she had been at sactifice she presumes sordidly to sin But 't is the property of persons truly pious whatever good they have done upon the Lords day they labout to compleat the service will not neglect their evening-sacrifice in private prayer meditation conference care of their families keeping up their kindled affections least in the cool of the evening they lose the heat of the day Or lest by neglect of the evening they lose any part of the day Gods sincere servants they keep the Sabbath as Souldiers keep a City they look with care to every Gate and part thereof And such care becomes Christians Sabbath-ward not to watch one Gate and leave another open to work one part and be the other idle To be quick and lively at first and to stagger and grow sluggish at last Yea some experienced Christians can say that upon their continued care throughout the Sabbath though their hearts in the former part of the day have been down dull and dead yet towards the latter end the Lord hath come with large enlivenings of soul As the poor Israelites weary in travel and fainting for food ready all day long to perish with hunger At even there went forth a wind from the Lord that brâ—ught so many Quailes from the Sea as came and covered the Camp O the quickening comforts that God in great abundance hath brought in upon the evening of a Sabbath to the souls of his Saints who before in the day were ready to sink with sadnesse and deadnesse Of this day to some we may say as the Prophet of another day Zech. 14.6 7. It shall come to passe in that day that the light shall not be clear nor dark but it shall come to passe that at evening-time it shall be light and living waters shall go out Christians should never be satisfied to end the Sabbath-day in the dark and in a drought without some sweet refâ—eshings from God Lastly for subsequent duties when the day is done and gone they come forth upon a double case In case it hath not been well with us In case with us it hath been well If we have been dull in our dutie and met with little of mercy then our endeavours should be To enquire the cause and To lament the losse 1. We should reflect to find out the cause of our heartlesse and fruitlesse passing Gods precious day What way layd our work what kept God and our souls asunder all the day long When the Egyptians were pursuing the Israelites God set a cloud betwixt them that darkned the camp of the Egyptians so that they and the camp of Israel came not near one another all the night Exod. 14.20 What hath caused a dark cloud betwixt us and God so that we have not come near one another all the day Enquire this 2. We must sadly bewaile the losse of a Sabbath 'T was the rxpression once of a great man when a day was gone and he had not done that good he was wont he brake out to some about him O my friends I have lost a day The losse of any day is matter of mourning but to lose the Lords day and the Lord in the day may cause a loud cry When Elisha was going with Elijah and a Chariot of fire came and parted them asunder carrying Eijah to heaven and leaving Elisha on the earth he looked up and cryed My Father my Father 2 King 2. Hath God and thee O Christian been parted asunder upon the Sabbath and hath the Lord left thy heart upon the earth and gone himself up into heaven O think so upon this as to cry My Father my Father Repent for the losse of the Lords day and lament after the Lord that on his day thou hast lost If on the Lords day we have been fired in duty and filled with mercy and found much of God both in mercy and duty In that case the things of us required are To be thankfull To be carefull To be faithfull To be fruitful 1. For to be thankful all have much cause Yet some have more cause to be thankful For the space of the Sabbath and the use of Ordinances all ought to be thankful to God Had not our good God prevented evil designs we had had no Sabbaths And had not God preserved us a Sabbath we had been like the places of Papists and Pagans Except the Lord of Hosts had left us a Sahhath we had been as Sodome and had been like unto Gomorrah Rom. 9.29 The Lord hath shewed himself loath to leave us yea expressed his love to our Land in the lengthened liberties of Sabbaths The Sabbath in the first appointment was a pledge of large love but in the perpetuall preserving the Sabbath the pledge of Gods love is larger He is worthy say the Jewes of the Centurion to Christ for whom thou should do this for he hath loved our Nation and built us a Synagogue Luk. 7.5 The Lord is worthy of this praise for he hath loved our Nation and kept us a Sabbath The Prophet reproves the sin of some who say not in their hearts Let us now fear the Lord our God that giveth both the former and the latter rain in his season and reserveth the appointed weeks of the harvest Jer. 5.24 O the sin of such who say not in their hearts Let us fear love laud the Lord who reserveth to us the appointed dayes of the Sabbath which is a greater mercy then to reserve for us the appointed weeks of the harvest But how much more thankfull ought some of us to be to our good God who giveth us not onely the space but the grace of the Sabbath not onely the use but the juyce of Ordinances when Sabbaths Sermons Sacraments are to several but saplesse things When the the Lord giveth us with his holy Sabbath his holy Spirit Nehem. 9.14 20. Thou O Lord commandedst thy people precepts and statutes by the hand of Moses thy servant and madest known unto them thy holy Sabbath And thou gavest them also thy good Spirit to instruct them and withheldest not Manna from their mouths but gavest them water for their thirst What cause had they Such cause have we to be thankfull to whom the Lord with a Sabbath of mercy gives the mercies of the Sabbath A comfortable day and the comforts of the day O let the Lord have the high and heated praises of our hearts in heavenly Hallelujahs 2. Let us be very careful to keep off from sin and Satan Satan after the best spent Sabbaths hath oft the worst assaults 'T was the expression of an experienced precious man I look for the Divel every munday-morning I am sure then he will come to rob my soul of Sabbath-good if possible I read of a great Captain who being very sad the day after a mighty victory one enquired the cause who answered Yesterday my heart was too much lifted up I had need lye low to day Have any of our hearts been raised
read of many such sad examples Some within doors their brains beat out others abroad their bodies burnt with Lightning and beat down dead with claps of Thunder as some recite Object We see no such punishments in our present times upon persons profaning the Sabbath Answ The Lord now leaves men unto that which is worse then punishment to wit sin Both in the time of the Sabbath And out of Sabbath-time O the sad sins of several even upon the Sabbath day Such sins set Musculus upon the fourth Commandement to make a sad moane and Bucer upon the 92. Psalme does bitterly bewaile such sins O that we had some so seriously mourning for we have now many miserably so sinning yea and also at other times Men are in sin when they are out of the Sabbath God leaves men to week dayes transgressions as a punishment of Sabbath day omissions The Lord lets men on the week dayes do the evil they should not because on the Sabbath day they did not the good they should Yea let 's sadly consider our abominable sins Both in judgment And in practice The sinking of Sabbaths is the rising of all errors Hence we note Arminian Socinian Pelagian opinions published almost in every place With our sins against the day of Christ we have sinful errors against the death of Christ against the whole Doctrine of Christ Dignity of Christ Deity of Christ I have found some affirming that 't was a piece of the Divels policy to hinder the Sabbath from being called the Lords day that he might the more keep men from knowing and imbracing the Lord of truth and the truth of the Lord. I dare say 't is Satans design that he might make men vent and advance Venomous opinions against the pure and precious truths of Christ he causes them to become carelesse in keeping the Lords day 'T was observed among the Jewes that when they grew remisse concerning the Sabbath they became corrupt in their Tenents touching the works of God in the Creation And it may be observed among Christians that since men have fallen to soul neglects of the Lords day they have about the works of Christ redemption wax'd wilde in their imaginations yea errors of all sorts hath God suffered as filthy froggs to infect our English air 2. Sinful and prodigious practices are also plentiful in every place As the observation of the Sabbath is that which brings on all the duties of godlinesse cease that and all sinks so the violation of the Sabbath is the inlet of al loosenesse a door to all the works of darknesse what wickednesse will not rise up where the Lords day is down As in the Decalogue the command for the Sabbath is set in the middle being the band of the whole and that which hath an influence into all thus in the Catalogue of Jerusalems sins Ezek. 22. the sin against the Sabbath is set in the midst amongst them as being the main and that through which all the rest move Read vers 7 8 9 10. In thee have they set light by father and mother in thee have they dealt by oppression in thee have they vexed the father lesse and the widow Thou hast despised my holy things and hast profaned my Sabbath In thee are men that carry tales to shed blood in thee they commit lewdnesse thou hast greedily gained by extortion and hast forgotten me saith the Lord God Now for the Lord in a Land to suffer such sins is worse then if he should in an ordinary way punish punishment not being so great an evil as sin Sin is the common cause of punishment In evil things the cause is more corrupt then the effect punishment is the work of God sin is the proper work of the Divel punishment is opposite to the peace and quiet of the creature sin 't is repugnant to the very being of man yea of God himself 'T is sin alone which formally and causally separates a soul from God the chiefest good and therefore is the greatest evil 'T is sins that are Bars in Heaven-gates that there is no entering in and Bonds in Hell flames that there 's no getting out If I sayes Anselme were in hell without sin I should not be kept in and were I in heaven with sin I should soon be turned out This sayes Chrysostome do I think and this I will ever Preach that 't is worse by sin to offend Christ then to be tormented in hell-fire for ever May not we then well think that sin is a sorer evil then any punishment possible And therefore though God does not punish persons for polluting his Sabbath yet in that he leaves them upon this unto other sins their case is a thousand fold worse Yet of such too many are manifest men who on the Sabbath do not regard Gods assisting grace to help them in good God on the week dayes withdraws his restreining grace that might keep them from evil even sin the worst of evils 2. Though God does not in visible wayes punish such men yet he does in various wayes whereof they are not aware viz. Negative and Positive 1. 'T is a punishment that God does not punish them Hosea 4.14 I will not punish your Daughters when they commit whoredome Infignis est poena vindicta impietatis connivere Deum indulgere peccantibus Philo. lib. de confus linguarum c. When God does not punish persons for polluting and neglecting his Sabbath this is a sore punishment Yea 't is a notable punishment sayes a learned Writer and a dreadful revenge when God seems to indulge and as it were oversee sinful men As God shewes love in correcting so he shewes wrath when he does not correct 'T was mercy to me may some man say that I was chastised 'T was good for me sayes David that I was afflicted So every wicked one shall one day say 't was ill for me I was not afflicted 't was a judgement to me God did not correct me The lesse smart on earth the more pain in hell 't is a terrible punishment upon some Sabbath-breakers to break the Sabbath and yet to passe unpunished 2. God sends in sad Judgements for this sin which men do not see as a Judge he smites them with blindnesse of mind and hardnesse of heart for this God threatens Levit. 26. to make the earth as brasse and heavens as Iron iron-Iron-hearts are worse then Iron-heavens If sometimes on the Lords day to the Congregatiō men of hard hearts come yet that word which is a mercy to some is a judgement to them * Quum sanctae exhortationis verba aliamens suscipit alia recipere recusat super unam civitatem pluit Dominus non super aliam Grego in Ezek. Hom. 10. 't is Gods expression in the Prophet That he caused it to rain upon one City and not upon another that is sayes an ancient Writer the same words of exhortation which God as a loving Father causes some to receive
which does belong to God The Sun must bear the swey of the Day though the Moon rules the Night and though the World hath the predominancy all the week yet 't is meet Christ should have the command of his own day THE LORDS DAY I proceed to a second sort that sinne against this Lords day by not doing on the day what they ought Concerning Sabbath-day-duties we shall consider The kind they are to be of and The place they are to be in For the kind the duties on the Lords day to be done are Of Piety towards God and Of Charity towards men For the place the duties to be done on the Lords day Are in our publike meetings Or in our private dwellings Now persons who do not their Sabbath duties and so sin against this day are of two sorts Some that Idle out the day and do nothing of the duty and others that trifle in the day and of the duty do but something 1. Too many are manifest that spend this holy day in Idlenesse By the Law the Priests upon the Sabbath day were to offer double sacrifice whence Chrysostome collects Chrysost concion de Lazaro that the Sabbath ought not to be a day of ease and Idlenesse but of double diligence in holy exercises In the Gospel even the Lord of this day is revealed not as in an idle but an active posture During the dayes of his flesh he went about doing good Act. 10.38 And the Sabbath was the day of his best and most abundant works as is well observed and therefore this Lords day calls for diligence in the best duties and does not indulge Idlenesse The Jewes use to call the seventh year the Idle year because then the ground lay follow no Plowing or sowing or bringing forth of Corn. Many Christians may call the seventh day the Idle day for then is no praying hearing c. or bringing forth any fruit that is good the whole day to the man and the whole man in the day lyes like the desert dry and barren where no seed is sowen through Idlenesse on the Lords day men they become Most culpable in their sin and Most lyable unto Satan 1 To be Sabbath-idle increases a mans sin Idlenesse is ever evil but never so bad as upon this good day No time is allowed for Idlenesse As of every idle word Matth. 12.36 so of every idle hour a man must give account at the day of judgement and as one upon the place further infers Sâ— pro etioso verbo reddemus rationem videamus ne reddamus pro otioso silentâ—o Ambros de ossic lib. 1. cap. 3. ut nullo die intermittantur certa tempora orandi Aug. Haeres 57. We shall not onely give account for our idle sayingâ— but we must give account for our idle silence for our not speaking when men do not take unto themselves words in prayer and the like but he like the Prophets Idols having mouthes and speak not ears and hear not c. Some religious exercises are every day duties Austin upon that place of the Apostle Pray continually Expounds it See that in no day there be any intermission of certain times for prayer But then from prayer and other holy duties to be idle vacant and voyd on the Lords day deepens the sin because on such dayes Men have best work And most work to do 1. The Sabbath is a day of the best work Most of the week-work is world-work poor in comparison of this That 's like digging in a dark pit this as reaping in a pleasant field As 't is best being with God so 't is best working for God Weekly labour is but bodily labour burdensome labour Sabbath-work is chiefly soul-work and all sweet work Men work on the week that they and theirs may live well in this world a while But the Lords Day-work is our meal for ever Therefore for any to be idle on this day aggravates their sin of Idlenesse Secondly the Sabbath is a day of the most work men on that day should do more in the service of God then all the week besides The Jews did much on their Sabbath Christians are to do more on their Lords Day If we compare Numb 28.9 with Ezek. 46.4 we shall find that the offerings in the time of the Gospel prophesied of were more then those in the time of the Law In Num. we find but two Lambs but in Ezekiel we find six Lambs and a Ram for the Sabbath This signifies that in the settled times of the Gospell Gods Worship upon the Christian Sabbath should be solemnized more fully then in former times under the Law Now for men to be idle when they have most work to do causes idlenesse to become the more culpable and the greater sin Secondly to be Sabbath-idle exposes souls to Satans service hence so many do the divells drudgery and draw the divells cart upon the Lords day When Satan especially in Sabbath time sees men idle and not about any thing that is good then he soone sets them about that which is naught so that upon this day men are most eager to go on the divels arrand though to their own ruin Yea men upon the Lords Day that lye idle they tempt the Tempter and do invite the Divell to their dwellings and as it were ask if he hath no work or what service he will command them They are ready each saying Here am I send me As in supper-time Satan entred into Judas so in Sabbath-time Satan takes possession of such idle ones Some keep the Sabbath like their cattel they go not to plow in deed but nothing good they go about They are in their houses as their horses in ther stables yea perhaps in their beds as their hogs in their styes Or on the Lords Day if they be not as beasts they are as birds that flye from place to place so do they wander from town to-town idly passing away of Sabbath-time Yea 't is with many in this as with the Divells they believe a Sabbath but they observe no Sabbath as they can keep no Sabbath in point of rest so they will keep no Sabbath in point of work Men are on earth as the damned in hell who never are in any religious duties they may be crying for water to coole theie tongues but never praying for grace to change their hearts or for mercy to remit their sins For thousands of idle Sabbaths hath God with some to reckon and let them be fure that as God will not hold them guiltlesse that take his Name in vain so God will never hold them guiltlesse that spend his time in vain Secondly I come to consider such as indeed do somewthat of duty in the day of the Sabbath but of these there are that take up their Sabbath-work Either in some one part of the day Or in some one place for the day The part of the Lords day wherein the exercises of religion ought to lye being both
the week see Joh. 20.19 23. Therein directing them as on this day to exercise that power and that power it does appear was upon this present day principally put in execution afterward thus Origen Cyprian and others relate Orig. can Cels lib. 3. Cypr. ad Pomp. Epi. 62. Greg Nys orat And O how pure and clean would our waters boyl could we on this day so cast off our scum Help Lord c. Necessities The duty of charitable relief is proper for the Lords day 1 Cor. 16.1 2. Tertullian tells in his Apologie for Christians how carefull the Christian Churches were to works of mercy on the Lords day whereby their Brethren in bonds were bountifully supplied and the bellies of the afflicted refreshed Irenaeus contra Valenti lib. 4 cap. 19â— Another of the Ancients does excellently note from the example of our Saviour Luk 13.15 that the right sanctifying the Sabbath day does consist in acts of pitty works of mercy and how charitable deeds become this comfortable day Luk. 14.1 2 3 4 5. is full These Sabbath-duties some way concern the whole body of a people more promiscuously 2. There be some duties on the Sabbath that do concern some persons principally as Magistrates and Ministers Parents and Masters All ought to concur in their care for the keeping of this day Indeed the Lords day is the Fort-royal of Religion let all stand to it in their places we be not beaten out of that especially now when so many lay siege thereunto Some set their wits awork and oppose the doctrinal part of it Others set their wills awork and impugne the practical part of it and as they will not rest on the Lords day so they will not let the Lords day to be at rest but mount their Cannons and make what batteries they can c. O let all and especially such as may do more then others now bestirre themselves to raise the Sabbath siege and to maintain our Sabbath Fort if we dye let us dye in a couragious keeping of this indeed if this be taken all is lost hold this and yet there is hope Let us that are in publike places play the men As the two milch-kine 1 Sam. 6. being coupled together they bore up and carried on the Arke of God Thus let Magistrate and Minister be united to hold up the holy day of God and the holy worship of God upon his day Let Sabbath-breakers for multitude be like a numerous Army if Magistrate and Minister would but joyn we should route them all O how commendable were it if these two in this regard would agree like Joab and Abishai his brother 2 Sam. 10.11 12. If the Syrians be too strong for me then thou shalt help me but if the children of Ammon be too strong for thee then I will come and help thee onely be of a good courage let us quit our selves like men for our people and for the Cities of our God and the Lord do that which seemeth him good So let us do what we are able to the utmost for the Sabbaths and the service of our God and then the Lord do with us what seems him good O that those who bear the sword were fired with some of that Sabbabth-zeal that once Nehemiah had Chap. 13.17 18 19. 'T was a high praise that Ambrose gave of Theodosius that he was more solicitous to preserve the things of God as a Magistrate then to preserve himself as a man And it was a good caution that Austin gives upon Psal 2. Magistrates are to be admonished Vid. Pet. Martyr in judg cap 1. saith he as not to grant men immunity to any false worship so not to allow men liberty to leave the true worship of God The Magistrate upon the Lords day is not onely to see men forbear the outward works of their callings but to see that they be about the visible works of Gods worship August Bonif. comiti Epi 50. praecip Tom. 7. Cont. epist Parmeniani lib. 1. cap. 7. Tom. 7. lib. 2. contra Epist Gaudentii cap. 16.17 Austin more then once commends Imperial Lawes against the Donatists for separating from the publike worship of God and gathering into private houses upon the Lords day there to promote their Anti-magisterial opinions Which Lawes were to punish the ordinary people with fines of Money their leaders with banishment the places of their meeting to be forfeited to the Emperour and that none of them should have power to bestow their goods by will or to enjoy any Legacy to them by will bequeathed And he gives Instances of the execution of these Laws and the good successe thereof encouraging the Magistrate therein And when people are brought to the publike Pool Joh. 5.2 3. the Minister is as the Angel that upon this Sabbath-season must move and work in the waters to wit be active in all the Ordinances of God that such as by divine assistance step close in may meet God for the cure of their souls And as the Minister is more immediately to manage the worship of God upon this holy day yea his place is to presse that men do not on this day of the Sabbath satisfie themselves in a bare bodily way to worship God but to see they on the Sabbath serve God in Spirit and truth Thus these two as the two Cherubims that looked one towards another and both upon the Mercy-seat they should with respect look one upon another and both upon the service of the Sabbath that so the Lord may have his day and his due Lastly Let governours of families Parents and Masters contribute their best assistance to see the Sabbath well observed for which end towards their children and servants there is required upon the Lords day a double duty A taking of them to the publike means And a taking with them private pains 1. You are to bring them with you unto the publike Ordinances In the time of the Old Testament people that went to worship God they carried their flocks and their herds with them Hose 5.6 that in sacrifice they might offer them up to God In these times of the New Testament men are to carry their children and servants with them to the worship of God upon his holy day offering them up with themselves as a sacrifice to God When 't was required that the whole body of the Israelitish people should go out from their dwellings in Egypt to serve the Lord together in the Wildernesse Pharaoh called Moses and said Go ye serve the Lord but let your flocks and your herds be stayed but what sayes Moses We will go with our flocks and our herds with our sons and our daughters with our young and with our old will we go there shall not a hoofe be left behind for we must hold a feast unto the Lord and serve the Lord our God Exod. 10.9 24 26. Such Religious resolutions become Christians in the present case 2. Such of you as are heads
hand of Christ As by force none can pluck him from the strength of Christs hand So by fraud none can take him out of the lov of Christs heart In Christ Not onely as a man But as a member Not the least bone of Christs mysticall body can be broke off nor the smallest stone be struck out of this building The weakest branch ever abides in this vine 3. In the Spirit there the believing soul lives Gala. 5.25 If ye live in the spirit walk in the spirit That life by which the soules of Saints live Both for its entrance And its progresse It is in the Spirit the Spirit being the Principle From which their life was first received And by which their life is after preserved As man is kept alive by his soules being in the body So a Saint is kept alive by his souls being in the Spirit It is through the Spirit that converted Christians are set into God and put into Christ Therefore sure the holy Spirit does not leave their soules out of himself but they are likewise in the Spirit Rom. 8.9 Ye are not in the flesh but in the Spirit In the Spirit thus are not onely some but all the Saints of God And in the Spirit thus are Gods servants not onely upon the Sabbath-day but at all other times they are never out of the Spirit nor ever shall Yea in the Spirit thus is the whole man of every good man The man whole if Not the whole man The man whole is so in the Spirit as that he is a spiritual man Gal. 6.1 Take him with his bodily part and about his weekly work yet he is a spiritual man and a man that is in the Spirit Now to be in the Spirit on the Lords day though 't is to be in the Spirit thus yet it is more then thus to be on the Lords day in the Spirit So in the Spirit signifies the spiritual transactions of mans sanctified soul as it is moved and acted by the Spirit of God and as mans renewed spirit through the Spirit of God moves and acts upon the Lords day exercised in the Spirit That is In the graces of the Spirit and In the comforts of the Spirit 1. In the Spirit That is in the graces of the Spirit exercised all the Lords day then acting in graces Various and Vigorous On the Sabbath the soul is set a work in several graces and such as seem to be of a differing nature as faith and fear heavenlinesse of mind and humblenesse of heart repeatings for sin yet relyings on God Tremblings of soul yet restings on Christ Dreading God in the justnesse of his Judgements yet loving God whose judgements are just A real longing for promised mercies and yet a quiet staying for those mercies long By hope expecting good things to come and yet by faith possessing the same things at present Utterly unsatisfied in Gods hiding his face yet patiently waiting for God while his face is hid And though this be the continued posture of gracious souls yet into this they are put and on in this they are kept through Sabbath-day-quicknings In the Spirit On this day grace is enlivened in them and they lively in grace In gracious actings their hearts were before as the Chariots of Pharaoh that drove heavily now in the activities of grace their hearts are as the Chariots of Amminadib that ran swiftly Before the members of the new-man were as the lame Cripple that lay at the gate but then they became as the cured Cripple Whose ancle-bones receiving strength he stood up and went on leaping and praysing God Act. 3.8 Yea upon the Lords day the soul of a sincere Saint may be in the lively actings of grace Both reflect And direct 1. Reflect actings That soul which in the week-season walks out in with the body about the businesse thereof upon the Sabbath-day it turns in upon it self most seriously considering its own concernments Gregor moral lib. 31. cap. 17. An ancient Writer spiritually expounding that place Prov. 24.27 Prepare thy work without in the field and afterward go in and build thine house Understands by the field man's body and by the house the heart and soul of man In the week a mans work more lyes in the field viz. about the businesse of his bodily being but upon the Lords day his work more lyes in the house viz. the work of the soul is more gathered then within it self And as Christs Spouse-sayes Cant. 1.7 They have made me to keep other Vineyards but mine own Vineyard have I not kept So upon the Sabbath sayes a good mans soul within him all the week I have been made to minde a multitude of worldly affairs but mine own concernments have been set aside Now return into thy self O my soul O my soul now bethink thy self And is not this to be in the Spirit upon the Lords day the soul of a Saint being then seriously set Upon deep intuitions and Diligent Inquisitions Narrowly looking in it self and Throughly searching of it self One of the Ancients compares holy men on the earth Gregor moral li. 19. Sect. 30. unto those holy Angels of heaven Revel 4.8 that are said to be full of eyes within and without In the week Gods Saints make use of their eyes without looking after their necessary callings and occasions in the world but upon the Sabbath they more solemnly set a work their eyes within looking inward upon the true estate of their souls Upon the Sabbath are a Saints most serious soul-searches and heart-discourses I communed with mine own heart and my spirit made diligent search sayes David Psal 77.6 Upon the Lords day with great diligence is the soul of a Saint set To find out things that are and To find up things that were Within he finds so much of sin and so little of God as makes his heart lie low and brings him to be in spirit poor Matth 5.3 Blessed are the poor in spirit August lib. 1. de Serm. Do. in monte Ambros lib. 5. in Luc. cap de beatit Basil in regulis contract quaest 205. Not poore of spirit as if any without the Spirit of God were blessed but poor in spirit that is good men poore in the spirit of their own mindes out of a sight of soul-sins and sense of soul-wants or poor in spirit That is sayes one poore for the spirit Of the spirit they may discern little but desire much That good they seek after which they never possesse And that good they seek for which seemes to be lost The woman in the Parable Luk. 15. having lost a piece of silver She lights a candle and sweeps the house and seeks diligently till she finds it O this is good seeking in the spirit upon the least losse of God to go into the house of the Heart and there using The candle of knowledge and The Besome of Repentance Diligently seeking till somewhat more of God may appear When hearts
what is said upon the Sabbath concerning things Spiritual and Eternal not barely to hear but to hearken not onely to imploy the ear but to apply the mind to mark things mentioned to consider and ponder what is preached and pressed When our Saviour upon the Sabbath preached the Gospel in the Synagogue of Galilee the people were so moved that they pressed with eagernesse to lesson and learn what he delivered Luk. 5.1 Thus people may possibly under the preaching or the Gospel have their thoughts so helped and their hearts so held as to heed what they hear 2. Gods Spirit may upon the Sabbath so move as that men may discern and see much into the matters of God and according to the Word of God become very knowing Divine things may not onely be opened to their understanding but their understandings open to things Divine Numb 24.4 Heb. 6.4 Through the Spirit their minds may so be enlightened and their eyes so opened that into the good things of the Gospel they may have a great insight Their heads may be gold though their feet be clay Their understandings may have light though their affections no heat Though the tree of life be not yet planted that may bring forth fruit unto God yet they may have a tree of knowledge so full of leaves that therewith they may flourish in the World 3. Gods Spirit may move upon the Sabbath so as men may assent to the truth of Gods revealed will so as to believe the reports God hath made in his Word to be all infallibly true A man may be brought to yield such an allowance and to give that credit to whatever God speaks in Scripture that his soul may secretly say Truth Lord. Though that which most transcends reason as the mysteries of the Gospel yet to each the soul inwardly sayes Truth Lord. Though that which condemns his own course and discovers his own case to be naught yet conscience concludes Truth Lord. That secret way is sinful sayes God and must be broken from Yea sayes the man Lord I believe it That way is holy just and good and must be walked in Lord I believe it That is necessary to be sought and that is worthy to be embraced Lord I believe it Luk. 8.13 Act. 8.13 All which is brought on by the blessed Spirit of God 4. Gods Spirit may so on the Sabbath incite as to set men in admiring at the greatnesse of Gods grace and mercy wondring at Gods works and words Luk. 4.14 Jesus returned in the power of the Spirit into Galilee and taught in their Synagogues on the Sabbath day there they admired him and he was glorified of them all After he came to Nazareth and went into the Synagogue on the Sabbath-day where preaching upon some part of the Prophet Esay the people before him witnessed and wondred at the gracious words that proceeded out at his mouth Luk. 4.17 18 22. 5. Gods Spirit may be so inciting upon the Sabbath-day as that men may be much moved to affect the good things of God hereby they may be brought To desires of them and To delights in them Spiritual good things men may be desirous of When our Saviour in a Sermon Joh. 6. preached about the Bread which comes down from heaven and giveth life to the World some of his hearers were so stirred that they broke out saying Lord ever give us this Bread Thus when men hear of heavenly things their hearts may spring witn desires and their souls secretly say O Lord ever give us this good Yea with joy may their hearts dance and leap Luk. 8.13 Thus some rejoyced in the Ministery of John the Baptist Joh. 5.35 With gladnesse of heart did Herod hear him Mark 6.20 6. Gods Spirit may on the Sabbath so move as that men may resolve upon obedience to God and his holy Commands Deut. 5.27 Go thou near say the people to Moses and hear all that the Lord our God shall say and speak thou to us all that the Lord our God shall speak unto thee and we will hear it and do it Jer. 42.4 5 6. I will pray sayes the Prophet to the people unto the Lord your God and whatever the Lord shall answer I will declaer to you and keep nothing back Then they said to Jeremiah The Lord be a true and faithfull witnesse between us if we do not according to all things for which the Lord thy God shall send thee to us Whether it be good or evil we will obey the voice of the Lord our God Thus people under the Gospel their hearts may be wrought to a real resolving upon the right way not onely something perswaded but their present purposes pitched to practise and prosecute that which is good These and such like good movings may the Spirit of Grace have upon the hearts of sinful men upon the day of the Sabbath and yet are far from being like Gods Saints in the Spirit upon the Lords day Now between these there is a discernable difference Gods Saints upon the Sabbath are so in the Spirit as no other ever are Those Spiritual motions that are in other hearts may be found defective in a four fold respect Viz. of Depth Breadth Heigth and Length For depth Those Spiritual movings that are in carnal hearts are but superficial and shallow they do not reach down into the inmost parts of the heart in deep humblings and soul-afflictings so as at first to lay the foundation deep A man admires the mercy of God in Christ but does not abhor himself for sin in the dust as that dear Saint of God who when he was affected and wondred at the glory of God he saw he also reflecting upon his own infirmities abhorred himself in dust and ashes Job 42.2 Gods Saints are first moved to deep and bitter self-bemoaning sorrowes Jer. 31.18 and after comes in sweet soul-quickning comforts Matth. 5.4 Others are like that stony ground Matth. 13.20 who when they heard the Word immediately they received it with much joy the seed sprung upward but downward took no deep rooting as in the good ground Luk. 8.13 14 15. When the Spirit moves upon true believers it makes them to bottom well to dig deep and lay the foundation on a rock and then raise their building in holy resolutions and sweet affections with suitable performances but others all the motions they feel puts them upon some fair buildings without any deep bottomings Matth. 7. Luk. 6. For breadth Those Spiritual movings that are in carnal hearts are but straitened and narrow they do not spread out either in respect Of subject Or object They do not reach out into all the powers of the soul so as to take up the whole soul for God Thus does the Spirit move in the Saints of God having a wonderful work in the whole soul so as that they are set about God and good with their whole heart and whole desires 2 Chron. 15.5 All their joyes and desires are in
and after God Whom have I in heaven but thee and who on earth do I desire besides thee Psal 73.25 Others they desire God but there is somewhat besides their soul is set upon In their affections or resolutions God he hath not the whole heart or whole soul and spirit Neither do those good motions they have reach out to all the precious things of God Something of God they would have but not whole God O how are they delighted to hear of the loving kindnesse patience pity mercy of God But the omniscience omnipresence purity holinesse of God they are not so taken with or stirred at pleased with The Death of Christ for their salvation Not the life of Christ for their imitation Fain have that of Christ which justifies But care not for that of Christ which sanctifies A Saint of God spiritually moved desires to know nothing but Christ and him crucified And God forbid sayes the Apostle I should glory in any thing save in the Crosse of our Lord Jesus Christ Gala. 5.14 Moses can prize the reproaches of Christ Heb. 11.26 Others onely regard somewhat of Christ the honours of Christ the happinesse of Christ the comforts of Christ but to bear the Crosse of Christ and to possesse the Grace of Christ and to stoop to the yoak of Christ this is grievous For height Those spirituall movings that are in carnal hearts cause them Heaven-ward to make some assayes but up to heaven they do not in soule ascend as Gods Saints who mount up and have communion with Christ 1 John 1.3 and have their conversation in heaven Phil. 3.20 sitting down in heavenly places with Christ Eph. 2.6 Upon some movings of the Spirit others hearts and minds like Grashoppers leap up but fly not far Or as a vapour that ascends out of the earth into the lower regions of the air but never rises to get up into the highest region but when the heat or force is a little over as a heavy body it falls back again and that which was like to be fire proves but water When the minds of carnall men are most mounted and their hearts most heightened yet they do not come to that pitch of pious affections and positive resolutions as whereunto Gods people are raised They do not so highly admire nor so highly desire nor so highly esteem the holy things of God as do the dear Saints of God in their heavenly converses with God when God by his Spirit carries them as upon Eagles wings For length Those Spiritual movings that are in carnal hearts are for the most part sudden and short as sparks of fire that are soon quenched out Esay 50.11 Or as morning dewes that are soon dried up Hose 6.4 Through the workings of the holy Spirit O in what a hopeful way for heaven are the hearts of men sometimes set but things do not abyde all being by and by beate down This made Chrysostom observe a sad difference between the work of the Minister in his calling and the work of other men in their earthly trades and ordinary imployments Men commonly as they leave their work so they find it But the Ministers work who is a Co-worker with God for peoples spirituall good it is one day set forward and another backward Upon some Sabbath O how mighty are men moved how sweetly are their soules disposed how are their affections fixed and their resolutions raised as if the new building would pass on apace but by that time a Minister comes again to his work all is dashed down so broken as not a stone is left upon a stone The work is new to begin yea the case perhaps worse then it was before As water once warmed being ward cold some say is afterward the more hardly heated Those holy heatings warmings workings movings meltings mountings and meetings of God which good men have through the help of Gods holy Spirit are more remaining and better abyding such good things are stablished and nourished in them that are vanishing and perishing in others Luk. 8.13 John 6.67 60. Gala. 4.15 16. The Spirit does so act and stir in the hearts of holy men and their soules upon the Sabbath may so act and stir in the Spirit as is not possible for any other persons The peculiar priviledge of pious men to be in the Spirit on the Lords Day 2. We yet grant there be severall of Gods Saints who though they possibly may yet upon the Lords day in the Spirit they actually are not Because Either they go from Ordinances Or they rest in Ordinances Some upon the Sabbath forsake Gods publike Ordinances and for that cause they are not in the Spirit The wise God will so honour his own holy appointments that such as sinfully desert them shall not comfortably possesse him But they shall comfortably enjoy him who carefully attend them O how much of Gods good Spirit have good men met when they have been on the Sabbath assembled in the use of Ordinances John 20.19 upon the first day in the week when the Apostles were gathered together The Greek word does signifie such a gathering as in Church-Assembly it being a word of Ecclesiasticall use and so applyed in severall texts Act. 4.31.11.26.13.44.14.27.20.8 1 Cor. 5.4 Then the Lord breathed on them and they received the Holy Ghost When Peter was preaching the Gospel the holy Ghost fell upon all them that heard the Word Act. 10.44 It is in the use of Ordinances Christ hath promised his Spirituall presence Matth. 28.19 20. As the presence of Christ in body is not enjoyed but in the heavenly Jerusalem Grego Moral lib. 18. et cap. 15. the generall Assembly the Church of the first-born where are gathered an innumerable company of Angells and the spirits of just men made perfect Hebr. 11.22 23 24. So the presence of Christ in Spirit is not to be expected but in the holy Assemblies of Gods Militant Saints met to honour God gathered to glorifie God in the way of his Ordinances Word and Sacraments c. It is true divers of Gods dear Saints can by experience speak that they have met with much of Christ in Spirit and much of the Spirit of Christ in private duties as Meditation and Prayer c. But then this comfortable experience hath been to Christians Either while publick Ordinances also were attended Or when Ordinances in publick could not be enjoyed 1. Christians while they remain upon the Lords day diligent in publick duties may in duties private meet with much of Gods Spirit Christians may even in the week-time have sweet incomes of Spirit in their private Closets the better to prepare them for encourage them to and carry them through the publick service of the Sabbath when the Lord with enlarged measures of refreshing mercies may more fully flow in upon them 2. The souls of sincere Christians may have in the private exercises of religion large enjoyments of God through the Spirit being deprived of publick Ordinances
good that others do for the People of God 1. God puts into his people for their good gracious Habits Principles of holinesse disposing them to all parts of his worship yea the Spirit of holiness to act up those principles that so his people may be ready pressed and prepared alway to every good work much more for the Sabbath in the service thereof 2. Others as Ministers they prepare for the Sabbath-good of Gods people 'T is fit people should prepare to hear as they prepare to preach Gods faithful Ministers before the Sabbath do not onely prepare matter to speak but they prepare their hearts to speak the matter As Cocks when they are about to Crow they lift up themselves and clap thair wings they may be well awake Thus good Ministers when they are to teach they rouse up themselves and strive to raise up their own hearts and that Gods Word it may be as a fire in their bones Bernard in a Sermon breaks out thus to the people Bern. in festo omnium sanct Serm. 1. To prepare you meat my heart all this night hath been seething within me and in my meditations I have been enflamed as with fire Is it not meet that people be prepared when prechers thus prepare for the people And as for the evil actings of some they are sad There are such who on the Sabbath prepare for their worldly work in the week Calvin complaines of some Christians in his time Let us consider sayes he whether they which call themselves Christians do any otherwise regard the Sabath then thereon to attend their worldly affairs Calvin in Deut. 8. Serm. 34. they reserve to themselves this day as if they had no other to deliberate for the whole week to come c. Upon the Lords day men cut out their work and cast their businesse how to have this and that done upon this and that day Shall men on the Sabbath prepare for the week and shall not we in the week prepare for the Sabbath Is Mammon more to be minded then God 3. The profit that will be to our souls by such Sabbath preparance is precious By such a serious preparation our hearts will be well fitted Both with abilities to performe Sabbath-duties And with capacities to receive sabbath-Sabbath-mercies 1. The duties of the Sabbath will the better and freer come off We shall then with more dexterity agility facility transact the several parts of Gods service A cause why we are so oft upon the Lords day lame in duty drive heavy because we did not aforehand oyl our wheeles inure our selves When David had put on Sauls Armour his helmet sword and coat of Male he assayed therein to go and fight with Goliah but he is at a stand saying I cannot go in these for I have not proved them 1 Sam. 17.39 Thus a Christian when he is to go out in the service of the Sabbath he is so straitened stiffe and bound up he knowes not how to go on in such duties because he hath not proved them or prepared for them We should aforehand put our selves into Sabbath-Armour and see how we can go how we can pray preach hear c. this would much help 2. The mercies of the Sabbath will the larger and fuller come in According to our preparations are our after-participations According to the number and measure of sacks the sons of Jacob prepared and carried with them out of Canaan so were they filled with Corn when they came to Joseph in Egypt Gen. 44.1 According as we prepare our hearts at home in the week-time so our comfortable fillings be when we come before the Lord on his own day He that would have from his field a large crop in harvest-time must aforehand take pains in plowing and well preparing the ground We do not aforehand take preparative pains which is the reason we reap so little in Sabbath-time 2. We are to consider wherein this preparation of our selves for the Sabbath consists Now this work does comprize acts of two sorts viz. Reflect acts on our selves from others and Direct acts towatds others beyond our selves 1. Each man amongst us must act inward upon himself In self-examination And self-humiliation We must diligently examine our selves What sin hath been before the Sabbath And what need we have of the Sabbath Sin before must be found out lest we come to Sabbath-day-work under week-day-guilt If for week day sinnes God be against us when in Sabbath day service we seek to be with God no wonder then if things work crosse The Mariners in Jonah they rowed hard but the Sea wrought and was tempestuous against them and they could not get the ship to shoare till Jonah was found and flung out Thus in the service of the Sabbath we may row hard yet not get ship to shoare heart into heaven by reason of some sin before committed that hath set God against us Yea we must so set into our selves as to discern the necessities that we have of Sabbath-helps Because of the prevalencies of sin And the imbecillities of grace We must also deeply humble our selves and be low in self-abasements Those herbs rise high in the summer-time that in the winter shrink low into the ground Those hearts that in the week-time are laid lowest they rise highest upon the Sabbath day Yea there must be such soul-humblings for sin as there may be sin-removings from the soul else the day of Gods service comes but we cannot serve God in the day Joshua 24.19 Thus before the Sabbath we must bethink our selves commune with our heart and make diligent search with penitent sorrowes 2. We must act onward towards others to wit God-ward and World-ward 1. Towards God we must prepare for the day By consideration of him and By supplication to him 1. God must be seriously thought upon Out of desires to the God of the Day we should long for the Day of God Psal 42.1 2. My soul thirsteth for the living God O when shall I come and appear before God As she said Judg. 5. Why is the chariot so long in coming and why tarrie the wheâ—les of the chariot So let each soul say Why is the Sabbath so long in coming c Amos 8. some say When will the Sabbath be gone that we may sell corn Let us say O when will the Sabbath be come that we may sell all and buy that Pearl When will the Sabbath be come Not that we may sell but onely that we may buy of God wine and milk without money Esay 55.1 That we may buy of Christ eye-salve white rayment and tryed gold Rev. 3.18 O when will the Day come that we may have communion with God Father Son and Holy Ghost As that Martyr with a leap said when he was going to the stake There is but one stile more and I am at my Fathers House A good man on Saturday-evening going to bed leaps saying 'T is but one Night more and I shall be in the
and hopes have been down and dead yet then to look back and call to mind mercies of old tracing the former foot-steps of God in their soules looking up and reading over the Lords love letters long since sent and then comes quickening life into their hopes and hearts Psal 77.5 6 7 8. Lam. 3.18 19 20 21 22. And though these gracious actings may be at other times yet I appeal to the most experienced Christians whether they have not found themselves best bent about such Soule-work upon the Sabbath-day 2. Direct actings Upon the day of the Sabbath the soules of Gods Saints may be set a work Onwards towards the People of God and Upwards towards the God of his People In grace admirably acting towards their Brethren Both in sufferings scattered And in service assembled 1. Where ever a good mans body be found or fixed yet in spirit he goes visiting his fellow-servants in prisons and the forreign Churches of Christ in all their afflictions Beza reports of Calvin That he was so tenderly affected to Christian Churches remote as if he had carried them on his shoulders or born them in his bosome often sighing out Vsque quo Domine How long Lord more lamenting the Churches calamities then his own adversities Thus the holy Apostle 2 Cor 11.28 29. Besides those things that are without viz. severall sad afflictions upon his own body that which cometh upon me daily more then all the rest the care of all the Churches Who is weak and I am not weak Who is offended and I burn not c. Yea and in such Christian compassions to others in affliction Gods dear Saints are most deep upon that day wherein they see their own sweet liberties priviledges and Gods precious things peaceably possessed 2. Where ever a good mans body abides yet in soul he will be sure at some place in which Gods People publikely meet for Sabbath-service David when in body he was banished and lay hid in the Land of Hermon yet he was in spirit at Jerusalem and went with good people to the Temple for the service of the Sabbath My soul sayes he thirsteth for God for the living God Oh when shall I come appear before God viz. In body also When I remember these things I pour out my soule within me for I had gone with the multitutde I went with them to the House of God with the voyce of joy and praise with a multitude that kept Holy Day Psal 42.1 2 3 4. The Jewes that were bodily at Babylon yet in soule they kept their Sabbaths at Jerusalem Psalme 137.5 6. Jonah though his body was in the bottom of the sea and belly of the Whale yet in spirit he was in the Temple at Jerusalem Then I said I am cast out of thy sight yet I will look again towards thy holy Temple Jonah 2.4 Though the body of Saint John was a prisoner at Patmos an Island as some write near Affrica yet was he in spirit with the Churches of Christ at Asia and with them he kept the Lords Day When Saint Paul was in body at Philippi yet in spirit he was with Gods Saints in their assemblies at Corinth I verily as absent in body yet present in spirit have judged concerning him that hath done this deed in the Name of the Lord Jesus Christ when viz. on the Lords Day ye are gathered together and my spirit with the power of our Lord Jesus Christ to deliver such a one to Satan c. So when he was in body at Rome yet in spirit he was with Gods assembled Saints at Colosse Though sayes he I am absent from you in the flesh yet I am with you in the spirit rejoycing to behold your order viz. in their Church-assemblies c. Colossians 2.5 But above all are the soules Sabbath-actings in Grace God-ward Though the body is then carried out by the soul Yet the soule to God is then carried beyond the body A mans soule is then so set as that it incites the body and the body is so brought on that it sayes to the soule as Ruth to Naomi Whither thou goest I 'le goe where thou stayest I will stay thy God shall be my God and thy people my people nothing but death shall part thee and me As Joseph and Mary went together to seek Christ So on the Sabbath soul and body in publike and private go together to serve God Even upon week-dayes when the body as Martha is about worldly and household-businesse the soule as Mary sits at the feet of Christ But upon the Sabbath when they be both serving of God yet the soul does the most and the best work Body and soul are upon the Sabbath as those two Disciples that went out to Christs Sepulchre but the soule is as that Disciple which out-ran his fellow John 20.4 It comes quickest in and closest up to Christ Yea. suppose the heart and mind of a good man may all the week-time be as a boat that beares upon the ground yet upon the Sabbath the soule may be set as a boat upon a strong stream and goes as a Ship full saile for God In meditations of him And applications to him O the admirable meditations this day on God! The mind that in the week hath been as the foot of Jacobs ladder standing upon the earth upon the Sabbath the soule hath been as the top of that ladder reaching up to heaven in high thoughts of God One observes of the Virgin Mary Hieron Epist 17. when the holy Ghost had over-shadowed her and that holy thing was conceived in her womb she arose went up into the hill-countrey Luke 1.39 When the holy Spirit comes upon the soule of a Saint and holy thoughts are conceived in the heart O how the mind mounts up hill to God in heaven Such a soule-frame is most frequent in Sabbath-time And O the close applications this day made to God In prayer and In praises A good Expositor gives this glosse upon what the Apostle does here expresse Vid. Aret. in Locum I was in the Spirit That is he was in prayer upon the Lords Day It is one thing to be at prayer And another to be in prayer There is never a day comes over a good mans head but he is at prayer Bernard in Fâ—st Pen-Pentec Serm. 1. but to be in prayer on the Lords Day that is more Not only praying by the Spirit but in the Spirit of prayer Prayer does not onely ascend to God from the soule but the soule it self ascends to God in prayer In prayer wrestling with God and With God reasoning in prayer So that such beames break out Greg. Orat. de laudib Basilii as make the mans heart burn and his face shine It is reported of Basil that the Emperour Valence coming in upon him while he was in prayer he saw such lustre in his face as struck him with terrour that he fell back Luk. 9.29 And Jesus went up into