did so love the very nature of his Elect that though for the present he had them not all with him in heaven yet he must have their picture in his Son to see them in and to love them in O let us meditate much on this admirable strain of love till it melt our hearts Luk. 24. 32. Zach. 12. 10. Isa 53. 2 3. and make them burn within us Thirdly From the incarnation of our Saviour we may trace him through the several passages of his life to his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passion and here with an eye of faith look upon him whom we have pierced and view that man of sorrows suffering 1 Pet. 2. 24. bleeding dying on that tree of shame and ignominy there we may dwell upon the death of Christ till it put life into our dead hearts and then let us follow Christ in our meditations from the Cross to the Sepulcher and by the way ponder deeply of the severity of Divine Justice of the sinfulness of sin of the inexpressible love of Christ and the rare worth of souls which are not redeemed with corruptible 1 Pet. 1. 18 19. things as silver and gold but with the precious blood of Jesus Christ as a lamb without blemish and spot 1 Pet. 1. 18 19. Acts 20. 7. And why did the primitive Saints sacramentally shew forth the Lords death on the Lords day Acts 20. 7. but to signifie to us that to contemplate and commemorate the death of Christ is a special duty of that day But a little more distinctly to supply our meditations on this glorious subject Let us meditate on the Author of our Redemption he that carried it on from the first to the last Let us contemplate Mat. 3. 17. Hag. 2. 7. Isa 29. 19. Promissiones in Christo constantes et veracâ—s sunt in eoque impletae sunt Alap on our dear Redeemer He is the Son of God the wonder of Angels the desire of Nations the joy of Saints All the prophesies of old were fulfilled in him Luk. 24. 27. All the favours of God are conveyed to us by him Eph. 1. 4 5 6 7. All the types of the Law were the shadow of him Col. 2. 17. Heb. 10. 1. Nay all the promises of the Gospel are yea and Amen in him 2 Cor. 1. 20. Let us meditate on his person it is altogether lovely Cant. 5. 16. Let us meditate on his natures The Creatour and the Creature never met in any but in him such a person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man Joh. 4. 19. Rev. 15. 3. Heb. 9. 28. Heb. 4. 15. 1 Tim. 1. 15. never was nor never will be in the world besides him Let us meditate on his offices they are necessary and glorious Let us meditate on his behaviours they are spotless and fructiferous Let us meditate on his designs they are affectionate stupendous Let us meditate on the objects of redemption viz. Gods Elect a company of poor helpless succourless sinners Isa 29. 22. whom God out of eternal pity hath designed for himself to be ransomed by the blood of his dearly beloved These redeemed ones are sometimes called his people Luk. 1. 68. Peculium hebraicè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculium selectum thesauros pretiosiores et charos significat Hieron Chaldaeus vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novum populum Exod. 28. 29. sometimes his Israel Luk. 24. 21. sometimes his peculiar people Tit. 2. 14. sometimes his treasure as Hierom observes his New people as the Syriack translation renders it There are a few scattered up and down in the world in all places in all times and in all ages whom God set his heart upon from everlasting and Christ leaves heaven and is incarnate to purchase and redeem these scattered ones Aaron was to have the twelve Tribes engraven on his breast-plate and to bear them before God when he was to go into the holy place Exod. 28. 29. Our dear Redeemer whom Aaron was onely to typifie did bear the names of his Israel upon his heart when he did sacrifice himself to divine justice upon his shamefull but fruitful Cross Let us meditate on the price of our Redemption And here as the Apostle speaks we must conceive We are not Redeemed 1 Pet. 1. 18 19. with corruptible things as silver and gold but with 1 Cor. 6 20. the precious blood of Jesus Christ Tears not treasure Col. 1. 14. not silver but sighs not full coffers but emptied veins were Agnosce ô homo quam gravia sunt vulnera pro quibus necesse est filium dei vulnerari Bern. the price of our redemption Eph. 1. 7. All the mines in the world could not have purchased the life of one soul for as the Psalmist speaketh Ps 49. 8. The redemption of the soul is precious Nothing but precious blood could redeem the precious soul our sinfull wounds are onely healed by Christ's sacred wound we are cured by stripes Christs chastisements are our peace Our Olive leaf is dipt in blood Christ trod Isa 53. 5. the wine-press alone and his garments were sprinkled with blood Isa 63. 3. There are four wayes by which the Isa 63. 9. Isa 63. 3. Rev. 5. 9. redeemed person attains his freedom 1. When the Captive is freely manumitted and let go without price or ransom But this is not our case for neither would Satan have ever dismissed us from his thraldome of his own accord and freely nor yet our sin would leave us freely and spontaneously it stuck so close to us When the Captive is freed by way of exchange Nor is this our condition what bartery could we make with God to Quorundum permutatione fieri potest omnium electorum redemptio Gravius est peccatum quà m ut ullâ permutatione puraealicujus creaturae tolli et ita captivum redimi potest Zanch. purchase our freedom Could the Elect be redeemed by their own sweat or services or by the sacrificing of the purest Creatures This is no way proportionable to divine justice which we have provoked these means are too weak to file off our chains Will the Lord be pleased with thousands of Rams saith the Prophet or with ten thousand rivers of Oyl which yet is impossible or shall I give my first-born for my transgression or the fruit of my body for the sin of my soul Mic. 6. 7. Observe in this Text of Scripture here is offered all varieties of creature-contributions for mans redemption Here are inanimate creatures offered ten thousand rivers of oyl here are irrational creatures made proffer of thousands Mic. 6. 7. of Rams nay here rational creatures are tender'd the fruit of our bodys nay further here are the most beloved creatures frankly and pathetically presented for an oblation our first-born the heirs both of our love and revenue and yet all this to no purpose All these great offers can contribute nothing to our
Now then a sacred work is no sleepy work Our enjoyment of God in Ordinances is a day of salvation 2 Cor. 6. 2. It is no night to sleep in It is against reason to 2 Cor. 6. 2. sleep with the Sun shining in our faces In Gospel Ordinances the Sun of righteousness shines in the face of the soul it doth shed its warming and its winning beams upon us The Gospel is called bright John 3. 19. which is to rouse us not to rock us asleep It was once a sharp expostulation of our Saviour What could ye not watch with me Mat. 26. 40. one hour The same query may be put to every sleepy hearer 2. In Ordinances the work we are employed in is opus animae the souls work Will the prisoner fall asleep when he is begging his pardon What are we doing in prayer but suing out our pardons and making up our peace with our offended God The Heir will not fall asleep while he is Evangelium est sublustre quidcam et praegustus clarae lucis sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. gloriae divinae Quae revelabitur in coelis Chrys hearing the Will read in which he is highly concerned the discoveries of the Gospel are the Fathers will concerning his Children and when we meet in Ordinances we are hearing this will and is that a time of sleep and drowsiness In Ordinances the case of our souls is agitated heaven and eternity are proposed life and death are set before us the silver trumpet of the Gospel sounds and is that a time of sloth and oscitancy Ordinances are the way to life the means of grace not onely the radicall moisture to preserve spiritual life but the very first means to beget it and shall we sleep in Ordinances When the wind blows right shall the mariner betake himself to his bed or to his tackle to drown himself in sloath or to hoise sail and trace the floating Idem sermo aliis est propiâ—iatio ad vitam aliis condemnatio ad mortem quae diversitas non verbo sed nostrae incredulitati debetur fic admonitiones exhortationes doctrinae castigationes quibâ—â— delinquentes ad recipiscentiam vocantur contemptores et impaenitentes judicantur in die ultimo Muse waves Every opportunity of grace is a good wind for heaven and shall we sleep away that seasonable and precious gale How then shall we finish our voyage to eternity We hear Proclamations with great attention Every Sermon is Christs Proclamation to proclaim pardon to all penitent sinners who will come in and lay down the weapons of sin and lust and submit themselves to the Scepter and Obedience of Jesus Christ and shall we sleep in hearing this royal Proclamation It is very observable what awakening and heart-penetrating expressions the Prisoner uses at the bar and there is nothing unobserved by him but with much greediness and attention he hearkens to the Evidence of the Witnesses to the Verdict of the Jury to the Sentence of the Judge and no wonder it is for his life Now the word we hear it is that which shall judge us at the great day John 12. 48. By it our eternal estate shall be disposed either to life or death that blessed word shall cast or crown us and shall we sleep away this word Shall it not then condemn us for mutes and so to be pressed to eternal death Our life our peace our souls are all concerned in the entertainment of this word and we sleep and dream it away surely greater frenzy cannot befall the Children of men Sleeping in Ordinances is a great affront to the richest priviledge we enjoy on this side heaven The time of worship is the souls Term time a few choyce minutes to gain glory in and shall we sleep away these golden filings of time these sweet Veniente Christo mors vigebat et regrâ—bat sed Christus ejus vigorem et regnâ—m sustulit et destruxit Alap opportunities of the soul when Christ is wooing us to court us to a Crown Did we ever understand the true value of Ordinances 1. Ordinances they are the purchases and price of Christs blood that we have a Gospel to hear divine truth to entertain this is the Revenue of Christs death The Apostle tells us Christ brought life and immortality to light through the Gospel 2 Tim. 1. 10. Christ by dying brought this life Christ by descending into the dark grave brought this immortality to light And the Gospel is the full declaration of these glorious atchievements And Christ by his Heb. 10. 20. blood hath opened a new and living way for prayer to the throne of grace Heb. 10. 20. And shall a priviledge purchased with blood be slept away We will not throw away Diamonds fetcht from far with care and hazzard nor cast away Rings left us as tokens of love by endeared friends why should we sleep away opportunities not purchased with treasure but tears not with wealth but blood nay the best blood which ever ran in the veins of humane nature 2. Ordinances are the Benjamins mess which are given to few in the world some corners onely of the earth are guilded and guided by this light Hath God indulged us with these distinguishing opportunities and must they pass away from us in a dream This very ingratitude is not so much a trespass as a prodigy Shall Christ select us out to feast with Cant. 2. 4. Esth 7. 1. him in his hanqueting house as once the King selected Haman to feast with him with the Queen and shall we sleep at the table when we should feast upon Gospel dainties shall we drowsily throw away those seasons of love nay the best love which few in the world are honoured with 3. In Ordinances we have the offers of the sweetest grace Quia filius dei est vivus cum Patre et sp sancto deus et quia secundum humanam naturam ad patrem abiit et ad dextram patris est evectus et omnem in coelo et in terrâ potestatem accepit indeut verus deus verus homo preces credentium exaudit ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orationem ex fide in Christum prosectam non exaudiri Ger. Prayer hath the key of the treasury door John 14. 14. where our comforts are banked up In hearing we have the gracious offers of Christ and in him of life and happiness and shall all these offers these paramount tenders of love be slept away Shall we shut our eyes shut our hands shut our souls against all these rich revenues freely proffered in Gospel dispensations Beasts by natures instinct will not sleep at the provender nor at their manger 4. Ordinances they are precious but transcient priviledges As we sometimes pass upon the water and view a stately structure but we quickly lose the sight of it our prospect is upon the speed so yet a little while and we shall pray no more hear no more enjoy
saepiùs Christus in die Sabbati officia charitatis praestitit quà m aliis diebus Iren. dayes And let us in this imitate both our Priest and Pattern who died for us and must go before us and we taking up this practice weekly let us follow him Surely melting bowels do bear a symphony with mercifull Sabbaths On the first day of the week the day of our Sabbath God created Gen. 1. 2 the world out of a chaos of confusion Christ restored the Mark 16. 2. World from sin and destruction and on the same first day Acts 2. 3. of the week the holy spirit enlightned the world in falling down solemnly upon the Apostles and redeemed the Church from Judaical misapprehension And shall these glorious works which have put such a bright emphasis upon the Christian Sabbath not soften our bowels to pity the groans of the sick the sights of the prisoner and comfort those who are in trouble and dejection On this day the spark Buc. in Mat. 12. 11. of our love should turn into a flame the drops of compassion should swell into a stream Bucer makes the visitation of the Luke 10. 33. sick to be a principal duty of our Sabbath On which day Infundit vinum et oleum Samaritanus vinum denotat legem oleum gratiam Evangelii Sacramenta sunt quasi alligamenta quibus labia vulnerum alligantur Chemnit Christians should turn good Samaritans they should drop tears into those wounds they cannot drop Oyl into and pour in the wine of consolation if they have no other to offer as a sacrifice of mercy Bleeding hearts become a blessed Sabbath One well observes It doth behove us as occasion is offered to spend some time of a Sabbath in visiting the sick because this will fill our minds with holy meditations and fill our mouths with heavenly discourses and fill our hearts with serious apprehensions of death and judgement which will shortly encounter us and there is no avoiding the stroke of the one or the Bar of the other There is Charitas spiritualis spiritual Charity which is Verbis exprimi non potest quantum homo qui ad imagirem dei conditus est et pro quo unigenitur dei filius proprium suum sanguinem fudit quem denique sp sanctus per verbum Evangelii ad communionem filiorum dei vocavit et sanctificavit irrationalibus et brutis animalibus praestet Lys most apposite to the Lords day One well argues If our mercy on a Sabbath must extend to the Oxe and the Ass Luk. 13. 15. much more to man who is Gods Vice-Roy upon Earth bears his own image and is enriched with that nature which Christ himself took upon him and if in outward things we must minister to him viz. man much more in spirituals and heavenly by how much the soul transcends the body and the wants of the soul are more dangerous and for the most part less felt then those of the body and therefore to succour them is more necessary and less dispensable Surely this is the highest mercy to pull men out of the pit of despair out of the mire of prophaneness out of the dungeon of ignorance to unfetter chained sinners to consolate and advice distressed souls It is observable our Saviour did not only heal the poor woman of her bodily infirmity on the Sabbath but delivered her from the chains of Satan with which she had so long been held Luke 13. 16. It is our great work on a Sabbath to shew mercy to distressed souls On the Lords day Christ rose for our justification Rom. 8. 34. which was a spiritual benefit not for supply but for our justification not for the encrasie of our bodies but for the rescue of our souls And the Apostle notes it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea rather in the Text forementioned And in soul advantage every Christian may have a share they may have soft bowels who have not full purses every one may give savoury counsel put up ardent prayers labour to set home convictions nay enter into heavenly discourses and so endeavour to draw those who go astray to the Sheepfold of the Great Shepherd of their souls Every one may 1 Pet. 2. 25. bleed over sinful revolters and as St. John who ran after 1 Pet. 5. 4. the young man when he was extravagant in his practice they may run weeping after straying transgressours This willing mind as the Apostle speaks 2 Cor. 8. 12. may lodge 1 Thes 5. 14. in the breast of the meanest person there may be zeal in the heart when there are rags on the back and when their apparrel is more contemptible then John the Baptist's leathern girdle and Camels hair Mat. 3. 4. And that which enforces this duty is 1. The excellency of the work To instruct to admonish comfort and pray for Brethren is the greatest mercy the softest pity nay even the work of Christ himself who shed not only his tears but his blood to ransome immortal souls how did Christ grieve for a hard heart weep over an unbelieving City and lay down his life for poor lost sinners To Mark 3. 5. rescue poor perishing souls is a heavenly work and well Luke 19. 42. is becoming a heavenly Sabbath Mat. 18. 11. 2. The reward of the Service Not a tear we drop over a wandering sinner but will turn into a pearl The Apostle speaks expresly Jam. 5. 19. Brethren if any of you have erred from the truth and one hath converted him let him know that he hath converted a sinner from going out of his way he shall save a soul from death and shall hide a multitude of sins This text it seems informs us of a double reward Rom. 10. 14. 1. The salvation of a soul the purchase of Christ himself 1 Tim. 4. 16. souls were the gains of his victories Isa 53. 11. The Redemption of souls was the reward of all his sufferings Luke 22. 32. 2. Here is the covering a multitude of sins which onely Heb. 12 15 16. speaks blessedness Psal 32. 1 2. And it may likewise be inferred from this text of Scripture That God hath made us Heb. 3. 13. Guardians one of another Acts of spiritual charity belong to the care of all Christians God hath not onely set conscience to watch over the inward man but hath set us to watch over the outward conversation one of another We must exhort one another while it is to day Heb. 3. 13. especially Luke 24. 17. while the light of Sabbaths continues to us When the two Disciples were travelling to Emmaus Christ joyns with them this blessed Physician came to comfort to satisfie and to inform them they were poor distracted timorous persons and these he visits Christ will not leave them in a maze and intricated with inexplicable apprehensions but he will bring them home to the knowledge of the truth and this is Christs
Onkelos hanc exclamationem Jacobi ad Christum resert paraâ—hrasi plane piâ Non expecto salutare Gideon filii Joash neque salutare Sampson filii Manoe quae salus est planè temporalis sed expectâ— salutem redemptionem Christi filii David quae est solus aeterna Onkel God on a dying bed and waited for his glorious salvation On a bed of sickness thou mayest bend thy heart when thou canst not bend thy knee and stretch out the hand of thy faith when happily thy distemper will not suffer thee to stretch out the hand of thy flesh Sicknesses usually spiritualize duty not obstruct it Then the patient prayes more feelingly weeps more heartily converses with God more greedily A sense of approaching death affects the soul with more earnest pursuits after a better life A Christian under a disease may more pathetically improve he need not wave a Sabbath 4. If providence shall cast us into a severe and hard service the man servant is kept back from holy Ordinances by the prophaneness of the Master the maid servant is kept to her drudgery on Gods holy day by the pride and vanity of her Mistriss Nay happily our case is a Turkish Galley is all the Temple we have to worship in yet then though we have lost our freedom we have not lost our Sabbaths Israels worship was not lost but revived in the wilderness and there Moses talked with God as a man with his friend The uncouth and solitary wilderness was the Sanctuary Deut. 26. 10. where the Jews enjoyed the closest communion with God Exod. 33. 11. Paul gave spiritual exhortations in the ship and in a storme Deus non terribilitèr sed amicè cum Moyse egerit Riv. too when he was ready to be dashed into the pit by every wave Acts 27. 20. The rage of remorsless masters should make believing servants not to pray less but as the vassalized Israelites to groan more not to be weary of Sabbaths but Exod. 6. 5. to be more wary in their observation the bondage of the Acts 7. 34. body is no wayes eased by the hazzard of the soul The Heavenly Master must be served especially on his own day notwithstanding all the frowns and countermands of the earthly that imperious worm If threats could have prevailed with the three Children they had worshipped a golden Image and not adventured a fiery furnace Dan. 3. 18. Hard service should make us more heavenly not more heedless in Sabbath observation If our case is hard upon earth we should then the more endeavour to make it more glorious in heaven and Sabbath-holiness bids fair for it Now therefore this being premised Thus we must keep Sabbaths in our greatest solitariness when the world is turned into a Patmos to us Let us encourage our selves that this is not our case alone to serve God without company Moses communed with God alone upon the Mount there was no press of people or society Deut. 5. 31. Dan. 6. 10. of Saints to heighten his enjoyment Daniel conversed with God in his Chamber alone and his sacrifice was sweet though single Peter was praying alone at the top of the Acts 10. 9. house when he gets the company of an Angel that messenger from heaven salutes his pleasing recess The woman John 4. 13. of Samaria enjoys solitary yet salvifical communion with Jesus Christ and her soul lay under the distillations of his heavenly doctrine 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 blessed Apostle John was in his Patmos when he was sublimated Revel 1. 10. with unusuall raptures and that upon the Lords day A single Lute can make sweet musick The Sun which gilds the world is but a single Planet And thy soul serving God alone on his day may be taken into galleries to walk Cant. 7. 5. with Jesus Christ and feed upon the honey and the honey Psal 19. 10. comb of an Ordinance The Word was more to Job then his necessary food when he lay on the dunghill alone Job 23. 12. And Christ acted to him above his promise Mat. 18. 20. He was present though two or three were not gathered together If thou art necessitated to keep the Sabbath alone be much in prayer In this single devotion Christ is both our President Luke 6. 12. And our Legislatour Mat. 6. 6. The Cum privatim et solitarie oramus ostentationem et affectationem humanae gloriolae omnino respuimus Chemnit Prayer of one Elijah could work miracles Jam. 5. 17 18. The Prayer of one Daniel could hasten deliverance Dan. 9. 23. The Prayer of one Moses could preserve a whole Nation from impending ruine Exod. 32. 23. Solitary prayers have their peculiar prerogatives in them we avoid all ostentation as Chemnitius well observes and more imitate the votary then the Pharisee In them we can search our hearts more accurately deal with God more faithfully and give a fuller account of our sins and provocations Closet devotion is not stopt because confined no more then the meditations of David were lost in the darkness of the night Psal 63. 6. in Mat. 6. 6. Psal 63. 6. Rev. 1. 10. 1 Sam. 1. 10. which he framed them Christ came to John in Patmos when the Island was his bolted Chamber not with bars but with waves Hannah prayed and wept alone and then she obtained a Samuel 1 Sam. 1. 10. The heart can work in Acts 10. 4. 1 Thes 5. 17. Col. 3. 17. prayer when there is no company to excite it and oftentimes God is most effectually present when man is wholly absent therefore if we must spend a Sabbath alone let part of it be taken up in fervent prayer and supplication In this case of solitariness let us be filled with holy meditations This holy duty of a Sabbath is advanced not obstructed by loneliness and retirement nay it cannot well be performed Gen. 24. 63. in company the noise of any associates hush away these pleasing contemplations which light upon the mind or Psal 92. 5 6 9. are started by the excitation of the good spirit In thy solitary Sabbaths let thy head work in meditation as well as thy heart in prayer and supplication These duties coupled like Castor and Pollux are a good prognostick and promise fair weather to the soul Meditate on thy sins Sin is first viewed by meditation and then moaned by confession and so consequently cashiered by repentance and this order is very proper and genuine first to cast the eye on sin and then to rend the heart for it and from it The head will affect the heart take then the opportunity of a solitary Sabbath to cast up thy accounts and Psal 4. 7. Jer. 31. 18 19 20. to look backward on thy sinfull life that thy soul may kindly melt and the Lord
and laid the foundation of a better world then this created universe this beautiful artifice of Divine Power Again in the Creation there was nothing to withstand but in the work of Redemption there was Justice against Mercy Wrath against Pity In the Creation God brought something 2 Cor. 5. 21. out of nothing but in the work of Redemption God Gal. 3. 13. brought one contrary out of another Good out of Evil Life out of Death an immortal Crown out of a shameful Cross Indeed the great discoveries of Wisdom Grace Power Justice Mercy were all seen in the glorious work of mans Redemption The Heavens are the work of Gods fingers Psal 8. 3. But Redemption is the work of his Arm Isa 53. 1. Isa 52. 9 10. So that if it shall be demanded wherein doth the work of Redemption excell the work of Creation it may be answered as the Apostle in another case much every Rom. 3. 2. way Once more let us put these two works in the scale and we shall find the work of Redemption to weigh down the work of Creation as Gold of all metals is the weightiest In Eph. 2. 4. John 3. 16. 1 Joh. 4. 9 10. Gal. 4. 4. Phil. 2. 6 7. the creation Adam was Head but in the work of Redemption Christ was the Head by the creation we have a temporal life by the work of Redemption we obtain eternal life In the creation Adam was espoused to Eve but in the redemption the poor soul is espoused to Jesus Christ By creation Non solùm de me sed de omni quoque quod factum est Scriptum est dixit et facta sunt At verò qui me tantùm et semet fecit in restituendo et dixit multa mira gessit et pertulit dura nec tantùm dura sed etiam et indigna Bern. de diligendo deo man enjoyed an earthly Paradise but by redemption we enjoy an heavenly Kingdom In the creation Gods wisdom and power was principally seen but in the work of redemption All his glorious attributes were seen in their greatest splendour In the creation man was produced out of nothing but by the work of redemption he is produced out of worse then nothing a state of enmity and opposition Rom. 8. 7. Thus the glory of the work of redemption shines with a brighter ray and glitters with a stronger beam then the work of creation And shall not this most glorious work of which our Sabbath is the weekly memorial enforce us to a more devout observation Let us consider we equally enjoy the benefit of the creation with the Jews but they nothing at all of the benefit of the redemption with us They are Strangers to the Covenant of grace and the common-weal of the true Israel Eph. 2. 12. Let us then see the beauties of free-grace in the glass of our redemption and let this put new life into us to walk closely with God upon his own day when we are remiss in the duties let us reflect upon the occasion of the day and let us remember that the conquering of Death the chaining of Satan the subduing of Sin the quenching of Divine Wrath the perfuming of the Grave these several branches made up that blessed work which calls upon us for the keeping holy of the Lords day And again if the Jews have observed their Sabbath strictly Christ came not to licentiate us and to enlarge our carnal and sensual liberty Christs people are a willing but Psal 11â— â—â— 2 Tit. 14. not a wanton people The Son hath made us free and so we are free indeed as Christ himself speaks John 8. 36. But this freedom is from burdens not from duties a freedom it is to Debitâ 〈◊〉 â—â—minicae obseâ—vatione 〈◊〉 minuitur quicquam Christiana libertas Non enim est libertas sed licentia Christina ut nos liberaâ—i putemus ab observatione illius praecepti è Decalogo Et experientia docet licentiam et rerum sacrarum non curantiam magis magisque invalescere ubi diei domâ—nicae ratio non habetur run the wayes of Gods commandments Psal 119. 24. That can be no christian freedom to indulge our ease to flatter our sense to please the flesh to pursue our sports to gratifie our fancy with dalliance and delight upon Gods holy day this kind of liberty Christ never died to purchase Christian liberty is quite another thing it is a liberty from ceremonial yokes and legal impositions Gal. 5. 1 2 A liberty of access to God to cry Abba Father Rom. 8. 15. Gal. 4. 6. A freedom it is from sins vassalage from Satans slavery from the worlds drudgery and lusts dominion and tyranny Christ did not die to make us free to sin but free from sin Tit. 2. 14. It is a harsh and injurious interpretation of Christs coming to suppose he came to make the broad way broader then before that before Christ came the people of God were tied to a strict observation of the Sabbath but since we have a latitude and liberty for sports and delights for ease and recreation on that blessed day and that now we are not so pinnion'd and shackl'd as in the times of the law This must needs be some loose construction of a carnal Gospeller who Ames is become Antinomian in the fourth Commandment Christian freedom is a dilatation and enlargedness of bea rt in holy Isa 61. 1. services when the soul can freely vent it self without contractedness Luke 4. 18. and drawing their praying breath with difficulty Gal. 5. 1 13. Sensualliberty is a priviledge which better becomes the Disciples James 1. 25. of Bacchus or Epicurus and well suits with a feast of Priapus Ruffinus pleads hard in his prescriptions for Sabbath-observation That we do not spend it carnally and in delights this is to act the Jew not the Christian And Die Sabbati nihil exomnibus mundi octibus oportet operari si ergo desiâ—â—â— ab omnibus socularibus nihil mundanum geras sed spiritualibus operibus vaces lectionibus divinis tractatibus aurem praebeas ut non respicias ad praesentia visibilia sed ad invisibilia futura haec est observatio sabbati christiani Origen in a passionate heat cryes out Let us lay aside the Jewish mode of keeping Sabbaths and let us observe them as Christians discarding all worldly acts and secular employments let us be conversant in spiritual works in reading the Scriptures in hearing the word not eying things present and visible but looking forward to things to come and invisible and this is the observation of a Sabbath which will become a Christian The Fathers of the primitive times could not bear with any carnal liberty on the Lords day well knowing how contrary it was to the mind of Christ Nor can it be supposed that it was any part of Christs purchase to procure us a freedom to handle a Bowl or
the strong Trace a Sabbath-work and is it any thing else but gaining knowledge treasuring up truth wrestling with God for pardon grace and assurance visiting our Beloved and driving the great Bargain of Eternity And for which of these good works must the Sabbath be prophaned John 10. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thrown away If Philosophers say of Vertue It is its own reward is it not much more true of holy worship spiritual communion converse with Heaven and those pleasing delights which are the sweet employment of a Sabbath Therefore 1 John 1. 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 Argum. 6 And it would be seriously considered Sabbaths are upon the wing and they will not long continue to us We cannot say of richest Sabbaths as once Christ said of poor persons the Sabbaths ye have always with you Mat. 26. 11. The Lords day is a triumphant but a transient mercy Now we enjoy these blessed Sabbaths and holy Ordinances we know not how soon the Songs of Zion may be turned into howling Lam. 1. 4 16. And Ichaâ—od may be written upon our weekly jubilies We know not how soon Gods wrath or John 12. 35. our own death may hide thâ—se things which belong to our Levit. 26. 43. peace from our eyes O then let us improve our Sabbaths Luc. 19. 42. our sweet seasons our Summer-time our divine Harvest for Prov. 6. 6 7. if we do not gather grace on this day what shall we have Jer. 8. 7. to lay out on the week-day Or what shall we have to spend Prov. 10. 5. on a death-bâ—d when we are stepping into another World Psal 32. 6. We know the Water-man must observe his wind and tyde Suus cuique constitutus est dies certum tempus quo operari possit quo elapso nihil amplius praestare queat Chemnit and when they serve then he throws off his Doublet and bestirs himself left he should fall short of his Creek or Haven It concerns us to mind Sabbaths and to sanctifie them to the Lord then the gases of the Spirit blow fair then the waters of the Sanctuary run right for the Port to which we are bound but if these heavenly Opportunities slide away without our serious improvement we must with Esau Psal 115. 17. seek the Blessing carefully with tears but it shall not accrue Heb. 12. 17. unto us The Musician plays his Lesson while the Instrument is in tune let us ripen in grace while the Sabbath shines and Sabbath showers continue Our Saviour bids us work while it is day John 9. 4. Surely this principally points at the Sabbath-day which is the Souls day It is but a few Sabbaths more nay it may be not one more and we shall go down to our silent Graves Our life is uncertain not a Sun but a Vapour Jam. 4. 14. and can our Sabbaths be sure and steddy Our Sabbaths are our Tyde for Heaven and when the Tyde is past there is no rowing to the Port. When the Traveller observes the Sun is declining and draws towards setting then he spurs up his Beast and speeds his pace lest the Night over-take him Our Sabbaths are setting and the Gospel-Sun is low is speeding to a disappearance Let us then keep holy these days and carefully make the best advantage of them let us neither stain their beauty by our prophaneness nor detract from their bounty by our neglect and formality lest the shadows of death over-take us and then who shall remember God or work for Psal 115. 17. his Soul in the Pit or the Grave where we shall be lodged and awake no more till the Resurrection Arg. 7 But though the Lords day be fleet and swift as to us yet it is permanent in its self and in its duration calls for our devotion We admire not a Candle so much as we do the Sun Gen. 2. 3. and one reason is because the Candle wastes but the Sun endures The light of our Sabbath is not a transient blaze but a constant light which will continue till the consummation of all things and God hath folded up all things in change or dissolution Now Permanency is a character of excellency Gold is only refined in the same fire where dress is consumed The Priesthood of Melchisedech was more excellent Melchisedec 400 annis sacerdotium Aaroniâ—uâ— antecâ—ssit et ejus sacerdotium Christi sacerdotium repraeseâ—tat quod usque ad finem mundi duraturum est Alap than that of Aaron because it continued for ever Heb. 7. 17. So the Sabbath of Christians is more excellent than the Sabbath of the Jews because that found a grave but this shall find none To our Sabbath it may be said in comparison with all the Jews Sabbaths They shall perish but thou remainest they shall all wax old as doth a Garment as a Vesture shalt thou rowl them up and they shall be changed but thou art the same and thy years shall not fail To our Sabbath all the Powers of Earth and Hâ—ll shall never put a period it is a durable and therefore an honourable Ordinance And shall God honour it and shall we deface it Shall he promote it and shall we prophane it Shall he make it a lasting Ordinance and set it up as a Marble Pillar in the Church and shall we write froth and vanity upon it as if it was a Tomb-stone Our Sabbath is no flying Ceremony or transient Rite which hath the worm of Judaism at the root of it which will eat it out in time but it is a stable institution which God will have sanctified with all exactness The Persians Laws Eâ—â—h 1. 19. were irrevocable and therefore the more venerable and the transgression of but one of them threw Daniel into the Lions Den Dan. 6. 8 12. So the Law of our Sabbath it is solemn and solid not subject to decay or of a perishing nature which earnestly presses the sanctification and amplifies exceedingly the pollution of it It is not so great 〈◊〉 to break a piece of glass as to break a piece of Gold 〈◊〉 â—â—â—eness is the blemish of every thing Leases the shorter 〈◊〉 are the more inconsiderable The life of nature is no wâ—y to be compared with thâ— life of grace not only in point of sweetness but duâ—ation Sin upon the Lords day is not like â—â—rase upon a picture which is a fading paint but like a flaw in a Jewel it is a more durable blemish and a more praejudicial debasement God hâ—th not only stamped his Name upon our Sabbath but something of his Nature there is a kind of eternity engraven upon it and therefore the violation of it Rev. 1. 10. by sin neglect or vanity must needs be a reduplicate impiety Arg. 8 Let us likewise take notice that this
with unwearied patience and unwonted alacrity they would wait upon his Ministry upon the Lords day and thought not the circuit of a Sabbath too great a compass but fill'd up the time of it in holy Devotion Indeed the Sabbath Crowns them who honour it Now Most Worthily Honoured I shall make no Applications what I could say is better seen in your practice then in my Epistle Suffer me only to be your Remembrancer those who are most spiritual lie under the motions of the Spirit if you see your selves in the Glass of this Treatise pardon me if I hold the Glass and let not my service be my offence Thus Eph. 1. 11. commending your selves your worthy Family and this Tract such as it is to the grace of him who worketh all Eph. 3. 20. things for us and in us Iremain Your faithful Servant in the Gospel of Christ John Wells TO THE READER Courteous Reader IT may be the Subject here handled may not please thy Palate because it is not some Rarity Common Dishes more quiet than please and gratifie Necessity more than Desire We are not fo fond of the Choritas ergo animas eadem feribit inculcat Amor spiritualis omne taedium absorbet omnem segnitiem Alap Herbs as of the Flowers of the Garden of those Plants which are to be put in the Pot as of those which are to lie in the bosom Reader at the first cast of thy eye upon this Book when thou seest the Sabbath to be the Theam of it thou wilt happily be apt to conclude Nihil dictum quod non dictum prius Nothing can be more said than what hath been said before And to what purpose should I survey an old Work in a new Edition An ancient person is little mended in his beauty by putting on a new Suit of Apparel The Sabbath hath been often discussed by the Pens of Learned men Nay the Rest of God hath had little Rest from Men there hath been so many Tracts and Treatises about it Now to take away this pretended Surfeit and so to bring the Reader to an Appetite It is answered first That most Tracts upon the Sabbath have been Polemicà l they have Mr. War been the jars and digladiations of Divines Mr. C. and some contending whether the last or the first day of the week be our Sabbath some striving Mr. P. whether the whole day be to be given to God Mr. L. Estr or only part and the rest may be spent in corporal Mr. Bys Refreshments or delightful Recreations Other Controversies are started and handled Dr. Tw whether the Lords day be bottomed upon Ecclesiastical Mr. Ab. or Divine Authority Whether the Sabbath was first founded in Paradise or upon Mount Sinai in the first delivery of the Decalogue VVhether we must begin the Sabbath in the Evening on the Saturday or early on the Morning on the Lords day c. These and the like Polemicks have for the most part filled those Pages which have been written upon the Sabbath Now broken strings make no musick in the Ears of the people Theological Debates are fitter for the Schools than the Vulgar Pro con more disquiet than satisfie the ordinary Reader Many have written upon the Sabbath occasionally as that Subject hath been brought in among others in their Volumes designed to some more comprehensive purpose Many Mr. G. have spent some leaves upon the Sabbath by Mr. Thom. the bye the Sabbath hath been the Branch Mr. S. not the Tree the Flower not the Garden It hath onely taken up some inconsiderable part of the work which they have exposed to the Worlds view Now occasional Diversions can put no Nausea upon full Treatises no more than the putting of a Flag into a Cockboat can stop the building of a Ship There are some who have written upon the Sabbath doctrinally without any application to Conscience the principal design of these Mr. Gr. Writings hath been to inform the Judgment Dr. B. and settle the Mind Conduct hath been more Mr. Walk aimed at than Conversation and Opinion Mr. B. more consulted than manners The end of Mr. G. these Books hath been rather to preserve us from Errour than prophaneness from mistake than miscarriage Now Reader the designe of the ensuing Introduxit me Rex in cellaâ—â— vinariâ—m inquit ponsa hoc est jussit introire ad Altare Dei illiâ— sumere calicem salutarem Domini Del. Rio. Treatise is different from all these it aimes more at the Heart than the Head at our practice than at our judgment it is more for reformation than information The designe of this Tract is to be a Munduction to lead us to a right keeping of a Sabbath how to converse with God and banquet with Jesus upon his own day how to spend the Lords day exactly according to the Lords will This Tract shoots at Conscience if possible to wound it for Sabbath-sin and to win it to Sabbath-holiness It is an Alarm rather than an Asterisk to call us to the sanctity of a Sabbath than to point at the Criticisms of it or its bare knowledge Other Treatises have vindicated the Sabbath from false glosses this presseth the Sabbath upon Christian practices and is put out to bear testimony against the scandalous abuses of that sacred and heavenly Day But supposing there should be some coincidency with former Tracts in this present Treatise as oftentimes there is a similitude in Pictures when they are drawn for several persons yet Courteous Reader let it not be impertinent that I should be thy Remembrancer the Apostle Paul writes the same things to the Philippians Phil. 3 1. which were before suggested to them and Apostolus eadem repetit ut ex cautis fiâ—nt cautiores et tutiores à periculis et sic haec praxis nec inutilis est nec molesta Zanch. he saith It was not grievous to him but safe for them Philip of Macedon had an Officer on purpose to mind him every Noon at Dinner of his death and mortality the same Message did impress not nauseate him things of concernment are never too much riveted upon us Now Sabbath-holiness is not onely our obedience but our interest not onely conforms to God but concerns our precious and immortal souls And it is to be observed the Nail is Eccles 12. 11. fastned by the Master of the Assemblies a servant may bring it but the Master must fasten it the same things if spiritual may please but not nauseate a gracious soul The general prophaneness which at this day casts a black veil upon the face of Gods Facit indignatio versum blessed Sabbath calls for some to pluck it off and rend it deep wounds must have the more Balm to heal them and the more Vinegar to wash them Sometimes the Times as well as Theams find work and employment for the Pen what Pages doth devout
piece of Reformation well becoming the Care and Conscience of the best of Princes 4. By the Law Ecclesiastical especially that Homilie of our Church which is established by a political Law which Hom. Of the time place of worship forbids all Labour and requires us wholly to give our selves to Religious Exercises and so by consequence strongly forbids and prohibits all kind of Recreations and the same Homilie forbids all toyish talking on the Lords day and so a majori ad minus from the greater to the lesser sports and pastimes Now therefore what is thus prohibited by the Law of God Nature Church and State is certainly a sinfull practice Recreations on a Sabbath are the wasts of time they alienate the time of a Sabbath from the intention of the Law-giver God never sanctified a piece of a day or ever set apart a few hours onely of his holy day for his service and worship and left the remainder to mans disposal either to pursue his Games or Delights Such sinfull encroachments Mat. 9. 16. to use our Saviours phrase are onely the putting a piece of new cloth to an old Garment Obj. And if the plea of the labouring person be brought in who labours hard all the week and therefore lays claim to Recreations on the Sabbath especially if it be considered that God will have Mercy and not Sacrifice To this plea and apology Mat. 12. 7. it may be replyed Sol. 1 This Argument may as well proceed against the Old Sabbath as against the Lords day and yet it is generally confessed Exod. 20. 8 9 10 11. that the Lord enjoyned the Jews a whole day and allowed them no bodily recreations on the Sabbath and therefore it is no violation of mercy to deny the like on the Lords day Ad minutula et leviora quibus nec corpus fatigatur nec mens à cultu avocatur ad illa non attendendum quia illa anxietatem potius servilem quà m libertatem filialem respicium modò libertatem illam in licentiam carnis non vertamus Wal. James 4. 14. The word Recreation is equivocal Indeed there is a Recreation which is mercy viz. the necessary refreshment of the body as eating drinking resting it self especially to those who have wearied themselves with labour yea to some sickly bodies some ordinary moderate and inoffensive Recreations may be allowed as a learned man observes But there is a Recreation which we call sports and pastimes when there is no necessity and to allow this is no work of mercy and if it be a mercy to the body it is severity to the soul and in this case God will have sacrifice and no such kind of mercy which pleases the fancy and the corrupt heart of man against the advantage of his better part This is to rob the soul that bears the Image of God to pay the body which beareth the Image of death and frailty The greatest mercy which can be shewed to such as labour hard all the week is to give them rest for their bodies and divine refreshments and recreations for their souls and for Dr. Turners Sermon at VVhitehall 1635. this the Lord himself was carefull And if their bodies have rest and repose the greatest mercy is mercy to their soul to breath the soul in holy meditation to draw out the soul Sic agamus in Sabbatho ut deum in nobis agere patiamur atque ita aeternum inchoemus Sabbathum Wal. Cant. 1. 7. Cant. 2. 5. in holy prayer to refresh the soul with divine truth to recreate the soul with singing of psalms to bring the soul to holy ordinances where it may meet with its Beloved these are the very spirits of mercy when Christs stays his beloved on a Sabbath with Flaggons and Apples in Gospel dispensations And if any desire to be mercifull the way is not to steal it from God but to allow it of his own Let the Labourer take his rest on his own day And some well observe If the Mr. C. and Mr. P. Voluptatem vicisse est mâ—â—ima voluptâ—s neque est â—lla major victoria quà mquae à upiditatibus refertur Cypr. Sabbath be Gods it is no more true mercy to permit bodily recreations on that day then it is mercy to give men leave to steal other mens goods on the Sabbath because they have fared hard all the week before the person offending in the first bâ—ing far more guilty Can it be rational that Gods Commands should wait on mans conveniencies and happily this conveniency is created from mans neglect not necessity But supposing it was mercy to permit some bodily recreation which yet cannot be granted to such as have laboured hard all the week long yet what is that to such who have laboured very little or nothing in the week to such whose week is nothing but a Sabbath a rest and time of leasure and vacation and yet these are most ready to call and clamour for sports and recreations on the Lords day But as one wittily observes Those who are not annihilated Dr. Paul Micklethwait with hard labour have no title or claim to be recreated created again by delight and liberty If any can pretend to this plea They are such whose cheeks are moystened with sweat and hands hardned with toyle and work all the Epicuri disciplina multò ceâ—ebrior est non quia aliquid boni afferat sed quia multos ad populare nomen voluptatis invitat Lactant. Lib. 3. Divin week but such are most silent and modest in their claim and pretentious and therefore it cannot be any mercy to such who spend their time in Courtships and Dalliancings who converse like a wanton Epicurus or a plump Anacreon whose whole life is nothing else but a recreation and a successive chain of pleasures and worldly satisfactions and yet these as I said are they who are most importunate for sports and pastimes on Gods holy day And therefore to reassume that Argument from which we have a little diverted Recreations on the blessed Sabbath are inexcusably the wasts of that time which is wholly dedicated to the service of God and the soul as now comes to be shewed CHAP. V. The Whole Sabbath is to be spent with God THere are many persons both of Eminency and Learning who have taken much pains to prove the lawfulness of sports and pastimes on the Lords day I shall onely reply it was heartily to be wished such great parts had been improved on some other subject and the stream of Nemo non in â—itia proâ—â—â— est illâ— vincere diffiâ—illi mum est Lactant. their sweat had run in some other channel Alas in this Argument mans corrupt Nature will be the bâ—st Orâ—tour and produce the strongest pleâ—s we are naturally enâ—lined to fleshly ease and the flatteries of sense as other things which hasten to the Center Nature I say here can plead its own Qâ—i hâ—â—erâ— viciâ—
Acts 12. 23. can unpin the wheels and break the Axletree of the whole Luke 12. 5. Creation with a word he can infatuate the counsels of the Jer. 39. 9. deepest Politians tear in pieces the strongest adversaries Psal Job 26. 7. 59. 22. blast the designs of the loftiest Courtiers speed the Job 9. 6. death of the proudest Princes and fire Nations out of their Heb. 10 31. Cities and tye them up with a tedious Captivity he can throw sinners soul and body into hell Mat. 10. 28. In a Mat. 10. 28. word Gods Power is commensurate to his will and the Isa 52. 10. strength of his hand can effect whatsoever is in the purpose of his heart If he make bare his arme Isa 52. 10. his naked arme can execute wonders nor need he any weapons to accomplish his atchievements Let us meditate on the omnisciency of God His eye is alwayes upon us he hath a window into our hearts our very Psal 139. 1. Psal 44. 21. Jer. 17. 10. Rev. 2 23. Psal 139. 12. thoughts are unvailed to him he sees every sin he searcheth every soul he trys every rein Clouds do not darken his view Curtains do not hinder his sight and doors do not shut out his prospect Light and darkness are all one to him he sees the fine and curiously spun agitations of the mind before Dei intellectus est vitae suae actus quo Deus videt omnia seipsum scil et extrase universa quae esse possunt quae esse vult autipse facit aut à creaturis fieri vult aut permittit cognoscit eas res quae sunt et earum causas modos et circumstantias praesentia praeterita fatuâ—a magna et parva quibus scientia divina non vi escit et animi recessus dicta conâ—tus facta Leid Pr. they are fledged and fly out into action It was an excellent speech of Augustine Deus totus oculus est minima videt God is all eye and sees the most minute things the very imaginations of our hearts 1 Chron. 28. 9. our thoughts in the first â—bullition the very embryoes of our working minds God saw Achans wedge although it was buried under ground and can tell Joshuah where it lay Josh 7. 11. Christ saw the Scribes reasonings when they were onely agitated in the conclave of their hearts Mark 2. 6 8. He knows the proud afar of Psal 138. 6. before they draw near to lift up the heel against him Every motion of our minds every sound of our tongue every action of our lives lye plain before him Omnia videt c. He sees all things from Eternity to eternity with one and the same view as School-men speak David could not fly from his presence though he made the greatest speed to avoid it and took the wings of the morning to hasten his flight Psal 139. 9. he weighs the dust in the ballance Isa 40. 14. takes notice of those things which are as small and contemptible as the dust Let us meditate on the Holiness of God This blessed Attribute is an orient pearle in Gods Crown Holiness is the very Glory of the God-head The Lord is glorious in holiness Ter sanctitatem deo acclamant animalia sive Trinitatem in deo innuentia sive infinitâ—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iterationem significantia est enim deus ter sanctus sanctissimus sanctitas ipsâ— Beatos Angelos et homines sanctificans Par. Exod. 15. 11. The Scriptures call the Father a holy God Psal 22. 3. the Son a spotless Lamb 1 Pet. 1. 19. the Spirit the Holy Ghost John 14. 26. The Holiness of God is the triumphant song of heaven both in the Vision of the Prophet Isa 6. 3. and in the Revelation of the Apostle Rev. 4. 8. The Holiness of God is the wonder of Angels those glorious spirits admire Gods beauty which is his holiness the holiness of the Lord is the pattern and exemplar of Saints for them to imitate and write after Lev. 20. 7. Holiness is primarily and originally in God as light in the Sun derivatively onely in the Saints As God is pleased to draw Man fair by the pencil of his spirit to cast and shed a beauty and sweetness upon him Ezek. 16. 6. Christ issuing Sanctitas tribuitur deo non solum quia purus est ab omni inquinamento sed maxime quia nulla non solum moralis sed etiam et naturalis non potest in eo esse imperfectio Riv. forth from his fulness some beautifying drops cleansing from sin and watering with grace and so poor man arises supernaturally lovely from amidst his natural deformity and loathsomness Holiness is so intrinsical and grateful to God that he will have Holiness to the Lord engraven on the plate of Gold which Aaron the High Priest must wear upon his breast Exod. 28. 36. God sits in the Throne of his holiness saith the Psalmist Psal 47. 8. He is praised in the mountain of his holiness saith the Prophet Psal 48. 1. Holiness attends upon his Throne and holiness besets his Mountain Holiness is mixed with his words Psal 60. 6. Exod. 28. 36. Psal 47. 8. Psal 48. 1. Psal 60. 6. Psal 93. 5. Isa 63. 15. Isa 62. 9. Zach. 14. 20. Exod. 25. 31. Holiness becomes his house Psal 93. 5. Holiness fills his habitation Isa 63. 15. and replenisheth his Court Isa 62. 9. Nay holiness is so much Gods nature that holiness to the Lord must be written on the very Bells of the horses and the pots of the Sanctuary and they shall be like the bowles of the Altar which were of pure Gold Exod. 25. 31. typifying weight and worth the Characters of true holiness Let us meditate on the wisdome of God He sits at the helm and guides all things regularly and harmoniously he Tim. 1. 17. brings light out of darkness and can make use of the injustice Judiâ—ia dâ—i sunt â—â—â—ventibilia 〈…〉 2. 3. of men to do that which is just he is infinitely wise in him all treasures of wisdome dwell he can break us by afflictions and upon those broken pieces of the ship bring 〈◊〉 omnia 〈◊〉 seipsum 〈…〉 per 〈…〉 〈…〉 us safe to shore The traces mazes and labyrinths of divine wisdom are so arduous and inextricable that holy Paul was struck with amazement in the observation of them and is even swallowed up with extasie and amazement Rom. 11. 33. There is a learned man observes how many ways the wisdom and knowledge of God transcends and surpasseth the wisdom of man 1 Cor. 13 12. Quanta est altitudo scientiae divinae transrendit omnem Gods wisdom surpasses mans in the object of it God by his wisdom and knowledge understands all things past present and to come all things which have a possibility of being and he understands himself who is an Ocean of perfections And this Man falls infinitely short of God is
release or redemption Sin is not expiated but by blood and not by the blood of a Ram a Bullock or a Goat but by the blood of him who was God as well as Man Acts 20. 28. and therefore our Saviour expostulates the case What shall a man give in exchange for his soul Suppose he should pick Mat. 16. 26. up the excellencies of the whole Universe and sacrifice them for the souls redemption will they be accepted Surely no. When the Captive is rescued by force from his thraldom as Israel was from their Aegyptian Task-masters as by a Proâ—â—e verè Christus vocatur redemptor noster quia ut frater noster primogenitus dato pretio redemit fratres suos Zanch. mighty hand and a stretched-out arm as Lot was by the prowess and valour of Abraham and his company Gen. 14. 16. But this is not the way of our Redemption we are rescued not by killing but by dying not by giving wounds but by receiving them When the Captive is bought with a price And this is our case Empti redempti sumus We are bought we are re-bought or redeemed as the primitive Christians sung it out 1 Cor. 6. 20. Quanto sibi pretio deus nos sibi comparavit scil sanguine suo Alap usually and triumphantly but by what price are we bought Not by furnisht mines which are the rich linings of the earth but by the large effusions of spotless and chrystalline blood Let us meditate on the slaveries from which we are redeemed There are four Cardinal Miseries from which our blessed Redeemer hath rescued us From the slavery of Satan Christ in managing the work of our Redemption hath trod Satan not onely under his own Dâ—o in cruce affixi intelliguntur Christus visibilitèr sponte suâ ad tempus Diâ—bolus invisibilitèr invitus in perpetuum Fidei ergooculus conspicit Christum in summitate crucis quasi in curru triumphali sedentem Diabolum in imâ parte cruci alligâ—tum et Christi pedibus conculcâ—tum Orig. feet but under our feet Rev. 16. 20. By death he hath conquered him who had the power of death which is the Devil Heb. 2. 14. It is true even still Satan tempts but not triumphs over the Saints his conflicts are for the tryal of our grace but not for the trampling upon our souls he may raise a dust but not give a mortal wound to the poor believer Luk. 22. 32. he may sift us but not sink us he may winnow us but not win us Christ hath redeemed us from his destructive power It is a rare speech of Origen There were two fastned to Christs Cross Christ visibly of his own accord for a time the Devil invisibly unwilling and for ever therefore the eye of faith may behold Christ at the top of the Cross as sitting in a triumphant Chariot the Devil at the bottom of it bound and trampled upon by the feet of Christ Look upon Satan as a Serpent Gen. 3. 1. Christs death took away his sting as far as concerns believers Look upon Satan as a Dragon Rev. 20. 2. Christs death cut off his tail Gen. 3. 1. and look upon Satan as a roaring Lion Christs death dashed Rev. 20. 2. out his teeth and made his paw unserviceable 1 Pet. 5. 8. Christ hath redeemed us from the curse of the Law so the Apostle fully and elegantly Col. 2. 14. Blotting out the Subnectit Apostolus ipsum châ—â—ographum esse deletâ—m sed fortâ—sse non tam deletum quin pâ—ssâ—tâ—lis nova suboriri Addit igitur Apossolus in super sublatum esse sed fortâ—sse aliquid lâ—tet absconditum et in posterum proferri possit immo inquit Apostolus est cruci affixum dilaceratum et in frusta absâ—â—ssum Daven Gal. 3. 13. Gal. 4. 5 Christus emendo nos exemit dato pretio et in christianam vindicavit libertatem Eras hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to his Cross And Bishop Davenant descants most sweetly upon that Text The Apostle saith he proceeds here in a most pleasing gradation and consults the case of trembling consciences for saith the Apostle the hand-writing was blotted out but answers the doubting Christian but new controversies may arise the Apostle adds but it is taken away but replyes the doubting Christian but some other may lie hid and be brought to light hereafter therefore saith the Apostle The hand-writing is nailed to Christs Cross it is rent and torn to pieces by the same nails by which Christ was pierced and fastned to the Cross Indeed the Law is now Directory but not Damnatory to the believer his rule but not his ruine his glass to see himself in but not his rock to dash himself upon The Apostle avers Gal. 3. 13. that we are redeemed from the curse of it The Law is our Copy but it cannot be our curse we may steer by its purity but believers cannot fall by its power Gal. 4. 5. The Law is our Teacher but not our Task-master we are delivered from the tyrannical domination though not from the guidance and sacred instruction of it we may be advised but we viz. believers shall never be endangered by it Christ hath redeemed us from the power and destructiveness of sin A believer may mourn over the spot but he shall not Rom. 6. 2. 12. Christus meritò fuit percussus non suo sed alieno peâ—cato nos illum attrivimus nos illum â—ulneravimus qui illi nostra peccata tanti dolâ—ris causam tanti cruciatus materiam attulimus Riv. fall under the weight of sin Sin may abide in but not reign over a Saint it may be his grief but not his condemnation Rom. 8. 1. Christ hath redeemed us from the destroying though not from the disturbing power of sin He hath redeemed us from all iniquity Tit. 2. 14. He hath purchased our forgiveness Eph. 1. 7. so in the Col. 1. 14. In whom we have redemption through his bloud even the forgiveness of sins And it is observable there are two Texts of Scripture viz. Eph. 1. 7. and Col. 1. 14. which speak the same thing in the same words which is unusual that by the mouth of two witnesses this great truth may be confirmed Our pardons are written in Christs bloud 1 Joh. 1. 7. And so most 1 Joh. 1. 7. excellently the Apostle Peter speaking of Christ saith Who 1 Pet. 2. 24. Christus spirituales nâ—stros moâ—bos sâ—nâ—vit â—t inâ—â— recepit â—â—â—â—llerit et aâ—â—leret neâ—pe per imputationem et paenae persolutionem Riv. his own self bare our sins in his own body on the tree Now if Christ hath born our sins then they are taken from us our souls must not die for them they are his charge and not our condemnation So then the Inâ—itement of sin cannot reach the believer the guilt of sin cannot cast him the power
of sin cannot over-rule the spot of sin cannot so unbeautifie him as to render him repudiate in the sight of his beloved sin may bring the Saint to the bar of conscience to be arraigned their but never to the bar of God to be condemned 1 Joh. 29. Jer. 31. 34. Heb. 9. 14. Isa 43. 25. Isa 44. 22. 1 Joh. 1. 9. there Christ hath satisfied for the sins of his people and divine justice will not require a double satisfaction The Apostle saith 1 Joh. 1. 9. If we confess our sins much more if Christ die for them God is just to forgive our sins Christ hath redeemed us from the killing power of death The Saints death is his alteration not his execution his Job 14. 14. Phil. 1. 23. Mors non est interitus sed introitus change but not his curse His priviledge and not his penalty Our death by the death of Christ is become a desireable thing the bitterness of Christs death hath put a sweetness and loveliness upon ours When the Saints die they only go to their Fathers house Death sees them safe home it Joh. 14 2 unites the body to the Earth their Mother and the soul to Tempus diversionis est teâ—â— reversionis et regressionis ad Deuâ— Tertul. the Lord their Father who in the Resurrection will conjoyn these dissever'd pieces of Man and glorify them both for ever Tertullian calls the time of dying the time of return to God after the years of absence here below Cyprian calls death the time of a Saints assumption and conveyance to his Augustinus in 1 Tim. 4 7. Exultantis magis sunt verba ad mortâ—â— praesentiam et ad corâ—â—â—m â—â— helantis quà m timentis et seipsum cruciantis Aug. Kingdom And it is recorded when the same holy Martyr heard of a sentence of death passed upon him by the Emperour Valerian he answered I thank God who is pleased to loosen the chains of my body that at last I may truly be at liberty Christs death indeed hath sweetned and perfumed ours the spices which were thrown into Christs grave are now taken up and thrown into ours Life to a believer is but an unkind Wall which parteth the Saint from his Beloved death throwes down this Wall and brings him into Luc. 24. 1. Joh. 19. 40. the same Heaven with Jesus Christ Death convey'd Lazarus from the comfortless gate of the rich man to the refreshing Luc. 16. 23. Heb. 9. 27. bosom of blessed because believing Abraham Christ hath redeemed us from the sting though not from the stroak of death from its hurt though not from its hold A Saint Rev. 14 13. 1 Thes 4. 14 16. now dies in Christ and though he die in his bed yet he sleeps in Jesus Death is only his ceasing to be any longer in a valley of tears and a wilderness of snares But a little farther to dilate on this point The Attributes resplendent in the work of Redemption In the great work of our Redemption all the Divine Attributes manifest themselves in their greatest lustre and splendor in this beautiful Orb they shine the brightest The Justice of God that if the sinner did not die the Son must One must die if the sinner be not cast into hell the Saviour must go out of his Fathers bosom Here was infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delectatus est Deus voluit et ejus beneplacito profectus est quòd infirmitatibus subjecerit filium suâ—m eumque afflictionibus contuderit Alioquin nihil actum esset si existimaremus illud accidisse vel nolente deo vel otiosè spectante Riv. justice here justice had a Selah put upon it That Text of Scripture is most remarkable in Isa 53. 10. It pleased the Father to bruise him he hath put him to grief c. God took a delight in bruising his own Son because in those bruises justice rid triumphant Innocency must bleed that the sinner may escape and that justice may be displayed Lycurgus once made a Law that Adultery should be punished with the loss of both the eyes his own Son being found guilty that justice might not be waved he puts out one of his Sons eyes and one of his own So the wages of sin is death Rom. 6. 23. That Law is unalterable now sin is committed there is an accursed thing in the Camp Iosh 7. 11. Either the sinner or the Saviour must die If the Principal cannot pay the Debt the surety must Divine Justice is so inexorable that the sinner escaping the Cup of Divine Rom. 6. 23. Heb. 7. 22. wrath must be put into the hand of an only Son Thus justice is eminent in the work of Mans Redemption The faithfulness of God God from eternity made a compact with his Son the Copy of which is laid up in that Ad successum mortis de quod attinet Rectè exprimitur videndi et saturandi verbis quibus omni moda fruitio rei conquisitae laboribus significatur et accipitur pro foelici et ubere sanctarum animarum messe Christus ad mortis suae tempus esuriebat grandi charitatis aestu c. Joh. 17. 4 5 6. Text Isa 53. 10 11. And one iota of this agreement must not pass away The substance of this compact is comprised in this main Article If Christ will make his soul an offering for sin he shall see the travel of his soul and be satisfied If Christ will die his Spouse his Church shall live his Cross shall make way for their Crown Now in the fulness of time Gal. 4. 4. Christ attempts and accomplisheth this stupendous undertaking he becomes incarnate and dies for his people and so his people live by his death the Father altogether comporting with this glorious agreement and not only gives his Son to redeem sinners Ioh. 3. 16. but likewises gives redeemed sinners to his Son Ioh. 17. 4 5 6. And thus Divine faithfulness gloriously breaks forth in the blessed work of our Redemption Every Article is made good and Christ meets with no disappointment not a soul miscarries for which he laid down a price and a ransom The Love of God did most transcendently appear in the work of Mâ—ns Redempâ—ion There was rich love on the Fathers part Ioh. 3. 16. Unspeakable bowels did the Father express to part with a Son a holy Son the Son of the bosom the Son from Eternity the very Character of his Father Heb. 1. 3. An only Son a begotten Son Psal 2. 7. to die Gen. 22. 12. for sinners Though Isaac was on the Altar yet he was rescued but our dear Jesus was on the Cross and he must die Christ begs his life of the Father Mat. 26. 39. But Non solum confiâ—mat Christus se discipulos suos dilexisse sed dilectionis suae magnitudinem exaggerat quod summo amorisgradu eos dilexerit Ger. the Father will not hear Great love was manifested in the
the space of twenty four hours Indeed the quarrel is not concerning the tale but concerning the trading of the hours of our Sabbath the time is the same both under the Law and in Gospel times but as God complained of the Jews for their Sabbath pollution Exod. 20. 13. so may he complain of Christians too for their Sabbath-prophanation The controversie did never rise from the length of the day but the feud arises from the abuse of the day when that time which is destinated to holy service is prostituted to secular toyle or sinfull practice How many among us Christians have curtailed Gods holy day have impt it and shortned that golden season by an untimely throwing off holy dayes and setting to sports and pastimes those panders of Mal. 4. 2. lust and vanity They have chased away the Sun of Righteousness from our Horizon too soon and have made a difference between the Jewish Sabbath and ours which God never made viz. they have made our Sabbath shorter then theirs The Lord by his Apostles in the New Testament Exod. 31. 13. Lev. 19. 30. hath altered the day from the seventh to the first but never the time from a longer to a shorter duration Surely much guilt and blame-worthiness must fall upon them who Nehem. 9. 18. shut up the Church doors and the Sabbath together and Sanciri denuò et commendari observationem Sabbati omnes vident Riv. when the publick is over then all is over as if the service of Christ was so cheap and so inconsiderable as it could not run parallel with the sacrifices of the Law which were both morning and evening on the Sabbath the intervals Numb 28. 9 10. being likewise spent in holy and divine worship for so expresly runs the Command The seventh day is the Sabbath of the Lord Deut. 5. 14. not some few houts but the whole day The Lord in Lev. 19. 3. espouseth the fourth and the fifth Commandments together as if they were both one flesh Ye shall fear every man his Mother and his Father and keep my Sabbaths I am the Lord your God God unites these precepts as if they were equally natural and it was as great a crime to pollute Gods Sabbath as to offer affronts to our natural parents the greater then is their crime who mangle Gods Sabbath and tear away a great part of it to fling it to their lusts or their laziness The Jewish Sabbath and the Christian agree in this both commemorate some renowned benefit The Jews in Sabbatum Mosaicum institutum fuit ut perpetuum memoriale articuli de Creatione extaret et ut monumentum esset liberationis ex servitute Aegypti et gratiarum actionis deo debitae pro quiete a laboribus quos in Aegypto sustinuerat gravissimos their Sabbath observation preserve the memory of two illustrious benefits the one recorded in the promulgation of the fourth Commandment Exod. 20. 11. the other mentioned in the repetition of the same Command Deut. 5. 15. The first the benefit of the Creation being of a greater extent concerned all mankind but the Jews were more especially entrusted with the memorial of that glorious work and therefore the Lord did engrave it in the body of the fourth Commandment alledging his progress in the work of Creation as the reason of that precept that as he did work six dayes in making the world and rested the seventh so man should work six dayes and rest the seventh consecrating that weekly sequestration to the honour and service of the Creator The second benefit which the Jews commemorate in the observation of their Sabbath is their miraculous deliverance Ger. de leg Dei from Aegyptian bondage that seasonable rescue was embroydered with a pile of miracles and therefore the Lord Deut. 5. 15. brings it in with an ergo in Deut. 5. 15. as an authenticall ground and reason for the Jews weekly observation of the seventh day to the glory and in the worship of their Omnipotent Deliverer It is very observable how frequently the Tot◠Aegyptum comparat pistrino aut simili loco in quo mancipia constringeb intur et ad difficilia dura servitia cogebantur Riv. Scriptures mention this great Deliverance in Exod. 13. 3. it is ushered in with a memento and the day of its performance hath a Selah put upon it Aegypt is called a house of bondage Deut. 5. 6. where there was no furniture to garnish it but strokes and slavery In another place of Scripture Mic. 6. 4. It is called a house of servants where toyle and sweat was the badge of every Inhabitant Rivet compares Aegypt when the Israelites were enslaved there to Joseph's Prison Gen. 39. 20. To Jeremiah's Dungeon Jer. 37. 16. To Samson's Hold Judg. 16. 21. where he ground Inculcanda erant liberis dei beneficia et dandam esse operam ut ea memoriâ retinerent at the Mill. Now the sharpness of the servitude set off the sweetness of the delivery a delivery so great that it must be part of the Catechisme which the Jews must teach their Children Exod. 13. 14. one of the Principles of their Religion this providential mercy must become doctrinal instruction No wonder then if the Jews must therefore observe their Sabbath to preserve fresh the memory of so great salvation and which is observable The Lord mentions this stupendous deliverance Mic. 6. 4. almost eight hundred years after the accomplishment as of a story to be wrote in Marble nor is it to be overpassed that this freedom from Aegyptian bondage is both the usher to and part of the Decalogue the Preface to the Ten Commandments and a peculiar reason in the fourth And we Christians in the observation In honorem illius diei quo Christus à mortuis resurrexit Apostoli in locum Sabbati Judaici diem Sabbato proximam cultui divino deputarunt Ger. of our Sabbath eye a great nay the greatest benefit viz. the most inestimable the most inexplicable the most inconceivable resurrection of Christ that triumphant work that first step of Christs exaltation did first breath into our Sabbath the breath of life When the Sun of Righteousness did rise it made our Sabbath Day nay a day of life and salvation or as the Psalmist Psal 118. 23 24. a marvellous day a day not more beset with mercy then wonder By rising Christ freed us from more then Aegyptian bondage and therefore sheds a greater glory on our Sabbath Surrexit Christus manè primá Sabbati manifestè docens sc nos à morte animae resuscitatos in lucem perpetuae selicitatis perducturum Bid. then either the light of the Creation or the glory of a temporal deliverance could cast upon the Sabbath of the Jews Venerable Bede observes Christ rose in the morning of the first day of the week to raise us from the death of the soul and to bring us to the light of perpetual happiness Our
when we should be Prov. 24. 33. prosecuting our salvation It was Davids resolution He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt homines electi studio zelo divinae gloriae servidi ardore salutis eorum flagrantes metaphora esthaec à bellatoribus Par. would follow hard after God Psalm 63. 8. What a contradiction to this holy man is a sleepy Hearer one who buries himself alive at an Ordinance The Scriptures assure us we must storm heaven and take it by force Math. 11. 12. And we must enter in at the straight gate by striving Matth. 13. 24. Nay we must make our way to Heaven by fighting the good fight of Faitb 1 Tim. 6. 12. And all these are actions most inconsistent with sleep and slothfulness Matth. 11. 12. It is too probable a sign we taste little sweetness in holy Matth. 13 24. 1 Tim. 2. 12. Ordinances and that Gospel-dispensations never shed their perfumes upon our soules when we can wish them away with a nod or a dream Rich Banquets will scarce meet with sleepy guests Sweet Musiques will court and captivate Verbum Dei satiat non saturat creat amantes non fastidientes our attention And had we the taste either of a Job Job 23. 12. Or of a David Psalm 19. 10. we should keep both eye and heart open in divine Ordinances Were Ordinances so pleasant or parturient to us as either to delight our souls or awaken our consciences we should not throw Siulte quid est somnus gelidae nisi mortis imago them away at so cheap a rate as the gratifying of the flesh with a little stupifying sleep Surely the design of sleep was to be the Nurse of Nature and not the enemy of Grace to Somnus aliquando voâ—atur consanguineus leti support the body and not to hazard the soul Some learned men have called sleep the kinsman of Death O let it not be the Parent of our eternal Death It is a fatal change when sleep is metamorphosed into sin And thus much for the washing away of the paint of that excuse which pretends weakness and indisposition of body It is much to be feared the hand of Joab is in all this that neglect and carelesness close our eyes when we sleep away the precious Ordinances and opportunities of Grace But now succeed some ponderous considerations to be weighed in the ballance and seriously to be digested before we give our selves the sinful latitude to sleep in Ordinances Indeed many there are who sin away their souls and how many are there who sleep away their souls Before they come to Ordinances they sleep in sin and when they come to Ordinances they sin in sleep Sleep truly in the bed is the nurse of Nature but sleep in the Sanctuary is the nurse of vanity and breeds the soul up in Ignorance and Atheisme It is very strange that when our grace should be full of activity our sences should be chained with stupidity When Jonah slept the storm came Thou sleepest at a blessed soul-awakening 1 John 5. Psalm 11. 6. 2 Chr. 26. 20. Ordinance a storm of wrath may speedily fall upon thee as the Leprosie on a sudden rose in Vzziahs forehead But let us deliberatively weigh in our thoughts Wicken men do not sleep when they are about Satans work and while they are undoing their own souls If Judas have a plot in hand out of doors he will though in the night to bring his cursed design to pass John 13. 30. Nay the proud wanton envious eye in the Congregation will not fall asleep but will pry into every corner observe every fashion take notice of every beauty Satans work shall not be done sleepily and shall the work of God of Christ of Heaven of the Soul be done with drowsinesse and stupidity Here Ministers may make their appeal Hear O Heavens and give ear O Earth Isa 1. 2. It is strange the work of a Tormentor should be more faithfully done than the work of a Pay-master that the service of Apollyon Isa 1. 2. Vtitur Isaias prosopopeiâ— ut Oratio sit gravior et plenior indignationis Cyril should be done with liveliness and activity and the work of a Saviour should be done with drosse and drowsiness It is much Ahab should be so restless for a Vineyard 1 Kings 21. 4. and we so drowsie for a Kingdome nay the Kingdome of Heaven Luke 12. 32. How will Ruffins Roysters and roaring Companions spend whole dayes nights in quaffing carowsing and gaming and we cannot spend one hour watchfully and actively for the pleasures of Eternity There are some Ordinances we will not sleep at when we come to the Lords Table it is no lesse then prodigious to fall into a sleep why then in Prayer or hearing of the Nemo potest fide credere nisi prius id quod credendum est sibi proponi et predicari audiat 2 Cor. 5 21. Word It is the preaching of the Word is the converting Ordinance Faith comes by hearing Rom. 10. 17. which faith espouseth us to Christ justifies our persons Rom. 5. 1. Seasons our Duties Heb. 11. 6. Purifies our hearts Heb. 15. 9. Unlades our guilt and layes it upon him who is mighty to bear It is faith by which we put on Christ Rom. 13. 14. and so being cloathed with the spotless robes of his righteousness we may stand with confidence before Gods tribunal Preaching is the Mother the Sacrament only is the Nurse of Grace preaching the Word of Christ fits us for feeding upon the body of Christ Paul gives preaching the preheminence 1 Cor. 1. 17. And so prayer it carries the conquest of omnipotency it self Isa 45. 11. Yet we are often Praecipuum Episcoporum munus est Evangelium praedicare Alap guilty of drowsie prayers and sleepy hearing when we tremble to think of sleeping with a Sacramental Cup in our hand Alapide observeth The predominant duty of Bishops is to preach the word And yet this Ordinance principally must be a witness of our shame This sleeping in Ordinances is a sin which Satan mightily promotes he knows of what fatal consequence it is for the soul to hear attentively to heed diligently the word of 1 Pet. 5. 8. Satanas suas infernales volucres quae sunt malae suggestiones hostium veritatis sophismata prava hominum prophanorum colloquia illusorum dicteria numquid omnia quae dicuntur credis quid vult tibi iste sermologus immittit quae sermonem auditum ex cordibus hominum ita eximant ut ne memoria quidem ejus maneat ne dum ut per illam ad fidem et pietatem et illius exercitia et fructus excitemur Lyser life and reconciliation this will batter his Kingdome and pluck Proselytes out of the paw of this roaring Lion And therefore when we come to a Sermon he either attempts to disturb and distract us and to throw in his cursed injections to procure a hurry
the Gospel Rom. 2. 16. Can Parents see their children grieve the spirit who descended most gloriously on the Apostles upon the Lords day Acts 2. 3. and break that Commandment which is one of Gods Ten Words Deut. 10. 4. Nay pollute that Deut. 10. 2. day which is founded on Christs salvifical Resurrection and not be surprized with dread and consternation I may expostulate with such as once the Church did with the Lord where is the soundings of their bowels Parents love their Isa 63. 15. Children so far as they love their better part it is considerable death will strip them of all the fruits of their care Job 1. 21. excepting that which they have taken for their souls Not only divine command Exod. 20. 10. but natural affection Ex unâ parte Christum urgebat ad mertis supplicium sustinendum aeternum Patris decretum immensus humani generis a mor. Chemnit leads us to the discharge of this duty viz. To see our Family keep holy the Sabbath day What softness and tenderness did Christ shew to his family how sweetly did he instruct them Mark 4. 11 12 13 14 c. How pathetically did he pray for them Joh. 17. 9 11 15 17 20 21 24. How carefully did he lay up for them a divine and glorious inheritance Luke 22. 29 30. And at last how willingly did he shed his blood for them and he was straightned till he drank up his bitter cup for them Luke 12. 50. Let us write after this Copy and shew our love to our family as our dear Jesus did to his and then we shew our love to them when we see they shew their love to God in a carefull keeping of his holy day The excellency of the Sabbath should draw the whole family to an observation of it The Lords day is the Fort-royal of Religion let us all stand in our places to observe it and so we shall preserve it there are many who lay seige to it to race and demolish it Some set their wits on work to oppose the Doctrinal part of it Some set their wills on work to oppose the Practical part of it Now let us countermine these miscreant endeavours 1. By being much in prayer that the Lord of the Sabbath would perpetually preserve his own ordinance 2. By being much in practice that we and our houses serve the Lord on his own blessed day Standing and serious sanctity if it cannot convince men to mind their duty it will engage God to secure his own institution The Jewes never lost the Sabbath untill they rejected Christ who is the Lord of it they had the Oracles of God Rom. 3. 2. till they repudiated the Son of God In the Old Testament they went to worship God with their Flocks and their Herds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracula teste Hesichiâ— primitus Judaeis à deo revelata sunt illis Scripta per prophetas tradita ita ut illa non nisi per Judaeos ad Gentiles devenerint Alap with them Hos 5. 6. In the New Testament let us take our Children and our Servants with us in the worship of God Let them be with us in the publick let them be with us in private duties of Gods holy day so we shall ensconce our priviledges And every pious family shall be as a Macedonian pbalanx to secure the Sabbath from violation and subversion Sin and neglect makes the forfeiture of spiritual blessings a careless contempt of the Word brings a famine of it Amos 8. 11. And the slight observance of Gods day exposeth it to reproach So that often the Wolves of the Forrest violent men pursue it with persecution and the Hab. 1. 8. little Foxes closer Hereticks infest it with their contagion Cant. 2. 15. Let us therefore with Moses resolve We will go with our Young and with our Old with our Sons and with our Daughters for we must hold a feast unto the Lord Exod. 10. 9. Exod. 10. 9. Chemnitius observes That to the sactification of the Lords day besides publick duties there is work to be done in families Chemnit exam Concil Trident. Cap. de dieb Fest as instructing of servants rehearsal of Sermons reading Scriptures counselling and quickning such who are under our care that all may keep Gods holy day Ah! let not us and our families lose our Sabbaths because we did no better Luke 19. 44. keep them not forgeting that usually Children are wrapt up in a common destruction Luke 19. 44. And so much the more earnestly should we endeavour to fold them up in a common salvation Jude v. 3. Jude v. 3. It well becomes the wisdom of the Governours of Families to see the Sabbath carefully observed Superiours must not leave the keeping of the Sabbath as a thing indifferent to the discretion of the family they must intreat them they must provoke them they must compel them The Kings Command was to compel the guestâ— to come in Luke 14. 23. The Deus gentes compellit introire ut sic suam erga eos ostenderet charitatem quia enim libentèr vellet ut ipsius essent convivae et cum eo in aeternum delitiarentur non tantùm beneficiâ—s eos invitat quando venire renâ—unt in manum sumit mallâ—um legis quo conterit corda duriora et eos humiliat ut discerent leges et justitiam suam sola enim vexatio dat intellectum auditui Chemn sick child if he will not take his physick with a smile he must do it with a â—od the child must not die and miscarry The ease of the flesh the strength of corruption the insinuating temptations of Satan will all decry Sabbath observation and therefore here indulgence is the greatest injury and mildness is the sorest cruelty to the precious soul Thy family had better endure sharp reproofs then scorching flames As Mr. Shepheard used to tell his weeping Auditoâ—rs It was better crying here then in Hell As David said of Gods House Psal 69. 9. Psal 119. 139. so Governours of families should say of Gods day the zeal of it hath eaten them up Thy Children and Servants must keep the Sabbath holy there is an absolute necessity of it and woe to the Governours of families if through their neglect the day of God is slightly over-past Nehemiah caused the Sabbath to be observed not so much by mild perswasions as peremptory command nay sharp and acute threatnings Nehem. 13. 17 19 20. And so this good man espoused the Magistrate to the Saint Let every Master of a family go and do so likewise And as Superiours must strictly enjoyn so Inferiours must heartily embrace Sabbath observation Children must enquire of their Parents Exod. 13. 14. And Servants must joyfully obey their Masters in all holy and spiritual Isa 28. 19. commands Col. 3. 22. They must spend frugally the time of a Sabbath solemnize seriously the ordinances of a Sabbath perform readily the services
of a Sabbath and as lesser stars shine in the holy and exemplary observation of the Sabbath That swaying principle of interest should prompt Governours to this duty 1. Interest if they regard their present peace Slight Sabbaths will make sloathfull Servants and stubborn Children When we do not fasten the family to the holy duties of a Sabbath we leave them to the byass of their own corruptions Cor lubriâ—um et in omnia mala et iniqua pro pensum which will easily carry them to every thing inconvenient How many Servants in the great City of the Nation for want of care and zeal in their Masters to keep them to holy duties on Gods holy day Court their Harlots take off their Cups waste their Masters substance and hazzard their own in mortal souls and as Belteshazzar drink Dan. 5. 2. in the Vessels of the Temple with their Courtezans and their Concubines Many by these courses anticipate their own ruine and in reference to their dayes in the world for Luke 16. 6. an hundred write down fifty cast themselves untimely away mortgage their future hopes and blast their present parts and all from their riots on Gods holy day On the contrary the Family which serves God most on the Sabbath will serve the Governour best in the week The awe of a Sabbath is not easily worn off as colours laid in Oyle are not washed off with every drop A well spent Sabbath is an Ark in the house which sheds a prosperity on all the 2 Sam. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addidit affairs of it it makes every one a Joseph who carries increase and addition in his very name and concerning whom it was prophesied He should be a fruitful bough even a Gen. 49. 22. fruitful bough by a wall whose branches run over the wall Ex Josepho et filiis ejus duae tribus fuere propagatae amplissimae et potentissimae This holy care of sanctifying Sabbaths in with our families would cause the dews of heavenly benediction not only to fall upon the head and the beard of the Governours but the skirts also the inferiour branches of the family 2. It is the interest of Governours to see their families Exigit deus rationem à Ministris animarum nostrarum si vel unicâ eorum culpâ perierit Par. keep the Sabbath holy as they will give up their account with joy As the Minister must be responsible for the souls of his people committed to his charge Heb. 13. 17. so the Master for his Family At Gods Bar thou shalt not say am I my Families keeper In the time of the worlds infancy the Governour of the Family was the only Magistrate he Minister onus et curam animarum gerit pro iis aeternae mortis periculo se exponit siâ—gulorum probitas et salus ab eo exigetur in die judicii Alap was both Master and Pastour his house-hold was his teritory and dominion and he swayed his Scepter in exercising his power over it Abraham was a Prince and a Prophet in his own house and he acted like a Prince in commanding his family to keep the way of the Lord Gen. 18. 19. But still we are accountable for those who are subordinate to us and if we must be accountable for words as transient breath Mat. 12. 36. much more for Children the darlings of our bosoms and for Servants the objects of care that living trust committed to us How often do Parents put their Children into the Masters hand as Jacob did Benjamin into the hands of his Brethren Gen. 43. 14. with weeping eyes with aking hearts with ardent prayers and cry out if They are bereaved they are bereaved and shall the negligence of Gen. 43. 14. Masters strike these trembling Parents under the fifth rib because they did not see their servants strictly observe Gods holy day but left them to the vanity of their minds which gradually habituated them in evil and paved their way to destruction Surely the grief of these disappointed Parents shall no more vie with the doome of the regardless Masters 1 Kings 12. 11. then the smart of a rod can compare with the burning of a Scorpion But Masters of families should do well before-hand to cast up their account and this would be a spur to their care and sedulity on Gods holy day That lovely principle of justice and equity might command this service 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 beasts We give them rest from labour Shall the care of a soul which endures to eternity more valuable Mat. 16. 26. then a world no more sway with us then the care of a beast which perisheth The Cattel shall not travel and the Psal 49. 20. Servants shall not work upon Gods day and so they shall be both equally indulged with the same priviledge Is this suitable to the spirit of the Gospel Paul endures the pangs of travel Gal. 4. 19. Christ endures the pangs of death Luke 23. 46. and thou shalt not endure a little trouble and a little care not one act of zeal or one drop of sweat in holy 1 Sam. 28. 14. diligence for precious and never dying souls Throw off the mantle of Samuel if thou and thy house will not serve the God of Samuel on his own day And moreover it is a great provocation that our Servants must serve us in the week and we take no care that they serve God on the Sabbath Our interest must be on the Anvel though the interest of Christ and Religion be laid aside a poor worm must be more sedulously served and observed then the infinite Jehovah May not that exclamation be here seasonable Hear O Heavens and give ear O Earth Isa 1. 2. The Shop must not be neglected though the soul be is our present gain to run paralel with our servants future Crown Must servants be more mindfull of our work then their own everlasting weal Indeed what would it profit us if we should gain the whole world and our poor servants lose Mat. 16. 26. their immortal souls will our profit compensate their loss Surely this is bruitishly to use our servants and well befits the profession of a Demas who hath forsaken the Gospel and embraced the present world 2 Tim. 4. 10. But let us not beguile our selves saith heavenly Greenham for the blood of servants souls will be required at Masters hands who being lordly and tyrannicall make their servants either equal to their beasts or worse then their beasts caring for nothing but the world never thinking of Hell whereunto they are hastening Dir. 2 We must endeavour to keep Gods day uniformly and harmoniously Our families must be on the Lords day as the building of Solomons Temple where no Axe or Hammar was 1 Kings 6. 7. heard
we are contracted as a ship becalmed the Spirit fills our sails which is that VVind which bloweth where it listeth John 3. 8. Spiritus sanctus postulat i. e. postulare et gemere facit est hebraismus quo kal ponitur pro Hiphil Ansel When we are sad and dejected the Spirit consolates and chears us and flushes us with that joy which is unspeakable and full of glory 1 Pet. 1. 8. Oftentimes we cannot lanch forth in a duty the Spirit then helps us off from the sands Many times we are dull in hearing and then the Spirit opens the heart Acts 16. 14. and makes us vigorous and attentive And when we are at a loss in Prayer the Spirit puts life into our dead duty and makes us groan a sign of Sex modis in orando erratur primò si bonum temporale petimus animae nociturum Secundò si à malo aliquo quod prosit nobis liberari oremus Tertiò siquid petamus ex ambitione ut filii Zebedaei petebant primus in regno Christi quartò si quid petamus ex zelo indiscreto ut filii Zebedaei optabant ignem de caelo manasse in Sâ—maritanos Christum respuentes quinto si petatur ardentius quod utilius est differri sextò si petamus statum nobis incongruum life and furnisheth us with suitable petitions to accost and lay siege to the throne of Grace And when we are weak and stagger in a holy duty the Spirit takes us by the hand and sets us with fresh strength to finish our service the Spirit corrects all our errours in holy duties A learned man observes there are six great errours in Prayer 1. When we petition some temporal good to the disadvantage of the soul 2. When we earnestly desire the removal of some affliction which conduceth much to the good of the soul 3. When we ask something out of ambition as the sons of Zebedee that they might have a primâ—cy in the Kingdome of Christ 4. When we petition any thing out of an indiscrete zeal as the sons of Zebedee requested fire from Heaven to consume the Samaritans who would not entertain Christ Luke 9. 54. 5. When we are earnest for that which it was better it was delayed that by this delay our prayers may be more importunate and our perseverance may be more fully discovered 6. When we beg that state of life in this World which God sees inconvenient for us Now the Spirit correct all these errours and is the Censor of our miscarriage in duty He maketh us more wise more humble more heavenly more self-resigning more patient in duty The guidances of the Spirit are the Pole-star to direct us in every Ordinance and holy service The Spirit is our advocate within us John 14. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek which fits us with holy pleas to sue with when we address our selves to God and carries out the heart to urge its case with greater earnestness with great weight and authority The Spirit is the President of our duties to guide the soul that it write fair without blot In a word The Spirit helpeth our infirmities in duty Not a good Angel as Lyra Not a spiritual man a Minister as Chrysostome Not spiritual Grace as Ambrose Not Charity as Chrysost tract in Joan. Augustine But it is the Holy Ghost as Pareus And this blessed Spirit helpeth us as the Nurse helpeth a little Child holding it by the â—â—â—eve As the old man is stayed by his staffe or rather â—â—â—peth together as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 26. seems to imply being a Metaphor taken from one who is to lift a great weight and being too weak another claspeth hands with him and helps him So the Spirit is ready to relieve us in all our spiritual duties The holy Spirit succeeds and prospers our holy duties It makes our duties prevalent with God God attends when we sing in the spirit God hears when we pray in the spirit Ephes 2 18. as the Apostle speaketh 1 Cor. 14. 15. VVhen this Dove moanes within us Rom. 8. 26. God understands the groans of his own Spirit and will give seasonable answers God Donum et efficacia orationis non in verbis sed in gemitâ— desiderio affectu et suspiriis ignitis consistit Alap gives his Spirit to assist in these duties which he fore-determines to accept Man speaketh words in prayer but the Spirit raises groans Alapide observes God is not so pleased with locution as affection in that holy duty not so much with expressions as inexpressible sighs which are as incense in his acceptation As the smoak of that Cloud a sign of Gods smile and favour Isa 4. 5. A duty spirited by the Holy Ghost shall 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 presently runs to help it and to give it what it wants and cries for The Spirit is our intercessour within us as Christ is our intercessour above us whose pleas shall 1 John 2. 1 2. not meet with a denial The Spirit moving upon the waters Gen. 1. 2. produced a World and brought forth living Creatures The Spirit moving upon the Word the dispensations of the Gospel causes the New Creation and makes living Christians O then when we come under the Word and are in the midst of the waters of the Sanctuary let us wait for the good spirit of the Lord Other Birds drive away but let the Dove come in Pareus observes Suspiria perturbata semper exaudiuntur Primó Quid sunt suspiria spiritus Secundò Quia semper spiritus interpellat juxta placitum et voluntatem dei Pat. that the groans of the Spirit within us shall not vanish into ayr and that upon a double account 1. Because the Spirit comes from God John 15. 26. and is his Commissioner in a gracious soul and he will not deny his Leiger in a Saint 2. The Spirit always intercedes according to the good will and pleasure of the Lord And pleasing petitions shall not meet with a repulse what suits with the heart of God shall open the hand of God Congruous desires shall be conquering desires The Spirit makes duties effectual to us That Prayer which is animated by the Spirit shall not onely gain upon Gods heart but melt ours If the Spirit open our heart in hearing we shall attend to the Word and savingly entertain it When Christ by the Spirit opened the understanding of the Acts 16. 14. two Disciples Luke 24. 45. then they dived into Gospel mysteries and understood fully what was fulfilled concerning the death of the Messiah When the Spirit brings home a Sermon he makes it fire to burn up the dross of the soul Jer. 5. 14. he makes it a hammer to break the hardness of the soul Jer. 23. 29. he makes it
men defile not enjoy an Ordinance John 17. 21. They are spots not guests in that holy Feast It is onely the spiritual man is fit for converse with God Princes converse not with Beggars nor God with sinners Christ in his incarnation tabernacled with the Sons of men John 1. 14. But in his communion he converses with the Sons of God he gives his people the meeting Mat. 18. 20. The Sun shines upon the stars and they reflect its light with a glittering rebound Christ when he arose again gave not the meeting to the world but to his Disciples Luke 24. 36. And so in his blessed fellowship he visits not the formalist but the Saint Christ in his ordinances influences his living Eph. 1. 22 2â— members not glass eyes the speculative Atheist not painted faces the varnished hypocrite not ' wooden legs with the silken stocking upon them the spruce and self-deceiving moralist who with Agag are ready to depose the bitterness 1 Sam. 15 32. of death is over We must be on the Lords day in grace actual On the Sabbath the soul is to be set on work in acting several graces and some seem to be of a different nature As faith and fear heavenliness of mind and humbleness of heart repentings for sin and relyings on God tremblings of the soul and restings on Christ a real longing for promised mercies and yet a quiet staying for those mercies promise by hope expecting good things to come and yet by faith possessing those things at present This embroydery of grace must be on the heart of Lam. 3. 26 a Saint upon the Sabbath One of the Ancients compares Greg. Mor. l. 19. sect 30. holy men upon Earth unto those holy Angels of Heaven Rev. 4. 8. that are said to be full of eyes within and without In the week the Saints must use their eyes without Psal 77. 6. looking after their necessary callings and their occasions in Hos 6. 3. the world but upon the Sabbath they more solemnly set Ex cognitione dei omnia utriusque tabulae officia tanquam ex fonte promanant et eatenus placent quatenus illam praelucentem habent Riv. on work their eyes within looking inward upon the estate of their souls knowledge must open its eyes and repentance must drop its tears every grace must be in ure and exercise Indeed the Sabbath is the proper season for the acting of our several graces working as Bees in a Hive making honey of every ordinance Sorrow and confession must begin faith and prayer must carry on and holy thanksgiving must conclude the duties of a Sabbath Our hearing the Word must be introduced by holy appetite and desire we must long to be in the Courts of God It must be entertained Psal 84. 2. Luke 8. 1. Heb. 4. 2. Mat. 13. 19. by faith and affection it must be improved by zeal and an holy conversation our lives must be comments on Gods sacred truths and so all other ordinances of the Sabbath must be the sphears for our graces to move in as stars in their Phil. 1. 27. Orbs and this is to be in the spirit on the Lords day Let us study to be in the comforts of the spirit upon the Lords day The joyes of the Holy Ghost are the musick of heaven below the hearts rapture paradise in the bosome the sweet earnest of future blessedness they are the ecchoes of assurance and the reverberations of a good God and a good Conscience Spiritual comforts hath many springs but all most pleasing and complacential They are the comforts of God 2 Cor. 1. 3. who is a fountain above us The Father of mercies leaves a seed of joy in the soul They are the comforts of the Holy Ghost Acts 9. 31. who is a blessed spring within us John 7. 37. shedding those grateful streams of peace and joy which drench the soul with unspeakable delight They are the comforts of the Scriptures Rom. 15. 4. which are as sweet Gardens without us every promise being Consolatio omnis nititur promissionibus gratuitâ— Dav. as a sweet rose every truth being as a flower of the Sun and every threatning being as wholesome worm-wood in this salvifical garden They are the comforts of the Saints Col. 4. 11. which are as lights about us for our more comfortable passages to Sancti nos solantur invisendo condolendo necessitatibus nostris administrando et miserrimas nostras conditiones sublevando Dav. our rest and happiness Communion of Saints being not only an article of our Creed but an helper of our joy in our travels to Canaan But to return to the comforts of the spirit Gods people may find soul-refreshing comforts in Christ the Lord upon his own day and the measure of their comforts may mount their souls so high as to make them like Moses upon Mount Pisgah viewing Canaan the heavenly Canaan flowing with that which is better then milk and honey the soul of a sincere Isa 51. 12. 2 Cor. 1. 4. Luke 2. 29. Isa 56. 7. Christian may swim in a sea of sweet delight he whose heart hath been as a boat which could not be got up all the week because of low water yet may be brought up in an high spring tide of spiritual comfort upon the Lords day being ready to say with Old Simeon Lord now lettest thou thy servant depart in peace Luke 2. 29. the soul may be so Psal 94. 19. Isa 57. 18. filled with joy upon Gods holy day in his house of prayer that he may be ambitious of his eternal Requiem in the bosome of Christ Nay upon the Lords day a believer being in the spirit the worst evils may amplifie his best comforts to think of sin remitted hell removed death vanquished devil Gen. 42. 38. conquered all these make for him that he may go down with Jud. 14. 14. joy and triumph to the grave Out of every eater comes meat the upper and the neither springs run all into the Josh 15. 19. same stream of comfort to the Saints Every thing on a Sabbath is an occasion of spiritual joy to them If they look up Isa 29. 19. to God they will joy in the Lord Rom. 5. 11. If they consider Isa 35. 2. the season of a Sabbath that is the time nay the term Isa 52. 9. time for the soul which is matter of joy nay as the joy of harvest Isa 9. 3. If they glance at the word they receive the word with joy Luke 8. 13. If they act their graces this is with joy unspeakable and full of glory 1 Pet. 1. 8. It was a brave speech of a Martyr to his cruel tormentors Work your will upon my weak body as for my soul it is in heaven already and over that Caesar hath no power So it may be the case of a Christian upon a Sabbath he may be as in heaven beginning his triumphal hallelujahs It is no
2. 10. 3. It was pressed with the same if not greater severity with the rest 4. It was laid up in the same Ark with the other Nine Quod pronunciatum Apostolus Christianis ad quod scribit applicat cujus veritas constare nequit nisi illud sub N. T. de quorti Praecepti transgressione locum habet alioquin enâ—m si in hoc praecepto nihil morale sit qui illud non servarit is non esset reus violatae ligis sed potius legis ejus rectus observator et Christianae libertatis rectus assertor Wal. and therefore we may fairly conclude that the same casualty which befalls the fourth most inevitably overtake the other nine Commandments This likewise is demonstrated by our Saviours assertion Mat. 22. 37. in his pressing love to God and our Neighbour as the sum and scope of the law which sum is moral and perpetual and includes the fourth as well as the other Commandments for how can we love God and not keep his day And we may likewise take notice that the total sum alwayes takes in every particular figure The learned Walaeus very well observes from that text of the Apostle James Jam. 2. 10. For whosoever shall keep the whole Law and yet offend in one point is guilty of all I say this learned man observes this injunction of the Apostle James could carry no weight with it and bear no stress if the keeping of the Sabbath by force of the fourth Commandment as well as the observing of the other nine Commandments was not necessary for then Christians might break this Commandment and be innocent nay rather be observers of Gods will and faithfull assertors of Christian liberty for that Commandment which now is not moral the breach of it is no violation of any Law and so no offence but who can see how the fourth Commandment slips out of the rest of the Law how comes this Pearl to drop from the Chain that this Precept should not require our conformity as well as the other Commands of the immutable Decalogue And how can the whole Law 2 Sam. 10. be observed if so important a Command as the fourth is be left to our liberty to break and violate And I may here reassume the forementioned Text Jam. 2. 10. how solicitous and carefull should we be to keep the fourth Commandment which is so considerable apart of the whole Law for offending in this one point we shall wrap up our selves in the guilt of the whole Decalogue and sin against the dignity and authority of the whole Law we shall be lyable to the same punishment as if we had scratched every Commandement This solemn text of Scripture might over-awe our hearts to a holy Violet homo totam legem et si non totum legis Accipienda sunt decem praecepta non disjunctim sed conjunctim et completivè tanquam una lex absoluta Justitiae et sanctitatis regula Dr. M. obedience to the Commandment of the Sabbath It is a notable observation of a learned Man The precepts of God are not to be taken disjoyntly but conjoyntly not severally but altogether as they make one entire Law and rule of Righteousness the contempt reflecting upon the whole law when it is wilfully violated in any part A grave and worthy speech The Decalogue is a body he who injurieth any one member wrongeth the whole body he who slights any one Commandment suppose the fourth sheds a dishonour upon the two Tables Besides there are many things in the fourth Commanment which loudly proclaim its continuance and standing morality The working six dayes which is the indulgence of the command speaketh it mâ—st just and equitable that we Justissimum est et aequissimun ei cujus toti sumus unum diem è septem coâ—secrare sex alios nostris laboribus concessit â—ùm tamen poâ—uisset jure suo c. Riv. should consecrate one viz. that day which remains to the service of God and there is nothing more agreeable to natural reason and justice as Rivet speaks and therefore to lay all dayes open to follow the byass and sway of our wills is most fantastick and irreligious and speaks the Assertours of such an opinion an irregular Sect and salt which hath lost its savour as a holy man calls them And that rule of Zanchy is most observable and authentical It is a most wretched and wicked thing to assert there are no dayes set apart for the more special worship of God and to despise those Imptum est et iniquum aut nullos esse dies divino cultui dedicatos asserere aut eos qui sunt contemnere Zanch. which are set apart to the same intent Nor can the sanctification of the Sabbath be ceremonial or vanishing for Prayer is as needfull for us as the Jews and so hearing of the Word receiving of the Sacrament and those Ordinances which fill up the Sabbath Moreover rest and refreshing for our selves and families for our Servants and Cattle is as well accommodated to the weakness of the flesh in the times of the Gospel as in the times of the Law To all which may be added that the great end of the fourth Opus creationis eâ—t opus stupendum immò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandement viz. the serious consideration of the great and stupendous works of the Creation and so to be led to admire the Creatour the great Workmaster of this admirable structure of the World is no way unbecoming Christians Ratio praecepti quarti est quia sex diebus deus fecit caelum et terram die septimo requievit jam regula est ratio immutabilis facit praeceptum immutabile ratio hujus praecepti nunquam transitura est praeceptum ergo in perpetuum durabit Dr. Andr. Epis Winton nor heterogeneous to their vivid and holy speculations which are onely heightned to us by an additional argument of the mellifluous work of mans Redemption But to draw out the Answer no further It is most remarkable and to be noted with an Higgaion Selah that in the 31 of Exod. 14. God presently after the exhibition of the Decalogue the whole body of the ten Commandements singles out the fourth Commandement alone and tells the Jewes Ye shall keep the Sabbath therefore for it is holy unto you every one who defiles it shall surely be put to death for whosoever doth any work therein that soul shall be cut off from amongst his people It is a Sabbath of Rest holy to the Lord v. 15. The Children of Israel shall keep the Sabbath they shall observe the Sabbath throughout their Generations for a perpetual Covenant v. 16. How doth the Lord again again press the keeping of the Sabbath two or three times in one Verse and one Verse after another as if this was his darling Commandement and he took the greatest care of it and did give it the primacy over all the other Precepts And indeed
midwived into the world by Apostolical precept or practise The infinite distance between the Authorities must needs conclude a vast difference between the benedictions nor can the Canon of a Council tie conscience so fast or bless the obedient so much as the Canon of Scripture our enemies themselves being Judges nor can in the least any Scripture be produced to authorize the Church to set up a Sabbath for the Christian World God usually blesseth his own institutions Prayer is powerful because He commands it Preaching John 14. 15. effectual because He enâ—oyns it the Sacraments comfortable Mat. 28. 19 20. because He ordains them and so the Lords Day is often Luk. 22. 19 20. bedewed with showers of the choicest love and benediction because it was Christs institution either more immediately by his personal command or else mediately by his inspired and infallible Apostles And therefore let us fall down before the force of truth and conclude the blessings of our Sabbath speak the beginnings of our Sabbath to be in Gods breast and not in mans will God usually accepting the worship at Jerusalem and not that at Dan and Bethel he loves those festivals of which himself is the Author And let us fetch a pregnant argument from Providence What signal judgements hath God punished the prophaners of Peccatum est deiâ—idium â— Christiciâ—â—um est summum malum spomaneâ— infania somnus et mors anima ex sui naturâ mortem meretur gravâ— est onus animum deprimens cibus durus nullo stomacho digestibilis morbus pesti lentissimus putidissima corruptio Alap the Lords day with as shall be shewn more fully hereafter Now the prophaning of the Lords day must needs be a breach of the law of God or else how can it be a provocation of the wrath of God God punisheth only for sin which the Apostle saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 John 3. 4. Now if our Christian Sabbath be only a law of Man where is the positive and provoking sin in the violation of it where is the infinite evil which should so inflame divine displeasure as to pour out his fury on the violatours of it and to follow them with tremendous judgements Is it probable that God would strike so deeply and punish so fearfully and wonderfully for the breach of a Canon of the Church or a Decree of a Council It is true was the Lords day bottom'd on Ecclesiastical authority it would be a piece of disobedience to the Church to violate it but still where is the infinite evil as every sin is to stir up so much indignation in the Almighty Surely the breach of a humane constitution could never raise such storms in the world nor pelt so many untimely into their dust and oftentimes on a sudden and in a stupendous and terrible manner as shall be fully shewed hereafter And again we meet with no such tragedies in our sporting upon holy dayes and those festivals which are of the Churches appointment those dayes run waste in mirth and jollity nor do we meet with broken limbs sudden deaths fearfull diseases unexpected blindness c. the common issues of the prophanation of the Lords day to be the success and consequence of that vanity Providence then makes the distinction between dayes of the Churches appointment and that blessed day our Christian Sabbath which is of divine institution To conclude then this particular Let us cloath the Lords Quid hac die fâ—â—icius est quâ dominâ—â— judaeâ—â— mortuus est nobis resurrexit In quâ cultus Synagogae ocâ—ubuit et est ortus ecclesiae in quâ nos homines fecit surgere et vivere secum et sedere in coelestibus Haec est dies quem fecit dominus exultemus et laetetemur in illo Omnes dies fecit dominus sed caeteri dies possunt esse ju daeorum possunt esse Haereticorum possunt esse Gentilium sed dies dominica dies est resurrectionis dies Christianorum est dies nostra est Hier. day in all its royal Apparel and put on all its Jewels and Ornaments and then we shall see this Queen of dayes in all its splendour and glory A day it is of honour and renown above all dayes that ever the Sun shone in the most gloririous day that ever God created the most solemn day that ever the Church celebrated a day which Christ hath crowned with the greatest glory of any day that ever dawned upon the world It is a day of the Lords power a day of his perfection the day of his praise and glory and a day of his bâ—â—â—nty and blessings the day of his espousals and of the gladness of his heart When Christ was born the Angels celebrated that day with Songs and triumphs Luke 2. 13. When Christ rose from the dead or else why was he born Let the Saints celebrate that day with weekly solemnities and praises and not passe away their laud in a transient musick as the Angels did On this day our Christian Sabbath day there was a confluence of wonders and wonderfull transactions wrought by him whose name is wonderfull Isa 9. 6. In a word this day is the highly favoured of God a map of Heaven a taste of Glory the golden spot of time the market day of souls the day break of eternal brightness a day to be marked of thousands for their new birth day a day on which many have been redeemed from more then Aegyptian bondage a day of light of joy of love and delight a day which is truly delitiae humani generis the delight of mankind as once Titus was called Ah! how do men flutter up and down on the week dayes as the Dove on Rom. 1. 4. Luke 13. 32. John 20. 22 23. the waters and can find no rest for their souls till they come to this day as to an Arke and this day takes them in On this day the light was created the Holy Spirit descended life hath been restored Satan subdued Sin mortified Souls sanctified Cant. 3. 11. Hos 2. 19 20. Acts 13. 34. Sex praerogativae recensentur ad diem dominicum propiissimè pertinentes Beda in lib. de officiis Eccles Cap. 1. the Grave Hell and Death conquered O! the mountings of mind the ravishings of heart the solace of soul which on this day men enjoy in their dearest Saviour Our Lords day is the first day of the week was the first day of the world On it the Elements were formed the light was created the Angels were produced On it Manna was first rained down On it say the Fathers of the sixt General Council was Christ born On it did the Star first appear to the wise men who came out of the East On it was Christ baptized in Jordan by John the Baptist as the Council of Paris observe Sextum Concilium generale Constantinopoli celebratum On it saith a learned man Christ
they gathered it six dayes together and ceased the seventh day being the Sabbath day without controversie it began to fall on the first day which is the Lords day and still upon our Lords day the Lord rains Manna upon his people the true Manna did not cease in the wilderness but is still showred down upon the due observers of Gods holy day Divine blessings more sweet more pleasant then Israels Manna or bread resembling wafers or Corianders seed shall enrich and refresh the devout soul on Gods holy day Exod. 16. 31. Arg. 10 No command is punished with more severity then that of the Sabbath when it is broken and disobeyed Sabbath prophanation is a sin which will be beaten with many stripes For the better discovery of this great truth we shall follow it by degrees God eyes Sabbath-prophaneness most exactly If it be but the carrying of a burden Jer. 17. 27. God takes notice of it and it sets all in a flame There are two things God is most Sabbata Dei sunt ejus delitiae sunt ejus faelicitas et illa in dei contemplatione consistunt quibus à seculi curis et laboribus vacantes divina opera et judicia contemplemur Alap jealous of 1. Of his truth 2. Of his day God will see little spots on his own day Little flaws are seen in a jewel every one takes notice of spots in the Moon which is a bright and glorious luminary the finer the cloth is the more damageable the rent is which is in it Gods Sabbath is one of his most precious things it is not said Jer. 17. 27. If any commit a gross sin upon my Sabbath But if any bear a burden Secular works are sinful works on Gods holy day every toil is a trespass and to bear a burden upon the back is to draw guilt upon the soul God threatens Sabbath-prophanness most sharply The threats of God are the drawing of his bow they are the sharpning of his sword and the fitting it for execution they Ter poenam capitalem infligendum deus exprimit vilatoribus Sabbati quam poenam certum est immò de temporali morte et supplicio infligendum transgredienti esse intelligendum quod etiam ex praxi constat 15. Num. 32. Et haec quidam 〈◊〉 infligebatur ad exemplum Obstinatis etiam aeternam mortein fuisse denunciatam non inficias imus Rivet are his warning-pieces which he shoots off to affright secure sinners they are his frowns which are the evidences of his wrath and indignation Now God surely threatens the violations of his Sabbath he threatens them not with a light affliction but with death it self Exod. 31. 14 15. The soul which shall prophane the Sabbath shall die the death nay this sin shall not only destroy the Citizen but the City too Jer. 17. 27. set the gates on fire where the safety of the City lay No Portcullis can secure that City where the Sabbath is prophaned nay God threatens Sabbath-prophanation with his consuming fury Ezek. 20. 13 21. which can lay waste all which lies before it every thing is stubble to Gods wrath no gate so strong to resist it no Person so potent to withstand it Divine fury can as easily rase as Divine Power can create a world And this fury God will poure out on those who prophane his day God complains of Sabbath-prophanation most bitterly When God was drawing up his Endictments against the people of Israel now going into captivity one of his chiof charges was Sabbath-pollution they defiled his day which he would have kept spotless and this did accent his complaints and put an Emphasis upon his grievous expostulations Sabbata domini profanant homines tùm eorum prophanationem vident non corripiunt sed oâ—ulos suos avertunt et conniventes dissimulant item cùm ea non piè observant They despise my statutes saith God Ezek. 20. 24. How doth this appear Why saith God They pollute my Sabbaths as if the contempt of Religion was wrapt up in Sabbath-prophanation And in another place Ezek. 22. 8. They despise my holy things saith God but what is the evidence of it why saith the Lord they prophane my Sabbaths this goes to the heart of God and nothing more provokes his spirit Nay which is observable God calls the prophaning of his Sabbath the prophaning of himself Ezek. 22. 26. so the text They have hid their eyes from my Sabbaths I am prophaned among them To pollute Gods day is to cast Coinquinabar Ezek. 22. 26. i. e. profanè tractabar abâ—iiâ— dirt in the very face of God himself and when men make light of the Sabbath they lose the reverence they should bear to the sacred Majesty of God Sabbath-prophanation huddles all in confusion as God complains Ezek. 22. 26. and makes men Atheists so as to have no regard of the incomprehensible and tremendous Jehovah who as the Apostle saith Heb. 12. 29. is a consuming fire And so God bitterly complains Polluitur Sabbatum cùm cujus gratiâ instituitur à plerisque non curatur Muscul Ezek. 23. 38. Moreover this they have done unto me they have defiled my sanctuary in the same day and have prophaned my Sabbaths What is done to Gods day he takes it as done to himselfe When his day is polluted and when his Saints are persecuted this is drawing against God himself Acts 9. 4 5. In a word the prophaning of Gods Sabbath makes him first poure out his complaint and then poure out his fury the smothering of his complaint quickly breaks out into the flame of his indignation God punisheth Sabbath-prophanation most severely We have already discovered the sharpness of Gods eye in the discerning the frowns of Gods brow in the threatning the totus dies dominicus ex toto animo quantum ferat humana necessiâ—as et imbeâ—illitas ritè et piè servandus est etenim ejus prophanationi et pollutioni maledictionem comminatur Deus Exod. 31. 14. Lev. 26. 2 14. Jer. 17. 27. et poenis gravissimis morte ulciscitur utpote cujus contemptus est totius legis dei et divini cultus repudiatio Leid Prof. complaints of Gods mouth in his complaining against and now we come to take notice of the strokes of Gods hand in the revenging of the violations of his blessed Sabbath The Histories of all ages do afford many dreadfull examples of Vengeance executed upon those who have prophaned this day The Reverend Mr. Walker tells us That he could relate more then thirty examples of Gods heavy vengeance upon Sabbath-breakers within the space of two years some of which were struck with suddain death by Gods immediate hand others devoured in the waters some cut off by surfets which they got by dancing and drinking on the Lords day some fired out of their houses in the midst of their quaffing and jollity and all their goods and substance consumed And these Judgements have befallen them in the
support of Religion and keeps it from flights or falls Every devout worshipper on the Lords day is but a lessar pillar to shoar up godliness and piety in the world While publick worship is seriously frequented and private duties are frequently performed while the sacred word of God is diligently attended the blessed Sacrament devoutly received while holy prayers with moystened eyes and melting hearts are affectionately poured forth and sent up to God on his own holy day while these things are in ure in a Nation piety and Religion are above the fears of decay Religion sails or sinks with the Sabbath when both are embarqued in the same Vessel and where this Sancta diei dominicae exercitia labascentem pietatem religionem sustinent holy day is constuprated by vanity and prophaneness profession is laid waste and desolate the sanctification of Gods day keeps up Gods fear in the Church but that being suspended the gap is made and the Church lies open to all kinds of sinful incursions A learned man tells us that Guntheram a pious King of France fighting against the Goths with unhappy success did sedulously enquire into the cause Guntheramus Francorum Rex pientissimus contra Gothos infaelici successu se pugnasse observaverat tanti mali fonte paulò altius investigato cui malo ut obviam iretur statutum est diem dominicum religiosè custodiendum per universum c. of it and taking notice of the neglect of the Bishops instructing the people as likewise observing the prophaneness of the people in dishonouring the Lord he presently concluded this was the proper source and cause of his late discomfiture and calamity and therefore he immediately commanded That the Lords day should be carefully and solemnly observed throughout his whole Dominions as being the most proper remedy and most likely Cure for those distempers which had shaken the happiness both of Church and State God usually calculating his providence according to the observation of his day smiling upon those places where it is religiously observed and evidencing his displeasure where it is slighted or contemned Arg. 9 The sanctification of the Sabbath is the discharge in a great measure of that duty pressed by the Apostle Phil. 3. 20. Let your conversation be in heaven All the duties of the Sabbath Nonne pudet te corpore coelum suspicere mentem in terrâ repere caput sursum cor deorsum habere Bern. are but transactions with Heaven Our prayers are our approach and appeal to Heaven and therefore we are said to lift up a prayer Jer. 7. 16. Our hearing the word is only hearing News from Heaven Acts 20. 27. And our Sacramental receipts are only the tasting of the fruit of the Vine which we shall drink new with Christ in his Fathers Kingdom Mat. 26. 29. The Ordinances of a Sabbath are heavenly Ordinances the end of a Sabbath is to bring us nearer to heaven and the Communion of Saints whâ—ch we enjoy upon a Sabbath is a sweet resemblance of that Society the Saints shall enjoy in heaven And though we cannot pretend to 2 Cor. 12. 2. Pauls rapture into the third heaven or to Johns extasies upon this holy day yet in a conscientious use of divine administrations Rev. 1. 10. we travel fairly on towards heaven and happiness Secular works which savour of earth are to be banished this day Exod. 20. 10. Carnal hearts which rellish earth are unsutable to this day Rev. 1. 10. And pleasurous delights which are the liquorish froth of earth are to be avoided on the Sabbath day Isa 58. 13. Our Sabbath is the day-break and twilight of heaven and glory which if we improve to work our spiritual works in a little time will bring us to a perfect noon Arg. 10 Let us be exact on the Lords day in honour to Christ it is his Resurrection day On this day the Sun rose which lightens Dies dominicus Christi resurrectione declaratus est et ex illo caeâ—it habere festivitatem suam aeternam non solùm spiritus sed et corporis requiem praefigurat Aug de Civ dei every one which comes into a better world on this day the Conqueror shewed himself when he had laid all his enemies in the grave from whence he sprang This was the day of Mankinds restauration of the worlds wonder and of the Believers joy This day was the fresh spring of our happiness the initials of a Christians boast On this day Mosaical rites and legal Ceremonies were fully and totally routed and so put to flight and then dyed together the Synagogue and the Sanedrim Christ is the true Joseph who on this day left his prison and was promoted to honour Christ is the real Moses who breaking through death and dangers Acts 13. 31 32 saw Pharaoh and his host Satan Death and Hell and Heb. 1. 5. all spiritual wickednesses drowned in the Sea Christ is the Resurrexisti domine quà m â—â—â—ulatè celeritèr O fortunati labâ—res O gloriosa certamina quae talem finem sortiuntur Pâ—ssionem excepit Resurrectio mortem immortalitas ignonimiam gloria infirmitatem virtus Tempestatem serenitas Bellar. 2 Cor. 5. 1. true Mordecai who foiling Haman and all his enemies delivered the true Israel from tyranny and oppression and on this day kept his Purim Christ is the true Jonas who being cast into the Sea in a tempest of frenzy and cruelty on the third day was cast on the shore and survived to more gracious purposes In a word glorious were the conflicts happy the labours blessed the rest and most triumphant the Resurrection of our dear Redeemer Now as it is reported of Caesar when he would cry Quirites that word put new life into his Souldiers in the sorest battels So when we think our Sabbath is Christs Resurrection day this should put new life into all our duties and devotions This was the day of wonders when our blessed Samson carryed away the gates of Hell to lay our way open to the City of the New Jerusalem the City not made with hands eternal in the heavens CHAP. LIII The Resurrection of Christ is not only a real ground for the institution but a cogent Argument for the holy observation of the Lords day WHen our hearts are dead and curdled into formality upon the Lords day then every one of us should thus bespeak his soul O my soul this day is the triumph of thy Redeemer when he trod upon the Serpents head when Gen. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Hexam he took from death its sting from hell its standard suppose my soul thou hadst stood by the Sepulcher and seen the Sun of Righteousness covered with a cloud before now shining forth most gloriously on the morning of the Resurrection day how would this have raised and ravished thy heart How glad were the Disciples when they saw the Lord they believed not for joy John 20.
the Church But the Lords day was alwayes celebrated in the Church with joy and unanimity nor ever was the spring of controversie or contention This glorious day alwayes shone bright in the Church without the ecclipse of contempt or disuse And indeed our sweet and lovely Sabbath is a Jewel of inestimable worth a golden stream dissolving and running by us for us to make use of for our passage to a glorious eternity Man never forgets himself more then when he knows not his time and falls below the brute Creatures who understand their seasons Jer. 8. 7. How many observe not the time of Christs coming to meet his people upon his own Eccles 9. 12. blessed day David was wont to say One day in thy Courts is Psal 63. 2. better then a thousand Psal 84. 10. And the same judgement Psal 42. 4. must we pass upon the Lords day before we shall come to a Jer. 8. 7. due observation of it Sabbaths are kept as they are valued And as is our apprehension so is our observation We should look upon the Sabbath as one of the dayes of the Son of man a season put into our hands for life and salvation Luke 17. 22. Luke 19. 42 43. and this would steer our hearts to a Amos 8. 11. devout celebration of it Did we prize the Sabbath as our Rabbini docent Judaeos Sabbatum suum ideò venerasse ut illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium dierum good wind for our Port our seasonable gale for our coast our indulgent call to our Rest surely we should spend it with God for we know not how soon the things with the day and the day with the things may be past and gone It is observed of the Jews thy so much honoured their Sabbath that they Reginam appellarunt were wont to call the whole week by the name of Sabbath Luke 18. 12. And they were used to say the first second third or fourth day of or after the Sabbath and this they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did as learned men observe not only 1. To discriminate themselves in calling the dayes of the week otherwise then the Gentiles who called them by the names of their Idols But Mark 16. 2. 2. To demonstrate the dignity of the Sabbath day and Luke 18. 12. Hier. ad Hed. quaest 4. Theoph. in Luke 18. that above all dayes it was with them in greatest account And ought not Christians much more hold up an high and honourable esteem of the Gospel Sabbath which is a far more glorious day Most assuredly our practice will keep pace with our repute and if we look not upon the Sabbath as the Tremel in Syriac Para phras day of God we shall never keep it as the day of God And strange it is that the Sabbath should not be precious in our eyes when eternal life is but our great Sabbath our long Sabbath which hath no evening as Ambrose and Augustine Ambros in Psal 119. observe Nay Epiphanius tells us That Christ is but our more durable Sabbath and we rest in this Sabbath when we August de Civ dei repose our hearts and hopes in him Nay a good Conscience as Augustine saith is the bed of God the Palace of Christ the Epiphan lib. 1. Heres 30. Temple of the Holy Ghost the Paradise of Delights and the Sabbatum dei est illud quo ab opere exteriori cessare dicimur et sacramentum interioris Sabbati ubi mens sancta per bonam conscientiam à peccato quiescit Hugo Rev. 2. 10. standing Sabbath of the Saints Thus holy Augustine in his tenth Sermon to his Brethren in the wildernoss A good Conscience indeed is our continual Sabbath our constant feast and rest And therefore in keeping Gods Sabbath let us be faithfull unto death and he will give us a never ceasing Sabbath when we shall wear a Crown of life In the saddest and sorest times when Kingdomes are shaking and Cities sinking nay all Gods Ordinances seem to be taking their leave in a Land yea when all externals in the world are at the worst yet then there may be an internal Sabbath in the heart and an eternal Sabbath in the heavens for all those who are here consciencious in keeping the externall Sabbath viz. the Lords day with all holiness and accurateness of observation Aquinas well observes There is a Sabbath of Sabbatum est duplex Pectoris Temporis time every first day of the week and a Sabbath in the breast inward rest and quietation Now the one leads to the other Aquin. 1mâ— 2dae quaest 100. Artic. 5. when we are Critical in keeping the Sabbath of time we may be confident in the enjoyment of a Sabbath and Rest in our bosoms Piety on a Sabbath will assuredly end and conclude in a Paradise in the bosom and when we have rested with Christ on his day he will certainly sup with us at night and bring grace and peace with him Rev. 3. 20. Let us keep every day as a Sabbath A good week will fore-run Praescrip 4. a good Sabbath as the Sabbath should influence the whole week so the whole week should prepare for the Sabbath And indeed the whole term of our life should be a continued Sabbath in two respects In cessation from the service of sin Sin must always be our corrosive not only on the Lords day but on our day we have no vacation for evil sin is a spot on the week though a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. deeper on the Sabbath as Christ is always the Saints love so sin is always the Saints load How bitterly doth Paul complain of his inbred corruption Rom. 7. 17 18 21 23 24. And so Augustine condoles his condition by reason of sin Alas saith he Sin follows I fly and yet I fall I fight and yet I am captive I run from it and yet I am drawn to it I would rest and yet I cannot be quiet one day nay not an hour Now thus to rest from sin is an every Qui cessat ab operibus seâ—uli spiritualibus vacat iste est qui diem festum Sabbatorum agit neque onera portat in viâ onus est omne peccatum neque ignem accendit c. Et in loco suo sistit neque recedit ab eo Quis est locus animae Justitia est locus ejus veritas sapientia sanctificatio Etomnia c. Orig. days Sabbath there is no day but sin prophanes it sin is the blemish of the shop as well as the Sanctuary and is a brand upon the week as well as the Sabbath It is observable there was no death stigmatized with a Curse but the death of the Cross but on the contrary there is no day but is stigmatized with sin and iniquity Every day must be a Sabbath to us in abstinence from sin It is rarely observed of