Charity And now shall the Heathen make it an inexpiable Crime to work upon one of their holy days and shall it be venial for us to follow our works and pursue our lusts on Gods holy day Shall Saturn and Jupiter be honoured with more solenmity and served with Exod. 15. 6. more care and sedulity than Christ or Jehovah Sure this Exod. 15. 11. must needs be the dregs of prophaneness to give our heavenly Father and our dear Redeemer whom sometimes we call our Beloved less veneration on his own day then Pagan Worshippers give their Idol Gods on their Festivals How strange is it that we must go to Dagon to learn how to use the Ark and must repair to the Roman Flamins or the 1 Sam. 5. 2. Syrian Priests to know how to keep a Sabbath God sends the sluggard to the Ant and the Pismire to learn fore-sight and industry Prov. 6. 6. And he may send Sabbath-breakers to the Gentiles and Paynims to learn Sanctity and Devotion But let Christians say the solemn Devotions of Pagans shall heat our zeal but not reproach our slâ—th they Psal 26. 6. shall only serve us to take aim how we may steer our Devotion with greater fervour and dexterity Argum. 6 Let us observe the zeal of holy men mentioned in Scripture who have been eminent for Sabbath-observation The Apostle gives us a good rule Heb. 6. 12. Let us be followers of them who through faith and patience inherit the promises These Patterns of Piety may be our conduct and guide in this matter take them in what age you will the Sabbath still lay near their hearts and was venerable in their practice 1. Some before the Law were remarkable for Sabbath-holiness they dreaded the pollution of Gods day before the terrours and smokes of Mount Sinai And though they were in a Wilderness they had not so lâ—st themselves but they knew how to meet with God on his own day And as Manasseh Ben-Israel well observes The Jews were forced Cogita in Aegypto ubi serviebas etiam ipso sabbato peâ— vim te coactum ad labores Et sic saâ—ientes inter Judaeos Deut. 5. 15. unanimiter applicant Manas Ben. Israel to neglect the Sabbath in Egypt by reason of the violence and cruelty of their Taskmasters but when God brought them out of that Land of bondage one of their first works was Sabbath-observation Their Delivery is historically related in the 14th Chapter of Exodus and their observation of the Sabbath in the 16th Chapter of the same Book So Exod. 16. 30. So the people rested on the seventh day which must needs be meant of an holy Rest for a naked bâ—re Rest is the loss not the sanctification of a Sabbath And if the people of Israel had so rested God soon would have taken notice of it and have severely threatned if not sorely punished it but no word of reproof but only of those Quieverunt Israelitae non solùm illo die frustrati fuerunt spe suâ egrediendi sed aliis diebus septimis consequentibus Riv. who went out on the Sabbath to gather Manna some few straglers Exod. 16. 27. who instead of finding Manna lost their way and met with a reproof instead of a meal Now here we meet with Gods people keeping Gods day before the fourth Commandment was proclaimed by sound of Trumpet Now shall the people of Israel without the sanction of a law rest with God on his own day and shall Christians who have not onely the force and obligation of the fourth Commandment but the alluring argument of Christs Resurrection to oblige to the sanctification of the Sabbath shall they be careless and negligent vain and frothy on Gods holy day Surely the darkness of an Heathen and the twi-light of an Israelite wandering up and down in a wilderness will bear witness against such a generation 2. Some holy men under the Law I shall only select here the rare Example of good Nehemiah an excellent pattern for Magistrates and People how carefully to observe Gods holy Sabbath And his Zeal shall be comprised in four particulars He looked upon the reforming of Sabbath-abuses as a principal part of Reformation therefore he reproves threatens and sets watch to observe the prophanation of this holy Nehem. 13 15 16. day He beareth his testimony vigorously against it Nehem. 13. 15. And here the courtesie and common civilities which are given to strangers bear no sway with him Nehem. 13. 16. He will not strain courtesie when the honour of God is concerned obedience is better then sacrifice much 1 Sam. 15. 22. more then civilities The pollution of a Sabbath that God provoking sin makes this holy man wave all fair and debonaire carriages and turns courtesie into severity and usual reception into just indignation Nehemiah thinks the cause of the Sabbath worth contending for with the Nobles themselves Nehem. 13. 17. not only with inferiour people who are soon hushed with his Authority and tremble at the Magistrates sword but with the Peers of the Realm who might enter the lists with him or hatch some conspiracy against him but holy zeal is no Nehem. 13 17. respecter of persons and in this Nehem. like the three children Dan. 3. 18 19. Is not sollicitous to pore upon his own concerns or interest duty and not safety guides him a rare pattern for Magistrates This good Governour personates the Prophet and gives in a narrative not only of those judgements which had overtaken those who had prophaned the Sabbath in former times but he fore-tells the same calamities to ensue upon Nehem. 13 18. the present Age if Gods Sabbath be defiled Nehem. 13. 18. He turns all his speech into action the true genius of piety for indeed councils and threats are both abortive untill enlivened by execution therefore Nehemiah scatters Nehem. 13. 21. strangers by force Nehem. 13. 21. and chases them away from Jerusalem that they should not come near it upon the Sabbath day Neh. 13. 21. And he lays a severe command on the Levits for Sabbath-sanctification and in the discharge of his duty he recommends himself to the mercifull and kind remembrances of the Almighty Neh. 13. 22. And here as our Saviour saith let us go and do so likewise Luke 10. 37. Let us imitate the zeal of this excellent man whose name for his love to and care of Gods Sabbath lives in the blessed Scriptures and there shall survive to all perpetuity But shall Nehemiah not permit a piece of ware to be sold on the Sabbath without the gates of the City and shall we commit a lust on Gods day within the walls of a house of a Stews or an Ale-house Shall he forbid all Merchandize and shall we traffique with Hell on the Sabbath day Surely his Zeal will turn into our flame and this will fall in with other aggravations of our sin we scribled after so fair a copy 3. Some after the Law
God who is the highest and chiefest good the most transcendent Si tanta vis solis creati est ut suo calore rebus nascentibus vitam non modò impertiat sed etiam animos hominum immò omnes creaturas diffusione radiorum lucis suae suaviter recreat et mirificè dilectet Quantum in infinitùm majori gaudio credendum est completum in pectora piorum quando creatorem solis solem justitiae ac salutis non modo oculis suis intuebuntur sed etiam intimâ ejus communicatione discussis penitus peccatorum tenebris plenissimè persoventur loveliness and superlative sweetness The Sun of nature how doth it refresh us in our view of it how infinitely more the Sun of righteousness Mal. 4. 2. when shining in its full glory above in the heavens And as in our heavenly Sabbath we shall be ever venting our joys in God so our work shall be always to be praising of God the glorifying and lauding of God will be the Saints great employment in heaven God who is the chiefest good cannot be seen but he must be loved and what we love we necessarily praise Commendation is the natural fruit of affection All creatures who arrive at the sight of God are filled with his praise they have words to advance God if they have eyes to behold him the four beasts Rev. 4. 8 9. If they have wings to fly to God they have language to honour him if they have eyes to behold him they have tongues to admire him The four and twenty Elders Rev. 4. 10 11. They are not onely prostrate before God but they speak admirably of God their praises are as high as their persons are low they indeed cast down their Crowns but they lift up their voices as in the forementioned Text. The Seraphims above the Throne of God though they cover their faces they do not hold their tongues and though they hide their feet they still lift up their voice Isa 6. 2 3. The Angels about the Throne of God magnifie the Name of God Rev. 5. 11. Those pure spirits are praising spirits And assuredly whosoever comes near the Throne of the Lord will exalt the Majesty of God The beatifical vision will be the attractive and incentive of eternal praise and adoration Praise in heaven is the Angels song the Creatures Ipsam veritatem purae mentis oculo intuens cantabo cremeo sonum festivum Aug. Mat. 22. 30. Luke 20. 36. Heb. 12. 23. tribute the Saints hallelujah the efflux of unspeakable joy which arises from the possession of God and this is the work of the first-born now they keep their Sabbath in another world Our Sabbath here resembles our Sabbath above in the enjoyments of it Our Sabbath in this life is a day of fellowship with God Ordinances are the Garden for the soul to walk in together with his beloved Psal 63. 2. They are the souls banquetting house and the Sabbath is the souls banquetting Cant. 2. 4. John 5. 4. John 2. 10. Mat. 5. 1. Luke 22. 12. Luke 1â— 42. John 9. 4. day This holy day is as the poole of Bethesda to cure our spiritual diseases as the wedding in Cana of Galilee where we meet with our better wine as that Mountain where Christ preacheth to us by his Ministers as that upper room where Christ sits down with his Disciples the Sabbath is that day in which we have unravelled to us the things which belong to our peace Now the Christian enjoys converse with his elder brother the Lord Jesus Christ now he transacts the great affairs of eternity layes in stores of spiritual grace for future spending and busies himself to carry Mille gehenna ponas nihil tale est quale est excludi à gloriâ Chry. on the suit of his immortal soul And as for our enjoyments in our heavenly Sabbath they may be all summed up in the beatifical vision This is the Saints essential and principal beatitude when they are arrived at their Country above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 1 Cor. 13. 12. 2 Cor. 5. 7. Rev. 22. 4. Chrysostome observes It is more then a thousand hells to be excluded from this glorious sight Basil saith The want of light is no such prejudice to the eye as the banishment from the sight and presence In vitâ aeternâ dei essentia non quidem sensibus verùm animo ceu mente cognosâ—etur à beatis siâ—ut 1 John 3. 2. Pet. Martyr of God is to the poor desolate caitiff soul The sight of God is like a knot of Diamonds it sparkles with all varieties of glory it is the glorified Saints heaven the Angels happiness in this transporting vision is contained whatsoever man can well desire whatever man can well bear it is the Paradise of pleasure the fountain of joy the field of knowledge the fuel of praise the heigth of triumph this shall be done to all whom God delights to honour Biel taketh notice there Videbimus deum spiritu videbimus et oculis sed spiritualitèr corpora enim nostra erunt spiritulia non substantiae sed qualitatis actionis ratione Alsted is a four-fold way of knowing God 1. By Faith 2. By Contemplation 3. By Apparition 4. By open Vision The first way is of common grace the second of excellent grace the third of special grace and the fourth of consummating glory The sight of God then is our chief enjoyment in our heavenly Sabbath the top of all the highest round in the Angels ladder There was a bright essay of this glorious sight in the Lords familiar discourse with Moses Rev. 22 4 5. Exod. 33. 11. Mat. 17. 2 3. Rev. 1. 13 14 15. Job 19. 26. Psal 42. 2. Psal 16. 11. Psal 36. 10. Exod. 33. 11. Numb 12. 8. A brighter discovery of it in Christs transfiguration before his Disciples Mat. 17. 2 3. but the most bright representation of this Coelestial prospect was in the Patmos Vision of John the Apostle when he saw his Redeemer in his glorious and heavenly robes Rev. 1. 13 14 15 c. The beatifical vision hath blown up sparks of triumph in the hearts of Gods people even in this life This caused Job's oâ—asion and exultation on his dunghill John 14. 2 3. Job 19. 26. David's triumph on his Throne Psal 16. 11. This blessed sight is that good which the Saints promise themselves in another world Psal 36. 10. For this sight believers long Psal 42. 2. To this sight the promise looks Psal 66. 18. Mat. 5. 8. To make way for this sight our Saviour is gone before John 14. 2 3. And to secure this glorious sight Christ hath begged it of the Father Visuri sunt beati deum in ipso corpore sed utrum per ipsum non est parva quaestio Aug. de Civ Dei John 17. 24. And the enjoyment of this happy sight will be our Crown in our Sabbath above Great Divines contest much about
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
men defile not enjoy an Ordinance John 17. 21. They are spots not guests in that holy Feast It is onely the spiritual man is fit for converse with God Princes converse not with Beggars nor God with sinners Christ in his incarnation tabernacled with the Sons of men John 1. 14. But in his communion he converses with the Sons of God he gives his people the meeting Mat. 18. 20. The Sun shines upon the stars and they reflect its light with a glittering rebound Christ when he arose again gave not the meeting to the world but to his Disciples Luke 24. 36. And so in his blessed fellowship he visits not the formalist but the Saint Christ in his ordinances influences his living Eph. 1. 22 2â— members not glass eyes the speculative Atheist not painted faces the varnished hypocrite not ' wooden legs with the silken stocking upon them the spruce and self-deceiving moralist who with Agag are ready to depose the bitterness 1 Sam. 15 32. of death is over We must be on the Lords day in grace actual On the Sabbath the soul is to be set on work in acting several graces and some seem to be of a different nature As faith and fear heavenliness of mind and humbleness of heart repentings for sin and relyings on God tremblings of the soul and restings on Christ a real longing for promised mercies and yet a quiet staying for those mercies promise by hope expecting good things to come and yet by faith possessing those things at present This embroydery of grace must be on the heart of Lam. 3. 26 a Saint upon the Sabbath One of the Ancients compares Greg. Mor. l. 19. sect 30. holy men upon Earth unto those holy Angels of Heaven Rev. 4. 8. that are said to be full of eyes within and without In the week the Saints must use their eyes without Psal 77. 6. looking after their necessary callings and their occasions in Hos 6. 3. the world but upon the Sabbath they more solemnly set Ex cognitione dei omnia utriusque tabulae officia tanquam ex fonte promanant et eatenus placent quatenus illam praelucentem habent Riv. on work their eyes within looking inward upon the estate of their souls knowledge must open its eyes and repentance must drop its tears every grace must be in ure and exercise Indeed the Sabbath is the proper season for the acting of our several graces working as Bees in a Hive making honey of every ordinance Sorrow and confession must begin faith and prayer must carry on and holy thanksgiving must conclude the duties of a Sabbath Our hearing the Word must be introduced by holy appetite and desire we must long to be in the Courts of God It must be entertained Psal 84. 2. Luke 8. 1. Heb. 4. 2. Mat. 13. 19. by faith and affection it must be improved by zeal and an holy conversation our lives must be comments on Gods sacred truths and so all other ordinances of the Sabbath must be the sphears for our graces to move in as stars in their Phil. 1. 27. Orbs and this is to be in the spirit on the Lords day Let us study to be in the comforts of the spirit upon the Lords day The joyes of the Holy Ghost are the musick of heaven below the hearts rapture paradise in the bosome the sweet earnest of future blessedness they are the ecchoes of assurance and the reverberations of a good God and a good Conscience Spiritual comforts hath many springs but all most pleasing and complacential They are the comforts of God 2 Cor. 1. 3. who is a fountain above us The Father of mercies leaves a seed of joy in the soul They are the comforts of the Holy Ghost Acts 9. 31. who is a blessed spring within us John 7. 37. shedding those grateful streams of peace and joy which drench the soul with unspeakable delight They are the comforts of the Scriptures Rom. 15. 4. which are as sweet Gardens without us every promise being Consolatio omnis nititur promissionibus gratuitâ— Dav. as a sweet rose every truth being as a flower of the Sun and every threatning being as wholesome worm-wood in this salvifical garden They are the comforts of the Saints Col. 4. 11. which are as lights about us for our more comfortable passages to Sancti nos solantur invisendo condolendo necessitatibus nostris administrando et miserrimas nostras conditiones sublevando Dav. our rest and happiness Communion of Saints being not only an article of our Creed but an helper of our joy in our travels to Canaan But to return to the comforts of the spirit Gods people may find soul-refreshing comforts in Christ the Lord upon his own day and the measure of their comforts may mount their souls so high as to make them like Moses upon Mount Pisgah viewing Canaan the heavenly Canaan flowing with that which is better then milk and honey the soul of a sincere Isa 51. 12. 2 Cor. 1. 4. Luke 2. 29. Isa 56. 7. Christian may swim in a sea of sweet delight he whose heart hath been as a boat which could not be got up all the week because of low water yet may be brought up in an high spring tide of spiritual comfort upon the Lords day being ready to say with Old Simeon Lord now lettest thou thy servant depart in peace Luke 2. 29. the soul may be so Psal 94. 19. Isa 57. 18. filled with joy upon Gods holy day in his house of prayer that he may be ambitious of his eternal Requiem in the bosome of Christ Nay upon the Lords day a believer being in the spirit the worst evils may amplifie his best comforts to think of sin remitted hell removed death vanquished devil Gen. 42. 38. conquered all these make for him that he may go down with Jud. 14. 14. joy and triumph to the grave Out of every eater comes meat the upper and the neither springs run all into the Josh 15. 19. same stream of comfort to the Saints Every thing on a Sabbath is an occasion of spiritual joy to them If they look up Isa 29. 19. to God they will joy in the Lord Rom. 5. 11. If they consider Isa 35. 2. the season of a Sabbath that is the time nay the term Isa 52. 9. time for the soul which is matter of joy nay as the joy of harvest Isa 9. 3. If they glance at the word they receive the word with joy Luke 8. 13. If they act their graces this is with joy unspeakable and full of glory 1 Pet. 1. 8. It was a brave speech of a Martyr to his cruel tormentors Work your will upon my weak body as for my soul it is in heaven already and over that Caesar hath no power So it may be the case of a Christian upon a Sabbath he may be as in heaven beginning his triumphal hallelujahs It is no
shouldst consider the importance of it it cost more even the precious bloud of Jesus Christ and while thou art sporting and idling in the fields God might have been speaking to thy soul Augustine was converted by a Sermon of holy Ambrose Peter Martyr was brought home to God by a passage of a Sermon As for those who must have a walk after Sermon these impoverish their souls Are there not family prayers to procure blessings family repetitions to digest the word family duties to warm the heart on a Sabbath day Publick Ordinances are too often as land-floods to the soul which will quickly disappear unless the waters of life sink in gradually by private repetition and meditation Serious consideration and fervent prayer at home work into the heart those truths and doctrines we heard abroad These ill husbands for their better part too frequently drop in the fields what they have pickt up in the Sanctuary and the air is more fresh Absit ut dejicerem animum nobilem et illum corpori mancipium facerem then their memory These field-walkers how do they sink below some heathens It was the saying of a noble heathen Far be it from me that I should make my noble mind a slave to my body If we will have our pleasures on the Lords day let us meet with Christ in his Garden Cant. 5. 1. let us gather fruits in his Orchard of Pomgranates Cant. 4. 13. Let us lie down by the fountain of Gardens Cant. 4. 15. Let us stay our selves with his Apples and Flagons Cant. 2. 5. and sit down with our beloved in his banquetting house Cant. 2. 4. And then travel over the mountains of spices Cant. 8. 14. Christ indeed is the Paradise of pleasure he can ravish us with one of his eyes Cant. 4. 9. and make us drink of the cup of Salvation Divine pleasures become the Sabbath not the titillations of sence but the refreshings of the soul Let those then who waste the Sabbath in taking the air take Joh. 6. 58. Isa 25. 8. Eph. 2. 2. heed least they meet with the Prince of the air considering these unnecessary walks contain more temptation then recreation in them they are Satans refined and plausible bate to cause the incautelous Christian to let fall and so lose his spiritual morsels we know it is his grand artifice to steal away the seed of the word Mat. 13. 19. and pleasing recreations give him the best aime Caut. 3 Let us take heed of the sin of unbelief The believer only sanctifies the Sabbath they truly keep it who themselves are kept in their most holy faitb Jude v. 20. Every duty of a Mark 11. 24. Jam. 1. 6. Sabbath requires faith If we hear we must mingle the word with faith Heb. 4. 2. If we pray it must be believing Crede et manducasti crede et bibisti Aug. Mat. 21. 22. It is faith makes our prayers effectual If we receive we must come to the Sacrament with faith Augustine saith Believe and thou hast eaten believe and thou hast drunken Faith is the chief guest at Christs table If we meditate faith sweetens that duty and makes it lushious not tedious Psal 119. 97. Observe Thy Law c. It was Heb. 11. 6. the Law of his God and that sweetned his meditation on it If we read the Scriptures it is faith must make that duty effectual without faith the Word is onely a â—iddle the Acts â— 3◠〈…〉 Christi puzzle not the profit of a Christian Faith then puts life into every duty and makes it both vigorous and viâ—â—â— Buâ— unbelief is a sin which like the Câ—terpillar eats up al◠〈◊〉 fruit of a Sabbath and turns its Sun into dâ—rkness Vnbelief invalidaâ—es our approaches to God Heb. 11. 6. 〈◊〉 In vain the knee bowes unless the heart believes in vâ—â—â— we lift up the hands of flesh unless we lay hold on God by 〈…〉 sâ—d infidâ—â—itas à â—hâ—isto planè a◠〈◊〉 illius spiritu nos privâ—t et Satanae insidiis nos expositos reddit Lys the hands of faith We must bring faith to make our way acceptable to the Almighty In the forcecited Text Heb. 11. 6. the Apostle doth not say without faith it is improbable but it is impossible to please God Without faith all duties are acted in the dark there must be an eye of faith to see our way to God in Christ Vnbelief prevents the work of Christ upon the heart Mat. 13. 56. It unqualifies us for spiritual successes this sin is so great it can cast Christ into an admiration Mark 6. 6. What great things might Ordinances work upon the soul if the heart was not barred up by unbelief It was this sin which unchurched the poor nation of the Jews Rom. 11. 20. It may be the Epitaph of that ancient people of God Here lies a people cast off by God because of unbelief Vnbelief shuts up the gate of mercy Heb. 3. 19. Faith melts the cloud of Ordinances into a fruitful shower unbelief makes ordinances a dark appearance onely and turns Heb. 4. 6. them into stones of emptiness Isa 34. 11. An Ordinance to an unbeliever is a dead Child the spirit of God doth not breath in it And therefore on a Sabbath above all thy gettings get faith Vnbelief it puts a defilement upon the sweetest Ordinances They are as a Jewel in a dead mans hand The prayers of an unbeliever are an abomination to the Lord. The Apostle Prov. 4 7. saith Tit. 1. 15. To them who are unbelieving every Omnia opera infidelâ—um sunt noxia et peccâ—tâ— thing is defiled Vnbelief damps the pearl of Ordinances puts a flaw upon it The School-men say All the works of unbelievers are sins and so then are all his services and they accommodate themselves to that of the Apostle Rom. Gregor Arim. Capriolus Câ—tharinus c. 14. 23. Whatsoever is not of faith is sin Vnbelief blasts the sweetest duty as lightning doth the fairest face The Lord saith to the unbeliever What hast thou to do to take my word into thy mouth Psal 50. 16. Why do I pray if I do not believe returns What do I hear if I do not believe doctrines VVhat do I receive if I do not believe Christ in the Sacrament Ordinances to an unbeliever they are not dews Rom. 1. 16. but dreams not Gods power but Mans fancy and Sermons are only the Romances of the Pulpit The Apostle Heb. 11. per totum tells us of many Miracles of faith and unbelief Heb. 11. 11 29 30 33 34. Exod. 4. 3. can work on it can turn all our rods into Serpents it can work the same wonder Christ wrought on the barren fig-tree Mark 11. 21. It can curse with a perpetual blast Augustine used to dispute from John 3. 19. That unbelief was the only damning sin This sin like popish Rome is the Mother of Harlots Rev. 17. 5. And therefore against
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
holy day Indeed the Sabbath is not to be rushed upon Man must not break in upon a Sabbath as the horse rusheth into the battel as Jeremiah speaks without premeditation and previous consideration Jer. 8. 6. Ignatius calls the Sabbath the Queen of dayes and Queens have their trains going before them there must be Ignat ad Magnes a train of duties precedeing the holy Sabbath On the Saturday Quomodo Maria Virgo inter omnes mulieres principatum tenet ita inter caeteros dies haec soleâ—nis dies Hier. let us prepare for the Lords day We know tuned Instruments play the sweetest before they are tuned they jar and make a harth sound Our hearts are these Instruments which must beforehand be tuned by several duties or or they will jar and be discomposed upon the Sabbath Physick is prepared before it is taken and our hearts must be prepared before we take and enjoy the Ordinances of a Sabbath There is a preparing dress before we go to any feast and must not the soul be drest before the festival of the Sabbath that great banqueting of the inward man There is a dawning light before the rising Sun some glimering duties must be the harbingers of the approaching Sabbath Indeed matters should be so ordered every day so as to prepare for this day As our whole life should be a preparing for death so the whole week should be a preparing for the Sabbath But as this precious day doth more approach so preparatory work must more increase Holy Nehemiah shut the Gates of the Neh. 13. 19. City viz. Jerusalem when it began to be dark the In veteri testamento ut impedimenta omnia celebrationis hujus diei iâ— tempore auferrentur Fideles pridiè Sabbati divino mandato omâ—ia sua quantum poterant ad eum firem componebant Wal. evening before the Sabbath least the night time should be prophaned by bearing burdens in it and he did this least the men of Tyre should occasion the Jews to break the Sabbath day by bringing in wares upon that night This holy mans care would not suffer any to cast dirt upon the portal or entrance of the Sabbath he very well knew there must be some time spent in trimming the soul to meet its Bridegroom on his own holy day A due preparation for this blessed Sabbath lies more especially under a five-fold injunction Of necessity It is necessary we should take some time to compose our spirits for the duties of the following Sabbath Our thoughts in the week how are they loose and carelesly dishevelled some time there must be to bind them up together and put them into order The Lord in the fourth Exod. 20. 8. Commandment enjoynes us to remember the Sabbath and to Id ipsum quâ—que in hoc praecepto certo râ—spectu mâ—rale est scil uâ— diebus antecedentibus omnia nostra quantum fieri potest ita iâ—stituamus ut per eorum negligen tiam à sanctificatione hujus diei non impediamur remember the Sabbath it is before hand to mind and manage matters that concern the Sabbath-sanctification that when it comes it may be holily kept for every duty on the Lords day there must be a due preparation for Prayer for Hearing for Sacraments c. Now if we must prepare for single duties when they lye more asunder sure we must prepare for the Sabbath when such duties are linked together And this is more considerable if we take notice we are not only to be in the duty but in the spirit in the prompt powerfull and precise transaction of every service on the Lords day And besides all this doth not the Lord upon this day come in comfortable visits to the souls of his people and must not they prepare for his presence It was the opinion of some Rev. 1. 10. that Christs personal coming to Judgement will be on the Sabbath day This is most sure that Christs spiritual coming Lactant. Lib. 7. Cap. 1. August de Temp. Serm. 154. in mercy is for the most part on the day of the Sabbath and shall there then be no preparation When a great man is to come to our houses how are all our Rooms dressed up When a great God is to come to our hearts shall not we prepare Neh. 13. 22. and dress our hearts for his entertainment Of Equity The Ministers they prepare for the sabbath-Sabbath-good of Gods people and shall not the people of the Lord prepare for their own Faithfull Ministers before the Sabbath do not onely prepare matter to speak but they prepare their hearts to speak the matter Bernard in a Sermon thus breaks out to his people To prepare you meat my heart all Bern. in Fest omn. Sanct. Serm. 1. this night hath been seething within me and in my meditations I have been inflamed as with fire And is it not equal and most rational that Christians should meet their Ministers in holy preparation and plow up their fallow ground to receive Jer. 4. 3. that immortal seed which Gods holy Seeds-men are ready to cast into it Calvin complains of some Christians in his 1 Pet. 1. 23. time who no otherwise regarded the Sabbath then thereon to Calv in Deut. 8. Serm. 34. attend their worldly affairs the which they reserved to themselves that day as if they had no other day to deliberate for the whole week to come Now shall men on the Sabbath prepare for the week and shall not we in the week prepare for the Sabbath Is Mammon more to be minded then God Of advantage 1. The duties of the Sabbath will the better and freer come off If we be sedulous in holy preparation we shall then with more dexterity agility and facility transact the several parts of Gods service One cause why we are often unactive in duty and drive heavily is because we did not before-hand oyle our wheels inure our selves we did not the day before labour with God by Prayer and with our own hearts by care and industry Oftentimes a Christian is straightned stiff and bound up in the services of a Sabbath and knows not how to go on in holy duties and all this arises from neglect of holy preparation The heart hath not been dealt withall to supple it for more voluntary and chearfull performances Preparatory work would wind up the clock of the soul that it would go and strike it would pray hear contemplate and act any Sabbath service with far greater pleasantness and consonancy 2. If we prepare the mercies of the Sabbath will the larger and fuller come in according to our preparations will be our Gen. 44. 1. participations According to the number and measure of sacks the sons of Jacob prepared and carried with them out Ex lege mandato dei 23 Luc. 54. in omnibus Christianis conventibus requiritur ne debito suo fructu haec pietatis publicae exercitia priventur ut
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
foundations of the world were laid He is from everlasting to everlasting His Name is everlasting God Gen. 21. 33. His Armes are everlasting arms His Mercy is everlasting mercy He is the everlasting Father Isa 9. 6. His Strength is everlasting strength Isa 26. 4. His Kindness Rex seculorum est proprium dei attributum significans quod deus est primum et aeternumens Alap Respondisse fertur Thales Milesius interrogantibus quid sit divinitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is everlasting kindness Isa 54. 8. His heart was full of love before man was created to be the object of it nay he had his delights in himself before he had his darling Man to let out his love upon The Prophet calls God an everlasting light Isa 60. 19 20. which shews there was no twilight before this illustrious and bright Sun His years fail not there is no faintness can seize upon his Nature nay his years cannot be numbred Isa 36. 26. There can be no termination of his being He inhabits Eternity Isa 57. 15. there he alwayes dwelt The World is but a latter production to which he was pleased to give a being according to his good pleasure Let us meditate on the Independency of his being He subsists of himself and all things leane on the arm of his power and hang upon the good hand of his providence He sustains Acts 17. 28. the Angels He supplies man not onely with bread but Psal 147. 9. with breath He feeds the young Ravens they seek their meat at his hand God is the universal purveyor of the World and He supports this beautiful fabrick which else Psal 104 29. would soon sink into its primitive nothing and he doth it by his own manutenency Should God withdraw his fustentation the whole Creation would faint and dye away He is the great King which maintains the Universe He preserves Psal â—â—6 9. the stranger He relieves the fatherless and the widdow as the Psalmist speaks nay all things here below are constant stipendaries to this infinite God Let us meditate on the variety of his Excellencies He is excellent in Greatness He can wound the hairy scalp of the sinner and break him in pieces as a potters vessel His Exod. 15. 7 Psal 63. 21. Sword is called the sword of his Excellency Deut. 33. 29. as that weapon which can pierce the heart of his Enemies His loving kindness is radiant with Glory and Excellency How glorious and excellent is his mercy to draw sinners out of the dust and seat them with Angels in eternal glory And God is not onely excellent in loving but he is so in Exod. 14. 22. working He can bring mighty things to pass keep the water Dâ—n 3. 25. from drowning the fire from burning the Lions from Dâ—n 6. 22. devouring the Sun from posting His works are glorious in Joâ—h 10. 13. excellency In a word whatsoever is excellent is originally Isa 28. 29. seated in God and the creatures excellency is but a drop from this Ocean a ray from this glorious Sun If God put on Psal 93. 1. his Attire he cloaths himself with Majesty his inward Psal 104. 1. garment is Strength his outward wear is Honour the Sun beams are shades compared to the glittering of his apparel Let us meditate on the luster of his appearances When God discovers himself Angels cannot look upon him they are dazled with that overcoming sight and poor Man is frighted Isa 6. 5. into despair Isa 6. 5. And so Manoah said to his Wife Psal 68. 9. We shall surely dye because we have seen God If God appears Judg. 13. 22. in his Glory Mount Sinai smoaks and flames as if it was turned into an Aetna or Vesuvius those Mountains of Sicily Heu mihi perii occidi defeci ex consterra tione tantae visionis Alap and Campania which continually disgorge themselves in smoak and fire If God cast an eye upon the Earth it trembles if he but touch the mountains they smoak Psal 144. 32. Nay if God wrap himself up in a Cloud that dark appearance Exod. 19. 18. pearance is so full of Glory that the people keep at a distance Terra dicitur siluisse conspectu Alexandri pavore concussa nec resistere ausa est and the Priests dare not make any near approach 2 Chron. 5. 13 14. The most refracted manifestation of God astonisheth and strikes man into a consternation When God appears he must put on the mask of a cloud or else poor dust would unsoder and fall before him His appearance Exod. 3. 5. Exod. 19. 18. Isa 2. 10 19. Exod. 40. 34 35. Exod. 16. 10. Isa 2. 10. in the bush sanctified the ground His appearance on the Mount multiplyed the flame His appearance to sinfull Israel drives them into holes and places of retirement Isa 2. 10. How was Moses raised with the dazling appearance of Gods back parts on Mount Sinai Exod. 34. 6. And the Apostles ravished with Christs splendid and seraphick Exod. 34 6 35. Mat. 17. 2 3 4 5. appearance in the transfiguration His glorious appearance in Heaven feeds the songs of Angels His gracious appearance on earth to his poor wasting people fills their hearts with joy and they are refreshed and refined by it And his powerful appearance in Hell fills the damn'd with horrour and despair Job 37. 2. When God appears in Ordinances Job 37. 22. Mat. 18. 20 Acts 2. 37. Psal 63. 5. those very Ordinances become the Cordials of Grace the Instruments of conversion the Paradise of the soul the fulfilling of a promise the chariots of Christ to convey him to the believer and the banes of the most head-strong corruptions Let us meditate on the tender goodness of his mercies His mercy is great in point of quantity His mercy is numerous Gen. 19 19. Num. 14 19. Psal 5. 7. in point of multitude God hath a large off-spring of love His mercy is sweet and soft in point of quality Psal 103. 4. Sure mercy in point of perpetuity Acts 13. 34. Sheltring mercy where the believer may retire himself in point of security Vnus est dei filius uâ—um verbâ—m â—ed miseria nostra est multiplex non tantùm magnam misericordiam sed et miserationum quaerit multitudinem Psal 13. 5. His mercy fills earth Psal 119. 64. reacheth to the heavens Psal 57. 10. Nay it presseth into the Heavens Psal 36. 5. Nay it is so great it gets above the Heavens Psal 108. 4. And Mercy is not onely an outward dispensation from God but a sweet disposition in God Nehem. 9. 17. It is a pearl in his Crown it is a letter in his Name Exod. 34. 6. and a great letter too Nay it is a beam of his glory He delights to shew mercy His mercy is not above all his attributes that is impossible for what is in God is God but it is
of Job 5. 15. them not one can be wanting but the defect will soon appear he hath an exact muster roll of them He calls them Job 5. 10. over continually and every Star must answer to its Name He convocates the Clouds he summons them and then mâ—lts them into showers and every drop of Rain alarms the Psal 147. 8. grass to rise and spring not only in the Fields Job 5. 10. Tolle animam e corpore quid fiet de corpore Peribit dissolvetur Quanâ—o magis si gubernationem de mundo tollas but upon the lofty mountains Psal 147. 8. So God preserves the Earth not only in its poyse and Being but in its feracity and plenty And its observable if God contract our time in the world there is no warding off the stroke of death Luke 12. 20. And if God lengthen out our days beyond what nature promises then death hath no stroke to give Isa 38. 5. In a word he that made us in the womb Job 31. 15. keeps us in the world fixes our time both for our Job 31. 15. Psal 31. 15. abode and departure Psal 81. 15. All things depend upon A deo mundum regi fateri oportet etiamsi nulla haberemus sacrarum literarum testimonia Deus est quasi anima illum sustentans Gods bâ—ck hang upon his hand live upon his bounty If he hide his face they are troubled and if he take away their breath they die Psal 104. 28 29. It is Jehovah who is the pillar to support the world who is the first being to give life to the world who is the Soveraign to rule and govern the world and who can not only untile but cast down this beautiful fabrick when he pleases Upon the Basis of Divine All-sufficiency the Universe resteth And Gods supporting power is not only evidenced in the world in generall but his care and preservation is most illustrious and conspicuous in the keeping and defending of Haec est illa ecclesia cujus causâ reliqua omnia condita sunt gubernantur his Church Let us observe this First In single persons Daniel is preserved in the Den Dan. 6. 22. Jeremy in the Dungeon Jer. 40. 4. Paul and Silas in the Prison Acts 16. 39. Lot among the Sodomitical Rout Gen. 19. 11. Secondly In lesser numbers the three Children are preserved in the fire Dan. 3. 25. O the admirable providence 1 Cor. 12. 6. Rom. 11. 35. of God! The Furnace shall be a field to walk in and the flames shall suspend their unkind heat and not disturb their recreation Gods providence can shadow and shelter his precious ones when designed for fuel and destruction Thirdly In particular Churches Rev. 3. 10. Temptations Rev. 3. 10. troop together and besiege the Saints but God in that hour breaks their ranks and routs them and rescues his people from those destructive Onsets Fourthly In the Church in general The Church of God was upon the brink of ruine in the time of Haman the Bill for their execution was signed and sealed Esth 3. 12 13. But then God tore the Bill and brought the promoter of it Est 3. 12 13. Esse in Deo Providentiam 〈…〉 su◠〈…〉 gare 〈…〉 quiâ— Ratio ejus ita cum Divinitate conjuâ—cta est ut nullo pacto possu separari Leid Prof. to shameful ruine and destruction Esth 7. 10. God wounded the hairy scalpe of the Churches enemies Let us further trace the providence of God towards his people and it will appear nothing but a stock and treasury of wonders First His earliest thoughts of love to his people how are they a Morning star to cast light on the excellency of Divine providence He loved his own fâ—â—m Eternity Eph. 1. 4. Every Saint lay in the womb of Eternal love before he lay in the womb of his Mother God from all everlasting laid his people near his heart Josh 21. 45. 2 Kings 9. 36. 2 Kings 10. 10 Jer 31. 3. Secondly In time God gives his precious ones a Being to capacitate them for future good things Non-entitiâ—s are incapable of good or evil God creates his people and so brings them upon the stage of the world to act those parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of honor he hath designed them unto He who hath reserved love for his Saints must give them a Being to be receptive of it Thirdly In process of time God calls and converts his people and brings them home to himself by a work of Regeneration They are not only born by Gods power but Psal 113. 7. Luke 1. 52. â—ob 5 12 13. John 3. 5. new born by Gods grace and so God qualifies them for glorious things which shall be revealed 1 Pet. 5. 1. He gives them faith John 1. 12 13. And faith gives them power to be called the Sons of God Now he adopts them In toto mundo nihil est â— divinae providentiae legibus exemptum fatendum tamen est Major cura est de hominibus maximâ— de Sanctis into his own Family God doth not only bring them into the outward Court of the world but into the inward Court of his own peculiar Houshold Gal. 6. 10. Eph. 2. 19. They are now his friends John 15. 15. His Jewels Mal. 8. 17. His Spouse Cant. 4. 9. The beloved of his Soul Jer. 12. 7. His chosen ones Isa 41. 8. Kings and Priests Rom. 1. 6. Thus gloriâ—us is Gods providence towards his people Fourthly Further to trace Divine providence in reference to the Saints God preserves them in the world as a spark in an Ocean When the whole world was drowned God prepared an Ark for Noah and his Fâ—mily and when the Gen. 7 1 Inhabitants of the world had no peni-house to secure them God provided a shelter for this holy Family When all perished in the storm they had a Haven to put into The Church of God in Egypt they were in bondage but they were in Being The Task-masters had a hard hand over them Annon hae mirabiles ecclesiae conservationes aperte declarant Deum singulari Providentiâ illam tueri but God spread a large wing over them and brought them in time out of their servitude in glory and triumph and made their way through the waves when the waters were their walls their security not their ruine When God sent his people into Babylon it was to chastise them not to confound them to humble them under their sin not to sink them under their burden these Captives at last were Conquerors Exod. 14. 29. and erected their Trophies in Jerusalem For he had thoughts of peace and not of evil to give his people an Jer. 29. 11. expected end saith the Prophet Jeremy And God seems to have tears in his eyes when he hath a rod in his hand And indeed how would Christs little flock survive if God by a Luke 12. wonderful act of providence
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
And though his Throne is as high as heaven he seeth what is done below Thirdly God is present every where by his supporting 3. Per Suflentationem power he upholds all things the whole Axle-tree of the Greation would soon yield and sink under its weight was it not sustained by the power of the Almighty Fourthly God is present every where by his Government 4. Per Dominium He rules all things Angels and Men are his subordinate officers the Sun and Moon are those lamps he sets up to rule both day and night But Secondly There is a special presence of God his gracious presence whereby he manifests himself to his people which likewise is three-fold First This presence is evidenced in some visible and standing Exod. 13. 21. tokens as in those extraordinary the pillars of the cloud Exod. 25. 10. and of the fire and in those ordinary the Ark and the Temple 1 Kings 8. 11. of old and the Ordinances of the Gospel now Secondly In some inward influences and irradiations upon the hearts of his hidden and holy ones Thirdly In some signal effects in conducting leading and covering his people in times of danger and peril Exod. 33. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face faith the Original my self saith the Exod. 33 4 Septuagint shall go before you Now we should meditate on the presence of God in every distinction and this would not only supply our thoughts but direct our words for God hath many eyes upon us First God hath an eye of observation and inspection God seeth with what uprightness and sincerity we run through Jer. 16. 17. our duties Jer. 16. 17. God eyes and takes notice of all our Mal. 1. 14. services and all our sacrifices whether we offer up to him the Male of our flock or no whether we are singing or hearing or praying or reading the eye of the Lord is upon us Preces non tam verbis quà m animo aestimantur Lyser He takes exact notice with what frame of heart our performances are managed whether slothfully or spiritually whether heavily or of a willing mind Secondly God hath an eye of favour and benediction Gods eye can convey a blessing as well as his band and his eye can speak his good will as well as his heart 2 Chron. 7. Jer. 24. 6. 1 Kings 9. 3. 2 Chron. 7. 16. Psal 101. 6. Psal 30. 7. 16. Psal 101. 6. Gods eye is in his house of prayer to approve and bless us if we sanctifie his Name in holy Ordinances we should then be accurate and exact in Sabbath observation for Gods eye is fixed upon us and he will not turn it aside nor lies it within the verge of humane artifice to cast a mist before it Thirdly God hath an eye of anger indignation Gods looks Isa 66. 4. sometimes speak his Anger as well as his Blows Job 16. 9. Isa 1. 26. His fury is visible by his frowas Gods sight can wound Christus iratus hostes ut ignis paleas consumit as deeply as his sword Amos 9. 4. God seems sometimes to stab to the heart by the glance of his eye And if we wait on God irreverently worship him carelesly and prophane his day Ezek. 22. 26 and 31. either by corporal labour or by spiritual idleness we may justly expect to be blasted by an eye of divine fury and displeasure Dan. 10. 6. pleasure Christ whose eyes are as a flame of fire Rev. 1. Psal 13. 2. 14. walks in the midst of his Golden Candlesticks throughout the world He observes how holy duties are performed and how his holy day is sanctified he is in the midst of our Assemblies to behold our inward and outward carriage in his Courts he goeth down into his Garden of nuts to see Hortus nucum sunt corda sanctorum et quideum valdè diligunt coelestem dulcedinem in intimis gerunt Del Rio. the fruits of the valley Cant. 6. 11. He seeth the rotten bough of hypocrisie the bare leaves of an empty profession without the answerable fruits of a holy conversation and looks on these disappointments with fury and indignation In a word this presence this eye of God must be thought of and meditated on upon the morning of a Sabbath and it will be a good preparatory to the subsequent duties of the whole day CHAP. XXIII We must not onely meditate on the God of the Sabbath but on the Sabbath of God in the morning of his holy day HAving thus far treated on the first glorious object of our Sabbath meditations viz. Tbe God of the Sabbath Gen. 24. 63. Paradisus est locus beatorum locus nobilior et eminentior Alap I now come to the second head of meditation viz. The Sabbath of God and here is fair Champian for meditation to travel over Indeed the Sabbath is a garden for meditation to walk in it is like Isaac's field into which he went to meditate it cannot but be an inferiour Paradise for meditation to delight it self in and to open our way into this Paradise where there is no flaming sword to keep us out Gen. 3. 24. We will first cast our tye on the several ends of the Sabbath God hath many rare and sacred ends in giving us this seventh part of every week for converse with his divine self and for transacting the affairs and concernments of Eternity There is a general and universal end of the Sabbath Creatio estopus mirandum et stupendum Dr. Jun. which refers to all mankind and relates not particularly either to the Jewish or to the Christian Church viz. To preserve the memory of the glorious work of the Creation And indeed this work was most illustrious and in it many things were discovered Psal 90. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philos First Gods Eternity who was before all things Psal 90. 2. Yea before time it self in which all things were created Secondly In the work of Creation we may take notice of the Self-being of God who being before all things gives being to all things and must necessarily be of himself Thirdly In this great work we may discern the overflowing Isa 37. 16. Isa 40. 28. Isa 45. 12 18. Isa 51. 13. Jer. 14. 22. Jer. 27. 5. Jer. â—2 17. Jon. 1. 9. Rev. 4. 11. Psal 33. 6 9. bounty of God for nothing could move him to create a world but his own goodness that there might be a Cistern to receive the sheddings of an overflowing fountain besides how hath God furnished and stored the world with all variety of furniture for the use of his Vice-Roy Man Fourthly In this stupendous work of the Creation we cannot but acknowledge Gods infinite power who by his word alone created the vast bodies of the Heavens and the Earth and all the numerous host of them Fifthly In this miraculous work we may admire his Inter omnia beneficia dei
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
no silent voice Heb. 11. 10. of weeping or soft murmur of a gliding fear but all these In coelis ibi civiles erimus ibi erit nostra mansio ibi non solum erimus sed et ibi manebimus things shall be done away all capacities of trouble being swallowed up in perfect joy as the flaming fire-brand is quenched in an Ocean Secondly The Temple was a fixed structure and not portable to be carryed up and down as the Tabernacle was its station was at Hierusalem nor was it capable of removal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus and for some hundreds of years it remained in its usual place shining in its gold and glory And so our future Sabbath shall be immutable not subject to change or alteration not ambulatory or in a passage Our dwellings above are Mansions John 14. 2. Our enjoyments are stable and inalterable There we meet fully with God who is our fixed Center The Apostle saith our building in heaven is eternall 2 Cor. 5. 1. It is a building of God not made with hands and so not subject â—o decay or reparations Art John 18. 36. did not frame it and time cannot loosen or dissolve it But Rev. 21. 2. to revert to that from which there hath been some digression Our Sabbath below as in a morning blush doth something Dies dominicus Resurrectione Christi sacratus Aeternam non solum spiritus sed corporis requiem praefigurat Aug. de Civit. Dei resemble our Sabbath above as the Infant in the Cradle doth a man in his full stature or the dim candle the Sun in its greatest splendor And let us admire divine indulgence in giving us this faint resemblance before we come to the Archetype of an everlasting rest But in the generall thus meditation like the Sun may run through all the signs of the zodiack and fly from one spiritual object to another from the God of the Sabbath to the Sabbath of God which subjects have been thus enlarged for its larger circuit and freely dilate it self as far as our time shall either restrain us or give us greater leisure and when as the Sun meditation hath fetcht its compasse it may begin again CHAP. XXVI Not onely Meditation but Prayer with other services must fill up the Morning of a Sabbath BUT meditation must not enclose the morning of Gods holy day as its own proper demeans nor so grasp that Oratio sine meditatione tepida meditatio sine oratione est infrugisera Bern. precious time as to exclude the succession of other divine performances But as meditation doth well become the first approach of a Sabbath so prayer in the next place properly takes its course and order Let us shut up our meditations with prayer and pray over our meditations prayer sanctifies every thing and so it makes meditation effectual to 1 Tim. 4. 5. the soul that the pleasing ascents of that holy duty may bring down a blessing with them Bernard couples prayer 1 Thes 5. 17. and meditation prayer being luke-warm without meditation and meditation being unfruitful without prayer Both duties together being like the Diamond Ring or beauty and sweetness in the same rose light and heat in the same Eph. 6. 18. Sun These two duties adde reciprocall lustre one to another Now for the better mannagement of this duty on the morning of a Sabbath we will enquire into these three things First What are the opportunities when we must pray Secondly What are the qualifications how we must pray Thirdly What are the objects for what or whom we must pray Our prayer on the morning of the Lords day First Must be closet prayer we must as our Saviour saith Mat. 6. 6. Enter into our closet and shut the door upon Deus vult nos precari non ut videamur sed ut exaudiamur Par. us and so pray to the Father c. solitary prayers usually do not want the company of a reward Jacob wrestled with the Angel alone there were no spectators of the combat and he was not only a Jacob for wrestling but an Israel Gen. 32. 24 28 for prevailing Let us begin the Sabbath with secret prayer and so we may the more freely vent our thoughts pour out Vtile est fideâ—â—bus in conclavi precari quò liberius vota sua ad deum essâ—ndant sic ab omnibus avocamentis liberae sint mentes nostrae our complaints make our requests and send up our desires not being checkt or confined by the audience or observation of others Patients discover not their distemper before the multitude but privately to the Physician A secret prayer in the morning of the Sabbath may ease and fit the heart for the subscquent duties of the whole day we may kindly bemoan the sins of the past week humbly acknowledge our indispositions for the present Sabbath we may open to Prece utamur occuliâ sed manifestâ fide God the uneven beatings of the pulse of our souls and sadly bewail the mutinous disorders which are in our bosoms many things we may unravell to God we would not proclaim Solus Jesus siâ—ut alià s orationes fecit in secessu et secreto ut liberius sâ—ne impedimentis orare possit nocturnum tempus sumit ad orationem Tunc enim quies officiorum corporis et aliorum negotiorum mentem distrahentium tenebrae et sâ—entiâ— animum aptiorem faciunt ad orationem Chemnit in the ears of an associate assembly It is observable that our dear Jesus who had many things upon his heart he would take the privacy of place to pray in and would lay hold on the most retired seasons for that duty Luke 6. 12. He would pray all night that not so much as the Sun might be a witness of his with-drawn devotions the world must not hear what he had on his heart to speak to his Father Surely the closet is a good porch to the Sanctuary and we are made the fitter for the publick by chamber-devotion First the Evening star riseth alone and then it joyns with the stars of the night When we have opened our case to God in secret then we are more prepared to converse with God in Societies Showers in the night refresh the Garden and fructifie the ground though no eye behold those sweet and seasonable drops If we with Cornelius make our flight to God in solitary prayer Acts 10. 2. we may receive his answer your prayers are come up to God ver 4. And so the following Sabbath may be a prosperous gale to blow us nearer Mark 1. 35. Psal 63. 1. Dan. 6. 10. Job 1. 5. to our Eternal rest From our closets we must come down into our families and joyn with them in the same holy duty of prayer Family prayer lies under a command to be used on every day Jer. 10. 25. and bitter imprecations are poured out on those families which neglect it Jer.
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
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
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
Jer. 5. 14. us then fully in the strength of Christ Phil. 4. 13. resolve Psal 119. 105. when we come to Ordinances the Word shall be a Fire to our dross a Curb to our passions Musique to our ear A Purge to our corruptions a Light to our feet a Card and Acts 17. 18. Compass to our conversations Some hear and deride the Acts 7. 54. Word Some hear and storm at the Word Some hear and Mark 6. 20. onely admire at the Word But let us hear and both admire and reform so hear as to set our dyall according to the Sun of the word And as many as walk according to this Rule Gal. 6. 16. the peace of God shall be upon them and the whole Israel of God Let us take heed of wandring thoughts in holy Ordinances It is storied of Bernard that when he came to the Church Luke 10. 37. door he would say Stay there all my earthly thoughts Let us go and do so likewise When we approach to holy Ornances let us say stay behind me all my secular imaginations all my worldly cares all my vain and impertinent thoughts we are now going to meet with God on the Gen. 22 5. Mount Vain thoughts in holy Worship they are as weeds in the Garden or those painted plants in the Corn which hinder the springing up of the blessed seed of the Word Indeed they are like Thieves who dog us to do us a mischief either to steal away the comforts of the Word or to wound and burden Conscience or to keep the heart in an hurry till Christs message be delivered and the blessed opportunity be over These vain thoughts in Ordinances are the flyes in the ointment the motes in the eye of the soul and the spots in the feast of an Ordinance But here we will first find out the disease and then apply the Remedy All our wandring thoughts in holy Ordinances They are open and offensive to Gods eye They cannot creep so sliely Deus totus oculus est et minima videt Aug. Heb. 4. 12. Jer. 4. 14. Oculus Dei simul universa cernentis non abdita locorum non parietum septa secludunt Non soâ—ùm ei acta et cogitata sed agenda et cogitanda sunt cognita Aug. and closely through the mind but God fully observes them certainly takes notice of them and as surely is angry at them 1 Chron. 28. 9. Gods eye is more peculiarly upon us in holy Worship Beggars crowd not into the Presence-Chamber Vain thoughts what are they but the raggs of the mind the emblems of our nakedness and poverty and shall these thrust in when we are in the Presence-chamber of the infinite Majesty God sees all these Vagrants and shall we converse with him with Concubines in our bosomes How often is it repeated Christ knowing their thoughts Mat. 12. 25. Luke 5. 22. Luke 11. 17. Luke 6. 8. which doth alarm us to keep our thoughts pure especially in the Divine Presence when God meets us in holy Worship And let us seriously consider Christ who is now the Spectatour shall be the Judge of our thoughts and imaginations Impertinent and vain thoughts they very much discompose and distract Duty they are like a broken string in an Instrument which makes the Musique harsh and unpleasant They are the inward noise of the mind which so much disturbs Isa 29. 13. us that we cannot heed with that attention nor pray with that devotion as doth become us As if Musique should be brought into the Room and play while we are hearing a Will read we cannot apprehend one clause in it distinctly and to any purpose such swarmes of inconvenient thoughts hinder the ear from listning to and the heart from fastning upon God in holy Worship they are like Tobiah and Sanballat who hindered the building of Jerusalem What confusion must there be if the Minister speak Nehem. 4. 2. and the Spirit speak and our worldly hearts speak all at the same time whom shall we hear God usually comes in the still Voyce when the ear bends and the heart waits 1 King 19. 12. silently at the door of Salvation Vain thoughts in holy Ordinances they are sinful irregularities the spawn of the Serpent they do not onely disturb but stain our duties They are breaches of Divine Command Prov. 4. 23. When we are in Ordinances we Nocturnas et diurnas excubias collocemus invigilando cordi Cartw. are not onely to thrust out enemies but to keep out wanderers If we watch our hearts we must not onely resist Satan from his attempts but reject foolish thoughts from their intrusion their company being our crime Indeed a careless hearer flings all open and lets in light vain worldly wanton all ranks and degrees of sinful thoughts and imaginations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captivum ducentes omnem intellectum Syr. Surely it must be a great sin that when in holy duties our hearts should be Gods inclosure we should make them a Common for all beasts of prey to graze upon And how can we bring every thought in obedience to Christ according to Command 2 Cor. 10. 5. When our hearts in a duty are like open Cages for every thoughts to flye out and perch upon any vanity it meets with Our thoughts in duty must not sport and like the Bees run from one flowre of pleasure to another of worldly affairs and so skip over to another of ordinary occurrences and think to suck sweetness from them In Gospel opportunities our 1 Cor. 6. 20. Quòd non caput non pedem non manum petit Deus illud eâ—us sapientiae est consentaneum quippe cordis possessione omnia corporis mem bra sibi addicta et devota habebit Cartw. thoughts are not our own but they are under Authority and must be staked to the spiritual business they are now about they must be confined to Truth to Christ to sacred Counsels and holy instructions which are now in handling and the suggestions of Gods Word which are now laid before them And how can we be said to give God our hearts according to that Command Prov. 23. 26. if our thoughts are tossed too and fro in a loose vagary when we are in Communion with God To give God our hearts is a gift never so rational so necessary so seasonable as when we are in holy duties then this donative is like ripe fruits blown Roses like those Commodites which bear the greatest price So much of the thoughts as wanders from God so much of the heart is estranged and it must be so for Isa 29. 13. thoughts are onely the hearts emissaries And it is very remarkable Mal. 3. 8. that those thoughts which are good in themselves yet if impertinent to the duty in hand viz. prayer hearing receiving c. they are sinfull and irregular As a Limner who eyes the hangings in the Room the fret-work in the
in ordinances for what will it profit thee to gain a whole world of Gospel opportunities and at last to lose thy own soul Let us study a broken frame of spirit in Ordinances A eleven foot is a sign of Satans appearance A cloven tongue was a sign of the spirits appearance but a cloven broken Psal 51. 17. heart is the sign of a Saints appearance Our best composed Acts 2. 3. services flow from a broken heart Hezekiahs chattering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plural numeri denetare amplitudinem magnitudinem sacrificii cordis contriti like a Crane Isa 38. 14. And Davids weeping oratory were forcible engines to batter heaven Our hearts like clouds they are best when melted It is well when our services like Pauls companions come to the shore upon broken planks A melting spirit will melt God into compassion Moaning Ephraim is a pleasant Child Jer. 31. 20. The softer the Luke 4. 18. heart is the sweeter is the duty Squeezed Grapes onely Psal 34. 18. yield the Wine The Psalmist avers That the Lord is nigh to them who are of a broken heart he loves to dwell near Isa 57. 15. them nay the Prophet saith he loves to dwell with them Unquestionably God is never more seen in the Sanctuary Psal 63. 1 2. then when it is a Bochim a place of tears and spiritual dissolvedness Foramina Petrae sunt vulnera sanciantia Alap Broken clouds forerun a fair day broken hearts foretell a fair acceptation Thus Christ comes in at the clefts of the Rock Cant. 2. 14. And when we faint most we sink least When the Spouse is sick of love Cant. 5. 8. then is Cant. 2. 5. her beloved well pleased When we are most spirituall in ordinances let us hâ—ve ardent desires to be better in those sacred administrations The gracious soul is good at desires he would offer better if there was better in the flock his love shall piece up what is wanting in his duty though he cannot be excellent yet he Duplicem Cain culpam impingit unam quòd post multos dies obtulit serò obtulit cúm celeritate sacrificium commendatur alteram quoÌ„d ex fructibuâ— non ex primis fructibus obtulit Phil. Jud. would be obedient if he cannot offer an entire service yet he would sacrifice a broken heart to God and though his services are wanting in weight yet they are not deficient in wish his desires are plumed though his performances flag and hang the wing Abel will give the best though he hath no better and though the Saint can only offer a little Goats hair or a pair of turtle Doves yet he would offer a young Bullock or the fat of Rams he could wish his tongue was more fluent in prayer his ear more attentive in hearing his spirit more melting in service his heart more open in ordinances his desires are fledged though often his duties are in the shell And this would become us in holy ordinances when we are best to think we are short and when we fly fastest to complain of our clipt wing and Psal 63. 8. when we follow hardest after God to suppose we might mend our pace And surely holy desires after better things are most pleasing to God The Child who offers to serve his Father is very acceptable though his desire be more then Phil. 3. 14. the Act. Paul pressed forward towards the Mark in this our exsample We are most acceptable and more truly spiritual in Ordinances when we bring the whole man to them when the knee doth bend and the eye doth weep and the heart doth yield and the soul doth stoop and the ear incline in holy duties Gods great work was to make the whole world for man and mans good work in spiritual approaches is to give the whole man to God We must come to Ordinances as the Israelites went out of Aegypt with their whole train we must come with all the faculties of our souls and all the Psal 103. 1. parts of our bodies If there be one wheel missing in a In divinis officiis non tantùm sit totus homo sed totum hominiâ— watch it cannot go at all to be an Index of time And so in holy duties if the ear be missing or the memory wanting or the heart lacking all our design falls to the ground Those who will serve God in ordinances must give him their hottest love their highest joy their strongest faith their greatest fear they must act every grace extend every faculty improve Psal 9. 1. every part all the worshipper must be employed in that sacred work The Ship which sails well must have all Psal 119. 34. its tackle the Mast must be up the sails must be spread it must have both its pump and its lanthorn the want of any furniture may endanger the whole There must be head Jer. 3. 10. work and hand work and heart work in ordinances It was the resolution of the Psalmist to keep the Commandments Jer. 24. 7. with his whole heart Psal 119. 69. It is the whole man which is gratefull to God in holy duties we must as the poor widow give all we have cast in all our capacities into the treasury of holy worship Mark 12. 44. CHAP. XXXII Active graces do well become Holy Ordinances AND we must not only be strict in our behaviours and spiritual in our duties in the time of publick Ordinances but we must likewise be very active in our graces in those sacred solemnities There are three seasons when our graces must be active and vigorous Eph. 6. 13 16. 1. In a time of temptation Then faith is a shield as the Apostle speaketh Eph. 6. 13 16. Taking the whole armour of God we shall be able â—o withstand in that evill day Luke 21. 19. 2. In the day of affliction Then patience keeps possession and self-denyal breaks the stroke Wind up the watch and it goes as stedily in the night as in the day 3. In Gospel opportunities The breast is full of Isa 12. 3. milk but the Child must draw and strive to get it out A quae salutis sunt sacrae scripturae doctrina Evangelica quam hâ—â—â—imus á Christo Hier. Orig. There is a life and sweetness in Ordinances but grace and desire must draw it out there must be a hand of faith to let down the bucket to bring up the water from the wells of Salvation If any ask what spices must flow out what graces must be acted in holy ordinances it is answered We must act our knowledge in holy duties We must know it is God the infinite Jehovah with whom we have to do All worship without the knowledge of the true God is a notion and empty speculation God alone is the object of a godly mans worship Exod. 20. 2. His hope is in God Psal 39. 7. His dependance is on God Psal 62. 8.
and beautiful in it self but it fits not the person who is to wear it Singing of Psalms doth admirably chear and exhilerate the soul The Apostle speaks Eph. 5. 19. Of singing Psalms and Hymns and making melody in our hearts this duty is the Hortatur Christianos Apostolus ad laetitiam et exultationem spiritualem ut laeti et exultantes in Christianismo jubilent Alap sweet shout of the soul the jubilie of the inward man a spiritual exultation the triumphal gladness of a gracious heart a softer rapture We may say of this Service as Tremelius doth of Davids harp That by the musick of it the storms of Sauls spirit were laid and he was composed and serene This Service can calm a perturbed and discomposed spirit Augustine confesseth That oftentimes for joy he wept in the Aug. lib. 3. Confes cap. 6. Church to hear the melody of the peoples singing And Beza acknowledges That at his first enterance into the Congregation Bez. Paraph. in Psal 91. hearing them sing the 91st Psalm by the singing thereof he felt himself exceedingly comforted and he did ever since bear the sence of it dearly engraven on his heart Dr. Bound observes Psalms are most convenient for the Sabbath for that is a time of joy and there is no joy comparable to that we have in Christ Jesus who fills our hearts with joy unspeakable and 1 Pet. 1. 8. full of glory Indeed singing of Psalms it reveals and confines our joy it is the smile and the gracious smile of the soul The Apostle James adviseth us to turn our mirth into the right channel If we be merry let us sing Psalms Jam. Psalmis nos oblectemus et ex hisce hilaritatem nostram promanare annitendum est Daven 5. 13. Our mirth should be as the musick of the Sphears pure and coelestial As the waters of a spring and not as the waters of a pond which easily putrifieth Our joy then flowes and breaks out in this blessed duty of singing Psalms which is the only vent of inward complacency the heart being the chief musick-room of a Saint In the singing of Psalms we begin the service of heaven singing is the triumph of glory In heaven we read of the song of the Lamb the song of Moses Rev. 15. 3. All varieties in the Pallace of the great King sing songs to the Lord and to the Lamb who sits on the throne Rev. 5. 9 12 13. The twenty four Elders sing a new song as if they would out-vy and double the tribes of Israel as in their Psalmi sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaecunque cantiones variâ—s argumentis scriptae Hymni sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae solummodò dei laudes continent Cantica seu Odae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiares magis artificiosae angustiore quadam formâ Daven number so in their praises to the God of Israel Rev. 5. 9. The Angels lift up their voice to sing the Psalms of heaven Rev. 5. 11. Those glorious spirits though they have no tongues yet they have voices to celebrate the praises of the Divine Majesty The Harpers likewise have a new song Rev. 14. 3. and joyn issue in the same harmony to evidence that heaven is a place of joy and triumph Now as no Ordinance better resembles the company of heaven then that of the Lords Supper where the Saints meet to feast with and on Christ So no Ordinance better resembles the harmony of heaven then the singing of Psalms when the Saints joyn in the praise of their Redeemer It is not without a Selah a note of observation that the Apostle is so copious in setting down the several wayes of the Saints praising God viz. In Psalms and Hymns and spirituall Songs Col. 3. 16. Is it not to prefigure that plenty and joy which is reserved for them when they shall always joyn in consort with the musick of the Bride-chamber David singing with his harp Psal 71. 22. here looks not so like the King of the Old as a Citizen of the New Jerusalem Rev. 14. 2. Singing of Psalms must be managed with prudential cautions In this heavenly duty the heart must be president of the Quire He playes the hypocrite who bids his harp awake when his heart is asleep Affection must be loudest Non vox sed votum non musica chordulâ— sed cor non clamans sed amans caniat in aure dei Aug. in every Psalm The Apostle saith That he will sing with the spirit 1 Cor. 14. 15. David tells us His heart was ready his heart was ready to sing and give praise Psal 57. 7 8. Psal 108. 1. The Virgin Mary sings her magnificat with her heart Luke 1. 46 47. Bernard in a Tract of his tells us When we sing Psalms let us take heed that we have the same De modo benè vivendi Bern. thing in our mind which we warble forth with our tongue and that our song and our tongue run not severall wayes Audiant illi quibus psallendi in ecclesiâ officium est deo non voce tantùm sed corde cantandum non in Tragaedorum modum Hieron Spiritual songs must not be as icâ—â—les which drop from the eves of our mouths but as sparks which fly from the hearths of our souls If there be only the calves of our lips it so much resembles a carnall and Jewish sacrifice Hierome tells us We must not act as players who stretch their throats and accomodate their tongues to the matter in hand but when we sing Psalms we must act as Saints praising God not only with our voice but with our hearts A sweet voice pleaseth men most but a melting heart pleaseth God most Non franges vocem sed frange voluntatem non servas tantùm consonantiâ—m vocum sed concordiam morum Bern. Thou studiest cadencies and to run divisions saith Bernard Study to break thy will and to keep under thy corrupt affections and do not so much affect a consonancy of voice as conformity of manners It is not a quavering voice but a trembling spirit Isa 66. 2. Augustine complains sadly of some in his time who minded more the tune then the truth which was sung more the manner how then the matter Aug. what and this was a great offence to him We must sing with grace in our hearts Col. 3. 16. Viz. Either as some expound it with gratitude and thankfulness Nâ—n incommodè cum cantionibus conjungitur gratitudo Daven Laetis prosperis rebus ad canendum monemur quo in statu affectus gratitudinis debitus est planè necessarius Dav. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace is sometimes so taken 1 Cor. 15. 57. And indeed thankfulness is the Selah of this duty that which puts an accent upon the musick and sweetness of the voice we sing the thanksgivings of the Lord. In times of prosperity when God crowns us with his loving kindnesses
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
saepiùs Christus in die Sabbati officia charitatis praestitit quà m aliis diebus Iren. dayes And let us in this imitate both our Priest and Pattern who died for us and must go before us and we taking up this practice weekly let us follow him Surely melting bowels do bear a symphony with mercifull Sabbaths On the first day of the week the day of our Sabbath God created Gen. 1. 2 the world out of a chaos of confusion Christ restored the Mark 16. 2. World from sin and destruction and on the same first day Acts 2. 3. of the week the holy spirit enlightned the world in falling down solemnly upon the Apostles and redeemed the Church from Judaical misapprehension And shall these glorious works which have put such a bright emphasis upon the Christian Sabbath not soften our bowels to pity the groans of the sick the sights of the prisoner and comfort those who are in trouble and dejection On this day the spark Buc. in Mat. 12. 11. of our love should turn into a flame the drops of compassion should swell into a stream Bucer makes the visitation of the Luke 10. 33. sick to be a principal duty of our Sabbath On which day Infundit vinum et oleum Samaritanus vinum denotat legem oleum gratiam Evangelii Sacramenta sunt quasi alligamenta quibus labia vulnerum alligantur Chemnit Christians should turn good Samaritans they should drop tears into those wounds they cannot drop Oyl into and pour in the wine of consolation if they have no other to offer as a sacrifice of mercy Bleeding hearts become a blessed Sabbath One well observes It doth behove us as occasion is offered to spend some time of a Sabbath in visiting the sick because this will fill our minds with holy meditations and fill our mouths with heavenly discourses and fill our hearts with serious apprehensions of death and judgement which will shortly encounter us and there is no avoiding the stroke of the one or the Bar of the other There is Charitas spiritualis spiritual Charity which is Verbis exprimi non potest quantum homo qui ad imagirem dei conditus est et pro quo unigenitur dei filius proprium suum sanguinem fudit quem denique sp sanctus per verbum Evangelii ad communionem filiorum dei vocavit et sanctificavit irrationalibus et brutis animalibus praestet Lys most apposite to the Lords day One well argues If our mercy on a Sabbath must extend to the Oxe and the Ass Luk. 13. 15. much more to man who is Gods Vice-Roy upon Earth bears his own image and is enriched with that nature which Christ himself took upon him and if in outward things we must minister to him viz. man much more in spirituals and heavenly by how much the soul transcends the body and the wants of the soul are more dangerous and for the most part less felt then those of the body and therefore to succour them is more necessary and less dispensable Surely this is the highest mercy to pull men out of the pit of despair out of the mire of prophaneness out of the dungeon of ignorance to unfetter chained sinners to consolate and advice distressed souls It is observable our Saviour did not only heal the poor woman of her bodily infirmity on the Sabbath but delivered her from the chains of Satan with which she had so long been held Luke 13. 16. It is our great work on a Sabbath to shew mercy to distressed souls On the Lords day Christ rose for our justification Rom. 8. 34. which was a spiritual benefit not for supply but for our justification not for the encrasie of our bodies but for the rescue of our souls And the Apostle notes it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea rather in the Text forementioned And in soul advantage every Christian may have a share they may have soft bowels who have not full purses every one may give savoury counsel put up ardent prayers labour to set home convictions nay enter into heavenly discourses and so endeavour to draw those who go astray to the Sheepfold of the Great Shepherd of their souls Every one may 1 Pet. 2. 25. bleed over sinful revolters and as St. John who ran after 1 Pet. 5. 4. the young man when he was extravagant in his practice they may run weeping after straying transgressours This willing mind as the Apostle speaks 2 Cor. 8. 12. may lodge 1 Thes 5. 14. in the breast of the meanest person there may be zeal in the heart when there are rags on the back and when their apparrel is more contemptible then John the Baptist's leathern girdle and Camels hair Mat. 3. 4. And that which enforces this duty is 1. The excellency of the work To instruct to admonish comfort and pray for Brethren is the greatest mercy the softest pity nay even the work of Christ himself who shed not only his tears but his blood to ransome immortal souls how did Christ grieve for a hard heart weep over an unbelieving City and lay down his life for poor lost sinners To Mark 3. 5. rescue poor perishing souls is a heavenly work and well Luke 19. 42. is becoming a heavenly Sabbath Mat. 18. 11. 2. The reward of the Service Not a tear we drop over a wandering sinner but will turn into a pearl The Apostle speaks expresly Jam. 5. 19. Brethren if any of you have erred from the truth and one hath converted him let him know that he hath converted a sinner from going out of his way he shall save a soul from death and shall hide a multitude of sins This text it seems informs us of a double reward Rom. 10. 14. 1. The salvation of a soul the purchase of Christ himself 1 Tim. 4. 16. souls were the gains of his victories Isa 53. 11. The Redemption of souls was the reward of all his sufferings Luke 22. 32. 2. Here is the covering a multitude of sins which onely Heb. 12 15 16. speaks blessedness Psal 32. 1 2. And it may likewise be inferred from this text of Scripture That God hath made us Heb. 3. 13. Guardians one of another Acts of spiritual charity belong to the care of all Christians God hath not onely set conscience to watch over the inward man but hath set us to watch over the outward conversation one of another We must exhort one another while it is to day Heb. 3. 13. especially Luke 24. 17. while the light of Sabbaths continues to us When the two Disciples were travelling to Emmaus Christ joyns with them this blessed Physician came to comfort to satisfie and to inform them they were poor distracted timorous persons and these he visits Christ will not leave them in a maze and intricated with inexplicable apprehensions but he will bring them home to the knowledge of the truth and this is Christs
Heaven In a word they should be in the spirit which duty must first look upwards We should strive to be in the assistances of the Spirit Holy duties without the holy Spirit are onely the carcasses of Religion like profession without practice which is offensive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost useless such services bring neither glory to God advantage to our selves or benefit to others and all are of no more significancy then a body when the spirits are fled away On the morning therefore we must incessantly beg the divine assistances of Gods blessed Spirit It is the Spirit fits for Magistratical Luke 11. 13. dignities Num. 11. 25 26. It is the spirit fits for ministerial Numb 27 18. services 2 Kings 2. 9. and it is the spirit fits us all for Christian and holy duties The Spirit directs us unto holy duties Simeon came into the Temple by the spirit Luke 2. 27. the good spirit directed him to meet Jesus How often doth Gods spirit excite and provoke to holy Prayer to secret meditation and to those close devotions wherein the soul tasteth deepest of Christs flaggons and apples This inward Counsellour is often Cant. 2 5. restless in us till it â—end our knees lift up our hands and raise our hearts in sacred approaches to the divine Majesty The Spirit leads the Saint into solitariness to converse with God as once it did lead Christ into the Wilderness to be temped Mat. 4. 1. of Satan this divine principle with us is importunate Luke 4. 1. till it put us upon enquiries after God The holy Spirit quickens us in duties John 6. 63. and makes us lively and vigorous Corrupt nature takes off the wheeles in holy services flaggs and casts a damp upon us in Christus dicitur non spiritus vivens sed vivificans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitarum Theoph. such heavenly intercourse but the Spirit oyles the wheeles to make them go with greater speed When the soul is carried out by the Spirit how full is it of holy heaâ— divine zeal and rare enlargement as if of late it had conversed with a Seraphim his tongue is the pen of a ready writer Psalm 45. 2. and his heart is like a bubbling Fountain he melts in prayer as the Cloud into drops Paul assisted by this good Spirit runs on till midnight Acts 20. 7. and knows not how to break off his sacred discourses And our ever 1 Cor. 15. 45. to be admired Saviour raised and quickned by the same spirit wrestles with God in prayer all night Luke 6. 12. the very arteries of that duty were stretched out by that divine Spirit which was given to Christ without measure John 3. 34. The Spirit then is the animation of our holy performances without which they saint and die away The holy Spirit sustains us in holy duties Psal 51. 12. Mans spirit would quickly fail in wrestling with God was it Spiritus promptus scil graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraicè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alacâ—iter festinans Lyrus habet duo vocabulà Dolanta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ucundus not under-propt by this good Spirit The most sparkling wine if it stand long it will grow flat and dead And though the spirit of man be willing Mat. 26. 41. yet while it is in the body it will be soon tired and flag in holy duties which are so contrary to corrupt flesh but then the Divine Spirit comes in and renews poor mans strength like the Eagle and so he runs through holy services and faints not the annointing of the Spirit makes him agill and fresh and holy Ordinances are not his burden but his satisfaction Believers offer their sacrifices as Christ did himself Heb. 9. 14. through the eternal Spirit who recruits them continually with additional strength and vivacity The blessed Spirit causeth us to overflow in holy duties Job 32. 18. Our rich enlargements in Prayers and other Gospel services are from the good spirit of God when the heart Psalm 45. 1. bubbles and runs over in holy discourse and when the Eructans cor significat cordis locutionem cum nondum ad os pervenit et querit illam emittere circum volvitur et movetur huc et illuc et volutatur egressum quaerens quem prae gaudio non primo impeâ—u invenit c. Felix Praton mind flutters and flyes high in holy meditation and when our affections dilate and follow hard after Jesus Christ all this is from the Spirits gracious and divine assistance 2 Cor. 3. 16. It is the holy Spirit spreads our duties like Gold to greater extensions and oftentimes makes the Saint in duty query whether he be in the body or out of the body 2 Cor. 12. 2. His heart is like the squeezed Grapes overflowing with wine which is better then the drink of Angels It was the Spirit enlarged Solomons heart in that divine Prayer at the dedication of the Temple 1 Kings 8. 22 23. It was the Spirit enlarged Daniels heart in Prayer to hasten deliverance from the Babylonish captivity Dan. 9. 4. It was the Spirit enlarged Jonah s heart in Prayer when the Whales belly was consecrated into an Oratory Numb 18. 27. Jonah 2. 2. It is the Lords good Spirit which makes mans Deut. 15. 14. heart as the gushing streams or the over-flowing Fat or the Numb 18 30. dropping Wine-press in services Evangelical John 3. 8. It is the Spirit sweetens duty As Christ when he was at prayer rejoyced in spirit Luke 10. 21. Duties are sadned by mans sin but are refreshed by Gods Spirit David acted Mat. 17. 1 2. by this blessed Principle delighted so much in duty Luke 9. 29. that he begs to spend his whole life in the Temple of God Psal 27. 4. Ordinances become mellifluous by the concomitancy of Gods Spirit which often turneth them into a transfiguration As it is reported of Basil that when Greg. Orat. de laud. Bas the Emperour came upon him while he was at prayer he saw such lustre in the face of holy Basil that he was struck with terrous and fell backwards It is the Spirit ravishes the Fructus spirituâ— est gaudium sed impura voluptas est similis voluptati quâ afficiunâ—â— scabiosi cum se scalpunt Chrys heart indulcorates and captivates the soul in holy duty and toucheth the tongue with a Coal from the Altar Isa 6. 6 7. which turns all into a perfumed flame The Apostle saith the fruit of the spirit is joy Gal. 5. 22. which is never so fresh and diffusive as in holy services Ordinances are the spiritual opportunities wherein the Comforter John 14. 16. sheds abroad his comforts in the soul It is the Spirit which helps our infirmities in holy duties As in Prayer Rom. 8. 26 27. so in other spiritual services When we are flat the Spirit quickens us when
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
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
sorrow Titus an Heathen Emperour when a day was past and he hâ—d done no good Pedr. de Mex Hist Imper. on that day was wont to break out into sighs and sorrow to those who were about him and cry O my friends I have lâ—ft a day The loss of any day is matter of moan but Ezek. â—9 14. to lose the Lords day and the Lord in that day this is a lamentation and shall be for a lamentation In nature the interpâ—sition of the Earth between the Sun and the Moon causeth an eâ—clipse and surely when earth vain thoughts earthly discourse froth and negâ—ect have interposed between God and thy soul on his own day what an ecclipse of sadness Eccles 12. 5. should it cause upon thy heart Upon the loss of friends we go in mourning and why not in the loss of Sabbaths which are good friends to the soul Christ waited for thee in every Ordinance thou didst not give him the meeting go home and like the Dove bemoan the loss of 2 Kings 2 12. thy mâ—â—e It is most equal when Ordinances are not our Tristitia nobis data est ut dole â—mâ—s non de morte sed de peccato ibi solâ—â—â— utilis est â—â—â—stitia alibi est inutilis Chrysost treasure that they should be our trouble and what we want in good we should make up in gâ—iâ—â— When Elisha went with Elijah and a chariot of fire parted them asunder carrying Elijah to heaven and leaving Elisha on earth Elisha looked up and cryed my Father my Father Hath God and thee O Christian been parted asunder on a Sabbath and hath the Lord left thy heart on earth and himself gone to heaven O think sadly of this and with bitter moan cry out my Father my Father Repent for the loss of the Lords day and lament after the Lord of that day Sad hearts do well become empty Sabbaths It is very doleful to pine for thirst at the wells mouth If thy heart hath been dead in duties let it be drowned in sorrows Christ looks through the lattice in every Ordinance if thou hast turned thy back upon him by neglect or a vain spirit say with the Church Is any sorrow like unto my sorrow Lam. 1. 12. Search into the cause of this heartless and fruitless passing away Gods precious Sabbath It is good for a Christian to examine what way-lâ—id his work what kept God and his soul a sunder It may be thou didst not tune thy heart by holy preparation Loâ—se strings make no musick every peg must be wound up Vndressed gardens yield no delightfull prospect Mattaina praeparatio necessaria est per diligentem cultus consideratiorem et opis divinae implorationem Riv. in Decalog nor do the nowers grow but on the bâ—ds where the Gardiner hath used his industry and his artifice Thou hast not happily plâ—wed up thy heart aforehand by prayer and meditation and so it is fallow when it comes to Ordinances Holy duties themselves are harsh when the heart is out of tune Marshalled armies engage in battle and prepared hearts engage most properly and most beneficially in Ordinances 1. Cor. 11. 28. To examine our selves is not onely the preface to a Sacrament but to every holy Ordinance No wonder thou art dead in the Sanctuary if thou art deficient in the Closet thou didst lose the morning and therefore thou didst lose the day See is not this the cause thou art so heavy and so stupified in holy Administrations The clock was not wound up and therefore it did not strike Thou wast not Jer. 14. 9. with God in secret and therefore thou didst not meet God in publick so thou looked'st for healing and behold trouble The fire must be blown before it turn into a flame Prepared physick contributes to the cure there must be the Apothecary to prepare as well as the Physician to prescribe Medicines Barascue est feria sexta quâ—m nos vocamus diem veneris quae praeparationis nomine appella tuâ— quia Judâ—i sâ—lâ—bant illo the necessaria paâ—are â—â— proxâ—me 〈◊〉 Sabbatu◠〈◊〉 â—b omni opâ—re servili cessâ—â—dâ—m erat Ger. Our hearts must be taken pains withall before they are fit for the Ordinances of a Sabbath The Jews had a Preparation day as well as a Sabbath day John 19. 43. The heart must be broken by repentance raised by meditation spiritualized by prayer over-awed by a sense of the Divine Majesty before it is fit for communion with God It was a serious prayer of holy Hezekâ—ah 2 Chron. 30. 18 19. The good Lord pardon every one that prepareth his heart to seek God and the Lord God of his Fatheâ—s though he be not cleansed according to the purification of the Sanctuary And in the subsequent verse it is said The Lord hearkened to Hezekiah and healed the people Experiment this preparatory work and no doubt but thy complaint will cease and the case will be satisfied It may be thy thoughts are low of Sabbath gains Men will not run a race for a trivial prize Merchants venture to Sea Phil. 1. 14. not for Pibbles but Pearles Thou lookest on Ordinances as empty breasts and so thou liest carelesly at them But this is a strange and a sinful mistake Faith the best of graces is the fruit of hearing Rom. 10. 17. The Spirit the best of gifts is the fruit of praying Luke 11. 13. And Christ Christus illâ— tri-dâ—◠〈◊〉 et sepulturae fuit â—â—â—ciculus Myâ—rhae propter dâ—lâ—rem sed pâ—st triduanum dolâ—rem absorpsit laetitia et fâ—ctus est â—t botrus Cypriâ—n vineâ—s engedâ—i illa myrrha â—â—mmutata est in vinum suavissinum et salutare the best of banquets is the fruit of Sacramental receiving Mat. 26. 26. Are not Ordinances the Exchequer of soultreasure more sweet then the clusters of Camphire Lam. 1. 14. more transcendent then mountanes of Spices Cant. 8. 14. More pleasant then the Vineyards of Engeâ—di Cant. 1. 14. Surely thou art mistaken sinner Didst thou ever consider Prayers have held the hands of the Father Exod. 32. 10. Gospel doctrines have employed the tongue of the Sâ—n Luke 4. 43 44. And a shower of the spirit hath fallen upon the Congregation at a Sermon Acts 10. 44. Nay the whole Trinity have been present at a Baptism Mat. 3. 16. Such fruitfull wombâ— must not be called Barren But this sinfull level which so prostrates Ordinances is no more then the evidence of Satans power and that he leads thee to much Del Rio. captive at his pleasure None will call Ordinances empty but the Father of lies What is it which causeth thy neglect of or slightness in Sabbath duties It may be the force of a temptation Satan hath an enmity to our communion with God It was the Evil one hindred Paul from going to the Thessalonians to scatter and disseminate the truths of the Gospel 1 Thes 2. 18. He stirred up the Jewes against the
Apostles when they were Mat. 13. 19. propagating the blessed Word Acts 14. 2. Acts 17. 13. He John 13. 27. endeavours either to keep us from the Word or to steal the Acts 20. 9. Word from us The evil one enters Judas at the Passeover Mat. 4. 6. rocks Eutichus asleep at a Sermon useth the word as a weapon against Christ and attempts to make it a sword to destroy Ephes 6. 17. which is given for a sword to defend In Ordinances we are seen by good Angels and tempted by evil Good Angels observe our behaviours and evil Angels corrupt them God is no where more pleased and the Devil no where more 1 Cor 11. 10. busied then in the Assemblies of the Saints And therefore it may be Satan hath shaped his temptations into wedges Isa 4. 5. to divide between God and thee in Ordinances and this makes thee complain of slightness of spirit in those holy seasons It may be some unrepented sin damps thy heart to and in Ordinances Jonah when he had sinned then he falls asleep in the ship Sin clogs thee and therefore opportunities do Jon 1. 6. not please thee Thou fearest thy title to Christ and that makes rhee so remiss in thy pursuits after him Stopped stomacks have no appetite Holy David longs to appear before Psalm 42. 1 2. God Trembling consciences like aguish fits take away all delight Musick sounds not to a Prisoner Guilt unremoved by repentance flats the tast of any Ordinance David will wash his hands in innocency so he will compass Gods Altar Psalm 26. 6. The Curtizan in the arms will keep the wife from the bosome Purity and repentance make ordinances as the honey combe It is Christian prudence first to throw out the beam of sin before we look up to the Sun Psalm 19. 10. of Ordinances and to cast out that which grieveth the spirit Job 6. 6. before we come to taste the spirit in holy Communion with Ephes 4. 30. God Offending slaves love not to see their Master Sin makes Isa 59. 2. us shie of Gods presence Adams fall drives him to the trees for a hiding place and sowred Paradise it self to him Choice Gen. 3. 8. dyet doth not fatten one in a consumption Any one sin not vomited up by hearty repentance and self-abhorrency will nauseate the soul in Ordinances Sins are the souls obstructions which may cause more flushes but less digestion of the holy Word VVhen Jonah was thrown over-board then the Sea was calm Let sin be thotowly bemoaned and repented and Christ will be sweet in Ordinances Sin not disgorged sucks the sweetness out of all holy duties and makes them dry and jejune If thou art slight in or omissive of Sabbath duties read lectures upon thy own heart thy formality arises from disproportion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy heart is not sutable to holy Duties The Apostle speaks of a savour of the Gospel 2 Cor. 2. 14. We want this savour and rellish and this straines the juyce out of every Ordinance our hearts must be assimilated by grace Psalm 42. 4. before they leap for joy in Ordinances as John the Baptist in Luke 1. 41. the womb or as David danced before the Ark. Carnal 2 Sam. 6. 14. hearts are dragged to the Sanctuary Rom. 8. 7. As we see paint drops from the face that not being its proper place but it stayes and remains upon the sign The unsanctified heart is in Ordinances as a Bird in the Cage it flutters a little Cognitio Christi est dulcissimus et fragrantissimus odor tanquam ex praestantibus herbis aut pretiosi◠aromatibus exhalatus but it doth not flye it is cooped up and wants its desired freedome it works at an Ordinance as the Israelites did at their bricks they work because they must give an account to their task-master When we are superficial in Ordinances let us see the naughtiness of our own hearts Sickish palates find no meat savoury There are three glasses in which we may best see our hearts 1. In the glass of temptations Sharp storms try the house sharp encounters try the souldier and soft temptations 2 Sam. 11. 4. try the heart How soon did Bathsheba's beauty enthral David though otherwise he was a pattern of sanctity 2. In the glass of afflictions Fire which refines mettals burneth up drosse When Christ was seized upon then all the Disciples left and forsook him Mark 14. 50. Birds which sing in the spring hide in the winter 3. In the glass of Ordinances If the Spirit hath not breathed upon thy heart it will not be lively in holy Ordinances Indeed a gracious heart melts at a reproof clasps Gen. 2. 7. about a Promise hides truth as its treasure but a slight heart will either rage at the smart fret at the length or be Luke 2. 51. offended at the spirituality of an Ordinance Nothing more puts the heart upon the test then holy duties Many followers of Christ left him upon the account of a Sermon John 6. 66. If therefore thou hast not understood more of God on a Sabbath then study to understand more of thy self thy heart is an useful book to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take up resolutions of stricter communion with God for the future Bones which are broken if well set grow the stronger Let the sence of former neglects prompt future Ex malis moribus bonae nascuntur leges care thou hast been slight in Ordinances resolve thou wilt be serious and wherein thou hast done evil to do so no more Joh. 5. 14. The heart of man stands in need not onely of Gods work but of mans care the Spirit must sanctifie it Prov. 4 23. and man himself must watch it When thou comest to Ordinances bend thy ear gird up the loynes of thy mind incline 1 Pet. 1. 13. thy heart and summon thy conscience to every truth Cant. 8. 14. in hearing to every petition in praying Ordinances are like Mountains of spices sweet when we are got up but there is some difficulty to get up we must keep our foot Eccles 5. 1. when we go to the house of God and we must keep our heart when we come there Gods Ordinances are high and sublime and the Psalmist saith Mans heart is deep Psalm 64. 6. Now there must be some toyl some labour and Per labores magnos ad praemia magna pervenitur pains to bring them both together God must make an Ordinance stoop and man must pullice up his own heart to an Ordinance It is mans priviledge to enjoy Ordinances but it is his artifice to improve them much strength must be put forth to over-master the heart in holy duties there must be a sense of Gods eye and mans account to enforce a sutable frame The Scholar can scrible by himself but the Masters hand and his own eye
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
Onkelos hanc exclamationem Jacobi ad Christum resert paraâ—hrasi plane piâ Non expecto salutare Gideon filii Joash neque salutare Sampson filii Manoe quae salus est planè temporalis sed expectâ— salutem redemptionem Christi filii David quae est solus aeterna Onkel God on a dying bed and waited for his glorious salvation On a bed of sickness thou mayest bend thy heart when thou canst not bend thy knee and stretch out the hand of thy faith when happily thy distemper will not suffer thee to stretch out the hand of thy flesh Sicknesses usually spiritualize duty not obstruct it Then the patient prayes more feelingly weeps more heartily converses with God more greedily A sense of approaching death affects the soul with more earnest pursuits after a better life A Christian under a disease may more pathetically improve he need not wave a Sabbath 4. If providence shall cast us into a severe and hard service the man servant is kept back from holy Ordinances by the prophaneness of the Master the maid servant is kept to her drudgery on Gods holy day by the pride and vanity of her Mistriss Nay happily our case is a Turkish Galley is all the Temple we have to worship in yet then though we have lost our freedom we have not lost our Sabbaths Israels worship was not lost but revived in the wilderness and there Moses talked with God as a man with his friend The uncouth and solitary wilderness was the Sanctuary Deut. 26. 10. where the Jews enjoyed the closest communion with God Exod. 33. 11. Paul gave spiritual exhortations in the ship and in a storme Deus non terribilitèr sed amicè cum Moyse egerit Riv. too when he was ready to be dashed into the pit by every wave Acts 27. 20. The rage of remorsless masters should make believing servants not to pray less but as the vassalized Israelites to groan more not to be weary of Sabbaths but Exod. 6. 5. to be more wary in their observation the bondage of the Acts 7. 34. body is no wayes eased by the hazzard of the soul The Heavenly Master must be served especially on his own day notwithstanding all the frowns and countermands of the earthly that imperious worm If threats could have prevailed with the three Children they had worshipped a golden Image and not adventured a fiery furnace Dan. 3. 18. Hard service should make us more heavenly not more heedless in Sabbath observation If our case is hard upon earth we should then the more endeavour to make it more glorious in heaven and Sabbath-holiness bids fair for it Now therefore this being premised Thus we must keep Sabbaths in our greatest solitariness when the world is turned into a Patmos to us Let us encourage our selves that this is not our case alone to serve God without company Moses communed with God alone upon the Mount there was no press of people or society Deut. 5. 31. Dan. 6. 10. of Saints to heighten his enjoyment Daniel conversed with God in his Chamber alone and his sacrifice was sweet though single Peter was praying alone at the top of the Acts 10. 9. house when he gets the company of an Angel that messenger from heaven salutes his pleasing recess The woman John 4. 13. of Samaria enjoys solitary yet salvifical communion with Jesus Christ and her soul lay under the distillations of his heavenly doctrine nay waters of life did flow more freely then the waters of the well which did afford her the plenty of that Element And to come nearer to our purpose the blessed Apostle John was in his Patmos when he was sublimated Revel 1. 10. with unusuall raptures and that upon the Lords day A single Lute can make sweet musick The Sun which gilds the world is but a single Planet And thy soul serving God alone on his day may be taken into galleries to walk Cant. 7. 5. with Jesus Christ and feed upon the honey and the honey Psal 19. 10. comb of an Ordinance The Word was more to Job then his necessary food when he lay on the dunghill alone Job 23. 12. And Christ acted to him above his promise Mat. 18. 20. He was present though two or three were not gathered together If thou art necessitated to keep the Sabbath alone be much in prayer In this single devotion Christ is both our President Luke 6. 12. And our Legislatour Mat. 6. 6. The Cum privatim et solitarie oramus ostentationem et affectationem humanae gloriolae omnino respuimus Chemnit Prayer of one Elijah could work miracles Jam. 5. 17 18. The Prayer of one Daniel could hasten deliverance Dan. 9. 23. The Prayer of one Moses could preserve a whole Nation from impending ruine Exod. 32. 23. Solitary prayers have their peculiar prerogatives in them we avoid all ostentation as Chemnitius well observes and more imitate the votary then the Pharisee In them we can search our hearts more accurately deal with God more faithfully and give a fuller account of our sins and provocations Closet devotion is not stopt because confined no more then the meditations of David were lost in the darkness of the night Psal 63. 6. in Mat. 6. 6. Psal 63. 6. Rev. 1. 10. 1 Sam. 1. 10. which he framed them Christ came to John in Patmos when the Island was his bolted Chamber not with bars but with waves Hannah prayed and wept alone and then she obtained a Samuel 1 Sam. 1. 10. The heart can work in Acts 10. 4. 1 Thes 5. 17. Col. 3. 17. prayer when there is no company to excite it and oftentimes God is most effectually present when man is wholly absent therefore if we must spend a Sabbath alone let part of it be taken up in fervent prayer and supplication In this case of solitariness let us be filled with holy meditations This holy duty of a Sabbath is advanced not obstructed by loneliness and retirement nay it cannot well be performed Gen. 24. 63. in company the noise of any associates hush away these pleasing contemplations which light upon the mind or Psal 92. 5 6 9. are started by the excitation of the good spirit In thy solitary Sabbaths let thy head work in meditation as well as thy heart in prayer and supplication These duties coupled like Castor and Pollux are a good prognostick and promise fair weather to the soul Meditate on thy sins Sin is first viewed by meditation and then moaned by confession and so consequently cashiered by repentance and this order is very proper and genuine first to cast the eye on sin and then to rend the heart for it and from it The head will affect the heart take then the opportunity of a solitary Sabbath to cast up thy accounts and Psal 4. 7. Jer. 31. 18 19 20. to look backward on thy sinfull life that thy soul may kindly melt and the Lord
any man shall put any holiness in a day which God doth not and so think one day more holy then another this is fond superstition and this indeed is to observe dayes and of this the Apostle seems to speak when he saith ye observe dayes But when the Lord shall put holiness upon one day more then another we then do not put any holiness in the day but God doth it nor do we place any holiness in one day more then another but God placeth it first And this is no observation of dayes which the Apostle condemns but it is the will of God which we must be subject to Object 3 The third text of Scripture which is urged to favour this strange notion is Gal. 4. 10. Ye observe dayes and moneths and times and years I am affraid of you least I have bestowed on you labour in vain Answ Now to answer this third text of Scripture subpaenaed in to serve a turn but speaking little to the purpose It is replyed Dies observatis scil Judaicos Dies uti Sabbata menses uti Neomenias tempora uti Pascha Pentecosten Annos septimum remissionis quinquagessimum Jubilaei 1. That if we consult the context we shall find the Apostle very angry with the Galathians for leaving Christ the substance and betaking themselves even in point of justification to the carnal observation of Jewish shadows which after Christs coming were to disappear which the Apostle in an holy heat calls beggarly rudiments and he the rather terms them so because now they were antiquated and out of date but the Sabbath I do not say the seventh day from the Creation is no such thing but for the equity and substance of it is still of the same use as ever viz. fit Hieron Chrysostom c. for mans refreshing and Gods more solemn worship nor is it nor will be insignificative till we sing a requiem to our souls in glory and therefore by no means to be numbred with An veâ—ò nullum est discrimen temporum observandum Malè igitur agricolae tempora state sationis et agriculturae observâ—nt Malè dâ—stinguimus dies menses et annos in Politiâ Malè dominicum diem observamus in Ecclesiâ Minimè Apostolus non improbat discrimen temporum quae deus ipse ordinavit nec dies festos in ecclesiâ ordinis doctrinae gratiâ Par. in Galat. Tertul. contrà Marcion lib. 1. cap. 20. the observation of dayes and moneths and years seeing the Apostles observed the Lords day weekly and sabbatically and not monethly or yearly as were the Jewes Sabbaths and holy dayes which pertained to the bondage and servitude of weak and beggarly rudiments of which the Apostle here only speaks And it was far from the Apostle to reckon any of the Ten Commandments where the Sabbath is lodged as a weak and beggarly rudiment and so let it be abhorred of all Christian hearts The Moral Law the Apostle James calls a Royal Law Jam. 2. 8. so far is it or any Commandment of it from being beggarly and pedantick But to answer the Text fully and succinctly All interpreters both Protestant and Popish interpret these times mentioned in the text of Jewish times the several festivals of the Jewish Church being couched under one of the terms in this text of Scripture By dayes we must understand their Sabbaths by months their New moons by times their four feasts in the year 1. Their Passover which was the feast of the spring Exod. 12. 2 18. which was celebrated in the month Nysan answering to our March 2. Their Pentecost which was the feast of the summer Acts 2. 1. which was celebrated in the month Sivan either in the latter end of May or the beginning of June Festa Christianorum hic non damnantur nam sic et dies dominicus damnatur quem tamen et ipsi servant haeretici sed tantùm damnantur fesâ—a Judaeorum quae a Christiaâ—is pulchrè distinguuntur Alap 3. Their feast of Expiation Lev. 23. 27. which was celebrated in the month Tisni the feast of the Autumn answering to our September And 4. The feast of dedication Joh. 10. 22. which was their winter feast and was celebrated in the month Cislieu which answers to our November By years which the Apostle mentions in the text we must either understand the seventh year which was the year of release when every creditour which lent any thing to his neighbour released that loan and was not to exact it Deut. 15. 2 3. or else the fiftieth year which was the year of jubilee All these therefore being manifestly Jewish feasts they nothing appertain to Nota synechdochen per observantias dierum Apostolus intelligit omnes ceremonias legis veteris Alap in Gal. the Christian Sabbath It is very observable that Alapide a learned though Jesuitized Papist and Paraeus a learned and worthy Protestant both agree in the very words commenting upon this text of Scripture saying That here the observation of dayes by a synechdoche of the part for the whole is put for the whole body of Jewish Ceremonies One particular branch for the whole mass and kind of them Thus Species una pro toto genere ceremoniarum ponitur observatio scil dierum the interpretation of this text is so clear and manifest for Jewish Festivals that the most differing writers centre in the same exposition as the Jew and Gentile accord in the pleasantness of the Suns light And so these three texts of Scripture which our deluded Opinionists supposed a threefold Par. in Gal. cord which could not quickly be broken Eccles 4. 12. Cuiviâ— textus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consideranti erit extra Controversiam are easily answered and the cord untwisted and left to the judicious Reader to consider whether they are not the most impertinent allegations But further to discover not onely the weakness but the wildness of this opinion let us take notice To make every day a Christian Sabbath is to contradict the wisdom of God for the wise God could have appointed Rom. 11. 33. some part of every day to be kept holy rather then one whole O alta divinitas O profiâ—â—dos thesauros sapientiae et scientiae dei O abyssalem et immensam sapientiam deâ— Ambros day together but his unsearchable wisdom saw this proportion of time on every day most unmeet and in respect of mans many cumbers which do too easily entangle his thoughts and surprize his mind and affections altogether unfitting for him For within some small piece of a day he cannot ordinarily nor so easily recover himself and unloose himself from the world to find the end of Sabbath service which is a most sweet and full rest in communion and holy converse with God But now when a whole day is set apart for that sacred purpose man can better call off his thoughts from Dies Sabbati gratus est deo prae aliis hebdomadae
to keep the Sabbath day lively intimating by all this the sistence and abiding of the fourth Commandment under the Gospel and the binding authority of it by the incorporation of a new reason drawn from our redemption or spiritual deliverance by Christ typified by the Jews deliverance from Aegypt instead of the old reason drawn from the Creation which is here wholly omitted and we must take notice that surely the Jews deliverance from Aegypt literally considered was no way comparable to the work of the Creation that it should here in the second giving of the Law by Moses be propounded as the reason of the Sabbath and the other wholly left out but only as a type of the most glorious and admirable work of our Redemption so there came so much weight in it that in the review of the Commandment it became the reason of the Sabbath and if the type it self was so significant how much more the Ante-type which excells all types in glory as much as the Sun doth the flying and dark shadows Thus we then see the old seventh day Sabbath was never propounded as the substance or special subject of the fourth Commandment Nay reason it self compells us to put this sense and interpretation upon the fourth Commandment The order of the day is no way substantially profitable to Mandata legis sancta sunt justa bona sancta quia praescribunt quomodo deus sanctè coli debet Justa quia praescribunt ut proximum non laedas sed eiquod suum est tribuas Bona quia praescribunt ea quibus quisque in se bonus sit et bonis moribus et virtute praeditus Alap religion nor if altered is any way prejudicial we may be as holy as heavenly and spiritual on the first as on the last day of the week Order only cannot elevate the mind influence the heart or work upon the soul and affections it can contribute nothing to a holy sublimation in us one day is as good as another so Divine appointment fix it But now we must consider in all other Commandments of the first table which concern Religion only that which is substantially profitable is placed in them and so they are concluded moral and perpetual and so it must be in this fourth Commandment that which is substantially profitable must be put into the command and therefore the order of the day cannot be it And what prejudice arises to Religion from the alteration of the day from the seventh to the first so God make it which that he did we shall see hereafter Cannot Christians serve God with as much heavenly devotion seraphical affection nay with as much care and circumspection on the first day of the week as the Jews did on the last Well then the order of the day cannot be the substance of the fourth Commandment God doth not interlace his holy Commandments especially his Ten words with things which are not substantially profitable The reasons in the Commandment are for the number not the order for a seventh not the seventh day The first reason Exod. 20. 9. Exod. 31. 15. in the Command to perswade to the observation of the Sabbath Luke 13. 14. is taken from the concession of six dayes for our own labours six dayes shalt thou labour but the seventh is the Sabbath Augustini fuit expostulatio quâ— modo deus in Creatione mundi sex dies insumpserit cum in uno momento illud stupendum opus perficere potuerit Respond ut homines opera sua magâ—â— contemplarentur et eum in operando sex diebus et quiescendo uno faelicitèr imitarenter c. But these words are directly for the number only indirectly for the order and the genuine sense of them is thou art permitted to work six dayes but on the seventh is the Sabbath and then thou shalt abstain from all kind of work thou hast six dayes for thy self and God must have the seventh where most plainly number not order is the substance and sence of the command And 2. God wrought six dayes no more and no less and rested one no more or less and therefore thou shalt labour six dayes and rest but one Now if God did so who needed not to have wrought one day being able to have made all things in a moment nor to have rested one hour as not being subject to any weariness much more poor Man needs a competent time for his affairs and for his rest to the service and worship of God and for the refreshing of his soul and if God did that for man which he needed not to have done viz. to work six dayes and rest one how much more are we bound to observe the same proportion and to imitate this blessed example So that not order but proportion is the soul of this Commandment Thirdly if the fourth Commandment did directly and in the substance of it command the seventh day Sabbath and Nulla lex a Christo condita Christianis potestatem dedit ritus judaicos observandi immò veró Apostolus illud planè voluit dum non modo circumcisionem abrogabat verum etiam hortabatur ut de festis nulla sit dissentio Socrat. Hist Ecclesiastic lib. 5. cap. 20. not the Sabbath indefinitely then either we Christians must keep that day still and so fall back to Judaism and in effect deny the Lord that bought us and cast a damp upon the ever blessed Resurrection of Jesus Christ or else the fourth Commandment is purely Ceremonial and so utterly void and abolished all which hath been refuted already Now both these consequences are so opposite to truth and so abhorrent to most Christians that it is far more rational to grant the seventh day in proportion was commanded in that holy and immutable precept then to dash our selves upon either of these two rocks which may be a Scylla or Charybdis to the soul To assert the fourth Commandment enjoynes the seventh day in order draws a whole train of absurdities after it 1. Why a Ceremonial command should be placed among all morals so the fourth Command must be if abrogated and we observe another Sabbath differing from the seventh day 2. Then why a special command concerning only the people of the Jews for we have rejected their Sabbath should be placed among general Commandments which concern all the world for the other nine do so and is confessed by all but Papists Antinomians and Familists and such others of the litter of Hereticks 3. If the seventh in order be the substance of the fourth Commandment it thrusts men upon two dangerous rocks and extreams to the great disquiet of the Churches peace One that the fourth Commandment is onely ceremonial which is a gate to licentious liberty Or Secondly it is only moral for that seventh day which is to bring us back into the Wilderness again of legal Rites and Judaisme 4. Those who hold the seventh day in order to be commanded in the fourth Commandment
much strength to this great truth viz. That the Lords day is of Divine Authority In this text then note When this solemn assembly met together on the first day of the week saith the text the day which all the Evangelists witness to be Christs Resurrection day on this day the Disciples were congregated But why the first day of the week why not the last day of the week which was the old Sabbath strange if that had continued a Sabbath that the Primitive Christians had not mâ—t on that day especially seeing Vnâ— Sabbati i e. die dominiâ—o dies dominiâ—a est reâ—ordâ—tio domiâ—icae resurrectionis Vener Beda in Act. 20. Tom. 5. it was but the day before yet more strange that we hear not a word of Pauâ—s keeping it though he tarriâ—d at Troas seven dayes but most strange that wâ— read not one word in all the New Testament of Pauls owning that day in a Christian Church only he solemnly preaches to a Christian Congregation on the first day of the week Surely this is a pregnant argument that the day was changed upon the account of our Saviours Resurrection The Church was assembled on the first day of the week but how Privately it may be no Publickly and openly nay most probably the compâ—ny was very 〈◊〉 and Isa 60. 8. the Congregation flocked as Dâ—ves to the windâ—ws Here is then a full assembly mâ—t upon the â—irst â—ay of the week but for what To â—reak â—read saith the tâ—xt to receive Mat. 26 26. Acts 2. 46. 1 Cor. 11. 24. Dies dominicus ab ipsis Apostolis sacris actionibus est consecratus Bucer the Eucharist saith the Syriack translation and what more seemly and suitable then to receive thâ— Lords Supper upon the Lords day And can this be done without preparatory prayer and other Sabbath exercises Surely this would have been a mutilated and a faint devotion nay and breaking of bread is here put by a Synechdoche the part for the whole and there no more reason to exclude prayer Consentaneum est Aposlolos hanc ipsam ob causam mutos se diem Melanct singing of Psalms c. because they are not mentioned then to exclude drinking of wine in the Sacrament because neither is that expressed but breaking of bread only So then the first day of the week is here celebrated with a confluence of Gospel-Ordinances Nor is it said that Paul called the Disciples together because he was to depart the next day or that they purposedly Hoc institutum ut dies dominicus in locum Sabbati sub stitueretur non ab hominibus sed ab Apostolis sp s dictante quo regebantur nos accepisse credendum est Meritò dixerimus Apostolos sp s duce pro septimo illo die primum substituisse Faius declined the Lords Supper till that day because of Pauls departure But the Text speaks it as of a time a day usually observed by them before and therefore Paul took his opportunity of preaching to them and seems to stay on purpose and wait seven dayes among them Acts 20. 6. And at Troas where these Ordinances were observed and this day solemnly kept was the Rendezvouz of Christians to meet in the greater company Acts 20. 5. And though Paul might privately teach and instruct the Professors of Troas the other seven dayes yet his preaching is now mention'd in regard of some special solemnity in their meeting on this day The first day was honoured above any other day for these holy duties or else why did not they meet on the seventh day Sabbath and how comes that solemnity to be swallowed up in the solemn convention of the first day when these holy exercises are performed To speak then plainly with Bishop Andrews It was saith he the Lords day on which the Apostles and Disciples met the Gospels all four keep one word and tell us Christ rose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after the Hebrew phrase the first day of the week and the Apostles then held their Synaxes their solemn conventions Mat. 28. 1. and assemblies to preach to pray to break bread or Mark 16. 2 celebrate the Lords Supper Acts 20. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24. 1. the Lords Supper on the Lords day and this John 20. 1. is the Apostolical phrase So far this learned man So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop of Ely as another Bishop speaks Our weekly observation of the Lords day is warranted by the example of the holy Apostles One sharply concludes and saith How can he have any grace in Petrus Al phons in Dialog contra Jud. Tit. 12. his heart who seeing so clearly the Lords day to have been instituted and ordained by the Apostles will not acknowledge the keeping holy the Lords day to be a Commandment of the Lord. The very Jews saith this learned man confess this change of Chrysostomus Ambrosius Theophylactus Beda Anselmus the Sabbath to have been made by the Apostles and therefore we may safely conclude with Gallasius Walaeus Melancthon Beza Bucer Faius Junius Piscator Perkins and other eminent Divines of the Reformed Religion that the Holy Sedulius et Primosius unam Sabbati Act. 20 7. 1 Cor. 16. 2. expressam interpretantur diem dominicum Apostles by the guidance of the infallible spirit removed and suppressed the old legal Sabbath and substituted the Lords day the first day of the week in its room and place Let us assume a second text which will further strengthen this truth viz. 1 Cor. 16. 2. Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come This solemn and noted place hath many considerables in it to prove the first day of the week to be the Christian Sabbath and that not so much by the Churches practice that was cleared before as by the Apostles precept in which many things remarkable offer themselves to our consideration Although it be true that in some cases collections may be made any day for the poor Saints yet why doth the Apostle limit here to this day the performance of this duty Surely something there is in it more then ordinary The Apostle doth not limit only the Corinthians to this 2 Cor. 11 28. Diei dominicae nomen et institationem ab Apâ—stolis derivatam non est dubitandum Estius day but also all the Churches of Galatia 1 Cor. 16. 1. and consequently all other Churches if that be true 2 Cor. 8. 13 14. where the Apostle professeth he presseth not one Church that he might ease another but that there might be an equality and then why must all the Churches make their collections on the same day The Apostle doth not limit them with wishes and counsels onely to do it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have ordained or instituted In hoc Apostoli mandato nihil
forth into the Suburbs and consumed wholly St. Brides Parish an ample and large parish without the walls and destroyed a great part of St. Sepulchers parish which parish alone before the fire might equalize if not exceed any one of divers Cities in the Nation So that if now we shall compute divine wrath we shall find that there was a whole parish consumed for every hour the fire lasted and more then 13000. houses were destroyed in the whole Thus speedy and severe were these inexorable flames Let us look upon the fierceness of this fire Stone was no Bulwark against it and-Brick was no rampart every thing was combustible before it and became fuel to gratifie its insatiable rage nay those pieces of Architecture which could have endured the bullet could not endure the flames This fire being like Time which devoures all before it Tempus edax rerum Let us look upon the triumphs of this fire it flamed maugre all opposition and defied the auxiliary help of hand or engine Mans sweat and toil only made its way could not suppress its force and houses when pluckt down made the flame to stoop but not to expire Let us look upon the destructiveness of this fire Drugs could not heal it nor spices sweeten it nor gold bribe it nor toil quench it nor the stateliness of any building Court it nor the usefulness of any structure stop or delay its mischievous procedures Silver melted by its heat as well as inferiour metals and the rubbish was a grave for gold as well as for lumber and the most pedantique chattels Let us look upon the duration of this fire It lasted full four dayes as if all the four Elements met in its rage or all the four Winds contributed to its violence or as if all the four quarters of the City should be equal and level in their lòss and impoverishment And as Lazarus lay dead John 11. 17. So London lay dying four dayes together And no fire in former Ages could run parallel with this If we consider the time when it begun It was first kindled on the blessed day of God and early in the morning too as Mark 16. 2 6. Christ rose from his grave Our fear fell on the Sabbath day Mat. 24. 20. That day which should have been filled with joyes and praises and heavenly celebrations was filled with tears and tremblings and unspeakable frights with Rev. 1. 10. bedewed cheeks amazed spirits with fainting hearts and fallen countenances This Sabbath was covered with black and was a countermand to that sweet prophecy Psal 118. 24. here was no rejoycing of hearts but wringing of hands the emblems of sorrow and confusion An unparallel'd fire it was If we consider the good things it consumed beyond all Arithmetick or Inventory So great was the loss caused by this fire that many ages cannot recruit what a few dayes subverted and destroyed And here we may take notice of the waste and the spoil that this fire made In some places of this fired City we Opes instabiles caducae sunt minimo vento belli flâ—mmâ iâ—â—u naufragii casu furti cujuslibet mutationis rerum humanarum statu pereunt et difflantur might see the richest wines licked up which now could neither refresh the heart of the sorrowful nor yet gratifie the excesses of the intemperate In other parts of the City we might discern the oils swimming up and down the streets and that promise mentioned Deut. 7. 13. fully inverted The Lord now cursed both our wine and our oil Now the oils made not our medicine but our misery not our faces to shine but our eyes to weep Our rich houshold stuff invaluable wares rare apparel stuffed coffers crammed bags were speedily and unavoidably turned into ashes How many Psal 104. 15. precious Drugs and Odoriferous spices made London a burnt sacrifice and went up in flames as so much incense but not to appease but evidence Gods wrath How many wholsome Medicines powerful Antidotes rich Cordials rare compounds of the Apothecary served only the fury of this fire not to heal but to heat it and to turn it into a more violent flame The riches of the ware-house and the braveries Sard mapalus victus in Regiam se recepit et extractâ incensâque pyrâ et sa et divitias suas in incendium mittit hoc solo imitâ—tus virum Justin of the shop the wealth of the coffer and the beauty of the house nay the accurateness of the structure did only supply these devouring flames And as Sardanapalus made up his pile and so burnt up himself and the pile together so a great part of Londons wealth was consumed as in one common pile and heap Here all forraign commodities met in the same waste nor were the Spanish wines too sweet nor the French linnens too fine nor the Flanders Arras too rich nor the Italian silks too soft nor the Persian Carpets too noble to be burned and consumed This tremendous fire did not only spoil London but rob the creation This noble City being the Mart where the riches of all Nations were braught But the losses of London in this fire are fitter for tears then description And what loss befell learning in this prodigious and destructive fire Learning it is the eye of the world the sublimation Ars non habet inimicum praeter ignorantem of reason the hand-maid of grace and knows no adversary but purblind ignorance and no wonder if Beauty be not caressed by a blind person This admired learning the glory of the old Philosophers the light and happiness of later times suffered an inexpressible loss in this stupendious fire Now learned Volumes which were brought forth by the acute pains and sharp travels of the Authors which cost so much expence of time and so much waste of strength only gratified the rage of this mercyless Element of fire The Libri curae sunt etiam Paulo ipsi insignissimo Apostolo et ideò afferri jubet et libros et membranas libros vetustiora volumina ab aliis conscripta membranas coâ—ices recentioâ—â—s à seipso conscriptos Alap stores of the diligent Stationer and the learned piles of the curious student were martyred in these flames In this flaming conquest fell many rare Authors in several Languages in all Arts and sciences many admirable Tracts and Treatises of Theology which is the soul of learning and animates all other literature In this rout fell the Fathers who led the Van the Schoolmen which were in the main body and the Modern Divines who brought up the Rear and all these were arrested by the flames without bail or main-prize The Popes pretence to the temporal and spiritual Sword could not rescue Pontifician writers nor the Protestant priviledge of having truth on their side could not prevail for saving their useful and learned Tracts from devouring burnings One argument of fire answered all popish cavils and Prâ—â—estant pleas
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
in another service The title of holiness was always a sufficient rampart and security against prophaneness and audacious pollution and shall it not be so in the holy Sabbath Shall this holy day be spent in froth and idleness or be spotted with sin or prophaneness Upon the forehead of the Sabbath is written in a fair character Holiness to the Lord. Musculus observes there is a double sanctification engraven upon the Sabbath 1. There is Gods sanctification of it which is nothing else but his consecration and setting apart the seventh part of every week to his worship and service 2. There is mans sanctification which is nothing else but mans careful and sedulous spending this holy day in the exercises of piety and Religion So that the Sabbath is doubly fenced against the encroachments of sin Again let us trace the Sabbath from its infancy to this day and we shall still finde a stamp of holinesse upon it The Sabbath is holy ab instituto from the institution of it Gen. 2. 3. God breathed holiness into it when he first gave life to it The first ordination of it was set with holiness Gen. 2. 3. as a rich Ring is set with Diamonds The Original word signifies no less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes signifying Holiness aliquid a communi usu separatum something separated to God from common use So then it may be said of the Sabbath as it was of Jeremy Jer. 1. 5. It was sanctified from the womb The Sabbath is holy a mandato from the command Exod. 20. 8. Remember the Sabbath day to keep it holy This command hath the great seal of a Memento upon it carrying its badge and Character singled out of all the rest to have its Sabbatum dei est sanctum otium Leid Prof. Selah affixed to it As if God should say however other commands liable to breaches may have their plea's or finde their favours the breach of this command shall finde none The Sabbath is holy a promisso from the promises annexed to the holy observation of it To this command of Die dominicâ Piae meditationes attentiori conatu instituantur et soveantur Riv. Sabbath sanctification we have not only the naked bond of a precept but the seal of a promise Isa 58. 13 14. The keeping holy of this day is so prized by God that he bribes it that he sets a price upon it and courts it with promises temporal and spiritual with a Paradise of pleasure and delight The Sabbath is holy a Titulo from its denomination It is twice called holy Isa 58. 13. Gods holy day nay the Dominico ad nihil aliud vacandum est nisi ad orationem c. Patr. in Concil Fo. rojul holy of the Lord which is not without an emphasis God doth to the Sabbath as once he did to Abraham Gen. 17. 5. give it a new and more honourable name to restrain sinful and prurient man from the violation of it The Sabbath is holy a Christi operatione from the works of Christ upon this day Luke 6. 6. He that came from Heaven Die dominico convertendum est nobis cum deo propius Ephr. Syr. Lucubr doth only the works of heaven upon this heavenly day And in this Christ is our guide not only our Legislator but our Pattern the Pole-star for us to steer by The Sabbath is holy ab Apostolorum observatione from the manner of the Apostles observation They spent the Sabbath in preaching in praying in receiving the Sacrament Acts 20. 7. and performing those duties which have a vein of holiness in them The Sabbath is holy a Joannis visione from the Vision of John the beloved Disciple Rev. 1. 10. As if Christ Diem dominicum honoremus celebrantes eum non panegyricè sed divinè non mundâ—nè sed spiritualitèr non instar gentilium sed instar Christianorum deferred this rare discovery which he made to his bosom Apostle to his own day to put the greater badge of honour and stamp the greater character of purity upon it Therefore to sum up all as he is not far from true piety who makes conscience to keep this holy day so his heart never yet felt what either the fear of God or true Religion meaneth who can so far deface the beauty and contradict the holiness of this day as to spend and unravel it in vanity and prophaneness Dr. Denison notes upon Nebem 13. 2. That where the Sabbath is not sanctified there is neither sound Religion nor a Christian conversation to be expected And worthy Dr. Chetwind That the prophaning of the holy Sabbath of God is contrary to Gods moral precept which still retains it force and vigour Thus savouâ—y and learned men always agreed in this with vigorous zeal to decry the prophaneing of Gods day as being that which was an affront to the very name of an holy and honourable Sabbath Arg. 3 Nay the great Jehovah hath given us his own example for holy rest on the Sabbath day And what is more comely and Satis authenticum est homini pio quicquid verbo dei praecipitur verò et factum dei accedit quasi duplicato ad ob oâ—iiendum vinculo constringitur Muscul beautiful then to follow the example of God When Christ would have us to love our enemies he urges the example of God Luke 6. 35. When he would have us to be merciful he cites the example of God Luke 6. 36. And when he would have us to be perfect he brings in his Father as a Pattern Mat. 5. 48. And so in this case we must sanctifie the Sabbath because God himself rested on that day God doth not only enjoyn the strict observation of the Sabbath by his express command but in his own blessed example he is pleased to rest for the observance of it And which deserves our most serious animadversion God did not only 1. Rest on that day after the work of Creation was finished Gen. 2. 3. when that stupendious work was now accomplished But 2dly God rested on that day in not raining down Manna but twice so much the day before Exod. 16. 22 25. there must not be so much as the disturbance of a Qui verbo dei non obedit immorigerum se et transgressorem ostendit Qui verò ne facto quidem dei ad imitatio nem exempli permovetur non solùm sese inobedientem sed et degenerem et alienum a spiritu illius sese demonstrat et declarat Muscul shower to call off the people from the solemnity of the Sabbath So that we might not erre God sets our Copy twice It is a good saying of Musculus He who obeys not the word of God makes himself a transgressor and shews himself immorigerous but he who will not follow the examples of God shews himself not only disobedient but degenerous and a stranger to the work of the spirit
Indeed it is the property of a natural Son not only to mind the word but to imitate the example of his good Father Slaves must have commands but Sons study Patterns as the ingenuous Scholar minds the Copy more then the passionate word or the Ferula of his Master One of Gods rich promises carries this treasure in it I will guide thee by mine eye Psal 32. 8. Thou shalt look on me and so walk hoâ—ily before me Not only Gods will but his eye shall be our conduct So then Gods example re-inforces our obligation for Sabbath-holiness Cumque deus ita quiescat die septimo ut tamen non cesset ob omni opere sed rerum universitatem conservet et gubernet Ita quoque Sabbati sanctificatio non consistit in ignavo otio sâ—d ut ea operemur quae ad dei gloriam faciant Ger. In this affair we have all ties of obedience not only the force of a righteous command but we may see our selves in the Chrystal glass of divine example And it is well observed by Gerard God saith he did not so rest on the Sabbath from all work but still on that day he preserved and governed all things So our sanctification of the Sabbath doth not consist in a slothful idleness but in working thâ—se things which make to the glory of God So let us thus imitate God on his own day Indeed Gods patteâ—n is the Archetype of all our actions the surest glass for us to dress our selves by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath said it is the rule of all truth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath done it is the rule of all practice wherein the blessed Jehovah is imitable It was the Apostles glory that he followed Christ and so far he would have all Christians Omnis actio Dei nobis pietatis virtutis est regula Basil follow him 1 Cor. 11. 1. It is an excellent saying of Basil Every action of God is to us a Rule of all vertue and piety And if in all other things so in keeping the Sabbath in holy Rest Philo the Jew could say Follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Phil. Jud. God in resting on the Sabbath you have his Example you have his Prescript and therefore spend that day in holy contemplations God in this momentous concernment of the Sabbath seems to speak as in the Prophet Malachi Mal. 1. 6. A son honcureth his father and a servant his master If I be a father where is my honour if I be a master where is my fear And if I have rested upon the Sabbath why do you disturb it by secular works hy sensual delights by prophane actions or by unseemly carriages so unbecoming a holy Sabbath In prophaning Gods day we break through a double bar of precept and presidency and so dye our sin in a double dye Arg. 4 The light of Nature leads us to a Sabbath let the light of Scripture lead us to a holy observation of it The Law of Habet venerationem justam quicquid excellit Cicer. de Nat. Deorum Nature instilleth this notion into us That God paramount who is Superlative in all Excellencies and Perfections is to be worshipped That to the performance of this worship certain times are to be deputed that none is so fit to depute that time as that Deity whose worship it is And therefore to keep this day which God hath appointed holy to the same Lord to sanctifie it in holy Rest and spiritual worship which Brerewood saith Is the Body and the Soul of the Sabbath All this is nothing but an obsequious following of the guidance and conduct of Nature Aquinas here gives us a good Rule Seeing saith he that the moral Precepts Aquin 2da 2dae quaest 122. Artic. 4. are of those things which agree to humane reason as they appertain to good manners the judgment whereof is derived some way from natural Reason it must needs Breerw part 2. pag. 67. be that those things pertain to the Law of Nature And is there any thing more accommodate to right reason more conducing to good manners then to dedicate some time to the honour of God especially that time which is of his own appointment If we have Souls to look after must there not be seasons for that purpose And who shall better Mark 2. 28. Aquin. 1mae adae quaest 10. Artic. 1. 3. appoint that season than the Saviour of the Soul Again the Sabbath was made for man Mark 2. 27. was it not for the better part of man that piece of Eternity which he carries in his bosom And how can we better consult our Souls good than in duties of Divine worship Thus the very dictates of natural reason command the holy observation of the Sabbath And therefore the observation of the seventh day which was the Sabbath till the coming of Christ was no strange thing among those who know nothing above the light of Nature Homer an Heathen Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. tells us That the seventh day is holy Callimachus an Heathen Author informs us That the seventh day is the Birth-day chief and perfect And Eusebius affirms That almost all as well Philosophers as Poets know the seventh day to be most sacred And shall these Pagans who had onely glimpses of natural light smatch and rellish Quis Diem illum sanctissimum non honorat unaquaquehebdomadâ recurrentem Phil. honour and venerate the day of the Sabbath and shall we turn Heathens on that day or fall some degrees below them I shall say with the Apostle Rom. 6. 2. God forbid The learned Andrews observes That sufficient is found in the heart of the Gentiles to their condemnation who shall dare to break the Law of the fourth Commandement The very light of Nature shall rise up in judgment Rom. 6. 2. against Sabbath-breakers and it shall be more tollerable for Hesiod a Heathen Poet who pronounced the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod day holy and Alexander Severus a heathen Prince who on that day frequented the Temple as formerly hath been hinted then for this Generation It was a rare saying of Seneca a sage Heathen who reckoning the Sabbath a Festival for Religion condemned the then manner of observing of it and saith he Let us forbid the lighting of a Candle upon a Sabbath for neither do the Gods want light and men themselves are not delighted with smoke he worshippeth God who knows him This golden Quoniam rerum humanarum variiâ— maltiâ— occupationibus curis distracti praepedimur ita ut non facilè officia pietatis praestemus saying how will it condemn many drossie Christians who set fire on their lusts on Gods holy Sabbath It is a good Notion of Azorius Man saith he is so hurried and distracted with the affairs of the world that he is impeded in and unfit for the worship of God But God therefore hath appointed
healing in his wings Mal. 4. 2. The Apostle saith 1 Cor. 15. 17. If Christ had not risen we had been still in our sin which fully implies he rising again our sins are taken away and blotted out as a thick cloud and nothing remains to break the peace between God and believers That conscience may be serene and fully satisfied For nothing stung conscience and wounded that tender part nothing Christus resurrexit ideò pacatam tranquillam consciemtiam habere possumus scimus enim pro peccatis quae deum et nos dividebant per Christum fit satisfactio nosque ideò deo reconciliatos esse kept it raw full of pain and anguish but only sin which being fully satisfied for by Christs death and so clearly declared by his blessed Resurrection the burden removed gives ease to conscience and so the poor believer being sensible his peace is made and he is reconciled to his angry Father he hath Halcyon dayes in his bosom and he lies down with comfort and saith his lot is fallen in a pleasant place and God hath given him a goodly heritage Psal 18. 6. And this the Apostle Peter compriseth in fewer words 1 Pet. 3. 21. But the answer of a good conscience towards God by the Resurrection of Jesus Christ That our Redemption will certainly follow So saith our blessed Saviour expresly John 20. 17. I ascend unto my Per Christum quasi antesignanum et mortis dominatorem in Orbem illata est Resurrectio mortuorum Alap Rom. 8. 11. Christus solis bonis est causa meritoria resurrectionis sed efficiens omnibus Reprobi verò resurgunt non ad vitam sed ad damnationem mortem potiùs quà m vitam Thom. Father and to your Father and unto my God and your God And if Christ ascend unto our Father shall not we likewise come to his house John 14. 2. Shall not we see his face shall not we rise again to enjoy his glory Yes verily God is a God of the living and not of the dead of triumphant Saints and not of putrid carkases Mat. 22. 32. Let us further argue if Christ be our Head and we his Members then it is expedient for the glory of the Head that the Members be glorious And it may be further considered that as the first Adam received blessings for himself and his posterity and lost the same for all So Christ the second Adam received life and all other gifts for himself and others and he rising gloriously his Saints likewise shall be charioted to glory by a glorious Resurrection And so moreover Christ being our Elder Brother in his tenderness and affection will not leave us in the grave there always to sleep the sleep of death and so much the rather because he can raise us with a Call with the sould of a Trumpet by the message of an Archangel 1 Thes 4. 16. For he being dead raised himself much more being alive shall he be able to raise us up And withall we should consider our Vnion with Christ by the Spirit whose heavenly influence and divine vertue in raising of our souls to spiritual life is most eminent and admirable how much more clearly may we conclude the necessity of our being raised from death to fellowship with him in glory And Virtutem resurrectionis Christi non tantùm cognoscimus per fidem sed et per experientiam ut Christi resurgentis potentiam sentiamus shall not we know the power of Christs Resurrection to use the Apostles words Phil. 3. 10. in raising us on his own blessed day to heavenly-mindedness to get above the world and to have our hearts taken up in the divine services of it We should remember when Christ rose it was the seal of our Resurrection and can we think of a Resurrection and sleep away Sermons trifle away Sabbaths and formalize away Ordinances which then must come unto a severe account shall we who hope to rise to a Crown be entombed in sloth and idleness upon a Resurrection day The very thoughts of our Resurrection should strike an awe upon us and bridle us from vanity and lightness of spirit knowing 2 Cor. 5. 10. that our Sabbaths are not over when we have spent them but they will meet us at Gods tribunal and at his tremendous Rev. 20 12. Bar. Nothing can more acutely check the prophane person who pollutes Gods day and unravels that golden season in froth and formality then the serious thoughts of a certain Resurrection whereof Christs rising was an undoubted pledge The Resurrection of Christ was an evidence of infinite power And therefore Dr. Twisse rightly fastens the Lords day on Christs Resurrection day because as the Apostle speaketh Rom. 1. 4. Christ was declared mightily to be the Son of God by the spirit of sanctification in his Resurrection from the dead Hereby Christ was manifested to be the Son of God the very Lord of glory Christs Resurrection was the manifestation of most glorious power that the tomb should not confine him nor the dust hold him nor the grave stone stop him but throwing off these clogs as Samson did his wit hs he shews himself a while to his beloved Ones and so takes his joyous ascent to the right hand of his Father Love laid Christ in the grave and Power raised him from the grave love rocked him asleep and power awakened him again love made him die as a Malefactor Luke 23. 33. and power raised him as a Saviour to give full assurance that all was done which was required to procure life and salvation Indeed this did manifest wonderful power when after three dayes being dead the Sepulcher sealed the stone rolled to the mouth of the grave a strong watch placed that Christ should break through all bars beat down all opposition and 1 Cor. 15. 55. spring forth out of his yielding dust as a triumphing Conqueror Heb. 2. 14. over Death and Devils The Jews cryed out Let him Plus erat de sepulchro surgere quà m de cruce descendere et plus mortem resurgendo destruere quam vitam descendendo servare Greg. come down from the Cross and we will believe on him Mat. 27. 42. But it is more saith Gregory to rise from the grave then to descend from the Crosse to destroy death by rising then to preserve life by descending Reas 5 And shall Christs Resurrection be an evidence of his power and not an argument for our piety upon his own blessed day which is the Commemoration of this glorious act Surely he who could pierce the grave and shake off the chains of death for the good of believers can exert as great power for the destruction of sinners especially those who prophane his day Christs love in dying should allure and his power in rising should enforce Sabbath-holiness it is not safe nor providential to provoke the Lion of the tribe of Judah who trampled upon death and the grave especially on the day
the Church But the Lords day was alwayes celebrated in the Church with joy and unanimity nor ever was the spring of controversie or contention This glorious day alwayes shone bright in the Church without the ecclipse of contempt or disuse And indeed our sweet and lovely Sabbath is a Jewel of inestimable worth a golden stream dissolving and running by us for us to make use of for our passage to a glorious eternity Man never forgets himself more then when he knows not his time and falls below the brute Creatures who understand their seasons Jer. 8. 7. How many observe not the time of Christs coming to meet his people upon his own Eccles 9. 12. blessed day David was wont to say One day in thy Courts is Psal 63. 2. better then a thousand Psal 84. 10. And the same judgement Psal 42. 4. must we pass upon the Lords day before we shall come to a Jer. 8. 7. due observation of it Sabbaths are kept as they are valued And as is our apprehension so is our observation We should look upon the Sabbath as one of the dayes of the Son of man a season put into our hands for life and salvation Luke 17. 22. Luke 19. 42 43. and this would steer our hearts to a Amos 8. 11. devout celebration of it Did we prize the Sabbath as our Rabbini docent Judaeos Sabbatum suum ideò venerasse ut illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium dierum good wind for our Port our seasonable gale for our coast our indulgent call to our Rest surely we should spend it with God for we know not how soon the things with the day and the day with the things may be past and gone It is observed of the Jews thy so much honoured their Sabbath that they Reginam appellarunt were wont to call the whole week by the name of Sabbath Luke 18. 12. And they were used to say the first second third or fourth day of or after the Sabbath and this they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did as learned men observe not only 1. To discriminate themselves in calling the dayes of the week otherwise then the Gentiles who called them by the names of their Idols But Mark 16. 2. 2. To demonstrate the dignity of the Sabbath day and Luke 18. 12. Hier. ad Hed. quaest 4. Theoph. in Luke 18. that above all dayes it was with them in greatest account And ought not Christians much more hold up an high and honourable esteem of the Gospel Sabbath which is a far more glorious day Most assuredly our practice will keep pace with our repute and if we look not upon the Sabbath as the Tremel in Syriac Para phras day of God we shall never keep it as the day of God And strange it is that the Sabbath should not be precious in our eyes when eternal life is but our great Sabbath our long Sabbath which hath no evening as Ambrose and Augustine Ambros in Psal 119. observe Nay Epiphanius tells us That Christ is but our more durable Sabbath and we rest in this Sabbath when we August de Civ dei repose our hearts and hopes in him Nay a good Conscience as Augustine saith is the bed of God the Palace of Christ the Epiphan lib. 1. Heres 30. Temple of the Holy Ghost the Paradise of Delights and the Sabbatum dei est illud quo ab opere exteriori cessare dicimur et sacramentum interioris Sabbati ubi mens sancta per bonam conscientiam à peccato quiescit Hugo Rev. 2. 10. standing Sabbath of the Saints Thus holy Augustine in his tenth Sermon to his Brethren in the wildernoss A good Conscience indeed is our continual Sabbath our constant feast and rest And therefore in keeping Gods Sabbath let us be faithfull unto death and he will give us a never ceasing Sabbath when we shall wear a Crown of life In the saddest and sorest times when Kingdomes are shaking and Cities sinking nay all Gods Ordinances seem to be taking their leave in a Land yea when all externals in the world are at the worst yet then there may be an internal Sabbath in the heart and an eternal Sabbath in the heavens for all those who are here consciencious in keeping the externall Sabbath viz. the Lords day with all holiness and accurateness of observation Aquinas well observes There is a Sabbath of Sabbatum est duplex Pectoris Temporis time every first day of the week and a Sabbath in the breast inward rest and quietation Now the one leads to the other Aquin. 1mâ— 2dae quaest 100. Artic. 5. when we are Critical in keeping the Sabbath of time we may be confident in the enjoyment of a Sabbath and Rest in our bosoms Piety on a Sabbath will assuredly end and conclude in a Paradise in the bosom and when we have rested with Christ on his day he will certainly sup with us at night and bring grace and peace with him Rev. 3. 20. Let us keep every day as a Sabbath A good week will fore-run Praescrip 4. a good Sabbath as the Sabbath should influence the whole week so the whole week should prepare for the Sabbath And indeed the whole term of our life should be a continued Sabbath in two respects In cessation from the service of sin Sin must always be our corrosive not only on the Lords day but on our day we have no vacation for evil sin is a spot on the week though a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. deeper on the Sabbath as Christ is always the Saints love so sin is always the Saints load How bitterly doth Paul complain of his inbred corruption Rom. 7. 17 18 21 23 24. And so Augustine condoles his condition by reason of sin Alas saith he Sin follows I fly and yet I fall I fight and yet I am captive I run from it and yet I am drawn to it I would rest and yet I cannot be quiet one day nay not an hour Now thus to rest from sin is an every Qui cessat ab operibus seâ—uli spiritualibus vacat iste est qui diem festum Sabbatorum agit neque onera portat in viâ onus est omne peccatum neque ignem accendit c. Et in loco suo sistit neque recedit ab eo Quis est locus animae Justitia est locus ejus veritas sapientia sanctificatio Etomnia c. Orig. days Sabbath there is no day but sin prophanes it sin is the blemish of the shop as well as the Sanctuary and is a brand upon the week as well as the Sabbath It is observable there was no death stigmatized with a Curse but the death of the Cross but on the contrary there is no day but is stigmatized with sin and iniquity Every day must be a Sabbath to us in abstinence from sin It is rarely observed of
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
Rom. 11. 16 17. should look greener and sprout more then that which is grassed in Let us be earnest with God for Ministers that their success may be great and that they may see of the travel of their souls Praescrip 5. and be satisfied The Ministers work upon a Sabbath may Interior vita vigor gratiae ad crescendum adolescendum in fide charitate et Christianismo hoc solius dei est Alap be painful from himself but it is prosperous only from the Lord the Minister throws the net it is God brings the draught nay he may cast the net but God directs it to the right side of the ship The Apostle assures us It is God gives the increase 1 Cor. 3. 6. That Gods work prospers in the hands of the Ministers and in the hearts of the people is from Gods smile not from the Ministers sweat The Minister may have skill to open the Text but God only hath power to open the heart Let this God therefore be sought to that he would fill the Ministers sail with a prosperous wind and that every Sermon they preach and every Sabbath they celebrate may be as the bow of Jonathan and the sword of Saul which returned not empty 2 Sam. 1. 22. And we have a rare and rich promise to build and bottom our prayers upon which is mentioned Isa 55. 10 11. As the rain comes down and showers from heaven and return not thither but Isa 55. 10 11. water the earth making it bud and bring forth seed to the sower and bread to the eater so saith God shall my word be that goes out of my mouth it shall not return to me void Let us heartily sue out this blessed promise in holy prayer to the Lord Strong prayers are the readiest method to make successful Sabbaths Ministers might do great things upon the prayers of the people they might convince conscience they Acts 2. 37. might prick to the heart and fasten truth upon the soul and go off in the evening of a Sabbath crying victory ovor captivated Converts and lead many lost sheep home to the great shepherd of their souls we have many still-born Ordmances because previous prayers did not put life into them It is prayer that can give a good Minister to a people Philem. ver 22. And it is prayer can bless a good Minister to a people How frequent and pathetical is the Apostle Paul with Ingens est orationum virtus potentia ut Paulus talis tantusque vir illarum ope subsidio indi geat Theopil those to whom he writes to beg and importune their prayers so Rom. 15. 30. Now I beseech you Brethren for the Lord Jesus Christ his sake and for the love of the spirit that ye strive together with me in your prayers to God for me We may see the great Apostle of the Gentiles though resplendent with such rich gifts enriched with such eminent grace and conducted by the guidance of an infallible spirit yet he stood in need of the people prayers Nay this blessed Apostle not only sollicits the prayers of the Church of the Romans but he addresses himself to other Churches to that at Thessalonica 2 Thes 3. 1. Finally Brethren pray for us that the word of the Lord may have a free course and be glorified even as it is with you Thus Gospel victories are usually the issue of wrestling with God And thus again Paul importunes prayers 1 Thes 5. 25. Brethren pray for us And again Heb. 13. 18. Pray for us This holy Apostle rests not so much upon his own pains as others prayers knowing that the gales of the spirit by which we hoise up sail for heaven are promised to earnest and importunate prayer Luke 11. 13. And indeed as the Minister must row with one Oare by powerful and painful preaching to the people so the people must row with the other by frequent praying for the Minister Dispensator domus dei curam hobet in eâ omnia regit omnia ordinat distribuit They must strive together as the Apostles phrase is Rom. 15. 30. In a word one piece of service which we owe to the Sabbath is that we beg of God that the Ministers who are stars Rev. 1. 20. may fructiferously shine upon who are light Mat. 5. 14. may be a safe conduct to who are Salt Mat. 5. 13. may throughly season and preserve who are Stewards 1 Cor. 4. 1. may feed and refresh the people of God on his own blessed day Let us be much in prayer that Magistrates would take care Praescrip 6. of Gods holy Sabbath Magistrates are called shields Psal 47. 9. Let us pray that they defend the Sabbath from sin and Lev. 19. 17. prophanation Magistrates are called Gods Psal 82. 6. Let us pray that they would remember their own title and commend Gods day to a holy and strict observation And Qui non vetat peccare cùm potest jubet Senec. surely as children for the most part are as the Nurses are so Sabbaths in Nations and Kingdoms are as the Magistrates are we may feel the pulse of the Magistrate in the observation of the Sabbath And therefore let us pray for Magistrates because the eye of the people is fixed more stedily on the Magistrates Sword then on the Scholars pen or the Ministers tongue Magistratical severity more awes and influences then Ministerial intreaties That weapon gives us the deepest wound which is sharpned by civil Authority When a Ministers zeal is insignificant In Sabbati observatione non Ministros verbi tantùm sed et Patres familias iâ—primis Magistratus versari decet Wal. the Magistrates heat will be effectual a Magstrates frown shall operate more throughly then a Ministers check When Nehemiah threatned the strangers to lay hands upon them they came no more upon the Sabbath day Nehem. 13. 21. The soft bowels of a Minister may be abortive when the sure force of a Magistrate may put life into the reformation of the Sabbath Besides the fourth Commandment is retinaculum caeterorum the bond of obedience both to God and man in the duties Custodire Sabbatum per Synechdochen accipiatur pro observatione totius legis praesertim primae tabulae quae religionem cultum dei spectat Alap of the first and the second table this Commandment is the golden clasp which joynes both the Tables together and therefore it is much to be observed that keeping the Sabbath from polluting it and keeping the hands from doing any evil are both coupled and joyned together Isa 56. 2. The pollution of the Sabbath is the usual introduction of all other sin It may be added if Magistrates let the reins loose to connive at vanity and prophaneness on the Lords day the Nation will be filled with evil subjects the Church will be filled with corrupt members and private families will be filled with stubborn children and licentious Servants and
us as it was to them and it is as if the Lord had said the keeping of my Sabbath shal be a distinctive badge and cognizance of Covenant holiness a sign that I do sanctifie you and separate you to my self for a holy and peculiar people Let us cast our eye upon our Sabbath as our discriminating and differencing badge And shall we shame our livery Shall we make our Sabbath a day of riot or excess Sabbatum est signum et symbolum inter deum et Israelitas ut se dei esse profiterentur et ut à reliquis gentibus discernerentur â—uit enim sacramentale quoddam quòd illos sibi deus sanctificaverat Riv. of sloath or idleness and so mingle with the prophane world Do we prophane our Sabbaths how can we distinguish our selves from a sensual Jew or a miscreant Turk they likewise have their Sabbaths And will a diurnall distinction serve the turn that the Turk keeps his Sabbath on the Friday the Jew on the Saturday and we Christians the First day of the week It is a poor shift and a faint distinction to keep a different day will not the world scoff at this distinction It is not the Day only but the manner of observance The Apostle saith that Christs people are a peculiar people zealous of good works 2 Tit. 14. And so our Saviour makes the distinction of his people from the rest of the world John 17. 14. It is observable that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadash signifies two things 1. To separate from common use 2. To sanctifie to teach us our sanctification is our only separation from the rest of the dregs of the world Therefore still let our holiness upon Gods blessed day be a sign between God and us that he hath sanctified us This is his will and let it be our work as alwayes so peculiarly on the Sabbath our sanctification 1 Thes 4. 3. Exod. 31. 13. Sabbatum sanctis usibus et religiosis formalitèr deputatur c. Rivet Let Christ know us to be his sheep by this our will is not only melted into his will but our obedience is fully calculated for his day Rivet hath a pregnant note The Sabbath saith he is given formally for holy uses for hearing the Word for Prayer for receiving the Sacrament by which our sanctification is ripened and accomplished Arg. 6 No command but that of the Sabbath hath a memento prefixed Hic specialis observatio requiritur ita ut nunquam obliviscamur quia agitur de operibus humanis intermittendis et de opere dei suscipiendo quae sunt naturae hominis depravatae omninò contraria c. Riv. to it As if our obedience to this command was our chief business which we must not forget God doth not usually annex his mementoes to any thing but to matters of the greatest moment As 1. Sometimes to press his Laws Num. 15. 39 40. And 2. sometimes to press his Love as a motive to obedience Deut. 5. 15. 3. Sometimes to mind us of himself Deut. 8. 13. 4. Sometimes to mind us of his Enemies Deut. 25. 17. And 5. Sometimes to mind his Sabbath Exod. 20. 8. God puts an Higgaion Selah upon this Commandment that as among the Jews the singing of it caused them to raise their voice So among us in keeping Sabbaths it should raise our hearts to a holy observation Now God prefixes a memento to the Commandment for the Sabbath upon divers designs which will very well suit with our purpose As first to intimate the opposition of mans corrupt heart to this holy Command Rom. 7. 12. Depraved man cannot endure Homines parati sunt ad fervorem operum suorum ocâ—upantur suis commodis suis voluptatibus facilime irretiontur sed cultui divino c. Riv. the snaffle of a whole dayes service he loves not to be bridled to spiritual duties and therefore God here awakens us by a shrill memento the learned Rivet observes That men are upon the wing in flight and heat after their owne works and they are most easily entangled in the snare of their own pleasures and delights but to do Gods work upon his own day this goes against the grain of corrupt Nature This Memento shews the venerable antiquity of the Sabbath God hath been pressing the Sabbath upon us from the beginning of the world as hath been shewn already The Gen. 2. 3. good Lord is jealous least an ancient should be an antiquated institution God gives us this Memento to mind us of the strict account we must make hereafter for all our Sabbaths When a Master gives his servant many errands but saith he be sure you remember this above all the rest if that errand be forgotten he breaks out into a greater passion God remembers us to keep inviolably his holy Sabbath to assure us he will else remember to punish severely the breaches and violations of this Emphatical Commandment His expostulation hereafter will be Did not I give you my Sabbath with a Memento To inform us the sum of Religion lies in a due observation of the Sabbath It was a good saying of worthy Mr. Rogers Take away Gods Sabbath and Religion will soon Tolle Sabbatum et citò marcessit omnis Religio Rog. dwindle and faint into nothing Jacob gave a severe charge to his Sons about Benjamin because he lay nearest his heart And is it not an evidence that the fourth Commandment lies nearest to Gods heart that he gives so severe a charge about it That much of Religion is wrapt up in it nay the very quintessence of piety is dropt into it We are more apt to forget the fourth Commandment then Observandum est quod deus non simpliciter dicit Diem Sabbati sanctificabis sed memento ut diem Sabbati sanctifices Genus hoc praecipiendi non est leve vulgare sed grave serium et significat praecipirem seriam nec ullo modo negligendam sed summâ curâ et diligentiâ servandom sic solent Parentes liberis suis et serâ—â—â— Heri obtervantiam eoâ—â—â— inculcatâ— quae omnium maximè negligi notant Admonemur etiam verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recordare et memor esto ad observantiam praeceptorum dei Requiritur enim memoria ut noctes et dies de illis servandis cogitemus nec unquam obliviscamur quid praecepti à quo illud accepimus Muscul any of the rest And it is observable when any duty is charged by God with a Memento it argues a proneness to forget it so Eccles 12. 1. Remember thy Creatour in the dayes of thy Youth which charge intimates to us no age is so prompt to forget God as Youth which usually is snarled and entangled in divers lusts called by the Apostle Youthfull lusts 2 Tim. 2. 22. And there are many reasons why we are so apt to forget this Commandment 1. Because the rest of the Commandments are written in our
hearts by the light of Nature but this only was given by outward Ordinance and Institution and we are more apt to forget Instructions then Inclinations 2. Because this Commandment more restrains natural liberty then all the rest the other Commandments restrain only things sinful but this prohibits things lawful at any other time nay it restrains our very words Isa 58. 13. and our very thoughts our lawfull works and secular employments must be laid aside on this day we must not think or discourse of the world and the things of it on this blessed day 3. Because of the multitude of our affairs on the six days which had need to be remembred to be finished seasonably or else they will breed distractions on the Lords day nor is it so facil and easie to keep off their impressions and intrusions when we are to converse with God on his own day 4. Because the Devil will assuredly prompt us to forget this Commandment so to quench the memory both of the Creation and the work of our Redemption that he may the more readily draw us to despair by forgetting the salvifical work of our Redemption or else to Atheisme by forgetting the stupendous work of the Creation for as the work of Creation first give us a Sabbath so the work of Redemption afterwards gave us our Sabbath Now to prevent these mischicvous inconveniencies we are alarm'd and quickned with a Memento to keep this Commandment as a means to preserve the memory both of Father and Son and so to keep on foot holy and divine worship This Commandment of the Sabbath is of most weight to be remembred for the observance of all the rest of the Commandments depend much upon the keeping of this Let us cast our eye upon the Conversion of sinners where one hath been converted on the week day many have been brought home to God on his own day God doth delight to dispence his graces on his own day so that in keeping this day we preserve an opportunity when God doth confer his graces on the Sons of men and in a careless observing of this day we put from us an opportunity of getting and obtaining the grace of God So then keep this day and we keep all neglect this day and we neglect all the proper means for life and salvation This is the season when the Angel comes down to stir the waters and then is our time to step in and be healed John 5. 4. This indeed is the fundamental command on which the superstructure of piety and religion is fastened and built On this day God draws nigh to his people and they to him nay the way to lay hold on Gods Covenant is to keep his Sabbath there is some hopes of a mans salvation when he makes conscience of keeping this holy day 7. The reason why this Commandment is of so much weight to be remembred is because in it we are made more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually minded it frames our spirits to be more fit and adequate to every good word and work we are as not of this world the Apostle saith Heb. 4. 9. Verily there remains a Rest for the people of God Implying that the Saints in Heaven keep a Sabbath-Rest meditating divine things singing praises and minding only the things of Heaven Nothing more fits and accommodates our spirits to the supreme good Vis in die quem dicunt solis solem colitis sicut nos in eundem dominicum non solem sed resarrectionem domini veneramur then a holy observation of the Sabbath it is the beginning of heaven here our hearts then work up more and more to their centre to their God to their Christ 8. We must remember this Commandment In keeping the Sabbath we keep in mind Gods chiefest mercies the benefit of our Creation and of our Redemption the first giving us our beings the second our well beings the first being the Aug. Contr. Faust Manich Lib. 10. fountain of Nature the second being the spring of Grace And whereas there are Three most glorious persons shewing themselves in their several works tending to mans good the due observation of the Sabbath puts us in the remembrance of them all Of the Father who created us and then gave the Gen. 2. 3. world a Sabbath of the Son who redeemed us and on this day ascended from the Grave of the Holy Ghost who inspires Acts 2. 1 2 3. us and sheds a beauty upon us who as on this day descended from heaven in a miraculous flame upon the blessed Apostles which was an infallible earnest of those plenteous effusions of the spirit which should be poured forth upon the Church in all ages Thus upon weighty reasons a Memento Dan 5. 6. is affixed to the fourth and only to the fourth Commandment which if it be not a note of observance to point out our Sanctificatio Sabbati est diem à deo anteà sanctificatum pro sancto habere et exercitâ—is religionis et fidei exercendae sedulo inâ—umbere Atque ita sanctificationem dei haudquaquam prophanare sed illibatam conservare Muscul great concernment in the holy keeping of it it will be an hand-writing on the wall to make us tremble to all everlasting A learned man observes That God should preface this Commandment with a Memento it implies that some serious thing is commanded something of the highest importance which upon our peril must not be neglected or forgotten This command is a treasure committed to us with a great charge And it is observable it is not said Remember that thou keep the Sabbath day but remember the Sabbath to keep it holy Exod. 20. 8. God stops not at Sabbath day but adds to keep it holy evidently implying that to set apart the time of a Sabbath is not considerable but to spend that time in holy duties and in the holy exercises of faith and religion this is the fulfilling of the Commandment When Gods sanctifying of Sabbatum non est merè quies Leid Prof. the day as Musculus speaks is not prophaned by us but kept pure and unspotted The Memento then in this Commandment is only the usher of holiness Gods loud call to strictness and sanctity on his own day the significant harbinger to tell us Christ is coming and on this day he must lodge in our hearts Arg. 7 No Command is sweetned with more equity then that of the Sabbath There is that which Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it a Facillimum est et aequissimum ei cujus toti sumus unum diem è septem conservare qui sex alios nostris laboribus concessit cùm tamen potuisset jure suo plures illis servandos judicare Riv. just and moderate Imposition there is not so much voluntas imperantis the will of him who commands as ratio impeâ—andi the reason of the command it self In this command God rather exercises jus Patris
indignation And God can make the fire beneficial that it shall not rage but relieve and that it shall warm and not destroy he makes Exod. 13. 21 Dan. 3 25. Hos 11. 8. Numb 11. 33. the fire to purge and not to punish Thus the Pillar of fire was Israels guide and the fiery furnace the three Childrens Arboret his repentings can kindle as well as his wrath and he can be a wall of fire about us for our security as well as send a judgement of fire among us for our calamity God amplifies the fire and makes it not only a domestical but a popular and national judgement the spreading of the Ezek. 30. 14. Amos 3. 6. fire for general loss and epidemical ruine is from and onely from the Lord the Village is set on fire and the City by the same hand Man in his most extreme malice shoots with wet powder if God counter-mand but his anger makes effectual every destructive design God permits the fire Jer. 39. 8. He suffers an insolent Enemy or a perfidious misereant to turn Cities or Houses into flames The Souldiers fire-brand by which was fired the famous Temple of Hierusalem was commissionated by a divine command And God restrained Popish cruelty which was nourished and evidenced in the Gunpower Treason God can stop the fire Dan. 3. 27. and alter the very nature of it The flames shall not be our scourgâ— but our shelter and become our walk and not our woe God can make use of the fire as his particular instrument to afflict a sinfull Nation or City Amos 7. 4. And thus he did to London Whatever miscreant made the ball God threw Zach. 1. 18. the fire and turned this famous but sinfull City into ashes This then is the sharpness of this judgement the hope of Israel and the Saviour thereof Jer. 14. 8. hath laid London waste and to accent his wrath he did it upon his own blessed Ier. 14. 8. day and will you know the reason it was suggested in the beginning of the Chapter We made light of his Sabbath by our vanity loosness and prophaneness and God hath set a mark upon it by firing on this day one of the best Cities in the world We forgot his Memento by which he prefaces and begins his Commandment for the Sabbath and therefore Exod 20. 8. we shall feel his Memorandum even unto future Generations CHAP. LI. A second Decad of Arguments to re-inforce the same perswasion that we would keep holy the Lords day IT was not without a mystery of Providence that God should give the Decalogue upon Mount Sinai in the Exod. 19. 18. midst of fire and smoak a terrible appearance was it not to foretell the severities of God which he would execute upon those who should gainsay his ten words by neglect and disobedience But he hath corrected the violation of none of them with more sharpness and indignation then that which relates to the Sabbath as hath been abundantly discovered But now that I may leave nothing unattempted to court the Reader to a due observation of Gods holy day I shall draw the line from another point of the circumference meeting still in the same Center Other Arguments I shall use to press conscience to the obedience of Christ in a holy 2 Cor. 10. 5. keeping of his own blessed day Arg. 1 Let us take notice that God hath embroydered this holy day with the riches of grace Upon this day God hath caused Reges nos fecit Christus tum quia regni sui adaptavit cohaeredes tum quia efficit ut per gratiam sp peccatum mortem Satanam hostes omnes vincamus tum quia nos sua membra tandem coronabit Sacerdotes fecit ut hostias spirituales offeramus deo acceptas per ipsum quin ipsos nos in vivam hâ—stiam gratitudinis deo consecremus Par. light to shine out of darkness and brought many a dead Lazarus out of his grave and of stones hath raised up Children to Abraham Mat. 3. 9. Of Lions he hath made lambs to God and out of sinful men hath converted thousands to the faith of Christ Upon this day God hath made the bland to see the deaf to hear and dumb to speak nay and the lame to walk in the wayes of his holy Commandments This is the day of Gods wonder-working the sphear wherein his free grace shines the brightest Whereas the works of the first creation were all done upon six dayes and none upon the seventh which was then the Sabbath day all the works the new creation are ordinarily done upon the Sabbath day rather then upon any of the six dayes This hath been the Birth day of many spiritual Kings and Priests Rev. 1. 6. The Psalmist saith Psal 87. 5. And of Sion it shall be said this and that man was born therein And of the Lords day it may be said this and that man was born therein O blessed day Millions of Saints in heaven are now blessing this day of God and blessing God for this day I read of one who cursed the day of his natural birth Job 3. 3. But I never read of any who cursed the day of his new birth This is the day of rescuing the prey from the mighty the day of opening the Prison door and setting the captive free This is a day much to be observed to the Lord for bringing Exod. 12. 42. souls out of their spiritual Egypt out of the house of sinful bondage This blessed day hath been the wedding day of many souls the day of their espousals to Christ when the knot hath been so knit that it hath not been loosned to eternity Thus God hath magnified his own day and shall not we sanctifie it Shall he put a beauty and shall we put a scar upon it Shall he prosper and shall we prophane it His bounty invites our purity all the badges of honour God puts upon it only bespeaks our holiness It is a princely day and we come to Princes with reverence and Veneration Gods wonderful works on this day must meet with our spiritual operations and our serious devotions For us to sport jocularly to recreate our selves needlesly or to demean our selves slightly on that day wherein God acts gloriously what is it but in effect to say we will not have the Lord of the Sabbath Mark 2. 27. to reign over us Arg. 2 The good observation of the Lords day may influence the whole week Usually the tenor of the week follows the temper of the Sabbath If we have been conscientious on Gods day we will be careful on the week day But as Reverend Calvin observes If we are vain and frothy loose and licentious Calvin upon Deuter. Serm. 5. p. 34. on Gods holy day it is no marvel if we become brutish and abominable all the rest of the week Let any man observe his own heart and he shall find that the more he hath let himself