satisfaction not our burden but our blessing the sinner must not Psal 27. 4. Mat. 18. 20. take that pleasure in the dalliances of the world as we should do in the duties of a Sabbath This is the day of divine loves and spiritual complacencies between Christ and Cant. 2. 3. Delitias tum tuas tum Domini Alap the soul when Christ and the Soul meet together in the Garden of the Ordinances where they begin that communication which shall last to Eternity then the believer sits under the shadow of Christ with great delight As God makes the Sabbath his rest so he would have it to be ours The Sabbath must not be our toyle but our triumph the Sanctuary must be our banqueting house Duty our delight Psal 42. 3. 4. It must be the joy of our souls to associate with Christ to pour out our requests in prayer to entertain the discourses of divine will and to enjoy spiritual love which is better then wine The Sabbath in the primitive times was called Cant. 1. 2. Nos in primâ die perfecti Sabbathi festivitate laetamur Hilar. in Prol. in Psalm the feast of the Sabbath and feasts are not usually times of tediousness but pleasantness such times pass away with gratefull delight and surely it must needs soyle the character of a Christian to let those wheels drive heavily which are in the Chariots of Aminadah Doth it not very much unbecome us to be weary of that day which God hath appointed Cant. 6. 12. for fellowship with himself and for the transacting of the great affairs of Eternity There is a Command for Reverence So the Text the holy of the Lord. Si colueris Sabbathum quasi diem sanctum gloriae glorificationi Domini consecratum If Psal 2. 12. thou observe the Sabbath as a holy day consecrated and set apart to the glory and glorifying of God as he well glosses upon it There are two holy passions adorne a Sabbath Joy and Fear the one for the benefits of God the Psal 2. 11. Discamus die Dominico non quaerere gloriam nostram pompose incedendo et splendidé nos vestiendâ— sed Dei gloriam quaeramus hoc nobis erit gloriosum quod gloria dei per ros alios celebretur Isa 66. 2. other for the presence of God the one for his goodness and the other for his greatness Upon a Sabbath we must as the Psalmist speaks rejoyce with trembling It was the saying of a Learned man Vpon the day of a Sabbath let us not promote our own Glory by stately walking rich attire and pompous appearances but let us exalt Gods Glory by holy duties and this will be more glorious and honourable to us Upon the Sabbath let us tremble at Gods Word as the Lord speaks by the Prophet Isa 66 2. Let us lye at Gods feet let us be awfull of Gods presence let us exalt Gods Name and this is to sanctifie a Sabbath Humble hearts and not fine cloaths the bowing of the soul not the plaiting of the hair or the ordering of the Dress speaks the Sabbath Glorious The Lord calls for high estimations of the Sabbath So the Text Honourable The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machhid in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original signifies that which is Glorious and that which is Ponderous Every Sabbath is a price put into our hands Luke 19. 42. a good wind for Heaven the souls term time that aâ—tionius Psal 118. 24. temporis that juncture of time which the soul hath to claâ— up for Eternity On this day more especially the Scepter of Grace is held out to lay hold upon One observes our Esth 5. 2. Sabbath is called the Lords day not onely because it is the Commemoration of our Lords Resurrection but because of the benefits we receive from the Lord that day and the duties we perform to the Lord that day and therefore if we will practice the Text we must prize the Sabbath we must call it honourable and indeed it is so in a manifold respect If we look upward This is the day in which more especially we sing the praises of the Lord we recount his hohour wherein our hearts bubble forth in holy thanksgivings and therefore the Psalm whose inscription calls it a Psalm for the Sabbath is wholly Laudatory It is a song Psal 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sabbath day so is the very title And indeed what is the Lords day but primitiae Coeli the dawning of Glory the beginnings of Heaven the tuning of the musick which shall last for ever to every true believer On the Lords day the Saint makes it his grand affaire to advance the Lords Honour If we look downward the Sabbath still is honourable Then the Lord crowns us with his graces honours us with his presence meets us in his ordinances puts all marks and characters Mat. 18. 20. of honour on his people then the King sits at his Cant. 1. 12. Table and sends forth his Spicknard with the sweet smell of it The Holy Sabbath is the blessed time when the Lord Sponsa contactu sponst sui planè divinam suavitatem acquisivit Del. Rio. 1 John 1. 3. Mat. 18. 20. bows the Heavens and comes down and vouchsafes his people fellowship with himself sweet and salvifical communion in a word then the Father drops his grace then the Son promises his presence then the Spirit pursues his work in the assemblies of his Saints If we look outward if we cast our eyes upon other days the other six days of worldly toyle and labour The very gleanings of a Sabbath are better then the Vintage of the Judges 8. 2. week In other dayes we onely reap the curse of the first Adam to eat our bread in the sweat of our brows on the Gen. 3. 19. holy Sabbath we reap the blessing of the second Adam we gather the fruits of his glorious purchase we enjoy the ordinances of his grace lye under the impressions of his spirit and inherit the sweets of his presence and therefore compare the Sabbath with other dayes and what is the dross of a week to the gold of a Sabbath This day is nothing but the souls weekly Jubilee If we look forward towards eternity the Sabbath in this regard is honourable it is the special day for the soul to dress and trim it self in to meet its Bridegroom this is our peculiar Fuit illud Sabbathum Gen. 2. 3. Typus aeterni illius Sabbathi in â—aeâ—is in quo electi animâ et corpore à peccatis calomitatibus et miseriis hujus vitae requiescent Deus in illis et ipsi in Deo Gen. 66. 23. Vltra hunc mundum est veri Sabbathi observatio Orig. Prov. 34. 2 Cor. 10. 4. 2 Cor. 4. 7. In Sabbatho totus Deo deique voluntati cognoscendae annuntiandae et edimplendae vaces Alap time to prepare for eternity The
Acts 12. 23. can unpin the wheels and break the Axletree of the whole Luke 12. 5. Creation with a word he can infatuate the counsels of the Jer. 39. 9. deepest Politians tear in pieces the strongest adversaries Psal Job 26. 7. 59. 22. blast the designs of the loftiest Courtiers speed the Job 9. 6. death of the proudest Princes and fire Nations out of their Heb. 10 31. Cities and tye them up with a tedious Captivity he can throw sinners soul and body into hell Mat. 10. 28. In a Mat. 10. 28. word Gods Power is commensurate to his will and the Isa 52. 10. strength of his hand can effect whatsoever is in the purpose of his heart If he make bare his arme Isa 52. 10. his naked arme can execute wonders nor need he any weapons to accomplish his atchievements Let us meditate on the omnisciency of God His eye is alwayes upon us he hath a window into our hearts our very Psal 139. 1. Psal 44. 21. Jer. 17. 10. Rev. 2 23. Psal 139. 12. thoughts are unvailed to him he sees every sin he searcheth every soul he trys every rein Clouds do not darken his view Curtains do not hinder his sight and doors do not shut out his prospect Light and darkness are all one to him he sees the fine and curiously spun agitations of the mind before Dei intellectus est vitae suae actus quo Deus videt omnia seipsum scil et extrase universa quae esse possunt quae esse vult autipse facit aut à creaturis fieri vult aut permittit cognoscit eas res quae sunt et earum causas modos et circumstantias praesentia praeterita fatuâ—a magna et parva quibus scientia divina non vi escit et animi recessus dicta conâ—tus facta Leid Pr. they are fledged and fly out into action It was an excellent speech of Augustine Deus totus oculus est minima videt God is all eye and sees the most minute things the very imaginations of our hearts 1 Chron. 28. 9. our thoughts in the first â—bullition the very embryoes of our working minds God saw Achans wedge although it was buried under ground and can tell Joshuah where it lay Josh 7. 11. Christ saw the Scribes reasonings when they were onely agitated in the conclave of their hearts Mark 2. 6 8. He knows the proud afar of Psal 138. 6. before they draw near to lift up the heel against him Every motion of our minds every sound of our tongue every action of our lives lye plain before him Omnia videt c. He sees all things from Eternity to eternity with one and the same view as School-men speak David could not fly from his presence though he made the greatest speed to avoid it and took the wings of the morning to hasten his flight Psal 139. 9. he weighs the dust in the ballance Isa 40. 14. takes notice of those things which are as small and contemptible as the dust Let us meditate on the Holiness of God This blessed Attribute is an orient pearle in Gods Crown Holiness is the very Glory of the God-head The Lord is glorious in holiness Ter sanctitatem deo acclamant animalia sive Trinitatem in deo innuentia sive infinitâ—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iterationem significantia est enim deus ter sanctus sanctissimus sanctitas ipsâ— Beatos Angelos et homines sanctificans Par. Exod. 15. 11. The Scriptures call the Father a holy God Psal 22. 3. the Son a spotless Lamb 1 Pet. 1. 19. the Spirit the Holy Ghost John 14. 26. The Holiness of God is the triumphant song of heaven both in the Vision of the Prophet Isa 6. 3. and in the Revelation of the Apostle Rev. 4. 8. The Holiness of God is the wonder of Angels those glorious spirits admire Gods beauty which is his holiness the holiness of the Lord is the pattern and exemplar of Saints for them to imitate and write after Lev. 20. 7. Holiness is primarily and originally in God as light in the Sun derivatively onely in the Saints As God is pleased to draw Man fair by the pencil of his spirit to cast and shed a beauty and sweetness upon him Ezek. 16. 6. Christ issuing Sanctitas tribuitur deo non solum quia purus est ab omni inquinamento sed maxime quia nulla non solum moralis sed etiam et naturalis non potest in eo esse imperfectio Riv. forth from his fulness some beautifying drops cleansing from sin and watering with grace and so poor man arises supernaturally lovely from amidst his natural deformity and loathsomness Holiness is so intrinsical and grateful to God that he will have Holiness to the Lord engraven on the plate of Gold which Aaron the High Priest must wear upon his breast Exod. 28. 36. God sits in the Throne of his holiness saith the Psalmist Psal 47. 8. He is praised in the mountain of his holiness saith the Prophet Psal 48. 1. Holiness attends upon his Throne and holiness besets his Mountain Holiness is mixed with his words Psal 60. 6. Exod. 28. 36. Psal 47. 8. Psal 48. 1. Psal 60. 6. Psal 93. 5. Isa 63. 15. Isa 62. 9. Zach. 14. 20. Exod. 25. 31. Holiness becomes his house Psal 93. 5. Holiness fills his habitation Isa 63. 15. and replenisheth his Court Isa 62. 9. Nay holiness is so much Gods nature that holiness to the Lord must be written on the very Bells of the horses and the pots of the Sanctuary and they shall be like the bowles of the Altar which were of pure Gold Exod. 25. 31. typifying weight and worth the Characters of true holiness Let us meditate on the wisdome of God He sits at the helm and guides all things regularly and harmoniously he Tim. 1. 17. brings light out of darkness and can make use of the injustice Judiâ—ia dâ—i sunt â—â—â—ventibilia 〈…〉 2. 3. of men to do that which is just he is infinitely wise in him all treasures of wisdome dwell he can break us by afflictions and upon those broken pieces of the ship bring 〈◊〉 omnia 〈◊〉 seipsum 〈…〉 per 〈…〉 〈…〉 us safe to shore The traces mazes and labyrinths of divine wisdom are so arduous and inextricable that holy Paul was struck with amazement in the observation of them and is even swallowed up with extasie and amazement Rom. 11. 33. There is a learned man observes how many ways the wisdom and knowledge of God transcends and surpasseth the wisdom of man 1 Cor. 13 12. Quanta est altitudo scientiae divinae transrendit omnem Gods wisdom surpasses mans in the object of it God by his wisdom and knowledge understands all things past present and to come all things which have a possibility of being and he understands himself who is an Ocean of perfections And this Man falls infinitely short of God is
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
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
of which was the grand and forcible attractive of Corpus hoc vinculum carcer est animae ex quo exire cupit sanctus esse cum Christo Hierom. Christs incarnation and death this darling of Heaven not enjoy one day but it must be retailed and canton'd into divers divisions Some parts of it must be spent in the labours of our Callings and some in solemn Duties in the publick Congregations and some in sports and delightful Recreations when the publick is over and some in private Duties if there be any time and this torn and rent Sabbath something like Joseph's Coat of many colours must be the Gen. 37. 3. onely morsel for the immortal soul But how irrational is it for the soul that better part of man which shall live as long Mat. 16. 26. as God himself to be straightned and pinnion'd to a few Vita carnis tuae anima est vita animae tuae deus est quomodo moritur caro amissâ animâ quae vita ejus est sic moritur anima amisso deo qui vita est ejus August hours It must not enjoy one whole day onely the leavings of our work and recreations the crumbs which fall from the bodies table Let the Christian who is solicitous of his souls eternal interest consider whether this pittance of time onely a few hours on a Sabbath be sutable to the vast and unlimited soul especially if we observe that the soul sways the body the body follows the condition of the soul and not the soul the estate of the body Labours are forbidden on the Sabbath much more Recreations That labours are prohibited the fourth Commandment is the pregnant testimony of now sports toys pastimes Melius est in Sabbato araro quam saltare Aug. Enar. in Tit. are of less avail then labours It is a memorable speech of Augustine Melius est in Sabbatho arare quam saltare It is better to plow then to dance upon a Sabbath Labours may bring in some Income so not sports there is a temporal profit and emolument in the one none in the other Concerning sports we may say that the Gamesters labour for that which is not bread there can be no supplies Isa 55. 1 2. from the breast of a recreation Pastimes are clouds without water Recreations more tempt and flatter the flesh then Labours do Toyle doth not pamper dancing hunting shooting do they are sun-shines which make the dunghill of mans heart reak with noysomness It was once the expostulation of a holy man worth the transcribing his words are these What shall I say of the Zeal of worldlings which may controule Mr. Greenham the security of our sins worldly men never seek for pleasure Vita in delitiis agens mors est umbra mortis quantum enim umbra propè est corpori cujus est umbra tantum pro certo vita illa voluptuario inferno appropinquat Bern. Serm. 48 in Cantic 15 James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 52. whilst profit doth drop and so long as they may gain a penny how diligent are they they will not sport or play But the Sabbath is the market day of our souls where we should gather whilst the sun shines Here is profit and so there ought to be diligence and therefore we should lay aside pleasure and we should say what have we to do with Recreations any more yet how many neglect their pleasure for the world and we will not for heaven or our souls But after the publick Ordinances are over nay multitudes in the very time of publick Worship follow their sensual Recreations I was going to say Abominations It was a saying of King James Though without superstition Playes and lawful Games may be used in May and good Chear at Christmas yet alwayes provided that the Sabbath be kept holy and no unlawful pastime be then used And as a worthy and holy man observes No man can think Dr. B. upon that day to be so disordered as to follow his ordinary pleasures without great contempt of God and Man Vpon that holy day all sorts of men must utterly give over shooting hunting hawking bowling c. and they must no more deal with them then the Artificer with his Trade or the Husband-man with his Plow I shall shut up this particular with a pious Bp Hall of Exeter Contemp Lib. 17. Ejaculation of a Holy and Reverend Bishop who thus vents himself I wonder what these kind of men viz. those who bathe themselves in pleasures upon the Lords day will do when they come to Heaven if ever they come there where there is a continued Sabbatisme without intermission surely they will wish themselves on Earth again unless they keep a Sabbath better here below Do we not pray Thy will be done on Earth as it is in Heaven there the Angels do nothing but praise God Do we hope to be like them in Glory and not endeavour to be like them in duty Our Heaven above is a continual Sabbath our Sabbath below should be a continued Heaven The Sabbath not the sports on the Sabbath should be our delight Recreations on the Sabbath are forbidden by all kind of Laws 1. By Divine Law viz. the fourth Commandment Requies requiritur in quarto Praecepto cōmendatur et ubique amatur sed illa requies in solo deo certa et sancta invenitur Aug. where Labours are expresly forbidden and sports are an equal if not a greater impediment to the duties of the Sabbath both publick and private the sweets of Recreation influencing the mind and withdrawing the heart much more then the sweats of Labour Surely if we must not toyle we must not trifle on Gods holy day 2. By the Law of Nature which requires a total abstinence from all works both of Labour and Pleasure during the time allotted and consecrated to Gods service publick Dies dominicus abipsis Apostolis sacris actionibus est consecratus Bucer and private But the Lords day is that time allotted we cannot work and worship both at once and if when we should worship we follow our pleasures or our profits Is not this to subordinate the Divine Will to mans Fancy 3. By the Law Political which requires a total resting from all kind of labour or diversion and applying our souls Edw. the 6th wholly and onely to Religious Exercises as the Statute of Act. Primo Carol. Primi King Edward the sixth of blessed memory a Law yet unrepealed That English Josiah the morning Sun of Reformation Ad Sabbathi rectam observationem duo requiruntur quies et quietis illius sanctificatio Ames med Theol. in England began early to confine the Sabbath to the two great designs of it Rest and Sanctity and in this he shewed himself to be Custos utriusque Tabulae a Keeper of both the Tables And indeed the enjoyning of the holy observance of Gods blessed day is a rare
Heaven and Princes in disguise those patterns Psal 16. 3. of piety have looked on the Sabbath as their Paradise where they could refresh their souls with variety of delights Nor have they complained that the wheels of time have been taken off that it hath moved slowly and drove heavily but have thought the evening of that blessed Sabbath Psal 84. 10. hath surprised them when they knew not how to give over their banqueting with Jesus Christ the Ordinances of Jesus Christ have not been their burden but their repast nor have they thought holy duties the waste but the improvement of their Sabbath There have been those who have spent divers dayes and nights also in the service of God Let us onely instance in Anna the Prophetess a widow of above fourscore and four Luke 2. 37. years old which departed not from the Temple but served God with fastings and prayers day and night for her Sex a woman for her case a widow not having the company nor support of her husband and for age eighty four years yet night and day with fasting and prayer serving God in the Temple And for such as are tyred out with the time of the Sabbath would they go to Heaven There it is ever Sabbath alwayes singing serving and setting up God Bernard urgeth Rev. 4 10 11. the observation of the Sabbath and holding out in holy exercises thereupon upon this account That by present rest Bern. Serm. 4. Col. 1744. men may learn to live in rest eternal and by persevering in service men may be prompt to perpetuate the Lords everlasting praise But how would men do to endure Heaven if here they cannot hold out the durance of a Sabbath day CHAP. VI. Impertinent and frothy Language unbecoming and defiling the Sabbath BUt God in the Text commands us not only to abstaine from unsuitable practices but unsuitable discourses on Gratia prudentiae caelitus datae reprimit in colloquiis piorum sermonem otiosum et inutilem funditus autem removet et tollit ab iiâ— improbum obscaenum et putridum sermònem Daven the holy Sabbath so the Text Not speaking thy own words The Sabbath may be polluted by the slipperiness of the tongue as well as by the sliding of the feet we may as well talk as act irregularly Holy Communication Col. 4. 6. becomes a holy Sabbath Our Sabbath is a sign of heaven and there as there shall be no irregular practice so no unseemly discourse and here we should endeavour to begin heaven Vain discourse on a Sabbath is like Musick at a suneral or sighs at a wedding which are not onely impertinent but unseemly It is a sign the World hath crept into our hearts if it creep out of our tongues on the blessed Sabbath The Sabbath hath its Shibboleth Is our frothy and Abstinendum est a vanis confabulationibus ridiculis nugosis detractoriis irrisoriis obscenis riâ—â—osis Sept. Psal 45. 1. loose language the fruit of those powerfull Ordinances and holy Administrations we enjoy on a Sabbath What a gulf do we shoot when we pass from holy prayers to unseemly pratlings from breathing out our souls in duty to breath out vanity in frothy Communications Nor will it be any excuse for us to the God of the Sabbath to spend part of it in discoursing of the flueâ—t gifts rare parts elegant passages of the Minister and to make himself not his Doctrine the subject to dilate upon Gods holy truth not the Ministers person or parts must take up our Sabbath discourses The tongue indeed is only the hearts interpreter and what frame of heart we should be of on a Sabbath is most easily conjectured surely then if ever our tongues should be as the pen of a ready writer The Emperour Leo would permit no talking of pleasures or worldly matters on a Lords day And Clemens Romanus prohibâ—it Sermonum vâ—nitatem et facetiâ—s so Clemens Romanus condemned all Jestings and facetiousness to tickle or delight the vanity of mens spirits Men by breaking jests should not break the Sabbath Dr. Ames observes there is nothing more fits and tunes the heart for Culius publicus quà m maximè solenniter est celebrandus et necessariò postulat exercitia colloquiorum sanctâ—rum et contemplation is operum diei quibus paratiores fiamus ad publicum cultum Ames Luk. 14. 1 2. Secundum membrum convivii Pharisaici est miraculosa sanatio hydropici Ipsum hoc miraculum de bonitate et potentiâ Christi idem docet quod reliqua omnia Chemnit publick service on a Sabbath then holy discourses we are more ready by them for spiritual Administrations Vain language sets the heart backward that it is not so intense in Sabbath performances Our Saviour who is our Copy without blot making a meal with a Pharisee on the Sabbath spent all his time either in healing or preaching in working miracles or speaking parableâ— which are those stars behind a cloud not a vain word drops from him Luke 14. 1 2 7. and surely in this particular our imitation is our holiness A holy man complained long since That many had made such proceedings in sin that when they should reckon with their souls they would reckon with their servants and when they should make even with their consciences they would make even with their Chapmen and yet perswade themselves of the small breaches of the Sabbath The Leiden professors make holy discourse one of the private Duties of a Sabbath and to omit it what is it but to maime and mutilate a Sabbath to loose a duty and to make a chasme and vacancy in the constant and continued Religion of a Sabbath And indeed if holy language be salt at any time it is more especially at the feast of a Sabbath The Psalmist in Psal 16. 4. Commands us not to take the Name of other Gods into our lips we must not onely not worship them but not name them So that there is irreligion Eccles 12. 10. in the tongue as well as in the knee and if ever sinfulness Non modo publice sed et privatim Sabbathum sanctis pietatis exercitiis celebretur qualia sunt Scripturae lectio et domestica meditatio colloquium de rebus sanctis Leid Prof. Col. 4. 6. Sicut Sal non modo exsiccat superfluos noxios ciborum humores sed focit illos insuper aptos ad digerendum salubres ad nutriendam Sic Sal prudentiae efficit non modo ut sermo Christianorum non sit otiosus aut noxius sed ut aptus fiat ac utilis ad aedifiâ—andum Daven Sermo noster opportunus esse debet eâ— comâ—iâ—â—us ut aâ—â—itores nobis gratias aganâ— â—t per nos adjuti sint Theoph. cleaves to the tongue it is in idlâ— and foolish talking on a Sabbath this indeed is the Fly in the ointment On that holy day we must not only abstain from secular works but secular words for
Shall we prepare no more for a Sabbath that bright spot of time God gives us for our souls then for another day Will we approach the Princes presence with the same disregards we will converse with the Peasant Esther purified Est 2. 12. and perfumed her self with Oyle of Myrrh and sweet Odours before she came into the prefence of Ahashuerus and shall our Families have no holy anoynting no divine quickning before the day come we must enter the presence of the King of Kings nay the God of Kings Shall there be nothing to put a Selah upon a Sabbath Eve Let us take some time the evening before the Sabbath to teach our little ones the holiness and Solemnity of a Sabbath let us tell them how jealous God is of his Sabbaths what severe punishments he hath overtaken Deut. 6. 7. those with who have violated his holy day Let us Numb 15. 36. bring up our servants in the Holy Trade of Sabbath observation let us leave it upon their Consciences the night before the Sabbath how accurately and carefully God will be served on his own day and inform them what it cost Aarons Sons for offering strange fire Governours Lev. 10 3. of Families should take pains with those subordinate to them in begetting an awe upon their hearts and so fit them for Sabbath duties Surely we should more solemnly prepare for the day of the Soul then for the dayes of our Calling for the services of the Sanctuary then for the gains of the Shop God's day gives us a more solemn summons then mans day doth And now having thus prepared our selves in the discharge of the forementioned duties let us retire our selves to our rest and let the hand of faith draw the curtains about us and so quietly repose our bodies till the approaching Psal 4. 8. morning of Gods holy day and how that must be passed and solemnly observed comes next under our most serious discussion CHAP. XII It is most advised and necessary to rise early â—n Gods Holy Day DIvine providence unclasping our eyes in the morning of the Sabbath let us lose no time as we lye on our beds let us think now the Lord looks down from Heaven and bids us make haste get you up for this day I must Luke 19. 5. abide in your hearts and this day I must transact with you about the great importances of your souls When Abraham was to offer his Son in sacrifice to God He rose early in the morning and sadled his Asse and took two of his servants and Gen. 22. 5 6. Isaac his Son with wood cleav'd for a burnt offering and went to the place of which the Lord had told him And shall not we on a Sabbath morning be early up our selves and our families to go to the place where the Lord hath appointed and offer up our bodies and souls in service to God The Israelites who lay in siege against Jericho upon the seventh Josh 6. 15. day they being to compass the City seven times the text saith And it came to pass on the seventh day that they rose up early about the dawning of the day and they compassed the City after the same manner seven times Upon the Lords day we are today siege to Heaven and to compass it many times and to plant our batteries by holy and invincible prayer and therefore we should be early up And there are two things which would much advantage this duty viz. rising early on the morning of the Sabbath First A timely going to rest the night before It is too common a fault among Christians and Professors too for them to clog themselves the night before the Sabbath with a multitude of worldly businâ—sses which causes them to sit up late hence in the morning when they should be up with God they lye sleep-bound in their beds Secondly An intire love to the work of the day that follows Alas we have too little love to the Lords day work and so but little list to be at the work of the day Were there love to it we should long to be at it Our minds run Pius se paritè◠velle jugiter deum mente animo geâ—ere illum colere illum desiderare tum nocte tum interdiu Alap upon the things we love We should think of the Sabbath even in the night time and we should catch the very first hour of the day with my soul have I desired thee in the night and with my spirit within me will I seek thee early saith the Prophet to God Were we for several months kept without a Sabbath how would our spirits spring at such a days appearance Why should the Commonness of the Sun-shining Isa 26. 9. and the Sabbaths coming diminish the mercy How should we every Lords day morning have our minds mounting and say behold the Sabbath of the Lord it is come it is come Now there are many Alarums to awaken us betimes on the morning of a Sabbath and to throw off carnal sloth and fleshly case Let us eye Christs pattern he rose early from the Grave even while it was yet dark before the Sun had guilded the World with its bright appearance On the morning of his Joh. 20. 1. Resurrection the Sun of Righteousness prevented the Sun of Mal. 4. 2. Mar. 16. 9. Nature Can we indulge our sloth on the Sabbath morning and think of Christs Resurrection He was up early to save us and shall not we be so to serve him shall not we take the wings of the morning as the Psalmist speaks and Psal 139. 9. retaliate this kindness of our Redeemer That Christ arose from the dead there was the truth of our redemption that he arose early there was the love of our redemption Christ's longing to arise and finish our work should enforce us to rise betimes to set upon his Job saith the morning stars sang Job 38. 7. together Our meeting with Christ on a Sabbath morning will make the sweetest musick When carnal sloth surpriseth us let us survey the History of Christ and as he left his tomb let us leave our down betimes Let not the Sun of Ortosâ—le i. e. ad orâ—um appropinquante Cyr. Righteousness shine in our faces with our curtains drawn about us May I not here expostulate Is the Disciple greater then his Master Betimes he left his lodging and shall not we The Master among us doth not usually rise before the Servants In a word Love to the Spouse to the Church made Christ betimes draw the curtains of his grave and let love to our Husband to our Duty to our Souls cause us betimes to draw the curtains of our beds so shall we seasonably Orientem solem adorant Persae adore this morning Sun Let us hear the clamours of the soul The Lords day is the souls market day the souls fair day its term time its Mr. Rogers busie opportunity for the
Heaven viz. the Stars and shews us their Aspects Dispositions and Motions which were hid in the day This darkness unbends the world and gives a short and necessary truce to mans labours and recreates their wasted spirits The Sun finisheth its compass about the world in twenty four hours a very short space for so long and tedious a circuit The diversities of seasons proceed from the motion of Psal 19. 1 2 3. the Sun and as the motion of the Sun from East to West makes day and night so its motion from North to South causes Summer and Winter and by both these the world is preserved Summer crowns the Earth with flowers and fruits and Winter which seemeth to be the death of nature robbing the earth of its heat and life contributes very much to the universal good it prepares the Earth by its cold and moisture for the returning Sun and seasons Indeed the motion of the Sun is admirable running ten or twelve millions of leagues every day without failing one minute of its appointed stage and inviolably observes its due and constant order Let us meditate on the Air whose extent fills the space between Heaven and Earth it is of a pure and reviving nature and easily transmits the influences of the Heavens And as One observes It is the Arsenal for Thunders Lightnings whereby God summons the world to dread and reverence Pedro d' Mexia Imper. Histor Diaphanus est Aer nisi verò talis esset species rerum coloratarum et figurarum adeòque omnium rerum visibilium recipi non possit nec ad oculos nostros deferri ac proinde nihil à nobis videri quâ—â—e igitur est hoc beneficium quodnam speculum hoc pulchrius c. insomuch that Caligula Rome's Emperour was wont to fly under his Bed at the noyse of the Thunder The Air it is the treasury of the clouds which dissolving in gentle showers refresheth the earth and calls forth its seeds into flourish and fruitfulness it fans the earth with the wings of the wind allaying those intemperate heats which otherwise would be injurious to the worlds inhabitants The Air is the region for the birds wherein they pass us so many mâ—ving Engins praising the Creatour the Air being onely their larger musick-room The Air serves for the breath and life of man and is divided into several Regions there are three Regions of the Air all usefull and admirable in their kind And as Zanchy observes By the Air things become visible and colours are seen in their proper comliness and beauty Let us meditate on the Sea that vast body of waters which fill the hollow and excavated places of the Earth as the Oceanus totam per circuitum terram eamque exâ—avatam instar magni et latissimi circuli ambiens efficit ut terra supra et infra sit â—quis detenta idque ex dei mandato tum ad perfectionem ornatumque universi tum ad plantarum et animantium salutem blood doth the veins of man Here the Leviathan playes and sports it self in its liquid traces and windings the high and proud waves serving to racket and bandy this Sea-Monster from one place to another Job 41. 1. Psal 104. 26. And in these great waters Gods admirable power is seen that they should be reined in by so weak a bridle as the sand and its rage should be snaffled by it when the wayes beat upon the shore in their insultation you would fear they would swallow up all but they no sooner touch the sand but all is turned into froth and its watrish insolence evaporates How doth the Lord descant upon these mountanous billows and this swelling Ocean Job 38. 8 9 10 11. Who shut up the Sea with doors when it brake forth as if it had issued out of the womb When I made the cloud the garment thereof and thick darkness a swadling-band for it and Job 38 8 9 10 11. brake up for it my decreed place and set bars and doors and said Hitherto shalt thou come and no further and here shall thy proud waves be stayed The extent of the Sea is likewise to be considered it washes the four parts of the world and becomes the Bond of the Universe by it the most distant Nations are united it is the medium of Trade and Commerce in which Divine goodness is much to be observed and adored and Commodities peculiar to several Countries are made Common to all Thus great advantage and delight accruâ—s to man who sails upon this kind Element to the Port of his desire Let us meditate on the Earth Consider its position it hangs in the midst of the Air to be a convenient habitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Cratylo for us It s stability is rare the Air it self is not able to bear a feather and yet the whole Earth remains in it fixt and unshaken notwithstanding all the storms and tempests which beat upon it surely the invincible and powerful hand of God must needs support and sustain it We may likewise contemplate on the various dispositions of the parts of the Isa 44. 24. Job 38. 4 6. Terra corpus est simplex grave solidum et densum in medio mundi tanquâ—m fundamentum ipsius collocatum eoque proprio in loco immobile et rotundum Zanc. earth the Mountanes Vallies Rivers which are as the veines to carry nourishment to this great body Nor are Plants to be pretermitted their roots whereby they draw their nourishment and the firmness of their stalk by which they are defended against the violence of the winds the expansion of their leaves by which they receive the dew of Heaven So now all the parts of the world may afford fuel for holy meditation The Heavens give light the Air breath the Sea Commerce the Earth habitation all these things being pondered and meditaâ—ed on in them we may read the Name of God indelibly printed Our meditation may flutter its wings over these considerables and fly into admiration of the Infiniteness Power Excellencies and Perfections of the Great Creatour Let us meditate on Man the abridgement and recapitulation of the whole Creation Let us consider and observe Psal 139. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the composure of his body He was fearfully and wonderfully made as the Psalmist speaks Psal 139. 15 16. Let us take notice of the powers of his soul and who but an infinite Agent could unite this soul and body and clasp them together an immaterial soul with an earthly body Who but God the great Jehovah could assign them both their form situation temperature and fitness for those uses to which they serve Acts 17. 27 28. We may indeed see God in the activity of our hands in the beauty of our eyes in the vivacity of our senses and if we look inward what distinct and admirable faculties is the soul endowed and enriched with The understanding exercises the Empire over all
tamenillam agnoscunt valde infirmam lanquidam et obscuratam propter perpetuam illam pugnam rebellionem carnis Daven wing and was upon the flight from him Psal 51. 11. The Apostle saith Col. 3. 3. Our life is hid with Christ both in point of security and in point of secresie with Christ as in the spring with Christ as in the root and principle and the root we know is under ground and no eye of the passenger observes it with the several threads of it Let one thing more come within our view This work of grace is often under a mask and faces are not discovered under a mask there is a continual combat between the flesh and the spirit and the poor Saint stands as a spectatour he waits and cannot tell which of the two combatants will go away with Gal. 5. 17. flying colours Let us meditate on the beautifullness of the work of Grace The Scripture best depaints this lovely work Sometimes it Nova creatâ—ra spiritualis effecta novam gratiae vitâ—m fortua est ut deâ—â—â—ceps in novitate vitae ambulet is called Regeneration Joh. 3. 5. Sometimes it is called a new Creation Gal. 6. 15. With what flourish and glory did the world look when God did first create it and it first put on its comly dress and attire how pleasant was the Earth in its first spring Sometimes the work of grace is called Gods workmanship Eph. 2. 10. and this work must be good Gen. 1. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is his All things he made were very good Gen. 1. 31. Nay sometimes this work is called our coming to our selves Luke 15. 17. And when lunatick persons are reduced to their wits what a comly and a lovely sight is it Indeed holiness is an attribute of God it is the loveliness of Angels it is the beauty of Saints this makes them excellent Psal 16. Psal 16. 3. Prov. 12. 26. Prov. 17. 27. Ezek. 16. 7. Phil. 1. 10. 3. nay more excellent then their neighbours Prov. 12. 26. The habits of grace are excellent ornaments Ezek. 16. 7. The wayes of grace are excellent wayes Phil. 1. 10. The work of grace it sheds light into the understanding makes it day there the beginnings of grace are day break in the soul Grace it shapes the will and brings it into form it sublimates Col. 3. 1 2. the affections and raises them from the dung-hill and makes them as it was said of the Bereans Acts 17. 11. more noble it softens the heart and makes it pliable to the tenders of the Gospel it cleanses the conscience from its filth and nastiness Acts 15. 9. it composes the conversation 1 Cor. 15 58 59 it adorns the life and bespangles it with good works those beautiful issues of a work of grace Let us meditate on the beneficialness of the work of grace Grace is glory initiated the dawning of future glory and glory is the noon-tide of grace There is a connection between grace and glory Psal 84. 11. They are clasped together by an eternal decree Gods everlasting purpose of love hath espoused grace to glory The work of grace foreruns Deus dedit nobis pignus futurae haereditatis gratiam quâ nos unxit â—t signavit in filios dei discrevitque à filiis diaboli the wages of glory Grace is onely glory in its infancy and glory is grace in its full growth Grace and glory differ in degree not in kind The spirits work is onely the first Scene of heaven here the spirit is a refining above it will be a ravishing spirit Death blows the bud of grace into the flower of glory 2 Cor. 1. 22. Eph. 1. 14. Grace onely ushers in glory it is onely the greener fruit of heaven and in Oecum future blessedness it comes to its full maturation In a word 2 Cor. 1. 22. the work of grace is the beginning of heaven in the soul and Eph. 1. 14. Christ in the heart doth fully assure us we shall see Christ Eph. 3. 17. in the Throne Let us meditate in the morning of a Sabbath on the works of glory How should we contemplate on heavenly things Psal 36. 8. Heb 4. 9. Rev. 3. 21. 2 Tim. 4. 8. 1 Cor. 2. 9. O ineffabile gaudium in sanctis glorificatis qui ad dextram Christi sistent ut subditi serenissimo suo principi ut filii benignissimo suo patri ut regale sacerdotium gratiosissimo suo pontifici Glass on Gods heavenly day what those chambers of rest what those rivers of pleasure what those crowns of righteousness what those thrones of glory are which God hath prepared for his believing and beloved ones who have rejoyced in his holy day here and made it their seraphical delight From the mount of meditation as from mount Nebo we may take a prospect of the land of Promise which Christ hath taken the possession of in the name of all believers Heb. 6. 20. Heaven must needs be a glorious City which hath God both for its builder and inhabitant it must needs be the extract and quintessence of all blessedness On Gods day in the morning let meditation listen to the musicks of the Bride-chamber take a tast of our Masters joy peep within the vail and take a glance of the face of God and make an essay how well a crown of righteousness becomes the believers head And surely we cannot meditate on these things but we Quanta erit illa felicitas ubi nullum erit malum nullum latebit bonum vacabitur dei laudibus qui erit omnia in omnibus Aug. must rejoyce in hope What prisoner shackled with the chains of temptation and fettered with the irons of his own corruption being in the dark prison of the world can meditate on the time when all these restraints shall be filed off and he enjoy the pleasant light and glorious liberty of the Sons of God Rom. 8. 21. but he will be transported with joy and exultation Meditation brings down heaven to us and we travel in the view of things superlative and ineffable In Glory we shall see the King in his beauty Isa 33. 17. There John 14. 2. Psal 16. 11. God shall be all in all 1 Cor. 15. 28. There shall be beauty Rev. 3. 21. to the eye musick to the ear joy to the heart light to the mind perfection to the soul plenary and absolute satisfaction to the Saint Glory is meditations upper-loft it is its highest gallery to walk in it is its pleasing nest among the stars Meditation may take a view of the pompous Theater 2 Cor. 1. 3. Mat. 1. 21. Heb. 7. 25. of glory where there are the three persons in the God-head The Father of our mercies Jesus Christ the Saviour of our souls the Holy Ghost the Healer of our natures the Father who hears our prayers the Son who is our intercessour above us and the
spirit who is our intercessour within us And in correspondence to this blessed Trinity there Rom. 8. 26 27. are three species of beings who enjoy glory the glorious God the holy Angels the glorified Saints and thus meditation may tune the morning of a Sabbath and the musick may sound all the ensuing day CHAP. XXII God is most illustrious in his Bounty and Presence WE must meditate on the morning of a Sabbath not onely on the nature of God on the attributes of God and on the works of God but likewise on the bounty of God and his indulgence in giving us his Sabbath Our very work on this day is our reward our spiritual duties are our greatest dignities O what an honour what a favour what a happiness doth God vouchsafe us in giving us this golden season David though a King and the Head of the Psal 84. 10. Psal 42. 2. best people in the world esteemed it an honour to be the lowest Officer in Gods house Psal 84. 10. The ordinances Psal 63. 2. of God are called our appearing before God Psal 42. 2. The fruition of them is as the seeing of his face Capernaum Deut. 4. 7. because of them was lifted up to heaven Mat. 11. 23. Who can tell what honour it is to appear in the presence of this King Or what happiness to see his lovely countenance In the ordinances of God the Christian hath sweet communion with ravishing delight in and enflamed affection to the blessed God if in them he tasts God to be gracious and hath the first fruits of his glorious and eternal harvest Well might the Protestants of France call the place of their publick meeting on Gods holy day Paradise Ordinances are heaven in a Glass and the Londs day is heaven in a Map O the bounty of God in giving us this blessed day This day is to be valued at a high rate therein we enjoy fellowship with the Father and with his Son Jesus Christ we have tasts of the Spirit and feel the influential impressions of his grace we are going up the stairs till we come to the highest loft of 1 Joh. 1. 3. Psal 34. 8. glory The Jewes call the week dayes prophane dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Sabbath a holy and precious day The Greeks call week days working dayes but the Sabbath is a day of sweet rest Other dayes are common and ordinary dayes but this holy Sabbath is the chief of dayes Many daughters have done vertuously but thou excellest them all Many dayes as Lecture Prov. 31. 25. dayes Fast dayes Thanksgiving dayes have done vertuously but thou O Sabbath excellest them all Well might the good soul run to meet thee in the morning and salute thee with a Come my sweet spouse thee have I loved for thee have I longed and thou art my dearest delight How far then Honos ne sit onus nec verba spiritus verbera carnis should we be from accounting the Sabbath our burden and our attendance on Ordinances upon that blessed day our task or bondage O let us not esteem spiritual opportunities our fetters but our freedom Think what the Phaenix is among the birds the Lyon among the beasts the Fire among the elements the Prince among the Subjects that is the Lords day among other dayes Wax in the shop is worth something but wax put to some Deeds is worth thousands Ordinary dayes are wax in the shop but the Lords day is wax put to the deeds Upon this day Christ carries the soul into his wine-Cellar and his banner over him Cant. 2. 4. is love Can. 2. 4 5. Upon other dayes Christ feeds his members but on this day he feasts them on other dayes they have their ordinary dyet but on the Sabbath they have their exceedings on this day Christ brings forth his living waters Gen. 43. 34. his best wine Joh. 2. 10. His finest bread his Benjamins Haec visio non est personalis et Jacobi solummodò consolatio sed commune piorum solamen ut de praesentiâ et divino auxilio dubitemus Par mess On the Lords day Christ pitches his Tabernacle among us we are as it were taken up into the mount with God there to be transfigured before him Mat. 17. 2. When the Lord appeared unto Jacob in a vision by night he saw a Ladder erected between Heaven and Earth and the Lord on the top of it the Angels ascending and descending by it and when he awoke How dreadfull saith he is this place the Lord was here and I was not aware surely it is no other Gen. 28. 16 17. then the house of God and this is the gate of heaven Are not Hos 11. 9. our places of assembling the very gates of heaven In our Deut. 33. 3. solemn assemblies is there not a ladder erected between earth and heaven and is not the Lord at the top of it The gracious Sicut deus sanctus est sic etiam populum sonctificat et servat et in medio eorum est et apparet Riv. instructions which we receive are they not so many Angels descending The gracious motions which arise in our hearts upon meditation on Gods word upon thanksgiving to God or rejoycing in him or else sorrowing for our sins are they not as so many Angels ascending And have we not then great cause to be filled with admiration and holy gratulations to God for Sabbath indulgence for his rich bounty in the donation of his blessed day On the morning of the Sabbath let us meditate on the presence of God Many miscarriages are acted by man and many miseries do seize upon man for the neglect of this ever Deus totus oculus est et minima videt August seasonable meditation A solemn consideration of Gods presence would restrain us from sin would quicken us in duty would draw out our graces would compose our spirits and cast a holy awe upon us which things would be inductive of much fruitfulness and piety When we sin we forget Gods eye is upon us when we flag in duty we do not think God is nigh to us when we trifle away Sabbath we do not remember Gods hand will certainly be against us Now there is a two-fold presence of God There is a more general presence and God is present every where Deus presens est 1. Per Essentiam Psal 139. 12. 1 Chron. 28. 9. First By his Essence and so he fills all things 1 Kings 8. 27. and thus he fills heaven with his glory Earth with his goodness and Hell it self with his power and justice Secondly God is present every where by his knowledge so he beholds all things 2 Chron. 16. 9. Light and darkness 2 Per Cognitionem night and day are all one to him Psal 139. 12. He seeth the very imaginations of our hearts His eyes behold and his eye lids try the children of men Psal 11. 4.
then let not a Sermon satisfie without Christ in a Sermon let not reading a Chapter content without we read Christ in that Chapter As once Bernard despised that Book wherein he did not read Christ And let us alwayes remember that Ordinances they are the institutions of God and he that made a brazen Serpent heal Num. 21. 9. can make his own institutions effect our cure Object But the poor souls greatest Query is How shall I meet with God in Ordinances who shall open the door into the Gallery where I may be with my Beloved Answ In answer to this something we have to do as well as something to enjoy Our pain must go before our pleasure we must not be wanting to meet God if we expect that God should meet us Therefore We must be earnest in Prayer we must cry out O send out thy light and thy truth let them lead me let them bring me to thy holy Hill to thy Tabernacle then will I go unto the Altar of God unto God my exceeding joy Psalm 43. 3 4. We must make our addresses to God if we look for his approaches to us God sends a Preacher to a praying Paul God Acts 9. 11. sends an Angel to a praying Daniel God comes himself to Dan. 9. 21. a praying Solomon Prayer is an humble summons for the 1 Kings 2. 3. divine appearance it can not onely tie Gods hands Exod. Acts 10. 2 3. 32. 10. and command returns Isa 45. 10. But it can obtain Gods presence If Moses say I pray thee God presently Jam. 4. 8. replies My presence shalt go with thee Exod. 33. 13 14. If thou wilt have God meet thee in Ordinances let thy prayers be thy Harbingers to prepare room for him Be serious in preparing for Ordinances The Sun scatters the Clouds before it shines in its brightness The Bride dresseth her self to meet her Bridegroom And thou must Isa 61. 10. compose thy self with awful apprehensions Sponsa â—rnata representat ecclesiam ornamentis gratiae fortitulinis decoratam immò animam sanctam gratiis spiritu adaptatam et si debilis et imperfecta Haymo 1. Of the Divine Majesty with whom thou art to converse 2. With the solemness of Gods Ordinance thou art now going to enjoy 3. With the sweetness and advantage of the season thou art now entring upon and then God will meet thy prepared soul Joseph trimmed himself and then he goes into Pharaoh's presence The Wise man adviseth us â— keep our foot when we go into the house of God Eccles 5. 1. VVe should do well in our applications to holy Ordinances to examine our selves whether we are fit with loose thoughts to meet with a dreadful Majesty Or with filthy hearts to meet with a holy God Or with worldly and drossy minds to meet with Grn. 41. 14. our heavenly Father Let us not complain God retires when we are not fit for his presence Let us then capacitate our selves by holy care and serious preparation to enjoy God in Ordinances Let us long for Gods presence God loves affectionate Proselytes A longing David shall see a loving God Psal 63. 1 2. The Spouse is restless after her Beloved and then she meets him Cant. 3. 1 2 3 4. The thirsting soul shall be fed Fames est illa melior sanctior quae est spiritualis jam in Christo habebit saturitatem invita aeternâ omnimodam satietatem ubi deus erit omnia in omnibus Chemn with milk and wine Isa 55. 1. Grace and Righteousness shall satisfie the bungry Mat. 5. 6. The Psalmist follows hard after God Psalm 63. 8. God meets with our pursuits we shall then satisfie our selves in God when nothing but God can satisfie us Cold suitors shall not meet with Christ in his espousals VVhen the Wife longs the Husband endeavours after the thing longed for Mary Magdalen bemoaned the taking away of her Lord John 20. 2. We may expect to meet with God when his absence is our greatest moan and his presence our sweetest musique Let us come to Ordinances with all reverential humility God will look at him who is of a poor and a contrite spirit Humilitas est via ad deum Aug. and trembles at his Word Isa 66. 2. God dwells in the humble heart Isa 51. 15. God will raise those who debase themselves Augustin tells us That humility is the ready way Super quem requieseit Sp. sanctus nisi super humilem super humilem non super virginem Bern. to God It is the usher who brings the soul into the presence Chamber Bernard notably observes That the spirit of God rested on the Virgin Mary not for her Virginity but for her Humility And if Mary had not been so low in her own eyes she had not been so lovely in Gods Alapide saith Humility is a throne of Saphire where God sits in Majesty Let Humilitas est thronus Sappharinus in quo deus cum Majestate resideâ— Alap us then come to Ordinances with a submissive spirit God will cast an eye upon the soul who lies at his feet He sent an Angel to Daniel when he lay in his ashes Dan. 9. 3. 21. God rewarâ— the very counterfeit humility of Ahab 1 Kings 21. 29. though his sackcloath was but as Samuels mantle the attire of hypocrisie A dread of Gods presence brings Prov. 16. 19. a sweet sence of it and a trembling at the Word of God goes Prov. 29. 23. before a triumphing in the enjoyment of God Job abhorred himself in dust and ashes Job 42. 6. and then God hears him for himself and his friends and gives him interest upon interest for all his sufferings and tribulation Job 42. 10. A holy God will meet with an humble Saint Let us endeavour to be in the spirit upon the Lords day Direct 9. The extasies of the Apostle John were on the Lords day Revel 1. 10. the rapture was accomodated to the season Christians should study to be above themselves upon Gods holy day then they should walk in Galleries above the world Hierome professes That he sometimes found things so with himself that it seemed to him as if he had been triumphing Hieron de Virginit servand among Troops of Angels and singing hallelujahs with the Saints in Heaven and walking arm in arm with Jesus Christ And Luther reports of himself That sometimes especially on a Sacrament day the death of Christ was so full and fresh upon Luth. his spirit as if then he had been upon Mount Calvary and as if that was the day in which the Lord dyed And Beleevers should be so in the spirit upon the Sabbath as if that was the very day wherein Christ broke the bars of the Grave rowled away the stone from the Sepulchre and enfranchised himself from the restraints of the tomb The Saints should be carried out on this day and make their sallies into the suburbs of
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
and Job saith the Adulterer waits for the twilight Job 24. Graviter incessimus diei dominicae prophanatores qui intemperantiâ luxu omnique genere flagiorum eam vio lant in irreparabile infirmorum scandâ—lum in horrendum Christiani nominis dedecus 15. These sins need a dark Lanthorn they avoid and shun the light least their shame be published by every Spectator And the Prophet observes that the Israelites committed their Idolatry in secret they had their chambers of imagery Ezek. 8. 12. They would put some covering upon their sin But how great is our abomination to dabble in our paint to rowl in our vomit to be inflamed in our lusts to wallow in our sensualities and wantonize in our vanities upon Gods holy day When the Sun of Nature and the Sun of Righteousness both shine together to scatter all clouds and covering It is a pathetical but a holy speech of a Learned man Who without mourning can endure to see Christians keep the Lords day as if they celebrated a Feast rather to Bacchus then Leid Prof. to the honour of Jesus Christ the Saviour and Redeemer of the world for having served God an hour or two in outward shew they spend the rest of the Lords day in sitting down to eat and drink and rising up to play first ballasting their bellies with eating and drinking then feeding their lusts in playing and dancing Against these riots holy Augustine bitterly inveighs August 4. Tract in Joan. and saith It is better to spin then to dance on Gods holy day Indeed it is an observation of Lactantius That the Lords Lactant. lib 7. cap. 1. second coming shall be on the Lords day And then how little joy shall they have who shall be overtaken in their carnal sports when their Master should have found them in their spiritual exercises on his own day the prophane wretch then will wish that Christ should find him rather kneeling at prayers in the Sanctuary then skipping like a Goat in a dance that he should be found dropping tears like a penitent rather then drinking healths like a miscreant or caressing Sidon lib. 1. Epist ad agricolam harlots like an impure Gallant Sidonius observes that in the primitive times some of the Jewes did so abuse the Sabbath to gluttony and drunkennesse and to lascivious dances that the Ethnicks and heathen suspected they Quanquam hoc aliquo sensu concedi possit varia peccata aggravationem aliquam inde accipere si die tam Sanctâ perpetrentur Ames adored Bacchus not Jehovah It is the observation of Dr. Ames That all sinns receive an aggravation on this day which oftentimes is more then the sin it self as the dye is sometimes more costly then the cloth To be intemperate proud worldly wanton on a Sabbath this is to wear the spots of a Leopard and to be in the hue of an Aethiopian Some men make the Sabbath a weekly Aequinox their pleasures and their duties are of equal length But others drown the whole Sabbath in vanity and excesse as if they would read the 4th Commandement backward and would provoke the God of Heaven to please the God of this world 2 Cor. 4. 4. It may be said to those who thus prophane the Lords day have ye not dayes enough of your own to work or play in or despise ye the Lords day It is a sin yea a provoking sin to use the Lords Table as your own table to eat sacramental bread as if it was common bread and is it no sin to use the Lords day as if it was a common day Let us therefore see the image and superscription of Christ engraven upon the Matth. 22. 21 Lords day and then let us give unto Christ the things which are Christs Cyril complained in his time That many Christians Christiani ludis illiberalibus crapulae choreis et aliis mundi vanitatibus se dant in nullum alium finem tendunt c. Cyril indulged themselves in luxury dances playes and worldly vanities on the Lords day And what saith he will be the end of these things but that Gods Name will be derided and Gods day much contemned and scorned The Apostle calls our walking on any day in lasciviousness lusts excess of wine revellings banquettings working the will of the Gentiles 1 Pet. 4. 3. It is an heathenish act to adventure upon such unnatural impieties but to act all these sins upon a Sabbath it is altogether diabolical this is to wound a Prince on his Coronation day Those who prophane the Sabbath Hi omnis generis delitiis non Christo domino sed satanae servitur Non salus nostra curatur sed perditio conciliatur et ira dei provocatur non placatur mores non corriguntur sed corrumpuntur Muscul by scandalous sins saith Musculus they sacrifice to Venus not to God and serve Satan not Christ they neglect life and salvation and assure to themselves losse and perdition Gods anger is provoked not appeased and their manners are not corrected but corrupted Let us consider the two tables of stone are still tables of testimony Exod. 31. 18. to witness against the prophanation of this holy day God did not write this Commandement for the Sabbath with his finger that we should spunge it out by our life and if we shall attempt it he can turn the writing into an hand-writing on the wall against us which will make not onely our knees but our hearts to tremble Dan. 5 6. Let us seriously weigh in Mark 11. 25. the ballance that the beauty of a woman doth but aggravate her wantonness and the rich mans great estate doth but amplisie his extorsion and so the holiness of a Sabbath doth dye every sin which is acted upon it with a scarlet colour Christ would not suffer the money changers to remain in the temple Mat. 11. 15. How much worse merchandise is it when we set our soules to sale on that holy day which is given for life and salvation But further to dilate upon the impiety of Sabbath-prophaneness To act scandalous sins on Gods holy day is a most daring presumption it throwes Gods Memento with which he Deus non indicit recordationem istam ut eo die gâ—uderent tripudiarent aut sibi vacaâ—ent c. Oleast prefaced the 4th Commandement into his face and saith to Christ who is Lord of the Sabbath Mark 2. 28. we will not have this man to reign over us Luke 19. 14. God saith Exod. 20. 8. keep my Sabbath holy and these daringly reply we will keep it diabolically This sin commenceth war with heaven it self and throws down the Gantlet to the infinite Jehovah Oleaster very well observes God had not needed to have fastned a Memento to the 4th Commandement to mind us of dances and revellings frequenting a ring or a stage our own corrupt natures will be officious enough to usher in such pleasurous vanities Disobedience to other
conformity to the fourth as to any other Commandement And thus this Commandement partakes of the same Honours and Prerogatives with the three before it and the six after it And how comes it then that it should be worse metal than the rest and be embased with a notion of a Law and elementary Ceremony Chrysostom and Theophylact observe that in the time of Moses onely the Tables of stone were in the Ark and that afterwards in the time of the Prophet Jeremy Aarons Rod and the Pot of Manna were put in And Catharinus saith That in the time of Moses all the forementioned Particulars were in the Ark but in the time of Solomon there were onely found the two Tables of stone upon which were written the ten Commandements However it is still the Tables of stone were in the Ark to shew that in all times God was tender of his Decalogue where the fourth Commandement was placed Surely such providential care would never have attended the wing of a flying Ceremony This fourth Commandement will further commence moral if we take notice of the motives by which it was enjoyned The first Commandement hath but one reason annexed to it the third Commandement hath but one reason appendant Filius qui honorat pâ—renâ—es licet cite moriatur tamen diu vixit Nâ—m tempus est mensura non otii sed operis et actienum non malarum sâ—d bonarum to it the fifth Commandement but one reason to reinforce it Nay the second Commandement hath onely two reasons to engage obedience to it But now in the sourth Commandement the Lord goes beyond all this and binds with a threefold Cord which cannot easily be broken for God setteth down three reasons as so many forcible and pregnant motives to induce or rather to inforce obedience not onely to command the excellency but to shew the necessity of keeping this Commandement Abulens 1. God shews us the equity of the Command If man may have six days surely God may have one 2. God shews us the Presidency of himself he goes before Vatab. in Gen. 2. 3. us in Sabbath-rest and this blessed Pattern is a strong Argument for imitation Jun. in Gen. 2. 3. 3. God intimates to us it is a blessed day besides the blessings of other days by the Law of Nature this day hath Peter Martyr in Gen. 2. 3. a peculiar blessing of holiness it is a day of divine munisicence wherein God featrers his Diamonds his choicest blessings Bulling in Roman among his obedient Worshippers And was not the fourth Commandement a standing Rule of conformity Hospin de Origin what need the twisting of so many Arguments and why doth God more consult mans practice in the pressing of this Templ lib. 2. cap. 14. than any other Commandement Surely Gods jealously least it should be violated shews not onely the eminency of this Precept but its abiding morality Divines generally conclude That the substance of the fourth Commandement lies in this Clause viz. Remember the Sabbath-day to keep it holy and this is the preceptive part Quod naturale est putà diem septimum quemlibet deo sacrum esse illud quidem permanet Jun. For the other three parts of the Commandement viz. The Directive six days shalt thou labour but the seventh is the Sabbath of the Lord thy God Nay the argumentative part For in six days the Lord made Heaven and Earth and rested the seventh day And the benedictive part Therefore the Lord blessed the seventh day and hallowed it all these onely inforce the Command but the summe and substance of the Command lies in the first clause Remember the Sabbath-day to keep it holy And shall not the keeping of a Sabbath to God be moral and perpetual The spending of a seventh part of every week in holy service and spiritual worship shall not that be standing and permanent Doth not the necessity of our Bodies require a seventh days rest and the Exigence of our Souls a holy rest Surely we will not sink below the dregs of Paganism who Recordare diei sabbati ut sanctifices illum Haec verba sunt ipsa praecepti quarti moralis sub stantia Zanch. had their set times of sacred solemnity to their Idol Gods And the Church of Christ in all Ages had its Sabbath when it was most clouded with Superstition and Idolatry the Sabbath was never suspended by any Emperors Edict nor Excommunicated by any Popes Bull Sion never wanted her Sabbaths when she lay in her lowest ashes Surely then to keep a Sabbath to God is most fully and entirely moral and this is as Zanchy saith The substance of the fourth Commandement the other part of it being taken up either in explication how we must observe it or in reason and argumentation why we must observe it Or in motive and insinuation that we must observe it It is a blessed day and blessings are the greatest courtship to the Soul And in one of the Homilies of the Church of England we meet with Homil. of time and prayer these words By the fourth Commandement we ought to have a time as one day in a week and this appertaineth to the Law of Nature as a thing most godly most just most needful for the setting forth of the glory of God and therefore ought to be retained and kept of all Christians Thus the Church of England layes down this as a fundamental that every seventh day not in order but in number be consecrated to God The fourth Commandment hath all the Characters of a moral law 1. It is not reversed or repealed in the Gospel for though the old Sabbath be reversed yet the Commandment for 〈◊〉 day in seven is not and indeed why should it 〈…〉 the whole Decalogue is Gods royal law Jamâ—◠〈…〉 the golden rule of our obedience 2. It is ratified in the Gospel and that many 〈…〉 1. In general together with the Decalogue 〈…〉 〈…〉 Whosoever shall break one of the least of these Commandâ—â—nt and teach men so shall be called the least in the King 〈◊〉 Heaven Now the fourth Commandment is one of theâ—â— commands which it is so dangerous to break and 〈◊〉 late 2. By the designation of the Lords day of the same number 〈…〉 c. 11. of the same use and profit which is a real ratification of this law 3. This law of the Sabbath is neither weak nor unprofitable but exceeding useful for the ends for which it was first intended which was the glory of God the good of souls and the preservation of Religion It was the speech of a Learned man Let any man shew me in this law either weakness 〈…〉 or unprofitableness I yield and bid it vanish but it hath and will have as much strength and force as any Law can have from the Author Consent Multitude Custom and express approbation of all Ages Profit it hath too and hath been preserved without any mans
the Apostles with an unusual elegance â—f speech to captivate their auditours to the obedience of the Gospel and to prognosticate these rare gifts which being heated with the fire of divine zeal should fecundate and sublimate the succeeding Church but when was this unusual illapse and descent of the holy spirit Why it was on the first day of the week to put a fairer print upon the seal of our Christian Sabbath A blessed bargain was here made between Heaven and Earth 3. Scientiae lumen est et author spiritualis intelligentiae Bern. To triumphing Saints was given the corporal presence of Christ to militant Saints was sent the visible efflux of the spirit surely that cannot hut be a holy day wherein the holy Ghost came down And this is another indelible mark of honour which Christ hath fixed on the first day of the week Concludimus ergo diem hunc primum septimanae ab Apostolis Sabbatho fuisse institutum et ecclesiae commendatum non tantùm potestate ordinariâ qualem omnes pastores habent sed potestate singulari tanquam ab iis qui in universam Christi ecclesiam irspectionem habuerunt et quibus tanquam extraordinarâ—is ministris Christi concreditum est ut fideles essent Wal. our Christian Sabbath this was his royal gift when he came to heaven such a princely largess such a glorious donation as was never given before but when God gave his own Son God so loved the world that he gave his Son John 3. 16. And Christ so loved the world that he gave his Spirit And as Christ was given according to the fullness of the Promise so was the holy Ghost given And Christs resurrection and the spirits descention were both upon the first day of the week On this day then the Church was visited from on high the promise of the Father was sent Acts 1. 4. The blessed spirit came the Disciples were assembled thousands were converted as a hansel of the spirits power and a fruit of the spirits descent and why was the Church assembled on that day why the holy Ghost descended why preaching why conversion and administration of Sacraments why the promise of Christ accomplished and all on this very day But still to declare the will and ordinance of Christ blessing and sanctifying this day to the Church and so marking it out for solemn and weekly worship as a day in all its prerogatives superlative to all other dayes the day of our Saviours resurrection by which we are justified the day of the holy Ghosts descention by which we are sanctified The learned Twisse observes That Dies dominicus est Traditio vere Divina et ab Apostolis spiritu dictante instituta Beza as at the first the holy Ghost descended on the Apostles upon our Sabbath day so stili the same spirit descends ordinarily on the same day upon his faithful Ministers in the dispensation of the Word and administration of the Sacraments and in the puting up of prayers to the most high for the sanctifying and edifying the body of Christ even the Church of God The day of Christs Ascension he departed from the Apostles as touching his presence corporal but on the day of Pentecost Christ came down upon them as touching his presence spiritual and so be doth still in our Sabbath exercises though not in an extraordinary manner yet no less effectually to the edification and sanctification of our souls And here I cannot omit a rare speech of the incomparable Bishop of Armagh At the time of the Passeâ—â—eâ— saith he Christ our Passeover was sacrificed for us 1 Cor. 5. 7. and lay in his grave the whole Sabbath following so on the morrow after the Sabbath when the sheaf of the Bishop Vsher in his Learned Letter to Dr. Twisse p. 91 92. first fruits was offered to God Christ arose from the dead and became the first fruits of them whâ— slept many dead bodies of the Saints who sâ—ept arising likewise after him from whence was the count taken of the seven Sabbaths or fifty dayes and uâ—â—n the mâ—rrâ—w after the seventh Sabbath which was our Lâ—rds dâ—y was that famâ—us feast of weeks the day of Pentecost Numb 28. 2. spoken â—f Acts 2. 1. Vpon which day the Apostles having Exod. 34. 22. themselves reâ—eived the first fruits of the spirit begâ—t three Jam. 1. 18. thousand sâ—uls by the word of Truth and presented them as Rev. 4. 14. the first fruits of the Christian Church to God and unto the 1 Cor. 15. 20. Lamb And from that time forward doth Waldensis note Mat. 27. 52 53. That the Lords day was observed in the Christian Church and was suâ—stituted in the place of the Jews Sabbath Thus far Sicut pascha typus eâ—â—t Christi sic panâ—s â—â—â—mi sunt typus Christianorum eorum scil innocentiae pâ—râ—tatis Alap the famous Vsher And to wind up this particular the Holy Ghost being sent down among the Disciples in an eminent manner was the special benediction of this day to such solemn assâ—mblies to teach them and the succeeding Church when and on what day they should more especially expect the sweet illapses and effectual descents of Gods holy and most blessed spirit The Lords day was kept and sanctified by the practice of the hâ—ly Apostles Now the blessed Apostles were men intimately Praecipua regiminis ecclesiastici cura Apostolis deputata est quorum unus quisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deinde speciali authoritate ad ecclesiam cujus fâ—ndamenta jacere Apostolicae dignitatis est ex prâ—miscâ—â omniâ— gâ—ntiâ—m multitudiâ—◠〈◊〉 Christus eâ—s misit 〈…〉 sp s gratiâ abâ—ndâ—nte ad ministerium sibi à domino commendatum erant instructissimi ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veritatem Evangelii praedicarent acquainted w th the secrets of Christ being most of them trained up in his School and personally conversant with him after his Resurrection besides they had immediate inspiration from him and authâ—ritative mission to manage the publick affairs of the Church Our Saviour gave them their credentials to preach in his name and to act as his substitutes as if he himself had been personally present John 20. 21. Luke 10. 16. Mat. 28. 19 20. 2 Cor. 5. 19 20. Neither doth this extend only to verbal preaching but to visible preaching also I mean their practice at least in things Evangelical Moral and of general and perpetual concernmâ—nt to the Churches of Christ otherwise why is their practice propounded as a pattern Phil. 3. 17. Phil. 4. 19. 1 Cor. 11. 2. 1 Thes 2. 14. Now these blessed Apostles met for solemn worship on this day our Christian Sabbath so Acts 20. 7. And upon the first day of the week when as the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight Now the full discussion and ventilation of this solemn text will give
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
20. Luke 24. 41. The day of 2 Sam. 23. 5. Christs rising from the dead was a day of joy and gladness Ille est primus dies in quo deus tenebras ut materiam cum mutasset mundum effecit quòd in codem die Jesus Christus conservator noster è mortuis excitatus est Just Mart. Psal 118. 24. No day like this since the Creation then our surety was released the Covenant and sure mercies of David fully ratified and confirmed our hope wonderfully revived heaven and eternal life plenteously assured These thoughts of Christs Resurrection might quicken our hearts and make them sparkle with life and affection It may be we never took the crown of this day into our hands to feel the weight of it and that makes our services â—â— flat and our thoughts to speak in Nazianzens phrase so chained to the ground upon this seraphical day And therefore Clemens Romanus argues sharply and pathetically What shall excuse us with Die dominico qui est dies resurrectionis Templum adite quid enim excusare poterit apud deum qui eo die ad audiendum non convenit c. Clem. Rom. God if we fill not up this blessed day with bearing the word with holy prayer with reading the Scriptures with singing the praises of the Lord and other duties seeing God makes all things by Christ and sent him into the world to die for sinners and raised him again as on this day Innocentius calls Christs Resurrection day the first day of our joy the bright lustre of heavens shine And Ambrose saith The Lords day is a day â—f joyes in the plural number to shew the Variety and the Increase of them Joy is the Shibboleth of this day the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spring-tide and the full Sea of this weekly Festival And Tertullian professeth That on this day we indulge our selves Plus gaudere debemus propter resurrectionem gloriosam quà m dolere propter passionem ignominiosam Bern. with holy joy The primitive Christians were wont when they saw one another to have this joyful salute The Lord is risen and the others ordinary answer was True the Lord is risen indeed we should not saith Bernard so much mourn at Christs igneminious passion as we should rejoyce at his glorious Resurrection And this day is not only sweetned with joyes but enriched with gain the death of Christ Haec est illa dies quae suâ magnitudine omnia beneficia obscurat Const Apost l. 7. c. 37. was the sowing of the Corn the raising of Christ was as the springing up of the Corn the benefits of Christs death are reaped in his Resurrection The death of Christ was as the casting of Joseph into the pit the selling him into Aegypt and putting him into prison But the raising of Christ was as the preferring of Joseph by which he comes into a capacity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save his Family and so enrich all his Relations Clemens Romanus tells us This day is such a day of love such a day of gain that the greatness of those benefits we receive by this day ecclipse and obscure the shew and appearance of all other benefits Athanasius calls the Resurrection day The beginning of the New Creation And another learned tells us That Christs Resurrection was a great and an excellent Miracle and therefore it gave life and name to the Lords day Indeed Mans all is folded up in the triumphant success of this day Let us a little hearken to the good News that Christs Resurrection brought to the world and these Cords of love should fasten us to Holy duties and becoming carriages on the Lords day The Resurrection of Christ was the compleating of his work Indeed many fair lines were drawn before in the great work Josephus iâ— tertium usque annum in 〈◊〉 deteâ—tus sâ—â—t posteà tamen libeâ—tus est Egypti constitutus est dominus Et salvator noster ad tertium usque diem detentus est in carcere sepulchri tum resurrexit sanctorum dominus dominus dominantium Ger. of Mans Redemption every tear which dropt from Christs eye every drop of bloody sweat which fell from his sacred body contributed to our salvation but when Christ rose again then he put the last hand to the beautiful frame of this glorious work And therefore he is said then to be perfected Luk. 13. 32. when Christ breath'd out his last he cried out consummatum est It is finished John 19. 30. But that had relation to his sufferings but when he rose again he was perfected in relation to his people he then became a perfect Redeemer Christ on his resurrection-day folded up his bottom and had nothing left to do but to ascend to his Father and to take his place at his right hand and to give him an account that the glorious work of mans Redemption was now fully finished Christs dying-day was the perfection of his love but his rising-day was the perfection of his work when he sprang from the Grave he threw off the cloths of his own mortality and of our sin Thus the Sun works through the Cloud and makes its own way till it is freed from that dark incumbrance and appears to the World in its sweetest brightness And so our Saviour after a short sleep in the tenacious dust awakes and comes as a Bridegroom out of his Chamber to speak a few words to his Psal 19. 5. Disciples and to take witness of his resurrection and so to go up to his Father ever to make intercession for us And shall Christ compleat his work upon his resurrection-day Heb. 7. 25. our Christian Sabbath and shall we be defective in ours Shall he be perfected on that day and shall we be polluted Surely when we trifle and sin away our Sabbath we never think that on that day Christ put his last hand to the blessed work of our Redemption This will condemn careless Christians when they are so short and Christ so full on his Resurrection-day our blessed Sabbath The Resurrection of Christ was the Conquest of his and our Enemies On this day the seed of the woman did bruise the Gen. 3. 15. Promeruit in cruce Christus sed posteà peregit Zanch. Serpents head and Christ did triumph in his own person over Sin Death and Satan Upon the account of which the Apostle cries Victory 1 Cor. 15. 54 55. On this day Christ spoiled principalities and powers and openly triumphed over them Col. 2. 15. Christ merited Victory by his passion Acts 10. 39 40. but he executed Victory by his rising from the Grave he died a Sufferer but he rose a Conquerour not onely Mat. 28. 18. arrayed with honour and immortality but richly invested Phil. 2. 9. with power and principality and then were the Keys of Eph. 4. 8 9. Death and Hell resigned up to him as the Trophies of his Revel 1. 18.
sweet promises the first made to Charity the best of duties 10 11. Verses the second made to a Holy Observation of the Sabbath the best of dayes Verse 13 14. And thus much may serve as a manuduction to lead you to the Text. CHAP. II. The Explication of the Text. IN the Text we have two remarkable Parts An Eminent Duty enjoyned Duties they are the Cords of a man to use the Prophets Phrase by which we are Hos 11. 4. sweetly drawn nearer to God they are our Travel towards Canaan While we are in a way of duty we are in Bona opera sunt via ad Regnum our way to the Kingdome Holy Duties are our spiritual intercourse our traffique with Heaven and such a duty is enjoyned in the Text. A Precious promise entailed on the accomplishing and right acting of this duty and indeed God doth not usually send our duties when duly performed empty away Duties Evangelically acted they are like Noahs Dove with the Gen. 8. 11. Gen. 44. 2. branch in her mouth like Benjamins sack with the silver Cup in the top of it God will not leave unrewarded the sweat of the soul But of these in their order For the Duty it self in the whole of it is a spiritual observation of the Sabbath The Sabbath day as God ordained it for his own Rest so it must be observed for his own Honour The Sabbath is Gods by his own Institution and by our sanctification As we receive it from God so we must keep it to God But in the Text there are many branches sprouting from this common stock God directs us many wayes and in many methods how to observe his Sabbath and we will trace and open these Directions in an orderly progress and proceeding These Directions they are partly negative and partly positive These Negative Directions call us from some practices which are prohibited and from some language which must be restrained Now there are four sorts of actions we must be abstemious from upon the Sabbath or to speak in Gospel language upon the Lords Day CHAP. III. Secular and servile works utterly unlawfull on the Sabbath day ACcording to the Text we must abstain ab actionibus civilibus from Civil Actions from the works of our Secular actions to be forborn on the Sabbath day we are in no wise to follow the works of our Calling Alap Callings the Shop and the Change-business must be laid aside on a Sabbath so the Text If thou turn away thy foot from the Sabbath Now Alapide gives us the genuine interpretation of that phrase Omne opus servile quod pedibus fit aut manibus hic erat prohibitum All servile works which the feet or hands accomplish is here prohibited Indeed the feet are quick and ready to prosecute the gains of the World and therefore here we are commanded to keep our feet from being exercised in servile or secular imployments on this Holy Day not any work must â—xod 20. 10. be done saith God in the fourth Commandment a Commandment in which we may truly-say digitus Dei the Exod. 31. 18. Finger of God We must not mingle the Week with the Sabbath Oecolampadius well descants on this phrase in Oecolamp in hunc locum Judas Macchab We are to abstain from all servile work that having no work of our own we may be wholly taken up with Gods work that he may speak with us and reveal himself fully and familiarly to us as friends do when they get alone Shep. p. 84. the Text Si quicquam rerum tuarum in Sabbatho if thou hast appointed to do any of thy works upon the Sabbath and shalt draw thy foot away from the Sabbath intermiseris illud opus propter Sabbathum that is shalt intermit and lay aside that work for the Sabbath-sake because of the Sabbath in remembrance of the Sabbath then thou shalt sanctifie the Sabbath for such a Sabbath is acceptable to God Whatsoever work we have purposed we must break it off and turn our feet from it upon a Sabbath One well observes that Judas Macchabaeus whom God raised up for the defence of his People against the Tyranny of Antiochus that he having a great Victory against Nicanor and his Host and putting to the sword nine thousand and chasing away the rest the day before the Sabbath after that they had gathered the spoyle together they did rest upon the Sabbath and praised God for the Victory and after the Sabbath was past then they took order for the dividing of the spoyle Indeed should we labour upon Prohibeturopus nostrum scil servile mechanicum laboriosum quaestuosum ordinarium tum privatum tum publicum quae cum prohibita fuerint in festis aliis solennioribus Lev. 23. 7 8 25 32 35. Num. 28. 25. Multo magis Sabbatho Leid Prof. Luke 23. 56. Psal 1. 2. the Sabbath day this would breed confusion and confound Gods day with ours we labour six dayes and should we labour on the seventh where is the distinction this is to mingle light and darkness and to abolish the Sabbath name and thing The Sabbath is the Souls Monopoly then we must not labour with our hands but with our hearts and not seek the gains of the Earth but the Kingdome of Heaven we must not then follow our Callings but our Christ Mary Magdalen and Mary the Mother of James would not prepare odours to annoinâ— Christs body when he was dead on the Sabbath day but rested that day least while they went about to Embalm his body they might indeed eclipse his Glory On this day Physicians must not study Galen nor Philosophers Aristotle nor Mathematicians Archimedes but their delight must be in the Law of the Lord. The Sabbath is sanctum otium a holy leasure to pursue Eternity We must so give rest to our bodies and our souls upon this day that nothing trouble us for here we must take up that of the Philosopher Postulandum secessum Toto hoc die vacandum Domino ut melius intendamus we must have our repose that we may the better intend the great work of our souls and therefore not onely worldly cares but worldly businesses are forbidden that so our whole body may be at command to serve God It is most eminently remarkable that we have in the Scriptures six Commandments for the observation of this Rest In Exod. 16. 22. The Israelites were to cease from gathering Manna on that day They were to gather a double measure on the day before that they might not be diverted to gather any on the Sabbath day On this day you have mercatur animae merchandise for your souls wherein are better things then Manna to be gathered Manna not like Coriander Joh. 6. 53. 1 Pet. 2. 3. seed Exod. 16. 31. but Manna which is the seed of the Word which is able to save our souls In Nehem. 13. 15 16 17. Where holy Nehemiah forbids all Traffique on the Sabbath
part of our inheritance above whereof our Sabbath is but a sign and pledge When we come to glory we shall cease from all sweat and painfulness and as there shall be no tears lying upon our cheeks so there shall be no sweat bedewing our brows Our toile shall be turned into triumph our pains into pleasure our industry into rest our hard labours into soft loves and glorious rewards and therefore Lazarus lies in Abrahams hosome a place not of sweat but repose and all this our present Sabbath is but a harbinger of So the working upon a Sabbath doth not onely destroy the Observation of it which is to be Rev. 14. 13. The holy rest of the Sabbath is the twilight and dawning of heaven Shep. Treatise of the Sabbath p. 79. Luke 16. 23. Sabbathum nostrum perpetuum illum caelestem Sabbatismum consequentem et perfectum figurat ubi fideles à propriis malisque operibus sint in aeternum feriantes Leid Prof. with no manner of work but the very significancy of it Working on this day eclipses the Sabbath as it is our earnest of a better rest and undervalues this noble end of a Sabbath finis sublimior as some call it to represent the perpetual sabbatisme the Saints shall enjoy in a better place and state Let us consider the equitableness of mans resting from worldly labours on the Lords day Shall Man that frail piece of dust be like a Salamander alwayes in the fire of toyle and painfulness Shall there be no time for him to interferiate and feast with God and consecrate himself to Exod. 31. 17. holy observances God was refreshed on the Sabbath as was hinted before and shall trembling flesh have no leisure Omnis actio deâ— nobis pietatis et virtutis regula est Basil to pause and walk with Christ in his ordinances Doth devout sequestration to pious and holy exercises no way belong to him Or shall God in the fourth Commandment that grand Charter of the Sabbath take care for the repose Quia durabile non est quod requie earet otium quoddam sanctum deus praecepit ut insatiabilem hominum cupiditatem frae naret qui tam seipsos quam servos suos nimiis laboribus exhauriunt modò lucrum faciunt Gualt of the Oxe and the Ass the beasts that perish as the Psalmist speaks Psal 49. 20. and no care of Man that sublime piece in the Creation which is little lower then the Angels Psal 8. 5. To conclude this large Argumentation The Labourer who defiles the Sabbath with his sweat opposeth divine command universal authority and the dictates of sound Reason which are the cords of a man But now for works of absolute necessity which could neither be done before the Sabbath nor deferred till after the case is far otherwise here to labour is not our crime but our duty To breath a vein to one sick of a Plurifie is the duty of a Sabbath so to quench our neighbours house on fire is our proper work on the Lords day to stop inundations Psal 8. 5. of waters which else would break forth to the prejudice Hos 11. 4. of the adjacent parts this is not to defile but to honour Acts 20. 10. a â—abbath Paul on the Sabbath day uses means to recover Luke 13. 15. Lutichus who was dead for the present The Jewes Mat. 12. 5. in their greatest strictness were not so bound up as not to do works of necessity They might fight against their enemies on a Sabbath take and destroy the Cities of their adversaries Jericho is encompassed seven dayes and taken the seventh Josh 6. 20. Excipiantur illa opera quae singulari aliquâ necessitate nobis imponantur quo in numero illa non sunt habendâ— quae homines sibimetipsis quasi necessari fingunt Ames probably the Sabbath Josh 6. 20. which was no blemish to Israels Victory but an inhancement to the praise of Israels God Works of necessity they do sweeten they do not soyle a Sabbath they shew the love of God they do not break the law of God It no wayes hinders my Soul from being put in joynt upon the Lords day because my leg is put in joynt which was broken by a sad and afflictive providence And works of necessity are secured from Sabbath-prophanation by a four-fold warrant and dispensation Our Saviours holy example signs this dispensation He wrought his cures on the Sabbath for the most part Mat. 12. Luke 6. 10. Mark 3. 5. Mat. 2. 28. 13. and many other places The wound should not bleed to death because our Saviour would not act the Physician on this holy day Christ who was the Lord of the Sabbath would oftentimes cause an Ordinance to wait on a Cure and many times the Preacher must yield to the Physician Our dear Lord well knew a dying Patient was not fit to be a devout Worshipper The necessities of the Disciples being gratified were no blemish to the holiness of the Sabbath upon that day they Mat. 12. 1. Christus sumptâ occasione ex discipulorum facto viz. spicarum fricatione et comessione factum illud defendit Lysit pluckt the eares of Corn. They carried bodies of clay about them which must be shored up or their souls would fly out at the cracks of them If the glass be broken the cordial will be spilt Our bodies must be indulged or our souls will be uncapable of services or ordinances Faint bodies are listless to lively duties The very plea's of Reason have warranted a dispensation Our Saviour urges three rare Arguments to indulge cases of necessity The first Argument is a majori from the stronger and more forcible inference which argument we find Luke 13. Luk. 13. 15. Verbis exprimi non potest quantum homo qui ad imaginem dei conditus est et pro quo unigenitus dei filius proprium suum sanguinem fudit quem denique spiritus sanctus per verbum Evangelii ad communionem filiorum dei vocavit et sanctificavit irrationelibus animalibus praestat Chem. 15. where our Saviour urges most sweetly and wisely that if we can secure and take care of the beast on the Sabbath man should not in his necessity be neglected on that holy day Man is not onely more worth then many Sparrows Mat. 10. 31. but then many Oxen or Asses or more valuable Cattel If the beast must be pluckt out of the ditch on a Sabbath shall the plucking of a man from the jawes of death on that day be a polution of it This Argument the great Master of the Assemblies is pleased to use to indemnifie works of necessity The second Argument is a meliori from the better which we find Mark 3. 4. where our Saviour sharply expostulates Mark 3. 4. Finis est praestantior medie salus hominis est finis proptâ—r quem Sabbathum est institutum Par. and queries whether it be lawful or no to do good on
of the morning Sun of the Gospel were contented with spare and slender diet St. Augustine observed a vanity among the Aug. in Prolog 251. Serm. de tempore Jewes in his time that they feasted much on the Sabbath and therefore advises us To observe the Sabbath not as the Jewes did carnally and with fleshly delicacies And holy Ignatius before him much to the same purpose cryes out Ignat. Epist ad Magnesios Procul abjicienda sunt impura carnis opera insanum voluptuandi studium Gualt Phil. 3. 19. Amos 6. 4. and 6. Qui Sabbatho vitè utuntur caetus sacros adeunt Dei verbum audiunt voluntatem illius sedulò inquiâ—unt in operum beneficiorum ejus consideratione versantur precibus vacant denique omissis omnibus quae carni serviant se totos ad aeterni illius Sabbathi considerationem componunt Gualt We Christians must not keep our holy Sabbath after the manner of the prophane Jewes with excessive feastings c. But it is much to be feared that Jewes excesses have got into Christian Assemblies and many incur that censure of the Apostle in making their belly their God on a Sabbath they de indulgere gulae genio flatter their imtemperate palate and with the wanton Israelites Eat the Lambs out of the flock and drink their wine in bowles upon Gods holy day It was the complaint of holy men in former times that Wedding Dinners were kept on the Sabbath where too much intemperance swayed to the great prophanation of it This over-plus of food and fare gives the Soul a writ of ease and makes the body slothful and drowsie and so renders the ordinances and duties sapless and ineffectual and if God reveals himself to them it must be in dreams for the stretcht and pampered body is fit for little else There is a third sort of actions we must abstain from on the Sabbath viz. sinful actions so the Text Not doing Sinful actions to be avoided on a Sabbath Nec relig osi hujus diei otia relaxantes obscoenis quibuslibet patimur voluptatibus teneri Nihil die â—odem veâ—dicet sibiscaena theatralis aut Circense certamen aut ferarum lachrymosa spectacula Anthem thy own wayes Such actions which stain a week day do blemish a Sabbath with a blacker spot Sin is a blot on any day but a Monster on a Sabbath On any day it is a Cockatrice Egge but a Serpent on a Sabbath The Solemnity of a Sabbath adds weight to every sin How scandalous is it to be guilty of Pride excess luxury on Gods holy day this is to turn the heaven of a Sabbath into an bell It is a remarkable Speech of Bishop Andrews To keep the Sabbath in an idle manner is Sabbatum Boum Asinorum the Sabbath of Beasts Oxen and Asses To keep the Sabbath in a jocular manner to see Playes and Sights to frequent the Theatres or as Leo saith to be at Cards or Commessations this Augustine calls Sabbathum aurei vituli the Sabbath of the golden calf But to keep the Sabbath in Sin in Drunkenness and surfeting in Chambering and Wantonness this is the Sabbath of Satan the Devils holy day All Si quis agrum colat die dominico violator est sacriotii verùm si relictâ agricultuâ—â inebrietur scortetur ludat c. non censetur prophanasse diâ—i deminici sanctimoniam Aug. Dr. Andrews Patt Chatechist doct p. 233. Leo Serm. 3. de Quadrag Rom. 13. 13. Exod. 20. 8. Exod. 35. 2. Neh. 9. 14. Monemus vos fratres ut fugiatis sermonum vanitatem turpitudinem facetias ebrietates lascivias fractos et effoeminatos motus siquidem in diebus dominicis non permittimus vobis quicquid inhonestum Clem. Rom. Num. 15. 35. the holies which God hath added to his Sabbath in the Scriptures not only in the fourth Commandment but in many other Scripture-texts will be so many Indictments against Practical miscarriages And if it was a capital offence for the poor man to gather a few sticks on the Sabbath Ah what is it to draw swords against Heaven in open scandal and prophaneness CHAP. IV. That Needless Recreations are unlawfull on the Sabbath THere are another sort of actions we must abstain from upon the Sabbath viz. Recreative Actions so the Recreative actions to be abstain'd from on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text Not finding thy own pleasure Recreations on a Sabbath are blown up into prophaneness Those delights which in the week are commendable on the Sabbath are intollerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kephetz the original word denotes we must have no blandishments on that day nothing to be a snare or titillation to sense then the outward man must not be flattered or gratified The Commandments must be our walk the Psal 119. 32. Word our field and Devotion our chiefest recreation Our exercises on the Sabbath are not Corporal but Spiritual not for outward but inward delight not to please fancy but to strengthen faith The Sabbath is the souls holy day It Isid Hispa de Eccles Offic. Lib. Cap. 19. was a good saying of Isidore Hispalensis The Apostles saith he therefore ordained the Lords day to be kept with Religious Non ed ludendum ordinatur talis dies sed ad laudandum et orandum deum Aquin. Opusc de Praecept 10. 2 Sam. 12. 3. Grande videlicet officium focos et choros in puhlicum educere vicatim epulari civitatem lat bernae halitu obolefacere tatervatim cursitare ad injurias ad impudicitias ad libidinis illecebras siccine exprimitur publicum gaudium per publicum dedecus Tertul. Apol. Cap. 35. Solemnity because in it our Redeemer rose from the dead which was therefore called the Lords day that resting on the same from all earthly acts and the temptations of the World we might intend Gods holy worship giving this day due honour for the hope of the Resurrection we have therein We enjoy the Sabbath â—ot to play in but to pray in for our souls and not for our sports saith Aquinas It is true Man is a poor frail piece of Clay and therefore had need to be recreated created again by lawful delights and recreations but must the holy day of the Lord be this vacation Is this the time for sports and pleasurous satisfaction Surely this speaks a grand abuse of the Sabbath Must the poor mans Ewe-Lamb be taken that little spot of time God gives us more immediately for our spiritual interest must that be prostituted to gratifie the softness of the flesh The Council of Carthage petitioned the Emperour Theodosius the younger that the shews of the Theatre and other Playes then used on the Lords day might be removed which accordingly was granted by his Edict and it was Enacted Anno Dom. 415. That on the Lords day the Cirques and Theatres in all places should be shut up and people denyed the pleasure thereof that so their whole minds might
much talk upon the Sabbath about worldly affairs doth as much hinder the sanctification of the day as much work nay we may work alone but we cannot talk alone and so we must hinder others as well as our selves Discourse it either doth cast a stench or a perfume among others according as it is good or bad Now let us take these five Glasses to see the sin of vain discourse on the Sabbath day We may see it in the clear Glass of a Command Frothy language is onely the foam of a carnal heart at any time much more on the Sabbath it is alwayes the breath of vanity Eph. 4. 29. and therefore called corrupt communication by the Apostle who here severely forbids all such communication And indeed Mar. 12. 36. worldly discourse on the Sabbath is no less then corrupt discourse putrid rotten and unsavoury language which is prohibited by a strict command Eph. 4. 29. The same Apostle saith Evil communication corrupts good manners I am 1 Cor. 15. 33. sure it corrupts good Sabbaths it is nothing but spittle cast Versus hic est senarius menandri ait Hier. Mar. 16. 19. upon the face of a Sabbath its affront and shame prophane talkers dealing with the day of a Sabbath as the Jews with the Lord of the Sabbath they spit in its face In the Glass of Example Should I reassume the divine example of our dear Lord Luke 14. 7. No pattern more pure and pregnant his language on a Sabbath was as the dropping Luk. 14. 7. of a honey comb the langudge of Heaven the triumph of Acts 20. 27. words the salvifical discoveries that he brought from his Fathers bosome But let me lay down the wonted custome of a late Minister now with God Holy Mr. Dod briefly he thus Mr. Dod. spent his Sabbath He preacht almost all day long on the Mr. Clark in the life of Mr. Dod. Lords day first in the morning he opened a Chapter and prayed in his Family after preached twice in publick and in the interim discoursed all dinner while to those who sat with him at his Table he would say this is not a day Quà m augusta erit ista Synodus in quâ convenient omnes sancti cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit Christus in quâ non erit necessarium sollicitè inquirere veritateâ—â— sed omnia omnibus erunt nota et manifesta to feast the body but the soul at the first sitting down he would bid them help themselves and one another and see none want let me said he bid you but once for I would not speak a vain word to day After the two Sermons in publick were ended the house would be filled and then he would fit in his chair and then he used to say if any one have a good question or a hard place of Scripture to open let them say on and when he was faint would call for somâ— refreshment and so on again till night And thus this man of God spake nothing but the language of God on the blessed Sabbath of God This sin of using unholy language on the Sabbath may be seen in the Glass of Equity If idle discourse be not forbidden in the fourth Commandment then that Commandment is straighter and not so comprehensive as the rest for the sixth Commandment doth not only prohibit bloody 1 John 3. 15. murder but the very hating of our brother the seventh Commandment doth not onely forbid acts of Adultery but Mat. 5. 28. Quod fecit Christus in casu homicidii hoc etiam facit in casu Adulterii et non actum solummodo sed impudicum quoque coercet aspectum ut discos â—bi consistat illuâ— quod sepra Scriburum et Pharisaeorum nostra precipitur obundare justitia Chrysost lascivious looks wanton glances nay effeminate speculations and shall not the fourth Commandment be as large to condemn worldly discourses as well as secular labours Or shall our obedience to the Commandments of the second table be more exact and strict then our conformity to the Commandments of the first Shall our behaviour be more precise to our neighbour then to our God Surely he that hath said we must not work on the Sabbath hath likewise said we must not word it on a Sabbath about our secular affairs our bargains our pleasures our pleasing vanities In the Glass of Religion We should converse as Saints on Gods holy day our language then more especially should Mat. 26. 73. betray us to belong to Jesus Christ Every thing should be Qnemad modum Moses et Elias in transfigurations cum Christo colloquuntur sic in vitâ aeternâ vigebunt inter sanctes perpetua et jucundissima colloquia Gerard. Rev. 1. 10. Psal 39. 1. holy on a Sabbath we should converse with God in holy duties tread accurately in holy practices breath out nothing but holy affections trade in nothing but holy devotions and edifie one another with holy discourses Vain and idle talking becomes not those who would serve God more seraphically then others and who are in the spirit upon the Lords day Where are our hearts when our tongues range and licentiate in sinfull liberties Religion will cause a Saint to make a Covenant with his tongue on this day that the offend not with his lips At this time our tongues should be a mine of Gold not a pile of Dross And lastly we may see this sin of foolish talking on a Sabin the Glass of future Glory The glorified Saints converse Neque enim beati erunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed suavissimos invicem sermones conserent de admirandis divinae sapientiae decretis de stupendis divinae potentiae operibus de infinitis divinae gratiae et bonitatis argumentis Ger. one with another in a most holy manner What the method or the way is of their Communications one with another is not so easily discernable but this is clear that it is most holy We should study to spend our Sabbaths here as we shall spend them above in all holy and divine communications there shall be no vain word no senseless prate about the things of this life Let us begin Heaven betimes and in observing a temporal eye our Eternal Sabbath CHAP. VII The Text further opened and explained ANd thus I have run through the negative directions in Isa 58. 13. the Text I now come to the positive There is something Commanded as well as some thing prohibited on a Sabbath something for us to do as well as something for us to forbear Now these practical and positive directions they are not very many but very rare and what they want in number they make up in weight they are ponderous though not numerous and they are principally four like the four Elements to constitute the holy observation of a Sabbath There is a Command for delight so the Text and call the Sabbath a delight Our Sabbaths must be our
finds no Nausea or weariness but its motions are quicker and sweeter the nearer they come to the center As holy David who was much in Communion with God all his enjoyment of him did but set him more on longing nor did the Hart ever run so greedily to the waters as his soul panted after God Psal 42. 1 2. My soul longeth saith he but longings are onely Eccles 1. 1. Psal 42. 1 2. Judges 15. 18. in some cases Well then my soul thirsteth and thirst must be satisfied or else the thirsty person dies But secondly God promises Vbertatem facultatis abundance Prom. 2. Altitudines terrae sunt luera rerum blandimentâ— populorum sublimitas dignitatum abundantia opum Greg. Moral Mat. 6. 32. Sanchez Musc Marlorat Verum Augustâ— haec dei verbâ— promissa altius et augu lius quid spectant scil altitudines Coelorum Alap Altitudines terrae i. e. altitudines coelorum quae sunt terra sedes non morientium sed viventium Alap of Revenue so the Text I will cause thee to ride on the high places of the Earth It is very observable here how a temporal promise is clasped in the armes of two spiritual promises not as if the temporal promise was the evidence of greater love but because God will cast in temporal blessings as an overplus into the reward of obedience Sanchez takes these high places of the Earth mentioned in the Text for the abundance and plenty of earthly increases and saith the promise most properly belongs to the Jewes and to this opinion agrees both Museulus Marlorat and so the Septuagint interpret it and they say this speech alludes to the Mountanous Country of the Jewes which was abundant nay even luxuriant with Vines and Fruits so that the meaning of the promise may be That whosoever observes the Sabbath holily according to the prescribed directions they shall enjoy a richer and larger portion of outward things then the common lot of the world And this I suppose may be the meaning of this rare promise although others repine at the straightness of the exposition and will have some spiritual and more sublime thing included but leaving others to abound in their own sense I understand the promise of terrestrial enjoyments and so it is consonant to another Scripture of the like nature mentioned in Deut. 32. 13. So that he who observes the Sabbath God Deut. 32. 13. will not onely provide the banquet but fill the basket for him he shall not onely enjoy spiritual comforts but temporal good things the very fruitfulness of the Earth shall be his portion Obj. But here it may be objected that these promises mentioned in the Text they are made onely to the Jewes they Fateor haec alludi ad illud quod ait Moses ad Judaeos Deut. 32. 13. Alap are Israels monopoly and therefore they are no ground for Christians to build upon no promise for a Christian to act his faith upon suppose he observes Gods holy Sabbath with never so much severity and purity To which it may thus be replyed The Gospel is not barren of temporal promises to encourage Godliness a great part of which is the holy observation of the Sabbath Godliness hath the promise of the life that now 1 Tim. 4 8. is saith the Apostle The Gospel hath two breasts of Consolation the promise of things temporal and of things spiritual nay fuller breasts then the Law hath And though the high places mentioned in the Text may relate to the Vitae quae nunc est ut scil hic vitam pacatam longaevam et rebus omnibus necessariis instructum agamus mountanes of Judaea which were fruitful and feracious yet Sabbath-holiness being as grateful in Gospel times as formerly it falls under the promise of the things of this life which will rise as high as the mountanes of Judaea The things of this life mentioned by the Apostle in the forecited place taking in whatsoever may accomplish the happiness of this life in its most comprehensive circuit It is further Replyed If the holy observation of the Sabbath be not peculiar to the Jewes as most certainly it is not Then whatever promise may be made by way of encouragement The 20th of Exodus and the 12th vers let it be compared with the 6th of the Ephesians and the 3 d vers Where what is promised in the Law is likewise promised with enlargements in the Gospel Mat. 11. 30. Rev. 1. 10. cannot be peculiar to the Jewes The Duty and the Promise alwayes go together the Service and the Satisfaction It is very strange that God should leave us Christians the Duty and give them the Jewes the Promise we onely should act the toyle and they injoy the triumph how inconsistent is this with the easiness of Christs Yoak Christians if they act high duties they shall ride upon high places It must not be denyed if making the Sabbath our delight belong not to us neither do the high places of the Earth but who can rise to so great impudence as to deny the former And therefore if we must be in the spirit on the Lords day we must not be denyed to be the inheritours of the fatness of the Lords Earth Nay once more it is answered That the promises made to the Jewes were for the most part temporal and those made to Christians for the most part spiritual yet did not Deut. 30. 19. Isa 1. 9. 1 Tim. 6. 6. Magnum lucrum pietâ—s est affert secum quicquid homini satis est Maldon the Jewes temporal promises exclude spiritual nor the Christians spiritual promises exclude temporal but our obedience keeps the Key which opens to both promises to the Jew and to the Gentile and so in this particular case A holy deportment upon Gods blessed Sabbath must be the readiest way to make both Jew and Gentile happy and prosperous the one before the other since the coming of Jesus Christ And we must leave this rich promise in the Text to be the Crown of Sabbath holiness to the Saints under and after the Law But thirdly God promises ubertatem sanctitatis abundance Prom. 3. Tertium est hoc Sabbati deique cultus praemium q. d. Dabo tibi insignia illa bâ—na quae promisi Abrahae Isaaco et Jacobo scil delicias et divitias gratiae coelestis aâ— deinde gloriae et aeternae faelicitatis in â—â—lo Alap of spiritual grace so runs the Text And feed thee with the Heritage of Jacob thy Father Interpreters generally understand this promise of things spiritual and supernatural that the holy keeping of the Sabbath shall be crowned with the blessings of the upper springs with rich gifts heavenly graces with the riches of heaven with the treasures from the mines above Alludit ad terram Judaeis promissam quae praefigurabat sedem longe altiorem Sic cibabo illos epulis coeli saith holy Hierome He alludes to the promised Land of the
mention of Kings and Magistrates of Publick Authority Cities places of publick Receit The good keeping of the Sabbath procures publick benefits opens the store-houses of blessings to Cities and Nations it is the rise and spring of Epidemical happiness And our own Nation formerly in the strict observation of Gods holy day did tast the sweetness of these Cataracts of mercy it lay under national happiness and prosperous abundance to the wonder and astonishment of all the world nor was our felicity in the wain till the Inhabitants of this Land grew loose and careless on Gods holy day and then it fell under the shadows of sore and dismall afflictions and our Sun was darkned and made the world wonder gazing at its Eclipse They are full of stability so the very words of the Text And this City shall remain for ever Mercies they are more Heb. 7. 25. Christus in coelo orat pro nobis tanquam Pontifex Hap. sweet by how much they are the more stable Duration it felicitates and enriches every possession Christ is the chiefest good because he ever lives to make intercession for us Those sweets are pretious which are permanent and therefore the grace of the spirit is more valuable then the Gold 1 Pet. 1. 7. of Ophir for Gold is perishing Gold Now these promises 1 Pet. 1. 18. are of permanent good things and so the more transcendent The holy observation of the Sabbath it intails Vrbi erit salva sivere et piè colat deum idque testatur observatione Sabbathi Calv. mercy and blessings on a Person upon a Family or a City Mercy shall not be our physick but our food It lengthens our dayes of prosperity If thou wouldest put thy owne name and the names of thy Family into a long lease of Grace and Favour be very strict in Sabbath Observation They are full of impartiality Sabbath-holiness shall shed a blessing on City and Country so the Text They shall come from the Cities of Judah from the places about Jerusalem Jeremias hic planè signifiâ—at communem fâ—re hanc bâ—atituâ—inem totâ— populo from the Plain from the Mountanes c. This blessed performance of Sabbath sanctity it shall prosper the Citizen and the Country man the Shop the Farme the Cottage nay the poor inhabitant of the mountanes who hath but a shed or a Cave to shelter him shall not be exempted the dewes of this benediction The holy observation of Sabbaths knows no distinction of persons They are full of spirituality They shall bring burnt offerings and sacrifices and meat offerings and incense so the Text. The due observation of the Sabbath shall procure soul-mercies affluences for our better part the sweets of Ordinances divine Influences rich Graces coelestial Communications not onely the redundancies of outward prosperity Jerusalem florebit templuâ—que mirè frequentabitur but the participations of better prosperity It shall fill our understandings with light our minds with refreshment and our hearts with joy They that have delight in the Sabbath of God shall find delight in the God of the Sabbath Christ shall be their Paradise We have now seen what treasures of temporal and spiritual riches are laid up in this blessed Scripture and what need there any other bait to catch our affections to love and keep Gods holy Sabbath This duty is an heir of the sweetest promises such a duty as may seem to carry the Key of Gods choysest treasures about it God saith to him who holily observes his day as once Ahasuerus said to Hester What is thy request Esther 5. 3. and it shall be given thee Indeed not a holy sigh not an affectionate prayer not a savoury discourse not a heavenly duty not a divine meditation which is shot up to Heaven on a Sabbath day shall lose its reward Holy sacrifices are then more especially a sweet smelling savour in the nostrils of Gen. 8. 21. God It was a rare promise God made to the Eunuch who kept his Sabbath Isa 56. 4 5. the words run thus For thus saith the Lord to the Eunuchs that keep my Sabbath and choose the things which please me and take hold on my Covenant Isa 56. 4 5. even to them will I give in my house and within my walls a place and a name better then of sons and daughters and I will give them an everlasting name that shall not be cut Nomen i. e. memoria fama gloria Hanc enim filii parentibus conciliant off Thus if Eunuchs keep Gods Sabbath God will repair all their contempts in the World and they shall be had in everlasting remembrance and though their grave bury all the memory of them in silence because they have no progeny to bear up their name yet their name shall be engraven in Gods house which shall out-vie the duration of the most numerous off-spring Nay the Lord as if he was unwearied in making bonds of love to the holy observation of his Sabbath makes a rich promise to the very strangers so Isa 56. 6 â— the Text Isa 56. 6 7. the words are these Also the sons of the strangers that joyn themselves to the Lord to serve him and to love the Name of the Lord to be his servants every one that keepeth the Sabbath from polluting it and taketh hold of my Covenant even them will I bring to my holy Mountane and make them joyful in my house of prayer their burnt offerings and their sacrifices shall be accepted upon my Altar Here God makes a three-fold promise of the best kind viz. spiritual to the very strangers who keep his Sabbaths undefiled First They shall enjoy the Ordinances I will bring them to my Holy Mountane saith God Those who sanctifie the Sabbath they shall not want a Sabbath to sanctifie they shall Isa 25. 6. Per convivium medullatorum â—en intelliguntur carnales sed sâ—irituales deliciae et summae voluptates enjoy seasons of prayer opportunities of love means of grace and feed upon the fat things of Gods house Gods Sabbaths are fastned by an holy improvement and fledged to be gone by a careless abuse Nothing so ensures our Sabbaths as a conscientious observation Secondly They shall be refreshed by Ordinances I will make them joyfull in my house of Prayer Prayer shall be their Paradise hearing their Heaven meditation their Triumphant flight Sacraments their savoury meat which their souls shall delight in All the Ordinances shall be as the holy Alymbecks Gen. 27 4. to drop sweetness into the soul of him who undefiledly keeps the Sabbath Thirdly They shall be accepted in Ordinances God will fill the Temple where they meet with smoake they shall have sure signs of his presence fire shall fall down upon their 1 Kings 8 10 sacrifices as a testimony of Gods acceptation And all this the very strangers shall enjoy those who are not inoculated into 1 Kings 18 38. a Jewish stock but
onely transplanted from some other Nation now joyning with the people of God all which abundantly shews how gratefull the holy observation of the Exod. 20. 8. Sabbath is to God And indeed when First The Author of the Sabbath is holy Secondly The Duties holy Thirdly The Command holy Exod. 20. 8. Fourthly The Day holy Nay Fifthly The Designe holy viz. to carry on the work of Grace and Holiness on our souls it must needs bâ— very acceptable we our selves should be holy our thoughts Sicut in vitiis qui ingratum â—ixerit omnia dixerit Ita in divinis â—ffiâ—iis qui Sabbatum dicit omnia dicit Acts 20. 7. our desires our services our discourses our actions on this blessed day One who prophanes the Sabbath he is the scandal the abuse the spot the deflouring reproach of this holy day the Antipodes of the Sabbath In the Primitive times the Saints made a Collection of Duties as well as of Charity as if no part of that day should run over to any impertinency First And what a strange prophaness nay prodigality doth it import that for the gratifying of our vanity a wanton Prophaners of Gods Sabbaths they are prodigal of divine promises palate a voluptuous inclination a little fleshly ease the covetous craving after an unseasonable gain the purchase of a little waste time upon a Sabbath we should disinherit our selves of all that superlative happiness those many promises folded up in Scripture have made over to a strict observation of that holy day this blessed Sabbath What inhumane and frantick prodigality doth this imply Nay such are prodigal not onely of their own good but of Gods honour This is one of his ten words charged by the Creator of Heaven and Earth upon man Remember the They are prodigal of Gods honour Sabbath day to keep it holy and the engrossing of this charge God doth not leave to any Amanuensis but he will write it Exod. 20. 8. with his own singer and also to intimate that his intentions were to perpetuate this with other precepts of the decalogue in the morality thereof The Lord himself imprinted Deut. 4. 13. it not in paper but upon tables of stone yea when the first tables of stone were broken his Majesty gives express order to Moses to have other tables like to the former prepared and he wrote thereon the same Law the second time Exod. 34. 1 28. Praecide tibi i. e. in tuam â—â—ilitatem Rab. Sol. As the Lord delighted in the first institution of the Sabbath so he accounts himself honoured in its sanctification and his complaint and charge is against them who are regardless of his Sabbath I am prophaned amongst them and what do those who prophane his Sabbath but break the tables of Ezek 22. 26. stone the second time and cast a dishonour upon him who delights to be called the Lord of the Sabbath Mark 2. 28. Nay the prophaners of the Sabbath are highly prodigal of Gods favour for they provoke him by the sin of sacriledge for it being the Sabbath and the Lords day that time is stoln Such are prodigal of Gods favour from God himself which is spent otherwise then he alloweth and how sad is this robbery and theft And that smart sentence which was misapplyed unto Christ for he strictly kept the Sabbath of the Lord his God may be applyed to John 9. 16. Sabbathi prophanatio contemptus est totius legis dei et divini cultus Leid Prof. that person who is an ordinary prophaner of this holy time This man is not of God because he keepeth not the Sabbath day And indeed according to a mans regard or disregard of the Sabbath is his respect or disrespect to all the rest of Gods Commandments The Sabbath observed is the compâ—ndium and Epitome of the whole practice of Piety and the transgression of the Sabbath is the violation of the whole Law of Sub observatione Sabbati breviter comprehenditur sâ—mma tâ—tius Preâ—atis Calv. Exod. 16. 28. God When the people of Israel went to gather Manna on the Sabbath day observe Gods complaint to Moses Exod. 16. 28. How long refuse ye to keep my Commandments and my Laws saith the Lord. Observe Laws and Commandmentts in the plural number in that they break the Commandment Totum divinum cultum suo ambitu complectitur Sabbathum August ad Casulanum Concil Paris Lib. 3. Cap. 5. of the Sabbath God accounts it as the breach of all his Commandments it is a sin against all his concernments It was a memorable saying of Augustine Let us shew our selves Christians by keeping holy the Lords day And the Council of Paris We do admonish all the faithfull for the salvation and good of their souls that they would give due honour and reverence unto the Lords day because the dishonour of it is both contrary to Christian Religion and doth without all doubt bring destruction to the souls of all that continue in it And Bulling Concio 65. holy Bullinger observes He that despiseth the Sabbath makes no great account of the true Religion The Prophets when they Ezek. 20. 16. Ezek. 22. 8. Ezek. 23 38. would complain of the decay of Religion they cry out the Sabbaths polluted Indeed in the not observing Gods holy day there is not onely impiety but great disingenuity for the Ezek. 20. 12. Ezek. 20. 20. Sabbath is given us not as a task but as a priviledge to be a pledge of our interest in God and a confirmation of our hope Heb. 4. 4 5 8 9. of further sanctification as also of our everlasting Sabbatisme or rest after our wearisom wandrings in this world it is given for the sweetning of our wilderness-way unto the heavenly Canaan it is our spiritual feasting every week it is our day of delight in this day St. John was in his Sabbathum delicatum quia delicatè et tenerè est observandum divine rapture and no doubt but many of Gods dear servants have abundant experience of spiritual cordials given in upon the conscientious keeping of this day and St. John's Garments of joy have fell in some measure upon 2 Kings 2. 13. them CHAP. X. There must be serious preparation before the solemn day of the Sabbath HAving thus in general discussed the Doctrine propounded I come now to a more particular handling and ventilation of it and in so doing First Lay down divers duties which are to fore-run the Sabbath Secondly Lay down a plat-form how we must spend every part of Gods holy day Thirdly Give divers rules for the more compleat and strict observation of the Sabbath Fourthly Propose many cautions to prevent the pollution of this blessed day With many other things which will occur for the more manifest enucleation and confirmation of the doctrinal truth propounded But to begin with the first thing proposed viz. what we must do by way of preparation for this
must meet with Christ at a Sacrament A contrite heart is the fittest company for a Crucified Saviour Eph. 5. 19. In singing of Psalms there must be holy joy we must make August in lib. confes Deplorat dolet qâ—â—d concentibus musiâ—is plus attentionis adhibuit quà m quae sub illâ—s profâ—rebâ—ntur Zanch. melody in our hearts Holy affection must make the reading of the Word savoury and saving to us The Sabbath then without we act our Graces on God on Christ on the Word and in the Ordinances is onely a day of theatrical shews and spiritual pegeantries which when it is over leaves the soul empty of any purchase or satisfaction And if so many graces must be drawn out into act we had need take the wings of the morning and speed to our Sabbath employments which are so numerous and important There are many faculties and parts to employ on the Sabbath All that is within us and all that is without us must serve and praise the Lord every part of our bodies and Psal 109. 30. every faculty of our souls the whole man is but a reasonable Rom. 12. 1. sacrifice to be offered this holy festival First Our outward man the tongue must be employed in prayer the ear in attention the heart in devotion the eye in speculation the knee in submission And Secondly Our inward man the understanding must be improved to drink in truth the will to entertain truth the Recta ratio dictat deum magâ—â— interna fide spe pietate amore et puritate mentis quà m externis corporis ceremoniis colendum esse Alap memory to retain and record truth and our affections have a three-fold office First To espouse the Word by receiving it in the love thereof 2 Thes 2. 10. A careful attention opens the door to 2 Thes 2. 10. the word but a lively affection opens the heart to the word The preaching of the Gospel layes a treble injunction upon us 1. To receive it 2. To love it 3. To live in it But the Second office of our affections is to heat our prayers it is love makes that sacrifice to smoak and flame And James 5. 16. Thirdly To scale Heaven in longing for a better Sabbath more durable more sweet more full and superlative Psal 63. 1. There are many persons to converse withall on the Lords day First We must converse with God The Sabbath is called the Lords day not onely as it is the commemoration of Rev. 1. 10. his glorious resurrection and his appointment and institution but likewise because our business is with him on that day then more especially our fellowship is with the Father and with his Son Jesus Christ Our praying on a Sabbath 1 Joh. 1. 3. is the pouring out of our souls into Gods bosome our In Patrea et in Christo sunt omnia verae ecclesiae bona Zanch. hearing is onely receiving and being acquainted with Gods mind in Ordinances we wait upon God in the Sacrament we feed upon Christ in our Services we do homage to God in our Praises we pay tribute to God The Sabbath is the souls meeting day with God its spiritual Mart in which it traficks and drives its trade with Heaven Take away God from a Sabbath and the Ordinances are dry and parcht duties are heartless and unprofitable the Sanctuary is filled with emptiness the people and professors hunt after a Isa 55. 2. shadow and at last shall catch that which is not bread All our addresses on this holy day are to God our delights are in God our expectations are from God our fellowship and sweet communion is with God and therefore holy David Psal 63. 2. speaks of Gods Power and Glory in the Sanctuâ—ry and makes its only request to behold the beauty of the Lord in the Temple Psal 27. 4. and magnifies a dayes opportunity in Gods house The Psal 84. 10. Spouse enquires where Christ feedeth and where he makes his Can. 1. 7. flock to rest at noon Our great and principal business is with God on the Sabbath Secondly We must converse with the Ministers of God they are on this day the stars to guide us Rev. 1. 10. they Rev. 1. 10. are the Stewards to provide for us and give us our meat in due season Luk. 12. 42. 1 Cor. 4. 1. 1 Pet. 4. 10. they Luke 12. 42. are the salt to season us Mat. 5. 13. they are the wise Duo docet Apostolus unum communionem cum Apostolis ideòq eorum Doctrinam eô spectare ut omnes unum fiamus cum Christo ejus Patre Zanch. 1 Cor. 3. 10. Mal. 2. 7. builders to edifie us in the increases of God their lips preserve knowledge their feet appear beautifull in bringing the glad-tidings of Peace their voice is sweet to the hungry soul On the Sabbath we must wait on the Ministry of Gods faithfull Ambassadors Thirdly We must converse with the Saints of God on his holy day then Gods people must gather together and pursue Rom. 10. 15. a joynt interest Publick Assemblies adorn the Sabbath Cant. 2. 14. Grapes are best in clusters There are many strings to the 2 Cor. 5. 20. Lute which is the sweetest Instrument Flocks are most pleasant when gathered together in one company and Armies most puissant when kept in a body their dissipation is both their rout and ruine Christs sheep must flock together Suggerit Apost constantiae admâ—nicula Primò Vtament et diligenter frequentent caetus Ecclesiasticos Secundò Vt se mutuò ad veritatem tuendam cohortationibus excitent maxime qui firmiores sunt infirmiores juvent confirment et hortentur ad constantiam in fide Deus enim publicis presentiam suam et eruditionem promisit In Ecclesiae congressiâ—us doctrina fidei reperitur et declaratur ad singulorum aedificationem et preces pro constantid publicè funduntur ad deum quas juxta promissionem exaudit Par. on Christs holy day Paraeus gives us four solid Reasons for it which I shall mention for their substantial worth First The Congregating of Gods people especially on the Lords day is the soder of unity like many stones so artificially laid that they appear all but one stone Every Congregation is a little body whereof Christ is the head Vnity is the strength and beauty of the Saints nothing so preserves it as frequent and holy Assemblings Secondly It is the preservative of love Many sticks put together kindle a flame and make a â—laze Frequent visits multiply friendships In Heaven where all the glorified Saints meet together how ardent is their love Absence and seldome associations beget strangeness as between God and us so between one another To meet to worship the same God is the best way to attain to the same heart like the Primitive Saints who were all of one company and all of one mind Acts 2. 46. Acts 2.
holy and serious meditation those enamouring notions of Heaven and blessedness which the Scriptures lay down and contemplate on that spring of joy that life of glory that rich inheritance that future portion which he lives in the expectation of this would put his hope upon the full speed to post towards his desired possession The grace of hope by holy meditation becomes more fledged and vigorous and reneweth its strength like the Eagle The grace of Love is much meliorated and advanced by this duty of meditation There is an affectionate longing towards Christ in every gracious spirit which is fed and Psal 42. 1 2. Joh. 3. 34. Col. 2. 3. Col. 1. 19. succoured by continual and due meditation upon its infinite want of Christ and a weighty consideration of those treasures of grace which are laid up in Christ and so the stream of holy love to this Mediator swells and is ready to overflow all Caeteri homines gratiam nacti sunt gradu inferiore Christus omnem gratiam possidet et gradu summo Daven banks of restraint Our love of desire after Christ arises much from the meditation of his benefits and our love of complacency in Christ flowes much from the meditation of his excellencies But still it is meditation that blows our love into a pure flame and raises it to the highest degree And therefore as we desire to raise and refine our love let meditation be our Mount Olivet to which we may frequently repair The last advantage which meditation brings is the amplification of our comforts The blessed promises recorded in The fifth advantage by meditation the Word they do not conveigh comfort to us only as they are recorded but as they are applyed by meditation The Grapes while they hang upon the Vine they do not produce any Wine to exhilarate the gatherer or the possessor but when they are squeezed in the Wine-press they yield forth that Liquor which is of so chearing a nature And Judg. 9. 13. so promises while onely left upon record in sacred writ they do not drop their Soveraign Juice which chears the heart of a poor believer but when we ponder and press them by stedy and serious meditation then these promises conveigh water of life to us and drop cordials into our carefull breasts Thus David in the 63 Psalm through divers Psal 63. 5 6 7 8. verses tells us what marrow and fatness what lushious and sweet delight he found in Gods Ordinances vers 5th and what cariers of love and pursuit he had after the enjoyment of God vers 8th but all this is the fruit of meditation vers 6th Indeed one morsel of meat chewed and digested conveighs more nourishment then a greater quantity swallowed down whole so one Promise or one Ordinance ruminated upon and digested by sweet meditation conveighs more comfort to the soul then many Promises or Sermons in the head which are not meditated on And thus much for the advantages of meditation Let us in the next place cast an eye upon the excellency of meditation Without controversie great is the rarity of this The excellency of meditation blessed duty Some of the Antients have call'd it The nursery of Piety And St. Hierom calls it his Paradise Indeed meditation August Chrysost Cypr. is the Pisgah sight of the mind when the soul takes a prospect not of an earthly but of an Heavenly Canaan we meditate on those things which are within the vail Dixit Hieronymus oppida et urbes videri sibi tetros carceres et solitudinem ejus esse Paradisum Epist 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl Heb. 6. 19. The soul is upon the wing in this soaring duty and the thoughts march heaven-ward Theophylact calls this duty the very gate and portal by which we enter Glory by this service we are ushered in to glance at God himself Meditation is the work of Heaven begun the fight of God in the twi-light the very view of him in a prospective it doth heighten us to a kind of Angelical frame and brings the Soul and God together And yet how many neglect this duty and live almost in the non-performance of it They make large strides and gaps between their meditations 1 Cor. 13 12. 1 Joh. 3. 2. now a little musing and then after many dayes a return to that roseat path again for so indeed is holy meditation How should this strike such with fear and sorrow have they nothing Heb. 6. 19. above to contemplate on No goods within the vail to Meditatio nihil est nisi visio dei è longinquo take an Inventory of by this blessed duty Where is their God their Christ their Crown of Glory Are these Seraphical objects so above their thoughts as they are wholly strange to them Meditation is our view of God at a distance a glance at Christ afar off By this duty the soul listens Mat. 25. 10. to the musicks of the Bride Chamber which he in this life hears more confusedly and in glory he shall hear them more distinctly And yet I say how many account this sweet and heavenly duty a melancholick interruption of their peace and quiet But as the Moon loseth nothing of its light or brightness because the dog barks at it and many rich Countries lose nothing of their treasure because they lie fallow and are altogether unknown Their Mines are no way to be undervalued because they want a discovery So neither can any Eclipse darken this Divine service of meditation Josh 1. 8. Gen. 24. 63. Psal 104. 34. Psal 119. 15. 1 Tim. 4. 15. Psal 1. 2. notwithstanding many live in the total or partial neglect of it Meditation will be the command of a God the Evening sacrifice of a Patriarch the Divine refreshment of a Psalmist the Resolution of a Saint the Work of an Evangelist and the Character of a Godly man although it is a duty of a low price among formal professors or the prophane scoffing miscreants of the World Meditation will be the Saints mountain of Spices though unregenerate persons smell not the fragrancy of them And that which is one Pearl in the Crown of this Duty is its indispensable necessity One observes That the end why God gave us his Word is not onely to know it but to meditate The necessity of meditation on it not to run it over with a transient glance but to traverse it in our meditations and to ponder it in our Psal 119. 97. thoughts Now meditation will appear to be necessary upon a Luke 2. 19. threefold account It puts the intellectual part of man upon service The understanding is not more busied in any duty then in meditation then like the Silk-worm it spins out of its own bowels Intellâ—ctus et mens est sedes sapientiae â—â— veteres putabant when we meditate we rally up our thoughts to fall upon some divine object This holy
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
Man when he breaks Gods Commands Omnia deus quidem nectit ad suos trahit effectus Boeth he fullfills Gods Decrees and when he runs counter to what God imposes he keeps pace with what God determines That alwayes comes to pass which God who exerciseth an universal providence over the world hath appointed to fall out and come to pass Those who crucified Christ acted a Acts 2. 23. great sin yet they fulfill a certain decree for the Lamb was slain before the foundation of the world Rev. 13. 8. The divine purpose and determination is the center to which the lines of occurrences and affairs are drawn There was a medley and miscellanious contrivance to bring Christ to the Cross There was Judas his treachery the Pharisees enmity the peoples inconstancy Pilates desire to make himself popular and the Souldiers cruelty but all these different interests meet in the execution of Gods designed purpose as Peter most excellently Acts 2. 23. Him being delivered by the determinate counsel and fore-knowledge of God ye have taken Acts 2. 23. Exod. 2. 24. Exod. 7 22. and by wicked hands have crucified and slain And thus Pharaoh not onely burdens Gods people but hardens his own heart both which carry on Gods end which he had 1 Sam. 6. 6. determined viz. The delivery of the poor Jewes and the drowning of Pharoah and his wretched Aegyptians So Mat. 2. 15. Gods end and purpose is atchieved in every undertaking Herod in his rage enforces Joseph to carry Christ in his infancy Hos 11. 1. into Aegypt but Christs going into Aegypt did not so Verba haec ad Christum referenda sunt quamvis judaeorum interpretationes ab hoc scopo lâ—ngè abeant Riv. much decline Herods fury as accomplish a divine prophesie Hos 11. 1. Herod unwillingly fulfils what God wisely had foretold The Gospel is the sweetest means of salvation yet it is a savour of death unto death to the reprobate world They suck poyson out of these flowers because they shall dash upon their designed ruine The Gospel of life shall be a means to accomplish their determined death All things arrive at Sicut fragrantia unguenti columbam vegetat scarabaeum necat et sicut lumen solis oculos sanos recreat debiles offendâ—t sic Christus malis in ruinam est bonis in resurrectionem gloriosam Theoph. 2 Cor. 2. 16. 2 Cor. 4. 3 4. that end which God hath set them Christ himself is for the ruine of sinners which are appointed to misery for the joyous salvation of Saints who are determined to glory So the same fire purges the Gold and consumes the stubble In a word the works of providence First Sometimes how strange are they and misteriously intricate as in the case of Joseph through how many mazes and maeanders did that holy man pass to his appointed principality Secondly Sometimes how terrible are they and tremendous as in the case of Pharoah his fatal and final destruction being ushered in by ten preceding Judgements Thirdly Sometimes how worthy and glorious are they as in the case of Hester who was advanced by unexpected Est 7. 3 4. means to her soveraignty for the preservation of the Isa 44. 28. Church from ruine Isa 45. 1. Fourthly And sometimes how good and gracious as in the case of Cyrus who was raised by God for the returne of Israel to their beloved Country and Home CHAP. XX. God is most gracious in the transcendent work of mans Redemption LEt us meditate likewise upon the great work of our Redemption This glorious work is the Master-piece of divine Christus est dei sapientia tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aeterm patris tum revelata quia in Christi cognitione salutaris sapientia sita est Par. wisdom The Angels desire to look into it 1 Pet. 1. 12. but though they excell in wisdom yet they cannot see to the bottom of it there are so many small threads of curious contrivance in it that no eye of the creature can possibly discern them It is worth our notice that Christ who carties on this work is not onely called the power of God but the wisdom of God 1 Cor. 1. 24. to evidence the traces of infinite contrivance which are in this blessed undertaking And therefore how should we on the morning of a Sabbath contemplate on this rare design of mans redemption by our dear Jesus the holy Son of God How should we ponder 1 Pet. 1. 19 20. Gen. 3. 15. it deeply get lively and strong apprehensions of it that it might leave deep and lasting impressions upon our souls Let Eph. 1. 4. us view over the several passages and transactions of this Non-such of Gods works First Let us view it in the plat-form how gloriously was this laid in the eternal purposes of Gods love Eph. 1. 4. Yea in the eternal promise past between the Father and the Son Eph. 3. 8. Christus est agnus mactaâ—us ab origine mundi 1. Aeternâ dei praeordinatione 2. Promissione de semine mulicris contrituro caput serpentis 3. Fide Patrum quae sui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rerum sperandarum 4. In victâ—mâ—â— patrum quae erant ipse agnus sacramentaliter 5. In membris suis quibus patientibus ipse patiebatur Par. Tit. 1. 2. O the everlastingness infiniteness and unsearchableness of this love of God! That the everlasting God the Majesty of Heaven and Earth should take care of us before the world was that he should buisie himself and his Son about poor worthless and wretched worms O let us adore this first love admire this free love of God and Christ Secondly Let us see in the next place the early discovery and shining forth of this mistery in the very morning of the world No sooner man was fallen but a promise of Christ our Redeemer is reached forth unto him Gen. 3. 15. And after many ages God sends his blessed Son out of his bosome to fulfill this promise Gal. 4. 4. We could not come up to Heaven to Christ and therefore he comes down upon Earth to us O let us see the King of glory stooping bowing the Heavens to come down and dwell in a dungeon and lodge among prisoners and pitch his tent in the Rebels camp Let us think how the holy Angels wondered to see the King of Heaven stepping down from his throne to sit on his footstool Occisio Abelis innocentis suit figura occisionis agni Lyra. yea putting off the robes of a Prince to put on the livery of a Servant Phil. 2. 7 8. and that after treason had been stampt upon it nay taking our nature after it had been in armes against God not that Christ took the sin of our nature upon him Heb. 4. 15. but he took the shame of it after it had been under a cloud under a blot before God and Angels nay God
10. 25. The Prophet calls for full vials to be poured out upon them But prayer never better becomes a family then on the morning of the Lords day Our closet devotions and family prayers common to other Numb 28. 9. days must not be omitted on this blessed day but rathet augmented It is worth our notice that the first service of Exod. 30. 7. the Jews on their Sabbath was burning incense before the Lord Exod. 30. 7. Now family prayer is the burning of incense in our family every branch of the family joyning in prayer doth as it were fill his hand with incense and so offer it up in Christs merit which is the sweetness of our 2 Cor. 1. 3. incense to the father of mercies and how perfumed must Sicut suffitus sursum ascendunt et odorem suavem praebent sic preces sanctorum coelestia petunt et deo grâ—â—ae sunt that house and family be where so much incense is offered Let our whole family in the morning of the Sabbath cry out seek the Lord O our souls As Mary Magdilen she was early up to seek him whom her soul loved Mat. 20. 1. John 20. 1. Mark 16. 2. She was last at the Cross and first at the Sepulchre And O that our love could keep pace with hers The whole family shall be as morning stars to sing together Job 18. 7. and pour out their souls in the bosom of God this is worship like that of heaven where the multitude the whole host of heaven sing forth the praises Job 38. 7. of God together And in this we follow the clew of Reason First Families have their wants as well as single persons they may want prepared hearts composed spirits exerted graces to meet with God on his holy day that which is the complaint of one may be the moan of the whole family as if some one string in an instrument be struck another string trembles heart may answer heart throughout the whole family Secondly Spiritual grace is as necessary to the whole family as it is to any particular person and so ardent prayer is as indispensible The whole land of Aegypt came to Joseph for Corn because of their want Every foul in the family Gen. 41. 57. had need to beg for the beauties of Christ that he may meet pleasingly with his beloved on his own day Grace is the comeliness of the Servant as well as the Master of the Child as well as of the Parent In the fourth Commandment the injunction is laid upon all within our gates to keep holy the Sabbath Exod 20. 10. Thirdly Moreover the whole family is to attend upon Quamvis nullus advena ad hoc cogebatur ut circumcideretur tamen ad auditum divinae legis adhibebatur et die Sabbati ad sacrum otium constringebatur Muscul publick worship and prayer is both the plow and the harrow to prepare the ground of our hearts to meet with God and to receive the immortal seed which is able to save our souls Jam. 1. 21. Indeed the Apostle adviseth us to pray continually 1 Thes 5. 17. but then more especially when we are going to the publick assembly to prepare us for those solemn Ordinances wherein we joyn issue with the Saints in holy worship and for this God will be intreated Families must not rush upon Ordinances as the Horse into the battel but prayer must prepare the way and so let us feed Ezra 8. 23. upon the Manna of the word and drink of the truths of the Jer. 8. 6. Gospel Fourthly Family prayer makes a musicall harmony Consort Vna communis oratio quam unâ mente et fidem Jesum inculpatâ protulerunt Ignat ad Magn. is the life of melody a heavenly host celebrated Christs Nativity Luke 2. 13. Not a single Seraphim but a quire of Angels In the primitive times there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One common consent and harmony of prayers And Clemens Alexandrinus tells us That in the golden dayes of the Church there used to be on the Lords day a pile and heap of suppliants having one voice and one mind in their prayers and addresses to God It was the wish of Athanasius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Apology to the Emperor Constantius That all might lift up the same voice to God without any dissonancy or disorder Vnited prayers are the stronger voice united sighs are the thicker cloud united tears are the fuller stream and so make the deeper impression upon the divine breast The devotions of a family must needs make a greater noise then one single cry to awaken the Lord to give answers of love and grace A single instrument may make musick but no harmony As we must take the opportunities of prayer in the closet and in the family on the morning of a Sabbath so we must look to the qualifications of our prayers Every prayer is not an engine to batter heaven we must so pray that we may obtain we must therefore look to the character as well 1 Cor 9. 24 as to the custom of praying Our prayers both in the closet in the family and likewise in the publick assembly must be fetched from the heart Christiani usi sunt precibus prout illis suggerit Sp. s sine monitore qui de pectore orabant Tertul. not lip labour only then they are lost labour Tertullian tells us The Christians in the primitive times needed not a monitor in their prayers to dictate to them they prayed from their own hearts which suggested to them seasonable and sutable petitions And the Apostle tells us That the effectual fervent prayer of a righteous man avails much Jam. 5. 16. The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A working prayer when the heart works in holy affections and yearnings as the Bee in the midst of its wax and honey Success may be much known by the heat and warmth of our spirits Luke 11. 8. We translate the word importunity but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impudency In the times of the Law the sweet perfumes in the censers were burnt before they asscended When we go to our closets or our families we must look to our affections in our addresses to God get Cant. 4. 6. them fixed by the Holy Ghost that they flame up towards Vtinam eodem semper ardore orari possim tunc erit responsum fiat ut velis Luth. God in devout and religious ascents There is language in groans a voice there is in weeping Psal 6. 6. Sighs have their speech and are articulate before God Indeed it is no easie thing to work a lazy dead heart to a necessary height of affection the weights always running down-ward but they must be wound up by force as the weight of a clock must be tugged up by the strings And when our affections are pulliced up it is hard to keep them so like Moses his
Exod. 17. 10. hands they are apt to faint and fall down but a continued violence and force must keep our affections in their highest sphere The Bird cannot stay in the Air without continual flight and motion of the wings nor can we persist in affectionate prayer without constant toil with our own hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. Apol 2 affections faint and thoughts scatter weariness makes way for wandring so that we must take pains to keep our affections sailing towards heaven we must keep the wind of the spirit and row at the Oar that we be not sinfully becalmed and so miss of the end of our voyage Justin Martyr observes That the prefect of the assembly in his time used to pray with his utmost strength So then our prayers on the morning of the Sabbath must be cordiall and affectionate Our prayers must be cloathed with humility we must pray in a sense of divine purity and of our own unworthiness Luke 18. 23. Not only the bended knee but the submissive Isa 66. 3. spirit becomes prayer Christ himself kneeled down and prayed Luke 22. 41. On the morning of a Sabbath we Quatuor sunt gradus humilitatis Primus est contemptibilem se esse cognoscere Secunduâ— de hoc dolere Tertius hoc confiteri Quartus Aequo animo ferre se contemptibilitèr tractarâ— Ansel have great things to beg and we our selves usually give our charity not to the sturdy but to the stooping beggar If we look for blessings from Gods hand it is fit we should lie at Gods feet Christ himself melted Heb. 5. 7. and shall not we stoop and be humble in prayer Hezekiah turned his face to the wall and prayed Isa 38. 2. as being conscious of his own unworthiness covering his face with blushes which the world must not see and so confounded in himself he pours out his soul before God In this holy duty we lie at the allowance of Gods mercy and most rationall it is we should lie at the foot-stool of Gods Throne The Publicans stroke on his breast which was an evidence of his humility and self-abhorrency made his way to that acceptation the Luke 18. 13. proud Pharisee could not attain unto Our closet and family prayers on the morning of the Sabbath must be sharpened and spirited wirh the sense of want and with hungrings and desires after supplies The Mat. 5. 6. Neh. 1. 11. Luke 11. 13. Non frigidè à deo petere debemus beneficia sed affici nos oportet sensu et vehementi desiderio illarum rerum quas à deo petimus Daven beggar cryeth loudest his rags make him roar we are cloyed in our apprehensions and we are cool in our Petitions Necessity inflames importunity Were we but sensible on the morning of a Sabbath to come to our case in hand what need we have of sins pardon of an understanding heart of a hearing ear of a holy and suitable frame of spirit for divine Ordinances and to run profitably through the duties of the whole Sabbath surely our hearts would be like coals of Juniper Psal 120. 4. we should burn with ardency and importunity We pray most fervently when we pray most feelingly want is the bellows of desire Let In petendo panem nostrum quotidiunum egestatem mendicitatem nostram agnoscimus us therefore study a sense of our spiritual wants and that will set the wheel of prayer on going with the greatest speed and eagerness Let these introductory prayers on a Sabbath be animated with faith That grace makes every duty weight and every service without it if it be put into the ballance will be found too light In our prayers we must be perswaded of the Heb. 11. 6. 1 John 5. 14. Psal 10. 17. mercifulness of Gods nature to encline and bow his ear to them of the riches of his promises to encourage them of the infiniteness of his power to fulfill and accomplish them Olea Arbor pinguedine suâ fertur nunquam deficere sed folia sub aquis manere possunt virentia Par. or else all our requests are like the bird with clipt wings they may flutter up and down the ground but they can rise no higher We must believe that God can fill every chink of our desires and that he will send home the Dove with the Olive branch in his mouth These annexed Scriptures will further evince this truth 1 John 5. 14. Mat. 21. 22. Psal 141. 2. Jam. 1. 6. Psal 55. 17. Where David saith He shall hear my voice O rare act of vigorous faith In a word Then Jude v. 20. we pray aright when we pray in the Holy Ghost His concurrence is necessary God will own nothing in prayer but Rom. 8. 26 27 what comes from his spirit any other voice is strange and barbarous to him God delights not in the flaunting of parts and in the unsavory belches of a carnal heart nor in the tunable cadency of words which is only an empty ring in Gods ear But the method of the Lord is to prepare the 1 Kings 18. 38. heart and then to grant the request Psal 10. 17. Our heart is opened first and then God opens his ear Fire from Potentia ad precandum non est ex nobis metipsis sed ex spiritu sancto Psal 147. 9. Vt adjuetis me in Orationibus i. e. ut concertetis in agone mecum graeâ—è est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven to consume the sacrific was the solemn token of acceptation heretofore 1 Kings 18. 38. Fire from heaven is the token still even an holy ardour wrought in us by the Holy Ghost Indeed prayer is a work too hard for us we can babble of our selves but we cannot pray without the Holy Ghost we can put words into prayer but the spirit must put affections without which prayer is but cold prattle and spiritless talk Our necessities may sharpen but they cannot enliven our prayers The carnal man may cry unto God as young Ravens and as the rude Marriners did in Jonahs ship but now gracious affection is quite another thing There may be cold and raw wishes after grace in an unbeliever but Jonah 1. 6. serious and spiritual desires after the same blessed gift these Hos 12. 4. we must have from the Holy Ghost Quest Did we consider what prayer properly is we should then easily see the necessity of the spirits assistance Prayer is a Qui precatur debet esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certans et luctans etiam cum ipso deo Daven work which will cost us travel of heart Acts 1. 14. a working spirit Jam. 5. 16. an earnest striving Rom. 15. 30. and contending with God himself Col. 4. 12. It is very observable that the party Jacob wrestled with Gen. 32. 25. is called a Man an Angel nay he is called God a man for his shape and the form he assumed an Angel to denote the
other things look with a delightfull aspect Thus the Psalmist tripudiates and exults with joy Psal 118. 24. He was in a high degree of joy And indeed if the feast be made for laughter as the wise man Vmbra fit ex corpore et luce et est itinerantium refrigerium ab aestu et pratectio a tem pestate Christus umbra et tutela est et refrigerium humani generis quod gravi peccatorum onere premebatur Honor. speaks Eccles 10. 19. That day wherein Christ feasteth his Saints with the choysest mercies may well command the greatest spiritual mirth The Lords day is the highest thanksgiving day and deserves much more then the Jewish Purim to be a day of gladness and a good day Esth 9. 17 18 19. On this day we enjoy communion with Saints and shall we not rejoyce in those excellent ones Psal 16. 3. On this day we have fellowship with Christ and shall not we sit under his shadow with great delight Cant. 2. 3. On this day we are partakers of the Ordinances and shall we not be joyfull in the house of prayer Isa 56. 7. On this day we have special converse with the God of Ordinances and who would not draw water with joy out of the wells of salvation Isa 12. Zach. 2. 10. Phil. 4. 10. Isa 58. 13. 3. Surely when we are in the midst of so much musk we must needs be perfumed it is Gods command as well as our priviledge to make the Sabbath a delight And whether we are dilating on Gods works or attending on Gods word which are two principal duties of this day they both call for joy and delight David saith Thy testimonies are my delight Psal 119. 24. 77. And Solomon tells us Prov. 25. 25. As cold water to a thirsty soul so is good news from a far Countrey Now the word of God contains the best newes that ever was discovered to the Sons of men Peace on Earth good will towards men Luke 2. 14. and the glad tidings of Gaudete semper si non actu tamen habttu Cajet the Gospel came from Heaven a far Country Indeed the Apostle commands us to rejoyce evermore 1 Thes 5. 16. A Christian may rejoyce with all kinds of joy Phil. 4. 4. First With natural joy in those things which are good Semper subest materia laetandi sanctis et exhibitis et promissis Bern. to nature in health strength beauty riches c. Secondly With spiritual joy with joy in the holy Ghost Rom. 14. 17. The Saints must rejoyce in the favour of God and in the fruits and pledges thereof viz. In the pardon of sin in sanctification in hopes of glory Thirdly The Saint as he may rejoyce in all kinds of joy so in all states and conditions both in an adverse and in a 2 Tim. 2. 19. prosperous estate Fourthly In all ages in his Youth and in his declining years Luke 10. 20. Fifthly In all dayes both in our day and in Gods day Gaudete de exhibitione gaudete de promissione quoniam et res plena gaudio et spes plena gaudio gaudete quia expectatis praemia dextrae Heb. 12. 23. 1 Kings 8. 56. However it is Gods Children alwayes have or may have cause of rejoycing The Promise is Their joy shall no man take from them John 16. 22. To this end the Comforter is given to abide with them for ever John 14. 16. And one of the fruits of the holy Spirit is joy Gal. 5. 22. And Bernard observes there will be a continual supply of joy First In things exhibited and already given as the writing of the Saints names in Heaven Luke 10. 20. by an unchangeably decree so that it is as possible for God to cease to be God as to alter his decree of election To which may be added other blessings depending as sins pardoned the person justified the nature healed the soul sanctified all which are matter of unspeakable joy and delight Rom. 8. 37 38. But Secondly If the things exhibited should faile us yet we might rejoyce in things promised and these promises are fresh springs of continual joy For Gods promises to his Promissimes divinae non excidant neque irritae reddantur people are Cabinets filled with the richest Jewels Exchequors filled with the greatest Treasures First They are infallible for their certainty 2 Cor. 1. 20. Secondly They are before the world for their Antiquity Tit. 1. 2. Thirdly They are precious promises for their rarity In dei promissis nulla est falsitas quia in faciendis nulla est omnipotentis difficultas Fulgent 2 Pet. 1. 4. The promises are a firm inheritance to the Saints Heb. 6. 12. They are unshaken pledges of better things Rom. 4. 21. The Saint hath a double pledge to assure him of future happiness 1. One within him in his own breast Gods holy spirit of promise Eph. 1. 13 14. 2. One without him in Gods word those glorious promises recorded in sacred writ I say glorious for the promises are vessels laden with the richest fraught Promissiones sunt bona in coelis nobis promissa et haec possidebunt fides et patientia Alap 1. The Saints have promises for all seasons 1. For times of affliction Isa 43. 2. Isa 63. 9. 2. For times of temptation Satan shall not buffet them but they shall have the shield of a promise to defend themselves 2 Cor. 12. 9. 3. For times of decay and declination when the stock of grace runs low and the poor believer languisheth in his inward man Phil. 1. 6. 4. For times of necessity Mat. 6. 33. Heb. 13. 5. He that Haec celebris est promissio non te deseram neque derelinquam hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus erit scutum et clypeus suis hath the fruit shall have the paper and the packthread to bind it up in The Earth is the Lords Psal 24. 1. as well as the Heavens Isa 58. 14. 5. For times of prosperity Deut. 28. 8. Their good things shall be sweetned with his goodness and he will shed a perfume upon all their encrease Secondly As the promises which God hath made to his people are calculated for all times so are they repleat and enriched with all varieties of good things Numb 14. 10 1 Tim. 4. 8. Deut. 19. 8. First Of good things temporal Canaan a land flowing with milk and honey was the land of promise Deut. 19. 8. The good things of this life which smooth and sweeten our way to eternity are onely waters which gush out from the rock of a promise Isaac's store of Servants Gen. 26. 14. and Gen. 18. 18. Jacob's store of Cattle Gen. 30. 43. they were the fruit of a Gen. 22. 18. promise made to Abraham that God would bless his Seed Acts 3. 25. Gen. 12. 3. And Secondly So of spiritual good things of pardoning grace Isa 55. 1. of converting grace
up Psal 63. 4. The mouth must be filled with praises Psal 63. 5. The ear must bow and the knee Luke 21. 2. must bend Psal 95. 6. The body is one of the two mites we indigent worshipers can offer to God But for the better unfolding of this particular viz. How we must comport our bodies in publick worship there is something to be acted and something to be avoided First Something the outward man must Act. 1. We must lift up our hands in prayer this the Psalmist enjoyn us a a duty Psal 134. 2. and proposes his own example Psal 119. 48. What speaks more humility in prayer then to lift up the hands to receive the Almes Nor doth it shew less then our dependance upon God when by the lifting up of our hands we seem to point at our benefactor The Prophet Jeremiah 2 Lam. 19. joynes the pouring out of the heart and the lifting up of the hands together Moreover it pretends to a holy violence when we lift up our hands to wrestle with God and to storm heaven Christ Luke 24. 50. lifted up his hands in benediction and we must do the same Numb 16. 22. in supplication Secondly We must compose our countenances to holy Reverence Dicit Maria respexit humilitatem ancillae suae non virginitatem Bern. The Pharisees indeed disfigured their faces Mat. 6. 16. But their hypocrisie must not discourage our piety nothing doth more beautifie a serious worshipper then a becoming gravity Did we consider the infiniteness of that Majesty we are to deal withal the brightness of his eye the purity of his nature the strength of his hand the severity of his judgements and likewise weigh the account we must give for Gospel opportunities this would put a holy astonishment upon our faces and cover them with a reverential dread Lev. 10. 3. we know the offering up of strange fire but once cost two Priests their lives God loves a trembling at his word Isa 66. 2. Isa 66. 2. Slight carriages in worship more become a wanton Jupiter then an awfull Jehovah who is a consuming fire Heb. 12. 29. Thirdly We must bend the ear to the severest attention How often doth our Saviour call for a hearing ear this was Mat. 13. 43. the Epiphonema and conclusion of every Sermon to his Auditours Mat. 11. 15. Mark 4. 9. Luke 8. 8. Luke 14. 35. And Mark 7. 16. this was the winding up of every Epistle to the Churches Rev. 2. 7 11 17 29. Rev. 3. 6. 13 22. It is said of Christs Auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they did hang upon his mouth in hearing him Luke 19. 48. They did sit upon his lips that no word might escape them but they might arrest it for soul advantage The ear is the proper door to the heart this is the postern to let in truth study then to make it a door to salvation by a serious and diligent attention Divine truths like those Angels who Gen. 19. 3. came to Lot must not be shut out but entertained and the ear is the portal by which they must enter Attention Fides est donum dei Eph. 2. 8. sed non omnium 2 Thes 3. 2. electis solum datur Tit. 1. 11. sed hoc donum deus non instillat cordibus immediatè sed per auditum verbi sui auditum sc externum operante intus sp sancto Praecones verbi sonant auribus aures ad mentem deserunt though it be not an onely yet it is a necessary duty the ear lies in the way to the soul as the light shines not into the house but by the window Faith saith the Apostle Rom. 10. 17. comes by hearing and justification cometh by faith Rom. 5. 1. So that attention in holy Ordinances layes the first stone in the structure of glory He who is an attentive and serious hearer layes a good foundation a foundation of Jasper to found the New Jerusalem upon The ear is the fort which the Minister is to assault but the heart is the strong hold which the spirit is to take but if we are not attentive and resist the first on-set that of the Minister we shall lay discouragements before the second that of the spirit we shall grieve the spirit of the Lord Eph. 4. 30. But let not our careless attention obstruct and hinder the spirits saving operation And let us not loose those blessed truths by neglectfull hearing which Christ hath bought by his painfull bleeding Are the glad tidings of the Gospel so Adest sp dei per doctrinam auribus haustam mentem illuminans c. slight a message Are divine truths so mean a Doctrine Are Sermons of faith and godliness such low discourses that we will not be attentive in the hearing of them Surely Luke 19. 47. this is below the Religion of the Jews who diligently heard Luke 20. 1. Christ in the Temple though afterwards they brought him to the Cross It was the great complaint of God that the John 8. 20. people would not hear him Isa 28. 12. Lâ—â— us then be exact and very diligent in our outward attention when we come to the publick Ordinances alwayes remembring that the outward Court brings to the inner Court and that leads to the Holy of Holies But as we must watch our outward behaviour in publick worship to know what we are to act so likewise to understand what we are to avoid CHAP. XXVIII Sleeping in Ordinances is a great and daring provocation IN publick Ordinances we must avoid all sleep and slothfulness this surely is a great and general distemper broken in upon us much to be lamented and now more fully to be discovered This was the brand of the foolish Virgins they were asleep as the Bride-groom came and so their happiness Mat. 25. 5. was a dream We dare not sleep when a King speaks to us and yet we will adventure it when a God speaks to us It is very uncouth and inconsistent that we should be shutting our eyes when we should be opening our hearts Josh 24. 27. that our bodies should sleep when our souls should awake Jer. 7. 13. that the street door should be shut when the closet door should be open viz. in publick Ordinances and in the Acts 1. 16. holy worship of the Almighty Surely those who commit this sin did never really examine it they adventure upon 2 Pet. 1. 21. the practice of it because they never dived into the bottom of it But let such know that sleeping in Ordinances is every way offensive It is offensive to the eye of God When we are in Ordinances we are more especially under the eye of God though Psal 63. 2. he is excluded no where yet his presence is more peculiarly Mat. 18. 20. in the assemblies of his Saints He more particularly walks Isa 4. 5. in the midst of his Candlesticks Now there are
severall attributes in God which bespeak our greatest attention and Rev. 1. 13. devotion in holy Ordinances First His excellent and incomprehensible greatness If we Christus praesens est medio suorum cà m convenerint nomine suo gratiosâ sut praesentiâ had any dread or awe of an infinite Majesty upon us we should throw away all sleep and drowsiness when we come before him in holy worship Let us contemplate on the royalty of his Throne of the brightness of his Majesty and this would awaken us to fear and astonishment Shall a besotted worm stupifie himself by sleep when he is under the full view and immediate eye of the Almighty Surely not only his sences but his reason is asleep and his whole man is Psal 11. 4. in a benummed Lethargy Cannot infiniteness startle us And the dread of the Almighty pull us out of our dream One sparkling of his eye could confound us if he should command a ray of the Sun it would fire us out of our sloath and scorch us into nothing or that which is worse then nothing Secondly His omnisciency We sleep but God doth not Psal 121. 4. slumber he fully seeth our desperate carelesness and wilfull drowsiness in holy Ordinances There is no dropping asleep in a croud or taking a nap in some obscure place can Gen. 28. 17. evade the full view of Gods eye He takes notice of the frame of our hearts much more of the posture of our bodies 1 Chron. 28. 9 When thou sleepest in the time of worship there is no curtain before thee nothing to abate the view of God or darken his eye God sees all thy snoring indulgence which is excessively Psal 139. 12. offensive to him Thirdly His holiness God is exceedingly displeased with our unbecoming behaviours in holy worship his purity is much provoked by our sinful Lethargy Sleeping in Ordinances it is a sin nay a dangerous sin nay it is a crying sin Psal ◠5. and therefore highly provoking to divine holiness Our Saviour Rev. 3. 1. speaks of some who seemed to be alive and yet were dead And such are sleepy hearers their Pew is their grave their cloaths their winding-sheet and their present sleep their temporary death Indeed sleeping in Ordinances is a sin against nature it self The Sun will not stop in its course in attending on the world but the foolish sleeper stops in his attendance on the word and yet the Sun receives no reward but the Christian looks for one and though he hath snorted away a Sermon he presumes he hath discharged a duty and so is in his road to life eternall Fourthly His justice which is easily awakened by his holiness a just God will not endure a drowsie hearer The young man who slept at Pauls Sermon fell down from the Acts 20. 9. third loft and was taken up dead In mercy God presents the Gospel to our attention and in justice he will punish our want of attention God indeed took away a rib from Gen. 2. 21. Adam when he was asleep Gen. 2. 21. But he will not take Edormiente potiús quam vigilante formavit deus mulierem quia deus se ei in somnis revelari voluit sicut se revelare solebat prophetis Par. away a lust from any of the Sons of Adam while they are asleep in the Paradise of Ordinances A Lamb will not sleep in the paw of a Lion in the reach of an enraged Panther how much less should fond and formall sinners sleep in the presence in the most peculiar presence of him who is the Lion of the tribe of Judah Rev. 5. 5. who can tear our souls like a Lion Psal 7. 2. nay tear us in pieces and there is none to deliver Psal 50. 22. and break us in pieces as a potters vessel Jer. 19. 11. to be made whole no more Jer. 48. 38. Sleeping in Ordinances is distastful to the view of Angels Those holy spirits frequent the assemblies of the Saints 1 Cor. 11. 10. And they are witnesses of our carriage and Nos Angelos habemus obedientiae inobedientiae no strae c. Chrys Theo. Theoph. Ans deportment of our obedience and disobedience as Theophylact Anselm Chysostom and others aver and how much disgust must it cast on those holy and most Seraphick beings those blessed Courtiers of heaven whose concerns are so much wrapt up in the honour of God to see a stupified formalist with his sences chained up in unseasonable Angeli templum percurrunt singulorum habitus gesta vota explorent Nil sleep when the Eye Heart Mind and all should be attentive to grasp after divine truth in the publick dispensations of it and when the inward and the outward man like winde and tide both should meet to carry away and treasure up the discoveries of Gods word and counsel to him The Angels see our foolish glances wanton looks undecent postures they have a strict eye upon us in Ordinances O then let us not damp these glorious spirits by our uncomely and unworthy drowsiness This sinfull sleepiness is disquieting to the assembly of the Saints with whom we do associate Do we know what hearts are saddened what spirits are grieved what passions are raised by our sleepy carriage and our drowsie behaviour Our Saviour charges us not to offend one single Saint much 1 Cor. 10. 32 less an assembly of Gods people when we are met together in divine worship When we see one sleeping and Mat. 18. 6. hear another talking and observe another rowling his eyes from one object to another is not this to turn the Temple Sed etiam Christi monitu quantò magis necessaria tantò magis cavenda sunt scandala ne à nobis vel concitentur vel capiantur into a Babell and the order of the Church into confusion and to attempt to build Gods house a new with axes and hammers A sleepy hearer is a spot in our Feasts like a seared bough in a green tree a disturbance and grief to the assembly like a broken string in a lute which jars the Musick This stupid drowsiness is very prejudiciall to the work we are about when we come to Ordinances we are employed in the work of heaven This is opus dei Gods work a holy and sacred work In Ordinances we deal with God we pay our tribute to God we have communion with God we drive a great trade with 1. Vt in eâre quam agimus sit tota animi intentio 2. Vt sit inexplicabilis cupiditas benè operandi 3. Vt accedat assiduitas continuatio Basil God and shall we sleep in Gods work Basil observes there are three things requisite for the carrying on Gods work First That the mind be wholly set upon it and taken up in it Secondly That there be a restless desire of doing well Thirdly That there be diligence and unweariedness in the work
when we should be Prov. 24. 33. prosecuting our salvation It was Davids resolution He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt homines electi studio zelo divinae gloriae servidi ardore salutis eorum flagrantes metaphora esthaec à bellatoribus Par. would follow hard after God Psalm 63. 8. What a contradiction to this holy man is a sleepy Hearer one who buries himself alive at an Ordinance The Scriptures assure us we must storm heaven and take it by force Math. 11. 12. And we must enter in at the straight gate by striving Matth. 13. 24. Nay we must make our way to Heaven by fighting the good fight of Faitb 1 Tim. 6. 12. And all these are actions most inconsistent with sleep and slothfulness Matth. 11. 12. It is too probable a sign we taste little sweetness in holy Matth. 13 24. 1 Tim. 2. 12. Ordinances and that Gospel-dispensations never shed their perfumes upon our soules when we can wish them away with a nod or a dream Rich Banquets will scarce meet with sleepy guests Sweet Musiques will court and captivate Verbum Dei satiat non saturat creat amantes non fastidientes our attention And had we the taste either of a Job Job 23. 12. Or of a David Psalm 19. 10. we should keep both eye and heart open in divine Ordinances Were Ordinances so pleasant or parturient to us as either to delight our souls or awaken our consciences we should not throw Siulte quid est somnus gelidae nisi mortis imago them away at so cheap a rate as the gratifying of the flesh with a little stupifying sleep Surely the design of sleep was to be the Nurse of Nature and not the enemy of Grace to Somnus aliquando voâ—atur consanguineus leti support the body and not to hazard the soul Some learned men have called sleep the kinsman of Death O let it not be the Parent of our eternal Death It is a fatal change when sleep is metamorphosed into sin And thus much for the washing away of the paint of that excuse which pretends weakness and indisposition of body It is much to be feared the hand of Joab is in all this that neglect and carelesness close our eyes when we sleep away the precious Ordinances and opportunities of Grace But now succeed some ponderous considerations to be weighed in the ballance and seriously to be digested before we give our selves the sinful latitude to sleep in Ordinances Indeed many there are who sin away their souls and how many are there who sleep away their souls Before they come to Ordinances they sleep in sin and when they come to Ordinances they sin in sleep Sleep truly in the bed is the nurse of Nature but sleep in the Sanctuary is the nurse of vanity and breeds the soul up in Ignorance and Atheisme It is very strange that when our grace should be full of activity our sences should be chained with stupidity When Jonah slept the storm came Thou sleepest at a blessed soul-awakening 1 John 5. Psalm 11. 6. 2 Chr. 26. 20. Ordinance a storm of wrath may speedily fall upon thee as the Leprosie on a sudden rose in Vzziahs forehead But let us deliberatively weigh in our thoughts Wicken men do not sleep when they are about Satans work and while they are undoing their own souls If Judas have a plot in hand out of doors he will though in the night to bring his cursed design to pass John 13. 30. Nay the proud wanton envious eye in the Congregation will not fall asleep but will pry into every corner observe every fashion take notice of every beauty Satans work shall not be done sleepily and shall the work of God of Christ of Heaven of the Soul be done with drowsinesse and stupidity Here Ministers may make their appeal Hear O Heavens and give ear O Earth Isa 1. 2. It is strange the work of a Tormentor should be more faithfully done than the work of a Pay-master that the service of Apollyon Isa 1. 2. Vtitur Isaias prosopopeiâ— ut Oratio sit gravior et plenior indignationis Cyril should be done with liveliness and activity and the work of a Saviour should be done with drosse and drowsiness It is much Ahab should be so restless for a Vineyard 1 Kings 21. 4. and we so drowsie for a Kingdome nay the Kingdome of Heaven Luke 12. 32. How will Ruffins Roysters and roaring Companions spend whole dayes nights in quaffing carowsing and gaming and we cannot spend one hour watchfully and actively for the pleasures of Eternity There are some Ordinances we will not sleep at when we come to the Lords Table it is no lesse then prodigious to fall into a sleep why then in Prayer or hearing of the Nemo potest fide credere nisi prius id quod credendum est sibi proponi et predicari audiat 2 Cor. 5 21. Word It is the preaching of the Word is the converting Ordinance Faith comes by hearing Rom. 10. 17. which faith espouseth us to Christ justifies our persons Rom. 5. 1. Seasons our Duties Heb. 11. 6. Purifies our hearts Heb. 15. 9. Unlades our guilt and layes it upon him who is mighty to bear It is faith by which we put on Christ Rom. 13. 14. and so being cloathed with the spotless robes of his righteousness we may stand with confidence before Gods tribunal Preaching is the Mother the Sacrament only is the Nurse of Grace preaching the Word of Christ fits us for feeding upon the body of Christ Paul gives preaching the preheminence 1 Cor. 1. 17. And so prayer it carries the conquest of omnipotency it self Isa 45. 11. Yet we are often Praecipuum Episcoporum munus est Evangelium praedicare Alap guilty of drowsie prayers and sleepy hearing when we tremble to think of sleeping with a Sacramental Cup in our hand Alapide observeth The predominant duty of Bishops is to preach the word And yet this Ordinance principally must be a witness of our shame This sleeping in Ordinances is a sin which Satan mightily promotes he knows of what fatal consequence it is for the soul to hear attentively to heed diligently the word of 1 Pet. 5. 8. Satanas suas infernales volucres quae sunt malae suggestiones hostium veritatis sophismata prava hominum prophanorum colloquia illusorum dicteria numquid omnia quae dicuntur credis quid vult tibi iste sermologus immittit quae sermonem auditum ex cordibus hominum ita eximant ut ne memoria quidem ejus maneat ne dum ut per illam ad fidem et pietatem et illius exercitia et fructus excitemur Lyser life and reconciliation this will batter his Kingdome and pluck Proselytes out of the paw of this roaring Lion And therefore when we come to a Sermon he either attempts to disturb and distract us and to throw in his cursed injections to procure a hurry
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.
of Rom. 16. 5. Gods people being scattered as fruitful clouds which Col. 4. 15. are melted into their several drops let us repair to the lesser Church our family and follow Christ home and entertain Privata familia quae ob religiosam sanctitatem illustris est ecclesiae nomen promeruit Daven him there with holy communion Christ hath his lesser as well as his greater banquetting house Cant. 2. 4. And will meet us in our houses as well as in his own Mal. 21. 13. the place of more solemn assemblies He who will come to the house of a Pharisee Luke 14. 1. will come to the house of a believer Therefore after the publick ordinances are done and finished let us haste to our habitations as fast as Zacheus to his Luke 19. 6. to the same end with Familiam suam privata fecit ecclesia eam pietate religione exornans Theod. him to entertain our dear Jesus and pursue those family duties which are incumbent upon us which now shall be opened and discoursed upon There are several duties which must take up this interval that it may not be an empty and unbeautiful chasm Let our meal be adorned with temperance and made lushious and sweet with holy and savory discourse Heavenly communication is salt at the table is sauce in the dish Non prius discumbunt quà m Oratio ad deum praegustetur editur quantum esurientes capiunt bibitur quantum pudicis est utile ita saturantur ut qui meminerint etiam per noctem sibi adorandum deum esse Tertul. is a flavour in our drink Full meales are those which are spiritualized and they have most of rarity which have most of heaven Our tables are spread with variety not from our dishes but from our discourse Tertull. speaking of the carriage of private Christians at their meals tells us That they do not sit down before they have prayed they eat as much as may satisfie hunger they drink so much as is sufficient for temperate men and are so filled as they that remember that God must be worshipped even in the night season O the golden temper of these golden times Temperance must be the Caterer and holy discourse must be the musick of our tables Our tongues are instruments but the good spirit must tune them Holy discourses are perfumes which are not only pleasant to our selves but delightful to others they are the trumpets of our piety the sparks which fly from our zeal the disburdening of a gracious soul they are a celestial harmony which makes a meal on a Sabbath pleasant and seraphical Vivunt impii ut bibant et edant sed bibuâ—◠èt edunt bène ut vivant Socrâ—t And therefore let us discourse at our Sabbath meals on some things delivered by the Minister or some spiritual matter which may administer grace to the hearers and let us avoid the common rock of vain and worldly talk Xenocrates the Philosopher being in company with some who used evil language he was very mute and being asked the reason he replyed It hath often repented me that I have spoken but never that I have held my peace Oh that our hearts and lips were heavenly on the Lords day that there might be more sprinkling of grace in our discourses Sermo noster sit ad aedificationem necessitatis Theoph. This would turn our food into Manna and drop dissolved Pearls into our Cup and turn our board into a Communion table Holy discourse it Et ad aedificationem utilitatis Erasm First Warms the heart Secondly It gives vent for grace Thirdly It is the bellows of zeal Et ad aedificationeâ— opportunitatis Sermo aedificet quoties opus vel opportunitas est alios docere Theoph. Fourthly It often awakens conscience Fifthly It is the Gangrene of sin as silence and flattery are the promoters of it Sixthly Nay it countermines Satan and turns him out of the room where our table stands Seventhly Holy discourses are the freedom of imprisoned piety and the Midwife of that holiness which lies in the womb of the heart the turning up of that truly golden Ore they are the Saints Shibboleth which distinguishes him from the foolish world which travels with froth and vanity In a word holy discourse is the ease of Conscience the sacrifice of Religion the Saints refreshment the sinners chain and astonishment heavens eccho the delight of Christian Society It is a twofold Charity First To our selves it enfranchises our affections to Christ our heart is full of love to him and holy discourse gives vent to our full hearts it is the discharge of our duty Cant. 5. 10 11 and so frees us from the guilt of disobedience and Col. 4. 6. moreover it gives fire to our dedolent hearts Our hearts Luke 24. 31. must be awakened and raised sometimes by ordinances Mal. 3. 16. sometimes by prayer sometimes by holy discourses Sequi debet in unaâ—uaque familiâ mutua communicatio et mutua familiae institutio Rivet in Decal Secondly Which likewise are charity to others They may be their satisfaction an answer to their scruples a corrosive to their lusts a check to their sin thou knowest not but thy good discourse may be as an Angel in the way to stop some sinfull progress or a flame to anothers zeal and a salve to anothers sore Such discourse becomes our table on the Lords day and becomes the Sabbath as rich attire the Luke 14. 1 7. beautiful person the garment sets off the person and the person adorns the garment It is reported of the hearers of holy Mr. Heldersham that they would go home from Church discoursing of he powerful and precious truths which were delivered and so they did strew the way home with Roses and made their miles short by heart-sweetning discourse Christ when he was with his little family his twelve Apostles he would always be speaking of the things Deut. 6. 6 7. of heaven Mark 4. 10. Gracious words would flow from Job 32. 18 19 20. him as drops from the fountain or the morning dew from above It was a charge laid upon the Israelites to discourse Deut. 11. 19. of the statutes of God when they were in their Mat. 12. 34. houses sitting with their Children and Servants about them Deut. 6 6 7. The two Disciples going from Emaus Christus suo exemplo declaravit quomedo tempus inter matutinos et vespertinos caetus Sabbati insumendum est Ipse enim suos discipulos dissipatâ turbâ de rebus regni examinavit Chemn were talking of the sufferings and the affairs of Christ and then their dear Mediatour joyns in with them Luke 24. 15. Dr. Bound observeth That when we have heard the word upon a Sabbath we must discourse of it unless we will lose a great part of the fruit of it A talking of worldly affairs will chase away that truth we have been made
the spring of all irreligion Every flowr the beast feeds upon we have the sweetness of it in the milk and so all those truths we insinuate into the hearts of our Families in a chatechistical way we shall find in their behaviours and carriages The cost we bestow on our Gardens we find in the spring and then the sweetness of the Rose and the beauty of the Tulip will court both our eye and our smell so in this case our pains in chatechizing will be found in the towardliness of the youth of our Families and if we would turn our houses into little Churches chatechism must be Col. 4. 15. the chiefest consecration But if we lay aside this successful duty Ignorance will overgrow the Family and then a cloud of ignorance will easily melt into a shower of profaneness The darkness in the head will turn into darkness 1 Câ—r 2 8. in the deed and our Family may not love Christ probably because they do not know him Well instructed are usually well governed Families Let something then of the Sabbath Evening be spent and employed in this influentiall Duty CHAP. XXXV Singing of Psalmes is the Musique of a Sabbath THe Feast of a Sabbath is not to want the musique of a Ephes 5 19. Psalm The Lords day saith the Psalmist Psalm 118. Revel 5. 11. 24. is a day which the Lord hath made we will rejoyce and be glad in it And Psalms are the ecchoes of joy the hearts Revel 4. 11. melody the Saints tuning his Hallelujahs When we sing Revel 5. 13. Psalms we seem to joyn issue with the 24 Elders mentioned in the Revelation and with the Quire of Angels the Psalm 100. 2. subject of whose Song is the Lord and the Lamb who sit 2 Sam. 23. 1. upon the Throne David was not onely the great King of Judah but the sweet Singer of Israel and he did not onely 1 Chron. 13. 8 compile his psalms for the Church but himself did sing Nehem. 12. 27. forth his Songs to the Lord nay the whole body of the Judg. 5. 3. people of Israel though they cannot be Psalmists they Psalm 30. 4. will be joyous in the praises of the Lord 1 Chron. 13. 8. The wall of the City was not dedicated without singing Psalm 147. 1. much more the worship of the Temple was not celebrated without the same method of praise thanksgiving Singing is the commanded mirth of Mountains Isa 44. 23. It is the Exultation of the Earth Isa 49. 13. It is the pleasant triumph of Saints Isa 51. 11. It is the Trophie of Victories Exod. 15. 21. It is the Musique of Israels Quire 1 Chron. 16. 9. And then surely it is the joyful melody of Gods holy day Gods praise is much set forth by singing and all varieties joyn in consort The trees of the Wood 1 Chron. 16. 33. The sphears of the Heavens Isa 44. 23. The Kingdomes of the Earth Psalm 68. 32. The Saints in their greatest numbers Psalm 149. 3. The Saints in their greatest straights Isa 26. 19. The Saints in their greatest flight Isa 42. 10 11. The Saints in their greatest deliverances Zeph. 3. 14 15. The Saints in their greatest necessities Isa 52. 9. Isa 54. 1. The Saints in their greatest plenties Isa 65. 14. Jer. 31. 12. How comely then doth singing divine praise to the divine Majesty befit the holy day of God And we are to take notice that Psalms are not onely calculated 1 Cor. 14. 26. for the publick Congregation but likewise for private Col. 3. 16. families There must be a Quire in our houses Our Loquitur Apostoâ—us non tantum de publicis in ecclesiâ cantatis hymnis sed etiam de privatis Dr Jun. children like the lesser birds must sing the praises of the Creatour Our servants must understand the chief service in singing forth thanksgivings to the Lord and Governours of Families must be guides of the Chore they must be Presidents in this complacential service Tertullian tells us That the Christians in the Primitive times had their meetings before day to sing to Jesus Christ so sweet was this Duty to Christiani habuere caetus antelucanos ad canendum Christo et Deo Tertul. Lib. â—0 Epist 97. Hymnipro sympanis sumantur Psalmodia pro flâ—gitiosis cantibus Naz. Niceph. lib. 13 cap. 8. Ruffin Histor lib. 10. cap. 9. them and reputed so necessary Eusebius mentions some Hymnes which the Christians in the early times of the Gospel used to recite and sing forth And Nepos compiled many of these divine Songs for the service of Dyonisius and his Brethren Plinius secundus though an Heathen makes mention of Christians singing of Psalms to their great praise in his Epistles to the Emperour Trajan Gregory Nazianzen much presseth the singing of Psalms and Hymns upon Christians in their solemn days for the avoidance of fidling Instruments and of light and jocular songs And as if psalms were not onely the discharge of our duty but the confutation of the errours of others Chrysostom commanded Psalms to be sung in the night for the suppression of the Arrian Heresie Basil as Ruffin attests commanded the people to meet for the pouring out of their prayers and singing of Psalms The Eastern Church from the time that the Mos cantandi in Orientâ—li ecclesiá jam inde ab Apostolis est observatus Dr. Jun. Sun of Righteousness arose in the East did propagate the use of singing of Psalms and Hymns to successive Generations Nor was the Western Church defective in praising and practising of this sweet and reviving Duty Holy Ambrose so zealously pressed this duty of singing of Psalms that he would not allow times of persecution a sufficient reason to intercept it But the Empress Justina raging against Plebs in ecclesiá excubâ—bat et tum psalmi et hymni cantabantur secundum morem in Orientalium partium ut populus reficeretur c. him He commanded the common people to lye in the Church and there sing Psalms and Hymns according to the practice of the Oriental Christians that they might not be sensible of any sorrow or tediousness and this custom prevailed in after-times and was scattered into other places the Churches in other parts imitating this worthy practice And Paulinus testifies that the same excellent Ambrose brought Hymnes and Psalms to be sung in publick in the Churches of Millain and this practice overspread almost the whole Western Per omnes penè Occidentis provincias manasse resert Paulin. Church Paulin. in Vit. Ambros And if you ask what Psalms were sung in those Early dayes of the Church Augustine informeth us The Psalms of David Aug. confes lib. 10. cap. 33. And Theodoret joyns in the same assertion Theodor Hist lib. 2. cap. 24. And these Oracles were warbled forth with a lively and sweet voyce that the truths which were sung did seem to get a new life by the tune as
own heart 3. He instructs those who joyn with him And the tune sweetens it doth not lose the Scripture Counsel we sing to God Singing of Psalmes doth very much advantage us it can sweeten a Prison Acts 16. 25. Paul and Silas by singing chase Ne sit horagratiae coelestis immunis gaudio conventus sobrius sonet Psalmos Cyp. away the terrour of the night lighten the heaviness of the chain enlighten the darkness of the dungeon This divine Service can turn a Prison into a Paradise a place of restraint into the glorious liberty of the Sons of God Cyprian well advices us Let not saith he an hour of grace want its joy let serious conventions of Gods people sound forth Psalms before the Lord. This holy service prepares us for sufferings When Christ was ready to be offered up then he sings an Hymne with his Disciples Christ sups and sings and then he sets forward Mat. 26. 30. towards the Cross Joy in the Lord whereof singing is Hoc genus delectationis est animae nostrae valdè cognatum Deus Psalmos constituit ut ex iis simul caperetur utilitas et voluptas Chrys onely the rebound armes us against the dint of suffering He will scarce be sensible of approaching stroaks whose heart is taken up with God and Christ and is in the midst of his Hallelujahs no more then the three Childrens feet were parched when they trod upon flames Chrysostome informs us That God appointed Psalms both for our gain and recreation Thus being wrapt we shall scarce feel the thorne in the flesh This soul reviving duty chases away fears When the Church of Christ was much threatened by Tyrants and those Wolves of the Evenings whose Den was at Rome Among Psalmus 4â— Lutheri Psalmus dicitur others Luther was the white those Archers shot at but in the midst of the greatest fears Luther would call to sing the 46th Psalm which since is called Luthers Psalm Thus did that incomparable man as if singing of Psalms was the holy spell to charm away all griefs and fears the threats of persecutors might raise and procure As perfect love so inward joy casts out fear the triumphing and the trembling of the heart at the same time being inconsistent Whilst we are beginning heaven in this work of Angels as Basil calls Basil de laudibuâ— et virt Psal singing of Psalms we are got above the frowns and fears of the world This heart rejoycing duty can make travels sweet and pleasant it can shorten miles and hasten stages Num. 21. 17. Sive in templum convenimus ad orandum sive ad Agapen sive in domum ad mensam aut cibum nobis metipsis in Psalmâ—â— loquamur Num. 21. 17. A learned man observes That singing holy songs it is the musick of the Temple the pleasure of the feast the delight of the Table and it may be added it is the recreation of the journey The Children of Israel had a wilderness to travel through but they had a God to converse with and sweet ordinances to refresh themselves by they made their journies pleasurous and the change of their stages was onely the variety of their delight singing to the Lord strewed their way with roses This soul-raising duty hath facilitated victories 2 Chron. 20. 22. When the people of Israel began to sing and to praise God the Lord set ambushments against the Children of Ammon 2 Chr. 20. 22. c. Thus singing of Gods praises hath not onely a melody in the Church but a force and a power in the Camp Swords sometimes are no sence against songs when God and Christ are the matter of them Singing of Psalms hath heavenly ends By it we glorifie God Singing it blazons Gods Righteousness Psal 145. 7. By it we bless Gods Name Psal 92. Psal 66. 2. 1. By it we evidence Gods love Psal 47. 6. By it we declare Gods Majesty Isa 24. 14. By it we testifie Gods mercy Isa 12. 2. Psal 89. 1. By it we publish Gods Judgements Psal 101. 1. By it we proclaim Gods power Psal 59. 16. Psal 47. 6. This sacred duty David urgeth with more then ordinary fervency And in this service we joyn confort with the whole Psal 95. 1. Creation The brute and inanimate Creatures praise the Creatour by singing to him The Mountains cannot pray Psal 98. 4. but they can sing Isa 44. 23. The Valleys do not meditate but they sing Psal 65. 13. Singing is the harmony of the Forrest 1 Chron. 16. 33. Singing is the musick of the Grove Psal 104. 12. Nay the Heavens sing Isa 49. 13. And the Earth sings Psal 96. 1. Thus the Quire of all the Creatures bear a part in singing the praises of the Almighty Singing of Psalms is an excellent means to draw out our Graces and they indeed are the musick which make the Cant. 4. 16. harmony they are the spices which flow out with a pleasant and an aromatical sent 1. Singing draws out and exercises our joy Isa 12. 2. The joy of the heart is onely midwiv'd into the World by the songs of the lips 2. Singing draws out our faith The Heathens sing to the Psal 47. 7. vain Idols and we to our Jehovah Sing praise saith the Psalmist to our God Our spiritual songs keep time by the hand of faith And so Tertullian observed as was suggested before The Primitive Christians met before day to sing Hymns to Jesus Christ their dear Redeemer 3. Singing draws out our love Isa 5. 1. We sing most Mat. 26. 30. sweetly in the armes of our beloved Christ sang with his Apostles the Disciples of his bosome Moses sings with the Psal 33. 1. Children of Israel the Brethren of his love When we sing to Christ we sing to him who lies as a bundle of Myrrh between our breasts Cant. 1. 13. It is love dilates the heart it is love sweetens the voice it is love makes the tongue an Semper Mobile Arist instrument of perpetual motion 4. Singing draws out our thanksgiving Isa 38. 20. Singing is onely gratitude put in meeter and set in tune The gratefull person comes with his harp in his hand as Jephtah's Daughter did to congratulate her returning and victorious Prov. 29. 6. Father Judges 11. 34. Singing Psalms only becomes the righteous who shall eternally praise God for the Psal 30. 4. blessings of their salvation by Christ We may sing musically but not joyfully not heartily with unpardoned guilt upon our souls A wicked man is a Parot in this duty he is Prov. 13. 14. onely Satans Nightingale The Prophet saith Isa 65. 14. The Servants of God shall sing for joy of heart Wicked men can have no peace Isa 57. 21. and therefore no joy A grave Divine well observes That praise and psalms well become the Saints who sing with affection reverence and understanding otherwise this duty is as a costly garment which is rich
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
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
then say they to visit them is charity and if they have a familiar friend then to visit them is love and amity and if they have a friend with whom they deal in worldly affairs then to visit him there is a kind of necessity and they will be frugal of their time though they are prodigal of their Sabbath It is true visiting the sick is Qui operibus charitatis se benedictos haeredes pâ—â—destinatos proinde â—â—re fideles verèque oves Christi declaraverunt Illis jure adjudicatur regnum a duty of the Sabbath if the visit be sweetned with prayer spiritual discourse and heavenly instructions On a Sabbath Christ visited the sick Mark 1. 31. healed the sick Luke 14. 1. And visiting the sick is one of those duties in the faithful discharge of which we shall give up our accounts with joy Mat. 25. 36. But to visit the sick onely for a little discourse or to pass a civility or to spend some time they know not how well otherwise to dispose of this is the waste of a Sabbath and is the evil of too many in the City and Nation Indeed the Sabbath is a day of visits but they must be heavenly not earthly fruitful not complemental visits We must visit the Sanctuary by our holy approaches we must visit the throne of grace by our humble addresses we must visit our own souls by our serious searches we must try and examine our selves which is an eminent duty upon the Sabbath Nay and God hath his visits on his own 2 Cor. 13. 5. day he hath the visits of his presence Mat. 18. 20. He hath the visits of his grace Rev. 1. 10. He hath the visits of his sweet and endearing love Cant. 2. 4. But to these trifling visitants we may say ad quid perditio haec And why is Mat. 26. 8. this waste Are there so many Pâ—rentheses in a Sabbath so many loose and vacant hours as that they must be spent in chat about worldly affairs or passing of complements upon friends Are the duties of this day so few that impertinent visits must be called in to fill up the time Surely such neither understand the worth nor the work of a Sabbath This day is a golden spot which admits of no waâ—te no oâ—er-flowing moments to spend upon idle visits A gracious soul can espy no vacation in this holy season he could snaffle the Sun on this day and rein it in and sadly complains the day out-runs the duty and the Sabbath is done before his work is done But these vain persons stand idle Mat. 20. 3. in the Market place and every slight occasion can hire them Thou visitest a friend on the Sabbath is there a better friend then Christ to visit and to spend thy time with on his own blessed day Thou visitest a customer or one Talis est conditio omnium sine vocatione dei sunt otiosi nec sibi nec aliis sum utiles Par. with whom thou hast some business is not soul trade the best traffick and is it not the best industry and care to lay up treasures in heaven Art thou not more engaged to enquire after salvation then to speak with a friend upon worldly affairs Did God ever give thee a day for eternity to run a considerable part of it out in frothy discourses foolish caresses or trifling visits Thy soul is thy business on Gods holy day and heaven is the place of thy visits Let us consider the Sabbath continues no longer to us then we are employed in the services of it And if we think it so long that we can spare part of it for fruitless visits what do we do but draw up an impeachment against divine wisdom which appointed an whole day for mans converse with himself But let such take heed least their impertinent visits be not over-taken with unexpected and destructive visitations of wrath and displeasure Isa 10. 3. Jer. 10. 15. Some trifle away their Sabbath in recreative walks First The fields must either be their way to a Sermon Or Secondly They must be their pastime instead of a Sermon Or Thirdly They must be their recreation after a Sermon they must take the fresh air and they can spare no other time for it It is very observable the first of these defraud their souls viz. Those who must have a walk to a Sermon they put a cheat upon themselves they pretend they only go a Sabbath Acts 1. 12. Conscientia est judex incorruptus et adversus impium exurgit clamat exclamat occusat et judicat et quasi ante oculos pingit peccatorum turpitudinem Chrys dayes journey and it is to hear a Sermon they do not neglect the bread of life they only go a little further to fetch it But an all-seeing eye sees all the disguise and a just hand will tear thy Apron of fig-leaves Gen. 3. 7. Nay conscience can tell thee it is not the Ordinance but the walk draws thee to that distance thou mayest hear Sermons nearer home and most probably thy own Pastour it is not the delight of the Sanctuary but the pleasure of the fields is thy attractive thou walkest to please thy curious eye and not to advantage thy precious soul These are carnal Gospellers or as the Apostle speaks 2 Tim. 3. 4. Lovers of pleasure more than lovers of God As for the second factors for sensual delight who must have a walk instead of a Sermon These debauch their souls Qui amant corporis voluptares non possunt offici deo et rebus divinis voluptates spirituales erigunt animum ad caelestia sed carnales et mundanae animum deprimunt et effaeminant Theoph. It is strange Merchandise to exchange an Ordinance for a walk a sensual delight for a spiritual advantage this is to put a low rate upon the soul these out-vy Esau who sold his Birth-right for a Mess of Pottage he only sold a temporal good and in case of necessity but these sell a spiritual good an opportunity of life and grace when there is no necessity Surely these never tasted the sweets of an Ordinance nor ever knew what it was to converse with God on the Mount or to meet with Christ in his banquetting house Children indeed throw away Gold and cry after a toy and a trifle and these more childish throw away the word which is better then fine gold Psal 19. 10. Can an opportunity of grace be compensated with a little voluptuous laziness the Isa 47. 8. gratifying of wanton sence or the reaches of a vagrant heart Tit. 3. 3. Theophylact saith expresly That those who love outward pleasure they can never be affected with God or the things of God for sensual pleasures depress and keep down the soul and habituates it to softness and effeminacy Thou who vendest a Magna corporis cura est magna virtutis incuria soul opportunity for a little pleasure
seasons of Per spiritum sanctum clamamus non voce sed filiali et fiduciali affectu Abba Pater prae dulcedine teneritudine amoris quasi teneri insantes qui charissimum parentem c. Alap our spiritual communion In Prayer we cry as Children to the Father In hearing we receive messages from our Father which relate to our inward man In our Prayer God opens his hand in our hearing God opens his heart Acts 20. 27. In Prayer we enjoy his bounty God gives us even to his own spirit Luke 11. 13. In Hearing we are admitted even to the Counsels of God in that forementioned text Acts 20. 27. In a Sacrament our dainties are the body and blood of Christ and he refresheth us not from his Cellars but from his Wounds Cast thy eye upon the effects of Ordinances what wonders hath that one duty of Prayer wrought 1. It is able to overthow enemies Isa 37. 36. Vtpote pueri balbutiantes blandulâ iteratâ voculâ compellare solent Pater Pater sic credentes c. 2. It is able to divert Judgements Plagues Pestilence Famine Sword 1 Kings 8. 57. 3. It is able to bring down mercies It is the key of Heaven Jam. 5. 15. It is the most efficacious engine in the world it can open the doors of the prison nay it can open the door of the womb Acts 12. 7. 1 Sam. 1. 10 20. 4. It is the sum of all wisdom strength and policy 5. It prevails against God himself Gen. 32. 26. Hos 12. 4. Exod. 32. 11. Isa 45. 11. 6. It can work Miracles so Joshua by Prayer caused the Sun to stand still in Gibeon Josh 10. 12. What amazing productions hath this one Ordinance caused May we not then say of those who undervalue Ordinances O foolish pieces of frenzy and ignorance who hath bewitched you Gal. 3. 1. that you should trample upon Pearls walk upon Amber and neglect so great salvation Heb. 2. 3. Cast thy eye again upon the tendency of Ordinances these stars lead us to Christ They are the womb of grace Rom. 10. 17. And grace is the heir of Glory Eph. 1. 14. When we Mat. 2. 9. converse with God in Ordinances we turn our faces Sionward Isa 51. 11. and we are travelling home The blessed Ordinances Isa 35. 10. are our fresh gales to carry us to our harbour of Rest they are the birth places of the Saints the ready way to the new Jerusalem therefore whoever thou art who callest prayer a vain breath hearing a dry attendance Sacraments empty meals retrench thy errour and let the love of Christ constrain thee to better thoughts of these blessed Seasons And let not a word be unseasonable to shew thee the cause and cure of this jejune apprehension of divine Ordinances These modern Ehionites who have so low thoughts of Christs institutions they are henighted with ignorance they Ebion sumpsit nomen suum ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pauper indigus quia misellam de Christo habuit opinionem do not know there is a God in Ordinances that they are animated by a divine spirit Who opened Lydia's heart in hearing Who pricked the heart of the Jewes Act. 2. 37. in the same Ordinance Who showred down the Spirit when the Assembly met for Gospel dispensations Acts 10. 44. when God rained heaven out of heaven Indeed Ordinances are the sphear where the Sun of Righteousnesse Mal. 4. 2. turns the waters where the Angel moves John 5. 4. And if the Angel move the waters heal but these inapprehensive sinners like Balaam see not the Angel Numb 22. 23. They are prejudiced by inexperience they cannot say with David Psalm 66. 16. Come and I will tell you what God hath done for my soul Pauls Companions did not see Jesus Christ they onely heard a confused noise Acts 9. 7. These unhappy sinners never tasted how good and gracious the Mat. 11. 23. Lord is in a sweet Ordinance they never felt the power of a truth they were never enriched with the flush returns of Psalm 34. 8. Prayer A Promise well pressed home and applyed never reverberated Acts 2. 37. upon their souls with influential joy they never Psalm 85. 8. had their hearts raised to Heaven in Gospel Revelation and 2 Pet. 1. 4. in the glorious discoveries of divine Love Blind men admire Nos transeramus affectus ad coelestem illam vitam oremus dominum ut panem qui dâ—â—cae lo descendit lâ—rgiaâ—â— not the Sun The Indians more prize a log a gewgaw or a piece of brasse then Gold Gemms or Spices To them who have tasted Christ he is precious The converted soul saith of Ordinances Lord evermore give us this bread Such cry out O sweet Sacraments those divine festivals O fructiferous Prayer But now to cure this sinful and destructive mistake and to raise the price and esteem of Ordinances John 6. 34. Look on them as the means of Grace The Sun shines through the ayr and Christ works by Ordinances Preaching is not the breath of man but the power of God to salvation Rom. 1. 16. The Word is that immortal seed which is able to save our souls 1 Pet. 1. 23. These Oracles delivered in Rom. 3 2. Preaching are able to make us wise to eternal salvation It is the power of Ordinances raises us from the grave of sin 2 Tim. 3. 15. plants in us the flowers of grace causeth the day to dawn in 2 Pet. 1. 19. our souls If ever thou comest to heaven the wind of the Spirit John 3. 8. filling the sails of Ordinances will carry thee thither Look on them as the resemblances of glory Sitting at a Sacrament resembles our eating and drinking with Christ at his table in his Kingdome Luke 22. 30. the Communion Cant. 1. 12. resembles the fruition Let us then prize Ordinances which Matth. 11. 23. are the twilight and dawning of Glory CHAP. XXXIX The Lords day is a day of Rest but not of Idlenesse Caut. 5 LEt us take heed least we interpret the day which God calls a day of Rest to be a day of Idlenesse God gives us relaxation Exod. 31. 15. on his own day but it is not either for sport or sleep but for duties not for pastime but for prayer Our ground Quies non fuit ignavum otium ut Christiani nihil agerent sed ut divina curarent non sua Riv. lies fallow sometimes that we may plow it and sow it to the better advantage Rest is given us because the body and the soul cannot both well be employed together earth and heaven cannot both be minded together Now this divine indulgence must be a spur to holy duties and not our leave to play with lying vanities The Sabbath is a holy leisure our spiritual vacation to attend on the affairs of our precious souls Sabbatum est sabbatum cessationis
requies sancta sanctificata it is our happy Champion upon which we run the Race which is set before us Mr. Bernard of Batcombe observes that Sabbath includes Rest in its very name and in the holy tongue signifies no more but rest and cessation but this rest must be a holy rest Exod. 31. 15. A rest to the Lord Exod. 16. 23 25. set apart and separated to the service of God as a sanctified Septimodie quisecas eum verò diem non tibi sed domino sanctifices Muscul day of Rest Isa 58. 13. Musculus takes notice This day is not to be kept to our selves but to the Lord not to please the flesh but to serve the soul This day is consecrated time and therefore not to be employed to sinful or secular uses Ease and idleness are the locust and the Palmer worm which cat up the pleasant fruits of Gods holy Sabbath Hast thou nothing to do on a Sabbath when thou hast a soul to save Ignavè sabbatum servare sabbatum est houm asi noâ—um an account to give and a heaven to get So the Apostle saith 1 Tim. 4. 8. Bodily labour profiteth little so on a Sabbath bodily ease profiteth as little It is a worthy speech of learned Andrews To keep a Sabbath in an idle manner is the Sabbath of beasts not Men of Oxen and Asses not of Sanctificare sabbatum est illius otium habere religiosum sanctum sa cris exercitiis deputatum Christians and Saints a Sabbath suitable to Nebuchadnezzar when he kept his belluine Court in the Field and the bruit beasts were the Princes of his train Dan. 4. 33. It is the observation of a learned man It is not said in the 4th Commandement remember to keep the Sabbath but remember to keep holy the Sabbath day Now to keep holy the Sabbath is to dedicate its rest to holy pious and sacred exercises Postulandum est secessum ut melius intendamus et toto hoc die deo vacondum est the Sabbath is the souls recesse its holy retirement for service its pause from the things of the world and from the noise of earthly affairs that the Saint may hear what the Lord will say for he will speak peace to his people Psalm 85. 8. It is a seasonable calm that we row to shore without danger or disturbance Indeed as Bishop Andrews Andr. Sabbatum da tum est ad con sideranda dei opera et ad meditandum ex lege Dei Aben. Ezra affirms and that worthily Such is the perversness of mans nature that when God speaks rest then we say labour and when he saith labour then we speak rest nay we make it a policy to find labour on that day which he hath denyed us to labour in But this is the perversness of nature not the office of grace Rom. 8. 2. There hath been a general disgust in the World against idleness on the Sabbath day The Sanedrim among all varieties of men have voted it down If we run back to the earliest times the Jews informe us the Sabbath was given us to contemplate on the works of God and to meditate in his Law so Aben Ezra a famous Rabby among them Another of the same Nation and profession tells us That the Rabbi Kimchi in Psalm 92. Sabbath is more grateful to God then any other day of the week because then Man diverts himself from the negotiations of the world his abstracted mind is conversant in the sacred Wisdome and service of God So Rabby Kimchi And it is most certain that Gods blessed day was never instituted for meer cessation that man might sit down and rest himself and so take his ease but that we should meet for holy Euseb de praep Evang. cap. 2. lib. 8. Ex Phil. worship and congregate for exercises of Piety Philo the Jew is most copious in recording the savoury behaviours of the Jewes on the Sabbath which Eusebius industriously takes notice of and doth likewise observe the great advantages Notabilis errer est putare otii ergo sabbatum esse institutum which that Nation gained by their careful and strict observation of the Sabbath though afterwards unhappily they were too remiss in this kind and gave occasion to the rebukes and scorn of many Writers in those times And indeed when they fell short in Sabbath observations the crown of their glory was fallen Mannasseh Conciliator in some heat cries out It is a notable errour to conceive that the Sabbath was ordained for carnal ease That this should be the ultimate end of that consecrated day to lie on a Pillow or sit on a Couch to ease a lump of flesh And the Hierusalem Talmud that sacrary of Jewish learning and Talm Hierosolym knowledge positively affirms that the Sabbath was given to the people of Israel onely to meditate on the holy and blessed Law of God Thus we may see that the Jews sacred Code finds employment to take up our Sabbath and not to waste it in sloth and idleness Si otium sanctificas tum negotium contaminat sed datur otium ad cognoscendum deum Quia cognitio dei est magis necessaria quà m otium And if we cast our eye on the golden times of the Gospel the Primitive Fathers with much zeal declamed against sluggish Sabbaths Athanasius makes the knowledge of God to be the chief end of the Sabbath and gives us this reason Because knowledge is more necessary then rest When God imposed rest upon us in the fourth Commandment at the same time he commanded religious actions for rest must be given to some end or purpose God and nature doth nothing in vain as Aristotle observes And to what end should holy Athâ—nas de Sab. rest be given but to holy uses that man being freed from worldly cares he might apply himself wholly to the contemplation of God and his word and that the soul might leisurely converse with its beloved It is an excellent Paraphrase Aristot de coelo l. 1. c. 4 of Cyrill one of the glittering lights of the Primitive Church those stars which seem so little because they are so remote from us To hallow the Sabbath saith he is to Cyril in 8. â— cap. Amos. make the rest of it devout holy and employed to Godly exercises whereby the mind may be instructed exercised and grounded in things pertaining to godliness and to the same purpose Gaudentius Brixianus Ignatius that blessed Martyr who led the Van of all the Societies of the Fathers and lived thirty years with the Apostle St. John he thus sharply argues in his Epistle to the Citizens of Magnesia Let us not Sabbatize after the Jewish manner as rejoycing in idleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignat ad Magn. but let us keep Sabbaths spiritually rejoycing in the meditation of the Law not in the remission of the Body admiring the workmaniship of God
not drinking things luke-warme nor walking measured paces not rejoycing in dances c. And Chrysostom urges with much holy fervency That on the Sabbath we should lay aside all the affairs of this life and withdraw our selves from them and spend all the leisure of the Sabbath in things spiritual and divine which concern our souls This eminent Person makes a difference between sloth and rest the one concerns the body the other the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom 5 p 225. and he clearly states the Question that the Sabbath was never given us to please a piece of clay but to serve the interest of that piece of eternity which every one of us carry in our own bosoms And on this manner Augustine courts his Auditors We must know dearly beloved That it is therefore August appointed of our holy Fathers and commanded to us Christians that upon the Lords day we should rest that reposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Load Can 29. from all worldly business we might be more fresh and prompt for Gods divine worship and may with more ease attend upon the will and service of God Nay a whole council viz. of Laodicea in the twenty ninth Canon hath these words It doth not become Christians to Judaize and to be idle on the Sabbaths This was the spirit and temper of the Primitive times they press that our Sabbaths might be spiritualized not that our work should wholly cease but only should be changed that the labour of the hand should be turned into the working of the heart that manual operations should be turned into mental contemplations and on this day our work must not be servile but seraphical we must not throw away the Pen but we must write the fairer In the middle times of the Church when such dark Thom. Aquin. 22dae quaest 122. 4 3. 11. 3 dist Art 15 Quest 1. clouds had over-spread it that spiritual worship was as Saul among the Prophets rare to a Proverb yet then the employing of the time of a Sabbath in holy service was accounted morall in the fourth Commandments and scoffs were bestowed freely by the writers of those times on those who wasted the Sabbath in plays or idleness This bright Alex de Alens p. 3. quaest 32. Scol l. 2 de instit qu 4. Artic. 4. truth like a star in the night made its way to shine in the darkest times The fine spun disputes of the Schoolmen could not distinguish it away but it brake through all their curious webs This truth was so fastned in the Church it could not be disputed out by the School And let Semper eadem not only be Queen Elizabeths Motto but the Sabbaths holy observation In the dawning of Reformation there was light enough to discover this truth many eminent Divines those burning and shining lights which blaze more because they are nearer to us give in their suffrage for spending the Sabbath in holy exercises sharply decrying Hinc colligimus deum non de re nihili aut flâ—cci loqui cùm sanctificationem Sabbati nobis commendâ—verit Calv. sluggishness and sloth on this blessed day It is the grave observation of incomparable Calvin That God speaks not of a small matter when he commands the sanctification of the Sabbath but doth exhort us to a diligent marking of it and our want of care to mark is a breach of this Commandment This worthy man could not imagine that a Memento should Preface a day of sloth and idleness that we might take our carnal ease without such an alarm To walk in the fields to sit idling at the door of our house to chat in a room upon a Sabbath are no such importances as to require such diligent attention or exact observation there is little holiness in any thing of this A carnal man may rest from labour and never much mind or need a command Nature will let us to take our case without any special command from the God of nature The great Jehovah had never needed in the midst of thundrings and lightnings with great Exod 10. 18. terrour and Majesty to give out a command for us to go to a Bench to sit on to a couch to talk on or to a bed to lie on A School-master need not make a set speech or tune his language to strains of Oratory to perswade his Scholars to go to play and be idle Idleness needs no great enforcements wants no arguments of reason nor paintings of Rhetorick we can prate of worldly affairs and take our pleasing pastimes without any attractive engine Zanchy speaks very pregnantly to this purpose I call saith he this dayes rest Zanch. de oper creat p. 3. l. 1. c. 1. divine and holy because as God is never idle so he would have us take rest in soul and conscience after that manner that yet notwithstanding we be alwayes employed in those things which are of Gods spirit and which appertain to the glory of God and to the good both of our selves and others The cause of commanding rest upon the Sabbath was not for rest sake and that man might be idle but that he might altogether spend that whole day in divine worship Thus this Reverend Person Sed ut toto illo die possint vacare cultui divino Zanc. in quartum praecept rightly stateâ— the Question and truly asserts that as rest is included in the Commandment so holy and spiritual worship is the end of that rest God calls us off from Earth to mind Heaven and the body must have a vacation that the soul may have a Term the body must decrease that the soul may increase Corporal rest is only the means by Non igitur cum Ethnicis sentiendum festos dtes tantúm quietâ—s remissionis causa suscipi quorum finis â—sset recoâ—datio beneficiorum dei in convocatione sancta c. which we may pursue our eternal rest This learned Rivet looks upon it as a brutish and heathenish Opinion to think that God should give us a holy day for sloth and remisness and he positively tells us That the end of the Sabbath must be the recordation of divine benefits and to refresh our memories with most grateful rehearsals of Gods bounty and to put up prayers for future grace for the leisure of Saints must not be fruitless The eccho of this golden sentence is true and sweet A godly mans leisure must not run waste When the world gives him a short quietus est he must rest in God His spare hours from his outward affairs must be his serious hours for his soul The Saints have alwayes work to do on this side eternity but especially on that day when rest is commanded us to look after eternity Hospinian here accents Finis tertius est Sabbati ejusque otii ille est subliâ—â—or Vt vir spirituaâ—is ad aeternam sui saluteâ— propior accedat ut vitae sanctae â—fficiâ—â— occupetur
operum sui ante-actorum recordatiom sese applicet c. Hosp Dicitur Sabbatum Domini et Sabbatum sanctitâ—tâ—s et sanctâ—tas Domini quia non modò dei sancti est sed et sanctum eâ— et rebus domini publicè et privatim dicatum et impendendum est c. Leid Prof. this truth most sweetly There is saith he a sublime end of the Sabbaths leisure viz. That we might get nearer to eternal salvation that we may follow the duties of an holy life that we may remember our former actions and so drenâ—h our selves in tears of repentance and this saith he the very Jews can not deny Our Sabbaths according to this worthy man are only post dayes for heaven opportunities for grace which is the morning star of glory and the dawning of blessedness Nay let us hear a Quaternion of Divines the Professours of Leyden Cessation of work say they is commanded not that we should only enjoy corporal idleness but fall upon spiritual business holy duties and exercises It is not called the Sabbath of man but the Sabbath of the Lord not only because God is the Author of it but likewise because it is to be dedicated to and spent in the things of the Lord both publickly and privately and is to be directed to the sanctification of his name These Champions of truth direct us to the proper end of the Sabbath which is not to waste but to work not to consult our ease but to consult our souls Our temporal affairs must be suspended that our better affairs may be minded The poor soul should have been whâ—lly neglected had not the God of it appointed one day in the week for its service and salvation This truth is so apparent that our very adversaries joyn issue in the attestation of it Mr. Bâ—erewood who wrote so zealously for sports on the Sabbath yet in his second Tract pag. 15. acknowledgeth That the Commandment for the Sabbath enjoynes 1. The outward worship of God Manifestum est non moâ—o legis hujus judicio sed ipsâ—â—simâ expeâ—iâ—ntâ—â— non facere ad vâ—â—ae religionis profectum siotia multiplicentur Musc 2. Cessation frâ—m works as â— necessary preparation for that worship that as the end and this as the means So then by his confession to holy rest we must joyn holy work And experience tells us saith Musculus that too much leisure never makes for the increase of Religion no more then the Country-man gains by his fallow ground Nay the very Heathens themselves laughed at idleness upon the Sabbath And Seneca derided the custom of the Jews upon their Sabbath because they spent it in things vain and impertinent and not in the worship of God and said The Seneca derisit Sabbatum Judaeorum quia non vacabant divinis sed rugis et inutilibus Aquin. Jews threw away the seventh part of their lives And surely that sin must be grievous which becomes the scom and derision of an Heathen that crime must needs be great which lies open to the discoveries of Natures light But the Scriptures which are the most authentick testimony in this case will bring in most ample witness they will find us employments for the Sabbath 1. If we look into the Old Testament we shall find the sacrifices to be double on the Sabbath day Two Lambs of Num. 28. 9 10 the first year without spot and two tenth deales of flower with a meat offering mingled with oyl and the drink offering thereof this is the burnt offering of every Sabbath besides the continual burnt offering and the drink offering Numb 28. 9 10. There must ye see be an over-plus of sacrifice on the Luke 23. 3. Sabbath then our worship must be in the full and not in the waine in the strongest tide not at low water Likewise Convocatiosancta fuit totâ—us populi ad opera sacra et divina on the Sabbath there was to be an holy Convocation and surely the Jews did not meet solemnly to look one upon another Their meeting in the Temple or the Synagogues spake worship something of Service Divine Likewise on the Sabbath there was the reading of the Law Gods will was then opened to the people Nehem. 8. 8. The Sabbath was not a day of sloth but instruction it was not a day to be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantica singu laria Sabbato unoquoque occinenda erant Leid Prof. the rubbish of ease but to be built up in the most holy faith And on the Sabbath there were certain solemn songs chanted forth to the praise of the Creatour and therefore the ninety second Psalm is inscribed a Psalm for the Sabbath And there was likewise reasonings and discourses of Divine things as we have hinted Acts 17. 2. There were exhortations given to the people for their furtherance of faith and godliness Acts 15. 21. Moses was preached every Sabbath day as the Apostle James speaks in the fore-cited place So then the Sabbath wanted not its employment in the times of the Law Nor did the Lords day run waste in the times of the Gospel then the Disciples met together the Sacrament was administred the Gospel was preached Acts 20. 7. And charity was collected 1 Cor. 16. 1 2. Which duties unquestionably wanted not the concomitancy of fervent prayers and supplications so then there was an aggregation of holy and solemn services Holy duties were not as a single star but as Isa 65. 8. a constellation and in that cluster there was a blessing So Old and New Testament are a twofold witness to condemn Mat. 18. 16. sloth and idleness upon Gods blessed day And by the mouth of two witnesses especially if infallible every thing shall be established And indeed idleness on any day carries its brand in its Milites otio si incipient luxu diffluere murmurare pecuniam inclamare Ordinem omnem turbare aâ— tandem rebellare Alap forehead Idle Souldiers will easily turn mutinous Idle Scholars will easily degenerate into sin and ignorance and idle Tradesmen will easily sink into want and poverty Abundance of idleness was one of the sins of Sodom the worst of places Ezek. 16. 49. It is the sink of sin the Common shore of evil it is the rust of the soul which eats out its noble faculties Themistocles used to say It was burying men alive And idle persons like wanton widows to use the Apostles phrase are dead while they live 1 Tim. 5. 5. And Ephr. Syr. de consummat seculi the Apostle makes idleness the source of many other sins 1 Tim. 5. 13. It was once the saying of Ephrem Syras Do not fly labour least the Crown fly from thee Idleness is every way sinful It is opposite to mans condition He was born to labour Gen. 3. 19. Dew is not more natural to the surface of the Homo natus est ad laberem sicut avis ad volatum Earth then sweat is to the brow of
world the Sun which he created he now causeth to rise every day the waters which he created he now either restrains to calmness or leaves to rage Man whom he created still he forms him in his Mothers womb Psal 139. 16. And in this we must imitate God who is not onely the Legislatour to command but the pattern to exemplifie Sabbath Rest we must be still working we must on that holy day work out Phil. 2. 12. our salvation with fear and trembling and this is our greatest providence the great work of Government for us to subject 2 Cor. 10. 5. our souls to the obedience of Christ 2. Idleness on Gods holy day swerves not onely from the pattern of the Father but likewise from the example of the Son Jesus Christ was as the School-men speak upon another John 5. 8. account purissimus actus all activity upon the Sabbath Luke 13. 12. then the wrought his wonders then he made his cures then Luke 14. 4. he preached his holy and heavenly doctrines then he enriched Luke 4. 32. the world with his heavenly discourses then he went up and Luke 14. 16. down doing good The Sabbath was the sphear of his love Acts 10. 38. the orb of his light the testimony of his power and the Mat. 12. 13. stage of his most glorious actions It is observable Christ Luke 4. 3◠enriched the Sabbath with all variety of good then he taught the soul then he cured the body then he healed men of their sicknesses and women of their infirmities then he cured patients of spiritual maladies then he cast devils out of them these embroydered robes of love and power Christ cloathed the Sabbath with and canst thou sinner eye Christ and slide over a Sabbath either doing nothing of that which is worse then nothing Canst thou melt a Sabbath into dross by idleness Shall the head be so vivacious Fug tiniquitatis est signaculum gratiae Alap and thou who pretendest to be a member be in a Lethargy in a Swoon be crampt with sloth and laziless on Gods holy day Either name not the name of Christ or depart from this iniquity Study to draw Christ upon a Sabbath 2 Tim. 2. 19. and this will be as Aristotles iron ball in his hand which when he fell asleep fell into a brass bason and so awakened him this will keep thee active and vigilant say Christ and this this will put thee upon work and service Idleness on a Sabbath is neglecting great salvation the idle sinner on this day loseth great opportunities of life great Heb. 2. 3. condescentions of love great advantages for the soul How many have been delivered from the womb of a Sabbath new 1 Pet. 2. 2. born babes in the Church when God hath said to the loins of an Ordinance give forth and to a spiritual opportunity keep not in When the wind blows strongly the waterman Quid prodest Christum sequi si non contingat consequi sic currite ut comprehendatis Bern. sets up his sail rnd plies at the Ore more industriously Sabbath opportunities are our good wind for heaven now we must set up our sail by diligent attention and sweat at the Oar by earnest devotion now we must row hard towards the shore of rest and happiness we must not be as the Drone but as the Bee sucking honey from the flower of every Duty and every Ordinance Indeed sloth is one of the blackest spots in the feast of a Sabbath And yet how many are sitting 2 Pet. 2. 13. idly at the doors of their houses when they should be Jud. v. 12. knocking at the door of heaven and enquiring for the way of salvation they are talking frivolously when they should Luke 16. 17. be speaking to God in holy Orisons and Supplications they are throwing away time when they should be laying up treasures Luke 12. 33. even treasures in heaven I may say to such foolish sluggards in the same language which the Mariners spake to Jonah Jon. 1. 6. What mean ye sleepers why do not ye gather your clusters in the vintage of a Sabbath why do not Mat. 20. 6. ye reap your advantages in the harvest of a Sabbath why do Omnes sine vocatione dei sunt otiosi nec sibi nec aliis utiles Par. ye not follow the suit of your eternal souls in the term-time of a Sabbath Pearls are not found in every Rock Gums do not drop from every Tree Mines are not sprung in every field nor is Manna for the soul to be gathered on every day The careful traveller will not spend his day in sleeping in an Inn. And let us consider the Sabbath is a day of diversion but not impertinency CHAP. XL. Some incident cases proposed to satisfie Conscience in Sabbath-observation THe Lords holy day as it is enriched with many sweets Sicut mercatoves per cancellos vimineos transeuntibus merces è domo ostentant non propè et distinctè sed procul sic deus se nobis ostentat in hac vitâ Alap so it is encompassed with some scruples not as if there was any obscurity in the command or cloud in the day but man in this life knows onely in part 1 Cor. 13. 12. And a twi-light knowledge engenders doubts hesitations and scruples and as in other things so in Sabbath observation And therefore this Chapter shall be spent in directing conscience least it lose it self in by wayes and irregular ranges which a faint light may subject it to Several cases may serve us instead of several lights to guide us in the way of peace and security on Gods blessed day Case 1 What we must do in the non-performance or in the maleperformance of Sabbath duties Many in the close of a Sabbath Psal 137. 2. are ready to hang their harps upon the willows and to shed a shower of tears when they look back and think they have been in the Wine-cellar of Christ but they have not refreshed their souls they have sat with Christ in his banqueting house but they have enjoyed no divine or spiritual Cant. 2. 4. delight many duties they have neglected more they have formally passed over the Sabbath is run out scarce any stoopings left and yet they have not quenched the thirst of their souls the term time is gone and their cause is as it was or rather is further off then before they are very sensible though they have not filled up the spaces of a Divine Mat. 5 5 Sabbath they have dropped into the vials of divine displeasure This is their case and this is their moan and let it not Lamen 1 12. be nothing to all those who pass by Now therefore to satisfie Revel 16. 1. this case Those who have been either short or superficial in the duties of Gods blessed Sabbath Let them lie in the dust Sabbath sin should cause seri us
Satan into a day with God in attending on holy Ordinances This was the spirit of the primitive times they accounted all time gain and advantage which was spent in Divine Communion And indeed this is for Adams posterity to re-enter Paradise Gregory Nyssen in his second Oration which he Greg. Nyss Orat. 2dâ de 4to Martyr made concerning the Martyrs makes mention of some things he had instructed his people in the day before and in another Oration bids them call to mind those things he had delivered before in the week time this eminent light of the Church evidences in his own practice that it was the custome of the Church in those times to enrich the week with Nudius terti mi et hesterni diei sermones sequitur hodierna lectio c many seasons and opportunities of Gospel dispensation so far were those times from Subpenaeing flesh and blood to attest an incapacity for the services of a whole Sabbath Augustine in many places of his incomparable works mentions Aug. in Joan. his daily labours with his people for spiritual edification So Tom. 2 dus in Psal 68. Tract 16. Joan. Tractat. 18. in Joan. Tract 22. in Joan. Cyprian was likewise taken up in daily travels with his hearers to promote the increase of their faith and knowledge Nicephorus reports in his Ecclesiastical History that Alexander did daily exhilarate the Niceph. Hiâ—t lib 8. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Church with divine Institutions Indeed these orient times of the Church were made more celebrious by the painful labours of the Ministers and the diligent attention of the people every day for as Chysostome speaks in his tenth Homily upon Genesis Holy discourses are calculated for every day No day is incongruous for heavenly Communion And the learned Father well comports with the sence and language of the holy Apostle Phil. 3. 20. For our conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita civilis is in heaven from whence also we look for our Saviour the Lord Jesus Christ But on the Lords day in the primitive times holy duties Licet nâ—â— ingâ—â—ereâ— spirituali doctrinae non praejudicat Chrysost were multiplied nay the Minister must not give over preaching though the night comes on if Chrysostome may give in his verdict Basil in one of his Homilies tells us That his own course was to begin his Sermans early on the morning of a Sabbath and towards the evening to preach a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil second time The morning Sermon he called the morning food and his evening Sermon he stiled his evening joy which he used to bring to his Auditours Thus this worthy person made it his triumph to spread morning and evening Hic igitur et nâ—s Orationem hanc nostram ad rotum quietemvs deducendá esse censemus Basil daintiâ—s before the people who came to feed upon them Nay thus he speaketh in one of his Homilies Behold the evening commands me silence the Sun being now set yet I judge it fit to lengthen out my discourse to the time of bed and rest So unwearied were the Ministers and people in those gloriâ—us times in holy duties and administrations Augustine In diebus do minieis ab omnibus aliis feriantes soli cultui divino simus intenti in his second Sermon upon the 88 h Psalm mentions his reduplicate labours upon Gods holy day The rest of the Lords day saith a learned man must be wholly taken up in divine worship Then the level of the soul must be wholly heaven-ward all diversions to earth or ease are deviations To mind any thing but the soul on the Sabbath is not impertinency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Non miremint fratres charissimi si hodie ter sermonem deo adjuvante Pâ—rfeceâ—o but impiety Chrysostome hath an excellent speech The Sabbath saith he is not given us for ease but for rest and that rest must be spent in things spiritual To which is accommodated a speech of another of the Ancients in an Epistle of his to his brethren in the wilderness Do not wonder saith he if in Gods strength I have preached thrice this day Now to object flesh and blood cannot keep a whole Sabbath this is a contradiction to the servent spirit of the primitive Church this is a spirit fit for the dregs of time Some of the more serious Jews thought the Sabbath but seant measure and too short a time for soul enlargements Among the Jews some began their Sabbath soâ—ner then others as those who dwele at Tyberias because they dwelling in a Valley the Sun did not appear so soon to them as it did to others Some again continued their Sabbath longer This was done by those who dwelt at Tsephore a City placed upon the top of a Mountane so that the Sun did shine longer Buxtorf Comment Masor cap. 4. ex Masar to them then to others Hence R. Jose wished That his portion might be with those who began the Sabbath with those of Tyberias and ended it with those of Tsephore This good man would take the first dawning of a Sabbath and wait the Psal 42. 1 2. last appearance that his soul might enjoy a larger space for Psal 84. 10. communion with God A gracious soul thinks the longest visits Phil. 1. 23. Cant. 7. 5. are the sweetest and duration crowns their fruition Surely war is sweet and Sabbaths long to unexperienced persons Dulce bellum inexpertis But further to discover the nakedness of this objection and more fully to answer the case we must take notice there are great varieties of duties and ordinances to sweeten a Sabbath and to render it free from all nausea and tediousness Several Instruments make the Consort and raise the musick Prov. 30 15. to a greater delight and pleasantness On a Sabbath we do 1 Sam. 3. 10. not only say Give give in holy prayer nor do we only cry with Samuel speak Lord for thy servants hear in hearing of the word But the duties of a Sabbath are like the gifts of the spirit full of diversity 1 Cor. 12. 4. There are Sacraments Eucharistia est convivium dominicum in die dominiâ—o ab ecclesiâ administrari solita fuit Tertul. to give us a prospect of Christ Holy meditation to sublimate our souls heaven-ward reading of the Scriptures for spiritual instruction Singing of Psalms in imitation of the Hallelujahs of heaven spiritual discourses for mutual consolation Harmony is the Sabbaths melody and our tiredness in one duty is removed by the sweetness of another The Sun with speed and fleetness runs through the twelve signs of the Zodiack nor is it alwâ—yes lodged in one house Variety of things which are excellent is not a little ground Omni modo Orationibus insistendum est ut si quid negligentiae per sex dies acciderit per diem resurrectionis dominicae precibus
by the Father's benediction The before-mentioned Lactantius tells us The Sabbath took its rise not from the History of Manna but from Gods resting on the Sabbath-day after the finishing of the six days works Theodoret most elegantly observes That least the seventh day should want its honour nothing Tertul. contr Marcion lib. 4. cap. 12. Septimo die deus nihil facit sed hunc diem benedictione honoravit being created thereon God set it apart to be a Sabbath a day of holy Rest And indeed Gods chief work on the Sabbath is forming the new Creature 2 Cor. 5. 17. not creating the Man but the Saint not springing man out of the dust of the Earth but raising him out of the Theodor. quaest 43. in Exod. dregs of sin That he may be his workmanship created in Christ Jesus unto good works Eph. 2. 10. Eph. 4. 24. On the holy Sabbath the works of God are works of grace not of nature and he doth not multiply but beautifie the Creation God doth not create on it new species and kinds of Creatures but new hearts and new spirits The Schoolmen who lived in the Iron Age of the Church Estius in lib. 3. Sentent Dist 37. Sylvestranus Richardus de mediâ villâ Alex. Alens part 3. quaest 39. fol. 128 Benedixit sanctificavit deus diem septimum i. e sanctum celebrem esse voluit Sanctificavit i e. consecravit Caeteros dies operum exercitio deputans il lum suo cultui emancipavit Hugo Card. Sabbatum est dies requiei i. e. vacationis ad deum Alex. Alens and rose at Midnight yet by their dark-Lanthorn they could see this truth they generally refer the Institution of the Sabbath to the beginning of the World and fairly conclude That Gods blessing and sanctifying the Seventh day was its consecration to be a day of holy Rest and a future Sabbath Alexander Hales saith positively That the Sabbath was observed of the Fathers before the Law Hugo Cardinalis truly asserts That the other six days God deputes to the affairs of the world but the seventh day he hath ordained for his own worship and this was originated from Gods sanctifying the seventh day in the primitive Institution The Schoolmen generally say God sanctified the seventh day Gen. 2. 3. and this is no more then his separating of it to holy purposes for his own more solemn and immediate worship Gerson the famous Chancellor of Paris speaks even the same words with Hugo Cardinalis and as the Schoolmen of the middle times of the Church heartily assented to this truth so those of latter times agree in the same opinion Suarez saith It is most probable that the Sabbath was from the beginning and so propagated by tradition to posterity For we must know that the Church in the first times of the world was immured in Famiâ—ies and most easie it was for one Family to hand down to another those Solemnities which God enjoyned them and more especially the blessed Sabbath wherein those pious Ancestors were to enjoy more solemn and sweet communion with their glorious Jehovah To frequent Gods worship is most adaequate to natural reason saith the above-mentioned Suarez Surely this great truth of the Sabbaths origination must gain much credit from the School-mens attestation when they were Similiter est naturali rationi consentaneum ut dei cultus frequentèr exerceatur ideò temporis determinatio est ex morali ratione Suarez too prone to dispute every thing and to make the most evidential truths problematical The Schools were ever for pro and con to question every the most sacred truth which passed by they would bandy those Scriptural assertions which carryed most light with them and subject those things which were most taken for granted to their discussion and ventilation But to close this particular with a good rule of the Schools viz. To dedicate some time to the service of God this is natural to dedicate the seventh part Filiut Mor. Quaest Tom. 2 in tertium Praeceptum Bannes secunda secundae Quaest 44. Art 1. of the week to the service of God this is moral but to sanctfie this weekly Sabbath as we should this is supernatural the spirit of God teacheth us to sanctifie the Sabbath this is only from grace In the midst of all their Sceptiscims this is a most worthy speech And as for our modern Divines who stood upon Giants shoulders and therefore had a fairer Prospect of divine Covarruv Resol l. 4. c. 19. truth They generally assert the Sabbaths original from the beginning of the world Luther who led the Van of the great Ministers of Reformation plainly asserts That if Ambros Cathar enar in Gen 2. toto dejust jure l. 2. Quaest 3. Cultus est à naturâ modus a lege virtus est a gratiâ Scholast Adam had never fell yet he should have kept holy the seventh day as a Sabbath to the Lord and should have transmitted the knowledge of this day which was to be spent in divine worship Other dayes Adam was to till the ground to look to the Beasts of the field but this day to converse with God and this day saith Luther Adam kept solemnly after the fall and a testimony of this are the sacrifices of Cain and Abel therefore the Sabbath was designed to the worship of God from the beginning of the world What more full more clear Si Adam in innocentiâ stetisset tamen habuisset sacrum diem septimum eo die decrevisset posteros de voluntate cultu dei laudasset deum et gratias egisseâ— obâ—uâ—â—sset aliis diebus coluisset agrum pecora curasset Immò post lapsum habuit diem illum septimum sacrum Luther in Genes more plain Zuinglius agreeing with Luther saith roundly That the Sabbath was ordained from the beginning of the world and took its first rise from the close of the Creation This blessed man who lost his life in defence of the Protestant cause sealed this with other truths with his precious bloud Calvin saith expresly That God rested on the seventh day and then blessed it that this day might be through all ages dedicated to rest not to idleness but to holy rest that our minds might be freer for boly contemplation on God the great Creator of heaven and earth For God saith he is no way pleased with empty leisure that man should do nothing but with a necessary vacation for converse with himself And Reverend Beza who was so rare in sacred Criticks gives us in his judgment acquiescing in this truth and plainly tells us That the seventh day stood from the Creation of the world unto the Resurrection of Christ when the seventh day Sabbath was turned into the first day Sabbath by the holy Apostles Zuingl com in Exod. 20. So that now we cannot say of the Sabbath as is said of the River Nilus that its fountain head cannot be known when
in all our toyle and gains on the six days Gods day concerns our better part the week dayes only our outward man 2. Gods bounty in giving us a day for converse with himself The Sabbath is a day wherein Christ gives his visits the spirit works his wonders the Father shews his face to the children of men this blessed day is the morning star of happiness the worlds choicest festival and those who are blessed with it may say with the Psalmist Psal 147. 20. God hath not dealt so with every Nation It is Sabbath-enjoyment makes every Province a Goshen every place a Paradise every nation a Canaan and every City a Jerusalem The Sabbath is stil a sign between him his people that he is among Ezek. 20. 20. them and the foot-steps of his presence remain with them 3. Gods own pattern God rested on the seventh day that he might be presidential to us in our holy rest In the command for the Sabbath God is not onely our Soveraign to enact a law for us but our example to set a copy before us and therefore in this we must be perfect as our Father in heaven is perfect Mat. 5. 48. Philo Judaeus bids us spend the Sabbath in holy contemplation and the study of spiritual wisdome In hoc deum sequeremur operando sex dies septimâ verò requiescendo vacando contemplationi et studio sapientiae sequere deum hâ—bes dei exemplum et praescriptum Phil. Jud. and in this follow God who is an example of holy rest ye have not onely his prescript but his pattern And indeed as Mr. Byfield observes Gods example doth not court us but bind us to an holy imitation 4. Gods benediction which he sheds on the Sabbath is a reason to enforce the command God blessed this day above all dayes we may say of it as once it was said of the Virgin Mary in another case Hail thou art highly favoured the Lord is with thee thou art blessed among dayes Morning and Evening doth not describe this day as it did other dayes no Evening predicated of it to shew its prerogative above all other dayes this day is all light all day all sun-shine to prefigure our eternal joyes God doth most delight to dispense Luke 1. 28. his grace on this day Heathen Princes are wont on their Coronation dayes to cast about Gold and Silver and Gen. 1. 5 8. largely to scatter their donations God on this solemn day is present with us in holy duties and sheds abroad in our hearts his holy graces then he comes and speaks with his people and is magnificent in his royal and spiritual donations And what need so many reasons to press a rite a ceremony to urge a shadow Col. 2. 17. A meer command is sufficient to enjoyn a fainting ceremony an ordinance calculated onely for a time there need not so many cords of reason to bind a ceremony upon us which will soon die away and be evaporate Let this be superadded In the fourth Commandment God gives us reasons which are common to us Christians with the Jews As namely 1. Conformity to Gods Image which is no less proper to us then the Jews 2. The memorial of the Creation for which benefit the Ex creatione nos omnes possumus et debemus deum agnoscere cognoscere Alap Patriarchs before the Law and we since are no less bound to be thankful to God then the Jew 3. Rest of our selves and families a common necessity to us as well as to them therefore this Commandment appeareth moral and to be given to us as well as to them And seeing the reason of this 4th Commandment doth urge as well as the reason of the second third and fifth Commandments why should not this Commandment tie us to the observation of it as well Ratio immutabilis facit praeceptum immutabile as the other and why not Christians as well as Jews Its reasons are as strong why should not its obligations be so too Let us look upon the fourth Commandment in the congruity of it how agreeing to the principles of nature The learned Twisse argues most profoundly we are to distinguish three things in subordination the latter to the former 1. The first is a time in general to be set apart for Gods worship 2. The second is the proportion of this time Igitur deus benedictus cupiens Sabbatum cujus sanctimoniam tantis documentis approbaverat in aeternum ab omnibus coli decem praeceptis illud inseruit quo scientes praecepta aeterna esse etiam hoc quartum praeceptum inter ea habendum intelligerent Manasseh Ben Israel 3. The particularity of the day according to the proportion specified Now the first seems of necessary duty by the very light of nature to as many as know God and acknowledge him to be the Creatour and this is the highest degree of morality in the fourth Commandment As to the second we are something to seek by the light of nature as whether one day in a week or one day in a month or more so that herein it is most fit we should seek direction from God who is the Lord of the Sabbath 1. Because the service of the day is his and it is but fit he should cut out what proportion of time he thinks fit and convenient 2. Because of the maintenance of uniformity therein and least otherwise there may be as many divisions thereabouts as there are Churches in the world For reason of a conjectural nature is various and therein commonly affection bears the greatest sway and draws the judgement to comply with it but when God hath determined a certain proportion of time we shall find great congruity therein even to natural reason more then in any other Dr. Field as Mr. Broad reports professeth That to any one who knows the story of the Creation it is evident by the light of nature that Consentaneum est maximè rationi ut post dies sex opera rios unus cultui divino consecretur Et hoc praeceptum manet et est perpetuum et jure naturali et lumine constitutum one day in seven is to be consecrated to Gods service And Azorius the Jesuite in his moral institutions acknowledgeth that it is most agreeable to reason that after six working dayes one day should be consecrated to divine worship Now by the light of nature it seems far more reasonable that one day in seven should be employed in Gods service then one day in a month for such long strides and great chasmes would quickly breed an estrangement between God and the soul and if a seventh part of our time be consecrate to God better a seventh day then the seventh part of every day because the Azor. Instit Moral Part. 2 dae cap. 1. lib. 2. worldly occupations of each of those dayes must needs cause miserable distractions Thus reason may discourse in a probable manner when God
likewise of this day is of no less excellency then the Fathers blessing of the seventh day Nay how many wayes did Jesus Christ bless his own day By his Glorious Resurrectiâ—n when the Sun of Righteousness diâ— riâ—e wiâ—h healing in his wings to visit and make Mal. 4. 2. Rom. 13. 12. happy the world and to make it day among the Sons of Men. By his several apparitions on this day when Christ did exhilarate and revive his sadned and disconsolatâ— Disciples St. Aug. de Câ—vit dei lib. 22. cap. 30. with the bright intervals of his pellucid and salvifical presence But of this more hereafter By his heavenly instructions on this day Luke 24. 25. when as Elijah now he was going to heaven he dropt his Mantle and shewed his Disciples his mind by revelation 2 Kings 2. 13. before he shewed them his face in glory By illuminating the minds and opening the understandings ings of his Disciples more eminently on this day Luke 24. John 20. 22. John 20. 28. Rev. 22. 16. 45. On this day not only the morning star arose in the World of inhabitants but in the hearts of the Disciples and he opened not only the curtains of the grave but of the minds of his Apostles by his redoubted and omnipotent operation By breathing the Holy Ghost upon his Disciples John 20. 22. as on this day When Christ did that by his breath which the Minister cannot do by his Zeal the Scholar by his Art the Friend by his love nay Nature it self by its force Aug. Serm. 15. de verb. Apost viz. inspire the heart with holy principles and the head with holy knowledge and spiritual understanding By the installation of his Apostles into their supream jurisdiction giving them power to bind and to loose in heaven and in earth John 20. 21 22 23. On this day the Apostles received not their Miter but their Mission and the emblem of their dignity was no ceremonial vesture but a supereminent power All which blessings Christ scattered on this solemne day our Christian Sabbath and on this day as an essay of converting power Christ by the Ministry of Peter turned three thousand to his own Divine self Now all these blessings which Christ heaped on this day Acts. 2. 41. what are they but so many acts of consecration They are only the pouring out of the oyl to anoint it to be far above its fellows and to be the Christians solemn and weekly festival And thus Ignatius calls our Sabbath the Highest and Psal 45. 7. Queen of dayes The argument then is very forcible à pari if the Fathers blessing a day made it a Sabbath to the world before and in the times of the Law then the Sons blessing a day must needs make it a Sabbath to the world in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignat. John 5. 23. times of the Gospel And this is the more to be taken notice of because Christ saith expresly John 5. 23. That all men shall honour the Son even as they honour the Father Reas 3 Christs Faithfulness in his Church proclaims him the institutor of his own day God the Father when he had ordained Expendendum est quod non solùm ritus et ceremonias populo suo dedit deus quibus ad fidem charitatem gratiarum actionem observantiam dei imbuerentur sed et certa tempora praescripsit in quibus vigore legis praescriptas Ceremonias exercerent Haud permisit illis libertatem ut ferias quas et quando vellent pro suo libero arbitrio figerent out refigerent mutarent tollerent multiplicarent minuorent sed ferias servandas tradid it ex quibus est Sabbati sanctificatio Muscul his worship leaves it not to Moses nor to the people of Israel to appoint a set and solemn day for it but he himself first ordains it in paradise Gen. 2. 3. and then revives and renews it on Mount Sinai Exod. 20. 8. Nay when the Idolaters among the people of Israel did invent a worship they who invented it instituted a day for it Exod. 32. 5. Jeroboam when he devised a worship he likewise ordained a day for it 1 Kings 12. 32 33. So Nebuchadnezzar when he set up an Idol and appointed a worship for it he set apart a day for the performance of this worship Dan. 3. 2. The miscreant Prophet Mahomet as he gave laws to his Proselytes and prescribed a form of worship so he himself instituted his solemn day viz. Every Fryday And he did not leave it to the arbitrary will and pleasure of his worshippers to ordain or solemnize what day they pleased Therefore from all this we may conclude unless Christ should fall short of the example of his Father Nay of the very Idolaters he must be the institutor of his own day for it cannot be proved that at any time or in any age that any publick worship was ever invented to be observed but the Author and institutor of it was also the institutor of the day for that worship not leaving it to others will to appoint the same for him Now Christ is the great Law-giver of his Church the glorious founder of Gospel-worship the Sacraments were ordained by him Prayers must be made in his name Discipline is of his institution the Ministry of his calling and sending and shall our blessed Mediator be only excluded from the appointment of a day for weekly Mark 16. 16. Luke 22. 19 20. John 20. 22. Mat. 21. 22. James 4. 12. Mat. 28. 19. Mat. 26. 26. John 14. 15. Mat. 18. 18. Rom. 1. 1. Cant. 2. 16. Hâ—g 2. 7. Rev. 15. 3. Eph. 1. 22. Mat. 18. 20. Psal 89. 7. Heb. 12. 2. and solemn worship Shall that cursed caitiff Mahomet as was hinted constitute and appoint a weekly day for his worshippers to observe to himself and read that system of Vanities that miscellany of lying inventions the Alchoran and shall not our beloved the desire of Nations the King and Soveraign of his people the Head of his Church not only influential but authoritative shall not he be invested with a power to set apart a weekly Sabbath for his people wherein they may meet in his name and assemble in his fear and congregate to hear his glorious Gospel and to participate of those blessings which attend his salvifical presence Or did Christ forget his main import when he ascended to his Father his approaching joy swallowing up his thoughts of and care for his poor Church which he left behind Surely we must make Christ the institutor of his own blessed day or inveniencies too many will arise which no salves will be able to smoother or suppress Should Christ have left it to his Church to appoint a day what end would be of the discord and disagreements which unavoidably follow When should the whole Church meet to enact such a constitution Or shall one part of the Church being as is
themselves and sensualize upon Gods holy day let them not waste that golden spot in trifling recreations let not them formalize and dissemble away the Market-day of their Souls surely their doom will be aggravated with all circumstances of horrour and amazement Fond Christians who idle away and unravel their precious Sabbaths see not the Witness behind the Curtain viz. the blessed and glorious Gospel which will come in against them to sharpen their sentence and condemnation we Christians cannot violate Sabbaths at so cheap a rate as others may more especially a poor benighted Jew who hath lost his way and is wandering to eternal perdition Let every Christian consider Christ makes his flocks to rest at noon The Jews never had those patterns of Sabbath-holiness as we Christians have had It is true God rested the seventh day after the finishing and accomplishment of the stupendous Gen 2. 3. work of the Creation and his Rest was both exemplary and preceptive to the world to keep that day as a day of holy rest But the great Jehovah was in Heaven above the eye of observation But now Jesus Christ the great Archetype of sanctity he was a visible Pattern of Sabbath-holiness John 5. 8. to us and let us trace our dear Redeemer in his Sabbatical actions and wherein they are imitable they are admirable Mat. 12. 13. we shall find our Beloved on that day either working Luke 14. 4 5 6 7. 8 9. his Cures or shewing his Miracles or breaking out into holy discourses or preaching abroad his heavenly doctrines Luke 6. 6. or pouring out his Soul in holy prayers something or other Luke 6. 12. like the Son of God he is doing on the day of God And so the holy Apostles those blessed Spirits as one calls them Those Pen-men of the Holy Ghost as all call them they were rarely exemplary in Sabbath-observation Not to mention how affectionately they grasped the opportunity of the Jews Christus utitur exemple ovis in soveam incidentus in die Sabbati post â—eâ—â—cta ea quae ad Sabbati ministerium et cultum pertinent Sabbath as a fit season to preach Jesus Christ and to throw their Net into many waters How did they manage the true Sabbath the Lords day now taking possession of its right in becoming the weekly Festival of the Church 1. They were most frugal of the time of it Paul preaches on this day till midnight Acts 20. 17. 2. They were most copious in the duties of it they preach they administer the Sacrament which undoubtedly was accompanied Chemnit with fervent and solemn prayer 3. They take care of the poor Acts 20. 7. And 4ly One of this Apostolical society is in high raptures 1 Cor. 16. 1 2. and sublime elevations on this day Nay the Apostle of the Gentiles acts charity to a miracle Acts 20. 10. thinking Revel 1. 10. nothing too great to add to the celebrity and honour of this holy day Now do the Jews tell you of a zealous Nehemiah who shut the Gates of Jerusalem the Evening before the Sabbath to keep God in and shut prophaneness out Nehem. 13. 17 18 19 20 21. we may reply a little to invert our Saviours speech A greater than Nehemiah is here one whose shoo-latchet that worthy man is not worthy to unloose to speak in the language of John the Baptist Mark 1. 7. We then having fairer Luke 11. 31. Copies it is no reason but we should mend our hand The Limner draws the Picture according to the person who sits and the more lovely the person is the more beautiful is the Picture How should we then keep the Sabbath holy who have the pattern of him who is the fairest of ten thousand Psal 45. 2. And how doth this upbraid their practice who make the Sabbath a day of sloth and idleness when the holy Apostle on the same day laboured in preaching of the Gospel Acts 20. 7. till midnight Let us then in the fear of the God of Jacob keep Sabbaths as we have Christ and his blessed Apostles for our ensamples We have more liberty and desirable freedom than the 1 Cor. 11. 1. Jews had in sanctifying the Sabbath their sanctification of that holy day consisted in a multitude of purifications washings and cleansings and in a number of Sacrifices and Oblations they had their burnt Offerings and their Num. 28. 9 10. Meat-offerings nay and their Drink-offerings and all these Sacerdâ—s singulis sabbatis lignum subjiâ—it ad nutriendum ignem in Altari Movebantur panes propositionis c. were doubled as was suggested before on the Sabbath-day their observation of the Sabbath was more toilsom and laborious they were imployed in more drudgery they were to look after their Flour and their Oyl killing of Beasts and such things which were of a more inferiour and carnal nature their duties on the Sabbath were clogged and burdened with more sweat and â—â—â—poral painfulness and were of a grosser alâ—oy The Priests among the Jews on a Sabbath Mat. 12. 5. were busied in cutting of word to feed the fire of the Altar that it might not go out and in preparing of bread to put upon the Table of Shewbread and to remove that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was there before All these Operations as Chemnitius calls them required the hand not the heart and were works of the lower form To all which may be added that the Jews Levit. 23. 6. besides their weekly Sabbath they had the Passeover the Levit. 23. 16. Feast of Pentecâ—st the Feast of Trumpets the Feast of Tabernacles Levit. 23. 24. the day of Attonement which was the tenth day of Levit. 23. 27. the seventh Moneth and these were all called Sabbaths Levit. 23. 34. Levit. 23. 24 32 36. And some of these Feasts and Solemnities Levit. 23. 8. were celebrated divers days together Levit. 23. 36. Now it is not so with us under the Gospel the Apostle Exod. 12. 3. hath eased us at once of all these legal Festivals 2 Col. 16. Exod. 23. 14. Let no man condemn you in respect of an holy day or of the new Gal. 4. 9 10. Moon or of the Sabbath days viz. Jewisn And so Gal. 4. 9 Non sunt damnandi christiani tanquam divinae legis transgressores out violatae conscientiae rei quòd non observant festa legis ceremonialis quicquid contra superstitiosè ogganniunt Pseudo Apostoli Daven 10. Ye observe days and months and times which are weak and beggerly rudiments All these Festivals are of no use to us but are fully cancelled and cashiered Thus God hath sweetned our Sabbath far above that of the Jews Prayers are our onely Offering Sighs our Incense Sacraments our Passeover we have no Drink-offering but to drink in truth in the hearing of the word we have no Meat-offering but to feed upon
Sabbath Caelum est illa requies ubi fugit dolor tristitia gemitus omnes solicitudines Ibi nec invidia nec zelus nec morbus nec nox nec mors nec tenebrae sed omnia pax gaudium jucunditas voluptas bonitas c. Chrysost which signifies a holy Rest to shew us that the due and holy observation of our Rest here is the ready way to our perfect rest hereafter It is a sad contemplation to take a view of prophane persons how they impose upon themselves in a dream of glory Can they possibly conjecture that they can sing their songs here on a Sabbath take their cariere in sensual delights play away walk away prate away their precious Sabbaths and at last sing Hallelujahs in the Sabbath above Is not this to conceive a Mountane to be Chrystalline because it is covered with snow which bears some resemblance to the colour of it Well then prophanation of Gods day is a complicated evil a chain of darkness with many links in it a body of sin made up of the four Elements of Contempt Infidelity Ingratitude and Soul-prodigality it is an heretical vice which practically denies the resurrection of Christ Arg. 2 There is much in the day to solicite our holy observation It is a Sabbath of spiritual delights it is the souls festival day a day of fat things and wine upon the lees Isa 25. 6. The Cant. 2. 4. Sabbath is the season in which Christ brings his beloved into Psal 118. 24. to his banqueting house Christians on this day are to rejoyce in the Lord as the memorial of the greatest benefit which Dies dominicus domini resurrectione declaratus est inde caepit habere festivitatem suam ever accrewed unto them Their life rose this day a conquerour and in him they are more then conquerours as the Apostle speaks most triumphantly Rom. 8. 37. And therefore holy men in all ages have waited with impatience for the coming of this day and have rejoyced with unspeakable joy at its approach This day is the darling is the delight Aug. Serm. de temp of dayes and all other dayes are to be obsequious unto it It is recorded of holy Mr. Dod and heavenly Mr. Bruen that Deut. 32. 49. they were even in heaven upon a Lords day This day is Heb. 2. 10. the day of Christs visits the souls spiritual market and fair in it we have our prospect of Canaan upon Mount Nebo the Hujus diei laetemurâ— festivitate Hilâ—r day it is of holy Discipline to train us up in the School of Christ Hilary cries out Let Christians be exceeding glad on this day of their festivals This day is the souls seeds time Officia hodiè praestanda spiritualia mirificam in se complectuatur jucunditatem O quà m suave est communione cum Christo frui in via Ordinationum per quam Christus transire solet ipsi occurrere and glory shall be its harvest this is the most special time for the recruiting of the inward man and strengthning it with all might The duties of this day are not only the plowing but the reaping of the soul they are in themselves not only work but wages for in acting of spiritual duties there is great reward As one saith Sabbath-service implies a wonderfull sweetness as the musick of the sphears which is included in its own circumference How delitious is it to enjoy communion with Christ on his own day and to embrace him in the way of his Ordinances as Zaccheus to meet him in the way as he passeth by Luke 19. 5. Christ indeed is sweet to our enquires much sweeter to our acquests when we have found our beloved Cant. 3. 4. Now then the Sabbath being a day of joy and jubilee to the soul how spiritual exact and heavenly should we be The Sabbath is joyous in its constitution let it be so in our disposition let not this joy be damped by our sin or neglect let us not jar the musick of it by our sloath or sensuality our carnal ease or fleshly delights for so we may at night go down with sorrow to our bed Gen. 42. 38. Arg. 3 Not only the pleasure of this day might allure but the profit of this day might enforce our greatest care and devotion On this day the soul makes its greatest merchandise and drives Deus in suo opere conquiescens benedixiti huic diei eum sanctificavit in ecclesiâ suâ ut sanctus haberetur in eâ benedixit illi et benedicetur its most gainful bargains on this day the poor believer follows the chase of a Christ of an heaven of an eternity this day is a day of bleâ—sings how many have met with their beloved recruited their faith amplified their joy and gained a better insight into their spiritual condition on this holy day Their souls as Hannah have begun the Sabbath with sighs and sobs but in the close thereof have gone away and have been no more sad 1 Sam. 1. 18. It is usually on the Sabbath Jun. in Gen. that the believer makes his greatest journies towards his home God saith of this day as once Isaac said concerning Die dominico videre est animae mercaturam quaestuoâ—issiman et opulentiorem omnibus mundi opibus majâ—r certè est utilitas frui praesentiâ de quum Margaritas ac fodinas aureas acquirere Jacob I have blessed it yea and it shall be blessed Gen. 27. 33. On this day the gracious soul enjoys Christs presence communion with the blessed Trinity and the happiness of those spiritual Ordinances which are the Mines and the means of grace On this day he drinks more deeply of the waters of life and participates more freely of the good things of the graces of the spirit and tasts more sensibly of the prelibations of future and eternal joy Rev. 1. 10. Indeed on the Lords day the believer makes up himself for the decays and losses of the week and drives the spiritual trade to the best advantage Now profit should engage us to care and sedulity and add a wing to our zealous and holy industry when we are sloathful or sensual upon the Sabbath we do not only sin away our timâ— â—ut our treasure and lose our season for advantage Limnâ—rs will be very exact in drawing that picture for which they are well rewarded a high price will procure the most curious works and why should not a gainful Sabbath which will pay for all our pains engage us in the greatest strictness of observation Profit is the great engine which prevails with worldly men Some Nations will sell Swords Diei dominicae luâ—rum non crumenam sed animam spectat and warlike furniture to their open and proclaimed enemies for profit and unusual gain and surely the riches of Ordinances are finer gold then the treasures of the Mine though they be digged in Ophir Arg. 4 The honour
Jer. 17. 24. which if it shall be done Jer. 17. 25. Si custodieâ—ur Sabbatum Hierusalem flarebiâ— templum mirè frequentabitur This City shall remain forever Nothing can better encompass a City with walls barricado a City against danger preserve a City from decay and secure a City from ruine then when the Citizens are not more industrious in their shops on the week day then they are zealous in the Sanctuary and in their families upon the Sabbath God watcheth over that City for good where the due observation of the Lords day is most strictly practiced and the prophanation of it is most severely chastised The sanctification of the Sabbath can cause the state to Flourish It can fill the Court with splendor and glory Jer. 17. Extendit deus fructus hujus promissionis ad totum corpus postquam de proceribus locutus est simul adjungiâ— plebem fore fociam hujus benedictionis gratiae dei Calv. 25. If ye hallow my Sabbaths then shall there enter into the gates of this City Kings and Princes sitting on the throne of David riding in Chariots and on Horses c. Indeed Religion and so that eminent branch of it Sabbath-holiness is the beauty and lustre of Courts and that which fills them with glory as Gods presence in the cloud filled the temple with amazing and astonishing glory 1 Kings 8. 10 11. God indeed keeps Nations as they keep his day and when they are loose upon his Sabbath God is more indifferent in his protection over them and benedictions upon them It is very observable that God did most complain of Sabbath-pollution Ezek. 20. 13 16 21 24. Ezek. 22. 8 26. Ezek. 23. 38. immediately before the Jews going into Captivity When a people despise Gods Ministers and prophane Gods Sabbaths then there is no remedy Nay in our Nation of England immediately after the Book of sports was set forth for recreations and liberty upon the Lords day that bloudy civil War began which turned England into an Aceldaniaâ— 2. Chron. 36. 26. and it was infinite mercy that that field of bloud was not like that floud of waters in Noah his time to drown all the Nation and leave only one family surviving The sanctification of Gods day can bring prosperity to the Church It cannot only fill the throne but the temple with Deus erit modis omnibus beneficus ad populum si modò Sabbatum observent et puro corde se addicunt ad dei cultum cùm in templum ascendunt hilaritèr offerunt juge sacrificium ex vicinâ regione advenient cultores dei qui dres festos celebyem et pro more florebit Religio et vigebit in Sabbato observando immò et sacrificia laudis offerentur huc spectant omina sacrificia ut nomen dei celebretur c. Calv. glory and bless not only the shop but the sanctuary Our spiritual priviledges shall be like Aarons rod blossoming Numb 17. 8. If the Sabbath like the Sun shine hot with zeal and devotion Let us hear God speaking by the Prophet Jer. 17. 24 26. If they shall hallow my Sabbath c. They shall come from the Cities of Judah and from the places about Hierusalem and from the land of Benjamin and from the plain and from the south bringing burnt-offerings and sacrifices and meat-offerings and incense and bringing sacrifices of praise unto the house of the Lord. In this glorious promise are comprised all the Characters of a flourishing Church 1. Here is a multitude of worshippers they should flock to the house of God from all circumjacent parts from all adjacent quarters from the plain and from the mountains from Judah and from Benjamin the two most considerable tribes from the South c. And indeed a confluence of proselytes is the glory of a Church when believers are as the corn of the valley and not as grapes after a vintage Mic. 7. 1. Then the primitive Church became glorious to a wonder when thousands were added to it Acts 2. 41 47. Acts 4. 4. Acts 5. 14. Churches are then prosperous when believers flock as Doves to the windows Isa 60. 8. 2. Here is the variety of sacrifices burnt offerings meat offerings emblems of legal worship sacrifices of praise the evidence of worship Evangelical Gods Altar ever flourishes when there is most incense offered and the Church is in its best estate when the Saints have liberty to worship God in every Ordinance Variety of Ordinances is the joy and harmony of the Church 3. Here is likewise observable in this precious promise Christiani charitate et spiritu sancto ferveant quasi igne impetu quodam animi sint succensi ferveant ad officium faciendum the zealous affection of the profelytes they shall come from the Cities of Judah c. And indeed zealous Saints make a prosperous Church Zeal is the natural heat of holy duties and speaks us to be living sacrifices Rom. 12. 1 11. And our services to be lively services Heat is alwayes a sign of life as in naturals so in spirituals Nor is it to be over-passed that in this promise there is implyed Gods presence which is the true glory and flourish of every Church Levit 26. 2 11 12. so the text They shall come to the house of the Lord where the Lord will give them a meeting else these words were an Irony not a promise For to come to Gods house and he withdraw this is a judgment not a promise for the Sun may sooner want light then a promise sweetness If then the Divine Presence be inclosed in the promise what a glorious Psal 63. 3. thing is Sabbath-holiness For what can we enjoy more then a God His smiles are heaven his frowns are hell Our condition is calculated and computed according to the nearness of God to us or his remoteness from us if God be with us saith the Apostle Rom. 8. 31. Who can be against us I may say who can be above us Communion with God is our throne his absence is our dunghill Our condition 1 John 1. 3. is gradually advanced or depressed according to the degrees Omnia possidet qui illum possidet qui omnia possidet Aret. of Gods approach or retirement The hiding of his face is the blackness of darkness and his presence is the sweetness of every mercy the fulness of every Ordinance nay the glory of heaven it self It is the presence of God which fills the hearts of glorified ones with perpetual joy and their tongues with perpetual Hallelujahs And it is this presence which invites our holy observation of Gods Sabbath It is an elegant note of Origen I demand saith he When Manna first began to fall from heaven and it is apparent from the holy In nostrâ etiam die dominicâ semper pluit dominus Manna de coelo Orig. Scriptures that Manna was first given upon the Lords day for if as the Scripture saith
the strong Trace a Sabbath-work and is it any thing else but gaining knowledge treasuring up truth wrestling with God for pardon grace and assurance visiting our Beloved and driving the great Bargain of Eternity And for which of these good works must the Sabbath be prophaned John 10. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thrown away If Philosophers say of Vertue It is its own reward is it not much more true of holy worship spiritual communion converse with Heaven and those pleasing delights which are the sweet employment of a Sabbath Therefore 1 John 1. 3. to pollute this day or to trifle it away what is it but to Numb 14. 8. bring an evil report on Canaan a Land flowing with milk and honey Argum. 6 And it would be seriously considered Sabbaths are upon the wing and they will not long continue to us We cannot say of richest Sabbaths as once Christ said of poor persons the Sabbaths ye have always with you Mat. 26. 11. The Lords day is a triumphant but a transient mercy Now we enjoy these blessed Sabbaths and holy Ordinances we know not how soon the Songs of Zion may be turned into howling Lam. 1. 4 16. And Ichaâ—od may be written upon our weekly jubilies We know not how soon Gods wrath or John 12. 35. our own death may hide thâ—se things which belong to our Levit. 26. 43. peace from our eyes O then let us improve our Sabbaths Luc. 19. 42. our sweet seasons our Summer-time our divine Harvest for Prov. 6. 6 7. if we do not gather grace on this day what shall we have Jer. 8. 7. to lay out on the week-day Or what shall we have to spend Prov. 10. 5. on a death-bâ—d when we are stepping into another World Psal 32. 6. We know the Water-man must observe his wind and tyde Suus cuique constitutus est dies certum tempus quo operari possit quo elapso nihil amplius praestare queat Chemnit and when they serve then he throws off his Doublet and bestirs himself left he should fall short of his Creek or Haven It concerns us to mind Sabbaths and to sanctifie them to the Lord then the gases of the Spirit blow fair then the waters of the Sanctuary run right for the Port to which we are bound but if these heavenly Opportunities slide away without our serious improvement we must with Esau Psal 115. 17. seek the Blessing carefully with tears but it shall not accrue Heb. 12. 17. unto us The Musician plays his Lesson while the Instrument is in tune let us ripen in grace while the Sabbath shines and Sabbath showers continue Our Saviour bids us work while it is day John 9. 4. Surely this principally points at the Sabbath-day which is the Souls day It is but a few Sabbaths more nay it may be not one more and we shall go down to our silent Graves Our life is uncertain not a Sun but a Vapour Jam. 4. 14. and can our Sabbaths be sure and steddy Our Sabbaths are our Tyde for Heaven and when the Tyde is past there is no rowing to the Port. When the Traveller observes the Sun is declining and draws towards setting then he spurs up his Beast and speeds his pace lest the Night over-take him Our Sabbaths are setting and the Gospel-Sun is low is speeding to a disappearance Let us then keep holy these days and carefully make the best advantage of them let us neither stain their beauty by our prophaneness nor detract from their bounty by our neglect and formality lest the shadows of death over-take us and then who shall remember God or work for Psal 115. 17. his Soul in the Pit or the Grave where we shall be lodged and awake no more till the Resurrection Arg. 7 But though the Lords day be fleet and swift as to us yet it is permanent in its self and in its duration calls for our devotion We admire not a Candle so much as we do the Sun Gen. 2. 3. and one reason is because the Candle wastes but the Sun endures The light of our Sabbath is not a transient blaze but a constant light which will continue till the consummation of all things and God hath folded up all things in change or dissolution Now Permanency is a character of excellency Gold is only refined in the same fire where dress is consumed The Priesthood of Melchisedech was more excellent Melchisedec 400 annis sacerdotium Aaroniâ—uâ— antecâ—ssit et ejus sacerdotium Christi sacerdotium repraeseâ—tat quod usque ad finem mundi duraturum est Alap than that of Aaron because it continued for ever Heb. 7. 17. So the Sabbath of Christians is more excellent than the Sabbath of the Jews because that found a grave but this shall find none To our Sabbath it may be said in comparison with all the Jews Sabbaths They shall perish but thou remainest they shall all wax old as doth a Garment as a Vesture shalt thou rowl them up and they shall be changed but thou art the same and thy years shall not fail To our Sabbath all the Powers of Earth and Hâ—ll shall never put a period it is a durable and therefore an honourable Ordinance And shall God honour it and shall we deface it Shall he promote it and shall we prophane it Shall he make it a lasting Ordinance and set it up as a Marble Pillar in the Church and shall we write froth and vanity upon it as if it was a Tomb-stone Our Sabbath is no flying Ceremony or transient Rite which hath the worm of Judaism at the root of it which will eat it out in time but it is a stable institution which God will have sanctified with all exactness The Persians Laws Eâ—â—h 1. 19. were irrevocable and therefore the more venerable and the transgression of but one of them threw Daniel into the Lions Den Dan. 6. 8 12. So the Law of our Sabbath it is solemn and solid not subject to decay or of a perishing nature which earnestly presses the sanctification and amplifies exceedingly the pollution of it It is not so great 〈◊〉 to break a piece of glass as to break a piece of Gold 〈◊〉 â—â—â—eness is the blemish of every thing Leases the shorter 〈◊〉 are the more inconsiderable The life of nature is no wâ—y to be compared with thâ— life of grace not only in point of sweetness but duâ—ation Sin upon the Lords day is not like â—â—rase upon a picture which is a fading paint but like a flaw in a Jewel it is a more durable blemish and a more praejudicial debasement God hâ—th not only stamped his Name upon our Sabbath but something of his Nature there is a kind of eternity engraven upon it and therefore the violation of it Rev. 1. 10. by sin neglect or vanity must needs be a reduplicate impiety Arg. 8 Let us likewise take notice that this
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
support of Religion and keeps it from flights or falls Every devout worshipper on the Lords day is but a lessar pillar to shoar up godliness and piety in the world While publick worship is seriously frequented and private duties are frequently performed while the sacred word of God is diligently attended the blessed Sacrament devoutly received while holy prayers with moystened eyes and melting hearts are affectionately poured forth and sent up to God on his own holy day while these things are in ure in a Nation piety and Religion are above the fears of decay Religion sails or sinks with the Sabbath when both are embarqued in the same Vessel and where this Sancta diei dominicae exercitia labascentem pietatem religionem sustinent holy day is constuprated by vanity and prophaneness profession is laid waste and desolate the sanctification of Gods day keeps up Gods fear in the Church but that being suspended the gap is made and the Church lies open to all kinds of sinful incursions A learned man tells us that Guntheram a pious King of France fighting against the Goths with unhappy success did sedulously enquire into the cause Guntheramus Francorum Rex pientissimus contra Gothos infaelici successu se pugnasse observaverat tanti mali fonte paulò altius investigato cui malo ut obviam iretur statutum est diem dominicum religiosè custodiendum per universum c. of it and taking notice of the neglect of the Bishops instructing the people as likewise observing the prophaneness of the people in dishonouring the Lord he presently concluded this was the proper source and cause of his late discomfiture and calamity and therefore he immediately commanded That the Lords day should be carefully and solemnly observed throughout his whole Dominions as being the most proper remedy and most likely Cure for those distempers which had shaken the happiness both of Church and State God usually calculating his providence according to the observation of his day smiling upon those places where it is religiously observed and evidencing his displeasure where it is slighted or contemned Arg. 9 The sanctification of the Sabbath is the discharge in a great measure of that duty pressed by the Apostle Phil. 3. 20. Let your conversation be in heaven All the duties of the Sabbath Nonne pudet te corpore coelum suspicere mentem in terrâ repere caput sursum cor deorsum habere Bern. are but transactions with Heaven Our prayers are our approach and appeal to Heaven and therefore we are said to lift up a prayer Jer. 7. 16. Our hearing the word is only hearing News from Heaven Acts 20. 27. And our Sacramental receipts are only the tasting of the fruit of the Vine which we shall drink new with Christ in his Fathers Kingdom Mat. 26. 29. The Ordinances of a Sabbath are heavenly Ordinances the end of a Sabbath is to bring us nearer to heaven and the Communion of Saints whâ—ch we enjoy upon a Sabbath is a sweet resemblance of that Society the Saints shall enjoy in heaven And though we cannot pretend to 2 Cor. 12. 2. Pauls rapture into the third heaven or to Johns extasies upon this holy day yet in a conscientious use of divine administrations Rev. 1. 10. we travel fairly on towards heaven and happiness Secular works which savour of earth are to be banished this day Exod. 20. 10. Carnal hearts which rellish earth are unsutable to this day Rev. 1. 10. And pleasurous delights which are the liquorish froth of earth are to be avoided on the Sabbath day Isa 58. 13. Our Sabbath is the day-break and twilight of heaven and glory which if we improve to work our spiritual works in a little time will bring us to a perfect noon Arg. 10 Let us be exact on the Lords day in honour to Christ it is his Resurrection day On this day the Sun rose which lightens Dies dominicus Christi resurrectione declaratus est et ex illo caeâ—it habere festivitatem suam aeternam non solùm spiritus sed et corporis requiem praefigurat Aug de Civ dei every one which comes into a better world on this day the Conqueror shewed himself when he had laid all his enemies in the grave from whence he sprang This was the day of Mankinds restauration of the worlds wonder and of the Believers joy This day was the fresh spring of our happiness the initials of a Christians boast On this day Mosaical rites and legal Ceremonies were fully and totally routed and so put to flight and then dyed together the Synagogue and the Sanedrim Christ is the true Joseph who on this day left his prison and was promoted to honour Christ is the real Moses who breaking through death and dangers Acts 13. 31 32 saw Pharaoh and his host Satan Death and Hell and Heb. 1. 5. all spiritual wickednesses drowned in the Sea Christ is the Resurrexisti domine quà m â—â—â—ulatè celeritèr O fortunati labâ—res O gloriosa certamina quae talem finem sortiuntur Pâ—ssionem excepit Resurrectio mortem immortalitas ignonimiam gloria infirmitatem virtus Tempestatem serenitas Bellar. 2 Cor. 5. 1. true Mordecai who foiling Haman and all his enemies delivered the true Israel from tyranny and oppression and on this day kept his Purim Christ is the true Jonas who being cast into the Sea in a tempest of frenzy and cruelty on the third day was cast on the shore and survived to more gracious purposes In a word glorious were the conflicts happy the labours blessed the rest and most triumphant the Resurrection of our dear Redeemer Now as it is reported of Caesar when he would cry Quirites that word put new life into his Souldiers in the sorest battels So when we think our Sabbath is Christs Resurrection day this should put new life into all our duties and devotions This was the day of wonders when our blessed Samson carryed away the gates of Hell to lay our way open to the City of the New Jerusalem the City not made with hands eternal in the heavens CHAP. LIII The Resurrection of Christ is not only a real ground for the institution but a cogent Argument for the holy observation of the Lords day WHen our hearts are dead and curdled into formality upon the Lords day then every one of us should thus bespeak his soul O my soul this day is the triumph of thy Redeemer when he trod upon the Serpents head when Gen. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in Hexam he took from death its sting from hell its standard suppose my soul thou hadst stood by the Sepulcher and seen the Sun of Righteousness covered with a cloud before now shining forth most gloriously on the morning of the Resurrection day how would this have raised and ravished thy heart How glad were the Disciples when they saw the Lord they believed not for joy John 20.
as Christ saith John 16. 22. I shall see you again and then your heart shall rejoyce And as Theophylact observes The Disciples as it were rose from the dead transported with joy A life of Righteousness For as Christ died for our sins so he arose for our justification Rom. 4. 25. It was the rising of Martis Christâ— proprius finis erat peccatorum expâ—â—â—â— sed resurrectiâ—nis justitiae imputatio Pâ—r. Ideò Christus promeretur nobis justitiam et vitam spiritualem quae consistit in remissione peccatorum et justitiae imputatione per quam coramdeo justi reputemur quia ex morte resurrexit Ger. Christ which made his death auâ—hentical and satisfactory Paraeus observes The proper end of Christs death was the expiation of our sins and the proper end of his resurrection was the imputation of his own righteousness The foundation of our comfort is laid in Christs death but we receive it in his resurrection Our peace and joy is sown in his death but we reap it and begin to possess it in his resurrection And though Christs rising adds nothing to the price which was paid in his death yet it is a demonstration of the sufficiency of it and thereby a confirmation of our comfort by it for if Christ had not rose again his death had done us no good and all our comfort had been a withered branch If death had overcome him wrath had overcome us Christ by rising hath promerited a righteousness for us Jer. 23. 6. our wedding garment came from this Wardrobe his breaking from the grave made our joys and his own merits full which are applicable to us by faith A life of Grace Christ by his resurrection hath purchased the donation of the spirit which he sent down extraordinarily Ex plenitudine Christi gratiam pro gratiâ accepimus non tantùm gratiam remissionis peccatorum sed 〈◊〉 vitam a ternam quae credentibus ex gratià datur Aug. presently after it upon his holy Apostles Acts 2. 2. and still in sweet and sutable measures upon his people John 1. 16. Now this True Vine John 15. 1. flourisheth in glory to which his resurrection was the first step he drops sap into his branches here below John 15. 4. Christ after his resurrection obtains the Holy Ghost for us and bestoweth it upon us and by this blessed spirit engraffeth us into himself regenerateth and quickneth us An evidence of this truth we have John 7. 39. The words of which Text run thus But this be spake of the spirit which they who believed on him should receive for the Holy Ghost was not yet given because that Jesus was not glorified This royal gift only waited the glory of his resurrection A Life of Glory The Resurrection of Christ opened the gates of Heaven to believers and from that first ascent he Christus coelum Ipsum ingrâ—ssâ—s est nâ—n tâ—m prose et sâ—â— gloriâ quam pro nobis nostra gloriâ Christus praecurrit ut nobâ—â— vâ—am sterâ—eret et pararet â—tque praecurrenâ—em brevi subsequâ—emur qui enim aâ—teri praeâ—urrit ut pertas aperiâ—â— et aperâ—â—â— servâ—tâ— parvâ— intervâ—llâ— qui sequitur intrâ—â—bâ—t Theoph. Nullâ— operatio in die dominico agatur nisi tantùm Hymnis et Psalmis et cantionibus spiritaâ—libus dies ill transignur Linw. went up to his Father to prepare a place for us John 14. 2. Had Christ been locked in the Grave we had been locked out of Glory but Christ rose to go to his Father and in this he is our fore-runner as the Apostle saith expresly He is entred into Heaven for us Heb. 6. 20. to take up our room and prepare our eternal Thrones Theophylact hath a pretty similitude When one goes before saith he and opens a gate it is but a little space but those who are to follow come and enter so the Saints shall not be long before they shall enter within the vail whither our fore-runner is gone before and this sublimates a Believers hope Our Suâ—ety hath taken our places for us and after a few breaths a few flying moments we shall come and take up our eternal abode and residence And what is the issue of all this Shall Christs resurrection be the fountain of our good and not the incentive of our duty Shall we rise with him and not live to him on his own holy day Had the Resurrection only concerned himself and been the Emblem of his own personal glory some Apology might have been made but when it is not an inclosure but a Common for the Saints to live upon how should this influence us upon the Lords day How should our hearts rise in holy affections how should our voice rise in praise and thanksgivings how should our thoughts rise in heavenly meditations A couchant earthly frame upon this day no way accords with this beneficial nay beatificall resurrection The Resurrection of Christ is the certain assurance of ours The Head is risen and the body must follow the Elder Eph 1. 21. 22. Hoc sperate memâ—ra quod in capite praecessâ—â— Aug. Brother is sprung out of the dust and the Younger Brethren shall not always lie there The Vine is now planted in Heaven and there the Branches must receive their eternal flourish Christ rose again not as the Jews prisoner under a Dies vitae nostrae est dies Parasceves succedit dies qutetis in sepulchro quem sequitur dies resurrectionis ad vitam Ger. sentence of condemnation but as the Christians Harbinger for their unspeakable consolation It is worthily observed of a learned man The day of our life is our Preparation day then follows our Rest in the grave to which succeeds our Resurrection day to life and eternity As Christ died to make the purchase so he rose again to see it made good to believers and his Resurrection is but the earnest of ours This glorious act of Christs rising gives us security for these ensuing particulars That Divine Justice is satisfied When the Prisoner for Debt is freed it is presumed the debt is discharged and the Quia Christus resurrexit ideò non amplius sumus sub peccatis quia praestita est plena pro iis satisfactio c. Ger. Creditor fully satisfied Christ in his Resurrection opened the prison doors of the grave and shewed himself to many witnesses free and discharged from all incumbrances which fully speaks that divine Justice is paid to the utmost farthing That God and Man are fully reconciled For sin only commenced the controversie and kept up the difference Isa 59. 2. Now sin being removed by a full acquittance and discharge â—am Christus mortuus est immò jam resurrexit ergo peccata nostra non amplius coram dei judicio nos condemnare possunt viz. By the delivery and Rising of our Surety the wound naturally closeth and all is peace between God and believers And so the Sun of Righteousness arose with
all principles hath the greatest force and the love of Christ of all loves hath the greatest power The love of Christ could make Martyrs and bring them to a stake in a time of persecution and shall not the Octaginta sex annos servivi domino meo c. Polycarp love of Christ make Zelots and bring them chearfully to a duty on a Sabbath-day Let us be free and vigorous on the Lords day it is the day of our Beloved The occasion of it which was Christs resurrection when he rose for our justification Rom. 4. 25. That which started this day was the Rising Sun which enlightned the World In die dominico à mortuis resurrexit Christus Orig. over-spread with the darkness of Gentilism and the shades of Judaism Let us consider what put life into our Sabbath let the same thing put life into us upon this blessed Sabbath The duties of it they are all strains of love 1. The Sacrament is our love-feast and in it we have a double communion 1. Communion with Christ to remember Charitas Christi qua Christus homines dilexit nos urget ut Christi exemplo amore idem faciamus Alap his love to us in sacrificing himself for us Luke 22. 19. 2. Communion with the Saints for the increase of love At Christs Table the Heirs of Salvation come acquainted before they meet in their Fathers Kingdom and there those spiritual Stars rally together in a Constellation 2. Prayer is only the breathing forth of the Soul into the bosom of God the melting and the working of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards God Jam. 5. 16. In prayer sighs are but the moans of love and tears are but the streams of love And this duty is onely the flight of the Soul to its beloved the Cant. 3. 1. Spouse in prayer pours out her heart before him whom her Soul loves Hearing the word is nothing but the unbosoming Rom. 5. 8. of the Fathers heart to poor sinners Acts 20. 27. that they may know his will and live When we sit under the Heb. 1. 14. Gospel we onely hear those things which have been upon the heart of God from all eternity Thus all the duties of a Sabbath are the Emblems of love and call for a principle of love The donation of the Sabbath to us is the fruit of love and therefore the Sabbath is called the gift of God Ezek. 20. 12. Vide hic et obstupesce immensitatem amoris Christi Foedi eramus insipientes mendici puâ—idi viles miseri et miserabiles sed Foedos Christus amavit ut pulchros efficeret inimicos amavit ut amicos faceret c. and gifts are love-tokens It is great love we should have seasons of grace opportunities of life and term-times for our precious Souls days of converse with the Almighty constituted times for transacting the grand affairs of Eternity Now every thing in a Sabbath speaking love let that genuine and natural principle carry us out in Sabbath-duties with all freeness and delight Many persons are swayed by other principles by a principle of credit interest or the clamours of natural Conscience nay some are staked down to a Sabbath from the common usage and custom of the Country where they live but these men are like Puppets which are stirred and moved with Wires they onely act a part and the Sabbath is their Seene But the heaven-born principle which should carry us through all the severals of a Sabbath Psal 27. 4. is love to and longing for our dear Jesus Duties will never Psal 42. 2. be musick unless tuned by a heart full of love to God It was love brought Christ to a Cradle to be born for us it was love brought Christ to a Cross to die for us John 10. Amoris vis corpus et animam liquefacit et ultrà se ad videndum duâ—itur et ergo necesse est ut carneum hoc vinculum quâ— ferre talenti pâ—ndus non valemus infirmetur Greg. 17 18. And it is love to this Christ which can sweeten and succeed out duties upon his own holy day Love to Christ will make prayer the evidence of our desire to be at home and make hearing only our inquiry which is the next way to bring us home and make Sacraments our Corn by the way to support us till we do come home and make all other duties the planks upon which we get to come to shore to our desired and longed for home Let all our services on a Sabbath be acted with a serious poise and deliberation Meat which is rasht up never tasts Praescrip 2. pleasantly In holy duties we must carefully distinguish between holy delight and sinful precipitancy the Wise-man Jer. 8. 6. counselleth us to look to our foot when we go into the house Quatuor causae afferuntâ—r ex Hebraeis quare pecus separatum et comparatum decimo die asservabatur usque decimum quartum 1. Ne Israelitae negotiis impediti illud obliviâ—ni traderent 2. Vt meliùs observarent ne defectus aliquis sit in agno 3 Vt ex aspectu agni oxasionem haberent colloquendi de redemptione suâ ex Aegypto 4. Vt sese in tempore ad bonum opus perficiendum accingerent praepararent Fag of God Eccles 5. 1. we must not leap into the Sanctuary but we must pause in our approaches The Lamb for the Passover was taken up the tenth day of the month but not killed till the fourteenth Exod. 12. 3. 6. to shew us how considerately and advisedly we should converse with God in Ordinances Before we adventure upon any Sabbath-duty we should weigh and ponder these four things 1. The infiniteness of that God with whom we have to do Heb. 12. 29. 2. The nature of that duty in which we are to engage which is most solemn and spiritual Levit. 10. 2 3. 3. The preciousness of that soul which is highly concerned in all these services 4. The strictness of that account which must be made for all our Sabbath opportunities Nothing more ripens and amplifies our spiritual advantage then a serious advisedness and we are necessitated to it not only because our hearts are so slippery and will easily beguile us in holy services but because Satan never makes greater On-sets then when we are in Heavens roade Therefore on a Sabbath let us compose our selves for Divine Worship and dress our selves as the Spouse to meet with the Bride-groome of our souls Rash duties leave cold hearts and are nothing less then offering up strange fire Levit. 10. 1 2. When Ahab seemingly pleased God in his humiliation he walked softly 1 Kings 21. 27. And we must come to holy duties as the wise men of Mat. 25. 10. the East came to Christ with an observant distance and veneration Mat. 2. 11. Our inconsiderate adventures upon things sacred and divine only lose the taste of the duty and trifle away
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