Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II. Change, III. Beginning. IV. Sanctification, are clearly discussed, which were first handled more largely in sundry sermons in Cambridge in New-England in opening of the Fourth COmmandment : in unfolding whereof many scriptures are cleared, divers cases of conscience resolved, and the morall law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ...

The Sanctification of the Sabbath.

Thesis 1.

THe word Sabbath properly signifies, not common, [ 1] but sacred or holy Rest. The Lord therefore en∣joyns this Rest from labour upon this day, not so much for the Rest sake, but because it is a Medium or means of that holinesse which the Lord requires upon this day; otherwise the Sab∣bath is a day of idlenesse, not of holinesse; our cattell can rest but a common rest from labour as well as we; and therefore its mans sin and shame, if he improve the day no better then the beasts that perish.

Thesis 2.

And as the rest of the Day is for the holinesse of it, so is all [ 2] the labour of the Week for this holy rest; that as the end of all the labour of our lives is for our rest with Christ in Heaven, so also of the six daies of every weeke for the holy Rest of the Sabbath, the twilight and dawning of Heaven. For the eighth Commandement which would not have us steale, commands us therefore to labour for our Families and comforts in all the seasons of labour. This fourth command therefore which not onely permits but commands us to labour six daies, must have another respect in commanding us to labour, and a higher end, which cannot be any thing else but with respect to the Sab∣bath; that as we are to watch unto prayer, so we are to worke unto the Sabbath, or so worke all the Weeke day that we may meet with God, and sanctifie the Sabbath day.

Thesis 3.

As therefore the holinesse of the Sabbath is morall, because [ 3] it is the end of the day; so is the Rest of the Sabbath (the im∣mediate means to that end) morall also. Looke therefore what ever holy duties the Lord required of the Iewes, which were not ceremoniall, the same duties he requires of us upon this day; so what every Rest he required of them for this end, he exacts of all Christians also.

Thesis 4.

Those that make the Sabbath ceremoniall, imagine a [ 4] stricter Rest imposed upon the Iewes then Christians are

now bound unto; because they place the ceremonialnesse of the Sabbath in the strict Rest of it; but we are bound to the same Rest for substance of it; and the ground for a stricter rest then we are bound unto, will be found too light if well pondered.

Thesis 5.

[ 5] For though it be sayd that the Iewes might not bake, nor seeth meat upon this day, Exod. 16.23. no nor make a fire up∣on it, Ex. 35.3. no nor gather sticks upon it without Death. Numb. 6.15.30. (all which things Christians now, may law∣fully do) yet none of these places will evince that for which they are alledged.

Thesis 6.

For first it is not said, Exod. 16.23. bake and seeth that to day which may serve you next day: but, that which remains [ 6] (viz. which is not sod nor baked) lay it up untill the Mor∣ning, and consequently for the morrow of the next day, which being thus laid up, I doe not finde that they are forbid∣den to bake, or seeth that which remaines upon the next day; but rather if they must use it the next day, they might then bake it or seeth it that day also, as they did that of the sixt day, and without which they could not have the comfortable use of it upon the Sabbath day: indeed it was as unlawfull to grind and beate the Manna in Mills and Morters, mentioned Numb. 11:8. upon this day, as now to thrash and grind Corne this day; the meale therefore which did remaine, is not for∣bidden to be baked or sod upon this day; nor would Gods speciall and miraculous providence appeare in preserving it from wormes and stinking, if there had been any b••king of it the day before, and not rather upon the Sabbath Day.

Thesis 7.

[ 7] Although also they were forbidden to kindle fire upon this lay, Exod. 35.3. in respect of some use, yet they are not forbid∣den so to do in respect of any use whatsoever. For there was fire kindled for the Sabbath sacrifices, and it would have bin a breach of the rule of mercy, not to kindle a fire for the sick and weake in the wildernesse. Nehemiah also a man most strict and zealous for the Sabbath, yet had such provision made every day as could not be drest nor eaten without some fire upon the Sabbath day, Neh. 5.18. and the Sabbath not being a fast but a feast in those times as well as those, hence its not unsutable to the time to have comfortable provisions made ready, provided that the dressing of mea•• be not an or∣dinary hindrance to publike or private duties of holinesse up∣on

this day, Exod. 12.16. this kindling of the fire here for∣bidden must therefore be understood in respect of the scope of the place, viz. not to kindle a fire for any servile work, no not in respect of this particular use of it, viz. to further the buil∣ding of the Sanctuary and Tabernacle, made mention of in this Chapter: for its said whosoever shall do any worke therein, (1. any servile worke which is more proper for the weeke time) shall be put to death, verse 2. there is therefore either no dependance of these words in the third verse with those in the second, or else we must understand it of kindling fires restrictively, for any servile worke which is there forbid∣den not only the Iewes but us Christians also:

Thesis 8.

The man that gathered sticks on the Sabbath, Numb. 15.30. [ 8] was put to death; what for gathering of sticks onely? why then did not the just God put them to death who were the first offenders (and therefore most fit to be made examples) who went out to gather Manna upon this day? Exod. 1••. This gathering of sticks therefore, though little in it selfe, yet seemes to be aggravated by presumption; and that the man did presumptuously breake the Sabbath, and therefore its ge∣nerally observed that this very example followes the Law of punishing a presumptuous transgressor with death in this ve∣ry Chapter: and though it be said that they found a man ga∣thering sticks, as if it were done secretly, and not presumptu∣ously, yet we know that presumptuous sins may be committed secretly as well as openly, though they are not in so high a de∣gree presumptuous as when they are done more openly: the feare of the Law against Sabbath breakers, might restrain the man from doing that openly, which before God was done proudly, and presumptuously; and though Moses doubted what to do with the man, who had that capitall Law given him before against Sabbath breakers, yet they might be igno∣rant for a time of the full and true meaning of it, which the Lord here seemes to expound, viz. that a Sabbath breaker sin∣ning presumptuously is to be put to death: and although it be doubted whether such a Law is not too rigorous in these Times, yet we do see that where the Magistrate neglects to restraine from this sinne, the Lord takes the Magistrates work into his own hand, and many times cuts them off suddenly who prophane his Sabbath presumptuously: and tis worth enquiring into whether presumptuous Sabbath breakers are not still to be put to Death: which I doubt not but that the Lord will either one day cleare up, or else discover some specialty

in the application of this judiciall Law to that Polity of the Iewes, as most fit for them, and not so universally fit for all others in Christian Common-vvealths: but this latter I yet see no proofe for: nor doe I expect the clearing up of the other while the temper of the Times is loose and luke∣warme.

Thesis 9.

[ 9] Considering therefore that some vvorke may be done upon the Sabbath, and some not, and that mans heart is apt to run to extreames, either to grosse prophanesse or Pharisaicall strictnesse; vve are therefore to enquire, what workes we must rest from, and what not from, upon the Sabbath Day.

Thesis 10.

[ 10] If the Scriptures may be judge herein, we shall finde that vvhen they forbid all manner of worke, they interpret this of Servile Worke. The vvorke forbidden in the annuall Sabbaths, (vvhich did but shaddow out the rest on this Sabbath) it is servile vvorke, Levit. 23.7, 8. and hence the rest on the Sabbath (in this fourth command) is opposed to the labour on the weeke daies vvhich is properly servile, lawfull to be done then, but unlawfull upon the Sabbath Day.

Thesis 11.

[ 11] The Schoolmen, and some of their late Idolizers (like the Pharises of old) over blind in interpreting the spiritualnesse of the Law of God, describe a servile worke in that manner, so as that the grinding of water-mills and wind-mills, as also the counsells of Lawyers to their Clients, the Herring Trade of Fishermen, are with them no servile works on this day; and indeed they scarce make any worke servile, but what is slavish and externall bondage and burden.

Thesis 12.

[ 12] But if we consult with Scriptures and the very words of this fourth Commandement, we shall finde two things con∣curring to make up a servile worke. 1. If any worke be done for any worldly gaine profit, or livelyhood to acquire and pur∣chase the things of this life by; (which is the principall end of weeke day labour, Eph. 4.28. 1 Thes. 4.12.) this is a servile worke, all one with what the Commandement calls Thy work: Hence buying, selling, sowing, reaping, which are done for worldly gaine, are unlawfull on this day, being therefore ser∣vile works: hence also worldly sports and pastimes (which are ordained of God to whet on worldly labour, not necessary every day but onely at some seasons) are therefore most proper appurtenances unto daies of labour, and are therefore unlawfull

upon this day: holy Times are no more to be sported on, then holy places; hence also on the other side, to rub the eares of Corne, to dresse meat for comfortable nourishment of man, because they respect not worldly gaine, are no ser∣vile workes nor yet unlawfull, but may be more lawfully done for the comfort of man then to lead his horse to the water this day, Luke 6.2. & 13.15 & 14.5. hence also such works as are done onely for the preservation of the Creatures, as to pull a sheepe out of a ditch, to quench fire in a Towne, to save Corne and Hay from the sudden inundation of Wa∣ter, to keepe Fire in the Iron mills, to sit at sterne and guide the ship, and a thousand such like actions (being not done properly for worldly gaine) are not unlawfull; God himselfe not ceasing from workes of preservation, when he did from those of creation: hence also such works as are not works of immediate worship, but onely required necessarily thereto, as killing the Sacrifices in the Temple, travelling a Sabbath daies journey to the publique assemblies, being no servile workes for outward gaine, are not unlawfull upon this day.

2. Such worldly works, which though they be not done for worldly gaine or profit, yet if by a provident care and foresight they might be done as well the weeke before, or may as well be done a week after the Sabbath, these also are servile works: for thus the Commandment expresseth it, Six daies thou mayst doe all thy work, (meaning which can be done as well the week before) and if all cannot be done, it may therefore be as well done the week after. Hence the building of the Tabernacle (which was not so much for mans profit as Gods honour) be∣cause it might be done upon the six daies seasonably enough▪ hence it is prohibited upon the Sabbath day, Exod. 31. If a man hath Corn in the field, though he may pretend that the weather is uncertain, and it is ready to be brought into the Barn, yet he is not to fetch it in upon the Sabbath day, be∣cause there is no eminent danger of spoyle the Munday after, and then he may fetch it in as well as upon that day: the like may be said concerning Sea mens setting sayle upon the Sab∣bath day, though they be uncertaine of a faire gale upon the day after. Yet we must trust Gods providence, who almost in all such matters keeps us at uncertainties: hence also the sweeping of the house ought not to be done now, if it may as well be done the day before: so also to buy any things at shops, or to wash clothes; if they may be done the week before or af∣ter, they must not be done upon this day: hence on the other

side works of necessity, which cannot be so conveniently don•• the day before or after, are not unlawfull upon this day, as to flie in persecution, to watch the City, to fight with the Ene∣my, Math. 24.24. 2 Kings 1.2. Hence also works of necessity, not onely for preservation of life, but also for comfort and comelinesse of life, are not unlawfull: for tis a grosse mistake to thinke that works onely of absolute necessity are allowed onely upon this day: for to lead an Ox to water, which in the strictest times was not disallowed of, is not of absolute ne∣cessity; for it may live more then a day without it; onely its necessary for the comfort of the life of the beast: how much more is allowed to the comfort of the life of man? the Dis∣ciples possibly might have lived longer then the Sabbath with∣out rubbing Corn eares, and men may live on Sabbath daies generally without warm meat, yea ••hey may fast perhaps all that day; yet it is not unlawfull to eate such meat, because its necessary for the comfort of life. Hence also to put on comely garments, to wash hands and face, and many such things as are necessary for the comelinesse as well as the comfort of life, are not unlawfull now: there is sometime an inevitable ne∣cessity by Gods providence, and sometime a contracted ne∣cessity through want of care and foresight; in this case the work may sometime be done, provided that our neglect beforehand be repented of: in a word, he that shall conscien∣tiously endeavour that no more work be done on the Sabbath then what must be done for the ends mentioned, that so he may have nothing else to doe but to be with God that day, shall have much peace to his own conscience herein, against Satans clamours: hence lastly, not onely outward servile work, but servile thoughts, affections, and cares, are to be cast off this day from the sight of God, as others are from the eyes of men; servile thoughts and affections being as much against the fourth Commandement as unchaste and filthy thoughts against the seventh.

Thesis 13.

[ 13] That we are to abstaine from all servile work, not so much in regard of the bare abstinence from work, but that having no work of our own to mind or do, we might be wholly ta∣ken up with Gods worke, being wholly taken off from our own, that he may speak with us, and reveale himselfe more fully and familiarly to us (as friends do when they get alone) having called and carried us out of the noyse and crowd of all worldly occasions and things.

Thesis 14. [ 14]

Holy rest therefore being for holy work, it may not be a∣misse to enquire what this work is, and wherein it consists: for which end I shall not instance in any the particular severall duties in publique and private, of holinesse and mercy, be∣cause this is to be found in all who write upon this subject: I shall onely speake of that kind of holinesse which the Lord requires in all publique and private duties, and is to run tho∣row them, and as it were animate them; and in truth to finde out this, and observe this, is one of the greatest difficulties (but yet the greatest excellency) of a Christian life. It consists therefore in these five things,

Thesis 15.

The first; The Holinesse upon this day ought to be imme∣diate: [ 15] I doe not meane, without the use of publique or pri∣vate means, but in respect of worldly things: for we are com∣manded to be holy in all manner of conversation all the week in our worldly affaires, 1 Pet. 1.17. Holinesse is to be writ upon our cups and pots, and hors-bridles, and ploughs, and sickles, Zach. 14.20.21. but this holinesse is more immediate; we enjoy God by and in the creature, and in our weekly occasions and providences: but do we think that there is no more ho∣linesse required upon the Sabbath? verily every day then should be our Christian Sabbath, which is most false; and therefore some more immediate holinesse is required now on this day which is not then, nor required of us every week day; and what can this be but drawing neer to God this day more immediately, and as neer as mortall man can do, and casting aside the world and getting out of it, and so to be neere God in Prayer, in hearing the Word, in Meditation, &c? Psal. 95.5.6. if it were possible to be with and enjoy Christ in Heaven where there are no meanes we should this day long for it, and prize it; but because this cannot yet be, and that the Lord comes down from Heaven to us in his ordinances, and there∣by makes himselfe as neer to us as he can in this fraile life; hence we are not onely to draw neer to Ordinances, but to God and Christ in them, upon this day, and so be as neere them with greatest immediatenesse that we can, Psalm. 42.1, 2. Psalm. 63.1, 2, 3. Adam did enjoy God in his calling the week day, but this was not so immediate as he was to have upon the Sabbath day.

Thesis 16. [ 16]

The second is this holinesse ought not only to be imme∣diate, but also speciall, and in our endeavours after the highest

degree, and with the greatest intention of holinesse: for we are bound every day to be holy in more immediate and neere approaches to God some time or other of the day; but now we are called to be more specially holy, because both the day and our selves are now set apart for it in a more speciall man∣ner: we are to love, feare, delight in God, and pray to him, and muse on him every day, but now in a more speciall man∣ner all these are to be done; the Sabbath is not onely called holy, but holinesse to the Lord, Exod. 31.15. which shewes that the day is exceeding holy, and suitably our affections and hearts ought therefore so to be: the Sacrifice on this day was to be doubled, Numb. 28.9. the Lord would have double ho∣nour from us this day: that as in the weeke time we are sin∣fully drowned in the cares of this world and affections there∣to: so upon every Sabbath we should be in a holy manner drowned in the cares and thoughts and affections of the things of God; and hence we are commanded to call the Sabbath our delight, and not to think our own thoughts, or doe our own workes this day, Esay 58.13. David said Psalm 43.4. that he would goe to the Altar of God (the place of publique wor∣ship) to God his joy, yea his exceeding joy: so are we not onely to draw neere to Altar, Word, Sacraments, Prayer, but to God in them; nay to God in them as our exceeding joy, our exceeding love, our exceeding feare, &c. especially upon this day; there is scarse any week but we contract soyle from our worldly occasions, and by touching worldly things; and we suffer many decayes and lose much ground by temptations herein; now the Lord pitying us, and giving us a Sabbath of Recovery, what should we doe now but return, recover, and renew our strength, and like the Eagle cast our bils, and stand before our God and King this day of State and Royall Ma∣jesty, when all his Saints compass•• his Throne and presence, with our most beautifull Garments, mourning, especially that we fall so farre short of Sabbath acts and services? we should not content our selves with working-day holinesse, joyes, [ 17] feares, hopes, prayers, praises: but Sabbath joyes, feares, praises, must be now our ornaments, and all within us must be raised up to a higher straine: that as God gives us this day, speciall grace, means of grace, seasons of grace, speciall occa∣sions of grace, by reviewing all our experiences the week past, so there is good reason that the Lord should be honoured with speciall holinesse this day.

Thesis 17.

The third is; This holinesse ought to be not onely im∣mediate

and speciall, but constant and continued, the whole day together. For upon every day of the week we are to take some time for converse with God; but our worldly occasion soon call us off, and that lawfully; but Sabbath holinesse must be constant and continued all the day; if the Lord was so strict that he would not lose a moments honour in a cere∣moniall day of rest, Levtt. 23.3••. what shall we thinke the Lord expects upon this day which is morall? the Lord would not be honoured this day onely by fits and flashes, and sudden pangs, which passe away as the early dew; but as tis in the Psalme for the Sabbath, Its good to sing of his loving kindnesse in the morning, and of his faithfulnesse every night, Psal. 92.1, 2. and though this be a wearisome thing to the flesh to be so long pent in, and although we cannot perfectly doe it, yet its a most sweet and glorious work in it selfe, to think that the infinite glorious God should call a poor sinfull creature to be with him and attend upon him all the day long; to be ever with the Lord is best of all, but next to that to be with him a whole day together: they that see how fit they are to be for ever ba∣nisht from the presence of the most High, and how exceeding unworthy to come into it, cannot but infinitely and exces∣sively prize that love of Jesus Christ, this day to come and en∣ter into his rest, and lie in his very bosome, all the day long, and as a most loving friend loth to part with them, till needs must, and that the day is done.

Thesis 18.

The fourth is, This holinesse ought not onely to be imme∣diate, [ 18] speciall and constant, but all these holy duties are thus to be performed of us as that hereby we may enter into Rest; so as that our soules may finde and feele the sweet of the true Rest of the Sabbath; and therefore it must be a sweete and quieting holinesse also: for the Sabbath is not only called a Sabbath of Rest in respect of our exemption from bodily la∣bour, but because it is so to be sanctified as that on this day we enter into Rest, or such a fruition of God as gives rest to our soules; otherwise we never sanctifie a Sabbath aright, be∣cause we then fall short of this which is the maine end there∣of, untill we come so to seeke God as that we finde him, and so finde him as that we feele Rest in him, in drawing neare to him and standing before him: that as God after his six daies labour did Rest and was refreshed in the fruition of himselfe, so should we after our six daies labour also, be refreshed in the presence of the Lord; That in case we want meanes upon the Sabbath, yet he may be in lieu of them unto us; and in case

we have them and finde but little by them conveyed to us, yet that by that little we may be carried on the wings of faith be∣yond all meanes unto that Rest which upon this day we may find in his bosome: that as Christ after his labours entred in∣to his Rest, Heb 4. so we ought to labour after the same Sabba∣tisme begun here on earth, but perfected in Heaven; that af∣ter all the weary steps we tread, and sinnes and sorrowes we finde all the weeke, yet when the Sabbath comes we may say returne unto thy Rest oh my soule. The end of all labour is rest; so the end of all our bodily and spirituall labour, whe∣ther on the weeke-daies of Sabbath day, it should be this Rest: and we should never think that we have reached the end of the day untill we Taste the Rest of the Day: nor is this Rest a Meteor in the Ayre and a thing onely to be wisht for, but can never be found; but assuredly those who are wearied with their sinnes in the weeke and wants on the Sabbath, and feele a neede of rest and refreshing, shall certainly have the blessing, viz. the Rest of these seasons of refreshing and rest, and the comforts of the Holy Ghost filling their hearts this day. Isa. 10.2, 3, 4. Isa. 56.5, 6, 7, 8. Isa. 58.13, 14. Psal. 36.7, 8. Not because of our holinesse which is spotted at the best, but be∣cause of our great high Priests holinesse, who hath it written upon his forehead to take away the iniquity of all our holy Offerings: Ex. 28.36.38. and who hath garments of grace, and bloud to cover us and to present us spotlesse, before the face of that God whom we seeke and serve with much weake∣nesse, and whom at last we shall finde, when our short daies worke here is done, and our long looked for Sabbath of glory shall begin to dawn.

Thesis 19.

[ 19] Now when the Lord hath inclined us thus to Rest and san∣ctifie his Sabbath, what should the last act of our holinesse be bvt diffusive and communicative, viz. in doing our utmost that others under us or that have relation to us, that they san∣ctifie the Sabbath also, according to the Lords expresse parti∣cular charg in the Commandement; Thou, thy Sonne, thy Daugh∣ter, thy Servants, the Stranger within thy Gates; the excellency of Christs holinesse consists in making us like himsele in ho∣linesse; the excellency and glory of a Christians holinesse is to endeavour to be like to the Lord Christ therein: our Children, Servants Strangers who are within our Gates, are apt to prophane the Sabbath; we are therefore to improve our power over them for God, in restraining them from sinne, and in constraining them (as farre as we can) to the holy ob∣servance

of the Rest of the Sabbath; least God impute their sinnes to us who had power (as Eli in the like case) to restrain them and did not; and so our Families and Consciences be stained with their guilt and bloud.

Thesis 20.

And if superiours in Families are to see their Gates preser∣ved [ 20] unspotted from such provoking evils, can any thinke but that the same bond lies upon Superiours in Common Wealths, who are the Fathers of those great Families, whose subjects also are within their Gates and the power of their Jurisdicti∣ons? the Civill Magistrate though he hath no power to im∣pose new Lawes upon the Consciences of his subjects, yet he is bound to see that the Lawes of God be kept by all his Sub∣jects; provided alwaies that herein he walke according to the Law and Rule of God, viz. that. 1. Ignorant Consciences in cleare and momentous matters be first instructed. 2. Doub∣ting Consciences have sufficient means of being resolved. 3. Bold and audacious Consciences be first forewarned: hence it is that though he hath no power to make Holy daies and to impose the observation of them upon the Consciences of his subjects, (because these are his own Lawes) yet he may and should see that the Sabbath Day (the Lords holy Day) that this he observed, because he doth but see to the execution of Gods Commandement herein. By what Rule did Nehemiah not onely forbid the breach of the Sabbath, but did also threaten bodily punishment upon the men of Tyre? (although they were Heathens, yet were they at this time within the Gates and compasse of his Jurisdiction: Nehem. 13.21.) cer∣tainly he thought himselfe bound in conscience to see that the Sabbath should not be prophaned by any that were within his Gates, according to this fourth Commandement. If Kings and Princes and civill Magistrates have nothing to do in mat∣ters of the first Table (and consequently must give any man liberty to Prophane the Sabbath that pretends Conscience,) why then doth Ieremy call upon Princes to see that it be not prophaned, with promise of having their Crownes and King∣domes preserved from wrath if thus they do, and with threat∣ning the burning up and consuming of City and Kingdome if this they do not Ieremy? 17.19.25.27. If civill Magistrates have nothing to do herein, they then have nothing to do to preserve their Crownes, Kingdomes, Sceptets, Subjects from fire and Bloud and utter ruine: Nehemiah was no Type of Christ, nor were the Kings of Israel bound to see the Sabbath kept as Types of Christ, but as nursing Fathers of the Com∣mon-Wealth,

and because their own subjects were within their Gates and under their power; and therefore according to this morall Rule of the Commandement, they were bound not onely to keepe it themselves, but to see that all others did so also. 'Tis true, civill Magistrates may abuse their power, judge, amisse, and thinke that to be the command of God, which is not; but we must not therefore take away their power from them, because they may pervert it and abuse it; we must not deny that power they have for God, because they may pervert it and turne the edge of it against God: for if upon this ground the Magistrate hath no power over his Sub∣jects in matters of the first Table, he may have also all his fea∣thers pul'd from him, and all his power taken from him in matters of the second Table; for we know that he may work strange changes there and perve••t Justice, and Judgement ex∣ceedingly: we must not deny their power because they may turne it awry and hurt Gods Church and people by it, but (as the Apostle exhorts, 1 Tim ••.1.2.) to pray for them the more, that under them we may live a peaceable life in all Godlinesse and Honesty: its a thousand times better to suffer persecution for Righteousnesse sake and for a good Conscience, then to desire and plead for toleration of all Consciences, that so (by this cowardly device and lukewarme principle) our owne may be untoucht: it was never heard of untill now of late that any of Gods Prophets, Apostles, Martyrs, faithfull Witnesses, &c. that they ever pleaded for liberty in errour, but onely for the Truth, which they preacht and prayd for, and suffered for unto the death; and their sufferings for the truth with Zeale, Patience, Faith, Constancy, have done more good, then the way of universall toleration is like to doe, which is purposely invented to avoyd trouble. Truth hath ever spread by oppo∣sition and persecution; but errour being a Child of Satan hath fled▪ by a zealous resisting of it.

Sick and weake men are to be tender'd much, but Lunatick and Phranti•••• men are in best case when they are well fette∣red and bound: a weake Conscience is to be tendered, an humble Conscience tolerated; errours of weaknesse not wick∣ednesse are with all gentlenesse to be handled; the liberty given in the raign of Episcopacy for Sports and Pastimes, and May∣games upon the Lords Day, was once loathsome to all honest minds; bat now to allow a greater Liberty, to Buy, Sell, Plow, Cart, Thrash, Sport, upon the Sabbath day, to all those who pretend Conscience, or rather, that they have no Con∣science of one day more then another, is to build up Iericho,

and Babel againe, and to lay foundations of wrath to the Land, for God will certainly revenge the pollutions of his Sabbaths: if God be troubled in his Rest, no wonder if he disturbes our peace: some of the Ancients thinke that the Lord brought the flood of Waters upon the Sabbath day as they gather from Gen. 7.10. because they were growne to be great prophane••s of the Sabbath; and we know that Prague was taken upon this day. The day of their sinne, began all their sorrowes which are continued to this day to the amazement of the World: when the time comes that the Lords precious Sabbaths are the dayes of Gods Churches Rest, then shall come in the Churches peace, Psal. 102.13.14. The free grace of Christ must first begin herein with us, that we may finde at last that Rest which this evill World is not yet like to see, unlesse it speedily love his Law more, and his Sabbaths better.

I could therefore desire to conclude this doctrine of the Sab∣bath with teares, and I wish it might be matter of bitter la∣mentation to the mourners in Sion, everywhere to behold the universall prophanation of these precious times and seasons of refreshing, toward which, through the abounding of iniquity, the love of many who once seemed zealous for them, is now grown cold: the Lord might have suffered poore, worthlesse, sorrowfull man to have worne and wasted out all his daies in this life in wearinesse, griefe, and labour, and to have filled his daies with nothing else but work, and minding of his own things, and bearing his own necessary cumbers and burdens here, and never have allowed him a day of rest untill he came up to heaven at the end of his life; and thus to have done would have been infinite mercy and love, though he had made him grind the Mill only of his own occasions, & feele the whip and the lash onely of his daily griefs and labours, untill dark night came; but such is the overflowing and abundant love of a blessed God, that it cannot containe it selfe (as it were) so long a time from speciall fellowship with his people here in a strange land, and in an evill world, and therefore will have some speciall times of speciall fellowship and sweetest mutuall embracings; and this time must not be a moment, an houre. a little, and then away againe; but a whole day, that there may be time enough to have their fill of love in each others bosome before they part; this day must not be meerly occ••∣sionall at humane liberty and now and then, least it be too seldome, and so strangenesse grow between them; but the Lord (who exceeds and excels poor man in love) therefore

to make all sure he sets and flxeth the day, and appoints the time, and how to meet, meerly out of love, that weary man may enjoy his rest, his God, his love, his Heaven, as much and as often as may be here, in this life, untill he come up to glory, to rest with God; and that because man cannot here enjoy his daies of glory, he might therefore foretaste them in daies of grace; and is this the requitall, and all the thanks he hath for his heart-breaking love? to turne back sweet presence and fellowship, and love of God in them, to dispute away these daies with scorne and contempt, to smoke them away with Prophannesse, and madde mirth, to Dreame them away with Vanity, to Drinke, to Sweare, to Ryot, to Whore, to Sport, to Play, to Card, to Dice, to put on their best Appar∣rell that they may dishonour God with greater pompe and bravery, to talke of the World, to be later up that d••y then any other day of the Weeke, when their own Irons are in the fire, and yet to sleepe Sermon, or scorne the Ministery, if it comes home to their Consciences; to tell Tales, and breake Jests at home, or (at best) to talke of Forraigne or Domesticall newes onely to passe away the time, rather then to see God in his Workes and warme their hearts thereby: to thinke God hath good measure given him, if they attend on him in the Foore∣••oone, although the After-noone be given to the Devill, or sleepe, or vanity, or foolish pastimes; to draw neere to God in their bodies, when their Thoughts, and Hearts and Affe∣ctions are gone a Hunting or Ravening after the World the Lord knowes where, but farre enough off from him: do you thus requite the Lord for this great love, oh foolish people and unwise? do you thus make the daies of your rest and joy, the daies of the Lords sorrow and trouble? do you thus weary the Lord when he gives rest unto you? was there ever such mercy shewen, or can there be any greater love upon Earth, then for the Lord to call to a wicked sinfull Creature, which deserves to be banisht for ever out of his Presence, to come unto him, enter into his Rest, take his fill of love, and re∣fresh it selfe in his Bosome in a speciall manner all this day? And therefore can there be a greater sinne above ground com∣mitted out of Hell then thus to sinne against this love? I do not thinke that the single breach of the Sabbath (as to sport or feast inordinately) is as great a sinne as to murther a man (which some have cast out to the reproach of some zealous for the observation of the Sabbath day, truly the Lord knows) for I believe their milk sod over, if thus they said; but I speak of the Sabbath under this notion and respect, and as herein

Gods great love appeares to weary, sinfull, restlesse man, as a day wherein all the treasures of his most rich and precious Love are set open; and in this respect let any man tell me what greater sinne he can imagine, then sinnes against the greatest Love? The same sinnes which are committed upon other daies in the Weeke are then provoking sinnes; but to commit these sinnes upon the Sabbath Day, is to double the evill of them: Drinking and Swearing, and Rioting, and vaine Talking, &c. are sinnes on the weeke-day, but they are now but single sinnes; but these are such like sinnes on the Sabbath Day are double sinnes, because they are now not on∣ly sinnes against Gods command, but also against Gods Sab∣baths too, which much aggravates them; and yet men mourn not for these sinnes; had the Lord never made knowne his Sabbaths to his Churches and People in these daies, they might then have had some excuse for their sinne; but now to prophane them since God hath made them knowne to us; especially the English Nation and People to do it, upon whom the Lord hath shined out of Heaven with greater light and glory in this point of the Sabbath, above any other places and Churches in the World, what will they have to say for themselves, with what Fig-leaves will they hide this naked∣nesse before the Tribunal of God?

The Lord might have hid his Sabbaths from us and gone to another People, that would have beene more thankfull for them, and glad of them then we have beene; and yet he hath beene loth to leave us; and doe we thus require the Lord? surely he hath no need of the best of us, or of our attendance upon him upon these daies; its onely his pitty, which seeing us wearied with sorrowes and wearying our selves in our sinnes, makes him call us back to a Weekly rest in his Bosome, who might have let us alone and tyred out our hearts in our own folly and madnesse all our daies; and do we thus requite the Lord? Certainly the time will come wherein we shall thinke (as once Ierusalem did in the daies of her affliction) of all our pleasant things we once had in the daies of our prospe∣rity; ••ertainly men shall one day mourne for the losse of all their precious time, who mispend it now, and (above al times) for the losse of their precious pleasant Sabbath seasons of refreshing, which once they had given them to finde rest and peace in; when ••he smoke of their tormenting everlasting burning shall ascend for ever and ever, wherein they shall have no rest day nor night; you shall remember and thinke then with teares trickling down your dry che••ks, of the Sabbaths▪

the pleasant Sabbaths that once you had, and shall never see one of those daies of the Sonne of man more: you shall mourne then to see Abrahams bosome a farre off, and thousand thousands at rest in it, where you also might have bin as well as they if you had not despised the rest of God here in the bo∣some of his Sabbaths.

You shall then mourne and wring your hands, and teare your haire, and stampe and grow mad, and yet weepe to think that if you had had a heart to have spent that very time of the Sabbath in seeking God, in drawing neare to God, in resting in God, which you dispend in idle Talke, and Idlenesse, in Rioting and Wantonnesse, in Sports and Foolishnesse upon this day, you had then been in Gods Eternall Rest in Heaven, and for ever blessed in God. Its said Ierusalem remembred in the day of her affliction all her pleasant things, when the Ene∣my did mock at her Sabbaths; and so will you remember with sad hearts the loose of all your pretious seasons of grace, espe∣cially then, when the Devills and Heathens and damned Out••asts, who never had the mercy to enjoy them, shall mo••k at thee for the losse of thy Sabbaths. Verily I cannot thinke that any men that ever tasted any sweetnesse in Christ or his Sabbath, and felt the unknown refreshings of this sweet Rest, but that they will mourne for their cold affections to them and unfruitfull spending of them before they die; otherwise ne∣ver goe about to bleare mens eyes with Discourses and In∣vectives and Disputes against them, or with carnall Excuses for your licentious spending of them; for doubtlesse you taste not, and therefore know not what they are; and you will one day be found to be such as speake evill of the things you know not. Heare ye despisers and wonder, and perish; is the infinite Majesty and glory of God so vile in your eyes that you do not thinke him worthy of speciall attendance one day in a Weeke? doth he call you now to Rest in his Bosome, and will you now kick his Bowels, despise this Love, and spit in his Face? doth he call upon you to spend this day in holinesse, and will you spend it in Mirth, and Sports and Pastimes and in all manner of licentiousnesse? Hast thou wearied God with thine iniquities, and thy selfe in thine iniquities all the weeke long (for which God might justly cut thee off from seeing any more Sabbath) and doth the Lord Jesus (instead of recom∣pencing thee thus) call you back againe to your resting place? and will you now weary the Lord againe, that he cannot have rest or quiet for you one day in a Weeke? Oh that we could mourne for these things: And yet walke abroad the face of

the whole earth at this day, and then say where shall you finde almost Gods Sabbaths exactly kept? viz. with meet preparation for them, delight in them, with wonderment and thankfulnesse to God after the enjoyment of them? all the world knowes to whom the barbarous Turks do de∣dicate their Frydayes, the Jewes also how they sanctifie their saturdayes, to the Lord Iehovah indeed, but not un∣to the Lord their God. What account the Papists put up∣on the Sabbath's not only their writings (which level it with all other Holy-dayes) but also their loose practice in sports and revellings upon this day beare sufficient wit∣nesse: and oh that we had no cause to wash off this spot with our teares from the beautifull and pleasant face of the glorious grace and peace, which once shined in the German Churches, by whose Graves we may stand weep∣ing and say, this is your misery for this your provoking sin: Scotland knows best her own integrity, whose lights have been burning and shining long in their clearnesse in this particular. But England hath had the name, and worn this Garland of glory, wherewith the Lord hath crowned it above all other Churches. But how hath that little flock of slaughter, which hath wept for it, and preacht, and printed, and done and suffered for it, beene hated and persecuted? who have been the scorne and shame, and reproach of men, but a company of poor weak∣lings, for going out a few miles to hear a faithful, painful Preacher, from those idle Shepheards, who either could not feed them with knowledge and understanding at home or else would not do it through grosse prophanesse, or ex∣tream idlenesse? And now, since God hath broken the yoke of their oppressors, and set his people at liberty to re∣turne to Sion and her solemne assemblies as in dayes of old, and hath given to them the desires of their hearts, that they may now be as holy on the Sabbath as they will, with∣out any to reproach them, at least to countenance such reproaches of them: now I say when one would think the precious Sabbaths (which so many of Gods servants in former time have brought down to this generation, swiming in their teares and prayers, and which many in these dayes have so much looked and longed for) that eve∣ry eye should be looking up to Heaven with thankfulnes for these, and that every heart should embrace Gods Sab∣baths with teares of joyfulnesse, and bid this dear and pre∣cious

friend welcome, and lie and rest in their bosome; and so I doubt not but that England hath yet may a corner ful of such precious Jewels, to whom Gods Sabbath•• are yet most precious and glorious, and who cannot easily for∣get such blessed seasons and meanes in them, whereby (if ever the Lord did good unto them) they have been so oft refreshed, and wherein they have so oft seen God, where∣in they have so oft met with him, and he with them; but whose heart will it not make to relent and sigh, to hear of late a company (not of ignorant debosht persons, malig∣nants, prelatical, and corrupt and carnal men) but of such who have many of them in former times given great hopes of some feare of God, and much love to Gods Ordinan∣ces and Sabbaths; and now (what hurt the Sabbaths Or∣dinances of the Lord Jesus therein have done them, I know not, but) it would break ones heart to see what little care there is to sanctifie the Sabbath, even by them who think in their judgments that the day is of God. What poore preparation for it, either in themselves or families! what little care to profit by it, or to instruct and catehize their families, and to bring them also it love with it! what, secret wearinesse and dead-heartednesse (almost wholly unlamented) remains upon them! what earthly thoughts, what liberty in speech about any worldly matter, present∣ly after the most warning Sermon is done! that the Lord Jesus hath scarce good carcasses and outsides brought him which cannot but threaten more crows to pick them unlesse they repent: and yet this is not so sad as to see the loose∣nesse of mens judgments in this point of the Sabbath, whereby some think a Sabbath lawful, but not necessary (in respect of any command of God;) nay some think it superstition to observe a weekly Sabbath, which should be every day (as they imagine,) they have allegorized Gods Sabbaths, and almost all Gods Ordinances out of the world, and cast such pretended Antichristian filth and pollution upon them, that spiritual men must not now meddle with them; nay verily, all duties of the moral Law, and fruitful obedience and holy walking, and san∣ctification, graces, and humiliation, and such like, are the secret contempt of many, and the base drudgery for a ••ll-horse and legal Christian, rather then for one that is of an Evangelical frame; and herein Satan now appears with the ball at his foot, and seems to threaten in time to

carry all before him, and to kick and carry Gods precious Sabbaths out of the world with him, and then farewel dear Lord Jesus with all thy sweet love and life, if Sabbaths be once taken from us by the blind and bold disputings of wretched men; authority as yet upholds them (which is no small mercy) and the savour of Christs sweetnesse in them, and the external brightnesse of the beauty of them, do still remaine on many with that strength and glory, that it is not good policy for the prince of darknesse now to imploy all his forces against the gates of the Sabbath: but the time hastens wherein the assault will be great and fierce, and I much fear that for the secret contempt of these things, the Lord in dreadful justice will strengthen delu∣sions about this day to break forth and prosper; and then pray you poor Saints of God and hidden ones, that your flight may not be in the Winter, nor on the Sabbath day: but woe then to them that give su••k, woe then to the high Ministry that should have kept these gates, woe then to that loose and wanton generation rising up, who think such outward formes and observation of dayes to be too course and too low and mean a work for their enobled spi∣rits which are now raised higher and neerer God then to look much after Sabbaths or Ordinances, graces or du∣ties, or any such outward forms; for I doubt not but if af∣ter all the light and glory shining in England concerning Gods Sabbaths, if yet they are not thereby become preci∣ous, but that the Lord will make them so by his plagues, if this sin once get head, God will burne up the whole world, and make himself-dreadful to all flesh, untill he hath made unto himself a holy people, and a humble peo∣ple, that shall love the dust, and take pleasure in the very stones of his house, and love the place where his Honour dwels, and long for the time wherein his presence and blessing shall appear and be poured out upon the Sabbath day. It's matter of the greatest mourning, that they above all other should trouble Gods rest, wherein perhaps their souls have found so much rest, or might have done; that in these times, wherein the Lord Jesus was coming out to give unto his house his Ordinances, and unto his people his Sabbaths and dayes of rest every way, that now they above all others should offer to pull them out of his hand, tread them under foot, and hereby teach all the prophane rout in the world to do the like with a quiet conscience, and

without any check by their reasonings; that now when God is wasting the Land, and burning down its glory, for the sins against his Sabbaths, that just at this time, more then ever, they should rise up to polute and prophane this day. The Lord grant his poor people to see cause at last to mourn for this sin, that the rest of the Sabbath may be rest to their souls, especially in this weary hour of Tem∣ptation, which is shaking all things, and threatens yet greater troubles unto all flesh. The Lord Jesus certainly hath great blessings in his hand to poure out upon his people in giving them better dayes, and brighter and more beautiful Sabbaths, and glorious appearances; but I fear, and therefore I desire that this unwise and unthankful generation may not stand in their own way, lest the Lord make quick work, and give those things to a remnant to enjoy, which others had no hearts to prize.

FINIS.