must meet with Christ at a Sacrament A contrite heart is the fittest company for a Crucified Saviour Eph. 5. 19. In singing of Psalms there must be holy joy we must make August in lib. confes Deplorat dolet qâ—â—d concentibus musiâ—is plus attentionis adhibuit quà m quae sub illâ—s profâ—rebâ—ntur Zanch. melody in our hearts Holy affection must make the reading of the Word savoury and saving to us The Sabbath then without we act our Graces on God on Christ on the Word and in the Ordinances is onely a day of theatrical shews and spiritual pegeantries which when it is over leaves the soul empty of any purchase or satisfaction And if so many graces must be drawn out into act we had need take the wings of the morning and speed to our Sabbath employments which are so numerous and important There are many faculties and parts to employ on the Sabbath All that is within us and all that is without us must serve and praise the Lord every part of our bodies and Psal 109. 30. every faculty of our souls the whole man is but a reasonable Rom. 12. 1. sacrifice to be offered this holy festival First Our outward man the tongue must be employed in prayer the ear in attention the heart in devotion the eye in speculation the knee in submission And Secondly Our inward man the understanding must be improved to drink in truth the will to entertain truth the Recta ratio dictat deum magâ—â— interna fide spe pietate amore et puritate mentis quà m externis corporis ceremoniis colendum esse Alap memory to retain and record truth and our affections have a three-fold office First To espouse the Word by receiving it in the love thereof 2 Thes 2. 10. A careful attention opens the door to 2 Thes 2. 10. the word but a lively affection opens the heart to the word The preaching of the Gospel layes a treble injunction upon us 1. To receive it 2. To love it 3. To live in it But the Second office of our affections is to heat our prayers it is love makes that sacrifice to smoak and flame And James 5. 16. Thirdly To scale Heaven in longing for a better Sabbath more durable more sweet more full and superlative Psal 63. 1. There are many persons to converse withall on the Lords day First We must converse with God The Sabbath is called the Lords day not onely as it is the commemoration of Rev. 1. 10. his glorious resurrection and his appointment and institution but likewise because our business is with him on that day then more especially our fellowship is with the Father and with his Son Jesus Christ Our praying on a Sabbath 1 Joh. 1. 3. is the pouring out of our souls into Gods bosome our In Patrea et in Christo sunt omnia verae ecclesiae bona Zanch. hearing is onely receiving and being acquainted with Gods mind in Ordinances we wait upon God in the Sacrament we feed upon Christ in our Services we do homage to God in our Praises we pay tribute to God The Sabbath is the souls meeting day with God its spiritual Mart in which it traficks and drives its trade with Heaven Take away God from a Sabbath and the Ordinances are dry and parcht duties are heartless and unprofitable the Sanctuary is filled with emptiness the people and professors hunt after a Isa 55. 2. shadow and at last shall catch that which is not bread All our addresses on this holy day are to God our delights are in God our expectations are from God our fellowship and sweet communion is with God and therefore holy David Psal 63. 2. speaks of Gods Power and Glory in the Sanctuâ—ry and makes its only request to behold the beauty of the Lord in the Temple Psal 27. 4. and magnifies a dayes opportunity in Gods house The Psal 84. 10. Spouse enquires where Christ feedeth and where he makes his Can. 1. 7. flock to rest at noon Our great and principal business is with God on the Sabbath Secondly We must converse with the Ministers of God they are on this day the stars to guide us Rev. 1. 10. they Rev. 1. 10. are the Stewards to provide for us and give us our meat in due season Luk. 12. 42. 1 Cor. 4. 1. 1 Pet. 4. 10. they Luke 12. 42. are the salt to season us Mat. 5. 13. they are the wise Duo docet Apostolus unum communionem cum Apostolis ideòq eorum Doctrinam eô spectare ut omnes unum fiamus cum Christo ejus Patre Zanch. 1 Cor. 3. 10. Mal. 2. 7. builders to edifie us in the increases of God their lips preserve knowledge their feet appear beautifull in bringing the glad-tidings of Peace their voice is sweet to the hungry soul On the Sabbath we must wait on the Ministry of Gods faithfull Ambassadors Thirdly We must converse with the Saints of God on his holy day then Gods people must gather together and pursue Rom. 10. 15. a joynt interest Publick Assemblies adorn the Sabbath Cant. 2. 14. Grapes are best in clusters There are many strings to the 2 Cor. 5. 20. Lute which is the sweetest Instrument Flocks are most pleasant when gathered together in one company and Armies most puissant when kept in a body their dissipation is both their rout and ruine Christs sheep must flock together Suggerit Apost constantiae admâ—nicula Primò Vtament et diligenter frequentent caetus Ecclesiasticos Secundò Vt se mutuò ad veritatem tuendam cohortationibus excitent maxime qui firmiores sunt infirmiores juvent confirment et hortentur ad constantiam in fide Deus enim publicis presentiam suam et eruditionem promisit In Ecclesiae congressiâ—us doctrina fidei reperitur et declaratur ad singulorum aedificationem et preces pro constantid publicè funduntur ad deum quas juxta promissionem exaudit Par. on Christs holy day Paraeus gives us four solid Reasons for it which I shall mention for their substantial worth First The Congregating of Gods people especially on the Lords day is the soder of unity like many stones so artificially laid that they appear all but one stone Every Congregation is a little body whereof Christ is the head Vnity is the strength and beauty of the Saints nothing so preserves it as frequent and holy Assemblings Secondly It is the preservative of love Many sticks put together kindle a flame and make a â—laze Frequent visits multiply friendships In Heaven where all the glorified Saints meet together how ardent is their love Absence and seldome associations beget strangeness as between God and us so between one another To meet to worship the same God is the best way to attain to the same heart like the Primitive Saints who were all of one company and all of one mind Acts 2. 46. Acts 2.
10. 25. The Prophet calls for full vials to be poured out upon them But prayer never better becomes a family then on the morning of the Lords day Our closet devotions and family prayers common to other Numb 28. 9. days must not be omitted on this blessed day but rathet augmented It is worth our notice that the first service of Exod. 30. 7. the Jews on their Sabbath was burning incense before the Lord Exod. 30. 7. Now family prayer is the burning of incense in our family every branch of the family joyning in prayer doth as it were fill his hand with incense and so offer it up in Christs merit which is the sweetness of our 2 Cor. 1. 3. incense to the father of mercies and how perfumed must Sicut suffitus sursum ascendunt et odorem suavem praebent sic preces sanctorum coelestia petunt et deo grâ—â—ae sunt that house and family be where so much incense is offered Let our whole family in the morning of the Sabbath cry out seek the Lord O our souls As Mary Magdilen she was early up to seek him whom her soul loved Mat. 20. 1. John 20. 1. Mark 16. 2. She was last at the Cross and first at the Sepulchre And O that our love could keep pace with hers The whole family shall be as morning stars to sing together Job 18. 7. and pour out their souls in the bosom of God this is worship like that of heaven where the multitude the whole host of heaven sing forth the praises Job 38. 7. of God together And in this we follow the clew of Reason First Families have their wants as well as single persons they may want prepared hearts composed spirits exerted graces to meet with God on his holy day that which is the complaint of one may be the moan of the whole family as if some one string in an instrument be struck another string trembles heart may answer heart throughout the whole family Secondly Spiritual grace is as necessary to the whole family as it is to any particular person and so ardent prayer is as indispensible The whole land of Aegypt came to Joseph for Corn because of their want Every foul in the family Gen. 41. 57. had need to beg for the beauties of Christ that he may meet pleasingly with his beloved on his own day Grace is the comeliness of the Servant as well as the Master of the Child as well as of the Parent In the fourth Commandment the injunction is laid upon all within our gates to keep holy the Sabbath Exod 20. 10. Thirdly Moreover the whole family is to attend upon Quamvis nullus advena ad hoc cogebatur ut circumcideretur tamen ad auditum divinae legis adhibebatur et die Sabbati ad sacrum otium constringebatur Muscul publick worship and prayer is both the plow and the harrow to prepare the ground of our hearts to meet with God and to receive the immortal seed which is able to save our souls Jam. 1. 21. Indeed the Apostle adviseth us to pray continually 1 Thes 5. 17. but then more especially when we are going to the publick assembly to prepare us for those solemn Ordinances wherein we joyn issue with the Saints in holy worship and for this God will be intreated Families must not rush upon Ordinances as the Horse into the battel but prayer must prepare the way and so let us feed Ezra 8. 23. upon the Manna of the word and drink of the truths of the Jer. 8. 6. Gospel Fourthly Family prayer makes a musicall harmony Consort Vna communis oratio quam unâ mente et fidem Jesum inculpatâ protulerunt Ignat ad Magn. is the life of melody a heavenly host celebrated Christs Nativity Luke 2. 13. Not a single Seraphim but a quire of Angels In the primitive times there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One common consent and harmony of prayers And Clemens Alexandrinus tells us That in the golden dayes of the Church there used to be on the Lords day a pile and heap of suppliants having one voice and one mind in their prayers and addresses to God It was the wish of Athanasius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Apology to the Emperor Constantius That all might lift up the same voice to God without any dissonancy or disorder Vnited prayers are the stronger voice united sighs are the thicker cloud united tears are the fuller stream and so make the deeper impression upon the divine breast The devotions of a family must needs make a greater noise then one single cry to awaken the Lord to give answers of love and grace A single instrument may make musick but no harmony As we must take the opportunities of prayer in the closet and in the family on the morning of a Sabbath so we must look to the qualifications of our prayers Every prayer is not an engine to batter heaven we must so pray that we may obtain we must therefore look to the character as well 1 Cor 9. 24 as to the custom of praying Our prayers both in the closet in the family and likewise in the publick assembly must be fetched from the heart Christiani usi sunt precibus prout illis suggerit Sp. s sine monitore qui de pectore orabant Tertul. not lip labour only then they are lost labour Tertullian tells us The Christians in the primitive times needed not a monitor in their prayers to dictate to them they prayed from their own hearts which suggested to them seasonable and sutable petitions And the Apostle tells us That the effectual fervent prayer of a righteous man avails much Jam. 5. 16. The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A working prayer when the heart works in holy affections and yearnings as the Bee in the midst of its wax and honey Success may be much known by the heat and warmth of our spirits Luke 11. 8. We translate the word importunity but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impudency In the times of the Law the sweet perfumes in the censers were burnt before they asscended When we go to our closets or our families we must look to our affections in our addresses to God get Cant. 4. 6. them fixed by the Holy Ghost that they flame up towards Vtinam eodem semper ardore orari possim tunc erit responsum fiat ut velis Luth. God in devout and religious ascents There is language in groans a voice there is in weeping Psal 6. 6. Sighs have their speech and are articulate before God Indeed it is no easie thing to work a lazy dead heart to a necessary height of affection the weights always running down-ward but they must be wound up by force as the weight of a clock must be tugged up by the strings And when our affections are pulliced up it is hard to keep them so like Moses his
Exod. 17. 10. hands they are apt to faint and fall down but a continued violence and force must keep our affections in their highest sphere The Bird cannot stay in the Air without continual flight and motion of the wings nor can we persist in affectionate prayer without constant toil with our own hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. Apol 2 affections faint and thoughts scatter weariness makes way for wandring so that we must take pains to keep our affections sailing towards heaven we must keep the wind of the spirit and row at the Oar that we be not sinfully becalmed and so miss of the end of our voyage Justin Martyr observes That the prefect of the assembly in his time used to pray with his utmost strength So then our prayers on the morning of the Sabbath must be cordiall and affectionate Our prayers must be cloathed with humility we must pray in a sense of divine purity and of our own unworthiness Luke 18. 23. Not only the bended knee but the submissive Isa 66. 3. spirit becomes prayer Christ himself kneeled down and prayed Luke 22. 41. On the morning of a Sabbath we Quatuor sunt gradus humilitatis Primus est contemptibilem se esse cognoscere Secunduâ— de hoc dolere Tertius hoc confiteri Quartus Aequo animo ferre se contemptibilitèr tractarâ— Ansel have great things to beg and we our selves usually give our charity not to the sturdy but to the stooping beggar If we look for blessings from Gods hand it is fit we should lie at Gods feet Christ himself melted Heb. 5. 7. and shall not we stoop and be humble in prayer Hezekiah turned his face to the wall and prayed Isa 38. 2. as being conscious of his own unworthiness covering his face with blushes which the world must not see and so confounded in himself he pours out his soul before God In this holy duty we lie at the allowance of Gods mercy and most rationall it is we should lie at the foot-stool of Gods Throne The Publicans stroke on his breast which was an evidence of his humility and self-abhorrency made his way to that acceptation the Luke 18. 13. proud Pharisee could not attain unto Our closet and family prayers on the morning of the Sabbath must be sharpened and spirited wirh the sense of want and with hungrings and desires after supplies The Mat. 5. 6. Neh. 1. 11. Luke 11. 13. Non frigidè à deo petere debemus beneficia sed affici nos oportet sensu et vehementi desiderio illarum rerum quas à deo petimus Daven beggar cryeth loudest his rags make him roar we are cloyed in our apprehensions and we are cool in our Petitions Necessity inflames importunity Were we but sensible on the morning of a Sabbath to come to our case in hand what need we have of sins pardon of an understanding heart of a hearing ear of a holy and suitable frame of spirit for divine Ordinances and to run profitably through the duties of the whole Sabbath surely our hearts would be like coals of Juniper Psal 120. 4. we should burn with ardency and importunity We pray most fervently when we pray most feelingly want is the bellows of desire Let In petendo panem nostrum quotidiunum egestatem mendicitatem nostram agnoscimus us therefore study a sense of our spiritual wants and that will set the wheel of prayer on going with the greatest speed and eagerness Let these introductory prayers on a Sabbath be animated with faith That grace makes every duty weight and every service without it if it be put into the ballance will be found too light In our prayers we must be perswaded of the Heb. 11. 6. 1 John 5. 14. Psal 10. 17. mercifulness of Gods nature to encline and bow his ear to them of the riches of his promises to encourage them of the infiniteness of his power to fulfill and accomplish them Olea Arbor pinguedine suâ fertur nunquam deficere sed folia sub aquis manere possunt virentia Par. or else all our requests are like the bird with clipt wings they may flutter up and down the ground but they can rise no higher We must believe that God can fill every chink of our desires and that he will send home the Dove with the Olive branch in his mouth These annexed Scriptures will further evince this truth 1 John 5. 14. Mat. 21. 22. Psal 141. 2. Jam. 1. 6. Psal 55. 17. Where David saith He shall hear my voice O rare act of vigorous faith In a word Then Jude v. 20. we pray aright when we pray in the Holy Ghost His concurrence is necessary God will own nothing in prayer but Rom. 8. 26 27 what comes from his spirit any other voice is strange and barbarous to him God delights not in the flaunting of parts and in the unsavory belches of a carnal heart nor in the tunable cadency of words which is only an empty ring in Gods ear But the method of the Lord is to prepare the 1 Kings 18. 38. heart and then to grant the request Psal 10. 17. Our heart is opened first and then God opens his ear Fire from Potentia ad precandum non est ex nobis metipsis sed ex spiritu sancto Psal 147. 9. Vt adjuetis me in Orationibus i. e. ut concertetis in agone mecum graeâ—è est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven to consume the sacrific was the solemn token of acceptation heretofore 1 Kings 18. 38. Fire from heaven is the token still even an holy ardour wrought in us by the Holy Ghost Indeed prayer is a work too hard for us we can babble of our selves but we cannot pray without the Holy Ghost we can put words into prayer but the spirit must put affections without which prayer is but cold prattle and spiritless talk Our necessities may sharpen but they cannot enliven our prayers The carnal man may cry unto God as young Ravens and as the rude Marriners did in Jonahs ship but now gracious affection is quite another thing There may be cold and raw wishes after grace in an unbeliever but Jonah 1. 6. serious and spiritual desires after the same blessed gift these Hos 12. 4. we must have from the Holy Ghost Quest Did we consider what prayer properly is we should then easily see the necessity of the spirits assistance Prayer is a Qui precatur debet esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certans et luctans etiam cum ipso deo Daven work which will cost us travel of heart Acts 1. 14. a working spirit Jam. 5. 16. an earnest striving Rom. 15. 30. and contending with God himself Col. 4. 12. It is very observable that the party Jacob wrestled with Gen. 32. 25. is called a Man an Angel nay he is called God a man for his shape and the form he assumed an Angel to denote the
second person in the Trinity who is the messenger of the Covenant Mal. 3. 1. and this party is called God Gen. 32. 30. It was such an Angel as blessed Jacob which was a work proper to God But now if it be demanded what it is to pray in the holy Ghost Answ It may be answered First The spirit helps us in prayer in a way of gifts Alludit Paulus ad illud Psal Psal 46. 8. Psallite sapienter pro quo hebraicè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut intelligentio quod septuaginta vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut nimirum intelligatur quod canitur et quod precatur that the heart may not be bound up and that we may have necessary words to give vent for our affections It is the spirit which bestows the gift of prayer that we may enlarge our selves to God on all occasions 1 Cor. 14 15. But this gift is much bettered by Industry Hearing Meditation Reading Conference nay by prayer it self such holy exercises may be auxiliary to this excellent gift for the spirit worketh by means as the Sun shineth in the air in which it maketh its glittering ascents Secondly There is the gracious assistance of the spirit which is either habitual or actual First Habitual grace is necessary to prayer Zach. 12. 10. where there is grace there will be supplications as soon as the Child is born it falls on crying Acts 9. 11. Prayer is the Zach. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia et supplicatio in uno comprehenduntur kindly duty of the New Creature the regenerate person is easily drawn into Gods presence when once we are renewed by the Holy Ghost we shall certainly and sweetly pray in the Holy Ghost we shall offer up spiritual devotions acceptable to God by Jesus Christ Secondly There is the actual assistance which we have from the spirit when a man is regenerate yet he cannot pray as he ought unless he be still moved and assisted by the blessed spirit Now these actual motions do either concern First The matter of prayer which is suggested by the spirit Jam. 1. 17. of promise for let a man alone and he will soon run into Eph. 1. 13. a temptation and cry for that which is inconvenient and it would be severity in God to grant it and therefore the direction of the Holy Ghost is necessary that we may not aske Rom. 8. 27. a Scorpion instead of a Fish a stone instead of bread We take counsel of lusts and interests when we are left to our private spirit now the Holy Ghost teacheth us to ask not onely what is lawfull but what is expedient for us so that the will of God may take place before our own inclinations Or Secondly These actual motions of the spirit concern the manner of our prayers now in prayer we have immediately Quid resert gemere Suspiria confusa ad deum mittere fortè evanesâ—unt in aere sed interpelâ—atio spiritus certò exauditur â— deâ— Par. to do with God and therefore we should take great heed in what manner we come to him The right manner is when we come with affection with confidence with reverence First With affection Rom. 8. 26. It is the holy Ghost sets us on groaning words are but the out-side of prayer sighs and groans are the language which God will understand we learn to mourn from the Turtle from him who descended in the form of a Dove Mat. 3. 16. He draws sighs from the heart tears from the eyes and moans from the soul Parts may furnish us with eloquence but the spirit inflames us with love that earnest reaching forth of the soul after God and the things of God That holy importunity that spiritual violence which is often used in holy prayer comes onely from the spirit Many a prayer is neatly ordered musically delivered and gravely pronounced but all these artifices they are the curiosities of man and savour nothing of the holy spirit then it speaketh the spirit to be in a prayer when there is life and power and the poor suppliant sets himself to wrestle with God as if he would overcome him in his own strength Secondly With confidence In Prayer we must come as Children and cry Abba Father Rom. 8. 16. usually we do Suprema essentia spiritus dei qui orare facit orantibus promittit promissum largitur testimonium nobis intus perhibet quisnam dubitationi locus Chrysost not mind this part of the spirits help in prayer we look to gifts and enlargements but not to this Child-like confidence that we may be able to call God Father without reproach or hypocrisie not seriously considering it is the language of a Child which will onely prevail upon the affections of a Father Thirdly With Reverence That we may be serious and awfull God is best seen in the light of his spirit the Heathens could say We need light from God when we speak of or to God That sense of the Lords greatness and those fresh Non loquendum dâ— deo sine lumine and awful thoughts that we have of his Majesty in prayer are stirred up by the Holy Ghost He uniteth and gathereth our hearts together that they may not be unravelled and Devotio et pius in deum affectus debet semper viam aperire ad particulares nostras petitiones sive pro aliiâ— petimus necessaria sive pro nobis Daven scattered abroad in vain and impertinent thoughts Eph. 6. 18. And therefore to wind up this particular which hath been more copiously handled then usual when we go to pray at any time and so consequently in our Closets or Families on the morning of the Sabbath let us cast our selves upon the Holy Ghost as appointed by the Father and purchased by the Son to help us in this sweet and serviceable duty Rom. 8. 26. We are often tugging and labouring at it and can make no work of it but the spirit cometh and contributes his assistance and then we launch forth and our sails are filled and we go on prosperously in that omniprevalent duty A good Expositour gives this gloss on Rev. 1. 10. John was Arch. in loâ— in the spirit on the Lords day i. e. he was in prayer upon the Lords day the spirit mightily assisting us in prayer makes strange and glorious impressions upon us As it is reported Greg. Orat. de Laud. Basil of Basil That when the Emperour Valens came in upon him while he was in Prayer he saw such lustre in his face as struck the Emperour with terrour and he fell backwards Prayer can make a great change in us and work Luke 9. 29. great things for us and therefore the management of this duty must be dispatched with the greatest care and exactness We must not onely take our opportunities for prayer on the morning of a Sabbath and see to the qualifications of Psal 5. 3. of that duty to
be taken up in the worship of God And thus at this time both Church and State united to suppress sensual Recreations on Gods holy day and indeed Dies festas Majestatialtissimae dedicatos nullis voluptatibus volumus occupari C. Lib. 12. Tit. 12. how irrational is this that mans sense must be flattered in that juncture of time when his soul is to be feasted how comes it that a Sabbath is so tedious that there is a need of pastime to wear it away and so the burthen may be lightned It is charged upon the carnal and covetous Israelites that they wisht the Sabbath over but this is censured as such a sin as God threatens with the worst of judgements a famine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. ad Graec. Infid Serm. 9. Amos 8. 5. compared with v. 8. 11. Ludi nostri esse debent sacrae cantiones verbi divini lectiones aegretori visitationes afflictorum consolationes pauperum sustentationes Zanch. in Col. of the Word nay such a sin as will shake a Land and make it tremble Learned Zanchy hath an excellent Speech Our Playes on a Sabbath should be Holy Singings Scripture readings visitation of the Sick comforting of the Afflicted and supporting of the Poor These are the delights of a savoury spirit and a gracious soul I am sure that of the Apostle is seasonable on a Sabbath If any man will make merry let him sing Psalms James 5. 13. This is a comfortable James 5. 13. Ordinance and a spiritual Recreation Christ is an inclosed Garden Cant. 4. 12. And can we complain of the Cant. 4. 12. want of delight who have such a Garden to walk in Sensual pastimes for the most part they are useless impertinencies the Parenthesis of mans life but on the Lords day these are unjustifiable vanities and let Reason bring in its suffrage to condemn these unseasonable Sports and Recreations Recreations on a Sabbath they are impediments to duty The Bishop of Ely our adversary in this point grants that Sports and Recreations are prohibited on the Lords day so Bishop of Ely p. 217. far forth as they are impediments to Religious and Evangelical duties Now how they should be otherwise is not easily discernible for do not Recreations possess the mind divert the intention withdraw from spiritual duties hinder the service of Christ and fill the heart with froth and vanity And are not sports usually the very leekage of Corruption When we bowle what do we think on but the byass and the game When we shoote what are we intent upon but our aime and the mark I instance in these two because they are especially urged as lawfull on the Sabbath Let us saith Greenham Cease from Games Sports Exercises and such like things of less necessity but great impediments to the Greenh p. 825. Sabbath Is it to be supposed that we frame our Spirits or compose our hearts for divine conveâ—se on a bowling green What is this but to fancy we should meet with the gracious visitations of God at a Stage-play An adversary in C. D. p. 52. this point hath these words Such is the reverence that is due to the publick duties of Devotion that they require not onely a surcease from other works and thoughts for the time of the performance but also a decent preparation beforehand that so our thoughts and affections which are naturally bent upon the world and not easily withdrawn from it may be raised to a disposition befitting so sacred an imployment This is most piously and worthily concluded Let me reassume what is here granted And must not our thoughts be as much taken up in digesting of the word as in preparing for it in meditating on Ordinances when over as in disposing our selves for them when to come Meat is not healthfull as Psal 1. 2. onely put into the mouth but as chewed swallowed and Non tantum lectio sed et meditatio digested The sacred Ordinances of Christ must be followed with critical inquiries divine and serious meditations servent prayers or they will fall short of the intended work and design of them The seed when thrown into the ground Acts 17. 11. must be covered with snow warmed with sunshines watered Aug. de temp Serm. 251. with showers or it will yield no expected crop and harvest And if it be so I see not where Recreations can find any place which are nothing else but incumberances as St. Augustine speaks Recreations on the Sabbath they are the snares of the flesh they are onely pleasing temptations with a fair colour like the Apple which drew our first Parents to a breach of Gods Gen. 3. 6. will it was pleasant to behold The Jews first Feasted on Sanè Sabbathum festus dies cùm fuerit cò hilaria agere judaeis consuetum suit quae eò demum abierunt ut illa ad insanas saltationes et plausus abuterentur Leid Prof. the Sabbath then danced frantickly and grew excessively prophane as the Professors of Leiden observe These pleasing sports how often do they draw the tongue to sinfull slipperiness inflame the eye with lust and wantonness and put the heart into a carnal frame nay too frequently seduce to excess and intemperance And as Augustine in the forementioned place saith They press down the Soul from being lift up to a Heavenly Life Our corrupt heart need not the insinuation of sports and pastimes to broach it that it may run with levity and prophaneness Gods holy Sabbath needs not such engines of corruption Aug. Serm. de tempore Recreations on Gods blessed Sabbath They are the very canker of Ordinances they eat out the very heart and force of them Sports will easily and naturally rub off convictions take off the gust and sweetness we have tasted in the Word and wear off the impressions of Prayer and of other solemn duties all which with the sound of the Gospel we have partaked of evaporates and is lost When we have conversed with God in Ordinances how many things lye at the catch to invalidate their power Satan is ready to steal Mat. 13. 19. away the Word our hearts to damp and quench the efficacy Sicut in seminando ager praeparandus est nisi operam et laborem cum semente perdere velimus cor ad audiendum verbun dei praeparandum est et deus diligenter orandus tum ex parte conciona toris tum ex parte auditoris Lyser of it the world to charm away the sweet musick of it and there is need of meditation prayer and holy and sanctified means to keep alive the fire of the Word in the soul and therefore unseasonably we flush our selves with Recreations and Pastimes to bury all in distast or forgetfulness The use of sports will inevitably make our Righteousness like the morning dew which the heat of play and delights will suddenly dry up Nay if the Cares of the world as our Saviour
affections are more smart and vigorous our thoughts are more lively and unwearied and so more disposed to this excellent service and such seasons are our harvest for the acting of this duty and reaping the great comfort of it The morning is an accommodated time for meditation then the body hath been refreshed with the sweetness of The first season for meditation rest and so the impressions of toyle being worn off it is the more active for the labours of meditation David was with God before break of day The morning Sun smiles with the Psal 119. 147. most pleasant aspect when first it begins it 's laborious circuit Our thoughts are shot out of our minds with greatest strength in the morning when our bodies can yield their most lively assistance and there are many pregnant reasons for it Holy thoughts and meditations are most acceptable in that season When we awake in the morning many suitors attend our thoughts aad every suitor useth urgent importunity Jer. 2. 3. now if spiritual things obtain the first admittance this is most grateful to God It cannot but be a sinful provocation that our thoughts should be as the Inne in Bethlehem Luke 2. 7. where strangers took up all the rooms and Luke 2. 7. Christ was excluded and was fain to lye in a manger Indeed Charitas sponsae quae tot allecta beneficiis sponso deo in amore obedientiâ et obsequio mutuò respondit et eum deperiit Lyran. it cannot but be matter of deploration that vain and worldly thoughts should take up all the rooms of our souls in the morning and Christ shut out But for the prevention of this let Divine things first attach our meditations and this will be well-pleasing to the Lord. In the stilling of strong water the first water which is drawn from the still is more full of spirits and the second and the third they are weaker and smaller and not of the same value So the first meditations which are still'd from the mind in the morning are the best and we shall find them more full Gen. 4. 4. of life and spirits and they come nearer to Abels sacrifice Abel non etemandato tantùm sed exside obtulit The morning is the golden hour of the day like the first springing grass which is most pleasant to the eye and most sweet to the taste The morning is the first budding of time Let Christ have it in holy and divine speculations Meditation in the morning will be more influential The Vessel which is first seasoned with that which is pretious and odoriferous will retain the scent and tincture nor will easily lose it but with much toyle and labour That of the wise man is considerable When thou awakest it will talk with Prov. 6. 22. thee As Servants come to their Masters in the morning and receive Rules from them how they shall manage their business all the day following So a gracious heart which meditates on Gods Word and things divine in the morning those savoury tinctures abide on him all the day and Quâ— semel est imbuâ—a recers servabit odorâ—m teâ—ta diu he walks with more circumspection and fruitfulness Wind up thy heart towards Heaven in the morning and it will go the better all the day The wool takes the first dye best and it is not easily worn out The heart seasoned with holy meditations in the beginning will keep this colour in grain It would become us to perfume our minds with divine thoughts betimes on the day that the smell may scatter it self to all we meet withall that day Equity requires our morning meditations to be sequestred and set apart for God Some of his first thoughts were set upon us If we are in Christ we had a being in his thoughts Eph. 1. 4. of love before we had a being in the world His earliest 1 Joh. â— 19. loves fastened upon us when we were onely in the possibility Spirituales benedictiones in ipsâ aeternâ praedestiratione suerunt nobis in Christo praeparatae Zanch. and futurition of a being We had the morning of Gods thoughts before ever the Sun did rise or shine in the World What thoughts of free and rich Grace what kind thoughts of mercy and peace had God of us from all everlasting Let us in some measure retaliate the first loves of God let us fix our thoughts upon God in holy meditation before the day breaks and delivers the light the infallible Jer. 31. 3. harbinger of it But more especially the morning of a Sabbath is the most genuine and sweetest season for meditation and that upon this two-fold account Holy meditation will fasten the heart upon God which is very necessary upon the morning of a Sabbath Meditation is properly the centring of the thoughts as was suggested before and fixing them upon some spiritual object Gen. â—4 1. Our hearts they are naturally slippery and will be gadding with Dinah unless they are kept at home viz. with God the proper home of the soul by divine contemplation It was the boast of holy David that his heart was fixed the Psal 57. 7. fixing of the soul on God is both the duty and the glory of a Psal 108. 1. Christian Now when once meditation hath fastened our thoughts on something divine they will not be so easily call'd off nor so subject to sinfull avocations which will be a transcendent happiness on the Lords day Divine meditation will fledge and raise our affections not onely six our hearts upon God but draw them out to God in ardent and holy desires which likewise is most suitable to the morning of a Sabbath We light affection by the fire of meditation On Gods holy day we should be in an extasie Psal 42. 2. of love to Jesus Christ and meditation is that which can elevate and draw up the desires to Christ and when they are once raised they do not so easily sink and fall again Psal 119. 97. When Bells are raised then they are musical and proclaim their loud harmony to all who are within the hearing The Psal 19. 6. Sun when it is risen it ascends gradually and runs its pleasing and swift circuit untill it be stopt by full noon So Psal 104 34. likewise the soul being raised by sweet and divine meditation on the morning of Gods holy day it will be drawing out its holy fervencies and longings after God the whole Sabbath ensuing The next season for holy meditation is the Evening So we read of holy Isaac He went out to meditate in the field at Even tide Gen. 24. 63. When business is over and every The second season for meditation thing is calm it is then a convenient time to let out our thoughts loose to fly up to God God had his Evening as Exod. 29. 39. well as his Morning sacrifice As the cream at the top is sweet
a pleasant thing to behold the Sun Eccl. 11. 7. because it will not meet with its last setting till the consummation of the world Gold it self is despicable because corruptible 1 Pet. 1. 18. Duration is the excellency of every good thing that which makes grace it self look so lovely and beautiful it is because it cannot faint away it is as immortal as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus soul it enricheth this sets off its comeliness it cannot lose its beauty Cant. 8. 7. But to return to our Christian Sabbath It therefore differs from and hath the preheminence over the Sabbath of the Jews because it walks over its grave and will survive till all Gospel Institutions shall cease and our weekly Jubilees shall be turned into eternal triumph CHAP. XXV The Comparison of the Christians Sabbath here with his Eternal Sabbatism or Rest above AND that the joy of meditation may be full and may be wholly indefective in suitable objects to prey upon on Gods holy day especially in the morning so far as time and convenience will permit Let meditation look forward Dies Dominica est imago venturi seculi et assidua commotione vitae illius nunquam desiturae non negligimus ad eam demigrationem viaticum parore Bas or rather upward and observe what proportion our Sabbath here bears with our Sabbath above This pleasing task will cause meditation to renew its strength like an Eagle Psal 103. 5. and to take its flight with greater vigour and liveliness And to make the comparison more considerable we will observe wherein our earthly and our heavenly Sabbath do perfectly agree and then take notice wherein our heavenly doth transcendently outvy and surpass our earthly Our earthly Sabbath doth resemble our heavenly in the holy nature of it They are both holy our Sabbath here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 35. 2. A holy day a day set apart Exod. 35. 2. Exod. 28 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a holy God to be spent in holy services destinated to sacred and holy purposes vouchsafed for holy Communion with Jesus Christ and appointed as a blessed means to make us holy The Lords day as our Sabbath is called Rev. 1. 10. carries holiness in its very title It s name is written in the golden Letters of sanctity and so our heavenly Hoc Sabbatum aeternum inchoatur in renatis per spirituale Saâ—batum hujus vitae et consummabitur tandem in futurâ vitâ in quâ Deus erit omnia in omnibus Ger. In die judicii plenè et perfectè sub pedibus conteretur Satan In hâ◠vitâ reportant Pii victoriam ex pugnâ in futurâ plenâ—riè liberabuntur â— pugnâ Sabbath is an undefiled rest Heaven admits of no impure thing no unclean person Eph. 5. 5. There are no weeds in our Paradise above Our future Sabbath shall be an everlasting holy day we have there a holy God to behold a holy Redeemer to enjoy holy Angels to joyn issue with spotless and glorifyed Saints to delight in nay the rivers of pleasure which run at Gods right hand Psal 36. 8. Psal 16. 11. have Chrystalline streams and are excellent not only for their sweetness but their purity Every thing in glory is unblemished and without spot else heaven could not be the seate and residence of the great King A learned man observes Our eternal Sabbath is onely the consummation of our spiritual which consists in a full cessation from sin And indeed in heaven all causes of sin shall utterly and everlastingly cease First The Corruption of the Flesh Secondly The Temptations of Satan Thirdly The Seductions of the World Fourthly A Propensness to Evil. Fifthly A Faculty and capacity of offending In glory the Saints shall be endowed with such perfect purity that suppose Temptation could get within the Veil and intrude among the glorifyed Saints that Syren should no way impress or allure them So then our Sabbath here and hereafter both look fair because of holiness Our Sabbath here resembles our rest above in the duties and employments of it In our Sabbath below our whole business is with God we run it out in hearing something drop from the heart of God when we attend upon his word in making our humble addresses to God by secret and more publick prayer in fixing our fledged meditations on God in singing Psalms and making melody in our hearts to Eph. 5. 19. God The Saints task is wholly to serve God his priviledge Intra in gaudium Domini i. e. gaude de eo quo gaudet in qua gaudet Dominus sc de fruitione sui ipsius Tunc gaudet homo ut Dominus cùm fruitur ut Domiâ—us Aquin. is to enjoy communion with God his ambition is to Sun himself in the presence of God on Gods holy day And all our employment in our celestial Sabbath will be to rejoyce in God and to glorifie God we shall spend eternity in venting our joys for the blessed fruition of God I say in venting those joys First Which will be rare for the subject of them they are the joys of the Saints John 16. 22. Secondly Rare for the fountain and spring of them they are the joy of the Lord Mat. 25. 23. Thirdly Rare for the plenty of them it shall be the fulness 1 Pet. 1. 8. Exultabunt Sancti in gloriâ videbunt Deum et gaudebunt laetabuntur et delectabuntur fruentur gloriâ et in faelicitate jocundabuntur aeternâ Cypr. Beata Deitatis visio est gaudium Domini tui O gaudium super gaudium vincens omne gaudium extra quod non est gaudium Aug. of joy Psal 16. 11. Fourthly Rare for the adjunct of them joy in the Holy Ghost Rom. 14. 17. Fifthly Rare for the efficient cause of them they are joys from the Holy Spirit Isa 35. 10. Sixthly Rare for the characters of them our joy in our eternal Sabbath shall be First True in eternal cordial joy all the faculties of the soul shall tripudiate and leap for joy they shall be as a dancing Sun or as David danced before the Ark 2 Sam. 6. 14. and their several measures shall be the elevation of the exstacy The understanding shall joy in the Lord for its divine light the will shall joy in the Lord for its perfect consonancy to the divine will The memory shall joy in the Lord for its full strength and so the affections for their heavenly purity Secondly Our joy in our Sabbath above shall be sincere without mixture of grief or disgust Our worldly joys are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter-sweets sweet brier which can tear as Prov. 14. 13. well as sent but in our celestial Sabbath there shall be no Gall or Vinegar in our Cup. Thirdly Our joy in our Sabbath above shall be stable and sempiternal neither to be interrupted nor concluded because the fountain of it will be eternall viz. The sight of
and therefore it must remain in eternal purity The two Sabbaths differ in the fulness of their enjoyments Mat. 5. 8. 2 Pet 3. 13. Our Sabbath here is only the tuning of our Musick we shall enjoy in the Bride-chamber and in the tuning of the rarest instrument there will be some jarring some harshness Our present Sabbath is a pleasing twilight in it we tast how good and gracious God is we see through a glass darkly we Psal 34. 8. drink drops of divine delight we have refreshing gleams sweet visits of Christs presence but we know visits are soon 1 Cor. 13. 12. over There is a threefold imperfection which clouds the enjoyments of the present Sabbath We enjoy but little of God we onely see him through a cranny or a lattice on our Sabbath here It may be one truth in a Sermon may warm the heart and many savory Cant. 2. 9. Nonne fidelis anima Deum talem experitur quando celeri omnium commutatione in spiritualibus exercitiis illum modò presentem devotionis fervore modò ut absentem ariditate quidem sentit modò suprae coelos contemplatione elevatur modò transilit humilium cogitationum colles Del. Rio. truths pass by and make no impression we are sometimes affected in a prayer other times the heart is dead and flat and the chariot wheels are taken off and we drive heavily we rise with grief and guilt from our knees Sometimes at a Sacrament we make a good meal but at another season we are little better than spectators at that heavenly banquet Nay the very efficacy of Ordinances is sharp and painful when the word doth work it breaks hearts it slaughters lusts it meets with the torrent of corruptions it is the corrosive which eats out dead flesh and all those things are unknown in our better Sabbath And how many Ordinances do we enjoy and how few do we profit by Sermons oftentimes are more our musick then our medicine they court more then they cure we seldom meet with the blessed appearances of God Our spiritual benefit by Gospel-dispensations is like the grapes after the Vintage In our Sabbath here we see God more remotely at such an infinite distance we can scarce discern him as we look upon stars as so many twinkling tapers they are at such a distance we see little or Ezek. 33. 32. Mic. 7. 1. Psal 63. 2. nothing of their vast magnitude Our little enjoyment of God on our Sabbath here meets with great interruptions it is like a shallow stream which runs a little way and then is dryed up we happily meet with Christ on a Sabbath and many Sabbaths pass over before we meet again with our beloved there are many pauses and chasms in our sensible communion with God The visits of Christ are sweet but they are not constant we often come to the assemblies of the Saints but we do not meet with our beloved Showers of divine mercy they are refreshing but they are rare the Spouse cannot find Christ Cant. 3 1. no not on his own day how often doth the Saint say even Cant. 5. 1. concerning the Sabbath as once Titus did They have lost a day as some flowers sometimes they lift up the head and open but of a sudden they hang the head and fade away so the poor soul it sometimes cries out in an Ordinance He is Cant. 3. 4. come he is come he hath given me the kisses of his lips but presently all is dark again and the distressed Saint is ready Cant. 3. 3. to enquire did you see my beloved did ye meet with him whom my soul loveth Our little enjoyment of God upon our present Sabbath is much darkned by our own neglects On Gods holy day we do not prepare to meet with God and so we miss of that little of his presence we might enjoy Our own follies draw the curtain raise the cloud set up the screen which hinder Isa 59 2. Sicut firmamentum est interstitium dividens aquas superaâ— ab inferis ita peccata nostra sunt interstitium firmiter dividens et separans nos à deo abscondunt ejus faciam oculos ejus benevolos ne nos benigne et gratiosè respiciat Alap our pleasing views we might have of God We sometimes come to hear from God and we will not take pains with our hearts and then though we hear the word of God we miss of the God of the word And so in Prayer we do not pullice up our hearts exert our graces and stir up our strength to lay hold on God and so we loose the sweet appearances we might otherwise be ravished with we loose the lifting up of Gods countenance Psal 4. 7. the sweet smiles of Gods face the powerful workings of his Spirit and the practical visits of his grace that power and glory which God shews in his sanctuary revives his pâ—ople with on his own day So that many imperfections beset our present Sabbath But our enjoyments in our Sabbath above are superlative and glorious we shall have a three fold vision to delight us First A corporal vision by which we shall see the humane nature of Christ which will be most transcendent his incarnation Robes being embroydered with all variety of perfections Mans nature was crowned with all glory in Christs assumption of it Secondly A spiritual vision By which we shall see the Psal 103. 20. Psal 148. 20. In vitâ aeternâ primò penitus remoto velo ignorantiae et densissimarum tenebrarum quibus in hac vitâ circum septi sumus gloriosissimam faciem Domini dei Zebaoth Patris Fâ—ii et Spiritus sancti lucem essentâ—am bonitatem sapientiam c. Chytr Lib. de vit Mort. blessed Angels those beauteous spirits the illustrious master-piece of the whole Creation and this view will be most complacential the Angels beauty being never stained their strength never impaired their wisdom never foyled their musick never jarred but these morning stars sing together Job 38. 7. and it shall be ever morning with them and their Hosts were never discomfited Thirdly An intellectual vision by which we shall see the ever blessed Trinity and not as we do here with clouds and shades but clearly and face to face 1 Cor. 13. 12. Job 19. 26. which sight will be the spring of ineffable joyes Chytreus observes In our heavenly Sabbath we shall see God and all masks shall be removed all vails rent we shall be filled with light without all darkness with wisdom without all errour with righteousness without all sin with joy without all grief with life without all decease or death One well observes That our sight of God in glory shall not be like the sight of one man beholding another for from that sight Rev. 20. 14. Ex visione dei â—mnia beotorum bona unicè oriuntur et dependent Ger. there may be some pleasure but nothing of advantage But our sight
direct our requests that they may not miss Sicut in perperam dictis parum aut nihil momenti est sed ad irritandum deum contigit sic commodè et opportunè dictis nihil ferè bonitatis abesse creditur Cartwr the mark of a blessing But we must see to the matter of our prayers that our devotions be not onely sweet but seasonable not onely fervent but pertinent there may be petitions which are lawful which are not so expedient for the season of a Sabbath and therefore to secure us against such mistakes we must be informed what seasonably to beg of God as the boon of the instant opportunity We must put up our prayers for the Minister who is to be Gods mouth to us in the publick worship of the Sabbath we must pray that God would give him a door of Acts 16. 14. Eph 6. 18 19. Col. 4. 3. 2 Cor. 1. 11. 1 Thes 5. 25. utterance He that must open the hearts of the people to receive the word savingly must open the lips of the Minister to preach the word effectually How often doth Paul intreat the prayers of the people that Seraphick Apostle would not set sail without fresh gales of the peoples prayers Indeed Preces sunt arma sacerdotis Ambr. the preaching of the Word is an arduous affair and cannot be success fully managed without divine help and supplement which must be begged by prayer and importunity Ambrose saith That prayers are the weapons of a Minister Rom. 15. 15. It may be truly added that prayer must put weapons into the hands of a Minister for the killing and slaughtering of Eph. 6. 20. the lusts and sins of the people We must therefore pray on Audacitas et animositas Ministros decent et in Evangelio praedicando et in praedicatione defendendâ Theophil the morning of a Sabbath that the Minister may open his mouth boldly and publish freely the mysteries of the Gospel that he may speak the Word truly sincerely powerfully and profitably delivering what is suitable to our present condition For he that guided the arrow to kill a wicked Ahab 1 Kings 22. 34. must guide the truth to hit and destroy a cursed lust and corruption A learned man tells us we must pray for three things for the Minister That God would give him the Faculty the Liberty and the Efficacy of preaching That God would open the door that he may come out in the fulness of the Gospel of Christ to our souls That God would give him dexterity and wisdome to improve Petendum est pro Ministris 1. Vt facultas siâ— illis libertas et efficacia predicandi 2. Vt sit praxis hujus facultatis 3. Vt sit modus debitus in eadem exercenda Daven his gift and faculty Every one which takes a Lute in his hand cannot make sweet musick on it There is a holy Art in the Ministry and this we must beg for that God would give it to the Minister who plies at our souls The Word is a Sword Eph. 6. 17. We must pray that the Minister may weild it to the highest advantage and that he may do the greatest executions upon our carnal hearts That the Minister may speak as becomes him with that gravity affection zeal and soul-awakening power which may render him a faithful Ambassadour of Jesus Christ And we should consider the weightiness of a Ministers work Heb. 13. 18. Est â—fficium omnium piorum assiduè et enixè deum orare pro pastoribus et Evangelii ministris Dav. how tremendous and formidable it is The larger the Ship is the more strength is required for the lanching of it Prayers are more then needfull that the Minister may do the work of God in the strength of God One saith A faithful Minister is the treasure of the Church our prayers should be that this treasure may be spent in the enriching of our souls Surely preachers are much carried out upon the peoples prayers It is prayer fetcheth the coal from the Altar to touch their tongues and causeth these fishers of men to cast the Net on the right side of the Ship We must pray for the Congregation which associates with us Our Saviour saith Luke 22. 32. When we are converted Luke 22. 32. we must strengthen the Brethren The Apostle avers we must prefer others before our selves Rom. 12. 10. And surely Rom. 12. 10. then we must strive to advantage others as well as our selves Totus populus Christianus unum sunt Cyprian saith All Christian people are one thing but there must needs be a greater unity in the same society and congregation which is as a large family In our heavenly Sabbath Cypr. de Orat. Domin it will be our joy to see one another there the assembly of the first born shall congratulate the happiness of one another and then surely on our Sabbath here below it must be a gratefull service to pray for one another Thy Acts 16. 14. prayers may prevail with the Lord who alwayes hath the In nostis orationibus oportet nos esse memores non nostrae conditionis solummodò sed fratrum et aliorum à nobis key in his hand to open anothers heart as well as thy owne Some sympathy thou shouldst have with the members of Christ who joyne with thee and prayer is the best evidence of this fellow-feeling Christ prayed on the Cross for his adversaries Luke 23. 34. and wilt not thou pray in the Closet for the flock with whom thou art to mingle Let the miraculous workings of Christs heart be attractive to the meltings of thine that a showre of the spirit may fall upon all that hear the word with thee Acts 10. 44. God can 1 Cor. 13. 1. give a showre as well as a drop of his spirit and let me add this will be charity which may speak thee to be more then sounding brass or a tinkling Cymbal As we must pray for persons so we must pray for things too on the morning of Gods holy day We must pray that the Gospel may run and be glorious and that that sacred leaven may leaven the whole lump Let 2 Thes 3. 1. us consider Rom. 10. 17. First The work of the Gospel is glorious it begets grace which is the seed of glory it is instrumental to bring to glory 2 Cor. 4. 4. The glorified Saints which are now in their triumphs Pauli armâ— fuere preces suae et suorum quibus omnes hostes devicit Haec nobis imitanda sunt hisce Armis Hezechias vicit Assyrium Moses Amalekitas Samuel Askalonitas et Israel 32 Reges Chrysost are eternally praising God for the blessed and glorious Gospel Secondly The work of the Gospel is necessary where there is no vision the people perish Prov. 29. 18. It is by the Call of the powerful and divine Gospel souls are brought home to Christ who is the great
Father before we go to the Psal 119. 27. publick Ordinances on the blessed Sabbath Rev. 3. 18. Secondly As we must pray that God would take away the scales from our eyes so likewise that he would remove the caul from our hearts that he would open our hearts to receive the word Judgment discerns truth but affection embraceth it Indeed the understanding takes a view of Gods word and finds it to be holy just and good Rom. 7. 12. But the heart entertains it and lays it up as its choicest Luke 2. 19. treasure A poor man goes by a Goldsmiths shop and seeth Mandata dei sancta sunt quia praescribunt quomodo deus sanctè colâ— debet justa quia praescribunt ut proximum non laedas sed ei quoâ— suum est tribuns bona quia praescribunt eâ— quibus quisque in se bonus est Alap Nisi Sp. s cordi sit audientis otiosus est Sermo Doctoris Greg. Money Jewels and Plate but he is not enriched by this wealth and a traveller in his journey takes a view of pleasant Lands delicate Mountains and amiable Prospects but his own Tenure is not amplified by all that he seeth So our judgment views truth and is convinced of its beauty and excellency but the heart only espouses the blessed truths of God and makes them his own to all intents and purposes Gospel discoveries are no riches till they are locked up in the heart and therefore God must be intreated for this thing for he that opens the eye must open the heart or else when the Sermon is done all the Prospect is over and we are not at all the better Lydia's attending was unavailable untill God opened her heart Arts 16. 14. The Apostle speaks of receiving truth in the love thereof 2 Thes 2. 10. Truth is pleasant to the Understanding but profitable to the Will Then the Gospel advantageth us when the Doctrine of it is not only the guide of our eye but the good of our heart It is love and affection which squeezeth the Grapes of truth and maketh it generous wine to the soul Where Acts 2. 37. the word Preached by Peter wrought upon the Jews it Christimors morita sacramenta praecepta promissa licet incredulis pudorismâ— et risui tamen nobis virtus dei et potentia pricked them to the heart Acts. 2. 37. If we buy the truth as Solomon adviseth us Prov. 23. 23. the heart must be the Chapman If we taste the word 1 Pet. 2. 1 2. the heart must be the Palate we then rellish truth when we affect it If we delight in truth Psal 119. 47. It is the joy and the rejoycing of the heart as Jeremy speaks Jer. 15. 16. A learned man observes It is the love of truth which is one of those graces which accompany Salvation Therefore on the morning of a Sabbath let us importune the Lord to engage our hearts in the service of truth and for the entertainment of it he who searches must draw the heart Rom. 1. 16. Thirdly Let us wrestle with God for the strengthning of our memories that he would make them pillars of Marble to write divine truth on It is very sad when heavenly Doctrines are written in sand or dust and after our hearing of them they run out again as the sands in the hour glass sad it is that truth which cost so dear should be lost so soon If God is so gracious to keep a book of remembrance for our discourses Mal. 3. 16. how serious should we be to keep a book of remembrance for Gospel discoveries It is most reasonable that those truths which were bought with Christs bloud should be wrought on our hearts Indeed in this case Jonah 2. 8. to forget our mercies is to forsake them How earnest was the Apostle Peter that the Saints might not forget those Doctrines which he â—ad preached how doth he reduplicate his care and their duty 2 Pet. 1. 12 13. Wherefore I will not be negligent to put you always in remembrance of 2 Pet. 1. 12 13 15. these things yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance And so in the fifth verse Moreover I will endeavour that you may be able after my decease to have these things always in remembrance Thus this blessed Apostle again and again stirs up and urges their mindfulness and remembrance of those Gospel truths he had discovered to them and presses that the Gospel might not die with them when he was dead and gone Our memories are naturally sieves of vanity and therefore need divine assistance to close up the chinks and stop the holes that the waters of life run not out in waste Indeed mans memory is never so usefull as in the time of Ordinances it is then a sacred Register and a holy repository like 1 Cor. 4. 17. the Ark where the two Tables in which the Decalogue was written were put and lodged After a good heart and 2 Tim. 2. 14. a good life nothing more conduceth to mans happiness then a good memory Forgetfulness is the grave of Gods truth 1 Tim. 4. 6. and mans treasure what I forget I can neither dwell upon by meditation nor feed upon by love and affection nor live upon in a holy and fruitful conversation Forgotten promises cannot support my faith forgotten commands cannot regulate my life forgotten truths cannot enrich my mind Forgetfulness is never happy but when injury is the object when we bury our injuries in that silent sepulchre One glorious office of the spirit is to bring things divine to our remembrance John 16. 26. and to fasten truth upon the Spiritus sanctus non solùm ut sciamus Author est sed ut verè sapiamus Doctor est ut beati simus intimae suavitatis largitor est Aug. soul we should therefore be earnest with God on the morning of a Sabbath to cause his spirit to execute this blessed office For though in preaching of the word the Mysteries of the Gospel are propounded to us yet it is the spirit must open our minds to understand the word else it will be a book sealed as the Prophet speaks Isa 29. 11. It is the spirit must give us wisdom to apply the word Eph. 1. 17 18. It is the spirit must support our memory to retain the word A learned man observes The Holy Ghost performs his office Isa 29. 11. not only by revealing truth to us but by imprinting it upon us Else the sounding of the Gospel will be like the sounding of Eph. 1. 18. a Clock after it hath struck a little noise there is for the present but it ceases by degrees and at last no sound at all is heard In a word forgetful hearers go from Ordinances Spiritus Sanctus apud nos officium suum peragit non solùm docendo sed et suggerendo just
Jer. 31. 33. of growth in Promissio facta est Christianis amicitiae dei remissionis peccatorum et regni coelestis grace Hos 14. 5. the gift of a Christ lay under a promise Gen. 3. 15. Luke 1. 71. the gift of the spirit was bound up in a promise Acts 2. 33. Gal. 3. 14. If a new heart be put into our bosomes it is the issue of a promise Ezek. 36. 26. And God in a pursuance of a promise breaths a new spirit Ezek. 36. 26. into our souls Shall we rise higher Thirdly God hath made promises to his people of things eternal Of a future Crown 2 Tim. 4. 8. Of a glorious Kingdom Luke 12. 32. Of a heavenly Throne Rev. 3. 21. Of eternal Inrer pocula Germaniae clamatum est spiritus calriviamus est spiritus melancholicus Sclat Life John 3. 16. Of everlasting Habitations Luke 16. 9. Of everlasting Salvation Heb. 5. 9. And therefore how much are they to be censured who accuse Religion of sadness and sorrow and upon the force of that argument draw back to courses of sin and prophaneness What do they less then blaspheme both the God and the priviledges of the Saints Joy is a constant dish with the people of God but Cujusmodi est gaudium quod est in domino In his quae secundum domini mandatum fiunt gaudere debemus Basil their joy is hidden Manna it lodges in their bosomes not in their looks their musick-room is a little more retired the world doth not hear their melody Look upon the Saints in their lowest condition when grace it self is at an ebb at very low water Yet then First The Lord assures us that little is a pledge of more 2 Cor. 1. 22. And even Secondly That little he will enable to get a final victory Rev. 3. 8 9. And in Rev. 2. 7. the promise is made to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is overcoming not to him who hath already overcome And Thirdly That little shall be kept perfect to the day of the Lord Jesus 1 Thes 3. 10. Phil. 1. 6. So many causes of constant joy are there to all Gods Children what roses do they walk upon here even while they are in a valley of tears In their bosomes lies a pardon like Aarons Rod blossoming in the Ark their consciences are serene and calme with holy peace nay they can laugh in a storm they can joy in tribulations Rom. 5. 3. Jam. 1. 2. And they can Gaudium Christiano utile est immò necessarium ut jucunde vivat et alacritèr in virtutibus pergat glory in a ship-wrack they can triumph in death it self 1 Cor. 15. 55. And therefore the Apostle inculcates and reduplicates the command for holy joy Rejoyce in the Lord alwayes again I say rejoyce Phil. 4. 4. But though the joy of the Saints open to the wide Common they can and may rejoyce in all things and in all times yet in the inclosure of Gods blessed Sabbath the freshest and sweetest springs of joy are to be found And thus much for the third duty Jam. 1. 2. to be performed on the morning of a Sabbath before we go to the publick congregation Viz. Labouring with our own hearts The fourth duty to be discharged before the publick on Gods holy day is private reading of the Scriptures What a charge doth God lay upon the Jews to be acquainted with Deut. 11. 18. the Scriptures Deut. 6. 7 8 9. And these words which I command thee this day they shall be in thy heart and thou Verbum dei in nos totos admittamus in mentem in memoriam in affectus in vitam ut nulla sit pars nostri in quâ verbum dei non inhabitet shalt teach them diligently to thy Children and thou shalt talk of them when thou sittest in thy house and when thou walkest in the way when thou liest down and when thou risest up and thou shalt bind them as a sign upon thy hand and they shall be as frontlets between thy eyes and thou shalt write them upon the posts of thy house and on thy gates Let us summe up this charge First Gods word it must possess every part it must be between our eyes for direction it must be a sign on our hands to regulate our works and operations it must be lodged in Evangelica historia debet esse perpetua lectio cujuslibet hominis Christiani Mirandul our hearts to sanctifie and spiritualize our love and affections that the heart may be warm but not feavourish Secondly Gods word must possess every room it must be our discourse in our Parlors where we use to sit it must be our meditation in our chambers where we use to lie and if we take the air abroad this holy word must be our companion this must be testis conversationis the witness of our conversation Thirdly Gods word must possess every season It must go to bed with us to sanctifie the farewell thoughts of the day that we shut up the day and our eyes with God if we rise in the morning it must be our morning star to guide us our morning dew to soften us our morning Sun to warm us Ne patiamini verbum dei esse quasi peregrinum et foris sâ—are sed intromittatur in domicilium cordis nostri versetur assiduè in animis nostris non secus ac domestici versantur in domo suâ immò sit nobis non minùs noâ—um ac familiare quà m illi esse solent qui apud nos habitant Daven it must be our first company and our best Breakfast in the morning And Fourthly Gods word must not only possess the inside of the house but the out-side too it must be written on the posts and the gates to shew its own excellency that we must hold it out and own it in the view of all the world This is the summe of the charge and indeed it is not unnecessary if we consider the Scriptures are the guide of our youth 2 Tim. 3. 15. They are the cure of our minds Mat. 22. 29. Ignorance of Gods word breeds errour and spiritual distempers in us They are the comfort of our souls Rom. 15. 4. They are both a Cordial and a Julip to warm us in cold affliction and to cool us in careless prosperity They are the treasure of our hearts Col. 3. 16. He is the potent and mighty man who is an Apollos in the Scriptures Acts 18. 24. Nay they are the breathings of the Holy Ghost 2 Pet. 1. 20. They are not only mens advantage but the divine issue of the third person in the Trinity The result of the whole is this if God lay so much weight on reading of the Scriptures and man receives so much advantage by acquaintance with them no season fitter for this duty then the morning of a Sabbath First The reading of the word prepares for the hearing of it that we
Ceiling the largeness of the windows which observation is not blame-worthy in it self yet not eying the person whose picture he is drawing he is guilty of folly and carelesness Our thoughts in holy duties are sinfull if not suitable Wandring thoughts in holy ordinances they are the ebullitions and breakings forth of a corrupt heart Mans heart hath Jer. 2. 24. no month to be taken in it is as the troubled sea which always casts up mire and dirt as a Furnace which is ever sparkling forth its vanity and folly nay the special presence of Christ in ordinances cannot shackle it or compose it to a due consistency Maligni spiritus in menstruis animum inveniunt quando in pollutis cogitationibus positum facilè ad perversam operationem trabunt Greg. it will steal away under the eye of the judge impertment thoughts in holy duties are the pimples which evidence the heat of Corruption within And here we may expostulate with Job Job 14. 4. Who can bring a clean thing out of an unclean And surely the scum of a putrified heart must needs be offensive to the pure eyes of an holy God this is wickedness which God hath no pleasure in Psal 5. 6. Vain thoughts in duty are onely the breaking of the impostumation which lies covertly in the heart where no eye sees it But now the Disease being discovered let us apply the Remedies And for the preventing of wandring thoughts in holy Ordinances Let us heartily bemoan these sinfull impertinencies Let us speak to God in the language of the Psalmist Psal 120. 5. Wo is me that I dwell in the Tents of Kedar Wo is me that I cannot keep my heart close to Christ in holy Ordinances nor watch with my Lord one hour no not one hour but that I dwell among sinfull vain foolish and flatulent thoughts God surely will take away the cumbersome burthen of a troubled soul if it be a real burden he will chase away these frothy thoughts from our minds and this is one of those burdens we must cast upon God Psal 55. 22. Christ will not break the bruised Reed It breaks the very heart of a Saint that when he should enjoy close Communion with Jesus Christ a cloud of vain thoughts should interpose to eclipse his happiness and darken his comforts Let us spread therefore this affliction before the Lord with a weeping eye and a bleeding heart God knows how to stop up every passage that a vain thought shall not slip out of any cranny of thy heart Let us over-awe our hearts with a sence of the divine presence Say with the Centurion Acts 10. 33. We are all here present before God The Creature dares not trifle if thunder-struck Acts 17. 28. with the presence of the Lord he cannot but know something of Gods power his own dependance I can speak it Loquor per experientiam quantillum boni per sacras scripturas obtinendum c. Eras by experience saith Erasmus That there is little good gained by the Scriptures if a man hear or read them cursorily and carelesly but if a man do it out of Conscience and heedily as in Gods presence he shall find such efficacy in it as is not to be found in any other Book Gods eye will make us serious and Pedro Mexia Histor Imper. fetter our flitting thoughts The Servant will not sport in the Masters presence The Historian observes That Domitian the Emperour played with flies when he was in the Chamber alone Indeed we give the reins to our hearts in holy duties because we think there are none see them but were we sensible of the divine presence and that Gods piercing eye 1 Thes 2. 13 saw all the hurly burly in the soul when our thoughts took their ranges we should fetter our hearts straighter then the Jaylor did the feet of the Apostles Acts 16. 24. and put a pad-lock upon our imaginations We suppose there is none in the congregation but the Minister and the people and they are strangers to our thoughts whether they are fixed or flying but let us not deceive our selves Psal 139. 12. our thoughts are as fair Champian to Gods eye and prospect as our actions Let us take some pains with our own hearts Children will be wanton if not disciplined our hearts will be flying if not deplumed by care and industry Charge thy heart in holy Ordinances not to stir up to awake thy beloved until he Cant. 2. 7. please which will be after the Ordinance to bless thy care Cant. 3. 5. and watchfulness Cant. 8. 4. We must pray against these wandring thoughts that God would fix our Quick-silvered hearts and keep Dinah at home We must strive against them and set before our hearts 1. The eye of God 2. The day of Account when evil thoughts will be canvassed and condemned for lesser evils 3. The great evil of lesser sins nay let us threaten our hearts if they will not commune with God in Ordinances and be still Psal 4. 4. that we will fill them with smarting grief and sorrow We must fight against these vain and wandring thoughts with the sword of the spirit which is the Word of God Eph. 6. 17. We must convince our hearts how many Scriptural Commands wandring thoughts are the breach of and Eph. 6. 17. therefore in themselves they are weapons drawn against heaven Our hearts like Gardens are best when dressed but being neglected they are easily over-grown with sin and vanity If vain and impertinent thoughts arise in our minds when we are in holy Ordinances let us not dwell upon them Ah let Agrippina cū filio suo Nerone concubitum ambire ausa est ut imperium petulantèr et superbè exerceat Hist Imp. us not take pleasure in speculative Wickedness Evil thoughts like Curtezans if they are smiled upon they grow impudent and will croud in upon the soul therefore when such thoughts arise send them away with a sigh Let us drown our sinfull thoughts as Pharoah did the Israelites Children in their first birth Exod. 1. 16. When our hearts are ready to cherish them let our graces be ready to crush them Vain thoughts even in holy duties will be ready to break out if the love of Christ and holy resolution keep Acts 15. 9. not the door That heart-purifying-grace of faith will give these sinfull intruders their speedy dismission Let us preserve and keep holy affections in the heart for such affections as we have such necessarily will be our Sibimutuò causae sunt thoughts Psal 119. 97. Mal. 3. 16. The fear of God will make us think much of God Indeed thoughts and affections are mutual causes one of another thoughts are the bellows which enflame affections and when they are enflamed they cause thoughts to boyle over and therefore men newly converted to God have new and strong affections and they think more of God then any other Superlative love to Jesus
of Rom. 16. 5. Gods people being scattered as fruitful clouds which Col. 4. 15. are melted into their several drops let us repair to the lesser Church our family and follow Christ home and entertain Privata familia quae ob religiosam sanctitatem illustris est ecclesiae nomen promeruit Daven him there with holy communion Christ hath his lesser as well as his greater banquetting house Cant. 2. 4. And will meet us in our houses as well as in his own Mal. 21. 13. the place of more solemn assemblies He who will come to the house of a Pharisee Luke 14. 1. will come to the house of a believer Therefore after the publick ordinances are done and finished let us haste to our habitations as fast as Zacheus to his Luke 19. 6. to the same end with Familiam suam privata fecit ecclesia eam pietate religione exornans Theod. him to entertain our dear Jesus and pursue those family duties which are incumbent upon us which now shall be opened and discoursed upon There are several duties which must take up this interval that it may not be an empty and unbeautiful chasm Let our meal be adorned with temperance and made lushious and sweet with holy and savory discourse Heavenly communication is salt at the table is sauce in the dish Non prius discumbunt quà m Oratio ad deum praegustetur editur quantum esurientes capiunt bibitur quantum pudicis est utile ita saturantur ut qui meminerint etiam per noctem sibi adorandum deum esse Tertul. is a flavour in our drink Full meales are those which are spiritualized and they have most of rarity which have most of heaven Our tables are spread with variety not from our dishes but from our discourse Tertull. speaking of the carriage of private Christians at their meals tells us That they do not sit down before they have prayed they eat as much as may satisfie hunger they drink so much as is sufficient for temperate men and are so filled as they that remember that God must be worshipped even in the night season O the golden temper of these golden times Temperance must be the Caterer and holy discourse must be the musick of our tables Our tongues are instruments but the good spirit must tune them Holy discourses are perfumes which are not only pleasant to our selves but delightful to others they are the trumpets of our piety the sparks which fly from our zeal the disburdening of a gracious soul they are a celestial harmony which makes a meal on a Sabbath pleasant and seraphical Vivunt impii ut bibant et edant sed bibuâ—◠èt edunt bène ut vivant Socrâ—t And therefore let us discourse at our Sabbath meals on some things delivered by the Minister or some spiritual matter which may administer grace to the hearers and let us avoid the common rock of vain and worldly talk Xenocrates the Philosopher being in company with some who used evil language he was very mute and being asked the reason he replyed It hath often repented me that I have spoken but never that I have held my peace Oh that our hearts and lips were heavenly on the Lords day that there might be more sprinkling of grace in our discourses Sermo noster sit ad aedificationem necessitatis Theoph. This would turn our food into Manna and drop dissolved Pearls into our Cup and turn our board into a Communion table Holy discourse it Et ad aedificationem utilitatis Erasm First Warms the heart Secondly It gives vent for grace Thirdly It is the bellows of zeal Et ad aedificationeâ— opportunitatis Sermo aedificet quoties opus vel opportunitas est alios docere Theoph. Fourthly It often awakens conscience Fifthly It is the Gangrene of sin as silence and flattery are the promoters of it Sixthly Nay it countermines Satan and turns him out of the room where our table stands Seventhly Holy discourses are the freedom of imprisoned piety and the Midwife of that holiness which lies in the womb of the heart the turning up of that truly golden Ore they are the Saints Shibboleth which distinguishes him from the foolish world which travels with froth and vanity In a word holy discourse is the ease of Conscience the sacrifice of Religion the Saints refreshment the sinners chain and astonishment heavens eccho the delight of Christian Society It is a twofold Charity First To our selves it enfranchises our affections to Christ our heart is full of love to him and holy discourse gives vent to our full hearts it is the discharge of our duty Cant. 5. 10 11 and so frees us from the guilt of disobedience and Col. 4. 6. moreover it gives fire to our dedolent hearts Our hearts Luke 24. 31. must be awakened and raised sometimes by ordinances Mal. 3. 16. sometimes by prayer sometimes by holy discourses Sequi debet in unaâ—uaque familiâ mutua communicatio et mutua familiae institutio Rivet in Decal Secondly Which likewise are charity to others They may be their satisfaction an answer to their scruples a corrosive to their lusts a check to their sin thou knowest not but thy good discourse may be as an Angel in the way to stop some sinfull progress or a flame to anothers zeal and a salve to anothers sore Such discourse becomes our table on the Lords day and becomes the Sabbath as rich attire the Luke 14. 1 7. beautiful person the garment sets off the person and the person adorns the garment It is reported of the hearers of holy Mr. Heldersham that they would go home from Church discoursing of he powerful and precious truths which were delivered and so they did strew the way home with Roses and made their miles short by heart-sweetning discourse Christ when he was with his little family his twelve Apostles he would always be speaking of the things Deut. 6. 6 7. of heaven Mark 4. 10. Gracious words would flow from Job 32. 18 19 20. him as drops from the fountain or the morning dew from above It was a charge laid upon the Israelites to discourse Deut. 11. 19. of the statutes of God when they were in their Mat. 12. 34. houses sitting with their Children and Servants about them Deut. 6 6 7. The two Disciples going from Emaus Christus suo exemplo declaravit quomedo tempus inter matutinos et vespertinos caetus Sabbati insumendum est Ipse enim suos discipulos dissipatâ turbâ de rebus regni examinavit Chemn were talking of the sufferings and the affairs of Christ and then their dear Mediatour joyns in with them Luke 24. 15. Dr. Bound observeth That when we have heard the word upon a Sabbath we must discourse of it unless we will lose a great part of the fruit of it A talking of worldly affairs will chase away that truth we have been made
pluvia coelestis gratiae ad fructificandumirrigatur Par. us for publick duties but succeeds those publick ordinances to us It is like a good wind which doth not onely carry us off from the shore but goes along with us the whole Voyage it is a sweet duty which must be interwoven in every part of a Sabbath Prayer plows the heart for the seed of the VVord it commands rain to prosper that seed it secundates and ripens the Corn when it appears above-ground and it keeps the weeds from choaking the Corn It doth the whole work When we have been in publick with Psalm 109. 4. God Private prayer in Christ is the Altar which sanctifies the gift and Prayer in this interval of holy worship looks with a double aspect backward to what we have heard and forward to what we may hear indeed in this being like Heb. 4. 12. the Word a two-edged Sword it hath a double edge for our spiritual advantage Now our Prayer is like the sword at the east of the Garden of Eden which turned every way Acts 2. 27. Prayer in the Closet often saves us the labours of the Pulpit Jer. 23. 29. and directs the speech of the Minister to prick the Jer. 20. 9. 1 Cor. 3. 2. heart of the hearer Ananias came to Paul when he was praying Acts 9. 11. If the Word be an hammer it is prayer causes the stroke if the Word be fire it is prayer layes this fire on our hearths if the VVord be a sword it is prayer weilds this Sword to wound our lusts and corruptions In a word private prayer is the best meanes to prosper publick preaching and to guide the arrow of truth to hit the mark of Conscience Another Duty which must take up the space between the publick Ordinances is reading theÌ„ Scriptures VVhen we come home from the publick we must not be confined to the Scripturae sunt spiritualis aniae mensa in quá vivae representantur deliciae et maxima bona Anselm inclosure of the Ministers Sermon but we must open to the wide though pleasant Common of the whole book of God we must read some Chapters for spiritual edification Anselme used to call the Scriptures the spiritual Table of the soul furnished with all heavenly delicacies and with the choicest good things And on Gods holy day when our own table is taken away Let this spread-table be set before us for soul-feeding and repose Every Chapter which may be read is an Epitome of divine Truth which may Si quando procacior suit inimicus Psaltorium decantabat In tentationibus Deutero â—ii verba voluebat In tribulationibus Isaiae replicabat eloquia et scripturae testimonium in consolationem suam edisserebat Hierom. train up our children and influence our servants and which may build up our own souls and water every branch of the Family for spiritual growth in the excellency of the knowledge of Christ Jesus our Lord Phil. 3. 8. Hierome reports of Paula that he used the Scriptures as a Medicine against every disease If her enemies were violent she would turn over the Psalmes If her temptations were strong she would fix upon some part of Deuteronomy If her afflictions were forcible then she consulted some part of the Prophesie of Isaiah and so she drew the Scriptures into an universal comfort to her The VVord of God is our light to guide us Psalm 119. 105. And that family where the Scriptures are much read is a Goshen of light and pleasantness where Israel resides and inhabits when other habitations are covered with Aegyptian darkness with the darkness of sin and ignorance Governours of Families are the best stewards not onely when they lay in provisions from the Market Luke 12. 42. but when they bring forth spiritual food from the Scriptures by reading conscionably and constantly those Oracles of Rom. 3. 2. God to those under their roof for holy Job confidently asserts that the word is more necessary than the appointed food Acts 20 27. Job 23. 12. Let therefore the interval between the publick worship be filled up with holy travel in the counsels of God Scripturas non obiter inspicia nus et legamus ut externum corticem tantùm accipiamus sed adhibenda est diligens perscrutatio Chemnit recorded in Scripture Our Saviour imputed all the sottish mistakes of the Jews to their ignorance of the Scripture Mat. 22. 29. and lays it as a charge upon them to search the Scriptures Joh. 5. 39. But it must not be as Chemnitius observes a transient glance but a serious search as Miners for Gold with pains and delight So then it is a great part of wisdom in Families to converse much with Gods word but especially on Gods day and most peculiarly when the most solemn and publick worship doth not call them off CHAP. XXXIV How we must spend the Evening of the Sabbath when the Publick Assemblies are dismissed THere are many who will give an easie answer to the question Nos ab omni opere externo vacantes deo uni et soli hoc die vacemus Ideireò et hunc diem benedixit et sanctificavit i. e. in usum suum separavit et elegit Aret. Eph. 4. 20. proposed and will tell us that when the publick service is ended we have our free liberty for all pleasing Recreations we may exercise our skil in a pair of Bowles we may exercise our valour in a pair of Cudgels we may exercise our fancy in a Dance or a Barly-break But all the reply I shall make this being spoken to before is I hope we have not so learned Christ Now therefore my next task is to lay down those duties with which we may close Gods holy and blessed day We must carefully survey what we have been acquainted withall in the publick The Repetition of Sermons is a heart-penetrating and soul-edifying duty the very manuduction Quod toties Paulus eadèm scribit hoc est ad corroborandum ut Christiani sint tutiores cautiores et vigilantiores Alap John 6. 12. and leading of families into the fear of the Lord Holy truths are those divine fragments which must not be lost but gathered up by a faithful repetition When the Minister hath ended to preach we must begin to rehearse such repetitions being the musical ecchoes from that sweet voice we heard before If Paul thought it not grievous to write the same things which he had taught before Phil. 3. 1. We must not think it painful or impertinent to rehearse the same things which we have learned before The repedting of 1 Sam. 3. 10. Quaevis cogitationes et rationes naturales intellectus quantumvis artificiosae quantum vis sublime subjiciantur doctrinae Evangelicae et de facto subjectae sunt omnibus eadem doctrinâ conversis Mal. 13. 19. truth preacht casts a new light upon it it clincheth Gospel counsel the faster upon the heart and
Isa 59. 2. Gods service and to waste any part of it upon our gains ease or pleasure is to rob God of his offerings which is Macrob. Saturn l. 1 c. 16. matter of complaint and condemnation Mat. 3. 8 9. While we make bold with Gods day we do but mangle it and every Illorum dierum quibusdam horis fas est jus dicere quibusdam fas non est jus dicere Macrob. waste is a wound in it Indeed Macrobius tells us That the heathens had their dies intercisos bipartite dayes which were divided between their God and themselves Semisolemnities And the Papists have their half holy dayes as St. Blacies day and others c. But we have not so learned Christ It was an excellent constitution of King Pepin of Abstinere in eo diâ— primò mandamus ab omni peccato et ab omni opere carnâ—li â—t ab omni opere terreno et ad nihil aliud vacare nâ—si ad orationem et ad ecclesiâ—s concurrere cum summâ mentis devotione Concil Forojul cap. 13. France We command saith he That all abstain from every sin and from every carnall work and from every earthly work and to be at leisure for nothing but prayer and Church assemblies with the greatest and highest devotion and with charity to bless God who upon this day rained down Manna in the desart and fed so many thousands with bread Morsels nay grains of time are savoury upon a Sabbath The soul can feed upon the crums of such a day Sabbath wastes are the throwing away pearls the casting over-board the best goods which might enrich us to all everlasting That time thou mispendest on a Sabbath might be Gods time for the calling thee home to himself CHAP. XXXVII Some further Directions conducing to the same End Dir. 6 LEt the whole man be employed on the Sabbath 1. All the parts of the body The tongue in prayer the ear in attending the knee in submission the eye in contemplation the hand in charitable contribution This Rom. 12. 1. would be a sacred symphony and make the body not only a a reasonable but an acceptable sacrifice 2. All the faculties of the soul must understand their several offices and tasks 1. The understanding must drink in truth as the tender Deut. 32. 2. herb the small rain and the new mown grass the seasonable Nondum in observatione externorum exercitiorum Sabbati plena est sanctificatio nisi eo fine quó institutum est ut piè sanctè et interiùs haec gerantur Qui est sabbatismus internus Leid Prof. Cant. 5. 16. showers Then the understanding must be as the lights of the Sanctuary of very great use 2. The will must embrace the Doctrines of the Gospel The understanding sees the commodity the will buys it The understanding fastens the eye upon the treasures of the Gospel but the will fastens the hand the understanding is the purveyor of truth but the will brings it home 3. The affections must be employed in pursuing Christ and in holy meltings in sacred duties the soul must be all afloat in loves and delights on Gods blessed day then our affections must follow the prey our dear Jesus our Beloved who is altogether lovely 4. The Memory must be the Scribe to set down every heavenly counsel every thing which drops from the heart of God As that King of Syria whose Ambassadours catched at every word 1 Kings 20. 33. The Memory must record every soul-concernment it must be the Exchequer where the riches of Ordinances are reposited and laid up And after all we must with the Virgin Mary ponder all those things in our hearts Luke 2. 51. Thus both soul and body must be Luke 2. 45. espoused in Sabbath service they must as Joseph and Mary go both together to seek Christ as the two Disciples which went to Emmaus both must joyn in conversing with Christ Luke 24. 15. Though the body act the part of Martha in Luk. 10. 29 41. the week and is cumbred with many things yet it must act Maries part on the Sabbath and mind onely the one thing necessary and lie at Gods feet in holy dispensations Body and soul on the Sabbath are as those two Disciples that went to Christs Sepulchre John 20. 4. but the soul is that Disciple which out-runs the other and comes soonest to the end of their Enquiry the soul comes quickest in and closest up to Christ Mariners observe that the two stars Castor and Pollux when they are asunder they prognosticate Intus est in corde est sabbathum nostrum August foul weather but when together they portend a fair and calm season so when we bring onely the body to the Ordinances of a Sabbath it portends nothing but sorrow and disappointment but when soul and body both meet in sacred duties upon this holy day it is a good prognostication Mat. 6. 24. of fair weather to the Christian smiles from above Luke 16. 13. and peace from within In the duties of a Sabbath we must study devotion but not division we must not think to please the flesh and to please the Lord too on his own day Direct 7 Works of mercy do very well become the Sabbath This is a day of love and mercy If in the times of the Law the Law of Circumcision a painful Ordinance was not to be omitted Opera misericordiae nemo illo die facere prohibet ut sub vâ—nâ—re egeno curare aegrotum Opem consilium afflicto laboranti afferre Cujus cura illo die nobis maxime commendatur Rivet in Decal John 7. 22. Much more in the times of the Gospel a law of Love must bind us and oblige us on a Sabbath Love is under a Command as well as Circumcision John 13. 35. Rom. 13. 10. Mercy it is the very musique of Gods Attributes Psalm 108. 4. it is the Almoner to provide for mans wants it is the service of Angels Luke 22. 43. And it is the comely dress which sets off the beauty of a Sabbath That we have a Sabbath is an Act of divine mercy and we cannot duly keep a Sabbath without employing our selves in the works of mercy Tertullian in one of his Apologies joyns Prayer reading of the Scriptures and giving Almes together as being all equally the duties of a Sabbath With him joynes issue Learned and profound Huc referenda sunt reliqua misericordiae opera quibus sabbatum minime profanatur Just Mart. Chemnitius who speaking of the Church of Brunswick saith That upon the Lords day a great multitude of people are gathered together to praise God to hear his Word to receive the Sacrament to holy Prayer to give Almes and other exercises of godliness Thus Charity is mingled with other holy duties Gualter cryes out Let us admire the goodness of God in giving us a day of Rest and shall not our bowels Dei bonitatem exosculâ—mur
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
loose to carnal liberty on the Lords day the more loose his heart will be in all good duties the whole week following Let men neglect meditation repetition of Sermons holy conference and other private duties betakeing themselves after the publick worship is over to vain and worldly discourse or vainer pleasures they shall quickly find that the publick service is utterly lost and become unprofitable And on the contrary as Moses continued forty dayes with God on the Mount had his face shining with splendor and glory Exod. 34. 30. So he who shall this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag of God wholly converse with God not only in publick Ordinances as Moses in the tabernacle but likewise in private duties as Moses on the Mount shall find a sensible spiritual vigour and an unexpected strength to carry him through all the occasions of the whole week following and a kind of glorious lustre arising from the increase of holiness put upon him and this shall be visible to the eye and hearts of others Eccles 3. 1. He who keeps the Lords day with the most strict and and accurate observation shall find 1. Most blessing upon his labours 2. Most holiness in heart and life 3. Most comfort and joy in his own soul 4. Most sweetness in death 5. Most glory and rest in Heaven when there remains that Populo dei superest Sabbatismus i. e. requies dâ—i ad quam quotidiè sanctus vocatur Par. everlasting Sabbatism for all the people of God It is a good observation of a learned man That when the spirit cometh effectually to convince of sin usually one of the first sins which the eye of the enlightned conscience fixes upon is the neglect of the Lords day and conviction usually ending in conversion one of the first duties which the soul comes seriously to close withall is the strict observation of the Lords day and grace usually works this way and doth exceedingly dispose to this duty Young Converts will be full of meltings on Gods holy day And truly the holy observation of the Sabbath much speaks the temper of a Christian However the week fares as Judg. 12. 6. the Sabbath doth Good Sabbaths usher in good weeks and are the morning stars of an approaching day when we hear truth on the Sabbath digesting it by prayer and meditation when we put up strong cries to God with fervour and devotion when we enjoy Ordinances our spiritual meals on a Sabbath with appetite and satisfaction this will cast a chain upon our corrupt hearts and will be bellows to our future zeal wil supply us with holy meditations which will be as so many bright gleams and will put a heat upon our affections and make us every way act the Saint all the ensuing week As Queen Mary said when she lost Callais When I am dead open me and you shall find Callais written upon my heart So the Christian who hath been very serious on Gods day you shall find Sabbath written upon his heart all the following week The seent of a conscientious Sabbath is not easily lost nor is the warmth of it so speedily chilled souls drenched in Sabbath Ordinances like vessels seasoned with excellent liquors Quo semel est imbuta recens servabit odorem Testa diu they long retain the taste The believer is disciplined upon a Sabbath and we do not easily forget our Education A Sermon kindly entertained on the Lords day will be faithfully improved on the week day Our best Christians were ever strictest on the Sabbath Those tasts of love we then sense and gust will abide and not lightly wear off these will lie upon the heart when the Sabbath is over Let us keep Sabbaths well we shall be better in our shops better in our worldly affairs better in our families better in our discourses better in our converses more righteous in our dealings more exemplary in our walkings more vigorous in our duties all the week following After a well passed Sabbath we shall more watch our hearts more keep our ground and withstand temptations and the deceipts of our Calling which happily Quaestus magnus est pietas quia opes supernaturales secum affert et amicitiam dei obtinet qui suis opes coelestes promittit praeparat are quilted into the very nature of it shall not so much tempt as exasperate and provoke us The whole week must be spent holy to prepare us the better for the Sabbath and the Sabbath must be spent hâ—ly the better to influence the week as the beginning with God on the morning of a Sabbath may influence the whole Sabbath so the beginning with God in the morning of the week viz. The Lords day may exceedingly influence and prosper the whole week He 2 Thes 2. 10. who on the Sabbath hath been much in the work of heaven cannot easily be much in the dross of earth or the dregs of sin on the time of the week Ordinances like clocks when they have struck leave a sound and a noise for a considerable time nor can a Sermon carefully heard be presently shaken out of the heart The word when received in the love thereof is fire in the bones Jer. 20. 9. and not heat in the face an inward warmth which is permanent and not only a colour which is transient The tasts the impressions the power and spirituality of a well-observed Sabbath cannot without much difficulty strong assaults of Satan powerful workings of a corrupt heart be disanulled and eradicated Hearts steeped in holy Ordinances will not soon lose their perfume It is very true our slight deportment in Ordinances makes them superficial and so soon slide off and they who pass over the Sabbath loosly will spend the week profligately they who spend it formally will spend the week vainly But a serious composure of spirit on Gods holy day will blow off the froth of the ensuing week Ignatius as hath been suggested calls the Lords day the Queen of dayes Regis ad exemplum totus componitur Oâ—bis and according to the example of the Queen inferiour and subordinate days will be composed The endeavour of every Christian should be that his practices in secret in his calling in his company on the week day should be answerable to the great priviledges he enjoyed and to the rich grace he received on the Lords day One well observes That Religion is just as the Sabbath and it decays or groweth as the Sabbath is esteemed it flourishes in a due Veneration of the Sabbath and it pines and consumes when the Sabbath is under neglect or contempt And Dr. Twisse takes notice That the conscionable observation of the Sabbath ever was is a principal means to draw us to spiritual rest from sin and to fit us for an eternal rest in glory In a word the Sabbath and the week are both embarqued in the same ship they both are safe or sink together if our souls
a Sabbath whether good actions are not becoming a holy day this must needs be undeniable Now to cure a sick person quench a burning-house resist an incroaching adversary they are actions immutably good and therefore they must be so on a Sabbath There is no time when to save a dying person can in it self be unlawfull it is an obedience to the law of Nature a compliance with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common principles which are concreated with us Therefore such actions cannot pollute the holy Sabbath or defloure the purity of it The third Argument our Saviour takes à potiori from that which is more eligible which is most fit to be done in case of a Dilemma and this Argument is urged Mat. 12. Mat. 12. 3 4. Generalis est haec doctrina non Davidem tantum ut sanctum Regem et Prophetam Domini licitè edisse panes propositionis quasi personale fuisset privilegium sed eâ— famulos qui cum ipso erant non peccasse manducando in casu necessitatis Lyser Mal. 4. 2. 3 4. Our Saviour tells us what David did in case of necessity It was far more eligible for David to make bold with the shew-bread then for the holy Saint and King to die for hunger his life was more considerable then an appointed observation A substantial good is more to be valued then a shadow which onely signifies something to come and would fly away at the rising of the Sun of Righteousness and therefore as necessity intrenched on extraordinary food without blanâ—e so it may presume on an extraordinary day without crime The light of Nature warrants a discharge and gives in not guilty to works of necessity on the Sabbath If my wound bleeds to death because it is not dressed on the Sabbath or my disease send me to the dust because medicinal applications are not made on the Sabbath this is my errour not my duty If I have no being God can have no worship and so acts of necessity are dispensible God will have us to worship him with all chearfulness and alacrity which cannot be with an undrest wound or a disease not to be lookt after because it is the Sabbath I cannot chearfully joyne in Divine Worship and in the mean time the waters break into my house and there must be no stoppage of them because the time of Gods holy day will not permit it Cases therefore of indispensible necessity neither pollute nor prophane the Sabbath But to wind up this particular of working on a Sabbath which hath been the more copiously handled because of the greatness of its importance we read that the holy Apostle Paul sometimes laboured with his hands but yet his Acts 20. 34. Acts 20. 7. 1 Cor. 16. 2. works on the Lords day were Sacred and Divine nothing but preaching the Word administring the Sacraments pouring out his Soul in Prayer taking care of the poor and those duties which are the just companions of a Sabbath He acts then not as a Tent-maker but as an Apostle his Acts 18. 3. heart works not his hands In a word this particular shall be shut up with the confession of learned Master Breerwood Breerw Tract of the Sabbath p. 47. who improved so much parts and pains in asserting an undue liberty on the Sabbath yet we may hear him thus acknowledge It is meet that Christians should on the Lords day abandon all worldly affairs and dedicate it wholly to the honour of God And one of our Church Homilies hath these words Gods obedient people should use the Sunday holily and Hom. Of the timeâ— place of worship give themselves wholly to heavenly exercises of Gods true Religion and Service and this was the practice of all Gods people in all ages And so much for this large particular But secondly there are a second sort of actions we must forbear on the Lords day viz. Sensual actions so the Sensual actions to be forborn on the Sabbath day Text from doing thy pleasure on my holy day We are to forbear indulging our appetites we must not please a wanton eye or a luxurious palate on the Sabbath which is a day not to feast the Body but to feast the Soul Feasts and Banquets are not the Celebration but the Prophanation of a Sabbath then our fat things must be the fat things of Gods house Psal 36. 8. Isa 25. 6. A full luxuriant table where no necessity requires it is fitter for the day of a Bacchus then the day of Jehovah who is all purity and perfection A moderate repast for Nature doth best become the holy Sabbath The Disciples feed upon a few ears of Corn upon a Sabbath Mat. 12. 1. De caenâ nostrâ hoc dicendum est nihil utilitatis nihil immodestiae admittit non prius discumbitur quam oratio ad deum praegustetur editur quantum esurientes capiunt bibitur quantum pudicis est utile ita saturantur ut qui meminerint etiam per noctem adorandum etiam esse doum ita fabulantur ut qui sciant dominum audire Tertul. Exod. 16. 22 23 24 c. Numb 28. 10. Exod 35. 3. On this day a Table spread with dishes is more spread with temptations It is dangerous then to study to please a palate when we are more especially to look after a soul On this holy day the Word must be our food tears must be our wine singing of Psalms our musick the Sanctuary our parlour and place of repast and our festivity must be joy in the Lord our eare must be taken up in holy attention our heart in spiritual devotion our eye in divine speculation The Sabbath is the Souls not the Senses feastival then to please the curiosities of sense is not to keep but to lose the Sabbath The Jewes had onely the usuall proportion of Manna for the Sabbath they had no exceedings and though they were to offer double Sacrifices on the Sabbath they were not to eat double meals to have an increase of outward provisions They could not lawfully kindle any fire on the Sabbath and surely those preparations could not be plenteous where there was no fire to make them We Christians make the Sunday a day of spiritual rejoycing saith Bishop White and he quotes it out of Turtullian Our pleasures on this day must not be in our Meats but in our Messiah not in our varieties unless it be of Ordinances Chrysostome reports that the Love-Feasts of the Christians in the Primitive times consisted of divers Viands provided by a common purse and collation of which they took as much as would suffice the Communicants Diem solis laetitiae indulgemus Tertul Chrysost On the 1 Cor. Cap. 11. Hom. 27. and so celebrated the Lords Supper together which done they presently fell to the spare and slender chear entertaining and solacing themselves with spiritual and divine Colloquies And indeed here we have our pattern in the purest times The Golden Christians
of which was the grand and forcible attractive of Corpus hoc vinculum carcer est animae ex quo exire cupit sanctus esse cum Christo Hierom. Christs incarnation and death this darling of Heaven not enjoy one day but it must be retailed and canton'd into divers divisions Some parts of it must be spent in the labours of our Callings and some in solemn Duties in the publick Congregations and some in sports and delightful Recreations when the publick is over and some in private Duties if there be any time and this torn and rent Sabbath something like Joseph's Coat of many colours must be the Gen. 37. 3. onely morsel for the immortal soul But how irrational is it for the soul that better part of man which shall live as long Mat. 16. 26. as God himself to be straightned and pinnion'd to a few Vita carnis tuae anima est vita animae tuae deus est quomodo moritur caro amissâ animâ quae vita ejus est sic moritur anima amisso deo qui vita est ejus August hours It must not enjoy one whole day onely the leavings of our work and recreations the crumbs which fall from the bodies table Let the Christian who is solicitous of his souls eternal interest consider whether this pittance of time onely a few hours on a Sabbath be sutable to the vast and unlimited soul especially if we observe that the soul sways the body the body follows the condition of the soul and not the soul the estate of the body Labours are forbidden on the Sabbath much more Recreations That labours are prohibited the fourth Commandment is the pregnant testimony of now sports toys pastimes Melius est in Sabbato araro quam saltare Aug. Enar. in Tit. are of less avail then labours It is a memorable speech of Augustine Melius est in Sabbatho arare quam saltare It is better to plow then to dance upon a Sabbath Labours may bring in some Income so not sports there is a temporal profit and emolument in the one none in the other Concerning sports we may say that the Gamesters labour for that which is not bread there can be no supplies Isa 55. 1 2. from the breast of a recreation Pastimes are clouds without water Recreations more tempt and flatter the flesh then Labours do Toyle doth not pamper dancing hunting shooting do they are sun-shines which make the dunghill of mans heart reak with noysomness It was once the expostulation of a holy man worth the transcribing his words are these What shall I say of the Zeal of worldlings which may controule Mr. Greenham the security of our sins worldly men never seek for pleasure Vita in delitiis agens mors est umbra mortis quantum enim umbra propè est corpori cujus est umbra tantum pro certo vita illa voluptuario inferno appropinquat Bern. Serm. 48 in Cantic 15 James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 52. whilst profit doth drop and so long as they may gain a penny how diligent are they they will not sport or play But the Sabbath is the market day of our souls where we should gather whilst the sun shines Here is profit and so there ought to be diligence and therefore we should lay aside pleasure and we should say what have we to do with Recreations any more yet how many neglect their pleasure for the world and we will not for heaven or our souls But after the publick Ordinances are over nay multitudes in the very time of publick Worship follow their sensual Recreations I was going to say Abominations It was a saying of King James Though without superstition Playes and lawful Games may be used in May and good Chear at Christmas yet alwayes provided that the Sabbath be kept holy and no unlawful pastime be then used And as a worthy and holy man observes No man can think Dr. B. upon that day to be so disordered as to follow his ordinary pleasures without great contempt of God and Man Vpon that holy day all sorts of men must utterly give over shooting hunting hawking bowling c. and they must no more deal with them then the Artificer with his Trade or the Husband-man with his Plow I shall shut up this particular with a pious Bp Hall of Exeter Contemp Lib. 17. Ejaculation of a Holy and Reverend Bishop who thus vents himself I wonder what these kind of men viz. those who bathe themselves in pleasures upon the Lords day will do when they come to Heaven if ever they come there where there is a continued Sabbatisme without intermission surely they will wish themselves on Earth again unless they keep a Sabbath better here below Do we not pray Thy will be done on Earth as it is in Heaven there the Angels do nothing but praise God Do we hope to be like them in Glory and not endeavour to be like them in duty Our Heaven above is a continual Sabbath our Sabbath below should be a continued Heaven The Sabbath not the sports on the Sabbath should be our delight Recreations on the Sabbath are forbidden by all kind of Laws 1. By Divine Law viz. the fourth Commandment Requies requiritur in quarto Praecepto cōmendatur et ubique amatur sed illa requies in solo deo certa et sancta invenitur Aug. where Labours are expresly forbidden and sports are an equal if not a greater impediment to the duties of the Sabbath both publick and private the sweets of Recreation influencing the mind and withdrawing the heart much more then the sweats of Labour Surely if we must not toyle we must not trifle on Gods holy day 2. By the Law of Nature which requires a total abstinence from all works both of Labour and Pleasure during the time allotted and consecrated to Gods service publick Dies dominicus abipsis Apostolis sacris actionibus est consecratus Bucer and private But the Lords day is that time allotted we cannot work and worship both at once and if when we should worship we follow our pleasures or our profits Is not this to subordinate the Divine Will to mans Fancy 3. By the Law Political which requires a total resting from all kind of labour or diversion and applying our souls Edw. the 6th wholly and onely to Religious Exercises as the Statute of Act. Primo Carol. Primi King Edward the sixth of blessed memory a Law yet unrepealed That English Josiah the morning Sun of Reformation Ad Sabbathi rectam observationem duo requiruntur quies et quietis illius sanctificatio Ames med Theol. in England began early to confine the Sabbath to the two great designs of it Rest and Sanctity and in this he shewed himself to be Custos utriusque Tabulae a Keeper of both the Tables And indeed the enjoyning of the holy observance of Gods blessed day is a rare
much talk upon the Sabbath about worldly affairs doth as much hinder the sanctification of the day as much work nay we may work alone but we cannot talk alone and so we must hinder others as well as our selves Discourse it either doth cast a stench or a perfume among others according as it is good or bad Now let us take these five Glasses to see the sin of vain discourse on the Sabbath day We may see it in the clear Glass of a Command Frothy language is onely the foam of a carnal heart at any time much more on the Sabbath it is alwayes the breath of vanity Eph. 4. 29. and therefore called corrupt communication by the Apostle who here severely forbids all such communication And indeed Mar. 12. 36. worldly discourse on the Sabbath is no less then corrupt discourse putrid rotten and unsavoury language which is prohibited by a strict command Eph. 4. 29. The same Apostle saith Evil communication corrupts good manners I am 1 Cor. 15. 33. sure it corrupts good Sabbaths it is nothing but spittle cast Versus hic est senarius menandri ait Hier. Mar. 16. 19. upon the face of a Sabbath its affront and shame prophane talkers dealing with the day of a Sabbath as the Jews with the Lord of the Sabbath they spit in its face In the Glass of Example Should I reassume the divine example of our dear Lord Luke 14. 7. No pattern more pure and pregnant his language on a Sabbath was as the dropping Luk. 14. 7. of a honey comb the langudge of Heaven the triumph of Acts 20. 27. words the salvifical discoveries that he brought from his Fathers bosome But let me lay down the wonted custome of a late Minister now with God Holy Mr. Dod briefly he thus Mr. Dod. spent his Sabbath He preacht almost all day long on the Mr. Clark in the life of Mr. Dod. Lords day first in the morning he opened a Chapter and prayed in his Family after preached twice in publick and in the interim discoursed all dinner while to those who sat with him at his Table he would say this is not a day Quà m augusta erit ista Synodus in quâ convenient omnes sancti cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit Christus in quâ non erit necessarium sollicitè inquirere veritateâ—â— sed omnia omnibus erunt nota et manifesta to feast the body but the soul at the first sitting down he would bid them help themselves and one another and see none want let me said he bid you but once for I would not speak a vain word to day After the two Sermons in publick were ended the house would be filled and then he would fit in his chair and then he used to say if any one have a good question or a hard place of Scripture to open let them say on and when he was faint would call for somâ— refreshment and so on again till night And thus this man of God spake nothing but the language of God on the blessed Sabbath of God This sin of using unholy language on the Sabbath may be seen in the Glass of Equity If idle discourse be not forbidden in the fourth Commandment then that Commandment is straighter and not so comprehensive as the rest for the sixth Commandment doth not only prohibit bloody 1 John 3. 15. murder but the very hating of our brother the seventh Commandment doth not onely forbid acts of Adultery but Mat. 5. 28. Quod fecit Christus in casu homicidii hoc etiam facit in casu Adulterii et non actum solummodo sed impudicum quoque coercet aspectum ut discos â—bi consistat illuâ— quod sepra Scriburum et Pharisaeorum nostra precipitur obundare justitia Chrysost lascivious looks wanton glances nay effeminate speculations and shall not the fourth Commandment be as large to condemn worldly discourses as well as secular labours Or shall our obedience to the Commandments of the second table be more exact and strict then our conformity to the Commandments of the first Shall our behaviour be more precise to our neighbour then to our God Surely he that hath said we must not work on the Sabbath hath likewise said we must not word it on a Sabbath about our secular affairs our bargains our pleasures our pleasing vanities In the Glass of Religion We should converse as Saints on Gods holy day our language then more especially should Mat. 26. 73. betray us to belong to Jesus Christ Every thing should be Qnemad modum Moses et Elias in transfigurations cum Christo colloquuntur sic in vitâ aeternâ vigebunt inter sanctes perpetua et jucundissima colloquia Gerard. Rev. 1. 10. Psal 39. 1. holy on a Sabbath we should converse with God in holy duties tread accurately in holy practices breath out nothing but holy affections trade in nothing but holy devotions and edifie one another with holy discourses Vain and idle talking becomes not those who would serve God more seraphically then others and who are in the spirit upon the Lords day Where are our hearts when our tongues range and licentiate in sinfull liberties Religion will cause a Saint to make a Covenant with his tongue on this day that the offend not with his lips At this time our tongues should be a mine of Gold not a pile of Dross And lastly we may see this sin of foolish talking on a Sabin the Glass of future Glory The glorified Saints converse Neque enim beati erunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed suavissimos invicem sermones conserent de admirandis divinae sapientiae decretis de stupendis divinae potentiae operibus de infinitis divinae gratiae et bonitatis argumentis Ger. one with another in a most holy manner What the method or the way is of their Communications one with another is not so easily discernable but this is clear that it is most holy We should study to spend our Sabbaths here as we shall spend them above in all holy and divine communications there shall be no vain word no senseless prate about the things of this life Let us begin Heaven betimes and in observing a temporal eye our Eternal Sabbath CHAP. VII The Text further opened and explained ANd thus I have run through the negative directions in Isa 58. 13. the Text I now come to the positive There is something Commanded as well as some thing prohibited on a Sabbath something for us to do as well as something for us to forbear Now these practical and positive directions they are not very many but very rare and what they want in number they make up in weight they are ponderous though not numerous and they are principally four like the four Elements to constitute the holy observation of a Sabbath There is a Command for delight so the Text and call the Sabbath a delight Our Sabbaths must be our
satisfaction not our burden but our blessing the sinner must not Psal 27. 4. Mat. 18. 20. take that pleasure in the dalliances of the world as we should do in the duties of a Sabbath This is the day of divine loves and spiritual complacencies between Christ and Cant. 2. 3. Delitias tum tuas tum Domini Alap the soul when Christ and the Soul meet together in the Garden of the Ordinances where they begin that communication which shall last to Eternity then the believer sits under the shadow of Christ with great delight As God makes the Sabbath his rest so he would have it to be ours The Sabbath must not be our toyle but our triumph the Sanctuary must be our banqueting house Duty our delight Psal 42. 3. 4. It must be the joy of our souls to associate with Christ to pour out our requests in prayer to entertain the discourses of divine will and to enjoy spiritual love which is better then wine The Sabbath in the primitive times was called Cant. 1. 2. Nos in primâ die perfecti Sabbathi festivitate laetamur Hilar. in Prol. in Psalm the feast of the Sabbath and feasts are not usually times of tediousness but pleasantness such times pass away with gratefull delight and surely it must needs soyle the character of a Christian to let those wheels drive heavily which are in the Chariots of Aminadah Doth it not very much unbecome us to be weary of that day which God hath appointed Cant. 6. 12. for fellowship with himself and for the transacting of the great affairs of Eternity There is a Command for Reverence So the Text the holy of the Lord. Si colueris Sabbathum quasi diem sanctum gloriae glorificationi Domini consecratum If Psal 2. 12. thou observe the Sabbath as a holy day consecrated and set apart to the glory and glorifying of God as he well glosses upon it There are two holy passions adorne a Sabbath Joy and Fear the one for the benefits of God the Psal 2. 11. Discamus die Dominico non quaerere gloriam nostram pompose incedendo et splendidé nos vestiendâ— sed Dei gloriam quaeramus hoc nobis erit gloriosum quod gloria dei per ros alios celebretur Isa 66. 2. other for the presence of God the one for his goodness and the other for his greatness Upon a Sabbath we must as the Psalmist speaks rejoyce with trembling It was the saying of a Learned man Vpon the day of a Sabbath let us not promote our own Glory by stately walking rich attire and pompous appearances but let us exalt Gods Glory by holy duties and this will be more glorious and honourable to us Upon the Sabbath let us tremble at Gods Word as the Lord speaks by the Prophet Isa 66 2. Let us lye at Gods feet let us be awfull of Gods presence let us exalt Gods Name and this is to sanctifie a Sabbath Humble hearts and not fine cloaths the bowing of the soul not the plaiting of the hair or the ordering of the Dress speaks the Sabbath Glorious The Lord calls for high estimations of the Sabbath So the Text Honourable The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machhid in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original signifies that which is Glorious and that which is Ponderous Every Sabbath is a price put into our hands Luke 19. 42. a good wind for Heaven the souls term time that aâ—tionius Psal 118. 24. temporis that juncture of time which the soul hath to claâ— up for Eternity On this day more especially the Scepter of Grace is held out to lay hold upon One observes our Esth 5. 2. Sabbath is called the Lords day not onely because it is the Commemoration of our Lords Resurrection but because of the benefits we receive from the Lord that day and the duties we perform to the Lord that day and therefore if we will practice the Text we must prize the Sabbath we must call it honourable and indeed it is so in a manifold respect If we look upward This is the day in which more especially we sing the praises of the Lord we recount his hohour wherein our hearts bubble forth in holy thanksgivings and therefore the Psalm whose inscription calls it a Psalm for the Sabbath is wholly Laudatory It is a song Psal 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sabbath day so is the very title And indeed what is the Lords day but primitiae Coeli the dawning of Glory the beginnings of Heaven the tuning of the musick which shall last for ever to every true believer On the Lords day the Saint makes it his grand affaire to advance the Lords Honour If we look downward the Sabbath still is honourable Then the Lord crowns us with his graces honours us with his presence meets us in his ordinances puts all marks and characters Mat. 18. 20. of honour on his people then the King sits at his Cant. 1. 12. Table and sends forth his Spicknard with the sweet smell of it The Holy Sabbath is the blessed time when the Lord Sponsa contactu sponst sui planè divinam suavitatem acquisivit Del. Rio. 1 John 1. 3. Mat. 18. 20. bows the Heavens and comes down and vouchsafes his people fellowship with himself sweet and salvifical communion in a word then the Father drops his grace then the Son promises his presence then the Spirit pursues his work in the assemblies of his Saints If we look outward if we cast our eyes upon other days the other six days of worldly toyle and labour The very gleanings of a Sabbath are better then the Vintage of the Judges 8. 2. week In other dayes we onely reap the curse of the first Adam to eat our bread in the sweat of our brows on the Gen. 3. 19. holy Sabbath we reap the blessing of the second Adam we gather the fruits of his glorious purchase we enjoy the ordinances of his grace lye under the impressions of his spirit and inherit the sweets of his presence and therefore compare the Sabbath with other dayes and what is the dross of a week to the gold of a Sabbath This day is nothing but the souls weekly Jubilee If we look forward towards eternity the Sabbath in this regard is honourable it is the special day for the soul to dress and trim it self in to meet its Bridegroom this is our peculiar Fuit illud Sabbathum Gen. 2. 3. Typus aeterni illius Sabbathi in â—aeâ—is in quo electi animâ et corpore à peccatis calomitatibus et miseriis hujus vitae requiescent Deus in illis et ipsi in Deo Gen. 66. 23. Vltra hunc mundum est veri Sabbathi observatio Orig. Prov. 34. 2 Cor. 10. 4. 2 Cor. 4. 7. In Sabbatho totus Deo deique voluntati cognoscendae annuntiandae et edimplendae vaces Alap time to prepare for eternity The
Psal 4. 4 The second Duty preparatory to the Sabbath is holy Meditation We must meditate on those things which may quicken grace in our hearts First As chiefly upon the greatness holiness and infinite Majesty of the Lord before whom we are to appear Sit et nobis parasceue non tantùm qâ—ae domos sed quae animos ad sacra festa peragenda praeparet Musc Gen. 41. 14 the approaching Sabbath and to present our selves when the light of the day cometh this will certainly move and stir up spiritual devotion and affection as we see by experience in worldly things how carefull we are to trimme and fit our selves when we are to go to an earthly King or some great Nobles And in the next place let us meditate what holiness and purity especially of heart and soul is required in using the Lev. 20. 7. 1 Pet. 1. 15 16. holy Ordinanoes of God and in approaching near to him And that Holiness which becomes the blessed Sabbath and the Ordinances of it is the putting on humility mercy Humilitas primum medium ultimum in Scholâ Christi Alap meekness and all other affections and departing from all iniquity 2 Tim. 2. 19. It is the Image of Christ in the New Creature which is created after God in Righteousness and Holiness Eph. 4. 24. This is the embroydery we are to Eph. 4. 24. wear when we meet with the King of Saints on his own day Rev. 15. 3. We are to meditate on those Scriptures which require holy preparation as Eccles 5. 1. which shews Gods anger against such who approach his presence in an unprepared frame Eccles 5. 1. Mat. 22. 12. The wise Virgins trimmed their lamps before they entered the Bride-Chamber and we must trimme our Mat. 22. 12. selves before we enter the Presence-Chamber upon the solemn day of his appearance God disgusts mans regardlesness Mat. 25. 7. and a curious plaiting of the soul pleases our Beloved The harder our labour is to fit our selves for Gods presence the sweeter will our wages be in the influences of that presence Let us meditate on that whereof the Sabbath is a signe and a pledge viz. Our resurrection to Eternal Life and to the Eternal Rest of Glory in Heaven in the fight and fruition of God whom none can see without holiness And Tertiam requiem notat Atostolus Heb. 4. 7. quae per duas praecedentes scil per requiem Sabbati et requiem in Canaan anagogicè fuerit significata quam nobis praestat Jesus Christus Heb. 12. 14. Heb. 12. 2. this will be most powerfull to stir up spiritual affection and to quicken Grace in our hearts Our life should be a continual preparation for our Eternal Sabbath and some time should be granted for a temporary preparation for our weekly Sabbath we should be very active in this work and despise the toyle and trouble looking to the joy that is set before us whereof the weekly Sabbath is to every Saint a happy Harbinger Thirdly Our third Duty which must precede the holy observation of the Sabbath is self examination and this is two fold First External We must reflect back upon the past week and review our Erratas sin before must be found out least we come to Sabbath-work with week-day guilt On the Saturday in the Evening we must cast up our spiritual accounts and when we have found the Jonah cast him over-board Jon. 1. 15. by holy faith and serious repentance It is very unseemly to keep a Sabbath with our filthy Garments with Zach. 3. 4. unwashen hearts with untuned tongues with untamenting eyes with unrepented sins When Joseph was to come into Gen. 41. 14. the presence of Pharaoh he shaved himself and changed his rayment and came in to Pharaoh And shall not we throw off our sinfull incumberances and put off our prison clothes our noysome irregularities by diligent search and holy repentance when the day draws on and we are to come into the Effunde cortuum sicut aquâ—m coram facie Domini extolle ad eum manus tuas pro remedio peccatorum tuorum accipe igitur lamentum Hier. presence of the great God Our memories should be the surveyours to view and our consciences the secretaries to set down our hearts the mourners to lament the sins of the week that Christ would bring his spunge to blot them out before Gods holy day comes upon us It is observable those herbs rise high in the Summer time that in the Winter shrink lowest in the ground and those hearts that in the week-time are laid lowest they rise highest upon the Sabbath day There must be soul-humblings for the daily trespasses of the week else the day of Gods service comes but we cannot comfortably and confidently serve God on that day especially if any fouler spot hath deformed any day of Josh 24. 19. the week Secondly But there must be an inward examination as well as an outward a search into our thoughts our desires our delights our dispositions what they have been the foregoing week we must examine the passages of our souls how it hath fared with the inward man The Psalmist commands heart communion a serious discourse concerning the Psal 4. 4. behaviours of the heart As the Shop-keeper casts up his Ex corde vita et actio procedit accounts not onely concerning his debts abroad but his wares at home He turns every piece in the chest to see how it goes with his estate We must dive into our souls and see what growth of grace what decays of corruption what ornaments and additional beauty we have gained all the week before whether Christ hath given us new bracelets Ezek. 16. 11. Armillae significant nihil indecorum esse agendum sed manus i. e. opera debere esse decora Orig. and Jewels superadded grace or whether we are more wrinckled in the complexion of our souls and look more like to the old man Holy Master Greenham sends us to civil and wordly wisdome for the practise of this duty We see saith he worldly thriving men if not every day yet at least once in the week they search their books cast up their accounts confer their expences with their gain and make even their reckonings whereby they may see whether they have gained Eph. 4. 22. or lost whether they are beforehand or come short and shall Mr. Greenh not we much more once a week at least call our selves to a reckning by examination what hath gone from us what hath come towards us how we have gone forward or backward in godliness that if we have holy increases we may then give thanks to God and if we have come short to travel with our selves the more earnestly to recover our former loss In a word the impartial survey of our inward man will necessarily lead us to a more profitable observation of Gods holy day seeing those wants will be
but in our houses there must be a meeting of Relations there must be Parents and Children Masters and Servants those who are born at home and the stranger Exod. 20 10. Commâ—ni sâ—nctifiâ—â—ndi Sâ—bbathi lege â—onstringuntur omnes ex aequo herus servâ—â— peter liberi mas fâ—â—mina sâ—perâ—â—res et inferâ—ores Musc within our gates and all these must joyntly keep Gods Sabbath in holy duties and no less God commands in the fourth Commandment the Son and Daughter must remember to keep the Sabbath holy as well as the Parents the Man-servant and the Maid-servant as well as the Governours of the Family nay the stranger within the Gates On the Lords day we must by a conscionable and constant performance of holy duties turn even our private house into a little Church and thus we shall intail Gods presence to our houses as he vouchsafed his blessing on the house of Obed Edâ—m we must not onely act secret duties on the Sabbath 2 Sam. 6. 12. but likewise Family duties What those duties are shall be more copiously handled hereafter But Thirdly we must act publick duties on Gods holy Sabbath we must not onely open the doors of our closets and of our chambers to come down into our houses but Ex hac comâ—â—â—iâ—â—e tum Regnum 〈…〉 Zanch. we must open the doors of our houses too to meet with Gods people to celebrate the Lords day The Sabbath is the day wherein the Saints visit God and one another they then begin that society which shall be perfected and eternized in Glory David rejoyced when he went with the multitude to the House of God The great Apostle taught every where in Psal 42. 4. every Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He taught when the people 1 Cor. 4 17. were called together The Corinthians came together in one place to eat the Lords Supper Nay Christ himself will declare 1 Cor. 11. 20. the name and praises of God to his Brethren in the midst Luke 8 19. of the Church We must therefore serve God on the Sabbath in the Assemblies of Gods people not in our houses onely but in the Church i. e. in the Congregation of the faithfull Moses speaks of a holy Convocation Exod. 12. 16. Exod. 12. 16. and the Psalmist makes mention of the Assembly of the Saints Psal 89. 7. nay the promise is intailed on the Congregation of Gods people Isa 4. 5. The omission of this our assembling of our Isa 4. 5. selves is by the Apostle sharply rebuked Heb. 10. 25. One commenting on this Text hath divers things remarkable Heb. 10. 25. and worthy of our observation As First By this assembling the Apostle intends no other but the meeting of Believers to hear the Word of God and Per collectionem hanc Apost caetus ecclesiae et conventus fidelium ad sacram synaxin ad verbâ—m dei pâ—eâ—esque publicas intelligit Secundò Hos caetus vult Apost ut Châ—istiani fidem profiâ—â—â—ntur gratiarum actiones persoâ—ent et se inviâ—em excitent ad veritatem et bona opera Terâ—â— illi catus et mutui congressus mirè sovent fidem quae in secessâ— et separatione diuturniori lâ—ngue scit Quartò Qui ecclesiae â—aeâ—â—s negligunt et deserum facilè urgente perseâ—utione ecclesiam ipsam et fidem Christi deserunt et abnegant Alap to pour out their prayers before God Secondly The Apostle injoynes the Assemblies that Christians might meet publickly to profess their faith in Christ and to sing the praises of God to stir up one another to love and good works Thirdly The same Author observes that these Companies and Assemblies do exceedingly foment and cherish faith which by a perpetual recluse and separation quickly would languish and be infeebled Nay Fourthly He observes That those who forsake the Assemblies of Gods people will easily in the urgency and heat of persecution desert the Church of Christ thus far that learned man And what a rare promise doth the Apostle mention 2 Cor. 6. 16. the words are these For ye are the 2 Cor. 6. 16. Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall Lev. 26. 12. be my people Christ when he was upon the Earth he goes into the Synagogue on the Sabbath day Mar. 1. 21. and Mark 1. 21. taught the people Paul and his Company go into the Synagogue on the Sabbath and Paul preacheth there Nay Acts 20. 7. afterwards Paul preacheth to the Christian Assembly in a house on the Lords day Acts 20. 7. In a word where doth Christ walk but in the midst of his candlesticks which are the Churches Rev. 1. 20. Cornelius Alapide observes that Rev. 1. 20. Alapide holy Ignatius who was the Disciple and follower of the Apostle Paul adviseth in his Epistles those of Smyrna and Ephesus to frequent the meetings of the Saints and gives this reason because they will wonderfully confirm us in the faith so then the whole duty of a Believer on the Lords day lies not in the Closet or the Family but likewise in the Societies of Gods people met for divine worship Coals put together make the warmer fire When the Christians were Assembled Acts 10. 44. to hear Peter then the Holy Ghost fell upon them The Saints in Glory are the Assembly and Church of the first-born Heb. 12. 23. and therefore we must act publick duties on Heb. 12. 23. Gods holy day in the publick Assemblies But now what these publick duties are and how we must demean our selves in the performance of them shall be more largely discussed hereafter We had need rise early on the Sabbath for as we have many Duties to perform so we have many Graces to act The Sabbath is both the field to exercise Grace in and the treasury 2 Tim. 2. 1. to supply grace with Ordinances are both the breathing Grâ—â—iâ— non soliâ—â—est sâ—vâ—r â—â—i 〈◊〉 qâ—od ex eo sâ—qâ—â—tâ—r Alap and the breasts of grace In prayer we act and we augment our graces and so in other Ordinances The Sabbath is the Believers resting day but Graces working day it is love which sweetens the work of a Sabbath Faith makes effâ—ctual the Ordinances of a Sabbath Repentance reconciles Hâ—b 11. 6. Jer 31. 19 20. Rom. 12. 11. Isa 57. 15. Hâ—b 4. 2. Jam. 5. 16. the God of the Sabbath Zeal makes acceptable the duties of a Sabbath Humility ingages Gods presence on a Sabbath We cannot hear the Word profitably on this holy day without we mingle it with Faith nor address our selves to God in prayer without we inflame the duty with fire with the fire of zeal In our prayers we must get our affections fired by the Holy Ghost that they may flame up towards God in Devout and Religious ascents Broken-hearted and penitent Isa 23. 16. believers
and season for spiritual communications between Christ and the Spouse But now the main Query will be what are those duties which are incumbent upon us on the morning of a Sabbath To Reply therefore to this Query I shall instance first in Meditation Meditation is the souls flight towards Heaven and therefore it had need take the wings of Psal 139. 9. the morning When thou hast broken thy sleep begin the Sabbath with holy Meditation that is the morning sacrifices of the mind CHAP. XIV The Benefits and Excellency of Holy Meditation MEditation is a most notable piece of Gods service the very life and strength of all other Duties and without which all duties are infeebled full of weakness and infirmity Meditatio est nutrix orationis Ger. Meditation is the Nurse which feeds our prayers it is the Nail which fastens the Word it is one hand that puts on the wedding Garment to fit us for the supper of the Lord. Meditation it is the spiritual silk-worm which works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec cura haec satage his juge studium et corporis et animae vires impende et intende rare and curious silk rich goods out of its own bowels It is the travel of the understanding the souls Hue and Cry after Divine things it is the fixing of the heart upon God or some thing of God it is the stop and pause of the mind from the impertinent wandrings and rovings of it In a word Meditation is the randezvous and trooping together of the thoughts in some spiritual matter as Sun-beams are Psal 119. 15. gathered together in a burning glass If we meditate upon the Word or any truth therein then our thoughts flock together 1 Tim. 4. 15. and center in the divine truth in this spiritual object Now for the canvasing of this Excellent Duty I shall briefly open what may conduce to the fullest discovery of it First Let us view Meditation in the nature of it and it may be thus described It is the souls retiring of it self that Quatuor tibi meditanda reor quae sub te quae circate quae supra te et teipsum a te meditatio inchoet ne frustrà extendaris in alia te neglecto Quid tibi prodest si universum mundum luereris si teipsum perdas Et si sapiens sis c. Bernard Consid ad Eugenium Mr. Greenham in his tract of meditation by a serious and solemn thinking upon God or some thing divine the heart may be raised up to heavenly affections Some refer this holy duty chiefly to the understanding but others draw it nearer to the memory as one describes Meditation thus That it is the exercise of the mind whereby we calling our selves to remembrance that which we know we do further debate of it with our own souls reasoning about it and applying it to our selves that we may make use of it in our practice and so it frameth our affections accordingly Holy Greenham observes in Meditation two parts of the soul are busied First The Memory remembring some thing heard or read Secondly The understanding gathering some thing upon that which is remembred Now First Meditation is a retired duty A Christian when he Meditation a retired duty goes to meditate he must seclude himself from the World the affairs of this life make so much noyse that they drowne the sweet though secret musick of meditation Holy Isaac Mat. 14. 23. retires into the field to meditate there must be a necessary sequestration Gen. 24. 63. of our selves from every impertinent and intruding object if we will pursue this holy service of Meditation this duty is chamber nay closet practice The sweet Manna the soul feeds upon when there is no spectator of its banquet When Zacheus would see Christ he climbs Luke 19. 3 4. up into the Sycamore tree to see him so when we would see God we must get out of the croud of worldly business Si sapiens sis deest tibi ad sapientiam si tibi non fueris Quantum verò Noveris licet omnia mysteria noveris lata terrae alta coeli et profunda maris si temetipsum non noveris eris similis aedificanti sine fundamento ruinam non structuram faciens Bern. we must climb up into the tree by retiredness of Meditation St. Bernard when he came to the Church door he used to say Stay here all my worldly thoughts that I may converse with God in the Temple so say to thy self I am now going to meditate O all ye vain thoughts stay behind come not near When thou ascendest the mount of meditation take heed that the world do not follow thee at thy heels Indeed meditation is an inward and secret duty the soul retires its self into the closet and bids farewell to all impertinent extravagancies which may discompose its privacy and takes a view of those things which are within its self Meditation is an invisible duty to the eye of the world and therefore carnal men do relish it Meditation is a Serious Duty and it is one of the noblest works a Christian can perform Reason then is in its exaltation When the soul doth meditate it puts forth the Meditation is a serious duty most judicious and rational acts then is the soul most like to God who spends eternity in contemplating his own essence Psal 77. 12. and glorious attributes When the Christian meditates he practices an imitation of Divine Majesty 1 Tim. 4. 15. Meditation is a sublime Duty It is an exercise of the understanding it is not a duty in which we converse with Qualis illic coelestium regnorum voluptas sine timore moriendi cum aeternitate vivendi Cypr. drossie things meditation properly sets upon spiritual things upon spiritual objects spiritual truths spiritual doctrines David meditates on Gods Law Meditation pitches upon the joyes of Heaven the great account man must give the defiling nature of sin the extremities of hell and on objects of the like nature Psal 119. 97. Meditation a sublime duty Meditation is a fixed duty It is not a cursory work Mans thoughts naturally labour with a great inconsistency but meditation chains them and fastens them upon some spiritual object The Soul when it meditates layes a command Meditation a fixed duty Josh 1. 8. mand on it self that the thoughts which are otherwise flitting and feathery should fix upon its object and so this duty is very advantagious As we know a Garden which is watered with suddain showers is more uncertain in its fruit then when it is refreshed with a constant stream so when our thoughts are some times on good things and then run off when they onely take a glance of a holy object and then flit away there is not so much fruit brought into the soul In meditation then there must be a fixing of the heart upon the object a steeping the thoughts as holy
David Psal 108. 1. O Lord my heart is fixed We must view the Psal 108. 1. holy object presented by meditation as a Limner who views some curious piece and carefully heeds every shade every line and colour as the Virgin Mary kept all these Luke 2. 19. things and pondered them in her heart Indeed meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicite de aliquo secum dissertante Grot. in locum is not onely the busying the thoughts but the centering of them not onely the employing of them but the staking them down upon some spiritual affair When the soul meditating on some thing divine saith as the Disciples in the transfiguration Mat. 17. 4. It is good to be here Mat. 17. 4. Having thus defined I now come to distinguish meditation from some things which looks very like it There are some duties which have a great resemblance and yet differ from meditation those duties and meditation they are like similar complexions there is need of a familiarity to distinguish between them Solemn Meditation the duty we treat of differs from occasional as if one heard the clock strike he presently may think with himself what thought have I had of God this hour I am one hour nearer the Grave and it lies in Gods bosome whether I shall live another hour such occasional meditations are things onely in transitu in a short Psal 31. 15. and sweet passage and as one observes the subject of occasional meditation ariseth very frequently from things artificial civil or natural indeed any thing we see or hear But the objects of solemn meditation are only things spiritual and divine Occasional meditation is when the soul spiritualizes any object when the understanding is like an Alymbeck which distills some thing from every thing this is that spiritual Chymistry which turns any metal it meets with into Gold Our blessed Saviour was an admirable example of this He drew spiritual matter from natural objects from the peoples desirousness of the Loaves he sends them to seek the meat which endureth to everlasting life and so the Gospel John 6. 27. is full of Parables and indeed a Christian should see some thing of God in all things and all things most eminently in God every stream should lead us to the fountane all things below should be the pedestal to raise the soul higher A good Christian I say may from every emergence and occurrence extract matter of meditation To instance in a few particulars when we look up to the Heavens and see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them resplendent with light we may raise this meditation if the foot-stool be so glorious what is the Throne where God himself sits Monica Augustines Mother standing one day and seeing the Sun shine raised this meditation Oh if the Sun be so bright what is the Light of Gods presence When you hear musick that delights the senses presently raise this meditation what is the musick of a good Conscience Ignat. Epist ad Philad Nay rather what is the musick of the Bride Chamber When you are dressing your selves in the morning awaken your meditation and think thus Have I been dressing 1 Pet. 3 5. the hidden man of the heart 1 Pet. 3. 5. Have I looked 2 Cor. 5. 1. my face in the glass of Gods Word I have put on my cloaths but have I put on my Christ When you sit down Luke 14. 15. to dinner let your meditation feed upon this first course how blessed are they that shall eat bread in the Kingdome of 2 Cor. 5. 1. Quid est vita nisi meditatio mortis God What a Love-feast shall there be in Glory when none but friends and the Bride-grooms guests shall be admitted When you go to bed at night meditate of the putting off the Tabernacle of Clay the earthly cloaths of your body and 2 Cor. 5. 10. lying down in the bed of the Grave When you see the Dic dormituro non expergisces amplius Dic experrecto non potes dormire amplius â—en Judge go to the Assizes meditate on the last Judgement when we shall all stand before the Tribunal of Jesus Christ 2 Cor. 5. 10. Indeed every thing might feed the meditations of a Saint who is the curious Alchymist who can spiritualize every presented object But all these are occasional John 4. 7 10 13 14. meditations and differ from that meditation which is solemn and deliberate which is the subject discourse of this present Chapter But secondly Meditation differs from study Indeed the Students life looks like meditation but it varies from it First Meditation and study differ in the subject wicked men study and it may be more then Godly men but wicked men study onely Godly men meditate It is one character of 1 Psal 2. a Godly man to meditate on Gods Law day and night Secondly They differ in their nature One well observes Study is a work of the brain Meditation of the heart Study sets the invention on work but meditation sets the desires and affections on work Thirdly They differ in their Objects Study is of all manner of things whether Natural Civil or Mathematical Study pursues Aristotle as well as Moses but Meditation is onely of matters which concern our everlasting wellfare The matters we most study are those truths which are Quae sunt necessaria ad salutem pleno intuitu felicitur inturemur most knotty and difficult and afford least spiritual nourishment as Criticismes Chronologies Controversies c. But if matters of Meditation they are plain and of great spiritual advantage Fourthly Meditation and Study differ in their design The design of study is Notion the design of meditation is Piety the design of study is the finding out of truth but the design of meditation is the holy improvement of truth the one searcheth for the vein of Gold and the other diggs it out The end of study is knowledge the end of meditation is holiness Study is like a winters Sun warms but little and hath an inconsiderable influence but meditation leaves one in a more holy frame it melts the heart when it is frozen Psal 119. 48 78 and maketh it drop into tears and love In a word if we see a learned man we presently conclude he hath studied Psal 119. 148. much If we see a devout and holy man we may conclude that man hath meditated much Meditation differs from memory Some have called memory the scribe of the soul it sets down and pens those things which are done what we hear or read the memory doth register and therefore memory seems to bear some resemblance with Meditation but they differ In that the remembrance of a truth without meditation on it will but create matter of sorrow and trouble A Sermon remembred but not ruminated on will serve onely Maxima est humanae memoriae labili tas versamur â—îc in terrâ oblivionis inde
saepius nobis accidit ut quae omnium optime addicisse videmur quando ad rem ventum est ignoremus Ger. Gen. 19. 3. to aggravate our condemnation Memory is onely the registring of a truth but meditation is the learning of it by heart memory opens the door to entertain spiritual knowledge but meditation it locks the door upon that discovery It will not let it fly out again Meditation like Lot is importunate that holy truths like welcomed Angels lodge with us The meditation of any thing hath more sweetness in it then bare remembrance The memory is the chest to lay up a truth but meditation is the palate to feed upon it The memory is like the Ark in which the Manna was laid up Meditation is like Israels eating of the Manna When David began to Psal 63. 5 6. meditate upon God it was sweet to him as marrow There is as much difference between a truth remembred and a truth meditated on as between a cordial in the glass and a cordial drank down The next thing considerable in this excellent duty of meditation is the timing of it how much how often how long we must meditate Indeed the Scripture doth not positively Requiritur animus memor vigilans qui dies noctes de praeceptis servandis cogitet Ger. determine any set time for this holy service Our chief Pilots and Guides is this main importance must be spiritual prudence and divine affection Our wisdome must select and our love must limit the time for sweet meditation Indeed some of Gods holy people have taken long Journies in this holy duty David tells us that he spent the whole day in it Psal 119. 97. Nay he mentions a Godly man Psal 119. 97. who when the day was shut in would not call off his soul from this blessed service as being tired and wearied but would travel all night in the same complacential performance But leaving these extraordinary examples we may Psal 1. â— certainly and truly conclude that we must consecrate some part of our time every day to this duty of meditation David though he had the business of a Kingdome and the pleasures of a Court to divert him yet saith of the Law it was his meditation all the day and in this evidences the excellent Psal 119 97. disposition of his soul Truly frequency in this duty is not onely praise-worthy but will bring in a harvest of spiritual gain By frequency we shall make our thoughts more plyable for the discharge of this secret and difficult duty the soul will be made more apposite and accommodate for it Frequent and customary running maketh a person long breathed and more able for exercise when we use this duty of Meditation every day our thoughts will be more consistent they Hos 6. 3. will be more improved and ripened for meditation And on the contrary when we neglect the frequent use of it we shall find meditation first more unpleasant and then more unnecessary and at last more distastfull and burthensome Disuse quickly brings holy duties into disgust The interruption in and infrequency of this duty will hinder the fruits of it when there are long strides between the performances of this duty we lose the benefit of former meditations As in the body when a man makes a free and liberal meal this will not maintane and support him long Panem petimus quotidianum quo quotidiè indigemus quique quotidiè nobis frugalitèr alendis sufficiat Par. but the next day a new and fresh hunger importunes another meal and if denyed the body faints and languisheth So meditation like food it must be our daily repast else the refreshing of former meditations wear out and leave no fruit or benefit behind When the Hen leaves her Eggs for a long time and doth not sit upon them they are unfit for production and never are reared to be Chickens but when she daily broods upon them they are living and lively productions So when we leave our wonted course of meditation for some space of time our affections grow chill and cold and are not fit to produce comfort and holiness to our souls when we are constant in this work we shall find the benefit and advantage of it Quest But if it be demanded how long we must continue in this duty of meditation Answ It may be answered so long till meditation bring forth some considerable benefit till it stir up our affections warm Domine nunqâ—om à te absque te recedam Bern. our hearts and tune our inward man till we find some sensible change and transformation in our souls Indeed nature disrelisheth this duty and we are very apt to be soon weary of it Our thoughts are like a bird in a Cage which flutters the more when confined and meditation fastens and confines them to some spiritual object But the distasts of nature to this duty should make us not more weary but much more vigorous As when the wood is green or wet we do not throw down the bellows in a pet or anger but we spend more time and draw out more strength in the blowing and in so doing there first riseth some smoak then some sparkes and by going forward at last it breaks into a hot and bright flame And so it is with the duty of divine meditation when we first meditate on spiritual things at first we raise a smoak of a few sighs towards God and by continuance sparkes of holy affections fly up heaven-ward Gen. 8. 21. but at last there is a flame of seraphical loves the soul is in an extasie with Jesus Christ Now we should not give over In phrasi hac primò est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribuiturque deo quod proprium est hominibus Secundò est metaphora sicut homines odoribus gratis suaviter officiuntur it a deus delectatur file gratitudine Noah Par. in Genes meditating till this flame break out and ascend up towards God as Noah's sacrifice with a sweet smelling savour to the Divine Majesty When a man goes forth in a calm and serene evening and views the face of the Heavens he shall at first see a star or two twinckle and peep forth but if he continues his prospect both their luster and their number is increased and at last the whole Heavens are bespangled with stars So when we first meditate upon the promises of the Gospel at first it may be one star begins to appear a little light conveighs it self to the heart but let us go forward and we shall find when our thoughts are amplified and ripened there will be a clear light more satisfaction will be conveyed to the Soul and in continuance of these divine meditations the Covenant of Grace will be bespangled with promises as the Heavens with stars to give us rich and full satisfaction But there are some signal and special seasons for the acting of this duty of meditation Sometimes our
so is the sugar at the bottom When the plummets Egressus Isaac in agrum ad mâ—ditandum accepit praemium pietatis sponsam scil gratissimam of our souls have been running down in worldly affairs and businesses in the day time then in the Evening to draw up that weight of the Clock in holy meditation is most suitable and commendable nor can any thing better become a Christian then in this duty to give God the Alpha and the Omega of every day The third season for holy Meditation is the night time when nature hath rockt every thing asleep and silenced the world from interrupting noyses This David leaves as The third season for meditation the matter both of his command and example Psal 63. 6. The night season is sequestred from worldly affairs and is Psal 63. 6. not checkt with their clamorous importunity nor is it a time Psal 4. 4. distracted with the incursions of sensible objects it is likewise a time not accosted or besieged with frivolous or dangerous temptations There are two things which do much fit and dispose the soul for Meditation viz. Rest and Silence Sancti laetantur dei patefactionibus sed timore et tremore both which are to be found in the night And to this may be added when the curtains of darkness are drawn over the world we are then filled with a religious fear of God our hearts are more composed and we entertain more solemn and awfull apprehensions of the Divine Majesty Stulte quid est somnus gelidae nisi mortis imago there is then a holy terrour struck upon the soul And when we lie upon our beds the bed is an image and representation of the Grave and at such a time a man may be more serious and composed for the duty But above all let us consider the Sabbath is the fittest time for meditation On that day our Saviour arose from the The fourth season for meditation Earth and our souls should ascend and raise themselves towards Heaven And meditation doth not onely become the morning but the whole day of a Sabbath it must not onely be our morning dress but the attire we must wear all the day We should think with our selves the Lords day it is a type of Heaven and contemplation is the work of Heaven The Heb. 4. 9. present Sabbath is onely the abridgement of that eternal rest which the Saints shall enjoy with God And they which disrelish this duty how can they expect that glorious reward which principally consists in the view and contemplation of God A gracious soul upon the Lords day by meditation may converse with God and with the inhabitants of another world he may enjoy as much of God as this interposing vail of flesh will admit of And thus much for the proper seasons of meditation The next thing which will further illustrate this blessed duty of meditation is the evidencing of the great advantages The great advantages of meditation of it which are both rich and many As several Diamonds are found in the same Rock and much Gold crowded into the same Mine Let us therefore take these manifold Emoluments in their Order Meditation is a vigorous antidote against sin It is rare physick to purge away or prevent that poyson Most sin for want of meditation There are two great snares which take most The first adtage of meditation men and intangle them in sin viz. Ignorance and Incogitancy when we either not know our danger or not consider our duty Men certainly would not be so brutishly sensual as they are if they did seriously weigh things in the ballance by solemn and holy meditation If they did meditate on the strength of Gods Arme on the strictness of Gods Justice Exod. 15. 16. on the consuming power of his Wrath if they seriously considered how infinitely evil sin is how much it Nehem. 9. 33. affronted Divine Purity and broke in pieces Divine Laws Heb. 12. 29. how exceedingly it endangered the soul and how deeply it Psal 5. 3. wounded the conscience surely men would flee all appearances 1 Joh. 3. 4. of evil and repulse a temptation in its first onset It is sin which puts a worm into Conscience a sting into Death 1 Theâ— 5. 22. a curse into the Law and fire into Hell Men meditate not Rom. 2. 15. on these things and so they are entangled in the snare Holy meditation is a golden shield against the darts of sinfull temptations In this case meditation would be as the Angels Judg. 22. 23. sword to stop us in our sinfull cariere and to strike us into clammy sweats and heavy damps that we should not sport our selves in the wayes and traverses of sin and provocation Joseph's meditation on Gods presence and omnipotency Gen. 39. 9. Josephus circumseptus fuiâ— pulcherrimarum virtutum choro quarum hortatu victor evasit spoyled the design of his Mistris her dalliance and kept him within the limits of holiness and chastity Meditation makes the heart like weâ— tinder it will not take the Devils fire In a word it is strange rashness in men that they will be taken in the ambushes of sin before they seriously meditate on what they are going about Holy meditation keeps vain and foolish thoughts out of the heart it prepossesseth the soul that frivolous imaginations The second advantage of meditation tions are wholly shut out God complains of the people of Israel that they were wholly taken up with vain thoughts Jer. 4. 14. Jer. 4. 14. And so it is with most men their minds are filled with froth and vanity and varieties of foolish thoughts croud in upon them as flyes swarm to the place where the honey lies and those incautelous persons consider not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost sin begins at the thoughts which are the first plotters and contrivers of all evil the heart is the womb whereall sin is conceived and framed and outward acts onely midwife the sinfull birth into the world and make it visible The mind and fancy is the stage where sin is first acted The malicious O quà m vanae sunt hominum cogitationes una cogitatio foelix est cogitare de domino Hieron in Psal man acts over his sin in his thoughts he plots his revenge the impure person acts over his concupiscence in his thoughts he contrives his lust And it is much to be deplored how much wickedness is committed in the chambers of our thoughts Now meditation on things Divine the Purity of God the Promises of God would be a Soveraign means to exite and banish such vain and flatulent thoughts Hierome 2 Cor. 7. 1. cries out How vain are the thoughts of men there is but one thought considerable and that is to think on God If David had carried the Book of the Law about him and meditated 2 Sam. 11. 2. on it
he had not looked on Bathsheba with such a wanton Psal 1. 2. eye Holy meditation would have quenched the fire of that lust This heavenly duty hath this advantage in it it presses the thoughts for the service of Christ nor will permit them to wander in a sinfull liberty Meditation it puts life into Ordinances and makes them sweet and savoury to the soul Ordinances they are like The third advantage of meditation cloaths which have no warmth in themselves but as they are heated by the body which wears them and so Ordinances have no energy or quickning power in themselves but as the divine spirit co-operates with them and our serious meditation makes them fruitfull and effectual If we canvas an Ordinance or two we shall find this more apparent and manifest Shall we instance In Prayer Meditation before prayer is like the tuning of an Instrument and the fitting it for melody and harmony This holy duty of meditation doth mature our conceptions excite our desires and screw up our affections what is the Preces non tam verbis quam animo aestimantur Chemnit reason there is such a discurrency in our thoughts such a running of them to and fro when we are in Prayer like dust blown up and down with the wind but onely for want of meditation And what is the reason that our desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prayer are like an arrow shot out of a weak bow that they do not reach the mark but onely upon this account we do not meditate before prayer He who would but consider before he comes to prayer the pure Majesty of God the holiness of his Nature the quickness of his Eye the strength of his Hand and that he will be sanctified by all Acts 1. 14. who draw near to him as likewise those things he is to pray Ipsa majestas dei est origo et fundamentum gloriae Gloria ex Majestate emanat sicut radius â sole Alap for the pardon of Sin the spirit of Grace the assurance of Gods Love an inheritance with the Saints in light Col. 1. 12. How would this cause his prayer to ascend as incense before God David expresses prayer by meditation Give ear to my words O Lord consider my meditation Psal 5. 1. In hearing the word the benefit of it much depends upon meditation Before we hear the word meditation is the plough Dum terra labori et agriculturae respondet ipse deus novas pluvias et novas solis caelique influentias immutit which opens the ground to receive the seed and after we have heard the word meditation is as the harrow which covers the new sown seed in the earth that the Fowls of the air may not pick it up Meditation makes the Word full of sap and juice life and vigour to the attentive hearer What is the reason that most men come to hear the word as the beasts came into the Ark they came in unclean and they went out unclean it is because they do not meditate on the truths they hear they put truth into shallow and neglective memories and they do not draw it out by serious meditation It is said of the Virgin Mary that she pondered Luke 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam semen in agro those things in her heart A steddy and considerate meditation on divine truth would produce warm affections zealous resolutions and holy actions If we will profit by the Word let us conscionably meditate on the Word In receiving the Sacrament Meditation puts a taste upon that divine feast Examination is commanded before we approach this Supper now this duty of Examination is best managed by meditation He who meditates aright concerning 1 Cor. 11. 28. him who is the Author the Object the end of the Haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in tribus pâ—rtibus consistit 1 In agnitione miseriae et peccatorum magnitudinis reatus gravitatis 2. In fide et fiduciá mediatoris ne desperatione absorbeamur 3 In serio resipiscentiae et novae obedientiae proposito Par. Luke 22. 15. Sacrament and considers with himself what rich testimonies of Grace there are to the worthy receiver how will this dispose the soul to that holy Ordinance And he who meditates of his infinite misery out of Christ and of his happiness in a dear Redeemer how will this encourage and sharpen his desires to come to the Lord Jesus and meet him at his own table And in receiving we should meditate on the sufferings of Christ for the Sacrament is onely the abridgement of Christs agony And we should likewise meditate on the affections and loves of Christ for the Sacrament is a Copy of his love The Sacrament is food and so we must receive it with an appetite and strong desires but this food must be carefully concocted by meditation The fourth advantage we receive by meditation is the strengthning and recruit of our Graces Indeed grace The fourth advantage by meditation and meditation are reciprocal causes of each other meditation maintanes grace and grace exercises meditation A gracious heart with Moses ascends the mount of meditation Exod. 24. 15. to meet with God and then his face shines his graces are more illustrious and resplendent Meditation feeds three royal Graces with supply and support First Faith receives recruit from this heavenly duty Fides est quasi columnâ— et fundamentum in terrâ jactum fides inter omnes res est solidissima certissuna et firmissima Chrysost Heb. 11. 19. When our faith languisheth and our thoughts are ready to terminate in despair then meditation brings a cordial it fixes upon the power of God which is faiths great supporter in all our temptations When the soul shall meditate thus that God by his own Fiat his own Word gave being to the World and raised this glorious superstructure where man now inhabits and that his power is no less then infinite reducing into act and being whatsoever the Divine Will shall command how doth this underprop our faith and preserve it and secure it against the quick-sands of unbelief Haec suit invicta illa fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et basis in mandato et promissionibus dei radicaâ—a Thus Abraham meditates on Gods power and this meditation so steels and backs his faith that it breaks through the most rigorous and fierce onsets of tryal and temptation and so becomes laureat and victorious Another grace which flourishes and thrives on the Mount of meditation is Hope Faith is confirmed and hope is enlarged 1 Tit. 1. 1. Tit. 2. 13. Col. 1. 5. Quaerat aliquis quando perâ—eniam ad speratum gaudium respoâ—dendum cum deus dederit nullae sunt lâ—ngae morae ejus quòd certò donabit Tert. Psal 103 5. by meditation the hand of faith is strengthned and the wing of hope is plumed by this excellent duty If a Christian should consider by
duty is properly the task of the understanding The Tongue works in prayer the Ear bends in hearing the Hand is stretcht out in Sacramentall receiving the Eye toyls in reading the Heart is or ought Jam. 5. 16. Mat. 11. 15. to be employed in every sacred service but the Mind is taken up in meditating on sublime and supernatural objects The Eagles of the thoughts fly upon this Carcass to allude Mat. 24. 28. to our Saviour Meditation fructifies duty without which the truths of God will not stay with us The heart is naturally hard the memory slippery and all lost without meditation every drop Mark 8. 17. runs out again and the whole web of divine service is unravell'd The Apostle compares the word to rain Heb. 6. 7. Heb. 6. 7. Now it is meditation onely which saves this rain water that it sheds not and run in waste This necessary duty of meditation it fastens truth upon the heart and is like the selvedge which keeps the cloath from ravelling It is the engraving of letters in Gold or Marble which will endure without this piece of holy duty all the preaching of the Cor est sons sapientiae Word is but writing in sand or pouring water into a sieve Reading and hearing without meditation is like weak physick which will not work The Word cannot be in the heart Deut. 6. 6. unless it be wrought in by holy meditation this is the hammer which drives the nail to the head Ordinances without this duty are but spiritual pageantries a pleasant landskip which when we have viewed we presently forget Jam. 1. 23. Knowledge without meditation is like the glaring of a Sun-beam upon a wave it rushoth into the thoughts and is gone There is very much in this duty to fix truth upon us Carnal mens thoughts they are usually flight and trivial they know things but they are loath to let their thoughts dwell upon them Musing makes the fire burn Men musing and meditating Psal 39. â— on the Word are much affected and then they are ready to say now we taste the sweets of our beloved we lie Psal 119. 93. under the force and power of the Word Meditation it sweetens our life here below The contemplative Christian lives in the Suburbs of Heaven How did meditation cast a flavour upon Davids soul and fill it with Psal 63. 5. aromatick and perfuming impressions Geographers are at a loss to find the place where Paradise was now to stop their curiosities it may be replyed it may be found in the fragrant tract of heavenly meditation When we meditate upon the sweetness of scriptural promises upon workings of Christs heart towards believers upon the watchfulness of Gods eye over his people upon the all sufficiency of our Saviours merit for 1 Cor. 2. 9. life and salvation upon the recompence of reward so great that 2 Cor. 12. 1. mans thoughts cannot grasp it how do these and such Rev. 1. 10. like things raise us to St. Pauls rapture or St John's extasie which were the initials of Glory to those heavenly Apostles Quid est quòd futura laetitia in cor non ascendit quiâ— sons est et ascensum nesâ—it Bern. It may be averred for certain that the neglect of this duty brings a searcity of comfort upon our lives which otherwise might meet with a plenteous harvest and a constant revenue of joy and satisfaction CHAP. XV. What we must meditate upon on the morning of the Lords day HAving thus drawn the portraicture and given a description of this duty of meditation with the blessed appendices which do attend it as its seasons advantages c. I now come to present suitable objects for this duty to prey upon and so to raise a little stock for meditation to trade with And as to the Queries viz. What we must meditate on in the spring and morning of the Sabbath It is answered Dies vitae nostrae est dies parasceves in quo laboramus et cum Christo patimur succedit dies quietis in sepulchro quem sequitur dies resurrectionis ad vitam Ger. whatsoever is spiritual any thing of a spiritual nature we may meditate on the promises of God the loves of Christ the strictness of the Law the sweetness of the Gospel on the filthiness of Sin on the vanity of the Creature on the excellency of Grace we may muse and fix our thoughts upon the estate of our souls and of the fewness of them who shall be saved so likewise upon Death or Judgement As holy David sometimes he meditated on the works of God sometimes on the Word of God and sometimes on God himself But I shall onely open a double fountaine to feed our meditations Psal 143. 5. Psal 119. 148. Psal 63. 6. on the morning of the Sabbath Viz. 1. Let us meditate on the God of the Sabbath 2. On the Sabbath of God These two superlative objects are like mount Hor and mount Nebo where Moses and Aaron took their prospects Numb 33. 38. Deut. 32. 49. before they were conveighed to the mountane of Spices we Cant. 8. 14. will handle them distinctly And 1. Let us meditate on the God of the Sabbath Indeed this Divine and admirable object takes up the views and contemplations of holy Angels and the inhabitants of glory Mat. 18. 10. who spend eternity in beholding God face to face But yet some glances we may have of this soveraign being by holy Cor. 13. 12. and spiritual meditation CHAP. XVI God is most glorious in his essence and nature LEt us meditate on the essence of God He is an infinite being the fulness of Heaven the mirrour of Angels Exod. 15. 11. Creasti nos domine propter te et irrequietum est cor nostrum donec perveniat ad te August the delight of Saints so glorious in himself that he is onely perfectly known by himself God is an Ocean of goodness a fountaine of life a spring of grace a father of mercies mans center to which he must come before he find quietation or rest for his soul He is so infinitely glorious that he must be described by removing from him what he is not rather then by asserting what he is The eyes of Angels are too weak to behold him and must make use of a vail alittle to remit De deo dicisacilius potest quid non sit quam quid sit Rivet the beams of his glory Our knowledge of him is onely borrowed from his own discoveries Let us then meditate on The everlastingness of his nature He is the antient of dayes He was before time was fledged and had either wing Dan. 7. 9 22. Psal 102. 28 Psal 29. 9. Rev. 4. 8. Rom. 16. 26. Isa 57. 15. Psal 90. 2 or feather His duration admits neither of beginning or ending God is the first and eternal being He did shine in perfections before the
saith Mat. 20. 16. and therefore but few Saints in the world That which speaks the work of grace arbitrary is the free-agency of God in sanctification of the means of grace The Gospel of Christ is a savour of life unto some unto others a 2 Cor. 2. 16. Joh. 6. 67 68. Acts 13. 48 50 savour of death The Word it melts and mollifies some others it leaves to hardness and incrustation When Christ preach't some leave him but his Disciples adher'd the closer to him When the Apostles preached some believed others persecute both the Doctrine and the Preacher The Ordinances of Christ are marrow and fatness to David Psal Praedicatio crucis et mortis Christi est odor mortis incredulis et cedit in eorum exitium qui mortem Christi ut mortem tantummodò considerant sed credentibus est odor ex vitâ quia ipsi vitam ex haâ— morte amplectuntur 63. 5. more then necessary food to Job Job 23. 12. But to others they have no tast no sweetness no power no reach to affect the heart When Paul and Barnabas preached at Iconium their Doctrine onely stirs up rage and passion Acts 14. 2. Like a high wind which turns the waves of the Sea into froth The preaching of the word is a cure to some and a curse to others to some it strengthens their grace to others it amplifies their guilt some fall before it as the word of salvation Acts 16. 29. others reject it and so dash upon eternal perdition The word indeed is a light to some and to others onely a stumbling block as God is pleased to pass by or work by his holy spirit Ordinances they are attended by man but sanctified by God The Word works unnaturally Eph. 4. 16. Joh. 3. 19. Prov. 16. 1. Eph. 3. 7. upon the Jews Acts 7. 54. pleasingly upon Herod Mark 6. 20. most powerfully upon Lydia Acts 16. 14. fully and effectually upon Paul Acts 9. 5. And thus the Gospel which is onely an instrument in Gods hand works variously and differently according to the pleasure and free agency of his will That the work of grace is arbitrary is evidenced in the impossibility of humane merit We cannot prepare our selves Natura corrupta est et lex morbum ostendit non sanat vos autem meritum nescio quod excogitastis quod mul 〈…〉 â—â—lutem 〈…〉 endam â—â—â—eat Whit. Qâ—i dignitate â—iâ—tationis hereditariae nituntur multò sunt verae pietatis studiosiores quam qui â— servorum merito riâ virtute dependent Mort. Epis Dunelm contra Merita for the entertainment of this work of the holy spirit there is no meritum ex condigno or meritum ex congruo as the Papists fondly imagine and our Protestant Divines have fully evinced When God first begins his work of grace upon the soul he finds nothing but ruines and rubbish no remains of beauty The spirit of God meets with a great deal of enmity Rom. 8. 7. and boysterous opposition much wrigling and reluctancy of the flesh All the powers of man are up in arms against this blessed work It is therefore only Gods free and eternal love which prompts him to carry on this powerful work One observing that of the Apostle Our carnal mind is enmity against God Rom. 8. 7. By carnal mind saith he is not to be understood sensuality the dregs the lees and the whites of nature but our natural wisdom our most refined part nature in its best condition even Lady reason it self unsanctified and therefore the work of grace must needs be arbitrary there is nothing to allure it nothing to engage God to effect it wrinkles will not stir up love The wise man saith Prov. 16. 1. The preparations of the heart are of the Lord Observe preparations in the plural number to shew us that every little wheel in the work of grace is moved Prov. 16. 1. and turns by power from God every good tendency Vita nostrae animae maximè beata à deo pendet et donatur dei amicis every regular propension every breathing and anhelation after good is implanted in us by God who is liberrimum agens as the school-men speak most free and arbitrary in all his works and dispensations This further is demonstrated by the ineffectualness of all mans attempts to arrive at a state of grace and holiness There are many things bid fair for this holy work but they all Tollitur cooperatio liberi arbitrii interior volentis exterior currentis et totum opus bonum est dei miserentis et gratiae operantis Calv. bring onely to the birth they cannot bring forth the least semblance of it all turn into a timpany at last Good Education holy Patterns sweet Ordinances precious Sabbaths these may contribute something to an outward restraint from evil but they beget not the Saint without the admirable work of divine grace The holy spirit must overshadow the soul and so beget Christ in it That holy thing the new birth is the product of the Eternal and Almighty spirit we cannot ascribe the New creature to any thing in Rom. 9. 16. man for creature implies a work of creation which onely is to be attributed to an infinite power Thus most evidently the Apostle Rom. 9. 16. It is not of him who wills nor of him who runs but of God who sheweth mercy Mans fairest colours are but paint they may counterfeit but are not true beauty Let us meditate on the morning of a Sabbath on the secrefie of the work of grace It is a sweet but a spiritual work indeed Vita sanctorum obscondita est quia sancti à mundi cupiditatâ—bus et mundarâ conversatione se abstrahunt et abscondunt Anselm it is admirable but most frequently indisecruable this blessed work is like a river under ground like a star behind a cloud the world cannot see it they look upon the Saints as the onely troublers of Israel Holy Paul was called a seditious fellow Acts 24. 5. The Apostles were called intemperate men filled with new wine Acts 2. 13. Nay Christ himself was called Beelzebub and a friend of publicans and sinners though he had the spirit above measure John 3. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epic. The world understands not the Saints Shibboleth Nay often the Saint himself is at a loss whether this work be Mundus non agnoscit aliquid spirituale in filâ—is dei Dav. wrought in him or no He often wants the lively and vivid sense of the spirit of God he many times is so clouded with afflictions battered with temptations disturbed Heb. 11. 37 38. with the hurries of the world dazled with sensual flatteries Col. 3. 3. and benighted with desertion that he can scarce see any day light of grace by the least cranny of observation or experience How doth David cry out that the spirit had taken Cum sentiant sancti insehanc vitam spiritualem
tamenillam agnoscunt valde infirmam lanquidam et obscuratam propter perpetuam illam pugnam rebellionem carnis Daven wing and was upon the flight from him Psal 51. 11. The Apostle saith Col. 3. 3. Our life is hid with Christ both in point of security and in point of secresie with Christ as in the spring with Christ as in the root and principle and the root we know is under ground and no eye of the passenger observes it with the several threads of it Let one thing more come within our view This work of grace is often under a mask and faces are not discovered under a mask there is a continual combat between the flesh and the spirit and the poor Saint stands as a spectatour he waits and cannot tell which of the two combatants will go away with Gal. 5. 17. flying colours Let us meditate on the beautifullness of the work of Grace The Scripture best depaints this lovely work Sometimes it Nova creatâ—ra spiritualis effecta novam gratiae vitâ—m fortua est ut deâ—â—â—ceps in novitate vitae ambulet is called Regeneration Joh. 3. 5. Sometimes it is called a new Creation Gal. 6. 15. With what flourish and glory did the world look when God did first create it and it first put on its comly dress and attire how pleasant was the Earth in its first spring Sometimes the work of grace is called Gods workmanship Eph. 2. 10. and this work must be good Gen. 1. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is his All things he made were very good Gen. 1. 31. Nay sometimes this work is called our coming to our selves Luke 15. 17. And when lunatick persons are reduced to their wits what a comly and a lovely sight is it Indeed holiness is an attribute of God it is the loveliness of Angels it is the beauty of Saints this makes them excellent Psal 16. Psal 16. 3. Prov. 12. 26. Prov. 17. 27. Ezek. 16. 7. Phil. 1. 10. 3. nay more excellent then their neighbours Prov. 12. 26. The habits of grace are excellent ornaments Ezek. 16. 7. The wayes of grace are excellent wayes Phil. 1. 10. The work of grace it sheds light into the understanding makes it day there the beginnings of grace are day break in the soul Grace it shapes the will and brings it into form it sublimates Col. 3. 1 2. the affections and raises them from the dung-hill and makes them as it was said of the Bereans Acts 17. 11. more noble it softens the heart and makes it pliable to the tenders of the Gospel it cleanses the conscience from its filth and nastiness Acts 15. 9. it composes the conversation 1 Cor. 15 58 59 it adorns the life and bespangles it with good works those beautiful issues of a work of grace Let us meditate on the beneficialness of the work of grace Grace is glory initiated the dawning of future glory and glory is the noon-tide of grace There is a connection between grace and glory Psal 84. 11. They are clasped together by an eternal decree Gods everlasting purpose of love hath espoused grace to glory The work of grace foreruns Deus dedit nobis pignus futurae haereditatis gratiam quâ nos unxit â—t signavit in filios dei discrevitque à filiis diaboli the wages of glory Grace is onely glory in its infancy and glory is grace in its full growth Grace and glory differ in degree not in kind The spirits work is onely the first Scene of heaven here the spirit is a refining above it will be a ravishing spirit Death blows the bud of grace into the flower of glory 2 Cor. 1. 22. Eph. 1. 14. Grace onely ushers in glory it is onely the greener fruit of heaven and in Oecum future blessedness it comes to its full maturation In a word 2 Cor. 1. 22. the work of grace is the beginning of heaven in the soul and Eph. 1. 14. Christ in the heart doth fully assure us we shall see Christ Eph. 3. 17. in the Throne Let us meditate in the morning of a Sabbath on the works of glory How should we contemplate on heavenly things Psal 36. 8. Heb 4. 9. Rev. 3. 21. 2 Tim. 4. 8. 1 Cor. 2. 9. O ineffabile gaudium in sanctis glorificatis qui ad dextram Christi sistent ut subditi serenissimo suo principi ut filii benignissimo suo patri ut regale sacerdotium gratiosissimo suo pontifici Glass on Gods heavenly day what those chambers of rest what those rivers of pleasure what those crowns of righteousness what those thrones of glory are which God hath prepared for his believing and beloved ones who have rejoyced in his holy day here and made it their seraphical delight From the mount of meditation as from mount Nebo we may take a prospect of the land of Promise which Christ hath taken the possession of in the name of all believers Heb. 6. 20. Heaven must needs be a glorious City which hath God both for its builder and inhabitant it must needs be the extract and quintessence of all blessedness On Gods day in the morning let meditation listen to the musicks of the Bride-chamber take a tast of our Masters joy peep within the vail and take a glance of the face of God and make an essay how well a crown of righteousness becomes the believers head And surely we cannot meditate on these things but we Quanta erit illa felicitas ubi nullum erit malum nullum latebit bonum vacabitur dei laudibus qui erit omnia in omnibus Aug. must rejoyce in hope What prisoner shackled with the chains of temptation and fettered with the irons of his own corruption being in the dark prison of the world can meditate on the time when all these restraints shall be filed off and he enjoy the pleasant light and glorious liberty of the Sons of God Rom. 8. 21. but he will be transported with joy and exultation Meditation brings down heaven to us and we travel in the view of things superlative and ineffable In Glory we shall see the King in his beauty Isa 33. 17. There John 14. 2. Psal 16. 11. God shall be all in all 1 Cor. 15. 28. There shall be beauty Rev. 3. 21. to the eye musick to the ear joy to the heart light to the mind perfection to the soul plenary and absolute satisfaction to the Saint Glory is meditations upper-loft it is its highest gallery to walk in it is its pleasing nest among the stars Meditation may take a view of the pompous Theater 2 Cor. 1. 3. Mat. 1. 21. Heb. 7. 25. of glory where there are the three persons in the God-head The Father of our mercies Jesus Christ the Saviour of our souls the Holy Ghost the Healer of our natures the Father who hears our prayers the Son who is our intercessour above us and the
spirit who is our intercessour within us And in correspondence to this blessed Trinity there Rom. 8. 26 27. are three species of beings who enjoy glory the glorious God the holy Angels the glorified Saints and thus meditation may tune the morning of a Sabbath and the musick may sound all the ensuing day CHAP. XXII God is most illustrious in his Bounty and Presence WE must meditate on the morning of a Sabbath not onely on the nature of God on the attributes of God and on the works of God but likewise on the bounty of God and his indulgence in giving us his Sabbath Our very work on this day is our reward our spiritual duties are our greatest dignities O what an honour what a favour what a happiness doth God vouchsafe us in giving us this golden season David though a King and the Head of the Psal 84. 10. Psal 42. 2. best people in the world esteemed it an honour to be the lowest Officer in Gods house Psal 84. 10. The ordinances Psal 63. 2. of God are called our appearing before God Psal 42. 2. The fruition of them is as the seeing of his face Capernaum Deut. 4. 7. because of them was lifted up to heaven Mat. 11. 23. Who can tell what honour it is to appear in the presence of this King Or what happiness to see his lovely countenance In the ordinances of God the Christian hath sweet communion with ravishing delight in and enflamed affection to the blessed God if in them he tasts God to be gracious and hath the first fruits of his glorious and eternal harvest Well might the Protestants of France call the place of their publick meeting on Gods holy day Paradise Ordinances are heaven in a Glass and the Londs day is heaven in a Map O the bounty of God in giving us this blessed day This day is to be valued at a high rate therein we enjoy fellowship with the Father and with his Son Jesus Christ we have tasts of the Spirit and feel the influential impressions of his grace we are going up the stairs till we come to the highest loft of 1 Joh. 1. 3. Psal 34. 8. glory The Jewes call the week dayes prophane dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Sabbath a holy and precious day The Greeks call week days working dayes but the Sabbath is a day of sweet rest Other dayes are common and ordinary dayes but this holy Sabbath is the chief of dayes Many daughters have done vertuously but thou excellest them all Many dayes as Lecture Prov. 31. 25. dayes Fast dayes Thanksgiving dayes have done vertuously but thou O Sabbath excellest them all Well might the good soul run to meet thee in the morning and salute thee with a Come my sweet spouse thee have I loved for thee have I longed and thou art my dearest delight How far then Honos ne sit onus nec verba spiritus verbera carnis should we be from accounting the Sabbath our burden and our attendance on Ordinances upon that blessed day our task or bondage O let us not esteem spiritual opportunities our fetters but our freedom Think what the Phaenix is among the birds the Lyon among the beasts the Fire among the elements the Prince among the Subjects that is the Lords day among other dayes Wax in the shop is worth something but wax put to some Deeds is worth thousands Ordinary dayes are wax in the shop but the Lords day is wax put to the deeds Upon this day Christ carries the soul into his wine-Cellar and his banner over him Cant. 2. 4. is love Can. 2. 4 5. Upon other dayes Christ feeds his members but on this day he feasts them on other dayes they have their ordinary dyet but on the Sabbath they have their exceedings on this day Christ brings forth his living waters Gen. 43. 34. his best wine Joh. 2. 10. His finest bread his Benjamins Haec visio non est personalis et Jacobi solummodò consolatio sed commune piorum solamen ut de praesentiâ et divino auxilio dubitemus Par mess On the Lords day Christ pitches his Tabernacle among us we are as it were taken up into the mount with God there to be transfigured before him Mat. 17. 2. When the Lord appeared unto Jacob in a vision by night he saw a Ladder erected between Heaven and Earth and the Lord on the top of it the Angels ascending and descending by it and when he awoke How dreadfull saith he is this place the Lord was here and I was not aware surely it is no other Gen. 28. 16 17. then the house of God and this is the gate of heaven Are not Hos 11. 9. our places of assembling the very gates of heaven In our Deut. 33. 3. solemn assemblies is there not a ladder erected between earth and heaven and is not the Lord at the top of it The gracious Sicut deus sanctus est sic etiam populum sonctificat et servat et in medio eorum est et apparet Riv. instructions which we receive are they not so many Angels descending The gracious motions which arise in our hearts upon meditation on Gods word upon thanksgiving to God or rejoycing in him or else sorrowing for our sins are they not as so many Angels ascending And have we not then great cause to be filled with admiration and holy gratulations to God for Sabbath indulgence for his rich bounty in the donation of his blessed day On the morning of the Sabbath let us meditate on the presence of God Many miscarriages are acted by man and many miseries do seize upon man for the neglect of this ever Deus totus oculus est et minima videt August seasonable meditation A solemn consideration of Gods presence would restrain us from sin would quicken us in duty would draw out our graces would compose our spirits and cast a holy awe upon us which things would be inductive of much fruitfulness and piety When we sin we forget Gods eye is upon us when we flag in duty we do not think God is nigh to us when we trifle away Sabbath we do not remember Gods hand will certainly be against us Now there is a two-fold presence of God There is a more general presence and God is present every where Deus presens est 1. Per Essentiam Psal 139. 12. 1 Chron. 28. 9. First By his Essence and so he fills all things 1 Kings 8. 27. and thus he fills heaven with his glory Earth with his goodness and Hell it self with his power and justice Secondly God is present every where by his knowledge so he beholds all things 2 Chron. 16. 9. Light and darkness 2 Per Cognitionem night and day are all one to him Psal 139. 12. He seeth the very imaginations of our hearts His eyes behold and his eye lids try the children of men Psal 11. 4.
the Gospel We might likewise fall into the thoughts That there are many opposites to the Gospel as Jannes and Jambres resisted Moses 2 Tim. 3. 8. And thus Stephen in preaching Christ was opposed by the Sanedrim of the Jannes Jambres duo suerunt magi qui Mosi restiterunt cum eo miraculis et portentis edendis concertarunt Jews and truth was buffeted by Cryes Storms and Stoning of the Preacher Acts 7. 57 58. The building up of souls like the building of Jerusalem will meet with Sanballats and Tohias to race the very foundation Neh. 4. 3. Satans instruments will hinder Christs work The worlds persecutions are ready to obstruct the progress of the Gospel Threats and flames like the Angel which stood with a flaming sword Gen. 3. 24. are ready to keep the soul from entring Paradise And when persecution Josh 6. 20. arises for the Gospel sake mens fear often shuts out mens faith and few will close with a persecuted Gospel It may be hinted how the Sun of the Gospel is often clouded with reproaches Paul was called a Babler a setter forth of strange Gods Acts 17. 18. The Gospel is often Acts 17. 18. reviled where it cannot be rooted out and it must wear the habit where it doth not endure the execution of a Malefactor it is often wounded by the sword of the tongue where it escapes the sword of the hand Nay the evil lives of those who preach and profess the Gospel put no small stop to the enlargement and progress of Sicut Foetor apes ita peccatum bona abigit Hier. it and therefore what need of strong and numerous prayers to God That he would give the Gospel a free and uninterrupted passage into the hearts of all that hear it seeing it is encompassed with so many impediments and obstructions We must pray in our closets and in our families on the morning of the Sabbath that the Ordinances of Christ may accomplish their designed events that God would cloath them with his own power and that they may be mighty in operation for the bringing in and building up of many souls Psal 63. 2. and that the Saints may see the power and the glory of God in the Sanctuary There is no greater reproach to a Congregation or a people then barren Ordinances that they Hos 9. 11 14. should be clouds without water and breasts without milk and that God should give them a miscarrying womb pray Durum fuit maximè apud Hebraeos vulvam esse sterilem apud quos simulier esset infaecunda apud omnes infamioe stigmate notabatur Riv. therefore earnestly before thou comest to the publick Assembly that God would take away this reproach Indeed it is a mournful consideration that the blossoms of holy Ordinances which promise hopefully to bring forth fruit should on a sudden be blasted either with divine withdrawings or our own neglect Prayer is necessary for the success of Ordinances as a right wind is for the Ship which sets forth and a fresh wind to fill the sails to carry it to it s desired Port. And we are the more comfortably induced to pray for that Hos 9. 16. which is most consonant and agreeable to the Divine Will Now nothing can be more pleasing to the Lord then that Isa 45. 19. our prayers should not be in vain but return fraught with Mat. 13. 8. success and advantage and that the seed of the Word Luke 22. 19. should fall into good ground and so we should not hear in vain Let us therefore lie at Gods feet for that which is so according to Gods heart But as we must pray for other persons and other things on the morning of a Sabbath so more especially must we pray In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est metaphara à rebellicâ translata ad cogitationes ordine miâ—itari animo digestas instructas Cartw. for our selves The wise man saith Prov. 16. 1. The preparations of the heart of man are from the Lord And he that makes provisions of grace must prepare the heart for grace we must make our approach to the God of Ordinances before we come to the gate of Ordinances he that gives us the priviledge must teach us how to use it Let us then earnestly beg Eph. 6. 17. First That God would enlighten our minds let us begin Quanta fuerit caecitas gentilium in gentilismo etiam quoad illa quae ratio naturalis lex naturae dictat Persae sorores matres filias suas nefandis sibi matrimoniis jungebant Humanis carnibus vescebantur Scythae filios suos immolabant Mossagetae cognatos senes comedebant Hircâ—ni senes avibus Caspii canibus devorandos objiciebant Lacedaemones furtum laudabant tanquam rem solertem ingeniosam Alii conjuges suis hospitibus tanquam symbolum hospitii adulterio polluendas concedebant Euseb lib. 6. de prepar Evan. at the head The Apostle saith Eph. 5. 8. That in our selves we are darkness Not dark in the concrete but darkness in the abstract which shews our own incapacity to understand Gospel-mysteries of our selves we are as Paul when he was first unhorsed by Christ Acts 9. 8 9. blind and had need to be led by the hand Nature's eye hath a mist before it and cannot of it self see the glorious things of the Gospel 1 Cor. 2. 14. But it is the blessed spirit must scatter this mist must take away the scales from the eye of our understanding and make way for an apprehension of the glad tidings of Salvation which spirit saith our Saviour is obtained by prayer Luke 11. 13. And if we have any feeling of our own blindness and not as Prisoners in a dungeon laugh at the Sun or if we have any high esteem of the great things of the Law Hos 8. 12. if we see the word with the eye of the Psalmist Psal 19. 7 8 9 10. First To be perfect in its nature Secondly Predominant in its effects converting sinful making wise simple and rejoycing sadned souls Thirdly Various in its operations rellishing the soul rejoycing the heart opening the eyes pleasing the taste enriching the believer all which are attributed to it nay if the word be everlasting in its duration which the Psalmist strongly avers Psal 19. 91. and is likewise attested Rev. 14. 6. we should then be importunate for that directive spirit which can lead us into the right understanding of this most glorious word This manuduction of the spirit was the summe of that precious promise which Christ when about leaving the world made to his drooping Disciples Joh. 16. 13. And how earnestly doth the Psalmist importune this very mercy That God would open his eyes that he might behold wondrous things out of his Law Psal 119. 18. Psal 119. 34. God must give us the prospect of the glories of Divine truth Psal 119. 73. This eye-salve we must beg of the
as they came to them like the Beasts in Noahs Ark they went in unclean and they came out unclean how necessary then is it that we should pray for a firm memory to record sacred truth as well as a free heart to entertain it Fourthly Let us on the morning of a Sabbath pray for a tender conscience to fall down before the power and force of the word Conscience is the strongest Fort for the word to take it is the most unruly patient for the word to cure Oftentimes the word takes the ear nothing is more musical Ezek. 33. 32. The word takes the tongue nothing more commended then the Preacher and the Sermon Ezek. 33. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sua vitèr Nay the work taketh the affections Mark 6. 20. Herod that miscreant Prince heard John the Baptist gladly Nay often the word takes the judgment nothing is accounted more rational The fickle Jews were convinced never man spake as Jesus Christ John 7. 46. But all this while conscience lies asleep and is not awakened from its dream Conscience all this while is as fast asleep in the bosom as Jonah in the ship Jon. 1. 6. and nothing minds the storm Conscience may be seared 1 Tim. 4. 2. and so feel nothing of the sharpness of the word conscience may be defiled 1 Tit. 15. and so mind nothing of the mâ—ssage of the word conscience may be evil Heb. 10. 22. and so fling away from the warnings of the word and therefore how should we beg of God that conscience may be impartial in waiting upon holy Ordinances A yielding conscience is the best auditor at a Sermon This was Josiahs praise he wept and Sacrae Scripturae sic exaratae sunt ut scire volentes sciant et litis studiosi ansam litigandi facillimè arripiant Camer was tender at the hearing of the Law 2 Chron. 34. 27. The soul lies in a fair way to life and Salvation when conscience blushes at the reproof of sin when conscience startles at the hearing of judgment when conscience is convinced of the necessity of Christ and of the beauty of holiness and that only a holy life leads to a holy God Indeed the principal work of the Gospel is to deal with conscience and it is the great work of God himself in the Gospel to rowse Non periclitor docere ipsas Scripturas ita dispositas esse ut moteriam subministrant etiam haereticis Tertul. conscience from its sleepiness to quiet its rage to take away its prejudices and to bring it into a calm temper that with meekness it may receive the engraffed word which is able to save the soul Jam. 1. 21. Men of polluted consciences can arm themselves against the assaults of the word now that we should lay down the weapons and submit to the force and power of truth this is to be begged by sollicitous and importunate prayer Fifthly We must intreat the Lord that the fruit of all Cingulo veritatis ornantur qui veritatem in moribus assequuntur Qui omnes res amandas et amplectendas per veritatem per virtutem virtutis verum dictamen metiuntur Quid enim humilitas Quid charitas quid patientio quid â—aeterae virtutes nisi lumina veritatis Ansel his holy Ordinances may appear in our lives The life of Ordinances lies in living Ordinances our sanctity only commends the Sanctuary to hear the word speaks some profession but to live the word only speaks Religion It is very observable that all those Israelites who heard God speaking from Mount Sinai the ten Commandments not living up to the tenor of those ten words as Moses calls them Deut. 10. 2. they all fell in the Wilderness none but Joshua and Caleb came safe to Canaan The sight of Physick doth not cure the patient but the application The word doth not advantage us as it is musicall but as it is medicinal as it is taken inwardly and heats the corrupt heart and the cure will easily be seen in a fruitfull conversation We then become the Gospel when holiness is our dress Those Sermons are most fairly printed which are most conscientiously practised A Sermon of charity is best seen in our alms a Sermon of self-denyal is best seen in our carrying the Cross A Sermon of Repentance is best seen in our tears and reformation To be only hearers of the word is to put a cheat upon our souls Jam. 1. 22. and make the Minister not the Physician but the Mountebank Practice is the shining lamp of the Sanctuary Exod. 27. 20. It was observed among the Jews that they were exact in turning Rom. 3. 2. over the leaves of the Bible and none more incurious to understand John 5. 39. the mind of the Holy Ghost in those sacred pages or to conform themselves to the commands of those divine Oracles they were like some heedless persons who gaze upon a tree but never turn up the leaves to see what fruit is underneath that they might feed upon it for support and satisfaction Such Jewish spirits too too many we have among us who like oscitant and negligent workmen who have their tools about them and set upon no piece for the exercise of their Art But it is rare and worthy when we hear things to be done and do things to be heard That knowledge is best which is practical when the understanding Psal 119. 105. impresses the will as the seal doth the wax and Mat. 7 17. so leaves characters of worth and holiness Our Saviour calls them blessed who hear the word and keep it Luke 11. 28. The hearers life is the Preachers best commendation The true use of Ordinances is not only to increase our knowledge but to regulate our practice The Law is a rule as well as a lamp A sinfull life will unravell all our profession and expose that puppet dressed up to scorn and derision Seneca observed of the Philosophers That when Boni esse desierum simulac docti â—vaserint Senec. they grew more learned they grew less morall This is more venial in a Heathen Philosopher then in a professing Christian We must desire the sincere milk of the word that we may grow thereby 1 Pet. 2. 2. Indeed the word must not onely be the light of our minds but the treasure of our Psal 119. 111. hearts which treasure must be spent upon works of piety and holiness The Lord Jesus makes it an infallible Character of our love to him if we keep his Commandments John 14. 15. First Christ doth not say if ye hear but if ye do my Jam. 2. 22. Rom. 2. 13. Commandments hearing is onely a step towards Religion a good wish for heaven the Scribes and Pharisees heard Qui servat legem dei verè testificatur se non simulate sed verè et sincerè amare deum Zanch. Christ who afterwards brought him to the Cross It is a sharp speech of the holy
Apostle 1 Joh. 2. 4. He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him Secondly Christ doth not say if you love me dispute subtilly of my Commandments Deeds not disputes evidence 2 Cor. 3. 1 2. our love to Christ the regular acts of our lives not Prov. 2. 10. the ingenious canvasings of the Schools it is not reasoning out of Gods word but walking after that holy word speaketh us the Disciples of the Lord Jesus Thirdly Nor doth Christ say If ye love me prescribe Est observatio praeceptorum Christi omnibus Christi fidelibus eo loco ha benda ut si illa desit in ipsam Christi dilectionem peccare convinâ—amâ—r Musc my Commandments to others read them lectures of sanctity no but live them your selves Personal holiness is of absolute necessity to every Christian It is not our prescription but our obedience not what we dictate to others but what we act our selves shews our interest in and our union to Christ Fourthly Nor doth Christ say keep the Statutes and the Commandments of your predecessours no but keep my Commandments it is not a plausihle custome but an undefiled conscience speaks the Christian This the Lord pleads Acts 24. 16. with Israel of old Ezek. 20. 18 19. But I said unto their Children in the wilderness walk ye not in the statutes of your Ezek. 20. 18. Fathers neither observe their judgements nor defile your selves Mat. 15. 3 6. with their Idols I am the Lord your God walk in my statutes Mat. 7. 9. 13. and keep my judgements and do them The Pharisees darling Gal. 1. 14. was the tradition of their Fathers and they were the Master-pieces of Hypocrisie Col. 2. 8. Fifthly Nor doth Christ say if ye love me keep and observe Numb 15. 39 40. what seems right to you no but keep my Commandments though severity be written upon their very forehead Deut. 12. 8. though it be to the carrying of my Cross to the denyal of your selves to the laying down of your lives for my sake Non spectatores sed luctatores non qui vident sed qui vincunt in agone et certamine coronabuntur Alap and keep all my Commandments not what are pleasing to your flesh but what are enjoyned by my word So then if we have any love to Christ holy practice must be the testimonial of it Indeed many Christians are like Children in the Rickets they have big heads but weak joynts they are all for notions and head-light curious knowledge and airy speculations but they wave practical truths and that wisdome Prov. 2. 10. which entereth upon the heart Prov. 2. 10. This undigested knowledge puts out the fire of zeal as if the waters of the Cum sapientia hominis animum penetrat quà m suavis illi est supra mel et favum Cartw. Sanctuary should put out the fire of the Sanctuary and men could not at the same time be knowing and holy How ardently then should we pray to the Father that Ordinances may so influence our lives that our conversation may bear witness how much we love the Lord Jesus And thus much for the second duty to be performed on the morning of the Sabbath before we joyn with the assembly of Gods people viz. Prayer A third duty incumbent upon us before we joyn with the Congregation is taking pains with our own hearts and this properly is Closet work which we may manage to very good purpose in these four particulars We must endeavour to empty our hearts First To throw out all the trash to cast out all vaine Jer. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nos reddimus cogitationes noxias pro nox iae Aquila vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. damni Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec omniasuns fructus vanarum cogitationum thoughts and worldly desires Ponds and Moates are cleansed to keep them wholesome Foolish and vain imaginations will fly-blow all our duties and therefore we must let down the Portcullis of our hearts to keep in straglers and wanderers that they may not interrupt us in our holy worship These Caterpillars will blast and spoyle the fruit of holy Ordinances and for the atchieving of this necessary worke First Let us beg of Christ that he would whip these buyers and sellers out of the Temple of our souls The spirit of God can sweep away these Locusts and supply us with more noble and heavenly cogitations he can drop divine meditations into our hearts and turn the dross of flatulent thoughts into the gold of spiritual and seraphicall He is called a holy spirit not onely from those gracious impressions he stamps upon the heart but likewise from those divine infusions he instills into the head and so the whole man is his workman-ship in Jesus Christ Secondly We may likewise lash and correct these vaine Eph. 2 10. Vndenâ—m sit facultas bona opera saciendi immò et bona cogitandi ab eo à quo fimus novae creaturae nempe à deo A quo enim Arbor habetut sit bona ab eodem habet ut bonos proferat fructus Zanch. thoughts which flit up and down in our minds by setting before our hearts the future judgement when thoughts shall be canvased as well as words and actions sinfull thoughts at any time are accountable but those which defile the Sabbath are of a double dye and are written in red Letters The consideration of a judgement day will turn Hagars and Ishmaels out of door carnal and foolish imaginations Indeed we are apt with Lots Wife to look backward towards the worldly pleasures of Sodom towards the vanities of the world which hath too much of our heart even on the holy Sabbath of God but pondering on our future account we shall keep our faces steddy towards Sion Thirdly We must consider how much this trash of the heart foolish and vain thoughts will distract us in duty Heb. 4. 14. they are like the ringing of Bells in Sermon time which drown the voice of the preacher and stop the ear of the Mat. 13. 22. hearer These vain thoughts choak the Word that it dies away untimely and works not lively upon the soul This is Isa 29. 13. that setting the heart far from God when we seem to approach to him in Ordinances which the Lord so much complains of Isa 29. 13. Distracted persons are fit for nothing nor hearts distracted and torn with the varieties of flashy conceptions Fourthly Let us take up strong and fixed resolutions that we Haec suit causa excaecationis judaeorum quia scil deum nominabant et honorabant ore tenus corde vero erant ab eo elongati et aversi will wash our hearts in innocency and so we will compass Gods Altar Holy resolution is a good guard to the heart it will
may arrive at the Nobility of those Bereans who searched the Scriptures whether what the Apostles delivered were consonant and agreeing to them or no Acts 17. Acts 17. 11. Ignorantia negloctus dei ô quantum malum est et in quot et quanta mala Gentilâ—â— per hanci ignorantiam inciderint Alap 11. By constant reading on the Sabbath morning we come acquainted with the body of the Scriptures and so are fitted to entertain particular truths which may be delivered in publick by the Minister Well read Lawyers easily understand particular cases Ignorant persons like Children take in what ever is in the spoon whether Sugar or Poyson An ignorant Auditory wholly depends upon the conscience of the Minister and blind-fold grasp all with an implieit faith they drink in all which is delivered and so most probably the dregs at the bottom But our preparatory reading in private will enable us the more to judge and discern of publick Gospel discoveries Secondly Nor is it a small advantage that Gods word should take livery and scizin of our hearts in the beginning Quo semel est imbuta recens servâ—bit odorem testa diu of the Sabbath and so accommodate our hearts for future Ordinances Vessels retain the sent of the first liquor The Summer much follows the quality of the Spring Conversing in our closets and families with Gods word will much conduce to a spiritual frame of heart The tracing of a Chapter or two in the morning at home will mould the heart to a sweeter compliance with Christ in his Ordinances The reading of the Law made Josiah weep 2 Chron. 34. 27. and then he was flexible for every good purpose Thirdly Theophylact hath an excellent argument to this purpose One great end of the Sabbath saith he is to give Lex homines praecipit in Sabbatum quiescere ut lectioni vacent homines Theoph. us respit for the reading of the Scriptures which is meant not onely of the publick reading in the Church but also of private reading at home the Gospel being nothing else but Christ opened and expanded to study Christ is the purport not onely of our publick but private devotion To read the Scriptures then is one duty which must take up our private leisure on the morning of a Sabbath Fourthly The Lord Christ and his Apostles in alledging Mat. 21. 13. the places of the Old Testament do generally say That it is written or as it is written in the Book of the Psalmes or Luke 20. 42. this was spoken by the Prophet Isaiah Now how much Acts 1. 20. shame will befall us if when the Minister alledgeth Scripture Acts 2. 16. quotations we may say of the word as they did of the Holy Ghost they had not so much as heard whether there be an Holy Ghost or no Acts 19. 2. So we never read of such a Text we never met with such a Scripture we never were acquainted with such an example as is cited by the Preacher This might discolour our faces with blushes of shame and regret It was a sharp redargution of our Saviour which he gave to the Jewes when he remitted them to search the Scriptures John 5. 39. they making their Scriptural knowledge the greatest of their boast and ostentation And indeed to be a stranger to the Oracles of God neither becomes our interest nor our profession And Fifthly In this the Disciple must not be greater Cultus ipse publicus quà m maximè solennitèr est celebâ—andus et postulat necessariò illâ— exercitia Scripturum lectionis meditationis precum c. Quibus paratiores simus ad publicum cultum ut ille etiam in nobis verè efficax reddatur Ames then the Master On the morning of the week day He preached the word John 8. 2. And in the morning of the Lords day we should read it which as he did dictate we must survey if he was early in the dispensation of it it well becomes us to take the dawnings of the Sabbath for its perusal and lection let us take the dropings of this honey-comb at the first effusion And thus much for those Duties which are incumbent upon us in the morning of a Sabbath before we associate with the Assembly of Gods people We must dress our inward as well as our outward man before we come to the Congregation CHAP. XXVII How we must demean our selves in the Publick Assembly on the Holy Sabbath HAving thus performed our Morning Exercises in private Psal 84. 1 2 Psal 122 1. Psal 87. 2. how chearfully should we repair to the Publick Assemblies and draw nigh to the publick Ordinances on this acceptable day of grace and salvation when Christ Isa 2. 2 3. Psal 42. 4. sits in state scattering treasures of grace among hungry and thirsty souls who are poor in spirit and wait for spirituall Almes David admired the amiableness of Gods Tabernacles Deus pluris facit preces in Ecclesiâ quà m domi factas non ob locum sed ob considerationem multitudinis fidelium deum communi consensu invocantium Riv. Psal 84. 1. and he longed for the Courts of God rejoycing when they said to him Let us go to the house of the Lord Psal 42. 4. And the Prophet Isaiah speaking of Gospel times seems to foretell the disposition of Gospel Saints Many people shall go and say Come let us go up to the Mountain of the Lord to the house of the God of Jacob and he will teach us his wayes and we will walk in his paths Isa 2. 2 3. And the Apostle adviseth us by no means to forsake the assembling of our selves together as the manner of some is Heb. 10. 25. whom he brands with reproof and reproach Publick Ordinances they are our spiritual Exchange our holy Mart our heavenly Fairs where we buy up and fit our selves with all heavenly Commodities In these seasons we store our selves with grace knowledge and comforts which may abundantly serve us till the revolution of another Sabbath It was once the sad complaint of the Church That the wayes of Sion did mourn because none came to her Assemblies Lam. 1. 4. The want of publick Ordinances might put a Nation in sack-cloath they being the badge of the Church and the glory of the Kingdome Indeed holy duties in private they are of great use and have their blessing But publick Ordinances are the chief work of the Sabbath It is worthy our observation that the Sabbath and publick service are by God himself both joyned together Ye shall keep my Sabbaths saith God and reverence Ezra 10. 1. my Sanctuary Luke 19. 30. The Sabbath and the Psal 68. 26. Sanctuary are coupled as being twins of happiness Every thing is beautifull in its Season Private duties are beautiful Numb 10. 3. and are in season every day But publick Ordinances are never so lovely and beautifull never so much in their full sea as upon Gods
severall attributes in God which bespeak our greatest attention and Rev. 1. 13. devotion in holy Ordinances First His excellent and incomprehensible greatness If we Christus praesens est medio suorum cà m convenerint nomine suo gratiosâ sut praesentiâ had any dread or awe of an infinite Majesty upon us we should throw away all sleep and drowsiness when we come before him in holy worship Let us contemplate on the royalty of his Throne of the brightness of his Majesty and this would awaken us to fear and astonishment Shall a besotted worm stupifie himself by sleep when he is under the full view and immediate eye of the Almighty Surely not only his sences but his reason is asleep and his whole man is Psal 11. 4. in a benummed Lethargy Cannot infiniteness startle us And the dread of the Almighty pull us out of our dream One sparkling of his eye could confound us if he should command a ray of the Sun it would fire us out of our sloath and scorch us into nothing or that which is worse then nothing Secondly His omnisciency We sleep but God doth not Psal 121. 4. slumber he fully seeth our desperate carelesness and wilfull drowsiness in holy Ordinances There is no dropping asleep in a croud or taking a nap in some obscure place can Gen. 28. 17. evade the full view of Gods eye He takes notice of the frame of our hearts much more of the posture of our bodies 1 Chron. 28. 9 When thou sleepest in the time of worship there is no curtain before thee nothing to abate the view of God or darken his eye God sees all thy snoring indulgence which is excessively Psal 139. 12. offensive to him Thirdly His holiness God is exceedingly displeased with our unbecoming behaviours in holy worship his purity is much provoked by our sinful Lethargy Sleeping in Ordinances it is a sin nay a dangerous sin nay it is a crying sin Psal ◠5. and therefore highly provoking to divine holiness Our Saviour Rev. 3. 1. speaks of some who seemed to be alive and yet were dead And such are sleepy hearers their Pew is their grave their cloaths their winding-sheet and their present sleep their temporary death Indeed sleeping in Ordinances is a sin against nature it self The Sun will not stop in its course in attending on the world but the foolish sleeper stops in his attendance on the word and yet the Sun receives no reward but the Christian looks for one and though he hath snorted away a Sermon he presumes he hath discharged a duty and so is in his road to life eternall Fourthly His justice which is easily awakened by his holiness a just God will not endure a drowsie hearer The young man who slept at Pauls Sermon fell down from the Acts 20. 9. third loft and was taken up dead In mercy God presents the Gospel to our attention and in justice he will punish our want of attention God indeed took away a rib from Gen. 2. 21. Adam when he was asleep Gen. 2. 21. But he will not take Edormiente potiús quam vigilante formavit deus mulierem quia deus se ei in somnis revelari voluit sicut se revelare solebat prophetis Par. away a lust from any of the Sons of Adam while they are asleep in the Paradise of Ordinances A Lamb will not sleep in the paw of a Lion in the reach of an enraged Panther how much less should fond and formall sinners sleep in the presence in the most peculiar presence of him who is the Lion of the tribe of Judah Rev. 5. 5. who can tear our souls like a Lion Psal 7. 2. nay tear us in pieces and there is none to deliver Psal 50. 22. and break us in pieces as a potters vessel Jer. 19. 11. to be made whole no more Jer. 48. 38. Sleeping in Ordinances is distastful to the view of Angels Those holy spirits frequent the assemblies of the Saints 1 Cor. 11. 10. And they are witnesses of our carriage and Nos Angelos habemus obedientiae inobedientiae no strae c. Chrys Theo. Theoph. Ans deportment of our obedience and disobedience as Theophylact Anselm Chysostom and others aver and how much disgust must it cast on those holy and most Seraphick beings those blessed Courtiers of heaven whose concerns are so much wrapt up in the honour of God to see a stupified formalist with his sences chained up in unseasonable Angeli templum percurrunt singulorum habitus gesta vota explorent Nil sleep when the Eye Heart Mind and all should be attentive to grasp after divine truth in the publick dispensations of it and when the inward and the outward man like winde and tide both should meet to carry away and treasure up the discoveries of Gods word and counsel to him The Angels see our foolish glances wanton looks undecent postures they have a strict eye upon us in Ordinances O then let us not damp these glorious spirits by our uncomely and unworthy drowsiness This sinfull sleepiness is disquieting to the assembly of the Saints with whom we do associate Do we know what hearts are saddened what spirits are grieved what passions are raised by our sleepy carriage and our drowsie behaviour Our Saviour charges us not to offend one single Saint much 1 Cor. 10. 32 less an assembly of Gods people when we are met together in divine worship When we see one sleeping and Mat. 18. 6. hear another talking and observe another rowling his eyes from one object to another is not this to turn the Temple Sed etiam Christi monitu quantò magis necessaria tantò magis cavenda sunt scandala ne à nobis vel concitentur vel capiantur into a Babell and the order of the Church into confusion and to attempt to build Gods house a new with axes and hammers A sleepy hearer is a spot in our Feasts like a seared bough in a green tree a disturbance and grief to the assembly like a broken string in a lute which jars the Musick This stupid drowsiness is very prejudiciall to the work we are about when we come to Ordinances we are employed in the work of heaven This is opus dei Gods work a holy and sacred work In Ordinances we deal with God we pay our tribute to God we have communion with God we drive a great trade with 1. Vt in eâre quam agimus sit tota animi intentio 2. Vt sit inexplicabilis cupiditas benè operandi 3. Vt accedat assiduitas continuatio Basil God and shall we sleep in Gods work Basil observes there are three things requisite for the carrying on Gods work First That the mind be wholly set upon it and taken up in it Secondly That there be a restless desire of doing well Thirdly That there be diligence and unweariedness in the work
et hic solus beat 3. Visio et corporalis et spiritualis qui beatitudinem in homine auget et quasi conduplicat Chemnit 1. The eye of our body and this must be fastened on the person of the Minister 2. The eye of our understanding and this must be fastened on the Doctrine of the Minister And as Solomon saith Eccles 2. 14. The wise mans eyes are in his head especially when he approacheth to holy Ordinances then as he is to look to his feet Eccles 5. 1. so likewise to his eye Our Saviour tells his hearers Luke 10. 23. Blessed are the eyes which see the things which ye see as if properly the Gospel did belong to the eye rather then to the ear and the wandring eye in Gospel Ordinances was the greater crime Indeed when the eye is fixt the heart will be composed and the more we view the Preacher the more we shall mind the preaching We must take heed to the eye in Ordinances a captivated eye will easily affect and seduce the heart and when all is withdrawn what shall the Word work upon The eye is the window of the soul let us see that this window open towards Jerusalem that it sparkle in zeal be Dan. 6. 10. fixt in love to Christ that it be composed to reverence when we come to spiritual opportunities It is the just reproach of the Papists that they bring wanton and lustfull eyes to their Orisons and devotions and more look after a Gen. 34. 2. curtizan then a Christ But when we meet in the assemblies Luke 11. 34. Psal 123. â— Isa 51. 6. of the Saints let our eye be lift up to God in holy admiration let it be fixed on his Ambassadour to behold his zeal and devotion let it be viewing and turning over the Scriptures in a Berean noble examination Acts 17. 11. searching what is quoted and delivered and let our eye melt in tears and tenderness in humble and broken compunction 2 Chron. 34. 27. The eye hath its work and offices in Gospel opportunities In which we must see Isa 66. 2. First That our eye be fixed Heb. 11. 6. Secondly That our ear be attentive Thirdly That our grace be active Acts 16. 14. Fourthly That our heart be receptive to entertain the word of life and salvation We must not talk or discourse in the time of Ordinances The wise man saith Eccles 5. 2. In praying our words must be few but in our hearing all words must be forborn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little to invert the Philosopher The Apostle saith 1 Cor. 14. 33. God is the Author not of Confusion but of Peace Now private whisperings and vain chat in holy Ordinances they are the confusion and disorder of holy assemblies have we not tables to talk at or houses to discourse in Must the Sanctuary of God be our Change to tell of news our Shop to talk of Commodities our Parlour to prate of family affairs or whatever our slight hearts will froth out When Proclamations are made all keep Isa 61. 1 2. silent and surely silence doth not less become us when the Ambassadour of Christ proclaims liberty to the Captives and the acceptable year of the Lord. We read of a silence Silentium caeli quietem tranquillitatem notat Ribeâ— in heaven Rev. 8. 1. When something important was preparing for the world and much more must this heavenly order be kept in the assemblies of Gods people when the importances of our souls are in their discovery in this case men as well as women must be silent in the Church that God may come in the still voice to speak peace unto us and Psal 85. 8. that we may return no more unto folly Psal 85. 8. Paul would not preach his Sermon before silence was made Acts 21. 40. Confused noise becomes Babell better then the Temple the workmen of that prodigious structure rather then Gods people when orderly congregated together and yet how many are guilty of this offence they will be full of their salutes and complements telling their tales producing their intelligence venting their vanities even when the heart of God is opening in sweet and sacred dispensations Ezek. 19. 14. this is a Lamentation and shall be for a lamentation When we come to holy Ordinances we should take up Davids resolution to keep our tongue that we offend not with our lips Psal 39. 1. And follow the injunction of the Apostle James James 1. 18. to bridle our tongues For Jam. 3. 6. surely if ever an unbridled tongue was the character and sign of irreligion it is then when it breaks out in the time of holy Ordinances Our outward behaviour must not be vain and loose but grave and serious in the publick assemblies The Turkish Heyl. Geograph Bashaws sit silent and are very composed in the presence of their Sultan and shall a pedantique worm more over-awe those pieces of gravity then the presence of an infinite God stake us down to a reverential behaviour Gods presence makes every place a Sanctuary as the presence of the King Domus dei dicitur ubi deus se viatoribus patefacit ubi locus est opportunus precibus deus singulari praesentiâ adest et invocantes exaudit Par. makes the Court and therefore where ever we come to give him a meeting let his eye reine us in and draw us to a becoming veneration When we read of a Jacob full of awe and dread in the apprehensions of the presence of God and hear of a Solomon lifting up his trembling hands to seek the face of God and observe holy Josiah weeping and melting at the hearing of the Law of God 2 Chron. 34. 27. we must conclude these things were written for our instructions 1 Cor. 10. 11. to shew us how we must behave our Gen. 28. 17. selves in Gospel solemnities The Bride dresseth her self in her choicest attire to meet with her Bridegroom In every 1 Kings 8. 22. ry ordinance the believing soul meets with her beloved shall there be no dress no composing the behaviour to love and reverence that Christ may not suspend his salvifical 2 Chr. 34 27. embraces As God shewed infinite wisdom in forming a beautiful body out of a little scattered dust so man shews great wisdom in composing this heavy piece of clay to reverence when he comes to God in Ordinances CHAP. XXX How to compose our inward man in our approaches to God in Ordinances HAving thus copiously shewn how we must order our Cor cum manibus levat qui orationem suam cum operibus roborat nam quisquis orat sed operari dissimulat cor levat sed manus non levat et qui operâ—tur et non orat manus levat sed cor non levat Greg. Moral outward behaviour in publick Ordinances In the next place we must glance at out inward deportment viz. That of the mind The
Prophet Jeremy adviseth us Lam. 3. 41. Let us lift up our heart with our hands unto God in the heavens The soul is principally interested in all holy duties First Not only because in all holy services God principally eyes the heart Prov. 23. 26. Or Secondly Because Gospel Ordinances chiefly influence and aim at the heart But Thirdly Likewise because the welfare of the soul is the only Port we sail to in all our attendance upon Gospel opportunities It is the souls conviction the souls conversion the souls edification and building up in its most holy faith which is the grand design in every Evangelical administration Now for the composure of our inward man in Eph. 3. 16. holy Ordinances Let us apply our understandings to the word and the work we are about The wise man saith Prov. 20. 27. The spirit of a man is the candle of the Lord and when we Haec lux in intellectu in tenebris micans sovenda est studio et diligenti operum dei commentatione et experimentis et otio veluti rubigine corrumpitur Cartw. come to holy Ordinances it is both our duty and our wisdom to snuff this candle that it may burn the brighter to see the mysteries of the Gospel and this is suitable to the Apostolical Counsel 1 Pet. 1. 13. Gird up the loâ—ns of your mind A metaphor taken from travellers who gird their garments close that they may not be impeded and hindred in their journey When we draw nigh to God in Ordinances we must bend our minds and be intent on the word and drink in truth as the parched ground doth the rain we must screw up our minds to an acurate observation of what ever is revealed unto us from divine Writ If the Gospel John 3 19. be light it is the eye of the understanding must behold this light If the Gospel be a day it is the eye of the mind must Rom. 13. 12. discern this day Some hear the word and understand it Isa 6. 10. not and this is Gods judgment But some hear the precious truths of God and entertain them not and this is mans sin Men shut the eye of their understanding by carelesness and neglect We should hear the word as condemned men their pardons as Legatees the Wills wherein their Legacies are set down with that intenseness of minde Preaching if we spur not up the minde to pursue it is a noise Pater nobis deâ— illuminatos oculos cordis nostrâ— ut ejus lumine illustâ—ati Christum plenè agnoscamus Ambr. not the word an inarticulate sound not soul-saving Doctrine And that our understanding may discharge its office prayer must precede That God would open the eyes of our minde that we may see the wonderfull things of the Law Psal 119. 34. and we must beg eye-salve Rev. 3. 18. and that God would give us the spirit of Revelation Eph. 1. 18. to shed a light upon our understandings Luke 24. 45. that we may dive deep into the profound Mysteries of the Gospel We know not what ardent prayer and a diligent minde may Christus solus operit intelleâ—tum Scripturarum Chemnâ— Mel in Ore melos in Aure. Bern. accomplish towards Scripture knowledge Indeed the Gospel is proportionate to every thing in man it is honey to the taste and Gold to the interest of man Psal 19. 10. It is musick to his ear Ezek. 33. 32. light to his eye John 19. and comfort to his heart Rom. 15. 3. And pity it is the shutting of an eye a little rareless remisness and not bending the minde should rob the soul of such unsearchable treasure We must deal with our hearts to embrace the word in the dispensations of it The Gospel is not only to be let in by Prov. 23. 23. Verbem dei sâ—t domesticus non peregrinus non forâ— stare sed in domo cordis continuò versari Daven our apprehensions but to be lockt in by our affections and we are to entertain it not only in the light of it but in the love of it The Apostle complains 2. Thes 2. 10. That many did not entertain the truth in the love thereof that they might be saved The truths of God must have the heart and we buy them not by our audience but our espousals The word must dwell in us Col. 3. 16. and not as a transient guest but as an inmate Scholars may understand the word but Christians embrace it It is a rare speech of the holy Psalmist Psal 119. 20. My soul breaketh for the longing it hath to thy judgments at all times The word is the Mat. 13. 23. seed the heart the ground where this seed must be thrown John 5. 40. David calls the Law not his light but his love Psal 119. 97. and his delight Psal 119. 35. When we come to Ordinances we must resolve to treasure up truth and entertain it as Lot the Angels Gen. 19. 3. Or the Virgin Mary the wonders of her time Luke 2. 19. A refractory will renders all opportunities of grace abortive The two Disciples Luke 24. 32. which came from Emmaus question one with another Whether their hearts did not burn within them when Christ had opened the Scriptures to them intimating to us that the heart is properly the Altar upon which the fire of the word is to be laid to the sacrificing of our lusts and the inflaming of our graces And it is the glorious promise of God to write his Law upon our hearts Jer. 31. 33. Let us meet this blessed promise in bringing our hearts to every Gospel dispensation We must put our memories upon employment when we come to holy Ordinances The memory it is the Secretary of the soul and as at Council boards the Secretary cannot be absent so at Ordinances which are the Council table Acts 20. 27. where soul-concernments are agitated and transacted the memory must not be absent We must not write the word when preached to us in dust but in marble not in a heedless neglect but in a faithfull remembrance We do not throw Pearls into sieves to drop out The paradox is greater Memoâ—ia ignis gehennae est â—emedium apâ—rimè utile contrà omnes tentationes Chrysost Rev. 14. 6. when we put the eternal Gospel into a treacherous and faithless memory Surely we shall never practice that truth we cannot remember if we do not mind the word we shall never live it We cannot read blotted lines or understand torn papers and if the word lie onely upon the surface of the memory it will never get within the bark of the life That Sun-dyall will never give us the time of the day which wants the gnomon to cast the shadow charge thy memory to retain every truth thou hearest Let it pick up the filings John 6. 12. of divine Truth that nothing may be lost The richest Fringes are so many several threads wrought together We do not Agnoscamus
et deploremus communem honc humanae naturae corruptionem quòd in mundanis quidem sive quis nobis benefaciat sive nos offendat satis acrem habemus memoriam Ac in Divinis Benefaciat deus nobis sive nos puniat facillimè obliviscimur Lys address our selves to Ordinances to see our faces in a glass as the Apostle speaks Jam. 1. 23. and presently forget both our featute and complexion Whatever truth thou forgetest so much is lost to thy soul We put not our Treasure in broken baggs The forgetful hearer is guilty of the same unthriftiness Let us before-hand beg of God a firm and tenacius memory He who gives wisdome Jam. 1. 5. to understand his word can give us a memory to retain it All the faculties of the soul are created enriched by him Remembred Truths are probably riveted in the heart and revealed in the life It is a most gracious providence of God that he commits his Word to writing And shall that Word which hath been preserved by God for many Ages even to a Miracle the fury of Man the rage of Persecutors the malice of Satan the subtilty of Hereticks being considered shall that blessed Word I say be lost by thee in a moment where God hath brought a Pen to set down wilt thou bring a spunge to blot out Let us be serious and consider God remembers those truths we forget and if they are not the guide of the life they will prove the guilt of the soul Let us summon conscience to appear at every Ordinance Satan will give us many dispensations in holy duties and divine worship He will permit us an ear to hear a tongue to pray nay he will not disquiet us in our transient heats of zeal and sweet passions of joy as Herod heard the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 6. 20. sweetly Our affections for a little time shall be dallianced and delighted with some sweet Truths especially if they be set off by the musical voyce of the Preacher but this evil one will never suffer if he can obstruct it that conscience shall come into the Assemblies of the Saints within the hearing of Gods sacred and saving Word Indeed the purpose and design of the Word is to deal with conscience Cant. 5. 16. Rom. 7. 24. to work upon conscience to convince conscience of the sinfulness Eccles 1. 1. Mat. 16. 26. Ephes 2. 10. Mat. 11. 29 30 Luke 7. 45. Acts 2. 37. Mat. 10. 30. 31. John 8. 8. Rom. 2. 15. In Basilica cordis humani Deus tribunal constituit legesque in ejus tabulis incidit digito suo rationem creavit judicem conscientiam actorem Testes cogitationes quae vel accusant vel defendunt hominem 1 Sam. 16. 6 7 8. of sin of the loveliness of Christ of the vanity of the creature of the preciousness of the Soul of the beauty of Holiness of the easiness of Christs Yoke c. Christ he Preaches and convinceth Mary Magdalen in her conscience and she melts in tears at his feet Peter convinceth the conscience of the stubborn Jews and they are pricked at the heart Paul and Silas convince the conscience of the Jaylour and he is in a fit and an agony of trembling and despair and presently falls upon enquiry after life and salvation When thou approachest to Ordinances if a sin be reproved let conscience speak is not this my default If a duty be pressed let conscience speak is not this my tye and obligation If a corruption be unmasked and detected let conscience speak is not this my Dalilah my right eye which with Antigonus in his Picture I put my finger upon If self-denial be urged let conscience answer is it not the Cross I have so wriggled under and have been so impatient of Conscience is the chief Guest which is invited to the feast of an Ordinance To leave conscience at home is to let all the sons of Jesse to pass by and to keep back David too and so Samuel may go back again with his anointing Oyl Let us come to holy Ordinances with secret and severe resolutions to live them over to practice every Prayer we put up to act every truth we hear and to adorn every Ordinance we enjoy Our mingling with the people of God in holy worship is onely the bare canvass It is Conversion brings the Pencil and the colours to draw a fair and beautifull piece Moses when he came down from conversing with God his face shone Our light must shine before men Exod. 34. 30. after our communion with God in Ordinances The light Mat. 5. 16. Conciones sunt verba vivenda non tantùm audienda of the Gospel must enlighten our lives as one taper lights another It is rare when our heart is suitable to Gods nature as it is said of David 1 Sam. 13. 34. and our life is suitable to Gods Law And indeed though the spiritual life as the natural begins at the heart yet it doth not end there but proceeds to the hands and the feet c. The same water which was in the VVell is in the Bucket The holy heart is like a box of Musk which perfumes and scents the tongue the eyes the ears the hands and whatever is near it with sanctity and holiness The Ordinances should impress our hearts and influence our lives and therefore a holy conversation is called a conversation becomming the Gospel Phil. 1. 27. If we are resolved upon sin let us lay aside holy Sabbaths holy Duties holy Ordinances When the Preacher hath shut up all in the Pulpit the hearer is to begin in his practice the strokes in Musique must answer the notes and A morte Christi omnis piorum ministrorum sufficientia aptitudo dimanat qui aures verbo percipiendo et pollices actionibus sacris praeparat Riv. rules set down in the Lesson Our actions are these musical strokes which must answer the rules set down in the Sermon It is observable that the blood was to be sprinkled on Aarons right ear on his right thumb and on his right toe Exod. 29. 20. The first did note the right hearing of the Word the second and third his working according to the tenor of it His working by it and his walking in it Our Saviour couples hearing and keeping the Word together Luke 11. 28. The Porter is not so rich who carries the baggs of Silver as the Merchant who ownes them He is not so happy who hears the Sermon as he who lives it As one well observes The Virgin Mary was more honoured that she was the member of Christ than Rom. 6. 13. that she was the mother of Christ Life and holiness set off the lustre and beauty of Ordinances A savoury Christian is an Ornament to holy institutions Prayer is musique when holiness sets the tune The Gospel is glorious when holiness 2 Cor 4. 4. gives the shine and reverberates bright beams upon it Let
His dread is of God Psal 119. 122. His love is to God Psal 18. 1. in every Ordinance he approacheth to God is the only object of his prayers Psal 5. 3. If he come to Sermons it is to Paulo quinto Vice-deo hear something of God and Christ John 10. 3. In Ordinances we must not worship men as the Samaritans worshipped Antiochus Epiphanes stiling him the mighty God or as the Venetians petitioned Paul the fifth Pope of Rome giving him the title of Vice-god nor must we worship the host of heaven as the Ammonites nor the Devill as the Indians nor Ezr. 9. 1. Zeph. 1. 5. Phil. 3. 19. Col. 3. 5. Jer. 50 2. Judg 2. 13. Acts 19. 28. 2 Kings 5. 18. Jer. 51. 44. Chemosh non potest defendere Moabitas à Babyloniis Nec aurei vituli Israelitas ab Assyriis Alap the belly as the Glutton nor interest as the Covetous nor the Cross as the Papists nor must we worship false gods not Belas as the Assyrians nor Baal as the Tyrians nor Diana as the Ephesians nor Juno as the Samians nor Rimmon as the Syrians but we must worship the great God the incomprehensible Jehovah God in Christ and him only must we serve In a word we must be cautionated against a threefold worship First We must not worship deos mortuos dead Gods images and reliques c. Nec deos mortales nor dying gods Men or Princes Nec deos mortificos deadly goods our swaying lusts and corruptions How necessary is it then for us to come with knowledge to holy worship that we may seririously apprehend that infinite Majesty that most glorious Being Psal 82. 7. Nahum 1. 5. at whose presence the mountains quake and the hills melt and this is the God the Jehovah Elohim with whom we converse in holy Ordinances We must act sincerely in holy Ordinances VVe must be hearty in our hearing we must not only bring the ear but Col. 3. 16. the heart to the truth of the word Truth must dwell in us Col. 3. 16. and must be not only our information but Luke 2. 19. our inhabitant it must be treasured up as well as attended to The truths of the Gospel are as so many Jewels and rare Pearls which must be lockt up The ear is only as the Verbum dei intromittatur in domicilium cordis nostri ac versetur assidâ—è in animis nostris Daven Psal 17. 1. Heb. 10. 22. Lam. 3. 41. Notandum est quod quae offeruntur in holocaustum interiora sunt quod exterius est non deo offertur ut pellâ— Orig. stall the heart is the Cabinet And indeed Satan can quickly pick truth out of the ear he can easily open that window but he cannot penetrate the heart that lock is only broke open by Omnipotency Truth is under lock and key safely secured when laid up in the heart and indeed it is never well housed till it is folded up in the soul And so we must be sincere and hearty in our prayers Tongue and heart must keep time and tune The Jews have this sentence written in their Synagogues where they meet for holy Ordinances A prayer without the heart is like a body without the soul God looks not so much to the Elegancy of our prayers how neat they are nor to the Geometry of our prayers how long they are but to the sincerity of our prayers how cordiall they are Thy prayers without thy heart will be a sacriledge not a sacrifice When the heart is Rector chori the chief leader of the quire then the voice is pleasant in Gods ear The heart though it be one of the least parts of man yet it is the best And as we must be sincere in our management of holy duties so in the ends we propose Acts 17 18. Some go to Ordinances as Athenians to understand some Mat. 22. 15. new thing some as Herodians to carp and to catch some to be gratified with ingenuity and wit as those who go to hear a noise of Musicians All these are as Children who Ezek. 33. 32. go to Fairs to buy toys and trifles But let us go to Ordinances to gather those flowers which grow in Eden to advantage our better part and to lay up treasure for our immortal souls We must act faith in holy Ordinances The Apostle avers it positively That without faith it is impossible to please God This grace is the incense in our sacrifices the rising Heb. 11. 6. perfume in all our offerings The hand of faith sprinkles the bloud of sprinkling upon all our oblations Faith is the Heb. 12. 24. eye of the soul to see the light of the Gospel faith is the hand of the soul to receive Christ offered in the Gospel Though faith be not the One thing necessary yet it is the chief thing necessary in all our duties and services This Si non unicum necessarium tamen primò necessarium est fides sacro soleâ—ni cultu efficox grace doth not only justifie our persons Rom. 5. 1. Purge our hearts Acts 15. 9. Nay espouse us to Jesus Christ Eph. 3. 17. But it doth sanctifie our duties and make them authentical and effectuall It is the believing soul alone enjoys an Ordinance profitably and performs a service acceptably he only feeds upon the tree of life in the Paradise of Ordinances We must act holy and ardent desire in holy Ordinances We must come to the Ordinances as the Hart to the brooks Luke 17. 37. Psal 42. 1. Fides quâ solâ apprehenditur Christus cujus justitiâ induimur verbi praedicatione procreatur conservatur Cartw. or as the Eagle which flyeth upon the prey or as the poor stooping Israelites who lapt at the water Judg. 7. 6. Indeed there are many desirable things in ordinances there is a desirable Christ desirable Grace desirable Life a desirable Soul to save a desirable heaven to ensure It may be added the Scriptures resemble this blessed work to whatever may inflame desire It is light for its pleasantness John 3. 19. It is honey for its sweetness Psal 19. 10. It is food for its necessity Job 23. 12. It is gold for its value Psal 19. 10. We live by it Mat. 4. 4. And we perish without it Prov. 29. 18. And let our desires answer all these allurements Indeed we should come to Christ in ordinances as the Bride to the bridegroom with joy and delight as the Husband-man to the Vine for a Vintage of satisfaction David rejoyced and triumphed in his own soul when the multitude called him to go to the house of God and indeed the Sanctuary is the Saints Bride-chamber on this side heaven And thus we see how we may every way deport our selves in publick ordinances and opportunities CHAP. XXXIII How we must improve the interval between the Morning and the Evening worship in the publick Assembly THE publick worship being over and the assembly
partakers of And indeed none but a corrupt heart would chain up holy discourse upon the Lords day that heavenly season when gracious words should be our dialect If the word of God dwell richly in us Col. 3. 16. Inhabitants will not always keep within doors we shall bring forth our treasure for the enriching and edifying of others And let us not excuse our selves with a pretence of shamefastness The shame of the world will not keep us from vain why then from godly discourse Sweet and spiritual communication Christiani in primaevâ ecclesiae aetaie non tam caenà m caenabant quà m diciplinam Tertul. Apol. c. 39. is none of those fruits whereof we may be ashamed Rom. 6. 21. Nor let ignorance be alledged for an excuse ignorance it self might induce thee to propound things profitable which will feed good discourse the Question will beget an answer and the Answer will bring forth a progeny of heavenly communion But in a word what do our tables especially on the Lords day without savory and Christian discourse differ from a manger After our meal our dinner is over then follows not onely the digestion of our food but of the word that better food John 6. 27. Verùm non publicè modo sed privatim hunc ipsum diem sanctâ— pietatis officiiâ— qualia sunt sacrae Scripturae lectio et meditatio domestica colloquium de rebus sacris atque charitatis officiis transigendum censemus Leid Prof. which nourisheth unto eternal life and this will be the best wine at the end of our meal John 2. 10. We must repeat over discourse over pray over that word we hear in the Morning in the publick Congregation Indeed Truth is most pleasing when most tasted David calls the word Honey Psalm 19. 10. and honey pleases not the eye but the palate it is better food then prospect Then the word doth its work not when it is onely heard but when it is ruminated on and is not onely discovered but digested it then doth most good to us when it is riveted in us fastned nails help forward the building not those which lye loose up and down when we work Gods word upon our hearts this is like inlaid Gold which makes the richest embroydery Hearing may bring a truth to the head but meditation and a careful pondering works it into the heart It is the seething of Milk makes the Cream The Bee sucks the flowr and then works it in his Hive and makes honey of it Satan himself is called an Angel of light 2 Cor. 11. 14. He knows very much It is not truth in the head but riveted fastned and setled in the heart which speaks us to be translated from darkness to light and from the power of Satan unto God Acts 26. 18. Chrysostome in one of his excellent Homilies upon Matthew layes it as a charge upon Christians That when we depart from the Ecclesiastical Assembly we should not in any case entangle our selves in businesses of a contrary nature but as soon as we come home turn over the holy Scriptures and call our wives and children to confer about those things which were delivered in publick and after they have been deeply rooted in our minds then to proceed to provide for those things which are necessary for this life And the same worthy Father makes the Similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Sciendum est quòd non sufficit ut concionibus dei sabbati attendaâ—us et doctrinam bonam recipiamus et ut nomen dei invocemus sed ut haec omnia digeramus et ad hanc rem ipsi quoque transformemur Calv. Acts 17. 11. Si detis operam verbo ut inde pietatem et omnem salutiseram sapientiam discatis Haec est meta studii nostri et sic instruamur expenâ—â— scripturarum Daven Psal 119. 15 23 48 78 148 97 99. When saith he we retire from Fields in their beauty and flourish we bring some Rose or Violet home with us And when we come from a goodly Supper we bring some remaines of those dainties and give them to our friends And when we have been in publick Ordinances shall we not bring some doctrine and heavenly admonition to our wives friends ad children when this doctrine is more profitable then the flowers of the field or the dainties of the Table Heavenly Truths are Roses which will not shed fruits which will not perish and delicacies which will not corrupt c. So then the word which we hear in the publick Assemblies that heavenly food must be concocted it must be walked down by holy Meditation staked down by good and seasonable Communication fastned upon the soul by holy musing and ardent Prayer The seed in the ground brings forth grain not the seed upon the top of the clods The digested word will bring forth twins delight and obedience Women when they dress themselves they do not walk by the Looking-glass but set themselves before it and spend some time in fastning every pin onely to hear the Word is but to walk by the Glasse but repetition discourse prayer and contemplation must fasten every truth upon the soul and so it will look amiable and beautiful The clean beasts chew the cud Levit 11. 3. The careful Christian will whet the word upon his own and as much as may â—e upon anothers heart The Bereans obtained the title of Noble not from hearing but examination of the VVord not for any thing they did in the publick Assembly but from what they did at home The winnowed Corn is fit for use when it hath passed the Flail and the Fan. The Word digested is fit for practice when it hath passed the meditation of the head the discussion and discourse of the tongue the pondering and the laying up of the heart The hearing of the Word onely is but a beautiful Prospect which is delectable but not durable but the weighing of the VVord in the scales of judgment the beating of it out by the labours of the minde makes it a rich treasure and a stock of divine counsel for the life to spend upon The Psalmist no lesse then seven times in one Psalm professes that the Law was his meditation he did not run over the beauty of it with a glance of his eye or pass over the musique of it as the playing of a tune and so lay aside the Instrument but his thoughts did dwell upon it as the Scholar upon his books Let us as our Saviour saith go and do so likewise and let us remember that on Gods blessed Day and on Gods blessed VVord our Luke 10. 37. work is much at home in our Families and with our hearts Let us spend the interval between the Morning and Evening worship in publique in holy prayer Prayer is suitable to every division of a Sabbath It doth not onely prepare Homines sunt instar terrae cursemen verbi dei committitur quaeque culturá ministerii praeparata
so corruption receives a double and by consequence a deeper wound Samuel answered not God till the third time it may be conscience will answer that word in the repetition to which it did not listen in the delivery Repetition of Sermons is like the Sun beams in the repercussion and reflexion which shine in a more fervent heat and a more considerable warmth The second shoot often kills the bird when the first misseth We know not what the second hearing of Gods Word may act upon the soul And we repeat Sermons in our families not onely barely to pass away the time of a Sabbath but by this fruitfull exercise our memories are recruited the Sermon is more distinctly apprehended the heart is a second time assaulted and stormed that it may be taken and brought captive to the obedience of Christ Besides in the repetition of the Word we have a more private tender of life and salvation misappehensions are this way removed and the Original is cleared by the Copy We often mistake the Minister when the Word is delivered when we repeat the word the mistake is easily corrected and amended to all which may be added by this heavenly course and practice Families are trained up in Gospel discipline and the more we hear of Christ in publick and in private the more our love to him is courted and conquered and thus Servants better understand their duty and Children better learn obedience If we leave those Sermons we hear at the Church door and there take our farewell of them Satan quickly takes up our lost treasure Diabolus est inster avis famelicae semen verbi rapiens et sat habet si homo verbi alimento non pascitur Par. and then our attempt in the publick ordinances was in vain it being not probable that we should give those holy Sermons room in our hearts which we were careless to lodge in our houses by a conscientious repetition The strongest hold we lodge divine truth in is slack enough Satan is ready to untie the knot let mans care tie it as fast as it may and therefore we must tie truth upon the soul with a threefold cord 1. With a diligent attention in the publick Assembly 2. VVith a heedfull repetition in the private Family Chem. Exam. de dieb Fest 3. In ardent supplication running over the heads of the same Sermon in our more retired and severer Closets It was the custome of our sweet and dear Jesus after he had preached a Sermon to the multitude to examine his Disciples privately about it and to rivet what had before been revealed Mar. 4. Truths like stars are best when fixed and when Luc. 14. our hearts not our understandings are their Orbs to move in Vain controversies as the wise man speaks may not be repeated for that will separate friends Prov. 17. 9. But divine Counsels must for that will unite truths to the soul And moreover our slippery memory may be made more consistent by repetition and so retentive of that word which is apt to slide away Surely great are the advantages of repeating Sermons in our families it is like Lots holy violence to the Angels to force them into his house The rehearsal of holy Gen. 19. 3. truth is a sweet attractive to draw Christ into the family and it sents the house with sacred fumes which the fire of the Word sends up This worthy practice makes our Si medico non est opproâ—râ—um de aegroto sâ—â—scitarâ— neque crimen est de auditorum semper inquirere salute Sic enim moniti quid expeditum sit c. Chrys houses Chappels of devotion and is nothing but Religion drawn in a smaller frame In a word when the Ministers blessing hath opened the door of the Sanctuary for our departure let us apply our selves to this experienced medium for soul advantage our souls which were tuning in the publick may be musical in private and the Sermon may be more sweet in the second gust and tast of it like the works of some learned men which are more refined and enlarged in the second Edition Another duty calculated for the Evening of a Sabbath is holy Prayer This powerfull service is a golden thread which must run through every space of a Sabbath it is the sacrifice of the Closet it is the service of the Family it is the ordinance of the Sanctuary it doth seasonably break Quartum praeceptum ponitur in gremio decalogi tanâ—uam testis amoris divini et nostrae obedientiae the morning of a Sabbath and usher in the following duties it doth sweetly concur with the mid-day of the Sabbath when our devotion like the Sun should be at the highest remembring that the Commandment for the Sabbath is in the midle of the Decalogue And there is more work for prayer it must shut up both the Morning and the Evening Worship there must be prayer to beg a blessing on truths already discovered that in their light we may see light Psal 36. 9. And indeed prayer doth most becomingly close the Mat. 13. 23. Evening of a Sabbath then the lifting up of our hands are Psal 141. 2. instead of an Evening sacrifice Prayer is like a setting Sun which is most glorious like a well fraught Ship after its Voyage which lands at the Port which is pleasing and joyous In the Evening Noahs Dove brings the Olive branch Prayer Gen. 8. 11. often is this Dove when after the travels of the Sabbath it sums up all and importunes success and acceptation then the soul is calmed with peace and rejoycing In the Evening Mat 14. 23. Dan. 9. 21. Christ wrestles with his Father alone in prayer as if the Sun should not see the triumphs of his Victory Daniel was praying in the Evening and then the Angel came unto him the messenger of glad tidings to this humble Supplicant 1 Kings 18. 37 38. Fire comes upon Elijahs Evening sacrifice when Prayer presented the oblation as a sign of pleasing acceptation We must then shut up Gods day at Gods feet that he may bid Luke 2. 29. Eph. 1. 6. us depart in peace for he hath accepted us in his beloved otherwise we may go to bed but not to rest And our conclusive prayers in the Sabbaths evening must be 1. Confessory Our best Sabbaths have not escaped the stains of sin there will be iniquity in our holy things our Condonet mihi deus etiam sacrorum meorum delicta Aug. best services are like the spotted moon or a jewel with flaws Augustine would beg pardon for the sins of his holy duties And we when our Sabbath is setting have more need of tears then triumphs and say as the Romans did of one of their Victories such another would undoe them Prayer Jam. 3. 2. Psal 119. 59. therefore in the close of the Sabbath must look up to God with a weeping eye and we must pray that God would
〈◊〉 si Iota periret tuno esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullo sensu Par. of the New Creation the curious piece of mans redemption is seen and known considering then we have our Fathers will in our Mother tongue we have and hear the Gospel which brings suitable remedies for every malady suitable sucour for every misery which brings the costliest Cordials and the choysest Comforts let the enjoyment of this Word spring our Hallelujahs in the close of a Sabbath 6. For the frequency of a Sabbath This might have been an annual and not a weekly feast were we kept for several moneths without a Sabbath how would our spirits spring at such a dayes appearance Why should the commonness of the Suns shining and the Sabbaths coming put a blast upon the mercy A market day once in the week doth not tire or weary us a Feast and Banquet once in the week doth not Mat. 12. 42. nauseate or surfet us when we mention the Sabbath a greater then these inconsiderables is here A learned Author observes That near the Pole where the nights endure divers moneths the Inhabitants in the end of such a night when the Sun begins to be seen they deck themselves in their best apparel and get up to the Mountains with joy and singing and cry out the Sun appears the Sun appears And shall not our Sabbath when the Sun of Righteousness appears lay as Hoc vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditur propriè de equis subsaltantibus et transfertur ad motum qui sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van. great a foundation of joy and exultation in our souls Indeed our Sabbath doth not onely necessitate our praise for the sweet provision of it but for the speedy revelation of it The Circle turns about quickly and then the Sabbath comes again and meets us with his heavenly salutes The monthly light of the Moon how doth it chear the world Much more the weekly splendour of the Sabbath when the gracious person scaps in the womb of it as fore-telling the coming of a Jesus Luke 1. 44. This weekly rest how sweet is it to Gods holy ones and what a softning argument to praise and thanksgiving Nor must we omit Catechizing of Children and Servants in the close of a Sabbath The learned observe That the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to catechise signifies to resound as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eccho When we draw answers from our catechists our children or servants their answers are but the ecchoes of divine truth rebounding from the tongue of the answerer which needs must be pleasing and musical to the examiner This work of catechizing is like the watering of flowers Gutta cavat lapidem non vi sed saepe cadendo which makes them smell and grow This is truly distilling doctrine like the rain Deut. 32. 2. drop by drop which probably will make its way into the heart at last This practice of catechizing is the first liquoring of the soul Fundamentum animae fidelis est Jesus Christus which will not easily wear of This is the laying of the foundation Christ in youth and foundations are not easily shaken winds may annoy the roof of the house but not touch the foundation Governors of families build their houses not with brick but instruction and the hewing of 1 Cor. 3. 11. hearts by inculcating the word of life upon them is the hewing of stone which will last and continue Indeed chatechizing Luke 2. 52. is the feeding of the understanding the exercise of the memory the seasoning of the heart the teaching of the tongue to pronounce Shibboleth and fidelity in this duty will leave marks in the lives of Children and Servants Radix vitae aeternae est fides origo pronuba omnium bonorum etiam caelestium Cyril Let us then in the evening of Gods day make a scrutiny into the knowledge of our families that they may learn to know God and him whom he hath sent and to obtain eternall life John 17. 3. Masters are not only to teach their servants their trade but their Christ And Parents are not only to see their Children trained up in secular but in spiritual learning First Catechizing is a duty most gratefully accepted with God God saith of Abraham Gen. 18. 18. For I know him Sancitur officium aeconomicum parentum erga liberos et domesticos Jubet deus Abrahamum non sepelire revelationes sed ad domesticos et posteros propagare Par. that he will command his Children and his Houshold after him that they shall keep the way of the Lord. And for this God makes him a great and mighty Nation God will assuredly bless and reward our religious care over our families which is much evidenced in a carefull catechizing of them And as we study to diffuse knowledge to them so will God shower down his blessings on us Abrahams crown was not his flocks but his care not his wealth but his diligence to train his family in the fear knowledg of the Lord. Secondly Catechizing is a duty strictly charged upon us God commands the people of Israel Deut. 6. 6 7. That his words may dwell in their hearts and that they diligently teach them their children Parents in families must be as lighted tapers to give light to all who are in the house first they must rivet Gods word on their own hearts and then drop it into the hearts of their families Joshuah's Josh 24. 15. resolve was That he and his house would serve the Lord. Governors of families should be as Gardiners which water the young plants at the root Thirdly Catechizing is a duty most successefully pursued upon young ones This is throwing seed into a fruitfull ground which will not want an harvest Timothy was trained up betimes in holy Doctrine and afterwards he was a most excellent Evangelist When a house is strongly built at first after-years will proclaim the care and fidelity 2 Tim. 3. 15. of the workman As Sir Walter Mildmay said of his Colledge which he built Emanuell Colledge in Cambridge He had planted an Acorn which might be an Oak in time and this worthy Colledge hath been the seminary of many learned and excellent men Every serious catechizing of our family is the planting of an Acorn and after-times may see the fruits of that holy plantation We have all varieties of Arguments to press this necessary and excellent duty We have Scripture In the Old Testament the Jews were to teach their Children the Original use of the Passeover Exod. 12. 26 27. other points of the divine Law The Lord speaks Exod. 12. 26 thus Deut. 11. 18 19. Therefore shall ye lay up these my words Ezod 13. 8. in your hearts and in your soul and bind them for a sign upon your hand that they may be as frontlets between your eyes and ye shall teach them your Children c. In
Psal 103. 4. We are then stirred up to sing forth the praises of God and every part of man makes up the Consort the eye looks up with joy the tongue sets the tune the hand claps with triumph Psal 47. 1. The heart is the Organist which sets all the rest on going that bosom instrument begins the songs of praise Secondly Bishop Davenant expounds with grace viz. with gracefulness with a gracefull dexterity which brings Et prodesse volunt delectare both profit and pleasure to the hearers When we sing Psalms we must sing seriously and solemnly not lightly or sensually to gratifie a curious ear or a wanton spirit Psalms they are not the Comedies of Venus or the jocular celebrations of a wanton Adonis but they are the spirituall ebullitions and breakings forth of a composed soul to the holy and incomprehensible Jehovah Therefore David Psal 96. 1. will sing a new song to the Lord Psal 96. 1. i. e. in the Hebrew dialect a most excellent song a song tuned with suavity composed with piety and warbled forth Psal 137. 4. with real sincerity Thirdly This phrase with grace may most properly signifie the acting of grace in that heavenly duty Not only our heart but Gods spirit must breath in this service in it we Cum in conspectu dei Cantus sit hoc considera in mente Bern. must act our joy our confidence our delight in the Lord. Singing is the triumph of a gracious soul his unconstrained exultation which is not penned up in the mind by meditation nor confined to the ear in attention nor yet chained to the tongue in prayer and supplication but flyes abroad in a more solemn Ovation praising him who causeth him to triumph in Christ as the Apostle speaks 2 Cor. 2. 14. In singing 2 Cor. 2. 14. of Psalms the gracious heart takes wing and mounts up to God to joyn with the celestial Quire We must sing with understanding We must not be guided by the tune but the words of the Psalm and must not so much mind the melody as the matter we must consider what we sing as well as how we sing The tune may affect Psal 47. 7. the fancy but it is the matter affects the heart David in 1 Cor. 14. 15. the Old Testament Psal 47. 7. And the Apostle in the Spiritum intelligentiam opponit Apostolus ut causam effectum docens psallendum esse spiritu ut non modò à psallentibus sed ab audientibus intelligatur Quia secus fructu illud totum carebit Par. in Cor. New 1 Cor. 14. 15. call for understanding in singing otherwise we make a noise but we do not sing a spirituall song and so this duty would be more the work of the Chorister then the Christian and we should be more delighted with an Anthem of the Musicians making then with a Psalm of the spirits enditing We must therefore sing wisely that not only our own hearts may be affected but those who hear us Alapide observes that the word understanding mentioned by the Apostle 1 Cor. 14. 15. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew which signifies profound judgment and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint which signifies the acuteness of understanding the sharpness of it the mind of the understanding if there be any more spiritual and freed from the body And thus we must sing our Psalms and spiritual Psallite diligentèr ut nimirum vos intelligatis sapiatis ea quae psâ—llitis et alii qui vos audiunt ea quae vos psallitis intelligant Alap Prâ—ces Pontificiorum linguâ ignotâ non tam Oratio sunt quà m murmur songs A learned man observes We must rellish what we sing Now the understanding must lead the way to the taste and the gust Let me superadde one thing more The Apostle in the forementioned place 1 Cor. 14. 15. saith He will pray with the spirit and with understanding he will sing with the spirit and with understanding So then we must sing as we must pray Now the most rude and ignorant Petitioners will understand what they pray rather then they will Petition in the dark they will confine themselves to a form or to the Lords prayer None so ignorant as not to understand what they ask Unknown prayers are the soloecism of Religion they are only a vain muttering a troublesome noise Children know what to ask of their Parents and their minority doth not speak so Luke 18. 13. much ignorance as to wrap up their requests in a cloud Luke 11. 13. that they cannot understand their meaning It is well observed by a learned man That the prayers of the Papists in an unknown tongue are not so much a supplication as a murmur Now ignorance in singing falls under the same condemnation with ignorance in praying and is as great a soloecism when we understand not what we sing it speaks the harshness of the voice the hardness of the heart and the impertinency of the service We must sing to the Lord In singing of Psalms the direct intention of our minds must be to God And we must be Deo laudes et hymnos in gratiarum actionem canamus Ansel Psalmus est signifer pacis spirituale thymiama exercitium coelestium luxum reprimit sobrietatem suggerit et lacrymas movet Aug. affected as the matter of the Psalm is and our present condition doth occasion Singing is part of divine worship a piece of Gospel service The Apostles counsel is That in singing we should make melody in our hearts to the Lord Eph. 5. 19. And least we should omit this circumstance which is the substance of the whole duty the Apostle repeats his counsel Col. 3. 16. and adviseth us to sing with grace in our hearts to the Lord. A learned man observes That the right singing of Psalms is an evidence of the holy spirit inhabiting the heart and a spirit of joy breathing in the Saints And if the spirit of the Lord be in us he will be aimed at by us in all our duties The spirit will mount service upwards will Psal 7. 17. lift up the soul in prayer Psal 25. 1. Isa 37. 4. will lift Psal 30. 4. up the hands in request Psal 28. 2. will lift up the head Cantare in corde domino non vocem excludit sed cordis affectionem cum voce conjungendam monet Dav. with joy Psal 110. 7. And will lift up the voice to God in singing David saith Psal 111. 1. I will praise the Lord with my whole heart Deborah and Barak sing their triumphal song to the Lord Judge 5. 3. And the Psalmist calls the songs of Sion the songs of the Lord Psal 137. 3 4. Singing of Psalms properly is nothing else but the lifting up the voice and the heart to God One gravely tells us Our In eo rectè sentiebant qui hunc spiritualem cultum
a two-edged sword to divide between sin and Heb. 4. 12. the soul Ordinances are kindly Physick and work the cure sweetly and effectually if this Physick be given by the hand of the Spirit if the third Person in the Trinity be our Physician how then should the necessity of the spirits assistance inflame our importunity to sue out that precious John 15. 5. Promise for the attainment of it recorded in Luke 11. 13. In Ordinances without the Spirit we can do nothâ—ng Christ 1 Cor. 9. 26. must work by his Spirit or else in all our holy duties we onely beat the ayr to use the Apostles phrase Let us study to be under the impressions of the Spirit on Gods holy day The earth stands not in so much need of the beams of the Sun as the soul doth of the influences of the Spirit The Spirit is a Spirit of Truth to guide the Understanding John 15. 26. It is a Spirit of Counsel to enrich the mind Isa 11. 2. and fill it with knowledge How naked Eph. 5. 18. is mans understanding if it be not covered with the covering John 14. 17. of Gods Spirit Isa 30. 1. 1 Cor. 12. 8. The Spirit is a good Spirit Neh. 9. 10. to sanctifie the will It is a holy Spirit Ephes 1. 13. in relation to its effects and productions it cures the will of its pertinacy and Rom. 1. 4. stubbornness and melts mans will into Gods We may take 1 Cor. 12. 9. an instance in Paul Acts 9. 6. The Spirit is a Spirit of Grace Zach. 12. 10. to beautifie the heart and fructifie it with all the sweet fruits of Righteousness It is more then the Sun to the Garden It not 2 Thes 2. 13. Phil. 1. 11. onely blows the flower but it plants The graces of the Spirit are those stars which shine in the firmament of the heart 2 Thes 2. 17. those vigorous principles which carry out the soul to every good word and work It is the spirit of Glory 1 Pet. 4. 14. to sublimate the affections and raise them as high as heaven Col. 3. 2. The spirit discovers glorious things to us shews the soul its treasury 1 Cor. 2. 12. Eph 3. 8. 2 Cor. 5 21. Rev. 1. 6. Cant. 7. 8. 13. Col. 3. 11. 1 Pet. 2. 7. where its riches lie It opens Christ to a believer who is the Wardrob of our Robes the Exchequor of our wealth the fountain of our honour the paradise of our delight or to speak in the Apostles language who is all and in all to the believing soul It is a spirit of life to quicken the whole man Rom. 8. 2. God breaths into man and so he becomes a living soul the Spirit breaths into man and so he becomes a living Saint Gen. 2. 7. Nay God works all his works upon us and in us in Christ by the spirit it is the spirit makes us upright and sincere 1 Cor. 6. 11. and so rectifies our obliquities Psal 51. 10. It is the spirit snuffs the understanding which is the candle of the Lord Eph. 1. 17. Prov. 20. 27. and so enlightens our darknesses It is the spirit 2 Thes 2. 1â— fixes and establisheth us and so settles our inconstancies Psal 78. 8. It is the spirit softens and suples us Isa 32. Sapientia hominis est quâ res difficillimas scrutatur et pervestigare conatur Cartwr 15. and turns our barren hearts into a fruitfull field and so fills our vacuities It is the spirit conducts us in our straights John 16. 13. and so prevents our miscarriages It is the spirit takes us up Ezek. 3. 12. nay lifts us up Ezek. 3. 14. and so cures us of our pedantick and dreggish succumbencies for Man is the worm Jacob Isa 41. 14. and will naturally grovel on and immure himself in the Earth The spirit of God is an excellent spirit Dan. 5. 12. and will create in the 1. Cor. 12. 11. believer those excellencies which will make him more excellent then his neighbour Prov. 12. 26. The irrigations and pouring forth of the spirit Isa 44. 3. will make the soul fresh 1 Cor. 12. 13. Corroborari in interiore homine est intellectu voluntate caeterisque animae partibus suffulciri and green and be in a spring of grace which is most pleasant to the eye of God and Man This holy spirit upon us Isa 59. 21. is not so much our covering as our Crown our strength to encounter every temptation Eph. 3. 16. Let us then not as Sadduces mis-believe the spirit Acts 23. 8. But cry out Lord evermore give us of this spirit And to set our selves under these various and rare impressions We must purifie our selves The spirit is a holy spirit which will dwell onely in a clean heart flesh and spirit are combatants and not cohabitants they oppose one another Gal. 5. 17. then grace triumphs when flesh is subdued and chased out of the field We must supplicate our God The spirit is given to the Petitioner and not to the professor How much more shall your heavenly father give the holy spirit to them that ask him Isa 63. 11. Eph. 4. 30. 1 Thes 4 8. 1 Cor. 6. 19. saith our Saviour Luke 11. 13. Earnest prayer is the means to obtain the good spirit whose works are so many and so marvellous and whose operations are so secret and so soveraign But secondly as this duty must look upwards for the assistances and the impressions of the spirit So this duty must look inwards we have not onely to do with heaven on the Lords day and to look up to Gods spirit but we have to do with our own hearts too and seek the spirit to proportionate Prov. 4. 23. them to the holy services of the Sabbath and here our duty is two-fold 1. We must be in the graces of the spirit and that too in a double sense We must be in grace habitual We must come as Saints to the duties of a Sabbath That of the Apostle is highly observable Our communion is with the Father and with his Son Jesus Christ 1 Joh. 1. 3. Observe the terms of Relation Sancti est in spiritu vivere i. e. internam habere vitam et animum gratiâ spiritu etjustitiâ imbutum sancti est in spiritu ambulare i. e. secundum spiritus et gratiae dictamen ductumque incedere conversari agere operari et Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat certo ordine serie et normâ incedere Alap the term Father speaks us to be Children It is not our communion is with God but with the Father and his Son Saints properly are the guests of the Sanctuary Christ in us is not onely the hope of our glory hereafter Col. 1. 27. but our hope of acceptance here We must bring Benjamin we must bring Christ if we will ever see the face of God in Ordinances wicked
sollicitude And so Calvin presses That on this day every man ought to withdraw himself wholly to God-ward to mind him and his works that we may be provoked to serve and honour him The Sabbath is Gods freehold and all impertinencies whither foolish thoughts 2 Tim. 2. 4. vain discourse or unbecoming actions if they enter upon it they are trespassers In a word we must be in the spirit not in the flesh or the deeds of the flesh upon Gods holy and blessed day Dir. 10 We must be very watchful on Gods holy day This is a day on which we must be on our guard Christians on other dayes are Souldiers but on this day they must be sentinels 2 Tim. 2. 4. The Sanctuary more especially is our Court of guard Christ speaks to us now as once he did to his Disciples Can Mark 14. 37. ye not watch with me one day Our Sabbaths are always besieged with enemies both within us and without us and when the enemy is on the walls nothing more necessary then a strict watch Let us watch our hearts It is a fond piece of hypocrisie to watch our words and our actions on a Sabbath and in the Hic sc ad cor noctâ—rnas et diurnas excubias colloâ—emus Cartw. mean time give scope and liberty to our wandring hearts to take its circuits and ranges A flatulent and a gadding heart is a great disturbance upon a Lords day a man can neither pray nor hear nor meditate but he is troubled and disquieted It is the counsel of the Wise man to keep our hearts with all diligence we must set double guards Prov. 4. 23. upon them The heart in it self is a wandring Dinah and will be slipping away to vanity it is ready to fall into the snare Corde nihil est fugacius Bern therefore we must watch it warily and check it speedily and over-awe it with the apprehension of Gods all-seeing eye It is observable that the Lord Jesus appeared to his Rev. 1 14. servant John upon his own day in a heart searching similitude His eyes were as a flaming fire not only burning in jealousie against sin and sinners but bright and shining as the searcher of hearts and tryer of reins And we should do well to consider that on the Lords day more especially our heart lies under the view of that fiery flaming eye of Christ and he is the judge of all secrets Rom. 2. 16. And this should stop and bound our Quick-silver hearts Let the terrour of the last day work upon our hearts on the Lords day The seat of the judge is fitly resembled by a cloud not a throne of silver or gold but a cloud now as we know the clouds are store houses of refreshing showers so also of storms and tempests and thus doubtless the day of the Lord will be a day of refreshing to some of terrour and amazement to others and a great part of the tempest of that day will fall upon the hearts of men God will have us accountable for ranging thoughts and sinful desires which are aggravated and receive a double dye upon a Sabbath Indeed on this day one of our great works is to chain and fasten the heart to God a loose heart then only runs up and down and doth mischief it makes great waste and is as the Prodigal in his worst fits We must watch against Satan The old Serpent who deluded our first Parents is the great adversary of the Sabbath which was the first institution the evil one strives to Gen. 3. 1 2 3. cloud the rising Sun the early day of divine worship set apart by God from the worlds infancy It was the policy of Pompey Vespasian and Titus most sorely to assault Jerusalem on the Sabbath day Upon the Sabbath day are the Devils Die Sabbati non licet pomum ad carbonem admovere ut assetur Nec allium quod edere velit decorticare saltantem pulicem capere Arborem non licet ascende re ne ramum frangas Munst ex Rabbin most desperate designs He is ever bad but worst on the best dayes we must look for a harming Devil on a helping day Let us trace the evil one all along and we shall easily discern his malice against the blessed Sabbath First Satan stirs up the Jews to clog the Sabbath with superstition Ridiculous were the assertions of that Nation concerning Sabbath observances As it is not lawful to put an apple to roast on the Sabbath day or to peel a head of garlick or to take a flea leaping upon the body or to climb a tree least we break a bough on that day c. Vanities more foolish as Gerard observes then the Sicilian scomms or toys After by the instigations of Satan a persecution is raised against the Church which lasted some Centuries of years beginning in the time Beati martyres in judicium vocati à Proconsule interrogati sunt num Dominicum servasti Cui respondebant se Christianos esse et Dominicum congruâ religionis devotione celebrasse quia intermitti non potest Baron of Nero And then Dominicum servasti c. Hast thou kept the Lords day was one of those ensuaring questions which brought many Christians to the crown of Martyrdom In succeeding ages the great artifice of Satan hath been to debauch the world into a contempt of the Lords day which is notably set down by worthy Dr. Hackwell in these words After ages much degenerating from the simplicity of the Primitive times they so infinitely multiplyed holy days beyond all measure and reason that the Lords day began to be sleighted which no doubt is an especial occasion of that thick cloud of superstition which over-shadowed the face of the Church In these last dayes Satan hath been a perverting spirit in the mouths of the Prophets some decrying the strictness of the Sabbath as rigorous and Judaical others confining holiness 2 Chr. 18. 22. only to the publick worship leaving the people afterwards to the ranges of their own corrupt fancy to bowl to wrestle c. and to follow any exercise which may suit with corrupt nature others shake the foundation of the Lords day as if that blessed day was only the issue of a prudential Canon of the Church but what this Church was where the Council was held who the president and what the Members of it we could never yet learn or understand but yet some clamorously avouch the Lords day is bottomed only upon Ecclesiastical Authority And then if the Azor. institut Moral ps secunda l. 1. c. 2. Sabbath lie at the pleasure of the Clergy as one worthily observes Covetous men who are about their Farms and their Oxen will easily set at naught a humane Ordinance and prophane persons will hardly be whistled into publick or private duties for a device of men but will give themselves free leave for doing or neglecting if there be nothing found in Scripture
too is little enough to make him write well That of the Wise man Eccles 9. 10. is chiefly true in the Sanctuary what ever our hand finds to do we must do it with all our might And holy resolution best answers this case with a serious endeavour that former negligence shall be repaired by future diligence If thou hast been formal or neglectful on a Sabbath shame thy self in the observation of the melting behaviours of others There was once a General who when his souldiers fought faintly and cowardly he allighted from his Horse and run into the middle of the foot-souldiers and shamed his Army by his own valourous example When thou seest Agendum est à nobis secundum ideam divinam one weeping in the Congregation another sighing anotehr hanging upon the lips of the Minister by serious and vigorous attention say within thy self O my soul why art thou Psalm 43. 5. so formal so dead and superficial and why art thou so Exod. 25. 40. discomposed within me Curious pictures are drawn from Heb. 8. 5. lovely persons and thou shouldst do well to correct thy formality by the serious examples of others Emulation in spirituals 1 Cor. 11. 1. is very commendable and it doth well become a Christian to copy out the religious custome of an Isaac in holy meditation Gen. 24. 63. The gust and satisfaction of David in holy Ordinances Psal 63. 5. The humility of a Daniel in holy Prayer â—an 9. 3. The attention of a Lydia in hearing the Word Acts 16. 14. The melting frame of a Josiah Vides fratrem profluentem lacrymis huic colluge et condole Ita enim fiet ut alienis malis castiges propria Bas in reâ—ding the Law 2 Chron. 34. 27. The heart-breaking expressions of an Ezra in confession of sin Ezra 9. 3 4 5 t. Thus others musick may shame our jarring and cause our harmony truly sometimes the sight of another mans carriage doth more enflame us then the sense of Gods presence the Assembly which we see doth more affect us then God whom we do not see In Ordinances the Apostle his counsel is very authentical we must rejoyce with them that rejoyce and weep with them that weep Rom. 12. 15. Symphony is the sweetness and credit of an Ordinance The Prophet speaketh of one Name and one Lord Zach. 3. 9. Zach. 14. 9. It may be added one weeping eye and one melting heart doth very much beautifie social worship In a word others humble carriage in Gospel opportunities should constrain ours we will thank a beggar who puts us in the way Thus much for the first Case Case 2 What must we do in the good performance of holy duties and the happy enjoyment of God in Ordinances It is sometimes the felicity of Gods people to be in a flame in holy services Exod. 34. 30. and to enjoy much of God on the day of God their faces shine while they are in the Mount with God with holy David Obiectam habuit saciem Moses prae splendore vultus quem Israelitae intueri non puterant Lyppom they see the glory and power of God in the Sanctuary Psalm 63. 2. with the two Disciples travelling to Emmaus their hearts burn Luke 24. 32. whilst Christ communes with them in Gospel dispensations As once it was said of Viretus his Auditours they were ever rapt up into heaven in holy Prayer and in the evening of a Sabbath thus satisfactorily spent they are ready to sing Requiems to their souls and to say one day in Gods Courts is better then a thousand Psalm 34. 10. In this case when duties have been transformed John 2. 8. into delights as water turned into wine by a miracle of Love Then it is incumbent upon us To be thankful Surely gratitude becomes us is our comely oblation as the Psalmist speaks Psal 33. 1. is our convenient sacrifice as the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God gives us not onely the space but the grace of a Sabbath not only the Sabbath of mercy but the mercy of a Sabbath The stone wall reflects the beams of the Sun which shine upon it If beams of love and joy have visited Paulus raptus est ab eo quod est secundum naturam ad illud quod est supra naturam vi superioris naturae Thom. us in holy opportunities on Gods blessed day reflections of praise are our suitable tribute it is most rare mercy with Paul to be caught up when we have been in the lower stories of Gospel-grace Nehemiah blessed the Lord for the priviledge of a Sabbath how much more shouldst thou for the divine pleasures of it when thou hast tasted how good and gracious the Lord is and thou hast discharged thy self sweetly and sincerely in holy performances The Hallelujahs of Heaven 2 Cor. 13. 2. are the glorified Saints onely offering for their seraphical Nehem. 9. 14. and eternal Rest Indeed the enjoyment of God in Ordinances is our clearest Sunshine on this side glory If thou Psalm 27. 5. hast had such an enjoyment speak in the language of the sweet Singer of Israel Bless the Lord O my soul let all that Psalm 103. 1. is within me bless his holy Name To be careful The Saints usually after the best spent Sabbaths meet with the worst assaults It was the speech of an experienced Christian I look for the Devil every Munday morning I am sure he will come to rob my soul of Sabbath 1 Thes 3. 5. good if it be possible Have our hearts been raised ravished enliven'd and enlarged upon the Lords day we Datur morbus mentis etiam et morsus serpentis est malum innâ—tum est et seminatum Bern. had need watch the tempter least he damp our joyes and so grieve our spirits and embitter our sweets and lest our mind which one day hath been heavenly the next day become haughty for pride is a worm which is apt to breed in the best weed It is a rare observation of Bernard That the mind can swell as well as the Serpent can bite we have evil within us as well as assaults without us When we have comfortably waited on our God we must as sedulously watch over our own hearts or else our sweet raptures will turn into swelling conceits as refreshing fires send up a black smoak It was not for nothing that Paul had a thorn in his flesh after 2 Cor. 12. 7. he had had a Paradise in his view We are apt to surfet on the richest Banquets Too much light doth not encrease but dazle the sight After well-spent Sabbaths let us admire our good and double our guard If the Devil will steal away the seed Mat. 13. 19. he will surely attempt the harvest the Thief will sooner fetch away bags then pence To be faithful If our souls have been sweetned by holy Ordinances upon Gods holy day let us study to
skilful Christians the wound is searched before cured and the tent is put in before the balsam If Ordinances have lost their taste to us the soul is sick of some distemper If we can not be triumphant let us be inquisitive if we are not filled with comfort let us presently feel our pulse But however we should set upon amending of duties but be never prevailed with for the omitting of duties we should be as Fishermen when they have caught nothing then they fall to mending their nets let us not throw away our nets in discontent If the Archer shoots short he shoots again and directs his arrow more level and draws his bow with more strength that if it be possible he may hit the mark So if we Psal 19. 10. in discharge of Sabbath duties do miss of desired mercies let us draw the bow with more strength stir up our selves put more life into duty and quicken our selves with more Cant 3. 4. care that at last we may meet with our beloved and say with the Spouse Cant. 3. 4. we have found him whom our souls love In a word we must not conclude through humane frailties we will do this dayes work no further but we must resolve through divine assistance to do the work of the day better Let this reply answer the whole case The Sabbath-performances of soul-afflicted Saints though they are not sensibly good yet they are certainly good and acceptable to God God seeth that in their aimings they cannot see themselves in their actings that which they cannot see in John 1. 1 3. their work God can see in their will God knows after what the soul reacheth surely not after a bare duty or being Vident mulieres juvenem ut câ—rnerent nostrae resurrectionis aetatem vident juvenem quia nescit resurrectio senectutem neque aetates recâ—â—it aeterna perfectio Chrys in service but therein after a clearer beholding of God a closer communion with Christ to keep a divine intercourse with Father Son and Holy Ghost The gracious soul looks not so much after the Ordinances of God as God in the Ordinances I know whom ye seek saith the Angel to the Woemen Mat. 28. 5. Jesus of Nazareth who was Crucified there they saw the Sepulcher wherein Christ was laid and there they saw the linnen cloaths wherein Christ was wrapt but all will not satisfie it was not the Sepulcher of Christ but Christ who had been in the Sepulcher they sought for So it is not so much the Sabbath of Christ as Christ in the Sabbath not so much the Gospel of Christ as Christ in the Gospel the people of God groan after They cry out almost in the language of Bernard Lord unless I give thee my self it is not all my duties on the Sabbath will satisfie thee and except thou givest me thy self it is not all the priviledges of the Sabbath will satisfie me And all this the eye of God sees and so accepts the sacrifices of his humble people Psal 139. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 51. 17. though they do not smoak with incense to delight them who sacrifice Philosophers observe That fire which smoaks in the Chimney is most clear in the Element of it And so those duties may have a smile from God above who receives them when happily they give no sweet gust to man below who performs them In a word if God accept let not us with Jonah fret because we do not taste them Our services may be a pearl in Gods eye when they are a stone of emptiness Jon. 4. 3. in ours and it is not much material if we sense them to be dross if God look on them as gold And thus much for this fifth and last case CHAP. XLI A Charge drawn up against prophane Persons who live down the Sabbath by loose and vicious Practices WHen God on Mount Sinai gave the two Tables wherein the Decalogue was written the text tells us Exod. 19. 18. The mountain burnt with fire and the smoak thereof ascended as the smoak of a furuace and Deut. 4. 11. Exod. 19. 18. the whole mount quaked greatly And all this was to cast an aw upon the Jews that they might serve God with fear and Ignis est signaculum aptum divinae regiae Majestatis sic terrebant quae in Sinai fiebant Riv. trembling in keeping those Commandments which were then delivered and among others in the holy observation of the blessed Sabbath And it were well for the world if still some burning Sinai some tremendous prospect was exhibited to affect and over-aw the hearts of the people to a due and reverend observation of Gods holy day In nothing Cavendom est ne festis abutamur ad atium luxuriam voluptates turpes Christianis omnimodò indignas Dav. more mans heart had need to be shackled it being so prerient and propense to break the hedge of that sacred inclosure Some make bold with the name of God in words of prophaneness and some with the day of God in acts of prophaneness Many turn the Sabbath into a Market day of Satan and like the foolish Israelites they love to have it so Jer. 5. 31. How many spend much of the Sabbath in the methods of Pride in consulting the glass in fitting the dress in plaiting the hair when yet the crookedness of the Prov. 5. 20. heart is discerned in the curles of the hair nay in patching the face and fashioning the garb as if they went to the Sanctuary to meet with some amorous lover Some spend their Sabbath as the Prodigal did his Estate Luke 15. 30. with harlots and curtezans and study more their lust then their Christ the sinful embraces of the strange woman then holy communion with the beloved Cant. 2. 16. Nay others defile the Sabbath with riots and excesses Riotous company is their Congregation healths are their Ordinances idle Prov. 23. 29. Songs are their Psalms their eyes are filled with fire for their redness and not with water for their tears and they Isa 5. 11. are inflamed with commessation and not devotion These Ebrietas est daemon voluntarius Malitiae mater omnibus virtutibus inimica Basil justly demerit that reproach which the Jews unjustly cast upon the Apostles Acts 2. 13. They are filled with new wine Plutarch a heathen Philosopher believed that Sabbatum the Sabbath was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be riotous and drunken and the occasion of this derivation of his was the Jews loose and debauched manners on the Sabbath day It is strange impiety to sin against the light of nature and as strange to be loose on a day of grace To follow vile practices on a precious Sabbath what is it but to throw dung upon Roses The Apostle saith that they who are drunk are drunk in the night 1 Thes 5. 7. It is too shameful a sin for the day to behold
ecclesiae Corinthiâ—cae mandetur quod à totâ Christi ecclesiâ non requiritur and therefore binds their Consciences to it And if Paul ordained it certainly he had it from Jesus Christ who first commanded him so to appoint it for he solemnly professeth That what he received of the Lord 1 Cor. 11. 23. that onely he commanded them to do If this day had not been more holy and more sit for this work of love than any other day the Apostle would not have limited them to this day nor would he have honoured this day above the Jewish Sabbath for the Apostle was always very tender of Christian liberty and would never bind where the Lord hath left his people free for in so doing he should rather make Snares than Laws and go expresly against his own doctrine and that in this very point of the 1 Cor 7. 28. 35. Gal. 5 1. observation of days Gal. 4. 10. He may give his advice indeed in things proposed 1 Cor. 7. 25. but he always distinguisheth between his own counsel and Gods command and makes the Command necessary but the other onely expedient The Apostle doth not in this place immediately appoint and institute a Sabbath but supposeth it to be so already and we know duties of Mercy and Charity as well as of necessity Primr part 3. cap. 6. and piety are Sabbath duties for which end this day was most fit for these collections because they usually Quando quidem â—postolus collectas die dominico faciendas statuit dubium non est quin praecipiat ut diem ipsum celebrent quando finem requirit quid non media ad finem duâ—entia praescribat met togethet publickly on this day and so then collections might be in a greater readiness and partly also that they might give more liberalâ—y it being supposed that upon this day their hearts were more weaned from the World and more warmed by the Word and more elevated by other Ordinances to a vigorous faith and a lively hope of better things to come and so having received spiritual things from the Lord more plentifully on this day every man would be the more free to impart his temporal good things for refreshing the poor Saints And why should the Apostle limit the Church of Corinth to this day either for extraordinary or private collections and such special acts of mercy unless the Lord had honâ—ured this day for acts of mercy and much more of piety above any Et si primaria Pauli intentio scil collectam praecipere tamen quia vult illam fieri dâ—e dâ—minâ—co dubiâ—â—m noâ— est qâ—â—n â—raecipâ—â—t etiam ut Dominicum diem celebrent qui enim vult finem vâ—lt media ordinary or common day What then should this day be but the Christian Sabbath imposed by the Apostles and magnified and honoured in all the Churches in those days It is rightly observed by Bishop White Although this Text of St. Paul saith he maketh no express mention of Church-assemblies on this day yet because it was the custome of Christians and so likewise it is a thing convenient to give Alms on the days of Christian Assemblies it cannot well be gain-said but that if in Corinth and Galatia the first day of every week was appointed to be the day for Alms and charitable contributions the same also was the Christians weekly holy-day for their religious Assemblies Thus this learned man rightly and genuinely Vedel Exercit in Ignat. ad Magnes cap. 7. draws the inference Iâ— the first day of the week was the day for Alms it was likewise the day for Worship Chrysostom upon the evidence of this Text concludes positively That in the Churches of Corinth and Galatia the Lords day was made a weekly holy day by the Apostles for they governed these Churches at that time Philo Judaeus and Philo Judaeus Josephus relate That it was the custom of the Jews who were scattered in other Countries to make Collections every Josephus Sabbath-day which were sent by the hands of eminent persons to Hierusalem every year and for the use of the Temple and the Levits and this custom the Apostle seems to follow in the Text now under discussion in enjoyning Collections every first day of the week our Christian Sabbath to be sent for the relief of the poor Saints at Hierusalem who were oppressed by a multitude of strangers and subjected to persecutions and wants for their zeal and holy fervour to the blessed Gospel Once more if it be demanâ—ed why the Apostle enjoyns Collections on the Lords day Chrysostom gives us a good answer he saith That was a Sacrament-day and dâ—uâ—tless that was a powerful Argument to prompt them to liberality it was strange ingratitude to spare a little from the poor when it is considered God spared not the blood of his own Son which Chrysost is lively represented in the sacramental feast Beza observes Acts 20. 7. That Justin Martyr after he had described the order and manner of the primitive times in sacramental Administrations on the Lords day he adds That their Collections were made according to every ones free will and those Acts 1. 2. 4. Collections were distributed by the chief Minister to Orphans Widows sick persons and those who were in want for their relief and seasonable support So that this sacred custom and holy day were propagated by the Apostle to the succeding ages of the Church And indeed what better Hâ—ctenus ex hisce tribus locis scripturae conjunctim consideratis ex communi sententiâ quam tota fore reformata exlesia ex iis constantèr colligit dâ—ei dominicae usum ad Apostolos esse referendum Wal. exposition of an Apostolical Precept and practise can we meet withal than the universal practise and observance of the Church of Christ VVe must then shut up this particular with what Walaeus takes notice of For these two Texts Acts 20. 7. 1 Cor. 16. 2. saith he joyned with Revel 1. 10. have caused almost all the reformed Churches to conclude that undoubtedly the observation of the Lords day must necessarily be referred to the Apostles as the Original Founders of it And let this be added That the Apostles transmitted the Lords day to the Church most probably by the immediate command of Christ most certainly by the infallible guidance of the Holy Ghost that unerring conduct of them in the affairs of the Church The Lords day is more illustrious from its eminent Title Revel 1. 10. where it is stiled the Lords day If ye ask why Augustine will tell you because the Lord hath made it This Ignat. Epist ad Magnes Euseb Eccles Histor lib. 3. cap. 21. Diònys Corinth Histor lib 4 cap 22. Cyprian Epist 59. Caeperatintereà post tristia Sabbata foelix dies qui nominis alti culmen a domino dominante trahit c. Sedul name and title was so sweet to the Primitive Church that most
against Gods sacred Sabbath shall be condemned of the Almighty and they who regarded not the Lords Day shall not be regarded in the day of the Lord nor of the Lord of this day but shall be enforced to undergo unavoidable and intollerable calamity O how sweet would Mark 2. 28. one Sabbath of Rest be from Hell torments in ten thousand years But this drop of water shall not be granted to the Luke 16. 24. miscarrying sinner This day indeed draws near when all Hieron Epist de scient legis Tom. 4. men must appear bofore the judgement-seat of Christ 2 Cor. 5. 10. and then answer for not attending on Gods holy day O what shall we do saith Hierome In that day when the Lord shall come with trumpet sounding fire flaming sinners fainting stars falling mountanes melting poor creatures crying to graves Christus Judex appropinquat ut veniat ad judicium ut suorum gaudium compleat et inimicorum injurias vindicet et puniat Ansel to hold them to hills to hide them Let none then who abuse the Lords day suppose this day is afar off for behold saith the Apostle The Lord comes with ten thousands of his holy ones to execute judgement Jude vers 14 15. And the coming of the Lord draws near saith another Apostle James 5. 8. Nay The day of the Lord is at hand said a third Apostle Phil. 4. 5. Let all therefore who trifle away Gods blessed Sabbath fear and tremble and not like wanton Israelites Amos 6. 3. put far from them the evil day Rivet pronounces Obstinatis autem in Sabbata peccatoribus aeternum mortem suisse denunciatam non inficias imus Rivet peremptorily That to obstinate offendours on Gods holy day eternal death and damnation is denounced Shortly there comes a day when reckning must be made for all our sleepy duties cold affections dead hearts sensual meales open prophaneness and secret hypocrisie for all our wasts of time and pleasing the flesh on Gods most blessed day I might add that all our formal services on that day shall be weighed in the ballance and with Belshazzar will be found too light And then if Repentance and Faith in Christ hath not crossed the debt we shall be discharging it in terrours and torments to all Everlasting CHAP. XLIX Gods Tremendous Judgments executed upon those who have prophaned and violated his holy Day WE have already seen by Scripture light frowns in the face of God wrath in the heart of God flaming in the eye of God and a Sword in the hand of God against those who dare pollute his holy Sabbath Let us now trace the methods of Providence and still more wrath and vengeance breaks out against the same Offendors and indeed a little to preface what is subsequent The sin of prophaning of Gods day is no sin of surprisal but it is a deliberative offence a sin carried on with consultation Sometimes an Oath is sworn unadvisedly as that of Herod to Herodias her Daughter Mark 6. 26. which cost John the Baptist his life an act of intemperance is hatched by the warmth of a temptation he is brutified when reason on a sudden hath left its habitation Nay sometimes one wounds another and it is only a lightning of passion as high Feavers soon run into a distraction But now the violation of the Sabbath is a premeditated act and is the leisurely effect of a corrupt heart it is a sin accompanied with time to consider and with an enlightned mind to understand it Recreations upon a Sabbath they are no vain surprisal but studied wickedness sleeping at Ordinances is a giving way to the flesh Riots and Surfeits on the Lords day they are designed Exod. 20. 8 9. debauchery nothing but a striking hands with Hell in cold blood we consult with our ease when we trifle away the Sabbaths we neglect not Ordinances on the Lords day and court our Bed or our Belly instead of the Sanctuary without Ezek. 22. 26. advice and debate with our selves nor can the fantastick piece of pride spend hours on Gods holy day with the Glass Deut. 5. 12. and the Dressing-box nay and it may be the Box of Patches and the Perfuming-pot without concluding before hand they will appear to the worlds eye in the most flattering dress Sabbath-prophanation is a sin of knowledge and deliberation which puts it into a scarlet dye surely it must needs be a great sin to forget that which God bids us remember Exod. 20. 8. to prophane that which God biddeth us to keep holy to labour on that day when God bids us to rest and to unhallow that day which God hath blessed what is this but to throw down the Gantlet and to challenge God himself Isa 51. 6. God indeed hath punished this sin with the most stupendous revenges I shall marshal his dreadful executions into their several ranks whereby we observing the many examples 1 Sam. 3. 11. of divine fury and indignation we may carefully take the alarm and so avoid the stroke for God usually strikes Deut. 32. 42. one to awaken and warn another and hearing these thunders we may fly that guilt which is pursued with such Rom. 12. 19. Hue and Cries of divine displeasure and may write upon our hearts not our phylacteries that dreadful position of the Apostle Heb. 10. 31. It is a fearful thing to fall into the hands of the living God Sometimes God hath punished the prophanation of his Sabbath with consuming the goods of the Offendor One who carried Corn into his Barn upon the Lords day had it all consumed with fire from heaven together with his house A Miller likewise who lived at Wotton was going forth to a Wake upon the Lords day and coming home at Levit. 10. 2. Night found his house his Mill and all that he had burnt down to the ground Thus the fire of Gods wrath hath over-taken Heb. 12. 29. this sin and great transgression To add one Example more In the year 1635 a Miller at Churchdown near Glocester would needs make a Whitson Ale notwithstanding the private and publick admonitions of the Minister and all christian friends so great provision was made and Musick was set out as the Minister and people were going to Church in the Afternoon and when Sermon was done the Drum beat up the Musick played and the people fell on dancing until the Evening at which time they all resorted to the Mill But oh the Justice of God! before they had supped at nine of the Clock a sudden fire seized upon the house which was so furious that it burned down his house and Mill and the most of all his other provisions and housholdstuff â—nd most just it is that if we commit Sacriledge and 〈…〉 the time of his day he should act severely and dispoy◠〈…〉 fruits of our labour sinners make waste of his glory and most righteous it is God should make waste of their
all principles hath the greatest force and the love of Christ of all loves hath the greatest power The love of Christ could make Martyrs and bring them to a stake in a time of persecution and shall not the Octaginta sex annos servivi domino meo c. Polycarp love of Christ make Zelots and bring them chearfully to a duty on a Sabbath-day Let us be free and vigorous on the Lords day it is the day of our Beloved The occasion of it which was Christs resurrection when he rose for our justification Rom. 4. 25. That which started this day was the Rising Sun which enlightned the World In die dominico à mortuis resurrexit Christus Orig. over-spread with the darkness of Gentilism and the shades of Judaism Let us consider what put life into our Sabbath let the same thing put life into us upon this blessed Sabbath The duties of it they are all strains of love 1. The Sacrament is our love-feast and in it we have a double communion 1. Communion with Christ to remember Charitas Christi qua Christus homines dilexit nos urget ut Christi exemplo amore idem faciamus Alap his love to us in sacrificing himself for us Luke 22. 19. 2. Communion with the Saints for the increase of love At Christs Table the Heirs of Salvation come acquainted before they meet in their Fathers Kingdom and there those spiritual Stars rally together in a Constellation 2. Prayer is only the breathing forth of the Soul into the bosom of God the melting and the working of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards God Jam. 5. 16. In prayer sighs are but the moans of love and tears are but the streams of love And this duty is onely the flight of the Soul to its beloved the Cant. 3. 1. Spouse in prayer pours out her heart before him whom her Soul loves Hearing the word is nothing but the unbosoming Rom. 5. 8. of the Fathers heart to poor sinners Acts 20. 27. that they may know his will and live When we sit under the Heb. 1. 14. Gospel we onely hear those things which have been upon the heart of God from all eternity Thus all the duties of a Sabbath are the Emblems of love and call for a principle of love The donation of the Sabbath to us is the fruit of love and therefore the Sabbath is called the gift of God Ezek. 20. 12. Vide hic et obstupesce immensitatem amoris Christi Foedi eramus insipientes mendici puâ—idi viles miseri et miserabiles sed Foedos Christus amavit ut pulchros efficeret inimicos amavit ut amicos faceret c. and gifts are love-tokens It is great love we should have seasons of grace opportunities of life and term-times for our precious Souls days of converse with the Almighty constituted times for transacting the grand affairs of Eternity Now every thing in a Sabbath speaking love let that genuine and natural principle carry us out in Sabbath-duties with all freeness and delight Many persons are swayed by other principles by a principle of credit interest or the clamours of natural Conscience nay some are staked down to a Sabbath from the common usage and custom of the Country where they live but these men are like Puppets which are stirred and moved with Wires they onely act a part and the Sabbath is their Seene But the heaven-born principle which should carry us through all the severals of a Sabbath Psal 27. 4. is love to and longing for our dear Jesus Duties will never Psal 42. 2. be musick unless tuned by a heart full of love to God It was love brought Christ to a Cradle to be born for us it was love brought Christ to a Cross to die for us John 10. Amoris vis corpus et animam liquefacit et ultrà se ad videndum duâ—itur et ergo necesse est ut carneum hoc vinculum quâ— ferre talenti pâ—ndus non valemus infirmetur Greg. 17 18. And it is love to this Christ which can sweeten and succeed out duties upon his own holy day Love to Christ will make prayer the evidence of our desire to be at home and make hearing only our inquiry which is the next way to bring us home and make Sacraments our Corn by the way to support us till we do come home and make all other duties the planks upon which we get to come to shore to our desired and longed for home Let all our services on a Sabbath be acted with a serious poise and deliberation Meat which is rasht up never tasts Praescrip 2. pleasantly In holy duties we must carefully distinguish between holy delight and sinful precipitancy the Wise-man Jer. 8. 6. counselleth us to look to our foot when we go into the house Quatuor causae afferuntâ—r ex Hebraeis quare pecus separatum et comparatum decimo die asservabatur usque decimum quartum 1. Ne Israelitae negotiis impediti illud obliviâ—ni traderent 2. Vt meliùs observarent ne defectus aliquis sit in agno 3 Vt ex aspectu agni oxasionem haberent colloquendi de redemptione suâ ex Aegypto 4. Vt sese in tempore ad bonum opus perficiendum accingerent praepararent Fag of God Eccles 5. 1. we must not leap into the Sanctuary but we must pause in our approaches The Lamb for the Passover was taken up the tenth day of the month but not killed till the fourteenth Exod. 12. 3. 6. to shew us how considerately and advisedly we should converse with God in Ordinances Before we adventure upon any Sabbath-duty we should weigh and ponder these four things 1. The infiniteness of that God with whom we have to do Heb. 12. 29. 2. The nature of that duty in which we are to engage which is most solemn and spiritual Levit. 10. 2 3. 3. The preciousness of that soul which is highly concerned in all these services 4. The strictness of that account which must be made for all our Sabbath opportunities Nothing more ripens and amplifies our spiritual advantage then a serious advisedness and we are necessitated to it not only because our hearts are so slippery and will easily beguile us in holy services but because Satan never makes greater On-sets then when we are in Heavens roade Therefore on a Sabbath let us compose our selves for Divine Worship and dress our selves as the Spouse to meet with the Bride-groome of our souls Rash duties leave cold hearts and are nothing less then offering up strange fire Levit. 10. 1 2. When Ahab seemingly pleased God in his humiliation he walked softly 1 Kings 21. 27. And we must come to holy duties as the wise men of Mat. 25. 10. the East came to Christ with an observant distance and veneration Mat. 2. 11. Our inconsiderate adventures upon things sacred and divine only lose the taste of the duty and trifle away
Origen In the times of the Law saith he the Jews were not to stir out of their places upon the Sabbath day Exod. 16. 29. Now what is the proper place of the soul but Righteousness Truth Wisdom and Sanctification and whatever speaks Christ and from this place we Christians must not stir upon the Lords day In the times of the Law the Jews were to carry no burdens upon the Sabbath day Jer. 17. 27. And what is this burden but all sin and this burden we Christians must not carry on our Sabbath In the times of the Law the Jews were not to kindle a fire throughout all their Habitations upon the Sabbath Exod. 35. 3. And what is this kindling of fire but the inflaming of lust and no such fire must be kindled by Christians on the Sabbath Now what Origen cautionates us against on the Sabbath is as much to be avoided and shunned on the week day In a disposition to serve God So we must keep every day a Sabbath though we are not always in a Sabbath dayes time Verum quidem est Sabbatum spirituale nobis perpetuò colendum esse sub novo Testamento Wal. yet we should be always in a Sabbath days frame in such a blessed bent of heart as to be fit for holy business and heavenly employment And the Apostle adviseth us 1 Thes 5. 17. To pray continually viz. To be in a continual frame of heart fit for holy prayer And the Apostle James Jam. 1. 19. commands us to be swift to hear viz. Always to have Spirituale Sabbatum est quo vetus homo noster homo peccati cum singulis suis actionibus otio quodam veluti sepelitus est ut novus homo qui secundum deum creatus est vires suas exerat opera sua perficiat Muscul an open ear ready to hearken to the sweet and sacred word of God We find the Prophet Ezekiel Ezek. 1. 5 6. describing four living creatures having four faces and four wings Faces ready to mind and wings ready to move into any part upon the work the Lord should assign and appoint them And thus Gods people should be always in a prepared frame of spirit for holy service we should be as cautious of sin and as propence to service as if every day was a Sabbath day The week contains no day for sinful work the Apostle tells us 2 Tim. 2. 19. Let every one that nameth the name of Christ depart from iniquity And iniquity not iniquities any one particular iniquity And so likewise in the week our secular works must not indispose us for heavenly Dies è septem unus externis salutis mediis dedicatus Sabbatum interius perpetuum magis et magis promovet Hier. services and holy duties but we must have heavenly hearts in our earthly labours It is very observable that in the time of the Law the word Sabbath signified a whole week Lev. 23. 15. And so in the time of the Gospel Luke 18. 12. And doth it not point out this That we should keep our whole week as a Sabbath and that Sabbath-holiness should make all our life-time but one intire holy day Our spiritual Sabbath as Musculus observes Must be continual Rom. 11. 16. we must be always crucifying the old man and getting our 1 Cor. 5. 6. corruptions to their rest that they may not be working nor employed to fledge temptation into actual sin and we must be always employing the new man to excite its power in spiritual operations and this must be our daily and continual Sabbath This resting from sin and this working for God is never unseasonable and these two are the integral parts of a Sabbath And thus to employ our selves in the week doth exceedingly fit us for the Sabbath Many have little of the Sabbath in the week and therefore they have too much of the week in the Sabbath they are strangers Mandaverat quidem deus sub veteri Testimento ut in ipsa septimanâ aliquae quoque horae divino cultui consecrarentur manè imprimis vespere cùm sacrificium juge in templo offerreretur perpetuò sacrificaretur Wal. to Sabbath-work on the week dayes and therefore they are enemies to Sabbath-work on the Lords day Christians should attempt to begin heaven here and there is a perpetual Sabbath our life below should shadow out our life above It must be confessed our indulging our selves too much in sin and bemiring our selves too much in the world on the week day doth very much unqualifie and indispose us for heavenly rest on the Sabbath day But when we have set our selves against sin and have been spiritually minded in the works of our Calling not omitting the heavenly duties of prayer reading the word holy discourse and heavenly meditations on the week dayes we then with more complacency lean upon our beloved and with more delight meet him in his â—anquetting house Cant. 2. 4. on the Lords day Holy weeks make heavenly Sabbaths and the more strict we are in passing of the week the more savoury and serious we shall be in observing the Sabbath Walaeus very well observes That in the time of the Law God had his dayly sacrifices Psal 133. 2. Numb 28. 3. as well as his double sacrifices on the Sabbath day Numb 28. 9. To intimate to us There must be something of a Sabbath in every day nor must the oil of holiness only be poured out on the head of a Sabbath but it must run down to the skirts of the whole week the performance of divine worship is calculated for the week though the solemnity of it be reserved for the Sabbath Well then let something resembling a Sabbath be found in our own dayes let a happy vein of holy rest with God run through every day The Jews had their morning sacrifice when they entred upon their work and their evening sacrifice when they wound up and ended their work they gave God the first Job 23. 12. and the last of every day in holy and solemn worship He that was Alpha and Omega the first and the last had the Tres sunt diei partes inter Judaeos prima pars ad orationem secunda ad legem tertia ad opus seculare destinabatur Alpha and Omega of every day nay learned men observe that the Jews divided the day into three parts The first ad Tephilah to Prayer the second ad Torah to the Law the third ad Malacha to their work Thus God had his part of every day among the poor Jews nay double worship for single work And let not a repudiated Jew be more franck in giving God his time then the redeemed ones of Jesus shall they have so much of the Sabbath in the week and we so much of the week in our Sabbaths As the Apostle saith Rom. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid It would be strange if the branch which is broken of
securing to its self an everlasting Heb. 9. 15. inheritance and therefore no time can well be lost The Client who hath his suit to follow gets up early to wait at his Councellors door The Husbandman betimes waits on his business in harvest time The Sabbath is the souls good wind for heaven and mariners must not lose their winds they may so lose their voyage The Israelites were not to Exod. 16. 25. gather Manna on the Sabbath for then the showre ceased but Christians are then chiefly to gather their spiritual Manna for then the shower is most plenteous If one day in Gods Psal 84 10. Courts be better then a thousand as the Psalmist speaks it is so in relation to the soul and shall then any time of it be lost Shall we clip that day when the very clippings are as good silver as any that is left The souls interest widens the Sabbath and would lose no time The temptation of Satan contracts the Sabbath and would mind no time Now whether we should hearken to our better part or our Manè i. e. tempestivè sollicitè vigilanter secundò mane i. e. opportunè Alap worser enemy is most easie to discern Surely carnal sloth on Gods holy day doth onely evidence the conquest Satan hath gained over us There are two things he tempts us forcibly to to lose our Sabbaths and to lose our souls and it is no weak no faint memento to us to rise early on Gods day to seek him when he professes so often he rises early himself Jer. 7. 13. Jer. 26. 5. Jer. 25. 4. and sends his Prophets early to seek and enquire after us Let us cast an eye upon the examples of Gods Saints they are early in their visits of God The Church resolves to get Cant. 7. 12. up early and go into the Vineyards she would betimes gather clusters spiritual food for her feeding and refreshing The Church denotes her longing after Christs presence Eâ—ce sanctorum animae ec ce sanctorum mentes quae ad excellentissimos fructus gloriosissimè perveniunt Philo. there will be nothing but fruitfulness and flourishing where Christ draws near Christ comes not empty to his Spouse but he brings abundance of grace and sweetness with him The bubbling and boyling hearts of Gods holy and hidden ones are waiting for the first opportunities to enjoy communion with God they will file off the chains of sloth and sleep to be free to converse with their beloved The holy Psalmist in this duty writes us the fairest copy sometimes he began his devotions in the night watches before any appearance Psal 63. 6. of day had made a rent in the mantle of the night when others were rockt asleep and fast in the armes of natures nurse for so sleep is David was waking and busily imployed in holy meditation and devotion But if the night had been farther spent yet he was so early in his addresses Psal 88. 13. that he professes that he prevented God himself he was with him before the Lord could well expect him If he delayed his devotions till towards morning yet then he Psal 130. 6. grew so impatient that he longed as much to be with God as the poor tyred Sentinel waited for day peep that he might be taken from his harsh and dangerous employment for thus he speaks Psal 130. 6. My soul waiteth for the Lord more then they who watch for the morning I say more then they who watch for the morning And it is observable least we should think he had spoken more his affection then his practice he repeats the word twice for our greater assurance Nor will his zeal or divine affection suffer him to let the morning steal upon him that he should see the light of the sun before he had pursued the light of Gods Countenance no He will prevent the very first dawning of the morning so he saith Psal 119. 147. I prevented the dawning Psal 119 147. of the morning and cryed I hoped in thy Word And in this passage it is most remarkable timely piety and devotion it was not a fit of love but a holy custome And lastly if his natural rest had kept him a prisoner from God longer then usual yet he resolves he will awake early Psal 108. 2. Psal 108. 2. Psal 57. 8. Psal 110. 3. 1 John 1. 3. Nay he will awake right early Psal 57. 8. The rest of nature shall not long withstand â—he force of grace and holy love but he will break out of the womb of the morning to cry and wait for God to enjoy salvifical fellowship with him Now if David was so early in his inquisitions after God on any time or time indefinite how much more should we on Gods own holy day that peculiar day which God hath especially Psal 118. 24. made for close converses between himself and the precious soul Now if you ask me what employments or affairs engaged Davids early awakings that he could not fetch his sound sleeps as well as other men I answer I find four things that took up Davids earliest thoughts First Prayer so Psal 5. 3. and so Psal 88. 13. And in the morning shall my prayer prevent thee This holy man must break the silence of the night by the approaches of his soul before God break the darkness of the night by the approaches of the sun He remembred that those who sought Prov. 8. 17. God early should find him Prov. 8. 17. A rich promise can draw out Davids heart in holy prayer Secondly Meditation Psal 63. 6. David could let out his earliest thoughts upon God as the most pleasing subject they could prey upon Indeed most sutably our thoughts should Rev. 1. 8. begin with him who is the beginning of all things who is both the fountain to bubble forth and the pillar to support Porro α. ω. proverbialitèr dicitur de eo qui primus est in re quapiam seu qui in aliquo genere est summus Pau. our beings In the spiritual nature of God is the reason of our spiritual worship his wisdome is the reason of our submission his holiness is the reason of our conformity his justice is the reason of our fear his goodness is the reason of our love his truth is the reason of our trust his grace is the reason of our prayers and his glory is the reason of our praises Now here is the flowy field for the soul to meditate in in the freshest morning Thirdly Holy thanksgivings Psal 92. 2. the words are these To shew forth thy loving kindness in the morning and Psal 59. 16. this Psalm is the song for the Sabbath as the title informs us indeed every morning but much more on the morning of Gods holy day there should be a dew of holy thanksgiving upon the heart of every believer Fourthly Acting of graces so the Psalmist Psal 119. 147. I prevented
the dawning of the morning and cryed I hoped in thy word Morning gâ—aces like morning stars shine brightest David used to cast anchor upon divine truth in the morning he did not onely meditate on it but act his hope and confidence in it and this was Davids work in the earliest part of the day and this is a rare Copy for us How should we prevent the dawning of a Sabbath in our flights to God in our longings after Christ in beginning our Sabbath-work Judg. 21 4. Love to God and his Ordinances should tear the curtains open disdain the softness of the pillow and betimes 1 Joh. 1. 3. break open our closet doors to enjoy fellowship with Pers râ—m Rex unum habebat cubi uâ—arem qui idoffi ii habebu ut manè ingressus regi diceret Surge ô Rex etque ea cura quae te curare voluit Mosoromisdes Plutarch the Father and his Son Jesus Christ But to conclude this particular Plutarch reports That the Persian King had one of the Servants of his Chamber every morning to come to him and to cry to him Rise O King and follow those cares which thy good genius will have thee to pursue Let us onely invert the phrase and instead of thy good genius say Gods good spirit and it will be applicable to our selves Let us especially early on Gods day resolve we will follow the traces in which the holy spirit shall lead us Let us seriously preponderate the weight and multiplicity of a Sabbath-days work The Traveller who is to ride many miles gets up early in the morning and so sets upon Judg 19. 8. his Journey The soul hath a great way to travel upon the Lords day its task is great and therefore its time must not run wast There are many duties to perform First Secret duties On the Sabbath there are some duties which must onely be acted between God and the devout soul A gracious heart will have private intercourse with God Jesus Christ went into a Mountane apart to pray Mat. 14. 23. and he was there alone The Saint some times turns the Closet into a Sanctuary and never more fitly then on a Lords day Our dear Lord bids us go some times into our Chambers Mat. 6. 6. and shut the doors upon us The Saints are Gods hidden ones in point of worship they serve God in their recluses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem vis locum occulium notat Par. and private retirements and this is an evidence of their uprightness The Spouse sometimes meets her beloved and none shall be spectators of their holy fellowship Nunquam minus solus quà m cum solus and upon Gods holy day let the gracious soul set upon these several duties First The reading of Gods word The Eunuch was reading the Prophet Isaiah in his Charriot not onely because he would lose no time but because he would be more serious Acts 8. 28. in this secret duty David compares the Word to an honey comb Psal 19. 10. and honey combs are usually in the private gardens The same Psalmist saith The Law was Psal 1. 2. his Meditation in the night and then surely he had few witnesses to view his devotion The closet door may keep out not onely other people but other thoughts and then we are fittest to converse with Gods Word when we are most intent Secondly Another secret duty for the Lords day Is holy Prayer to God and praising of God Indeed prayer is a duty 1 Thes 5. 17. accommodated for all places for all times and all cases but closet prayer on the morning of a Sabbath is like a morning star which portends a fair day We read of our Saviour Mark 1. 35. that in the morning rising up a great while Mark 1. 35. before day he went out and departed into a solitary place Acts 10. 9. and there prayed let us go and do so likewise And holy Peter in this confessed that the Disciple was not greater then his Master for he pursued the same practice Acts 10. 9. Peter went up upon the house to pray about the sixth hour And as we must pray to God so we must sing the praises of God in secret sometimes our closets must not only be our Oratories to poure out our prayers in but our Mount Olivets to sing Hymns of praise to the Divine Majesty Mat. 26. 30. We must begin the works of Heaven in secret which we shall be doing to eternity in blessed Society Thus David praised God seven times a day and certainly he had not every time witnesses of his Divine Exaltation Psal 119. 164. Thirdly A third secret duty is Holy Meditation When the mind that Spiritual Bee is working and seeking honey out of every flower and this piece of service is calculated Gen. 24. â—â— onely for privacy Company untravelling whatsoever meditation works but of this more largely hereafter Fourthly The last duty to be acted in secret upon the holy Sabbath is Self-Examination when Conscience is both Judge Witness and Tribunal And in the acting of this duty there needs no Sessions-house but a mans own breast David saith when we commune with our hearts we must Psal 4. 4. 1 Cor. 11. 28. be still There wants no noise from the world nor from the company of others These two last duties viz. Meditation and Self-Examination are most proper for the most secret and retired places fitter for the Closet then the Church the secret Chamber then the open Sanctuary they are as one saith actions of the mind and so concern a Dr. Gouge mans own self in particular And these secret duties of piety should especially be performed in the morning of a Sabbath that the Lords day may begin with them and then we shall be in a good preparation for other duties The beginning with God thus in the morning may influence the whole Sabbath like the tuning of an Instrument which makes the whole Lesson's melody the sweeter and indeed pure Religion and undefiled which the Apostle speaks of Jam. 1. 27. never look's so comly as on a Sabbath day the day Jam. 1. 27. inhances the duty as the lovely dress doth outward beauty Thus we see there are secret duties to be acted on a Sabbath Secondly Private Duties On Gods holy day we must not lock up our selves and our services above in the Chamber but we must come down into the Family and there the morning stars must sing together to allude to that of Job Job 38. 7. Consort makes the musick The stars shine brightest in a constellation Jesus Christ would not be transfigured alone but he took some to be witnesses of his Glory when he would Mat. 17. 1 2. Luke 9. 18. Mat. 13. 36. pray his Disciples were with him and when he would open the blessed mysteries of the Gospel he takes his Disciples to him In our closets there is indeed a meeting of thoughts
did not rein in the Wolves and put bounds to their brutish severity Fifthly God gives daily testimonies of his love to and care over his people He commands the Earth to nourish and sustain their outward man God provides flocks for Abraham Corn for Jacob and his Family and the Son Joseph Psal 24. 1. Gen. 42. 25. Exod. 16. 13. Exod. 17. 6. 1 Kings 17. 4 6. shall help to support the Father Nay rather than want shall befall his people he will fetch water out of the Rock shower down Manna send Quailes from Heaven prepare a Table in the Wilderness The Empty cruse shall 1 Kingâ— 17 14 be filled to support the Prophet and the Ravens shall dish in provisions for Elijah And God doth not only feed his people with bread that perisheth John 6. 27. but with that Neque corpori neque animae ullâ in parte deest Deu◠è terrâ nutrit corpora è coelis animas verbo spiritu donis innumerabil bus which endureth to Eternal life The Saint lives not by bread only but by every word which proceedeth out of the mouth of God Mat. 4. 4. God feeds the weak Saint with milk the sincere milk of his word 1 Pet. 2. 2. and those who are grown to a higher stature in Religion he gives stronger meat to O blessed care of the great Jehovah towards his dear and precious people Are they sluggish he excites them to work Are they insolent he presently humbles them If Jesurun wax fat and kick he turns them out of Canaan which was both their Granary and Dairy Do they indulge sinful desires God mortifies them and as the Gardiner prunes the Vines weeds the Banks and waters the Cant. 4. 16. flowers of the Garden to cause it to flourish so God visits his people with the North-wind of affliction and with the South-wind of grace and favour that its spices may flow out that his Church may bud and blossom with happiness and prosperity But to wind up this particular so tender and passionate is God in his providence towards his people that he fixes his Church upon a rock Mat. 16. 18. that it may be unmoved and unshaken He leaves heaven to come down to visit it and to lay down his life for it John 10. 11. And after John 10 11. a little time he returns to glory again but he will not leave them comfortless John 14. 18. but sends the Infinitae sâ—nt promissiones innumera exempla quibus apertissimè demonstratur quanta siâ— providentia quâ suoâ— regit electâ—s Deus nihil ut sit certius quam ecclesiam imprimis maximae curae esse Deo Comforter in his room John 14. 16. as his Delegate to refresh and sanctifie his people Now he is in glory he commissionates his Angels to be the guard of his believing ones Heb. 1. 14. and to Minister to their necessities He leaves his promises to be his bond and security to his Saints that their trembling faith may have something to stay upon 1 Cor. 1. 20. He vouchsafes his Ordinances to be marrow and fatness to them Psal 63. 5. for their comfort and revival And least those Ordinances should be dry breasts and barren wombs he promises his presence to enliven and fructifie them Mat. 18. 20. And if his people fall into persecution he will give them interest for their sufferings They Mat. 19. 29. shall have a hundred fold for the present Mat. 19. 29. And if the pension be so large what will the portion be And his Angels shall not only watch over them but God will take care of them himself he will not suffer their foot to be moved Psal 121. 3. Not a foot the lowest member of the body and not moved it is not said not broken but not moved Zach 2. 8. He will keep his people as charily as the apple of his eye Isa 63 9. Zach. 2. 8. If they be over-taken with afflictions he will be in the fire and the water with them Isa 43. 2. Nay so tender is Christ to his people they must not disturb themselves Mat. 6 28. with any care that hair in the eye of the soul which makes it water and is so troublesome 1 Pet. 5. 7. and it is Phil. 1. 29. not to be over-passed God pours his spirit on his people John 14. 26. and his people must cast their care upon God a rare Joel 2. 28. change God sheds his blessings on them and they cast Psal 55. 22. their burdens upon him Psal 55. 22. And to conclude if any attempt their hurt They kick against the pricks Acts 9. 5. And every wound is struck at Jesus Christ Acts 9. 4. All their injuries are reflexions upon himself Gods providence is not only extended to precious Saints but even to the vilest sinners He keeps their breath in their nostrils Isa 2. 22. God sustains and supports them those Vipers fasten upon the hands of providence and it is often a Acts 28. 3. long time before he shakes them off into the fire Psal 64. 8. First He fills their belly with his hid treasure Psal 17. Acts 4. 27 28. 14. He sends the Prophet to anoint Jehu 2 Chron. 22. 7. Gen. 6. 7. and Hazael 1 Kings 19. 15. God kept cursed Cham in the Prov. 8. 15. Ark. He set the Crown on Nebuchadnezzars head Bad as well as good Kings reign by God by his permission and constitution Rom. 13. 1 2. Secondly As God gives wicked men temporal blessings as he is the Author of their possessions so he is the Over-ruler Lam. 2. 16 10. of their actions God bid Shimei curse for the humbling of David He calls Nebuchadnezzar out of Babylon to lead his Jer. 4. 6. people into Captivity Jer. 4. 6. He checkt Laban that he could not vent his rage and enmity against Jacob he curbed him in and restrained him Gen. 31. 24. he must hush Gen 31. 24. and not speak a distastful word to him It was of God that Judas did act so treacherously the Pharisees so blasphemously the Jews so inconstantly and the Souldiers so cruelly against Jesus Christ Acts 2. 23. Herod murders the innocents and in it fulfills a Prophecy Mat. 2. 28. The Romans destroy and burn Jerusalem and so fulfil what was foretold by holy Daniel Mat. 24. 15. Thirdly God doth not only over-rule the actions but the words of wicked men Balaam that cursed Miscreant shall pronounce a glorious prophecy concerning Jesus Christ Numb 24 17. Numb 24. 17. And Caiphas unawares shall foretell Christs death the meritorious cause of Mans felicity John 11. 50 51. He spake not as byassed by his own judgment but as over-ruled by Divine Providence Though Princes wear their Crowns on their heads yet their hearts are in Gods Prov. 21. 1. hand Fourthly And God doth not only over-rule the actions Impii sunt vasa irae â—daptata ad
interitum ruinam and words but he appoints the ends of wicked men What ever glory bespangles their passage yet shame and confusion shall be their end Prov. 16. 4. They are fitted for destruction both by their own sin and Divine Justice which will not be always dallied with The wicked who here rise up in Mat. 25. 41. Pride and opposition shall at last go down into Hell and Exod. 14. 27 28. damnation Psal 9. 17. What fatal and tragical ends have over-taken insolent and unbounded sinners Pharaoh drowned Hest 7. 10. by a wave Haman strangled by a cord Jezabel dasht in 2 Kings 9. 33. pieces by a fall and proud persecuting Herod eaten up by a worm and Gods vâ—â—se and wonderful providence shines forth Acts 12. 23. in all their â—xâ—cutions the finger of God not only hastned Rom 9 â—2 but specified their dispatch Nay the foot-steps of Gods providence are seen in the most minute and inconsiderable things of the world He numbers Ab ipsis soltis arborum â—tque flosculiâ— providentià suâ— ad imaâ—sâ—â—pâ—rtiâ—g â— Deus Plotin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnia disponuntur omnia ad suos dâ—ducuntur sines tandem â—d ultimum qui est gloria Dei Probrum non est ea fecisse multâ— minus facta dirigere nec sic humilis est qui ad humilia attendit nec altissimè habitare cessat qui dâ—mississimè prâ—sp cit Leid Prof. Quis disposuit membra culicis aut pulicis ut habeant ordinem suum vitam suam Aug. our hairs Mat. 10. 30. and not one of them shall shed without a providence he keeps the Sparrows those little worthless birds which feed mans ear not his belly and not one of them falls to the ground without a providence Mat. 10. 29. He guided the bow which slew the King of Israel 1 Kings 22. 24. He caused the Iron to swim to evidence both his power and his providence 2 Kings 6. 6. He takes care of Oxen 1 Cor. 9. 9. and provides meat for the young Lions Psal 104. 21. those Beasts of prey whose Dens are their slaughter-house and the Forrest serves only for their destructive range The eyes of all wait upon God Psal 145. 15. And he lays in their provision God prepared the goard to râ—frâ—sh Jonah and God prepared the worm to destroy the goard Ion. 4. 6 7. To such minute things the providence of God stoopeth God sees to the bringing forth of the wild Goats and to the calving of the hinds Iob 39. 3. and when they are brought forth God sees to their growth and good liking Iob 39. 4. God takes notice of humane contracts who borrows who lends Deut. 28. 12. and his precious ones shall lend and not borrow God by his providence quiets the Beasts of the field disciplines and keeps under the fowls of the Heaven and stills the creeping things of the earth from rising Hos 2. 18. That as the greatest things cannot disannual so the least things cannot escape the providence of God As Gods providence is seen in the conservation of all things in their beings so in the direction of all things in their actions Deus singularem rorum quarum cunque providentiam habet Chrysost Nihil planè in mundo est quod ante mundi constitutionem non suerit à dei praescientiâ praevisum à dei voluntate praeordinatum The enmity of Joseph's Brethren is directed by God to the promotion of Joseph's person and therefore Joseph saith Gen. 50. 20. That providence was ordered by God He was sent into Aegypt by a barbarous sale but God brought him into Aegypt by a gracious hand The Jews in their rage bring Christ unto the Cross but God in his love makes that the way to bring us to the Crown they shed and we are washed in the same blood Rev. 1. 5. Nebuchadnezzar in his fury marches against Jerusalem to revenge himself against a perfidious and fedifragous people but he onely executes Gods design to captivate a rebellious Nation Jer. 6. 22. Ier. 10. 22. And therefore God calls that proud Prince his Servant Jer. 25. 9. Jer. 27. 6. He onely did the drudgeries of Divine displeasure Man may bring the Instrument but God playeth what tune he pleaseth God over-rules the most inconsiderable and smallest things to bring about the most material and important effects The Gen. 39. 18 19 20. unridling of a dream promotes Joseph to be the second man in Aegypt A lye throws Joseph into prison and a dream Gen. 41. 14. brings him out God over-rules the most contingent and casual things to bring about the most certain and infallible events 1 Kings 1 Kings 22. 24 22. 24. It was Gods hand guided the arrow to make good the prophesie of holy and faithful Micah God can over-rule the very sins of wicked men for gracious and excellent events so the persecution of the Church Sanguis martyrum est semen ecclesiae of Christ is for the increase of the Kingdom of Christ As black lines beautifie the Picture and set it off the more Wicked men bring Martyrs to the stake and the stake becomes a pulpit wherein the Gospel is propagated It is very observable what the wise man takes notice of Man in his own heart is full of contrivances Prov. 16. 9. several Prov. 16. 9. Rerum omnium exitus in manu dei est Lingua non exâ—licarâ— potest sine providentiâ dei linguâ—m dirigentis Zanch. things roule up and down in his mind but at last all his wayes are directed by God they hit the mark at which God levels so that the heart cannot devise nor the tongue speak any thing which is not guided by God to fulfil his purpose The Prophet Jeremy asserts Jer. 10. 23. That the way of man is not in himself it is not in man who walketh to direct his steps Every way of man is byassed by the guidance of 2 Kings 6. 19. the Almighty to arrive at that end which God hath determined Prov. 21. 1. Nothing is in our power as Zanchy well observes but Deus flectit omnium hominum voluntates quocurque vult August Omnia ducuntur ad finem à deo determinatum sâ—â—ientissimè et justissâ—rè ad ipsius gloriam Leid Prof. all our wayes works and words depend wholly upon the providence of God Kings of all persons are the most Arbitrary yet their heart which is the most arbitrary part of Kings is in Gods hand and is turned and disposed as the rivers of wâ—ters and run into what channel the Lord pleaseth Princes themselves are not so swayed by their volatile fancies or imperious lusts but that all their counsels tend to and all their proceedings end in what God hath designed the very traces and windings of all their roving progresses center and are fixed in Gods determinate purpose Gods providence is seen in the deduction of all things to their appointed ends