB though he feeks it carefully with tears. The King of Saints, ^^J! Rev. 15.3. .makes a Feaft on his own Refurredion day,and {.^ ^ci ejjb the Gueits more ftudy excufes, then appetite , and are very defnant. Far. dextrous . to trifle away their own happmeffe \ what remains Heb. 12. 17. to thefe fpiritual prodigals , but a tearful expectation of ^a5'2^5* Ggg 2 Judge- LukC15'1'- 4:T2 The Pra&ical Sabbatarian. Judgement : Wemiy write $Mene Tekjl, Dan. 5. 25. up- Hcb. 10. 27, on the fair eft pretences of thefe triflers, who throw away the ineitimable benefit of Sabbath-grace. But let us obfervc the traces of thefe felf-deftroying Forrmlifls. j , Some trifle away their Sabbath, in running from one place to another, and fixing no where to hear a Sermon , and enjoy the Ordinance* of God : Now they (ray a little in one Church> and prefently flip away to another, and happily vifit a third, if not a fourth, and this hath been a great fin in the greateft City of the Nation. Here I may fay with our Saviour : To whom jhall I liken tfye men of this Genera- tion ? Mat. 11. 16. Indeed, theyfire like Children in the Market, who run from flail to flail, to fee every thing, but ^•b'^'tnh buynottog: they are Overfeers of an Ordinance, they fee mLfingull'.' r^e goods of it carried away , and their fouJs are nothing the richer by it > theft are wandring ftars, flying and fa empty Clouds : citriofity is their Principle, and emptinefs is Jiide v.2.0. their Charaum faciett- tiquity, that Chryfofiom, in his 19th. Homily upon Genefis, te exibit, ter- doth very much commend hit Auditours , who heard his ad- rt^j cxcom- monitions with great alacrity , nor were they offended with JS*t2 *. the length or prolixity of them , hut ftill kgpt up a vigorous Concil.carthu and continued dejire to hearken to him , and per fevered in this depretotheend. And truly this deterved commendation; ^ c ; It is laid of our Saviours Auditours, that they did hang up- J*** \ **®* on his lips, Luke 19. 48. fo the Original word bears it. And VJJ^J^ , ; thole who heard Paul, waited on his Miniftxy till midnight, , ' Alls 20. 7. But how contrary are thole gadding hearers we are treating of, t© the ferious Congregation of Chryfojhme, to the fervent Auditors of our Saviour, and to the unwea- ried AiTembly,' who fuckt in Gofpel truth from the Apo- files lips at midnight ? Thele- trifling Profelytes, they put ag* ** "' their lpiritual riches into# bag with holes, and fcatter their gleanings by the way. Some trifle away their Sabbath in hearing fome new thing: 2. Thefe ad the Athenian more then the Chriftian, the old A&siy.ir. beaten way of godliuelTe is trite, and worn out to them: but if they hear.of a new Preacher, then they flock to him : ^fitwesap-' If theyhearof fome new opinion, then they- run after it 1%™™™'™ this hath been a diieafe which hath raged in many parts of quafote'ut this Nation: But thele pleafe fancy more then faith, and pircas human** ftudy notion, more then religion : they remember not that *urib*"tutpjf- Satan can transform himfelf into all Jhapes , and as a Cha^ CMfi™l> mclian turn into all colours : and feducers, his emiffaries, can Hicron.ad put on a lilken mask, and blend truth with errour, to make Pammach. k more plaufible, and the commodity more vendible. The a'Co*- " 3» fmootheft tongues are oftentimes the Or at ours of falfe Do~ Micah 2. w.i &riner 4 1 4 The Pra&ical Sabbatarians I fa. 8. 20. dtrine, as the fineft paint flops up the deep eft wrinkles : In- Mat. 4. 4. cautelous Novi lifts, confidcr not the advice of God by the Luke i<5. 29, Prophet, Jer.6. 16. Thus faith the Lord, ftandyein the Matj 11. 20 ^ayes, and fee, and ask^ for the old paths, where is the good 1 John 1. 4> ™ay-> an& wallet herein, andye (hall find reft for your fouls : Jer. 23. io\ They confidcr not the fervent affeveration of the Apoftle, Gal. 1.8. Though we or an Angel from Heaven, preach any • Gal. 1. 8, p. other Goftel unto you, then that which %ve have preached unto you, let him he accurfed : its we faid before, fo fay I now again, if any manpreach any other Gofpel to, you , then that you have received,- let him he accurfed. Obferve how the Apoftle re- ■ peals the Anathema againft all novel opinions,and in the heat ejiantiquuM, °^ his zeal, how doth he execrate any per Jon whatfoever, &explodenda Angel, Chriftian, Man, who fhall introduce any thing dif- eftnovitat. ferent from, or contrary to the received Dodtrine. This text ly*' of Scripture might ftrike all Novelifts, feducers, and {edu- ced, with Be-ljhazzars Palfy, Van. 5.6. and might chain up frothy and unliable fpirits from their opinionative ranges. And we may not overpa lie, how the Apoftle Paul charges the wavering Gallatians with effafcinatlon, Gal. 3. 1. And yet how many fantaftique fpirits are there, who fpend , or rather waft their Sabbaths in running after this or that fe- 2 Cor. 4 4. ditcer, who corrupts^ the unblemiiTit dodrine of the glorious z Cor, 11. 15. Gofpel, who vents this new and ftrange notion , and the 0- ther upftart opinion, and doth happily asfome do with their fluffcs, who put a new and an amufing name upon an old Huidam audi- and out-worn ftuffe j call old and ohfolete errours, new and emddamone, glorious light, and with thefe wares defraud the vulgar? ftwdlft^ How many, I fay, follow t^e/e /e^cerx 5 till they are be- i^dkem^l'o witched, ( to ufe the Apoftles phra(e ) into fome uncouth inbdivid fed , or brutified into fome irrational and foul -dam riing chrijhtmnob opinion. Our unhappy Kingdome is too full of inftaiices in vjdercjedin thiskind. Surely, fuch never ferioufly confultcd the A- Alap?'^' F°lllc Fa"l> 2 C0r' l U ^ F°r lUcb are. f'al^ 4t6P'h /? ceiiful workers, transforming themfelves into the Apoftles of Chriji; but are as the unwtryjryeft, who tafteth every diftv, -'- though ibme are povionous, and will gather ever/ herb, though by it they put death into the' Pot. But [he 1'raStitat Sabbatarian. 4.1^ But theft giddy fair its, like the evilCpiiit, Mat. 4.6. will Qb\ett. bring Scripture for- their practice, especially that noted text, 1 Ihej: <$'. 21. Prove aU things. • To which Objection it is anfw.ered. It is explanate omnia , ^o^ omms, Prove all things, not all ^#fo8 ' perfons. Theinjun&ion doth not oblige or enforce us, to -I# run from one preacher to another till we have heard every Minifter , nay, every Jradefman who. will undertake to be a Speaker •, we mult not as the Sun, run through every figm oftheZodiack. And though I (hall not with BeUar mine reitrain this command to Minilters only, and that it apper- Eellar.de tains not at alho the Laicks > yet furely this Text (peaks laicisj^,^ .only thus much, that we mud: try all Doctrines delivered^ our own Pa(tour,or any other Minifter whom we providen- tially heat, and then bring them to the -touch-done of ' Gods (acred word. And fo the Text commands us to be as the noble Bereans, Ails if. 11. and not as ph am afticl^ Atheni- ans^ Atts .17.21. This Apoflolical rule injoyns difcretion, and not inconftancy, that we mould be deliberative, but not wavering j Curiofity.is not here indulged , but diligence. This rule gives us power of examination, that we may weigh every piece of Doclrine in the (bales of the word? but it p, .. (peaks no further, only that we .mould adde prudence in ™u?>i?— difcerning, to diligence in hearing, and it couples a wife head with a good heart. Wherefore the Lord prefcribed 71, *:Mr; rules to the Jews to )udge Prophets by, Deut,i$. 1, 2, 3. tantmteifr Dent. 18. 22. Andcaufedhis word to be written, that it nos interrogans might be the Canon and meafure of all truth. And of this ea^^dijci. feriom examination Augujline (hews us tfiis excellent bene- *^fJj^L.m-. tit, viz. 7 hat by this workjve may'Jhakg off floatb y and be cwiamw ^ ■<& filled with an ardent defire of Script ure-kjtowledge. So then divinas Scrip- this Apoflolical command is only abufed by flatulent and mm cognofce- unfet led [pints, who waft'e their Sabbaths in the purfuance A^fT^'t - of fome unprofitable novelty, and it (peaks no mort but this : Manich., The Apoftle decries all implicit faith, and calls for a judge- ment of difcretion in every, Chriftian, to compare every Do- ■ftxine delivered by the Minifter, with thejtanding rule of Rev, 14,6, the everlafting Gofpel \ and thole Doctrines which are con- gruous- 41 6 The Practical Sabbatarian. gruous to the rule, to entertain and embrace, otherwifeto x Cor. 4.24. reject them as the jpurious inventions and fidtiovis of men. But to (hut up this particular : Upon what precipices ofdan- % ger do thefe ailertours of novelty walk, when fo often falfe Doctrine is quilted in with true, and as Cbyfoftom, Tbeo- ftophetit w- phyla&, and Tbeodoret obferve, Falfe Prophets will mingle rit aliqui tbemfelves claHcularly with true and faithful Teachers i Full t^dim^mmt bags will not want brafs pieces, heaps of Corn will not be feent. Theod. without its chaffs nor full Markets without their bad com- Chryfoft. modifies =, And no more willjhe Church of Chrift in every Theophil. age want lying Prophets, fubtil Seducers, andplaufibk He- ret icks, and it' the novelift fall upon any of thefe, how near is, iTim. r. ?p. ^ t0 aflji^wrac]^0{^\tii and a good confidence ? And befldes in the for mentioned text, it is very obfervable, the Apoitle doth not command us to hear all things, but to prove all things \ we muft not run into every corner to hear what ever ps J aid or preached , this was an impoffible entcrprifc, and we may as foon takg the Sea into the hollow of our hand* but we muji prove z\\ things which we do hear from thai Omnia probata Miniftery we are obliged to •, the Apoftle commands our (r. e.) dub* induftry and ingenuity, but not indulges our quick^filvered %Tma^im6 CUTl0^ty* Anc* wnat Alapide takes notice of is not to be probatione pretermitted i The Apoltle, faith he, commands us to egent. Alap. prove all things, viz. which are dubious and uncertain, and jland in need of proof and tryal \ fo the Apoltle doth not put us upon unnecejfary enquiries, to pry into every privacy where a Herctick is crept in, Judev. 4. But when matters are delivered by the Minifter which are more arduous and myjhrious, then it behoves the Chriftian to (mat in Scrip- turefearcb, to rind out the meaning of thefe difficulties, that his underftanding may be truly enlightned, and his confer- ence fully fatisfied. But thofe who pine after novelties and curiofities, mould take notice the Lords day fiends while they are following the chafe => and who fhall recall that blef- fed feafbn, if it be wafted in impertinencies ? 3. Some trifle away their Sabbath infruitlefs vifits : If they havea/zc^friend, then (fay they) to viiit them is charity j -and if they have di familiar friend, then to viiit them is love and The Practical Sabbatarian. 4 1 7 and amity j and if they have a friend with whom they deal in worldly affairs, then to vifit him there is a kind of ne- cejjity, and they will be frugal of their time, though they axe prodigal of their Sabbath. It is true, vifitmg the lick is gw ^/^ a duty of the Sabbath, if the viiit be fweetned with prayer, charitatis fpiritual difcourfe, and heavenly inflru&ions. On a S-xb-fcbenediSos9 bath Chriil vifitedthe fick, Mar^ivji. healqd the fok; ^J$te$ Luke 14. 1. And vifiting the lick is one of thofe duties, m w^/1^* the faithful difcharge of which, we (hall give up our ac- verifiMes, counts with joy, Mat. 25.36. But to viiit the lick onely vaiinqwes for a little dij 'co urje, or t j pafs a civility, or to {paid Tome chrijh decla- ^ time, they know not how well other wife to difpofe of , ™^S^a* this is the wafte of a Sabbath, and is the evil of too many in m Yegmmi ' the City and Nation. Indeed the Sabbath is a day of vifits, but they mu'ft be heavenly, not earthly, fruitful, not comple- mental vifits : We mult vifit the Sanctuary by our holy ap- proaches, we mud vifit the throne of grace by our humble addreffes, we mult vifit our own fouls by our ferious Searches, we muft try and examine our f elves which is an eminent duty upon the Sabbath. Nay, and God hath his vifits on his own r* I3' ■ n day, he hath the vifits of his prefence, Mat. 18.20. He hath the viiits of his grace. Rev. 1. 10. He hath the vifits of his fweet and endearing love fiant. 2. 4. But to thcti trifling vifitants, we may fay, ad quid perditio h&c ? And why is at" 2 ' this wafte ? Are there fo many Paren'thefes in a Sabbath, fo many loofe and vacant hours , as that they muft be fpent in chat about worldly affairs, or pading of complements up- on friends ? Are the duties of this day fo few, that imper- tinent vifits muft be called in to rill up the time ? Surely fuch neither underftand the worth, nor thewor\ of a Sab- bath. This day is a golden fpot which admits of no rkaftt, no overflowing moments to fpend upon idle vifits. A graci- 0116 foul can eipy no vacation in this holy feafon \ he could fnaffle the Sun on this day, and rein it in, and fadly com- plains , the day out-runs the dutj , and tbeSab'.ath'is done before his workjs cone. But thefe vain perfons (land idle Mat, 20. 3. in the Marketplace, and every -flight occafion can hire them. Thou viiiteft a friend on the Sabbath \ is there a bet- H h h ter 4i8 'The Practical Sabbatarian. ter friend then Chrift to viiit, and to fpend thy time wich lali/eflcondi on his own blefTed clay ? Thou viiiteft a cuftomer , or one t:o omnium fine wjth whom thou halt fome bulinefs ■■> is not foul trade the ^^^bdatia.^k^4feitiot;thc bell industry and care to lay fibi^ecaiiii, up treafures in heaven f Art thou not more engaged to en- fojit utiles. quire after Jalvation, then to fpeak with a friend upon Par. worldly aiTuiis } Did God ever give thee a day for eternity, to ruu a coniidcrable part of it out in frothy difcourfes, foo- lifh ci relies, or trifling vilits ? Thy foul is thy buftmfi on Gods holy day, and heaven is the place oi thy viiits. Let us conlidcr the Sabbath continues^ longer to us, then, we are employed in the fervices of it : And if we think it fj longthzt we can fcarepart of it ioxfruithfs vifits, what do we do but draw up an impeachment againit divine wifdom, which appointed an whole day for mans couverfe with him- felf ? But. let fiich take heed, leaft then impertinent vifits be U-j 10. 3 110t over-taken wrth'unexpe&ed and deft ructivevifi tat ions of Jcr. io. 15. wrath and difpleafure. Some trifle arvay their Sabbath in recreative walks. 4" Firft , The fields mult cither be their way to a Ser- mon : Or Secondly, They mult be their paflime inftead.ot a Ser- mon : Or Thirdly They* itiuft-be. therr, recreation after a Sermons they muli take thefrejh 'air, and they can fcare.no other time for it. I# It is very obfervable, the firft of thcCc.defraud their fouls, viz. Thole who mult have a walk^to a Sermon, they put a ConVienua efl c^€at UP011 thcmfelves, they pretend they only go a Sab- jud^x in:or- J bath dayes journey, and it is to hear a Sermon , they do not vuptw, et ad- neglect the bread of life, they only go a little further to fetch rerfuf impium j£ gut an all-feeing tycjees all rhe difguife, and a juft hand txu&t, r a. j^ill tear th\ Apron of fi2-leaves,Ge//.2#7.Nay confeience can rutfexdamat, ... . J. r . ., °.: % ? ' ,, i . i occufat, etju- te" tnee 1C 1S not tnc Ordinance, but the wall^ draws thee to d/Vcir, ct qua/t that dilLmce > thou mayell hear Sermons nearer home, . and ameoeuhs moft probably thy own Parlour ^ it is not the delight of the pingitpecci. Sanaua¥y butthepleafure of the fields is thy attractive, dw*r, chryf tnou walkelt to pleale thy curious eye, and not to advan- tage The FraBical Sabbatarian. 4 1 9 tage thy preciousfoul. Thefe are. carnal Gofpellers, or as the Apoftle fpeaks, 2 Ziw. 3. 4. Lovers of ' pleafure, more than lovers of God. As for the fecond fadors for fenfual delight, who mttft 2. have a walk^ inftead of d Sermon, T'befe debauch their fouls. $hu dmdnt co?„ It is Grange Merchandiie to exchange an Ordinance for a \wk vdlupta. wa 11^, a fenfual delight, for a Spiritual advantage* this 'esnonpof is to put a low rate upon the foul \ thefe out- vy Efau, who Junt aAet deo, fold his Birth-right for a Mefs of Pottage : he only fold a nh^iupta. ferapfln*/ good, and in cafe of neceffity •, but thefe fell a fpi- tes'ftirituahs ritual good, an opportunity of life and grace, when there is engumani. ^ m neceffity. Surely thefe never tailed the fweets of an Or- ^mac\ c*!e~ dinance, nor ever knew what it was to converfe with God on \lfSgt ^n/\ the Mount, or to meet with Cbriji in his banquetting houfe. nJ animum Children indeed throw away Gold, and cry after a toy and deprimuntet a triflej and thefe more cbildijh throw away the word, which eff^rnimr\tt is better then fine gold, Pfal. 19.10. Can an opportunity ThcoP"» of grace be compenfated with a little voluptuous lazmefi, the Ifa. 47 8. t\ gratifying of wanton fence, ox the reaches of a vagrant heart ? Tit. 3. ->. Theopbylalx faith exprefly, "That thofe who love outward plea- jure, they can never be affected with God, or the things of God, for fenfual pleafures deprefi and keep down the foul, and babi~ males it to foftnefs and effeminacy. Thou who vendeji a Mjgru covpo- foul opportunity for a little plea fu re, fhouldft coniider the r» cura9ej} importance of it ■■, it cofl more, even the precious bloud of m8naviYtu- Jefus Chrift «, and while thou aitfporting and idling 111 the fields, God might have bccuffeakjng to thy foul. Aitgu- ftine was converted by a Sermon of holy Ambrcfe. Peter Martyr was brought home to God by a paffag&of a Ser- mon. As for thofe who muft have a wa\ after Sermon, thefe 2. impoverifh their fouls. Are there not family prayers to pro- cure bkfllngs, family repetitions to digeft the word, family duties to warm the heart on a Sabbath day ? Publicly Ordi- nances are too often as land-rloods to the foul, which will quickly difappear , unlefs the waters of life finikin gradually by private repetition and meditation : Serious confederation and fervent prayer at borne, work into the heart thofe truths H h h 2 and 4^o The PraUical Sabbatarian. Abptut dejice rem animum nabilem, et il- ium corpori mancipum /j- cerem. and doctrines we beard abroad. Thefe ill husbands for their better part, too frequently drop in the fields, what they have pickt up in the Santluary, and the air is more frefh then their memory. Thefe field-walkers, how do they fink, below fome heathens. It was the faying of a noble heathen, Far be it from me, that Ijhouldmakg my noble mind aflave to my body. If we will have our pleafures on the Lords day, let us meet with Chrift in bis Garden, Cant. 5.1. let us ga- ther fruits in bis Orchard of Pomgranates, Cant. 4. 13 -Let us lie clown by the fountain of Gardens, Cant. 4. 15. Let us fray our felvcs with his Apples and Flagons, Cant. 2. 5. and lit down with our beloved in his banquetting houfc, Cant. 2.4. And then travel over the mountains of (pices, Cant. 8. 14. Cbriji indeed is the Paradife of pleafure , he can ravifh us with one of his eyes, Cant. 4. 9. and make us drink of tbe cup of Salvation. Divine pleafures become the Sabbath > not the ti filiations offence, but the refrelhings of the foul. Let thofe then who wafte the Sabbath in takjng tbe air, take heed Jeaft they meet with the Prince of the air, confidering thefe unneceifary walks contain more temptation then re- creation in them > they are Satans refined and plaufible bate, to caufe the incautelous Chriitian to let fall, and fo lofe his fiiritual morfels : we know it is his grand artifice to fteal a- way the feed of the word, Mat. 13.19. and pleafing recrea- tions give him tbe bejiaime. . Let us take beed of tbe fin of unbelief. The believer on- ly f:inclifies the Sabbath •, they truly keep it, who tbemfelves ate kept in their mo ft holy faith , Jude v. 20. Every duty of a Sabbath requires faith •, If we bear, we muft mingle the word with faith, Heb.q.,2. If we pray, it muft be believ Joh..6."5S. lfa. 25. 8. Eph. 2. 2. Cum* 5 Mark ir. 24. Jam. 1.6. ; Crede et msn- ducajli, crede Slbibifii. Aug Htb. ix. 61 ing, Mat. 21. 22. It is faith makes our prayers effectual. If we receive, we muft come to the Sacrament with faith. Augtiftitte faith, Believe and thou baft eaten, believe and thou baft drunken. Faith is the chief gueft at Chrilts table. If we meditate, faith fweetens that duty, and makes it lujhious. not tedious, Pfal. 1 ip. 97. Obferve, Thy Law, &c. It was the Law of bis God,^nd that fxreetned his meditation on it = If we read the Scriptures, it is faith muit make that duty ejj'ellual j The FraSiical Sabbatarian. 42 1 effectual* without faith, the Word is onely z.riddle, the A£s 8. %u -puzzle, not the profit of a Chriitian j Faith then puts life Fides eft ami - into every duty, arid makes it both vigorous and vital : But cum rne^ium ? unbelief is a fin, which like the Caterpillar eats up all the f^^[ fruit of a Sabbath, and turns its Sun into darknefs. domm chifti. Vnbelief invalidates our approaches to God, Thb. 11.6. Cncmn. In vain the knee bowts, unlefs xht heart believes > in vain I# we lift up the hands offlejh, unlefs we lay hold on God by Fiies nos de& the hands of faith : We mull bring faith to make our way ac- conjiwgit, et'm ceptable to the Almighty. In the forcecited Text, Heb. 1 1. chnfto fmes 6. the Apoftle doth not fay, without faith it is improbable, ^^dchith but it is impoffible to pleafe God. Without faith all duties p^abQraVt are a&ed in the dark^, .there mull be an eye of faith to fee our musfpiritu nos way to God in Chrifl. privat, et Sa- Vnbelief prevents the worh^of Chrifl upon the heart, Mat. tan*infifc» 13. 56, It unqualifies us for fgiritual fuccefTes : this fin is fo ^^.Lvl great, it can call Chrifl into an admiration, Mar\6. 6. What 2[ great things might Ordinances work upon the foul, if the heart was not barred up by unbelief} It was this lin which unchurched the poor nation of . the Jews, Rom. n. 20. It may be the Epitaph of that ancient people of God, Here lies a people caft off by God, becaufe of unbelief . Vnbelief fluts up the gate of mercy 9 Heb. 3. 19. Faith 3;. melts the cloud of Ordinances into a fruitful Jhower > un- belief makes ordinances a darl^appearance onely, and turns Heb. 4.6* them into fl ones of emptinefs, If a. 34. n. An Ordinance to an unbeliever is a dead Child, the fpirit of God doth not breath in it : And therefore on a Sabbath, above all thy get- tings, get faith. Vnbelief it puts a defilement upon the fweetefl Ordinances : A. They are as a Jewel in a dead mans hand. The prayers of p an unbeliever are an abomination to the Lord. The Apo- *°V' 4 7# flic faith, Tit. 1. 15. To them who are unbelieving every Omnia opera thing is defied. Vnbelief damps the pearl of Ordinances, Ufiiehm funt puts a flaw upon it. The School-men fay, All the worlds of nototo, et psox unbelievers are fins, and fo then are all his fervices\ and cata' they accommodate themfelves to that of the Apoftle, Rom. Gregor.Arim <> ■ 14. 23. Whatever is not of faith is fin : Vnbelief Mails the gS^-; fweetefl a 2 2 The YraViical Sabbatarian. jweeteji duty, as lightning doth thefaireji face. The Lord faith to the unbeliever, What halt thou to do to takf my word into thy mouth, Pfal. 50. 1 6. Why do I pray, if I do not be- lieve returns ? What do I hear, if I do: not believe do- llrlnes ? What do I receive ,if I do not believe Cbrift in the Rom. 1. i5. Sacrament? Ordinances to an unbeliever,they are not dews but dreams, not Gods power , but Mans fancy \ and Ser- mons are only the Romances of the Pulpit. The Apoftle, Heb. Hcb. 11.11,29, 11. per totum tells us of many Miracles of faith, and unbelief 3°> 33> 34* can work on , it can turn all our rods into Serpents, it can Exdd. 4. 3. work the fame wonder Chrift wrought on the barren rig-tree, Marlon. 21. It can curie with a perpetual blaft. Auguftine ufed to difpute from, John^. 19. That unbelief was the only damningfin. This fin, like popifh Rome, is the Mother of fix hoctemu £jar|ots^ ReVt 17.5. And therefore againft this Jin, we muft fotelat difhu- ^e cautionated efpecially on the Lords day, which is faiths we,folam in- working day. It is obfervable, that miracles are attributed fidelitaxem ejfe to no other grace, but faith, Mat. 17. 20. This grace can peccatumdam remove mountanes, Lu^e \j. 6. Bring ftitb to an Ordi- nans. Chcmn. nance_> jt can remove the mountane of carnal reafon, the mountane of prejudice , the mountane of flejhly mindednefs. A Believer at an Ordinance difputes it not with God, is not difaffecled with any "thing of God, is dijfolved inte the will of God '•> he puts up his prayers, as a wife Merchant, wait- °!!tompZZ inSa fofonable re/*r«, Pfal. 85. 8. Hab. 2. 1. He hears Scaw,fed non tht word, and he claps it clofe to his foul by perfbnal appli- omniluf crsdi- cation. Vnbelief throws away the plaider, but faith layes twomnibvf jt on the wound. Fdith is both the mouth to receive in, and dT^dnon thtfttfrnac^to digeit fpiritual food. The word ftriketh bold- ^nfertnififi" b-> anc* worketh miraculoufly under the banner of faith, delibus , jkuf Rom. 1. 16. 1 Or. 1 . 21. 2 Tiw. 3. 15. But there is a blind- medicina omni- ljcfs m unbelief which cannot fee //>e beauties of an Ordi- bu* that this blcffed grace by a divine Chymiftry, Rom. 10. 17? may turn. the metal of every Ordinance into gold. Let ut take heed of undervaluing the Ordinances of a Sab- Cant. 4, hath. Many make a. bad market of a Sabbath day, becaufe they do not prize thole things which are then fet to fale : They fpeakin the language mentioned by Job, Job 21. 15. What m the Almighty, that we fhould ferve him, and what profit Jh all we have, if we pray unto him ? And take up the peevifh expofmlation of the froward Jews, mentioned by the Prophet, Mai. 3. 14. Tehavefaid, it is in vain to ferve God, and what profit is it, that we have kept his Ordinance ? Slighted meals may cloy, but not firengthen, they may be Our fiirfet, notour fatis faction.. Cujiotnary approaches will meet with dead Ordinances. It is the humble foul, who- highly prizes the opportunities of life, will be the thriving foul. David prized the fanctuary,, zudhcfawGod there, Ffal. 63.2. But indeed ignorance V> the caufeof our dif- ejieem j, we dd not. value Sabbath love, becaufe we do not under ji and if, we flight the Ordinances of grace, becaufe we kjtom not the grace which is conveighed from theOrdi nances.. Ignorant Children throw away Pearls j a Lapidary would Canales gratia not do fo. The Ordinances, they are the channels cut ^ib* a Exod* 2?' 43. 45- If Fa"1 can com£ in tbefulnejs mw, tatiqmm of the Gofpel, Rom. 15. 29. how much more our dear Je~ adrniniculis Jus in his bleffed Ordinances } Thefe are the Chariots to ad reran con- bring believers down into Gojhen, a place of light and plea- tmpjuiwnem, fantnefs> Every holy day is a Sun beam which conveighs fht^etglo- ' %nt and heat to the inward man. Ordinances are thofe xi % T ■ 1 1 1 - 6; " T . , , r_T iter am vocula g. It is a bJe to bring down mercies. It is tne key of Hea- competiare fo- vea, Jam. 5. 15. It is the molt efficacious engine in the lent, Pater,Ba- world j it can open the doors oftbe frifon, nay, it can open ter;Jtc&iito- the door of the womb, Ads 12. 7. 1 Sam. 1. 10, 20. dentes, &c. 4. It is thzfujn of all wifdom, ftrength and policy. 5. It prevails againft God bimfelf, Gen. 32,26, Hof. 12. 4. Exod. 32. 11. i/*. 45.11. 6. It can »w/^ Miracles ; Co Jofhua by Pr^jw caufed the Sun to ftand mil mGibeon, Jojh. 10. 12. What ama- zing productions hath this one Ordinance caufed } May we not then lay of thofe wbo undervalue Ordinances , O foolilh pieces of frenzy and ignorance, who bat b bewitched you, Gal. 3.1. that you mould trample upon Pearl?, walk upon Amber, and negled fo great falvation ? Heb. 2.3. Caft thy eye again upon the tendency of Ordinances : thefe 4. ftars lead us to Cbrift. They are the womb of grace, Rom. 10. 17. And grace is the heir of Glory, "Eph. 1. 14. When we ™f'2t9' converfe with God in Ordinances, we turn our faces Sion- *" fB IU ward, and we are travelling home. TheblelTed Ordinances 35, l0# are our fr eft) gales to carry us to our harbowr of Reft ; they I i i are a2£ T'be Practical Sabbatarian are the birthplaces of the Saints , the ready way to the new Jerusalem •, therefore whoever thou art, who calleft prayer a vain breath, bearing a dry attendance, Sacraments empty meals-, retrench thy errour, and let the love of Chrift con- ftrain tine to better thoughts of theft bleffed Seafons, And let not a word be unfeafonable, to fhew thee the caufe, and cure ot this jejune apprehenfion of divine Ordi- nances. i. Thefc modern Ehionitcs , who have fo low thoughts of Ebbnjumpfi Chrifts inftitutions, tbty are benighted with ignorance, they nomsn fcum ab do not know there is a God in Ordinances, that they are ani- r^J? mated by a divine fpirit. Who opened Lydias heart in &igm' Who pricked the heart of the J ewes, A&. 2. 37; fillam de Cbri- in the fame Ordinance ? Who fhowred down the Spirit, fio hibm^i- when the AfTembly. met for. Gofpel difpenfations, Alls 10. ntonea. ^ when God rained heaven out of heaven f Indeed, Or- MaLi 2 dmances are the fph ear, where the Sun of Right eoufnefle turns the waters where the Angel moves, John 5. 4. And if the Angel move, the waters heal : but tliefe mapprehen- ilve tinners, like Balaam, fee not the Angel, Numb. 22. 23. %hey are prejudiced by inexperience : they cannot fay with David, Pfalm 66. 16. Come, and I will tell you what God hath done for my foul. Pauls Companions did not fee Jelus Chrift, theyonely heard a confiffednoife, Acts 9. 7. Theft mat. n. 23. unnappy finners never tajled how good and gracious the Pflm 4 8 Lord is in a jwset Ordinance, they never felt the power of A ' " a truth, they were, never enriched with the flujh returns ot Prayer: A Promife well preffed home and apply td, never re- pfalm 85. 8. vcr{)erated upon their fouls with influential joy •, they never 2. Pet* 1. 4. hjidtheir hearts raifed to Heaven in Gofpel Revelation , and Hos transfer*- \n tne glorious difcoveries of divine Love. Blind men ad- mUf *$e^>ai mire not the Sun. The Indians more prize a log, a gewgaw, vttam^ore. or a PItce °^ brafTe, then Gold, Gemms, or Spices. To them mut dominion, who have tafted Chrift, he is precio in : The converted loul mpemem-qui faith of Ordinances, Lord, evermire give us this bread. Such ^ercal° fd' . cry out, Ofweet Sacraments, thofe divine fcftivals ! Ofru- [q& *r, *rgta- Qjftrojv frsyer \ But now-/*. i. 16. The Word is that immortal feed, which is able to faveour fouls, i Pej.1.23. Thefe Oracles delivered in Rpm 3 2 Preaching, are able to make us wife to eternal falvation. It is the power of Ordinances raifes us from the grave of fin, z Tu»..3-,^i plants in us the flowers of grace, caufeth the day to dawn in 2 Pet. 1. 19. our fouls : If ever thou comeft to heaven, the wind of the Spirit, John 3.8* filling the fails of Ordinances, will carry thee thithen Look^onthem as the refemblances of glory. Sitting at a 2. Sacrament refembles our eating and drinking with Chrift at his table in his Kingdome, Lukg 22.30. the Communion Gant.t. 12. refembles the fruition. Let us then prize Ordinances, which Matth. 11. 2$ are the twilight, and dawning of Glory. CHAP. XXXI X. The Lords day is a day of Reft, but not of Idlenejfe. LEt us takg heed leaft weinterpret, the day which God calls Caiit.% a day of Reft ^ to be a day of Idlenejfe, God gives us re- £xo(j,oi r*# taxation on his own day, but it is not, either (orjport orfleep, but for duties, not foxpaftime, but for prayer. Our ground e^,vx non fuit lies fallow fometimes, that we may plow it, and fow it to ignavumoti- the better advantage. Reft is given us,becaufe the body and um» ut .^hri" the foul cannot both well be employed together , earth and ^,am M¥\ *" heaven cannot both be minded together: Now this divine in- ifvma cuvaretit dulgence mull be a Jpur to holy duties , and not our leave to nonjua. Riv. play with lying vanities.The Sabbath is a holy lei fure,omf pi- ritual vacation, to attend on the affairs of our precious fouls* Sabbatum eft it is our happy Champion, upon which we run the Race which Ph^atum ccf~ is iet before us. Mr. Bernardo? Batcombe obferves, that Sab- gu^fynQat^ bath includes Reft in its very name, and in the holy tongue fanQificata* figniries no more but reft and cefTation, but this reft muft be III 2 a A2% The PrdSlical Sabbatarian, a holy reft, Exod. 31.15. A reft to the Lord, Exod. 16.23, gepiimodtequi- 25. fet apart, and fcparated to the fervice of God, as zfan- fceM,eum verd ft ified day of Reft, IJa. 58* 13. Mufculus takes, notice, This diem, non nbi, ^ £ mt f0 y ^p t0 ourfelves<) biit to tbe Lord ; not to pleafe %fices"° tbeflifp}\ but to feme the fouL This day is confecrated time, r'sufcul. and therefore not. to be employed to finful or j'ecularu&s. Eafe and idlcnefs are the locuft and the Palmer worm, which eat up the pleafant fruits of Gods holy Sabbath. Haft thou Ignavifibba- nothing to do on a Sabbath, when thou haft a foul to fave, ttmfirvart, an acC0ltnt to give , and a heaven to get? So the Apoftle fitotimeft- faith x Jiw.4.8. Bodily labour profitabilities fo on a Sab- mtat. bath, bodily e.tje propteth ai hffle. It is a worthy fpeech of learned Andrews, To keep a Sabbath in an idle manner is S a Sabbath f nit able to Ntbuchadncz- iMmotium ha Zar^ when he kept his belluine Court in the Field , and the frl!elt^ffm bruit bcafts were the Ponces of his train, Dan. 4. 33. It is cri> ex'wti* tne obfervation of a learned man, It is not faid in tbe 4th. dtaaatm, Commandement, remember to keep tbe Sabbath, but , remem- ber to keep holy tbe Sabbath day. Now to keep holy the Sab- Fofiulantum bath, is -to dedicate its reft to holy, pious , and facred ex- ejtjecrjjum, ut ercjfes ; the Sabbath is the fouls receffe, its holy retirement 7-Z^no'to for fervice, its p:;///e from the things 'of the world , and hocdiedcova- from the noife of earthly affairs , that the Saint may bear cjudinel}. what the Lord will fay, far he will fpeal^ peace to his peoph, Fja/m 85.8. It i> afcfonablc calm , that we row to fhore .fttrd * " without dagger or diftiirbance. Indeed, as Biihop Andrews ^f%U™ \ affirms, and that worthily': Such is the perverfnefs of mans ^igrin&adtio' Mt*?*9 thatwpi : Cod j [.cakj reft, then we fay, labour-, and {era, et ad me- when he faith tab] ur, then we fpea\ reft : nay, we make it a -dun ex policy to find I a' our .on that day , which he hath deny cd us to t& - In, But tMs is the perverfnefs cf nature, not the of- nj,Ez^ heeef grace, F.om. 8.2. There hath been a general difguft in the World againft ; tefs on the Sabbath day: The Sanedrim among all varie- ties of men have voted it down : If we run back to the 1 . times, the Jews inform? us , the Sabbath was given us ■ntemplateon th: wsr'y of God, and to meditate in his Liw The Fra&ical Sabbatarian 429 Law v To Aben Ezra, a'ramous Rabby among them. Ano- ^Mi Kimy therof the fame Nation and profeffion tells us , That the inpfalm'920 ' Sabbath is more grateful to God , then any other day of the wetlt. becaitfe then Man diverts himself from the negotiations of the worlds his abftraclcd mind is converfant in the f acred JVljdome, andjervice of God : So llabby Kimchi. And it is moil certain, that Gods bleiTed day was never inftituted for meet - cejfation, that man might fit down and reft him- felf, and fotake his eafe.^ but that, we fnould meet for holy £ /^ worjhip, and congregate for exercifes of Piety. Philo the Jew Evang.czr^L. is moft copious, in recording the favoury behaviours of the lib.SjEsctW, J ewes on the Sabbath , which Eujebius induiirioully takes notice of, and doth likewife obferve the great advantages HmbilU error which that Nation gained, by their careful and ftriVt obfer- efttpufare otii vationof the Sabbath, though afterwards unhappily they erS°fat>hatum were too remifs'm this kind , and gave occafion to the re- ^ ™ bukes and fcorn of many Writers in thofe times i And in- deed, when they fell fhorf in Sabbath obfervations , the crown of their glory was fallen, Mannaffeb Conciliator ■, in fbme heat cries out", It is a notable err our , to conceive that the Sabbath was ordained. for carnal eafe ■-> That this fhould be the ultimate end of that confecrated day, to lie on a Pil- low, or fit on a Couch, to eafe a lump- of flejh, And the Hierufalem Talmud , that facrary of Jewifh learning and T^m Hiero- knowledge,*poiitively affirms , that the Sabbath was -given ^m* to the people ofifrdet, onely to meditate on the holy andbleffed ' Law of God. Thus we may fee, that the Jews facred Code finds employment to take up our Sabbath, and not to wafte it In (loth and idlenefs. SiotiumfanZu And if we caft our eye on the golden times of the Go'fpei, &"' tum ne' 1 -n • • • r w 1 1 iii \ *T ' gottumconta- the Primitive Fathers with much zeal declamed againit minatfed dam? fuggiftj Sabbaths. Athanafius makes the knowledge of God otium ad cog- to be the chief endol the Sabbath, and gives us this reafon, "ofendumdz. Becaufe knowledge is more necejfary then reft. When God u™\Q&acj>8- impofed reft upon us in the fourth Commandment, at the nsg* Zcljfa- fame time he commanded religious actions, for reft muft be ria,qudmoti- given to fome end or purpofe ', God and nature doth, nothing u™> in vain, as Ariftotle obferves. And to what end fnould boh Athanaf, ds Ja Sab, ret - 4^o The PraSlical Sabbxtavlan. reft be given, but to holy ufes ? that man being freed from worldly cares, he might apply himfelf wholly to the con- templation of God and his word, and that the foul might Atiftpt.de Icijurely convex Ce with its beloved. It is an excellent Pa- ccrIo.Ii.c.4 raphrafe of Cj'/i//, one of the glittering lights of the Primi- tive Church (thofe frars which feem fo little, becauie they €ynl in 8. are fo remotc from us) To hallow the Sabbath, faith he, is ro -cap. Amos. m^ therejiofit devout, holy, and employed to Godly txerci- fes, whereby the mind maybe inftruaed,exercifed,ar.d grounded in things per tabling to godlinefs * and to the fame purpofe Gaudentius Brixianus. Ignatius that bleiTed Martyr, who led the Van of all the Societies of the Fathers, and lived thirty years with the Apoftle St. John, he thus fharply argues in his Epiftle to the Citizens of Magnefia, Let us MtiWih ott$. not Sabbat ize after the Jtwifh manner, as rejoycing in idle- £Z$,iJui- Sabbath we jhould lay afuk all the affairs of this life, and A*™ pe//«,#w withdraiv our f elves from them, andfpendall the leifure of the ffiVj&c.Ignat saiyaiy \n things fpiritual and divine, which concern our 2 T*1' * fouls. This eminent Perfon makes a difference between 1fo%ihit a.- ptfo ancj rej^ theone concerns the body, the other the foul > vpo** us tu d he j j ftates he Q^efti011 that the Sabbath was ne- tatinvfft. ver glven us topleaJe a Pece °J °lay-> hut to ierve the intereft Chryfoft. ofttSat piece of eternity, which every one of us carry in our Tom $ p 22$. own bofoms. And on this manner Auguftine courts -AuguA. his Auditors, We muji kjiow,dearly beloved, That it is there- fore appointed of our holy Fathers, and commanded to us Chri- 'Ov f£ yew*- Jiians, that upon the Lords day we ftjould reft, that repofing v*<\xfci.\?eiv, from aU worldly bufinefs, we might be more frefh and prompt x, cv t&> au&'for fads divine worjhip, and may with more eaje attend upon Jg/M^ncil the will and ft r vice of God. Nay, a whole council, viz.oi Lao'd.Can.ap. Laod'uea, in the twenty ninth Canon hath thefe word?. It doth not become Christians to Judaize, and to be idle on the Sabbaths. This was the fpirit and temper of the Primitive times, The Vra&ical Sabbatarian. 431 times > they prefs that our Sabbaths might be fpirituali- zed, not that our work mould wholly ceaje, but only mould be changed , that the labour of the hand mould be turned into the. working of the heart, that manual operations fliould be turned hi to mental contemplations \ and on this day our work muir not be ferviie, but firaphical •, we mult not throw away the Pen, but we muft write the fairer. In the middle times of the Church, when fuch dark Thom.Aquin. clouds had over-fpread it, that fpiritual worfhip was as 22da qureft. SW among the Prophets, rare to a Proverb', yet then the l^^'^t employing of the time of a Sabbath in holy fervice, was I5 q^cq Io accounted morall in the fourth Commandment, and feoffs were beftowed freely by the writers of thole times,on thofe who wafted the Sabbath in plays or idlenefs. This bright Alex.deA- trutb, like a itar in the night, made its way to mine in the lenfp. 3. darkgft times. The fine fpun difputes of the Schoolmen qu«^-3i.Scof. could not diftinguijh it away, but it brake through all their "* ^J^^\ curious webs* This truth wasfofaftnedm the Church, it could not be difputed out by the School. And let Semper eadem not only be Queen Elizabeths Motto, but the Sab- baths holy objervation. In the dawning of Reformation there was light enough todifcover this truth, many eminent Di- vines (thofe burning and mining lights, which blaze more becaule they are nearer to us) .give in their fuffrage, for {pending the Sabbath in holy exercifes 5 marply decrying H™ <<&*$>' fluggimnefsandyZ^ on this blelTed day. It is the grave TrtTh™ obfervation of incomparable Calvin , 'that God autjbceih fpeakf not ofafmall matter when he commands the fanciificati- qui, tim fin- on of the Sabbath, but doth exhort us to a diligent marking of ^{pcationem it, and our want of care to markets a breach of this Command- ^abbat*n°b» ment. This worthy man could not imagine, that a Mernen- r/r,. CjlvT*" to mould Preface a day of iloth and idlenefs, that we might take our carnal eafe without fuch an alarm. To walk in the fields, to fit idling at the door of our houle, to chat in a roomupoki a Sabbath,are no fuch importances, as to require fuch diligent attention or exaft obfervation,. there is lit- tle holinefs in any thing. of this. A carnal man may reft from ^ fcbour, and never much mind or needz command. Nature. will-i 432 The Practical Sabbatarian, will let us to take our eafc without any fpecial command from the God of nature. The great Jehovah had never Exod.ip. 18. needed,in themidft of thundrings and lightnings with great terrour and Majefty, to give out a command for us to go to a Bench to lit on, to a couch to talk on, or to a bed to lie on. A School-mafter need not make a Jet fpeech, or tune his language to ftrains of Oratory, to perfwade his Scholars to go to play and be idle. Idlenejs needs no great enforcements, wants no arguments of reafon, nor paintings of Rhetorick i we can prate of worldly affairs, and take our pleafing pa- Zanch de ftimes without any attractive engine. Zanchy fpeaks very ©per.crear. . pregnantly to this purpofc, I call, faith he , this dayes reft p. 3.1a.c.i. divine and holy, becaufe as God is never idle, fo he would have us take reft in foul and confeience after that manner, that yet notwithftanding we he alwayes employed in thofe things which are of Gods fpirit, and which appertain to the glory of God, and to the good both of our f elves and others. The caufe of commanding reft upon the Sabbath, was not for reftfaty, and that man might he idle, bat that he might altogether fpend Seduttoto i&$ whole day in divine worftjip. Thus this Reverend Per- illo die pojjint fon rightly ftates the Queftion, and truly afTerts , that as i/acare cultui reft is included in the Commandment, io holy and fpiritual divirt9.Zwc. wormipis the endoi that re/*. God calls us off from Earth prsccT"1 t0 mmd Heaven > anc* tn^ boc^y muft ^ave a vacati°n>> that prscept. ^ ^ Term L the body mud decreafe, that Ethnic* fenti- the foul may increaje. Corporal reft vs only the means, by endum, folios which we maypurliae our eternal reft. This,learned Kz- diestmum vZt looks upon it as a brutiftj and heathenifti Opinion, to qujjtfftffy re- fc^ tloat Godjhouldgive us a holy day for floth and remif- fSf:70 ™h andhepofitivelytcllsus, That the end of the Sabbath mm finis St muft be the recordation of divine benefits,- and to refrejh our vecor&aiiobe- memories with moft grateful Hhearfals of Gods bounty, and neficioYum dei to put up prayers for future grace, for the lei frre of Saints ZlTnC*«c. nnffl not ^ fruit Itjs. The cccho of this golden fentence is . "' '° true zndfweet. A godly mms leifitre muft not run wafte; When the world gives him a fhort quietus eft, he muft reft in God ; Uhfiarc hours from his outward affairs, muft be his ferioui Iwtrs'iox his (oul The Saints have alwayes wo;\to do The PraSticdl Sabbatarian. 433 "do on this fide eternity, but efpecially on that day when reft is commanded us to look^after' eternity . Hofyinian here ac- Kn*" tmim cents this truth moft fweetly \ there is, faith he, a fub- eJ? Sabbati, lime end of the Sabbaths leifure, viz. That we might get nea- e^l] Tu rerto eternal] alvation, that we may follow the duties of an ho- n;0/ :%)t vx> ly life, that we may remember our former anions, and Jo drench Jfciritualit ad eur fives in tears of repentance * _andthis faith he , the very tunumfui Jews can not deny. Our Sabbaths.according to this worthy rlutem ljY0£1' man, are only pojt dayes for heaven, opportunities tor trace, vix operum .feffoursof Leyden\ Cejjation of 'worthy they, is commanded, JUi ams*8°\ not that we Jhould only enjoy corporal idleneft, but fall uponjpi- oni fereabt)li-~ ritual bufinefs, holy duties and exercifes. It is not called the cer,&c. Hofp. Sabbath of man, but the Sabbath of the Lord ; not only be- Bkitur Sabba- caufe God is the Author of it, but like wife, bee a kfe it is to be tumI)omim,et dedicated to, and fpent in the things of the Lord, both pub- Sabbatumfan- lickly and privately, and is to be directed to thefanciificatiou of n^^ bt ^?" his name. Thefe Champions of truth direct us to the pro- J^ia mn 'm^ per end\£ the Sabbath, which is not to wafte, but to wor\, deifanttieft, net to confult out eafe, but to confult our fouls. Our tern- fed spfinftum poral affairs muft befujbended, that our better affairs may be 6h:ehJ?r^°: minded. The poor foul mould have been wholly neglecled, ^i^atimdifl had not the Go~d of it appointed one day in the week for its tum>etimpen- jervice and] alvation. dsndum eft, This truth is fo- apparent, that our very adverfaries joyn &c.Leid.Prof iffue in the atteftation of it. Mr. Brerewood, who wrote fo zealoufly for fportsonthe Sabbath, yet in his fecond Ttz£k,pag. 15. acknowledged, That the Commandment for the Sabbath enpynes, 1 . The outward worjhip of God. Manifsflum eft 2. Ceffat ion from works, as a neceffary preparation for that i]onmod;° leS* n < • u 1 I ill- j > - /■ ^ 1 1 »U]M AlidtClO. ■tvorjhip--, that m the end, andthvs &s the meanf. So then, by j-J tp/,jjjm£ his confeffion, to holy reft we muft joyn holy wor\ : And ex- expeden- ptrience tells us, faith Mufculus, that too much leifure never tu,non faceYq makes fv the increafe of Religion, no more then the ad veY£ Yeli" Country-man gains by hi* fallow ground. ghnuprofeQ- Nay the very Heathens themidves laughed at idlenefs up- tiplicenw. K k k on Mufc. 434 The Pra&ical Sabbatarian. on the Sabbath: And Seneca derided the cuftom of the Jews upon their Sabbath, becauje they fpent it m things vain aud Seneca derifi impertinent ■, and not in the worjhip of God; and faid, The S.ibbainm 7«- Jews threw away the feventh part of their lives. And jfuro dttoYumqma , tjiat fin muft bc ^r]evous which becomes the. (com and divine, fed denfion 01 an Heathen j that crime mult needs be great, v.ugif ,etinuti- which lies open to thedifcoveries of Natures light. hbus. iiquin. But the Scriptures, which are them ft authentic ^tettiipony in this cafe, will bring in molt ample witnefs ■■> they will find us employments for the Sabbath. i. If we look into the Old Teitamcnt, wc (hall find the Num,28.p,!6 facrificcs *0 be double on the Sabbath day. Two Lambs of the fir ft year without (hot, and two tenth deahs of flower, with a meat off tringtninglei with oyl, and the drinl^ offering thi of \ this k the burnt offering of every Sabbath, bt fides the con- t in it il burnt of e ring, and the drin\ offering, Numb. 28. 9, Luke 23.3, 1 c. There muft, ye fee, be an over-pint of facrifice on . the Sabbath \ then our worfhip muft be in the full, and not in Convoc.jtiofjn- t\K ytraine, in the ftrongeft tide, not at low water : Likewiie a fun tot us on tjie Sabbath there was to bean holy Convocation; and pouulud ope- n 1 , r [ ,. - y: , *\ • . nfatra etdi- furety tnc icws "ld not tnectfolemnly to look one upon ano- xia j. ther. Their meeting in the Temple or the Synagogues {pake worship, fomething of Service Divine. Likewife on the Sabbath there was the reading of the Law, Gods will was then opened to the people, Nehem, 8.8. The Sabbath was T© "HDlE 110t a ^ay otfloth but inftrutiion, it was not a day to be 111 gyfy the rubbiih of cafe, but to be built up in the molt holy faith. rQt£7H ^u<^ on ^ie ^a^^atn tnCre were a:xta.mfo!emnfo?igs chant- Canticafingu cd forth to the praife of the Creatour^ and therefore the terij SjLl>:.io ninety fecond Pfalm is infcriBed, a Ffalm for the Sabbath, unoquiq; occl And there was likewife reafonings and difcourfes of Di- Utt Prof'* vine tninSs>as we have nintecl, Aas l7-2- There were ex- hortations given to the people for their furtherance of faith and godlmefs, Acts 15.21. Mofes was preached every Sab- bath day, as the Apoftle James fpeaks in the fore-cited place. So then, the Sabbath warned not its employment in the times of the Law. Nor did the Lords day run wafie in the times of the Gofpel '-, then The PfaStical Sabbatarian. 435 then the Difcipleswe* together, the Sacrament was admi- niflred, the Gojpel was preached, Atts 20. j. And charity wascolle&ed, 1 Cor. 16.1,2. Which duties unquestionably wanted not the concomitzncy of fervent prayers and {Impli- cations* Co then there was an aggregation of holy and ib- lemn Cervices. Holy duties were not as zfingle ftar, but as ifa. 6$. 3, a conjiellation, and in that duller there was a blefling. So Old and New Teflament are a twofold witne.fs, to condemn Mat. i$.-i& (loth and idlenefs upon Gods blefTtd day : And by the mouth of two witness, efpecially if infallible, every thing jhaUbeefiablijhed. And indeed idleness on any day carries its brand in its Millies otio fi forehead : L//e Souldiers will eafily turn mutinous. Idle l?cffient luxu Scholars will eafily degenerate into fin and ignorance-, and J^w/Caini idle Tradefmen will eafily fink into want and poverty. am fmiamare Abundance of idlenefs was one of the fins of Sodom, the Ordinemon- worllof places, Ezek. 16. 49. It is thefink^ of fin, the Corn- nem turfare,ac mon jhore of evil, it is theruji of the foul, which eats out its *jn&" ^Ik- noble faculties. Tbemijiocles nCed to fay, It wjs burying men ' P* alive. And idle perfons, like wanton widows (to ufe the Apoilles phrafeJUre dead while they live, i Tim. 5. 5. And Ephr.Syr. the Apoitle makes idlenefs the Jour ce of many other fins, deconfum- 1 Twj. 5.13. It was once the faying oiEpbrem Syr as , Do mat. feculi. not fly labour, leaji the Crown fly from thee. Idlenefs 'is every way finful. It is oppofite to mans condition. He was born-fo labour, r< Gen. 3. 19. Dew is not more natural to the furface of the Homomm Earth, then fweat is to the brow of man. Toil and labour e(tad laborm, is mans Scutchion, and the firji Arms he gives. The bird Jicutevitad doth not rly more naturally, then man Jhould toil. Man volmnu in his innocency was to drefs the Garden, ever fince the fall he is to digit. A li creatures read a Letlure againft idlenefs. The Sun is 2. fwift in its travel, the Cars jpeedy in their motion, the fire flies upward, not a little (park but is upon its flight. The beafls of the held do our work^, carry our burdens, they are attive for the fervice of man. The 'Wife-man fends us to the Ant and thePifmire to learn indufiry,Frov. 6. 6. Prcv. 30. Kkk 2 25. I 4,36 The PraBical Sabbatarian. 25. Thefe little creatures are the confutation of floth and idienefs. *>t Idienefs will much inbance and imbitter our account. God ... hath not endow'd the foul with quicksand ftarkling faculties, Taidone^'ad ai1cl the boc*y witn $?**&*> and potency, and all in vain. hborandum Bafil poiitively determines, He who bath given us apt and fit fuppediiavit, ftrengtb, in the judgment day will cxpeft an account of a futa- ille in die ju- /,/e induftry. There is ftrengtb for labour, and there mult be inlalorando Idienefs is the Nurfe and? ander of corruption.- Augujiine indujbiam re- obferves, that Rome decayed and fell after Carthage was jp^**.Baf. conquered, becaufe it wanted a Competitor to find it em~ 4. ployment. ChryJ '] io m asked the Queition, JVb at advantage ■Chrvfoft. doth the jhip bring which lynh upon the Jhojr, or the Jword iiom. 35. in which hangs up and rufts in the hall/ &c. Wnen David rbfe Afta Apoftol from his ft ■thfulbtd, then his corruption caught hre,which 2 Sam, n.2. turned into fach a flame, that it fcorched both himfclf and his family. But idienefs on a Sabbath day lies under greater aggrava- tions ••> It is not the Spawn, but the Serpent •, it is not the Cockatrice egg, but the Cockatrice. Let us trace it a little. Idienefs on Gods day is a dijhonour to the Author of it. 1" What honour can accrew to God by an idle and la7.y r< Is the Mmiiter graced by ft eepy Auditors? It is the weeping {ye, the bendedknee, the praifing tongue, the working heart .^gs honour to the Almighty. Shall an ofcitant and fteepy woifhipper pay the tribute of a dream ? Shall the glo- ry ot God be promoted, by frequenting the Wakes, walking the fields for recreation, frivolous communication, or any other fach method of idienefs, en his own blefled day ? Surely the difciplts of Bacchus can ad as much folemnity.to their jocular idol. Idienefs on the Sabbath is only an invitation to Sat a forge Ht rotations, and to mak^ his attempts. Standing wa- hoew*Kpto tcrS Fltri^e-^-nei1 we /f^/;^j:i.5we give the better, aim for diemfacrum the adverfary to lhoot. Satan hath his fullJcope.agd.\ni\ a tonfum-Yd ig- lazy tinner. Indeed he that doth xotbiuz-, will (oon do bjvo oricaGfr, evip The PraBical Sabbatarian. 437 evil. He that fits at the door 011a Sabbath, will Toon be drawn to a Tavern. Holy fer vices are a Bulwark againit Satan 5 and his attempts are nather troubles, then tempta- tions. The Pfalmiit obferves, That wicked men devife mif- pfa], ^ ^ " chief upon their beds. When they are at eafe, then they lie open to Satans aifaults. Gerard worthily takes notice, 2 hat to ft end Gods holy day in idlenefs is a contradiction to the very command. Communion with God is our clofe guard, and Satan then mud leave us as he did Chrift , Mat. 4. 1 1 . Or get behind us, as - our Saviour fpake to Peter, Mat. 16. 23. It is the calm flops the fhip in its voyagey and lazinefs on a Sabbath is the remora which flops our failing to the Port of glory. To be idle on a. Sabbath is to invert nature , and, as Helio- -,.• gabalus, the Roman Emperour, to turn day into night. Thus, pf viz.'m idlenefs^We may ferve God as well fleeping as wa~ kjng,in the jhades of the night, as within the veil o£ the San- a* I34' * dtuary. We need not the lamp of the Sun to light us to do '^' ' nothing. David tells us of his fervices and duties^ nighty P&1, np.55. Pffl. 63. 6. but not of his iloth by day, efpecially on Gods day. Should we run out our Sabbath in idlenefs, God had no need to have added day to the Sabbath, in the fourth Commandment,#ig&f had been as good, for carnal reft is a property affixed to that ieafon. To be idle on this holy day is a great loft of time. Sab^ baths are our 'golden fpotof time, and idlenefs takgs off the 7'*" gold from this fpot. The Sabbath is our term for our fouls, and it is frenzy to loyter in our term. Indeed we may fay of Sabbaths, as Jacob once faid of his Children, If we are be^ reaved, we are* bereaved, Gen. 43. 14. If we lofe our Sab-* haths, what falvo have we that we mould not lofe our fouls, Lyra obferves out of one of the Pvabbies, That the double offer ingw as fo proper to the Sabbath, that if it was at any LyramNu? time omitted, it could not be f applied on other Sabbath day s^ mer* One pertinently adds, And there is good rexfon for it, for rjery Sabbath day muft be kept holy. Take notice all ye ?;ain and idle perfons, who wafte your precious and- irr.eva- table Sabbaths, The Sabbath is molt properly the day our Saviour 42& The tragical Sabbatarian. Saviour {peaks of, John 9. 4. in which we muji wor^ for the night comes, and then no man Jball worl{. And in this, that of the wile man is inol> true, Prov. 19. 15. The idle perfon Jball fuffer hunger. Idlenefs if it get into our hands, it will ruined houfe, Ecclef. 10. 18. If it get into our tongues, it will hazard our fouls, Mat. 12.36. If it leize on our perfons, it lofeth our Sabbaths, we trifle awiy the day, and we catch nothing. 5 . To he idle on the Sabbath fwerves from the pattern. Jt is true, God refted on the Sabbath, Gen. 2.2. but it is, as Di- vines fpeak, from the production of new fpecies, andlyndsoi A crsaiione no- creatures => he refted from his creating work, but not from varum jpsas- j^s g0Verning Work, from new productions, but not from his mitevU del*? conjiant providence ; for our Saviour faith expreily, J oh. 5. 17. Mufcul. The Father worketh hitherto, and- 1 work. And 16 mult we reft from our fecular works on a Sabbath, but not from our fpiritual. To be idle on a Sabbath is a contradiction to our perfetl and mofi abfo lute pattern : Idlenefs is inconfiftent to the Divine Majefty, as being an evil. Mufculut decries it as Solem dew ft. a great errour, to think dtum ociari, that God is now idle, met creavit,fed btcaufe he hath finijhcd the worlds Creation : No, but God hunc quotidti {[[}{ propagates, modcrates,perferves and governs his worlds (wmfaat ; ho- ^ ^un w|-1jc}1 }ie createc{ he 'now caufeth to rife every day ; minem ex terra . ., . . , 11 • 1 n - femel contidii, tne waters which he created, he now either reitrains to fed adhucho- calmnefs, or leaves to rage •■> Man whom he created, ftill minem firgit in he forms him in his Mothers womb, Pfal. 139. 16. And m inuteroma- ^^ we mu[{ imitate God, who is not onely the Legifl.it our to command, but the pattern to exemplirie Sabbath Reft j Phil. 2. 12 we mu[* btftill working, we mull on that holy day work-out our falvation with fear and trembling , and this is our great- 2 Cor. 10.5. e\\ providence, the great work of Government for /#, to ful- jeci our fouls to the obedience of Chriit. 2. Idlemfs on Gods holy day fwerves not onely from the pattern of the Father, but like wife from the example of the John 5. 8. Son. Jefus Chriit was,as the School-men fpeak upon another Luke 12 12. account, puriffmm actus , all activity upon the Sabbath : Luke ii* 4. tncn nc wroil^n bv wonders, then he made his cures, then Luke 4.32V he preached his h.dy and heavenly doctrines, then he enriched ■ the The Practical Sabbatarian. 439 ibe world witb hx beaiexly difcourfes^ then he went up and Luke 14. i<5. down doing good, s The Sabbath was the fphear of his love, A&s *o» 38- the orb of his light, the teilimony of his power, and the ^4,' 35* itagcof his molt glorious actions. It is obiervable, Chriit enriched the Sabbath with all variety of good j then he taiffjn thefiml^ then he cured the Lody^ then he healed 'men of their iickneiles, and women of their infirmities , then he cured patients otjpritual maladies, then he cart devils out of them, thefe embroydered robes of love and powers Chriit cloathed the Sabbath with \ and canit thou tinner eye Chriit, and ilide over a Sabbath either doing nothing, or that which is worie then nothing? Canit thou melt a Sabbath into drojs by idlenels ? Shall the head be /b viva- FH&jnlpuf&i cious, and thou who pretendeil to be a member, be in a Le« ^J^*]Sf thargy, in a Swoon, be cram|?t with floth and lazilefs on ®aua% aP* Gods holy day ? Either name not the name of Chriit, or de? part fromJbk iniquity. Study to draw Cbrift upon a Sab- 2 Tim, 2.10, bath, and this will be as Arifiotles iron ball in his hand, which when he fell ailecp, fell into a brafs bafon, and fo awakened him •, this will keep tlree active and vigilant ^ lay, Cbr/fr, and this, this will pit thee upn worl^ and fer- vice. ' Idlenefs on a Sabbath is neglecling great falvation : the idle 6. - miner on this day lofeth great opportunities of life, great He{, 2 coudejeeniions of love, great advantages for the foul. How many have been delivered from the womb of a Sabbath, new 1 Pet. 2, 2. born babes in tke Church , when God hath faid to the loins of an Ordinance, give forth, and to a fpiritual opportunity, fyep not in. When the wind blows ftrongly, the waterman Quidprodeft lets up his fail, rnd plies at the Ore more induftrioufly* Sab- cbnjhmfequr\ bath opportunities are our sood wind for heaven , now we finonco1^lnS°} mutx Jet up our jail by diligent attention, and Jweat at the curritgUt CC1^ Oar by earneft devotion \ now we mult row hard towards preheQdai»r the fhoreof reft and happinefs i we muft not be as the DroneT Bern, but as the Bee fucking honey from the flower of every Duty, and every Ordinance. Indeed floth is one of the blacl^lt fpots in the feaft of a Sabbath : And yet how many are fit- x^a- 2- l*' ling idly at the doors of their houfes, when they mould be 7ud* v* l2*- knocking,. 440 Tita VraSiical Sabbatarian. nee ahii miles. Par knocking at the door of heaven, and enquiring for the way Luke 16. 17. of falvation \ they are talking frivolouily, when they fhould be f peaking to God in holy Onions and Supplications i they Luke 12. 33, are throwing away time, when they ihould be laying up trea- fures, even treasures in heaven > I may fay to fuch foolifti iluggards, 111 the fame language, which the Mariners fpake to Jonah, Jon. 1. 6. What mean yefleepers ? why do not ye Mat. 20. <5. gather your clujicrs in the vintage of a Sabbath, why do not Omnesfine ro - ye reap your advantages in the harveji of a Sabbath, why do catwnedeiyfunt ye not follow the juh of your eternal fouls in the term-time of otioR, nee Jjbi, a Sabbath ? Pearls are not found in every Rock : Gums de not drop from every Tree, Mines are not, fprung in every held : nor is Manna for th,e foul to be gathered on every day. The careful traveller will not fpend bis day infleeping in an Inn. And let us confider, the Sabbath is a day of diverfion, but not impenintney. CHAP. XL. Some incident czkspropofed, to fatisfie Conference in S abbat h-objervat ion. Sieut aevcato- 'TpHe Lords holy day, as it is enriched with nianyfrveeis. resper caned- X Co it is encompaffed with fomefcruples •> not as if there losvmineos was any obfeurity in the command, or cloud in the day ; but tranfeuntibiff m2n in th\s Yite kjtorss onely in part, 1 Or. 13. 12. And a ojfcijianr «T t*'*~i*$* knowledge engenders doubts, helitations and f>rope\etdiJlm- fcruples, and as in other things, fo in Sabbath obfervation. i?cs/c:dprocul, And therefore this Chapter mail be fpent in directing con- Jtcdewfencbi* fdencc^k it lofe it (elfin by waves, and irregular range?, SSualp which a f"*% Ilght may [ub]c0: jt t0, Several CJjf}s mty •> * d^' ferve us, infiead-of (everal lights, to guide us in the way of peace and fecurrty on Gods bleiied day. Cafe. 1. Wh it rrc m: the non-perfrmanc:, or in the male- Pfal, 137. 2. ferfoi >batb duties. Many in the clofe of a "Sab- bath are ready to hang their harps upon the willows, and to Died a mower of tears, when they look back and- think , they The Practical Sabbatarian, 441 they have been in the Wine-cellar of Chrift, but they have not refrejhedthdi fouls > they have fat with Chrift in hk ban- queting houfe, but they have enjoyed no divine or fpiritual Cant. 2. 4, delight ; many duties they have neglected, more they have formally pafled over ^ the Sabbath is run out ,. fcarce any iroopings left, and yet they have not quenched the thirfi of their fouls •> the term time is gone, and their caufe is as it was, or rather is further off then before -, they are very fcn- fible, though they have not filled up the [paces of a Divine Mat. 5. 6. Sabbath, they have dropped into the vials of divine difplea- fure : This is their cafe, and this is their moan, and let it not Lamen- * l%> be nothing to all thofe who pafs by. Now therefore tofatis- &evel. i<5. 1. fie this cale, Thofe who have been either jhort, or fuperficial in the 1. duties of Gods blefTed Sabbath , Let them lie in the duft. Sabbath fin mould cauikferioits forrow. Titus a'n Heathen Empcrour, when a day was pair, and he had done no good Pedt.de Mex. on that day, was wont to break out into iighs and forrows Hlft* lmPcr* to thofe who were about him , and cry, 0 my friends, 1 . . have loft a day. The lofs of any day is matter of moan, but tolofethe Lords day, and the Lord in that day, this is a lamentation, and /hall be for a lamentation. In nature, the interpofition of the Earth between the Sun and the Moon caufeth an ecclipfe i and furely when earth, vain thoughts, earthly difcourfe,froth, and negled have interpofed between . . God and thy foul on his own day, what an ecclipfe of lad- Cc C ' I2' nefs mould it caufe upon thy heart > Upon the lofs of friends, we go in mourningj and why not in the lofs of Sab- baths, which are good friends to the foul } Chrift waited for thee in every Ordinance, thou didft not give him the meeting*, go home, and like the Dove bemoan the lofs of 2 K*ngs 2 I2, thy mate. It is mod equal, when Ordinances are not our ¥*-! a n\ f r 1 1 n.7 t 1 1 11 it uata eft, ut do- treajure, that they lhould be our trouble, and what we iemuSf nonde ♦want in ^W, we mould make up in jZfief- When Elijha mone,fedde went with Elijah, and a chariot of fire parted them afun- pectate, ibija- der, carrying Elijah to. heaven , and leaving Elijha on Uunautth €ft.L, ,u r? i - • n 1 L j 1 j r< 1 ^ -n 1 trijhtia , alibi •earth i Elijha looked up, and cryed, my Father, my Father. ^inuJn^m Hath God and thee, O Chriflian, been parted afundcr on a chryfoft. L 1 1 Sab- 442 The Practical Sabbatarian. Sabbath ? and hath the Lord left thy heart on earth, and himfelf gone to heaven > O think fadly of this, and with bitter moan cry out, my Father, my Father, Repent for the lofs of the Lords day, and lament after the Lord of that day. Sari hearts do well become -empty Sabbaths. It is very doleful to pine for thirft at the wells mouth •, If thy heart hath been dead in duties, let it be drowned in forrows. Chriir looks through the lattice in every Ordinance > if th©u halt tarn. i. 12. turned tnY hack upon him by negka, or a vain fpifit, fay with the Church, Is any for row, likg unto my for row $ 2, Search into thee an fe of this heartlefs andfruitlefs paffing away Gods precious Sabbath. It is good for a Chriftian to ex- amine what way-laid his work, what kept God and his foul afunder. i# It maybe, thou didiinot tune thy heart by holy prepara- mminapr^ #*■ *^**^ ™kc no mufick s every peg mult be pjrationecqjja- wound up : Vndrejjed gardens yield no dehghtrull pro- ka eflperdili- fpeel:, nor do the flowers grow, but on the beds, where the gentem cukut Gardiner hathufed his induftry and his artifice. Thou hair f™ffto™m not happily plowed up thy heart aforehand by prayer and imphraUenem. meditation* and (b it is fallow when it comes to Ordinances. ftiv.in De- ' Holy duties themfelves are harjh when the heart is out of calog. tune. 'Mar/hailed armies engage in battle : and prepared hearts i;Cpr. 11.28. engage moft properly, and molt beneficially in Ordinances. To examine our J elves, is not onely the preface to a Sacra- ment, but to every holy Ordinance. No wonder thou art dead m the Sanctuary, if thou art deficient in the Clofet : thou didft lofe the morning, and therefore thou didft loie the day. See, is not this the caufe, thou art Co heavy and Co ftupiried in holy Adminiftrations. The clock was not Jer. 14. q woundup, and therefore it did not ftrike : Thou waft not with God in fecret, and therefore thou didft not meet God in publick ', fo thou looked'ft for healing, and behold trouble. The fire muft be blown before it turn into aflame. Prepared phyfick contributes to the cure •, there muft be the Apothe- Tiaflata uXi cz*Y to prepare, as well as the Phyfician to prefcribe Medi- ncsvoca'' ' cines. Our hearts muft be taken pains withall, before they M* diem vc- an fit for the Ordinances of a Sabbath* The Jews had a The Fra&ical Sabbatarian, 443 Preparation day, as well as a Sabbath day, John 19. 43. tieru,qu p^ x I4# not for Tibbies, but Pearles : Thou looked on Ordinances as empty breaits, and fo thou lieft carelefly at them ^ But this is a ftrangeand a finful miftake. Faith the beft of graces, is thefrukof hearing, Rom: 10. 17. The Spirit,- the bell chvijlusiUotYU of gifts, is the fruit of praying, Lukgu. 13. And Chriftduomort^etfe- the belt of banquets, is the fruit of Sacramental receiving, pultwat fuit Mat. 26. 26. Are not Ordinances, the Exchequer of foul- Mcic^ treafure, more facet then the cluikrs of Camphire ? Lam. ^^7^ 1. 14. more tranfcendent then mountanes of Spices, Cant. 8. p0fl vililnum 14. More pie af ant then the Vineyards of Engeddi, Cant. 1. dohrem abfor- 14. Surely thou art milfaken firmer h Didft thou ever con-r pfit Utitis, et fider, Prayers have held the hands of the Father, Exod. 32. f^^sflutbo 10. Gofpel dodrrines have employed the tongue of the Son, ^e^Imeddh Luke 4. 43, 44. And a mower of the f^irit hath fallen upon /^ mynha the -Congregation at a Sermon, Alls 10. 44. Nay, the whole csmmutata efl Trin-iy have been prefont at a Baptifmy Mat. 3. 16. Such in vimm /"*■ fuitfuil wombs muft not be called Barren. But this fmfull v^m ct^ level, which fo pr oft rates Ordinances, is no more then the rjel Rio. evidence <>f Satans power, and that he leads thee too much captive at his pleafure. None will call Ordinances empty, but the Father of lies. What is it which caufeth thy neglect -of or flightneflin 2. Sabbath duties > It may be the force of a temptation. Satan hath an enmity to our communion with God. It was the Evil L 1 1 2 One ~"444~ ^e Yra&ical Sabbatarian. one hindrcd Paul from going to the Tbeffalonians to fcattcr and diiTcminate the truths of the Gofpel, i Tbef 2.18. He Mat.13.1p. furred up the Jewes againfr the Apoitles , when they were John 13.2,7. propagating the blefTed Wordier/ 14. 2. Alls 17. 13. He Aa$2o.p. ' endeavours, either to /^ep us from the Word, or to fieal tbe Mat 4.6.' TFord t'wmus. The evil one enters JudjszXtht Pafleover^ rocks Enticbus aileep #* *r*»0#,ufeth. tne word,as a weapon Fphef. <5. 17. agafnft Chrift, and attempts to make it a fwordtodejiroy, which is given for a frvord to defend. In Ordinances, we are fan by good Angels, and temptedby evil : Good Angels ob- ferve our behaviours, and evil Angels corrupt them. God tCorn.io, js 110 where more ple.ijed^ and the Devil no where mo re huficd, then iu the Atfemblies of the Saints. And there- tf^j 4- 5- fore it may be Satan hath Jhaped his temptations into wedges to divide between God and thee in Ordinances » and this makes thee complain of jlightnefs of fair it in.thofe holy feaibns* 4. It may, be fome unrepenttdfin damps thy heart to , and in Ordinances. Jonah when he bad finned^ then he falls aileep Jon 1. 6. in the (hip. Sin clogs thee , and therefore opportunities do not pleaje thee : Thoufeareft thy title to Chrift , and that makes rhee/0 remifi in thy purfuits afte"i him. Stopped fto- Pfalm 41. 1,2.. niacks.have «o appetite. Holy David longs to appear be- fore'God. Trembling confeiences, like aguijbfits, take away -all delight. Mulick founds not to a Prifoner : G«i/t «;zre- moved by repentance, /fotf f /?«? ^ of any Ordinance. David :will waih his hands in innocexcy, 6c fo he will compats Gods Altar, PJalm 26.6. The Curtizan in the arms , will keep the wife from the bo fome. Parity and repentance make or- dinances as tlx hmey combe. It is Christian prudence, firfi Pfalmip.io. to throw out the beam of (in, before we look up to the $ mi Jobo*. 6. of Ordinances i and to caft out that which grievetb thefpirit, Ephef.4.30. before we come to tafte the Jpirit in holy Communion with Ifa. 59. 2.. God. Offending llaves love not to fee their Matter: Sin makes -en. 2.8. Hsjhie of Gods prefence. Adams fall drives him to the trees for a fo^g place, an'd/ojwWParadifc it fejf to him. Choice dyet doth, not fatten one in a confumption. Any one fm not vomited up by hearty repentance, and felf-abhoireflcy, will 1 'I be Yrathcal Sabbatarian. 445 wiUnaufeate the foul in Ordinances : .Sins are the fouls oh- ftruaions, which may caufe more fiujhes, but hjl digejlion of the holy Word. VVhen Jonah was thrown over-board, then the Sea -mm calm : Let fin be thotowly bemoaned and repented, and Chrift will Lejweet in Ordinances. Sin not difgorged, j?*c/y thefweetneft-ont of all holy duties, and makes them dry, and jejune. If thou art flight in, or omiffive of Sabbath duties, read 3* ledures upon thy own heart : thy formality arifes from dif- ^h c(mi& proportion i thy heart is not futable to holy Duties. The °^l0) }*& Apoftle fpeaksof a favour of the Goftel, 2 Cor. 2. 14. .We ™ >^**' want this favour and rellifli, and this ftraines the juyce out of every Ordinance;, our hearts mufx be affimilated by grace, a'm42« 4- before they leap for joy in Ordinances, as jFo/.?« the Baptiji in u e l' 4I* the womb, or as David danced before the Ark. Carnal 25>am' ? ** hearts are dragged to the Sandtuary, 21^. 8. 7. As we lee paint drops from the face, that not being its proper place, but it Rayes and remains upon the fign. The unjaniiified heart .. * is in Ordinances, as a Bird in the Cage , it flutters a little, fl^Z^aJJi but it doth not flye, it is cooped up, and wants its defired mufeifrjgrjn- freedome , it works at an Ordinance, as the Israelites did at tijjitnus odor, their bricks , they work, becauie they muli give an account tanquam ex to their task-majhr. When we are ftperficial in Ordinances, P**ftanlti'u* let us fee the naughtinefs of our own hearts. Sickifh palates tiofitawmti- find no meat favoury. There are three glaffes, in. which we bMexbahtw. may beft fee our hearts. 1. In the glafs of temptations. Sharp ftorms try the houfe, jharp encounters try the iouldier, zndfoft temptati- aS'am. 11.4.. ons try thef, heart ; How Toon did Bathfhehas beauty en- thral David , though otherwife he was a pattern of fan- dity. 2. In the glafs of afflictions. Fire which refines mettals, burneth up droffe. When Chrift was feized upon , then all the Difciples left, and forfookjnm, Mark 14.50. Birds which ft ng in the fpring, bide in the winter. 3. In the glafs of Ordinances. If the Spirit hath not breathed upon thy heart, it will not be lively in holy Ordi- nances* Indeed, a gracicm heart melts at a reproof, clafps Gen* 2» 7? about. 446 The Practical Sabbatarian. Luke 2. 51. Exmalu moYi bm bona njf- ■amtwkga, Prov4 23. 1 Pet. 1. 13. Cant, 8. 14. Ecdef.j.i. Ptfr laboYcs tnignos, ad pramia mag- t\n perveni- tur. about a Promife, bides truth as its treafure j but a yfrgi?* hearty will either rage at the fmart, fret at the lengthy or be offended at the fiitituality of an Ordinance. Nothing more puts the heart upon the tefi , then holy duties. Many followers of Chrift left him upon the account of a Sermon, John 6. 66. If therefore thou haft not underftood more of Go'd on a Sabbath, then ftudy to underftand more ofthyfelf: thy heart is an ufeful book to read. Takf up refolutions of jiricier communion with God for the future. Bones which are broken , if well fet, grow the ftronger. Let the fence of former neglecls prompt future care i thou hail been/7igkin Ordinances, refolve thou wilt be ferious, and wherein thou haft done evil, to do fo no more, J^.5.14. The heart of manftands in need, not onely oiGods worl^y but oimans care \ the Spirit muftfanftifie it, and man himfelf muft watch it : When thou comelt to Or- dinances, bend thy ear,g£r^up the loynes of thy mind, in- cline thy heart, and fummon thy confeience to every truth in hearing, to every petition in praying. Ordinances are like Mountains of * fpices , fweet when we are got up, but there is fome difficulty to get up;, we muft keep our foot when we go to the houfe of God , and we muft keep our heart when we come there. Gods Ordinances are high and fublime, and the Pfalmift faith , Mans heart is deep, Pfalm 64. 6. Now there muft be fome toyl, fome labour and pains, to bring them both together : God muft make an Or- dinance ftoop, and man muft pullice up his own heart to an Ordinance. It is mans priviledge to enjoy Ordinances, but it is his artifice to improve them : much ftrength muft be put forth to over-majler the heart in holy duties, , there muft bea fexfeof Gods eye, and mans account, to enforce a fu- table frame. The Scholar canjcrible by himfelf,but the Ma- fiers hand, and his own eye too, is little enough to make him write well. That of the Wife man, Ecclef. 9.10. is chiefly true in the Sanctuary, what ever our hand finds to d»,we muii doit with all our might : And holy refolution beft anfwtis this cafe, with a Jeriom endtavour , that former negligence fhall be repaired by future diligence. If The Pra&ical Sabbatarian 447 If thou halt been formal, or kegleUfitl on a Sabbath, fhame thy J elf in the objervation of the melting behaviours of others. There was once a General, who when his fouldiers fought faintly, and cowardly, he allighted from his Horie, and run into the middle of the foot-fbuldiers, and (named his Army by hitQwn valour ous example. When thou feeft Agendum efld- one ■weeping in the Congregation , another fighing , another nobit feundusa hanging uPonthe lips of the Mfaifte* , by Jerious and vigo- iddam d™ia3m„ rous attention, fay within thy f elf O my foul, why art thou Pfclni43. 5. fb formal , lo dead and fuperficial , and why art thou fo Exod.25. 40. difcompnfed within me } Curious pictures are drawn from Hg|,# 8 £ lovely pcrions > and thou fhouldffdo well to corretl thy for- ~ mality by the feriom examples of others. Emulation in Spi- rituals is very commendable, audit doth well become a Chri- itian ^ co£y out the religious cujiome of an Ifaac in holy me- ditation, Gen. 24. 63. The g«/£ and fatkfa&ion of David in holy Ordinances, ?/*/. 63. 5. The humility of a Daniel in holy Prayer, Dan. 9.3. The attention of a Lydia in hear- ing the Word, ^tlr 16.14. The melting frame of a / their faces Obteftamhi- jbine while they are in the hlnint with God -, with holy Da- uujicem v^ they fee the glory and power of God in the Sancluary^ pcndoYevul- ^hlm 93- 2- w^h tne tvvo Disciples travelling to Emmam, ttf*,qu;nUrae- their hearts bum,Luke 24.32. whilft Chriit communes with ii&c intuerimn them in Gofpel difpenfations. As once it wasfaid of Fire- puterant. l4£ppom. John 2.8. tm his Auditours, they were ever raft up into heaven in holy Prayer: and in the evening of a Sabbath thus fatisfa- ciorily {pent, they are ready tcfing Requiems to their fouls, and to lay, one day in Gods Courts is better then a thoufand, Pfalm34. 10. In this c ale, when duties have been trans- formed into delights, as water turned into wine, by a miracle of Love. Then it is incumbent upon us, 1. To be thankful : Surely gratitude becomes us, is our . . . •• comely oblation, as the Pfalmift fpeaks, PfaL 33.1. HI"* lr-»*£^AO is out convenient Sacrifice, as the Syriack^ reads it, iJS^.gi-^ ft.f when God gives us not onely thefpace,b\it the grace of a Sabbath,notonly the Sabbath of mercy, but the mercy of a Sabbath. The ftone wall reflects the beams of the faulmraptus Sun which (bine upon it. If beams of love and joy have vlfi- % tculdun tec* us m kQ,y opportunities on Gods blefled day , reflections nJturam ad tf pfaife are our fui table tribute : it \i molt rare mercy, with iUudquod ej] Paul to be caught up, when we have been in the lower fto- fupra tuturam, ries of Gotpd-gvacc.Nehemiab blelfed the Lord for theprivi- lor» ledge of a Sabbath \ how much more fhouldit thou for the divine pie a fures of it, when thou baft tajhd how good and gra- cious the Lord is, and thou halt difcharged thy lelf foeetly andfincere-ly in holy performances? The Hallelujahs of Hea- ven, are the glorified Saints onely offering for their feraphi- cal and eternal Reft. Indeed, the enjoyment of God in Or- dinances, is our clearefr Sunfhine on this fide glory. If thou hair had fuch ancmyyment , fpeak in the language of the fweet Singe* of Ifrae^ : BleJ's the Lord, 0 my foul, let all that ii within me blefs his holy Name. Jo Le careful. The Saints ufually after the beft fpent Sabbaths, meet with the worft affaults, It was the fpeech of an experienced Chriftian, I looi^for the Devil every Mitn- day morning, I am fore hi will come to rob my foul of Sab- batq tutur*. Thorn. 2 Cor. 13. 2. Kehem.9.14. Pfalm27. 5. Rfilmio?. \. 1 The f. 3. $, The Practical Sabbatarian. 4^ bath good, if it be poffible. Have our hearts been raifed, ravifked, enliven'd, and enlarged upon the Lords day ? we Vatwmorbut had need watch the tempter, lea ft he damp our joyes, and To ™nw} exiSm grieve our fpirits, and embitter our fweets, and leit our mind, pe™tl™jtn&. which one day hath been htavenly , the next day become lum inmtum, haughty, for pride is a worm which is apt to breed in the beji eji, et femini- weed. It is a rare obCervation of Bernard, That the mind tum* Bern» can fwell, as well as the Serpent can bite; we have evil within us, as well as ajfaults without us : When we have comfor- tably waited on our God , we muft as feduloujly watch over our own hearts, or elfe our fweet raptures will turn into fwelling conceits , as refreshing fires fend up a blacky fmoak. It was not for nothing, that Paul had a thorn in his flefh, af- 2 Cor« l2> 7- ter he had had a Paradife in his view. We are apt to furfet on the richeft Banquets. Too much light doth not encreafe, but dazle the fight : After well-fpent Sabbaths, let us ad- mire our good, and double our guard : If the Devil will (leal away the feed, Mat. 13. 19. he will fhrely attempt the harveft : the Thief will iboner fetch away bags , then pence. To be faithful. If our fouls have been fweetnedby holy ~ Ordinances upon Gods holy day , let us ltudy to keep this divine rellijh upon our hearts : we are apt to catch cold after Cum malum the greateft heats. Let us look to our felves* that we do commitntur, not lofe the things, which we have wrought, and after clofe bomm amiui' and fweet communion with God, grow lax and remifTe. Sweet water is as eafily fpilt, as ordinary water. The rareft Cor- 'Ay^^^^j dials are put into glaiTes, which are eafily broken: there may but yet no cafe can wholly incapacitate us from r6^" Mbyfes ' converging with God on his own day •, we are never Yo lonely \ dedwftYvien^ but we may enjoy communion with the Father, and his Son Jefus Chriit, 1 John 1*3- Esod. 6. p. 1. If? 'we are travelling, we may likewife travel towards Canaan. Holy duties will turn an Inne , into a Sanllitary. p/alm 134, 2. Paul prayed by the Rivers fide, Ails 16.13. Peter preached in a private houfe, Acls 10. 34. and Chriji adminitfers the Gen, 24.53. Sacrament in an upper room, Luke 22. 12. Now , we may meditate in every Field , and pray in every Chamber. ^ j",? Dan, & 10. Chriftiaus, faith Dr. John Reynolds , No Land is Jirange, no ground unholy, every Coajt is Jewry, every "Town is Hie- rufalem, every houfe is Sion, every faithful body is a Temple to fcrve God in : And to think otherwile is to favour of Ju- daifme, as Hojp inia n ohfexvts. 2. Suppofe thy fc}£inprifon on the Lords day : If an An- gel can break a priibn door, Acts 12. 7. - furely Chriji can, and give thee *\he meeting o\\ his own bleifed day : When thou art in fetters of iron, he can draw thee with the cords M m m 2 of q,$2 The PraUical Sabbatarian. of a man, Hof. n. 4. If we mud vifit our brethren, finely be Mat. 25 36. will vifit bis Saints in prifon. Prifon doors are no obftru- &ion to the ^i>;e illapfes of the good fpirit, and Prifon- ftraights are no confinement ro f&e enlargements of a Saints heart => a fervent prayer can pierce the roof of the cloieft A&s i<5. 25. dungeon, and flies as high as Heaven. Paul and Silas fang Pfalmes, one duty of a Sabbath, when they were: fettered in their Chains, and indofed in their Goal. Gen.49 *8- 3- Put cale thou art confined to afick^ bed; Jacob wor- Onkelcs banc (hipped God on a dying bed, and waited for his glorious fal- exchmittonem vatioo : On a bed of iicknefs, thou mayeft bend thy bean, £**j£^ when thou canft not bend thy knee, and ftretch out the hand i^Vof plane of thy faith, when happily thy diftemper will not fuffer pa. Konexpe- thee to ftretch out the hand of thy flejh. Sickneiles ufually 80 falutare Gi- Jpirititalize duty, not obftrncl it. Then the patient prayes ^n?n "^mS Wi,re fetin$y-i weeps more heartily , converts with God M&mtei more gwtily- A fenfe of approaching death, aftetts the foul fi/ii Maaoe, with more ear neft purfuits after a better life : A Chrjftian qusfjlta eft under a difeafe may more pathetically improve, he need not plant tempora- Wave a Sabbath. 8o\ahtem1& * If providence (hall caft us into a fevere and hard fer- redemptionem v*ce : the man fervant is kept back from holy Ordinances ehrijhfiliitiz- by the prophanenefs of the Maiter j the maid fervant is kept vid, qua eft to her drudgery on Gods holy day, by the pride and vanity *GbAterM' 0t her Mifirifs ' Na^ haPPilY our caie 1S> a Turkifti Galley is all the Temple we have to worfhip in > yet then, though we have loft our freedom, we have not loft our Sabbaths. Ijraels worftnp was not loft, but revived in the wildernefs, and there Mojks talked with God, as a man with his friend. Deut 26.10. The uncouth and folitary wildernefs, was the Sanctuary Exod.33. 11. wjiere thejewj enjoyed the clofeft communion with God. ?^wr/m" P^/gaveipiritual exhortations in the Jhip, and in zftorme witter, lea a- or ^ x 7 . . •* nicecumrtoy- t00> when he was ready to be dained into the pit by every fcegerit. Riv. reave, Alts 27. 20. The rage of remorjlefl mafters fhould Sy.od. 6. 5, make believing (ervants not to pray left, but as the vaffalized A& 7. 34. Jfraelites, to groan more j not to be vreary-tf Sabbaths^ but to be mjre wary in their oblervation -, the bondage of the body is no wayes eafed by the hazzard of the (bul. The Hta- The Practical Sabbatarian. 453 Heavenly Mafter mud be ferved, efpecially on his own day, notwithstanding all the frowns and countermands of the earthly, that imperious worm. If threats could have pre- vailed with the three Children, they had worfhipped a gol- den Image, and not adventured a fiery furnace, Van. 3.18. Hrfr^fervice mould make us more heavenly, not more heed- lejs in Sabbath obfervation. If our cafe is hard upon earth, we mould then the more endeavour to make it more glorious in bsaven,znd Sabbath-holinefs bids fair for it. Now there- fore this being premifed , Thus we mult keep Sabbaths in our greateft folitarinefs, when the world is turned into a Patmes to us : Let us encourage our felves, that this is not our cafe alone, j . toferve God without company : Mofes communed with God Deut . alone upon the Mount j there was no prefs of people, or Jo- pan, <5. 10. cietyoi Saints to heighten his enjoyment : Daniel converted with God in his Chamber alone, and his Sacrifice wzsfweet, though fingle,- Feter was praying alone at the top of the Aflsio.^. houfe, when he gets the company of an Angel, that mef- fcngex from heaven falutes hispleafing recefs. The woman John 4, 13. of Samaria enjoys folitary, yet falvifical communion with Jefus Chrift, and her foul lay under the diftillations of his heavenly dodtrine, nay, waters of life did flow more freely, then the waters of the well, which did afford her the plenty of that Element. And to come nearer to our purpose, the R . blelTed Apoftle John was in his Patmos, when he was fubli- mated with unufuall raptures, and that upon the Lords day. A fingle Lute can make fweet mufick. The Sun which gtidsthe worlds is but a fingle Planet. And thy foul ferving God alone on his day, may be taken into galleries to walk an " 7' ** with Jcfus Chrift, and feed upon the honey and the honey pfal> XP* IO* comb of an Ordinance. The Word was more to Job, then his neceffary food, when he lay on the dunghill alone, Job 2,3.12. And Chrift a&ed to him above his promife, Mat. 1 8. 20. He vfdsfrefent, though two or three were not gathered together. If thou art neceffitated to keep the Sabbath alone, he much 2* inpraytr. In this fingle devotion, Chrift is both our Prefi- dwty 4^4 The Pra&icai Sabbatarian, Cum pnvatin dent , Lukg 6. 12. And our Legiflitour , Mat. 6. 6. The ctfoliiaYiioYa- Prayer of one Elijah could work miracles, Jam. 5. ij jg mm,ofientatio. The Prayer ofo*e P^ie/ could haften deliverance, Dan o tionemhuman* 23* ^ ne Prayer of one Mojes could preferve a whole Nation glorieU om from impending ruine,A Exod. 32. 23. Solitary prayers have ninorefruimuf. their peculiar prerogatives •> in them we avoid aU oft entation, Chemmt. as chemnitius well obferves, and more imitate the votary, then the Pharifee : In *£#« we can (earch our hearts more accurately, deal with God more faithfully, and give a fuller account of our fins and provocations. Clofet devotion is not ft op , becaufe confined, no more then the meditations of pn'/f ' * BwMwere loft in the darknefs of the night, PfaL 63. 6. in Be v. fcior which he framed frhem. Chrift came to. John in Patmos, 1 Sam.' 1/10. when the liland was his Wte^ Chamber, not with bars, but with waves. Hannah prayed and wept alone, and then A&sio. 4. foe obtained a Samuel, 1 Sam. 1,10. The heart c**# Hwrj^iii Col^V' *7' Praver whcfc there is #0 company to excite it, and oftentimes God is moll effectually prefent, when man is wholly ablent i therefore if we muft fyzni a Sabbath alone , let part of it be taken .up in fervent prayer and (implication. ?. In this cafe offiolitarimfs, let w he filled with holy medita- G ^ *ire- - /e»* calamity, and its former glory. Every Chriftian mould Pfal. 122,. 6. be of a publicl{Cpmt, and lay the cafe c/ £itf# to heart, ei- ther for tears or triumphs. When nothing of the Church is lia» ^2- 6» 7° i# *jb)» eye, much of it ihould be in thy thoughts. Much of pfol. n-t, 5, ^iefy is difcovered in fympathy. It was one of Ifraels great A offences, they had not * fellow-feeling of the arflidtions of * Jofeph. The Prophet advifeth thole who make mention of the Name of the Lord, to give him no reft, till he make Jem- falem apraife in the earth, Ifa. 62. 6,7. When thou art alone on a Sabbath, and thy condition neceffitatestloee to it, let the many thoughts of S ion keep thee company, and be thy congregation to joyn with. Meditate on the attributes of God ; Thole glorious beams 4... can (hine into the darkeft and molt folitary dungeon, as well as into the moR folemn aifembry. Think of Gods power in creating a world, hnjufticem burning of z Sodom, his wif dome in contriving a way for mans redemption , his love in John 3. id. fending his Son to dye for finncrs, his fait bfulnefi'm making and keeping his Covenant.Such heavenly meditations,might fweeten a prifon, might mitigate 2, diftemper, might allevi- P&1. 104.34, mf)> oifervice or flavery, and might comfort thy foul on Gods bleiTed day, in the greater! reclufc and fo lit arinefs. • Spend fome time of this folitary Sabbath in convzrfmg with <„ the Scriptures. The Bible is the mod delightful companion Rom! 3. 2. in the want of all others •, the Saint with tbtfe Grades may Omnia mea ; fay with the Philofopher, I carry all my eft ate with me neewpmo. r„r? Bias. 456 The Practical Sabbatarian. Cjtfir lb prized his Commentaries, that being enforced by the Egyptian Army to leap into the Sea, he did fwim with one hand, and held up the Book of his Commentaries in the other , his /z/eand his booi^ftioald both perilh toother. Our Joik. i. 8. Bible is the mofi feraphich^Commentary upon Gods love, and mans heart. God commanded Jojhua to meditate day and night in this facred volume. Indeed the Scriptures, they Pfil. lp. 10. are a hive of fweetnefs to ddight the (bul, a choice treafure Job 23. 12. t0 twitb the foul, more then ueceiTary food to fupjort the Eph. 6. if 17. ^oa^ Tne iv70rc^ of the fpirit to defend the foul, a tran- feendent Paradifc to confolate and refrejh the foul. Every Rom. 13, 12. **•//*/; 111 the Scriptures is brighter then a itar, every promije Heb. 4. 12. in the Scriptures is richer then a Mine, every threatning in the Scriptures isjharper then a fvvord , every offer of grace contained in the Scriptures is mire valuable then a world \ therefore in thy lonely Sabbaths, lay with the Pfalmift, 0 faeit Scriptur* how Hove thy Law? It is my meditation all the day, P&l. confohiiones up. 97. And this converie with facred writ, will be a perexempla Q^ pr0gnoftick of fuccefs and happineis. It is reported promiJJiones[(3 ot Q.ucen Elizabeth, that in her great afflictions in her h- pramiafuJ iter Queen Maries reign, (he was much converjant in the holy nffsrt^Hif not word, and as the wird of God fweetned her foul, ib the Pro- ^njohtur, & vidmct 0f God fmiled on her condition •, for after the flight ludinimlut, ofa very few years, (he wore the Diadem of this Nation, frerigit. ' flourished many years in the throne of her Royal Progeni- tours. . *. Fill up thit folitary Sabbath with the Collection of former Pfal.77. 3. experiences. Vavid when he was kgpt wakjng'm the night. In concilia Pj- he remembred God => his thoughts were taken up with that Yiftenfihocfa divine objedr. When thou art.jkept/>0w*/;e folemn affem- CdoTri?fu!xVihM blies by a ilck bed' 0r aclofePrifon> or a ftarP Mailer, Re- timfas'lt member thy experiences which thou had it of old. minicusdqui. I. All thy providential mercies , as the Pfalmift recounts budamtorra- his promotion, that God took him from a fheeptold to a nitvenarando rhrone,and at J neb a time advanced him to the Soveraignty SSSi ot the bdl Pe°PIe in thc world> ^ 7*-7°>7*- Thai re~ tameneJw member thou the additions God hath made to thy Efiate, pervitin prejjts or to thy Family, thy e/cjfw from imminent dangers,thy of- p?rrj/r5 debixo ten The Pra$ical Sabbatarian. a^j ten deliverances^ 8cc- Experiences of divine love, receive new honorecoli in- life from meditation andferioM recoUettion. venimur. 2. All thy feafan able mercies. The Pfalmift comfortably Concrl^ari^ relates, That when bis Father and bis mother forfool^ bimy J?ao /«?*>?"< the?: God did take him up, Pfal. 27, ip. then the rare P^^Tm&^ni vidences of God are mojt rare and : remarkable^ and to bstjtecorcilfant, noted with an tfiggaion Selab.t As -words, Co favours in p* imd.fi vera et {e^fon, are like apples of Gold in pi&ures of Silver, Prov, 25. cwinnafue- 11. The feafon is the empbafis of every mercy. Even at the rn ' fecu7lddJ' redSea, Pfal. 106.7. This amplified Ifraels fin, they of-, ZmplflhUd fended even at the red Sea, where they were crowned -with a loci\ thmpyHy iiupendious and feafonable deliverance. Ca(t thy eye back . & per/on^ ra- in thy folitary Sabbaths upon thofe mercies which were eV] u?nem accm: minent for their feafon. Health after ficknefs , fupply in ™J^* , wants, refcue from temptations,^ from finful or deftruttive company, when thy foul- was pluckt out of tbefnare. Ah how fweet was water to a thirity Samfon, deliverance to the poor Jews when their deftrutiion was figned and fealed.Such p leafing recolettions would abundantly fweeten a fohtary Sabbath. \ 3. thy unexpected mercies^ , thole loving - kindneiTes which thoudidlt not think of , nor pray for, which thy want did not proclaim, nor thy moans puriiie. ; An Angel com- ^ then remember the.fweets of a' ,l ' former Sabbaths, as>VavidiQmem\)XC&tbe joy be ufecl to have when others called him to go to the boufe gfGod, Pfal. 42.4. We fhould then caflin our thoughts^ what reproof of the word cut jharpefi, what truth ft ruc'^dcepeji, what Ordinance came clof eft to our fouls , who was the inilrument of our gre ate ft good, what Sabbath was the time of our cboiceft loves. N n n Peter 4*« 7he FraEiical Sabbatarian. Peter Martyr could tell the very fentence of a Sermon which. Jcr.2.24. firft wrought upon his heart. Thy foul, if thou belongdt John p. 11. to God, had a monetk when Chiiit took thee. Spiritual *Kings5. 10, mercjes are m(j} fWeet in contemplation, more [moot h then, the- waters oi Silo am, -more healing then the waters of Jor- dan. And thus thou mayelt travel through the pleafant. plains ofa Sabbath, when thou art alone, and -haft. no ccm* pany. £ If there- be occafion, joynfafiing io the reft of thy holy, duties , ontbyfolitar)/ Sabbaths. It is true> the Sabbath is not a Dan. pa, fafi ^ut a/e^ ^y? a ^a'Y of rejoycivg, not of mourning \ yet extraordinary cafes make extraordinary- Sabbaths. Days 'At W m& of great forrow may draw out tears upon the Lords day> twripiytt and turn that celebri ty of joy and glad nefs (to fpeak in the vnvZiviircu ^ hnguage of the Council of Gangra ) into a day of fafi and. ^*X^™>*0 forrow. Sometimes Gold chains are* put in cyprefs , and a y^mm^t! &°M** Sabbath may be veiled with fadnefs in the Churches Zonae* ' mifery and calamity: \i fitch tar- lyjzxd' goto bed late, he can fhetch the day. to. the longefi, a n i The Yra&ical Sabbatarian, 45^ and be willing to clip the wings of it, becaufe it flies away fo fait i, but in the purfuitsof higher concernments, he complains 0$ the length of a Sabbath, as if the.glafs flood, and did not . run in its ufual (peed. Mans nature indeed is very remijs in fpirituals, and ftudies more apology then duty > as the invi- ted guefts/e#* their excufe, 4when they fhould have brought Mat, % 22. their perfons to the Marriage feaix. As the murmuring If- Numb. 13 28 raelit es, who would not attempt the conquering of Canaan, becaufc the Sons of A /wi^were there, when their cowardife was the greateji Giant. But I (hall rather ftudy to remove then amplifie this pre- tended fcruple, and eaiily evince that this cafe of conflu- ence arifes rather (tomjloth, then incapacity. Now to the Cafe, It is very true, flejh and bloud cannot holdout a Jpiritual caroettangtm Sabbath, not only far the length of it, but likewife for the naturalised fervices of it *> Without faith it is impojjible to pleafe God, comipt&ilu Heb. 11. 6. And Paul faith in another place, flejh and bloud f°™'c*"al" cannot inherit the Kingdom of God, i Cor. 15. 50. And the Adam'^rums fame principle which a(Ss our fervicei>/g/<;ry, mult ad our deinonp$* holy fervices here, though not in the fame degree, though dsbiu Arebrof more faintly and imperfectly. So then the dregs of nature are not competent for Sabbath obfervatioiv, the terrene man,as Ambrofe and Tbeopbylaft fpeak, a lazy piece of clay, cannot run through the jeveral duties of a Sabbath i but when we caft our felves on ihejpirit, we arc carryed as upon Eagles Ifa4o. 31. wings, and then we labour and faint not, we run and we are ^kil. 4- *3. not weary. It is true, flefh and bloud will be weaned at -Animmfinon the fir ji on-fets of holy fervice, but pains muft be taken with ^f^mtfe^ the heart to ftiritualize it in the morning of a Sabbath, that \w infopotZ thou mayeft come as a Bridegroom out of his Chamber, and it mqtfo'mina- rejoyce as a ftrong man to run a race, Pial. ip. 5. As holy ritetctiamnd- Bernard moft excellently, F 'aith refting on Chrijt gives as a diquadaamd* kjndofomnipotency. A Saint in the ftrength of Chrift, by ^£*'w* the afijiances of Chrift, with the encouragements of Chrift, can come leaping over the mountain of a Sabbath, as his jhovt Gam< f ^ #nd recreative travel, hispleafure, not his toiL N 1 n 2 Hon- 4<5o The tra&ical Sabbatarian. However-God muji not loft bis right offervice from us, be- MdiOanima, caufe we have procured to our [elves wretched natures, which qujtefotonera- are ftoon wea>ry of fcirituaLduties. If Sabbaths are tedious to taes peccatv, us-5 this mull be our moan, not our excufe; we muft weep o- 1>m!r^ we muftnot watch for its djta ikmbrl *** CJfe Itm1^ not ^lt UP our fcruples, but our tears. Adam torpotit inqui- was vivacious enough to keep Sabbaths before the fall. Let natifhgitiofis. the prifoner never complain, hecarinot run,when his fin arid Au8- trefpais hath put him in chains. A fenfe of tyrednefts on the Pfal. 5<5. 8. Lords day fhould deeply humble us, and put us upon filling kuke ii. 13. Q0ds bottle with our tears, that he would fill our hearts with his fpirit, (that glorious and adive principle,) to carry us out in the difcharge of Sabbath-performances.- Ah ! It is our fin hath crampt our faculties, and caufed that lame^ 1 mfts, that we cannot run theftort race of a Sabbath. Hi L&zy few ants can hardly undergo any labour, much lefts to V 'J his talent. Thou haft a fyWe *o drive on. a Sabbath j i-.va.y 'f^-^^ with (luggijh nature: flefn, like *&# fcnJitH>eplan£, if touch- minoimmni- ed , will withdraw from fpiritual performances;, but /crce ^ rmuiun it by holy violence. It is Apoltolical couniel, and. molt fea- q$dv. hU$, fonable tor the Lords day, that we mould not befiothful in bufwefs, but fervent in.ftirit, Rom. 1 2. 1 1. The Sabbath mould be our fphear, not our jervitude j we mould then be as the Sun, which needs no whips to fcourge it forwards, Mr. Bernard of Batcombe , asketh the queffcion , Why we fhouldbe more indulgent to weak^ nature, more yielding to the flejh in and about the 4th. Commandement , for the keeping MuBern jfi^s of a day wholly to God, then in or about our whole fervice in Tra& oruhe obedience to the other nine ? Indeed we fhould breath after Sabbath. communion with God on his own day,as once Chrift did after the Crofs,to dye for his people, when he wasjhreightned in his own jpir it ,Luke 12. 50/till it was fulfilled and accomplifhed. To fay, we cannot kgep. a whole Sabbath to the Lord, is an Imputation caji upon divine Wifdome. God never commands impoffibilities, and yet he feverely commands the full ob- fervation of a whole Sabbath : and yet to fay, God is an Exod' 2°- 8- hard Majier, deferves the brand of an unprofitable fervant. Luke 19. 22, The Yoke of Chriit is eafie , not galled with an incapacity 2^24«_ of bearing of it. If we can honour our Father and Mo- Exod/ib'. 12. ther, which is the next Commandement , why not keep Matth.n. 3©> Gods Sabbath ? There is a rop^n a natural ajjfetlion fweetens the 5th.and there fa communion withGod,'d more noble attra- ction, indukorates and facilitates the 4th. Comrnande- ■" rnento Lazy flcjh mult not commence a fuit with infinite Wifdome. God knows our frame., and we muft know our ? him 103,1^ (luty, nay, in this particular, our priviledge : for to keep a Deut;£ 29* ' day with God: is a temporary Par adife, nay a jranfient hea- ^0m.ii. 33,- ven 4^2 The Practical Sabbatarian, ven, our elevation above the world. Let us not then in- veigh againft the rigour of the Command, but deal with on* own hearts to run chearfully, and fweetly through the hea- venly circuits of Gods bleiled and holy Sabbath. 6- §jtl:quid factum fuit, fiat : Whatibever hath been done, may be done. Now David layeth it down, as a Character of a godly man, to meditate in the law of God day and Ol-CDa^lJ-a jyj night, Pfa.1.2. The Sjri*ckj&ds it, as if his whole Q\ ■ '■wt • Soi will & pleailue was wrapt up in the Law of God* \J* *" • the life was to be (pent in holy contemplation, not a d.iy, not ifetp hours : nay, the Pialmiit gives an lnlhnce in fV:n TOitf himjelf, the Law was his medication *#*£ta tw *s onhr a Wtfr£ dushafh transfiguration ^ And why ihould «O*/Wj£A0 ' we tire /o /,«V «- preaching of the Gcfpel, took up fomepa rt of every day.And jh7 Mfu&* chryfofiome took good notice of :t of that diligent trx n }vo\,9 courfc . Mens minds were wore habituated to the things of Cbryfoft. de God, and became richer jrufunes of holy truth. It was faccrdot. not The Practical Sabbatarian 463 not then accounted tedious or irkfbme to fpcnd fome time everyday with God, for ibul advantage. The Primitive Church thought time f pent in fciritual converfe, their term, not their toyle, and the School of Chrift was open, not only jetx^ "V on a Sabbath, (as Janus his Temple among the Romans, ^io^nvXaav only in a rime of peace) but on Vwry day. The worthy J)*faMi£vjnt- Cbryfoftomehighly commends his Auditours, That they turn- ^mTi v^» cda day which might have been ftent in thefervice of Satan, as^^^/ into a day with God, in attending on holy Ordinances, This ^/s/T^ttw?*' was the fpirit of the primitive times, they accounted all uy£v &%£>£&<* *iwe.gain and advantage, which was fpent in Divine Com- tiyst, &c. munion : And indeed this- is for Adams posterity to re-enter Taradife. Gregory Nyjfen in his fecond Oration, which he ^«8« ^!L made concerning the Martyrs, makes mention of fome things 4^ M^tyr* he had inftru&ed his people in, the day before \ and in ano- ther Oration, bids them call to mind^ thofe things he had delivered before in the weekjime v this eminent light of the Church evidences in his own pra&ice, that it was the cu- N d-mertianj ftomeof the Church inthofe times,, to enrich the n?ee^with e^aerni <&>/ many feafons and opportunities of Gofpel difpenfation > Co fermonesjbqui- far were thofe times from Subpenseing rleih and blood to at- tur hodiernal^ teft an incapacity for the fervices of a. whole Sabbath. Au- -8w,c^. . gaftine in many places of his incomparable wori{si mentions Au8-in/^an' bis daily labours with his people for fpiritual edification. So Tom. 2*w.inPfal.6S. Trad. 16. Joan. Tratlat. iS. in Joan. Tratt.22. in Joan. Cyprian waslikewiie taken up in daily travels with bis hearers to promote the increafe of their faith and knowledge. Nicepborus reports in his Eccle- vr-^jj «• j- fraftical Hiftory y that Alexander did daily, exhilarate the j^ 8i cap# jT Church with divine Inltitutions. Indeed theft orient times 7m*V*;twW of the Church were made more celebrious, by the painful •& &&* ***■ labours of the Minifkrs, and the diligent attention of the t»%of »>«- people every day i for as Cbyfoftome fpeaks in his tenth Ho- *i$ *e)e %' mily upon Genefis j Holy difcourfes are calculated for every *% wttVf4*7J- day. No day is incongruous for heavenly Communion. And ^^chfylT the learned Father well comports with the fence and Ian.- euageof the holy Apoftle, Phil. 2; 20. For our converfation ^i^f**"*- h m heaven, from whence alfo we look^for oh? Saviour ^the kvlfis UrdJcfiKCbrijl.. Bu£ ^4 The PraSiual Sabbatarian. ( Licit note in- Baton the Lords day, in the primitive times, holy duties grjeret,Jl>irttU' wae n .,,,.. > ^. ^ t^e Minifter muit not give over r.onp^judicat9PYC:ichin^th9H^ tbc dl&bt comes on , \i Cbryfojtome m.y Chryfoft. give in his verdict. Bafil in one of his Homilies tells us 'ibat his own courfe was, to begin bis Sermons early on the £tipp?'he?fytif morning of a Sabbat hy and towards the evening to preach a '^V To mind any thing but the foul on the Sabbath, is not im- 70 m0fi*7tv9 pertinency, but impiety. Chryjbjhme hath an excellent fpeech, ^JLtozT, The Sabbath, faith he, is not given us for eafe, but for rejl, •Cuddim of and that reji mu[i be Jpent in things fpiritual : To which is dvj$fr>&£ry- accommodated a fpeech of another of the Ancients, m an $id?&.Chty(. Epifileof his, to his brethren in the wildernefsi, Do not Nan miremir.i, n,onjer^ (jltJ, }ie^ ^ 'm Gods jirength I have preached thrice fc*eiahodie this day. Now to object, flefh and blood cannot keep a terfermoriem whole Sabbath, this is a contradiction to the fervent fpirht dea adjuvant of theprimitive Church , this is a fpirit fit for the dregs .of pMtctro. tirnc. 8. Some of the more fir ions Jews thought the Sabbath but /r*> laft appearance, that his foul might enjoy a larger fp ace for p^j j4'210* communion with God. A gracious foul thinks the longejl vi- cam. 7, $-. fits are the fweeteji , and duration crowns their fruition. Surely war is/jyee/, and Sabbaths long,to unexperienced per- T>uke helium fons. inexpen*. But further to discover the nakgdnefs of this objection, 9. and more fully to anfwer the cafe, we muft take notice, there site great varieties of duties and ordinances tofweetena. Sab- bath, and to render it free from all naufea andtedioufnefs. Several Inftrumentsmake the Confort, and raife the mufkk pfov to a greater delight and pleafantnefs. On a Sabbath we do iSam',3. io. * not only fay, Give, give, in holy prayer, nor do we only cry with S amuel, fpeak^Lord, for thy Jervants bear, in bearingof the word : But the duties of a Sabbath, are like the gifts of thefpirit, faWofdiverfity, i Cor. 12.4. There axe Sacra- UchaHftia eft ments to give us a profpeel: of Chrift , Holy meditation to eanvivium do- fubhmate our fouls heaven-ward, reading of the Scriptures minicum,&in for fpiritual inftruclion , Singing of ' PJ alms in imitation of &* fominico ab the Hallelujahs of heaven , fpiritual difcourfes for mutual ZinrTfblL confolation. Harmony is the Sabbaths melody \ and our ti-~ /Ji/xertuL rednefs in one duty, is removed by the fweetnefs of another. The Sun with fpeed and fleetnefs runs through the twelve figns of the Zodiack, nor is it alwayes lodged in one houfe. Variety of things which are excellent, is not a little ground Omni modo O- of complacency : variety of choice voices pleafe the ear: variety vatiombuf inf. of curious colours delight the eye *, i^rie/yoffweet dainties is fflendum eft, acceptable to the taft •, and fo variety of holy duties make a ut^9w/d neS' Sabbath gratefull and complacentiat. God hath fet forth his jextelac^ worfhip \i\feveral iervices, that it might be the more plea- ritpgrdiemrg- fing, and the lefs wearifome \ Sometimes on a Sabbath we fwreQiontf do- are praying to him for the fupply of our neceffities-, fbmetimes ™nlc* Prcci we are praifing of him for his own infinite excellencies. Gr^M^lib 000 forae- n. Epifl/3/ ' '4^6 The Practical Sabbatarian. T>iet dominie uf Sometimes the ear is bulled in hearing truth, fometimes the Vn-ft- bctnd'm giving almes , fometimes the eye in weeping tears , Kli Athan. * ^ometm"J-s tnc ^tcc in doing homage, alwayes the bean in willing obedience : Tlius thef^memeatis areifed fevtrdi Dies demitiicuf waves to make it more delightfull and pleafing to tne pal- efi dies lucis, late. To ilejeveral towns pleafeth the traveller, and makes per faptifmum. his journey the lefs tedious, and the more recreative. In Sab- Chryfoft. ^ath jyo^ip j t{ie bending of the kyee is relieved by the 7V , . . hearing of the ear , and the hearing of the ear by the iing- pro avbimo mg °* tt0e tongue, and the fervice of the tongue nuy be re- quiirq\fuo,quod frc(hed and relieved by the contemplations of the mind. So vijhmeftcon- then the Sabbath cannot be tedious, whole duties are fo va- mbuat, etchz* riotfy Several birds (inging, make the Grove a common mu- deronst, -^c^ r^om- That foul rnult needs diftaft every Ordinance, Juft. Marr.io. which cannot be pie ijed with variety. But no further to amplilie the vanity of tbefe objetlours, who put this cafe, Tihall now a little re&ifie their miltake, by (hewing them, howflejh and blood may keep a whole Sab- bath fpir it u ally and fleetly to God. Let them be earnefi in prayer for thefpirit of grace : this is that principle which can turn the foul to any point , that fpirit which Caw guide our way, Rom. 8. i. which can pro- duce the new Creature, John 3. 5. which can fill our Jails, A£b 16 14. Jonn 3 • 8- which can heal our Natures, 1 Cor. 6. 1 1. which , '■ can help our infirmities, Rom'. 8. 26. that fpirit which can j° • 7*3 39- 0pen tjK eyes t0 behold, Ads 26. 1 8. and can open the heart 'sphimdlij to embrace Gofpel myfteries, 1 Cor. 2. 14. that fpirit can JhiritmhtSr fweeten Ordinances, and accommodate our fouls to them, that exminatitur , the ftreams of a Sabbath may run fmoothly without erfpiritoatis theftop of wearimjs , or dorm of difcontent. The (pi- w/fomium™ r^ °f ^od can Pt our fP*r}ts t0 tne tmngs of God'? teftoremani- and where there is no difparity, there can be no diffatisfa- mahibetyte Uion. Indeed the Ordinances are the Jhip, .and the fpirit is Doftorcm. tju fp'ind : As the fioip o£an ordinance cannot move witheut the wind of the fpirit, fo the wind of the fpirit will not blow Tohn "' 8 rriibjut the jhip of an Ordinance } but when the windciiiks *' ' oixthejhip, it is pleafant and delightful failing. Therefore let theft The Pratiical Sabbatarian. 467 thefe Objetlours beg thefvirit, and we have an ajfured proniife to encourage- us, Luke 11. 13. Let thole who put this cale . (which now hath been ven- 2. tilated and difcuiTed) conflder, our frefatt Sabbaths are ,-7,,,.,., n only the firft fruits of an eternal Sabbath. The Spring is {dbbzti(mpri- pleafant, though not fo fruitfull as the Ha rveft. Oixx prejent mordium,M- dayesof grace have their glory and their verdure, though tiale fanijic* not elevated to the raptures of heaven i, Sabbaths are heaven- fr^ur^ odo- ly dayes, though not heavenly eternities : Now our Saviour rammum\ bids us re]oyce at the pitting out of the leaf for then Summer draws near, Mat. 24. 32. "Thisihould lilence all fcruplcs of a /loathful! heart. Sabbaths are golden, though little fpots > they are penfions of grac>, though not portions of glory, they are earnejis of better things j and he that is to receive the fumm, will not ealily be weary in telling of the earnejf. The Ifraelites rejoyced in the Clujiers, before they came to theVintage, Numb, 13. 23, 24. Our precious Sabbaths are Cant. 1. 14, our clu{ler s of Camphire, before we come to the mountanes of apices. Think not a Sabbath tedious, which is only a lit- tie jh earn running into the Ocean of Eternal Glory. Such mould do well to ftudy their wants more, and their 3. eaje lefs : Their ncceflities call for every Ordinance of Grace, ' which fills up the time of a Sabbath ^ their empty oruze Mat. 6. n. calls for the duty of Prayer •, their darl^ under ft andings call Hof. 6. 3. for the Ordinance of hearing \ their faint graces call for the Ifa. 25. <5. feaft of a Sacrament , t\\dxfadned$irits call far the joyous Jam. 5. 13. fervice oi fringing Ffalmes ^ their ignorant Families call for Gen. 18. 19. the duty of Catechizing-, and thdi frail memories call tax the Phil 3. 1. feafbnabk recruit of Repetition i and when thefe Services are faithfully and fpiritually performed, the time of a Sab- Ejdemfirihre, bath flies away, and there is no room for the objeclion offlejh &ti[Ap>ftolw, and blood. We are much provoked to fee Bcwars lie fun- eJtcaut thus. much for the fourth Amh** Caje. WbatfliaU we do,* when after our ferions attendance upon Cafe. 5. Ooo 2 Or- 4^8 The PraBical Sabbatarian. Sapeetiampiif Ordinances on Gods holy day, we tafie no fweetnefs in them,. Jucceffuf in la- nor reap any advantage from them ? It was once the coni- 0^ ^^^5 plaint of the Difciplesi> that they toyled all nighty ancLcould wnmalc, fed' catc^ nothing, Lukg 5.5. The Saints labours in this life are certo conjilio not alwayes J uccefsful •, they may plow upon a Rocl^, and dei, ciim xerd JqW t\n Seed, though prefently they do not reap the Harvejl. Vemdaborijet Beautmi1 Rachel was barren for a time, and (he who had/0 r,on ex imp.iU- much comlinefs, had no Child. Anf wers to prayer are not entia murmu- alwayes on the Jpeed^ but fometimes they are fufp ended; rat, nonrejicit andtnany wait on God in a Sabbath, and yet in the evening ™hem™r' ^° n0t Carry theiV fleaves with them> Flal' 126' 6- theY may toyle all the Sabbath in the fire of Ordinances, and yet not for the J?refent be fenfible of their melting and refining power. But what lhall be done in this cafe ? Anfw. I . Such Should examine themfelves, whether they. bring not toy much of the world with them to Sabbath opportunities. Hap- pily when they are at prayer , or any other duty, their thoughts look back^, as Lots wife did upon Sodom , and fa Euo conirjrii tnat duty *s-> ** ** were, turned into ipillar of 'fait , amonu- amoves in eo- ment of (name : And lo in hearing the Word, they bring the demcorde, lo- cares of the world with them, and they are' thorns which ^hTt^tTf choak the bleired Seedoftbe Word-> Mat> *3- 22' and ll be" ta^Zanch. comes altogether unfruitful. And again, worldly thoughts do very unfeafonably mix. with heavenly duties : we do Exod. 24. 18. iH to be in the vale , when we fhould be on the mount Ifa. 25. 6 with ^od v t0 be fLlPPnl& UP tn£ dregs of the world, when we mould feed on the marrow, Pfal. 63. 5. and drink of the wine well refined in blefTed Ordinances , this is to powre con- tempt upon the provifions of the Sanctuary > To fay, our , , commuuion is with the Father, and with his Son Jejto Cbrijl * on a Sabbath, when yet our hearts are fluttering over the world , this is to delude, not to fatisfie the Soul. 2« But be it, we can tafte no fweetnefs in Sabbath duties* jfolrr 0. Y^ wc arc hound t0 continue our diligence ; we mull obferve our duty, though prefently we receive ncjt the mercy* It is the badge of Mercenaries to plead, no Recompence, no Obe- dience. Indeed the recompeiice of reward may be in our eyc^ though it be notour end* In the work we do, we may have a love. The Fra&ical Sabbatarian. 469 a- love to the reward, though the meer love of the reward doth not attract us to do the work. God is our great Lord and Matter, and though it is not fervile obedience , yet it is the obedience of Servants we ow him continually, and much more upon his own day. Caffian obferves , That he <2a{rjan,i% 4, fyiew a young man, who meeriy in obedience to his Superiors 024, command, for a whole year together went two miles every day only to four water on a withered ftic\. We ought every Lords Jng'eli quomo* day to come under Gofpel waterings, though our hearts ^/Jf™^ remain withered and dry , though we feel no foftnings or teum]fy m% comforting \ it is enough, we have a command ; the duty is Bern- ours, the day is Chrifts, who is over all, God above all, blef- fed for ever. It is a favour God will employ us, though he Rom, p. §. ihould never reward us. The Angels rejoyce that God will engage them in his bufinefs, though they receive no new re- compencejffcey are chearful to increafe theduty, though they do not enlarge their glory. : The Angels faith. the'Apoltle,^re Bernards f§> all minifiring fpirits fent forth to miniftery 8cc.Heb.i. 14. Htut eft dicers This is their property, they think themfelves happy, in that AaZelos fecum God thinks them worthy to do his work in the world : And l^g^diedom^ fo muft we efteem our felves honoured in converfing with nicol God in Ordinances, though we do not hear the fpouts run Hab.3.17,18. with the waters of life, and though the ringers of Chrift do not drop Myrrh, Cant. 5.5. nor do we tajie the honey- comb in them, Cant. 5. 1. For Ordinances in themfelves are Judcr4. 8; as Sampfons Lion, with the fwarm and the honey in them > they are in their own nature pots of perfume, more reviving then tbefmoakj of incenfe -, and though our rcientmeiits be not fo quich^, yet we muR follow thefcent. It is a good ob- Haf g, fcrvation of Chryfoftom- ,- As fountains^ faith he, fend out water, though no pitcher be brought to fetch from them; fo- faftors muft preach,ind Auditors muft hear, though no fruit be received : For as to keep Sabbaths is indifpenfable for men, £b to blefs them is arbitrary with God. But if God Jhine , tf^/mfc from between the Cherubims of holy Ordinances, PfaI,8a u yet it is incumbent upon us to wait at the door of theSan&ua- ryj al waves remembring that J 'abjection U our x, but bene* di&ion is his7 and b& will have mercy, on- whom-he will have, «*». Siipppfc*""'*-1*'- 470 The Pra&ical Sabbatarian. 3. Suppote Sabbaths are not J kccefsftil to us, what peace or prorit can we expect if we lay them afide ? Upon the fame account all other times of holy duty, and the exercife of Religion may be waved and left off s and then what Hcb. io. 27. tnere be but ^fearful expedition of judgment ? Hierom up- on that place of the Apoitle, Rom. 9. 16. It is not of bint Hieron in that wiiletb^ nor ofblm that runneth, but of God that fljeweth Pfabicy. mercy : Sure then, {aith he, It is Hot of him who fleepetb. of him thai idk&ki nor ofbim who ncgUtts duty, for on J'ncb the Lord will b.ive no mercy. And Cbryfojhm well obierves V^tyfcftTin up0n that ipec^h of our Saviour, M4f.16.24. If any will m\\\$. °" Come afttr mC* lct ^l:U *$ kfrfifelf, &c- Cbriji faith not as this Father obferves , If any mm jland flill, or fit down \for the Kingdom of Cud is not given to jlanders, or to idlers, but to walker s,and 10 workers. So it may be concluded, the com- I (in f0,ts 0f^°^art ll0t g^ven tpany peribn, who upon any pre- Apojl.quofin tence wbatfoever (\\A\ omit or neglect his duty, especially utfempergaw upon the Lords day. For any to pretend, they have perfor- deamw \?er mecJ duties and waited on Ordinances, and yet fail of file*- ornionemm- Qtr-$ . wnat g00d fucccf >%.?// thy expect upon. the ceafing of "iffxffiwL *!*■ duties f The Apoille bids us pray witlmtt cea- turumoQb' fiVgi 1 Tbef. 5.17. So then we muji pray though the iwn.Theoph. bleifing do pot p relent ly come i we muft obey the com: Umcritglo- though we do not receive the reward. If men may ufe the rr°£ i~f'£i, means,and yet mifs'the end , iurelv (uch muft mifs theend, hborioficcru- who will not uic the means i *twnkjo\ better their ro/nj.Ambrof. fouls condition, by laying afde Sabbath tranf actions . When Chririians have performed Sabbath duties, and do i:ot rind (uch comfortable and a tceefs'm their Gofpel communion* Let. a the thi^h, and reflect upon pfal.6. 5. fj*1 v am I colds' The dm < wore! i why am I ^c ;-V .- Ordinance . e I no grace or comfort by tie Pfek 42- 4 ■ frandS -i c r 3 me n t s wi t h ; ,. Borrt. uch The Practical Sabbatarian. 47 1 fearch into the caufe of difkmpcrs, and (o mould s)'c, that at lait we may meet with our beloved, and fay with theSpoule, Cant. 3.4. wc have found bim whom our fouls love. In a word, wc mud not conclude through humane frailties, we will do this dayes workjto furthers hut we mult refblve,through divine affiftance, to do the worl{ of the day better. Let this reply anfwer the whole cafe. The Sabbath- <* performances of foul-afflicted Saints, though they are not fenfibly good, yet they are certainly good and acceptable to God ■•> God feeth that in their aimings, they cannot fee themfelves in their actings ; that which they cannot fee in j^ i; their wo;\, God can fee in their wilf? God knows after •what the foul reacheth 5 furely not after a bare duty, or be- Fivfent ctk/k?< ing in fervice, but therein after ^clearer beholding of God, res juvenem,ut %clofer communion with Chriir, to keep a divine inter courfe c^^huno- with Father, Son, and Holy Ghofh The gracious foul ^/^f" looks not fo much after the Ordinances of God, as God in the viientwvek Ordinances : I kjiow whomyejeek^, faith the Angel to the nem,quia Woemen, Mat. 28. 5 . Jefm of Nazareth who was Crucified : r.efcitrefur- | there they faw the Sepulcher wherein Chrift was laid^ and ™^%"f\ there they faw the linnen cloaths wherein Chrift was wrap, ^vSt**. but all wiU.no t fatisrie, it was not the Sepulcher of Chrift, terna perfeQio* but Ghryf. ' 472 Tfr* Practical Sabbatarian but Chrift who had been in the Sepulcher they fought for ; So it is not Co much the Sabbath of Chrift, as Cbrijt in the Sabbath ^ not fo much the Go#e/ adotium, fure. Some make bold with the- name of God in words of ™%l™ ^, prophanenefs, and Come with the day oi God in acts of pro- pss cfoifhanii phanenefs. Many turn the Sabbath into a Market day omnimoddin. of Satan-, and like the foolifh Ifraelites, they love to have it dignas.Div. f°-> Jw-'y-Z1* How many fpe nd much of the Sabbath in the methods of Pride, in confulting the glafs, in fitting the dreis, in plaiting the hair, when yet the crookgdmfs of the prcv'*- 20- heart is difcernedin the curies, of the hair, nay in patching the face, and faihioning the garb, as if they, went to the Santluarf to meet with fome amorous lover.' Somefpend their Sabbath, as the Prodigal did his Efiate, Lukg 15. 30. with harlots and curtezans , and ftudy more their luft, then their Chrijl, the iinful embraces of the ftrange woman, then holy communion with the beloved, Cant. 2. 16. Nay others defile the Sabbath with riots andexceffes. Riotous compa- ny is their Congregation, healths are their Ordinances, idle Prov. 23. 2p. Songs are their Vfalms j their eyes are tilled with fire for their rednefs, and not with water for their tears, and they Ifa«5. n. . are inflamed With commejfation, and not devotion. ,Thefe Ebrieutsefl juftly demerit that reproach which the Jews unjuftly ' caft damon volun- upon the Apoftles, Alls 2. 13. 7 hey are filled with new ^riuftMali: wine. Plutarch aheathen Philofopher believed that Sabba- ^nib*^ turn the Sabbath, was derived from **0^«r ? which figni- tutibu* inimi- fiestobe riotous and drunken , and the occafion of this cj.Baill, derivation of his was, the Jews loofe and debauched man- ners on the Sabbath day. It is ftrange impiety to fin a- gainft the light of nature, and as ftrange to be loofe on a day of grace, To follow vile practices on a precious Sabbath, what is it. bat to throw dung upon Rofes ? The Afoftle - . faith, that they who are drunk, are drunk, in the night, 1 ibef. 5.7. It is too (hameful aim for the day to behold > and Jobinth, the Adulterer waits for the twilight, Job 24. Gnv-ter J 1.5. Thefe fins need a ^r/^Lanthorn, they avoid and Jhun c^pmui fa; the light, leaft their (hame be published by every Spectator : dominie* pro- And the Prophet obferves, that the Ifraclites committed phanmres.qui Ppp thdr intcmpermi8, 474 Tfce PraSlical Sabbatarian. _ . # their Idolatry infecret -•> they had their chambers of imagery, gen&ejhgl -Es^S. 12. They^ would put fome covering upon their fin. orum earn vio But bow great is our abomination to dabble in our faint, to tintyin irrepi- rowl in our vomit, to be inflamed in our lulls, to wallow in rabileinfirmo- our fenjualities, and wantonizein our vanities upon Gods ttrimeT hobdly? When the Sun of Nature and the Sun of Righ- dumchriftiani teoufnefs both jhine together to fcatter all clouds and cove- mmina dede- ring ?■ It is a pathetical, but a holy ipeech of a Learned man, cm; Who without mourning can endure to fee Chriftians keep the FroF. Lor(ls day, as if they celebrated a Feaft rather to Bacchus, then to the honour ofJejusChrift, the Saviour and Redeemer of the world* for having ferved God an hour or two in outward fhew^ they fyend the reft of the Lords day in fitting down to eat and dr inland rifing up to play, firft ballafting their bellies with eating and drinking, then feeding their lujis in playing and Auguft. 4. dancing. Againft thefe riots holy Auguftine bitterly inr Trafl. in. veighs, and faith, It is better to fain, then to dance on Gods J°an' holy day. La and is it no fin to ufe the Lords day, as if it was a common day ? Let us therefore lee the image and fypericription of Chrift engraven upon the Matth. 22.21 Lords day, and then let us giveunto Chrift,thc things which are Chrifts. Cyril complained in his time, That many Chri- i^^ s fiians indulged themf elves in luxury , dances, playes , and crapuU, cho- worldly vanities on the Lords day ; And what, faith he, will vett , et aliu be the end of thefe things , but that Gods Name will be deri- mundivamta- ded, and Gods day much contemned and [corned ? The Apo- U}^[e iint ; file calls our walking on any day, in lafcivioufnefs, lufts, ex- alium-finem* cefs of wine, reveUings, banquettings, working the will of the tendum&c* Gentiles, 1 Pet. 4. 3. It is an heatbenijh a<3: to adventure Gyril. upon fuch unnatural impieties, but to acl: all thefe fins up- on a Sabbath, it is altogether diabolical ', this is to wound a Prince on his Coronation day. Ihofe who prophane the Sab- Hj0™** gene- bath by fcandalous fins , faith Mufculus , they facrifice to ^hrijlTdomlno Venus, not to God, andferve Satan, not Chrift i they neglett fed faian* ferl life and falvation, and ajjure to themfelves lojfe and perdition, vitur ; Hon fa. Gods anger is provoked, not appeafed, and their manners are Iffnoflracurj. not corrected, but corrupted. Let us confider, the two tables ™r>fedpsrdt' of ft one, are ftiU tables of teftimony, Exod. 31. 18. towitnefs etiradeipro* againft the prophanation of this holy day. God did not vocatury non write this Commandement for the Sabbath with his finger, placatur,m&rcs that we (hould fpunge it out by our life, and if we (hall at- "on c^m- tempt it, he can turn the writing, into an hand-writing on /,Mnfur.Mufcul the wall againft us, which will make not onely our tyees, but our hearts to tremble, Dan. 5, 6. Let us feriouily weigh in Marl5lU2** the ballance, that the beauty of a woman doth but aggravate her wantonnefi : and the rich rmnsgreat eftate doth but am- plifie his extorfion, and fo the holinefs of a Sabbath doth dye Ppp 2 every 476 T-he Tragical Sabbatarian. every fin which is a&ed upon it with a fcarlet colour : Chrift would not furTer the money changers to remain in the temple. Mat. 1 1. 15. How much -worfe merchandife is it, when we fet our joules to fale on that holy day , which is given for life and falvation ? But further to dilate upon the impiety of Sabbath- prop'hanenefs. I. To ail fcandalous fins on Gods holy day , is -a moji daring Dswnon indi- prefumption , it throwes Gods Memento, with which he nt recoria- prefaced the 4th. Commandement, into bis face, and faith tioncmiaanj, tQ ^hriil, who is Lord of the Sabbath, Markji. 28. we will nrtttiwdi* not hal'e *&* mm t0 rei&H °Ver ***"> Luke *?• *4* Goc* *~aitk> rent] autjibi *Excd. 20. 8. keep my Sabbath holy, and thefe daringly re- vacqiem}$£. ply, we will keep it diabolically. This fin commenceth war Oleaft. wlt\y heaven it felf, and throws down the Gantlet to the in- finite Jehovah. 0 leafier very well obferves , God had not needed to have faftned a Memento to the 4th. Commandement, to mind us of dances, and revellings, frequenting a ring , or a fiage ', our own corrupt natures will be officious enough to pdviffi uiher in fuch pleafurous vanities : Difbbedience to other cwun pertma- COmmands, may be termed, non-conformity , but, to throw tS°n^$ the fl*h of fcaiidalow prz&icc into the lovely face of a Sab- Vwempruh- bath, is an impudent oppofition of the moft High, and as God gem fibbjti himfelf accounts it , the breach of all his Commandements violajfenu ari^ Laws, Exod. 16. 28. And thisjiive; calls the Israelites ^ivct* (iubbomnefs. 2. To pollute the Sabbath with fcandalous' practices, raifes complaints in heaven and earth. When God draws his en- Ifc.1.13- ditlment againft Ifrael,immediatly before hefentenced them Ezefc. 20.13, to the BakylenJjb captivity , one chief part of their charge Ezek, 22.8. was , They prophaned his Sabbaths, Ezek, 23. 38. And this •.23.38. he calls prophaning of himfelfEiQk.22.26. which is zftrange expreflion. And for this fin, he brought wrath upon them, Nehem. 13. 18. This provocation opened the flue es 6i di- vine fury. There are three things God is very jealous of, tffaeUtut rm 1. Of his worjhip •, And of this he hath taken care in the fabbita9fe& fccond Commandement. ZvabM °b' 2' °f h"Name > The glory of which , he hath fecured Alan ^ ' *# th third Commandement 3. Gt The Practical Sabbatarian. qjj 2, Of his Day : Which he hath hedged about with a hedge of thornes, in the fourth Commandement : And when men \y their prophanenefs^ break this hedge , he makes bit complaints from heaven againft this prodigious evil. Jer. 40.3. In the Primitive times, the unherfal complaint of the Fathers was againft prophaning of the Lords day, Clemens Clem. Alex- Afcxandrinui, complained in his time, that the people after and.Paedagog* they were gone out of the Churchy they laid afide the counter*- l *3* c*?*1* feit vizard of gravity, and fell to delight and /port themfelves in an impious manner, with love-fongs, and noife of Minjirels, dec. Auguftine called the prophanation of "the Lords day, by dancing, Playes,or revelling, A J 'ewijhfabbatizing, to be ^£^^1 abominated by all good Chrijiians ■•> As if it was a fin not to be iif/2 cap.27. named amon&riiofe, who did wear the livery, and glory in & £na*. in the name of Jefus Chrift, who was perfection incarnate, the Pfal. V- &dc ■ Beauty and defire of Nations, Hag. 2. 7.* the Lords day, is decern chor... that Virgin light which muft be efpoufed by holinefs, by exatl ls,caP* 3- and fui table carriages, and not fubjeaedto the rapes of fin te^ J en* & ^prophanenefs : as Gregory Nyjfen (peaks 0*0/? pioufly. Sins furre<^,cat- which are deeds of darkpefs, John 3. 19. Ephef 5 . 1 1 . are nis. no way becoming the Sabbath, which is a day of the fweeteji 0pera carn# - light -, and therefore we may take notice , that whereas the funt opera t?~ Evening and the Morning made up every day elfe, Gen. 1.5. nebrarum. Gen, 1. 8. Gen. 1. 13. Gen. 1. 19. Gen. 1.23, Gen. 1. 31; ®l°f.interlin, Noduskjjb morning, or declining evening are mentioned, as J1 PJfhlbetUY the integral parts, to make up the Sabbath. Cyril with much aliquid ° uuh reafbn argues, If thofe workj are forbidden upon a} Sabbath, ad vitas which are fubfervient to the necejjities of mans life, much more neceffita- thofe works which tend to the dif grace of mans life , .which tcm> .«tt) 478 The tragical Sabbatarian. tlpvnv p! -m^ cujiome, then the Christians practice. This excellent perfon nyiei&ufy^ thought fuch finful vanities a fitter livery for Pagans, whole *M*ffl* ™j$ right eye is put out by divine pretention. And Chryfoftome itlrQ- ^g- &arply inveighs againft CommefTations, and drinkings upon tLT^ayuf^TToi- Gods holy day •, and affirms, It much redounds to the dijho- wtictK, y*Ji nour of that blejfed feafon. The breathings of the heart, uMpm, i&tii not the banquets of the flefh i the pouring out our fouls toufuMomf, in holy Prayer, not the pouring out of Wine in intempe- I "'T/T'' mc healths > t0 be Hlleci Wlth the Sprk9 Ephef. 5.18. and Sf^^NazT not with hw ^i«e, becomes that day which Chrift is the Lord of. Mfcedie'bu* In thefe latter times , holy and Reverend Divines, have opera earn* with much moan bewailed, and entred their caveats againft nonfunt role- prophanation of Gods holy day. Bucer writing to King •gjC- * l ' days, ( viz. the Sabbaths) the works of theflejh are not to be Bucer dcreg- allowed, nor prophane bufinejfes, nor licentious [ports, nor any no Ghtifti.lib. . other vitious pleasures. And this was a good Memento, for a 2. cap. 10. learned man to fuggeft to a religious King. Indeed, toferve Satan upon Gods day, is not onely the blemifh of particu- lar perfons, but the bane and ruine of Kingdomes i it lays a Nation open to the invaiions of mans fword, and to the effufions of Gods wrath. King Henry the 8th. who was no Nonefuch of Piety ,. yet he ftridly commanded all Bilhops The inuituti- anci prcachers diligently to teach the people, That they all (Van man ^A °ffend againft t^e fourth Commxndenent, who will not on Gods book fet forth day ceaje from their own carnal wills and pleafures, but pafl 1543. ink**1- away their timein idlenejs, ingluttony and riot, in vain &■ bed by King j^/e paftimes, which is not according to the tenjur of the ^eVV\\l\ 1 four*b Co mm an dement, but after the ufage and cujiome of the ingfubjc&s, Jews. So that now, Nazianzen faith, Jo prophane the andapprov'd Sabbath is after the cujiome of the Gentiles, And King by both Henry the 8 th. faith, it is after the ufage af the Jewts : So lianient0fPar thatit tnHfl be concluded : to derile Gods holy day, by loofe and prophane practices, doth better become a bar dned Jew, or a darhvud Gemile, then a ho!) Chriji'un, whole converfation 2 Cot. 4 4. fhould juit with a glorious Gofpel. The learned Gualter bitterly exclaims, c How do they (in with manifold impiety ; and The Tracheal Sabbatarian. j^jc} c and facriledge who attribute this day to Mammon, Bacchus cand Venus, who can feaft, drink, play, dance, whore, 4 and follow their luxury and pride, and live Co , that they c never ferve the Devil more then on this day, which ought c to be wholly coniecrated to God ? And it is no way to be c doubted, this is not the leaft caufe of the evils and calami- c ties of our age : And becaufe the wantonnefs of the rlelh is c molt untameable, and there is a ready pafTage from idleneis c to luft , Magiitrates (hould be awakened to confider, that G ^ ^ 4 it is their duty , to reduce the prophane contemners of the Homik in c Sabbath into order. And in another Homily, the fame Match. & 28, Author cries out, c What fhall we fay to them, who dedi- Homil. in c cate the facred day of the Lord to Bacchus, Mars, Venus, ^ar£ .,, < whilft they reft in drunken feaftings, or play the wantons m [^ omi ' c in lafcivious apparel, who whore, commit adultery, dance, c and play the gladiatours, or are buried about the light of spirituals ho »- c moft filthy playes s all thcie things are done at this day, norehuncdiem c and if it may be lawfull to confefs the truth at no time i ^minicum ve- c are there more, or more hainous wickedneiTes committed, ™™0®fo'£, c then upon the Sabbath, which (hould wholly be (pent on ^ non Vimm c God, and in the works of piety > Thus feelingly this worthy projimdendo , man exprelTes himfelf ', and indeed thejharpeft of his expo- "_ they fpend upon Gods monopoly, and lay open that day as Cant, 4, 12. common and unclean, which is Chrijis inclojed garden. It is %\{\l0D 0r. recorded oWchus King otTerfia, that being angry with the magh in his " JEgyptlxns, he took their God Apis ( which was a Cow Annals, they worshipped J and cut it into pieces, and gave order to his Cooks to drtfs it, and to ferve it up to dinner to be H*(dne^fo- eate"n> which facririce fo enraged the ^Egyptians , and.fo lennes^^^- inflamed Boreas an Jtgyptian born, that he kills Ochus, and \ios rJnde-*' when he was dead, cut his rkfh into gobbets, and left it to cemtMil&nm the Cats to eat, arid inltead of it put fomewhat into the Ucemia pieta* Coffin, to be buried in the time of his Funerals, and of his erit ? 0ccaJl° thigh bones he made hafts and handles for fvvords : Thus a"^ST the prnphaning of this Idol, was forely 2nd feverely revenged'-, Tertul. And (hall not God, the infinite Majelty of heaven and earth, jer - much more revenge the abufe of his holy and facred day , when it is ferved up to pleafe the pallateofthe intemperate, Dcu% 32. 42. the curioilty of the proud, and the lull of the wanton fin- ner ? Shall not the Lord be avenged on fuch a Generation as this ? If a fancied veneration being affronted , make men> vindicative \ furely a due and yuft honour being -* abuled by luxury and prophanenefs will inflame the God of ' 5" ** revenges, to purfue thofe fins wictjpthe greateft feveritie. Serviviyimuit To pandorizt the Sabbath to our luTs and vanities, what is dew, vejboex it but to make God ferve with our fins\ Or as our Saviour fi&tfici>t <*\x it cafts an awe upon the heart, that it cannot pre- fentlyjr artle \ but when the chain is fled off, there is no end of licentious ranges > as Cattle when they are got out of the. pound, they run into ejtfp ones field : This fin of Sabbath- breaking it is like a Serpent, whofe fting is in its tail. In- deed Jan tiified afflictions turn a Serpent into a rod i but Sab- bath -prophanation turns a rod into a Serpent, and brings the mtjl projperous finner into unexpected calamity. It isob- fervable of the people of Ifrael , that fighs and groans brought The Pra&ical Sabbatarian , 4^3 brought them out of Egypt, and Songs and Vanities on Gods day brought them into Babylon, The Hebrew phrafe Ezek. 23. 38. in Ezek. 20. 13. is very expretfive , the fame word T7P Cbalal, which is rendred to pollute and prophane , viz. the Ezek. 20. 13. Sabbath, figniries likgwife to tripudiate and dance, as the r\gi Daughters of Sbiloh did, Judges 21.21. where the fame VhPOW -word is ufed s to denote unto us, one method of the Jews in l&D HtH j prophaning the Sabbath, viz. They paifed it away jocularly Pfal. 87. 7. in finful frolicks and immoddt vanities } and this wras one of the chief fins, they might lit down by the waters of Baby- P&1. .137. 1. lon,and weep over. It is undeniable, that the proftituting °£ J*1' . the Sabbath by propbane pratlkes, both bath, and will ruine ?*u~Cjtms Nations, Families, Ferjons, and dig the graved bury all deo fedCibi,di3 comforts in. It was generally complained of by holy and Sabbati ocian* devout men in the primitive times ■■> that the Jews neglecl- w. Mufcul- mgfiiritujl duties which God commanded,abufed the Sab- The Jews bath toeafeand luxury, and wafred that holy day in glut- which tony and idlenejs, and idle delicacies \ and this accufation in w?L?killed thefirft times of the Gofpel became proverbial , Co that to bythewm^ keep the Sabbath loo fly, was to keep it after the manner of mand 0f fl0. the jews. And what judgments God brought upon them vv* , were in thofe dayes, how he did fcatter them, unchurch them, 0*30. fcy the unpeople them, and leave them to be a vagabond Generation I"^ablt^ants to all fucceffive ages, who knows not, is a great ftranger to WCre 20000. Antiquity. It would fill a Volume to relate the Jeveral at ScithepolU /laughters of them, and their exiles from Nations, France, 3o@oo. at Spain, England, and other places •, fo that even at this dav ?tolem2u ', 1 1 • 1 • 1 • 1 n r ■ i»- • » • 1 • / 2000. at Alex* their masf^is their belt jecurity, and their veil is their only anuria <^qqgo. fafety. The Quotations in the margin give in lome evi- at Joppa dence of the intmite (laughters which were made of them, 8400. at Af- they were a prey even to all Nations, as if they were only tyon iqoo. fit to glut the Swoid of an enraged enemy. Let us there- f^oo^at Ga- fore obferve the Apoftolicall advice, and take thefe pt- Yiym 1 'i<5qo. rifhing Jews for an enf ample of Gods heavy difplealure a- atjotopata gainft debauched practices on Gods holy day. 30000. atG/- Toferveour lujis^ upon a Sabbath, is to throw off Je- ^Qegeof^ hovah,^/;^ toferve other Gods. The perfon who is intern- Hierufalem per ate on a Sabbath, doth he not ferve Bacchus ? The effe- iioooqo,&c^ Q^q q 2 ; w»tf"s at CudSeb and wrdtks, in a fccming valour ads hwprofuf$me his fervice to Marsh he that (ports away the Sabbath in cbfcuM dijji- Court fhips and careiTes, offers his facririce to Jupiter , that mulatione fer- %ranton God, whofc effeminacies are the befi part o£ the Le- vitur,quenad: , we have rupored by Pagan fliftoriaas* £*rjfi and quidieSabbati "°v communion only becomes a bo ly God en a holy day. eciantur,etli- Muf cuius very pioully and gravely cryes out, c Let us throw bidinantur, c oif all cloaks of dilfimulaiion, and if we ijjpend our Sab- cUa verdyet c bathsin the pkafures of the flelh, let us never fay we keep |"ccho,T c a day to the Lord Jefus, but let us lay, we will woiilvp vener'J/wnw, c Bacchus and Wekus, or fome Idol God, who is the Patron o£ eifcjhi mail c fuch wickedneis. And indeed a Tavern or Alehouic on r.d deputmur. tfoe Lords day, is a fit temple for Bacchus-** Stews or Whore- wufcul. houfe is a fit Sanciu a ryfor Priapus '•> a liable full of vain chat, is 3. fit tabernacle for Mercurius. The beauty of ho- linejs is written on Gods houfe, where Ordinances are ma - roiv andfatnejs, and communion with Chriii the wine on the hes. Let us no more halt between two Opinions. If Jehovah be God, let us keep his day holy •, but if with Juli- an we have Apoiiatized to the Idols of the Gentiles, let us Dagon eft dew proclaim it to the world by making ;he Sabbath a fiage to venter,quia ., a£ our Uwdnefs upon. Alav'uk doth elegantly and preg- ventr* gratia t]y 0bferve, that Vaqpn mentioned in the Scriptures, teduaturi 1 S-^rn. 5. 2,3, 4. is notnmg but a btMy.gofk \ it then we will XFlfrumntum turn Philijiims and worihip their Idol, we may with more Alap* excufe purfue oiujurfets on the Lords day: In the Primi- tive times a holy obfervation of the Lords day was an infal- lible fiqji ofaChrijiian ProfelTour , and in all times livoanefi upon that day, fpake a totalchauge from that holy profef- ilon ■■> but if we are lull ambitious of the name of CbrijHau, kt the holy obiervanceof Gods blcfTld day be our tefiimo- niaLj tor to live inpleafures on that day (peaks us dead while weliye^ 1 Tim. 5.6. To pollute the Sabbath by vicious pra&ices, is to breaks 1 Covimnadments at once< The Adulterer on a Sabbath breaks the The VraSkical Sabbatarian. 485 the 7th. and tht fourth Commandment -, the Swearer breaks the third and the fourth Commandment ^ the rioter breaks the iixth and the fourth Commandment. Prophaneneft on a Sabbath is a multiply ed fin, a twijhd wickednefs '■, it is as the Prophet (peaks, 2/i. 5. 18. to draw iniquity with cords of vomty^andfin as it were with a cart rope. We may fay of this lewdnefs, as Leah faid of Gad, Behold a troops Gen. 30. si qua ad hoc II, E/Hfltf fharply ex^cfiulates, If God give us a Sabbath to Sabbatumre- folemn ze bti great and glorious benefits, if on this day we fall quiefceretttit into any fn,jhaU we not be accounted violatours of this holy merj}0Yiam °e' day? Both the dreams meet, the particular fin committed, Yscoleret *imL and the breach of the Sabbath. This Sabbath prophanation rim t amen in brings forthtmns, at leafi^ this evil is as the grapes of So- aliud peccatam dom^ which were in cln{\ers, Dent. 32. 32. It is not a com- ,nc!Ji^KAnnon mon J 'cam-rent, but it is a rent in the whole do ath. This ^//^ ?'efflt curfed emphafis may be annexed to every lewdnefs on the pracepturnds' Sabbath ', the finner added this to all the reft of his evils, he fmftijicando brake the Commandment alfo concerning Sabbath-holinefs Sabbato7. g& and obfervation. ; Luke 3> 2°« To prophane Gods holy andfacred day^ is not only moraty 8. /*»/»/, £»* i* if opinionatively evil and Fopijh. It is the Vinitaprifala- round afTertion of Cardinal Toilet, c That the pnblick fer- cro licet iter c vice being over on the Sabbath, "it is lawful to ride jour- ficere,venari^ c neys, tc±hurit and follow the game, to plead Caufesfor mo- Jfuiere fuPeY c ney and advantage, to kill beaff s for provilion, to fet any 11^°^% c thing to fail, and to fet up Theatres for plays and mows, dere, ^AnimaUa This then is the Doctrine of the Komijh Conclave : So we occidereadvi- fee, to adt loofly on the Lords day, is not only the corrupt!.- B'Wiiwfli* on oiour life, but of our opinion, and it taints our judgment ^^XaT'1* as well as our converfation ■•, it is the diitemper of ih$ bead as Tol in(V ^ well as of the heart, and is a plain linking hand with the ->acei:dot.l.4» Mother of Harlots, Rev. 17. 5. So that to ad our deb a u- c. 25. cheries upon Gods holy and blefKrd Sabbath, itistoturn Jew, to turn Heathen^ to turn Yapifi, nay to turn every thing, but Saint •, and mfo doing we are not only prophane, £ l$" :*®*;- but heretical. To add only one thing more, to what hath Ghatec.ilonv. been faid ^ a Learned man obferves, that it is put into the f. 235. Tit. Roman Catecbife, that it is lawful to kill proviiions, bake Fel*. & l85# fifh* 486 The Practical Sabbatarian, Vaulx. Cha- rim, mend and repair Bridges, High-wayes, Ckurches,teach tec.c.3. f.53. prophane Arts, Card, Fence, Fiddle, and make mufick for gain and hire on Gods mod bleiTed day. CHAP. X L 1 1. Ebiomter Sab- batum dieido- minica pari obfervantia ceiebrandum adjungebant Eufcb.l.3. €. 21. Clemens Ro- cnan.Epifcl; Conflit. Apo- ftol.i.c.^. & €.7. & c.24, S>n. Laodic. Can. 20. Ghatec. Rom, part 3. inter - tium prxcept. Catan. in Chat. R.om. fol. 234. An expoflulation with Enthufiaftick perfons^ who cry down the Sabbath^ under the jpeciow pretence that every day is a Chrifiians Sabbath. IT hath been the lot of the Chriftiau Sabbath in all ages of the Church, even from the very Refurretlion of Chriit, and the firfi dawnings of the Gofpel,to run the gantlet^ and to endure the lajhes of virulent and impetuous adversaries. Prefently after the ApofUes, the Ebionites vented their ma- lice againft it, and did proclaim to the world that the Jew- ijh Sabbath was to be obierved by all with great Reverence^ nay with equal rejpeclto the Chriitian •> both were to walk hand in hand with equal degree of honour and veneration, as Eufebius that Ecclefiaitical Hiftorian of Renown informs us at large. Others there were, who treading in the iteps of former Heretieks, afferted the Jewijh Sabbath to deferve as rich a Crown as the Chrijtian^ and to be celebrated with as much care and obfervation : And thefe are mentioned by Clemens Romaniis in his (econd book of Apoftolical Conlti- tutions. But againft thefe, the venerable Council of Lao- dicea paffed fentence,in deteftation of theerrour, as may be feen in the Canons of that Council. But it is no wonder if thofe who deny the Divinity ofChrifts Ferfon^ as the Ebio- nites did, will likewife take away the honour of his dayy and bring in an obfolete Fejiival to itrip it of a moiety of its glo- ry and obfervance •, whenas two Suns maf as well become the firmament, as two Sabbaths the Church. In the groffer times of Popery, Gods day lay under fomz eclipfe^s well as his truth ;> and then it was horribly defi- led by ftupendious idolatry, by. Will-wor(liip,Mafs-wormip, Bread-worftiip, Saint-worfhip, Image-worfhip, and other Myfkries {he Fratiical Sabbatarian. 487 Myftenes of Antichriftian hvpocrifie » then it was hard Canif. Ghat. to find the gold of a Sabbath in the rubbijh of fuper- caP-*fol'8+ ftition. In thefe Utter dayes our Chrijlian Sabbath (like Chrift the Author of it) hath been Crucified between two thieves •> Prophane perfons on the one hand, and Familijiical fpirits " on the other j the former wounding it by gr offer abominati- ons : How many in thefe latter ages have known no Temple but a Tavern, no Sanftuary but a Stews, no Chalice but a drinking Bowie, no Pfalm but an immodeji Song, no Commu- nion, but good fellowfhip, on Gods holy day ? And indeed how much do thefe Sons of Belial cloud Gods blelled day. with their deeds of infernal darlqiefs ? m , . But there is another generation rifen up in our prefent l"ceJfmm && age, who fub larva pietatps, under a pretence of religion, at- ve^rores ruf, . tempt to over-throw, and wholly tofubvert the Lords day, pratemuW- and yet they are fo pafllonate in their love to the Sabbath, bertatis chri- that they would have everyday a Sabbath. Ashe faid, would fii*n*whodi& aU the Lords people were Prophets, Numb. 1 1. 29. fo thefe '£* Amba^- wiflj aU the dtyes of the week^ were Lords dayes. They think proft l^ they give Chrift toofcant meafure, to give him but one day in the week •> they conceive our whole life (hould be a con- tinual Sabbath. And thus the Devil, according to his won- ted cuftome, turns himfelf into an Angel of light, that he 2G0r.11. 14. may the more undifcernedly deceive and beguile incautelous fouls. But the work of this Chapter will be , to ferret this opinion out of all its lurkjng holes, and to (hew that the feigned fan&ity of thefe pretenders, is only a vain pretence, fflu]litu$a me^ for by a feeming multiplication of Sabbaths, they annihilate dkomm inter. the true Sabbath, and thrult it out of the world. And as it feat Regem, was once (aid of the Grecian Emperour when he was lick, that a multitude ofPhyficians killed the King : So a multitude of pretended Sabbaths, will dejiroy the true one, which Igna- tius calls the Queen of dayes . IT"? p/Ao^ei- There is fome difference among Divines, upon whom to s^^h.^st- ratherthis demure fancy, this feavourijh zeal, which runs w£J**»V««P- over into all kind of abfurdity. The learned Profejfbrsrf^^G*"^ Leyden,zfiix this opinion upon the. Anabaptijls^nd in down- av ™" "'**" right? * 4S8 The Practical Sabbatarian. right terms, call them the oar -throwers of the Lords day, notwithstanding, with guilty Adam, they run among tne trees to hide themfelves from the charge of the truth, and think to takgfantiuary in the notion of Chrijiian liberty. Dr. Imjfe (that mirrour of learning) layes the brat at the door of Smnkfddus^ as lihcfirji gave new life to this old errour, and received it by a large Jinde from Manes, the father of the Manichees, who threw this mid fire up and down in the Primitive Church •, againft whom holy Augujiine panted his batteries with glorious fuccefs : Yet the Reverend Irviffe will not exempt the Anabaptijis from their (hare in the pro- pagation of this pefiilential errour. WaUw, one of the Ley- ThtManichsts den ProfeiTors tells us, that the Anabaptijis turn the fourth °vn . Commandment into a mea Ceremony, and fo that Sun be- \ holy ^im- *n& ^ we are ^ *n tne dark, and fo know no dijlinftion der theGof- of dayes i> and he allures us, that the Socinians are brethren pel, Mj\ Shep. in this iniquity. The learned Rivet, another of the Leyden ProfeiTors, in his trad upon the Decalogue gives in his free iurlrage to the judgement of his Collegue Wal&us. The FamiUfis likewife have fet to their moulder to carry on this IfievZ cevemo- wor\of Satan, to level all dayes, and fo depofe the Lords day niale eJJhqxiY from its juit royalty and honour. Thefe brain-fick^p^iCons, tumpreceptum, W^Q Jcli^ht to call themfelves the family of love, have wil- rtvmwmchri- lmgly drowned the Sabbath in the deluge of all other dayes: fit phniaboli. But let it btthe fhameoi all thtfe Seds, to make all dayes tumhodiiferd equal!, and equally to be regarded !, for fo initead of Cbri- fentiw* Ana- ftian liberty, there is brought into the Church an Hea- hptjft*. Wal. tfrmijh licmtioufnefs : Nay, the Heathens had alwayes their fet andfohmn dayes, nay vpeshly, nay fomeof them the/e- venth day in imitation of, or allufion to the Sabbath, which firji was fixed on that day : and at th'is day, the barbarous giiid eflhfc 2lir}y nave thcir weekly fe if lval tvery Friday, the riril day of faricTmuUn- Mabo met s Km gdome, when he fled from Mecca to Jethrib, tw? and thenceforth conftituted that day, the firfi day of their Ghemnlt. in Wcek, and of their year. Chemnhias calls this h Exam.Concif. rour^ rHC!e }m^udeucy, and barbarous folly. Nay, it is the very dregs of 'igno ranee, not to oblerve that day with all due fokmnity,. which hath fo long been kjegt by the liniverfal Church The framed Sabbatarian. 489 Church of GocL Againft thefe Familifts and Libertines , many of our modern Divines have drawn up the battel, wherein Truth hath gained a triumphant Viclory; But thefe ftiritual levellers, who make all dayes alikg, (and would they not make all Eftates alike ? ) and give no preheminence to the Lords day, have lome paper forts to fly unto , to pre- vent a rput, which are partly built upon pretended reafon^ and partly upon miftakgn Scripture, I (hall give them the full J cope of their own defence, andeafily Jher» the vanity of their pleas and allegations. They alledge for themfeives, that the fourth Command- 1 . ment is utterly ceremonial , and ceremonies are only for a ceremonia &,ti time, they include decay in their very name ••> and expired wfawd* ceremonies are no obligations upon us,to obedience or obfer- ¥*?***• vance. * 1. To this it may be replyed, That no reafon can beaf^ 1. figned, why the reft of the decalogue fhould not follow, and ^mum pr^ the othei. Nine Commandments breath out their laft with eeptumeflpm the Fourth i and fo die hedge of Gods Ten Words being Vecdogijnquo broken down, we may leap over into any tin 5 for the Apo- m.er.e ce" ftle avers, That where there is no Law, there is no tranfgreffion, pY^cipituY, Pvom. 4. 15. Sin is the tranjgrejfien of the Lave, as another quum lexDeca- Apoftle affirms, \John%. 4. And the Law being expired logi 'eft lex mo - and difanull'd, the tranigreilion ceafeth \ So we may covet *d»ifit *HYna% our neighbours wife without immodefty, the law againft it /Je^n/wt* being out of dxte and carta ted i and what a gap would this ex decern open to all licentioufnefs ? How would this turn the world verba >w» into a Stews and a Brothel houfe ? For as WaUm rightly novcrnramw^i argues. ' The fourth Commandment is part of the Deca- ™f %f"1' e logue, one of Gods ten words, in which nothing meerly ' ceremonial is commanded, feeing the Law of the Deca- * logue is moral and eternal, written in two Tables by God Exod. 34 28. c himlelf, Deut. 10. 4. and is called Gods ten words, Veut. , '4.13. not his nine words, to intimate the mdivifible xo ' lp* l ' 4 union between the fourth, and the reft of the Command- xo * 3L x • 1 ments. Conlidering likewile it is a Commandment parta- Levit.ip. 3. king of the Jamepriviledges with the reft : x. It was delivered with the fame admirable Majefty. Rrr 2. It 4po the Pra&ical Sabbatarian. Lcvit. 23 3. 2. It was written with the fame finger of God. Exod.31. 13. 3. It was prcffed with the fame, if not greater feverity, Jam. 2. 10. with the reft. Quodpromin- ^ \t was laid up in the fame A)\ with the other Nine i T^chnfttnts anc* tncic^ore we may / if IwelJreffos tnc keeping of the Sabbath by force of the fourth Com- obferx-ator, et mandment, as well as the obferving of the other nine Com- Cbrifliane U' mandments, was not neceffary ; for then Chriftians might bertatts retlw break this Commandment, and be innocent, nay, rather be <#»wj\ Wal. obfervers of Gcds rviU, and faithfull affertors of Christian liberty, for that Commandment which now is not moral, the breach of it is no violation of any Law, and fb no offence : but who can fee, how the fourth Comtnandmenty7i/\r out of the rejl of the Law, how comes this Pearl to drop from the Cham, that this Precept mould not require our conformity, as well as the other Commands of the immutable Decalogue ? And how can the whole Law, 2 Sam. 10. be obferved, if fo important a Command, as the fourth is, be \dt to our li- berty to break and violate ? And I may here reafTume the foremen tioned Text, Jam. 2. io. how (olicitous and care- full lhould we be to keep the fourth Commandment, which is fo onpderable apart of the whole Law j> for offending in tb is one point, we (hall wrap up our felves in the guilt of the whole Decalogue, and fin againft the dignity and authori- ty ottbt whole Law, we (hall be lyable to the fame punijh- mtnt, 'the PraSlical Sabbatarian. 491 went, as if we had fcratcbed every Command ernent. This folemntext of Scripture might over -awe our hearts to a holy Violet homo to- obedience to the Commandment of the Sabbath. It is a no- tam feg&*y*fi table.obfervation of a learned Man : c The precepts of God TcdpZtafat c are not to betaken disjoyatly, but conjoyntly,not feveral- ^Jj, T^"" * ly, but altogether, as tney make one entire Law, and rule pta,non disjun- eof Righttoufnefs i the contempt reflecting upon the whole ttin,frdcon- c law, when it is wilfully violated in any part. A grave ^u^i}'^et com- and worthy fpeech. The Decalogue is a body, he who inju- luamunl'kx ikthanyone member, wrongeth the whole body, he who abfoluta,Ju- ilights any one Commandment, fuppofe the fourth, fheds a flitU, et fan. diflionour upon the two Tables. ^mU '<&«/'• Betides, there are many things in the fourth Command- r* M* ment, which loudly proclaim its continuance, and ftanding morality. The working fix dayes, which is the indulgence ~ ?~ of the command, fpeaketh it mojijuft and equitable, that we et*qu$2w mould confecratc one, (viz.) that day which remains to ei cuju* totifu- thelerviceof God i and there is nothing more agreeable to mm, unumdi- natural reafon and juftice, as Rivet (peaks j and therefore to emj-feptem lay all dayes open, to follow the byafs and (way of our wills, Zhos'nolllte- is molt fantaitick and irreligious, and fpeaks the AfTertours boYibw coneef. of fuch an opinion, an irregular Sect, and fait which hath ft,cumtmen loft its favour, as a holy man calls them. And that rule of Potuifet j«*fe Zanchy is molt obfervable and authentical , It is a moji &0> &c* ^iV* wretched and wielded thing to affert, there are no dayes fet . . apart for the more fyecial worfhlp of God, and to dejpife thofe inw"^ a T' which are fet apart to the fame intent. Nor can the fan- nuUos ejfe dies dfrirication of the Sabbath be ceremonial, or vanilhing •, divino cultui for Prayer is as needfuHfor us, as the Jews i and To hear- is^lcatos a/fc- ing of the Word, receiving of the Sacrament, and thofe ^T'u/tt' c™ Ordinances which fill up the Sabbath. Moreover, reft temnere. and refrefhing for our felves and families , for our Ser- Zanch. vants and Cattle,is as well accommodated to the weaknefs of the flefh in the times of the Gofpel, as in the times of the Law. To all which may be added*, that the great end ofthe fourth °Pm wtion* Commandement, viz, the (erious coniideration ofthe great Y°P™fluPe Pw&ical Sabbatarian. Rotioprsccpti ftrudrure of fhe World, is no way unbecoming Chriftians, quaniefly quia n0r heterogeneous to their vivid and holy fpecu la tions, which. fesdiebuide- are onejy heigbtned to us, by an additional argument, of the ZxwamTte mi]liflU0U5 work of mans Redemption : But to draw out die feptimo re- the Anfwer no further h It is moft remarkable , and to be quievit, jim noted with an Higgaion Selah , that in the 31 of Exod. 14. regula eji, ra- q^ preftntly after the exhibition of the Decalogue , the tJtZSum whole body of the ten Commandements , fingles out the immnMe, fa fourth Comman dement a/07/e, and tells thejewes, c Ye ratio huju* c fhall keep the Sabbath therefore, for it is holy unto you* praceptinun- <■ CVcry one who defiles it, fhall furely be put to death, fors, %™™c?tm ' whofoever doth any work therein, that foul (hall be cut %lT'u\CepeYps ' °ff fr°m amongft bis people : It is a Sabbath of Reft, ho- wumdurabit. c ly to the Lord, :'. 15^ The Children of Ifracl (hall keep Dr. Andr. c the Sabbath, they mail obierve the Sabbath throughout Epif.Wiftton. t. their Generations for a perpetual Covenant, v. 16. How doth the Lord again & again prefs the keeping of the Sab- bath, two or three times in one Verfe , and one Verfe after another, as if this was his darling Commandement, and he took the greatejicare of it, and did give it the primary over all the other Precepts i And indeed, it is a golden chain,^ which joynes the two tables, and if this clajp be broken, all falls afunder. Nor can it poffiblybe demonjlrated, that this blelTed Command for the Sabbath, dying & expiring, as a fa- ding. Ceremony, all the reft mult not neceffarily belaid a- &jz*l.and fle<-T in a final abrogation : And therefore the Antinomi- Ej/monthe ans, and many of the Anabaptifts, roundly cad off the whole Sabbath, part Decalogue, as nothing appertaining to, or concerning Chri- thc2d,p...5i« i\ians : (b worthy Mr.Cawdrey, & Mr. T aimer obferve. It is the obfervation of Rivet ^ that the obfervation of the Sab- bath, is thrice Jolemnly mentioned in the Book of Exodus : 1 . When it is reckoned among the Moral Lawes, Exod. 'tidenvb 20* &» and fafely jfo/W among the reft ofthe*«# Corn- er cownendari mandements : and would be fo ihll, was it not worried out obfervationem by. the violence and abfurdities of brainfick^Heretiques s And Stf^jr/omnes t\m lodged , it is to be preffed by the zeal of the Mi- wfcnr, et jm ^^ ^vmJ \in 2.. When it is. reckoned among thcFolitieal Lawes, Exod, The I'ra&ical Sabbatarian. 4^3 23. 12. And fo the obiervation of it, is commended to the pracepto quar. care of the Magijirate. **• *rf* W; 3. When it is fngledom by its (elf, and earneftly urged £^ Q*£l by GW;Exod. 31.14,15. as it" his honour was more concern- tUY ,„ £X0Cj. ed in f/?ir Command, then in any other : and fo it is pro- 23. 12. yuod pounded to the pra&ice 0/ every prof effour of Religion to the migiftntur end of the World i the £****£i being ftiU a fign between j^5/{a?,?• God and his People, even *o a// generations. To wind up etpojleliorl *t all , It is no lefs, then an impeachment of divine Wifdome, hicfivere in- to think God would urge an expiring Ceremony with fuch terdicit trjnf- diverfityof reafons, Exod. 20. 8. with fuch variety of Ar- gr$/fiw eos- guments, and motives, Exod. 51. 15. with fuch Jeverity of^ff. t^i?a&m threats, Exod. 31. 16. Rivet. Nor can the command for the Sabbath he ceremonial, be- 2m cauie it was ordained in Paradife,Ge>z. 2. 3. before Ceremo- nies had a being:Yoi all ceremonies point at fomethingin the Uemetiamma- Gofpel, as the Pole-ftar turns to the North. Now Adam not nifeflum eft, being fallen, there was no need of a Gofpel v Chrift came into fuMab initio the world, to- lave that which was /o/r,Mat.8.n. And in the "^f'^ ftate of innocency nothing waslo(t,there was «o* a freeze up- "f"^on^!tf on mans beauty,and therefore no ceremony could take place', chriflumFle. And befides, the Sabbath continued, when all ceremonies left demptoremJ[,s- their being, and Chrift was come into the world. The Sun ri- j*flWj*J* «»*»•' /?^,aliftarsdj£appear. Now Chrift difcourfing with his Dif- cultuifeiTit ciples privately, Mat. 24.3. Among other things, headvifeth confecrattu!* them to pray that their flight be not on the Sabbath day^ Mat. Amef. 24.20. which counfel related to fad and dolorous times, inflitmionem* which were to befall them when he was afcendedup to his Sabbitinonejfe Father > and yet we may obferve a Sabbath in being, which feremonialem 9. evidently fhews, that the Sabbath no way can be* ceremony , f umpova* -->l «/i ■ • w -o /r 1 /- 11 r- i • / t 1 lem,exeoap- Cnrilts commgin thejtejh chaimg away all fuch evanid ihad- ptfWj aw&ni- dows : I need not mention, that the Lords day fpokenof, hilhabet pro- Rev. 1. 10. when John was in his Vifioii , is Zy^ conclu- priumjud**, 4ed to be > It is called the j Cor.i<5 I>2. c Lords day for two rcafons : et Ad. 20. 7, ! cBecaufe on this day Chrift rofe from death to Itic, &ft 'giturdiei < for Chrift was buried on the evening of the Jews Sabbath, ^^ 'which is our Friday, and refted 111 the grave , cheir whole fioMvet J°~ c Sabbath, which is our Saturday , and rofe the rirft dzy o£ obfervatioxfr c the week early on the morning, which is our Sunday. JP°Jjoli im™e- 2 c The rirft day of the week ( according to the Jewes diat$fci infpi. 'account j came inftead of the Jewes Sabbath, and was ]^^ff- « ordained a day of Reft for the times of the New Teitameiit, ban^tLnc fe- c and fanclified for the folemir worlhip of the Lord, and for mminordinem c this caufe efpecially it is called the Lords day •-, the mani- ^lejtjfiicum ' feftation whereof ( as fome think j John chiefly intended tunctminic^ ' in this title. And it is moft confbnant to the tenour of dieiferiam,mn * the New Teftament to hold , That Chrift himlelf was moid Ecclefi* c the Author of the change of the Sabbath from the laft, chrifihn* ja. 4 to the rirft day of the week, and my reajbnsare thefe : cYamfeceyunt, i. c That which the Apoftles delivered, and eifjoylied ta™fawm** c in the Church, that they received from Chrift, either by quoqwetule- 1 voice, or inftinol, for they delivered nothing of their own rum,a jam dies chead : But the Apoftles delivered and enjoyned this Sab- domm^j eft < bath to the Church , to be kept a day of holy reft to ^^tmem c the Lord, as appeareth, 1 Cor. 16. 1, 2. where Paul or- w, propter fed . c dained in theChurches of Galatia and Corinth,that the col- juxta scri- Me&ionfor the poor, mould be on the rirft day of the week-, .pw&* Para , c this he left not to the choyce of the Church , but ap- pointed it by Authority Apoftolical from Chrift. Now c the day of collecting for the poor (as appeareth in the c Hiftories of the Church ) was on the Sabbath day , when c the people were allembled for Gods fervice. For this was ' the cuftomeof the Church for many yeares after Chrift : Apoftolicain- 1 Firft to have the Word preached, and the Sacraments ad- ftiMione Qoh c mmiftred, and then to gather for the poor. And for this ^^j Hs' c caufe in the writings of the Church, the Lords Supper is nico'XbUon^ c called a Sacrifice^ an Oblation j Becauie therewith was veniebant 'fk c joyrred :, 4P* The PraSttcal Sabbatarian. &e\es in eede- c joyned the colle&ion for the Poor, which was a fpiritual AoMoYum61 ' Oblltion> not t0 thc Lord> but t0 the Church, for the re-. tempore* muta- ' ^ °f tne Poor, and this colle&ed relief was fe-nt to the tumcJfeSab- c poor Saints abroad. hanmindiem 2. c Thc Apoltles themfelveskept this day for the Sab- dominium. c j^ Qc t he New Xeftament, ^c7j 1 o. 27-And it cannot be c proved, that they obferved any other day for an holy Reft c unto the Lord after thrifts afecntion , fave onely in one c cafe, when they came iiito the AiTemblies of the J ewes, c who would keep no other, then their old Sabbath of the 'Law. Ail this and more, that man of renown in the Churches of Chrift, hath left upon record, to affert the Chriftian Sab- bath, as a fet zndftanding day for the folemn worihip of God every week , till the fecond coming of Chrift. And therefore clamorouily to pleada liberty to worfliip God, as where, [6 when we pleale, in Gofpel- times , is not on#ly a contradiction to holy Writ, but it is likewife a giving the lye to the Testimony of thc molt approved Lights of the Church. To be left to our J "elves toferve God when we pleafe, and not to betyedto any fet day of folemn worjhif is not Cbrijlian li- berty, but unchrijiian mifery. This is onrfnare, not our priviledge : If we may ferve God at any time, we will ierve God at no time. Mans corrupt nature is not fo accommo- dated tojpiritual Ordinances, that it lhould be often fledg- ed with fatisfadtion and delight. The Jews who had a clear command for Sabbath obfervation, were weary of their Sabbaths, andwifhedtbem over, that they might fet forth Wheat, Amos 8. 5. And yet this people was difiiplined by God himfelf,and carryed in his bofom, Numb. 1 1. 12. Shall men be left to themfelvts toferve God when they pleafe } when will the worldling (hut up his lhop, to be at leifure for holy worfhip and communion ?- And when will Freud ferfius leave confuting the Glafs in their Chamber, to confult with the glafs of Gods wird? The covetous perion will hardly Jpare time for folemn and divine fervices, and to wait upon the worfhip of the Almighty. Voiupxunis per lens will be lovers Rom. 8 7. $uidm offd- tutfomnetdies ejfe aquales, & quilibet dies eftS 'abba ■ tumQhriftia- nif\fedhi dum Sabbstum muhiplicaKt, annihilate opes arri- will eafily prove the unhappy Parent of a thoufand foul- parent e loculo. deftroying mifchiefs>it not being probable, that laying afide Mic. $.8« n the Sabbath of the Lord, we mould lie under the fmiles of the Lord of the Sabbath. It is true, that under the New Teftament all places (in a 3. fair ftnfe) are equally holy ; but it doth not follow from hence that all times are fo>and WaUus ftands ftiffly to it, the Mat* l8-20« argument is invalid. For it is not eafie or meet, but is very John 4. 21. dijjonant from divine wifdom, to appoint in his word all 1 Tim. 2.8* particular places where his people lhould meet, their meet- Mat I#rr ings being to be info many thoufand feveral Provinces and *r , '. ." Countreys, in Jo many various htuzUons j for fo the variati- niamChrifluf on would be endlefs ^ and fo incongruous and ufelefl to fet adveniens ex- them down in the word \ but it is not fo in refped: of folemn Piavi* univev- time,ox a folemn day for divine wor(hip,for here in the L©rd f™**™* may eafily appoint a particular day to be obferved, accor- ej^&awim. ding to the riling and fet ting of the Sun proportionably Aug, throughout the whole world. And Co the Church of God in *U4ges have obkxved the fame Tncinti of time , viz. The S f f Lords 49* The Practical Sabbatarian. Lords day for the fblemn woriliip of the mole high. But thefe familijlical fpirits have not only their argumen- tative pleas, but they can bring Scripture too j> as Satan will never want a text of Scripture to varnifhover an errour, and put^ good face over an evil opinion •, efpecially iince he fought a duel with Chrifi himfelf, by the dint of the J word Kit a °f the jpirit, which is the wordof God, Epb.6.ij. And there S,^'"'. ' ' are tfcree texts of Scripture which they ufually urge for the fupport and confirmation of this wilde fancy i I mail exa- mine them ftverally, and fee what ftrength is in them. £ The firft text is, Rom. 14.6. He that regardeth a day, Obi eft. regardeth it unto the Lord\ and be that regardeth not the day, to tbeLord be regardeth it not. This therefore argueth our Chri- fiian liberty, jn refpecling all dayes alikg, which are not dif- cerned, but only by command of the Nfagiftrate, fay thefe tfli homines fami^fts i of the Church, fay the Rhemijts j but of neither tbutumur faith Mr. Fulh, but of the Commandment of God only > and ScnptuYM,8t fo this place might be anfwered: But as Zancby faith of ahuconclu- inefe Enthufiafticks , 'They kyow how to abuje Scripture. eTconcluden" Therefore to (hew the vanity of their Allegation, it is reply- dam. Zanch. ed, this Text (peaks of indifferent things, which may be ob- served or not obferved,without fin or impiety. Things adia- An fa. phorous and indifferent are properly the fub je&s to a<3; our li- De ediabhoru ^€riy nlrtney mav be fanned or loofned as we pleafe, they are hie cgit Apo- only the garbs and modes of Religion, which may be left off Jhlm.et ir.ten- without offence > the higheft pretence to them is only de- tioiorum qui Cmcy, which is fubje'& to a variety of opinion, to think it, frfotli™b"leS or not think k {b* Bl{hop Vave"ant vehemently de- fc/a, Par." criQS f^e neceflity of holy dayes, fbme of thefe indifferent N n eft fiat - tnni£s> a"d Wth, they are of a mutable nature h and as they enluietchli- are enjoyned, fo they may be aboliftjed by humane Authority. am Chrifiia- But now to put the Lords day into the account offueb in- rusmoliqua ne. differencies, is an errour of the higheft nature, putting an ialimm"' cccliPre uPon Chrifts Refurre&ion, the glory of which is famfejhrum celebrated and commemorated every firft day of the week, diertimobfer- which the Apoftle John calls Rev. 1. 10. the Lords day: vationem,fed Such an opinion would put drofi into this gold, and embafe Amfnrhal efl it. with a finful *%.To fuppofe the obfervation of the Lords fas.hofcehn.- y rr ^ The fra&ical Sabbatarian, ^Q day a thing indifferent , what need then of the Apoftolical msna autheri. pratlioe to be our Frefidem, the general obfervation of the t3te conjiim- Church to be our incentive , the Decrees of Councils and tos> et ea^em Con&itutions of godly Princes to be our encouragement , ^MoriD i the univerfal Tenent and content of ProfeiTors in all ages down to this very day, without any heats of dividing di- sputes, without difgufls of feparating Sedts, to be our en- forcement to the holy keeping of it ? Never was any thing indifferent fo warmed in the bofom, andfo warranted by the obedience of all Chrijiians in every Century 5 and be- . fides this, no man will deny but it is convenient, nay ntcef- ^mb^d *' fary, (therefore not indifferent) that fome particular day be that the Apo- fet apart for folemn worihip : For ftle in this 1. Hereby our felves, our fervants, our cattel have reil, text,B.©m.i4, which is one end ofethe Sabbath. . ^J^fcth 2. Hereby faith and good manners are furthered, and we things°indif- are built up by publick prayers, reading, and preaching of fetent, not in the word. their nature 3. Hereby the love and joy of Chriitians is increafed, °nly>butalfo through the mutual beholding one of another, as Hierome ° ;^tol2j 1 c as in regard obferves. . of their ufe. 4«Hereby the poor have opportunity to receive the Gofpel, Blmth. fare. other dayes being takgn up in the works of their Callings, to get a mean livelihood,and a poor maintenance for them- felves and families. 5. Hereby the glorious Myfteries of God are opened and dij covered to the people, and thofe ineftimable benefits we enjoy in and By Chrift are unravelled to poor and precious Aug. ad Ja- fouls. This Pearl of prke,the Lord J e (us, is principally nuar.Epirt. fhewninits brightnels and excellency on bis own blefTed u8-n^ Lyra, nay the very Kbemijis themfelves coniirue &dedele8uci- tnis text oijewijh Ceremonial dayes, and of Ceremonial ob- borum. Hint fervances. This Scripture then being Lb understood, as it ™h** hie ties mull be, it noway imports or include the blefTed Lords Tdaddies°L day Pra&iced in the New Teltament by Apoitolical Autho foniireferat. xnY' Thus the text urged to patronize this fond opinion, Chryfoft. is likg J onab bis gourd,%vbich is foon withered, as to the in- Jon. 4.<5. tended purpofe, for which it is alledgcd. 2 The fecond text of Scripture, theie fanatical Opinionifts urge for tbeir leveling fancy, is 2 Col. 16. 17. Let no man Objetl. therefore judge you in meat or indrink^, or in rejpett of an boly day, or of the New Moon, or of the Sabbath dayes, which are afhadovp of things to com-e, but the body is Cbri\\. . To this text it may be replyed , Anfw, 1. That the Apoltle in this whole Chapter bends his dif- CfnjunZIio Ma- courfe either a gainft the clamourous and rejilefi Jews, who tiva erg©/?£ were frill oppoiing the Doctrine of the Gofpel \ or elfe a- nijfcathtfein- gajnjr J udaizing Cbrijiians, who were too mueh caught in fat^upr*- tne ^nare : Anc* dugufiine tells us, that the illative particle cipu&ex veru in the beginning of the text, therefore , refers to what 6i-. et luhuju* was laid before in the Chapter, efpecially in the 1 1. and 1 3. apitt/yet yam verfes^ which relate to Jewijh &rcumcifwn,ind Co he bends £i™ j£ his plea againft them. The Apoftle here warns the Colajfi- daiiantM-,qui am to beware, as of the Gentiles Fbilofof by, ver. 8. fo of ctboYumde- the J cwifh Ceremonies 'in- the text now under examination, Ufhmft&ict vzr% I5< Cbryfoftom tells us, fome of thefe J udaizing perfons v^wa- beg^n- to tfiin^e the matter^ and to fay,, fome of the Jewifh 1 p "' Feafis The Pra&ical Sabbatarian. 501 Feafts were to be obferved, but others were to be laid afide. fcrrptos ; et Now here the Apoftle prohibits the Colojfians, to whom he ^nfequentir writes^// participation of Tewifri rites, either of their meats ca:teYa* leSu oxtheir Feftivals, whether their New Moons, ox their £<*&- mas a Chriftia- baths. And now what are thefe obfervances to our Chri- ku obfavan- ftian Sabbath ? What are thefe fuperannuated and can- das eJjTe doce- celi'd Ceremonies which %ere aboliihed by the coming of ^ Au8- Chriit,to our Lords day,which (hall endure to ChriiVs fe- ^ ' 5P" cond coming > Surely the Jews would never plead for- and being abolijhed by the coming mcn.Theoph. of our Saviour, ought not to be obferved any longer : And skutabfente this, thecircumitance of place, the manner of fpeakmg, the imperatore iK)ting of the names of the dayes and times in the plural imago e)wha^ number, do abundantly confirm-, and this it fo char, that ^taw^r'"- Era/mm. one\ whofe Religion was too much blended with ^V'^T** Popery, a meer medium participations, and Bellarmine bet\^k8c that Champion of the Popes, the Rbemi{is, thofe Secretaries hxc ante ad-> otRome, all concur in this interpretation, and roundly aver, centum domini that the Text fpeaketh only of Jewim feftivities ; to which *cmPoreff : aiTenttheftreamof the Greel^ Fathers : But I (hall dokZZTp**-' this particular with a fpeech of Zanchy. Tfc Apoftle , faith feme awtem ca^ he, in this place doth not forbid that there Jhould be any cer- rentauiborita-- tain dayes publicity . folemnized in the Church, wherein tbete*^m^u faithful might affemble to pray , and to receive the Sacraments ^ipiennes together : For the Apoftles themf elves and other godly per fans l*f* £ /""* * didufually come together on the Lords dayy and would that all bimuf,pr*feir- things jhould be done in order in the Church, Wherefore un- ^JJima unpsn^ left we would affirm, that the Apoftle did contradict hlmjelf, it *** ec^eji£ muft be confeffed, that the Apoftle in this place of the Coloffi- fj?^£j?f* ans did nothing lefs then preach, that no dayes jhould be fo- infht.i 2 c So- lemnly obferved in the Church of Cbrift. And worthy Cal- vin adds, If we have .no certain folemn dayes at all , prefent ruine and confufian inevitably befalls the Church of Cbrift. Thufc* cjo2 The Pra£lical Sabbatarian, Thus the univerfal confent of eminent men in all ages thus interpreting this uxt, wholly invalidates any tendency in it, toaiiert this loofe and wild opinion of levelling of dayes, ox making every day a Chriftian Sabbath. But 3. One gives a tbree-fild anfwer to this text, all moil fa- voury and confonant to the truth. 1. The Jews had other daye^ceremonial beiides Sab- baths, which the Jewiih teachers ilrongly urged, Gal. 5.3. - And there is no necdlity of limitinglishe dayes mentioned in the Text to the feventh day Sabbath : When the Apoftle condemns the obfervation of dayes , he doth not condemn the obfervation of all dayes, for then dayes of failing and thankfgiving muft be condemned, as well as retting dayes under the New Teilament, which yet none will grant or aifert. 2. Suppoie the weekly Sabbath be here comprehended under dayes, and that by Sabbaths be meant the weekjy Sabbath, yet here cannot be meant the Chriftian Sabbath, but the Jevp'ijh Sabbath, for the Apoftle condemns that Sab- r . bath, and thofe Sabbath dayes which the Jewiih Teachers DaveninCo!. pieacjeci for among the Colojpansy now they could not plead Wal in qiur- *or our Chriftian Sabbath , but they were ftrong Protlors \um pr for the old feventh day Sabbath, which was the religion of ptum. thtir fore- fat hers. 3. There is a double obfervation of dayes j 1. Moral. 2. Ceremonial. Now the Apoftle in the text mentioned, fpeaks againlt the ceremonial obfervation of dayes , that Pha- rifaical piece of counterfeit, but not againlt the Moral, For dayes of failing are to be obferved under the Gofpel : Our Saviour tells us, that bk Vifcipies, when he was withdrawn John i(5. 7. t0 Glory, ftjouldfaft, and they had the greateft meafures of Mat. p. 151c:. his fpintual prefence. Now we are to obferve fuch dayes with moral, not cere- monial obfervation, fuch as the Jews had, in fack-cloth, in attics, in tearing the hair, rending the garments, &c and Joel 2, 12,13, fuch other ceremonial trappings : we are to rend our hearts, and cry mightily to the Lord upon thofe dayes, which is the moral obfervance of them. So it is in reterence to the Sab- The Pra&ical Sabbatarian. 5 03 Sabbath j no Sabbath under the Gofpel, is to be obferved with Ceremonial or Pharisaical observation, with Jewifh preparations and Sacrifices, and fuch like formalities -, but it doth not hence follow, that no Sabbath is to be obferved under the Gofpel with moral obfervation, in hearing the Word,in receiving the Sacraments,in finging of Pfalms, ere. The Apoftle therefore may not onely hint the day, but the manner of obfervation,in his prohibiting the Colo tfians, their medling with objolete dayes and feftivals. To add to all which hath been laid down •> if any man Jhallput any holinefs in a day, which God doth not, and ib think one day more holy then another , this is fond fuper- ftition, and this indeed is to obferve dayes, and of this the Apoftle feems to fpeak, when he faith, ye obferve dayes : But when the Lord (hall put holinefs upon one day more then another , we then do not put any holinefs in the day, but God doth it * nor do we place any holinefs in one day more then another, but Godplaceth it firft 7 And this is no obfervation of dayes, which the Apoftle condemns, but it is the will of God) which we mull: bejubjeel to. The third text of Scripture, which is urged to favour 3, OtyeU*. this grange notion, is, Gal. 4. 10. Te obferve dayes, and moneths,and times, andyears, 1 am affraidofyou^ leafi I have beftorvedonyou labour in vain. Now to anfwer this third text of Scripture, fubpxnaed in j;nfc to ferve a turn, but fpeaking little to the purpofe j It is re- Di ^ ■ ptyed> . . tit, fcil. ]uda> 1. That if we confult the context, we (hall find the Apo~ww Dies on* ftle very angry with the Galathians , for leaving Chrift the SaMata\ men- fubftance, and betaking themfelves, even in point of jufti- ^Tt^°™' fication, to the carnal obfervation otjewijhjhadows, which utiPafcha, & after Chnfts coming were to difappear, which the Apoftle in Pentecojlen. an holy heat calls beggarly rudiments •> and he the rather ^nms9 fepti- termsthemfo, becaufe now they were antiquated, and out ^^U^nk of date r but the Sabbath ( I do not fay the feventh day %S^'ubi.. from the Creation) is no fuch thing, but for the equity and Ui. fubftance of it, is mil of the fame ufe as ever, (viz.) fit Hieron.Chry* for mans refreshing, and OW/ moreflemn woi^hip 5 nor is it, foflo31> &c* nor 504 The Yratiical Sabbatarian nor will be infignificative, till we ling a requiem to our fouls Anxednullum in glory : and therefore by no means to be numbred with efl difcrimen tne obilrvation of dayes, and moneths, and years, (feeing TnanZm! the Apoftks obferved the Lords day, weekly and fabbati- Mali igtiurf- cally, and not monethly or yearly ) as were the Jewes Sab- gritoU tem-i baths, and holy day es, which pertained to the bondage and porajhtafatio- fervitude of weak and beggarly rudiments, of which the "*■ eta?ricul' Apoftle here only fpeaks. And it was far from the Apoitle vl'nt? Mali t0 rec^on anY °f tne ^en Commandments, where the Sab- d flinguimm hath U lodged^ as a weak and beggarly rudiment, and io let it dies menfes, et be abhorred of all Chriftian hearts. The Moral Law, the annos in ?oli- Apoftle James calls a Royal Law, Jam. 2. 8. Co far is it , or "toicumdiem' any Commandment of it, from being beggarly and fedan- ebfervjmuf in ttcK: Ecck/ial Mi. But to anfwer the Text fully and fuccin&ly. All inter- nime: Apoflo prefers, both Proteftant and Popifh, interpret thefe times luf non impro- mentjonecj in the text, oCJemjh times ^ the feveral kCuvzls tmporum™"* °^ the J^fi9 Church being couched under one of the terms deufipfeordi- in this text of Scripture. By dayes we muft underftand their navit, nee dies Sabbaths b by months, their New moons , by times, their Mas in eccle^ foUrfeafts in the year. dohtZ'aZ I- Th^ **/'."'"> whlch was the feaft of the fP"»& Par. in Galat. Exod. 12. 2, 18. which was celebrated in the month Nyfan, Tcrtul. contra anfwering to our March. Marcion. lib. 2. Their Pentecofi, which was the feaft of the fummer, i.cap.20. Acts 2. 1. which was celebrated in the month Sivan, ei- fefta chrifiia- therin the latter end of May, or the beginning of June. norum hie non 2. Their feaft of Expiation, Lev. 23. 27. which was ce- dMmanm,ngm lebrated in the month Tifni, the feait of the Autumn, an- rt^& fweringtoour^^er.And natur,qusmta- 4. The feaft of dedication, Joh. 10. 22. which was their men etipfifer- winter feaft, and was celebrated in the month Ciflieit, which vm hantia\ anfwers to our November. By years , which the Apoftle fid tantiim nientjons in the text, we mult cither underftand the J event b damnintUY tc- ... , ,- 1 r 1 s-1 flajudxerumyear, which was the year ot relei/e, when every creditonr qua a chrifti- which lent any thing to his neighbour, releafei that loan, awpulchrtdi- anc| Was not toexad it, Vent. 15. 2, 3. or elle the fiftieth Jlinguumur. ^ which was the year of jubilee. All thefe therefore p' being The Pra&icaLSabbatarian. fjo< being manifeftly Jemjh feafts, they nothing appertain toNotaf^echdo. the Chrijiian Sabbath. It is very oblervable, that Alapide, ch™per obfer* a learned, though Jefuitized Papift, and faxM, a learned %^^m and worthy Protectant, both agree in the very words com- teUigit7me] menting upon this text of Scripture, laying, fhat here, the ceremonias le- obfervation of dayes,'by a fymchdoche of the fart for the whole, g» veterii. , is pit for the whole body of Jervijb Ceremonies •, One parti- AlaP* in Gal. cular branch for the whole mail and kind of them. Thus Species una, the interpretation of this text, is lb clear and man! felt for $ro totd g*"f* Jewijh Fejkivals, that the molt differing writers centre in ™™™ t he fame expofition, as the Jew and Gentile accord in the VJtir^( pleafantnefs of the Suns light. And fo thefe three texts of to Scripture, which our deluded Opinionijis fuppofed a three- ,Pat, in Gal. fold cord which could not quickly be broken, Ecclef. 4. 1 2. '^ Mow** are ej/i/y anfwered, and the cord untwijied, and left to the ™£&Wt con- judicious Reader to confider, whether they are not the moft extrTcontrl- impertl nent allegations. mjtm. ' But further to difcover, not onely the weakjtefs, but the -wildnf's of this opinion, let us take notice, To make every day a Chrijiian Sabbath,^ f to contradict the lm wifdom of God'-, tor the wife God could have appointed Rora.1r.33. fomepart of every day to be k$pt holy, rather then one whole Q aj[a ^v,-m-. day together ; but his unfearch.Me wijdom faw this propor- tas lOfroftm- tionof time on every day moit unmeet, and in refpecl of mans dosthefauros many cumbers, which do too eafily entangle his thoughts, fip^nti^et^ and furprize his mind and arfe&ions, altogether unfitting Q^Memti for him : For within fome fmall piece of a day, he cannot or- immenfrmfa- dinarily , nor (b eafily recover himfelf, and unloofe himfelf pientiam deil from the world, to rind the end of Sabbath fervice, which is Arabrof. a moft fweet and full reft in communion and holy converfe with God. But now, when a- whole day is let apart for that facred purpofe , man can bmer call off his thoughts from ^m^dee fecuiar affairs , and compofe himfelf for divine intercourfe , ^Jdilheb? he can more conveniently drefs his foul to meet with his be- damqda die- \ lovtd. But fuppofe man could prepare himfelf everyday for ^- ,m .. \ this holy converfe with his Makgr , yet Gods Name would .Ra£* Kuil€h*' lofe by it, if God fhould not have the honour ofafolemn day. mWa1, £2#> > Idols have their fet daye* for their worshippers to celebrate T t t their $o6 The Practical Sabbatarian. their honour in. And Kings have their birth dayes. Pha- raoh had his birthday. Gen. 40. 20. And Herod had his 'birthday, Marl^6. 21 * which was (blemnized with great joy and feftivals. And fo Princes have their Coronation days, which are annually kept, with the bigbefi obfervation. And is it not meet and juft that Gods Name fhould be magnified by us , Commonly, by letting apart fome time every day, which we may well (pare out of our employments and call- ings for God } and this doth honour him ; but a day, a Jet, folemn day much more , when all Chriftians in tbe whole A£s 19. 28. world Hull harmonioufly and unanimouily meet to worfhip and to honour thegre,** Jehovah, and (hall cry out, Great U tbe God of the Chriftians. Set dayes of worfhip do reflect much honour upon God, as the ftated Noon (peaks the eleva- tion of the Sun. 2. To keep every day a Sabbath, fubverts tbe deft gn of a Sab- ,, q bath, which was to reft after our worldly labours , and to fet CanQunTotim, aPart f^at reftfor tbefervice of tbe Lord. So the very words cuhuifierods- of the fourth Commandement, Vent. 5. 14. And we have puundum. this reft in imitation of Gods rift. Now God did not reft e- Vom'mkufdies very day, but onely the [event b: Nor did Chrift rife every Chrifh refine- day, but onely the frit. That which put life into the old Vrione declara- Sabbath, was Gods refting one day j and that which autho- tu* eft chrifti* rizeth the s^bath of the new Teftament , is Chrifts riling capit habere fe- one days it 1.1 itill one day, not many dayes : lr God had reft- ftivitatem ed every day, where would have been thework of creation ? fum. And if Chrift had been alwayes rifing from the bed of his Aug. Epi(L grave, where would have been the work of Redemption ? up. cap. 13. Thusprscedanents nw^ufhersin a Sabbaths Reft; and fo it muft beftilliTo reft every day, plucks up the very foundati- on of a Sabbath, upon which it is built, and as Frederic^ Bar bar off a did MlUaine^ (owe it with fait. 3. To l^eep every day a Sabbath dajheth upon many abfurdities, Hanceb em- a>id fuppofetb impoffibles. We muft underftand the definition fim dew fepii- of a Sabbath > It is a day of divine appointment, which muft vu dit ah amni (Je confer atcd whcV.y to the ffvite\indworftnp of God. Now ut^noTlh Aiouldwc do nothing cr^ day, but attend the fervL omni opcre God in fpiritual duties and holy Ordinances, what w6u!d cxterno va» -be- The Practical Sabbatarian. 507 become of the Common- wealth , the Magiftrate, the Ma- antes ipjiuriy fter, the Subjed, the Servant \ How can the one rule* and &f°Uhoc die the other obey I Who fhall provide for our Families ? whilit ^T^ we (worfe then Infidels J caii orFthe care thereof? diem Liadto* 1. This opinion overthrows all commerce, traffick, it it,&fan8jfi- plucks down all Empories and Cities of trade i or (hall we cavi>i 5 c; continually fly from the SanViuary to the Shop, from unla- T%™/™m * ding our Souls in prayer, to unlade our goods from the Key iteie^OG- or the Ship ? Shall we hurry in Gods Ordinances, and fud- colau p. in denly ftart from them to look after our Merchandife > 4tum prae- 2. This opinion countermands all thofe injunctions of ^Pt,Tom 3' God which were given before the Law. In the fweat of thy per# brows thou Jhalt eat thy bread. Gen. 3. 19.- And to likewiie in the Law? Six dayes Jhalt thou labour^ Exod. 20. 9. And after the Law, in the times of the Gofpel : We com- mand them to workjwitb quiet nefs^and to eat their own breads 2Tbef.$.i2. And if any would not work, neither Jhould he eat : So that this fancy drives men into the extremity of irreligion and Atbe'ijm. 3. This opinion takes away all diftin<£ionofourge#er*/ and particular calling Christians have not only their general call- ing, viz. To prufefs the name of Chrift, that heavenly Call- beufvoavit ing,as the Apoitle calls it, Heb. 3. 1. That hopeful Calling, "wvocatione Epb.4.4. That high Calling, Fhil. 3. 14. That worthy ^^^ , Calling 2 Tbcf.i 11. That holy Calling 2 Tim. 1. 9. t for we muft not apply our feives to world- ly labours, for that is inconfifient with a Sabbath, and every day (fay thefe men) muji be a Chriftian Sabbath, which we know muft be moll ftri£t and ferious > and what is all this but daring prefumption ? Truly this opinion fairly leads us back from Canaan to the wildernefs again. 5. This opinion makes man perfect in this life h for weak flefh cannot keep a conjlartt Sabbath. J[f Paul lengthen out his difcourfe more then ordinary, Eh lie bus falls into a deeplleep, and drops from the third Loft, and deftroys.him- 8uot (wire- **e^ ^^s 2Q-9' ^ay our Saviour complains that the Dif- mor* chrijh- ciples could not watch one hour with him, but they were antxigilanii* furprized with drowiinefs, Mat. 26.40. And yet our ant rifm diffu fweeteft Saviour puts a good conjirutlion upon this failing. fo, any intern- And if |he ^poftles of Chriit cannot hold up , how (hall or- mvimen , dinaV Chriftians of the lomrfrm in Chrilts School > Few am qu what i^tfuperfm- .would they do, if every day muft be a Sabbath ? This is 1m- tas^ut mundi p0ujbie t0 flefh aftd bloud. Man carries clogs about him to It^immd'' ^10^y opportunities, which yet are joon over 5 he carries a milk temp ra- naughty heart which is apt ta wander, and a faint nature liumrerumo- which is apt to tire, and a heavy eye which is apt to clofe^ nera,qu there {hall be no la- *** boms, The FraSltcal Sabbatarian. top bours, no (hops, no merchandife 5 All our employment (hall be to celebrate the praijes of God, and the Lamb who fits upon the Throne, Rev. 5. 13. But to fancy fuzh a Sab- bath in this life, is to a& the Pr: finer who dreams of golden ^ev ,g .0 treafure, pleafing delights, fenfual fatisfadtion, and wake- u, ing in the morning rinds himfelf (hackled in an iron chain, and lockt up in a dark dungeon. And let this be added, to dream of a perpetual Sab&atb here, and (b lay aiide the Lords day as groundlefsand ufclefs, is the next way to mifl . of 2Xi everlafting Sabbath above. To make every day a Christian Sabbath, Is only a more fub- tle defign to undermine the publick^Ordinances . Such would be every day in private, that they may be no day in publick, and fo they/f* the clofet agamft the S ancillary, and fo the pretence of lecret duty (hall wholly fubvert the reality of fo- lemn worfhip : For it is not to be imagined that all people lhould meet every day in publick and (olemn affemblies.^jy^ And how unfutable is this to a Saints j^irit : David his ern- , . pbatical option and de&re was to dwell in the Temple. PfaL flja 27. 4. And he bewailed his loisor opportunities to go with A~ ' the multitude, PfaL 42. 4. The Jews kept the Temple wor- « Jhip till they turned their backs upon the MeJJiah. Paul l* l^ preached in the Synagogue, and commanded the Hebrews not *oc u x** to negledr. the pub lic\ajfemb lies , Heb. 10. 25. Now the He^ 10.25. drift of this wild fancy is, to leave all Chriftians to their Cer'^ft^ own flrzi/^e obfervations, to their Chamber and do fit du- C^!!°"™1, ties^thdit fo there may be no ulew or publicly Minifters, pub- bmmnonfu- lick Adminiftrations, publicly Schools, and public}^ Univer- (Jje inftitutumt fities, or zpublick^ folemn day for divine wor(hip j and fcd ut con_ what is this, but to bury all Order, Difcipline,and Eeauty, cWfanLd in ruine and confullon ? This is to ad: Viodefians part, to eapieiatk esi* deftroy the devout minijhy; to ad: Julians part, to (hut up ercitia,qu<* the Schools, and fo hinder all Knowledge and Learning ', totimultitu. and to run with Faufius Sodnus, to pluck up the Lords dayX dim erant and at lait to flide into the blafphemies and infoknee of Lu- rj« " ; dan and Porphiry,to deride all Religion. To make every day a Sabbath^ foltmnly. condemns the pra- Ziice of the Church in all ages. The Church of Chrift never under-- _ C i o The YraBical Sabbatarian, underiiood but one Sabbath in a week, which is the bleffed Lords day. Shall we ran it up to the fountain head, and take aprofpeftofthc practice of the Church in every Cen- i tury ? In thcpurefl times of the Church,holy Ignatius, the Dif- n<** (p/A&vei- CIP*e of the Apoftle Jobfythc Martyr of Jelus Chrift, lays it r©- lop Ve7w uponChriitians, as they would ihew any love to Chrift, y\V*&vwva that they (hould keep holy the Lords day : So zealous was vxv r dv&<&- this blefled man and Martyr for the obiervation of this Par- w/ttp,//cM?' ticular day, and its molt probable, if not moftcerJjitf,that he ^im*"9 fti°^dkuow the mind °f God> when ^ laY inthe Apoftle 1^3 &c Jo/7/f/ bofom, and Jobnhy in Chrifii, John 13. 23. And IgnaJ Ignatius calls the Lords day the Queen of dayes, and there- 7Syvvj|AfyM- ^ore a^ dayes are not equal, but every day of the week is wawj «ufe£5! infer iour to this Supream of dayes. Juftin M artyr,who li- t&vtw xz-rt- ved z# thefecond Century,relates the practice of the Church wBaw<8*>/pitf in his time, telling us, 77u* 0// Sunday folemn Conven- tuvcVTovtm ™ tions of people meet together in Villages or Cities for the exer- ayriirwmvas dcu Qf dwim wor(hi^ yhis holy man and Martyr who JufTlviart. ^aled the truth of Chrift with his bloud, is the unbiaffed Apol.fecund. Hijiorian of Sabbath obiervation in the mojl orient and glo- rious times of the Church, when the truths of God were Eufeb. Hift. warm, newly dropt from the mouth and heart of Chrift: Then 1. 4. c.22. tke Lorcis ^y was call'd Sunday (for realbns hereafter to be . . fhewnj) not Saturday, not Friday, not every day, but it was ^ohV. 14. the belt and higheft of dayes, and was folemnly let apart for folemn and Gofpel-wormip. Dionyfim Corinthiacus, PrimaSabbs- who lived in the third Century, lpeaks of his obfervation of ti There- ibid.Additi- f ore it is necejjary, that fir {i Priejis, Kings and Princes, and on* cap' 9* all the faithfull do moft devoutly give all due obfervance and re- verence to this day. Thefe Princes, not more happy in the Kingdomes they governed , then unhappy in the times they lived in,yet had juch an impreffion upon their fouls, as to fee to'the holy ohfer-vation of the Lords day, a day, not dayes\ one day, not-ew^ day: This levelling principle never yet got into the Courts of Princes, into thcSefions of Councils, my, riot in* to the writings of any famous Patriot of Religion,no not into the worjl of times, when the Church wore her blactyrvzW. In the reforming times of the Church, when the Sun of 3. truth brake the cloud of popifli ignorance and idolatry , then Calvin, in out great reformers, who reformed by their Pens, as well as Deut. cone, by their Preaching, all unanimoufly utter their complaints ^' . againft the prophanation of the Sabbath day, and prefs the Bulling, in obfervance of it : but full it is one day , not every day \ The Concion. 4. Sabbath day,wbich is more honourable, and not zvee/;dayes, y[uk\i\ Com- which are more inconfiderable. And here I might cite Cal- mcnt. in Mat. vin, ~Bullinger,Mufculus,Aretius,Wal£Us,Bucer, Gualter,&c. 12. Nay, the Waldenfzs, and the Albigenfes, thofe zealous aiTer- AretiuiProb, tours of divine truth in the midit of Popijh rage and fury ; I ™solog.Loc. might here mention the Parliament of Prague held 1524. Wai?Epi& and ! l 5*2 The Pra&ical Sabbatarian. Dedic ante li- and the Synod of T>ort in the fourth Seffion, who peti- brumde Sab- tjoneci the States, that they would emit fevere Edicls, a- gainft fports and fervile works upon the Sabbath day. noChrifti!CS" Thus everY aSe of the Church commands the folemn fan- lib, i. edification of one day, not every day, of Gods day, and not Gualt.in 162. ours. This fancy hath been an unheard of dream in every Homil.inMat. coitury of Chriftianity. The Scripture, Church and State, that three-fold binding Authority, doth wholly diiclaime Hirtor. Wald. it. Part^T^ ^Llt t0 winc* UP a^ ' ** Tnere *s ^abbatum internum, an caP-P^ * * *Htfrna$ 'Sabbath, which is a reft from fin, for the more holy walling before God. Quies dei fuit 2. There is Sabbatum externum, an external Sabbath, feptimana , which is a reft from labour, for the more folemn tvorjhip of *^u/« Jucfco- God. Thcfirji indeed ought to be perpetual ; but the fecond /S" ^J" ** temporary, and continues only for the fpace of twenty four fentioruminpu hours every week. Now thefe fn?0 do not abolifh, but ejfo- ritatey&quies blijh one another. A refting from./??/ continually, doth more glorificatorum fit us for a weekly Sabbath ■-> and the keeping of a weekly Sab- ir]fUYmme' bath doth more fit m for the refting frorn/z>/ continually. The aP* Jfr^x were to keep the internal Sabbath, they were al- wayes to reft from fin , though they were commanded a ftventh day Sabbath : And ib Chriftians muft keep an in- ternal Sabbath, they muft alwayes reft from fin, though they Eph.5.ii. are enjoyned the firftfoy Sabbath, the blefled Lords day. 2, Cor 7 Thefe two zxtfubordinate, not contrary one to another \ and C d *'llh *c toma^e *^ew inconfijient , that the internal Sabbath fhould thcexternal chafe away */?e external, is not onely grofs weaknefs and Sabbath for miftake , but it is Satans mine to blow up the Lords day, the beginning which being loft, Religion pxekntly faint s away and diesj as &r PerJc- - g take away the breaft from the infant, and it quickly dwin- of the fpiritu- ,, * . . ' . ■ J ^ att Sabbath. ^" awaY int0 thc 8ravc- p# C H A the Practical Sabbatarian. 5 1 3 CHAP. XLIII. There wm a time when the Jews were exemplarily Hindi in Sabbat h-Obfervation. THis Treatife now fpending it felf,and Co drawing nearer to a conclufion i the remaining task of it, wili mainly conlift in pr effing confcience upon the due and holy obferva- tion of the Lords day, our Cbrijiian Sabbath. Now to make way for the better accomplifhment of this defign , I (hall .give the Reader, as in a Landskip, the Jewijh. practice on Exod.20. 2. the Sabbath, which indeed was ibmetimes verycommenda- hie, when they did remember the Lord their God, who brought them out of the Landof JEgypt, andout ofthehoufe of bondage, Exod. 20. 2. And we may well take our rife to this duty of keeping Gods blefTed Sabbath from the advan- tage they give us. It is true, there were fomefeafons when Judtifimtua- they were very remifs in the obfervation of Gods holy Sab- J,(J °$cia ne8' bath, efpecially not long before the Babylonijh Captivity, dfJprjrTepir, and in the Primitive times of the Chnftian Church', then indiemSibbiti by their bruitijh fenfuality on the Sabbath , they drew out peragenda, ne- the Tens of Chriftians, and opened the mouths of Heathens : firitomiferunt, but there were other times, when their care of Gods day was ^^f^*" written in ifair character, and might inflame a Chrijiians demdiem feds- heart , who hath any love to the Lord of the Sabbath, derum. Mari^2. 28. to aferious and a holy deportment on this facred Gaud*n. y day. Now to enucleate and fet before you their practice on the judtti Sabbata Sabbath, we mould begin with their preparation to it, for infumum in they were/0 exact, that the beft and wealthier! of thcmxcraPuI">*sbri- even thofe who kfft many fer van ts, did with their owne a^fa^uli*' hands further the preparation, infomuch that iometimes the etvoluptati- Mailers themfelves would chop herbs, fweep the houfe, hr»% Cyril, cleave wood, kindle the fire, and fuch like, as Buxtorfob- ferv.es j and which is very obiervable, all the four Evan- Buxtorf. Sy- gelifts take notice of the Jews preparation day to their Sab- £a£°§- fa- bath : But of this I have fpoken largely already, and fo I Cx Talmud^ U u u {hail V4 The PrdStical Sabbatarian, fnall pafs it over, for ingenuity forbids coincidencies and vain repetitions. Mat. 27. 62. But to come to the Jews obfervation of the Sabbath , a Mark 15. 42. learned man obfcrves, 7 hey drefs no meat this day, and there- T-"^ 2* l4 fore the Heathens heretofore thought they had fajted on that " day. And indeed zferions practice it was to kgef down the Aug. cap. "6. body, and prepare it for fpiritual duties. When the fenfes de jtjun. Sab, are cloyed, the foul is much interrupted in heavenly conver- Sueton. Mat- fes. Pampered bodies ufually accompany pining fouls. The tial. lib. 4 over-laying the lire with wood puts it out. The Difciples EP*8f- plucked ^ few ears of Corn on the Sabbath, Mat. 12. 1. to be patterns of modify and temperance. But I (hall not ii»- fift on this practice of theirs, it being rather their cuftome then their obedience ; however, if from their dreflingno meat we would learn a fpare diet on Gods holy day , much fin would be prevented, which is the blemifh and fhame of Chri- ftians : But their carriage on the Sabbath was very remark- able, which may be defcried, 1. In th* nature of their fervices \ Their fervices on a Sab- bath are not only carnal, to offer up facrifices, two Lambs of the firji year, two tenth deals of flvure mingled with oyh, the one for a burnt offering, and the other for a meat offering, to which was added a drin\ offering, Numb. 28. 9, 10. But their fervices likewile were of a more fpir it ua I nature > 1 . They had their thanksgivings to God, that heavenly fervice, Pfal. 26. 12. PfaL 35. 18. They fung Pfalms , 1HB ")ft1G 2 Cbron. 29. 30. which are the joyful! harmony of a devout r foul h nay, the ninety fecond Pftlm was compofed on pur- ' pole for the Sabbath, as the infeription of it doth clearly in- rQVJn ioxm us> ^ncj -t was t]:e j0y Qc t^e j)0iy amor]g tjie Jewes Ordinaria h- t0 be thus fpiritually Vfx&ferapbicaly employed, Pfal. 84.1 o, *&hiBiw Sab- 2. On their Sabbath the Scriptures were read, AUs 15. batifuitlocu* 21. (as was hinted before) A New 'fe^ament quotation to illeljaU, alTertit, which is not omitted in the Old, Vent. 31. 11, eofatfinz"- 12'>I0' Anc* 0Ur ^ear Savmir m tne ^avcs °f ms &&> t0°k lave confilium advantage of thjs fervice for foul edification, L»% 4. 17, 18, dei. Chcmnit. 19,20. and lo did the Apoftles, ^c7/ 13. 14, 15, it% This zChton. 30. fervice made way /or glorious expositions, and for new re- *2, * velation The Pra&ical Sabbatarian, 315 velation of the Divine Will, and for apt and feafonable ap- plications. 2Chron.3S.z. 3. Befides the reading of the word, the Jews ufed the ? r eacbing o£ it on the Sabbath: For the Priefts office was to teach, Mat.z.j. Veut.33.10. And they looked on it as a great mifery, when they wanted a teaching Priefi, 2 Cbron. 15.2. Or if they were unhappy in ignorant and unskilful Priefts, whofe lips did not preferve knowledge, Jer. 2. 8. Or fuch Priefts whofe lives contradi&ed their Do- drine, Mat. 23. 1,2. And this preaching was either in the txpofition o( the words as they read them, Nehem. 3. 3, 8. Or elfe in an exhortation, or as we call it, in making a Sermon upon the words, L»% 4. 17, 18, 19 , e^c. ^&r L , 4 **' Mark 6. a. 15. 21. , 4. They had their * Sabbath, but divine meditation in anima ffliut t^e ^arv °f G°d ' tnus fr°m tne m°ft approved of their own puraeftaboc- Authors, we have, what they aimed at in . their Sabbath, cupationibm viZt To walk above the world in holy contemplation, to go 7ullZ)nkr- iHtothetreafury of Gods word byferion inquifition, and to vitio dei. wait upon the Lord of glory in bumble adoration. Their Rab.Kimch. defign was not the eale of,the flefh, Manaffeb Conciliator Notabih error ca^5 it a. notable errour to think lb, for idlenefs, faith lie, is eft, otii ergo the Mother of all vices, and this Learned Jew adds, fbould we Sabfatumejb indulge w ur J elves in-eafe and delight, the Sabbath would have inftitutum.Oti- more evil then good in it : Their defign was not pleafing of e% osmium vl lcn ft -> tne ^ara£ learned Manaffeb tells us, We muft fir if our tiorum; Etjtc [elves' of all incumbrances bo ih of body and mind, that with pluffarJ tnali more freedom and attivity we may apply our [elves to Gods qudmboniea Law, I[a. 2. 3. Nebem. &.i$. Now J ren[e-p leafing is the' venim *Sc~d ru$ °^ mind, the Jhackje upon the foul, and the Canker of Sabbanm eft h°lv woifhip. And it is the zeakus expreflion of the fore- , inftitutumut mentioned Author,, That the whole man muft be given up to homoexpedi- God on bis own holy Sabbath. What more favoury could tw, etfepqfitff mmeaSab^ worshipped at the very gate, E^.46.3. They killed "the ^ri^awd/- very portal where Gods honour dwelt: So zealous and de- tanduminlege vout (when time was) was this poor people. dei. Aben 9. When they departed they would carry a blejfing with E«.«*.cap.20i them, 2 Chron. 30. 27. 10. 4/*er the difmiffion, they did meditate on what they: heard, PJ#/. 1. 2. if #* aU times, much more on this blejfed day : And they did not furvey what they hzard in afecret. contemplation, but in a Jeriom examination , -^c?/ 17. 11. They fearched't In Scriptures afterwards, touching thole . things 111 which they were taught. The Scriptures were their golden Mine, not only to look^upon in meditation , but. to fearch intoby fcrutiny and holy difcufllom 11. When they were a?me home from publick Ordinan- DCUtii»io ces, they taught their Children : For this was a charge laid upon them daily, much more on Gods day, Dent. 6. 6, 7. Exod .51.14, •, And if they were to teach their Children when they walked is. by the way, much more when they came from a Sermon, heat- ed with the incenfe of holy duties.^ 12. On this holy Sabbath they were to charge, their, meditations with their deliverance from Egypt, Deut.^. 14, 15. And to think on t he fanaifying power of God, Ezei{. 20. 20. And to contemplate on the eternal rcfi, the everlatting. Sabbath which was to come j arid to fee in all things they delighted; 5 r^ The Practical Sabbatarian, delighted in the Lord, and accounted his day honourable, and denyed ail their own thoughts, and delights, and works ■ Ifa 53. 14. on this biefTed <^\\Ija. 58. 13. Let us go and do Co like- wife, as our Saviour fpeaks in another cafe, Luke 10. 17. And when wi deviate hi Sabbath duties,let us take this glafs and To mend our drefs. a The Jews carriage was mofl remarkable on their Sabbath in the multiplicity of their fervices. 1. They hadpreparatory work (which hath already been touched, upon, and therefore no further-to be puriued.J 2. They had- legal fa crifices to offer both forenoon and Num.23.9,10. afternoon, and thefe facrifices were to be doubledon the SuodJbeQjt ad ^a^Datn' They had their burnt offerings, their meat oC- ufum Altarit ferings, their drink^ offerings, befides the incenfe which was aureiydebuit in to be burnt on the Altar both Morning and Evening, Exod. fngultt diebus ^0t ^ g And tnjs offering of incenje is a perpetual fervice ^Z?x> throughout their Generations: And to this offering up of offetri ab mcenie David alludes, PJal. 1 4-1 . 2. jfarons et cjuf 3. They had Jpiritual duties to perform, holy prayers to fuccejjbribu*. p0ur forth, Van. 9. 21. Lukg I. 10. Holy Scriptures to Rivet, read, holy injhuclions to give to their Children and Ser- Nh 8. va:its5 holy meditation to entertain, holy Sacraments to ad- minifterj Sometimes the Paffeover, John 19. 36. And of- Lukei. 20. t^n tnc Circumcifion^ Johnj. 22. Their jpiritual duties likejr fo that their whole Sabbath was a gol- Eufeb! de den thread fpun out in heavenly and devout performances', Pr*par.Evan,. which may cover the faces of many Chriftians with (liame, KM. cap. z. ho_cK.Fhilon.. 5 20 JjJe tragical Sabbatarian. who triHe away thqr precious Sabbaths in vain and flatulent impertinencies. To add but a word •, The Jews zeal for Sabbath-obfep- vation, fometimes gave To good an beat, that mifraking the force of the fourth Commandment, In it t ho h fi alt do.no manner ofwjr^ Exod. 20. 10. they would not adventure to roitan Apple, to pluck- an herb, to climb a tree, or thole things which are moit harmkfs and inotfeniivc, nay, not to defi nd themfelves, when afiauUed by the enemy on the Sab- Jofepr1.l1b.12. |Dat}1 j,y ^ anj by " .this. means they became a prey to their ^ Adveriary Antiochns Epipbanes , whereupon Matthias Tof h.Hb I4t made a Decree, that it mould be lawfull upon the Sabbath cap. 8. to reiift their Enemies, which Decree, they underfranding ftricrly, as if it gave them onely leave torefiji when . they ;iwere a&ually aflaulted, and not to ufe any ftratagem on thit day to prevent their enemies, by raiting of *Rams, or fetting of Engines, undermining, &c They became a prey HINDOO zfecondtmie to Pomp ey. But afterwards they arrived at a nrm iV%2 better underftanding- of this Decree j and now they have a FQty Proverbial fpeech , Peril of life drives away the Sabbath :. As the Chriftians ufe a Proverb much to the fame purpoie, Hofoin dc Neceffity \nows no holy dayes. And this feruple concerning Orig. Fcflor./wc^iw^tmiigsas were before mentioned, as likewife not cap.de Sab. warring on the Sabbath, Hofpinian puts a fair confirttahn upon, and thinks it. rather miftakey then fuperjiit ion. And £o we have leen the fair portraiture of Sabbath-obferva- tion , as it wasfimetimes drawn by Jewijh practice, when they were ferious and advifed, and not erfafcinated with fenfuality and idolatry j and truly it was very commenda- ble, and deferves i?«i*;m0>7, and will certainly heat the fur- Dan. 3. ip. nace 0f eternal hre Jh;en times hotter to Sabbath-breaking Chriftians. CHAP. The Pra&icat Sabbatarian. 521 CHAP. X L I V. tlplinefs doth as well become the Chriftian, as the Jewilh Sabbath, if we loo\ back^to the infancy of the World. IT is not unufual with many perfons to look upon the ftrift obfervation of the Sabbath, as a piece of fervitude, £xternf# j , which onely belonged to the Jews \ and that Chrifts com- cu\tus ± mxu. ing loofned the reins, and gzveCbriftians a greater liberty : r* lege et jure Now to refute this unhappy fancy, fnall be the defign of exifttt9cfail- this, and fome fubfequent chapters , and the only way to ac- J^^Jjf cornplijk the attempt, is to fhew,that the Sabbath every way eJ},uttempL belongs as much to Christians, as to Jews •, and therefore ahquid w qu and Santtification is the lite/^mL^ end of that Command, as the School-men (peak. Azor. §£ Now to evidence this the more plainly and demonftra- tively, we muft run up the Sabbath to the fountain head, to Gen. 2.3. the primitive institution of it, which we rind in the very in* Septimumdiem fancy of the World, Gen. 2. 3. The Sabbath at firjl was gi- teusnona&om- ven to the Sons of Adam, and not to the Sons of Abraham i ^tSf^ and it was* Sun which did not oneJyflrine upon the coaft of y-^jd quietem Judta, .but upon the whole world, and lo every way be- adaprwn/fa • longs to us, as well as tj.the Jews. tu/f.Theodor, This will be more clear if we canvafs the words of the in- ftitution recorded in the forementioned Gen. 2. 3. And God bhffed thefeventh day andfanciified it, becaufe that in it he had r eft ed from all his workj, which he had- created and made . Obfervatio fab- Before I pa(sto a further explication of the text, I mall take kmomninb notice, (as others have done) that all our tranilatours °f ilnMofen'uia the Bible in the Contents of this Chapter,,put in, thefirft inprima&ea- Sabbath inftituted : And therefore the apprehenfion of thefe Hone deus learned- men which- put the facred Scriptures into an Englijh smfanm. drefs, and made them fpeak our mother tongue, might pre- in Gen. vail much againft the cavils of any of our own Nation. - X x x But + 22 T^ke Fra&ical Sabbatarian. But for the more clear explication of Gen. 2. 3. we muft enquire into the meaning of thefe words, B I effing and San- ctifying •, and I fuppofe the worthy Cbryfoftome may here be an aui hemic al expofitour, and thus he defcants on this Chryfoft. in text> ^ 2' 3* He faffed ** > what means that word, be Gen. fanclified it ? he Jeparated it *, therefore the Vivine Scripture, teaching m the caufe why he JanUified it, addeth, becauje in it be rejtedfrom all bis workj. Now bence God would teach us from the beginning to feparate and jet apart one whole day in the circle of every wcek^, to the exercife of fpiritual things •> For, for this caufe did the Lordfinijb all the fabric}^ of the world infix dayes, and honoured the feventh day with his f S7f t'o bhffiHg-> and fanUif edit, becaufzin it he rejhdfrom all bis stbbximhil° w°rks- To this worthy Father, let the famous BiJhopofAr- aliudeffepo- rnagb fuccaed , in the explanation of this text •, Tofanclifie teftyquamman- a Sabbath, faith he, is either to kgep it holy, or to make it datum deiUo f00iy ^ and feeing Gad cannot hgep any day more holy then ano- i Ad o Ta- *ber ■> tbe meaning muft be, be made it holy, which is as much turn. Dr. R. ratner t^en anotner '■> hut the bleflings of a Sabbath rbr.I% S are of aHOtber nat^re, they are fpiritual bkKhgs, converfe 'n with God, holy and divine meditation, &c% which bleffings Thom.Aquin. proclaim thc Sabbath to be Originally detonated to worfhip Vt findijices, aQcj jjvme fervice. It is the obfervation of Zanchy, That jta*jfi* Jefus Chrift on that day, when tirft the Sabbath was infti- tum habeas ab tuted, did take an humane fhape, and converfed with Adam, opereferviU and did inilrudt him in moft holy Colloquies, and ib was cefando. Ger. j^u(*ej tiiat whole day with our Parents. This was the ap- Primiimdeuf prehenfion of that worthy perlon, who was not much fub- fanBifavit je£ t0 fancies or enthufiafmes. The bleffing of tbe Sabbath, %T$vaoT'9 ^lth reverend Calvin, was nothing elje but a folemn confe- f^ationeeam crati&n, whereby God claims to bimfelf the ftudies and employ- fegrsgaxit ab ment s af men on the feventh days (whether the hit or the tMit, etfibi fcft 0f the week. ) Firft, God refted, and then he blejfed this fttopcultuiiL ^ Qr h£ dedicated every feventh day to holy reft j and thus am oppropuc- e^Qm^ is ^ text ^y tjie moft famous writers of our own, The Practical Sabbatarian, 51.2 own and forraign Nations =, thus Zuinglius, Junius, and Irimelius, Vrfinm, Pi/cator, Partus, Vantus, BuUinger, A- retius, Chemnitim , Hoffiinianus, Bertramus, &c. expound this text i and befides thefe mentioned, there are many Keq;emm -. worthy Divines of our own Nation give the fame interpreta- Sabbatumpsr tion. Thus Wilet, Bownd, Greenbam, Gibbsns, Perkins, tf^tf^ Babington, Vod, Scbarpy, Williams, &c. Partus well ob- c/e is for refting on the Sab- vtinipfobo. t>ath. . . r ■ _ mmes qwefce- Here are the words of inftitution, in that he iaith, TXlvacf he V/ejTT^ it, hefanaified it, (i.e.) he or^ixe^ it to be a ho- rU Pet. ly Sabbath ^ he dedicated it to his own fervice. Mar. 4. Mofes confirms it with a reafon, therefore it is the Lords inftitution, and to \fc kept holy of us, becaufe then God refted from all his work which he made. Nothing can be more obvious or plain, did not the unhappy wit of Rabbi Ag- fome men caft a cloud to darken and veil it. Peter Martyr non- among others give us a full explication of this text, (Co that many beams may proclaim the Sun) Godblejfedthe.feventh day, This bleffingGod gave to it, that itjhould only be employ- ed in Divine worjhip. Rabbi Agnon faith, That God bleffed thefeventh day (i. e.) hepaffeth ablefing upon the due obser- vers of it, which could not be, unlefs there was an inftituti- on of the Sabbath-, for OMietfce requires a command, and blefinris the ufual fruit of obedience. K <• / m And moft probable it is, that the Sabbath was ordained fS^jSui in thejiate ofinnocency (though whether it was ordained be- 6«r * mr fore the fall, or prefently after the fall, is all one to my pur- fiM9 Vb&v$ pofe) for it did well agree with nftate of inn) cency, for Adam. >ajJ^ U * to be an imitator of God, refting upon the Sabbath as pro > X/«wj*fc portionatinz himfelf to that admirable pattern and exam- Z^TJIk Ple> andbefides,^^wastoworkiixdayes (though his IfM^i^ labour was delightfbme, not toilfomej in imitation of God, hi JvctTW- and therefore to reft the feventb day, becaufe God did io. And. 5^6 The Pra&ical Sabbjtarian. And that the Sabbath was inliituted from the b'tpuning is not only moft clear from Scripture, but moil confonant to reafon. lt The Patriarchs of old had their folcmn worfhip. Cain SanBifieavit anc* ^bd Offered facrifias, they calktl upon the name of the teMtdiemfip- L°r*d in * folemn way, Ge#. 4. 26. And no doubt, this they rtiBum (i.e. ) learned from Adam, and he from G for how (hall we wee* together to perform or- fegregayit. dinary worfhip without/^ times > And then no doubt, but Catharin. thtfeventh day was that time, for we have not the haft: Jba- Gibbons don> of any other ordinary time. And it is very unlikely, Qu«eft.& di- that if there had been any, that no mention fhoulcTbe made ncf'oxueQ tnereo^n Scripture •, therefore feeing mention is made^ef tertil this day, Gen. 2. 3. before mention is made of any publicly Willet on worfhip, and no other day is noted in all ftory, till the 16th. Exod. 16. Chapter of Exodus^ where again mention is made of tbt Qu2eft.34. Sabbath, Exod. 16. 25, 26, 30. And the fourth Command- Vohit deus ment ratifies the fame day upon the reafon aligned in Gen. Tb?Jibui*ir 2'$lt fureIy mu[i be Efficient and fatisfaftory to all reafon, d-cari ultale- tnat r^ie Jevent^ day was the ordinary day appointed for jiibufj et divi- thofe times to perform folemn and publick worfhip to nU rebus in- God. tentisdsogYiti- ^ncj as wnen man hath run his race, and finifhed his Alcceuitbene° cour^c-> anc* patted through die larger circle of his life, he fit*. Cathar. tn^n returns to his eternal reft , Co it is contrived and or- Rom. 11. 33. dered by divine wifdom, that he fhall in a fecial manner return unto his reft, once at leaft within the leffer and fmaU ler circle of every week, and Co his perfett blerTednefs to come, might before-tafted every Sabbath day, and fo be be- gun here. And lookasflWH ftanding in his innocency hath caufe, thusto return from the fleafant labours of his weekly Paradife employments , fo man falle^Ctom his more toil- Jomc labours to his reft again : And therefore as becanfe all creatures were made for man, and man therefore was made in the I aft place after them \ > fo man being made for Godand his worfhip j thence it is, that the Sabbath wherein man was to The V rati teal Sabbatarian. 527 to draw nearer to God, was appointed immediately after the Creation, as learned men obilrve. For though man is not made for the Sabbath, mcerly in refpeft of the outward reft of it, yet he it made for the Sabbath, in reffeel of God in it, , and the bolinejs of it*, to both which, then the foul is to Dr. Field. have itsweehjy revolution back again, as unto that reft which is the end of all our lives and labours, and in fpecial of alt our weekjy labour and work. Dr. Field profeifeth, that to one who knows theftory of the Creation, it it evident by the light of Nature, that one day in feven is to be confecrated to Gods fer vice and worfhip. ia\ •• There mult be a time allowed to every purpfe, which is naturalTindu neceiTary and indifpenfable-, fo for our bodies, there muft be a natfaad hoc, time to eat, to drink, to ileep, &c. For civil affairs, there quod cuilibet muft be a time fox work and labour, trade and merchandife, ret ^cejfarif to promote and fuitain our civil intereft •, and mail not there S^cmpuf, be a Jet time for foul-refrefhments, when the precious foul jjm (orp0ri may be recruited ? Shall our Ejiates have their leafons for fomnm^t refs- their increafe, and our Bodies [ox theixfupport, and notour 8w,&c. qu* Souls fox their delight and edification ? What is this but to "J^T"^ debafe, the foul, and degrade it from its due honour and trnpufrcquU* dignity ? The Image of God is molt lively impreiTed up- rituradejw on the foul , Eternity is riveted into the very nature ofi^fe&ionem^na the foul, J ejus Chriji died for the Redemption of the foul, me™ ho™in» and (hall only the foul want its term, its appointed feafon for s&yms.^ its fpiritual converfe ? Shall there be a Change time, and not z Church time? (hall there be a time to Worl^, and not a ^urJ *£!* time to Pray ? This is a principle of Nature, and therefore liquid tempo- draws its original from the worlds beginning. Nor can it be ris cuhui iivi- conceived, but the foul flood in as much need of communion m ^P^ndatut with God in divine wo-rfhip, in the infancy, as in the old e^T^ age of the world, and theiefore the Sabbath was as neceffary ^zor. toAdamzrid his immediate heirs, as to his more remote po- lmmut in recreatm ft.erity- , sAatum That the Sabbatk was from the beginning, and fb belongs Moyfes Exod, properly to the Sons of Adam, and not particularly to the l5«23- fYiP<* Sons of Abraham, is more evident and clear, if we take no- ie£e reftltp ? *jce, that in the hiftory of Gods raining down of 'Manna, Zhut^bum, there Azoic, 5*8 The Fra&ical Sabbatarian. there is frequent mention made oithc Sabbath, and this was before the Law was given upon Mwnt Sinai, In Exod, 16.23. f&iprvmi the Lord fpeaketh of the Sabbath, wherein no Manna was BMnM?^2f" to be giUered, as a thing in ufe amongd: them, and no un- ^rinr Exod. heard of novelty * the Sabbath then was no wonder to the 16 24' ubi people o£Ijrael > but indeed the Commandment for not ga- Sabbati, rja thering Manna on that day was a new thing. The Sabbath Pam&ieimer is again Tnefitioned, verf 2^. To day-is a Sabbath unto the IbrVcthoti Lord', where we have no words 0/ injlitution, as it now msntiojiivtfic the Sabbath firji commenced a weekly feiUval •, but this blejfed verf. 26. Ha day is fpoken of, as of an ufual, and well known folemnity : vivbisSdh^ ^nd which is very obfervable , the Lord (peaks exprelly turn nonmlti- concerning the Sabbath, verf. 29. That he had given them a t\i\tutjea tan* *,.,*?•, r^r 1 - ~£ n ytm an_ Sabbath, 111 the preterperfeci tenle, as a thing ot former times, tea inflitutam, not of any p refe nt institution , he giz/e/ them Manna in the p-cpter Mann* prefent tenfe, but ta /u*Jf> given them a Sabbath in the preter- coVe8i°nemxl- perfect tenfe, which wwjr clearly evinces the antiquity of its tfedd'o^pr*- irin^tuti°n- Moreover, the ready obedience of the people in cipitui. Wal. refting upon the feventh day mentioned, verf 30. evidences its former inftitution •, they did not difpute, but obey, not ad- mire, but jubmit ; M'jv Laws raife Quejlions, but here was none : Every circumftance in this whole ftory gives in clear evidence to this truth. Nay, in the 2%th verfe, God chides the people who went out to gather Manna on the Sabbath day , as breakers of his Laws and Command- ments : So then the Sabbath was an antient Law among them, nay, an Eminent Law, and therefore called Laws in the plural number, verf 28. The Jews gathered Manna on the Sabbath, and this was their fin, and this could not have The mention- Deen their tranfgreilion, unlefs there had been a Law for bXfet^. th£ Sabbath,/^ is oncly the tranjgrefion of a Law, 1 Joh. A. comes'in' 3. 4. And one thing more is obfervable, tiie Lord works a occafionally , miracle at that time, to honour the Sabbath, the Manna asconceminu wnicn was gathered the day before, didnotputrifieon that Mano\a'pur day, according to the nature of it, EW. 16.24. by which pofe°to intli God (hewed how grateful! the due objervance of that day was tutca Sib- to him : So then to wind up this particular, wc find in ■ bath. Chapter the Sabbath obferved, which could not be, unleis M. him, 1 The Practical Sabbatarian. 529 inftituted before, for only inftifuthns re the matter of our G. J. p.'n. obfervation •, and no lefs is acknbWfe Jgc d by our adverfaries Cogitaii Egy- in this point ;: And tofaften 4 ndih on this argument, that ^oubtferyi^ it may not unravel , Mandffrfj Ben Ifraely one of the moit s^bato, per° eminent of the Jewish Rabbies, very wellobferves that the Vimteeflhco~ Lords enjoyning the Ifraelites, the obfervation of the Sab- aftun ad lah- bath, tells them they were Servants in JEgypt, Deut. 5. 15. res- Man.Ben. This the antient wile men among the Jews do apply in this l r* manner *, Tbinkjvith thyfelf, how tbat in iEgypt where thou ^ft &cm- fervedft by force , tbou waft conftrained to work^ even on !"r Ld Jvm the Sabbath day. Thus the Jews moft knowing in the do- tur iWlu8Ye9vel firine oi the Sabbath, (pake of a Sabbath in their JEgyptian ejus obftwati- bondage, which was long before Mount Sinai fmoaked, to onem.tumfuiffb preface Gods giving the Ten Commandments. Two things inftitu\am> ve! more mult here be infer ted, as in that proper place > \zm ^ mira 1. The Lord argues, Exod. 16.28. wkh the Israelites cu\0 confirm** for violating the Sabbath , with this expostulation, How tsm. Riv. long willye refufe to keep my Commandments ? which argues moil clearly the Antiquity of the Sabbath, for God would not thus reprove the firjl breach of this Commandment, but it plainly difcovers their cuftome in this fin. 2. And fo in Exod. 31. 15. the keeping of the Sabbath is not urged from the Commandment lately given in the de- , calogue, as reafon would in mans judgement ^ but from # **' **9 the J eventh dajes reft and refrefhment after flxdayes work, which points clearly at the Sabbaths firft inftituticn. The Apoftles Argument mentioned in the beginning of 5. the fourth Chapter to the Hebrews, brings afrejh light to Hcb. 4 5. this truth i there the Apoftle feems to difpute ex cencejfts, Vi$ eft in mhip from the obfervation of the Sabbath from the beginning of ea quies prate- the world. The Que/Hon was, how thofe words of the *^*,f^ Prophet we're tobeunderftood, (viz. J If they Jb all enter in- p^mltlVrgo to my reft : Now faith the Apoftle, there is a two-fold red bare aliaeftd mentioned in the Old Teftament j the reft of the Sabbath, prion. Par. and the reft of the Land of Canaan s but it cannot be meant Ex ditto fiqui- of either .of thefe refts, for they are longfince paffed, one at turaliui Sab: the beginning, the other at the time of Jojhua , and there- bfu*£m a^TYS fore irmuft be meant of a reft to come, The minor of this p0^i™/eij"d 4 Y y y fyl^ requitm gawdi- £20 Tfo Prd&ical Sabbatarian, am, et jolenm fyllogifme, the Apoftle proves by parts, not t"he reft of the totem cxkflem Sabbath, for that was entred into by man from the beginning, figuraiamper {^cing tjie works were hm(hedfrom tin beginning, Heb. 4.5. Jfamvetcili et not °* tne rc^ °f Caftaan •> f°r if Jojhm had given them Judaici reft, he would not have f'poken of another red, vui" 8. the rQW coneluiion then follows, there remains therefore a reft for the "' people of God, verf. 9. And that is the reft of Heaven, where- of the other two refis were either types,or fair relemblancesi We fee therefore, .that the Apoftle takes the frjr, (viz.) of the Sabbath, "as from the beginning of the worlds and this Divine Authority is beyond all dispute or -exception : and whofoever fhall caft a cloud upon ib clear a truth, we may truly fay, the hand of itching curiofity, or dejgn is in it, nothing but fingu! a r it j, 01 inrereft could raife Inch a fleam or vapour. 6. The Proemial word, Remember, prefatory to the fourth T)sut m Lea. Commandement, clearly fpeaks the primitive inftitution of lego promwei- the Sabbath : For Memory always looks backwards ■-> we ando memori- cannot remember what we formerly did not know : at leaft amrefricat //- Memory^ like Janus among the Romans , muft look with two ^xv^ ordina. »CCS > the one muft look backwards , and the other muft tionitj qujndo look forwards : And lb in reference to the Sabbath, If the ieweam'm- word Remember, look backward, it refers fb the injUtmion novayit. of the Sabbath, if forwards, it refers to the observation, of Bav. in Dec. the Sabbath> Rivet wcll 0b(erves, .that in the word Re- Veusdfrimor- member, God ftirs up the Memory of the Ifraelius, that dio mundifjTi- they mould not forget that holy Inftitution which was ef old: Qifcavit diem So then, the Sabbath when commanded on Mount Sinai, feptmumye j the fee end Edition of it , the Renroation of an operibwfu* °^ Law, 2. primitive Statute put m a fairer Print, or like Mttfent ; tff as it was in Fharaoh's Dream, this Law was repealed, be- inde Mofes caufeit was more firmly efiablijhed, Gen: 4.1. 52. Thus Co- disit ad popu- lours are ut ^ 0 * that t-hty may be the morelafting. The toizdicm Sab- fi'fi Inintution of the Sabbath, and the morejolemn promul- £*ti9ctfanQifir gation of it upon Mount Sinai, arc two Witneffes by which c#tttfa« Ter. this truth (hall be fully eftaWifhcd, viz. That the feventb p.^r/ of every Week (hall be confcerated to God, till ibefe- swd coming of Jefus Chrift : the folemn proclaimmg of this The Practical Sabbatarian, ^2 this Law upon Mount Sinai, was only the Sabbaths du- In Monte Su plicate, the Original we had before, and now we have the nai^ Is n©t the benefit of the Creation a V* common and univerfaf ? Do not all participate of it> efpe- daily the Lied , and that inexplicably & ' Had not the Church before Mojes as- ample a lhare in Bleffings upon the . Sabbath, as thofe fince > And ought it not then as freely, ori&Tcmp and as frequently, to celebrate its facred Feftival > And if lib. 2.cap,i4. then before, as fince the Law, there was the fame reafon, flue then there was the fame thing obferved, and the fame commanded :^ for from the re afm. of the Law, we may rile to the Law it f elf, as from the Caufe to the Effetl, and from om^ Q%io jei the End to the Means. The example of God's refting, and nohu pietat*, the benefit of the Creation, being the fame to thofe before, &vfrtut* efl and afm the Law, it muft needs follow, the Sabbath was r*^w»;n given m the Worlds Infancy, and To belongs to the whole Yofierhy^f Adm$.< ■ The ancient Inftitution of the Sabbath was fo generally g known in the World , that the very Heathens had a Y y y 2 dimmifh *3* The PraUical Sabbatarian, W£6%« dimmilh light of it : Refiod, a Gentile and a Grw^.Poef. 'li&i wp*p. faith, That the feventh day is a holy day, Lampridm tells us, Hefiod. tjiat Alexander Severn* the Roman Emperour, and an Rea- then, on the feventh day ufually went into the Capitol, there to offer Sacrifices to the Gods. Homer an Heathen faith, The feventh day is holy, and wot the day in which all things were perfected. Callimacbus faith the like, and that Qlcm. Alex, it u the birth-day, chief and perfetl. Clemens Alexandri- flrornat. lib $. nus mews, That not only the Hebrews, but the Greekj alfo 1 h ig&'ulw knew the feventh day to be holy. And Eufebius affirms,7W at- Uetv Vw, i mojl all, not only Philofophers,but Poets, kgow that the feventh pbvovhiG&i' day was mojifacred and venerable. Certain of the Ethnic}^ 01 «Ma^ ot Doctors were wont only to diipute on Sabbath-days , be- irnvtsioafiv. cau^e tnev wcre mofifignal and remarkable , and therefore. the more to be honoured: So Diogenes ufed to difpute at fAifeb. de Rhodes, as Aulias Gellius reports, Lib. 13. Cap. 2. Seneca prsepar. E- in his 99th Epifile , mewing that Exhortations are not vang. lib. 13. cnough5 but we need obliging Precepts, yea, the Decrees of caP7* ! wifdom, he reckons up the Sabbath as a. Feitival day for. Gaufab. in Religion. Aretius hath thefe words, The Greek/ and La- cap ay °f Reft-> .thinking it unfit for. civil Actions and Warlike Affairs,. and fit only for Contem- Sen.Epifl p$. flation. How (hall thefe rife up in judgment againft/e//- fual and formal Chrijiians, who trifle away their Sabbaths, when all Books (hall be opened in the day of account f Eu- Atet.Probl. febius brings in Plato and Solon, thofe Sages among the TheoUoc. dc Gentiles Jublimating the Sabbath with their Seraphicl^ Eu- Sabbat. obfer- ^^ ancj pUtting an high efiimate upon At. Thus the gene- rality of the world had (brae guit and tafte of the j anility of Macrob.hb. 1. a Sabbath, which gives in full teftimeny of itsgreat Anti- quity, and that it had its rife from the very beginning of the Ucian. in World : and if fo, then all Mankind* both Jew and ChrU ° ftian are concerned in it. Dies Sabbati The Jews who fhould be belt acquainted with the Do- e> tudura prt. #rilie 0£ t|je Sabbath, generally affirm, that the Sabbath llif™™ quo' was Gained from the beginning of the World. Philojn- mundi natalis ^^ faith, T/^^ *£e Sabbath-day hath its privil edge from faSuifuit. Nature it f elf, and, k become the Worlds, birth-day. Rabbi wL Jwk Kimchi The Pra&icat Sabbatarian. «J 33 Kimcbi'm his Commentary upon the nimty fecond Ffalm, ttftiries, that the Doctrine of the Jews in their Varajh is, 'That Adam firjt compojed that PJalm in Paradife upon, the fc^PQttf Sabbath-day, and after that he finned , and prophaned the HW Sabbath. The Chaidee Paraphrafe gives this Inscription to C2"^ -"1QK the ninety fecond Pfalm, A F.raife and Song which Adam, the r^KOlp firfi ofmen,fl>ok$ on the. Sabbath-day. And, a learned man fc**Q^ /? well obferves, that Tertullian in all his heat cannot deny, fr^fQtin but that the Jews held the Sabbath-day to be (an&itied Chald.Paraph from the Worlds beginning, long before the facred Decalogue Tortul. lib. 4. was oracularly delivered upou Mount Sinai. And the fore- adverfus Ja- mentioned Philo, fo eminent among the Jews, that he was xos* fent in an Embaflie to the Roman G Inco^ vihdge j for who doth not honour that holy day, which returns ^of^l'^L at the winding up of every Wee]^? And a learned man notes, Europ*as,&* That it was thegetfer*/ Doctrine of the Jews, That Adam Aftaucos, &c, kgpt the Sabbath-day, and that that holy day derived its Ori- ginal from the beginning of times, Jofephus the moit learned Jo'fephus 7"- Hiftorian among the Jewifh Nation, faith expreily, That d.1^ }imJa- God refted on the f event h day, and ceafedfrom the ; works of fdt demSfelti* Creation, and upon that account the Jews keep that da\\ they ma requievijfc. eall the Sabbath a vacation to the Worjhip of God. Thus & ab operibw- Rabbi Jonathas, and the whole Sanedrim of the Jews, Gods <%&$*>? *|** ancient and felect people, give their free concurrence to this ^"sTJncl^'' truth : So that none of the Jcwijh Doctors feem to diiTent, em, quam-Jab- excepting Maimonides y as Truth will have J'ome always to baium appei- eppofeit. And this Auguftine takes notice of, and accounts i^ni vacation it as the general opinion of the Jews, which never was bla- "^^^/"^ itolwhb the hats of. difference and contention ; and it is j^re. pregnantly jofeph, lib,2.. 534 the Practical Sabbatarian, jMiguft. tra&. pregnantly animadverted by a learned man, That though 2c m Joan, the obfervation of the Sabbath was none of the feven Prc- 5olom. |ar- ceptg 0f Noah, yet in as much as the Lord gives commarid 25*' and exprefs charge, That the grangers within the gate jhould Uabbi Simfon obferve the Sabbath, Exod. 20. 10. It feems it was compre- inlfa.58. hended under one of them: and forne think it was com- RabbiKimfhi prehcnded under that which was Intituled OtOT rD"n Manaffeh.fcen £. 7 , 0 n *:■ * < n*L -nr' a.*l ~c r A j > Ifrael in Bircbatb Hajbem, (i.e. J The Irorjhip of no other God, bat Deut. 5. ' the Creatour of Heaven and Earth. And the famous Mr. Aben Ezra in Jofeph Mede gives us this reafon, That the obfervation of the Exod. 20. Jeventh day, wis the badge of thofe who worfbipped the Crea- Septempr^ tour of Heaven and Earth : According to that, The Szbbatb cepta Noachi . / , . 1 T of the World. This mundi, &c. learned Author, whileit he is beating down Errourand He- Ppiohan. rc£es by his learned Labours, forgets not to eftablifb this v m?iV bV t great and weighty Truth of the Sabbaths Original : Atba- ew voiivY nafm m ms Comment upon Matth. 11. 27. diitinguifheth Qw v&Ti between the Sabbath-day, and the Lords-.day, affirming woojtb Jid rh the Sabbath to be the end ofthefirft Creation, and the Lords- 7$, a} to anC. day t0 |)e tfje beginning of the fecund Creation. Beda folemn- CX'\ * lci: ly P^feffet& That the K*il °fthe feventh ty after fix days wwlt-v\t ' **°*ty*& **as always wont to be celebrated : And if always, ™ .yivicnw f^en before the Children of Ifrael' s coming forth out of cx&tif. Egypt, before Abraham, before the Flood, even from the be- Athanaf. de ginning of the days of Adam, the firji of men. . .And .Cbrj- (V ,r n fofttim is molt clear, and full in this point ; N;m> even from HoLaL i*(5. 'in the beginning, faith he, God infmuates ibis J)oclrine tons, Gcri. ' teaching The Fratiical Sabbatarian. r^'"f* ble Sacrifices, Meat-offerings, Drink -offerings, &c Numb. ^n^muZT 28. 9, 10. Augnftine in many places of his Works acknow- outhoYitattm kdgeth, that the Sabbath was obferved among the Ancients, obtmnit, quo- \ before it grew fo common among the Hebrews \ and he **a™ in fe* avers, that the Sabbath was before Mofes , and afterwards ™b"s °fe/a it came into the Church 01 the Jews : What more plain ? funt,utfeptima And whofe teftimony bears more J way in the Church ofconfecrata Chrift, than that of the incomparable Auguftine ? whofe quieti, quafi Perfon and Learning was little lefs than a Miracle, f^'^&fi- Cyprianfiihh-) That God fanttified the feventh day after his thn-i* honorata fix days worlds, and this .day is honoured with afclemn Reft fa & fphitu and Vacation, and is intituled holy by the fanclified Spi-fi^ifiaiiore rit. And to the fame purpole LaftantM'h nay, Tertullian, not fpringing {"cnedTaione, Man honoraviu. 53* The Fra&ical Sabbatarian. Thcodor. man out of tbt duft of the Earthy but railing him out of the quaeft. 43. in faqs rffn, Ibat be may be bis ivorlynanjhip created in Cbrijl Exod. jefm mto good wor^fyk. 2. vorEpb. 4. 24.. On the holy Sabbath, the works of God are works of gr tee, not of no-, turey and he doth not multiply, but beaut if e the Creation : God doth not create on it new fpecies and ^iw^x of Crea- tines, but r.eiv hearts, and new fpirits. Eriius in lib "* n'- Schoolmen who lived in the Iraa ^ge of the Church, 3.Genteiit. and rofe at Midnight, yet by iheir dark^Lantbum they ioiit.37. could fee this truth ;> they generally refer the Inititution of Sylveftranus. the Sabbath to tbe beginning of tbe World, and fairly con- ^ichfdus(]e elude, 'That Gods bleffing and fanftifying the Seventh Alex! Alcrif. ' ^ wasits confecration to be a day of holy Reft , and a parr. 3 .quaft." c future Sabbath. Alexander Hales kith pofitively, c That 3p.fol. 128 c the Sabbath was obferved of the Fathers before the Law. Bensdixit, & Hugo Cardinalis truly affertsj c That the other fix days timum(i!e ) c day he hath ordained for his own worfhip, and this was farSumfcce- c originated from Gods fandtifying the feventh day in the UbYemeJJdxo- <- primitive Inititution. The Schoolmen generally iay , luit.Sjr.&fi c qocj fafl(ftified the feventh day, Gen. 2.3. and this is no }e7ravif.C^te- ' more ' then his feparatirig of it to holy purpofes, for ros dies' ope- c his own more folemn and immediate worllnp. Gerfon rum exercitio the famous Chancellor of Paris fpeaks even the fame words deputant%U with Hugo Cardinal is : and as the Schoolmen of the mid- eZ£t°Mif die times oi the Church heartily aiTented to this truth , fo HueoGatd! thofe of latter times agree in the fame opinion. Suarez Sabbjtum eft iaith, c It is molt probable, that the Sabbath' was from the d/m^^imis^ dential truths problematical.' The Scbjols were ever for 5&S^I, pro and cotf, to quefuon every the moftfacred truth which frequenter ex- panned by, they would bandy thole Scriptural affertions eneam, <& which carryed moji light with them, and fubjed thofe idedtempaj thin^whkhwciQmofttak^enforgranted,to their difcuflion ^termnatb, and ventilation. But to clofe this particular with a good rJonTsuL •rule of the Schools, viz. c To dedicate fome time to the fer- rcz. c »vice of God, this is natural i to dedicate the feventh part p^,^, Mott c of the week to the fervice of God, this is moral : but to (^riTarn,2 c fan&he this weekly Sabbath as we mould, this is fuperna- in tertiu-m ' tural,the fpirkof God teacheth us to fanclririe the Sabbath, P*aeceptum. c this is only from grace. In the midft of all their Scepti- Banne*fe- fcims, this is a molt worthy fpeech. Sou^'44" And as for our modern Divines who ftood upon Giants Art/"i, moulders, and therefore had a fairer Profpe£c. of divine Covarruv truth , They generally affert the Sabbaths original from Reibl.l. 4*. the beginning of the world. Luther (who led the Van of 19. the great Minifters of Reformation) plainly afTerts , That if Ambrof. Ca- Adam bad never fell, yet. bejhouldhave kept- holy the feventh thar. Lnar.in day as a Sabbath to the Lord, and jhould have t ran fmit- ^"a'I0-0 ted the knowledge of this day, which was to he ftent in divine I.z.q^^ ' * worfijip : Other day es Adam w as to till the ground, to looj^to caltmelld the Beafis of the field, but this day to converfe with God* and nmajnodw this diy, (faith Luther) Adam k$pt fohmnty after the fill, alege^inm and a testimony of this , are the facrifices o/Cain and Abel ^ eJ. {*sfa£ therefore the Sabbath was defigmd to the worjhip of God from <-,. , * the beginning of the world. What more full, more clear, inmCMttf ae. more plain? Zuinglius agreeing with Lnther,&\t\\ roundly, xijfettmen Thai the. Sabbaih was ordained from the beginning of the hjbuigbt fa- world, and tool^ its fir ft rife from the clofe of the Creation, crumdiemfep- /thisrMeffed man,who loft his life jn defence of the Prote- *™*%J*m ftant caufe, fealed this, with other truths with- his precious faros a ™ bloud. Calvin faith exprelly, That Godrejted onthefe- luntate_ <& venth day, and then blejjed it, that this day might be through cultudeihu- 4II ages dedicated to refts not to idlenefs, but to holy reft, that ^T ^MCT' 8f our minds might be freer for holy contemplation en God *£e %y oXufj^f' Z ~L Z gr e a t aliit diebm c^ ia« The Practical Sabbatarian, luijjai agrum, grc.it Creator of heaven and earth. For God, faith he, is no & pearl cu- way p/eafed with empty hi jure, that man fljould do nothing Wf/'f 1 but with a neceffary vacation for convtrfe with himfelf And MtdlcmiVum Reverend Eeza,who wasfo rare in facred Criticks, gives us fcptimum fa- in his judgment, acquiefcing in this truth, and plainly tells aum. Luther, us, That thefevmth day jlood from the Creation of the world inGenef. nnt0 t}je Rcfnrreciion ofChriji, when ihe feventh day Sabbath 2uingl.com. WM turned into the firji day Sa'batb by the holy Apojiles : inExc .20. gotjlat n0\v we cannot fay of the Sabbath, as is laid of the Primimquie- River Nil us, that its fountain head cannot be known , when ^tnli^it ^ie 1T3oi'r eminent °fet'eU age, and Nation hath beheld this Line qui etem rifrngSan, and rightly calculated the time of its rife, even vtfdculft omni from the firfi week in the world. The Learned without bwinterhomi- the help oiAflrology have cait the Sabbaths nativity. It is nesfan&aforetj a wort[-lV faying of the Learned Andrews , when putting qJmqidien the queition,Bur is not the Sabbath a^ Ceremony, and (b guieti'dkavit. abrogated by Chrift > He thusanfwers, Vo as Chrijt in the Caly-inGi-n. caufi >f divorce, look whether it was Jo from the beginning i Dies iJJe Sab- now the beginning of the Sabbath was in P ar a dife, before there batijfctit a n\as -any Cm, and jo before there needed any Saviour, andjo be- t&sihns mm- j$fe tfjere tvas any ceremony or figure of a Saviour. Bulliuger, itaddomtni jir€t'm ancj Gualtcr rightly obferve, that the Sabbath was qmnddindiem ordained 111 the beginning ot the world, but confirmed m the inicum de- giving of the Law : Paradife was the place of its infiitution, rmmab Apo- MeHUt Sinai the place of us mrrejolemn promulgation, of its fi£* muwm j-ecorj anr[ fa}rer Edition. It were endfeis to run over the Apocal L ieveral authentick teftimonies, which are copiouily and dex- UocSabbatum troully given to this truth , Rivet reckons nolefs then thir- ) t> Prote\iant Divines of note, who give in their concurrent JuitohfcYVj- verdict > and what place can be left for {tumbling, when we tiwftyjnfjli have/5 much light to walk by > And therefore Franc if us ^tmionemn- Gomarus was better employed in his fervent difputes againft ■uioConpmMim the A r mini Oft f, then in raifing batteries againft a truth fo axon per yio- generally owned, and Co ftrongly fupported. fcn.Aret.loc. And zs tor that hncy ot anticipate nhift Midwiv'd into I00,30, the world by Abulenfs, viz. That God .(hould only flisw rutertiade l*swhat he intended to do in after-ages, when he relied oil oper Great "* the feventh. day and bkffed and fan&iried it, Gen. 2. 3. He Gq4..i»Mi& did The PraSlical Sabbatarian. $%9 did not appoint the Sabbath to be prefently obferved, but i2.Hoinil.i52o only manifefted his purpofe^what he intended /or the future, Were in c. 2. when. the Law fnould be given on Mount Sinai. I fay, let Catbarinus anfwer 'Toft at us , who was of the fame Religion Bertram.^ e with him, a Fapijh and of the fame order with him, a Bi- Foht-JUGa,c- (hop ■•> and he calls this fancy, ineptum figmentum, a foolijh Jun!us,?ar«. figment. And Catbarinus fpeaks only as the Fore-man of the SJ'?^^' Jury, for Steuch'w,Eugubinus,Gilbertm, Genebrardus, Ja- ^G(j &^ c And therefore furely, who ever che- fUhtlftcitim riiheth this fiction in his brain, or patronizeth it with hrs eft qudm diccve pen , he may juitly be attached either of fingularity or de- rY0P« efl> f- iign. Bellarmme himfelf lays down this rule, c We mult ^^JSf* c not recede from the plain words of Scripture, unlefs fome duft™ Au&' c other text of Scripture, or fome Article of faith, or the N4° The Practical Sabbatarian. akaii-pw Jrti- cu!oJidei>3iC. Obj( S-ol Ihn duviun ejl ^ibbitiob- j arrant ijjinjos fuotqitf* ante legem quorum Jidss 6cripturu.com- Oualt. D/.Tuifcde babbat. *A».nefuper- flawaputM' dunerit,quos- libet dies pro operibw fe;u- Uribm ovdhu- re9 unuviq; pro cultudiyino. Sdneccerus. be true, as I fuppofe it will be eaiily granted, we are Cafi etipugh from this figment of 'anticipation. The main matter which is yet behind, is to free this truth, the Sdbbathx original front the beginning of the ) from all fieges and difturbance, which will be ta^ ken i iing that Objection, that the Patriarchs did not 6b£ei$eibeS*tb&tkj as we rind mentiond in Scri- pture. To which is anfwered, That they did not keep the Sabbath, becaufe we rind it not mentioned in Scripture, is a large and Ioofe inconfe- quence j for as the historical Narration of Mofes, fpeaketh nothing of the observation of the day after its inltitution > Co w€ may rind, that after it was commanded in Mount Si- no mention is made of it or its obfervation in the book of Jofiowa, nor in the bookor Judges, nor in Ruth, nor in the ririt and fecond Books of Samuel, nor in the rirlt Book oCKingss (hall we therefore conclude, that in all this time valiant Jojhua, the worthy Judges, holy Samuel, zealous Dii'id, and other-,dii not obferve the Sabbath ? In all the Book of Hejler no mention is made of Jehovah, ihall we therefore fay, that neither Mordtcai, nor Hefter, nor the Religious Jews worshipped the adorable Jehovah r The inftitution of the Sabbath from Gen. 2.-3. hath been plentifully * to re- late every iking bbferved by the Patriarchs. Dr. WAhi WiflrtSrt very well takes notice, that the Church had from the be v^\; l6'20' ginning a publick external worihip of God, and it could ^ not.be, but they had certain tlmey and then what more cor- respondent leafon, then that which God had (anciihed by his own biefled and holy example I Surely our// r\i Fathers knew well the Creation, and Gods refting on the ievench day, and his Segregating it tor hohnefs and fancfihcation \ and to impute fuch an ofcitancy and neglecl to them, tnat they {hould wholly omit the facred Sabbath, is to give charity a wound under the fifth rib. The Patriarchs for the moft part did not keep the lav/ of 4. marriage, for generally they lived in Poligamy, and yet that Law was in force, for one man to marry one woman : So then Gerir 2. 24. fuppofing the Patriarchs were remijs in Sabbath obferva- tion, yet the Law for the Sabbath was in full force : And c. , let it not be our cunofity, to rind out.errours in tnem, when cmeMur; ob- we have no Scripture to witnefs and atteft it. And truly to firvationem draw an argument defatJo, from the Patriarchs not keeping h%w diet of the Sabbath, againfi the right and infiitutio ;/of it, is very wxim" ?%. improper ; and though it is not exprelly laid, Abraham kfpt S^jct prt- the Sabbath, yet he is commended for keeping Gods Com- mam tamen mayidments, Gen. .26. 5. And is not the Sabbatp oneoi thole inflitutionevr, Commandments , the breach of which, is accounted the non ma&" red' breaking of all ? Exod. 16.27,28. Andean we probably d^PolygV- think, that Abraham negle&ed other moral duties, becauic auaeormdem,, they are not exprelly mentioned ? Again it may as well be tempowm, fa- doubted whether the Patriarchs obferved any day at all, be- o(s neglects and impieties, there being many lingular and fpecial duties , which doubtkfs were done, which were not particularly mentioned in that (hort Epitome of above two thoufand years together in the Book of Gencfis. In a word, that all the holy Patriarchs, thole Seminaries of Religion in the world, who laid the founda- tion of Gods Church, thole Ancefiours of piety and holi- nefs, who brought up Religion in its infancy ; I fay, that all thefe mould want the blejfed Sabbath, that fweet day of converfe with God, and live in a fatal ignorance, and inob- fervance or contempt of Gods holy day , this is beyond the belief of the mofi fondly credulous, and againit the charity of the mofljhwre profijfour. In initiis et To conclude, the Sabbath and Marriage were the two primordiif firj} jnititutions in the world : But Godfirfi provides for his ^timu'lmiw 0Vpn WOrft'P> anc^ *hen f°r mans comfort i ftiritual mercies habsricjpit. being of right, to have the precedency of temporal, and di- Azor. vine worjhip being alwayes to take place of humane conve- -t/uwZfiem* * niency . Well then the Sabbath was given to Adam, and in atrias 0 WW »im t0 a" his pojterity, and io nolmels becomes the Chriftian, fw>*« MA**™* as well as the Jew, or any other, on that bleJTcd day, we be- iJ))&iari i^s ingall the iilue and -poftcrity of. Adam: And therefore to ■iyy&jt'wT** fatten thefiritl observation of the Sabbath upon the Jews, as um*T\\i$p. beinp; molt concerned in it, what is this, but to turne a uMt wows common pnvikdge into a monpoly, ana to ot weary or that ivop'wois prerogative, which is the Suburbs of Heaven it j elf ? Or cKc 'iKVvyvefyv the bottom of the dciign is, to throw otT the rcjiraints of a ■Phil. Jud. Sabbath, not being willing that our corruptions Jhould be pinion d. However the obfervance of Gods holy day, is too great a mercy to be \ appropriated to the cart oft", and repudi- ated Jews : It is a good faying of Di. Twiffe, As for the fanclificatijf* of this Kcji, I trult we art as much 'the performance therefore, arid- that in as great a welfare, with as great devotion under the Gbfpel, as ever tin J: under The FraSikal Sabbatarian. CJ43 under the Law. And let the Authority of this excellent per- fin (hut up this Chapter, CHAP. XLV. Sabbath-holinefs doth as well become the Chriftian, of the Jew, if we lookJ>ac\to the infancy of the Law. THat the Sabbath was 'given to Adam, and in him to all his pofterity, to us Chriftians, as well as to others, hath . already been largely difcovered : Now my task is to (hew, that in the fecond edition of the Sabbath upon Mount Sinai , it was given as a moral command, for every one to obey, and not as a ceremonial precept, whole force muft end with the Jews, and their pedagogy ; for we muft know, that all ce- remonies were buried in Chrijls grave, and their honour Dicitur chyrc- was laid in the duft with him -, for when the Sun came, the g'^phum ejf& Jhadows were to difappcar, and when Chriit triumphed on dfGtum '» "• e» the Crols, then the hand-writing of Ordinances (as Ceremo- ^-ia|es -wma^. nies are ulually called) was blotted out, Col. 2.14. Thole rogatoi efg, inferiour garnijhes of Religion, were then to be taken a- fuaipfode- Way. " bit° perfolulo Now to evidence the morality of the fourth Commandment. ^€r anltum> j.. „,.,,. J J J . ' noriifquumejt and that it concerns us Chrijtians, every way as much as the has fyn&aphas Jews , will be beft attempted-, by (hewing, iJ Nega- exuve^uate. tively, it is not Ceremonial. 2. Pofitively, it is clearly Mo- Pficent "« ral, and binds us Cbrifii a ns as much, as any Precept in the e^fs^tt0Yes^' Decalogue i> nor hath the Chrijlian more liberty to be loofe Yum nolinrum on a Sabbath, then he hath to cafi contempt on his Parents, nondum ejjh to break the door of his neighbours houfe, or attempt the eyapiatwa%. chaftity of his neighbours wife ■•> as much guilt is folded up in Daven* robbing God of his day, as in robbing man of his goods ; the chain is as (trong to bind us in thefourth,is in the fixtb Com- mandment, and the fin is the fame to loo fen the one, as well as > the other: Every Command in the Decalogue is of equall Authority, which to refill^ is an equal provocation to theJLe- giilatour, The. CJ44- c t'ra&ical Sabbatarian, I# s fourth Command mait, that bleilcd command for the S ibbath9 k not Qeremoni.il ; And here I mu(i realfume a Bifhop Jlndr. notable ipeech of Bifliop Andrews, whole eminency and Pattern of learning was not of an ordinary ftature \ This learned man Chatechifl. pUts rhe Query, But M #9* tbe Sabbath a Ceremony ? and •£• 33- t|lcn anfwerSj Do as Chrijl did in the caufe of divorce^ lool^ whether it was fo from the beginning *, novo the beginning »f the Sabbath vs. is in Paradife, before there was any fin, and fo before there needed any Saviour, and fo before there was any ceremony or figure of a Saviour. Thus this learned Man clears the fourth Commandment of all ceremony. Ceremonies have in them aliqut 'doner 'is ■, Jbme thing of burden, which cannot Simulcumpec' beaiTurtedof the Rate of innocency, in which the Sabbath m° ^nhomi ™aS fir& or yet the Sabbath in its rirlt production was not Gal. 4. p. wrapt up in beggarly elements, as ceremonies are calLd by the Apoftle. 2. Nor needed that folemn preparation of a fmoaking moun- Exod. 10. 18, tam> °^a founding trumpet, of a flaming rire, to uiher in a 19. poor, flying, dying ceremony. A tranfient rite did not require Deut.5 5. io much pomp and itate. Bc^girs have not their trains to • ♦•'-&.• — RQ before them. We found not the trumpet at the lighting lerravcrdet 0 .. . r o & tnonti*\'e!utfa. ot a candle. Purely ceremonies are but a candle light, whicn Hentuad dei cafts but a/^itf* light, and foon expires : nor doth it indeed prny can be found in the fourth Commandment •> and permanet, let the adversaries follow tin [cent of a ceremony with never quod pofttum fo much diligence and fpced, they can no more overtake it, ejl, nempe il t^en t[ie jfc.gypians can mi(J out the head of the River Ni- fotimwVea' lus > or the li^VlUs trace Mofes his Grave : and this is, to tioniteftxfamf&k$* dead among the livings a little to allude to the ejfb Sabbatr, fpeech of the Angel, Luk^ 24. 5. &c. jun. And the ufual expostulation of our Divines is, How came 5' this Cere mo ny among the moral Precepts ? Howcameitto flicker it felf there? Is not this to make the fourth Com- mandement like Nebuchadnezzar s Image, partly Gold and Silver, durable Mcttals, and partly Clay and mouldring earth ? Doctor Bound potitively aiTerts ", cThe fourth Com- c mandement can be no more partly Moral, and partly Ce- c remonial, than the fame living Creature can be partly a Sifhop Hooper c Man, and partly a Beaft. Bifhop Hooper faith, c That all on the ten c the Commandementsare of one vertue and frrength, and Goifimaiide- c therefore if one be in erfedt ceremonial, fo may others too. The fame fpeaks Irtncus, c God did pronounce the Deca- Iren contr. c j0gUe t0 z\\ alike -, ' but the other Laws were given by A/o- T^ap.'rt CIes ullt0 the PC0Ple of the Jcws* So clearJy doth this Fa' 4 ther dillinguiih between Moral Laws pronounced by God, m^elahsi^ anc* Ceremonial Laws given by Mofes. Nay, Aquinas is funt moraiia- fenfible oJtl-us, .when hepronounces all the Precepts of the Thorn. 2cla Decalogue Moral $ and would not this mixing Ceremonials ad«, qui ft. wi^ Morals in the fame Decalogue produce confufion and iQo.Aruc.2. dijforc}cr. or asDodtor^W faith, c Open a wide door c to all kind of loofnefs and Atheifm1: And if this be true, that the Law for the Sabbath is Ceremonial, and all the reiV Moral, then we- have onely anEnnealogte, not a Decalogue, S&tft, 4, 13. fo God limit lofe one of his ten words, and pay tythe of his Gommandements to the wild and defultory fancies of men : for if the fourth Commandement be a Ceremony,- it dies at the coming of Chrift.: But we have the jj-rfi divifon of the ;ortim^ndements in Scripture., they were written in two tables v The Practical Sabbatarian, ^47 Tables, we have their full number, they were mi, To many and no more : and therefore as we vmi\ not' unite them . into one Table,fo we muft nor contract them into nine Com- mandements j and if this fourth Commandement be cere- monial, why is it not rafed out of the Commandements > How came it in, is a queition, and no lefs, how ft ays it in ? The Papilts caftnre the/ec^ Commandement, and divide - ', the laft into two to make up the number, forbidding in the chfrqa^ftS" former to covet our Neighbors wife , in the latter to co- vet our Neighbours goods: and if we ft ill admits Cere- Sabbatumdie- mony in the midft of the Commandements, why may not rum efiordim. Atheifts put a Ceremony upon the firft , and Swearers put a Yim > & PeY~ eeremony upon the third : Nay, Antinomians put a Cere- ^/^T many upon them all > and lb the two Tables {hall be broken $ ccrfmonias the fecond time, and fo rendred ufeleis and impertinent to Judaic as annu- mankind ? It is a fage faying of Wotybius ; c The Sabbath mcrmdm,&c. cis not to be reckoned among the Figures and Ceremonies woIphchrb- c of the Jews, both becaufe it was ordained in Paradife " ^,2* 'before the fall of Man, and alio becaufe it is commanded c in the Decalogue, which contains in it nothing ceremo- c nial, nothing typical, nothing to be abrogated. As once it was the wonder of the people oilfrael , Is Saul alfo among the Fropbets ? And may we not with as much aftonifhment cry out, And is a Ceremony put in among the Moral Pre- cepts ? Nor is it fuitable to God, who is a God of Order, to mif-place a Ceremonial among Morals. Holy Greenbam obferves ■> c Admitting one Ceremony into the Decalogue, * why may there not be two, or three, or more } Concern- c in£ this mixture, we may fay, many Herefies by it are J™*!}^' 0 i/^i 1 1 • 1 • t i ■ - j ^Um pra^eh.urji ' crept into the Church, and it cannot be avoided it the inter mandaia c fourth Commandement be ceremonial , and this is to Desakgi in c confound the Ceremonial Law with the Moral. The quantum e^ learned Hooker, moit fagely, according to his manner, thus Prasc«Pt"m difcourfes : c The moral Commandements were uttered Aquin.'zda c by God himtelf, in- the pretence of the whole multitude, zdz quaeft. '.written by his own ringer, given without reftraint to I22- Art. 4.1 'time, how long, to place,, where •, ContrSri wife, the Ce- ^\uCclefa c remonial Law given to Mofes onely, and by him declared QJf\l A a a a 2 ' to *4ft The Practical Sabbatarian. c to the people, called Ceremonial Judgments, Ordinances, c and limited only to the Land of Jewry. All that I (hall add is, Take the fourth Commandement, and fee it in this Glajs , and then you will fee how like a Ceremony it looks. Do&or Amefius will not have the Command for the Sab- r,a. ' bath Ceremonial, becaufe it wears nothing of a Jewifh Li- ijlamwn juiffk very-> whereby it may be appropriated to them, and fo ceremoniaUm, made part of their t ran fient Pedagogie. 7'o Jet apart a day ettemporalem, for God , is as ncceffary and congruous to Chriftians, ** i? \i as t0 J€n>Sm ^° rememher the works of the Creation, and fjZt\toLL the &eft in the cl°re of jt> is no more unfeemly or imperti- um Judxoru, nent f°r Cbrifiians than for Jen?/,when both are Gods Grea- auttemi-.orii U- tures and Subjects : to fee our J* amities keep the Sabbath , gifceremoma- as wc\\ as our fives, doth as well befit the times of the Gof- A fpel, as the time of the Law , is every way as decent and comely : to forbear ftrvile workj on a Sabbath is as conve- nient for the Chriftian Church, zsthzjewijh Synagogue. How then comes the Sabbath to be the Jews monopoly * for indeed it mult be fo, if it be a Ceremony : But if the Sab- bath in the fourth Commandement hath nothing peculiar to the Jew, let us not loft our claim in this blefled day, but ht us receive our Inheritance, which was firfi givenusm. P-aradife, and this WiU further ratified on Mount Sinai. It is ftrange, that fo many ihould fo eafilypart with one of Gods ten words to an abrogated Jew, oiiiy to pleafe a defign, or gratirie an inter eft mjome men =, that the Sabbath being, expired as a Ceremony at the coming of Chriit, and fo all days in the week lying common, it may lie in the power of the Church to eredl a new Sabbath, which is a Trophy of thek. Plenipotentiary Grandeur : and this will make the Mitre look more fplendid. But others plead theCerimmi- ality of the fourth Commandement \ that the Sabbath be- ing abrogated and canceled as out of date, they may have no Sabbath, but of humane institution, and then they may break it with more eafe, than Samp/on did his Withs, and fo ftill lie in Valilahs lap ofpleafu re and delight, the noife of a Clerical InJlitHtionbQing too faint to awaken them.But let The Tragical Sabbatarian. 549 let every gracious heart more ftudy duty then intereft * and what becomes him in conformity to the will of God. From the times of the Gofpel all Ceremonies are ended, n, they were all buried m Chriifc Grave (as was fuggefted be- Lmceremmi- forej But the Sabbath went over Chrifls grave, for Mat. 24. alit omnind per 20. Chrift commands his Difciples to pray, that their vifi- chrtfi{ advsn- tation be not on the Sabbath day, which vifitation was many r"^^"^ years after Chrifls Afcenticn t& the Father -, So thcn,the^uitJrl^m Sabbath furvives after the deceafe and Funeral of all legal Decafogi quoad Ceremonies. By the coming of Chrift, the §abbath differed obligaiionem a chanee, but not * /oft the circum\\ance of time was altered, per,chY'^tm. but the fubfiance of the command was no way impaired > the i^^noa Sabbath did only fide dox*>n,upon a new and moji glorious oc- Mofaica^d cafion,from thcj'eventh day to the firft. mmalu^ter- The Commandment for the Sabbath hath not fo much as m>& imm»- any char alter of a Ceremony in it* , ta *%' aP* It was not typical, it did not pramote any thing to be ac- complifhed under the Gofpel. If that fancy of the Jewifh I* Cabala be true, that the world fha 11 continue but 6000 Sttartum pr*. years, and then the day of Judgment fhall follow, it might Watenm muft continue till the thing typified be fulfilled j fo this $£%%££ rather evineeth the duration, then the abrogation of the Sab- unum confecre- bath. mu* &&&* di* The Sabbath hath no particular relation to the Land of vino* *%me- Canaan, the proper place of Ceremonies, nor yet to the Jews, ^am'aZZn the proper [hb)£&s of Ceremonies •, (and this hath been p^.Zaoch. proved before.) But now if it be objected that the Sabbath wzsafign between God and the Jews, Exod. 31. 13,17. Eze}(. 20. 12, 20. It is anfwered, the Sabbath was at that time a mark of difference and reparation betwixt the Jews £ za'iM. and the Gentiles : But was it fo as a feventh day > No, && Jnlele-i that which caufed the diftind ion, was the fanUification of baturmerito them upon that day, not any thing in thenumbe.r £even : itfeneglent.^ Gods fepofmgofa time for them^ and only for their fancl:i- AugdeCivit; - fication, was an argument he had a more fecial care of them then of other Nations, and they were hk only people. It 1 ■ ' ■!■■ ,li ■ ■ ' **o The Practical Sabbatarian. 2. It was not impofed upon the Jews as any burden or yoahj ln»*fatione The Sabbath is a day of joy, not toil, our blejfing, not our qJniprtfcep- burden. In the explanation of the fourth Commandment, tijtadeui alio- it is rather recited as an Ordinance of.comfjrt and refreshing, quitur ifraeli- 0f meTCy zndfavour, and not of rigour and feverity^ of de~ tMpzcuiim, prefftonzn(ifervitHCiet The Sabbath in its own nature is a omnesgsntes day of relaxation to the body, and o£ reviving to the foul j .tomprehsndat. a day of unbending the bow to the outward man, and of Bezcj. heavenly vifits to the inward man j there is notyiot in the cord to hold o#* any jharpnefs in this &/e//e^ Ordinance* the Sabbath is our ter/», not our task^mafter. On a Sabbath we are not lent out to make brick without ftraw, we are Exod. id, 2p, not to perform duties without promifes ofafliftanee, Rom. 8. 26, 27. without promifes of acceptance, John 14. 15. If we put our (elves upon meeting Chrijt that day, he hath enga- ged himfelf, Mat. 18.20. to give us the meeting. The Sabbath is not ztask^, but 2. gift, Eze}{. 20. 12. not a fym^ iptorn of fervitude, but align of love, Ez>eJ{. 20. 12. T/?e gaZ- «fe# /^* between God and a people , and not the iron chain. The Sabbath was not commanded in recognition of any jpecial favour Jhewed to the Jew, it was a memorial of 'Gods Gen. 2. 3. creating the world in fix dayes, and his own refiing on the Per Sabbata feventh : But this being a benefit wherein all mankind are 2 IZmi* equally concerned, and enter common, the Jews can claim no difcerent deum property therein peculiar to themtelvres ', and Jo ^e* there is treatoremet no tidings of a Ceremony, and fo no caule of abolition. One gubematoY6m very well obferves, that feeing the fame Authority is for ■ammiiffl-Alap. ^ gai^ath, as is for marriage, one may as well conclude, T . the La wfor marriage is Ceremonial, as well as the Law for *a . ip. . ^ Qjfrbath , nay, we may feriouily conlidcr, that whereas Levit 23 2. marriage is but once termed the Covenant of God, Frov. 2.17. Deut 5. 14 becaule inftituted by God in the beginning, the Sabbath Exod.2010. *s evtry w^ere called the Sabbath of the Lord thy God, be- ' caufc ordained by God in the fame beginning, both of xod.16.2p. xime, State, and Perpetuity, and therefore no way Cere- monialo It The PraSiical Sabbatarian 5 5 * It is a truth as immoveable as the pillars of Heaven, that 9. God hath given to all men universally a rule of life to con- duct them to their end j now if the whole Decalogue be Gal. 2.. 20, not it, what (hall be ? The Gofpel is a rule of our faith , j0hn 5,24. but not of our fpj ritual life which flows from faith, the Law thereforeis the rule of life •-> now if nine of thefe be a com- -pleat rule without a tenth, exclude that one., and then who fees not an open gap made for all the reft to go out alfo ? For where will men flop if once this principle be laid , that the whole Law is not our guide and conduct ? May not men juftly fay, the Decalogue is not a rule of life, and fo a way laid open for all loofeneis and enormity •, and if the Sab- bath be a Ceremony, we have but nine Commandments left. Nor would the Scriptures make fo much ado about a Ce- Q , remony > there is no part of Scripture wherein their is not fomething remarkable about the Sabbath. The injiitution of it we find in Genefis, where the Sab- Gen. 2 ?j bath is one of the bejl flowers in the Garden of Eden. The folemn promulgation of it we meet with in Exodus, Exod.2©. & when the mountain imoaks,^/-* flames, trumpet founds, at Exod.10.17 < thefecond Edition of this perpetual Itatute. s3; ' The manner of 'the fanttification of it, we may take notice Levifc. i p. There is in the Book ofpfalms, a Pfilm appointed for it, |rChron< 3<5a ««. the ninety fecond Pfilm. , chf au.Ma The Awitn a^ tne higheft refped, and reverence of bis name,\n rumtantum the third ? and is it not at comely, good, and fuitable, that obediemhm, this great God and King mould have j'ome magnificent [edtotiwm- ofjiate, to be attended on by his poor ftrvants, and crea- l"rr^utT''turcsboth PubIicklv. aTld privately, with fpecial refpc"(2 and gula iU^et fervice,as oft as he himielf fees meet, and which we cannot noma yufiitU but confefs tobc moft equal aud juit according to the fourth Com*- The Practical Sabbatarian. 553 Commandment > In the firft table, one Commandment is atpfapienti* linked to, and depends upon another ; God muft be our God, m De^8° and then he muft be worfhipped, and with all due *wc- ffi®^* rence to his name, and fo there muft be afet time for all this*, tsgnj^eciej de and who (hall appoint this day of worfhip, but he who hath externa tanthm appointed the manner of it ? The clofe connexion of one pre- okdienuu fr cept to another fpeaks the inf'epar ability of it from the reft, ^*^/™* and lo its perpetuity with the reft. And let us conlider, i(^uum!°et^ ail the precepts of the fecond table be moral, which onely fidorum polni- concern man \ why (hould any of the firft table fall ihort of corum hquun- that glory, which do immediately concern God? Shall mans tur- ZePPcf • 'weal be more cared for, then Gods worjhip ? Nay, fhall man have/i* Commandments, the greater number, and all of them morally good, and God have but four, the lejfer number, and one, ox more of them not fb? May we not here fay, (a little to invert that in the Prophet) are not all the Commandments equal? but are not mans cavils,& undue expositions unequal? Let us look on the fourth Commandment in the fite and 2. pofitionof it; it is put into the bofome of the Decalogue, P'tumhoc that it might not be loft, as we put letters and things into quJfi{ntct- our bofoms, which we are moft chary of '•> it is the Golden medium inter clajp which joyns the two Tables together s it is theftnew in pr^ceptapri- that body of laws, which were written with Gods own" fin- m* &fecund* ger j it is the intermediate precept which participates of the tfJ^j/j^"" ian&ity ofbojh Tables => and the due obfervance of which, i§ bmi , ei quafi as thefullillingof the whole Law : And as Chrift was a Me- nervus intelli- diatour to reconcile God and Man, Heb. 8. 6. lo this bleiTed %mi it noway deodedicau, being probable, that he who is ffiriiual and J 'erio us in the prsceptum eft obfervation of Gods holy day, fnould fly into Idolatry to ^bilek aster- break thefecondjnto thefts to break the eight h^ox other grois ?um; » evils to violate the reft of the Commandments. This Com- jj?n° adcurfi mand for the Sabbath is let by God in the very heart of the Ju& Decalogue,and we are enjoyned obedience to it by a peculiar memento :■ And therefore to any unprejudiced mind, it is very unlikely, that this Commandment alone fhould beover- B b b b ta- - 554 The Practical Sabbatarian. Obfervatiofab- taken with the fhadows of the evening, mould fly away as* bjtiefl caput an emptv aI1J ufelefs ceremony. One tells us, the Command totuTZhum for the Sahi?athi* THt in the c!ofe °fttefi*A **d i* the begin- dei comma. ***g oftbefeevnd table , to denote, that theobfervation of both WiL Tables depends much upon the fanaification of this day : And indecd let us breahjbe cla/p,znd both tables will fall afundeiv 3. : Let us I ook^on this command in the reajon of it. No com-. S^imimno- mand hath more reafons to enforce it. 1. Its own equity ;. Jierfingulari Shall man have./?* dayes for himfelf, and mall not God have S!r^Tf ***** Itwas ^^x ingratitude, that he had but one tree xemdiebmu- *ormddeii him to eat of it, and yet he mull eat of that tree : mm dentoxat And furely it is the bigbefi j'acri ledge , when God forbids but inftauYdmlrji one day in a week for our pleafures and affairs, and yet we te™jb*9at$ fhould entrench upon that. Bucer well obferves, If God be- ternshnm f9 bountiful! to give us fix dayes, we Jhould be fo dutifull to ?avh\ deplora- give him one; If we have fix dayes for our affairs, Curdy God tunfini iUcfi mull have one for bis glory =, If we have fix for our labour,. eontempiojm fhall not God have one for bis worjhip ? And indeed our in- deynjlm, jt- i€reii'is m0re wrapt up in the obfervation of the /eve nth, pia fleet di- tnen m a'* 0UT t0J'e an" Sains on the fix days. Gods day COn- •uina bsnefi. cerns our better part, the week dayes only -our outwardma,:. ccntia , qui- 2. Gods bounty in giving us a day for converfe with him- cur^mnjlu. j}^ The Sabbath is a day wherein Cbrijl gives his vifits, the fmdler^domi- §un workj bis wonders, the Father Jhews his face to the W fuo glorifi. children of men ^ this bleffed day is the momingjiar of hap- undofanftifi' pinels, the worlds choicejifejiival, and thofe who are blef- care. Eucer. fej wjth jt; may fay with the Pfalmiil, PfaL 147. 20. God hath not dealt J "0 .with every Nation. It is Sabbath-enjoy- ment makes every Province a Goftien, every place a Faradife, every nation a CcZ/;^#,and every City a J erufalem.The Szb- Ezels. 20. 2c* bath is ml a fign between him & his people,that he sramong them , and thefoot-fleps of his pre fence remain with them. 3. Gods own pattern. God retted on the feventh day, that he might be-prcfidential to us in our holy reit. In the command for.the Sabbath, God is not onely our Soveraign to enact a law for us, but our example to lit a copy before u> i and therefore in this we mull be perfect, as our Father ~n btavzn is pcrfecl,MjLt.<$.q.%. Fbilo Jud&us bids usfpendjhe Sfb- The PraStical Sabbatarian. 555 Sabbath in holy contemplation, and theftudy of fpiritual wif- In hoc deumfe- dome, and in this follow God who is an example of holy reft ;ye qu&emur ope. have not onely his prefcript, but his pattern. And indeed as Yani?f™ ^e*> Mr. Byfield obferve3, Gods example doth not court us, but yLrfsfcendo, hind us to an holy imitation. vacjndo con-. 4. Gods benediction which he fheds on the Sabbath, is a templationi, ei reajbn to enforce the command. God blefTed this day above ft^iofapien- \ all dayes-, we may fay of it, as once it was faid of the Virgin \^mhTe$ Mary in another cafe, Hail,thou art highly favour ed,the Lord deiexem- is with thee, thou art bleffed among dayes. Morningand Even- plum, et p as the other, and why not Chriftians,zs well as J 'ewj fits rea- cepxumimmu- j~onf ar£ as ftrong, why fhould not its 'obligations be Co too ? Lef #f loo\upon the fourth Commandment in the congruity 4. of it, how agreeing to theprinciples of nature. The learned Twiffe argues molt profoundly \ we are to diftinguifh three things in fubordination, the latter to the former : 1. The firlt is, a time in general to be fet apart for Gods worfhip. Igtur dew be- 2. The fecond k the proportion of this time. nsdiSwcuyi- 3. The particularity of the day, according to the pro- em^abbdttin, portion fpeciried. Now the fir ft Teems of nee effary duty by ^imnxzlrL the very Xl&* of nature> t0 as manv as kn°w God, and ac- wmtntu'ap- knowledge him to be the Creatour j and this is the bigheft prohxerat in degree of morality in the fourth Commandment. As to tbefe- atetnura ab conc[ we are fomething tofeel^by the light of nature, as whe- ornnibus coir, tjier one j m a wee^ or one ^y ^ a month, or more, fo pt^dudTnfer- that herein it is molt fit we lliould feek direction from God, nit, quofci- who is the Lord of the Sabbath ^ entes precepts I# Becaufe the fervice of the day is his ^ and it is but fit, sterna cfle, ^e fhould cut out what proportion of time be think fit and etizmhoequar- ^...^ »nF*4'«« conveilient- r r . . t r . . . , inter eakaben- 2. Becauie ot the maintenance 0/ uniformity therein, and dum imeUige- leaft otherwife there may be as *»,*//>' divifions thereabouts, ^nt- , as there are Churches in the world. For reafbn of a conje- ManaffehBen £ur£| nature is various, and therein commonly affe&ion f bears the greatelt fway,and draws the judgement to comply with it > but when God hath determined a certain propor- tion of time, we (hall rind great congruity therein even to na- tural reafon, more then in any other. Dr. Field, as Mr. Bro a d reports, profeiTeth > "That to anyone who hjwws the Cjnfenttneum pory Qjr \%\ Creation, it is evident by the light of nature, that sjt mas™ ™" one fay infeven is to be confecrated to- Gods fervice. And Azo- Aie$Je* opera rius the Jefuite in his moral inftitutions acknowledged, that Ties, unMcul- it is m jt agreeable to reafon, that after fix working dayes, one tmdivino con- ^ jhouldhe confecrated to divine worfhip.. Now by the &rcwunra£ ljSht of nature > if ^eems far more reafonable, that one day xhptfiper- in J even Should be employed in Gods fervice, then one day in a montb-% The Vr actual Sabbatarian. 557 d month\ for fuch long ftride*, and great chafmes would petuum et jure ouicklv breed an tjtrayt&tnient between God and the foul : nJ!urah e} /u~ ^uiviviy uu , J c . j r ^ j l mine conflitu- and if a feventh part of our time be conf crate to God, better tum^ - z feventh day, then the feventh fart of every day, becaufe the Az >r Indit. ■worldly occupations of each of thole dayesmuft needs caufe Moral. Fart, miferabk diffractions. Thus reafon may difcourfe in a pro- *?*- caP« Ij bable manner , when God hath gone before us to open a l ' 2i way to us. Certainly, when God hath once determined the proportion of time, it is io far to be accounted moral and perpetual, that it is to hold till God himjelf (hall alter it : and as for the particularity of the day, according to the forementioned proportion, therein we mould be far more tofeel^, were we left to our felves : therefore this alio is ordered by God himfdf, and that in great congruity, as ap- Exod. 20. n; pears to as many as are acquainted with the dory of theCrea- tion -, for the Lord having difpatcht all his works in fix dayes, and refting on the feventh, commanded men to imi- tate him : This being thus orderedby the Lord of the Sab- Mark2. 28. bath, itmuitbein force of perpetual obfervation, as a re- quifite determination of the morality of this Law , and it cannot be of an alterable natur e,unlefs it be by the fame Au- thority by which it was ordained. Now by the fourth Commandment it is clear j 1. That God commanded fome time to be (et apart, and Hoequartum fanclitied to his fervice. p^ceptumefi _, r , . . , , . ~ maga morale 2. The proportion of this time to be one day m feven. *m ceremo- 3. That the particular day under this proportion , be nule,et ided in the feventh^ and that unto the Jews in correfpondency to Vecalogo, si the feventh day from the Creation, wherein God command- ^im or?n€S te* ed them to reft from all their works •, but then when God watipimfam manifefts his pleafure for the alteration of this day from the Crat. Gerfos. feventh to the firft, we are to be an obedient people > thus far the worthy Twijfe. ( And that this change was made, will be further ieen in the nextChapter^to all which may be. added, fuch Laws as neceiTarily flow from natural relation, both between God and man, as well as between man and man i thefe are good in themfelves, becaufe fuitable and com- ly even to humane nature :. for there is a comlinefs and de- Mat.r, 6. cency 5 $ 8 The FraBical Sabbatarian, ccncy which attend thole ruLs, to which ow teUtion binds Eph. 528,29. us : there are fcarce any quellion the duties of the Jecond table, becauie they are to evidently comly, fuitable, and a~ grceing to humane nature > as to honour Parents, to fecure our neighbour, not to deitroy him, &c. And lhall not the morality of the rules of thefirji table be as evident and fully Quojd obfer. mamfeit ? For if there be a God, and this God our God, ac- vationen uni- cording to thefirft Commandment, then it is raoft comly, ™UheM- m0lt mcet> mo^ fuitable to Uve him, to fear him, to trujion Sdt9 fabbatum mm-> t0 ^e%^' in him ■•> and if this God muft be worfhipped no» eft legit ce- hy man, in refped: of the mutual relation between tnun, remcmalff, fed then it is comly and meet, to worfhip him with his owne novate , qua wormjp5 according to the fecond Commandment > to wor- peneuij. lhip him with all holy- reverence, according to the third , Ravaneh anc^ if ne mu^ De tnus worfhipped, and yet at all times he cannot befolemnly honoured and worfhipped , in refpe& of our neceflary and worldly employments , then it is very fit and comly for all men to have ionic fet arrdftated time of worfhip, according to fome proportion, which the Lord of time can only belt make i and therefore a feventh part of time, which he doth make according to the fourth Com- mandment, is mod fuitable to man, and moft comly for him to obey God in, and nothing more decent then for man to ferve God in /;// own proportionated time. Now let the cafe be reafmed, with any religious Soul with any rational mamls it not a point oi moral equity to pay tribute out of all our times to the Lord of time, who holds our Souls in life, and in whole hands our time and breath is } Do we not owe him a piece of every day, and (hall we think it too much to give him a clay in every week ? Shall he give us fix, and fhall we deny him one ? And is it juft and meet that Since mans life upon earth is but a pilgrimage, and Heb. 13. 14. he hath no abiding City here, but looks for one above, that mllovdedi- hc toll fpend all his time and thoughts upon the trifles of fere,utai the world 3 but rather (as fome time every day, foalfc ) Chrjftumveni' fbme one day in every rvce\, to retire himfelf from the amm,jluxita- worid5and to draw near to God, and to enjoy communion Cm^boados wich him, with whom he looks to live for ever? Again, J "J in The PraStical Sabbatarian. 559 inrefped of Servants, and Cattle^ is it not grand equity and ponentes. Neq% reafon, that one. day in the week they fhould enjoy Tome wfafrdiqen*, relaxation, and wt always toyl in their fervitude and bond- %^-^-c age I that poor drudging Servants , who bear Gods /- ^do^onhi- magi as well as our felvcs, fhould have a breathing-time, one bentes rivita- day. in a week,a day of weekly Reft for their wearied bodies, temfeddomi- \ and one holy day in a week for their precious Souls ? Can Cllium' Par» we in equity afford them lefs ? and what meeter proportion .. r ; for the lolemn ferviceot God, than one day in ieven j when yitan^r^ Experience tells us, that the necefllties both of civil and commorandi di~ foul affairs, require a mutual interchange of fpeedy dif- -verforium hie patches, and quic\ returns, which cannot be-- lefs then one nebkdediu- day in (even, and not well more ? and therefore Gods pro- portionating this time in the fourth Commandement is m&ji fuitable to the infinite wifdom of the Divine Legiihtor} asonce Ptolom „;I2 ufe the Apoftles Language ) and fo never was fubjedt to the decays and inftability of a ivitberingCeremony. Let us lookjipon the fourth Commandement in tbe.fpiritu- «?.,-■. ality of it, The corruption of our nature, found in the mini- Kitimur in ve« fefi opp oft t ion of wicked men, and in tht fecret unwiHinq^nefs titum. ofeood men, to {kn&ifa fine ere ly the Sabbath-day, Gfa^P"*"*/** ceremoi ciently demonftrates that this Commandement is holy, fpi- lY'ttfuntin. ritual, and heavenly: Rites arid Ceremonies are but thftJ?nnaab"'dfc-« trappings of Religion at the belt , the fplendid Ornaments &u mutili 5 which fet ofTDivine Worfliip in the Jewijh Pedagogie: Pa- i^porenti^ ^ r£us well ob(erves,That the ceremonies of theLaw are called ^^aftificare-A. beggerlyElements,ab inutili effect h, hom their ineffiz acioufnefs Egena wia»*i* to profit, they bring nothing to the comfort of the Soul, they fylhabmcoii* contribute nothing to eternal falvation : How (hall a Cere- fiction*. Jam mony heal a fick^ Soul, relieve a trembling Soul, or raife a S!j-* JrC" sfo^Soul ? They are. all. but as Elijahs Staff, which can da chriihm,V?^- 11a ty6o The Practical Sabbatarian. no good to the dead j they only point at Chrift, Who is the John 14 <5. way, the truth, and the life; they are only the Gnomon on the Dial * but Chrift is the Sun : But now the fourth a Kings 4, 31, Commandement is no fuch thing, it commences war with our lulls : If we are covetous, we mult not worl^ this day i If we are voluptuous, we muft not fenfualize this day > If weave prophane, we muft not fin againft the holinefs of this Exod. 2o>8. day -, we Jiave a Memento to flop us. This Commandement, like Grace, fets up its Standard againft all the Cavils and corruptions ©f mans heart: And can 'a dying Ceremony rally up this force to encounter mans .potent lufts ? As Bifhop Davenant tells us, the Schoolmen give us a threefold reafbn why legal Ceremonies ceafed at Chrifts coming: 1. Becaufe they were obfcure in point of fignification. 2. Imperfeft in point of operation. 3. Burdenfom in point of obfervation. Now to charge TripUcem cau. f^efe dtfetls upon the fourth Commandement, is not only to famafferre f&. challenge Divine wifdom, but alio to confute common Ex- /d/irfchola- perience. The Commandement for the Sabbath is clear, Mel, cur ceflbre without a Mask, and plainly tells us, we have a day every /tfcefemoni- week for converfe ^ith the moft Hi§h- This Command, asjw/J Cibrr/?/ like ^/ex wh° delivered it , hath its face Jhining, that adventure, every one may take notice of it. frtow : 2. The Command for the Sabbath is^er/ea,without di- ®HiJ °tf™° feds, for God would never have written an imperfetl Com- nificMtinemi manc* witn his own finger, and it is wonderfully efficacious. Secundo, £Ma How often on the Sabbath are fturdy -tinners appaled, pro- imperfe&a e- phane perfbns converted , doubting Souls fatisfied , weak^ rant, quoad ef Chriftians iirengthned,/^^ ProfelTors awakened, and all Siuia^oU varMes of Divine operation accomplished? The Sabbath eram quoad ob- IS f^e ^cji-day of man, but the working- day of the bkiTe4 fervationem. Spirit. Powerful Alts of divine Grace are exerted on this Davcn. day. _ , 3/ The Command for the Sabbath \s full of indulgence. The Sabbath muft be-our delight, XO. 58. 13. Itisour/>.- nour, net our burden : This bleiTed day is the Saints Spiri- tual workday, and his weekly jubilee. Thus the fourth Commandement The Practical Sabbatarian, eei Commandement is diametrically oppofite to the very nature, and purport of a vanishing Ceremony. Further to evidence the (lability and morality of the 5, fourth Commandement , let us confider the circumfhnces with which it was attended. 1. There is no Commandement excepting the* fee on d ( which likewife the Papifts ceremonialize into nothing ) which is in words larger, or in realons fuller, then this of the Sabbath : as if the Lord had forefeen that thefe Com- mands would meet with the greatzfi batteries ofoppofltion, they being moji contrary to the wifdom of the flein > The one oppofed by fuperfiition, and the other by prophanenefs. 2. The fourth Commandement is both Negative and Af- firmative > the other Commands are either Negative or Affirmative, 3. There isaMemento prefixed to this Command,which Exod.20^ Note is not prefixed to any other i and is a Note, as (ome of our Divines obierve, of fpecial ohfervance and animadvert Calvinus, fion : It is ^peculiar Afterisl^ annexed to this Precept re- Mufcuius. quiring more than ordinary attention, and more than com* Zanchiui. mon practice. .4. No fuch particulars as in this Commandement ', Thou, £xod. 20,10. thy Son, thy Daughter, thy Man-fervant, thy Maid-fervant, thy Cattle, the Stranger. 5. No fuch reafons affixed to any Commandement. 1. God hath given us fix days. 2. It is the Sabbath of the Lord thy God. Cere&onUfunt 3. God refted on the feventh day. %***% 4. The Lord hallowed the feventh day, perfenihilva- 6. No^fuch wor^s intimated in any Commandement \ to, nut poteft, works to be avoided, all civil and lecular works ^ works to fed C0YP0Yi* be accomplifhed, all workj tending to the fandificationof^^^^ this blefTed day : All thefe circumjiances are fet down, and m> perfe nihil made more obfervable, and notable to us, by the unjpeak&ble poJfunto&Ye- vpifdom of God. Now fuch strain of circumjiances would m'J^onem pec never have attended a beggerly Element, Gal. 4.9. Kings c"*°rum9 fin- make not a Proclamation with enforcing Arguments, for Jut *£m* things trivial or contemptible : Nor would God have em- Dayen. C c c c broidered $62 The Practical Sabbatarian. bioidered this Comma ndement with fuch rich circttmftan- ces , had it been onely a CereMony, which will foou feint away and give up the ghoft i> had it been onely ajhadow, 2 Col. 17. which is full of darknefs and fugacity, 7. Moreover, the morality of the fourth Comma ndement Exod.20 8. will be yet more confpicuous , If we looJ^on the Solemni- Deut. 5. 2i» ties by which it was honoured. Esod. 31. 18. 1 . It was, as the reft of the Decalogue, pronounced and Ceut 9.10. promulgated by the immediate voice of the incomprehen- Beut.i0.4- ' **ble Jehovah w^tn thundering and lightning, thofe He- ralds of Divine Majefty ; and all this in the common au- dience , and to the great amazement of the people of Ifrael. 2. It was, with the reft, written and engravenupon Tables of flow , not on leaves of Paper, not on meets of Parchment, but on Tables offtone ^ and not by (bme Scribe, or Amaiiucnlis, but by Gods own blejfed finger ; and onftone, as to denote the hardnefs of mans heart, and how difficultly he would comply with this Command , Co likewiie to \htw the continuance and perpetuity of the Commandement itfelf. 3. According t6 Gods own appointment, this Com- Doit. 10. 2. mandement with the reft, was put into the Ai\ of the Xe- 2 Chton. 5. ftimony, within the moft holy place of the Tabernacle, as 10. being a chary Treafure, not to be loft in their frequent re- Heb 0 4. moves. And the two Tables are called the Tables of the Covenant, Deut. 4. 1 3. all denoting the importance and Exod 2oz. • ft ability of this, with the other Commandements. 4. This Command with the reft, had the fame Froeme, Ptifcephimhoc. containing a general motive to provoke the people to obe- btetei wi- ^ence> Goc* heing as tender of conformity to the fourth, eatwiqfrgito as to any ot^er Commandement. And thus- this Com- dot inwiptum, mandement partakes of the fame Honours and Prerogatives et in area dei wjth tne three before it-, and the fix after it: And how ^"fchr"'"* comcsitthen, that it mould be worfe metal than the reft, ioftornus et aRd be tmbafed with a notion of a Law , and elementary Theophyla- Ceremony ? Chryfofiom and Iheophylali obierve j that in &us tempore the time of Mfes, onely the Tables of ft one were in the Ark, Mofis juijfe and 'the FraBical Sabbatarian. 5^3 and that afterwards in the time of the Prophet Jeremy, folas tabula* Aarons Rod and the Pot of Manna were put in. And d- le3*> in area, _ tbarinm faith, That in the time of Mofes, all the foremen WgA- ?u^; Mama lomon there were onely found the two Tables ofjlone, upon et virganttar*- which were written the ten Commandement s. However it ** rn ^r^ jf& is, frill *&« 7^/e.r tf/V^ae were in trie Ark, to {"hew, thai in ^ qP°Q$ all times God was tender of bis Decalogue, where the fourth nus tempore Commandement was placed : Surely fuch providential care MbQsamma would never have attended the wing of a flying Cere- juffi in Area, mony. fed{ **#** This fourth Commandement will further commence mo- j^^Mm ral, i£wQ tah^ notice of the motives by which it was enjoyned: /™. The firfi Commandement hath but one reafon annexed to 8. it 5 the third Commandement hath but one reafon appen- piiffta r- l danttoit', the fifth Commandement but one reafon tore- norat parent e), inforce it i Nay, the jecond Commandement hath onely licet cito mori- two reafons to engage obedience to it: But now in the fd cejfity of keeping this Commandement. AbulerTil i. God fhews us the equity of the Command j If man " - may havej?tf days, furely God may have one, 2. God (hews us'f&e Prefidency of himfelf, he goes before Vafab. in us in Sabbath-reft ;, and this blejfed Pattern is a ltrong Ar- Gefh 2« 3- gument for imitation. ' Jun. in Gen. 3. God intimates to us, it is a blejfed day, befides the 2- 3- bleffings of other days, by the Law of Nature i this day hath Peter. Martyr a peculiar bleiTrng of holiness, it is a day of divine munifi- in Gen. 2.3. cence, wherein God fcatters his Diamonds, his chpicejlbFef- Bulling, in fings among his obedient Worfhippers. And was not the Roman, fourth Commandement a jianding Rule of conformity , Hofpin. de what need the twijiing of fo many Arguments ? and why Origijfc doth God more confult mans practice in the prefling of this, TemP1« !">• *• than any other Commandement ? Surely Gods jealoufly, ■ 4' C c c c 2 leaft 5<*4 The FraBical Sabbatarian. kail it ihould be violated^ (hews not onely the emimncy of this Precept , but its abiding morality, om Vivines generally conclude, That the /ubftance of the fourth Commandement lies in this Claufe,ri2. Remember the Qiwd natura- Sabbath-da) to keep it holy \ and this is the preceptive part : Icejhpmd di- For the other three parts of the Commandement, viz. The en fcptimum jyirecliie,fx day s (halt thou labour, but the fevemb is the f^mSt° Sabbath of the Lord thy God ' NaV> the ^gumematize iilud quide'm Part ' F°r m P* days the Lord made Heaven and Earth, permanet. and relied the /event b day : And the benediaive part , Jun~ Therefore the LoidblelTed the J even: b day and hallowed it j all thefe onrly inforce the Command : but the fumme and fubilanceof the Command lies in the firjl clau/e, Rt- member the Sabbath-day to keep it holy. And (hall not the keeping 0/ a Sabbath to God be moral and perpetual ? The fpending of a /eve nth part of every week in holy iervicc, andfpiritual worfhip, fhall not that be Handing and per- manent ? Doth not the necefftty of our Bodies require a fe- venth days reft, and the Exigence o/ our Souls a holy reft > R&cordcre diet Surely we will not link below the dregs of Fagani/m, who fabbatitutfjn- had their Jet times of facred forainity to their Idol Gods ? Sijices ilium; And the Church of Chrill in all Ages had its Sabbath, when fat™** it was moil clouded with Superftition and Idolatry: the ceptl qua^tT" Sabbath was never fufpended by any Emperors Edit! , nor moral* fub. Excommunicated by any Topes Bull: Sion never wanted ftmii Jjer Sabbaths, when fhe lay in her Icwefiajhes. Surely then Z;jich, t0 }^ep a Sabbath to God is moil fully and entirely morale and this is, as Zancby faith, The fubftance of the fourth Commandement •, the other part of it, being taken up either. in explication, hero we mull obfervc it, or in reafon and ar- gumentation, why we mull- obferve it > Or in motive, and infatuation, that we mull obferve it : It is a blelfed day, and ' bit flings are the greatefi courtjhip to the Soul. And in one Homii. ofrime of the Homilies of the Church of England, we meet with, andproytr. thefe words : By the fourth Commandement ire ought to ha a time, as one day in a rveeh^, and this appertaineth to the Law cf Nature, as a thing mr ft godly, moji juji, moft needful for the Jetting forth of the glory of God, and therefore ougbi ^ to be re- tained* The Fra&zcal Sabbatarian 56 tamed) and kept of all Cbrijiians. Thus the Church of Eng- land layes down this as a fundamental , that every fe- • venth day (not in order but in number) be confecrated to God. The fourth Commandment hath all the Characters of a ia : moral law. 1. It is not reverted ox repealed jn the GofpeH for though the oldS abbath bereverfed, yet the Commandment for one day infeven is not ', and indeed, why fhould it be, when all the whole Decalogue is Gods royal law. Jam, 2.8. and is the golden rule of our obedience ? 2. It is ratified in the Gofpel, and that many wayes, 1* In genera^ together with the Decalogue, Mat.<$. 19. ?^f^ut?i Whofoever fhaU brea\pne of theleaft of thefe Commandments^ Lr$ Decalo- and teach menfo^Jhallbe called the leafi in the Kingdom of gi, in quo nihil Heaven. Now the fourth Commandment is one of thefe mer$ eercmoni* commands, which it is Co dangerous to break and vio- ^P^ciPitu^ late. 2. By the defignation of the Lords day, of the fame num- j^ j^ivinum ber, of the fame ufe and profit, which is a real ratification of requirebatutu- this law. nuf dies heb- 3. This law of the Sabbath is neither wea\nor unprofita- fm*&<* cultui bh) but exceeding ufeful for the ends for which it was firfi rtTdW " intended, which was the glory of God, the good of fouls, de cult. San-' and the prelervation of Religion. It was the fpeechof a ct0r.L3.cu. Learned man,Xef anymanjhew me in this law either weakjtefs Epifcop.win-. ar unprofitablenefi , I yield) and bid it vanijh ', but it hath^and ton. de deci- wiUhaveas much fir ength andforce) as any Law can have from "»* > ©puf. the Author) Confent) Multitude, Cufiom) and exprefl approba- c tionof all Ages. Profit it hath too, and hath been preferved -without any mans complaint for the thing it- wjs defigned- to. 4. This fourth Commandment is part of the Decalogue which is an immutable and eternal I aw, and was delivered with as muchfolemnity and Majefty as any other Law. To urge no- more arguments, ten is the perpetual number- j L , of Gods Commandments, Co delivered by God, Veut.^. 13. gw,ura pss and Coprejervedby Mofes, Co received in all the Churches of ceptwn eft mo- God .raie,!M.ate»«? j $66 The ¥ radical Sabbatarian, ipitutb God to this very day. Now this law for the Sabbath is mdiebttf one 0f )}oe ten, and therefore perpetual to hold up the num-' mvcTuid? ber5 unlefs with the P^i/t; we will c/r^c more Command- imo, e> pro- rnentS to make way for the Might of this divine law of the q<.iat>nu* Sabbath : And the ten Commandments being Gods Cove- f7/-%nuUnclU3m nant,"l>e«f. 4. 13. We may neither adde thereunto, nor tumwc°£ take therefrom : Mans Covenant being once conrirmed, no g2tifsotci}. raan difanulls it , or takes away any claufe in it j ^nd may Aquin.J any take from the Covenant of the Lord ? Then as this C ->- 'Em*) tit*?, venant is pcrpetual,cdn{i(i'mg of the number often words, no pM $W voph . fewer in the Tables which were /?r/? written, ZX/^.4. 13, tLKifntQ-. nor in ^e tables which were written the fecond tiwe, EW. HcLnWtat 34v I# 2^-110r was anY thing added in the recapitulation and tolefimen- rehearfal of them, Dent. 5. 22. Therefore moil irrefragably tutoitamenfijit this fourth Commandment,as one of //)e /e# words, remains approbttum, perpetual, as is the Covenant it (elk nsmoinudre- j^ ^^ ^f^ morality of thefourth Commandment is ^liquidaddit. ^ evident, Co clear, fo indilputable, that all varieties come Vatabl. in to give their free aiTtnt, and full atteilation : Ask a Jew, JVJanaiTeh and ManaJJeb Ben Ifrael will tell you, therefore the hkffed Benlfoel. God defiringihat the Sabbath may be obfervedfor ever of all, Chryfoft. who fef anility byfo many Commandments, he hath commended, in^Genc'f placeiit in the Decalogue, and made it one of his ten Com- Ideodeuf diem mandments^to the end that we knowing thefe precepts to be feptimumfin- everlafting, wejhould underftand that this Commandment alfo £}ificwit,ut ho. WJS t0 ie accomplijhed amongft them. What more fair, more "^Zltma. full> more fatisfadory ? Ask one of the Fathers, Chryfoflom d^diemu- tells us, that from the beginning Qod hath, intimated to m numefle cul- this Doctrine, inftruaing us tofet apart one day in the circle of tuidivmotri- a Wee\\fcr Jpiritttal exercifes. Ask a School-man, Jacobus de buendvm.?&t. jrakntia tells ns.that the Commandment for the Sabbath U natural* eft morai for t]n conditions .fit. diem feptimum J , r , £ quemr!deofa- l. In regard of the ren, ^ mimejfe.jun. 2.1n regard of thejantlification of that reft: for the Sabbath Morale eft ut was firft given to man for his reft, that he might ceafe from all exfeptem die ]j^ worldly labours, andfo he might with more eaje and faci- bwuntacuhui yu ye a:ccmmodated to the fervice an iw > fhip of God \ and aetur'ccm- om ^ lrl i^e 1K>t:Kmii^ ^ dedicated to God for this fznttificj- rad.Dictcric. : tljn The Practical Sabbatarian, ^6j tion and'worfhip '•> and thin the precept k ft able and everlaft- ivin. Ask ^ J (fait, Azorins te]ls us, It is a moft rational Morjk eft fan- things that after the workf offixdayes, ihefevcnlh fhould be a ®JJfc only this is very obfervable, that all thefe Divines rix the morality of the command upon the feventh day in number, and not in order, as iome incauteloufly and erroneoufly do. Nay the Morality of the fourth Commandment mines Stella, with/o many beams of light and conviction, that the very adversaries may be fubpeenaed in by their own Confciences and Writings, to give in their teftimony and affent unto it. Thus Stella the Papift, In thefanciification of the Sabbath, this is Moral, to obfe^ve one day in the wee\. Ar minim, the n\najamgs great £nemy of God, as K ing James calls him, tells us. It is hisDeclar. Moral to fet apart one dayinfeven for Godsfervice : And againrt Por- thole who are adverfaries to this truth in particular, accord $?* in the fame confeflion. Dr. Heylin faith, The Decalogue contains the Moral law,or the law of nature, a Law univer- hishithof the fa I in it j elf, and general, equally appertaining to Jew and Sab. Gentile'x We can defire no more then this fuU confeflion. Mr. Primrofe confelTeth, That the Sabbath it Moral in its foun*- 5<58 The Practical Sabbatarian. foundation, end, marrow, and principal fubjlance, and that a Primr. par. i. ftinted time is Moral ', and grounded on the principles of c. 6, Se£t.i5. ture, and therefore the Gentiles bad their fet dayes ofReli l^' andthis is ratified by the Gojpcl. Nay, the Learned Iron- .fide freely acknowledges, That all the Commandments of the Decalogue are Moral ', and fa is that of the Sabbath, it is Mo- ral for fubftance, but not for circumftance. -Now the ac- Ironu Quaefl. knowledgment of an Adversary is very evidential to the truth of a pofition : Thus every way the fourth Commandment, that holy, that ;///£, that good precept for the Sabbath, hath B.om. 7. 12. been vindicated from the imputation of a Ceremony, and it is too much to be feared, it was the body of a defign call that Lex Decfogi, fiadow upon it. The worthy Hwiffe roundly concludes, Ne- efllex mora- ver any man was found to devife any ceremoniality in refting lis& sterna, one day in [evens they may as well give themfelves to devi/'e a ^', ceremoniality in Jetting apart fome time in general, for Gods holy worjhip andfervice : So then the fourth Commandment being a Moral law, it binds allperfons, Chrijiians as well as Jews 1 it binds in allplaces, in England, Scotland , and Ire* land, as well as in Paleftine and J tide 1 ; it binds at all times, fince the comingofoux dear Redeemer, who drew a line o- ver all Ceremonies , and expunged them, that they (hould Mat. 4. 2. have no more exigence in the Church of God, as well as be- fore this glorious Sun appeared to beautifie and revive the world. C H A P. XL VI. The Sanftification of the Sabbath is the Chriftians ho- mage, as well as the Jews, if we look^back^ to the in- fancy of the Gofpel. tv tv • • TJAving already fhewn that the Sabbath in the firfi in- cm chri(hanii ** Xfiitution or it, was given to Adam, and in him to all Ins refurredhne posterity, and/0 it belongs to us Chrijiians as well as to 0- domnidecla- thers; and that the command for the Sabbath,in the /e* mutefoctm amdlLdUim ofitupon Mount Sinai, -was Moral and Perpe-. coe o/ze would ealily be raifed feiahun**fat* mto arguments for-tbe others: And it is very well argued eft, unum m * . „. ^ , T J ., ,- • i i i n r feptimtna diem ®Y Mujculuf, It never contributes, faith he, to the progrefl of religions exer- Religion, tbatrefts Jhculd be multiplyed to the people, for one citteejfe depu- Sabbath every week is abundantly fufficient for vulgar cap a- tandum. Muf. cities. «j. Moreover, the Celebration of two dayes every, week, k fxod. 30 %, m°ce then the Law* requires, or the Gojpel allows. And here AQ-s 20. 7. Chryfoftome is moft Elegant, TZ?e weel^contains feven dayes, Chryfoft. faith he, nowjee how the Lord hath diftributed thefe dayes\ he Tom. 5. fc^ not taken the greateft part unto himfelf, and left the leajl pag. 523. t0 m^ neither hath be taiga half and left half \ No, the Lord Rev. 1, 10. , is more liberal, he hath given w fix, and taken but one for himfelf And both Law and Gofpel fpeak thi fame. And Uoxa Synscdo- jf we tdktfive dayes only for labour, we make void the Law cheaper ob- — t^ particular •, and befides how inconiiftent is it to Gof- fervantias die- . . r . / rura, m*n//uro , Pe^ liberty to keep *k?0 dayes every week ^ this would outvy annorumApo- all the Jews Fetlivals in number, and bring us again under ffolu* imetiigit a feverer yoke •> and this would at once both break the bonds monias'?* °f chrifiian Vnity, and the bonds of Cbriftian liberty, and vetervfluajiex render the golden yoke of Chrifts Gofpel heavier then the partetotum. iron yoke of Mofes his Law. Alap. As for that objeVtion, that the Apoftles kept the feventh day Sabbath, and preached on that day among the Jews, Alls 13.42. Ails 16. 13. Acts 18. 4. To this it is aniwer- ed-, j. It is moft equal and rational, that, fome time muft be Squumfuit a. granted for the wearing away of an old ufage. A Sabbath liquid temp y» which had continued m the world much about four thou- mteicejfu. fand the Tragical Sabbatarian. tf fand years, the world could not pefently be awakened to rum utpopuh take notice of its abrogation : Oldcuftomes are removed with msllu* innoie. fome difficulty, and the religion of our Fathers takes fo great j^f^ impreflion upon us, that it is not eaiily eaten out, notwith- gau0/}ufdem\% ftanding*we fee clear rtafotifor it. Antiquity in things na- fepuhura how- tural is their weaknefs and unbeautifulnefs, but in things rfccinvjjima. Jfiritual it fheds a greater lujire upon them. Time then muft be granted to convince the world, that the old Sabbath is now deceased, and honourably buried in Chrifts own grave. Suppofe it be granted, that both Sabbaths, Jewifh and 2. Chriftian, were obferved by the Difciples for a time, the Vm ronegn Jewifh, leaft they mould offend the Jews, and the Chriftian, ^ 'C0Jedimuf leaft they mould icandalize the Chriftians =, what inconve- quoidfententw niency would follow ? Man naturally is hard of belief, and alionimjufti' to evince the abrogation of old things, and the furrogation P^os utrumq? of things which are new in their ftead, is a work of fome *e™ annos" pains and difficulty j. therefore that the Jews might be ta- obfervq/f^Ju- ken off from thdr fondnefs, and the Chrijiians firmly efta- dai cum, fctl. ne hlijhed in the truth, fome time muft be granted, and fomeal- J«&*#&'£fe- lowance made of abiblute neceffity. And that a refped was ^S^^ had to both dayes, it was only far the term of fome years, Ye^r}cand^\ which when expired, the morning-fun of thz Chriftian Sab- \m% Dr.,Wilk. hath did fhine without a competitour ; and during that little andftjort time of the obfervation of both dayes, we may con- fider, i. The Saturday Sabbath was never the the Jews Sabbath,as in a fainting fit, was kept with for- 7. cap. 14. & row and abftinence. lib. 5. cap.i 5. All Ordinances were never adminiftred with that unifor- mity on the Old Sabbath, as they were on the Lords day > Dddd 2 As . --a "Che Practical Sabbatarian. ££$ 20. 7. As the Ordinance of the Lords (upper, which in the pureft iitsPjnft. Churches was appropriate to the Lords day, which was Auguft Epift. therefore called, dies panis, the day of bread, in the primitive 118. times , hence that memorable fpeech of Athanafuu% who be- Socrat.Schol. ingaccufed for breaking a Communion Cup, clears himfelf lib. 5. cap. 22. t|lus ibat time inflamed by his accufers, was no -communion Athanal. time^f0r it was not the Lords day. P° ' ' The conventions on the old Sabbath were ever arbitrary, Vominicumfer- not urged as of rieceflity , tmlefs by the Arch-heretick Ehion^ vjfli, chijha-' 2nd his followers, who were therefore condemned as Here- nut fum, inter t\c\iS '. but the obfcrvation of the- Lords day was ever held "'J,^"0" a CbrijUan duty, and none was ever branded with the name pojjum, aro . ^ heretick for the obfervationof it -, Nay, this obfervation w*is the badge and Clwacler of a Chriftian in the befi times of _- , /' the Church. r© X^m- The old Sabbath was never in the leaft tbe chrifiia" Sab' xi> \oi'*&7&, bath, or day of reft j but a working day, and ufed a? ano- &c Ignat. ther day, and let us never give that day ^prerogative, which FejUnatio 4- the befi times of the Church laid open and common, poflolorun ad The Apoftles and Difciples of Chrift never obferved the concionandi.m , ftvcnth day as a Sabbath : It is true, they took an opportu- n0nfHm°fed nity thento difipenfc and tifyexk the Go^Pe^ becaufe mul- wwermh? titudes were then con veened and met together j an happy tudinem. opportunity was then put into theirhands for the infinua- Chryfoft Ho- tjng 0f Chrift, and the do&rines of the blefled Gofpel into roil. 43. in tj^e mjn js 0f tne people, note in an unwonted concourfe. The Acta go . ^p0ftie? r\\& then caft the heavenly bread upon many waters. Afts r> Iq T^ie 2ea* °t* faitbfHl Mh/ijfer, much more of an, holy Apo- Actiip.'p. ftle will take the beft opportunities for foul-advantage, and 2,Cor. 4.4. for heavenly inftruclion. It was not the Sabbath, but the >Ei'.ch/ia Gut- Seafon, net the circumftance of time, but of place, invited cofiifcad pau the Apoftles to the difpenfation of the Word •, not the feaft, Ifolum fepi- |3lU fhe multitude^ as Chryfoftome well fpeaks •, nor did the ™*Zo™k Apoftles any more keep the Je^i/fr S*M**fc, then IW jimivi>j/id in worfhipped the Gods of the Gentiles, when he preached rn tauja'fuit, quia the field of Mars, 2nd difputed in thcSchools of the Heathens; tnOriemeini. thcfe places were only the JuddenSarMuaries, in which he &£££ dominated the glorious Gofpel. The Yratlicd Sabbatarian, 573 It is true, as a learned man objerves , in the Eaftern dimquivetut Churches, for a We, the Jewifli and Chriftian Sabbath r^/^"^ were both obferved : Now the reafon was, there was a fort fy^m Adea of Heretickj who did difufe and difguit the Old Teftament, Authors maid and laid it was evilly compiled of God, and did throw off cotofetfw, £? with {corn the Sabbath day, and ufually failed on that day fibbati eultut^ in a way of contempt and contradiction : Now the Eaftern xfj? f3"Jg * Christians in deteftation of this curfed herefie, and to ihew t/ti \Ue )*]mi- that God was the Author of the Old Tejhment, as well as of amfufcipiefani the New, did for awhile retain the old Sabbath > not that orteptakt ergd they worihipped on it, after the manner of the jews, they c^%ian!fT were far enough trom thaf, but Jome objervance they gave tiy<&>deUmip- to it, lead they might feem to joyn ilTue with the foremen- fum v.T. An- tioned hereticks : And moreover in the Eaft, were many thoremproji- Jews in the early dayes of the Go f pel, which were newly con* ter.tjs.eaperunt verted to Chrift, who in the limplicity of their hearts, did faatototetitre- bear itill a reverence to. the old Sabbath, and therefore unefe\non qvM did obferve it with the Lords day \ Now the Chn- Mam more ]u- fiians were to deal tenderly with thofe, and not. to offend d*of urn cole- Babes in Chrift , and not to create any perturbation in the Y^nt^ei.necun ~m 11, jri/~i httreticu con* Church, but to keep peace and unity •, and lo they gave re- rentfo vtde- ipecTto this dry, not that they thought it any way neceffa- re, tunei in ori- ry, or a duty to be done, but for peace-fake, and that ial- entemiUteHt- vation-work might not be retarded, nor the Church of our Vmh™ ™uh\ dear Redeemer mattered, or crumbled into Schifms and Fa- c^h^eligio- dions, and fo (as the Apoltle fpeaks in another ca(e) the nemconverfi, Chriftians of thofe times became all things to all men, that qui q\andoa- ifpoflible, the late Converts of the Jews might have no riim-fimpha- temptation to apoftafy , nor the Profelytes of the Golpel ^J^fSJ' have any occafion of difturbancc. tum ^ie ^mv- But now in the Latine Churches, where this Here fie ncalnhonre never took root, nor. fpread it felf, the Jetvijh Sabbath hibendumc*- was never obferved, but rather marked with a Not£o£ tetl '^jS fadnefs and forrow, viz.- The memory of Chriits death , Ygm Sabbaium our Jcfus lying in his Grave as on that day •, and this fprang colelmt , non fre/h tears, and did yield new and conftant matter b£ qM id fieri the/ec Cifcumaf. Athan?.f. times The fee o7td World, the invincible Athanafius calls it, c Ano- ther Generation, when the old Sabbath was to ceafe, as c wdl as Circumcifion , and the Lords-day was to begin c as a Monument of the looked for reparation. Upon all this let us affume the firft Argument. The, old Sabbath, as alio the whole manner of fcr\ was limited to the term or time of the old World, and fo muft necejjarily expivt with it , It ismot (aid, the Comman- dment expired with it. for that was moral for one day in feven, The 7Jra$ical Sabbatarian. 575 {even, to be confecrated to the fervice and worfhip of God} but the oldfeventb-day Sabbath inftituted at the beginning oithe old World, is together with that old World expired, and a new one come in its room. When the reajbn of any- Law ceafes, ( for that is the life, 2* and the Soul of a Law ) then the Lapp it J elf ceafes : But the reafon of the inftitution of the old Sabbath ceafed at the end of the old World, and the beginning of the new, viz.lherefurreUionofChrift. The re^/p?* of the inftitution of the old Sabbath, was Gods honouring that day in reding from all his works, and for the memory of the Creation, which was implied, and to be fuppofed, till a greater woi\§icfimd> $„ fhonld be rinifhed, to be the ground of the inftitution of vat et Epochs another day, which was the work of Reparation or Redem- fa* ab urbe piion. To make this out a little further •, let it be obferved, con^taU* that the ground and reafon of the inftitution of days,which Zttfet and folemn, is fome memorable rpork^ falling out upon fuch days : The very Heathens chofe out Nativity days, the days of founding Cities, of memorable Victories, & ce Now the firft Sabbath was inftituted upon fuch a reafon, viz, Gods honouring that day by his reft from the great worl^ of Creation : And fo Mr. White of Dorchefter urges The way to} this, after this manner, c That day which is honoured the Tree of- c by God above other days, by his moft eminent work of Jifc,^f 2?8, 1 mercy to Mankind, (hall be the day of his holy Reft, to be Mt-Wblte> c confecrated to him for his worfhip ;, But the day in which lw -vetwe& cGod ended and perfeded the Creation' of the World, is -J^J'£' ** ' . 'honoured and advanced above all other days, therefore rayyatu J r^. c that day (ball be a day of holy Reft. Now the Propo- timceqi diet fition will ferve the turn for the Lords-day, and thus h That commemorath day which is honoured by God above all other days, by his Cmijlitmdo moft eminent work of mercy to Mankind, (hall be the day f^llchrijlm9 of holy Reft : But the firft day of the week, in which rejurgit et'fab- Chrift refted from the work of Redemption, is the day ho- batum chrifti- noured and advanced above all other days, old Sabbath and anum'> muta~ -alli therefore this is the Chriftians day of folemn Reft. 2[ rinlw The old Sabbath indeed was to continue upon the reafon obfavatio , given, viz, Gods reft after the Creation;, till a greater wor^quoAm evident (hould 57^ The Practical Sabbatarian. HutfityMJi- mould appeif, and then it muft expire and refigne unto a dun ej> ; D^ ^ Potior. Indeed tfc /*»er work, viz. Mans £a/«»- fcrto opj» ^w«, io greaf, io neccjjary, io glorious, even puts out the et chrijw; memory of the former, and ibantiquates^tbereafonofit, Dew babuit and thereupon the day it j elf expires, and obliges to no more requiem fere- obfervance : The Redemption 'of Mankjnd then being the Vuitlt chri- grejUr work, (as mail be more fully (hewed hereafter,) $t# ; Dew qui- and having a ftronger rcafn in it, hath f wallowed up the me- evit pofl crea- mory of the ftupendious nnri^ of Creation, as Do&or Toung tl0.ne™> ct calls it j not that the work of Creation fhuuld be for- redemptioPnfm ] &0tten* ( for that 8lorious work Savc US0Lir #> our *"*& quietem abo'e- a§ tne work of our Redemption gave us our bene effc , our r* creation* well-being) but rather that it mould be more adornedzxid. commemom perfected : we ft ill retain the memory of the Creation, in tes fepxtmuf, keeping A/ze^ in feven to the Lord, and the memory of re* Redemmh. t^)e Ademption, in keeping the firft of feven. Our contem- ns cemmemoYat plations on the wonderful work of the Creation are height- dw primus ned, not ftifled by the memorials of a frefh and additional, orbe chriftiano ^nd more glorious work of Redemption. Mrvandw 2' ^ie S&bath of the Jews expires, by the furrogation of anither day in the room of it, upon a more remarkable and eminent occaiion, and by the fame Divine Authority : The fubftitution of another day, viz. Jhe Lords day, puts out the obfervation of the former. A new Mayor of a City be- ing ele&ed, the Authority of the old ceafes, and he becomes dij -authorized : As a Candle is put forth, and the Stars dif-appear , when the £#;f arifeth. So the obferyatiori of the Lords da) thrults out the obfervation of the oldSabbath; and takes all the honour of it to it felfj and this it doth by vertue of the fourth Commandement, which requires one day in feven : So then the old Sabbath being buried in Jam tempore its Grave , the Lords day is Heir apparent to it, and li gratia reveh- another- P hie ?ux arifes out of itS'allies to fuccecd it. The itafabbSu^ab' fubftitution of the new Sabbath is the abrogation of the lata eflab old i and the Lords day appealing ( which mail be plcntj- obfervatwne fully proved ) the Saturday Sabbath vanifheth, and is eva- jiielium porate, as the (battered cloud at the breaking out of the adUttcr.^b. ^un. *n a word, God had his wo)\, and fathAGhnft h 4. cap. j 3. God The Tragical Sabbatarian, i^jj God had his reft, and fp had Chrift > God refted after the work of Creation, and Cbrift after the work of Redemption •, thefeventh day Sabbath commemorates Gods reft after the work oiCreation, and thefirft day Sabbath commemorates Chriftsreft after the work of Redemption, which k univerf al- ly to be obferved in the Chrifiian world. It is rationally argued by a learned man, that the old „ tj ft Sabbath is abolifned by the death and rejurre&ion of Chrift, losbtdudin' and God Almighty hath appointed a new form of Divine m^rorefuijfe, worfhip according to the Evangelical law. Now the form of & propter worfbip being changed, it was expedient that the tiutward™11™^*0- circumftances of place andfolemn time mould likewiie be al- 'dtfe euidiT' tered from what they were before \ and concerning the dmimcaexbi- time of folemn worfhip, the Lords day fucceeds,upon which hwitimja* Chrift rifeth and reftethfrom the great work of mans Re- Iiinl^mfefti. demption. Old Sabbaths and old facrifices being twins TueruTvvL (though both honourable and ferviceable in their time ) ei{am Jet ora'_ yet like Hypocrates hk twins, they muft live and die toge- nes hebdoma- ther, and let both be buryed together : But let our Gofpel dai/r^uen- Sabbath take life from our Saviours Reiurredtion, which J^ara^ brought with it a new creation, a new world, making all \±Hmb things new, and giving a new life to loft mankind. Holy Ignatius contemporary for many years with the Apoftle John with fome indignation rejects the Jewiflj. Sabbath, n£> c/Afyei- and charges us as we have any love to Jefus Chrift,, to lay it r©- tOA kvzl afide, and keep the Lords day, the fupream and ghteen of A*$* W&*&* dayes : And this bleffed M*n?yr fpeaking of the Jews con-™,^^ *• verted to Chrift in his time, gives them this moft Chrifiian j£a{ ®**lKi' chara&er, viz. c That they did no longer keep the Sabbath 7^%l^tt 1 of the ]ews, but led their life according to the Lords day, c in which our, life arofe. Auguftine brands the keeping of the old Sabbath, with the odious term of Judaizing. And Nejud:ii$e- indeed it can be no /e/V then great contempt caft on our dear muffervando Median-, It is well obferved by one, c We cannot poffibly ^bbatum°^ c retain the old feveirth day Sabbath, but we muft Memo- dj'a"7,-AuS- c nze our creation above our Redemption, whichisto ad- 4 mire the Star more then the Sun, or the Candle more then *. the Star, and is exprefly contrary to the ancient, both pro- Eeee mile «7* The Practical Sabbatarian. incongruum ejl c mife and prophefie. The Council of Laodicea was To zea- veteruarvtio- \ons againit the obfervation of the old Sabbath, that it pro- "qvJ creath- nounce^ an -Anathema, againft the obilinate obiervators of it. hi. LightC "The words of the Council are thefe, c Chriftians ought not c to Judaize,aird to reft from work on the Jewifh Sabbath c day, but prefer the Lords day before it, and reft thereon c from labour j if any (hall be found to Judaize, let him be IhlegalUfep- °an Anathema. Here we may note, that this Venerable wni diei depu- Council which was held Anno Born. 314. -One of the moil tatiofy conje- primitive Conventions of the Chriitian Church, commands criuo nemi- as unc{er ^fev ere penalty to follow our works on the Satur- pit prater Ju- day Sabbath, and to put the crown of reit and holinefs upon d«©s,/d?;non the head of the Lords day. I fuppofe the Canons of this mjiadtempw, Council are a good Comment upon the fpirit of tliofe times. UonautemHn jtis w£}| 0bfcrVed by Mufculus, c That the deputation of nlmo^kv Cfhe reventh daY Sabbath belonged only to the Jewifh par- Afofiunacum c dagogy ', now the Jews being hilled orf the ftage by the facerdotio c juit judgment of God, and being unchurched and unpeo- chrijhfirv*- ' plec|9 tneir Sabbath is folded up in filence, and we have tori cejjit. ^ c nothing to do with it , and fo we fairly lay it to fleep, , ' e and draw the curtains about it, no more expedting its rife !/S^WX< *a or revival. Let me conclude this particular with a faying of 6&rcvHs<7!w Athanafm, c In the old time of the Jews, the feventh day vmvamv* $ c Sabbath was highly elteemed ^ but now under the Gofpel y Ititifl®- t« c the Lord hath changed it, and tranilated it into the Lords AJk That eveyjevenih day k to be kept holy to the dm> &c«Jun« Lord, and this re'maineth frill, though the very feventh day be changed. The equity ot the fourth Commandment is drawn from the proportion of fix dayes labour, and a fe- venth dayes reft. One thus opens that phrafe in the fourth Commandment, Six dayes fhalt tbou labour, but the feventh is the Sabbath of the Lord thy G)d. What feventh, faith he, Exod,2o.8,£. .pray note it j the Lord faith not, the feventh from the Creation, if he had, the Law had confinedus to that day, But becaufe the Law-giver intended to choose a new day, and not to change the old law, he hath left it at large in general terms, neither can it be retrained to one day more then to another : And though the old feventh: day was occzfionally pointed at in the fourth Commandment, as a feventh day, which the Jews Svefe to obferve, as by the fifth Command- ment they wer? bound to honour their Parents then livings yet thefe occaftonal circumltances might be,and*vere altered without any impeacinnent to the morality of thefe com- mands.The altering of a mutable chcumftance either of time, place,or perfon,is tar from abolifhing the fubftance of a law, and it is to be confidered, That this proportion of one day in feven is no where dire&ly ftated by a perpetual precept, but *» *Jk/0#rf& Commandment, and therefore the re it mud be determined h that it mull be fome where determined, is evi- dent, becaufe it is Jubftantially profitable to Religion, to the glory of God, and the good of fbuls:For if men were left to their own liberty, to choofe their own proportion, in all pro- bability Religion would be very much damnified, and en- dangered,either it would be ftarved with too little, or for- feited with too much Sabbath-time i either Popery would create almoft every day in the week a holy day, or prophane- nefi would be content with one day in a monetb. Let fwful Eeee 2 man & The Practiced Sabbatarian. man have liberty to pluck up Gods bounds and alter hi* pro- portion one way or another, and experience will (hew the inconvenience and mifchief of it. And thai; which is very obfervable in the fourth Com- mandment is, that the Lord blejfed the Sabbath day ; not the feventb day, but the Sabbath day, the day of reft is blefTed : And the fourth Commandment both opens and (huts, both begins and ends -with the term Sabbath day, and not the feve nth, day h we mud fandtirie the Sabbath day, (bin the beginning of the precept y and God bleiTed the Sabbath day, foin theclofe of the Commandment. The word Sabbath, like a finger points forward and backward, directing us how to expound the whole precept in a large^ and not a limited fenfe. Doubtlelsii : God had intended to tie up the Church in all ages to the feventh day from the Creation, he would have fixed rhe Commandment upon that day only, efpecially in the conclusion of it \ for why mould not that precife day be mention'd in the clofe of the fourth Commandment, as well as in Gen. 2. 3. There God is faid to blefs the ■/ event h day, here only the Sabbath day, the moll probable reafbn is, the Commandment is a larger extent then the inftitu- ~ p , - t ion, . the Sab. Moreover the learned, zealous, and pious fervants of Willet Hex- God, affirm the fame thing,viz. That the Commandment apl.inGen. for the Sabbath is moral for one day in feven, and not for Twiffe Sea. $>e olcifeventh day. 6\ Thefe Champions for the truth have given in their full Mr. Eern. atteftation to this fair and true interpretation ofthefourth Mofaic.Sab. Commandment : And as AtterfoU very well obierves, as in P- 70, < the fir ft inftiiution of the Lords Supper , Chrift made ufe of My'W&Min un^2vaKj^ bread, yet his example binds us only to the ufe, raUfthe4t"h. of bread, and not that which is unleavenedSo for the firftin- Com. ' ftitution oi the Sabbath, God refted on the feventh day from m. Byficld the Creation, yet his example binds us only to a day of Dcflr. of the number, and not that particular day. And if in the pre - Sab.vindica- ceptivepost of the fourth Commandment, Tit member to h^ep TfrFenner ^oly the Sabbath day , this be retrained to the feven th day, on 'the Sab. in order, there was thena plain tautology in the command. i The Fra&ical Sabbatarian. 58 1 it was, as if God fhould fay, Remember the f event h day Sab- hath, for thefeventh day is the Sabbath, which is a flat tauto- logy, and unbecoming infinite wijdom* No, it is evident, that the precept is comprebenfive and large, and not limited to one feventh day more then another \ for Sabbath day in guiesFQUJ the Hebrew is no more then a day of reft, and that is any ceu quievi£,< day fet apart for holy worfhip, by Divine Authority, and is applicable to .the firji day of the week, as well as to the laft, which may be illuftrated by this inftance. By the force of the fifth Commandment, we muft honour the King v if Saul be King, honour him •, and if he be dead or difplaced, and David be King, then honour King David, To neither of rPet, 2, 17* them the Commandment is levelld direct ly, but JucceJJively, and fo the Command is consequentially accommodated to both. So, Remember the Sabbath to keep it holy. Whilft the- feventb day was a day of Reft, the Jews were bound to fan- ttifie that day j if that day be changed, and another fucceed,. if the firft day be placed in its room, we are as much bound to fan&ifie that day •, all this by the force of the fourth Com- mandment ■-, for as the change of the perfon takes not away yiacmknenos the precept of honouring the King, fo the change of the day. qUOq. ^r^tce- ± makes not void the Commandment for the Sa£bath : And ptum hocfer. ■. thus we Chriftiam in keeping holy the Lords day, keep^^^"71 the Sabbath as much as ever the Jews did * the Lords day |^ jS*' being a day of holy reft to us, as thefeventb day Sabbath was Cum,f«; " work of Creation, and Gods example in refting from that ftupendious work i but in the repetition, and the fee ondgiv~: ing of this Law, by the hand of Mofes, a typical Mediatour, Exod.20. 8,p; Deut. 5. 14, 15. The reafon from the Creation is quite left io> n.- out 5 And the Sabbath is altogether enforced from a type of Deut. 5.14,15, our Redemption, (viz.) The deliverance of the people of ■Ifrael from, their JEgyptian bondage j for fo faith the Text, Deut. 5.15. Remember that thou waft a Servant in the Land of JEgypt, and the Lord brought thee thence by a mighty -band, there-. - c; 8 2 The PraBical Sabbatarian, therefore be commanded tbcetakgtp the Sabbath days lively intimating by all this, the fftence and abiding of the fourth Commandment under the Gofpel, and the binding authority of it, by the incorporation of a new reafon drawn from our redemption or fpiritual .deliverance by Chrift, typifiedby the jews deliverance from Mgypt, inftead of the old reafon drawn from the Creation^ which is here wholly omitted j and we mult take notice, that furely the Jews deliverance from JEgypt liter Ay con fidered^ was no way comparable to the work of the Creation^ that it mould here in the fecond giving of the Law by Mofes, be propounded as the reafon of the Sabbath, and the other wholly left out, but only as a type of the molt glorious and admirable work of our Re- demption > fa th:re came fo much weight in it, that in the * review of the Commandment, it became the reafon of the Sabbath •> and if the type it felf was fo fignifi cant^ how much more the ^tf*e-*y^e,whichexcells all types in glory, as much as the Sun doth the flying and dark fhadows ? Thus we then iee,th.e old feventh day Sabbath was never propounded as the fuhftance or fpecial fubjedt of the fourth Command- ment. Nay, reafon*it felf compdls us to put this fen fe and inter- 1 " pi •; tation upon the fourth Commandment. fflw&y kg* j be order of the day is no way fubftanfially profitable to iufta&bmai *&&<>% nor if altered, is any way prejudicial* we may be fan&a'fttfd as holy, as heavenly and fpiritual on the firft, as on the I aft prsfcribunt day of the week : Order only cannot elevate the mind, in- -quomodo deus fluencc tne heart, or work upon the foul and affe&ions, it iandte coh e- contnbute nothing to a holy fublimation in us > one day pajcYibum, ut is as good as another, 10 Divine appointment hx it. But now proxinsum non we mult conlider , in all other Commandments of the fir ft Udv, fedei table, which concern Religion, only that which isfubftan- quod Jm.m eft f^ pyofiubU is placed in them, and fo they are concluded tnhyxtis ; Bona, J L - . r, i r • n. 1 ■ if 1 r^ guiaMfcri- r/ioral and perpetual ■■> and lo it mult be in this fourth Lorn- 6unted9pibm mandment, that which is fabftantially profitable muft be put $uifq; infebo- into tlie" command, and therefore the order of the day can- Vmfa et^°™ net be it. And whu prejudice arifts to Religion from the wtepZdiw' alteration of the day from the ieventh 10 the firft, fo God Alap. ' v make The Practical Sabbatarian. 583 make it ? (which that he did, we mail fee hereafter.) Can- not Cbriftians ferve God with as much heavenly devotion, feraphical arTedion, nay, with as much care and circumfpe- clion on the firft day of the week, as the Jews did on the I aft ? Well then, the order of the day cannot be tht fub- ftance of the fourth Commandment : God doth not inter- lace his holy Commandments,cfpecially his Ten words, with things which are not fubftantially profitable. The reafons in the Commandment are for the number, not 2. the order •> for a f event h, not thefeventh day. The firft reafbn Exocja 2Qi in the Command to perfwade to the ebfervationof the Sab- Exod.31. 15.' ,bath, is taken from the conceflion of fix dayes for our own Lukei3. 14. labours, fix dayes jhalt tbou labour, but thejeventh U t be Sab- Auguftini bath, &c. But thefe words are dire&ly for*/;e number, only/"" exPftu^ indireclly for the order \ and the genuine fenfe of them is, ^fn creations thou art permitted to work fix dayes, but on the feventb is mundi texdies the Sabbath, and then thou (halt abltain from all kind of irfumpfent, work j thou hzilfix dayes for thy felf, and God mud have cum »uno thefeventh, where molt plainly number, not order is the fub- ^^J^Vl'. ftance and fence of the command. opj^ftw™ And 2. Go^ wrought./?*: dayes, no more, and no lefs, and potuerit ; tie- tefted one, no more, or lefs, and therefore tbou ifialt labour f[ond. uthp- fix dayes, and refi but one. Now if God did fo, who needed minss °PeYaf™ -not to have wrought one day, being able to have made-all p/^enm"^ things in a moment, nor to have reikd one hour, as not being eUm in operan- fubjeel: to any rvearinefs, much more poor Man needs a com- doitxdiebm , yetent time for his affairs, and for his reft to the fervice and €tWefcendo worfhipof God, and for die refrefhing of his fouU and if Zlvemer* God did that for man which he needed not to have done, Cviz.) to work. fix dayes, and reft one, how much more are we bound to obferve the fame proportion, and to imitate ... this blejjed example ? So that not order, but proportion is the . foul of this Commandment. Thirdly, if the fourth Commandment diddirecfly, and 2. in the fubftance of it, command thefeventh day Sabbath, and Uullafex a not the Sabbath indefinitely, then either we Christians mult Chrijfrcondita, keep that day ftilJ, and fbfall back to Judaifm, and in effeCl <^[^%^ deny the Lord that bought us, and call; a damp upon the Yim ]Udaic@s ever obfierxanMi m-- 5*4 'The PraStical Sabbatarian. md vcro Jlpo- Jlolw illud plane voluit, dum non modo circumcifionem ahogabat, ve> rumetlam hor- tabatur, utde feftis nuVaJit dijfentio. Socrat. Hid. Ecdefiaftic. lib. 5. cap. 20. i4- evcr blefled Refurre&ion of Jcf us Chrift, or elfe the fourth Commandment is purely Ceremonial, and Co utterly void and abolifhed, all which hath been refuted already. Now both -thefe confequences are fo oppofite to truth, and fo abhor- rent to molt Chriftians, that it is far more rational to grant, thefeventh day in proportion was commanded in tint holy and immutable precept, then to dam our felves upon either of thefe two rocks, which may be a Scylla or Charybdk to the foul. To alTert, the fourth Commandment enjoy nes the (e- venth day in order ^dxavts a whole train of abfurdities after iti 1. Why a Ceremonial command mould be placed among all morals \ fo the fourth Command mult be, if abrogated, and we obferve another Sabbath differing from the ieventh day. 2. Then why a fecial command concerning only the peo- ple oitht Jews, (for we have rejected their Sabbath) mould be placed among general Commandments, which concern all the world h for the other nine do Co, and is confeifed by all, but Papilts, Antinomians and Familifts, andfuch others of the litter of Hereticks. 3. If the fevehth in order be the fubftance of the fourth Commandment, it thrults men upon two dangerous rochj and extr earns to the great djfquiet of the Churches peace : One, that the fourth Commandment is onely ceremonial , which is a gate to licentious liberty : Or, Secondly, it is on- ly moral for that feventh day, which is to bring us back into, the Wilder nefs again of legal Rites and Judaij'mc. 4. Thole who hold the ieventh day in order, to be com- manded in the fourth Commandment, are forced to fly to a miferable diftin&ion at the belt, that the fourth Precept is partly moral, and partly ceremonial^ for the iubltance oi~ the command is, that a feventh day be coulee rated to divine worfhip, which if the day mentioned in the command be ceremonial, then the whole precept is lb. And therefore to dilintangle our fouls from thefe intricacies of errour and abfurdity, we mult conckide, that a feventh day in propor- tion, and not the feventh day in order, is the fubftance and equity The PraSiical Sabbatarian. 585 gueft, Anfw. equity of the fourth Commandment •, and fo the practice of the Church 111 aii ages, which is the beji interpreter of this command, hath fully (hewn and declared. The fourth Commandment then enjoyns one day in [even to be weekly obferved,and this is the reafon and the fubftance of it. Now the oldfeventb day^ which was the Jews Sab- bath being antiquated and difcharged, what day remains for the Chrijiian Sdho^th^ for the Difciples of Chrift to meet upon for holy and divine worfhip ? Here the anfwer is ready,!* is the firft day of the »>ee^the bleifed day of our adored and admired Saviors Re fur reel: ion. But ftill the Query will be, By what Authority is this day made the Chriftian Sabbath? To which-it is anfwered, Not by Ecclefiaftical Authority : And Mr. Perkjns gives 1. us the reafon, The Church, faith he, hath no power to ordain a,Sabbath, or to change theprefent Stbbatb into any other day in the wee\, as to Huefday, Wednefday, &c. for time is the Lords, and the difpofing thereof in his hands > therefore Chrift faith to his Difciples, it is not for you to hgow the times and the feafons, which the Father hath kept in his own hands : Now if God hath the diffofing of times in his hands jhen it be- . « longttb not to the Church to difpofe them: And it may be hence * gathered, if that which is lefs belong not to the Church , then that which is more doth not : But the knowledge of times and Jeafons,whichGod hath in his power belongs not to the Churchy much left the dijpofing of times andfeafons;\ may add,and far lefs the appointing of a weekly Sab bath. And thus the Reve- rend and worthy Perkins: And indeed to fublimate Church Authority fo far, what is it, but to put man into Gods chair ? And to make him King of the Church, and fo take the Scepter out of Chrifls hand ? It is a worthy laying of Bifhop Lake, The Church hath received the Lords day (not ordained it)not to be libera? obfervationis, of free obfervation, ' as if man might at pleafure accept or refufe it \ but it is to be perpetually obferved to the worlds end : For as God only hath power to apportion his time,fo he only hath power to fet out a day for his portion \ he is the Lord of the Sabbath, the woi\ of the day, is the groundof the hallowing of the day, and there- Mark 2 *g Ffff fore 586 itbe Pra&ical Sabbatarian, fore at no man can tranflate the work,fo no man can tranflate the day , and this is an undoubted rule in Theology. And thus this Learned Perfon hath both aiTerted the Divine Au- thority of the Lords day, and given us good reason for it. Man therefore being impotent and incapable to lay the foun- dation of a weekly Sabbath by fbme glorious work, Spe- cially equivalent to the work of Creation or Redemption, let him never prefumptuoufly pretend to the appointment or in- ftitution of it. 2 Let us a little reafon this cafe. We read there is one who is L^rdof the Sabbath, Mark^2._2$. Now in realbn, who Mark 2. 28 &^ appoint this day, but he who is Lord of it > And con- U; fidering it is his holy day, and it is exprefly faid, FfaL 118. fa. 58. 13, 2^ x/^^ yfcf ^ which the Lord hath made, the whole fir earn of Interpreters expounding this text of the Lords day : So then the day is. of the Lords makjng, and not pf mans making •, and moreover, there can be no cauie why man mould deiire fuch a liberty \ for it is much to be feared, if there were twenty dayes in the weak, there would bztwen- ty differences j every one, every Church at leaft would chooic its own day, and admire the iiTueof its own inmtu- tion. What jars and digladiations would this bring into the Church of Chrift ? how would this tear Chriils feam- lefs coat in pieces,? The diffent ions between the Eaftern and the Weftern Churches about the obfervation of E after Dr Twiflfe 4ay ar And thus the Eph.4 a. ' Church of Chrift, his little, but precious flock, may keep the BLom.4.2? &**ty of the jpirit in the bond of Peace : No doubt then, the Lords day is of Divine, not Ecclefiaftical Authority, other- wife mens Jpirits would never have been fo over -awed, and their hands tied from prefumptuous undertakings. The truth is,our Chriflian Sabbath muft be built upon the founda- tion of the Prophets and Apoftles, Jefus Chrift (by hi* Re- furreUion) being the chief corner ftone : Andbecaufe no- thing can fall out in the world comparable to the Refurrecli- oh of Chrift in glory and power h therefore no day can be fet up like unto this, neither can it be changed into any other. The like caufe c an never be offered to change this day, which at firft occafloned the choice of it ■■> and therefore it muft remain untill the end of all things. And they who ever they be who go about to raze this day, muft firft pick out Chrifts m^r^which he hath wrought into it by the work of Redemption, and fb blot out the teftimony of the four E- vangelifts concerning Chrifts Refurre&ion on the firft day of the week, the happy Rafts of our Sabbath. . Moreover the obfervation of the Lords day being frejb , 1 j. and frequent m the Apoftles dayes, they being yet alive, and adLcinvtv! exercifing a fuperintendency over the Church, who Jhou Id dies dominicus interpofe to ordain this holy day of worfhip but themfelves* obfirvatus If. any other Governors of the Church, they did it either fuitmritd \U with the confent of the ApoLWcs, and then their Authority mtioriilfcri- wMfubordinate, and fo fwallowedup in. the power Apofto- bm&usefi.Aui Heal: For the Apoftles were the Supr earn guides of the enimper ipfos, Church, and had the ordering of the affairs of Chrifts flock, t&eorum au- the care of the Churches was in the firft place committed vZT™'ccZ tothera> 2 C^. 1 1. 28. Orelfethis Committee of Church fiMonoY&s ' Governors (who they were, where they met, or what they fincihrm did, could never yet. be difcove*ed> didappoint the Chri- ftiaa The Practical Sabbatarian. 589 - ftian Sabbath again]} the confent of the Apoftles ^ and fare- confenfu infti* ly then, their preemption would have been taxed in holy M^wr, jug* Writ, for a perpetual reproach of the thing, or elfe they ^flvaldT^- had fallen under the Pens of Eccleiiaftical Hiftorians ifurdumffa in- of all which ne quis quidem, not any thing appears to the f-ulfum, non nioft critical Obfervator, in their molt curious fearches and ffitecclefi* inquifitions. But it can never be imagined, anyjhould dare fyffa^lf* to impofe a day of their own invention upon the Church, c * the Apoftles, thofe infallible Spirits, being yet in the land of the living. Did the Church appoint the Chriftian Sabbath, let her 5. be called the Lady of it, and Co Chrift wili iofe his title of si beatiA^ Lord of it, Marl^ 2. 28. which as Partus obierves, is one Jioli ex autho- argument of Chrifts Divinity =, for none can be Lord of the Yitate fbi & Sabbath^ but he who appointed it, and he wtoje Sabbath ^jl°dokg*' 1 r~ 1 r 1 1 n l r 1 ta Lfomimcuni- it is : and farely fuch an attempt can hardly be excuied non fn/fo«, of the inoft daring Sacriledge j to rob God, not of his Tythes, ijfent^ede\us but otitis Titles , and io put Chrifts Armes into their obfervationem Scutcheons , this indeed favours too much of arrogancy, Ilbe™m reli~ and it cannot be faftned on the Flock of Chrift, who hears ^"ddiwM his voyce, and follows thz accents of it. And how our m^ ealejtam Sabbath Aould be the Lords day, and y_et cf humane infti- ipfam, tution, is fuch a knot I know not how to untye, and am not jy gamxiJk over-hopeful to fee the Riddle unfolded by any other. 7S <«$&«■«■' That the Church (hould give the Sabbath a being, and the quo&tamen Lord mould give it a name, is fuch apanage, I think few P*at Iarum te' will own. SeyrM the Cafuiit hath laid down a good Rule,^.^ ^ viz. the Church can abolijh holy days, becaufejhe determines ahrigi qudd them, and cujiom prevails much among men, but the fancii- ipfeper Jlpo- fication of a day is onelyfrom a Divine Law. Let the Church flolos-fuas diem then move in its own fphtre, and follow the letter of its d^muc^n «? Commiffion i but to fet apart a Sabbath for the World, let - mU it not avouch any fuch Authority, this is for theSpoufe Gant.5.4. of Chrift to difturb, and awaken her beloved. If the Church have any fuch priviledge as to appoint a ^ ;, Sabbath for Mankind , let her (hew her Charter* and Com- mijjion out of the Old or New Teftament : But it is to be fappofed, (he can (hew none fafficient to authorize her for this. 59° The Pra&ical Sabbatarian. Kemocfi\ab- this tranfczndent ad, to determine the folemnand Efficient wtf duUabba time °f Gods r°lemn and ordinary worfhip : Could me tura?"/$//utt nave brought forth /at- Credentials, the world fhould not €> cnjmfib- have heen kept in the dark To long > and if (he cannot, htumeji. Par. it is /* and Hull not he deht,necpo- appoint the Sabbath which is celebrated in the times of the blm\% qti GoiPcl? NaY' isitnotnecelTary, and agreeing to natural dUterdicuntl equity, that he who appoints the manner and matter of fjlfo me inter- worfhip, mould alfo appoint the fuffkient and neceffary pretamur. . time of worfhip ? Are not all men, even the Governours of Pndeaux. tne church, and the greatelt Potentates, obliged to render to God the homage of obferving a fufficient time for wor- fhip P Or (hall we deny God the priviledge, which every common Landlord affumes to himfelf to appoint the days Haando deus of payment of his own homage ? What if the Church can- fandifejt fib- not agrce^ iffheapoftatize or grow heretical, which is no *TJ*£? nen> thing in the world, where then (hall God rind his fuffi- UincatiQ con- . . » . / , r -or i iii ftitutiva. cient time for Sabbath-obfervation f In a word, all the cwn homo power of the Church is founded on the fifth Commande- fmQificat fab- ment, and not on the fourth, and fhe may as well appoint batmn,e]ifan. j mrfhip it felf required by thefecond Commandemenr, cativa. m the fujf.cient time of it icqimed by the fourth. And it is Wcemf. well obferved by the learned We ernes, Godonely mayfancli- fie a Sabbath for himfelf for the Sabbath is not to be reckoned amon ^private goods, but it is to be rectyned among fuch things Ttmpus mn eft as a..^ common t0 a^ as ai-e the fire, and the water § therefore ToZ^Ced inter man cannot f^par ate time, as God doth, for his fenice and bonacommimia, n>orft)ip,arJihere fparathn it but occafional, accidental, and qualia fum aer mutable. Thus learnedly and rationally this worthy man &an £ n L .1 -nl cr 7 met COnfuetudt- ■ the Rhemifts Teftament i he thus avers our Plea, To change n5j tamenmn„ the Lords day, faith he, and keep it on a Monday, or any other fiam abroga- day, the Church hath no authority ^ for the Lords day is no biiur. Azor. matter of indifference, but a necejfary prescription of Cbrift Ug'd evgd? himfelf, delivered to us by the Apoftles. This is molt clear A*dien} dmi' and plain ', and let the learned Profeffor of Oxford, the fa- j '^^ ' mous Prideaux, give his opinion in this Caufe *, I am mt '^a&ilitw affir fat vs fed,, faith hc^with the Ordinance of the Church for_ the vermis? E%o Lords day, becaufe Church-Ordinances may with the fame ^uidem Audi*- facility be broken, as they are made, which abfoluiely to affirm x?yff ' ^ne m' of the Lords day were unadvijed. And beiides, could the ^irJo luben- Church remove the Lords day to Monday, Tueiday, or tiffime conce-- any other day, what becomes of the day of Chriftsrefurre- doinirtam Uion , the firlt day of the -week ? upon which not onely. ('n}™tiam* the Fathers in the primitive times, but likewiie our later Divines, dofo confidently and truly bottom and found it > ^ n And will it not found very harfhly and uitfeemly, that the anteChriftm> great and eternal Jehovah fhould ordain and appoint the planum tene- Sabbath of the Old Teftament •, and a company of fallible bvis infidel, ta-- men, fubjed: to be attached by a writ of Error, mould infti- '"' j?^fr : tute the Sabbath of the New Teftament , when Religion ^ujp/i-' fhone with a brighter ray, and fcriptural miniftrations were pis evavgeliii far- 592 The Fra&ical Sabbatarian, 9 uo^ol (\.e.) far more glorious: Or to ipeak in the Apoftles language, \\ucit Whm the Night was far fient, and the Day was at band, Rm.i$.i2. That day fo much rejoyced in by Abraham] mo Orbs d'f- anc^ ms believing Pofterity , fo much admired by the Mar- tyn in the primitive-times. Once God and Man wonder- Cyprian, fully uniti i in the fame Perfbn, made one Saviour, but God and Man ftrangely are Copartners to make two Sabbaths : and .that the old Sabbath now entombed in the Grave of Chrift, mould have a divine Author , and the Chrillian new Sabbath, which is to endure to the worlds end, mould one- ly be fixed upon humane Authority, is, I fuppofe, beyond the reach of ordinary apprehenfions. But the learned Pri- "Dies dominkus deaux wifely obferves, The Canon of the Church doth not pYt&ice (jmo- g}ve t0 t]yls ^ any jylvinz Authority , which before it had not , mutabili * " ;'* fienxe^ rather what they receivedfrom their Anceftors, Suarez* t0 be transmitted by them to their pofterity. Nay, Suarez the Jelltit will acknowledge, *Ihat the Lsrds dayprallically and morally is immutable, andfubjeci to no alteration > and therefore it cannot be of humane Authority. g And indeed it is a dangerous" thing to the whole Fabric!^ Exleftajiicj of Religion, mould an humane Ordinance limit the necejfarv difciplina, £> time of Gods worlhip > Or that the Church mould not al- Authoritas femble , but at the pleafure of the Clergie, and then per- nimia facility j s not n.ejj an-reeiHg among themfelves : for what would te enervaiur, .„ ¥jA men bulled about their Farms, their Yokes of Oxen , and iuy. Alap. dometiick arrairs ', would not they Jet at naught a humane 11 w « Ordinance .? Would not prophane men eafily difpenfe with Aonr.utlum . . .. i r, c i i • i quod audivi- their abjenting tbcmj elves from prayers and preaching, and mw, aut vidi' give themfelves the leave or doing,or neglecting, any thing, mw, argumen- was there not fomething found in Scripture, which' more turn ms adbuc ^ humane inftitution can bind the Confcience ? flexerit quinut Mans injtitutions may over-awe the outwar an/nan , they nomen kud will little influence the inward •, men may bejhackjed with Kv&arJvaqiid fomething from the J acred Scriptures, but if they are loofc refpsxent in- ^0m thjc Bonds, they will ealiiy pleafe themfelves in their ChriOi'aTrc- fancl^ liberty. It is the rule of the word, not humane di- fvirreftionem. elates, will bind men, and ftakf than down to Obedience : Dr, Wsils. ■ and it is no wonder if our Chriitian Sabbath be thrown upon The Practical Sabbatarian. 5 £S upon the Dunghil of prophanenefs, if it hath nothing but Ecclefiajiical Authority to (hew for its inflitution \ if our Sabbath come among other holy days, and acknowledge no other founder, we cannot marvel^ if fports, and walks, and vifits be the ufual celebrations of it. The refult then of the whole is, The Church in the earlieji days obferved, but not injiituted ourChriftian Sabbath, and the Lords day is fo called, not onely from Chrifts refurreUion, but his injii- tution. The Lords day then is hot of Ecchfiajiical injiitution h no Synod, no Council, no Convention of men fubjett to er- rour could give it its being, or adopt it into its honour, that J°^n *• I2» it mould have power to be called the Day of God : Some- thing more than humane power muft authorize this blefTed day, and make it a weekly and jianding Feltival to the Chri- ftian Church. Indeed ibme refer the injiitution of it to Chriji himfelf, TUfa yX? $ and fo run up the chryftal ftream to the fountain head. A- ^ h/WU *P- tbanafw, who was the /word, and the buckjer of truth, and X"'01*™™- both received and repelledthe darts of the Arrian World, He (w*^ J^T' pofitively affirms Chriji to be the infiitutor of ourChriftian M&& £T£ Sabbaths Of old, faith he, The Sabbath wa> in great ejieem &- day into the Lords day. Now what can be more plain ? AK^- Chryfoftome in his tenthrHomily upon Genefis, calls God the *[j j™ § h°' Author of this injiitution. And Eufebiut in one of his Ora- mente. tions, in the praifeof the Emperour Confiantine, flies into a feraphick admiration of Jefus Chrift, and deriding the va- nity of the Gentile Gods -and Potentates., Who, faith he3 among the Heathen Gods hath appointed a folemn day weekly to all the inhabitants of the world, whether they dwell on the Land, or travel on the Se&, to celebrate the Lords fejiival, and hath ta\en care, not only for therejrejhing of bodies with the provifions of the creature, but for the feeding and fupplies of the Soul with difcipline and diviner epajis ? Thus thus wor- thy man, fpeaking of the glory of his Mafter Jefus Chrift, produces this eminent argument for it, (viz.) He appoints a weekly Sabbath for all the world to obferve and celebrate. Gggg Nor ^^ The Practical Sabbatarian, Tig7ttfj$ fj. Nor ytzsthis doctrine only authcntical, and approved in the MfflpCjcF 77< primitive times 0f the Church, but in the Jitter dayes of R^- a'^r^ ^orrn:itiorj5 fomeof our choifefr Divines, have with much •nltK^rtt' bkJ delight and refolution embraced and publiuVd this truth. hctjiuf \$ li Learned Junius^ one of that couple who made the Old Te- &&K i&lpd (lament jpeal^ Latine, and io brought the Scriptures fome - cf©- Twew tbih to- the worlds under funding •, he fblemnly pro- ^^ta ftffcth> TJjJtlbe oId Sabbath * changed into the Lords day 8op»V*>wl» ln tbe Cbrijlii}; . it of Chrifls refurre- •jn'jn tvv 'a'-'* &i°n s %b* Autb'r of th inmant t -a- K*&.Mfetuti diuon, but Chrifts own obfervation ani appointment. And &c. Fifcatof, a man eminent in the Church of Chrift roundly Eufcb. de lau- affcrtSj jr[lat though there be no exprefs. command for the Lords Caufa muiatio'. 4aJ m f^e ^cr'li ^res, yct tbe fa^f ofChrifl and his Apojiles n+eflrefurre- °'t t . do undoubtedly declare its Divine Original and &tochrijli,cu. Infiitution.. Eut not to furfet the Reader with too great a )w benefiai concoufe of testimonies concurrent in this opinion, there are fuceeJBr mem*- nu? deficient many coniiderableand undeniable reafons affert- ri£ creatbnif, hig and affirming the Lord Jefus Chrift to be the Author npn ty.: tutor of his own bleffed day. burojn&, ffl. Whatfpever in holy Writ is faid to be the Lords denomi- Ck^d- natively, that he is the Autlnr and Inftitutor of i As for in- iJhfato. * ftance , The Lords Supper , becaufe he ordained it, i Cor. Jun.inSencf. 1 1. 20, 23. The Sabbath of the Lord, Dent. 5.12. Becaufe Rcaf 1. he commanded itj, The Temple of the Lord, Jer. 7. 4. be- caufe he appointed it : the people of the Lord, becaufe he 5 "• ch0fc them > the Meffengers of the Lord, becaufe he fent o*'4£. them; the Apojtles of Chxift, becaufe be put tbem'mto that ofHce. And no inifange can be lliewed to the contrary, but Chriftian Sabbath is" called the Lords day, Rev. 1. 10. Nay, and Eeza notes, that he hath feen an old copy, that which is called the rirft day of the week, 1 Cor. 16. 2. ftiled the weA**, the Lords day \ not by Creation^ for fo every d*y is his from the beginning ', not by defii nation, for fo properly :he day of judgement is called, the day of the Lord : But our Chriiiian Sabbath is called the Lords day by Divine Infiitu- t'un, as other things are faid to be the Lords ; and fo C g the Author and appointer of it ; and therefore BifhopAn- dr 'The Fra&ical Sabbatarian. $95 drews, that library of learning, in one of his Set mons UpOB Vies dominie* the RefurreftioK, puts the query j How can it he called the ™^^£ IWj <&js &«* #<** ^e Lord made it £ And Bifhop L*k$ in ^^^. his Sermon on the Eucharift, faith poiitively, T£;?£ C&nf/f ^ iilerfc Synt. fitbftitute the Lords day in the place of the Jewijh Sabbath, loc. 44. p. Do&or Fulk^ fears not to affirm, 7 hat the Lords day is a ne- 275« ceffary prefcription of Chrifi himfelf. And Do&Or Lindfey Bilhop ot\Brecben, in his Preface to the Affembly at Perth, and many "other Divines heartily concur in this judge- ment. If Godby refting from his work of Creation, and his blef- Reaf 2. fmgot-tbat feventh day, made it a holy day for his Jet and folemnworjhip and fervice j then Jefus Chrifi reiting from Gen. 2. 3. the work of Redemption, and his. bluffing of that day, makes it a holy day for hisfolemn and Jet worjhip and fervice i for there is the like, or greater excellency in the reiting of God the Son, and the bleffing of his day, as there was in the reit- ing of God the Father, and his bleffing of the feventh day. Chrift's work of the worlds redemption, and the renovation 2 Cor. *. 13, thereof, the making of all things New, a new Heaven, and fo&JJMomyt a mw Earth, is eqttaU with, if not furpaffing of the Fathers ^"^caLl. work^of CfeaYion : The Sons hlejjingliktwitc of this day is iumVe)eri' of no lefs excellency then the Fathers bleffing of the feventh everfi. Bern. day. Nay, how many wayes did Jtfus Chrift blefthis own day ? By his Glorious Rejurretfion, when the Sun of Righteouf1 1. nefs did rife with healing in his wings, to viilt and make Mai. 4. 2. happy the world, and to make it day among the Sons of ^om-13. Ia*l Men. P*y -his fever *l apparitions on this day, when Chrift did 2> exhilarate and revive his fadned and difconiolate Difciples ^* ul,-^c with the bright intervals of his pellucid and filvifical pre- iiliap. ' 30. ' fence. (But of this more hereafterj By his heavenly inftrttclions on this day, Luke 24. 25. 3. when as Elijah, now he was going to heaven he dropt his Mantle, and fhewed his Difciples his mind 'by revelation, % Kings 2. 13, before he (hewed them his face in glory. 'By illuminating the minds, and opening the underftand- , Gggg-2 ings ijp6 The Pra&ical Sabbatarian, John 20. 22. ings of his Difciples more eminently on this clay, Lukg 24. fohn2o. 28. ^. On this day, not only the morning ft ar arofe in the Rev. i2. i(5. jfroriri 0f inhabitants, but in the ^e^r/j- of the Difciples, and he opened not only the curtains of the grave, but otthe minds of his Apoiiles by .his redoubted and omnipotent operation. By breathing the Holy Ghoft upon his Difciples, John 20. 5- 22. as on this day. When Chrift did that by bis breath, which the Minifkr cannot do by his 'Zeal, the Scholar by his AuB- Ser™* Art, the Friend by his love, nay, Nature it felf by its force, Apoftv^ (v*zO inftir*- t^ heart with holy principles, and the head with holy knowledge, and fpiritual underftanding. By the inftaUation of his Apoftles into their fupream jurif- fc dicSion b giving them power to bind and to loofe in hea- ven and in earth, John 20. 21, 22, 23. On this day the A- poitles received., not their Miter , but their Mijfion 9 and the emblem of their dignity, was no ceremonial vefture, but a - fupereminentjWwer^ All which bl eft ngs Chrift (battered on this f olemne day , our Chriltian Sabbath j and on this day, as an effay of converting power. Chriii by the Mini- ftry of Peter, tinned three thoufand to his own Divine felf. A&52.41. Now all tbefe blejfings which Chrift heaped on this day, what are they but Co many adts of conjecration ? They are only the pouring out ©f the oyl, to anoint it to be far above its fellows, and to be the Christians folemn and weekly fis Pfal. AS' 7- ftiyal. And thus Ignatius calls our Sabbath, the Higheft and Ghteen of dayes. The argument then is very forcible a pari j if the Fathers blefiing a day made it a Sabbath to the world before, and in the times of the Law , then the Sons blerting foarer xj&t- a day, mulV heeds make it a Sabbath to the world in the mKifavfJt*' t-mcs 0f t\n Gofpel. And this is the more to.be taken notice f'ffi °£ becaufe Chrift faith exprcily, John 5. 23. That all man Tohn'$. 23. Shall honour the Son, even its they honour the Father. '" Reaf. 3. Chrifts Faltbfalnefl .in his Church proclaims him tin in- Bxbendendum ft'lUiior of. his own day... God the Father, when he had or- ejUquodnonfi- darned his worfhip, -leaves it not to NIofes, nor to the pe pic lumntwyctcd- 0f ljrad, to appoint a Jet and jbiemn day.for it % but he him- rcmonw'popu' [c\f jfjfi ordains it in paradife, 6 en. 2. 3. and then revives V^itat BJ& WW Lt oil Mount[Suiai,Exod. 20. 8. Nay, when the fidem, charity - Idolaters The Practical Sabbatarian. 597 Idolaters among the people of Ifrael did invent a worfhip, tem& gratia- they who invented u, miiituted . Jeroboam when he devifed a worfhip, he likewife ordained aVdei7mkl'- a day folk, 1 Kings 12. 32, 33. So Nebuchadnezzar when rsmur ; fed ei he Jet up an Idol, and appointed a worfhip Tor it, he fet a- cerca tempo- fart a day for the performance or this worfhip, Van. 3.2. **Pr*fe*'pfi* , Themiicreant Prophet Mabo;nety as he gave laws to his ^f^™f* Profelytes, andprefenbeda form of worlTiip, £0 be himfelfJcJ^Y£re- inftituted bis folemn day, viz. £i/ery fry day : And he did m'r.ias ewrce- not leave it to the arbitrary will zndpteafyre of his worfhip- rent : Haud pers to ordain or folemnize what day they pleafed. There- P?'mi$}}fe fore from all this we may conclude, unlefs Cliriil mould utfcrtifqua' fall fhort of the example of his Father •, Nay, of the very I- eiqum&ovel- dolaters\ he mull be the inftitutor of his own day tot it lent pro fuo li- cannot be proved, that at any time, or in .any age , that ^Jro a)'bitrh any publick worfhip was ever invented to be obferved, but Fl™fmYQ~ the Author and inltitutorofit, was alio the inftitutor of the relx xder^em' day for that worfhip, not leaving it to others will to appoint nultiplicjrenr, the fame for him. Now ChriiT is the great Law-giver of mimierentjed his Churchy the glorious founder of Gofpel-worfnip, the ^^^TH' Sacraments were ordained by him, Trayers muff be made quibmefiSaT in his name, T>ifcipline is of his inftitution, the Miniftry of ban fanlUHca- his calling and fending => and (hall our bleiTed -Mediator be tio.Mukuk only excluded from the appointment of a day fox weekly Marki<5i<5. and folemn worfhip ? Shall that cur fed caitiff Mahomet (as Luke 22,19*, was hinted J conft itute and appoint a weekly day for his wor- 20- fhippers to obferve to himfelf, and read that fyftem of Va- l?^n 20, 22* S r *i hr ti r 1 • • *• / ai t Mat. 21. 22. nines, that miicdlaiiy or lying inventions, the Alchoran \ jame$ 4, I2 and fhall notour beloved^ thedefire of Nations^ the King and Mat. 28. ip.' Soveraign of his people, the Heattbf his'Churcji, not only M^.2d. 26. influential^ but authoritative > (hall not he be in veiled with John {4- J5. a power to fet apart a*weekjy Sabbath for his people , where- ^ l8'j8; in they may meet in his name, and ailemble in feTear, and Cant'.2. id* congregate to hear his glorious Gofpel, and to- participate Hag. 2.7. of thofe bleilings which attend his falvifical prefence > Or Rev. 15. 3, did'ChriftYSr^M main import ^ when he afcended to his ^j^'1^22- Father, his approaching joy fwal'lowing up his thoughts of, pfal. 8p.2-?' and care for his poor Church , which he left behind ? Surely Heb.iz, ?1 we. . 59* The TraSijcal Sabbatarian we mutt make Chriflthe injUtutor of his owubleffed day, or inconvenicncies too many will arife, which no falver will be able tofmootheror fupprefs. Should Chrifr have left it to his Chureh to appoint a day, what end would be of the difcords and difagreements which unavoidably follow ? When mould the whole Church meet to enaft fuch a confu- tation ? Or fliall one part of the Church, being as is fup- pofed, inferior, be concluded in the determination of ano- ther part , being, as is pre fumed, of greater dignity ? And from whence arofe this inequality ? Therefore i/ttricacuf and unanfwerable difficulties will multiply, unlefs we as- cribe to our dear J ejus the appointment of his own day fen: weekly and iolemn worfhip. Befldcs,it is very considera- ble, that which is of unive rfat ohjervation, none but God can impofe by his fupr earn Authority, to which all are equally fubjecl: i, and fuch is the obfervation of the Lords day, A&S20. 24. which equally belongs to all perfons, at all times, and hi all Rev. 20. 12. agcs i there are none exempt from obedience to it , and Rom. 2. i5. therefore no particular men could ordain this univerfal ob- fervance, which muft be fubmitted to by all, who will give up their account with joy in the day of the Lord Jefus. The feventh day Sabbath was by Gods immediate inftitu- tion, Gen~2. 3. Exod. 20. 8. And therefore the change of it into the Lords day muft be by the immediate inftitution of Jefus Chrift : And the reafonof it is, there hath never been a religions change made of any Ordinance of God immedi- ately prefcribed by him, but by God himfelf, and by his own Authority : For if the institution be immediate by him, the change'mto another muft be by the like Authority alio, for he who ordaineth hath only power ioklter. 1 . Man cannot change fuch an Ordinance, for it is com- plained of as a fin for the people to change Gods Ordi: as. If a. 24. 5. And if any but God have Authority to change his own Ordinances immediately appointed their Authority £ equal with his : But to alien this, is "botn ridiculous and blafphemous. No, the wi- Church ailernblcd er, hath • r is but humane at the higheft ; and befides, it unliable man could 2 Cor. 5.10. Roof. 4, T^he 7JratiicaI Sabbatarian. 599 eould alter an immediate Ordinauceoi' God, what jiabzlity Lex dsieji could there be in thefe Ordinances , or what tie could they ^eYt\a3etm w" r • •> sternum au- faften upon mens coniaences ? ramra,etdeut 2. All religions changes of every Ordinance of Gods own exfCindeteos,_ immediate appointment hath ever been by himfelf, and in- quimutqntj&t fiances to the contrary cannot be alleadged.' The Taberna- 5 c.) leges, cle was of Gods immediate infiituiion^ and the Temple e- etlura* reded in the ftead of it was likewife of his Chria hY fc&^ *'aitk he> draweth his Difciples dominie* ob to the obfervation of the Lords day, and would by little and fervLinti?.nv?t little inftruft them wherein the true fayiUif cation oi it did dmcndvarQ confift, viss. In a ferious conilderation and difcourfe of quxjitveva ^^ works which God wrought upon that day for the cZjimirm benefit of Mankind, and for the good of his Church -, fuch quando ex ver- as the work^of Creation which was began on that day, Gen. 1. boipfiff* pra- It Such as the rvorkjof Redemption, which was finijhed on vprne-jwops- tyatfay^ Jaim 20, 1. Nay fuch as the tvorl^of Sanciificati- \Xdt™ °*: On that day the Holy Gbnji defcended viiibly on the fit tempmhut blefTed Apoftles, Acts 2. 1, 2. not only as tht refult of the inmundtad promfe before, or as a to^cn of honour which God put upon filutem kumi- his bkiTed Apoftles , but m an c irneft ot that plenteous ef- ir^A mfi°n °f thc fpirit whkh {h°uid bc in Gojpd-tim^. nk nv'!e?de)u» day, faith the fame Author, is Gndified when we fenouily iiyjbrimiisi coniider, that/??/ it fare Doctrine was plucked up by the giwliafunt foundations , the Calumnies of mifcreant calumniators were T*W- *^elled and iilenced, the fecurtiy of Chriit* Difciples was mimjAhn reproved- and condemned, Vic e was check t and com&ed ^hocipCo and pu -J propagated and difTeminated. In the vitw and diciOpusRe p'zafcee ofthofe things Sabbath fan&ihcation is fairly com- • :ow l prifed \ 1 The . FraStical Sabbatarian. 6o* prifed. But it is obfervable, that this learned man takes quod etiim hoc notice, thatChriit began betimes to inftrudt his Apoftles in i|fe^frV the duties o/*fo L^x day, the firit day of the week, which j^^s^ET doth evidently. fecure us, that the day it (elf Was *k infiitur qmdetian hoc *ifl?z ofCbriji himfelf. And we may juftry retort upon thofe ipfo die exit- who fatten the Lords day upon humane Authority, fiym the lp ™Jfi fp- beginning it wjs not fa Mat. 19.8. But the rifing of die Sun t^J"^-^ of Righteoufnefs after the night of a Grave made our Sab- faetiam quan> bath day. And this weekly feftival is given to the world d) falfa do- bothby Chrifts re-entry into it, from the dark made of the Qfrnilxtomr* grave, and by vertue of thofe commands mentioned A 8s 1 . ™sta .cmri$m* 2. the command for the Lords day being one of them with- foiat0Yum vcr, out. doubt or difpute. bi retunditur, But that no beam of light may be withheld from making & Pietasea a full difcovery of this truth, we will fetch our rife from the V2YOodei £-"»- * ,. a . JrA 11 tJtur,8iC. earhejl times or the world. Che unit. The Lords day was typified by Circumcifi on which was Y adminiflred on the eighth day, the next day after the Jewijh Sabbath, and the very day of our Chriftian. One of our Homilies faith, That thefirfi day after the Jewijh Sabbath is our Sunday s It is our Lords day, fay the Divines of Ire- land: and Auguftw proveth, That by the e%£tti% of adf^n Circumcifion, was fnadowed forth our Lords day : And up. cap. 13. Cyprian faith, That Circumcifion was commanded on the Nam quia e$l,i- eighth day, as a Sacrament of the eighth day, on which Cbrijt vt%dissLf'h€^ jhould rife from the dead. And this holy Martyr proceeds, ^f^ fe. and gives us the reafon of his words j for becauje the eight fr turus eYaty ~uo day, (i.e.) the day after the Sabbath, was to be the day on dominw refitf. which the Lord Jhould rife and quicken us, andgive us tbefpi- ge*et9 fatsos ritual Circumcifion j this eighth day, (i.e.) the firji day f^*^^ after the Jewijh Sabbath went before in a jhadow. So then ^ ljam cifm the frecife time of the circumcifion of the flefn, did ondy cum:ifionem> prefigure, the day of Chrifts refurrecl:ion, or our Sabbath &c. wherein Chrift role for the circumcifion of the heart, for that which was Jpiritual, and fo more effeftual circumcifion. Vies Jabbatl Hilary points at the fame thing 5, Vfon the eighth day, faith em &»<*' he, which is alfo the frft day, we rejoyce in the fejlivity of a f^l^ ferfeCt Sabbath : And this eminent perfon hath left zmofi auteminten- H h h h memorable o 5oa The Tragical Sabbatarian pore legis An- memorable Record behind him, of the Churches practice in terior, Jed ubi his time, which was about An.Dom.%^. Ambrofe moft ^eljt%z% .elegantly defcants upon this fubje<2 i> 7 be Sabbath,- faith l[wCfoiflu>, & be, »><3* f&e /# ^ 0fv&r of days, but the fir j\ in fanttification refurreftione under the Law, but when the end of the law was come, Rom* fua O&avam jo, 4. viz. J ejus Chrijl, and by his refurrettionbad coufecra- farJ faiiBifca- fe^ tjje£igJ7tb day, that which was the eighth day began to be \lmwimaefTe t^e firft-> being dignified by the precedency of the number, and qu* oBara fii- Jantlifiedby the refurreciion of the Lord. Thus the primitive eraty hibens times,which are the heft Comment on Gofpel Inftitutions, as exmimeriordi- havkig the advantage of being nearer to the rifing Sun, ZPmZ°fefur- COuld eaflly difcern the thlf% VM^ in the We> the fub^ rehbns domini ftance in the fhadow j the eighth day, the ufual time of fin&itatem. circumcifingtht flejh, clearly prefiguring the day of Chrifts Ambrof. glorious riling to circumciie the inward-man, the hidden Pf man of the heart, and to purge away the pollutions and * -3- 4« filthinejs both offlejh and Jpirit. The Lords day was pro- Ezek.^25. pfcfoj 0fiy b0ij David, Pfal. 1 1 8. 24. this is the day which the Lord hath made, we will rcjoyce and be glad in it. c It is Neque fmliier c not an eafie thing, faith Dr. Ames, to rejedr this Scri- reycienium eft c pture fo much urged by the Ancients,and wholly and only quedabanti- c applicable to Chrifts refurredtion-day, if Ch rift may in* ^jmkifdam c terpret the meaning of the Prophet, Mai. 21. 42. Or if pltuS, 24. the Apoftle may interpret the meaning of his Majier, AUs 4. Eoemmlocoa- n, 12. And a learned man obferves, that the word hath gitur de refur- mac(g in tne Text, TWJ)? in the Hebrew ligniries not fimply Y*Tc1w$m t0 raake>but tof*»&fi4 and toobferve holy,as is moft ufual, 'wpme! ° m when it is referred tofiajis or days, as Veut. 5.15, 16. Veut. Matth. 21.42. 10. 1 3, The man then, who was after Gods own heart, and Amef. wno was moft likely to underftand Gods own mind, he hath Gypnanus, fo^oU this bleffed day, when by a prophetick ipirit fore-fee- &UAnibrofius, ing.the glory of the Refurre rious Refurreciion, when he fhould become tbe chief ftone of the corner. • t The Lords day vpm injlituted upon tbe account of Cbrifts Diet domini- mo^ &orlom Rejurreclio-n. What a mark of honour , ' nay cuscbiijii re- what a crown of glory is it to t hi* day, that it had favour furreBianede- above all the dayes of the week to be Chrifts Refurre&ion claratus cftfy Jay > The Swnin tbe firmament arifes and (hines upon other falerefMi '- ^ayes as we^ &'*bi* i but tbe Sun of Righteoufnefs never a- tatemfuam. ' xofe upon any day but this \ And indeed theinftitution of Aug. the Lords day had its foundation here. The maxime of FaBum domini ®'lvmGS here fully takes place, It is tbe work^makgs the day^ fsc.it diem do- fomc fecial wor\, alrvayes makgs fome jpecial day, the Lords mimcum, deed made the Lords day \ and we cannot better kgep alive the memory oi f this glorious mercy, viz. "The blefftd Rejttr* ^ i retlion of Chrift, then by keepings day weekly in the folemn jonn 10. 25. commemoration of it. This day brought the greateft good John 14. ip. to fallen man, even a compleat Redeemer, who on this day redeemed us with triumph from the tyranny of Satan, the hosobfetva- diminution of death and hell, and reftoredus to life and falva- mus diem [oh, . ^ , . , , . a 1 1 r exufu Apolro- ^on^yQi ajjur edit unto every believer. And became no- hrum,& thing can ever fallout in this world comparable to Chrifts proptp memo- Refurre&ion in glory and power, therefore no day can be tiamxe^me- £ct Up j-j^ Lmt0 t^ jay^ n€ither can it be ever changed for qui eftreriis* any otner i therefore men only kick againft the pricks while tfoljuftitfr, ex they oppofe the Lords day. It is a good faying of Augu- pleno immoY. ftine, The Lords rifing hath promifed to. us an eternal day, and Mteatts mhye confecrated to us the Lords day, or tbe Dominical day of tbe \L!el\<\tlA Lord i that which is the Lords day. fetms properly to belong to ortus* Allied. , T . . r , , , {. 0J , r[ £ . J . , .? Lard, becauje on that day the Lordroje again. And it is amoft fig'mficant and elegant obiervation of the great Atha- napns -Two -worlds there are, faith he, The firjt ended aP Chrifts Faffi on, tbe fee ond begins at Chrifts Refurreftion, and that The' rPra&ical Sabbatarian. 605 tb.it blejfed day isi.befeaft of them, who are in Gb rift a new Creature. And it is obfervable,it is not faid by the Ancients, that tbe Church too!^ occafion from tbe refurreUion to confe- crate the Lords dayjbut that the Ixefurrduon it felf did con- fecrate it, the refurre&ion was,? re*/cbnfecration. Andif,2S Bimop Andrews fpeaks, 7 bat tbe Acts of tbe Apcftles, as well as their fayings and writings were of Divine Authority, being injpired by tbe Divine Spirit • bow much more (ball tbe All of of their Lord and Mafters Refurreclionbe a divine andjujfiei- 'ent Authority to infthute the Lords day ? The Reverend and Learned Hall fpeaks well to this purpofe h Becauje the Sun ^°P ™* of Right eoufnejs arofe upon this day, and gave a new life to £ -^ 'u ' the world on it, and drew the ftrengtb of Gods Moral Precept, , „ (vizO tbe fourth Commandment unto.it; fferefyffi jHjU^Jp dpcts&aw wefing with the Pfilmift, This U the day which the Lord hath y^w uvr\^d- made. But why mould we mention the Authorities and Mm Teftimoniesof^/?^ latter dayes ? Ignatius, who was as a Andr. Caefe^ morning ft at in the Primitive 'Church, fpeaks fully and home to this purpofe ; Setting afide, faith he, the Jewijh Sabbath, • Let every one that loves Chrift keep holy the -Lords day, &ca To the lame purpofe Juftin Martyr, Athanafius, Augujiine, tgnat. &c. who bottom the Lords blejjed day on the Lords bleffed Juftin. Mart, refurreclion, that glorious work which muft be outvied, be- ^,thanaf- fore any fhadow of reafbn can be afligned, for the tranfmu- ugu ' c# tat ion of it into any other day. Bclides the Sun which role this dfy will never admit a Jetting. The Christians in the ^e^emm plut Trimitive Church, were wont when they faw one another, ^r^Shnem to give this joyful falute, The Lord is rifen \ and the others gloriofamjudm ordinary anfwer was, True, the Lord is rifen indeed. WedoleYc, propter (houldnot Jo much mourn, faith Bernard, at Chrift s ignomi- paJJionemChri* nious paffton, as wejhould rejoyce at his glorious refurretiiinJl'^0™™10'' The day therefore of Chrift s rifing, may well give being to ' our ChrifHan Sabbath. The Lords day was honoured with Chrifts frequent appa- 4, ritions ; Chrifts appearing on this day was moll fignal and remarkable > he (hewed himfelf/zi/e times on that very day on which he arofe. Firft, to Mary Magdalen in the morning, Mark^ 16, 9,. Secondly to the Women, M-?t. 28. 9, 10. Thirdly^, 6o6 The Practical Sabbatarian. Chiflut notat Thirdly, to the two Difciples, Luke 24. 18. Fourthly, to 7m7dmm°' Pcter> Lh1< 24' 53- F&h\h to the Eleven, Mar^i6.\^. pufipfum^ excepting TW*f, John 20. 24. When the Difciples were paritiowjua aifembled, Chrift came in, and he flood in the midft among Lifiipulo, et them, as the tree of life was in the midft of Paradife *, and Apoftoh Tho- xxnXo his Difciples, befpake Peace, and gave Power. And then l&avm'hfb- the DircjPles re)°)iced when they faw the Lord j never did domddtelpi- ' tne'r fylllts f° i^Ying within them, never did fitch a day of mum&omini- comfort dawn upon them : And this was part of thofe tri- cum diemejfi umphal hallelujahs which celebrated Chxiiis glorious Refur- ttccejjeepi, ration. And it is obfervable, he appeared not to all forts of perfons, but to fome chofen witnefTes, who were either ewf- mntly devoted to his fervice, or defigned to teach, and in- form others. Nor did Chrift make his appearance every day, but principally and moft ufually upon that day which was more immediately defigned for his folemn worfhip and fer- vice, being conf ecr at ed by his ftupendous and bleffed refur- redion^ So that Chrift more especially vouebfafed his vi- fits to holy men, for holy purpofc'S, and to determine and de- fine which mould be his holy day, cur weekly Sabbath. However it may be fuppofed, that our Saviour did appear on other dayes, as once he did upon a week day, yet no other day hath the honour to be denominated the day of his appear- ing, but the fir ft day of the week only, John 20. 19. And therefore it is moft obfervable, it is never faid, Chrift ap- * t . peared on the fecond, or on the third day, much lefs on the JlH^i* lafi day of the week , the day of the old Sabbath, but the %So*Q$cLtuv. fi'ft day 1S expreily and emphatically noted by name in the John 20. 1 p. foreci ted Text, John 20.19. Nor mull: weover-pafsti'ewx«. the next fir (I day of the week j and here Chrift puts an Rig- Nazianz. gaion Selah upon it, and it is necejjary this fhould be the Lords day, fay fome of the Ancients And Nazianzenup- - en this maketh an Oration on purpofe, andftilesit K^» **■ tuui, The PraStical Sabbatarian 6oj txxm, The new Lords day :. becaufeit was the firji Lords day Gur verdijlc folemnized in the weekly revolution, after the Reforredtion ^-^%£ day. And now may not this plea in conjociation with other ff^^yt arguments, fuffi'ciently evince any Chriftian of the divine dpufit appate- right of the Lords day ? We fee Chrifl Jefus our Lord was re? irifugndjim often feen upon it, between his Refurredtion and Afcention efthocftwori day \ feen in the Affembly of his Saints, feen in his royal c^T/^d;Ta'- xobes, fien in his irate of immortality j and not only feen but *. jfos'ab infdr- heard preaching peace to poor finners, opening Scriptures, litate libeyaret clearing, quickning, warming cold and dead hearts, rilling Pj*d&ionu difconfolate fpiritswith unufual ]oy, John 20. 20. When/"* "rtf'" and performing all thefe unwonted and folemn acti- ons on this blejfed day, fpeaks fully Chrifts election of it for folemn and religions worjhip^ for facred afTemblies, and Sab- bath exercifes fox his Church in all ages to the end of the world. 5. The Lords day is yet more iUujiriout by the extraordinary Mat. 3. i<5. defceut of the Holy Ohofi upon this day, A&s 2.1,2, 3. Chrift Spiritm [in- n°w afcending up to his Father, fends down his own blejfed ftutdatbomini fpirit in an extraordinary and amazing manner i the fpirit triplex bonum. comes not now in the Jkape of a Doze, but in cloven tongues , 1. Pignut eft fa- as oppof;te t0 Satans cloven foots fo like wife to infpire the niumjcil: quod Apoftles with an unufual elegance ofjpccch,to captivate their filii deifumuf. auditours to the obedience of the Gofpel, and to prognohi- 2.. Kobureft Cate thofe rare gifs, which being heated with the rire of di- vffcf, iamla- vjne 7eaj5 (]10ul(l fecundate and fublimate the fucceeding lil^incnni ®m but when was this unufual illapfe and defcent of bus obftrvan- the holy fpirit ? Why it was on the firjl day of tin week, to tits deleQaHH- put % fairer print upon the leal of our Chriftian Sabbath. A uy incciamw, blejfed The PraSiical Sabbatarian. 6o$ blejfed bargain was here made between Heaven and Earth. I'ScientUlu- To triumphing Saints was given the corporal prefence o£men6ft> *tattm Chrift , to militant Saints was fent the vifible erflux of the vj ™nfirit ullU fpirit : furely that cannot hut be a holy days wherein the holy Bernf^ Ghoft came down. And this is another indelible marmot ho- nour,, which Chrift hath fixed on the fir ft day of the week, Concludimut our Chriftian Sabbath j this was his royal gift when he ergo diem came to heaven, (iich a princely largefs , fuch a glorious £un.c Primun» donation as was never given betore, but when God gave his /^y^ Sah_ own Son. God fo loved the world, that he gave his Son, bitho fuffi in- John^g. 1 6. And Chrift fo loved the world, that he gave flitutums et ec- bis Spirit : And as Chrift was given according to the full- cle^f com- nefs of the Promife, fo was the holy Ghoft given s And ZtpoleflZ Chrifts refurreUion, and the i pints detention, were both up- teordinariS, on thefirft day of the week : On this day then, the Church qualem omnes was vifited from on high, the promife of the Father was PJftores Jnbent fent, Afoi.4. The blejfed Jpint came, the Difciples wxe ¥&*$*** aifembled, thoufands were converted, as a hanfel of the qlimVbiimi Jpirits power, and a fruit of the Jpirits defcent i> and why in univsrfam was the Church affembled on that day > why the holy Ghoft Ohrjjk ccdefi- defcended? why preaching? why coiiverfion, and admini- amirJbe^io- ftration of Sacraments ? why the promife of Chrift accom- ^libu^aT' plilhed, and ill on this very day > But ftill to declare the will quam ewaor- and ordinance of Chrift in bledlng and fandtifying this day to dimtik mini- the Church, and fo marking it out for folemn and weekly^ Qhrifll worfhip, as a day, in all its prerogatives, f up erlative to all ^"^sT/r^ other dayes\ the day of our Saviours re fur region, by which w^ "'' we nxejuftified h the day of the holy Ghofts defcention, by which we zxefanttified. The learned Twiffe obferves, That Dies domim'ctu as at the fit ft, the holy Ghoft defcended on the Apoftles upon our eft Traditio Sabbath day, fo ftill the fame fpirit defends ordinarily on the ver^ Dlv^9 fame day upon his faithful Minifters in the difpenfztipn of the fitLmalte Word, and adminiftration of the Sacraments, and in the put- inftituta.Beza, ing up of prayers to the moft high, for the fantiijying and edify- ing the body of Chrift, even the Church of God: The day of Chrifts Afcenfwn, he departed from the Apoftles, as touching his prefence corporal \ butonthedayofPentecoft Chrift came down upon them as touching his prefence jpiritnal, and jo be I i i i doth 6io 'the Tragical Sabbatarian. dvthfiillin our Sabbath exercifes, though not in an extraordi- nary manner, yet no left tffettually to the edification and fan- Ctification of our fouls. And here I cannot omit a rare fpeech of the incomparable Bijhop of Armagh $ At the time of the Faffeover, faith he, Cbrifi our Pajfeover was facrificed for us, i Cor. 5.7*. and lay in his grave the whole Sabbath follow - „ ing\fo 0% the morrow after the Sabbath (when thefheaf of the tn h£PLeTn- firf fruits was offered to God) Chrifl arofefrom the dead, and ed Letter to became the firft fruits of 'them who (left ; many dead bodies of Dr. Twijfc the Saints whoflept, arifing likgwije after him •, from whence P«pi>92« was the count taken ofthefeven Sabbaths, or fifty dayes j and upon the morrow after the f event h Sabbath, which was our iNurab. 28.2. j_j,JTCis fay^ W{IS that famous feaft ofweekj, the day of Fentecoft, Exod. 34.22.^^ 0f A&s 2. j. vpon which day the Apjjtles having Jam. 1. 18. themf elves received the firjl fruits of the ffirit, begat three Rev. 4.14. thouf and fouls by the word of 'truth, and frefented them as 5C0r.15.2-0. the firjl fruits of the Chrijlian Church to God, and unto the Mat.2,7.52, Lamb : And from that time forward, doth Waldenfis note, **• that the Lords day was obfervedin the Chrifiian Church, and _, was fubjiituted in the place of the Jews Sabbath. Thus far muf erat * the famous Vfher. And to wind up this particular, the Holy Chrifti,fic pa- Ghoft being lent down among the Difciples in an eminent ties ay/mi funt manner, was thejfecial benediction of this day to fuch folemn typm chrifiia* aflemblies \ to teach them, and the fucceeding Church, Tlllnnocen w^en^ anc* on ^at day they mould more efpecially expect ti*,& pwita- the fweet illapfes and effectual defcents of Gods holy and w.Alap. moft blefled#irir. • the Lords day wasVeptandfinciifiedbythe praciiceofthe holy Apoftles : Now the blejfed Apoftles were men intimately ^Mnte-deft- ac(iuainte^ ™xh &*&&** of ChriftCbeing moft of them train"- affaicun A- ea* UP in his School) and perfonally converfant with him after pojhli) deputa- hisRefurre<2:iombefides,they had immediate injpiration from u eftfluarum him, and authoritative miffion to manage the publick affairs tinusqu% ^ 0f t ]ie Church : Our Saviour gave them their credentials to v/'rV^/&e- Prcac^ m b# name, and to adr as his fubftitutes , as if he &MfiT+7%der himfclf had been perfonally prefent, John 20.21. Luke 10. *v..D«nd Pbil.$. ij. Phil. 4. i9. 1 Cor. 11. eji) ex promif- 2. 1 T'hef. 2. 14. Now thefe bleffed Apoftles met for folemn cu&omniugcn: worlliip on this day, our Chriftian Sabbath, fo Ails 20. 7. '*****«&*&* And upon the fir ft day of the week^, when as the Difciples ^nSm^Chri- came together td break, bread,Yd,n\ preached unto them, ready to ftm(,os miflt ' depart on the morrow, and continued his fyeecb until ^midnight . infinities, llli Now the full difcuflion and ventilation of this folemn text fp J \gr&tia will give much ftrength to this great truth , viz. That ^™£* the Lords day is of Divine Authority : In this text then jjbiJddom-no note : eommendatum When this folemn aflembly met together, on the fir ft day erant inftm of the week^, faith the text, the day which all the Evangelifts **■£; ut , witnefs to be Chriits Refurre&ion day * on this day the Dif- ^^g^. ciples were congregated. But why the firft day of the week ? gem $Y but for what > To brea\bnad, faith the text, to re- ^j2/ ' 2/' ' ceive the Eucharift , fdia the Syriack^ tranilation => 3and 1 Cot, 11.24. { what more feem:/ and fuitable, then to receive the Lords D:2X ^ominU Supper upon the Lords day ? And can this be done without cm ab ipfs preparatory prayer, and other Sabbath exercifes ? Surely this Apofotefa- Iiii 2 would ctljaaioni* Si 2 The Pra&ical Sabbatarian. bus eft confe- would have been a mutilated and a faint devotion j nay,and or^tfff, Buccr. breaking of bread is here put by a Synecbdocbe, the part for Confentancum the whole j and there «o w cIt was, faith he, the Lords day on which c the Apoftles and Difciples met i the Gofpels all four keep c one word, and tell us, Chrift rofe ("*> l ram c li> tnC Apoftolical phrafe : So far this learned man.So then, c*wr}is.'woi. as another Bijhop fpeaks, Our weekly obfervation of tbe Lords HtfhopofH>. day is warranted by tbe example of tbe 4)oly Apoftles. One (turpi y The Tracheal Sabbatarian. 613 fharply concludes, and faith, How can he have any grace in Petrus Al^ bti heart, who feeing fi clearly the Lords day to have been in- J>honf.inDia^ ftituted and ordained by the Apo$les, will not acknowledge the ffi™™*^ keeping holy the Lords day to he 'a Commandment of the Lord. 7 he very Jews, faith this learned man, confeft this change of £u7Amb°®fi the Sabbath to have been made by the Apoftles '<> and therefore Us,Thcophy- we may fafely conclude with Gallafius, JVaUus, Melantfbon, hftus, Beda, Beza, Bucer, Faius, Junius, Pifcator, Perkins, and other Anfelmus. eminent Divines of the Reformed Religion, that the Holy Soduliufet Apoftles, by the guidance of the infallible fpirit,removed and Vrimjius u- fuppreffed the old legal Sabbath, and fubftituted the Lords ^ f°***% day,thefi yet why doth the Apoftle limit here to this day the performance of this duty ? Surely fomething there is in it more then ordinary. 2. TheApoftle doth not limit only the Corinthians to this 2C0r.11. 28; day, but alfo all the Churches of Galatia , 1 Cor. 16. 1. T)iei dominie a and confequently all other Churches, if that be true 2 Cor. 8.. nomsnet '«/&> 13,14. where the Apoftlc profeffeth, he preffeth not one 'jl^Ztri- Church that he might eafe another, but that there might vmam, non eft- be an equality ; and then why muft all the Churches make dt&itanium. their collections on the fame day ? Eftius. The Apoftle doth not limit them with wifhes, and coun- 2. fels onely to doit, but w'WepJteniga, as I have ordained, or in- \n hocApofoli ftituted, and therefore binds their Conferences to it : And memdato, nihil if Paul ordained it, certainly he had it from Jefus Chrift, ^ckft^Cotm who firft commanded him> to appoint it j for he fokmnly ^^uoTf^' 6i^ 'the Pra&ical Sabbatarian* eccle/i&nonre- profeflcth, That what he received of the Lord, 1 Cor. n, 2*. quiritur. t^at oneiy fe commanded them to do. 4. If this day had not been move holy, and more fit for this work of love, than any other day, the- Apoftle would not have limited them to > this day j nor would he have honoured this day above the Jewijh Sabbath : for the Apoftle was al- ways very tender.*of Chriftian liberty, and would never bind^ where the Lord hath left his people free ■•> for in fo doing, he mould rather make Snares than Laws, and go exprefly 1 Cor 7.28* againft his own doftrine, and that in this very point of the & 35. observation of days, Gal, 4. 10. He may give bk advice in* Gal. 5 1. deed m tnul8s propofed, 1 Cor. 7. 25. but he always diftin- guifheth. between his own counfelj and Gods command, and makes the Command neceffary, but the other onely ex* pedient. The Apoftle doth not in this place immediately ap point Primr o t an<^ in^itute a Sabbath, but fuppofeth it to be Jo already j 3.cap.'o\ and we know duties of Mercy and Charity, as well as of #e- cej7?/v and piety, are Sabbath duties ^ for which end, *&«■ Quandoquidem day was tnoft fit for thele colltdions, becaufe they ufually Apoftolus col- vm^t togethet publickly on ibis day, and fo then collections leSat die do- mi£htbeina greater readinefs : and partly alfo that they dasjlatuit, du- might g/z^e ware liberaky, it being iuppoied, that upon */.w biumnon eft, day, their hearts were more weaned from the World, and quinpra'dpitt move warmed by the Word, and more elevated by other Or di* i/rdiem ipfum ^^^to a vigorous faith, and a lively hope of &e//er things oMflndofinem ** cowe'5 an<^ ^° navin3 received Jpiritual things from the rtffnfr/r, gm'd Lord more plentifully on this day, every man would be the non& media more free to impart his temporal good things for refrefhing adfinemducen* the poor Saints. rw |r yet becaufe it was the cu« hium "on eft, c Home of Chriilians,. and fo likewife it is a thing conve- q^^f c nient, to give Alms on the days of Chriftian AiTemblies ; minicuin d?cm c it cannot well be gain-faid, but that if in Corinth and Ga- celebrentiqui c latia, the firft day of every week was- appointed to be the enimvuk ft- .« day for Alms and charitable contributions, the lame'alfo ne"j? vult ' c was the Chrifiians weekly holy-day for their religious me la' c AiTemblies. Thus this learned man rightly and genuinely Ye4cI- Ex«- draws the inference 5 If the firft day of the week was the ad'Maenef^ day for Altns^ it was likewife the day for Worjhip. Chry- cap, 7. foftom upon the evidence of this Text, concludes pofitively5 c That in the Churches of Corinth and Galatia, the Lords c day was made a weekly holy day by the Apoftles, for they 'governed thefe Churches at that time. Fhilo Jud&us and philo Judsus. Jofephus relate, That it was the cuftonrof the Jews who f were icattered in other Countries, to make Collections every *° e^ us' Sab bath-day , which were fent by the hands of eminent per- fbns to Hierufalem every year, and for the ufe of the Tem- ple and the Levits •, and this cuftom the Apoftle feems to follow in the Text, now under difcuflion^ in enjoyning Collections every firft day of the wee^ our Chriftian Sab- bath^ to be fent for the relief of the poor Saints at Hierufa- lem^ who were opprelTed by a multitude of ftr angers^ and fubjedred to persecutions and wants for their zeal and holy fervour to the bleffed Gofpel. Once more, if it be demanded, why the Apoftle enjoyns «-. Collections on the Lords day , Chry foftom gives us a good ^ \ anfwer, he faith , That was a Sacrament-day ^ and douhtlefs \ that was a powerful Argument to prompt them to liberality -, it was ftrange ingratitude tojpare a little from the posr, when r, . itisconfideredGodfyarednotthebloodofhis own Son^ which AJJ ° ' is lively reprefented in the facramental feaft. Beza obferves, S 2°' ^ ' That Juftin Martyr after he had defcribed the order and manner of the primitive times in facramental Administra- tions on the Lords day^ he adds, c That their Collections 'were made according to every ones free will, and thole A<£b 1,2,4; * Collections were diftributed by the chief Minifter, to ' Orphans, 6\6 'the fra&ical Sabbatarian. c Orphans, Widows, lick perfons, and thofc who were in c want, for their relief and lealonable fupport. So that this f acred cujiom and holy day were propagated by the Apoftle to H&enftf ex tae focceeding ages of the Church. And indeed what bet- hifce tYibuf fo- ter expofition of an Apoltolical Precept and pra&iie can cn[cYipw and his refurre- a* Scripture ffion ( whereby he was declared both Lord and Chrift ; interprctes9tam miift needs be the occafion of it. Ignatius who lived in the ^Xuom^e times of John the beloved Apoftle, makes the Lords day the pfimofoe hs'y. Chrifiians weekly- Feftival, which they then obferved in the domain* room of the Jews Sabbath \ So doth Ttrtullian, Atbanafim, Revel, i. xo. Hierom, Auguftine, &c. and indeed who not ? By this title ^Mmu of the Lords day we may trace it down from the Apoftles a' times, through the Ocean of the Fathers, Councels, School- ^yguimui at)- men, to this pref'ent age in which we live. And to caft our pellatione ejus, eye on Scriptures there feems to be much in that which Revel, i. 10. Beza obferves, out of an ancient Greek Manufcript, where- ^m^^?1- in the fir ft day of the week is called the Lords day : And the **"> &c; Sic Syriack^ Translation tells us, That the Chriftians meeting 2/^///^ together to receive the Lords Suffer, i Cor.i 1.20. was upon nijleum domi- the Lords day. Bucan faith,X£e Sacrament is called the Lords nus inftituijfett Supper, as in refpett of the inftitution, and the end ofit,foalfo utin ca™ et, inrefleftof the day on which it was wont to be adminiftred , °™$jq do™n (viz.) the Lords day : And we may fairly expound the Lords Eatonus *, 73! day. Rev. 1. 10. by the Lords Supper, 1 Cot. u. 20. Here we may take notice, that the Ipftitof God, who had his choice of words, and never fpake any thing but with ad- mirable reafbn, never vouchfafed this title of honour m the cPne> n™J \ needs be the fame : Look therefore in what notion the Sup- ta™qltine£* per is the Lords Supperjmd in the fame fenfe is the day ftyled memorhmcele- thcLords day. The Supper is the Lords, becaufe the Lord bratun vel Chrift didinftitute and ordain it, y ea, and fubft it ute it in the etiamatem^ room of the Pafiwer j And why not the day his becaufe he £"%*"'? vu • a.' i- 1 r 1 1. 1. • 1 r 1 s^i 1 ~ 1 bus dominies injtitutedit, and fubftituted it in the room or the Old Sab* (ekbrari eon-% bath ? It is evidently a day of Chrifts institution, a day offuevijfet. the Lords making, and with reference to Chrifts refurre&i- Bucan. on i and let any other day be Cet up in competition with it, and it will evidently and eafily be non-fuited. One well ob- K k k k ferves, 6 1 8 'the Pra&ical Sabbatarian. See Mr.lv/- ferves, That from tbefc Texts , Acts 20. -7. 1 Cor. 16. 2- 4/nx in his ca- Rev z #I 0# w^, ^j/ be gathered the laudable and Evangelical fcience. " Pratyce °f*fe Apoftles, and the excellent con xrmation^ counte- nance and authority that God gave thereunto in this point of fanftifying the Lords day : So that God did bear witneis thereunto by iigns and wonders : On this day E&tyctiut was railed from the dead, Acis 20. 10, 11. On this day three thoufand are tvSedfrom the- grave, or rather from the hell of A&s 1 2 ' ^s 2* 5^' Anc* on tms ^ -^^ t'lc Apoftle is in his ;- \ ' raptures and extaiies, ile^'. 1.10. Andbefides the more re- markable benefits and fruits of this da^ upon. which the. Holy Ghoft hath put a Selah, (till the Lords day is a won- der-working day 5 What fenfe have n cs on fwis day o£p£ace of confcienqe* joy in the Holy Ghoft, and great increafe of grace, holy knowledge.,- and the fear of the Lord ? And indeed the $d\ Efcjdorninica 0f this -day, are manifeit to common a id con ^CJ-Ull6J,tT Learned River tells-us, that all Interpreters de expo rattans, qua fa- _, . ' • ,-v > J - craguchariftu ^eve'- X* 10. of our Lords day , (-vtz..j the . (ay 01 r^«j wfjrur the week, excepting one iingle G 0 ma\ - . ver was csnadomini, truth published which wa? not iharled / faille ;; uno- 1 ^f ]\ ' m' rous anc* miPat*ient adversary ? And one thing more is very mlnonoflro J°e- obfervable in Rev. 1. ioMtiscdk I,V-c2 m****^ not »^# ju C&r//fe fuit *yei'*3 the Lords day, not the day of the Lord, foj (b is fz;er; inftituta, eMd day, he being the Lord and Majler oftinte ; but it is called em&emeti&m the Lords day, by way of fin? ular 'ny and confpicuous emi- dormnummjirte ■" J J 1 ° J r &£**. Anief. But to draw towards a conclufion in the difcuffion of this particular, - of much moment indeed 3 and therefore of Hiv. DiflTett. more curious difquifition : We may take notice, that the deQrig. Sab. LorcJs Jay [$ not only the mofl proper name of our Sabbath, caP' IO' and moft in uic in the dayes of the Apoitles ■> but it is mofl Hue ficit quod exprejjive, being both an Hiflorian and a Preacher ; For the in^fr^J!? ' Lords day looking backward vmndeth us what the Lordhath inuicclo.ni> j ° i 1 ^ • > ri /• /- 7 1 / nico conepxta doneror us, as on that day, (viz.) He aroje from the dead* fuitjtjuif[,»i And looking for ward, it admonifheth us, what we ought to KTM#it%& ,i0 for him on the fame day, (viz.) fpend it to ffo Iwfla/' of colnfi)%jti *fy Lord in the proper and facred duties of it. The Pra&ical Sabbatarian. 6x9 In a word, In the Lords day three things are confider- tu eccUfade* ak]^ . inceps futuro, 1/ k'day founded on the light of Nature. Meer Pagans ^*Mfr deftinate whole dayes to their idolatrous fervice. mediiatmbus, 2. One day injeven, grounded on the moral equity of the qua diem do- fourth Commandement , which is perpetual and inalter- rninieurt decg. able, ^^i#- 3. Our ftventb day, being indeed the eighth from the Creation, but One of the feven in the week \ and this is built onVivine Hzg/^having analogy in the Old, and infinu- Ghyia aterhi ations demonftrative in the New Teftament, with the uni- Ye8» rjorw^a verfalpraixice of the Ch^rc* In all ages. M™fwreSioM Thus wc have traced the Divine Right of the Lords day, ma^auiu^ which appears clear and orient to every unprejudiced eye. Ugion&'ireido. We will now purdie it to ail ages, and here will come in a minted conc&fi. full concourieoi witnerTes to atteft the Honour and Authority fijnvoluitpfi: ont' . Sedul. Our Chriftian Sabbath is confirmed by all laws •, not only j by divine law, (as hath already been largely proved) but by £• \ . . Canon law. Linwood the Canonift tells us, That we are to nihil agendum do nothing on the Lords day, but to be at. hi jure for God : No njideo vacan- worhjnuft be done on that day, but finging of PJ alms, ch aunt ing ^umi nulla ope- of Hymns, and warbling forth fpiritual Songs to thepraife and r~a!™ine* die- glory of wr dear and Heffed Redeemer. Spiritual work belt ^mhymnl^* becomes thisfacred day. Nay, the Canon law takes Jo much Pfalm^etcan- notice of aur blelTed Sabbath, that many learned men have xm Jpriiua&i faftned it, upon the Authority of the Canon law. So Caje- ^ dies ilia ' tan, Thomas Aquinas, Tumcremata, Scotus, Tabienfis, Na- J^ni ">'- varrus, and many others. Panormitan faith, That all the Ca- A .' , nonijls who write of Fejiivals, teach that the Lords day is 2dxqueft 12.2 carefully to be objerved jwdfanftified, in Cap . pronunciandum Turrec.cap.i de Sab. And if the Canon law lay claim to {he iujiitmiqn of de confecrat. the Lords day, much more to the confirmation and eftabli{h- Ej ; % ment of it. In the Decretals of the Church then, we rind nientaLlib^" our Chriftian Sabbath both owned and honoured. And in- Scot lib. 2. de deed in the whole body of the canon Law, the law for Sab- inftit. gueft.4, bath-obfervation muft needs be the head, and molt eminent Ta^en|- m cl>: • . verbodoml- conihtut.on. nic.num.a. K kkk 2 Our 620 The Practical Sabbatarian, 2. Eufcb. dc vita" Conftant. lib. 4, cap. 18. Conjhntinus le- gem tulit, ut die dominiCQ omnes abobeim&is ne- gotiii vacarent. Sozom. lib. 1, cap. 8. L. Omnes cap. de Fcriis. LeoConftit. 54- Cod. lib. 3.tlt. 12.de feriis,ct Jiiftinian. lib. 3. tit. 12. Haoker Eccl. P6lit.lib.5. fetf. 72. P- 385. Co d. Theod, An. 384. Our Chriftian Sabbath hath been efhblimed by the Civil law. Confiantine the firfl Chriftian Emperour, who.thought the chiefeft, and moil proper day for thzDevotion of his Sub- jects, was the Lords day, thus declared his pleafure, and en- acted, That every one who lived in the Roman Empire Jhould reji on that day weekly, which is inftituted to our S iviour, and to lay afide all bufinejfes, and wholly on that day to attend the Lord. An excellent Pattern here is for Princes ; On the Lords day, fay the Imperial Conjiitutionr, The whole- minds ofChrijlians and Believers Jhould bebufiedin the worjbip of God. Leo the Emperour follows the fteps of his Predeceffour Conliantine, and makes this remarkable (auction h It is our will, faith he, according to the meaning of the Holy Ghoft, and of the Apojiles by him dirtfted, that on the facredday wherein we were reftored to our integrity ; all men jhould reft them- felves, andfurceaje from labour -, for if the Jews didfo much reverence their Sabbath, which only was a fiadow of ours, are not we which inhabit light, and the truth of grace, obliged to honour that day, which the Lord hath honoured, and therein delivered us from difljonour and death ? Are not we bound to kgep it fingularly and inviolably, and fnfficiently contented with a liberal grant of all the reft, and not encroaching on tha4 one, which God hath chofenfor his fer vice ; nay, were it not a. retcblefi flighting and contemning of all Religion, to m ify that day common, and fo think^we may do thereon, as we did on 0- thers ? A moil excellent and truly imperial law, fit to be written upon the Gates of every City, upon the doors of every Houje, upon the thoughts of every Chriftian. And this law^ the Reverend Hooker takes notice of, with zjuft empbafis of praife and commendation, as being a leafonable corrofive of former remifnefs in the Empire > the Lords day before be- ing in an exinamtion by neglect and want of due feverity,Sc by degrees fainting into contempt and difregard. The Em- perour Theodofius, a molt worthy Prince, ena&ed j c That 'peoples minds mould be wholly b.nt to the fer vice of God, c and that all Theatres and Cirques mould be fhut up on the c Lords day>and that no law-iuit,or pe; binary arfairs mould 1 pollute that day j that no officers of the Exchequer mould cbe The Tra&ical Sabbatarian. 621 c be molefted by any perfbns addrefllng themfelves to them, KuUisdie jfo** 1 on that holy and venerable day. Such care did this excel- fp^culum lent Prince take for the obfervation of our blefTed Sabbath, ^inam ve- And that famous and renowned Charles the Great, An.Dom. Iierationem 785?. publifhed his Royal Edid, faying, c We do Ordain, confeSa folsn- <■ according as it is commanded in the law of God, that no nita*° * man do iervile works upon the Lords day, but that they c jjj^or. c come to Church to divine wor(hip, andmagnirie the Lord c their' God for thofe good things, which on that day he ^ ^hccT" chath done for them. Here we may hear the victorious Em- d0f/m,# ,5. perour, juftly called the Great, not onely clearly acknow* Tit s.Lex.s. ledging the Divine inftitution, but likewife ltridrly com- manding the Divine obfervation of the Lords day. And the Emperour Ludovicus Pius, the good Son of a Noble father; (viz,) Charles the Great, ena&s this Conftitution > c It Ludov. Pius c is our pleafure, That all the faithful do reverently obferve leg. Ecdef. c the Lords day, in which the Lord rofe again •, fur if Pa- lib.tf.cap.202. cgans for the memory and reverence of their Gods, do *g c celebrate certain dayes, and the Jews do devoutly ob- * ferve their Sabbath, how much more ought this Day to c be honourably obferved and celebrated of Chriftians : Let c not Chriftians upon this holy day attend upon Fables, &c c but let Believers do fo, that all may know fuch to be true 'Chriftians. Thus jiill the fame ftr aw of fpiritualand holy zeal runs in the Ads and Edicts of thefe worthy Poten- tates. And the projperous Juftinian the great Compiler of the Civil Laws, and therefore the body of them is called Juftinians Code, when he was Emperour of 'Conftantinople, juflinian. he enaclredthis favoury and rare Conftitution h On the Lords God.lib.15.vj day, faith he, which of the whole week^is the firft, let the whole 'tit .5. mindof Chriftians be taken up and occupied in the fervice of God, let them h*iow there is a great difference between times of prayers, and times of pleafures', and therefore avoiding all Jewifh impiety, and devilijh Paganifm, let them be wholly implied in the duties of the dayK Thus that magnanimous* and judicious Emverour. And it is very obfervable, Jufti- nian doth not onely enjoyti the obfervance, but takes for- granted the 'divim in(litm:onoi our chriftiair Sabbath •*, as. • Charles 6i 2 The Practical Sabbatarian, Charles the Great before him. And one thing more is moft obfervable, That theft Emper ours, who took moll care of the Lords Vny, and eftablifhed it by their Authority, they were moft found in their judgments, moft fuccefsfal in their at- enlevements, moft eminent in their perfons, and moft fa- mous in their efteem throughout the world •, indeed they were the greateft Ornaments of the Imperial Throne : as Conjiantine the Great conquered the Pagan, and Charles the Great conquered the Martial World •, and Religion fpake them both truly the Great. So Ludovicus ?ius was a Pat- tern of Patience, and Jujlinian an example of adviied wif- dome. But I (hall not clog the Reader , left a Surfeit take away thereof thofe fweets which have been fpread be- fore him. 2. Nay, our Chrifiian Siabbath hath not onely been honour- ed and eftabhfhed by Divine Canon and Civil Law, but like- wife by Common Law '•> and here I (hall confine my (elf to King Alured. our own Nation. King Alured about the year 900, did pub- lickly prohibit all market ting on the Lords Day, as all other worl^whatfoever , and laid fevere Penalties on the tranfgrel^ .King Canutus (brs of this Proclamation. Canutus went a little further, and forbad not onely Markettings , but Courts or publicly Meetings, and executions of Malefactors , as alfo hunting, K. Edward and all kjndoffecular imployments. But to draw nearer to thefixth. mr times, King Edward the iixth, our Englifh Jofiah, En- acted in Parliament, c lor as much as men be not at all c times (o mindful to laud and praife God, (0 ready to re- 4 fort to hear God ; word, and to come to the holy Com- cmunion, as then' bounden duty doth require •, therefore cit ruuh been wnol.fomly provided, that there fhould be c certain days appointed, wherein Chnftians ihould ceaie c from all kind of labour, and apply themlelyes wholly and c onely unto the aforefaid holy works, properly pertaining c to true Religion : Be it therefore Enacted, &c-. And (b the King and his great Council go on to c-ftablilh Sabbath- •Q^Kiizabeth, obfervation by a Law. Queen Elizabeth that ucnow Priricefs, initiates and begins berKci:i (evere In- jun&ionfor the holy obfervation of the LordsVay. Let us take , a taiie The Practical Sabbatarian. 623 a tajie other Langague, c ^11 the Queens ' Subjects c (hall from henceforth celebrate . / day c according to Gods holy will and \ - ,. ft - hear- c ing the word read and taught, 'prayers, in acknowledgment 0: liie c amendment of the lame, in a igf the Gorrirnu- c iiibnof the body and blood of Chrift, uiing all fobernefs c and godly converfation.' Th«s this happy Princefs laid the foundation of her future profperous Reign in that which is better then Saphires. The like was decreed in '"Parliament the fame year, when this worthy Queen made good her Motto, Semper eadem, Always the fame, joyning heartily with her great Council in retraining the propbanation, and promoting thefinciification of Gods koly and blefTed Day And her Succeifor King James over-hears the Eccho, and K.James. takes it at the rebound, and exprefTes his zeal for the Lords Day in this Royal Proclamation, c Whereas I have been in- c formed, that there hath been in former times a great neg- c lecl in keeping the Sabbath-day, therefore for the better c obferving of it, and for avoiding all impious prophana- c tion of it, I ftraightly charge and command, that no Bear- c baitings. Interludes, Common Plays, or other like di(br- c dered Exercifes or Paftimes be frequented* kept, or ufed c at any time hereafter on the Sabbath-day. And thus King James begins his Reign, and layes his fir ft ftep to the Englim Throne, not in polijhed' Marble, but in pious devo- tion. And King Charles thefirft, following the fteps of his K eharles Father, was pleated in bis fir ft Parliament, to Enact a Law the firft. promoting Sabbath-obfervation ■<> the tenour of the Law runs thus, c That from henceforth there mould be no Meetings, c Aiiemblies, or concourfe of people out of the Parifheson c the Lords Day, for any Sports or Paftimes whatfbever. And in this Law it is taken care, that the High-ways mould not be frequented by the Traveller, nor the S bop vitited by the Labourer, but there mud be a ceiTation of all unneceiTa- ries-and feculars, to give way to more fublime, and to ufe Chryfojtoms phrafe, and fpiritual obfervations. Thus the Engliftj Statute-book^, as well as Juftinians Code, proclaims the honour of the Lords Day* . ' Nor, ,624 The TraSiical Sabbatarian. a. Nor is our Chriftian Sabbath honoured and eftabliihed * onely by the Statutes of the Realm, but by the Conftitu- tions and Canons of fever a I Councils, that Church and State Efth.6\ ii. may both cry out, Thus fhallit be done to the day which the The Councils Lord hath honoured. The Council of Carthage decreed to of Carthage. Arrsgon. Orleance. Mafcon. Angiers. Collen. Friuli. j&ken. Rome. Petricow, Bliberis, petition the Emperour, c That there might be no Shews c or any ilnful Vanities on the Lords Day. The Council of Arragon prohibits by Canon, c All Suits of Law, arid fuch c litigious Controveriies on the Lords Day. The Council of Orleance, c Prohibited all fervile works on the Lords® ay. The Council of Mafcon decreed , c That the Lords Day cIhould be kept holy, for it is the day of our new Birth, in- c finuated unto us under the ihadow of the feventh-day c Sabbath in the times of the Law \ and therefore the people Laodicea &c. ' roui* &° t0 Church on that day, and there pour out their All confirm- ' c Souls in tears and prayers, and celebrate the day with one ingandefla- c accord, and offer unto God their free and voluntary ier- bhfliingthe c vice, exerciling themfelves in Hymns, and finging Lords day^nd c ^ praif es to God, being intent thereon in mind and body. rjonjfor the**' *n tne Council of Angiers , it was decreed, 'That no c Tradefman mould follow his Calling on the Lords Day, The Council ofColten decreed, c That the people mould be c diligently admonifhed, why the Lords Day, which hath Conc^AgTth c- been famous in the Church from the Apoftles time, was Can. 47 c inftituted, that all might equally come together to hear Concil. Au- c the word of the Lord, to receive the Sacraments, to ap- relmn. c p]v tfe'1Y m\ll(^s to God alone, and this day to be fpent Concil2 P if ' one^y in Pravers an(* Hymns , in Pfalms and fpiritual " Songs. The Council of Friuli decreed, c That all Chri- c ilians mould with all reverence and devotion honour the * Lords Day, and abiiain from all carnal actions, and all c earthly labours, and go to the publick A flemblies devout- ly. The Council I of A{en, which was held 8 oo years ago, c Forbids all Marriages on the Lords Day, as being too of- Concil. Tral- c ten introductive of unfeemly vanities, moit improper for la": c that holy day. In a Council at Rome it was decreed, That CondlPCon- ' I10 Market mould be kept on the Xords Day, no fentence ftantinop. " ' ihould be paft,though the offence of the Malefactor fhould Cam 8. c *e- due obferva tionof it. To which may be added Can. 50. Concil. Rhe- menf. Can. 43. Concil. A nti- iidor. Can. 1 6, The Practical Sabbatarian. £2<- c require it. In a Council at Coy it was decreed, That men Jhould do no fervile work^, nor takg any journey on this day. : At a Council in Vetricovp, it was decreed, That Tavern- ^meetings, Vice, Car ds^ andfuch like p aft imes Jhould be aban- doned on t bis Holy day. The Council of Eliberis decreed, If any tnan inhabiting tbe City come not to Cburcb for three Lords days together, let him be kept fo long from the Sacra- ment, that he may wellfeem corrected for it. And the famous Council of Laodicea decreed, That Chriifians ought not to Judaize and to reft from worj^on the Jewijh Sabbath, but f refer the Lords day before it, and reft thereon from labour, If any be found to judaize, let him be Anathema. And thus we may fay with the wife man, Prov.n. 14. In the mul- titude of CounfeUors there ps fafety, the Governors of the Church in their grave and fclemn Conventions, have in all ages remembred to eitablifh the honour and Holy obferva- tion of the Lords day. The Lords day hath met with acceptance and veneration 5. in all ages of the Church. In the Primitive times, it was u- I*nat.Fpift. niverfally embraced, owned, and obferved : And Ignatius, adMagnef.4, J uftin Martyr j Iren and ibme of them fay , Dominica jujjuy by the l^' I1?* command of the Lord bimfelf. Rhera.Teftjn 2- That this was done by them iu the memorial of the Apoc.Eccii. Lords refurre&ion. Enchyrid.tit. 3. That thofe ttxts of Scripture, Acts. 20. 7. 1 Cor. \6* de feftis fol. 2> j?^ irio. do manifeiHy confirm this day. Hof.confeff 4* That it is a day above all other dayes to be honoured fol, 300. and ef teemed. 5. That the obiervation thereof is, pars cult m divini, ■ part of divine worjhifi and ib confecuaexttly jure divino^ of divine right : All thk the Papijis kfflt freely acknowledged, although they are fe ftifojeEi ro the cpilepfte of errour, and the fpiritual falling-ficknefs } nay, although they are fo byaffed by intereji^ their fundamental maxime, and fo clofe- ly chained to the Pope/ Chair : Eut in this particular we will grant them infallibility. Abbas in cap. Nay in the darkefl times of the Church, when the Sun of uefcYii*,h:pz. truth (hone moftfaintly^zndwas behind the blackrft cloud, tot$ri verba cyQn t|ien mally School-men of 'note and eminency acknow- ftwTnvffrfo' l^ged the Divine right of the Lords day , and gave in Dminia. their •plentiful attentions to that important truth. And Qg.xft.1. Sy4vefter\ one of themes bold to affert, tha\t this was tjie Et dun have common opinion amoflg them h the Lords day was fo vemra- cPl?0™U"m ble m the CbMrch^xi could not be . contemptible in the quod dies do- Schools. minicut eft j«- Learning in the \tery wtfrft times, knew not how to be- rJ-r niif*'- comz facrilegious^ and to rob the Lords day of the honour of Jsfadominiea *ts div'me original \ it knew not how in the very midjlof the triumphs of Idolatry (which was moft rampant in the mid- The f radical Sabbatarian, * 627 die times of the Church) to fink down the Lords day into An.D0m.78p an humane Ordinance. And one thing is obfcrvable, that An.D0w.822. thofe two famous Edicts of Charles the Gr e at ,. and his Son Ludovicus PJ#f,concerning the holy, obfervation of the Lords day, were dated from thofe tirms when the Church of Chrift was covered with the frlaclyieft of darkjtefi, and the Spoufe had on-her the thickefi veil. As for the times of Reformatio n, thefe -latter ages of the Mdan&in' world have not blemifhed the glorious wor!^ of reformation Catechef. ■ with degrading the Lords day from its due, juft, and Scrip- Bl*ccr£f; . '. tural honour : More then a Jury of Forraign Divines ac- G"^r -m quitting this hleffed day from the mean original of an humjne Exod. Jun. in inftitution : And if they irmll be called in, they are ready to Genef.Faius avouch it. Beza,Junim,Pifcato;-KoUocke,Chemnitius,Wa~ }?Th?{' Uus, Bucer, Melantton, Gallafius, Viretus , Amtfm , Peter q^t^xx. Martyr, Zanchius, Parens, and Faius,&c. all concurring in cent. Chem- their fentence, Thai the Lords day was confer ated by the nit. harm. holy and infallible Jpojlles. Nor are there deficient, Di- Evangel. vines of noteof^r own, who give in the fame verdict, and z?*2 inT"e joyn ilTue with the furfrages of thofe beyond tK# Seas : pifot. jn'0h- what the eminent Perkins his opinion was in this caufe,hath fervaunGen already been fuggefted : Let me now produce the teftimon^ 2 3. of the famous Mr. Jofefh Mede, whofe worth and learning was not of an ordinary ftature, and thus he exprelTeth him- himfelf, c I fay therefore, that the Chriftian as well as the c Jew, after fix dayes fpent in his own works, is to fancfifie u*> Jofiph c the feventh^that he may profefs himfelf thereby a fervaiit Medein a L of God,the Creator of Heaverrand Earth •, for the quotum ll"1* ^wj?" , 1 1 1 ^' it i 1 ^\ -n- the Sabbath. 4 then, how much time, the Jew and the Chriftian agree, c but in the deiignation of the day they differ \ for the Chri- cftians keep for their holy day, that which with the Jews c was therirft day of the week, and e*all it Dominicum, the c Lords day, that they might thereby profefs themfelvcs the c fervants of that God, who as on the morning of that day c vanquiihed Satan, the fpiritual Pharaoh, and redeemed us c from our fpiritual thraldom;, by praifing Jefus Chrift our .cLord rifen from the dead, begetting us unto-, inftead of an ' fc earthly Canaan, an inheritance incorruptible in the' :hea- L 1 1 1 2 c vens, $2% The Fra&ical Sabbatarian. c vens. In a word, the Chriftian by the' day he hallows, c profefTeth himfelf a Chriftian (that is) as St. Vaul fpeaks, to 'believe on him whoraifed up Jefus Chrift from the dead. c But might not (you will fay) the Chriftian as well have cobfeiVcd the Jewifh Sabbath for his feventhday, as the c day he doth > I anfwer no, he might not, for in fo doing, c he fhould feem not to acknowledge his redemption to be c already performed, butftill expeded > for the deliverance c oflfrael out of slgypt by the Miniftry of Mofes, was inten- c ded for a type or pledge of the fpiritual deliverance to come c by Jefus Chrift \ their Canaav alfb to which they march- c ed, being a type of that heavenly inheritance which the c redeemed by Chrift do look for t fiuce then the fhadow is c now made void by the coming of the fubftance, the rela- c tion is changed, and God is no longer to be worfhipped c as a God fore-fhevving and alluring by types, but as a God c who hath performed the fubftance of what he promifed •, c and this is that which St. Vaul means , Col. 2. 16, 17. where he faith, Let no man henceforth judgeyou in refpetl of a Yeaft^ay, New Moons, or Sabbath day, which were a fha- dow of 'things to come, but the body is Chrift: Thus largely this worthy man (hews us, that the foundation of the old Sabbath is rafed and plucked up, and the new Sabbath is iTim.2. ip. £etled upon asftronga Bafts, even upon the accomplifbment of the glorious work of our redemption in the blejfed rejurre- ciion of Chrift, and we may now fay, ^fhis foundation ft and s fare, the Lord knows which day far weekjy folemnity is his,the time of our Sabbath is jet by that rifing Sun which will de- cline no more. And we are as much bound to keep our Sabbath upon the account of the work of Redemption, as- the J*ws were upon the account of the work o£ creation,ot their Lgyp~ iian deliver anct •, the few/^ makes the day in both,and there- fore no human device or inftitution can here lay thcleaft claim. Thus let us run the ftage of every Century, we (hall never want thole who had (b much Scripture Heraldry, as to know- that the Lords day was divinely born •-> and thitat leaft the holy Ap oft les, both by their practice, Acts 20.7. and precept, i; Cor, 16. 2. give life to it, that it might furvive in the Church. The I'ra&ical Sabbatarian. 629 Church, till the end of all things and times. And as no age was fo corrupt to difown, fb no place was lb 6. barbarous as to (hut out the Lords day. But in *tf ^/^cex where Chriftianity was embraced, thty fang Hfanna to the higheft ofc^yes.The Dbfervation of f/w ^ was much (cat- tered in the very Affiles dayes : It was obferved at Hie- t)ominica tit6 rufalem, John 20.19,26. at Troas , ^frr 20.7. in the*n^*< ^7 1^*0- Churches oiGalatia and Corinth, 1 .Cor. 16. 1, 2. Then 'in rMffalqtfi7 Patmos, Rev. 1 . 1 a and the /#r 4/^, then in the Grecian 3^££ ■? Churches, as the Greek Fathers before-mentioned teftirie i, no/for, *?<;&*■ then in the Latine Churches, as appears by the Latin Fa- SolOrjensjif thers called before to witnefs and atteft it, which they plen- rf' to/*™* tifully declare, and in procefs of time, the fame and obfer- ZTtisfutr?' vance of this blejfed day was (battered far and wide. Ttwas ^{Qnii emuuit, obierved in Africk^by the injunction of the Council of Car- <& proptered thage b it was obierved in Spain by the decrees of the Coun- ea ^ies <& ko> cils of Arragonznd Eliberis •, it was folemnly kept and ob- f/eff™/*™j. fervedinF 'ranee by the decrees and Canons of the Couneil of.^/i^^'.^ Orleance, Par is, Rhemes, Anglers :, it was obferved in Italy flu*, Sol)a\li- by the Canons of the Councils ofFriuli d^Rome^t was kept tif&mQurt- in Germany by the (Iridr injunction of the Councils 0£ diffme Wumi- Aquifgrane, Mentz, and Collen •, it was obferved in Poland n^hot Cjem by impofition and advice of the Council oi'Petricow \ it was conftit.'l 5. kept in Lyiij,a Province of the leffer Afta, by the determi- c. 13. nation of the Council of Laodicea , which folemn conven- tion gave much honour to our Chrjftian Sabbath •, it was ob- ferved in Greece by the ftrid: injunction of the Council of Constantinople i it was obferved in England in the early dayes and dawnings of the Gofpel, by the advice and Ca- non of the Council of Clovijhow, as fome fay, near Canter- bury. Thus in every pi ace, where the Chrijhan Religion was planted, the Lords day was inaugurated with praifeand ob- iervation i fo that we may here apply that of the Pfalmifl; Pfal. 68. 11. T'he Lord gave the word, and great was the com- < f any of thofe that pub I >fh edit. The Gofpel and the day of *™>6*-%l- Chrift both kept equal pace, and travelled in company toge~ ther through all ^Jm/'^Nations.To entertain a Saviour, and riot a Sabbath^ theLords will declared in the GofpeH not 630 'the Practical Sabbatarian, not the Lords day was ever a fckecifin, and an abfurdity m the world." j, - Nor can I fee, if our Sabbath be only jure humano, an hu- mane ordinance, how we can expcdfc the fame bkllmg on our Sabbath, which the Jews might or did on»tncirs ? for furely divint institution entails divine benediction •, God doth Mati^rn. *not water plants with the dews of his ble flings which are Satanm hibet not of his ww planting : But he often complains of intro- plantationes ''dilutions into his worfhip, by the devife and counfels of ..ones qua (unt\ tndiiiones, fed and ordain it, their fleece may be Jt ill wet with blefling and mbafunt era- Benediction, and ours wholly dry. It is not e^fily to be ima- &&"&*» et e- gined , that an Ecclefiajtical conftitution (as fome make our "ru»': >* .Sabbath to be), can fait under the fame f miles and influences with a divine ordinance, enlivened by Chrifts command, or midwived into the world by Apofiolical precept or praclife. The infinite diftance between the Authorities. .mu ft needs con- clude a vafl difference between the benedictions , nor can tlie Canon of a. Council tie confcience fofajl , or blefs the obe- dient/^ much, as the Canon of Scripture, our enemies them- ielves being Judges •, nor can in the leaft any Scripture be produced to authorize the Church, to fet up a Sabbath for" the Chriftian World, God ufually bleiTeth his own inftituti- John 14.15. pn's. prayer it powerful, becaufe He commands it h Preach- Mat. 28.19,20. jng cffeclual, becaufe He en^oyns it j, the Sacraments comfor- l.uk;22.ip,2o. *^/e,becaufe He ordains ^them, and 10 the Lords Day is often bedewed" with fhowers of the choiceit love and benediction, becaufe it was Chrijis inftitution, either more immediately by his perfonal command, or elfe mediately by lib infpired and infallible Apoftles, : And therefore Ictus fall down be- fore the force of truth, and conclude, the bhjjingsot our Sabbath, fpeak the beginnings of our Sabbath, to be in Gods breaft, and not in mans nillh God ufually accepting the wor- (hip at Jerufalem, and not that at Van and Bethel •, he Ic f hole feilivals of which bimfetfis the Author. • And — w~~ , , . — — w.— - . J^..-. ., ■> , ■ The FraBical Sabbatarian, 631 am a j c And let us fetch a pregnant argument //w/z Providence. 8. What iignal judgements hathGod punifhed the prophamrs of peccatum eft the Lords day with'? ( as fhall be (hewn more fully hereaf- deiadium, cT ter.) Now*hc prophaning of the Lords day, muft needs be Chijlicidium ,a breach oitbe law of God, or elfe how can it be a provo- fj^jt** cation of jthe wrath of God. God punifheth only for fin ; ncamjam which the Apoiilc faith, is mqhU* a tranfgrefion of the Law, f omnia tt , xjobn 3. 4, Now if our Chriltian Sabbath be only a law of o«in^. the infinite evil, (as every iin is) to ftir up fo much indig- a^* nation in the Almighty $ Surely the breach of a humane con- stitution could never raifefuch \lorms in the world, nor pelt fomany untimely into their dufty and Oftentimes on a fui- den, and in a itupendous and terrible manner , (as (hall be fully (hewed hereafter : ) And again, we meet with no fu-ch tragedies in our fporting upon holy dayes, and thofe feftivajs which are of the Churches appointment; thofe dayes run waite in mirth and jollity : nor do we meet with broken • limbs, Hidden deaths, fearfull difeafes, unexpected blind- neis, &c. the common ijjues of the prophanation of the Lords day^ to be the fuccefs and confequence of that vanity. Pro- vidence then makes the dijiinaion. between dayes of the Churches appointment, and that hfeffed day, our Chriftian Sabbath, which is of divine, in$iintion\ To conclude then this particular, Let us cloath the Lords Hu!d hie die day in all its royal Apparel, and put on all its Jewels and Or- /*#«*» «%«£ ' naments, and then we fhall fee this gueen of dayes in all Us ^u^itf *X fplendour and glory. A day it is of honour and renown a- nobu refur' feove all dayes, that ever the Sun (hone in 5 the moflglori- rexitl In qua xious day that ever God created'?, the moft fflerhn day that cultf# fyw&h' ever 6^2 rTbe Pra&ical Sabbatarian. ga occubuit,et ever the Church celebrated, a day which Chrift hath crown - eflortxf eccle* ecj vvith the greateft glory of any day that ever dawned up- bmZTjecT orl the W0lld : ltis a day°f the Lords P°wero a day of his furore, et vi- perfection, the day of his praife and glory, ancba day of his -vers feaim, et >bci.inty and bleflings , the day of his efpoufals, and of the federemcctle- gladnefs-of his heart:. When Chriit was born, the Angels diesZ'umfeft cdebrated that daY vvith Songs and triumphs, Luke 2. 13. dominuf, Jxul- When Chriit r oft from the dead, (or elfe why was he born > ) tern M9'et late- Let the Saints celebrate that day with weekly lolemnities temuYw Mo : and praiies, and not pajje away their laud in a tranfient mu- °TTomtZfe' iick' astheJf*£fAf aid> On this day, (our Chriftian Sab- fed catctidiet katn day) there was a .confluence of wonders, and wonderfull pojfuntejjfb ju tranfadtions wrought by him, whole name is wonderfull, daon-:m,pnjim? Ifa. 9.6. In a word,this day is the highly favoured of God, ejfe Hamico- a map 0f Heaven, a tafte of Glory, the golden fpot of time , Gwfifam^fed tne mar^t ^aJ °* fouls, the day break^oi' eternal brightnels, dies dominica a dav t0 ^ marked of thoufands for their new birthday > 2 dies eft refurre- day on which many have been redeemed from more then 8j*"*> dies JEgyptian bondage i a day of light, oE joy, of love and the Grave, Hell and Death conquered. O ! the mountings Sex prarcga- of mind, the ravifhings of heart, the iblace of foul, which on tira recen- ' this day men enjoy in their deareji Saviour. Our Lords day is fmuY ad diem the firft ^ay of the week5was the rirft day of the world \ On it pmh7erPZ the Elemaits wtrc formed, the light was created, the An- rentes &^s were produced > On it Manna was firft rained down 3 Be.dainlib.de On it, fay the Fathers of the fixt General Council, was oificifs Ecclef. Cbrift bom \ On it did the Star firft appear to the wife Lap. 1. qjpn who came out 'of the Eafl i On it was Cbrift baptized Senium Conci- 'm Jordan by John the Baptift, as the Council of Paris ob* humgenerile {c Q)l L frith a learned man, Chriit wrought his rirft Conltctntmo- . 1 , , . , ° , . , poli fc/c^ci. Mmich by turning water into wine : And on this day, mm. faith The Fra&ical Sabbatarian, ^33 faith Junius, the Ifraelites parted the Red Sea on dry ground ConciL Parif- fecurely by the help of a Miracle. And to wind up i% 0^ jub Ludovico this day the light of the firmament, and die Sunoi R%&t&. ^vLlto^ oufnets Hrfi role, and appeared from darknefs and death. And thus the Lor*// <%> is brought to if J- yfawe ; and let jun, jn Deut- all who love Chrift, fay, God five the Chriftian Sabbath , J and preferve it from the fury and rage of malevolent perfe- John 2. 49. c#*0r.r , from the virulent and j ophidic aliens of adverjaries, from the fancies of familiitical awdenthufiajiical be reticles , and from the blemilhes, and dif crediting practices ofprophane perfons. And let our fervent prayers to the Lord of the Sab- Mark 2, 28. hath be, that as this blefTed day had a divine inftitution, Co it may be ever honoured and celebrated with a fpiritual and heavenly obfervation. CHAP, XL VI I. A Plea with Christians to out-vy the Jews in Sabbath- holinefs and obfervations. ■ HAving now bottom'd the Lords day upon its Scriptu- ral bafis^znd given it its due andjujt authority > let us further conircler, how its original may influence our practice, and how its institution running parallel with that of the Jews Sabbath, may over-awe ourconfeiences, and fublimate our minds to a more holy and levere obfervation. It is a good note of a learned man, * If, faith-he, The people (hall ' be made to believe, that the Lords day ftands upon humane c authority } all the power of Princes, and all the policy of Bifliop of £/y, c Prelates, (hall never be able to preferve it from the peo- * pies .prophanation, as we evidently fee in the Church of Charles Vow j Rome. But Adverfiries in this point are enforced to acknow- J^^ Sa£ ledge, (as much as iruy be learned from their con fed] on s ) a yP'J That feeing God did require of tho& ft iff necked Jews, bur- dened with the yoke of Cere n ]ntes, one day in ieven to be employed m his fervice \ ho v call lefs fuffixe Cbriftians who have obtained ^greater meafure of divine grace, and who are M m m in freed ^24 'the Practical Sabbatarian* Verc dicoyha freed from tbatyol^e and burden ? Nor mnft we permit this tresfpiiu- confideration , that the obligation of Chriftians to ferve 'Ttnimuim God and Chrift uflpn bis heavenly promifes, is greater then film eft" ut that of the Jews. In the former times ot'Jhadows anddark- Cbriflianinon nefs, the Lords people obferved a weekjy Sabbat h\ then fare- babem majo- ly m fl.ould be ungrateful, and negligent of our own falva- rem reverenti- ti ^ we footfall Jhort of the fame obfervation, nay, if mco,Qitamju- we uiould not keep 4^ Sabvatb with greater exaclnefs, and dai obfervzve more accurate devotion. Golden talents call for quicker tra- videmur in ding, and greater priviledges fummon us to a morefirift obe- ^ar.rtreiaten- ^nj jU(jeej t0 CQme cl0fer t0 our purpofe } what can lie upon the Jews as an argument for the fan&irication of the Sabbath, which doth not reach us > j Had they fix dayes granted for their oven affairs to la- bour and work in, and is it not/0 with us, are not we in- dulged with the fame bounty? have not we afa equal lati- tude with them for the gain and acqueft of thefe outward things > And ours is the Lords day, as well as theirs , nay, their Exod. 20.8 weekly feftival was called Sabbath from its manner of ob- Rev. 1. 10. lervation, ours the Lo'rds dayirom its Divine Author, Gods example is as ftrong to move us as them, our Father is our pattern, and bis preceding practice doth tie us as for- Mat. $. 48. c^jy tQ imitation, as it can do them. The bleffing of God depends upon our right obfervation Laneius ddie °^our Sabbath, as well as it did upon their faithful difcharge bwpacYUYe- of Sabbath-duties, and bolinefs obtains the birth right in moienda fum, both : And therefore what can be fuggefted to oblige them, qu* cap* I j- which doth not engage us I One of the Fathers palfionately Umjmesr* cryes our shall the Jews befoftriUi on their Sabbath, which probrum,etfin- f • * i - n j j J r> r 1 • ceri* coYYupts- onv ** in umbra, in a Jhadow, and a type of jometbing to com&> lamajfeYunt •, which only didprefigure Chrift s rejling in the grave \ and Jhall Fcftiyitates not we be ferious and folemn on our Sabbath, which is fo in dominicus v^ctjue^ in truth, and Jh all endure to the end of the world I Our nundmXfed Sabbath, faith Chryfoftom is ■*/*©• «xfo>jT©\ An unmoveabU irv1ni,n n?if#ej? againft all deeds of dirkpefi on that day j O let n$ Mat, 28. 1. then pity the Jews incapacities, -and teftihe to all the Nati- Mmmm 2 tions 636 The Practical Sabbatarian. tions we live under the Gjfcl of Chrift, becaufe we are fr ft rift upon his own day. 2. As we arc endowed with more \qtorvledge , fo we are embra- ced with more love then the Jews were : The love of God to Keb- 3. 2. mankind was never fo fully revealed as in theje laf.tr times 7 Prophet* io- John 3. 16. And hereupon undoubtedly it is, that our Sa- eueruntjitfro viour profelfeth, 1'bat from the time 0/John the Baptift, the phei which doth ftrongly engage us to fir icier Sabbaths ■dixiflm then they were accuftomed too. They had Chrift in a tyt t:'i>-< dei, qui we had him in truth , they had him in a fhadow, we have chrd vidiiyct h^ \x\fnbjUncc j they faw him afar off in a promife,bnt we. 5J£2£* 5 fm bm blading on a CtoCsdying for our fins, and rifing t'i?ntijm":on g*™ foi our jultification , Rom. 4. 25. R«k. 8.34. T.uy daeptjtcut iaw Chrift through the lattice, and we with the windw mmbra carpqj open ■•> they beheld ^im behind the cloud, but we when the. fy*Vierr*°a cloud was broken away: And what is the inference ?- Let * "^'J this endearinglove infpire us with grtattr zeal upon the imitiei Lords day, that we may travel further in Heavens way on. pQtentiJ in that bkiTed feafon. The love of a Father, caufed him to o2rtione,&si f end down his Chrift, the love of a Chrift, caufed him to lay fjpientiain re- ^m,;z his life, the love of the fpirjt caufes him to bring home ^fc his work to a believing foul , and this love of the Trinity wtastyferi- mould conftrain every Chriftian to the holy obfervation of cofdUappmei the Lords day : When we undcrftand how ft 1 i^/yfometimes in Chfife hu- t|ie Jcwijh Church kept the Sabbath * let the fire of love fet Bern " lis a11 *n zfLlf7ie-> anc* ^et ^c blufhes of (fume recruit our re- Tohn '-» \6 ^°^ution7 concluding we have tailed deeper of \htfweiis of John 10. 17. Chrifts; unfpeakable love : And if thou loveft Chrift, keep his Commandments , John 14. 15. And among the reft the fourth. 3. The Jews were tolerated in fome things orTeniive, which '"jcn. 19. 28. will not be permitted to us, as in cafe cf Polygamy > Co Ja- 1 .sam. 30. 5. cob^JDavid, Solomon}holv and excellent men had their za~ ' •'S^i-S. '. ' r/etjl The 7}ra&ical Sabbatarian. 637 rkty of wives, and yet we read not of the thunder of a Kspiua&ul- thrcat. or the thunda-boult of .a judgment faffing upon t^%f^'-, them for that fact and practice. There was fetfnething oi in^d m ac-nnivenu j God fcemed as the Apoiile fpckks, in I ?; cmiyiftsntU of irncrancet ■> win\at chaUirij* ffti-riabk pr -;ced:ire, Ac$sif. inflitm: bono- 20^ But now in Gnj} el-times, this- plurality of wives incurs mobile matru, the' penalty ofthe Ian? of the land, much more of the to* #™™f2mLai GW^and is a iin moil (cmdalous and abominably well be*/*,, , Si«*r*. coiiiih^ the brutiilaitis or a T:-trl{, or the barbarifm of a //ft? aiukei* Ge,ti!e. Well thai, to come nearer to our purpofe, fpots turquiiyaut^ zrcfmierdifiernedmthc^umait^t a ChrijtiMh we have{^gT 7*5 (heltcr of connivence to fly unto* if *e break the law of ihdpadeop- ntarriag,, the Apofde tells us plainly, Whoremongers, and dtimdmei Adulterers^ G.diviu judge , Heb. 13.4, And fo in the lata damimdtft. of the Sabbath, we have >n toUraiionxo plead, ox connivence, Alap/.n Hebr, as a W{«ri to be thrown over the breaches of it : If we Chri- ftians brtafyk* Sabbath, we are arretted by divine wrath without any bail or mainprizc,nor can we expect anyfufien- fWn ftfiwjty11^ difpleafure; Indeed God will fbmething 'bexrmpRTo fences in the duskffh time of the law, but he will Mat. *o."T5« icoirige *&>/« t'trvJ/wr ivitbjcorpions in the times of the 5^0- rzw Gofpel. 0»^ tie therefore is not only ftronger, but our Mar*°' n> zH/ere/r and reaibn is clearer to engage us to Sabbath-holi- Luk rQ i2 ' nefs. • It will be more tolerable for the people oflfrael , and ' the inhabitants of jfWtf/j in the day of judgment, then for Ghrijiians who (hall prefume upon Sabbath-violation. J IbeGojpil if a conjeant alarm to bolinef ; There is no 4. profeflion of the Gofpel without an abjuration of all fin and uncleannefs, 2 T/w. 2. 19. The Gofpel tf^j* weight to eve- ry fin i> fin under the Gofpel, is like Adams tranfgrcflion , which was acted in Paradife, a place of pleafure and abun- dance of purity and undefilednefs •, it is like the fin of the buyers and fellers in the 'Temple, their/?// was inhaunced by Rom. 1$ 12.. the place : Gofpel light and love adds Vinegar to the Gall john^.i©. of every ofTence. Greater then mult be our breaches of Gods „ , holy day, our prophanation of it mull bz' of 2, far let dye, and ofacrimfontintture., the poor Jews had never the argu- ment of a Goj}cl to uxg£ - S Math-obedience, or to inhance 638 'The Pra&ical Sabbatarian. Nyxfii te$ S*;< bath-guilt h they were/// the Night , jRow. 13. .12. The f^antcC/,rr- day-fpring from on high we; er i;i/// which clears up our way to lanftity limit, <& psc anc* holincfs. Let not Chriftians then under a pure pun- catommfcd fying Gojj el, under a Go/pe/ which will both dilcover and dies eft tempm condemn every evil way, under a Go/pel which was indited 7ov&* r by a ^ ^^ which kads to a ho]y ^ which iu,ts with citfiTradios a QolY heart > kt not fmk bmtifie thcmfclves, and fenfua- toio orbe dip- lize upon Gods holy day,let them not walk that golden ipot ■fandir, ?y*- in trilling recreations, let not them formalize and diflemble fimimGbtL 4way tjie Market-day 0/ their Souls; furely their doom •vangdiiinhoc will- b^ aggravated with all circumftances of honour anda- die opera tene- mazement. Fond Chriitians, who idle away and unravel brawn abji- their precious Sabb.aths,fee not the Witnefs behind the Cur- cere,ethonejU t^u^ vfet tne blelTed and glorious Gofpel, which will come Chtlftimbvi- m againrt'tbem3to Sharpen their fentence and condemnation; xtttdebemw we Chriftians cannot violate Sabbaths at fo cheap a rate, Cypr. ' as orhers may,more efpecially a poor benighted Jew, who 2. Gor. 4.4. nath \0j\ njs way,and is wandering to eternal per&ticm. Let Mai. 5. i5« every Chriftian consider, Chrift maizes his flockjto rcj^t^oon. *Z". 'The Jen's never had thoje patterns of Sabbath-hoHnefs, as we Chriftians have had. It is true, God relied the feventh Gen. x. 3. day after the rinifhing and accomplifhment of the ftupendo us work of the Creation, and his Reft was both exemplary and preceptive to the world to keep that day as a day of holy reft: But the great J ehovah was in Heaven above the eye of oblervation. But now Jefus Chriil,the great Arche- fohn<.8 tyPe °f ^n(^^y5 ne was a Vlfibje Pattern of Sabbath-holinefs to ns\ and let us trace our dear Redeemer in his Sabba- tical adions, and wherein they are itnit able, they we *<&- Lukei^. 4, 5, mirabie . we fhall rind our Beloved on that day, either work- L k 'rf* rf luo ms C*UTiS-> or Shewing his Miracles, or breaking out in- to holy difcourfes, or preaching abroad his heavenly dolirines, Luke 6. ix. or p0urnig out his Soul in ho'.y prayers -, fomething or other like the Son of God, he is doing on the day of God. And Co the holy Apoftles, thofe bleffed Spirits, as one calls them, Jhofe Pen- men of the Holj Gbvft, as all call them, they were rare- ly exemplary in Sabbath-obfervation ; Not to mention, hovr arfe<2ionately the Practical Sabbatarian. 639 affectionately they grafped the opportunity of the Jews Ghrijiw trntay Sabbaihzs aHt feaion to preach Jeius Chriit, and to throw Ifig™*' their Net into many waters ■, How did they manage the ^ k ^ true Sabbath, the Lords day, ( now taking poffcflion of its Sabfoti, po{f right, in becoming the weekly Feftival ot the Church ? ) peftfo ea^ua- i.'They were moil frugal of thefiweofit > Paul pre*- jjjjjf** mi' chcsontkvdzy tiU midnight, Aclszo. 17. "zllZTpefti. 2. They were moft copious in the duties ot it,tney preach, nentm they admiuifter the Sacrament , which undoubtedly wasac- Chemnit. compamed with fervent and Jolemn prayer. 3. They take care of the poor, A#$ 20.7. And 4-ly, Otfeof this Apoftolical focietyisin high rap- lCotl6 r,2 tures, and fub lime elevations on this day. Nay, the ApoiUe of the Gentiles ads charity to a miracle, Acts, 20. 10. think- ReveLi.io. ing nothing too great to add to the celebrity and honour of this holy day. Now do the Jews tell you of a zealous Nehe~ mi*h,who fhut the Gates ot" Jerufalem the Evening before the Sabbath, to keep God in, and (hut prophanenef s out j Mchem. 13.. we may reply, a little to invert. our Saviours fpeech, A 17, «8, 15?, greater than Nehemiah is here, one whofe jhoo-latchet that 20>2i« worthy man is not worthy to unloofe •, to fpeak in the lan- guage oijohn the Baptift, Mark^i.j.We then having fai- J-uke »*• & rer Copies, it is no reafon but wc Jhould mend our hand. The Limner draws the Picture according to the perfon who fits, and the more lovely the perfon is, the more beautiful is the Pidure : How mould we then keep the Sabbath holy, who have the pattern of him, who is the faireft often thoufand ? Tfal. 45. 2. And how doth this upbraid their practice, who make the Sabbath a day of /lot h and idlenefs, when the holy Apoltle on the fame day laboured in preaching of the Gof- t±&$ 20. 7. j pel till midnight ? Let us then in the fear of the God of Jacob keep Sabbaths, as we have Chriji and his blefftdA- pojiles for our enfamples.' We have more liberty , and deferable freedom, than the iCor. 11. 1; Jews had in fan&ifying the Sabbaths their fancTrirication of that holy day confiited in a multitude of purifications, 6. warnings, and clcanfings, and in a number of Sacrifices and Oblations ', they had their burnt Offerings, and their Num. a8,p,V Meat- *o. 540 The 'Tratiival Sabbatarian. Sacerdotjin- Meat-offerings, nay, and their Drink^ offerings, and all thefe fabfatv ^ wtri doubled ( as was fuggeiied before ) on the Shebbatb- ligthmfubw* jiy ■ tye-ir obfcrv.ation of the Sabbath was more tbilfom and ipr.em in Aha- laborious, they were lmplqyed in more drudgery, they were rU&ribvt' to look after their Flour and their Oyl, killing ;ofBean\\ bantu* panes ancJ fLich things which were of a more inferiour and carnal propojimntt , nature • their duties on the Sabbath were clogged and bur- dened with more fweat and corporal painfulnefs, and were Mat. 12..5*. of a groffer -alloy* The Prieffs among the Jews on a Sabbath were bulled in cutting of wood to feed the fire of the Altar, that it might not go out, and in preparing of bread to put OH1? upon the .Table (f Shewbread, and to remove that which 0'3B was thcre.befpre : All thefe Operations, as Cbemnitim calls them, required the hand, not the heart, and were works of Levit.23-(5. tiK ion;er farm. To all which may 'be added, that the Jc Levit. 23.16. . befides their weekly Sabbath, they had the Paffeover, the" Levit. 23. 24. Yczii of Pentecoff, the Feait of Trumpets, the Feait oCTaber- Levit 23.27. nacles, the day o£ Attonement, which was the tenth day of Levit 23. 34. the feventh Moneth', and thefe \Vere all called Sabbaths , Levit. 23.8. Levi;. 23. 24, 32, 36. And Come of thefe Feafls and Solem- Levit. 23. 36. nities were celebrated divers days together. Exod.12. 3. Now it is not fa with us under the Gofpel, the Apoftle Exod. 23.14' hath eafed us at once of all thefe legal Feitivals, 2 Co!. 16. Galr4- 9, 10. Let no man condemn you in reffect of an holy day, or of the new Konfunt d;n- Moon^ or of the Sabbath days, viz. Jewifn. And Co Gal. 4. c), nandi chyilhoni 10. Teobjeri'e days, and months, and times, -pinch are weal^ tmqucm divi- and beggerly rudiments. All th^ie Feitivals are of no ufe to n*legvtrar,f- us^ but axe /«//)■■ cancelled and cafhiered. %?Jl7*col Thus God batbjwmtted our Sabbath far abovexhit of the f iwti* ret, Jews ^ prayers are our onely Offering, Sighs our Intenfi; Sa- qvdlroncbfer- cramems our Paffcwer; we have no Drink-offering, but vant fejia Is- t0 ^.^ \n truth \ in the hearing of the word, we have no ?* mdcmd'~ l^^t-offering, but to feed u£oh the bread of life, when we f£frfe- demotion, which glorious work far furpaffes the other, as the Temple exceeded the Tabernacle, The work of Redemption is more previous. As mans gain- ing the world cannot recompence the lofs of the foul, fo Gods making the world doth not equalize Chrifts redeeming the foul •, Ch rifts recovering mull needs exceed Gods creating a world s to draw men out of an enthrall'd bondage, is more then to bring man out of a confufed Chaos. In the Creation God was to deal with no Enemy > but in the work of Re- enimtnimteft demotion, Chrilt was put to combat with all the Devils Hell, and to over-power men oppofing their own mcr- 1. Mat. 16 26. Inutile eft mun- di lucrum cum perditions cm- ma con)un- 8umy perditio iireparabile damnum. Chemnit. 2. in cies 3- Chrijluf vicit gytriumpha- -vit non vir- tute,etfudore alioYumutmun- dani Impsrate- rfsfolentjfed The work of Redemption' is more pr effing ; It made the foul of Chrilt heavy unto death, Mat. 26.38. In this worl^ Chrift did not only right with the Devils, but God Him/elf feemed to combat with Chrift, and to put him to grief, Jfa. 53. 10. The worlds creation was finifhed without difficulty j but the Redemption of mankind was a work knotted with much pain and grievance. The world was crcat-ed with the {peaking of a word ■> it was only , Let it be done, and this was alii, the Sun, the Stars, and all other Creatures, they fprang from the Energy, znd power of a Command, from the force of an omniprtvalent fiat ;, but the work of Redem- ption was not wrought, but by the expence oiChrifts deareft blood. The work of Redemption is more profitable *, Indeed to have Earth to tread on, Air to breath in, Meat to ked on, Light to walk by, thefe are henefits,, and good naturai fup- ports •> but the fubduing of Satan, the removing of the iling ofgn, with all the aitomihing and fad fequels of it , the pa- cifying and quenching of the flames of Gods anger , the repa- ration of mam nature j thefe are tranfeendent benefits, and bid i? The PraSiical Sabbatarian. 643 bid defiance to an hyperbole. The work of Redemption yields fua" fola* paf- a far greater crop and barveji of joy, peace and happinefs. We f"10ne' ©*/"* may be Gods creatures, and yet fall upon the fpikes of ?&?■+ f*finf vinute> ml mine : But Chrifts Redeemed ones jh all come with finging to Zion, and everlaftingjoyjhall be upon their heads, and they %^0 il- Jhall obtain gladnefs and joy, and j arrow and mourning Jh all flee ™)mi'™) T* away, Ifa.51.11. Ifa. 65. 17. The work of Redemption is twejl"°nofc" the fulleft treafury of mans happinefs. And _ as it wis ab extlir dede- long ago prophefied, Hag. 2. 9. That the glory of 'the J'econd C0Y" %W% Templejhouldout-Jhinethatofihefirft; So the glory of the ™aer^pf Redemption, outshines the glory of the Creation. Indeed • lyc the work of Creation is a lejfer good to us, as the Law is a lejfer good then the Gofpel, and the Old Teftament then the New. Redemption muft be owned as the greater work, inaf- much as things fpiritual are more valuable then things na- tural, and Gods I aft works are his belt, the firll being only preparatory to the lait •, and indeed, he who (hall queilion whether Redemption be a greater work then Creation, knows little what a Redeemer is, or what the ranfom of an immor- tal foul is worth, Pfal. 49.8. In creating the world, God did much for me ', he gave me a body admirably and curioufly : wrought, Pfal. 139. 15, 16. He likewife endowed me with a rational foul, and endowed this foul with rare and excel- lent faculties ■•> but all thefe had been only capacities of mi- fery, and receptive s of wrath andruine, had not the worl^of Redemption interpofed : And therefore Chrift in fhedding E l bis blood, in conquering death, in fatisfying for fin, hath done . more for me, and laid the foundation of a better world, then this created univerfe, this beautiful artifice of Divine Power, Again, in the Creation there was nothing to withftand i but in the woxk of Redemption, there was J^iceagainfl Mer- c* cy, Wrath againft Thy , In the Creation God brought fume- * ™' *'**' thing out of nothing, but in the work of Redemption, God ' *3* brought 0#e contrary out of another, Good out of Evil, Life out oi -Death, an immortal Cnw# out of a fhameful -€ro//; Indeed the great difcovtries of Wifdom, Grace, Power, Ju- ftice, Mercy, were tftf/ee/z in the gloriout work of mans Re- demption : The Heavens are the work of Gods fingers, Pfal. N nnn2 8,3. 644 ^* PraUical Sabbatarian. 8. 3. But Redemption is the work of his ^rw, Ifa.53. J* Ifa. 52.9, 10. So that ifit (hall be demanded, wherein doth the woi\of Redemption excell the worf^of Creation ■•> it may Ram. 3. 2.. be anfwered, as the ApolUe in another cafe, much every way. a Once more let us put thefe two workj in the feale, and we fhall rind the work of Redemption to weigh down the Eph.2. 4. work of Creation •, as Gold of all metals is the weightiefi . In John 3. i5. tne creation Adam was jpfoz^, but in the work of Redemption ijoh. 4. 9,10. thrift was the Head : by the creation we have a temporal Phil. 2! <5,*7. life > kv the work of Redemption we obtain eternal life. In INfcn fr/Affl de t^ie c'^atlon Adam was efpoufed to Ei-e, but in the redem- tne,feddeonni ption, the poor foul is efpoufed to Jefus ChrilL Ey creation quoqiquodfa- man enjoyed an earthly Paradife, but by redemption we en^ Bunejl ?S:ri- joy an heavenly Kingdom. In the creation Gods wifdom and eSj f' nfX^r P^er was principally feen, but in the work of redemption, vert, qui me -dU ms glorious attributes were feen in their greateft fplen- tamiim, et fe- dour •, In the creation man was produced out of nothing, met fecit, in re- but by the work of redemption, he is produced out ofrvorje fhtuendo,er then nothing, a ftate of enmity and oppofition, Rom. 8.7, ^ag™ffit,« Thus the 8lory of the work of redemttion ^ines with a pertulitdura, brighter ray, and glitters with a. itronger beam, then the nee tantiim du- work of creation. ra,fedetiamet Ancj ftiau not tnis mo(\ glorious work, of which 0/*r Sab- EerfTde dili- ^at^ lS ^ie mety memoir'lah enforce us to a more devout ob- gen^o deo. fervation ? Let ftf conflder, we e and let this put new life into us to walk clofely with God upon his own day? when we are remift in the duties, let us refleel upon the occafion of the day i, and let us remember, that the conquering of Death, the chaining of Satan, the fubduingof Sin, the quenching of Divine Wrath, the perfuming of the Grave j thefe /e- veral branches made up that blcffedwork^ which calls upon us for the keeping holy of the Lords day. And. The Practical Sabbatarian. 645 : And again, if the Jews have obfcrved their Sabbath ft rid- 8. ly^ Chrift came not to licentiate us, and to enlarge our c'aif- nal and fenfual liberty-) Chrffts people are a willing, but Pfal.no. 3, not a wanton people : The Son hath made us free, andfo we are 2 Tit. 14. free indeed, as Chriit himfelf fpeaks, John 8. 36. But this ,.,. . - freedom is from burdens, not from duties, a freedom it is to De™afatdo- , . _ _ , ' -nri T-i mtme.it obier- ntnthe wayes of .Gods commandmems, PJaL 119. 24. That vationir.onim- c-an be no chriftian freedom to indulge our eafe, to flatter our minuitur quic* fenfe, to pleafe thejiejh, to purfue our fports, to gratifie our $u*ro Chriftia- fancy with dalliance and delight upon Gods holy day-: this ^aIibertasV kind of liberty Chrift never died to purchafe : Chriftian /i- nfj^tli berty is quite another thing, it is a liberty from ceremonial centia Cbri- yokes? and legal impositions , Gal. 5. 1, 2, A liberty of acceft fiinj9 utnoslU to God, to cry Abba' Father, Rom. a. 1 5. Gal. 4. 6. A free- bnaiiputemt* dom it \s from fins vaflalage, from Satans flavery, from the tio^^' worlds drudgery, and lufts dominion and tyranny. Chrift did pY*CepH el)?. not die to make us freetofin, but/ree from fin, Tit. 2. 14. It cahga Eteas* is a harili and injurious interpretation of Chrifts coming, to PeY^nna docet fuppofe he came to make the broad way broader then before : llcentiam> et that before Chrift came, the people of God were tied to a ^ummn'curan* fkidr. oblervation of the Sabbath, but fince, we have alati- tiam mjgis, tude and liberty for fports and delights, for cafe and recrea- magifqunva- tionon that blejfedday, and that now we are not (b pin- tywe,ubidkb nion'd and ihackl'd, as in the times of the law. This muft %^£ffi needs be feme loofc conftru&ion of a carnal Gofpeller, who Amef. ' * is become Antinomian in the fiurth Commandment. Cbri- ft ian freedom is a dilatation and enlargedmfsof heart in holy (ervices,when the foul can freely vent it felf without contra- Lu^e4- ifc' dtednefs , and drawing thtixpraying breath With difficulty. Gal. 5.1,13. Senfual liberty is a priviledge which better becomes the Dif- jame$ It 25^, ciples of Bacchus or Epicurus, and well fuits with a feaft of Priapus. Ruffinus pleads hard in his prefcriptions for Sab - bath-obfervation, c That we do not fpend it carnally and c in delights j this is to a c as Chriftians, difcarding all Worldly a6ts and fecular enw km opor-^ ■ ployments, let us be conver&nt in- fpiritual works, m read- ^^XfiLr - ' ^8 i£ omnibw fit* 646 The Practical Sabbatarian. eu>jn!>}0 e> c ing the Scriptures, in hearing the word, not eying things nihil mimda- c prcfcnt and vifible,but looking forward to things to come, 72Sm Cand Alible: and this is the obfervation of a Sabbath, opeYjh'w va- c which will become a Chriftian. cts, left tomb w The Fathers of the primitive times could not bear with divinti, <2> tra- anv carnal liberty on the Lords day, well knowing how Haxibm aurem conmry it was t0 the mM 0f ChrijL Nor can it b f refpicias, ad poled, that it was any part 01 Chrifts purchaje, to procure prafemia & us a freedom to handle a Bowi or a Cudgel, or to frisk in a vi/ibMo, fed Maurisk-dance on Gods facredand folemn day: And indeed ad tnvijtbiha, j~cnjuai latitudes and relaxations are rather our thraldom, %obfsYvatio -than our liberty , and the end of that mirth is heavinefs, Prov. fabhti chrifti- 14. 13. the impediments of holinefs, and avocations from **i, duty, and ferveonely to recruit the force and itrength of Ong. temptation. When David was at eafe walking in his Gal- dumeli^deos ^CIY* tnen ms ^0Ith coupled with the temptation of Dali- quimjgis fecu- ^a^s beauty, and produced thofe curfedtwins of Murthcr h, qudm dso and Idolatry i the defiling of the Wife, and the deftroypng vacant. of the Husband, 2 Sam. n. 4, 15. Hitrom complained of Z)l/e*' i , fbme in his time', who were more at leifure for the world, dew per [emet- l^an God, upon his own day : And this that devout Father ipfamlocmw interpreted a crying fin. Irenxus faith poiitively, c That ejljfa ided per- <• the Decalogue, in whole boibm the Commandement tor manet apud c t^e Sabbath lies, received extenlion and increafe, not re- n7me™au*men- c niifnefs and enervation, by the coming of Chrift. And a turn; nondifo- learned man obferves, c That liberty for fports and eafe on lutionem acci- ca Sabbath-day, is not liberty, but licentioufnefs : and piens per car- c wnere it is admitted, ther£ follow the greateft decays of adventum.- PietY and ^odlmds. Iren. adverf. Well then, Chriftian liberty, which wis the purchafe of Her.l 4. cap. Chrifts blood, is not the indulgence and eafe oftbeflejb > it i s 3r# fomething of a mire refined nature, fomcrhing which hath 1 Col* ^d a ta^ aric* ^Tlatcn of heaventinefs, and that glorious liberty of Libmthd f^e Saints aboi-e : And bucanus mikes foure branches obligatione ad of it. pxnam,dmeiu, 1. It is a freedom/™** the hilling power of fit, and Co con- 'lit !f/raj. • requejutially an immunity frotn the fecund death, Horn. 8.1 ,2. cine tree divi- v 1 '• • 1 ,-, . •,■ 1 > )\ , <■ 1 ■ j n -° Pri finer s to a Judge, with trembling on our lips, palenefsin our face, and agonies in our {pirits, Rom. 8.15. 4. A liberty from the old Mofaical Impositions , that Gal. 3. 25. . puerile Alphabet accommodated to the nonage of the Church; Now in all this there is nothing mentioned of Lu&cr« 74. 75 fefhly eafe, or carnal liberty j one cries ©ut ot fitch kjnd of liberty, 0 egregious liberty, a fair purchafefor the blood of the John 8. 55, £a# 0/ (W. In a word, our jlritt and hAy deportment on the Sabbath, was no ftftmbling block^thzt Chrift came to remove, no yoke that he came to breaks, but the clean con- trary ; Chrift came to procure clofer and ftri iter communion Rom.8.2f9. betweerlGod and the Saints, that Believers might ferve 2 ir it ua I intercourses : and one well faith, Duly it the great eft liberty, and fin is the gre ate ft bondage \ we can- Jam'2«*2> not be left to a greater thraldom, then to walk in the ways " of our own hearts s the mining Angels are faid to be kept cce'IIP«' i# c&tfitf/ of darknefs, JWe 6. A wicked man is*n bondage here and hereafter •, here infnares, 2 Tim. 2. 26. and here- after in chains, Matth. 22. 13. Oftentimes we cannot en- dure the reftraints of the Word, or the fever ities of Religion, , and we look upon them ( which is the cafe now in hand ) as an infringement of our liberty; but we mould ferioufly . confider thefe bleffedtyes and confinements are not our bolts, or out griefs, but our ornaments, PfzL 1 1 9. 45. this is onely that free and uncontrolled life, which is fpent in ferving, in / ovingfm enjoying and praifingof God : the glorified Saints above have reft, not 'eafe, they inherit feraphical and divine, not fenfual delights and liberties : t&at Soul enjoys moft freedom on a Sabbath, who hath enjoyed clojeft communion with' God , and relaxed the leaft from fpiritual fervices, 648 1'he FraSiical Sabbatarian, ■Roma eji do- mitrix mundi, ct captiva vi Aug. deciv. dei. Jofephus/ux* iiber.Jeddo- mina e)w fuit captiva, quia futi obedivit libidinibui. Chryfoft. homil.ip. in prior. Epift. a J Corinth. Anfiv. Sabbatum propter homi- nem factum eft, n on ho- mo propter fabbatum: Hoc aygumeri' turn fumptun eji ex funda- memis inftitu- tloni* fabbati homo enim cen ditta fuit ante intiitutioncm fabbati ; ergo non homo pro ■ 2 Pet. 2.1$. Wicked men who moft rove in the ranges of fin, are the greateji [lives ; as it was laid of Rome, She was the Mijlrejs of -the World, but the drudge of fin and luft. Wicked Cham his curfe was to be thefervant offervants. Cbryfojiom elegantly obferves, That Joleph who refijled the temptation was the free man, but his Mi/iris who promoted it was the captive, for Jhe obeyed her fwaying lufts. The people of God cfpecially in their holy converfes are the Lords freemen. i. They have the afllftance of a free Spirit, Pfal. 51. I2.. 2. They proceed in a _/r re jiate, in a Rztcot Sonjhip, and well-pleafing, Rom. 3. 13. A Believer in all his Spiritual aclions, a&s with an ingenious liberty and confidence, Gal. But fome cavelling Objectors are not fo well pleafed with this heavenly freedom, and therefore they plead for a fenfual\ and to juitihe their claim 'rhey urge Scripture, efpe- cially that of Marl^ 2.27. 'the Sabbath was made for man, and not man for the Sabbath : From whence they conclude, that the undue reftraints which fome rigorous Preachers im- pofe upon the people on the Lords day, are onely the iowr- nefsand fancy of their own melancholy and diliurbed Brainy our Saviour here gives us liberty, which they (hall not be willing* to part with," upon the opinion of a Jugged Dif- ciplinarian. Now to anfwer this Text, learned men give a threefold interpretation of it i, but none of them look thafr way, our . Libertines would fatten upon it. 1 . They fay, the Sabbath was made for man, becaufe man was created before its infrhution, and therefore this fejiival was ordained for his entertainment in the world, for his profit- and advantage, but not for his play, fports, and re- creations: This institution ot the Sabbath eyed man now newly created, and made Gods Viceroy upon earth. \ 2. The Sabbath was made for man, that is, for his cor- . poralgood., that on this day he might reft from the toyls of the world, Veut. $.#4. In the Commandement for the Sabbath, God confulted mans weakjtefl, but not his wanton ncf\\\e itudied \\\s frame ^b\xt not hi>/^;/cy -, God appointed the The Practical Sabbatarian. £49 the Sabbath, that man mould not over-bend the Bow, but re- P^r fabbamm, lax.and remit his gainful labours, and fo be more compo- &c* Stibamm fed and at leifure forfpiritualfirvice and worfhip 5 fo the efm *roprer Sabbath was made for man, for the good olthti bgdy . dwn&^tffi- 3. The Sabbath was made for man, vijbk for bit f/irituA tatemhomin* good, that man on that holy day might be built up in bis mo ft , inftitutum fult. bjly fait b, and that he might enjoy fweet communion with the D"Dcuto. Souls banquettingday, a fit feafon for iirengthning and re- efcatfervuf' paft, while it travels upon the Mountains 0 f prey y and feeds tutu, anciUi with tbeflochj of Cbrift at noon, Cant, 1. 7. Ffal. 76. 4. tU3) &c. However they who ih^W torture this Text to the utmoft, 2; Quoad Upl- and put it upon thcftrifieft wrac\, (hall force it to fpeak no fic^cnei?a-" more then thus much, That man muft not run the hazard nimse, Exod. or peril of life for the outward observation ', of a Sabbath, 39* *3. man muftobterve it, but not with an apparent danger of him- Ezek.20.xz. felf, if it cannot be obferved without harm and certain f^'^to, damage, the external obfervation muft be fufpended , and (ut.)deputa- mans life and good muft not be impaired; and our Saviour vitillud homu infranceth, in Davids eating of Sbewbread, an extraordinary n{a& tultum and unjuftifiable a&ion, yet it may be apologized fo-r, and AiVt*um^ e*er' maintained in a cafe of neceflity : and fo the Difciples of fundamentum Chrift plucking the ears of Corn, it was for fupport and chriftus puhhrh tiecejfaryfatisfa&ion: And io mans life is more conlidera- oppomi Fhari- ble than the outward obfervanceoi a day, efpecially confi- 'f°!u™, aciu~ deringthat the Sabbath was calculated for mans good in its maUet^lZlfi firlt original and inftitution } and the whole man, both Soul dueret] pro- and body, was taken into confideration, when it was ftrft (et pter fan&tfica- onfoot in the world. Now this fair and candid confiru- tiopemfabbaii ftionoftheText detefts all carnal liberty, and all fwinges TZtesZ^ of pleafure and fenfual delight, upon Gods facred and 10- tim ojjligi, lemnday. quam fpicat ' In a word , it is no ways fuitable to a gracious fpirit ali?ua< Mcer' to be importunate for carnal liberty on Gods holy day. The ^TS^T O 0 0 o fenfual 6t^o 'the PraStical Sabbatarian, reUipugnat cum Deut. 5. over fpiritnal objects in holy meditation, and freely vents 14. Sabbatum hirnillf in holy prayer and fupplication : He complains not propter homi- of being clogged, unlefs whett-he is bird-limed with a temp- 7m\fitu/el}\ tation5 or Ji*tyd down by a malepcrt corruption, chat he Neccumnoica] cannot rife and fly up toGjdin holy devotion-, he knows nee cum'exitio, not any liberty but the liberty of Ordinances, and he is then aut.dmno ho- only free, who is manumitted by Gods good ipirit j> his con- Tftewna^b b1Kment is the t ran fie, icy, not the length of a Sabbath, and fervjiioSaL ne *s difmiffed ^rorn an Ordinance with a .%&. Flejhly eafc fatiiSicutin pleafeth not him on a Sabbath, becaufe it keeps him from exzmpfo Davi- his beloved^ nor dare he exchange ^///)' for recreation: He &*$} msnife- thinks it a poor andincontemptible thing to be running Chemnit after a ^0tt?* on f^e ^ords ^ay 5 when he mould be John 8. 35. running his race, and prtffing for ward, towards the Mark, ?i-l 113.164. Pbil.%. 14. Nor can he mind a fport, when he is *o /^4 Pfal. 2.7. 4. ^/iter ^ prize. The Saint thinks recreations on a Safrhath, lai. 84. 10. areil0t on]y tjie lofioftime, and an e/»/>/y Parentbefis y but Prttsredarbi- they arc Valilahs, to rock him aileep, that (o he may /p/i trim mjkum, his fpiritual ftrengtb r Whatever he doth on a Sabbath, /;e iluntatsm doth it with all his might, and he knows there is «;> /wjre r/i,jm9^1' work nor device in a recreation, then in */je g/'^i-e. And ■fflim^KT truly, it too much favours of a c^vu/ heart, either to be tftpomt,dwn *n Advocate to plead tor , or to be an Actor to engage donit not fpi* in fenfual delights on Gods Holy day : from the begin* rifyfenfoj cj- njx- from holy David , from zealous Nehemiah , it was jus -gratia cor- 'v '^ptjncjlrani- 'm)°- tura injhuratg & [ponianei ejii M juxtapyrfcsptum deif bet\iagamus% fy pietJtijhdere incipiamus prompts* Matth. ip. 9. fpiHsu^nm ubifpiYitus/rjiyibiefthbcrtaf. Chcninit. EccLp. 10. 2 €01.3.17* . CHAP. ■-' ■ ' ' ■ ■ ■'■"*■'■ ■■ ■ m ■ i n i i i ■ i The Practical Sabbatarian. 65 1 C HA P. XLVIII. 7he fi'rJLDtcaid of Argument /, to per fwade confcience to an holy obfervation of the Lords day. THe defign of pr effing confcience to a due obfervance of Gods blejfed day is already begun, and the rife hath been taken from the fometimes folemn and accurate car- riage of the Jews upon their Sabbath : And fhall a Vaga- bond Jen? tot-vy us ? fhall that branch which is cut off, be Rom> lu more frefh and flourifhing in Sabbath-obfervation then the * branch which h engraffedznd implanted in its room ? Shall indiedominico the ilave be more obfequious then the Son ? The vaiTal more tantumdeo, obediential then the Heir ? The Jews frill, though blafted tantu™ divi^ with a Curfe, yet they, at leaftfome of them keep their Sab- ™h?usT~ bath with great Zealand devotion : And fhall not Chrifti- AUg" ans, who lie under dews of divine bleffiag, and live under Sun-Jhines of Gofpel heat and light, be more frugal of the time, and more jpiritual in the duties of the Lords day ? Let not a difinberited Jew 'rife up in judgment againft us. (But of this already.) But now further to prefs confcience to a holy keeping of the Lords day. Let us confider how much folly is bound up in prophaning ^r^ Gods day : We put away from us all thofe golden promifes jer> ^ ' which God hath entailed upon a ^obfervation of it. - 2$/ 1. Temper alpromlfes, Ifa. 56. 5. Lcv.2<5.2,3, 2. Spiritual promifes, Ifa. 58. 14. He who prophanes 4. the Sabbath lofeth. the fweets which are to be found in a Etiam ^a God, and difmherits himfelf of thofe plenties which are to men promtftol be reaped in a flourifhing earth : He tramples upon pearls', nes veriffimaj for the promifes which are to be made good in Chrifi, 2 Cor-.i. e$e c°*fimau 20. are the riches of the Gofpel. Let US review this folly in ^meil mim the/ei*/vi//ofit. firmit^fdelil 1. The prophanation of the Sabbath argues much con- t&^flattlitht tempt, it fpurns the ctown of a promiie, and defpifeth the &Hebr** riches of divine grace, it refufes the breafi of a prornife, v°*efi*°iy Oooo 2 which *mmit>& 6*2 Tke PraSlical Sabbatarian. ficCbrijhuvo which is a bread not fill d with milk^ but conflation^ Ifa. cam Amen, 66.ii. It is worthy our notices God hath made prnmifes 3£*? *• To Frzyer> John I4> I5> Vau 2I- 22- Nay^ is part rus,ipfaq\Jlj> of 'the Covenant of Grace, that the Saints (hould fly to God bjiitAf.ampan- by prayer, and that the Lord fhould hear, from Heaven his tij,et Veritas. Jwelling place, Pfal, 89.26, 27. Am f. And idly, Promifes are made to the right receiving of the Sacrament, Mat. 26. 20. That bleffed banquet wants not a. bleffed promife. 3. Hearing of the word is encouraged by a promife, Ifa. 2 Cor. 7. 1 . ^ 2 That ^^ ^/y^ is. like Benjamins feck, v^h a c#/> iu Rom 0 4. the mouth of it. 4. ^tfj* of charity^ necetfary and comely duty, which Heb. ii. 33. ^11$ up the fervices of a Sabbath, they are bribed with a pro- - mife, Pfal. 41.1. Every ./z/t-er piece we give, (hall be turn- Heb. 6. 12. ed into gold by the inhuming nature of a promife. 5. Meditauanyzn9thcx: duty of a Sabbath, hath the «c- Hcb. 8. 6. perience of divine fweetnefs, and foul-fa tisf action, Pfal. 1 04. 34. Now when all thefe duties are carefully and fpiritually 2 Pet- 1. 4. a£ted on a Sabbath, under what a golden fhower of promifes doth the atlive Saint lie ? Let thofe whoprophane the Sab- bath be afhamed of their contempt, to flight the treafure of fo many proiriifes. We may take notice, that the promifes are PromiJJiones the Saints heft eftate, thty are the Churches p rivil edges , fpixfim tn Jiom. 9. 4. They are the higheji encouragements, 2 Cor. 7. 1. bresfont bonz They are the rewards of faith, Gal. 3. 16. They are the inxoetis -nobtt believers inheritance ,Heb. 6. 12. Theyarethe varnifh, and propter dm t}ie wealth of the Qofpel, Heb. 8. 6. What is the Gofpel but Jta W1^ a golden mine filled with promifes with the {tamp of Chrift upon them ? The promiles are the cordials of grace to keep it from fainting, Heb. 11.13. Theyarethe moft pregnant incentive to obedience, Heb. 11. 17.. They are the exceed- ing great and precious donations ofthefoul^ 2 Pet.i. 4. Nay they are the believers/^ire/r revenue : For 1. They are in thefurefi hand, 2 Cor. 1. 20. And idly, They (hall be paid in thtmoftjlafuxable tin:?., Pftl.50, 15. 3. They; The Yra&ical Sabbatarian. 6ti 3. They contain in them mo ft glorious dcquefts^John 3. 16. L«%n-i3- The j'pirit and glory are folded up in the promife. 4. We fhall Be (pending upon them to eternity, Heb. n. 13, Now what baje contempt are they guilty of, who pro- pnaning the Sabbath trample upon theCe glorious and preci- ous promifes y thefe *&//#« *^e believe Gods promifes which he hath. made to Sab- bath holinefi,wc mould be more precife and ftri6t in ou-r Infidelit Joti obfervance. Indeed unbelief is the damp ©f every duty, it ^X'%^ puts zfaintnefs and languor upon holy lervices. The pri- tlfi proferre' mithx Saints who were aded by a principle of faith , Heb, nomenJefutaia II. 33,34. run upon, and accomplished glorious things ; de to habere this grace {hews us the crown, realizes all the promifes to us, c^ittst'^nt Heb. 1 1 . 1 .. And To it puts animation and life into every holy ^;KJ ^£ */«*?. Conftantine the Great, when he fawthe Crofs in the verl fide mn air with this Infcription , «* 'J'*76' f*6^ I# *&#• overcome , obtinetremifi he fummoned up. his undaunted courage, and obtained a f,onempeccato- noble victory. Many look on *£e promifes of God, as bonds r^&atiam without ajeal, as debenters which are ha* /z^e to be paid * and /eOT et Awt/rM- this makes the Chariot of duty drive heavily /and caufeth dme»i. men to /%&* Sabbaths with fo much carelefnefs and Anfelm.. indiiferency. A believing foul will double the tale of his du- ties, he will hear attentively, ; he will pray devoutly, he will ^ff^JfV meditate divinely, and difcourfe favourily on Gods bleiTed tfj^MV&m* day i and all this as eying the recompence of reward, and mentum faBum preying upon the ridi incomes of the promifes. It \s cur fed eftm tefus- unbelief Cowers and^rlags the duties of a Sabbath, that men ^'l.^ n either defperately neglett. them, or elfe carelefly perform cuJ,lale^ea them. ingratitudo ks- 3. A prophanation of the Sabbath difc overs much ingra- minibus ,chari- titude. Doth God give thee a Sa b tth, a Jewel of 'great tati cbrHlinon price, to throw away into the Sea of idleneis or prophase- ?^brof ^ ' nefs ? Men who are flight on the Sabbath do not adore the ' rijingSiin, for the Sun of righteoufnefs arofe as "upon this Mit , 2i day. Our Sabbath is Chrifts refmrcUi.on day., which is the fornix - 6*J4 The Tragical Sabbatarian. foundation of all our happinefs » had the grave detained him, hell had inclofedus. Chriit opening thtprifon of the grave, opened our way to the throne. How ungrateful then (hall we be to wound Cbrift on his own refurredtion day? Shall we be formal, droffie, vain, talkative, fenfual, upon that day, when the Sun role to give light to a new world ? what blacknefs of darknefs had we^eternally been wrapt in, if this hleffedSun had not rifen after the night of a grave, to be our conduct and guidance to a better life ? Sabbath-brea- kers may wear the fears and brand of the tnoft loath fome in- gratitude. 4. Prophanation of the Sabbath is foul-prodigality, it is zdifinheriting fin too ? Can we expect a Sabbath to eternity, T\TV\yu ancj n0{- j^ep a Sabbath here ? Can we neglect the fervice of FQtLJ a day ,and yet lookjox the reward of more then many ages /It Heb. 4. p. js a g00cj 0bfervation of a Learned Man, That our Reft-day Calumefl ill a is not called r\n20 Manuchah, a Common reit, but FO$ Sab- /SSmw- bath> which ^gnifies a holy Reft > to (hew us, that the due ftitia, gemituf, and holy obfervation of our Reft here, is the ready way to fy omnesfoU* cur perfeel reji hereafter. It is a fid contemplation to take a atudinet ; lbi view oiprophaneperfons, how they impofe upon themfelves necmvidh,nec jn a dream of glory. Can they poflibly conjecture, that they bw\eTr.ov ' can ^w§ their fongs here on a Sabbath, take their cariere in nee mors, nee fenfual delights, play away, walkaway, prate away their tenebra,fed precious Sabbaths, and at laft fing Hallelujahs in the Sab- ommapaxjgou' fath akove > js not this to conceive a Mountane to be C^ry- ta^vohbtM *' ftaV*ne-> becaufeitis covered with fnow, which bears fome bonitas, &c.' refemblance to the colour of it } Well then prophanation of Chtyioft. Gods day is a complicated evil, a e/.ui# of darknefs with «m;// links in it a Wv of fin made up of the four Elements, of Contempt, Infidelity, Ingratitude and Soul-prodigality, it is an heretical nice which pr attic ally denies the refurredtion of Chrift. Arg. 2. There is much in the day, tofolicite cur holy obfervation : It is a Sabbath of ffriritual delights, it is the fouls f eft iva I day, Cant. 2, 4. a day of fat things, and wine upon the lees, 10. 25. 6. The Pfal. 118. 24. Sabbath is the feafon in which Chriit brings his beloved in- to his banqueting houfe : Chriftians on this day are to rejoyct in The Practical Sabbatarian^ 65 $ in the Lord, as the memorial of the greatefl Whefi-t which Diesdominicm ever acciewed unto them: Their life rote ^ day aeon- ft^J#^ querour, and in him they are w^re /te conquerours, as the f/^ ^^ Apoftle fpeaks moit triumphantly, Row, 8.37. And there- cap* habere fore holy men in all ages have waited with impatience for fejtivitatm the coming oUhis day, and have rejoyced with unfpeakjbU fam. joy at its approach. This day is the darlings is the delight Aug.Serni.cfe of dayes, and all other dayes are to be obfequiow unto it. It unp# is recorded of holy Mr. Vod, and heavenly Mr. Bruen, that Deut# _ they were even in heaven upon a Lords day. This day is Heb. 2. 10. the day oiChrifts vifits, the fouls Jpiritual market and jfrfr, in it we have our proffieel of Canaan upon Mount Nebo, the Hujttt dieiU. day it is of holy Discipline, to train us up in the School of tmuY< fcfttyi*- Chrifl. Hilary cries out. Let Cbrijlians be exceeding glad on me' this day of their fejlivals. This day is the fouls feeds time, Q£c,ia ^^ and glory (hall be its harveji ,: this is the molt fecial time pY^flaniaJ^i- fbr the recruiting of the inward man, and ilrengthning it riiUjlia,minji- with all might. The duties of thus day are not only the caminfecom- p lowin?, \>ut the reaping of the foul i they are in themfelves P!e^untunu- not only »w^ but wages, tor in acting or fpiritual duties, Oquamfuava there is great reward. As one faith, Sab bath- fervice implies eft.>commumond a wonderfull fweetnefs, as the mufick^of the fphears, which is cumchriftofrui included in its own circumference. How delitious is it to en- & [n vta 0r(*i- joy communion with Cbrift on his own day, and to embrace „fl~In/S/?tf!l him in 2#e »><*)/ of his Ordinances, zsZaccheus, to meet hum tr an/ire filet, in the way oc /^e pajjetb by, Luke 19. 5. Chrift indeed is »/>/? occmere S fweet to 0///" enquires, much fweeter to o«r acquefts, when zpe have; found our beloved, Cant. 3. 4. Now then the Sabbath being a #Uj 0/ joy and jubilee to the (bul, how Jpiritual, exact and heavenly fhould we be ? The Sabbath -is joyous in its co-njHtution, let it be (0 m our m difpofition > let not this j#y be damped by our fin oc.negleci, let us not jar the muficl^ot it by our float h or ferrruality, our carnal eafe, or flefhly delights , fcr/ ^ 1 Not only thepleafure of this day might allure, but the profit * of 'this day might enforce our greatefi care 'and devotion : On; - >?# 1 tph day7 the foul makes its greattjlimxQhmiiib7 and drives fa&at^jz its cms benefit 6^6 'fk? Pra&ical Sabbatarian. huicdieii& its moft gainful bargains i on ibis day the poor believer £oU eum fan&ifica* \ows tne chn& of a Chrift, of aa heaven, of an eternity ; ihk ^'"ut'fanflut ^ *s a ^ of bleffings •-, how many have met mthjbeir be- kiberemrinea, loved, recruited thdr faith, amplified their joy, and gained O bsnedixit a better infigbt into their fpiritual condition on this holy day? 0, et beueiti- Their fouls, as Hznnah, have begun the Sabbath with fighs €*tur\ and fobs, but in the clofe thereof have gone away, and have en; beat no more fad, i Sam. i. 18. It is ufually on the Sabbath, Vie dominico ^lat ^ie keliever makes his great eft journies towards his videre eft ani- home. God faith oStbh day, as once Ifaac faid concerning tn* mercatu- Jacob, I have bleffed it, yea, and it {ball be bleffed, Gen. 27. rgmquaftuo* ^3. On this day, the gracious foul enjoys Chrifts prefence, Mametopu- communion with the bleffed Trinity , and the happinefs of tubus mundi ^hoie ipiritual Ordinances which are the Mines, and the opifotf, wo]^ means of grace. On this day he drinks more deeply of the wa- cerrt eft utili- ters of life, and participates more freely of the good things,of tas/Kwprrf- t{ie graces 0f the (pint, and tails morefenfibly of the preli- MwgaritasTc Nations of future and eternal joy, Rev. 1. 10. Indeed on the fodinai aureas Lords day, the believer makes up bimfelf Tor the decays and acquirer?. loiTes of the week, and drives the ftiritual trade to the beft advantage. Now profit mould engage us to care and fedulity, and add a wing to our zealous and hdy induftry : when we arc/loathful or fenfual upon the Sabbath, we do not only fin away our time, but our treafure, and lofe our feafon for advantage. Limners will be very exatl in drawing that picture for which they are well rewarded: a high price will procure the moft curious works j, and why mould not a gainful Sabbath, which will pay for all our pains, engage us in the greateft ftridfriefs of obfervation } jrofit is f he great engine which hcrmwn^ Prevails with worldly men. Some Nations will fell Swords crumenmy fed an<^ warlike furniture to their open and proclaimed enemies animamfpeBat. for profit and unufual gain j and furely the riches of Ordi- nances arc /f«er gold, then the treafures of the Mine, though they be digged in Ophir. Arg. 4. The honour of this bleffed day commands our fever eft obfer- vation. The Sabbath contains all the three arguments in it, which feme calls the worlds trinity , Tle.ifure, Profit, Ho nour : The £ra£lkal Sabbatarian. 6 Our Sabbath is folemn ™te* s$% in its own dignity, let it be fo in our obfervation. God hath crowned this day with honour ,why mould we degrade it by our fin and vanity ? Our heavenly carriage doth beit com- port with the glory of this day. Hierom calls our Chriftian Sabbath, the Mother of dayes, not only intimating its own antiquity, but pointing at the veneration we mould give to it : And fo the fifth Commandment comes in to the iupport and affiftance of the fourth. We muft honour this Mother of dayes, that our dayes may be happy and long in the land, Exod. 20. 12. Nor unfitly is the Sabbath called a Mother, when it hath fo fruitful an ijfue, and hath brought forth fb many Children to Chrift, who is its Lord and Matter. Ig- Mark 2. 28. nanus calls our Sabbath the ®Ueenof dayes, and all other V]a.i qitko-^za- parcels of time are only hand-maids to wait on her \ now *®~ ^ *W- evcry evil fad is aggravated, which is committed in the^re- p9 ******•$* \ fence-chamber v The Holy Ghoft calls our Sabbath the Lords ^*f?™ f* day, Rev. 1. io. And God doth not call this day by his own ^f^p^ Name, but to intimate thus much to us, that we mould like- nrijk, ajifra- wife honour it by a holy and careful celebration. Sin then zbk, Scc.Ignatt and vanity is a blot in the Efcucheon of the Sabbath, and the prophane perfon as much as in him lies, layes the honour of it intheduh\ The Jews had a very high efteem of their Sabbath, and they compared it to a ^ueen \ their other feftivals they com- pared to Concubines, zndordinary dayes they compared to hand-maids,znd they made a fix fold difference between their Sabbath, and other feftivals. Other feftivals had no par afceue, or preparation going be- lt P p p p fore but the Sabbath had /till a preparation, and it was called ©froajS&wrr, or pervigilium Sabbati, the Figi/j of the Sabbath : but it may here be faid, that, John 19. 14. we meet wi;h the preparation to the Pajiover , and therefore a preparation was not peculiar to the Sabbath. To which it is anfwered, It is called the preparation to the Pafs.over, be- caufe at that time, the Sabbath and the Vzisovcx fell both to- gether, and then the Jews transferred the Pafsover to the Sabbath, and therefore it was called the great Sabbath, Joh. 19.31. That Sabbath day was an high day faith the Text, becaufe both feajh fell on thejame day. But the preparation mentioned, John 19. 14. was then in refped of the Sab- bath, and not in refpect of the Pafsover, which was drowned in the Sabbath. For other feaits beiides the Sabbath, needed no preparation. The Sabbath of the Jews had a prerogative above all other feftivals, in that other feftivals were tranflated to the Sab- bath , but the Sabbath flood unmove able, and could never be transferred to any other feftival, dc therefore they oftentimes made the feaft day a common day, and upon it they prepared their meat, and buried their dead, and they transferred the religious exercifes which did belong to that day, to the Sab- bath. The Sacrifices of all their feftivals gave way to the Sab- bath : Their daily Evening facrifice was killed at eight of the clock, and half an hour pair, according to the Jews counting of the hours , half an hour before three with us, arid offered at the ninth hour and an half paft, which with us is half an hour after three •, and this they did that they might rcit the evening of the Sabbath. The Sabbath had a double fa crifiee upon it, Numb. 28. 9, 10. Whereas all other feftivals had only their particular fer- vices and facrihees •, which as it was to diftinguifh the Sab- bath from all other feaft?, To to mind us of that induflry and fcdulity we lhould (hew on the holy and bhjfed Sab- Sabbath. The Sabbath was kept in the tilliernefs, and in the capti- vity, andiewho violated and brake the Sabbath in the Wildirnejs 'The ¥ radical Sabbatarian. 659 Wildtmefs was (toned to- Death, Numb. 15. 35. But when we act, as thofe who believe, that Chrift is not only the inftitutour of our Sabbath, but will be the Judge of the world. Let us Rom. 2. \6. then coniider the Lords Day under what notion we will, ei- ther as the fouls jubilee andfcftival day, ox as the fouls market 2. Cor. $. isu ;%, or as the Churches belt and molt glorious day, yet /till nothing but holinef becomes it, and its beauty is belt feen ,- in our fanctificatien > Our holinefs is *&e /o)//e to Cet-okTtbe glory o£\t. Let us lookup on our Sabbath, as a day qfdiftinclion, the ob- dr* * favation of which dijlinauifheth Cbrilirans from the reft of the 0 , , n worlds and t\m meditation will prompt us to holinefs. What j(gmm quddie- the Lord faid to the Jews, Exod. 31* 13. Verily my Sab- us ifraelera baths fhaU ye keep, for it k afgn between me arid you, that ye fonftificavir, may know that I am the Lord who doth fanctife you '-, is as ap- ^^ &&{*' plicable to us, as it was,* tteJer* on the £***r^, and we Christians the fuit enimfacra- Firfi day o£ the wcQkl It is a poor fliift, and a faint dijlin- mentalequod- ction to keep a different day.b will not the world fcoffat this d-jj?j qudd Wos diitindion ? It is not the Day only, but the manner of ob- Jibidewfintli. fervance: The Apolile faith, that Chrifls people are a pe- ' culiar people, zealous of good worlyr 2 Tit. 14. And 10 our Saviour makes the dijlinction of his people from the reft of the world, John 17. 14. It is obfervable, that the Hebrew word tfnp Chadajh iignihes two things , 1 . To (eparate from common ufe. 2. To fandtifie, to teach us, our Jantti- fication is our only Reparation from the reft of the dregs of the world ; Therefore Jiill let our holimfs upon Gods bleffed day, be afign between God and us, that he hath fanVxifed us. This is his will, and let it be our wor^' as alwayes, (o E?Kodv. 51. 13. peculiarly on the Sabbath, our Janciification, 1 Thef 4. 3. Sabtetumfan. Lct chriit know us to be his iheep by this , our will is not liiaftTfot- only melted into &*r n>i#, but our obedience is fully calcu- jualitesf depiL kted for his day. Rivet hath a pregnant note, The Sabbath, laiw, &c. faith he, is given formally for holy ufes, for hearing the Word, Rivet. for Prayer, for receiving the Sacrament, by which our fantii- -d'r.i* ^' ficationis ripened and accompli/he d. Ii\cfpe:.:a!pt 2\f0 command bnt that of the Sabbath hath a memento pre- hbfirvjtwre^ ^xg^ fQ ^ ^ As jf our obedience to this command was our chief ^nunmam oblu bnfinefs, which we .mult not forget : God doth not ufually ■vifcamur, quia annex his mementoes to any thing, but to matters of the cgiturdeope- great ell moment. As 1. Sometimes to prefs his Laws, Num. vibufhumanu 1*~9aQ. And 2. fometimes to prefs hvs Love, as a mo- ct ddopeve del tlve t0 obedience, Veut. 5. 1-5. 3. Sometimes to mmdus of fufcipisndo', himjelf, Dcut. 8. 13. 4. Sometimes to mind us of his Ene- qu* fur.t m- inns, Deut. 25. 17. And 5. Sometimes to mind his Sab- Vf*fh?minU hdth-> Exod. 20. S. God puts an Higgaion Selah upon this ^r^nrtan^ Commandment,, that as among the Jews, the Jinging of it &c Itfv. ca ufed 'The Tragical Sabbatarian. 661 _ _ ' - ' . [' . _^ - eaufcd them to raife their voice ; So among us in keeping Sab- baths, it mould raife our hearts to a holy obfervation. Now God prefixes a memento to the Commandment for the Sab- bath upon divers deiigns, which will very well fait with ourpurpofe. As rhit to intimate the oppofition of mans corrupt heart to i. this holy Command, Rom.j. 12. Depraved man cannot en- Homines pars. dure the fnaffle of a wb&le. dayes fervice, he loves not to be tifitnradftr* bridled to fpiritual duties, and therefore God here awakens ^0Yem °PeYUm us by a lhnll memento b the learned Rivet obierves, lb at panturfuif ceru- men are upon the wing in flighty and heat after their owne modu,fefui3 works, and they are moft eafily entangled in the fnartof their voluptatibuf own pleafures and delights \ but to do Gods work upon facii,mre ' iweth 1 • / i ■ ■ n 1 - r ' ^ at , antwyed cultui bus own*day , this goes againjt the grain of corrupt Nature. divino &c' •This Memento fhews the venerable antiquity of the Sab- rjv. bath. God hath been pre fling the Sabbath upon us from the 2. beginning of the world, (as hath been (hewn already : ) The Qea, 2. > -" good Lord is jealous, leait an ancient fhould be an antiqua- fe^inftitution. God gives us this Memento to mind us of theftrici account ^ werauft make hereafter for all our Sabbaths. When a Ma- iler gives his fervant many errands, but faith he, be lure you remember this above all the reft •, if that errand be forgot- ten he breaks out into a greater paffion. God remembers us to keep inviolably his holy Sabbath, to allure us he will elfe remember to punifh feverely the breaches, and violations of this Emphatic al Commandment. His expoftulation here- after will be, Did not Lgive you my Sabbath with a Me- mento ? To inform us, t\\tfum of Religion lies in a due obferva- tion of the Sabbath. It was a good faying of worthy Mr. /" . Rogers, lake away Gods Sabbath, and Religion will Joon etcit^marcefm dwindle and faint into nothing. Jacob gave a ievere charge fnomm Reli- to his Sons about Benjamin, becauie he lay neareft his heart ^ gio, Rogi And is it not an evidence, that the fourth Commandment lies 'neareft to Gods heart, that he gives fo- fever e a charge about it ? That much of Religion is wrapt up in iy nay, \ the very, quint effwet of piety is drop t into it ? We. 662 The Practical Sabbatarian, Obfervjndum We are more apt to forget the fourth Commandment then eft, quoddet* anv of the reft. And it is obfervable, when any duty is ™kifmuemer cnar8eci by God with a Memento, it argues" a pronenefs to 5jbbjtifan3i- ftwg« it, fo Ecc/e/. 12. I. Remember thy Creatour in the Jiccbv, fed mc- dayes of thy Tenth ^ which charge intimates to us,no age is/3 mento, urd/ 2 Tim' 2* 22' And tliere are many r£afons why we dinmefl leve, are fo apt to forget this Commandment : & vulgare,fed i . Becaufe the reft of the Commandments are written in grave & fori- our hearts by the light of Nature > but this only was given ™pr*cip?rm °y outward Ordinance and Inititution, and we are more fmam,nezufo apt to forget Inftructions then Inclinations. mods negligen- 2. Becaufe this Commandment more retrains natural li- dam,fedfum^ frerty then all the reft : the other Commandments retrain gattiSFfavm onl$ thin&S fwfu1"> but '^ Pro^ibits things lawful at any dam; ficfolent other time, nay, it retrains our very words , Ifa. 58. 13. and Parentes like- our very thoughts i our la wfull works, and fecular employ- risfuit, etfer- merits *»#/£ be laid afide on this day? we mull not thinly or dif v* Herii ob- cul..je 0f tne wurld, and the things of it on this bleiled day. rum^ncuul-0' 3* Becau*~e of the multitude of our affairs on the fix days, re.qu^omni- which had need to be remembred to be hniihed feafonably, or ummaxinJ elie they will £ree^diftradtJons on the Lords day i nor is it MgUgi notant ; £0 facjj and eafie to keep off their impreffions and intrufions^ tiam verbo when we are to convcrje with God on his own day. •"ID] Rem- 4. Becaufe the Devil will ajfuredly prompt us to forget dare, et memor this Commandment > io to quench the memory both of the eftoadobfev- Creation, and the worl^ of our Redemption, that he may the c'eymmdT m0re rej^h draw US t 0 dejpair by forgetting thcfalvifical Requiritur e- wor\ of our Redemption, or elfe to Atbeifme, by forgetting ma memoria , the Jinpendous work of the Creation i for as the work of utnotlssetdies Creation firft gave/tf a Sabbath^ fo the work of Redemption^ detUu fervan- afterwards gave us our Sabbath. Now to prevent thej'e mif r.ec wiquam tbievous inconveniencies,we are alarm d and quickned with a oblivifcair.ur Memento to keep ibio Commandment, as a means to prelerve quid pracepti, the memory both of Father and Son, and fo to keep on foot 6" * podbd holy and divine worfliip. accepmuf, *. . ^ , ,10111 r n • 1 Muicui This Commandment ol tne babbath, vs ofmtf weight to be The PraStical Sabbatarian 66% beremembred, for the oblervance of all the reft of the Com- mandments defend much upon the keeping of this : Let us call our eye upon the Converfion of (inner sj-> where one hath been converted on the weekday, many have been brought home to God on his own day •, God doth delight to difpence his graces on his own day ; Co tkat in keeping this day, we pre- serve an opportunity when God doth confer his graces on the Sons of men, and in a carelefs obferving of this day, we put from us an opportunity of getting and obtaining the grace of God : So then, keep this day, and we keep all •■> negledfr this day, and we neglect all the proper means for life and falva- tion. This is the feafon when the Angel comes down tofiir the waters, and then is our time to .llep in and be healed. J°"n &4* This indeed is the fundamental command, on which the fu- perftru&ure of piety and religion is fattened and. built. On this day God draws nigh to his people, and they to him •, nay, the way to lay hold on Gods Covenant, is to keep his Sabbath: there is fome hopes of a mans falvation when he makes con- fcience of keeping this holy day. 7. The reafon why this Commandment is of fo mucJr weight to be remembred, is , becaufe in it we are made more' A^^n^Hm. fpiritually minded >> it frames our fpirits to be more fit and ?*1 ^^cms- adequate to every good word and work, we are as notofthk ^ 7? ***> world* the Apoitie faith, Heb. 4. 9. Verily, thert remains a 7y3t*' Reft for thepeople of God : Implying that the Saints in Hea- ven keep a Sabbath-Reft •, meditating divine things, tinging praifes, and minding only the things of Heaven. Nothing more fits and accommodates our fpirits to thefupreme good, vfiin ^e9ue^' then a holy obfervation of the Sabbath =, it is the beginning i™*JZ®$m of heaven here, our hearts then work up more and more to nosineundem their centre, to their God, to their Chriii domimcum mn 8, We muft remember 'this Commandment. In keeping filemyfedre- the Sabbath, we keep in mind Gods chiefeft mercies, the be- ^'f^^ nefit of our Creation, and of our Redemption : the ftrft giving ™' us our beings, thefecond our well beings ? the firft being the Aug. Contr. fountain of Nature, the fecond'being the fpring of Grace: Fautt.Manich,. And whereas there are Three mo\l glorious perjons, mewing Ll^- I0- themfelves in their fever al works tending to mans good, the du& 6£*\ The Tragical Sabbatarian due obftrvation of the Sabbath puts us in die remembrance of Gen. 2. 3. them all \ Of the Father who created us, and then gave the world a Sabbath ; of the Son who redeemed us, and on tbn A&s2.i,2, 3. day afcended from the Grave;, of the Holy Ghoji who in- spires us, and fheds a beauty upon us, who as on this day de- fcended from heaven in a miraculous flame upon the blelTed Apoftles, which was an infallible earneft: of thofe plenteous effutions of the fpirit, which mould be poured forth upon the Dan 5, 6. Ghurch in all ages. Thus upon weighty reafons, a Memento is affixed to, the fourth, and only to the fourth Command - Sinttijicatw mcnt- which if it be not a note of observance ,to point out our em adioaniea &reat concernment in the holy keeping of it, it will be anhand- fanfiificatum writing on the wall, to make us tremble to all everlafting. pr»fan8o ha A learned man obferves, That God jhould preface this Com- i?ere,etexerci- mandment with a Memento, it implies that fimeferiom thing fidei exercen'd* ** commanded, fomethingof the highejl importance, which upon fedub incum- our peril mujl not beneglededjir forgotten : This command here', Atq-,ita is a treafure committed to us with a, great charge. Andit is finttifcatiotiem obfervable, it is not faid, Remember that thou keep the Sab- dei haudqui- h h , but rememher the Sabbath to k^epit hAy, Exbd, Guam prapba- « ">» 1 n n 1 1 1 1 1 1 j r ttire,fediUiba- 20- °. God ftops not at bab.batb clay^ but adds, 10 kgep ip tam confervare. holy, evidently implying, that iofet apart the time of a Sab- Mufcnl. bath is not coniiderable, but tojpend that time in holy duties^ and in the holy exercifes of faith and religion, this is the fl*nT«/M f"lfiUwgoitte Commandment : When GodsfanUifying of Leid.eprof*X" f^e 4*fa as Mufculus fpeaks, U not prophaned by m, but kgpt pure and unfyotted. The Memento then in this Command- ment is only the ujher ofholinefs, Gods, loud call to itridrnefs and fandity on his own day \ the fignificant harbinger to tell us, Chrift is coming, and on this day he mull lodge in our hearts. Am. 7, No Command is fweetned nub moje equity then that of the bjciVtmum ejh Sabbath. There is that which Arijiotle calls \mmt in it, a ex aequiffi-"' ' )ujl and mo derate Imposition, there is not fo much voluntas mum, ci cuius jmpe rant Is, the will of him who commands, as ratio- impc- wii Jumus, U* rfatdii the rcajon of this command it felf. In this command ptTmMeUt God rather exercifesj/* Patris, qu.imjus Domini, the right n, qui Jex alios of an indulgent- Father , then of an Authoritative Lord. Mans The Practical Sabbatarian. 66^ Mans good and benefit is twitted into Gods Command, as rich twfiris labor i- embroydery is put upon a piece otfine cloth. This is a Pre- h™ ^ncpjjiu cept not only prefaced with a memento, but feconded with cum*ammenP9' r 7 r j r T i . turffdt We fuo an appeal to mans reajonand conscience. Let us take a view pfaresm fo- ot the force of this equity. vanzos ju£ " It is w^/t e^a*/ that God mould have one in feven, f to add cjre. Riv. fomewhat to what hath been faid already) If God gives its i • /zpc ^cr, (hall we deny- him one ? It is the confeflion of Mr. Brerewood, ( 0#r adverfary in this caufe of the Sabbath) c That it is meet* that Chriftians dedicate the Lords Day c wholly to the Lord, and to the honour of his name •, and c that we lhould not be lefs devout in the celebration of the c Lords day, then trie Jews in the celebration of their Sab- bath,becawie the obligation of our thankfulnefs is more then theirs. Thus far our adverfary pathetically exhorts us to keep Gods bleffed day wholly and' fully to himfelf. Holy Greenham faith, c If God had given us one day for our c ielv.es, and kept fix for himfelf, it had been equity in him c to command, and duty in us to obey-: But now God hath c kept but one for himfelf, and that for our profit too i to c break this Commandment then, when God hath mown c fuch liberality, it mutt needs be a flupendous fin. It was a rational difcourfe oLJofeph with his Miftrifs, Gen-. 39. 9. My Mafter hath kept back nothing from me, but thee, becaufe thou art his Wife, and therefore how can I do this great wickj- ednefs, and fin againfi God? God hath kept no day in the week from us but only the firji day, becaufe it is his Sabbath; how then can we do this great wichednefs to prophane his Sabbath, and fin againfi God ? This amplified Adams guilt, he was only forbidden one Tree in theGarden,and he 11111ft eat uloat.;, and this will aggravate our fin, we are only for- bidden one day in the week, and yet we mult do our owne 2Safn. 12 work, pieafe our own corruptions, and sratifie our flefh and ^ '! >.' r r 1 i tit / 11 ' • 1 » r* 1 DltuY Sail'?'. feme on that very day. Nathans parable wnich -he ufed to tum homin* David, 2. Sam. 12.- 3,4. is rightly calculated for every one utfejegregettet who prophanes Gods day. Hath God only one day which he q^fcutpYo- ihathkept to himfelf, and fan&rried to his fervice, and hidPetd£i8b' as it werei/z his bofome; and fhall men be fo unworthy, then ^*n F Qj] q q when 666 The Practical Sabbatarian. when their hearts tempt them to vanity, they rnuft take the time of this one day to pleafe and gratihe their own corrupt hearts, when they are rich in time, and havejja: days every week given them for themfelves } I may here take up that of the Apoftle, Rom. 8. i. Shall we fin, and continue in it, becaufe Grace abounds ? Gods bounty mould encourage, not i x dijpirit our duties i it thould be a jpur to holinefs, and not a Plal. up. l 4. gaj,toprop},#Henejyt 2. 2. And moji equitable it is, that I*w« being one of the moil: precious bkflings on this iidc eternity, a jwe/ of in* eilimable worth, a golden ftream difTolving, and as it were continually running down by us out of one eternity into ano- ther, yet too feldome taken notice of, till it be quite paiTed by us and from us \ It is moil juft, I fay, and me*:t, that he who hath the difpenfing of other things lefs precious and Ecclef. p. 12. momentous, mould be the fupreme Lord of our time, efpeci- aily when he takes fo little to himielf as one day in /even.. 3. And our guilt muit boyle up to digreat heighth, if we dalh the eighth .Commandment upon the fourth, to break both in YfJA®iuv pieces, and rob God of his little Jpot of time, the Sabbath UfAjy^v'ouf.v c{ay^ t0 vvaileit upon our lulls, lloath or vanities. It is a tiKivuTiv, pM zealous and pathetical fpeech of the excellent Cbryfvftome i ? /'^tjf; c What defperate folly is it, faith he, for people to beftow nvfonvivis ' ^ve or ^lX ^ayes uPon t^ie ^ns 0^ tne world, and not to mivuamiii c give one day t0 ipintual things > Therefore let men be dy&v&v*t. c perfwaded, that at leaf! they would let one day apart Chtyfoft. Ho- <• wholly to thefe things =, whatever they do on the week awl. 5. in Mat. ^cj^^ one 0f tjie feven dayes muil be fet apart to our ' c common Lord. Let us obferve the Argument of this holy man: not only Gods indulgence, but our own dependance com- mands Sabbath-holinefs ;> God is the common Lord, and (hall we not confecrate one day in the week to his fervice, to the. Aflsr\a8. great Jehovah, in whom we live, move, andhave our being? His time is not only in our hand, but our times are in his hand, Ffal. 31. 15. And if we abufe his time, he cznjhorten ours. And befides all our labours, which are as the hum- IRfel. qi 1$. roin,S0^a^ee5 or the fluttering of a Butterfly, are not fo valuable to take up fix dayes, as his J acred worfhifc which is not. T:he Practical Sabbatarian, 667 not only our homage, and tribute, but our way to life and ftl- vation, to take up one day. Gods honour and glory, which is promoted on his own day by all devout and ho!y Cbrijii- ans, is infinitely more confiderable then all our worldly gains, and p etty intereft which is carried on the other fix dayes. Bucer faith mod truly and gravely, c He difcovers c himtelf a mod deplorable defpifer, not only of his own fal- p.- . c vation, but of divine bounty and indulgence, and not fit to ,j£p caw/w- c live among Gods people, who doth not ftudy to fpend one p'mem demon- c day in feven, (viz.) the Lords day, to the glory- and ho- jlnufim jdlu- 4 nour of the Lord, and to look after his own falvation, ef- ^f'? Y' {*- c pecially feeing God hath given us fix dayes for our labours %p^no^3nfiJ c and employments, to fuilain our felves in this prefent life. Centi#, eoq\ This holy man thinks him unworthy of any Ration in the emniwindig- Church of God, who hath fo far funk himfelf below the nam qui cum (hadowofall reafon and juftice, as not to take Gods grant ^^f*on in giving iis0x dayes for our felves , and 10 to conjecrate the fiujJ\um\o- f event h in holy duties and cxercifes to the glory of a boun- fumdiemdo- tifull and a gracious God. Aud indeed the wajie and pro- minodeofijo phanation or Gods day, only one in feven, would rill any 8 fff^ et pen with gall, and turn the fmootheft tongue into a fword, a&LopYUfi- fuch facrilegious and unreasonable men who prophane this luti,fjnl}ifi:arQ blejj'ed day , a day in a week, would rill any face with blujhes, maximd quiim and any trail with Jharpnefs. Dr. Twijfe oDierves, that 6V ^^ojiran^- marm and Kivohis two learned men, though much differ- ^m" auibt^1' ■ ing from other Divines in Sabbatical controverfies, yet in prjfemem vi- thk particular they {peak very plaufibly, not without a note tamfuffhntanu* ofgodfi zeal > For thus they fpeak, That in reafon it is fit, fosfa* toncef- now under the Go$ 'el, to allow more time for Gods fervice, ra- uili' » t her then lejfe. Gofpelfeafons call for greater fervices. Chrifti. And indeed in this we heartily accept their juft ac- knowledgement. It is a witty defcant of the learned JVeems* Vt alipadies c God giveth us, faith he, fix whole dayes for our ufe, and infeptimanajh c therefore we mould give him one whole day for his Sab- deoded*Jta'eli c bath, or elfe we have two meafures in our, bag, a little one atbill^eTaux- c to meet out with, and a great one to receive in with.which num. ' c is an abomination to the L6rd, Jacob, de Yalent. CLq q q 2 And 66% 'The PraEiical Sabbatarian. Divinum ma- And is it not moil juft and meet, that hnce mans Jife upo gifeft>et utili- therefore he mould not fpend all his religion* \a- time, his thoughts and itudics upon the trivial s of the care, quam 'world, andthe fervicesof the \&ul\,\ but (zsjome timezvc- t&trbnU eperi- ry day ) (balCojome one day every week, to retire from the bm e^i!,ntrn\ world, and to draw near to God in his holy and fructiferous turn. Mufcul. A 'j* j \ r i • -li i ■ • > , Arpum 8 Ordinances, and to leek communion »>**» kw, with whom' Viifamufin ' ^ie exPc^s t0 nv£ f°r £vcr *n gl°rv and bleiTednefs. fjcrafcripniva No Command prejfedwith more vebemency tban that of tbe totumdivi- Sabbatb. God in his word doth not prefs things trivial or nUf\J^tUm indifferent, but thofe which are moft necejfary, and of the lpreheniipgm Kreateft importance. As the Apoille fpeaksof the Minifters ktqueidedbac preaching \infeaJon, and out ofjeafon => ■ fo it may be fa id of lextamftepe Gods prejjingtbis Commandement, he takes all occafions to inferipturt) -urge and importune it: and the Ley den Profijfors give us repentur, chh- ^IS reafon, Becaufe all divine worjhip is comfjfifedin a due catur, gravi- obfervation of Gods holy day j, And the breaking oVthis Com- tirurgetuY,o- mand God calls the breaking of all his Commandementc- bedientiaejw Exod. 16. 28. Let us glance a llttleat tkejealous God, and plwiv.um lau- £c what methods and importunities he hath ufed to preierve S^ ** *« A^and pol- vittdtytur. luted. Leid. Prof.# No fooner God gives this command for the Sabbath in i- the midft of thunders and lightnings upon Mount Sinai. Exod. 19. 1%. Exod. 20. 8. But he gives a /;,-»? and jirici charge for the due obfervation of his Sabbath, Exod. 21.13. iiiid thunders out bis threats againit all, who ever (hall vio- late or make any breaches upon it, Exod. 31. 15. 2. And prefently he infinuates an Argument 0/ /aire *o en- dear the people of Ifrael to this Commandement, Exod. 31. ^maldmm' l6' ^ alld telIS ^Cm iC ^a11 be *PerPetHal Ce^e^ant be- toties i'ncul- t;vixt him and them , the very tye of friendship and amity cari videmu*, between them, and it mould be a fgne. of Gods owning them ut necejfjndjh for his peculiar people, and their owning him for their onely credere.iUud Q0i\t yjic Jews ihould be known to belong to Jehovah by nSmoa'mt &&* obfervation of his Sabbatb, that mould be the Shiu- Ri7," ' boletb to diftinguifh them from tbtCbaus ofthereil of the World. But The Practical Sabbatarian. 609 . ,r- ' ' ■' - — . . 1 ^.- But after this, a few days Aiding away, God renews his 3. Command for the Sabbath, EW.35. 1, 2. in a /M ^#^1 £/> of the people, that //j;:e might plead ignorance, and that znpeaud Law to their Ears, might be a rivet ied Law in their^hearts. And left the Ifaelites might interpret.//;^ Law of the r. Sabbath p 0 fit ive only ymd Co tranfent, God prefently after ^sabbatum this inferts it among the Laws natural, that if the Jews cuftodiebat , fhould forget Mount Sinai, they might have a principle in hoc ipfo taritS their o%h'breafts, to lead them' to the obedience of this Law, tj^Jp*bam.% God tells them, Levit. 19. 3. Theymuft honour their Father ^^c^" and their Mother, and keep the Salbath. God would have et ten*; qui the one Law as fairly written, and as deeply engraven on verd contem- their hearts, as the other, and he joyns neighbour Comman- nit Sabbatum, dements together j Nature leads them to reverence their ^.^ l"£?" Parents , Religion, Gratitude* Keajon, Obedience, and much creiiorem of Nature (hould draw them to kgep Gods Sabbath. nur.di; fie qui And which is not to be over-paired, the fame Law of the ^em dominU Sabbath is inculcated again in the fame Chapter, Levit. 19. c%i* celefrra- 30. where God reckons up his Feafts which he will have j^ negare obfe.rved throughout the current of the year ;> there God chrifinm rejurx takes an occaflon to begin with his Sabbath ■> and fo Levit. re&Jfe. 23.2,3. that Feaft mult be looked upon in the firfi place, Vatabl. . they muft firfi feek the obfervation of the Sabbath, and all 5' other Feafts (hall be added unto them, for greater fplcndor Mat. tf.33. and folemnity. When God tells the Jews of his Sacrifices, what kinds, m $; what order, on what feafons he will exped: them , he en- joyns duplicate Sacrifices oil the Sabbath, Numb. 28. 9, 10. to intimate'plainly to us, that the morejervice he hath from us on that day, the more grateful it is to him. When Mofes repeats the ten Commmdements to the peo- ple oiljrael a little before his death,he forgets not the Com- '"" mandement/tfr the Sabbath, Veut. 5. 14. that lies /till in the bofom of the Decalogue, as the k/ci/er/ Difciple leaned upon the bofom of Chrift, John 21.20. this Command hath neK ther loft its ./zfe, nor force, When the Civil Government was changed in the ftate 8-.- of. 6jo the tragical Sabbatarian. of the Jews j from Judges to Kings , ft ill the obfervation of the Sabbath is the fume, i Chron. 9. 32. There may be a change in the fi/wex, there muft be none in the Sabbath > the care of the Sabbath is the duty of every Governour, by what Name or Title (bever he be diitinguilhed. 9- And m after Ages, the Prophets frefs hardtov the obfer- vation of the Sabbath, Jer. 17. 21. And this was one confi- der able piece of their meifage to the people, Godjiill alarms his people to Sabbath-holinefs. 10. And if the people fail in the obfervation of Gods holy Sabbath, how fliarply doth God upbraid them by his Pro- phets , Ezel^, 20. 12. as a molt ungrateful and mconftant people, and how bitterly doth he expoitulate with them, as a/ reward, and ihortly to be forlorn Generation, Ezel^ 20. 13. and looks upon the violation of his Sabbath, as a con- tempt poured out upon all bis'Lawsznd Statutes, Ezek^ 20. 16. and yet in the midft of his anger, his Sabbath is fo dear to him , that if they will j/et keep bit Sabbath, his wrath may be withheld and reftramed^Ezek^ 20. 20. and better days may befall and betide them. ' But yet the pollution of his Sabbath is fo great and fo grofs an abomination, that God knows not how to put it up, and therefore he goes on in his complaints, reiterating his charges again ft them, and bringing in new Bills of Indictment for the violation of his Sabbath, E&ek. 20. 24. Ezel^. 22. 8. 26. Ese/^.23.38. • .12. 1 And when God pronounces his for eft judgments a^inii Ifrael, he at la'ft comprifes them all in one, he tells them HvJ. 2. 11. He would caufeher Sabbaths to ceafe, tjiey ihould lofe that darling mercy, which they had fomuch abuied. Now then, all this importunity of God in urging Sabbith- holinefs, doth but the more alarm us to break off our fin by keeping holy this blelTed day : Surely the fanefifying of Gods day is a matter of the bigbeft moment, elfe God would notfo multiply his Injunctions and charges about it, for the Scriptures know no vain repetitions. No Command kf rewardedwith mure bounty, than tl>at of Argum. 9. the Sabbath : God hath fet the richeli crown on the head ot " * Sabbath- 11. The Pra&ical Sabbatarian. 6j\ Sabbath-obedience, like Jacob it hath obtained the Blcffing : Gen. 27 30. and if you ask, whztbleffing, it is anfwered. God rewards the holy obfervation of bis day with fpiritual bUffings, and indeed they are the cbncejl bkflings, they are moji reined, not mingled with the drofs of earth and incon- flancy, they molt concern the Soul, which is mans more fab- lime and belter part : and for thefe was the Sabbath prin- cipally ordained, that God in the ufe of Ordinances on this day, might enrich our Souls with spiritual hleffings in hea- venly places in Ckrift, Epbef. 1.3. and with thefe hleffings j) will the Lord blefs a conscientious objervation of his day i fb ■ / ' faith the Lord, Ezek^. 20. 12. I gave them my Sabbaths, that they may kriow, that I am the Lord who fanliifies them. WeJ fhall rind and know, that the Lord will fantiife us, boThl wTtTTtrTe PelglHHingfand the increafe j of grace in our hearts Jpfaj#p2< j^. if jpintualiy and follicitouily we keep his Sabbaths •> yea,) the Lord hath promifed, Ij^. 56.6,7. to every one who Ifa. $5. <5, 7. keeps his Sabbath from pollution, that he will make tbemJExod.31.13: joyful in hi* boufe of prayer : and in If a. 58. 14. that they\i.cvit.26.2.iu Jh all delight themfelves in the Lord. By thefe two Texts oftfa. 58. 14. Scripture, it appears, that God hath bound bimfelf by pro mife, not onely to wor^fanttift cation, increafe of holinefs and power over corruptions, but alfo by his jpirit of ado ption to increafe in their hearts a lively fen fe of bis favour, Ezek, 20. 12, Judai l it can pour bleffings • f*mily? and make that wealthy and profperous, i/^.58. 14. I wiu caufe thee to ride upon the high places of the earths which muft be meant of fruitful nefs and abundance,, as Expotitors inform us : thephrafe refers to feracious and flourijhing Mountains, which are the rkbcjl pafturage ;> or clfe to the' Land of Ca- naan, much fwelling with Hills, which was the moft plen- tioiis jpot of ground ( while God was with his people there) that was in the whole worlds fome obferving that , that fmall Land of Canaan maintained at once no lefs than thirty Kings : High-grounds, as a learned man conceives, are pla- ces tor the moft flourishing Vines, and the rareft fruits > and the Septuagint interpret thefc high places of the earth, the good things and increafes of the earth : However, rich tem- poral blejfings muft be implied, which (hall certainly, as there is truth in the promife, be the portion of thofc p>bo are holy and devout upon Gods bleffed day. Sabbath-holinefs will bring down blejpngs upon finglc per Jons : 1. Vpon the more inferiour. The very Eunuchs,who were pieces of contempt , and in the time of the old Law, were not to enter into the Congregation of the Lord, but their Infirmity fued out a Writ of Excommunication againft them, i>eut. 23. 1. and they ferved onely/vr a type oftheGentile Nations, who were barren of piety and good works, yet faith the Lord, If a. 56. 45. Vnto the Eunuchs who keep my Sabbaths, I will give to them in my houfe a place, and a name better than of Sons and Daughters : So grateful :to the Lord is the holy obfervation of the Sabbath, that it can make an Eunuch fruitful, and put the meayicft perfbn into the Bond of the richeft promije, 2. As the holy obfervation of Gods day, can raife the .\ fo it can honour and bhfs the great eft. Nt hernials was an excellent example of- zeal for Gods day, and his zeal flamed out lo much, that it /torched pefumPiuvus dejfifers The tragical Sabbatarian. 6j 3 of it \ and thisfacred heat of zeal was rewarded with great fuccefs, his combat againft Sabbath-prophanation was vigo± rous, and his victory was -glorious, Nehem. 13. 15, ic5, 17, 2 Tim; 4. s. 18, 19, 20, 21/ his C0#fc# was {harp, and his conqueji was frreet. The goodobfervationofthe Sabbatb can bring fafety to a City : fo the Prophet fpeaking of the keeping of Gods Sab- c 4' . W/;, Jer. i7. 24. which if it /&*Jf be done, Jer. ,7. 25. s^ff*1* This City Jhatl remain forever. Nothing can better encom- Hierufolem pafiaCity with walls, barricado a City againft danger, pre- forehfr, <& ferve a City from decay, and fecure a City from mine, then timll™ *}*& when the Citizens ^re not more indnfiriom in their fhops on frefe- with amazing and aftonijhing glory, 1 Kings 8. 10, 11. God aZmjLhne- indeed keeps Nations, as they hgep his day, and when they are did/on*, fo hofc upon his Sabbath, God is more indifferent in his pro- gratia dsi. te&ion over them, and benedictions upon them. It is ve- Gaiv' ry obfervable, that God did mofi complain of Sabbath-pol- lution , JLz>eJ$. 20. 13, 16, 21, 24. Ezekc 22. 8, 26. Ezckj 23.38. immediately before the Jews going into Captivity. When a people defpije Gods Minifters, and prophane Gods Sabbaths, then there is no remedy. Nay in our Nation of England, immediately after the Booh of fports was fet forth for recreations and liberty upon the Lords day, that bloudy civil War began, which turned England into an Aceldama j 2 Chrcn. 3S, and it was infinite mercy, that that field of blond was not 26, Rrrr like 6y± The Pra&ical Sabbatarian. like that floud of waters in Noah his time , to drown all the Nation, and leave only one family furviving. <$. Thefanilification of Gods day can bring profperity to the Dement mo- Church : It cannot only fill the throne, but the temple with ti omnibus glory, and blefsnot only the fljop but the fan&uary : Our bene$™art Jpiriiual priviledges (hall be like Aarons rod bloiToming, ffisabba- Numb. 17. 8. If the Sabbath, like the Sun, mine hot with tumobfer- zeal and devotion. Let us hear God fpeaking by the Pro- vent, etpuro phet, Jer. 17. 24, 26. If they Jh all hallow my Sabbath, &c. corie fc addt- jfoyfoall come from the Cities of :\Judah, and from the places Inm^iimin about Hkiu&km, and from the land of Benjamin, and from templumaf- the plain , and ft dm the Jouth, bringing burnt -offerings and tendunt, & facrifices, and meat-offerings and incenje, and bringing facri- hilariter offe> pces 0fpraife unto the ho ufe of the Lord. In this glorious pro- runtjuqef^ ^ ar£ comprjfe(j au t\ot Characters of a flour ijhin? crijicmm^ex . r J J J » vicing regione Ghurch. advenient cut- 1. Here is a multitude of worfhippers, they mould flock to tores dei, qui tne houfe of God from all circumjacent parts, from all adja- diesftftoscc- c^nt qLiarterS) from tj-,e plajn5 and from the mountains, rLreflorcbit from}udah,ar\d from Benjamin, the two mofl confiderable Kcligioet vi- tribes from the South, &c And indeed a confluence ofprv- gcbit in Sab- feljtes is the glory of a Church, when believers are as the batoobfet- eom 0ftfoe va\xey, and not as grapes after a vintage, Mic. 7. 1 . I'ffrcrificilt* then r^ frit*1**™ Church became glorious to a wonder, hud* offeren. when tboufands were added to \t,Acls 2.41,47. Ails 4. 40 wnhucfjie Acts 5. 14. Churches are then profperous, when believers Stantomniafi- flocj^as Doves to the windows, If a. 60. 8. 'te&le9' 2' Here is the variety of facrifices, burnt offerings, meat bretWt&LC. offerings, emblems of legal worjhip, facrifices ofpraife, the Calv. evidence of worjhip Evangelical. Gods Altar ever flou- rifhes when there is mofl incenfe offered, and the Church is in its beft ejiate when the Saints have liberty to wormip God in every Ordinance. Variety of Ordinances is the joy and harmony of the Church. chYifti< /fcutf c^/we *o *&e houjeofthe Lord, where the IXj I2. Lord will give them a meeting, elie thefe words were an Irony, not a promife. For to ctfwze to Godshoufe, and he withdraw, this is a judgment, not a promife , for the Sun may (boner want light, then a piomifefoeet nefs : If then the Divine Prefence be incloiedin the promile, #^j* aglori- pfai.tf^, ous thing is S abb ath -holme fs ? For what can we enjoy more then a God } His fmileszvc heaven^ his frowns are /;etf. -Our condition is calculated and computed according to the ntarnefs of God to us, or his remotenejl from us, if God be with us, faith the Apoftle, Rom. 8.31. Who can be againft us ? I may fay, who can he above us ? Communion with - , Godis our throne, his abfence is our dunghill. Our condition g \i* # gradually advanced or depreiled according *0 *&e degrees 0m^P°^ff^ P~ i J i *• r ^1. 1 ■ a- ri • r • 1 qui ilium peJJi' of Gods approach or retirement : The forfwsg of his face is the ^ qui omnja blacknefs ofdarknefs,and^ii-^rf/e^ceistheyw'fe^e/f of eve- pqijiZst. Atct. ry mercy, the fulnefl of every Ordinance *, nay, the glory of heaven it felf. It is the prefence of God which fills the hearts of glorified ones with perpetual joy, and their tongues with perpetual Hallelujahs. And it is this prefence which invites y our holy obfervation of Gods Sabbath. It is an elegant note of Origen, I demand, faith he, c When Manna firft be- c gan to fall from heaven > and it is apparent from the holy [n ng*r> ctim c Scriptures that Manna was rirft given upon the Lords day, di-dominka c for if, (as the Scripture iaithj they gathered it lix dayes fenper pluit c together, and ceafed the feventh day being the Sabbath doming Mw- c day, without controverfie it began to tall on the fijit day oril ' 4 which is the Lords day, and ftiil upon our Lords day, the c Lord rains Manna upon his people, the true Manna did c not ceale in the wildernefs, but is ftill ihowred down up- c on the dueobiervers of Gods holy day. Divine Meltings more fweet, more pUafant then Ifraels Manna, or bread re- Rrrr 2 fembling 6y6 The Pra&ical Sabbatarian. fembling wafers, or Corianders (Led, {hall enrich and rrfrcfti Exod. 16. 31. j/>e devout foul on Gods holy day. ATtf command is puniftsed with morefeverity then that of the M/g.io. sabbath, when it is brok$* and dijobejtcl. Sabbath-pro- phanation is a fill which will be beaten with many ftripes : For the better diicovery of this great truth , we {hall follow it by degree:. I# God eyes Sabbath-prophaneneft moft exaVily. If it be but r> • ihecarryingef a burden, Jer. 17.27. God takes notice of it, funteiut deli- arf** lt &ts a^ in aflame- There are two things God is moil tix$m\e)w jealous of, f*lkitas,etiUa 1. Of his truth. iniei contem- 2. Of his day : God will fee little fpois on his own day, %nt°nqJbufa kittle flaws are feenin aje»>e/,every one takes notice of fpots fecuUcuruetf i» the Moon, which is^a bright and glorious luminary, the iahoribu* \a- finer the cloth is, the more damageable the rent is which is comes divind 'm it. Gods Sabbath is one of his moft precious things, it is SmS* notfaid' >' J7'27- If a»y commit a £™^« upon my, Alap. Sabbath, But if any bear a burden. Secular works are fin- fptl works on Gods holy day, every toil is a trejpafi, and to bear a burden upon the bac\, is to draw guilt upon the foul. God threatens S abbatb-prophannefl moft fharply : The threats of God axe the drawing of his bow, they are the Terpoenam ca- ajarpmHgo{his fword, and the fittingit for execution, they pitalem irwi- J (s • ■ , • 1 1 n b rn ,7- ■ 1 r " eendum Aem are niS warning-pieces which he ihoots oft to affright Jecure exprimit vila- finners, they are his frowns which, are the evidences of his toxibut-Sabha- wrath and indignation ; Now Godfurely threatens the vio- ti,qujmrul which {hall prophane the Sabbath//*// die the death \ fupptirio irjli. nay, this fin {hall not only deftroy the Citizen, but the City gendum tranf. tco^ Jer.iy. 27. fet the gates on fire, where the fafety of gredienii eJJ& t^e Qty lay : No Portcullis can fecure that City where the 5«od «i«n withftand it. Divine fury can as eafily rafe, as Di- t^adexem- vine Power can create a world : And this fury God \vi\lPlum\° iff etiain xttu poure out on thofe who prophane his day. ^ - ^ m.n m§r£em God complains of Sabbaih-propbanation mcjl bitterly, fuijfi denuncia- When God was dra;wing up his Endictanents againll the tamnon irjid- people ofljrael now going into captivity , one of his chiof j* lrnm* charges was Sabbath-pollution--, they defiled his day which lve ' he would have kept Jpotlefs : and this did accent his com- sMaudomir: plaints, and put an- Empbafis upon his grievous expoftula- pofanantko* tions. They defpife my fiatutes, faith God, Ezel{. 20. 24. mines, turn eo- How doth this appear? Why faith God, They pollute my nm pYcphini- Sabbaths \ as if the contempt of Religion was wrapt up in q1™ Vl^\ ' Sabbath-propbanation. And in another place, Ezeh^ 22. 8. pimt,fed omIm They dejpife my holy things, faith God '•> but what is the evi- fuasavmum^t dence of it, why faith the Lord, they prophane my Sabbaths ; conniventes this goes to the heart of God, and nothing more provokes dufimuhnt, hisfpirit. Nay, which is obfeivable, God calls the pro- \ont^0lt^ phaning of his Sabbath, the prophaning ofhimfelf, Ezek. 22. vanu -26. Co the text j They have bid their eyes from my Sabbaths, I amprophaned among them. To pollute Gods day, is to cad Cowquimfar dirt in the very face of God himfelf j and when men make E.z^.22. 16. light of the Sabbath, they lofe the reverence they mould bear lr'Jjhr7ti^ to the f acred Majefiy of God. Sabbath-prophanation/^^^/ex all in confitftony as God complains, Eze\. 22.26. and makes men Atheifis, fo ^ to have no regard of the incomprehenfble and tremendous. Jehovah, who* as the Apoftle faith, Heb. 12. « „ -. „ , r J . r a 1 r- ■ j^ j ' 1 ■■• ; 7 - Pojlmtur Sab- 29. vs a conjuming pre. And to God bitterly complains, t,atun (>umcu, Ezek. 23. 38. Moreover this they have done unto mey they have iusgrati&infti- de filed my fanCtuary in the fame day, and have propbaned:my tuitwr, d ple- Sabbaths. What is done to Gods day, he takes it as. done ^''"mTj io bimfelfe : When his day is polluted , and when his ' Saints are perfecuted, this is drawing againji God him- A^SP'4>5«- felf. In a word, the prophaning of Gods Sabbath, makes him firft poure out hid complaint, and then poure out his fury, the /mothering oi his complaint, quickly breaks out into the flame of his indignation. God punijbetb Sabbath-propbanaiion moft fever ely : We 4, have already difcoyered the fharpnefe of Gods eye in the dif- . - 6lY> T^be Pra&ical Sabbatarian. Totto dies &o- clifiermpg the frowns of Gods brow in the threatyfing^ the ininkuf ex toto complaints ofGods mouth in his complaining a%ainft&i\d now fa™£jnT WC COmC t0 take n0tice of the ftrokes oi Gods hand in the nJcetTiuvi^di revenging of the violations of his bleffed Sabbath. The Hi- ihbecitiuasritt ftories of all ages do afford many dreadfull examples of Ven- etpttfayqn- geance executed upon thofe who have prophaned this day. dweft,rtenim-.Thc Reverend Mr. Walter tells us, That he could relate ikniKtiohti ,m0?? then thirty examples of Gods heavy vengeance upon oni tnakdifti^ Sabbath-breakers within the fpace of two years , fome of onrm connni- which were itruck with fuddain death by Gods immediate natur Dew. hand, others devoured in the waters, fome cut off by fur- i ll"2 J4- fets, which they got by dancing and drinking on the Lords Jer .17.17. * day ? ^ome ^re'^ out °f their houfes in the midlt of their et poenis gra quaffing and jollity, and all their goods and fubftance con- viffimis & ^ fumed : And thefe Judgements-have befallen .them in the morte ulcifct- ^erv ^c7 of their abominations, when they were mojl bufied come?nlw!ejl m tne*r fp°rt?> in their worldly employments, or in their tortus legis vain and frothy pleafures. iei,etdivzni But for the better difcovery of divine jufiice in the pur- cultwrepudi* fuits 0f it upon Sabbath-breakers h rw.Leid.Froh % ^ j ^ fearch fhg Scfiptures 0fGod, 2. I (hall trace the Providences of God. And in both thefi glajfey we may eafily difcern the feverities of the Almighty upon the violatours of his holy day : Judgement hath not flptmberedy but hath awakened and taken fyold on them. 7, Let us call our eye onfacrcd Writ, and we (hall fee God executing temporal judgements upon thofe who have pro- phaned his day. If a poor man gather but afewjlicks upon the Sabbath he rriuft^iefor it, Numb. 15. 33, 34, 35, 36. hemuft be ftoned into his grave, ftones mult be bis death, but not his tomb j and this not by a fuddain heat and paf- fionof the people, but by znexprtft command of God him- felf. Qtyett. But and if it Be obje&ed; this was under the rigour of we Law* Anfvc It is anfwered, God forgets not his judgements againit Sab- bath-breakers in the times of the Gofpel * Eutichus ileeps at a Sermon on a Lords day, and he dies £01 it, Atts 20. 9, io. an : The Tragical Sabbatarian. 6y$ i o. and it wm a miracle he ever came to life again. Indeed much may be faid to extenuate his crime ■> He was a ymng Prof math fib. raan, and * younger Chriftian, it was late in the night, the ^iramintu- froper tune ofilecp and reft : P **l had preached very long, ,'^~5 ■ and had extended his diicourie to an unujual enlargement > ,-„ civitatem , and though tbejpirit is willing, the flefh is wea\, Mat. 26.41. iotw<) in lfrae- yet notwithstanding <*// this Euticbiis falls down ^^/. By lem dei popu- *&? example we may feel the heat of divine difpleafure a- m# gainft the prophanation of Gods holy day. Both in the times of the Law, and of the Goftel, we may difcern the revenges of God againft this fin. It is Sabbath-breaking can devour Palaces, Places of honour, Jer. 17. 2-7. the beauty and the Neh. 13. \y, ornaments of the moft flourifhing City or Kingdom. Palaces x ,Ip* they are the pride of Architecture, the extrinfique glory of a Nation , they are the habitations of the moft Renowned Princes, the Court, and Council-houfe of Kings -, and yet Sabbath -breakjng can turn all thefe into aflame : Nay, this fin can kindle a fire in the Gates, places of Power, wherein the fafety and ftrength of a City doth coniift, Jer. 17. 27. the Gates where jujiice is done, the onftant bull-workj of the place whereunto they are faftned, the chief guard of the town. This fin of defiling Gods day can petar thofe gates, and not only open, but confume them. But the Citizen will ftill have fome relief, if the gates be burnt, yet the /hops are s remaining:, though fafety be loft, yet trade continues > there- fore God faith, he will lay waft e Cities, Levit. 26. 2, 3 1 . Hj£ will deifroy Gates and Shops and all : But the Profeffour replyes, though our Cities are confumed, our Sancluariey ftill remain 5 and though we have loft our P'aUaces, which are the glory of the Prince, and our Cities are wafte, which are the dwelling of th~ cpeople ■-> yet we have ouifenttuaries, which are the delight of the Saint , and we can yet drive a jpiritual trade ;No£aith God5Sabbath-pollutionj£utf lay the Cities wafte^ and Jh all bring their fancluaries into defolation^ Levit. 26. 2, 31. This fin (hall deftroy Cities, Shops as well as Gates, Santtuaries as well as Palaces, Necejfaries as well as Accejfories, itiball lay all wafte and depopulate0 Jn-- 63 o The Pra&ical Sabbatarian, 2. In the fame Holy Writ- we meet with God executing J pi- ritual judgements upon Sabbath-breakers.In */?£ %tho{Amos, verf. 5. we find the Jews weary of Gods Sabbath j that Was their difgtift, which fhould have bex'n their delight,Ifa. 58.13. and how doth God chaftife them for this tranfgre-flion > We may read, Amos 8 . 1 1 ; 1 2 . He witijrada famine cf 'the Word a~ mong them. God will cure the f'urfet of his Sabbath with a famine of his precious Word : And or' all judgements this is the fbreft. A famine of the Word, is the lofs ot the befifood7 , the bread of life j a itarving of the bejipsrt, the foul of man : ? ,2* I2'Ar a lofs which can never be compenfa. e^not with the treafures ivrlorumpo " ofGold and Silver => a lofs which can never be terminated, it tejiatem erunt may and will be bemoaned to- all eternity. Wo, wo, wo, tYjiendi, inter faith Luther, Where there is a Church and no F reaching Mini- quoscejfarede- fter^ nom t0 foeafy the bread of life. By fuch a judgement, tjftKlw '^e^ Cities become like ^r^dens and the mo ft lovely Go* eratpublici fl°en IS turned into a bruitijh JE^ypt. Wiiere there is a fa- cultttt externi, mine of the Word, the Sun fcts at noon day, ?,nd the mo ft mag- et itiudmere- nificent Courts are transformed into the moil loathfome dun- hT^jT™' &eons' Prov' 29' l8, N0W When ri L Ct J' frcm S^batbf> termmpem™ tne noly anci due obfervation of them ? then it ib juft with pam retinue- the Almighty, that Sabbaths fhould ceafe from men\ men runt. Rivet, fvnfully forget Gods Sabbaths, a^id God judicially Ciuieth Sabbaths to be forgotten, Lam; 2. 6. And when the SaLbath of God leaves a Nation, the God of the Sabbath goes away too ^ ^A^i »?^e *o that Nation, when God departs from it, Hof 9. 12; The fin of prophaning Gods Day. can wear out Mai. 4.2. the very prints of Chrift, and write Lo-Ammi uponaKing- KeceJTna>pY<£' dome, and Lo Rubamah upon a City or a Family. The wife dicatiow ver man faith, JFbere f&ere # no mfion, -tbe.pt jp/e perijb , Prov. bi,ex abfcnxU 29.18. And to this perijhing condition Sabbath-piophana- ^ar'riZ™' ti0n bringS a pCOpk :It/can c!^J^Chrifi out of a Fan* p«Mcil" mS- ty> City or ^higdome i and when the $//// haves w we are Mte' qua nudi- all in */?£ dar\ There goes a ftory oi Nazianzene, that be- im poteft ejfe, ing about to leave a place, where he preached (oxfome time, fxir.dumento. a4rGOc[ man criesout, O Naiianzaie »>/// *£o» ^ *j rum, aut amo- ° . „ino- . . . , , ■ 0 . . ,, , 0" „ , 3 rum carentia carry x"z H°fy 2 r****)' w™ *»rt • Sure it is, bather, Son and Cartw. Holy Ghoft forfak( j tours of his Holy Day j and : The Practical Sabbatarian. 68 1 and what then is Idt to the unhappy (inner ? the abfeuce of God (trips the foul of its Ornaments, nay, of its Ordinances, of its &erfz/y,nay of its breafts, and carries away divine truth, which is both its Guardian and its Nurfe, Nay, Godpunijheth the breaches of his Sabbath with eter- 3. Hal judgement s. The great day of Gods general judgement ^ii tunc/ma is novo approaching, and flattening with a#eer/y flight i when f^u paniten- as fuch who (in againft Gods [acred Sabbath, (hall be con- ^^anm demned of the Almighty* and they who regarded not the glordtio.etin. Lords T>ay, (hall not be regarded in the day of the Lord, nor of efficax depre- the Lord of 'this day, but (hall be enforced to undergo una- catio- GyPr* voidable and intollerable calamity. O how fweet would Mark 2. 28. one Sabbath of Reft be from Hell torments in ten thoufand years > But this drop of water (hall not be granted to the ukci^24« mi fcarrying (inner. This day indeed draws near, tvhen*i7 Hieron. Epifl. men muft appear bofore the judgement- feat of Ch rift, 2 Cor. 5. defcientjegis', 1 o» and then anfwer for not attending on Gods holy day. 0 Tom» 4. what Jhallwe do% faith Hierome, In that day when the Lord fljaU come with trumpet founding, fire flaming,fmncrs fainting, ftar s falling,mountanes melting, poor creatures cryingto graves c^'ftu^ hde& to hold them, to hiUs to hide them i Let none then who abufe ^2ia?ad* the Lords day fuppofe this day is afar off, for behold frith ditim'mfo. the Apoitle, The Lord comes with ten thoufands of his holy rumgaudium ones to execute judgement, Jude verf. 14, 15. And the com- complejt,etini~ ing of the Lord draws near , faith another Apoftle, James 5. micorum '">- 8. Nay, The day of the Lord is at hand, faid a third Apoftle, TpuZu' Phil.$. 5. Let all therefore who trifle away Gods blefled Anfel. * Sabbath, fear and tremble,^ and not like wanton Israelites, Amos 6.3. put far from them the evil day. Rivet pronounces Obftimtu au- peremptorily, That toobftinate offendours, on Gods holy day temin Sa^ba^ eternal death and damnation is denounced,' Shortly there ^mum comes a day, when *eckning muft be made for all owx flcepy mortem faijfb duties, cold affeUions,deadhearis,fenfual meales,open prophane- denuncutam nej's and fecret hypocrifie, for all our wafts of time, and pie a- n°ninficiat fingtheflejh on Gods mo ft bleffed day, I might add, that tmus' Kxvct' ■ all our formal fervices on that day, (hall be weighed in the baU lance, and with Beljhazzar, will be found too light : ' And then, {{Repentance md Faith in Chrift hath not crofftd the Sff f debt, 682 The Pra&ical Sabbatarian. ■ w debt, we (hall be discharging it in terrours and torments t© all Everlafting. ■ 1 — : ! — CHAP. XL IX, Gods Tremendous Judgments executed upon thofe who have prophaned and violated, /w holy Day. ~^E have already feen by. Scripture light, frowns in the face of God, wrath in the heart of God flaming in the eye of God, and a Sword in the hand of God againit thofe who dare polluters holy Sabbath. Let us now trace the methods of Providence, and fttll more wrath and vengeance breaks out againlt the fame Offenders j and indeed fa little to preface what is. fubfequent ) The fin of prophaning of Gods day is no fin of furprifal, but it is a. deliberative offence, a (hi carried on with conjugation. Sometimes an Oath is fworn unadvifedly, as that of Herod to Herodiai her Daughter, Marl^6. 26. which coft John the Baptifi his life : an act of intemperance is hatched by the warmth of a temptation > he is brutified, when reafon on-z fudden hatli left its habitation ; Nay, fometimes one wounds another, and it is only a lightning of paflion, as high Feavers Toon run into a diftra&ion. But now the violation of the Sabbath is a premeditated act, and is the leijurely effect of a corrupt heart \ it is a (in accompanied with time to confider, and with an enlightncdmind to underfiand it.- Recreations upon a Sabbath, they, are no vain furprifal, but fin died E & 80 w*chdnzfs ; ileeping at Ordinances is a giving way to the m 2&> ,P' flefh •> Riots and Surfeits on the Lords day, they are defigned debauchery, nothing but a ftriking hands with Hell in cold blood; we confult with our ea(e, when we trifle away the „. . Sabbaths \ we neglect not Ordinanceson the Lords day, and E£sk:a2. 26. CQUXt0,L1I ^ or"our Belly, initead of the San&uary, with- out advice and debate with our felves i nor can xhe fantaftick rfcBt.5,12. ! uiecc of pxxde JpendJjourson Gods holy day, with the GlaTs " ' and The tragical Sabbatarian. 683 told the Dreffing-box , nay , and it may be the Box of Patches, and the Perfuming:ppt> without concluding before- hand they will appear to £he worlds eye in j the moft flatter- ing, drefs. Sabbath-prophanation is a fin of knowledge .and deliberation, which puts it into a lcarlet dye *, furcly it muft. needs be a great fin, to forget that, which God bids us re- Exod.20.3. member > to prophane that, which Godbiddethus to keep £ to /*&0#/ on that day, wheji God bids us to rejh; and to unhaUow that day, which God hath £/ejflW ; what is this,, but to throw down the Gantlet, and to challenge Godhun- \^u & felf } God indeed hath punifhed this fin with the moft fin- pendous revenges, I (hall marjhal his dreadful executions into their fever al rankj? whereby we obierving the many exam- i Sara. 3.1 1. pies of divine fury and indignation, we may ca-refu>lly fak$ the alarm, and lo avoid the jiroke, (for God ufuallyjrVi^/ Dc^.32,42, And they caufed the Table .with the drops of blood upon. it y to be preferved as Rom n. ;3. a Monument of Gods wrath againft this tin, thus this blajied Luke 17.32 1*bhXikt Lots wife, was a /landing warning-piece, to caufe all to take heed of Sabbath -breaking, and ingratitude. At Simsbury in "Dorfetfhire, One rejoycing at the ere&Lng of a Summer- Pole on a Lords day, He J aid he would go fee it, though he went through a quic^fet hedge \ Going with w^5od in his arms, to cart into the Bonefire, prophanely. ut- tered thefe words, Heaven and earth are fuU of thy gto-ry O Lord ; he was immediately overtaken by the fir oh^ ofOodYa.jzd in two or three hours died and hir wife alfo. And thus as £xcxj. p. 24, God once punilhed Fharaoh with hail mixed with fire, fo he hath punilhed the prophanation of his day withfm a>td judgment joyntly, with leaving the Orfendor to vile fins, o- Exod. 5. 7» vei taking the. Offendor with fore j marts, that his burdens like thole of the Ifraeliies in Egypt, might be doubled. - Sometimes God punijhtth the prophanation of bis Sabbath with executing vengeance on great numbers : God hath not decimated Cuch Tinners, but deftroyed them in the lump^ as may be verified m thefe enfuing ltories. ., _ . fourteen youths ad venturing to play at Foot-ballon the o.itbeSab- River Trent upon the Lords day, when it was, as they bath. thought, very hard frozen, meeting at lad together in a Mr. London in ihovc, the Ice brake, and they wre aU drowned. Gods Judg- At tne $ear-Gardcn in Southward on. a Sabbath-day in SAbbathTreg. the A^ernoon, many per fens prciling on the Scaffold to fee kers. the fport, forced it fuddenly clown, with which fall, eight 7jii.13.1583. ire re Jhe T^ra&ical Sabbatarian. 6%j were killed, and many foiled in their bodies, who diedfoon af- NuJlu/die fil* ter. And by the way let meobferve, This feeing of"Shews^^u^ upon the Lords day was complained of above 1200 years %'iwmreL' ago, and Edicts. fet out againii it by the Emperors Valen- rationem, con* tinian and. Gratians the early zeal of the Primitive fe&a folenrita- Chriilrans took notice of this deteftable and prodigious ts confundat. ; ft- Valent. Grat. praaice. God fometimes takes away Sabbatb-breakgrs immediately by bis own band, as may befeen 'in tbeje injiancts : A Fellow near Brinkley in EJfex, ufually coming home late from his fports on the Lords day, his good Miftris re- proving him for it j one Sabbath he goes to a Chalkpit to work with another man, and tells him, heufedto vex his Mi/Iris for bis fports on the Sabbath, but now he would vex her woxitmtb bis worl^, which words were no fooncr ipoken, but Jultice feizes upon him, for the earth fell upon him, and he ftirred no more, but presently died. Thus the Numb. i5. Lordly bis own band cut off this Milcreant. wretch , and 32, 33. threw him into Corah, Vatban, and Abirams Grave.. Let me add another dreadful example : One Sabbath-day in the Afternoon, a Match at toot- Do&orr»j#&.- ball was made in Bedfordshire \ as two of the company were on the Sab- tolling the Bell to call the reft together, fome that fate in bath> the Church-porch heard a terrible noife, as a clap of Thun^ der, and they faw a flafli of Lightning coming through an obfeure Lane, which flafhed in their faces to their terrour and amazement, and the Lightning pafliug on to thofe who were tolling, it trips up the heels oi'tbe one, and leaves him ftark^dead, and ib blaited the other, that be died within a few days. Thus the fwift Mejfengers of Divine wrath overtook thofe incautelous finners, and blafted them in the middeft - of their prefumptuous impieties. Lightning from heaven te* itifies againft the deeds and/*&r of Hell. At Dover the fame day the Book, of ftorts was read in St- James Pari fh, one propbanely went to play upon a Kit, which drew a multitude of people, elpecially of the younger fort together : But o£ the terrour of the Lord, this pr?- £jzane per/on was ftmcl^by a divine band^and in two days died. Tius> 6b% The Pra&ical Sabbatarian, Thus daring finners by an unexpected doom are folded up in their duit to awabgn others, that they may not adventure upon the fame impieties. ut.clar%eh\* A Vintner who was a great (wearer and drunkard, as he examples of was itanding at his door upon the Lords day with a pot of divine juiticc wine in his hand to invite his guefts, was by the wonderful juftice and power of God carryed into the Air with a whirl* winde, and never feen or beard of more. How loon can tbi wordofGodmak$ the creature, and how fuddenly can tb* rvinde of God dejiroy the finner. Let us read and trem- ble. Sometimes God revenges the propbanation of his day me* diately by the band of others j as may be verified in this enfu- ing ftory. Not far from Dorcefler lived one widow Jones^ whole Son Richard upon the Lords day Cnotwithftanding all the perflations and admonitions of his good Mother) did with his companions go to Stoakj to play j where after he had done, and drank freely with his company,they return home, and by the way fall out y whereupon John Edwards one of the company (tabbed this Richard J ones under the left rib, whereof at (even of the clock the next night he died. Thus every thing becomes a fword^evena companion to deftroy a prefumptuous Sabbath-breaker. One di(po(ed to (in and debauchery would needs keep an Ale in the Church-houfe on the Lords day : But O the (everity and formidable juftice of God ! At night his youngeji Son was taken Priioner for dealing of a purie out of anothers pocket while he lay dntnl^ m the (aid Church- houfe, and the week en fuing his eldeji Son was (tabbed to death. ThusSabbath-prophanationblafts/^wi/zVx as well as perfons , and plucks down the houfe upon the finners head. g# Sometimes God leaves the finner whoprophanes his day to dejhoy himfelf : When God in patience fuipends the execu* lion of his own hand, and in pity retrains others^ that they (hall not deftroy the Sabbath-breaker , then he himfelf be- comes his own murderer : And when he is not with Aa~ tons The PfaSiical Sabbatarian. <58p tons Sons deftroyed by God himfelf, Levit. 10. 2. Nor is he with Senacherib flain by otb erf, #*. 37. 37,38. Then with Saul in rage and defpair he falls upon bis own fword, 1 Sam. 3-1.4. One Richard Clarl^ was drunk in company with one Hen- ry Parram on the Lords day, to whom he faid, he would ei- ther hang or drown himfelf, defirous to know which was M ^ beft, but Tarrant replyed, he hoped he would do neither, 1^4'. But oh the judgment of the Lord ! efpecially upon thofe ■wboprophane bis day : For on Monday morning he was feen going through the Town, as if he was going about his ma- tters bufinefs, and having got up into the midft of a tree without the town, He did tbere bang himfelf Thus Achi- topbelsdoom was this mans death, and as dtfappointment tent the one,fo Guilt, Sabbath guilt lent the other to his place. - God for theprophaning of bis holy day takes away finners in 9" the very aft of their fin, as may be objerved in tbefe enfuing ftorief. Some boys of St. Albans going into Verulams pond to fwim upon the Lords day, one of them was drowned, ana another very narrowly efcaped. Two young men of St. Vunftans in the Weft London, go- Scptemb. ing to fwim on the Lords day, were both drowned. Thus xr^'* neither the tendernefl of youth, nor the futzblenefi of the re- creation can apologize tor the great iin of Sabbath-break- L • - ing: God will be {an&ified&y, or upon all Chriftians for eVi * 3* their carriage or mifcarriage upon hisfacred Sabbath. God executeth vengeance upon the very Heathens for tht 1 ' abufe of bis day. Natures light might induce us to keep a folemn day for the worlhip of God, and if that light be damp- ed by prophanenefs, God obferves, and will revenge that fin. It is recorded otFompey, the great Roman^ that he (hrunk under the depreffion of Gods fore difpleafure for propbaning Gods Sabbath and Santluary : And this ftory is related by an Corn. Tacit, Heathen too. Among the very Heathens there is a Veneration obfervable in Gods holy Sabbath. Ttt-t God 6c,o 'the Practical Sabbatarian. II, God executes bis i engeanceupon the great eft per] oris for the a of. bis day. Tfc Gvm if l rf Staple burg tell us of one of the Kings ;, who when he contrary to the admonition of the Priefts (who deilred him to deter x) would needs on a Centur.Mag- Lords day go to battel with his enemy, be tote fain in the \ht : Thus juiiice and revenge in its triumphs over tbv rht. 12. fin^ can re££^ tu, sreptes as well as the# Nit neat Commander of Sjria engaging ag the 'Jews in battel upon the Sabbath, iuppofTng that was a time m which they would, riot fight, and fo it would facili* Macchab, 2. tate his victory, b. Idles in the battel, and his head 28>3°> wascutorf, and hi- and Im , and they are fagbtt****/^ fo Hierufilem, 2 Macchab. 15.2, 28, 30. - cannot withfhnd Gods iVroke, when- his Sabbi: : emned '.and deried by prefumLtno:is iinners > nor can the blindnefs of pagamfm extenuate or apologize for the iin. epropbanationofbis day with prodigious written 1 fii may be Teen in this man ufing aery Lords day to hunt in Sermon Iheatr. Hi- time, had a child by hi; wife, with a bead ft id- it ft©r. cryed /. : If '■■>.! ears and cb ips ffl ... . g> mentioned beaih Tlifs ^*> JiffHV puniih- ed wit/: ". ' I good that of holy / J-'bq.. 8^ Even & I :b iniquity and 1 (. Ames pu '%3f his day in the I^' peflptity-of'tbj .y be f: he enfuing May the 14. On the Sabbath in the afternoon at Ttvi: dkftM\ the people being much given to May-games, they ' .d to take down the May-} I as they were ra- it down. with; • beryoLing .virhin hi upon them. But whilit (hi I ropes feikd and broke, and the pole fell down upon the The Practical Sabbatarian. 6pi the pale that parted ..the gate and the ftreet, and the app end of the pole with the tall lapped over, and finicky the child on the head in it mothers arms and . killed it. Thus Hi - • tie-children, who fyiew not the Qa, yet nmjl i die for it* I . this ftory be annexed. A vain and wanton maid hired on the Lords day a fellow to go to the next town to fetch thence a minftrel, that (he and others might dance and be merry, but fne committing lewdnefs that night with one of her companions, proved with child, And at the time of its birth Jhe munhers it, and Jo was hanged for the murther, confefling, and mournfully ac- knowledging at the time of her death, That the occafion of her gnat mifery, was her prophanation of the Lords day. Thus this crimibn (in of Sabbath-breaking, can cut off root and branchy and purfue with mine andjhame the actors of it, and all thofe who are entangled in it. .God overtakes thofe who prophane his bleffed day oftentimes 14, with judden death, and Jhoots no warning-pieces to f amnion them to prepare for their departure out of this world^ to his own dreadful and tremendous tribunal, as may be ieen in thefe following ftories. A Tailor of Buniingford being a nimble and active man, dwelling at the upper end of the town, in a bravado would go to the other end to buy fome meat before morning prayer, but coming home with both his hands full, in the midji of the ftreet be fell down Jlarl^ dead,, Dr.Teate was an eye-witnefs of his fall and burial: Oh whztfwift deftrudion puriiies-this curled fin ) A town (man of Watford going to. gather Cherries on the A Lords day, fell from the tree, and in the fall was battered and bruited infomuch that he never jp-akg more, hut lay gr.oa ingin his blond till the next day, and then he dyed. • I A company of prophane young men near Salisbury , upon the Lords day in the morning went to Claringdon Ya\\ to cut down a May-pole, and having loaden a Cart with the tree, and themielves- with the bitter fruits of fin, they are feyerely punifhed by the hand of God, for entring into 'the jvir. Clarfa City of Salisbury- through a place called Milners Barms, examples, Tttt 2 una wars 6$2 T^ho Practical Sabbatarian. uiiawars the Cart turns, and (truck one of the Sabbatlv breakers /#<:/;<* mortal blow^tbat bis brains flew out, and there dyed on tbeplace. This ftory was attested by divers godly perfons living in the City or" Salisbury to a Reverend Minifter who made enquiry about it. One at Ham nigh Kingelone going on the Lords day- to vilit his grounds, where rinding Tome cattel grazing which were not his own, and running to drive them out, be fell down and dyed juddenly upon the place. Thus Gods angry eye is (econded by his revenging band, he fees and jlrikfs to- gether, and they who will not kgep a day, (hall not live art hour. j - God punifbetb the propbanation of bis Sabbatb with painful and tormenting deatb, as may be exemplified in thefe itpries. . At Tidwortb on the Lords day, many were met in the Church-yard to play at foot-ball, where one of this wicked company had his leg broken, which by a fecret judgement of the Lord, fo fettered, that it turned into a gangrene in defpight of all means ufed, andfo in pain and terror be gave up the Gboft and dyed. For the iin of Sabbatb-breakjng God embitters bis very executions \ and the offendor muft not on- ly die, but he muft die upon tbe racl{. One gathering fruit on the Lords day, fell from the tree, and was Co hurt, Ibat be lay in anguijb and dreadful dolour all the week^till Sabbatb day, and tben be ended bis miferable life. Thus God puts Galland Wormwood into the Cup of thole who proph a ne his blelTed day. ", God fometimes flops tbofe who fropbane bis Sabbatb in tbeir carier and proceeds of fin, as is feen in this following ftory. One Mt^Ameredith, a Gentleman of Devonfljire being recovered from a pain he had in his feet ? one of his friends faid, he was glad to fee him fo nimble •> the Gentleman re- plies, he hoped he mould not-be fruftrated of his expectati- on in dancing about the May-pole the next Sunday: But behold. the juftice of God in his juft punifhments of fucb vain andfmful refoluiions > for the Lord prefently fmote him The Tragical Sabbatarian. 693 him with fitch feeblenefi and faintnejs of heart, ere he ftirred from the place where he was, and like wife withfucha great and unufal dizzinefi in the head, that he was forced to be led home, and from thence to his fotihome, before the Lords day Jhone upon him. Thus the very intentions of act- ing this iin, were dreadfully and ftrangely punifhed, God punifhed this iin in the Embryo of it, while it lay onely in the Womb of a resolution. Go-dpwiijhes the moji inconfiderable breaches of his h&ly day, \n, . as may be obferved in the enfuing flory. Two Brethren on the Lords day in the Forenoon, came to an Uncle they had to dine with him, they living in a Mar- ket-Town not far off i after Dinner they took horfe again, but had not gone far, but one of the horfesfell down dead, and theie Brethren going back again to their Uncles houfe, put the other horfe into the Stable, and within an hour or two, that horfe likemfe died in the place. Thus the infenfible beaji fhall bear the burden of mans iin, and Sabbath-prophana- Rom. 8 'la. tion (hall be branded upon the bruit creatures. c We have known, faith Ludovicus Pius the German Em- ^dictmut cperour, in one of his Declarations, Some buiied in works ^aSfjn ^ c of husbandry on the Lords-day, to have been 11 a hi with £ f^ce™*' c lightning, fome punifhed with contraction of Limbs, fbmc tesyfulmme in- c confumed with viiible fire, and on a Hidden turned into termptos^quof- _ c afhes, and fo to have perifhed in a judicial way : where- dam ay^u™ c fore it is a neceffary duty that in the rirft place Priefts, multatos "qua^ c then Kings, Princes, and all faithful perfons do moil de- damviftbili J 4 voutly exhibit due obfervation and reverence unto this igne obfum- c day. pio$t&fub:tr? We may obfervein this Editi of this worthy. Prince, not tt'^T'^ unfitly called Pius, that the Crimes committed on this day, proi„ae necejpd were onely rufiical works, which might eafily meet with an */?, &c. Apologie, and lay a ficcious claim to a dijpenfation, yet the Lud-P. judgments mentioned are fearful and tremendous : And the ufe this noble Emper&ur makes of thefe doleful Providences* is moji excellent and commendable, becoming the Throne of Ma jelly, a fit Motto for Princes Courts, and Kings Pallaces, Luke -7. 25, . where holy zeal would be as genuine and proper as fift Ray men* The Tta&tcal Sabbat arlan. 18 Taron. joining, as to live bath -poured forth wrath rations') as may be abun- dant! . le enfuing Infrances. Gregerm Jhromnfis who lived a thoufand years fince and upward, in the end of the fifth Century according to. BeUa rn&ints Chronology, this learned man averred, That for the difbmoHt done to the Lords day, fire from Heaven burned both rnen and houfes in the Town of Linages in tnce. But to come nearer home, at Tiverton in Vevonjhire, which was often admoniihed of the prophanation of the An* VrfT' Lords day, which day was very much polluted by their 155 ' et the day following, and notwithstanding they would not reform ^ pi\.llntly after the Ministers death, upon the third of April, 1598, zjuddenfirefadm Heaven confumeth the whole Town in Ids than half an hour, ex- cepting onely the Church, Court-houfe, and Alms-houfe > and in this fire was confumed tour hundred dwelling hou- fes, and fifty perfons were destroyed : The fame Town fourteen years after on the fifth of Auguft 161 2. for the lame fin was wholly confumed, excepting fome thirty poor peoples houfes,- the School-houfe , and the Alms-houfe. Genu. -2. Thus God redoubled his wrath, as he did Pharaohs Dream, to confirm this great Truth, vi% c That Sabbath prophana- c tion is a crying and God-provoking fin, and (hall be pur- c fued with the feverefl \ity. Stratford upon Avon was twice on fire, and both times Thcfe two on t^le L°r<^s ^v, whereby it was almoif confumed, and Infhnces are chiefly for prophaning that blcfedday, and cor. - the , Ei- word of God out of the mouth of his faithful Ministers. And fliop daily. js [z 110t jul^ tfiat 'Market -Towns ihould be laid the • Market-day is ddpifed and prophaned ? And it is no wonder, if we make Gods day the riage of fin, if he make p*r the fuel of wrath- bt mine upon Churches for tl t h e , b 1 o w w h i c h w a s n rft gi ve 11 to. The PraSlical Sabbatarian. to the German-Churches wis on the Lords day , which was too carehjly objervcd among them •, and on that clay Prague MuSheph, in Bohemia was loft, a fatal lofs, which filled the Papifts wTith fury and rage, and caufed the true Pr of ejfors of Reli- gion to rowl inajhcs. Thus Sabbath-prophanationp.zzW the way to their enfuing and intolerable miferics. Tbeprophanation of Gods day hath blafted whole Kingdoms^ 2 °* and populous Nations. The Council of Matifcon imputed the irruption oftheGoths into the Empire^ to the prophanation of the Sabbath : Germany may now fee, that one great c&nfeof their late trouble was, that the Sabbath wanted its reft in the days of their quietnefl\ and many moderate men have thought/that the abufe of the Lords day was a prin- c\pa\ procurer of .Gods' anger, fince poured forth upon poor England^ in a long., tedious, and bloody War1, and fuch obferved that our Fights of great eft importance were fought on the Lords day, As the Fight at EdgehiU, Newbury , &c as pointing at our fin in thepunijhment, and Gods wrath was written in Dominical letetrs : And it is remarkable, that EdgebiU. Fight which was fought on the Sabbath-day, firft brakg the Peace, and made an irreconcilable breach between the two contending Parties. Indeed God is very jealous of his ownblefted day, which when men dare to prophaiie, it is not in .populous Towns to watch againft, nor in City- Gates, to fhutont, nor in mighty Kingdoms to r.dift, or beat back his furious, and Jwere indignation. Therefore let "all the premifed Examples in their ieveral varieties caufe us to walk with all due circumfteUion., and to keep Gods holy day with " juftfolemnity and holy devotion, and fo we may fee u re our felves againft theie heavy ftrokes, which have broh s ^ : ^ llt like a Potters vejfel. CHAP, 6 96 The Practical Sabbatarian, CHAP. L, 'Some Remarkables relating to the dreadful Fire of LONDON, which began on the Lords Day, Sept. 2. I 6 6 6. T lHat God doth threaten the fiering of Cities for the pol- lution of his holy day, is dear and manifeft frem Scri- ftural att eft at ion, and more efpccially from that remarkable Text of Scripture, Jerem. 17.27. the words of the Text arc • thefe, But if you will not hearken unto me, to hallow the Sab- bath-day-) and not to bear a burden, tven entring in at the ■gates of Jerufalem on the Sabbath-day, then will I kindle a fire in the gates thereof, anditjhall devour the Palaces of Je- rufalem, andjhall not be quenched. Inthisfolernn Text, we have, 1. A ffecification of the judgment, that God will punifh Sabbath-pollution with, viz. Fire. 2. The fpecification of the Objecl, that this fire mall fall Sabbnum vo- upon, viz. A City, not a ViUage, a place ot meannels and rabtt ignis por- poverty, but zCity, a place of ftatelinefs and plenty, a City, tss wb» a. e) a place of traffick and iafety. tvnextingue- - Here is the fpecification of the City, Not every City (ojjfumat totam neither:> but Jerujalem, the be ft: of Cities -, not the fubordi- urbem.Scimut nate, but the Metropolitan City : It was not Tyberia* a Ma- lum: t^por* ritime City, not C&farea Stratonis, a Garnfon City ^ not babitos juijfe and did God oncly threaten it ? No, He fully executed his threats upon it, Jer. 39, 8. And the Chaldeans burnt the Kings honje, and the The Practical Sabbatarian. 6$^ the houfes of the pzoph with fire, and brake down the walls of Jerufalem. God did not onely light and (hake the Match in a threat? but (hot off the Piece in tremendous execution -, he lays Jerufalem wafte, which would not hallow his holy Sabbath. And is not famous London the fad counterpane ofdeftroyed Jerufalem ? Englands Metropolis lies in^ its rubbifh j fire hath taken hold of it and turned it into allies.. What thofe Chaldeans were who brought the fire to con- fume oiu Jerufalem,it will not here be leaionable to enquire} but it is moft probable they came from Babylon, the Ene- mies of the J ewes from the literal, and our implacable Ad*- verfaries from the myftical Babylon. But did the fame fin which herd Jervjalem, fire London ? It may be anfwered, moft vifibly, or elle why was London fird on the Lords day ? The time fheweth the Trejpafi. And lurely one of L^ndons fouleft fears, was theprophanation of Gods holy day. No fin, efpecially of later years, more generally and more impudently a&ed. i. What playing of Children, the younger fort, up and i. down theftreets ? The playing of Children in the ftreets in the week-day , is a fymptom of profperity j but on the Lords day, is an evidence of impiety. 2. What fitting at the door of thofe who mould find fome thing divine and fpiritual to exercile head and heart in? Zach. 8. 5. As if the Lords day was a day of klf&r'e, not of light •, a day of fond recreation, and not of heavenly inftruction : And how contrary to Abraham have Parents in. London a&ed, which holy Patriarch would mak$ hk Chil- dren and Family to kgep the wayes of the Lord ? Gen, 18. 19. 3. And what charms of vain and frothy communication z. of old and young, men and women, upon Gods holy day ? as if their tongues were jet on fire of Hell, Jam. 3, 6, Perfons -, not confidering, that God hath not only confined our Bands, alter incJrii that we muff not work^, but our tongues too, that we muli operandi mm not ta\ unprofitably on his own day, If a. 58. 13. But how facti oMopen- have the Inhabitants of London left themfelves to the ramie do' of all manner of foolifli and vain difcoflrfe, and their com.- VI u"u 11 muuication 2: 6^8 the Prd&ical Sabbatarian. Gen. 7. 2. munication likf Noahs Arl^ hath taken in the unclean with the clean h and this chat muft defile Gods day. a. 4. Let London remember the crouds in the fields upon the blelTed Sabbath, which throngs of people have been like the fpires of Grafs , or the leaves of the Trees which they came to behold, and all this to flatter corrupt and wanton fenfe, and to wafte the moil precious time of the mofi precious Sabbath : What Atheiftical prophanenefs is this, to Dm immhu- be" feeding the Eye with a pro fpecl, or pleafing the Fancy latin anima with a wallet when the immortal Soul cries out, Improve lar.qiuninta- fy^ time for my inter eji, or Iperifh to eternity ? O I that lazi- t'TJZm™ nefs and fcnfuality mould confound all reafon and religion > cum ex memo- . / c . . . o 7 ?w m ihrrfte- fP&tf* ^»«e wilt thou have tor the gaining efa Chrijt, for the 8un iranfit,fa favingof a Soul, if the Sabbath be trifled away ? Is looking inieinxolun- after t^e invaluable Soul, fuch a defpifable and inconiider- jb£& c?w- Londons vanity ! ifctt hath hYd the &$ Citj in the World. ritatu%eftenim And this id! enefs in the fields is not only before and after the animafanfta f0lemn worfhip of God, but in the veryfeafons of grace, as i'Mpt™*1™' if Qnfual deliaht would bid defiance to fpiritual duty- and Bernard, ^"-f jtrvice mult give way to »*,*«/ //-of/.? *>z^ vanity \ Gnfpel truths mult be laid afide forfecular walk/, and hea- venly Ordinances muft be put off for ewp(y recreations, which like the X#(if have «^/e«t fa */;ew, and like *&e nu/j^r they trace, have nojpirit or life in them. ' 5. And hath not this been theftain of London, that Ale- 's'' ifet have been filled with vain and frivolous Guefis on Gods holy day ••> a5 [[Bacchus had been the God fhey had E&l 145. 13. on^ worshipped, and the Cup of Intemperance did out-vie the Cup of Salvation. 6. Nay, may it not be fufpc&ed, that the Stervs have not been unfrequented on this holy Sabbath, and £0 Venus may isibido turnup De the Goddefs of thefe debauched finners ? We have had ahfirbeu& our Chambers, not of Imagery, Eze\. 8. 12. but of Adultery, co>pu< fubyu* 2v.9w.13.13. O the wantonnefs of the people on this blelTed gat Zrcor* . ^ay 1 n>any, nay, too many are upon the merry pin, laugh- ^ Alap. 'in&-> and j*tf »*g, and difporting themfelves one with another, as if . the Sabbath wTas fome jovial time fet apart for fome cartia The FraSlical Sabbatarian. 699 carnal triumph, and not the fet fokmnity for fbtd concern- ments. 7. Nay, hath not this day been fpent with more fin and 7. prophanenefs then any other day ) Other dayes have been employed in honeft labours, and in thefweat ffthe brows, but this bleiTed day in dijh&neft delights, and in the pleafing of 'our lufts. 8. find what nrunt of preparation for this holy day, the 3. inhabitants of London toy ling ^no part of the week withfo much eagernefs as on the Saturday night, when they mould Mark 15 42. be dr effing them felves to meet with the Bridegoom of their Luke 23 54, fouls on his own day *, in this falling below the Jews, who had their Parafche ve, their preparation-day. 9. And (hall this be calt into the woful end.idment i How p. guilty hath London been of prof ufe furniture of the table up- on Gods holy day, as If men were determined to clog thefenfe J^aJ^fVm that they might chain \ he foul, and fo impede and hinder its tesrms traUp!" freedom 111 holy duties, and m ake intemperance the mother grsdiens,quaiL of their devotion : Whence comes our fleep and ftupefadrion turn venter fi \ in the worfhip of God on his own day, but from thefulnefs c°rPf* noftrum of the cup, and the excefs of the table, when the wanton J"Psraver^ palate (hall prevail more, then the ineftimable and precious foul ? io.And(oftentimes when the (hop hath been(hut,the rvor\ I(s# hath not been laidafide on Gods day,but many have wrought in their callings as feduloufly, though more privately then upon other dayes j and too often the Artificer hath (wav- ed more then the Chrijtian, and men under a pretence to keep the eighth, have made bold with the fourth Command- ment. And therefore whatever hand was ufed in Londons fire, it was Sabbath-guilt which threw the firji fire-ball to turn it into flames. When Mount Sinai was on fire and fmoak- Exod-^ i8» ing, God wm there, and that was the caufe of the combu- ftian i but when dear London was on fire, guilt wjs there, nay, Sabbath-guilty and this was the caufe of its deviation and ruine, U u u u at Now oo The PraUical Sabbatarian. Now ye have feen the dart,ht us fearch the n>ound.A.nd was not Lon dons lire remarkable > Surely never any judgement was (harpned with more mournful! circumitances : The'band- Dan 5,5. writing agzmft. the City, was like the band-writing of the Wall, mentioned in the beginning of the $tb of Daniel, we may fee every finger difiindrly. But more efpecially let us glance at thefemore dreadful remarkables, the feveral evidences of divine wrath and difpleafure. *• By Londons/7/c, the beauty and the Jplendour 0/ England mas defaced. How deformed is the body without the bead ? A Hierufalem ^nj was rot LonJon the bead of England, as Damafciis of p^iuUqvda' Syria? Ifa. 7. 8. Nay, London was not only the bead of ilhcogwjccns England, > but of the three Nations , the two chief Cities of eicelensdeun, Scotland and L eland eafily yielding to the Glory and Rc- plm extern novvn of London. What the face is to the body, that London ^ntibmpecca- tQ ^nqlanL the beauty and the love line ft of it y. Londons c/rtr* /Ijhh- glory was the /n?eef complexion of the Land, which made r»K fa ex em- ltrangers and forreigners fall in love with it. But now God llum,utexe$ Katri given a fear to EngJa'nds face, and that muff needs be- fuiimyuijqi. agreat blennlh. Look upon England as Rich, and London ttffi/mfoim' was tne Exchequer of it , the Mine to feed that Exchequer. expe9et,A\vp4 Look upon England as Potent, London was the Arfenal ot its and the Tojvcr was not fo much an Honourable Prifon, as a. mellfiirnijbed Armoury for all military proviiions. London was a City which could raifean Army, and pay it when it had done : This Glorious City was the fword and the fin- newsofwar, the very right band of all publick undertakings. But now we are as Samfon with his hair cut off, enfeebled for want offtrengtb : Now England is like the Sicbcmites, G.en\ 34. 25. unfit for any invalion. - Our fir engtb is fallen, Lam. 1. 14. The Head of England is made bald, both of ftrength and ornament. London, the Crown of England hath loll its Jewels of wealth and beauty. Now London is rowling in its afhes, and we may write Ichabod upon poor -fpicable England. If our Father fpit in our face, faith God to Mjcs, oujrht'w not to he ajb.am'e 1 dayes? Numb. I 2. 14. Ah ! God hath fpit fire into the face of England : ■ ndotu like Job lies on its dung-hill, fob 2. 8. and with the The Fra&ical Sabbatarian. the afflicted Jews, Eftb. 4. 3. makes its abode 1* its ajhes. . From- the Daughter of Zion beauty. is departed, Lam. 1. 6. The honour of Renowned England is laid in the duft. I^Londons fire U obfervable, the greatnefi of the windat that time. The Lord Teemed to prepare bellows to blow this fire that it might Hd, Bf4. 19. 4. at thi, time Pfa1, J9°tJ° we .might fee the wrath of God, That . The Practical Sabbatarian, 4. - That which was obfervablc 111 Londons fire was, That the waier-houfe which ferved much of the City with water was one of the firft things which was Jet on fire. O tremendous wrath ! Otir help was removed, that oiir hurt might be am* Olachryrna Pnn^- God betimes, in the very firft commencing of this burnt! »9tua eft judgement took away our relief: We had nothing to quench p<#entia,/tfola out flames, but our tears, and \iihey before had been feaion-* {ymmn Ye*1 ai3ly Poured forth, happily the firft rlames had been prevent- vJct^nvinci- eci* Wn£n God was nighlY ineWfid againft Ifrael, he took bilem, etligat away .their weapons, they muft go down to the Philijiines to omnipotetitem , JhdrfeH a Coulter , 1 Sam. 13. 20.' They had enemies to af* et filium wirgi. fau]t^ but no fwords to defend. And in this judgement God ntoint wax m tQQ^ away our rmiedy, we had fire to devoure, but no water mtienioratam. . *. f J. ' , t ,? ■ , . Juft. *^ #//e«cfc j tne Lord- threw hre upon our houfes , and he broke our Buckets. We may read Gods heavy diftleafure in .1 Kings 18.38. the Tery preface of this judgement. The fire licked up our water, as in 'Elijahs facrifice, but with this difference, that was a flgn of Gods favour, but this the token of hit wrath. God ftript us as foon as he ftrucl^ us, and took away our defence, that his judgement might fall with the greater force. - 7Jf?e infatuation of the people in not being induftrious to quench the fire was moft remarkable. When formerly fire fei- zed upon the City, every one was an inftrument to fupprefs it, and every pajfenger an Engine to quench it ••> there was la- bour in the hand, and meltings in the heart of every perfon, to put a flop to the devouring flames. But in this tremen- dous fire, the queftion of the Angel to the Difciples was very feafonable. Alls 1. 12. Why ft and ye gazing ? The Judg.i5.ip. fieblenefsofzSamfon when hehad loft his hair, thc-diftra- Dm. 5. 6, 7. ft-lon 0f a Belfoazzar when he had /&/£■ his wits, and the A&S24. 25. tremblingofn Fcelix when he had /0/r /?# <&/*g», feized upon the inhabitants of London ; their frights were great, but their help was fmall, and they knew better how to weep, then to n>orl{. Magiftr.ues themfelves were wrapt up in con- fuiion, and their Authority did only accent their mifery, that they mould bear rule in Londons calamity. And it is not to be overpalfeol, that every one was more induftrious to The Pra&ical Sabbatarian. 703 6. tofave his goods ', then his City, his particular intereft, then the publicly concernment , as if every Cabin was not con- cerned in the whole (hip. And it is worth oar noting , that blowing up of houfes that effectual means of prefer vati- on, was either hid or gainfaid until it was too late, and then we found out the remedy ,when the diieafe had killed us. Our flames were at the high eft in the fame moneth, when the Hague was at thehigbeft. viz. Doleful September. The Jews had their blac\dayes, Zacb. $. 19. for the taking of their City, for the burning of their Temple, &c. And London hath its blachjnoneth . In this we are more unhappy then the Jews, they had a moneth to celebrate their delive- ry from Egyptian bondage , Exod. 12.2. viz. their joyful Nifan: We have our mo net h too, but it is to bemoan the lofs of Englands glory, our forrowful September. Surely there is fome my fiery in Providence, that the Plague and the Nifan quod Fire of London mould meet in the fame moneth. Is it becaufe G^e* eftXw* God would give London but one full year for repentance ? py^^f^ Oi/ that the latter judgment falling in the fame moneth, ju^kuefl mould be a jharp remembrance of the former? Or was it, ordinate, quod that both the judgments falling in Sept. fhould prognosticate PeY hunc.He- that England thould be in the fall of the leaf? However, the b***r**M I circumjtance of time is zfigmfioant aftensK to point out Gods %LM j6hovah moll critical wrath, and to alarm our feafonable and jpeedy hicmenfs im- repentance. O fatal Autumn (to ufe the Prophets words ) tium ducebit d . when the $ oiler fell upon our fruitful vintage and inheritance, vemofcyuy Jer.48.32. > mBw.Jot^ That this dreadful fire fhould fall out in the year 1666. is 7* nottobepretermitted. Theyear, according to the compu- tation of molt men, of the Cbriftians Jubilee •, the expecta- tions of many were then upon the wing, and not a few were upon their watch-tower, not only fupp Heating, but conn- Hab. a.c; dently expelling fome glorious thing to be brought to pafs in the world. Some Prop bet ick^f p'm ts did peremptorily fore- tell, either that the Turks half-moon mould be in the ec- clipfe, or elfe that the Popes triple crown fhould totter and- felli they waited to hear that Mecha was fubvertedy or Rome deftroyed, not dreading, no not in a thought,, that London, -rc4 "fhe ^raSiical Sabbatarian. -London fhould be burned : Molt men teemed to behold 'Providence in travel, and they looked for fome glorious 'Birth. -But in this, Voxpopuli nonfuit voxDei, The voice of the people was* not the voice of God. Owe ftorm fell, -when mo ft looked for 3. fair day\ fo that we may take up the moan of the Prophet, Jer. 8. 15. We lookgdfor peace, but no good came, and for a time of health, and behold trouble. And ••with Jephtah his Daughter,/**^.! 1.37,38. we may bewail, as (he her Virginity, fo we our Londons gloryvnow facririced to the flames, and made a Burnt offering to appeafe the wrath (as moft fay) of a Popijh Conclave. 8- This tremendous fire fell not upon Sodom, but upon Hieru- falem, where there were many believing Abrahams, righ- teous Lots, patient Jobs, praying Daniels, and weeping fEzfaes. London was an Empory of Religion, as well as of Mer chandife i -and there did Chrift feed hisflockgat novny Cant.-.i, 7. \ Cant. 1. 7. with his warmeft love, and his greateft light. London was the Gojhen of the Church, where thcGojjelSun ihone in its greateft vigour. Here, were living Temples of God, iurpafling the beauty of the temple of the old Jerufa- km, where Grace, not Art, was moft vifible and ebfervable* In London tfeere was a Bourfe o[Jpiritual merchants ; a Ci- ty it was, bleiTed with the beft of Minifters,md the moft re- fined Profejfors', and it was the Center o£ holy Reformation: yet London was laid in a{hes : Divine Providence feemed to go out of its wonted courfe of fweetnefs and mercy, 4:o • pour wrath and contempt upon this lovely Theatre of Piety. Here were ten righteous perfbns, my thoufands, nay (with- out doubt) tenthoufahds, yet the hand of the Lord was itretched out to deftroy London. In this judgment the Axe was laid to the root of the tree, Mat. 3. 10. And God did (hoot his (harpeft arrows againft the green tree \ and what will he do to the dry } Now judgment began at the houfe of Luke 23 31. G°d-> 1 Bet. 4. 17. This was the emphafis of Judgment j the heft City in the world for ferious Chriftians, for practical godlinefs, was buried in its rubbifh. But may not Chri/ts 2phron^i' ■*«^»be here mentioned, Mat. 23. 37. 0 Hierufalem, Hie- Tcr ic 25 *ufa!em, which kjlleftthe Prophets, and ftoneft them who art J * fent The rraSiical Sabbatarian. 705 fent unto thee\ behold your houfe is left unto you de folate. The firl! on There were too many chafed away the Prophets, and then thc24th.of London became defolate. Nay note, on a Sabbath the pub- ^8U\™d lick liberty of the faithful MiniltersofL^//^^ was termina- the 2d. of ^ ted and came to an end * and on a Sabbath London was September* burned. This fire of London was an unp araliel' 'd judgment ^ no age a. hath produced the like conflagration* never fo great a jer , 3 . a flame from fo fmall a fpark h the firing of an Houfe proved one wave of the burning of a City. Here were nofiegesoi an enraged wrath upon enemy, no throwing of Granadoes, whole very noife pro- the neck of claim death and ruine. Jemfalem was fet on fire, but it another, was rirft by the puhTant hand of Nebuchadnezzar, and af- jfb^d ter wards by the power of Lit us the Roman. Rome was nezZar fab- fet on rire, but it was by the hand of a Valiant, though bar- ve-nitdomos barous Genfericus the Vandal. Perfepolis was fet on fire, vulgares yaut but it was by the hand of an infatuated Alexander. But Potlusdcmo\ .London is in flames by an invifihle hand, whether from Hea- wdomnpub- ven by the hand of God, or from Hell by the hand of fome lkj,inquace- curfed Jefuit, is not fo clearly difcovered, but time may lehrahntur uncafe the myftery, Sed adhuc febjudice lis eft. MoO: Pj&hc* im- probable it is, there was never fuch a pre in the world, all *!*', convivia9 circumftances being conlidered. &c.Adricom, Let us look upon the difpatch of this fire. Sometimes a whole ftreet burnt within lefs then an hour =, nay, it is to ll be marked with a Selah of obfervation. that there were burned within the walls of the City eighty one Farijhes, be- tides divers of thofe fixteen remaining, mutilated and ex- ceedingly maimed, a confiderablepart of them being con- fumed •-> and then we may confider, that the raging flames were not pent up within the walls, but brake forth into the Suburbs, and confumed wholly St. Brides Parifh, an ample and large parifh without the walls,and deftroyed zgreatpitt of St. S epulchers parifh,, which parifh alone before the rire, might equalize, if not exceed any one of divers Cities in the Nation : So that if now we (hall compute divine wrath, we fhall rind that there was a whole parifh confumed for every hour the rire lafted, and more then 13000. houfes were de- X x x. x ftroyed 706 'the PraSiical Sabbatarian. 3- ftroyed in the whole. Thus Jpeedy and fever e were thefe in- exorable flames. 2. Let us look upon the fiercenefiofthis fire : Stone was no 2>a/nw^againft it, and Brick^ was no rampart, every thing was combujiible before it, and became fuel to gratifie its infatiablc rage j, nay, thole pieces of Architect are which Tempw edax <*>uld have endured the bullet, could not endure the flames. rerun. This fire being like Tiwe,which devoures all before it. Let us look upon the triumphs of this fire, it flamed mau- gre all oppofition, and defied the auxiliary help of hand or engine; Mans f'we at and toil only made its way, could not fupprefl its force j and houfes when plucky down made the flame tojhop, but not to expire. Let us look upon the dejiruclivenefl of this fire 5 Drugs could not heal it, nor fpices fweeten it, nor gold bribe it, nor toil quench it, nor the jiatelinefi of any building Gw*r* it, nor the ufiefulnefioi any ftrudture flop or delay its mis- chievous procedures. Silver melted by its heat, as well as inferiour metals •, and the rubbifh was a grave for gold, as well as for lumber, and the moft pedantique chattels. Let us look upon the duration of this fire : It lafted full four dayes, as if all the four Elements met in its rage, or all the four Winds contributed to its violence*, or as if all the four quarters of the City fhould be equal and level in their lols and impoverishment. And as Lazarus lay dzadyjobn.ii. 17. So London lay dying four dayes together. And no fire in former Ages could run parallel with this If we confider the time when it begun : It was firit kindled, Maris i5.2.,o. ont|ie biejfidday of God, and early in the morning too, as Chriji rcfe from his grave. * Our fear fell on the Sabbath day, Mat. 24. 10. That day which mould have been filled with joyes, and praifes, and heavenly celebrations, was filled Rev. 1. 10. w-tj1 -tcixs^ ancj tremblings, and unfpeakable frights , with bedewed cheeks, amazed fpirits, with fainting hearts, and fallen countenances. This Sabbath was covered with black, and was a countermand to that fweet prophecy , Pfal. 118. 24. here was no rc)oycing of hearts, but wringing of hands, the emblems of fbrrowand cenfuiion. Aa 2 The Pratbical Sabbatarian. joy An unparallel'd nre it was, If we confider the good things it 3. confumed, beyond all Aritbmetir\or Inventory : So grejt wis the lofs caufed by this fire, that mmtj ages cannot recruit, what a few dayes fubverted and dejiroyed. And here we may take notice of the wafte and the fpoil, I# that this fire made. In Tome places of this fired City, we Opss infoHles might lee the richeft wines licked up, whichnow could nei- y ca&ucf ther refrejh the heart of the forrowful, nor yet gratifie the \j^'& :m° exceffes of the intemperate. In other parts of the City we ftm^t iftu might difcern the oils fwimming up and down the ftreets, niufrjgii,cafu and that promife mentioned, Veut.y.i^. fully inverted, fivfyfr cujuf- The Lord now curled both our wine and our oil. Now the ^et^ut3{10' oils made not our medicine, but our rmjery, not our faces to m^:rum ajm jhine, but our eyes to weep. Our rich houfljold [luff, invalu- pereunt a dif able wares, rare apparel, fluffed coffers, crammed ba^s, were fontur. ipeedily and unavoidably turned into afhes. How many Pfal 104. i>. precious Drugs and Odoriferous fpices, made London a burnt facrifice, and went up inflames as fo much incenfe,but not to appeafe, but evidence Gods wrath. How^many whol- ibme Medicines, powerful Antidotes, rich Cordials, rare compounds of the Apothecary ferved only the fury of this fire, not to heal, but to heat it, and to turn it into a more violent flame. The riches of the ware-bovfe, and the brave- Sivdanapjlus ries ofthejhop, the wealth of the coffer, and the beauty of the viQm in fl The fire hath been upon our right eye. But in a word, we have loft many precious treafures in holy and good bookj in this prodigious tire i we have now four left to tody. 1 . The Book of the Creatures. 2. The Book of Providence. 3. The Book of the Scriptures. Pfal. 1. 2, . 4. The Book of our own hearts. And in theie 'todies* let us take up our delight, and let them be our meditation day and night. And that which is very remarkable: The firing of Lon- i*° ■ don was not confined to the City, but the ffarj^s ficw abroad,' andfeorched the whole Nation. Who had any confiderable in- tereflm England, and rune m London? more or lefs? As, all Rivers run into the Sea, and all the lines of the circum- ference meet in the Center, fo did the intereftsofthe moft eminent perfons in the whole Nation meet in London : who bad not a mare in this great (hip which is now blown up. ? l£the Tenant loll his Goods, the Landlord loft, his Houje i ,and they who had no immediate or perfonal interefl, yet •had they not relations, Parents, Brethren, Children, &c . engaged in x\\z common lofs .?■ The wound in the head mikes the. 7 t O The Pr itlical Sabbatarian, the whole body lick, and this is molt true in our deplorable cafe •, Nay, the intend* of all 'Nations had fome (hare in Londons lofs, the Fatlors differed in the Merchants damage, and forraign corrcjpondents were not a little difadvantaged by the furlerir.gsof their Traders and Employee's in this fa- mous City j, the interefts of all varieties in England were Jud^j .15. 4. t^ed together, /% fk *»i/j- of Sampfoils Foxes^nd fire- brands were put into the midils of thele tails, to burn up the fruit s of Divine blelling, and the labours of our (elves 'and Progenitors. This jirot^e of Londons tire, was not only given to the head, but to the heart ot England, and put an eclipfe upon the glory of all interefts. Nor mujl tbefeafon of this terrible fire be omitted, witlfout a Selah,a note of obfervation : It was when we had /^y Friend* at home, and many Enemies abroad \ this fire was Lam. i.2. adding affliction to affliction: at the fame time there was bloodand (laughter abroad, when there was (ire and flames Lam. 2. 13. at home. And no doubt but flaming London rilled the in- flotations of the Enemy v they, like Nero, were playing up- Lam.2.2. on their mufical Inftruments, when poor London was port- ing to rume : London had too much pride before the rire. Lam 2.i<5, 25. ancj t00 little pity after it, fhe might complain m the Mmkipkro Churches language, Lam. 3. 14. She was a d,rifwn to. the oy», & gut- people, and their fong all the day •, and goon in her moans tw» ridu do- t|lus accented by the Prophet, Dan. 9.12. Godhath brought verm, & • ^ me a greaf iV-ti^ j?or uncier t)n whole Heaven hath not jtamvb' been done, as hath been done upon JerufiUm. In this (ire lunt. Orig. 'God ftruck with both hands, with a for raign Sword, and a domefticl^ flame : There was fear on. our Coaib, and fire in our Bowels ^ our Wound was open, and God pours, not fupplingOyl, or healing Balm, but corroding Vi?:egar into it i it was a fign our Phyfician wjs angry. 12. And what vigorous inter cejfions were made frr London, both befiyre and in the burning ? What llrong cries were put up, that God would fave dear London horn Sword and fire f In the very heat of this Judgment, what wreftlings with PfaW 101. 1 God for the abatement of it ! and that in the midji of judg- ment, he would remember mercy ! but God teemed here to take The Practical Sabbatarian. 7 1 1 take up his old refolve, Though Noah, Daniel, and Job wer in the City , they Jhouldonely deliver their own Souls by thei, were Fzck.14.14. their £z<-k,i4. -io. right eouj rnefs 5 "they Should not quench a flame, or iave an boufe. O tremendous Judgment ! Prayers could not di- vert the fire, nor Tears quench it ; the flames were above our attempts? and the Lord was againji our intreaties? he was Pfal. 80 4, now truly angry with our prayers? Ffal. 80. 4. When, the Lord was ready to frrike Ifrael? prayers prevailed, and $2Jg- fes held his hand? Exod. 32. 14. And when the Angel was ready to ftrike Jerufalem? prayers prevailed, and God repents ofthejiroke? 2 Sam. 24. 16, 17. But no inter ceffion can fcreen^ London from the confuming flames* but Divine vengeance rides triumphantly in the midft of its fpoyls, and Vi&ories. The lifting up of hands could not prevent the falling down ofboufts, but the Incenfe of Prayer was a vain and infigni- ficant Oblation? If a. I. 13. This dreadful fire blafled London in all its varieties? it 14 fei2ed upon its Ornaments : 1 . The Royal Exchange, which was matter of admiration- to all? but efpecially to fir angers. How many Forraigners, when they beheld this noble Structure, were itruck with amazement, As the Difciples were in beholding the Temple, Mat. 24.1, 2. In this famous Bourfe perfons met from all Erattempli fa„_ parts of the World? Spanifh, French, Dutch, Fortuguezes, btiea,ab He- nay, Turfy? and others from the molt remote parts of the r^nonita Univerfe, here was tht general Convention of Europe in opeJ%tm&&- their trafficking reprefentatives : As London was the glory mufumpnbus of England'. , fo the Exchange was the glory of London ? Here exomati, ex were Factors for the Worlds commerce, here was the con-' omn{um ocuhs^ flux of Trade and Merchandife, and , it was full Sea every ^$£S3£ Noon : But this magnificent firutiure is fallen into rubbith, tiumamms in and it is much to be mfpedted, that it was overladen with qdmirationea pride and fantafticalnefs in the upper part of it, with craft fapiebat. Get.. and covetoufne ft in the middle part of it, with fraud and 4$- mtfulnefs in the lower part of it j and therefore the Enfu- ranee Office which was in it, could not en fur e it from de- S^J^" 'vouring flames i And how did this flour ijhing Structure /jp/j,^/^ . ' vanifh on a fudden, as if it had been only a bright appari- didis & fac- tion ? 2, Ano- J12 The 'Tragical Sabbatarian xtHJ.my magni- 2. Another Ornament of the City, ( not to mention twiine zSaAi- thoie which are infcriour, and Co innumerable ) was the ?/•",« eL ro"l, Guild-ball i and this Structure fell in the common mine : latitudinem. tni3 noble file or building, lo ancient, fo uieful,(o maje- Jofephus. 'flick,/*? ftnparaMePd, was founded about 360 years ago (as fome compute it ) and how was it laid wafte in one day ! MTrtVt1 Tbfe^agniik&rt Hall was a place of Judicature, the Ijj- Vira! nmtrahle reception of the Magistrates of the City, and no lefs //u>/ «i*rt Courts fate In it in their feafbns i no Building did make- London look more like it felf, o&. The Metropolis of three Nations, then this ftately None-fucb : It was our Englijh Capitol •■> and that it could not be preferved, fpake our provocation high, and Gods indignation hot. But our Lond.ms Exchequer is wholly impovcrifhed of its beauty, and it is buried in its ruinous andfilent ames. 2. This dreadful fire feized upon the conveniencies of the City, The Halls which belonged to the leveral Compames, thefe were decent and convenient places for the feveral Societies to meet in \ here ftoc$s> were referved for the poor of the fame -Companies, and fo feafbnable, and comfortable fnc^ cours were carefully provided to Jupply the decays which were incident to each Society in their feveral members. Ma* ny of thefe Halls were famous and eminent Structures, not Ftoimn eft fQ ^ paraUepd jn anv Nation : and here the feveral Svcietiesl (bantam et- L n J . . . . J r . . fieere,utinex- rnet t0 pr£icrve Love and Amity among themiclves ^ but tanlii <$a# this deitru&ive tire levell'd thefe beiutecu* Buildings into vnuttimqua. jubbim and afhes > and fo the Lord in this Judgment, did rumcunj, vo- nQt oneiy l\aft tfH beauty, and ecclipfe the glory, but melt the ' tt eidsleSabf- ctment and folder of London, and fo unttvijl om ibcktks by Iter opiremr* deftroying the places of their Convention. Now our Com- Aquin. panics are featured, and know not the places of their Courts •or Fejiivals. ■ , . , 3. A rare conveniency of this City was the famous S ion C\mcuiumiquof^0^e(ke^ the eminent receptacle of Divines^ where the Stu- ccnjhingily £> "dents had their Chambers, the Scholars had their Eookj, and ' the priv-i ledge of * richly fraught Library, was in The Practical Sabbatarian. 7.3 in a few hours buried in its mines. Indeed 'this was a place of fuch Renown, that many were pleafed tocalJ Lon- don^ the third Vniverfity of England. Here the Mufes, and the Graces dwelt together: and here Do&or White the Two eminent worthy Founder of, and Mr. Simpfon a bountiful Benefa- Divines. dror to this lovely Edifice^ left their renowned Names to be venerated to Pofterity. But this inexorable fire had no pity upon the cries of the indigent Alms-folkj, nor any re- jpett to the pleafmg retirements of the induftrious Student : Nor would it fpare that rich Cabinet of Learning, the beau- tiful Library \ nay the Chains by which the Books were fettered to the places, could not keep the multitudes of them from running into aflies *, but learned, and io precious leaves were blown down to detfru&ion. Nay this devouring fire attached the neceffaries of the City : 3* 1. Thefeveral Prifons, which bound Malefa&ors to their good behaviour, and pinioned thern from rapine and vio- A^ omm lence : This fire made the Saint weep, and the Thief re- hwfdnonZm Joyce, expecting his Chains to be loofned and taken off, mortem prJfe- not by the File, but the flame i, Thefe Cages of unclean rsbantfet opud Birds were opened, not by the innocency of the Prifoner, but Atjjenas Ba" by the indignation of the Almighty. We had taken our range fayumYft* infin^ and God fcemed to fay, Let fin takg its range : God uftatijftml ?er- ' in this fire fcemed to pierce Doves , and leave Vultures to the gaftulum nun- prey. Newgate, that colder Hell, was now opened i and cuW*Iwh Bridewel, that lenitive of the heat of ' luft, was now broken ^irBi^^Yri up > the Debtors in Ludgate now paid their Debts, not by ^perfum^er-' compofition, but by conflagration •■> the death of London^ not folveredebe- of themfelvej •, paid their Debts. And the two Counters where banU Map. in the Mifcellanyofvice u(ed to meet, gave up their dead in a >tt% fright from an approaching flame. Nay the Seffions-boufey that folemn Seat of Juftice^ and unbyalfed Righteoufnefs, where fin and villany received their juft and due fentence of condemnation, was turned into ames > That God feemed to fpit in the face of our very J ujiice^ as defpiin-g our Righ- teoufnefs ■•> Our difobedience to himfelf making him neglei'i our feverities to others : That God made a Goal^delivery not in love, but in math. Y y y y ibis 714 The Practical Sabbatarian. 4. Ibis prodigious fire feized upon the Sanctuaries of the City, . Thole Reverend Structures, wherein many fervent prayers olpdat\m%- have ^cen °^erec^ UP t0 God i many religious aiTemblies nagog* erjnty have been convened for holy worihip, wherein many ex- inquibwMo- ccllent and foul-converting Sermons have been preached fes etPropket* ancj_ delivered > thefe fblemn places of the holy congrega- toamuje- ' t*on are now turnec^ mt0 a ruinous heap ;, fo tr\at now we bmur. A&s may fpeak in the Pfalmifts language, TJal. 74. 8. This fire 15. 21. Hum /.uf& burnt tip almijh all the Synagogues of God in the City ; ergo in Eccle- And furely whatever fcorn many call upon thefe places cat- fu9ommadz- [e,j churches, the ufual retirements of the Saints on Gods center M-3 1 €t fectmdm 'ordi- blefled day, to meet with their beloved •, thefe being folded up nem, idcircd in mine, put an emphafxs upon divine difpleafure, the faith* necChriftut full Minifters of Chrift never refufing thole decent conveni- yL^ZT' mcies t0 Dreak tne bread of life in : But our comly places for fed doBriirm ' our ^acre^ aiTemblies are droptintoconfufion,and now there fium propofut is no difference between the Pew and the Fulpit. in fynagogis. This dreadfull fire feized upon the Nurferies of our City : Chemnit. T fire JSlurferies of Charity, our Hojpitals : the Renown- s' ed Chriji-Church fell at this ftrok, the worthy benefaction T>em ejlhms 0f our Englifh Jofiab^ the Excellent Edward tbefixth. Here m>pr,nos tolo. ^ children of indigent Parents had cWfix for their ^jrcj^r, ^e^aeerdet ' bread £°1' tneir bellies, learning for their minds, and carefull futx,femenete Governours undertook, not onely a pio/tf but a parental mofyna, qua charge. Rare was the contrivance, and g*?d^, the $m/£ of fu?}fcit\\fq\ thjs eminent and Jlupcndm piece of chanty. When poor Pa- me/Bm^Alr. rcnts5 wn^h laboured under the affliction of Jry hrtafts, could bring their Children to Chriji-Church Hofyital^ and then they were fully provided for, and lay not only in the bofome of a careful Governour, but oftentimes they fell into . , the lap of the. Mufes, and many of. them in their feafons changed an Hjjpital for an Vnlverfuie : But this famous Hojpital for the moft part is coniumed > this pool of Be- thejda is in a great meafure dryed up •, and this Jcnal/s ,1 gj/0r^ is withered, which kept many from the fcorchiHgtf extreme poverty. Now we may taj^c up that complaint of our Saviour, The foxes have holes, and the Birds of the air have nejls, Mat. 8. ^o^. but the poor H'jjf>ital boyes have not where The PraBical Sabbatarian. yi* where to lay their head, for their ufual nefi is burnt. 2. The Nurferies of Learning fell in thefe flames. This fire Jullanus A- of London, like the perfection of the Apoftate Julian , ftut Wfiatfjanpfc upom School doors, it deftroyed the famout Merchant Jay- f^^ffi' /oar/ School, Pauls School, Mercers Chanel, and the School chrijliati&tutii< in Chrift Church, thofe Seminaries of earlier, and rudimen- dauftt\eife- tal learning. By this fire, there was a Oo/> went before aevit vx nnH our Alphabet. Religion and Learnings as the Sun and the yr-^:am'r^' Moon, the /igk and brightness of every place ) but now anes'efftien* the Cages are broken, and the young Birds are flown away: tias js a^UcL The younger Schollers have loll *^ar Schools, and the eWer nw, autSche- their Book/. Schools are.the Gardens where the fe/^/e/j Plants l™ Farias growj and from them, the moft profound Minifters who pgj^e watch over or fouls , the &e/£ re^ Lawyers who defend Mexia in Hi- our Eftates, the *£/?/£ Phyficians who confult the »?&*/ 0/ Oor. Impe- c#r bodies, all receive their /zr/£ rudiments : The jfcire/£ ^aJ«> Plants once grew in *&e/e Nurferies of polite and profitable learning •> and hence the deepeft Scholars had their prelimi- nary knowledge. But thele uiefull Structures are^ now rowled up in dcftru6tion j thefe Vniverfitus initial are laid in afhes > and now there is no difference between the Ma- fters desk^ and the Schollars Forme. The breafts of the Mu- fes which fed young and infantile Schollars, are now made dry by this defblating judgement. The fir e feized upon the fences of the City. Now the gates 6. of Zion mourn, Lam. 1.4. And London feels the dint of Fort* ferviunt Babylons threat, Jer. 51. 58. Her high places jh all be burnt 1. Adfpeciem, with fire. God in this judgement ipoyled the City, not et Govern. only of its beauty and ornament, but of its ftrenqth and fe- 2-jd-m^merjt curitys we have not our Gates to keep him in, or to keep ta etmumt* an Enemy out. Thus God will not have usfafe ; but when ^AdSemtum we have made ourfetves nailed by our fin, he will keep us na- otjudicia. ked by his judgements ^ God hath mattered our Gate-s in ^■/ldomn^m pieces, which was the peculiar prerogative of a City ', Lon- Pr°?Ue\ P^en- don now in a great meafure hath loft its Name: God hath turn. fired the locl^of our ftrength, and London cannot Jhakg her f elf as at other times. Judg. i<5. 20; Yyyy2 Laflly, 1 6 The Fra&ical Sabbatarian. j* . Laftly, That which accents this judgement is, the hand of the Lord was in it '•> Not only mans head, but" Gods hand ; MUfimvir. fuppofingthc Jefuitc and the Papifl were in the Confpi- gafureru Ad, racy, yet they were the hod of Gods anger , or elfe who took quia dew its away courage, fpirit, life and activity from the Citizens at non utitur, nifi that time > who melted their fpirits like water, that they valdfciratus, mTt as aL)ove without heart ? Hof. 7.11. Who cau fed the m^toperTin^ fire to burn againft, as well as with the wind? Nay, who dignationem determined the place where the fire began, in the midft of fuamafequi' Pitch, Tar, Oyl, Hemp, Powder, and all provocations Gf turret peccata flames allcj rujne ? Let us then take it for granted,/0«e/?er- ?cnur!Um fidiou* Engineer °f Rome hatcht the plot , yet it could never have been fledged, had not Gods indignation given wing unto it. And beiides all this, we muft attribute to God the Sove- raignty, and the dominion over the fire, as well as other Ele- ments and Creatures *, and here. let us a little confider the in** fluence Gad hath over the fire. 1. God he kindles the fire, Job 15. 34. He blows up thefirft (park. As wicked men are ftubble to him, Ha. 5. 24. fo the Gen. 7. 23 whole world is as thatch, and he can when he pleafeth fet it all in a flame; He that drowned the world with water, he caaeafily confumeand deitroy it by fire. 2. Godinflames and increafes the fire, Pftl. 18.8. He creates Ezek. 21-31. the firft ]far ke, and then blows it into a flame. I£ Nebuchad- Ezek. 30. 8. nezzar can heat the furnace feven times hotter then it was Dra. 3 19. before, how much more can the great Jehovah enrage the Ezek. 30. i(5. CQnflagration, and turn the fire of a houfe or a hamlet into thefireofa~City ? oo God terminates the fire. And he who faith to the frond Job 38. 11. waves 1 hitherto (hall ye go and no further, fpeaks the fame I fa. .29. 6. language to the devouring flames •■> the moft raging and tri- loel 1. 19- umphant fire fhall not exceed its limited Commiffion. * God divideth the fire, Pfal. 29. 7. That it (hall burn tins way, and not ansther ; Gods pity can f of ten the beam, and •pfcl.2p. 7, his wrath can fear the rafter, that the rire (hall not catch the one, but feize upon the other > the fire only feizeth upon thofe precin&s which God hath defigned to the flames. God The Tragical Sabbatarian. 717 God mak^s the fire difiruViive, Ezek. 15.7. It (hail'&*r# 5. and confume, and there fhall be no remedy > thepajfion and beat of the fire is from the anger of the Lord. That the fire Ezek. 15 7. is mercilefjy is becaufe God is full of indignation. And God can make the fire beneficial y that it fhall not rage 6. but relieve, and that it fhall bww and not rfe/bv»y •, he makes Exod. 13. 2V the fire to purge, and not to punifh. Thus the Pijfer of/zre Da^3 25- waslfraelsg#i<&, and the fiery furnace the three Childrens Numb!'if.'g> Arboref-i his repentings can kindle, as well as his wrath \ ^d he can be a w^ZZ o//fre about us for ouxfecurity,. as well as (end # judgement of fire among us for our calamity. God amplifies the fire, and makgs it not only a. domestical, 7. but a popular and national judgement ', the fp reading of the Ezek. 30. 14, fire for general lofsand epidemical tume, is from, zn&oncly Amos 3, 6. yf om the Lord ->the Village is fet on fire, and the City by the jfowe hand. Man in his moft extreme malice (hoots with wet powder, if God count er-mand, but his anger makes effectual every deftru&ive defign. God^ permits the fire, Jer. 39. 8. He fuffers an infolent 8, Enemy, or a perfidious mifcreant to turn Cities or Houfes into flames. The Souldiers fire-brand, by which was fired the famous Temple o£Hierufalem,wzs commiflionated by &di~ vine command. And God refirained Popijh cruelty which was nourifhed and evidenced in the Gunpowder Treafon. God can fiop the fire, Dan. 3. 27. and alter the very nature y; of it. The flames fhall not be our fcourge, but our Jhdter, and become our.walk^, and not our woe. God can make ufe of the fire, as his particular infirument to 10, . afflicl a finfull Nation or City, Amos 7. 4. And thus he did to London. Whatever mifcreant made the ball, God threw Z^ch. 1.18, the fire, and turned this famous, but finfull City, into afhes. This then is the fharpncfs of this judgement => the hope of If- rael, and the Saviour thereof, Jer. 14. 8. hath laid London wafte, and to accent his wrath, he did it upon his own blejfed Ier. 14. 8. * I day ■-, and will you know the reafon, it was fuggefkd in the beginning of the Chapter : TFe made light of his Sabbath by our vanity, loofnefs and prophanenefs, and God hath fet a marf^upon it^by firing,on tb'k day one of the beftCities in the world • * 7i8 The Pra&ical Sabbatarian. world : We forgot his Memento by which he prefaces and Exod. 20. 8. begins his Commandment for the Sabbath \ and therefore we (hall feel his Memorandum erai unto future Genera- tions. fcxod. ip. 18, 2. Cot. io. $ 4rg. 1. Regcs no; /" was it not to foretell the fever ities of God, which he would execute upon thole who mould gainfay his ten words by -neglect, and difobe^lience ? But he hath corrected the violation of none of them with more fbarpneft and indignation , then that which relates to the Sabbath, as hath been abundantly dis- covered. But now that I may leave nothing unattempted to court the Reader to a due observation of Gods holy day ,1 (hall draw the line from another point of the circumference, meeting ltill in the fame Center. Other Arguments I (hall ufe to prejlconfcience to the obedience ofChriit in a holy peeping o£ his own bleiled day. Let lis take notice that God hath embyoydered this holy day with the riches of grace : Upon this day God hath caufed light to mine out of dark^ief, and brought many a dead La- zarus out of his grave ; and oijtones hath raifedup Children to Abraham, Mat. 5.9. OtLionshe hath nv^dc lambs to God, and out of iinrul men hath con: tried thoufands to the faith of Chrifl. Upon this day God hath made the blind to fee, the deaf to hear , and dumb tojpeak^ nay, and the lame to walkjm the wayes of his holy Commandments. This is the day of Gods wonder-working, the jpbear wherein his free grace mines the brightefr. Whereas the works of the firit creation were all done upon fixdayes, and none upon the f event b The FraSiical Sabbatarian 719 feventb, which was then the Sabbath day j all the works of bit. Sacerdo- thenew creation are ordinarily done upon the Sabbath day , ^Jsatr- ut rather then upon any of the Hx dayes. This hath been the ^J'"/^]. Birthday of many §iritual Kings and Priefts , Rev. 1.6. mm deo,accep- The Pfalmift faith, PJal. 87. 5. AndofSionit Jhall be/aid, tas per ipfum , this and that man was born therein : And of the Lords day it 9uin^'iPfis may be faid, this and that man was born therein. O blef- Sn t^ fed day ! Millions of Saints in heaven are now bleffing this rud/n^d^ day of God, and bleffing God for this day. I read of one cotfecr&m*. whocurfed the day of his natural birth, Job 3. 3. But I Par» never read of any who curfed the day of his new birth. This is the day of refcuing the prey -from the mighty, the day of opening the Prifon door and letting the captive free. This is a day much to be obferved to the Lord; for bringing Exod. 12,42* fouls out of their fpiritual Egypt, out of the houfe of finful bondage. This blclTed day hath been the wedding day of many fouls, the day of their ejpoufals to Chrift, when the knot hath been fo knit, that it hath not been loomed to e- ternity. Thus God hath magnified his own day, and mall not we fanctifie it ? Shall he put a beauty, and (hall we put a. fear upon it > Shall he pro/per,, and mall weprophane it ? His bounty invites our purity, all the badges of honour God puts . upon it, only befpeaks our holineft : It is ^princely day, and we come to Princes with reverence and Veneration. Gods wonderful works on this day, mufr meet with our fpiritual operations, and our feriom devotions : For us to fport jocu- larly to recreate our felves needlefly, or to demean our (elves flight ly on that day wherein God a As glorioufly :, what is it, but in effecl: to (ay, we will not have the Lord of the Sab- Mark 2. 27. bath to reign over. us? The good obfervatisn of -the Lords day may influence the Ara.2* whole week^: Ufually the tenor of the week follows the tem- per of the Sabbath. If we have been confeientious on Gods day, we will be careful on the week day : But as Reverend Cahin obferves, c If we are vain and frothy, loofe and li- edvihoaaa c centi'ous on Gods holy day ^ it is no marvel if we become Tbtuter. Serre. c brutilh a«d abominable all the reft of the week. Let any 5. p. 34. man j2o The Practical Sabbatarian. man obferve his own hearty and he (hall find, that -the more he hath let him] elf loo fe to carnal liberty on the Lords day, the more Uofehis heart mil be 'm all good duties the whole week following. Let men neglect meditation, repetition of Sermons, holy conference, and other private duties r betake- ing themielves after the publick worlhip isover,to vain and worldly difcourfe, or vainer pleafures \ they {hall quickly rind that the publick iervice is utterly loft, and become un- profitable. And on the contrary, as Mofes continued forty cn dayes with God on the Mount, had bis face ftnning with ujMw (plendorand glory, Exod. 24. 50. So he who (hall this day fsjtfastu ,; 01 God, BWGy converje with God, not only in publick Ordi- - o4/?7»^pw- nances, as Mofes in the tabernacle , but likewiie in private iQf 7? vo- duties, as M&/J / on the Mount, (hall find a fenfible fpiritual c*wxew7*. vigour, and an unexpected ftrength to carry him through Septuag. all the occafions of the whole week following, and a kind of glorious luftre arifingfrom the increafe of holinefs put up- , . : on him, and this (hall be vifible to the eye and hearts of Ecdef.3.1. otherSf He who keeps the Lords day with the molt ftrict arid and accurate obfervation, fliall find 1. Moft blefftngupon his labours. 2. Moft holinefs in heart and life. 3. Moft comfort and joy in his own foul. 4. Moft fwcetnefs in death. Popuh dei [u- 5. Moft glory and reft in Heaven, when there remains ' that pereft Sabba- everlaftmg Sabbaufmiot all the'people of God. It is a good wZ^d'faT enervation of a learned man, c That when the fpirit com- quam quotidie c etn effectually to convince of fin, ufually one of the firfg finSlMvjca- c fins which the eye of the enlightned confciencc fixes upon! tur. Par. <- is the neglect of the Lords day : and. conviction ui c ending in converfion, one of the firfiduties which the I c comes feriouily to clofe withall, is the ftrid obfervation Y c the Lords day, and grace ufually works .this way, c doth exceedingly difpoie to this duty.Toung Converts will be full of melt ingron Gods holy day. And truly, the holy obfervation of the Sabbath mucM Judg. ix,6, lpeaks the.temper of a Chriitian. However the n the, The Practical Sabbatarian. 721 •the Sabbath doth. Good Sabbaths u flier in good weeks , and are the morning Jiars of an approaching ^j/ : when we hear truth on the S^bbzthydigeftingit by prayer and meditation, when we putup/rra/zg cries to God with fervour and de- votion, when we enjoy Ordinances, our fpiritual meals on -a Sabbath with appetite and fat is faction \ this will cait a chain upon our corrupt hearts, and will be bellows to our future z>tal,w\\ fupply us with holy meditations , which will be as (o many bright gleams, and will put a heat upon our affections, and make us every way all the Saint all the enfuing week. As Queen Mary-faid when (he loft Call }a is, When lam dead, open me, and you jh all find Callais written upon my heart : So the Chriftian who hath been very ferious on Gods day , you (hallfind Sabbath written upon his heart all the following week. Thefcent of a confcientious Sabbath is not eafily loft, nor is the warmth of it Cofpeedily chilled •■> fouls drenched in Sabbath Ordinances like veffels jeafonedwith excellent li- ^upfemeleft quors, they long retain the tafte. The believer is difcifiined imbuta recens* upon a Sabbath, and we do not eafily forget our Education, ferwhtofo- A Sermon kindly entertained on the Lords day, will be faith- rem>Telia dlu# fully improved on the week day. Our beft Chriftians were ever ftriciejl on the Sabbath. Thofe tafts of love we then fenfe and guft, will abide, and not lightly wear off, thefe will lie upon the heart when the Sabbath is over. Let us keep Sabbaths well, we (hall be better in our jhops, better in our worldly affairs, better in our families, better in our difcourfes, better in our converfes, more righteous in our dealings, more exemplary in our walkings, more vigorous in our duties all the tt?ee/;folLowing. After zwellpajjed Sabbath, we (hall more watch our hearts', more k^eep our ground , and withstand temptations, and the deceipts of our Calling, which happi- ^jjSm^' lyare quilted into the very nature of it, fliall not Co much P^f \^*' tempt, as exafperate and provoke us. The whole week^m\x^.ptmmAei be fpent holy to prepare us the better for the Sabbath, and fecumaffm.et the Sabbath mull be (pent h ly, the better to influence t[iQ amicitiam del week •> -as the beginning with God on the morning of a Sab- obt'ineiWj!m bath, may influence the whole Sabbath \ fo the beginning °p^tn\t% with God in the morning of the weel^ viz. The Lords day, pYai ken out or the heart. Thzwnrd when received t&\ thereof, is pre in the lones, Jer. 20. 9. and faces an inward warmth which is / /r, and noto a colour vv ze«t%: The t*/fcr3 the power and j/irhuality 1 i Ur-abfenved Sabbath, cai. without »z#«/? difficulty, jirongafjauhs of Satan, 1 .?;/ of a conupt heart be difanulLd md eradicated. - arts lleeped in holy Ordinances 1 u loll their 'perfume. It is very true, our flight department in Ordi- iices makes them fupe rjicial, and fo f ©on Aide off, .y who pais over the Sabbath loofly, willipend the week who fpehd it / will fpmd the .. : Eat zfifl :i'ojureoiipirit on Gods holy - .day, will f'ioiv tb of the enluing week. Izju ■■lex- CaS-natn - ,:^eiccdj calls the Lords etey, the^j . , dyes-, and according to the example of the §}wen, \\ our and j/ihordinaie days n c mfafe . . udeaivour of every Chriftian ihould be, that his practices in jeeret, in 'if any on the week day, (hould fiver ah!- to the great yrivdedges he enjoyed, • .ceived on the Lords day. One well q c That Religipn is juft as the Sabbath, and it deca} e groweth.as c-he Sabbat emed^il floi in a due c Veneration, ofthe Sabbath, and it c when- the Sa; :er negled: \nd takes notice., c That the co ever was, oc is a prin :ipal m . from iin, and to tit 1 / • .;. .idoui'i The FraSlical Sabbatarian. 723 : btfeenm the week => but if by cur csrelefs behaviour we grow kan upon the Sabbath, like -Pharaoh his lean Kine Gen. 41 20. in his Dream, it prognofiicates nothing lets than a Famine ofgrace and ftapfineR We put on our beji Attire upon a Sabbath, and why Jhould jjff* 2 , we not be in our beji Jpiritua! ~Drtfi? Shall we deck our Bo- dies, and neghft ,our Souls ^ Shall we (land before God on jV - , his own day, with Bodies drejfsd with all art and curiofity, rerceil^tui but with Souls undreffed,- and unprepared y ruffed with taiueff in abu worldly thoughts, unwafhed by repentance, all things hang- fconpita. inecareleflznd loole by formality, only painted over, and &'^fB!>®' dawbed with pretence and hypocrifie < The formjuift on a ^^^^ Sabbjth might evo- . , par%* iioay t& compofe the Heart, %nd to trim the Lamp, to meet with the Bridegroom of our Souls: Shall not a piece of E- ternity be wrizhly -attired on the Lords day, as a piece of duft and clay ? Why mould not the Sow/ ■ jve xr the Orna- ments of Grace, put on the Jewels of Faith and Zeal, £e 1 Pet. 3, 3/4. drejfed.upmtb holy thoughts,, with heavenly defires, with fpiritua'l aims, with fteddy refolutions for further increases ofgrace and fandtity, as well as the finking dyhtg body, a crumbling lump of earth, be adorned with all the garifn modes of art and bravery ? Nothing more uncouth , that when the_body is only the plain cafe of a pretiow Soul, that it mould be decked on a Sabbath, with all the fettingf'orth of cojlly and lovely Ornament j but the immortal Soul mould want its trimming, to make it look comely in the eyes of its Beloved : when the Body is the fine cover, of a deformed Soul, what is this, but to ihoveW##g into a rich Coffer, or to put Pebbles into an Ebony Casket } Aferiour Chriflian would more mind the trimming of the Lamp, than Mat. 25. 7. thefetting of the Drefs i or elfe the fitting of the Jprefi mould more mind him of the trimming of the Lamp. Zzxz 2 Let 724 The PraUical Sabbatarian. Arg. 4. Let us confider what a rare priviledge it is, to enjoy the Sabbath of the Lord : To keep a Sabbath is not our work Pfal. 42. 4. but our reft ■-> not our fervice, but our liberty ; not our tasJ^ Pfal. '24.4. but our triumph. The Sanduary is the Souls Paradife, and p. . ' Ordinances are the Tree 0/ /i/e in this Garden o^ Eden \ O a' 4'10, then let us not turn this grace into want onnefs. Kings do - not fturn their Crowns, nor ufe their Scepters to turn up Turfs in the field. The Mariner makes not ufe of the Decl^ of his Ship to be a Stage to ad on. Thus Antipodes to tea- fen and religion do prophane perfons ad:, when they flight over the momentous Sabbath of God: thall God honour us with a Sabbath, and (hall we provokg him on a Sabbath ? Great Eftates amplirie the prodigality of the Heir, aud make his fin more odious andjhameful. Our Sabbaths are ouxfea- fons of grace, our Jpiritual Mart, our Pifgah fight of Canaan, our Term-time to follow our Suit for glory and eternity , and to prophane and formalize away thele acceptable days Cum omnibuf oflifeandjalvationy what is it, but to throw JerMs upon diebwhimofe- the Vunghil, and to difmherit the Soul of its primogeniture, feoccupetin as jf ^tc concerns were not confiderable, and of little impor- neSc°MYwMe tance * How can we d° the WOrk °^Earth or #e# upon this %bbaiUo\}en. heavenly day ! If we Will be working, Let us warJ^ ouj our meumeft, ut falvation with fear and trembling, Phil. 2. 12. Our Sab- fefegreget, et baths are merg, ric/> mercy , coftly mercy, foul mercy , the fitimam^ fi*& of the wheat : Let us then [okmnly obferve them, and Aben^zra. dextroufy improve them, remembring that he who had five a ' ^.talents, gained five more, Mat. 25.20. The Viceroy whole mTftYvwJ truft is grwr, and charge more honourable, he is more a Hive minimi gloria- and vigilant, then every petty Officer whofe Precinds are tur^tamenji narrow and inconfider able. O that Chriitians would /^cef t^m^ What is it, O devout Souls, *** a tmVeThumi- d.iy-breal^ of eternal brightnefs f And let us not forget, that liter common- as God will not hold him guiltlefs, who takgs his Name in dat. Par. \n 5 f0 neither him, who jje^^f/ his day in vain : Thole Exod, 20.7,8* fure]y. zxtfooliflj Children who />/*> by their Candle, and : thole f rami cl^Cbrijiians, who frivolouily pafs over that ho- ly day, wherein they enter itffo the jutiurbsof the foly City, and begin that work oSpraifing, pleafing, and enjoying God^.f * The Practical Sabbatarian. 725 God, which fhall be the- Employment of Eternity. In the holy keeping of the Sabbath there is premium in ope- Arg. 5 . re, a reward in the work^. What would the Lord have thee to do on a Sabbath, but onely enjoy himfelf ? Ouxfweat on a Sabbath is fipcutonly in hearing from God in the preaching of the word, in flying to God in holy prayer and fupplication, or contemplating on. God in devour meditation , or jfeafting with God at his own Table h fo that in the whole manage- ment of a Sabbath, there is more honour than burden, more Opera fMati profit than pain, more delight than difguft : The workj of a funt °P6rj **& ■Sabbath, are the workj of Heaven i and the Angels are not weary, nor the glorified Saints tired with finging Halielu- 7 h iahs. On a Sabbath we feed on Manna,znd the fat things ^noflm^ of the Sanctuary j we dnn\of the Brool^mthc way, and otfempeY pfuit Wine on the Lees well refined, Ifa. 25. 6. we carry Benjamins dominm Man* Sac}^ with the Cup in the mouth of it, Gen. 44. 2. we are m decaloica* Jpiritual Publicans , and take cuftom of Heaven. All which lft*™ m^: aggravates Sabbath-prophanation 5 it would be ft range to fee "erbum'lettum a Lutanifi, who hath a rare Lute, and who is dextrous in etpopulopra- playing on the rnftrument, to lpend his time in breaking dimum. the firings of his Lute : What lefs doth the formal, or pro- 0ri8* phane perfon do, who enjoys the heavenly opportunity of a Sabbath, and lofes his good wind by iloth or neglecl; and ilights over thofe rare duties, which like Sampfons Lion5 Judg. 14.18*. arefweet in thefirong. Trace a Sabbath-work, and is it any thing elfe but gaining knowledge, treafuring up truth, wrcjl- ling with God for pardon, grace, and ailurance, vififing our Beloved, and driving the great Bargain of Eternity ? And for which of thefe.good works mult the Sabbath be prophaned, John Jo. 32, . or thrown away ? If P.hiloiophers fay ofFertue, It it its own 'ApiTfi Uvm- reward j is it not much more true, of holy worfhip, ffiiritua! P1^ *&& communion, converfewith Heaven ^and thofe pie ajing delights, which are the fweet employment of a Sabbath > Therefor^1 Johnr?3« to pollute this day, or to trifle it away, what is it, but to Numb. 14.8- bring an evil report on Canaan, a Land flowing with milk ■./ and honey } And it would be ferioufly considered, Sabbaths are -upon jfe'e Af^m^, wing, and they mU not long continue to m : We cajinqjR&y Oi tb&ia-tariath >.< ts.ouce Ch'riit faid of ifoor per Ions the Sal i e always with you, Mat. 26. 1 1. The Lords clay is a triumphant^ but atranpent mercy : Now we enjoy thefe bleiTed Sabbaths and holy Ordinances , we know not Miow icon the Songs of Ziwvny be turned into howling, j0hn 12 ,35. "*M*4j ^« Allc* Ickaboi may be Written upon our Lcvit.2<5, 42. .wc^yjubilies : We know not how faon G^j njr**^ or - "; ■ ' our orm death, r^ay hide thoje things which belong to our p - Jt' peace ^ trtyes. O then let us, improve out -Sabbaths, ' ' ^ ,7' dux fme't feafqns, our £#«B re, our ^iz^i?zc Harzejr , for J?" V'4 ^ if we d£ not gather grace on ^# day, what (hall we have rev. 10. 5. ^ ^j ^ on the weekday f Or what fhall we have to fpend Pfal.32.tf. on a death-bed, when we zveftepping into another World I? Suusmq\cor>- We know the Water-wan mult obfc.rve /;# zvi//^ andtyde^ 'Jtimufepdies and when -*%» ferve, then he throws off his Doublet and **$?'"*% beftirs himfdf, left he mould fall ihort of his Creek, or Ha- fit9mlSSmo' ~oiy" **■ S^11^?13? u$ ^ w*^ Sabbaths, and f "■' t votion. Wc admire not a Candie to. much aS we do the £##, and one reafbn is, becaufe the Candle wafles, but the Sun endures: The light of our Sabbath is not a tranfent blaze, but a confant light , which will continue *i#, *&e confii muni- tion of ali things h and God hath folded i';h all things in change or diffoiufton. Now Permanency is a character o£ excellency j Go/;/ is only termed in the fame fire where afr^f isconfumed : The Priefthood of Meichifedech was* fltore e*- ^o^nT^ $eZto than that of ^/ •r this (hall find none. To our Sabbath it fnay be fa id, in.com- T^^Y^ parifon with all the Jews Sdhbzthsftbey foal! per ifo- hut tk0'# M*fititatr Shall 'he prom to it, and (hall wepropbane it > Shall he make it a - ;- dinance, and let it up as a Marble? ilia f'm the Church ? and (hall we yf%\\Q froth and vanity upon it, as if it was a fi-mb- ftone ? Our Sabbath is no//>. mony, Ot ) %'■ which hath the worm of \J ' ndaifm at the fvofxtfit, which will eat it out z# time, but it is aflabh m which God will have fan&ified wiih.aU cxaclnefs. The Te> fans Laws Efth; 1. 19./ were irremeable, and' therefore the mope ven-er able ^ and the .(lion of to ewe of them, threw D.3;*7V, into tfre Li- Dcn, £><*#. 6. 8, i2v So the Law of o^r Sawzafh , it is fqlcmn and folid, mt^ub^tU tn^demy^ or of ni- • . >v^; fib p;. . ;;, and atppli- 728 The FraEtical Sabbatarian Hes exceedingly the pollution of ic. It is not Co great a lofs tc break a/'iece of glajs, as to break apiece of Gold ; brittlenefl is the blemijh of everything. Lcafes the fo or ttr they are, the awr$ inconfiderable. The /i/e 0/ nature is no way to be compared with the life of grace, not only in point of frveet- nifsjimi duration. Sin upon the Lords day, is-not like a rafe upon apitlun, which is a fading paint, but like a flaw in a. Jewel , it is a more durable blemilh, and a more prejudicial debafement. God hath not only ltampcd bis Name uponour Sabbath, but fomcthing of his Nature •, there is a kind of P^ev. 1. 10. eternity engraven upon it > and therefore the violation of it by fin, neglect, or vanity, muft needs be a reduplicate im- piety. Arg. 8. Let us lil^vpife ta^e notice, that this precious infiitution of Tiem in prima *b* Sabbath was the firft-born of Ordinances •, it drew its firft creationej*^- breath in Paradife, (as hath been fully difcovered already ^ ) h?j*mJ/jX!r> this was the Keuben of Gods inftitutions, the morning ftar, tifimilitFj- and theri/ztfgSun of Divine appointments. Now the Sab- trum fandomm bath being the firft-bom Ordination wch enriched the world, fedulo obfevvj- it is the more pleafing and acceptable to the Lord, and the tumfuit. Par. due obfervation of it will afluredly be the more gratefull to him. God remembers the kindnefs otlfraels youth, Jer. 2. 2. Sabbatum ab ^ |^ajs 0f ^is obedience were mod pleafing. We put de.ftinatunek buds into om bofomes. The Sabbath was from the infancy aicuhumdei. of the world, and therefore our carefull keeping of it, muft Luth. needs delight the Father^ The fvrfi bom was alwayes to be dedicated to God ■•> the fir ft born of Man, and the firft born oiBeafts, Exod. 13. 2. The firit fruit of Com, Veut. 18. 4. Nay, the ^r/f of all the fruits of the Earth, Deut.26.2. Nay, Sahbqyn ab God will not only have the firft born of imnsperfon, but o^Smk the firii fruits of his /*W/, Exod. 23. 16. And God is Co Ealdvv. " pleated with the firft of every thing, that he ordains afeajl of firft fruits, Exod. 34. 22. And zj'acrifice of the firjl fruits, Sjn&jfcjtio God calls a fireet favour unto himfelf, Levit. 23. 17, 18. omniun pram- Nay, fo gratefull were the /zr/f /rifi/j to the Lord, that he f^STS would not °*nly have the firft ^orn of the ^;// */ J^e/> and blftlanmjaai the rirftlings of the Herds and the Flocks, Nehem. 10. 36. cJruafpara- The firft fruitS«of the ground, nay, of the very. trees, Nehem. 10.35. The Practical Sabbatarian; 7^9 io, 35. But likewife the rlrft fruits of the very doughy Nehetn. iioakaliu z day, f£e Lor^ will make ^0^:34,35. fox face to Jhine upon us, Numb. 6. 25. and will be gracious to us in (hewing mercy, and lTaowring benediclions upon us on the week day. Are 10 How firious are we in obfervation of other dayes. If that ' ftorms of Providence drive us to a day of Humiliation, we can with the Jews, Zach. 7. 5. faft and mourn, and reach .<4/?j£ \\\\\\$ deepeft forrows, 1 Kings 21. 27. And if the /wi/ej of Providence call us to a day of Purim^ Eftb. $.26 a/c- The PraStical Sabbatarian. 7 3 zfeftival of joy, we can keep that day with fpiritual rejoy- cing and gladnefs of heart, Efth. 9. 22. And we can delight ourfelvesin the Lord. As Cambden reports of ghteen Eli- zabeth, when God delivered her and her Kingdom from the Ca-rbd. Spanijh Armado, her firit work was to g$ to ?*#// Church, Elizab, ' and there hear a Sermon of praife, rejoycing greatly in the Godofher, and the Kingdomes falvation* .Now as>o#eob- ferves, 'the Lords day is the proper feaft of. Chriftians, our ffiritual jubilee, though moving in a fwifter fphear i and Mr. P. on the fhall dayes of the appointment of a ft ate put us upon a more Honuns, exacl compofure, and find us more hearty in their obferva- tion, then that f pedal and blelfed day,which is the appoint- . ment of a God? Or fhall a paflage of providence, the endu- rance of a lofs, or the gaining of a Victory, or fome other ftrol^ of Gods hand, ox J mile of Gods face, find us more ferious\ Tfo©- ^> h more folemn, more devout, then the Refurreaion of a C/?ri/£ , V'f^&jB^ti \ the #m> birth day of the world, and the /o/e foundation of a xI^'^Vto Chriftians happinefs > Shall the deliverance from a Spanijb Tjffjffifa Armado fill us with morefpiritual deiight in God, then the ^™j'' ?«^w_ deliverance from He// and Veftruciion ? Had not Chrift broke e^j. the chains of death, we had everlaflingly been kept in chains Athanaf. ofdarkyefs. Our JOr^j* ^j then glories in a more excellent oc- cafion, and why fhould it not be celebrated with let « render t0 Chr'& the tuurn^. *Hoc tnmos which are Chrijis. Gerard obfervcS, c That the Sab- dicer.sfignificat c bath is the Lords Sabbath, to (hew us the manner of our. omen e]ut did c fanctirication of it, (viz.) In the works of God, -thofe nfpsSumad c wor^s which are. required and prefenbed by God. And mmnM ipfim M„fcuiaf\dds very pertinently, c God would rather call it nen, acjidem ms Sabbatn, then ours i to intimate to us, that all the re- rjjh dmgen. c (peel: of that day mull be directed to the hallowing of his 4nm* Mufcul. c Name, and to the acting of faith and trait in him. It is very ob(ervable, bow 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 ftamps his Name upon it, that 1: fhould make it common. Do ye think, we can play with the ftominu* iUe ^TOrpn °f a King, or (port with the Scepter of a Prince * tuy* eft ^ab> Greater boldnefs it is, to formalize away the Lords day, and eft deus to waite that time which is bis peculiar treafure. Our tvi-d- ergZ in nef} often roves up and down the common of the week i but tumoral'. if we break int0 the wlpf*" of the Sabbath, we (ha! I tjruia/jnSi/iV^tainly be fognd trefpaffers, and hazzard an immortal foul. We muit take heed, that we make bold only with » The Tra&ical Sabbatarian. 1VK our own, and.not withGW-f day, for that is no more QtypfuU for us, than for every common Israelite to enter into the holy Hag. 2. S, of holies. There are two things God is very tender of j Lev. 23. 3. - 1 . Hk people, they are the Apple of his eye. jcr. 2§ ^ 2. ffir Sabbath, which is the referve of hid time : And as thofe who (hall devour his people (hall offend, fo thofe W.? I will guide thee by mine eye, Pial. m^jm' 32.8. Thou ftiik to ol^on me, and Co walk holily, before me. Not only Ga^j jpiJZ, but fc# eye (hall be our conduct. dem ltd So then Gods example re-inforces our obligation for Sab- ■dt3 bath-holinefs. In this affair we have all ties of obedience, ^mwnceSk 110t0nty the force of 2 righteous commandant we may fee cbonm open, our felves in the Chryiial glafs of divine example. And it- is tan uv.i- well obftrved by Gerard, God (faith he) did notfb reji on the Wto»a Sabbath from allworl^, burfiill on that < cferved and bmt-lra Zut€r'!(d ^-things : So our fat . n ofthe Sabb.it h d.'th qvcq\Stbhu ^t confjl in a ftnbful idlenefl, but in workjng thft things fiT.Uifi.au or, which ma'^e to the glory of God. So let US thus imitate God fjlit in 0n his own day. Indeed Gods pattern is the Arclxtype of all 1 - t&ions, the fur eft glafi for us to drefs our felves by; . guTad "A**?* *?* ifW **i is tne rule °/*tf '™'^? and \V7e$ i>z-Jm, he hath done it, is the rule ofal}praclice,where- Gcr. - in The PraStical Sabbatarian, 737 in the bleffed Jehovah is imitable. It was the Apoftles glo- ry that he followed Chrift and Co far he would have all Chri- Qmtw a&io itians follow him , 1 Cor. n. 1. It is an excellent faying of ^»™^ P*** Baftl, c Every a&ion of God, is to us a Rule of all vertue ^ea ™£. c and piety. And if in all other things, Co in keeping the Bafil. Sabbath in holy Reft. Philo the Jew could fay, c Follow *Eu^ . $7nfru fter\ if 1 be a father, where is my honour ? if I be a majier, ^ ^v ^ -where is my fear ? And if I have refted upon the Sabbath, ep>« Tfi-rcpl- why do you dijiurb it, by fecular 'works, hy J 'enfua I de- m* *ff W*& lights^ by propbane actions, or by unfeemly carriages, Co un- *i gjj^ft*? becoming a holy Sabbath ? In prophaning Gods day we Lt\>Y that none is fo fit to depute Deorum, that time, as that Deity whofe worfhip it is: And there- fore to keep this day which God hath -appointed, holy to the fame Lord, to fan&ifie it in holy Reft and fpiritual worfhip, which Brerewood faith, cIs the Body and the Soul of the c Sabbath. All this is nothing but an obfequious following of the guidance and conduct of Nature. Aquinas here A • , gives us a good Rule, c Seeing,faith he, that the moral Pre- zdx quxtl c cepts are of thole things which agtee.io humane reafon, 122. Artic/4, c as they appertain to good manners, the judgment whereof Ms derived fome way from natural Reafon , it muft needs Breerw.part c be that thofe- things pertain to the Law of Nature. And 2. pag. 's-j, is there any thing more accommodate to right .reafon, more conducing to good manners, then' to dedicate fome time to the honour of God , efpecially that time which is of his B b b b b owji 73* The Pra&ical Sabbatarian. own appointment : If we have Souls to look after, muft Mark 2. 28. there not befeafons for that purpofe I And who (hall bet- Aqum. irnac ter app0jnt that feafon, than the Saviour of the Soul? A- AtTic.Ui. 3/°' &a'n> tne Sabbath was made for manyMark^2. 27. Was k not for the better part of man, that piece of Eternity which he carries in his bofom > And how can we better confult our Souls good, than in duties of Divine worfhip i Thus the very dictates of natural reafon command the holy obferva- rion of the Sabbath : And therefore the obiervation of the feventh day , which was the Sabbath^ till the corning oi %t Chrilt, was no ftrange thing among thofe who know no- 7lu>tiCJfytk) thingabove the light of Nature. Homer an Heathen Poet }$7 °' tcllsus5 c That the feventh day is holy. Callimachus an yi&iigft Heathen Author informs us, c That the feventh day is the *EHtou*i* It is like wife very obfervable, that God himfelf couples and joyns the command for the Sab- bath with natural commands, not only in the Decalogue, but in the 26th Chapter of Leviticus, Te Jhall makgyou no Idols, nor graven Images. The firft, Te Jhali kgep my Sab- baths : The fecond , fhewing us thus much , that Na- ture is as muchabafed in the prophaning of the Sabbath, as in the violation of any natural command. And we may as well break the fifth or thefixth, as the fourth Comman- dment '■> the force of Nature being engraven upon tfhem all. Nay, the obfervation of the Sabbath is fo grateful to God, and fo.neceffary 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 thefe, When you come ixto the Exod.23.11. Land which I give you, then Jhall the Land keep a Sabbath to the Lord, Levit. 25. 2. And (hall the dead earth keep a Sabbath to the Lord, and not living Cbrifiians ? In this, one below Balaams Afs reproves us. God in condemning Num.22. 28. Sabbath-breakers, -may make his appeal, as-fometimes he to Beafts for Mans fake, and to Man 1 for worftup fake, that he may apply himfelf on that day i to the fervice of the Legillator. There are three confider- able Reafons , why God commanded the Beafts to reft upon the Sabbath-day > Becaufe the Beaft required reft as well as man, they could not live in continual painfulnefs , they muft have their alte- nateeafe&nji refrejhments^sz learned man fpeaks. Their Job 6. 12. flejh is not brafs, nor their bones iron, no more than that of man j tirefomnejs and languifhing are incident to them, as well as to man. 2^ Becaufe Beafts could not work without the afiiftanceand will of man, and fo man muft be taken off from Sabbath- ianftihcation : Beajis cannot work of themfelves, without the conduct and guidance of man. Now the working of a Beaft is not fo confiderable, as the keeping of a Sabbath, which cannot be done, if men follow their Blows, or ufe their Beajis [ox labour on that day > then that excufe would be reviled, man could not come to Chrift upon the Lords dayy he mult ufe rive yoke of Oxen, and therefore pray have himexcufed. % Becaufe God would inureman to pity and clemency, that mm fomentk favouring his Beaji, he might Leatn mercy to man \ the Beaji quiet concede muft not work, that God might put more bowels into man, tltr d Leo, non- and that man might have more leifure for God. neeft mhomi- Now the Pfalmiji faith, P/'al. 3,2. 9. That we Jhould wt tent* ft\v. to erunt co*8iad fcx one of them. But this is naturally deducible,«0#* was religionem\i> tOGmit the obfervationof the Sabbath, no not thcheathen SS^tef-^W- And (hall onely the Cbritiian blot the Sabbath mnobipjtsre. by .his fins, nu/rek.by his (loth, or dijiurb it by his -fecular I The Practical Sabbatarian. 741 workf \ Onely the Chrifiian to whom are committed the Qra- quijitumfuit,ut clesofGod? Gerard takes occafion from this part of the inext of Heathens \\ they Are.* thought it equitable, that their confecrateddays mould be wholly and devoutly obierved. Macrpbiut brings in one Ve~ tius thus refblving, c We truly that we may both honour Macr©b.Sa- c the holy days*, and efchew alfo the ilothful droufinefs of turnaJ: !&•£. c Reiting, and may turn our lcifure into employment, we cap* 7' ccome together to fpend the whole day in learning Fables to be conferred upon. Now their learning Fables was the fcey? they knew of devotion : and the fame Author aflerts, and lays, c That thefacred things of the Romans are either c Diurnal or No&urnal > thofe which are Diurnal are con- Macrob. Sa- * tinuedall along from the beginning of the Day, until the turna^^^ 4 middle of the Night. And. the Prieftsof the Heathens cap* * i affirmed, 'That their holy days were polluted, it any c work was done upon thofe folemn feafons >■ befidcs it was c not lawful for the King, of the Sacrifices, and the Flamins c( their Priefts ) to lee a work done on their holy days, c and therefore by a Crier it was proclaimed, that no iuch * thing mould be done, and he who negk&ed the Precept Vni^e^g^ < was .fined. And Scsvola the Pritft affirmed, /^hat the l^tlZfi * 'wilful O Vendor mall have no expiation. And Mac robins popuh < ommua deicribes what works were lawful on their holy days, viz. nest& rebus works ofTiety and Charity : And now (hall the Heathen ^acris °beun- make it an inexpiable Crime to work upon one of their holy ta** haktemnr days > and (hall it be venial for us to follow our './pflWyy and Leid. Prof* * purfue our lujls on Gods holy, day ? Shall Saturn a^d Ju- F » . piter be honoured with more folemnity, and- ferved with *° ,l*' ;' rtibre care and fedulity than Cbrifo ox* Jehovah?. Sure | this Exod.ijiij. mult: ja.2 The Practical Sabbatarian, muft needs be the dregs ofprophanenefs , to give our heaven- ly Father^ and our dear Redeemer, whom fometimes we call our 'Beloved, Jefs vzneratign on his own day , then lagan Worfhippers give their Idol Gods on their Feftivals. How ftrange is it, that we muft go to Dagon to learn how to ule r Sain. $.2. the Ar^ and muft repair to the Roman Flamins, or the Syrian Friefts, to know how to keep a Sabbath ? God fends the fluggard to the Ant and the Fifmire, to learn fore-fight and induftry, Frov. 6. 6. And he may fend Sabbatb-brea- lyrs to the Gentiles and Faynims to learn Sanctity and De- votion : But let Chriftians fay, the folemn Devotions of Pfal. 2(5. 6. Fagans (hall beat our zeal, but not reproach our Jlotb \ they inall onlyferve us to take aim, how we may fteer our Devo- tion with greater fervour and dexterity. *\ ■ • Let us obferve the zeal of holy men mentioned in Scripture, ' * who have been eminent for Sabbztb-obfervation. The Apo- ftle gives us a good rule, Heb. 6.12. Let us be followers 'of them, who through faith and patience inherit the promifes. Thefe Fattemsoi Piety may be our conducl and guide in this matter \ take them in what age you will, the Sabbath ftill lay near their heart s\ and was venerable in their practice. i. Some before the Law were remarkable for Sabbath- holinefs, they dreaded the pollution of Gods day, before the terrours and fmokes of Mount Sinai: And though they were in a Wilder nefs^they had not fo loft themfelvcs, but they knew how to meet with God on his own day. And Cogitain £- as Manajfeh F>en-Ifrael well obferves, The Jews were for- gypto ubifcr- ce(j t0 negie(a the Sabbath in Egypt, by reafon of the vio- 3bb^ knee and cruelty of their Taskmafters •, but when God per vim te co brought them out of that Land ' of bondage , one of their tflum ad labo- ftr ft works was Sabbath-obrervati'on'. Their Defhery ishi- m.Etficfati- ftoriCally related in the 14th Chapter of Exodus, and their AM^M&t^J a*^v*«^ ^VWl«JW9»*iii thei6th Chapter of the fame \t%mimiter' Book : SoExod. 16. 30/ Si the people xjjUd on. the (evrrtth applicant. - -day, which muft needs be meant of an holy'Reft; for a naked bare Reft, is:the lofs, :not tht fa n&fai ion of a Sabbath . ifracl C * And if the people of Ifraei had fo rejled, God foon would have The Vra&ical Sabbatarian, 743 have taken notice of it, and have feverely threitmd, if. not foxdy punijh ediv.but no word of reproof, but only of thofe, Huieveruntit- whowent out on the Sabbath to gather. Maama,. fome few raelitae, mn itraglers,£*^. 16. 27. who inftcad of finding Manna, WfXTfueL their way, and met with a reproof iuitead of a meal. Now )pe^egredi- here we meet with Gods people keeping Gods day, before the endi,fed aliis fourth Commandment was proclaimed by found of Trum- diebus fepti- pet. Now {hall the people of Ifrael without the fanVtion of ™s configuen* a law reft with God on his own day, and mall Cbriftians u m% Bjv. who have not onely the force and obligation of the fourth Commandment, but the alluring argument of Chrifts Ro- iurrec2k>n,to oblige to the fanftifi cation of the Sabbath, {hall they be carelefs and negligent •, vain and frothy on Gods holy day ? Surely the dar^nefs of an Heathen, and the twi-ligbt of zxilfraelitey wandering up and down in a wildernefs, will bear witnefs againft/#c£ a generation. 2. Some holy men under the Law,\ fhall only feled here, t-he rare Example of good Nehemiah, an excellent pattern for Magiftrates and People, how carefully to obferve Gods holy Sabbath-, AndhisZeal {hall be comprifed in four parti- culars. He looked upon the reforming of Sabbath-abufes as a _ principal part of Reformatio n\ therefore he reproves, threw tens^ and jets watch, to obferve the prophanation of this holy Nehem.13,1? day. He beareth his teftimony vigorously againft it, Nebem. [ obedience is better then facrihee, much iS^m.i^ix. more then civilities. The pollution of a Sabbath , that God provokjngfin makes this holy man wave all fair and debo- naire carriage j^and turns courtefie into fever Hy, ani ufual re- ception into juft indignation, Nebemiah thinks the caufe of the Sabbath worth contend- ing for, with the Nobles themfelves, Nehem.i^.ij. not only with infe'riour people, who are foon hufihed with his Authority, and tremble at the Magiftrates (yjotd \ but with the Peers of the Realm, who might entcrtbe lifts 'With him,. or, 744 The PraSlical Sabbatarian. Nehcm.13,17. or hatch fame confpiracy againft him » but holy zeal is no refpe&erof perfons v and in this, Nebem. like the three chil- dren, Dan. 3. 1 8, 19. If not foUicitows to pore upon his own concerns or inter eft ; duty, and not fafzty guides him, a rare pattern for Magiftrates. 3.. This good Governour perfonates the Prophet, and gives in a narrative not only of thofe judgements which had over- taken thofe who had prophaned the Sabbath in former Nehem.13 18. times > but he fore-tells the fame calamities to enfue upon the prefent Age, if Gods Sabbath be denied, Nthem: 12. 18. 4. He turns all his fpeech into aclion, (the true genius of piety,) for indeed councils and threats are both abortive un- Nehcm.1321. till enlivened by execution > therefore Nehemiah fcatters ltrangers by force, Nebem.13. 21. and chafes* them away from Jerufalem, that they mould not come near it upon the Sabbath day, Nch, 13. 21. And he lays a fevere command on the Levits for Sabbath-fan&ification •> and in the dis- charge of his duty, he recommends himfelf to the merarull and kind remembrances of the Almighty, Neb. 13. 22. And here, as our Saviour faith, let us go and do Jo Ukevoife, Luke 1 o. 37. Let us imitate the zeal of this excellent man, whole name for his love to, and care of Gods Sabbath, lives m the blelled Scriptures, and there Jhall furvive to all perpetuity. But (hall Nehemiah not permit a piece of ware to be fold on the Sabbath without the gates of the City i and (hall we commit a luft on Gods day within the walls of a houfe, of a Stews, or an Ale-houfe ? Shall he forbid all Merchandize, and (hall we traffique with Hell on the Sabbath day ? Surely his Zeal will turn into our flame ; and thk will fall in with other aggravations of our fin, rvefcribled after Jo fair a copy. 3. Some after, the Lav? have been eminent for Sabbath- holinefs. Let us trace the Apojiolical practice, which in A&sio.j. this cafe is our brighteit beam for our conduct and gui- Acfcs 18. 4. dance. How indefatigable were they in their la hours, porv- Atts20.io. erfuU in their reafonings, multifariJUf an their adminiitra- 1 Cor. 10*. 2. i\Q)\s, frugal, of their time* copousiw their preaching, and ftupendous in their workf upon Gods holy day. On this day, • they " I* I I The Tragical Sabbatarian. 7^5 they difcovered their tbirji after /W/, their love to the Gof- pel j and as To nianyjfcir*, they (battered the light of glo- rious tr«//j : They would preach on a Sabbath, although it 2 Cor. 4. 4. was in a profcribed Synagogue^ and they would pray on a A<^s 13 4*- Sabbath, though it was by a Rivers iide, a place of more A^rs ,<5- '*• privacy then Jbetter. And (hall thefe) Heavenlypatt erns put • no animation and life in us to honour the Lords day with duty and devotion ? The Limner who hath a beautiful per- ion before him, and yet draws an unfetmly piciure, deferves to have the pencil fnatcht out of his hand, and to be difebar- ged of his employment. Let us take aprofpeel of the golden age of the Church, and Ar#, 7. obferve the carriage of 'the Primitive Chriftians upon the Lords day, O what a heavenly fpirit breathed in them on this Ceimut ad }*k blelTed day ! infomuch that TertuUiau cryes out in a kind of tmy et dsm> a rapture, On this day we meet in our afiemblies* and as with ^ual{ mam e.x' nil 1 1 i r t ^ 1 • 1 »r- tenia prccatto- ajtretcbed-out hand, we clajp about God with our prayers. It ni(,i^ambi- ye will know when the Primitive Chriftians began their mm. Tertu!. Sabbath , Hierome tells us, about midnight, which likewife chrifiiani a Bafil affirms to be the ufual practice of thole times, and tells medl* note us a ftory of himfelf in relation to thefe midnight meetings, vtmnr '"pier" But that the Chriftians met before day light on the Lords day, . '* it was fo generally known in the world, that Pliny, a modeft f^nd. ad" Heathen took notice of jt, and makes mention of it in an Trajanum. Epiftle to Trajan the Roman Emperour, and fpake of it in commendation of the Chriftians, and urged this practice, Tertu!. de as an alleviating argument to foften ihe Emperour to more Coron- M* mildnefs towards them, and fo to Jlacken the preterit per- Gent^Ca^l* fecution. Thefe meetings before day oiv the Sabbath are x« t^ »ai»"a^* likewife mentioned by lertullian in a Trad or his. We fee ^n ^^ ' then the early zeal of the Primitive Chriftians on the Lords twjW wrf day i> Nor did they rife lb foon, but to fpend the time to Trixwjwbvmv the bigheft advantage. J uftin Martyr gives us a full account of ^ rna-v™w- the Chriltians deportment on the Lords day \ c Upon the *T™£*^ c day called Sunday, faith he, All that abide within the Ci- ^^La^ the Reader having done, r Ccccc 'the &c- 74<* The Pta&ical Sabbatarian. c the Prefident gives a word of exhortation, that we may c imitate thofe good things which are there repeated \ and c then ftanding up together, we fend up our prayers to the Lord, &c. And as Jujlin Martyr thews us, how thofe of his time atted their duties \ So Tertullian tells us, how the Primitive Chriftians a&ed their Graces on the Lords day » 1 On this day, faith he, We feed our faith with holy preach- c ing, wc lift up our hope, and we faikn our confidence up- ' on God. Hierome fpeaking of fbme in his time, tells us, c They deiigned the Lords day wholly to prayer, and to the c reading of the holy Scriptures j and he highly commends them for that practice. And that you may not think, that the Primitive Chrifhans ferved God only in publicly upon the Lords day : Amhrofe layes it as a fevere injunction upon the people > c That, they be converlant all the day in prayer c or reading, and if any could not read, that he mould la- c bour to be fed with holy conference. And Chryfojiome preiTes the people , c That prefently upon their coming c home from^the publick, they mould take a Bible into their c hands, and make rehearfal with their wives and children c of that which had been taught them out of the word of God. T'ertuliian and Jujlin Martyr pofitively and fully in- form us, c That when the Chriltians were departed out of c the Congregation, they did not run into the rout of fwaih- c bucklers, or into the company of ramblers, fuch as did run c up and down hither and thither, *but they had care of the c like modefty and chaff behaviour out of the Church, as when they were in the Congregation. Nay, Theodoret Tertul. Hie*, ad Eu- (lock. Ambro.Serm. 33. torn. 3. pag.25p. Chryfoft. in Joan, homil. Jurt. Mart. Apol. cap 30. pag. 6p2. Eufeb. lib. 4. cap. *2, Theod, [M* 7¥ca,g 8*T*. BafiV allures us, c That the Primitive Chriltians did celebrate 'other Feftivals, much more the Lords diy, their great Fe- c flival, and their Saviours Refurre&ion day ^ with (pirituai c hymns, and religious fermons, and uiatthe people ufed to c empty out their fouls to God in fervent and affectionate c prayers, not without fighs and tears. No wonder then, if Bafil fay., JVefiU up the L>rds day with holy prayers. And Clemens Y^omanm definitively concludeth , Ntither on the Lqrds dayes, which are dayes of jayfuldejs, dj we grant any thing rmy he J aid or done beficks holimfs. A- hoiy fpeech of an The Practical Sabbatarian. 747 an excellent perfon j And therefore Augufiine in his llxth Book de Civ it ate Dei, Cap. 11. fpeaking of £*uecds fcbF- fing of the Jews Sabbath, for which he had too much caufe. c Notwithstanding, /«*/*& be, Seneca durft not fpeak of the Dies hmlni- c Chriftians, even then moit contrary to the Jews, lead ei- cus&vinis ' <-therhe(houldpraifethem5fz'i^J the Chriitians, againtt ™™^'^ c the cuftome of his Country, or reprove them perhaps a- {T jp /^ cgainft his own will. So that the Chriftians obfervation of * the Lords day in the primitive times, was above the inarling of a Heathen,and the fcouims and farcafmes of a gentile Phy- lofopher. Thus we have the pattern of the primitive Church, and it is a good ftandard for our practice. Their early rifing. (hould make us more frugal of the time of a Sabbath, their fei iekt zeal mould make us more jpiritual in the Ordinances of a Sabbatfr,and their devotion at home mould make us more ^otn< *a it confeientious in our families upon Gods holy day. Let us therefore beftritt andexacl in Sabbath-obfervation , having the golden age of the Church for our en) 'ample. And indeed pure Religion and undefiled which the Apoftle fpeaks of, Jam. 1.27. Jam. 1.27. never looks/o comely as upon a Sabbath day y the day inhances the duty, as the lovely drefi fets off the lovely perfon, Beauty taking advantage from the attire. the holy objervationofthe SabbatkU the fupport of Reli- Argu. 8. gion, and keeps it from flights or falls : Every devout voor- Jhipper on the Lords day, is but a leffarpif^r to fnoar up god- linefs and piety in the world. While publick worfhip is fe~ rioufly frequented, and private duties are frequently perform- ed, while the facred word of God is diligently attended, the bleffed Sacrament devoutly received, while holy prayers with moyitened eyes, and melting hearts-^re affectionately poured forth, and fent up to God on his own holy day, while thefe things are in ure in a Nation > piety and Religion are above the fears of decay. -Religion fails or finks with the Sabbath, , when both are embarqued in the fame VefTel, and where this ff"_ *f ^ holy day is conjtuprated by vanity and prophanenefs,* pro- twlabafcen- feffion is laid wafteand cfeiolate ; the fan&ihcationof Gods tcm pietatsm day keeps up Gods fear in the Church, but that being fu- & nligionetn, Ccccc 2 fpended,/^'to' 748 The PraSiical Sabbatarian, fpended, the gap is made, and the Church lies open to all kinds of finfyl incurfions. A learned man tells us , that Guntheram^ pious King ofFnz#ce,hghting againil the Goths .Gumhsramus witn unhappy fuccefs, did feduloully enquire into the caufe tVjr.cowm of it '•, and taking notice of the negled of the Bilhops inihu- RexpientiJJi- ctjng the people, as likewife obferving the prophanenels of mm contra the people in dishonouring, the Lord , he prdentiy concln- fucajfu epug. ded, this was the proper iource and cauie of his late di(- mjjeobferva. comfitureand calamity •, and theretore he immediately com- verat.umi manded, That the Lards day Jhould be carefully and folemnly, malifompu- Qijgrwi throughout bit .who. e "Dominions, as being the moji (lie 'to cuima- proPer wwdy, and moji likely Cure for thfe dijlempers which lo ut obviam ■ hadjhakgn the happinefiboth of Church andState^God ufually iretur,jiaiutum calculating his providence according to the objeivauon or his eft diem domt- ^^ piling updn thofe places where it is religioitjly ohfer- ^cupdundum ve^ anci evidencing bk aijpleafure where it is flighted or ■per univerfum, o on temned. &c. -The Ja notification of the Sabbath is thedifchtrge in a great- Arg.c). meajkrecf that duty prejjed by the Apojile, Phil. 3. 20. Let Ucjute pudet y0UT convention be in heaven,. All the duties of the Sabbath f C°7f > C yet in a confeientious ufe of divine admini- ftrations, we travel fairly on towards heaven and happinefs. Secular works, which favour of earth, are to be baniftied this day, Ex0d.2o.1o. Carnal hearts, which rellijh earth, are un- rutableto this day, Rev. 1. 10. And pleafurous delights, which are t-fee liquorifh froth of earthy .are to be avoided on the. The Prattical Sabbatarian, 749 the Sabbath day, If a. 58. 13. Our Sabbath is the day-break and twilight of heaven and glory, which if we improve to work our JpiritH.il works in, a little time will briqjg us to a peril d: noon. Let us be exatt on the Lords day in honour -to Chrijl \ it is drg.io. his Rejxrredion day : On this day the Sun rofe which ligh- ™£^™cm tens every one which comes into a better world \ on this furrc!#ior,e day the Conqueror (hewed himfelf when he had laid all his dechraim 0 caft into the' Sea in a tempeft of frenzy and cruelty, on the S^VyV third day Was caft on the lhore, and furvived to more gra- emmina / cious purpofes. In a word, glorious were the conflicts, hap- qua tahmji. fy the labours, blejjed the reit, and tnofi triumphant the Re- nemfirtiumur.. furreftionoi our dear Redeemer. Now as it is reported of ^mJyex' C&far when he would cry gjhtirites, that word put new life re3i3 ^enem into his Souldiers in the ibreit battels: So when we think immmjHtM, our Sabbath is Qh ijis Refurreaion day, this fhould put new ign&mmiam life into all our duties and devotions. This was the day ()filoYihiofirmL wonders, when our bleifed Samfin carryed away the gates of rJw^T/^' Hell to lay our way open to the City of the Newjerttfalem, ferenitas* the City not made with hands eternal in the heavens. Bellar. iGor.5. *•• €H A*R. 750 The Practical Sabbatarian, CHAP. LIII. The Refurredrion of Chrift is not only a real ground for the inftitution, but a cogent Argument for the holy obfervation of the Lords day. w Hen our hearts are dead and curdled into formality upon the Lords day, therl every one of us mould thus befpeak his foul. O my foul, this day is the triumph of Gen. 3. 15. tfy Redeemer, when be trod upon the Serpents head, when fa&*J*®f be took from death its fting, from hell its flandardy fuppofe T-T7* Z& my foul, thou hadft (food by the Sepulcher, and feen the Sun xuei« 7577^- of Righteouineis covered with a cloud before, #w jbining fA%fnr.Bafil.in /orf/;? mofl glorioufly on the morning of the Kefurreclion day i Hexam. how would this have raifed and ravijked thy heart ! How glad were the Difciples when they faw the Lord, they be- 2 Sam. 23.5. lieved not for joy, John 20.20. La^e 24.41. The day of fl/ee/? primuf Chrifts rifing from the dead was a day of joy and gladnefs, dies in quo de- -pfal. 1 18. 24. No day like this fince the Creation, then our us tenebras ut j-urety was releafed, the Covenant and jure mercies of David ^majf^mun- &% ratified and confirmed > our bope wonderfully revived, dim effecit, fo heaven and eternal life plenteoufly allured. Thefe thoughts qudd in eodem otCbrifts Refurrettion might quicken our hearts, and make dtejefuf tbemjparkje with life and aifedtion : It may be we never wtor^ofa* t0°k ^e cromt °fx^ *% int0 our hands to feel the weight imoriuuexci- of it, and that makes our fervices fo flat, and our thoughts ntuteji (to fpeak in Nazianzens phrafe) fo chained to the ground Juft. Mart. Upon this*ferapbical day. And therefore Clemens Komanus Vie&ominico argues fharply and pathetically, What jh aU excufe its with qui eft dies re God^ifwe fill not up this bleffed day, mtb bearing the word, (urreaioms , wf^i l0jy prayeT ^iffj reading the Scriptures, with Cineinztb* te quid enim pratfesofthe Lord, and other duties, feeing God maizes all excufire pote- things by Chrift, a'ddfent bim into the world to die for finners, tit apud deum and raifed bim again as on this day ? Innocentius calls Chrifts queodiead Refttr reft ion day, the fir ft day cf our joy , the bright luftrt Znvenhmc. of heavens Jhine. And Ambrofe faith, The Lords day « a day Clem Worn. °fjoyes, in the plural number, to (hew the Variety and the Increaf'e The Practical Sabbatarian. 751 Jncreafe of them. Joy is the Shibboleth of this day, the Kuei©- **«"« Sfring-tide, and the //*ff £w of this weekly Feftival. And j^^w- Ter/ #///*# profeifeth, That on this day we indulge our f elves Piufgiudere with holy ) the death of Chrift ^ ^ A was the //#£ of the Corn, the raifing of Chrift, was as magnitude the jp ringing up of the Cormthe benefits of Chrifts death are omnia benefice reaped in his Refurre&ion. The death of Chrift was as the 00fcu Yat* cafting of Jo&ph into the pit, the felling him into JEg ypt, J^j; ^P0**' and putting him into prifon : But the raifing of Chrift was " ' '* as the preferring- of Jojeph^by which he comes into a capaci- , <^Ti^% ty tojave his r amity, and jo enrich all his Reiat ions, Cle- rA- mens Romanus tells us, c This day is fuch a day of love, c fuch a day of gain, that the greatneis of thofe benefits we c receive by this day, ecclipfe and obfemre the (hew and ap- c pearance of all other benefits. Athanafius calls the Refur~ rettion day, The beginning of the New Creation : And ano- ther learned man tells us, c That Chrifts Reiurre&ion was * a great and an excellent Miracle, and therefore it gave c life and name to the Lords day. Indeed Man s all is fold- ed up in the triumphant face efi of this day : Let us a little hearken to the good News that Chrifts RefurreUion brought to the world* and thele Cor ds of Jove mould faften us to Holy duties, and becoming carriages on the Lords day. The RefurreUion of Chrift wjs the compleating of his wo)\ l • Indeed many fair lines were drawn before in the great work Jofephusf* of Mans Redemption, ever^fe^r which dropt from Chrifts teniumufc eye, every drop of bloody fweat which fell from his facred ZTcbtZZ" body contributed to our falvation\ but when Chrift fwtf w&^ M. rofe again, then he put the I aft hand to the beautiful frame msn liberatw of this glorious work^; And therefore he is faid then to be eft& Egypt* prfeZie^Luk. 13. 32. when Chrift breath'd out his laft, ^njlimm ■ ejh he 75* The Practical Sabbatarian, mum minrn domi nantium. Ger. Pial. 19.5- Heb 7-25. tiomirtfffi Et he cried out, confummatum efi, J* isfinijhed, John 19. 30. /j/vtf^ nojto But that had relation to bis fufferings ; but when he wfe ^TbMW- Ham* torpftperftfiedi in relation to hit people j he then be- ellin ometc came a fcrj'e^ Redeemer ; Chrift on Ins refurreclion-day Jepulckrt, fy folded up his bottom, and had nothing left to do, but to tumnfurrextt afcend to his Father, and to take his place at his right hand, torU(fy T an^ t0 §^vc mm an accounto ^ac tae glorious work of mans Redemption was now fully fin ifhed \ Chriib dying-day was the perfection of bU I we, but his rifing-day was the perfe- ction ol : his wo)\: when he $1 a^gfirom the Grave, he threw off the cloths of/;// own mortality, and of our fin. Thus the Sun works through the Cloud, and makes its own way, till it is freed from tb a t da>\ incumbrance, and appears to the World in itsfwee'eji bright nefr : And fo our Saviour after a (hoit fleep in the tenacious duft, awakes and comes as a Bridegroom out of his Chamber, to (peak a few words to bis Difciples, and to take witnefs of his refurreciion-, and fo to go up to his Father, ever to maty intercept on for us. And mall Chrift compleat fys work upon his refurrL&ion-day, our Chriftian Sabbath, and ilia 11 we be defective in- ours ? Shall he be perfected 011 that day, and (hall we be pollu- ted ? Surely when we trifle and fin away our Sabbath, we never think, that on that day Chrift put his lafi band to the blelTed work of our Redemption. This will condemn care- tefs Chriitians, when they are Jo. jhort, and Chrijt fo full oil his Refiirredtion-day, our blelTed Sabbath. . The Refurreciion of Cbrifi was the Conquest of bis, and our 'Enemies. On this day, the feed of the woman did bruife the Serpents head, and Chrift did triumph in his own perfbn Tit* fo*^*"* over ^Hy ^J^>an(* Satan \ Upon the account of which, gin Zanch!^" tne AP°ftle cr*es Vitlory, 1 Cor. 15. 54, 55. On this day Chrift fpoiled principalities a:?dfiwers, and openly triumph*- ed over them, Col. 2. 15. Chftflj merited Victory by his paf- fion, but he executed Victory by his riling from the Grave y he died a Sufferer, but he rofe a Conquer our s not onely arrayed with honour and immortality, but richly inverted with power and principality \ and then were the Keys of -Death and Hell rdigrfed up to him, as the Trophies of his triumphant Gen. 3,15. Prvmeruit in A£t$ 10.39, 40. Mat. 28. 18. Phil. 2. p. Eph. 4. 8, p. Revel. i.i3. The Pra&ical Sabbatarian. 753 triumphant RefurreVtion > Then was Chrift proclaimed Lord of quick and dead, Rom. 14.9. then Death gave its l.zjt groan, and then Satan fell like lightning ; the rorces of i Cor. 15. 55. Hell were fcattered and difcomrited, when Chrift appeared [_ykeio.i8. in the Field after his detention in the Grave. Chrift by ri- fing brake both the Chains of death and darknefs together j Refurre&io- and/ Serpents head, and fcattered his power, AZIS26. 6, 7,8,9. 7ro/*V^<*>^"- This day then is Chnfts triumphal day, when all his enemies f^#^nj|p> were drawn at his Chariot-wheel. T^* ? ", And is not Chriit in this & ']«*& <7#e/r is our great work on the Sabbath-day, then are we to ^©^f*"?; fubjugate our pajjions,to fubdue our corruptions, to keep un- [« ' ^jf^™ der the flejh, to fetter the Old man, and to bring into obe- ^ ^^ " dience our n?We tfz## to Jefus Chrift. The Sabbath pro- juft Mart> perly is a day of Victories [ then light is to overcome our, dark- Apol.2. nefs, the word to overcome our hearts , Chrift to over-rule 1 Cor. p. 27. and Conquer our affections, and then is the feafon for the G°*' 3- 5* {pirit to fubdue, and to bring i//ffl Captivity every high 2 °r* I0*^* thought to the obedience of the Gofpel. And (hall we M ^ ^ then on Chrifts conquering- day, be yLz>e.r * 0 owr fancy , to o*$G&ji£muw fperrd our time in vanity and recreations , be Vaffals to our hjkiws, b D d d d d tufts 7*4 The Praftical Sabbatarian. Xupoy. ignat. Vos in die^uem dicunt Join fe- !em colituJi:ut amemnos eun- dimdiem do- tninicum \oca- tnm ; In eo r.on f&lem fed refurr&ioncm comini l Is not this to pour contempt on Chrifts tri- nmpbaUday, and to cover the glory of it with thick dark- nefs ? As if one mould draw a Canvas Curtain before a Ik- ribus Pi&ure. It may truly be faid of thbfe who propham the Lords day > they are the ecclipfes.oi Chrifts Refurreclion- day, ffots in that Feaft, and the foul blemifhes of that lovely feafon. Ignatius will tell us, It is but a Jewijh tricky, and a falling back and recidivation to their fin aud folly. The Refurreclion of Cbrift was the loofing of his fetters ■•> then, and not before, did our dear Jtfus reft from the tem- ptations of Satan, from the perfections of the Jewiftj and the Gentile World , from the flafhes and fcorching of his Fathers wrath, and from the bonds of his own tranilent death : His rifing-day was his refting-day, and all hfs distur- bance and difcompofures were fcattered , as the Clouds which have neftled together, are put to flight at the rife of the Sun. And therefore it was the will of God, that d day o£ CbrijTsRefurr ecu. rn mould be honoured as hofc ra- ther then any other day of his Incarnation, Birth,*? afion, Aj"cenfion\ becaufe his rifing-day, was his refting or Sab- bath-day, and whereon his reft began. So the day of Gids reft from the work of Creation, and the day of Chrifts reft from the work of Redemption, are only fit, the- one to be the Ci:urcbes Sabbath inthe time of the Laiv, the other to be theChuxhes Sabbath in the time of the Gojpel. The Lord Chrilt in the day of his Birth did not enter into his reft, but rather made an entrance into labotir and forrotc^ and then began his work of Humiliation : And fo likewife in the day oi his Paftion , he was then under the foreii part of his labour, in the bitter Agonies in the Garden and on' the Crofs > and therefore none of thefe could be confecrated tc be our Sabbath : Nor could the day of his Afcenfwn be fit to be m.deour Sabiath, becatift although Chriii then and thereby entred into t\\£ third Heavens, his place of Reft yet he did not then make his fi r ft entr an ce into h.s efute c I which was in the day of his Refer re& ion. Ibis day then was the The PraSlical Sabbatarian. 755 the firfi ft ep o£ Chrifc exaltation, the dawning ofhis glory s Dies dominie & when, as Elijah, he dropped the Mantle of all natural im- chrifti refim-e* perfections: Now Chrift was to bear no move bruifes, to ^e^Jcra' give his Cheek to no more Smiters, to tread the Wineprefs ofhis Fathers wrath no more. This bright Sun was no more j^r-i I0 to be masked with Clouds •, this Morning Star was no more ^ 6 * to be veiled with (hade or darknefs •-, Chriits rifing left his Grave-cloaths behind him, to (hew us, that now no jg0re Revel.22. 16. he was to taft any thing which favoured of forrow or mor- J0^ 20- ^'5* tality. And now how incongruous is it, that the day of Chrift s freedom, fhould be the day of our fetters \ That when he threw of his bonds, we mould bind t b cm on us the fafter > That we mould- be fetter d to any way of fin , or chained to our fenfual appetite, or wanton fancy on the Lords day, the rveekjy commemoration of Chriits Refurredtion ? On && domincus this day Chrift threw off his Grave-cloaths, and fo fhould ^fdvjmn wc caft off whatever favours ofduft and earth. In a word, to no'Iri tdunc- be captivated to anyway of offence on this holy day, no way aio confecrj- comports with the nature and freedom of Chriits reflirre- vit> dion-, then all his bonds were loofed, and then mould we LcoEP'^-P3- caft from us whatfoever may hinder us from running the ways c^" 4* of Gods Commandements , all our floth, frothinefs of Spi- rit, carnal delights, co\d formality, and whatever may flacken our pace in our duties and fpiritual fervices. The Reffrnciion of Chrift is the very life of the Gojpel ;> So 4- the Apoftle rnoft exprelly, i Cor. 15.14. If Chrift be not rifen, then is our preaching in vain, andyour faith is alfo vain. Chrifts death had been wholly ineffectual for the remitfion of fins, if Chrift had not conquered death, but ftill had been Pec'caiumplenb detained in his duft : But Chrift hath abolifhedftn, becaufe aba!eturi ?"w he hath conquered death, the effetl of fin, by his glorious re- fj* f^S*1 furredioni as Chryfoftom well notes and obferves, All the boletur?** *' fuiferings of Chrift were animatedby his reiurredion, that Chryfofl. glorious Ad: put worth and value upon them. Had he not rifen, all our hopes had been buried in the fame Grave with him j but he is truly rifen, and this is the comfort of our Souls, and the riches ofhis fufferings. Chrifts refurrefii-.-n D d d d d 2 nukes The Practical Sabbatarian, a Cor. 4. 4, Totum Evan- gdium eflet vanum, & f, .,•• • 1 » • j • i • u v quidem quadru- weali rije with him, and in him j we are aUvertuahy rijen iucj rafi0ne. in him, aad this in as true a fence, as if we were personally uchrifii morte rifen. As on the contrary hand we being per finally alive, quapeecataex- y'et are reckoned dead in Adam, becaufe he was a common Piavi£. 2- ^; perfon, and had the fente.nce of death pronounced upon him, S^^tl^ by vertiue of which, we muji die, and this by the force of the Yit 3, Evefti- fame law, 1 Cor. 15. 21, 22. Adam was the firft fruits of one ad d&etrdm them who died, and Chriji of them that rife. Hence we del, quaff), fan- are faid to be rifen with Chriji, Eph. 2. 5. and which is yet ?"f ? -jf^, more, to fit together with him in heaven, Eph. 2. 6. Becaufe pSmerUum Chrift is a common perfon reprefenting us, and he fits there efficadtir ap- in our name, and in our Jiead. Now let us a little canvafl plicav.QuiiuoY the equity of this law : If feutence of condemnation was firft b*fce gradibw, palled upon Adam alone, yet confidered as a common perfon L^ii otwt for us, we were condemned in him : therefore alio this clmjh per- acquitting and j uftirication, which was paffed upon Chrift at t&tikejl; Par. his Refurrection, ( for then he had fully fiufTered whatever divine juftice could demand for onr fin ) was paiTed upon him as a common and publick perfon for us 5 yea, in this his being juftified, Chrift muft much rather be confidered as a common perfon reprefenting us, then 'Adam was W( bis con- Vivocgo,&- demnation : For Chriji in hk own perfon had no fin, ib he qmmvvmor- had no need of juftification from fin, nor mould ever have ™™faamyYe. been condemned •, and therefore this muft be only in refpeel: W*?*. etvos to our iinnes imputed to him, and it to, then in our Jiead \ (x. t.) quia vu and fo herein he was more purely to be confidered, as a com- debit* me, U- mon perion for us, then ever Adam was.in his being con- Rimini, et demned h for Adam befides his Handing as a common perion q^fi^f1™* for us, was furthermore condemned in hi* own perfon^ but m&matflfefla-i Chrift being juftified from fin, could only be confidered as tior.e. ftanding for others, Thus" Chrift rofe.as a common per- Theoph. fori. 758 The F radical Sabbatarian Con in our ftead, and for our good, to be the object of o-ur faith ■, the incentive of our hope, and the forerunner of our glorious rejurreclion. By Chrifts rifing to life we receive, j ( A life of joy ; His fpringing from the grave was the blof- ln (liemfolif ^omin8 °* our W ; Tne retirement of our beloved into his Utiti* iniul- tomDo was but tranfient, the delay of three dayes, and then gemw. Tcrt. he came from behind the hangings, and in this our joy is full: This dried up Mary Magdalens tears, and fwallowcd up trie 'Difciples griefs •, and this inflames the Chrijiians triumphs > And as Chrift faith, John 16. 22. / fhaUfeeyou again, and . then your heart fh all reJ9yce. And zsTheophylatl obferves, The Difciples as it were >rofe from the dead, tranf ported with joy. 2. A life of Right eoufneft. For as Chriji died for our fins, fi Wont* ChrsRi be arofefor our jujiification, Rom. 4. 25. It was the rifing of propria fink Chrift which made his death authenticated fatisfa&ory. erat,peccjto- Par£Us obferves •, c The, proper end of Chrifts death was rwnespiatio*, <■ t}ie expiation of our fins, and the proper end of his refur- fed vefuYYeUw- ( rec^ion was the imputation of his own righteoufnefs. The pmtio'. 7PaT' foundation of our comfort k laid in Chrifts death, but wl\ lied i'lmRm reccive li in his refurrecSion. Our peace and joy is fawn in- premeretur no- his death, but we reap it, and begin" to poiTefs it in his re- k*ijujli:iam,et (i\xxe&ion. And though Chxit\s rifing adds nothing to the -vitamfpiritua- prjcc which was paid in his death, yet it is a demonftration , lepqu* con. Q{xhefuff.ciency of it, and thereby a confirmation of our com- fone'peluto- fort by it: for if Chrift had nut rofe again, his death had ram,et iufliti* done us no good, and all our comfort had been a withered impuutione,per branch. If death had overcome him, wrath had overcome quamtoYjmdeo us> chjift by rifing hath promerited a righteoufnefs for us, Si ™ rt!«r Jer. 23. 6. our wedding garment came from this Wardrobe ; rcfurrcxit. his breaking rrom the grave, made our joys and his own me- Ger. rifs fully which are applicable to us -by faith. 3. A life of Grace : Chrift by his refurreaion hath purchafed Explcnitudine the donation of the fpirit, which he fent down extraordina- ChriftigYatiam rily prefcnt/y after it upon his holy Apoftles, Ails 2.2. and PY)Jyn,aacce- fiili'm fweet and funble meafures upon his people, John 1. *Zifitgratiom l6- Wow ake of thejpirit, which they who believedonbwi Jhould receive, for the Holy Ghoft was not yet given, hecaufe that Jefus was nit glorified. This royal gift only waited the glory of Ins refurreclion. A Life of Glory : The Refurreftion of Chrift opened the 4. gates of Heaven to believers , and from t hat firft afcent, he chrifius calum- went up to his Father to prepare a place fox us, John 14. 2. ipjmingnffus* Had Chrift been locked in the Grave, we had been locKed ^^Mio* out o£Glory •, but Chrift rofe to go to his Father, and in this ^j^ji^ . heris out fore-runner, as the Apoftle faith expreily, He is en- nob» fc no- tredinto Heaven for us, Heb. 6. 20. to take up our room, &<*> E^ria and prepare our eternal Thrones. Tbeophylaci hath a pretty c^YiftmPy(C' l • (*\ tyytf lit fimilitude, c When one goes before , faith he, and opens a mh»vhmfter- 4 gate, it is but a little (pace, but thofe who are to follow nem,etpara> c come and enter ', Co the Saints fhall not be long before they ret; utq-, pro-. c (hall enter within the vail, whither our fore-runner is gone currfP[em bre- 'before, and this fublimates a Believers hope. Our Surety vi fuhMU€re' hath taken our places tor us, and after a kw breaths, a few a'tevi py^cur. flying moments, we fhall come and take up our eternal abode rit^mpsrus a- and refidence. P^iA, a aper- And what is the iflue of all this > Shall Chrifrs refurre- x«firv^1f- n> \ \ r c 1 1 l • l** vo®ter\wo Ction be the fountain of our good, and not me incentive of our «u\ rgm[m ^ tluty ? Shall we rife with him, and not live to him on his troifa. own holy day ? Had the Rcfurre&ion only concerned iiim- Thecph. felf, and been the Emblem of his own perfonal glory, -^^-f . fome Apology niight have been made •, but when it is not an ^atur^ifi0 inclofure, but a Common for the Saints to live upon , how tamhstBymvM Should tins influence us upon the Lords day , How fhould etPJalmn, ex our hearts rife in holy affections , how fhould our voice rife cmi°™bu*fpi- in praife and thankfgivings , how fhould our thoughts rife "Zmnftmr in heavenly meditations! Acouchant earthly frame uooiilinw. this day, noway accords with this beneficial, nay, beatifical! tcfurre&ion, -j]Ki l6o The \Pra$ical Sabbatarian, Fph !. 21,22. bloc fperaie rtembra, quod incJphepYte- cejjit. Aug. Dies vita no- ftr<£ eft dies PjYafceves, fuccedit dies qwetv infepul- chro, epiem fi- qaiiUY dies re- furreBioiiu ad "uitam. Gtt. I. Quia Cbriftm refunnxit, ided non ampliw fumus fub pec- catv^uijpY*- ftita tft plena froiufatu- fifoo, &C. Ger, 2. Jam Cb ft us moriuus eft , tmmd jjct Ye- fiirrexit, ergo peccata noftra. non amplius coram dei j«- dicio nos con- demrure pcf [urn. A* Chriftus refur- rexit/idcd pa- caxam <& tranquillam confeiemtiam habere pof- Tije Refurreclion of Chrift is the certain ajfurance, of ours : The Head is rifen, and the body muit follow i the Elder Brother is fprung out of the duft, and the lounger Brethren thill not always lie there. The Vine is now planted in Hea- ven, and there the Branches mult receive their eternal rlou- ri(h. Chrift rofe again, not as the Jews prifoner , under a fentence of condemnation, but as the Chriftians Harbinger, . for their unfpeakable confolation. It is worthily obferved ofa learned man, c The day of our life is our Preparation c day, then follows our Kelt in the grave, to which fucceeds c onr Refurre&ionday to life and eternity : As Chriit died to make the purchafe, ib he rofe again to fee it made good to believers, and his Refurrection is hut the eameft of ours: This glorious ad of Chrifts rifing, gives us Security for thefe en- Suing particulars : That Divine Jufticeis fatisfied. When the Prifoner for Debt is freed, it is prefumed, the debt is difi barged, and the Creditor fully fit is fed: Chrift in his Refurreclion opened the prif on doors of the grave, and fhewed himfelf to many witneifes/ree, and difs barged from all incumbrances which fully fpeaks, that divine Juftice is paid to the utmoft far- thing. That God and Man arefully reconciled : Yoxfin only com- menced the controveiSie, and kept up the difference^ If a. 59. 2. Now fin being -removed by a full acquittance and dis- charge, viz. By the delivery and Rifing of our Surety, the wound naturally clofeth, and all is peace between God and believers : And Co the Sun ofRigbteoufnefiarofe with heal- ing in his wings , Mai. 4. 2. The Apoftle faith, 1 Cor. 15. 17. If Chrift had not rifen, we had been ft ill in our fin, which fully implies, he rifing again, our fins are taken away, and blotted out as a thick cloud, and nothing remains to hreaJ( thepeacebetween God and believers. That confidence may beferene and fully fat is fie d : For no- thing flung confeience, and wounded that tender part, no- thing kept it raw, full of pain and anguifh, but only fin, which being fully fat is fud for by Chrifts death, and To clear- ly declaredby his bleffed Refurreciion,the burden removed gives The FraBical Sabbatarian. 7 6 1 gives eaje to.confcience ^ and fo the poor believer being fen- fumus, fcimus fible his peace is made, and be it reconciled to his angry: Fa.- enim PYf>pee- ther, he hath Halcyon dayesi* hk bofom, and he Iks down ^InoTd^ with comfort i and faith, his lot is fallen in a pleafant place, bmper chri* and God hath given him a goodly heritage, Pfal. 18. 6. fturffitfaw. And this the Apoftle Peter comprifeth in fewer woids , 'fiSio,nofei&el 1 Pet. 3. 21. But the anfwer of a good conference towards deo Yecomiha- God,by the Refurrtftion of Jefus Chrift. . That our Redemption will certainly fohw : So faith our a bleiTed Saviour expreily, John 20. 17. / afcend unto my ?erchrijhm: Father, and to your Father, and unto my God, and your God. TUJf Mtsfig- And if Chrift afcend unto our Father, (hall not we likewife n*™m etmt*' come to hit houfe, John 14. 2. Shall not we fee hit face, fhall mln"or&m not we rife again to enjoy his glory £ Yes verily, God is a flataep B.e- God of the living, and not of the dead j of triumphant Saints, furreSio mor- and not oiputrid carkafes, Mat. 22. 32. Let us further ar- tuomm* Alap. gue, if Chrift be our Head, and we his Members, then it is R°m.8. n. expedient for the glory of the Head, that the Members be gla- chriftusfol* rious : And it may be further confidered, that as the firjl hnu efi c au^a Adam received blellings for himfelfand hispoftemy, and loft fUrrefiion»'[sd the fame for all : So Chrift the fee ond Adam received life, effiiens om- and all other gifts for himfelfand others ■■> and he rifing glo- nibui : Repro: rioufly, his Saints likewife fhall.be charioted to glory by a biverd refUY' glorious Refurre&ion .: Andfo moreover, Chrift being our ^ZmJedld Elder Brother inhis tendernefs and arfedion will not leave dmnnionem us-m the grave, there always to fleepthe lleep of death , and mortem potiits fo much the rather, becaufe he can raife us with a Call, with ffa'vitmi the found of a Trumpet, by the meifage of an Archangel, m* 1 Tbef 4. 16. For he being dead raifkdhimfelf, much more being alive fhall he be able to raife us up. And withal], we mould confider our Vnivnwitb Chri(iby.the Spirit , wliofe heavenly influence and divine vertueitf raifing of our fouls to Jpi ritual life is moft eminent and admirable y how much more clearly may . we conclude the.neceffity of our being raijedfnom death to fellowfhip with him! in glory? And 1/irtuiemrt. fhall not we know jhepower of Cbrijis TyejurreiTion, to ufe Ar*?jpn* the Apoftles words, Phil. 3. 10. in raifing us on his own ^jj$W blefTed day to heavenly-mindednefs, to get above the world, j-cims ^p E e e e e and dem ,fed ex per j62 The Practical Sabbatarian. cxpenentiam ut Cbrijh re- fwgentu po- tentiam fentia- mus. 2 Cor. 5. 30. SkCV, 29 12 1:C0M5. 55, Hcb, 2»i4. and to have our hearts tak$n up in the divine fervices of it ? We mould remember when Cbriji rofe, it was the fe'al of wr Refttrrettiom and can we think of a Refurreftim, and fleep away Sermons, trifle away Sabbaths, and formalize away Ordinances, which then mud come unto a ievere account ? (hall we, who hope to rift to a Crown, be entombed in lloth and idlenefs upon a Refurreciion day ? The very thoughts of our Refuvreftion mould ftrike an awe upon us, and bridk us from vanity and lightnefs of fr>irk -•> knowing that our Sabbaths an not over when we have jpent them, but they will meet us at Gods tribunal, and at his tremens dous Bar. Nothing can more acutely cheeky the prophane perfon, who pollute* Gods day, and unravels that golden fea^ fan in froth and formality , then the ferious thoughts of a certain RefurreVxion , whereof Cbrijh fifing was an uo^ doubted pledge. TbeRifurreftion of Cbriji was an evidence of infinite power : And therefore Dr. Twiffe rightly fattens the Lords day on Cbrijis Refurreliion day, becaufe as the Apoftle fpea.ketb, Rom. 1. 4. Cbriji was. declared mightily to be the San of God by tbejpirit offanilification in his Refurreciion from the dead. Hereby Chriit was manifefted to be the Son of God, the very Lord of glory. Chriits Refurredtion was the manifeftation otmoji glorious power y that the tomb (hould uot confine. him, nor the duji hold him, nor the grave jhne ftop him, but throwing off tbefe clogs6 as Sarnfon did his witbs , he lhews h\mk\{ a while to his beloved Ones, and fo takes his joyous afcent to the right hand of his Father. Love laid Chrift in the grave, and Power raifed him from the grave *, love rocked him zilecp, and power awakened him again > love made him die as a Nlalefaclor, Lukg 23. 33. and power raifed him as a Saviour, to give full aflurance that all was done which was required to procure life and falvation. Indeed this did manifeft wonderful power, when after three dayes being dead, the Sepulcjier fealed, the ftone rolled to the mouth of the grave, a jlrong watch placed > that Chriir fhould break-through all bars, beat down all oppofition, and fpring forth out of his yielding duft as a tr'mmpbing Conque- ror The Pra&ical Sabbatarian. 763 tor over Death and Devils. The Jews cryedout, Let him Plus eratde come down from the Crofs, and we will believe on him , Mat. fepMro fur- 27. 42. But it is more, faith Gregory, to rife from the grave, SJu%q^J^ then to defcendfxomtheCroffe,to defiroy death by rifing, then Ye,etpL mor- topreferveliftby defcending. tern refurgendo And (hall Chrifts Refurredion be an evidence of his de]]rusre,quam power, and not an argument for our piety upon his own vtramdefcen- blefled day, which is the Commemoration of this glorious J"* Jetvm' ad ? Surely he who could pierce the grave, and make oflf\ the chains of death for the good of believers, can exert as great power for the deftruttion offinners, efpecially thofe who prophane his day. Chriftslove in dying mould allure , and his power in rifing mould enforce Sabbath -holiness it is not jn(r £afe nor providential to provoke the Lion of the tribe of Jit- ' ^' dah, who trampled upon death and the grave, efpecially on the day of his Refurredion, when his power was moft illu- ftrious. The Refurredion ofChrijl was unparallelyd : Others indeed 8. were raifed from the grave : So Lazarus, John 12. 1. So Dorcas, Acts 9. 40. And women received their dead raifed to life again, Heb. 11.35. But all thefe retired to their chrifluspeji graves again > their renewed life was only a fhort appariti- *ua? re(ur~ . on which was quickly fmoothered, a little Candle fet up af- tm arnpiius ter it had been put out, which burned for a while,and (pent nonvivit, it felf till it went out again. But our Saviour, as the Apo- immdmori am- ftle fpeaks, Rom. 6. 9. Being raifed from the dead, dyeth no Pl^nonpoJJit. more : This Sun being rifen lets no more ', nay, it is no ap* more inveloped in a Cloud, but mines in a higher fphear, in a morefublime Orb to eternity. Chrifts Refurredion was not damped with a revocation, nor did he fly back again to his empty tomb, there to (helter himfelf till the general Refurredion. Nay, let us run a little higher;, the Refer- red: ion of Ch rift was that glorious work above all others, which the Scriptures mention to the Fathers honour, Rom. Gal. 1. i« 1,4. ^#/ 2. 24, 32. Atts$.26. A8s 4. 10. Atts 10. 40. This workjt was, by which Jeius Chriit is made both Lord andChrift, andis exalted to lit at the right hand of his Fa- ther. This ad of Refurredion advanced him to the throne, Eeece 2 who 7^4 The Practical Sabbatarian, who before was ftigmatized with the Crofi, and changed A£h 10. 41. him from zprifoner, to be a Prince and Saviour, Atls 3. 31. Nay to be the Prince of life, Acts 3. 15. And nothing but Ads 2. 32. glory and honour are the Attendants of his Throne. To publifh this glorious ail, Chrift principally did choofe his Aa$2,2$. Difciples, Arts 10.41. AVis 2.32. Chriits Refurrc-ftion was the Motto of the Apofrles embaffie, and the emphafis of 1 or' I*'14, their Errand, the grand argument by which they both 1 Pet. 1, 3. made and comforted believers : For iudeedv the receiving ot" our Chrijl again alter the certainty of his death, and the fo- 1 Pet. 3.21. lemnity of his burial, is the^ri;^ofour joy, the fountain of H w An e our comf°rt> theftay of our hearts, and the ajfuranceot our Ucuf-adn.ti- juftihcation. This blelTed work of Chriits rifing put the vitutemChriJIi lajl hand to the work of our Redemption, and fo fajiend it, cccipiatuv. that it cannot unravel. The Birth of Chriit wasaccom- 1. Jjnqujm named with the. joy of Anqeh, Luke 2. 12. Hx life was em- grQtiarumJ- broidercd with wonders and miracles, tor every word our ftio. J^flis fpake was not lefs than a wonder, John 7. 46. His z.Tar.qaam death was imbittered with forrows and perplexities, and Angelorum vo- (ighs were the efcutcheons about his Hearfc, but his Refur- lU?liVtJho- MM0**** thenar- Birth of tU Werld, and the fparkjing mimtw"1 ' Jpirits of a Bdievers confolation. The wife-men of the 3, Tantrum Eaji rejoyced at his Star, Mat. 2. 10. when it did proclaim dcQrina, qus the Birth of Chriit : But Believers rejoyce at himfelf, when vera ejl paxK j himfelf proclaims his Refurreuion : The Star retires at Jul, m Chili 0 * c J -r fjo. Thcod. rhe SunS rllin^ ^at.4,2. And now lhall tne Refurredtionof Chriir be Jtnpar.allel'd for glory ; and fhall it not fo far influence us, as to make ut exemplary for fanciity upon its weekjy commemoration, the Lords day ? Shall every thing concur to the honour of Chriits refurrcdion $ and {hall onely our ioofnefs and vanity on the day of it,cait a damp and put an eccliffe upon it ? When we prophane the Sabbath, what do we but draw a veil be^ fore the glory of Chriits refurredtion, and practically deny that he is fprung from the Grave ? What loves can thole Ghriitians have to, or what efteems for their dear Jefus, who, whenhisiefuirecfrion-day gave^n? life to the world, fnlhjoy to the Difciples, and mw mndess to Mankind, can yet. the Practical Sabbatarian y6$ yet pollute and defile the Sabbath, its conitant Memorial? Sabbath-breakers are worfe than Sadduces, they onely de- A&S23.8 ny our Refurretlion, but thete vertually deny Cbrifts > for if Chrift be rifen, why do they not adore therifingSun, by Eph. $..11* walking in the light on his own blefTed day > But why do they attempt to ecclipfe this glorious day by their fins and deeds of dxrkyefs ? CHAP. LIV. Some miteellanious prefcriptions,/or the better dif charge of our duty towards the LORDS DAY. THe Concernments of the Soul can be never fufficiently pre(Tedv becaufe of the weightinefs of the affair i and Mat. 16.26* nothing more conduceth to the advantage of the Soul, then the holy obfervation of Gods blefTed day. Soul-welfare l^edie dTinic0 much depends upon a due and careful obfervance of it : Spi- pi*'^^™ ritual Sabbaths very much draw the Soul to its center > for- tota defi*enda mal Sabbaths do much retard the Soul in its progrefs, and tfi. Cartw, Sabbaths wafted in propbanenefs, do very much harden the Soul in fin and vanity, and drop apace into the Vials of Gods wrath , jogging Vengeance to awaken it, which teems to flumber. It may eahly fall under our obfervation, that one who is flight on the Sabbath, will be profufe on the week \ that fin which is hatched in the Sabbath, will be ftedg'd in the week : And therefore where there is fo much danger to lofe the way, it muft needs be fafe to take good di- rection^ and to fet up more lights for our better guidance *, and thi» is the further defigne of what followes in this Chapter. Let lovt be the jpring of all eur duties upon the Sabbath- Prefcripui,, day. Love is zfweet, but z forcible principle ', it works not as a Sword, but as a Sun-beam *, it draws, but not drives •-> it £xceJ& men- tonjlrainir, but not comp els^ and it wins by perfwafion, and ' *AU J^ mot coattian, 2 Cor. 5, 14. f^xfiorms the Town, but Love AnfeL. takes 166 The Pri&ical Sabbatarian. ?Jotur fonftj inferno, qiur.do mewfi exctii- mw deo. Bern. I. OBaginta fy fix jnnos fsr- uivt domino meo, &c. Pol) carp. 2. In die dominico a mortuit refur- rexit Chrijlw. L ^8- 3- CharitAS Chi- ft i qui Chri- flm homines dilexit, nos urgei,ut Chri* fli exemplo fo aiore idemfj- ciamus. Alap. A inns iysp takes it by comftofithn;?, heart full of loze will run through the duties otfi Sabbath, as the Sun through the fcveral Signs pf the Zodiack, with fwiftnefs and delight : Nor doth it un- derstand any toyl or wearinefs. Our Sabbath fhould not be our task^, but our delight, ^.58.13. and then we fhould be on the wing, and flye to the Sanctuary, as the Doves to the Windows. And indeed what is there in a Sabbath, which doth not court our love ? The Lord of ii ; He is our Beloved, Mat. 2. 28. Our love, our dove, our undefiled, Cant. 5. 2. Cant. 6. 9. He doth, or ought to lie as a bundle cf myrrh between our breafts, Cant. 1. 13. The Son of man, who is the fum of our defires, is the Lird of the Sabbath. Love of all principles hath the greateft force , and the love if Chriil of all loves hath the greateft power. The love of Chrift could make Martyrs and bring them to zjiake in a time of ferfecution 5, and mall not the love ofCbrift make Zelots, and bring them chearfully to a duty on a Sabbath-day ? Let us be free and vigorous on the Lords day, it is the day of our Beloved. Theoccafionofit , which wzsCbrifts refurretlion, when hcrofefor our juftifi cation, Rom. 4. 25. That which ftarted this day was the Rifing Sun which enlightned the World, over-fpread with the darknefs ofGentilifm, and the jhades otjudaifm : Let us confider what f ut life into our Sab- bath, let the fame thing put life into us upon this bleflcd Sabbath. The duties of it, they are all ft rains of love. 1. The Sacrament is our love-feaft, and in it we have a double communion-', 1. Communion with Chrijl, to remem- ber his toe to us, in facrificing himfelffor us, Lukg 22. 19. 2. Communion with the Saints, for the increaie of love : At Chrifts Table the Heirs of Salvation come acquainted, be- fore they meet in their Fathers Kingdom,znd there thofe fpi- ritual Stars rally together in a Conftellation. 2. Frayer is only the breathing forth of the Soul inte the bofomoi God, the melting znd the working of the heart towards God, Jam. 5.16. In prayer , fighs are but the moans of love, and tears are but the jireams of love ; And rhw The Practical Sabbatarian. j6y this duty is onely the flight of the Soul to its beloved: the Cant. 3.1. Spoufe in prayer pours out her heart before him whom her Soul loves. Hearing the word is nothing but the unbofom- Kora.5. 8. ingot the Fathers heart to poor finners, Alls 20. 27. that they may know his will, and live : When we fit under the He^* lm T4* Goipel, we onely hear thofe things which have been upon the heart of God from all eternity. Thus all the duties of a Sabbath are the Emblems of love ^ and call for a principle of love. Ihe donation of the Sabbath to M is the fruit of loves and 4, theiefore the Sabbath is called the gift of God, Ezek; 20. 12, Vide hie et ob- and gifts are love-tokens : It is great love we (hould have flupefce tin- feafons of grace, opportunities of life, and term-times for our menfiatem a- precious Souls \ days of converfe with the Almighty, confti- ™DruCl'jyiJh'> tuted times for tranfa&ing the -grand affairs of Eterniry. fagfcJJL • ■ '"! Now every thing in a Sabbath ipeakmg love, let that ge- mend!dypwj- nuine and natural principle carry us out in Sabbath-duties di, vtles, m- with all freenefs and delight . Many perfons are fwayed by frj* et mifera- other principles, by a principle of credit, inter eft, or the ilaf dosChrijlT^ mours of natural Conscience ; nay fomeare ftaked down to mavitmpuU a Sabbath from the common ufage andcuftom of the Coun- chros efficeret, try where they live : but thefe men are like Fuppets which te&a* cmj- are ftirred and moved with JFirej-, they onely alt apart,znd V!,ut a™cos the Sabbath is their Scene. But the heaven-born principle *Men ' C* which mould carry us through all the feverals of a Sabbath, p^al- 27- 4- is love to, and longing for our dear Jefus : Duties will never Pfel.42. 2. be mufici^imteCs tuned by a heart full of love to God. It was love brought C h rift to a Cradle to be born for us ; i-t Was love brought Chri ft to a Crofs to die for us, John 10. Amor a vis cor- 17, 18. And it is love to this Chrijl which can f met en andPUS€t animm< fucceed out duties upon his own holy day. Love to Chri ft J^J^^dZi. will make prayer the evidence of our defire to be at home; dendum du:itur and make hearing only our inquiry , which is the tfexf way ««g0 necejfe to bring us home \ and make Sacraments our Corn by the fftut carneum way to fupport us till we do come home \ and make all «^metaUnl other duties the planks upon which we get to come to fhore, pndusnonva- to our defired and longed for home. lemu* infirme* Let all our fervices on a Sabbath be atted Kith a feriow tw> Grc6- poijl. 768 The Pra&ical Sabbatarian. ?rjcfcrip.2. poife and deliberation. Meat which is rafht up never tafts pleafantly : In holy duties we muft carefully diftinguifh Jcr. 8. <5. between holy delight, and fin fu I precipitancy j . the Wife-man glujtujr cau- counfelleth us, to look^ to our foot when we go into the houfe ft -affemmuT cf God, Ec clef. 5. 1. we mult not leap into the Sanctuary, e*0€t**"'r but we mud paufe in our approaches. The Lamb for the pnatumacom- Pafsover was taken up the tenth day of the month, but not pimun, deci- killed till the fourteenth, Exod. 12. 3. 6. to (hew us, mo die ajerva- how confiderately and advifedly we fhould converfe with foturufq\de:i- qocj m Ordinances. Before we adventure upon any Sab- TteifaeYitx kath-duty we fhould weigh and fonder thefe four things i v'egotw impe. 1 • %kt infinitenefs of that God with whom we have to do, diti itiud obli- Heb. 12. 29 . vionitrjdsrent. 2t jfje natnre of that duty, in which we are to engage, n.Vt melius ^^ js moft f0lemn and fpiritual, Levit. 10. 2, 2. oblervarent ne - _, . r n r , r r . , . . . . . , \-> defe&usati- 3- The precioujnefi of that foul, which is highly concern- qua fit in agno ed in all thefe fervices. 3 Vt cxafpe- 4. the firiexnefs of that account, which muft be made for 8u aomo::aft- ^\ our Sabbath opportunities. Nothing more ripens and am- onem Inherent ..- A . . rr. , , ar . £ -. r . ., coUoq-e.iii de rljles OLlr ipirltu^l advantage, theira 7 eriouswdvijednefs y redemption and we are necelfitated to it, nut only becaufe our hearts are fiaex£gypt9. fo flippery, and will eaiily beguile us in holy fervices i but 4.Vtfefein becaufe Satan never makes greater On-fets, then when we nTm opus are in Hwvc"'f roade : The*efore on a Sabbath, let Us com- peSciendum pP* our pelves for Divine Worfhip, and drefs.our felves as acclngcrent, the Spoufe, to meet with the Bride-groome of our fouls. Rj/fr & praepara- duties leave coW hearts, and are nothing lefs then offering rent. Fag. upfirangefire, Levit. 10. 1, 2. When Ahah feemingly plea- Mat 2< 10. ^ Go^ in bis humiliation, he walked J oft ly, 1 Kings 21. 27. And we muft come to holy duties, as the wife men of Mat. 2. n. f^e fc1^ carne t0 Cbrift, with an obfervan: dijiance and ve- neration. Our inconfiderate adventures upon things facred and divine, only lofe the tajie of the duty, and trifle a way the time of the Sabbath. Vrtfcrib.%. - Let us labour to get high efteemes of the Sabbath day ; . We. keep thole things moji charily we prize moft : We lock up Jewels, which we value, but we leave out other things which we defpife and contemn. One great reafon why men practice The F radical Sabbatarian, j(5p pr alike Sabbaths no more, is becaufe they prize them no Jippmt in more : Sabbaths fall in their opinion, and therefore they Swpwi hunc finkjn their obfervation : They look upon the Sabbath as a ^m#f?- common day, a day of leijureto pleafe themfelves. with car- e^ejiplimm nail 'reft, or Jenfual delight : Only their fhops are Jhut, and Co diesfeculi&c. they cannot follow the works or their Calling •, but their Aug. hearts are open to entertain a«y temptation \ and fo they mind the Magiftrate, more then Jehovah upon his own day. Etf'er/otf, and becaufe of the greatnefs and largenefs of ^fiwf L bis dominion, as likewile in refpedr of his bounty towards diem fanBxjJlmi .the members of his myftical body, A6ts 4. 36. Joh. 20. 13,28. feJhp.Ua inrc* Revel. 17. 14. Cap. 19. 16. Now things and perfons which ^ntia hj- are named the ,Le n^r^ e^"#fe Lord, revera eft pro- I Tim. 6. 3. 3f£e cupof the Lord, 1 Cor. 11. 27. Et ^zc, P^m tt domi- Convivium dominicum, the Lords banquet. Tertul. lib. 2. mcJf? l<%* f adVxor. vOtK& HvactKh. Cyril. Hierofol. Catech. 18 . Kvemh ™2lZin" ™>m,TbebodyoftbeLofd. Athanaf. adEpitl. ¥>ve**M y&.$, bufdiebmjhd The Scripture of the Lord. Clem. Alexandr. Ignatius the ?"' communi- blelTcd Martyr Of Chrift, who lived in the Apoftles age,and xir »fH™- was St. Johns Difciple, -maketh the Lords day the g*un , m™^!* the Princefs, the Lady Paramount of all dayes. Eufebius in Hier/ the Mk of Conjlantine the Great, lib. 4. cap. 18. itileth the Lords day, Thv KveiavdhnS&f, £&&nvoP7W, In truth, and in n& qaoyji. very deed, the principal and the'firf : Chryfoftome calleth ft, a ?®* ?mpv Royrlday. And Gregory Wa&anzen, Or at. 43. faith it-is,' ^^i*& vmfc v$Y\h0Ti& x) ^ayj^;fe $*vit*mm&y Higher then the Ugh- ^Z faeiti. e^, and with admiration- wonder full above all other day es. Ba- ^ &c. Ignat. j(W calls it^TAy ctm?xw $T HjxefflK, Tk /Fr/r /rfcfci' of dayes. Chryfologus Ser. 77. faith. It is the primate among dzys. And Hierome^ in Af^rc. 1 6. c The Lords day is better then other F f f f f '•com- j jo 'The PraSiical Sabbatarian. Finitur fepti- c common dayes, and then all the Feftivals, New Moons,and mus dies, do <■ Sabbaths oiMofes his Law. The Lords day, (faith Maxi- mtnuf eft fe- <. mus laurinenfis) is venerable, and a fblemn day among lYp7imZ!Z c Chriftians, becaufe like the Sun rifing and difpelhng infer- mmmeft re- c ml darknefs, Chrift the Sun ot Righteoufncfs mined forth fufritatu* : do- c unto the world by the light of his Rcfur reel: ion. And the mini refuted- jnc0mparable Auguftine faith, c The Seventh day is ended ZPlZnam' * the Lord was buricd> a retum is macIe t0 the M day, diem, et confe- c the Lord is railed •, the Lords Refurre&ion promifcd us an rravit diem do- c eternal day, and it did conlecrate unto us the Lords day. mimcjm.Aug. Juftin Martyr calls our Sabbath Sunday , as many others af- ter him, and not without very good realon. i. That being the Chief eft of dayes, as the Sun is the mo ft Cod. Juftin. glorious of all the Planets i and therefore the Civil Law calls lib. 2. tit. 12. our Sabbath, The venerable and much honoured Sunday. 2. Our Sabbath is called Sunday, to honour Chriit, who is the. Nos jure opiimo Sun of Right eoufnefs, Mai. 4. 2. Enligbtning every one who diemi quern cometh into the world, and who by his triumphant Refur- mnhmatui IC&10n caufecj fa heavenly light of Truth and Grace to ap- domino a fcrip- Pear in m^ 'u"re tG them who Jatein darktiejs, and in the fimus, eiitiiui jhadow of death. And Gaudentius RrixUnus {peaks fully to tuhui totum this purpofe i cIt behoved Chrift, faith k,the Sun of Righ- mancipavimu*, c teoufnefs, with the fair and pleafant light of his Refurre- t™2J!i " aion> to -difpell the grofs darknefs of the Jews, and melt maginaripojfu- c tne frozen cold of the Gentiles , and fo reduce all things mus prapoten- c that we reclouded with the black vail of confullon by the ipetuniver. <■ prince of darknefs, into the itate- of prime tranquility, ™ntTchm Anc* Ambrofe concurs in his judgement > c This day is cal- Mwftatim c te& Sunday, faith 'he, becaufe Chriit the Sun of Righteous quamperfplen- c nefs arofe from death to life upon this day to enlighten the, didiJUmumh- < Children of this world. LelpUtf"ohL Hlerom tdls us> ' Ic is calkd Sunday, becaufe on that snimcl. c day Light rofe in the world,and the Sun of Righteoufnels Cad. Rhodig; c appeared, in whole wings healing may be found. So Chrift 3 '. made it Sunday, not only from his beams, but like wife from Sypr, Epift. his wings ; for as there was light in the one, fo there was. Or' ia E|J' cure in the other : and both together gave it this Name. Homil.7..&: iipntr. cclfum* . And The Practical Sabbatarian. 771 And nothing morefieakj the glory of Chrift then Light-, and 4. the Sun is the fountain of light, and therefore our Sabbath is Tcttul. de called Sunday, as Cxi in* Khodiginus ob ferves. Nay, Chrift Coren. Mil. himfelf it called Light, John 3.19. And the Go f pel is named Ligfc*, Rom. 13. 12. No wonder then if that day on which Chrift is worshipped, and the Gofpel is preached, is called Sunday, But ui all ages our blefTed Sabbath flourished in an honour- Bettarm.Tem. able efteem. Bellarmine himfelf faith, The Sabbath U a day a- gder5ult' hove all other days to be eft e erne d. And fo Vurand gives theLords ^ jjj, ~ Cap* day all primacy, and affigns it a majority far worth and ho- j)ominiCJ^ie" nour above all dayes. And it is very obfervable, that Eafter- primatum ob- ^y,fomuch cryed up by fome, was once the unhappy caufe aftinet, et major much contention in the Church : But the Lords day was al~ eftlnter^i°si wayes celebrated in the Church with joy and unanimity, nor rjurand Ra- ever was thefpring of cont rover fie or contention. This glo- tional. lib. 7, rious day alwayes phone bright in the Church, without the de Feftiv. ecclipfe of contempt or difufe. And indeed our fweet and lovely Sabbath is a Jewel of in- eftimable worth, a golden fir earn diflblving and^running by us, for us to make ufe of, for our paffage to a glorious eter- nity. Man never forgets himfelf more, then when he knows not bit time, and falls below the brute Creatures, who un- derhand their feafons^ Jer. 8. 7. How many obferve not the p .< f time of Chrifts coming to meet his people upon his own blelTed day. David wis wont to fay, One day in thy Courts is pfa|t $? z better then a tboufand, Pfal. 84. 10. And the fame judgement pfaj 42 . mult we pafsupon the Lords day, before we mail come to a jer< g «. ' due obfervation of it. Sabbaths are kgpt, as they are valued ■<, And as is our apprehenfion^ fo is our obfervation : We mould look upon the Sabbath, as one of the dayes of the Son of man, a ieafon put into our hands for life andfalvation. Luke 17. Am„Q ■ t 1 r 1 1 1 • 1 1 n 1 Amos 8. 11. 22. Luke 19. 42, 43. and this would heer our hearts to a devout celebration of it. Did we prize the Sabbath, as our Rabbini docent good wind for our Port, our feafonab legale for our coaft, our Judtas Sabba- indulgent call to our Reft,furely we mould fpend it with Gcd\ *"m /"ur» «M for we know not how foon the things with the day, and J^^ytl*1 the day with the things may be paft and gone. It is obferved om\m ^rm Fffff 2 of 77* The Practical Sabbatarian. Rcginam ap- pflLYunt. W*jg* ■ 16.29. Now what is the proper place or the foul, but- &c< £t,„/,9f,, c Righteoufnefs, Truth, Wifdom, and SaiiLtification, SM&fuofiftitytiefc c whatever fpeaks Chrift ; and from this place we Chrifti- receditabeo. \ ails muft notfiir irjton the Lords day, \ In the times of the ^|j^fe . 2. Ventm quitem »eff, Sabbjtum fpirituahyKobif psrpstud coUn ■ Jejitb nov* Tefia- nemo. W.il. Spirituak 5 abb Mum eft, quo retm bo- no no]ler,h mo pe.vaticumfin- gulx fuit atiio- nibu?,otioquo- iam vetutife- pelitu* eft ; ut novm hmo,qui fexundum deum aeatus eft, vires fuas ex - erat/jy opera fuaperficiat. fWufcul. Dies Jfeptem urns externa falutit meditf JsdiatuSjSib- fatum interius 6 perpetuum, nog*, et mag** promoxet, Hier. Rom. 11. 16. 1 Cor. 5. 6. 1 fin \ and this burden, we Chriftians^ rauft not carry on our c Sabbath. In the tim:s of the Law. tke Jews were not to c kindle a tire throughout all their Habitations upon the c Sabbath, £^^.35.3. And whatis this kindling of fire, c but the inflaming of luft i> and no fuch tire mutt be kindled 1 by ChriiYians on th^Sabbath. Now what Origen cautio- nates usagaintt on the Sabbath, is as much to be avoided and fhunned on the *pe*J^day. In a difpofition toferve God : So we mutt fyep every day a Sabbath, though we are not always in a Sabbath dayes time, yet wcjhould be always in a Sabbath days frame -, in fuch a blejfed bent of heart, as to be fit for holy butinefs and hea- venly employment. And the Apottle advifethus , 1 Thef. 5.17. To pray continually, viz. To be in a continual frame of heart fit for holy prayer. And the Apofrie James, Jam. 1. 1 p. commands us to befwift to hear, viz. Always to have an open ear ready to hearken to the fweet and facred word of God. We rind the Prophet Ezekiel, Ezet\. 1.5,6. de- fcribing four living creatures, having four faces, and four wings: Faces ready to mind, and wings ready to move into any part upon the work the Lord mould allign and appoint them. And thus Gods people fnould be always in a prepa- red frame offpirit for holy fervice j we mould be as cautious cf 'fin, and zspropence to fervice, as if every day was a Sab- bath day. The week contains no day for finful work, the Apoftle tells us, 2 Jim. 2. 19. Lei every one that nameth the name ofChriji, depart from iniquity. And iniquity, not ini - quities, any one particular iniquity : And fo likewife in the week^ , our fecular works mult not indifpofe ut for hea- venly fervices, and holy duties, but we mutt have heavenly hearts in our earthly labours. It is very obfervable , that in the time of the Law, the word Sabbath fignitied a wh.de weel^, Lev. 23. 15. And (bin the time of the Gofpe-1, Luke 18.12. And doth it not point out this, That wejhould keep our whole weeJ^as a Sabbath, and that Sabbatb-bolinefs iliould make all our life-time b ut one intire holy day. Our fpiriiual S abb ath,^Muf cuius obferves, c Muft be continual, < we muft be always crucifying the old man,and getting our * cor- The Practical Sabbatarian. 775 * corruptions to their reft, that they may not be working c nor employed to fledge temptation into actual fin j and c we muft be always- employing the new man, to excite its c power in fpiritual operations ;, and this muft be our daily and continual Sabbath. This refting from fin , and this working/^ Godjs never unfeafonable* and thefe two are the integral parts of a Sabbath. And thus to employ our felves in the week, doth exceedingly fit us for the Sabbath : Ma- ny have little of the Sabbath in the week, and therefore they have too much of the week in the Sabbath, they zxeftrangers Mandaverat to Sabbath- work on the week dayes ;> and therefore they 9ui^6m &us are enemies to Sabbath-work on the Lords day. Chrifti- jj-ZTolltin ans mould attempt to begin heaven here, and there is ape/-- ^fafeptimnSi petual Sabbath > our life below fhould fhadow out our life aliqumeihh\^refembling a Sabbath be found in our own dayes, let a happy, vein of holy reft with God run through every day. The Jews had their morningfacrifice when they entred up- 776 J"be Pra&ical Sabbatarian, on their work, and their evening facrifice , when they Job 23. 12, wound up and ended their work ■•> they gave God the firfc and the laftof every day in holy and folenm worfhip : He Tresfuntiiei thafwas Alpha and Omega, the rirft and the lad, had the pjvtes inter Alpha and Omega ottvery day •<> nay, learned men obferve, Janad'oPrZa that the Jews divided the day into three parts. The rirft, nenjecunda ad lepbilah to Prayer, the fecond, ad Torah to the Law, ad legemjertia the third, ad Malacba to their work. Thus God had his °d Ta'^b11** partof everyday among the poor Jews', nay, double wor~ iwr. " a' fhip for fingle work. And let not a repudiated Jew be morefranchjm giving God his time, then the redeemed ones of Jefus \ fhall they have fa much of the Sabbath in the week, and wefo much of the week^in our Sabbaths? As the Apoftle faith, Rom. 6. 2. W yivom, Godforbid.lt would be ft range, if the branch which is broken of Rom. n. 16, 17. mould lool^ greener, and'fprout more, then that which \sgraffed in. r . Let us be earnefi with God for Minifters, that their fuccefi Yrdjcrip.^. mayyegreat •, and that they may Jee of the travel of their fouls hteriorvita and be fat is fled. The Minifters work upon a Sabbath may & vigor gra- he painful from himfelf, but it is proffer out only from the *m\"idoh Lord',thcMimfter throws the net, it is God brings the draught* f™ dm in fide, "ay, he may caft the net, but God directs it ta the right fide charitate.et of the (hip. The Apoftle afluresus, It is God gives the in- Chriflianifina creafe, 1 Cor. 3. 6. That Gods work profpers in the hands f^Afe11 ^ fthe Unifiers, and in thchearts of the people, is from Gods '" dp# fmile, not from the Minifters J mat ; Thz. Mlhifter imv have skjll to open the Text, but God only hath power to .open the heart. Let this God therefore be fought to, that he would fill the Minifters fail with a profierom wind; and that every Sermon they preach, and every Sabbath they celebrate, may be as the bow of Jonathan, and the fmord of Saul which returned not empty, 2 Sam. 1.-22. And we have a rare and richpromife to build and bottom our prayers up-* on, which is mentioned, Ifa. 55. 10, 11. As. the rain comes a' S5.io, n. down, and fhowers from' heavea, and return not thither, but water the earth, making it bud, and bring forth fed to the forver j and bread to the eater, fo faith Gody fhattmy woxd be, that goes out tf my month, it fhall not return touwt vaid\ L& us ora- Tbe Practical Sabbatarian. jyj us heartily fue out this bleiTed promile in holy prayer to the Lord : Strong prayers are the readied method to make/^o cejlful Sabbaths, Mlnijiers might do great things upon the prayers of the people, they might convince confcience they A6b a 37. might pricks to the heart, and fajien truth upon the foul, and go offin the evening of a Sabbath cryingviclory over capti- vated Converts, and lead many lojljheep home to the great (hepherd of their fouls •> we have many fiiU-born Ordinan- ces,becaufe previous prayers did not put life into them. It is prayer that can give a good Minifter to a people, Philem. ver. 22. And it is prayer can blefl a good Miniiter to a people. How frequent and #pathetical is the Apoftle Paul with InSensefl^ thole to whom he writes to beg and importune their fapttemia, ut prayers, fo Rom, 1 5 . 30. Now I bej'eechyou Brethren*, for the Paulus, talis , Lord Jcfifs Chriji his Jakg, and for the love of the Jpirit, that tmufqwir ye Jirive together with me, inyour prayer s«to God for me. We ff^ ?J. may fee, the great Apoftleof the Gentiles, though riiplen- ^" aijhchkhi dent with fuch rich gifts, enriched with fuch eminent grace, and conducted by the guidance of an infallible jpirit 5 yet he ftoodin need of the peoples prayers. Nay, this blelfed A- poftle not only lollicits the prayers of the Church of the Romans, butheaddreifes himfelf to other Churches, to that at Tbejfalonica, 2 Thef 3. 1. Finally Brethren pray for us, that the wordofthe Lord may have a free courfe, and be glo- rifed^even as it is with you.. Thus Gofpel victories are uCuallytbeiJfueofwwjlling with God. And thus again Paul importunes prayers, 1 thef. 5. i^.Brethrenprayfor us . An4 again, Heb. 13. 18. Pray for us. This holy Apoftle refts not fo much upon his ownpains, as others prayers, knowing that the gales of the Jpirit, by which we hoiie up fail for hea- ven, are promiied to earneft and importunate prayer, Lufy 1 1. 13. And indeed as the Minifter muit row with one Oare by powerful and painful preaching to the people, fo the peo- ple mufi row witbtbwtber by frequent praying for the Mi- Difpenfator nifter i they mufi ftrive together as the Apoftles phrafe is, Aomwdeicu- Rom. 15. 30. In a word,one piece of fervice which we owe rGmhibet,in to the Sabbath is, that we beg of God that the Miniflers who e*omnia rfe ittfiars, Rev. 1. 20. may frucftiferouflyjtoe upon, who are ^fy™ Ggggg Kg®, < *': 7J% The PraSiicat Sabb/itarian. light, Mat. 5. 14. may be a fafe conduct to, who are Salt^ Mat. 5.13. may throughly feafon and preferve, who are Stewards, 1 Cor.^.i. may feed -and refrejh the people ot God on his own bleffed clay. yr£rcript6. Let us be much in prayer, that Magiftrates would ta\e care ' of Gods holy Sabbath. Magistrates are called Jhields.Pfal.^j. Lev. 1 p. 17. 9- Let us pray, that they defend the Sablath from iin and prophanation. Magistrates are called Gods , p/j/. 82.6. Let us pray, that they would remember their own title, and $iu non vetat commend Gods day to a Wj> *».;/ ftrid observation. And pr rare, dm fLirc]y as children tor the moil part, are as the Nurfes are, fo 5cnec^f* Sabbaths in Nations and Kingdoms ar,e as the Magiftrates are, we may feel the pulfe of the Magiftrate in the observa- tion of the Sabbath. j And therefore let us fray for Magiftrates, becauCe the eye of the people is rixed moreftedily on the. Magiftrates Sword, then on the Scholarspe//, or the Minifters tongue v Migiflra- ticalfeverity more awes and influences, then Min'fterial in- 1 c il ♦• l treaties. That weapon eives us the deepeft wound which fertatione non 1S marpned by civil Authority . W hen a Minifters ze^/ *r in- - Mmflroiver. . fignificant? the Magiftrates &e«* will be effectual ; a Magi- bitantiimjedet Urates //"or^ fh'all operate more throughly then a Minifters Fatrespmli- c])tcb^: when Nehemiah threatned the grangers to lay hands MaaUkatus2^ ^p^ them, they came no more upontht Sabbath day, Nehem. vevjari decet. 1 3- 2I- The J oft bowels of a Minifter may be abortive , when Wal. the fur efifr.ee of a Magiftrate may put life into the rcforrm-- •tion of the Sabbath. 2. Beiides thefiu'th Commandment is retinaculum c&tcro- cujhdire Sab> pyHm, the bond of obedience both to God and man in the du- MMocb'nac tics °^ tnc firfi anc* thefecond ta&/fc, this Commandment is qpiaturproob- the golden clajp which jjynes both the Tables together, and Jewatioveto- therefore it is much to be obferved, that keeping the Sabbath titahgts^Ya- from polluting it, and keeping the hands from doing any evil^ firtim prima are both c0upiec[ anj joyned together, Ifa. 56. 2. The pol- veligionem <& Jution of the Sabbath, is the ufual introduction 01 all other. culmm dei fin. $efof. Map. It may be added, if Magiftrates /e* fk reins loofe, to con- Hive at vanity and prophanenefs oh the Lords day j the Nati- 011 Jhe ttrattical Sabbatarian. 77^ on will be filled* with evilfu\je&s, the Church will be filled' with corrupt members, and private families will be rilled with ftubborn child ren,and licentious Servantsjand therefore we muftfpread our hands before God, that he would give us Neherp.13.17 holy Nehemiahs to hedge up the Sabbath with thorns, that loofenefs mdprophanenefs may not break in upon it,and that 2 r*34' 3i' the bleiTed Sabbath may beprefervedpure frpm the rapes of prurient and prophane men. Let its take advantage from the Jews miftaken zeal towards P?*fcrip.j. their Sabbath, to aft a real zeal towards the Lords day. The Jews were exact to fuperftition,\et us be fo to Religion ,'they to fancy , let us to piety -.Indeed what wm equity in the com- mand, was rigour in their obfervation, they would not light a candle, unlefs for the lack on the Sabbath day, as Lippo- Quoddsigne mannas obferves,nor would they heat themjelves in froft on nonjuccsnden- that holy day, as GaUafius obferves,no not acquire the vreat- L° ^'Prffcrtm eft gain if ltwas to be accomplilhed on this bleiied day, as gendum eft ad Vatablus obferves, nay,' not to dreft any meat, as Rivet ob- earn, qui fu>- ferves, and they would not go out of . their place on the Sab- cenderet ad pa- bath, and therefore if on a journey they, were in a wilder- randos ci^s * nefs on a Sabbath there they lbyed, and would not apply ZaTfeZta themfelves to any place or peribnfor necefTary accdrnmo- mu*ia. Rivet, dations. Their ft range fire mould ilk up our facred heat, and if they would not go out of their place upon their Sabbath, Exod.35.3- let us not go out of our fphear upon ours-, they would not kindle a fire, but wejhould blow up our holy zeal : Some- times duty gets ground by an Antiperiftafis, wrinckjed faces make us admire beauty , and others flips and tranfgreflions ffraelite notr are our alarms and cautions: If the Jews ft rained Jo much fuerunt taber- and were over fond of their humane traditions upon their nuuh\ incluP Sabbath, 8?e fnouldatt. as* high, and be as tenacious of our carlerTfed ad fpiritual devotions upon our Chriftian Sabbath. Their blind c v . fhould think with himlelf, I now enjoy a feaj 'on of grace, me ad iudi- * which may be my Lift good wind for Eternity. My times, cium. Hieron. much mote my Sabbaths, the fineft of the Wheat, art in Gods band, PJ at. 31. 15. And it cannot be any ad of wif- dom to rely much upon that" which is in another j- hand. He that would not grant the Fsol in the Gofpel the pnviledge Luke 12.20. to fee the light of another Sun, may deny him who trifles away Gods blelTed day, the liberty -to fee the light of ano- ther Sabbatb..Czi\6\es which are played by, are foon put out. A£b 20. p. Eutichm died for ^fleepy, and why'not the Formaliit for a forfeited Sabbath ? Now did we look on the prefect, as ffcat which may be the parting Sabbath i how then would we nail our ejes to Heaven in holy meditation, raife a cloud of iighs, nay wreftle with God by holy prayer, and as dying per Jons catch at life and falvation, and ufe Ordinances with that affellionate gzc£ heat, as thoie to zely Jongs we .fhall hear no more. Our Ear would be chained to truth in hearing} our Knee would be flaked to the ground in praying i oar Heart would be malqng out after Cbrift, as thofe who are making their lajlfally for a Crown and a Kingdom. There are three things which (liquid take up our thoughts on a Sabbath-day. 1 . The jweets of our Reft above, where we (hall hear eter- ?hnu 2. nally themuficksofthe Bride-chamber, and fee our Bclo- * , . vxdsfact in our Fathers houfe, and drink our joys from the B&L s6 1 ' fountain-head, where Angels and Saints fhall be our fociety, and iliz/erj- ofpleafure fhall be oux fat it faction. 2. The concernments of our precious Souls ^ how we may keautifie our Souls with gr^ce, how wt may quicken our Souls The PraSiical Sabbdtariam 781 Souls with life, how we may fill and enrich our Souls with the word, how we may int?re\l our Souls in Chrift, and how we may crown our Souls with falvation. V.t% carni* tu£ 2. The probable di Cap p ointments of an uncertain life. Our Ammaejt9vtta 1 • i s* ji ' 1 -J j 7 / .1 amm* tua lives are but as Candles in the wind, and every blajt may D^ efl,quo- blow them out. Now though the thoughts of 'deatbbiin* m$0 mlmur us not nearer to our Graves, yet they often bring us nearer caroamifsaa- to our dray : he that fee trThe hath but little day, will ride »im*> fie mori" the filler. Vying thoughts will carry on living Cervices j and m.^'1 a . ■> 1 i 1 ,7 1 /-i ■-X- / j >r mi/Jo Deo, qui we mould be wore earnejt to embrace Cbrijr z/z we word, it ei}ejuf vita, we fuppofed wefijould fpeedilymcct Cbrifi at the Bar. J Auguft. CHAP. LV; England bewailed fir its great and general prophanation of Godsholy Sabbath. I Mull conclude *£ar Treatife, as the Prophet Jeremy did &«■ Writings, with lamentations. One great fin which Agnofiendum captivated 2/r*# was Sabbath-pollution, and the /^rae /?# e/? aSiijfemm feems to threaten England with ruine and deftrucrion. Now wor;^ nq/?r*r tht Propbets tears, J er. 9. i. do well become the Peoples ^flianam l\- dangers y and when they are fining • faithful Minifters ^lim^ph^' mould be weeping. And here the lamentations over England qum Eihni. may be divided into/zz/e Particulars, as Jeremy his Lamed- cam licmiam, tations are divided into jfoe Chapters. > rM "f ^ te- 1. We may bewail Eimlznds open prophanenefs upon Gods n\C?°™a~l' r / _ , i* < -, rr D 1 1 » !/»• • r 1 unt opera, pr*» holy Sabbath. , 1 he /en?/ once made the a«e observation or the r^guswi Bmj. Sabbath, the character of 'a godly man, Johng. 16. and if Rjv. inDeca!. that be Englands Shibboleth, how far is our Nation banifn- ed from the confines of Piety ? The woful declining of Eng- land both in matters of doctrine andpratlice concerning the Sabbath, is never fufficiently to be bemoaned. In former times no reformed Church was fo famous, either for found- Diesfeflos tttii nefs ill judgment, or warine.fs in practice, in reference to iffa** diijfim*- the Lords day : But our Apojiacy began to be too notorious, j?^-'^ md' when j^orts were allowed on that day, which are the births voiu ^aiibfrn 7»i The Practical Sabbatarian cc:upa:-i. of fancy , and the Narfes of corruption. Nay even at this Leo & An- 2ry, notwithstanding all pretences to ref or matioK, how wo- ^^BaS" f ulJy is G^X ^^ neglelied, and ecc//£/^/ by all manner of winoailegati. abomination-, fb that we may fay with Bijhop Babington, c The people of Ifrael might not gather Manna upon the c Sabbath-day, and may we go to Fairs and Markets , to c Wakes and wantonneis, to Dancings and Drinkings upon 6 melioYJides c the Lords day ? Are thefe works for the Sabbath > Is tuuonummfu- c this to keep the holy day ? Can this be anfwered to God Y omfedamjiu* c ]sj0 farely, we toll never be able to endure his wrath for nuto Cr]f1' c ^e^e things one day. Thus't-his learned and reverend Per- riiutel \ /hi", &m' I maY a littleJnvert lertullian, c O the faith of the vettdtmi ^.n c Nations, better then ours towards their own Sedti as etiim diem dor c w}10 challenge not to themfelves any Chriftian iolemni- minjcumt6ti' c ty^ 110 not that of the Lords day, had they known it, wbufommT c tney wou^ not communicate, with us, leaft they mould mczrent.ne c fecm Chriftians > and we Chriftians fear not to be ac- Chrijianivi- <■ counted Heathens. All the Inve&ives of former times dcYeniw, fc may juftfy be levelled againfl England upon this account. "lomnctire"*'* what is the Sabbath among us, but our leifiere day for fin nur^wnvere- and vanity? The covetous perfon is imployed in his worlds, mur. Tertul. and he follows his fecular affairs only more covertly y the For* " de Idol. cap. ^/f/t is buried in his floth s the Toutb of the Nation are I4, - frisking and pleafing themfelves with fports and dalliances, A&s 14. u. ***'^ catnal delights, andfenfual pleafures, as if they offered o, g at the Shrine of Venus , or calculated their Sacrifices for a wanton Jupiter : the carnal Goipellers are refrefhing themfelves in their Recreations, and their rvalkj •, and how %a.fiCct?e^v jo- ^ew on f^e M°unt °fG°d> in facred and heavenly duties? -vulitir \i- Surely Plutarch hadan eye to England when he derived vert. Sabbath aSahhos, which fignifies to live riotoufly. Indeed the Sabbath of our 'Nation feenas to have fbme Jucb deriva- tion h Gods Sabbath cannot travel up and down England, but it falls among Thieves who rob and wound it : (bme wound it by prophane and looje actions ^ others by finful L kr *o omifisins \ and the molt by 7?.^ and recreations. And thus ' '. %} ', this bleffed day lies bleeding, and where are any goo'dSa- Lhrttfianono- maritans to pour Oyl in to its wounds ? And hav^ we not found The Fra&ical Sabbatarian. 783 found it by experience, that fcarlet fins and crimion tranf- mine indigna grtffioiis overflow the Nation, becaufe the Sabbath lies under ^iei &™nua difufe, attd is covered with (corn and contempt? The ^b}t^Mmm obfervation of the Sabbath is that which brings on all duties beiow^ ofgodlintfs 5 and the Sabbath being flighted and negledt- ten.k cuhum ed the Cataracts of prophanenefs break in' upon us, and we im}ifw e-j:- are lead to ail methods of wickednefs : And this is England* P°*jblu*ibrio, skar; Gods prefence was never lefs difcerned, and what is mifeiL,°W* the rea.fon, Gods day wTas never more contemned. - Our Pal- ohfcwaxum ladium is gone, and what can be expected but an entry of ' ecilejta dgcus mine and defolation? And this, as Ezekjel fpeaks, Ezel{. ™SYtn> >_& io« 14. Is a lamentation, and IhaU be for a lamentation. A >™*cqaJ>2.'r':' learned man obierves, lhat the propbaning of Gods day vs a undatio. fin unbecoming the name of a Chriftian, and is the faring of all j thofe calamities which over -flow a Nation. And yet this is ■S^ta'liaf^ Englands Ichabod, and in this it hath betrayed its fruft, de temperet d when the treajure of Gods Sabbath was committed ^^ymWi to it. Vir«- And this is Englands Apoftacy from all the pious Procla- p^ j mations of thofe noble Princes, who have late in its Throne : How did many of the Royal Princes, who have fwayed the Scepter of this Nation, lay out their Authority for the flip- King ina,a prefling of prophanenefs, and promoting of godlinefs upon Weft Saxon. Gods holy day, which was their glory, and the fflendor .of j££anutus our Nation : But the prophaneneis of the prefent are- upon K' E(jw'the. thisjacred day, hath pluckt this Pearl out of their Crowns,fixth. and hath put an ecclipfe upon tho^ glory of our Kingdom, Q.-.Eiiz^beth. wherein we much out-vied the tendreyes of other Nations * !^n| {imesT' England formerly in this branch of holinefs out-Jhinin? the the firft. moft reformed Churches. And this is the fin atthk day, which is the troublerof our Ifrael, and feents to be a Cloud bigger than a mans hand, i King. 18,44*. which threatens a great dial ofruine, not of water, but, of wrath, not mowers to drench the ground, but to drown the Inhabitant. We may bewail theformaU worjhip of Englands Sabbaths s : 2. this bteiied day fullers in this Nation, not only by open Ene- Ceremoniam* mus, but by cold Suitors. This is the Errour of England, on ^ w$fiii<*< her. 784 The tragical Sabbatarian a:n Dm naufeam her Sabbaths, we more mind the bending of the kjiee , than jxatfidir, quia t]ie bowing of the heart, our Decency hides, our Beauty, our pSrSye- C^^^drowncthour £»£#«*«*, and our Ge/rW f wallows mqueoff-nfi up our Godlinefs. In feme places of*/;/* Nation, the 0/g*# iVat offeriint. is the moft plcafingOr^c/c ^ and the cringing to an Altar is Alap.inlfai- tne 0ncly Embleme of humility \ and the p leafing of the Ear ftirles the devotion of the Soul. And is this to keep a Sab- bath ? What do we more than the Jerv/againft whom God poured out his complaints ? Jo tread Gods Courts, If a. i. 12. To cry up the Temple of the Lord, Jer. 7. 4. And to celebrate a Sabbath with a bare appearance before God, or the nim- ble activity of a geniculatim\ Is not this to offer the Cafe inllead of the Jewel, to give the barl^of a fervice, and the Vnwquifque pari?!g oncly of a folemnity I Ignatius could tell us in the ve- u'^iirhwdl ^ infancF of the S°fPcl> C That we are t0 kecP Gods day ter mzditjtibne c fpiritually, in" the meditation of Gods Law, not in the leg* guldens, c refreshings of the outward man, &c And Chryfojiom f/s nonincx- fpeaksmuch of*td>!**m&l \?ywi txx?° cr three hours fignife a Sabbath among us ; vino cultui a little time in publickjis our Sacrifice upon the Lords day : the The Practical Sabbatarian. 785 the Lord may here put the expoftulation, Mai. 3. 8. Do ye firviendum eft* fa)\ wherein have you robbea me ? It may be anfwered, not in ftcut Ant'Tu*> tythes, but in time ', not in the 1 Hefts, allowance, but in the ^fsltb^dJ Lords day. If the people come to divine fervice, and to the^/^^J" pittance of a Sermon in publicly, they have then liberty to relighs&jblen- fportit in the fields, or to firishjt in a Maurisk dance s to be nitats cehbrs- focial in an Ale-houfe, to befrolicl^'m a Tavern without the muf> Au&* controule of an Officer, or the itroke of a Magiftrate. This is England* fin, and this fin was formerly p unified by a Civil, and hath lately bzenpurfuzd by a forraign War. But we may truly lay with our Saviour, Mat. 19. 8. ImP*<>pMndum From the beginningit wtf notfo. Auguftin tells us, c Upon ^J^^'out c the Lords day, we are to be wholly taken up in divine wor- duas karat" ex cfliip>nor are we to abridge the Lords day, more then the imegro diedeo c Jews did their Sabbath, which was wholly kept to the fcputant.fyai Lord. And this worthy and learned man was run into a ^™|flnT ve' kind of paffion againft thole who would Cpendfome timeon- tranfitu,/? ly of this day in divine worfhip, and the reft in fenfual plea- verbum audi- fures. Origen was very invedtive againft thofe , c Who unt.quajtfefli^ c would depute two or three hours to prayer, or to hear the mmr* Py*"- 'Woxdintranfitu, by the by, but their chief care was to ?"*"™ ] ,jj? c confult the World or their belly , and to fpend their time cittdinemfeai c in profits or delights. Chryfofhme tells us, his opinion was H> et ventm fully, That one day in [even was to be confecr at ed wholly to the exp™dunt. worfhip of the Common Lord of all, and to his fervice. And ^fvr Homi1, Irenxm, who trod upon the heels of the Apoftolical times, t' l ... freely acKnowledgeth, Jhat we are to per fever e m divine cap# 30 worfhip upon Gods holy day. Nay, the Fathers, gathered in a Di3'dmi'nko full afjembly, declare their judgement *, That we being Jeque- Jcj nj^i aylu$ fired from allfervile work,, muft perfevere in the praife ofGod, vaeandum, nifi andin holy thanksgivings on the Lords day. And fo the Fa- ad Omionem, thers in the Council otFriuli, We muft (fay they) be vacant g^!° *iem* for nothing upon a Lords day, but holy Prayer, and other du- Concil. Fero- ties of piety. And the fiftieth Canon of the Council of Paris jut Gan. 13. is very remarkable, We muft meet (fay they) upon the Lards A. D. 7P1-. day, wherein the Lord our life arofefrom the dead, and grant- ed us hope of our KefureeHion, and wholly abftainfrom our own delights^ or fecular employments, and only be filled with fpiri^ H h h h h tual 7U The FraStical Sabbatarian. tualjoyes, and heavenly praifes, and this with all endeavour of heart, and this is oWr vacation on that day. Chryfoflome in one jvejfrertin) of his Homilies upon Genefis , feems to order our very ge- ivgrtfuadal- flares on the Lords day, and faith, our eyes and our hands, meinSabbato aj} i\)'u ^y mHji ye ftft u^ andflretcht out to God. And a vene- fMuentemve[- ra^ Cowitil gives us this direction j from the evening of the perem in die JewiJh Sabbath, to the evening of the Lords day, we muflper- dominicoin of- J'ezere in holy duties. fi:wjacr» pe- gut Engtands practice hath been a contradiction to thefe ^cranthmefi' K,}^en ru^s ■> an& t0 thefe golden times. When0#r evening Concil. Jervice hath been doner, we have laid afide the privacies of di- Trall. Can. vine worfhip, and fome tothe Green to bowls, fome to the 9°* Ring to dances, fome to the flreet to Cudgels, and to other fp or ts, which feed the corrupt -heart of an inconiiderate mul- J^og. 3- 7* titude. But in this, while our Country is a Baalim, our C/0- Ja fe.ts mould be z-Bochirn-s and others wantonmfs mould be our wound-, and whilft their hearts aice zfpring of ] vanity, our heads fhould be a fountain of tears. ^, We may bewail the unpuntjhed liberty which is ufed in Eng- Tttf. 5. V> lana\ HPon Gods holy day. Sabbaths are prophaned, and the people love to hav* it Jo, and the Magiftrates love to leave it fa •, this is an Evil to be deplored among us : The things which are Caefar.s, are given to C3?far •, (and good reafbn too, when we have a divine Command for it, Mat. 22. 21.) But the things which are Gods, are not given to God. Gods day ftffwf-i and none fuffer for his day. We have not only the Nshcra. 13.21. mercfjanrliJe 0f ri?jres, but the mtrchandife of hell upon the Lords day * but where are the Nehemiahs to reftram them > This is England s fin, and this calls for Englands moan \ the Heads of our Tribes are not Zealous for the Lord of Holts. The day of God is torn by the Oaths of the Mifcreant, it is j flaked by the^^/^ QullTfunt1 ' tnQ c9^ **M$rip of the hypocrite, it is curtailed by the Jhort fer- judht in their *"* e?ef> 110tbc' cc. cauie there k no King) but becaufe there is no awe ofGndm IfraeL The Practical Sa' i/tn 787 Ilrael. Surely if when there .was almoft a Tribe cut off in Ifrael, there was nothing but moans and lamentations, how much more wheii 'a Sabbath, the day of 'God and our fouls , is Jud. \$.6. almofi loji in a Nation ; fbr this, let tears be ohk drinl^, and jud. 21. 2. afhes <(ur meat day and night. And when the Magistrates pfal.42, 3, become GaUioes for the things cfGod, let the people become Jeremies for thev/^j' of (jW: Sabbath decay es will foon make a bankrupt Nation. N*y lajily, we may 'bewail the punijhed purity of Englands but furely it muft needs be ^gfeat evil, to c/j- n?/^*/:? mould be there where Gods prefence is, in r^lt^nmf^. the ajfembly of the Saints. But that the people of God, meet- ing on the day of God, in the name of God,, for fuller com- jyjat< jg^ 20# munion with, and enjoyment of God, in obedience ^'?/;e cstfz- Dailj I2> ^ mandofGod mould meet with frowns and difgufts, ihould Mat. ^ ^ feel the fharpnefs of a Law, or undcrgoe the keennefs of IfjL 6o 8# the Magiftrates fword \ and all this in a Protefiant Nation, pfj^gl 1 whofe ufuall Mwn,and .,. ' fli all be for a lamentation. - _ ' \ ' Ezelv. 19. 14* FINIS, Francis West, 1S03. The TABLE. SEnfaal A&ions to be forborn on the Sabbath day. 20. and fo llnfull. 22 There Jhall be no Affli&idn in our Sabbath above, 218 The Lords day is of Divine Autho- rity. 569 An anfwer to the Apoftles preaching in the Synagogues on their Sab- bath day. 570 The Lords day inftituted by Divine Authority. 585 Not by Ecclefuftical. ibid. Arguments to urge S abb ath-holi- nefs. 668. 7l8. 73a. B The Bounty of God in giving us his Sabbath. 186 Our outwardBehaviour muft be ex- all in Tublic]^ Ordinances on the Sabbath. 277 The Sabbath injiituted from theBe- ginning. 526 C God is admirable in the worlds of Creation 147. 191 Confcience is chiefly to be dealt withall in Gofiel Adminiftrati- ons. 259 The benefit of Chatcchmng. 334 Some nee effary Cautions to prevent Sabbath pollution. 407 Several Cafes to fatisfie confcience in Sabbath Obfervation. 44C The fourth Commandment cannot be Ceremonial. 489. 544 The worke of Creation compared with the nor\of Redemption \ wherein the laft exceeds the firft. D 642 Duties jM not want their reward. h 3 The Sabbath muft be fpent in holy Delight. 53 the Emptinefs of worldly Delights. Duration jpeakj the value of ev:ry good thing. 2C9 . Thefxveetnefs of 'Holy Duties. 229 Holy Difcourfe doth well become the Sabbath. 32 c S ever alDixe&tions for the better ob* fervance of the Lords day. 353 The evil of Spiritual Doubts. 382 All dayes are not eqaaUy holy in the times of the Gofiel. 4^6 The obfervation of one Day infeven to God, hath its great advanta- ges.^ 499, The wildnefs of that opinion, which makes every Day a Sabbath day. AieventhDay,tf0* the feventh day, is commanded in the fourth Com- mandment. 582, / E To rife Early well becomes the morn. The TABLE, mgofa Sabbat b. 85 Several incentives to this practice. 86, 87, -&c\ ThejeveralEnds of the S 'Math. 191 DiversEvils to be avoided hrthetime of publicly Ordinances. 297 Several Examples of Divine J it ft ice breakjng out uponr Sabbath- breakers.' 683 England 'criioandfor Sabbatb-pm- pbanation. 781 F Holy Fruitfulnefs becomes the Sab- bath. 56 Many Faculties and parts to be acred on a Sabbath. -95 The Excellency of Faith. 422 The fore judgement of a Famine of the Word. 680 The influence G*d bath ape* the Fire 716 G Many Graces to be ailed on a Sab- bath. 95 God is moft Glorious in his Nature andEjfence. ■ 128 The workj of Grace deferve our f wee t eft meditation. 178 The workf of Glory to be medita- ted on. 185 Active Graces become holy Ordinan- ces. 316 How to procure Gods prefence in or- dinances. $85 There are three Glafles to fee our hearts in. • 445 n jj ath ^Ho- nourable. 54 God moft glorious in &//Holinefs.i 3 5 How we arc to deal with our Hearts en ihirfiorning of a Sabbath. 2^2 Holinefs is engraven upon the Sab- bath. 733 I Holy Joy becomes a S* 'bath 2 How our Inward man i.to be ok^er- edin publick^Of distances.'. \ 500 $&©> we muft fpenithe Interval be- tween the Morning and Evening worfhip of a Sabbath. 3 1 9 The Lords day is a day of R:ft^ n&t Idlencfs. ' 427 The great evils of Idlene% ' 42, < Idknefs on the Lord} day Or very great evil. 436 The Jewes fometimes very exemplary in Sabbat b-obfervatiou. ' 5 r4 iVc Cbriji ia/ts are to out-vy the Jews in Sahbath-objervation, 6$± The dreadfull Judgements which pur fue Sabbath-breakers.- 6j6 L The Labourers plea for rccreathns upon the Sabbath, anfwere'd. 3 j Impertinent Language unbecoming ■ the Sabbath day. 49' God is incomprehenfible in his Love. H3 Netbiy% in * Saint can ma^e a change in Gods Love. ' 1 45 TheLords day conftrmedhy allLaws. 619 What Chriftian Liberty is. 645 Some remarkjbles concerning ) dons fire , -which ' the Lords, &9& Se- The TAB LE. M Secret iu\\v befitt'inghe Morning of a Sabbath. ' 8? The benefit, sf Morning duties on Gods holy day.' 104 The excellency of Meditation. 106, 124. V* Nature. 107. How it U diftinguijhed from fome things very like to it. 109. How much, and how long we mufi Medi- tate. 112. The chiefefl feafons for Meditation. 115. The rich advantages of Meditation. 115. Meditation prober to every Or- dinance. 121, 122. It feeds our Graces, ibid. And amplifies our Comforts. 123. Its neceffity. The Morality of the fourth Com- mandment. 552 How theSahhath was made for Mfan. 648 O Outward enjoyments are the re- . ward af.Salkatb obedience. 59 God is mofi glorious in his Omnifci- \ ency. • I34 The excellency of GoCpd Ordinances. 285.-423,424. 443 Tkj/WfOriginal of the Sabbath.^22 And moji probably it was ordained in Paradiie. i 524 P TkPoor mans Plea/or working on. . a Sabbath, Anfwered. 7 Rich Promifes made to a due obfer- vation of the Sabbath, 57, 63 Prophanation of the Sabbath the 'greatefi Prodigality. 6j. Preparation for the Sabbath very neceffary, and feveral incentives ' toit. jl What tbofe Preparatory duties 4t% . which mufi precede the Sabbath. 7^ Publick duties become the Sab- bath, p-> Many Perions tq converfe with on a Sabbath. p<$ ' God is moft adorable in his Power. 133 God to be exceedingly admired in the worlds. -of his Providence. 156 Gods Pre fence mufl be meditated on, on the Sabbath, day, 188 frayer well becomes the morning of a Sabbath 239 How our Prayers mufl be qualified. 245 The neceffity of the forks ajji fiance in all our Prayers. . 246 What we mufr Pray for on the morn- ing of the Sabbath. 249 Practice k the beft ufe of Ordi- D nances. 1S1 Tbe fweetnefs and excellency of the' I £ Promifes. . 269 Singing of Pfalms afweet, and an . excellent duty. 339 The efficacy of Prayer. 425 The advantages of Praying alone.45 4 MifceUaniouf Prefcriptions for the etter difcharge of conference in Szbbathr'ohfevvat, j6'<$ R* The TABLE. R Sab- Recreations unlawful! on a bath. 2Z I Reverence becomes the Sabbath. 54 j God is wonder full in the tnofl glorious , work 0/Mans Redemption. 167 I AU the attributes of God Jhone glo- rioufly in the woi\ of Mans Re- demption. 174 The benefit Gods Truth is a glorioits attribute, 139 Vain Thoughts mufi be avoided in holy ordinances. 305 Two days in a wee\ cannot he oh- ferved as Sabbaths. 569 V The Beatifical Vifion fomewhat 0- pened and explicated. 214 Unbelief * defiru olive fin. 421 Vnri^ry of Sabbath d*rti es delight* full, 465 W SecularWorks unlawful on the Sab- bath. 4. By Scripture. 5.5^ Au- thority Civil. 10. Ecclefiaftical. u.By Reafbn. 13. Works of ne- ceflity may be done on a Sabbath day. 17 God is infinite in wifdom, far fur- faffing mans. 136. To Work upon the Sabbath day, very fin full. 215 •Holy Watchfulnefs becomes a Sab- bath. 401 How to kgep a Whole Sabbath uGod fp ir it u ally arid fweetly. 466 FINIS. >