The practical Sabbatarian, or, Sabbath-holiness crowned with superlative happiness by John Wells ...

THE Practical SABBATARIAN . ISAIAH 58. Chap. 13 , 14. Verses .

If thou turn away thy foot from the Sabbath , from doing thy pleasure on my Holy Day , and call the Sabbath a delight , the holy of the Lord , honourable , and shalt honour him , not doing thine own wayes , nor finding thine own pleasure , nor speaking thine own words :

Then shalt thou delight thy self in the Lord , and I will cause thee to ride upon the high places of the Earth , and feed thee with the heritage of Jacob thy Father : for the mouth of the Lord hath spoken it .

CHAP. I. An Introduction to the Text.

IN this Chapter we have God unmasking and reproving the Jewes Hyprocrisie in their worship and holy Services ; indeed in the former Chapter , the Lord had by his Prophet fore-told , that the penitent and the upright of the Jewes should return from the Captivity , their Chains should be knock't off , and their Captivity should be turned as Rivers in the South , as the Psalmist speaks ; but as for the wicked , no peace should be Psal. 126. 4. to them , the 21 Verse of the former Chapter , tempest and tumult shall be their Companions , and they shall be tossed continually from one calamity to another : Now the wicked and hypocritic●● Jews , supposing that the observation of Dayes , their frequenting of Ordinances , their waiting on Solemnities , would reconcile them to God again , and make up the breach their sins had caused ; they set upon this design , and multiply their duties , as fast as they did their sins , none so often on their knees as themselves ; they ply God with Ceremonials , to make amends for their neglect of Morals ; and because they were irreligious in their practices , they will be over-religious in their Observations : But God in this Chapter where the Text ly●● , unravels their folly , and discovers their vanity ; Alas , it is not the outward Worship , or the external attendance on an Ordinance , can either pacifie the anger , or procure the favour of God , no more then a painted Cloud can dissolve into rain , or the sign of the Sun cast forth refreshing beams . Duties which are the products of hypocrisie , onely the shining of that paint , they may provoke , but not put out wrath , may inflame , but not quench that fire . So that in this Chapter we find God uttering his complaints against these painted hypocrites , these earlier Pharisees , who vainly dreamed to take off the edge of Gods fury by an over-plus of Service , when by these smooth pretences they onely brought Oyl to make the fire of his Wrath to burn with a greater flame : But yet this Chapter shall not be shut up without the allay of two 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 ●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 annoin● 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 day ; Indeed the Sabbath is the market-day for the Soul , ( as Mr. Rogers used to call it ) but other markets on this day , are not the supplies of provision , but of profanation ; in other merchandizing we treasure up , not wealth , but wrath .

In Jer. 17. 22. There must be no carriage of burthens on this day , such servile employments are black spots upon the feast of a Sabbath ; It is most uncouth and unseemly that I should be tiring out my body ; on that day which is given Jer. 17. 27. me for the strengthning of my soul . The Sabbath is not the bodies Term , but the souls holy Vacation , it's consecrated leisure to look after its blessedness .

No not in harvest ●ime must we labour on a Sabbath , when Nature it self would go a gleaning , and be busie with Joseph to bring the grain into the store-house ; and although Gen. 41. 56. Deus nullam dispensationem admittit ; etiam cum periculo communis jacturae . Calv. in Loc. the uncertainty of the season , the necessity of the Commodity , and the sweetness of the grain , all plead for a toleration in this matter , yet it must not be , for the mouth of the Lord hath spoken it , Exod. 34. 21. Nature , like Naaman , might here say , only spare me in this thing , 2 King . 5. 18. but Gods positive Law gives no dispensation .

There must be no journeying on this day ; all our travels must be the travels of the mind ; our journey must be to Canaan , with our faces towards Sion : thus God expresly , Exod. 16. 29. Obj. And as for the Objection of a Sabbath days journey , Acts 1. 12.

Sol. To that it may be replyed , That the Text answers it self ; for the distance allowed to travel on the Sabbath is very small , no further then Mount Olivet from Jerusalem , an inconsiderable distance : Learned men differ in the interpretation , but all agree in this , that it was a very small distance . Calvin saith it was two miles , and of that judgement Calv. in hunc Locum . Aliquantulam itineris facere , non erat contrà traditiones Phorisaeorium , Chemnit. are the most of the Latin Interpreters . Tremellius in the Syriac Paraphrase readeth the Text thus , The Mount of Olives which is near unto Jerusalem , and is distant from it about seven furlongs , that is not a mile ; And that learned man observes , that the Jews in their Talmud with one consent say , that the space which it was lawful for a man to go upon the Sabbath was two thousand Cubits or Spaces , which make but one mile , and not two . And Beza very well Beza . notes , That all the Hebrews , whose testimony is most authentical in this case , make a Sabbath dayes journey only one mile . Josephus , who was very well acquainted with the Joseph . Antiq. Lib. 20. place , counted Mount Olive but five furlongs from the City . But to dilate no further , we may conclude with holy Mr. Greenham , That this journey was no farther then one might conveniently travel for some holy purpose , without hinderance of the ordinary exercises of this day , or without wearisomness either to body or mind , whereby he should be unfitter for the Lords Worship , or his own Duties .

Not so much as to build Gods House , though of very great use , and great haste of it , Exod. 31. 14 , 15. a most signal Text , compare it with the foregoing verses ; not any work is indulged , though Gods house should call for it . The Sabbath calls for Worship , not Work , for the Service of the Sanctuary , not for the Building of it .

Obj. And now if the poor man shall bring his Plea , and urge the necessities of his Condition , and that he cannot spare the time of a Sabbath , but must work upon that day to satisfie the clamours and importunities of his family ; Sol. this Answer must be put unto this Plea :

saith in Deut. 5. 14. On the Sabbath thou shalt not do any Shall the Worm debate it with the Almighty ? The Lord work . Is not this to impeach the wisdome of the Law-giver , Deut. 5. 14. as if all cases did not fall under his consideration ? The Fourth Commandment is a Commandment overflowing with mercy ; God considers and compassionates Children , Servants , and Strangers , nay , the very Beasts of the Field , the Oxe and the Asse ; and the poor mans case should not have been left out , had divine wisdome thought a dispensation necessary ; he should have been left to his work , as well as the stranger left to his rest .

It is the blessing of the Lord makes Rich , as the wise man speaks , Prov. 10. 22. And what can entail this blessing on Lev. 25. 3 , 4. comp. with Vers. 18 , 19 , 20 , 21. thee but obedience ? Thy Duty shall more prosper thy Estate then thy Work : Can'st thou possibly be endammag'd by keeping of the Commandments , which Solomon makes the sum of all Religion and Happiness ? Eccles. 12. 13. To which the Psalmist fully accords , Psal. 19. 11. The best way to fill thy Cruse , is to fulfill Gods Commands . Godliness hath the promise of the things of this life . 1 Tim. 4. 8.

To disobey the Command in working on a Sabbath , is the only method to drive thee to greater exigence . Disobedience , like intemperance , shall cloath thee with rags : Prophanation Prov. 23. 21. of the Sabbath will be a certain moth in the little thou enjoyest .

This is to fill thy bag , not with Coyne , but with Curses ; And as the wise man , There shall be no reward for the evil Prov. 24. 20. man , Prov. 24. 20. To rob God of his time is such a piece of sacriledge , as will assuredly fill thy bags with holes , which Hag. 1. 6. will hold no wages .

Hath not the poor man a soul to look after ? and when shall he lay up provisions for this piece of eternity , his precious soul , but onely on a Sabbath ? He cannot spare time on the week , and shall his soul have no time at all ? Shall the soul which is more worth then a world , not be worth that little pittance he gets by working on a Sabbath ? The Mat. 16 26. poor man pretends necessity , certainly he hath the greatest necessity to look after his immortal soul ; to feed his family will he starve his soul ?

The just man lives by faith , whether he be rich or poor : and surely that faith runs dregs which will not trust God Hab. 2. 4. for the provisions of a day ; and how irrational is it not to trust that God who could send a Raven to feed Elijah ! dost 1 Kings 17. 4. thou not know the Earth is the Lords and the fulness thereof ? Psal. 24. 1. And cannot he furnish thy Table for a Sabbath thou hast spent with him ?

And will thy poor Earnings on a Sabbath compensate the prejudice thy soul endures ? Whilst thou hast been labouring for ●he meat that perisheth , thou mightest have gained that John 6. 27. Omne studium , & omne , conatus eò conferamus , ut habeamus non externa & corruptibil●● hujus mundi bona , sed ut habeamus cibum , qui non ipse tantum permanet , sed etiam affert vitam aeternam . Chemnit. Amos 2. 6. meat which endureth to everlasting life . Shall the gain of a penny , or some inconsiderable profit , with draw thee from pursuing thy spiritual good on thy souls market day ; Thy gain on this day may be as the God of the Tholouse , which was fatal to all who stole of it ; or as the Coal brought to the nest , setting the young and all on fire .

The Sabbath , as one saith , is the School day , the Faire day , the Feasting day of the soul , and the body is little interested in the affairs of it ; this holy day is the souls harvest , and not set apart for the gleanings of the world : and thus while the poor man works on the Sabbath , he sells himself for a pair of shooes ; a little to invert the Prophet .

And Reverend Mr. Calvin observes , This is onely a wile of Satan , for saith he , All of us naturally are of that mind , that if we endeavour to mount on high to the heavenly life , and bestow our studies therein , we think we shall dye for hunger , and this shall be to turn us from our Profits and Commodities : And indeed the Devil cometh alwayes to perswade us under this Calvin on Deut 5. Serm. 35. shadow and wiliness , that if we employ our selves in the service of God , we must needs dye of famine , and we shall live to be the objects of others pity , for our meanness and misery . Thus far that holy man , who presently adds ; Of a truth we cannot serve God , unless we cast away from us these distrustfull cares , Lev. 25. 20 , 21. Mat. 6. 33. 1 Tim. 4. 8. Pietas habet promissionem vitae quae nunc est , ut scilicet hîc vitam pacatam , & longaevam , & rebus omnibus necessariis instructum agamus . Alap . Jer. 25. 20 , 21. Exod. 16. 22. Sex●â die deus pluit Manna ab●ndè , ut toti populo suffi●eret ad biduum , Riv. Haec sun●●●era tenebrarum , carnis , Buc de Regno Christi Lib. 2. Cap. 10. which press us over much . And how doth this unholy distrust , which often draws the offendor to a breach of the Sabbath , contradict those indulgent promises of the Scripture , both under the Law , and in the times of the Gospel ; where the giving Religion and our Souls the precedency , is ensured not only of a better portion in future Glory , but of a satisfying provision even in this Life . And to wind up this particular ; The Jews of old enjoyed a special promise , that no lack should come to them by their resting on the Sabbath ; and God gave them a sure pledge in the Wilderness , when on the day before the Sabbath , a double portion of Manna was given to all that gathered , Exod. 16. 22. Nor can the promise be straitned to believers under the Gospel . And so we have at last done with the poor mans Plea , leaving him for the future to act his Faith , and study Obedience , rather then frame his Apologies .

Labouring on a Sabbath in the works of our Calling , or in any other unnecessary toyle , is a practise so manifestly sinfull , that it is not only prohibited by the Great Law-giver in the Fourth Commandment , in the times of the Law , but it is likewise forbidden by all Authority , both Civil and Ecclesiastical , in the times of the Gospel . Constantine the great Constant . Mag. ( who deserved that noble Title , more for his Religion , then his Victories ) sets out a pious Edict to this purpose , strictly forbidding all secular labour on the Lords day . The very words of the Statute are these ; He commands that every one Statuit , ut curcti Romano Imperio subditi , diebus de Servatoris nomine nuncupatis , ab opere feriarentur . Euseb. Lib. 4. de vitâ Constantini . c. 18. 2 Pet. 2. 13. Jud. vers. 12. Car. Magn. Leges Ecclesiast . lib. 6. cap. 202. Lud. Pius , ib. addition . c. 9. Leo Philos . who lived in the Roman Empire should rest from labour that day weekly , which was instituted to our Saviour ; and moreover , that all Judges , Citizens , Artificers , should rest on the Sabbath . Thus this holy Emperour , who first brought rest to the Churches , for a long time scorcht with persecution , and discomposed by Pagan fury , takes care that the Sabbath be not prophaned by servile works , which are truly spots in that holy feast . Charles the Great , Anno Dom. 789. not willing to blemish his Title , the same with Constantine's , speaks Constantine's language , ( Viz. ) We do ordain , as it is commanded in the Law of God , that no man do any servile work on the Lords day : And this he explicates in several particulars , ( Viz. ) Husbandry , dressing Vines , Ploughing , &c. and almost all kind of Manufactures . And the words of Leo Philosophus , the noble Emperour of Constantinople , in his pious Edict for the better observation the Lords day , are very memorable , ( Viz. ) We ordain , according to the true meaning of the Holy Ghost , and of the Holy Apostles by him directed , That on that sacred day , wherein we are restored to our intogrity , all do rest and surcease from labour , that neither the Husbandman nor others , put their hands to forbidden work , &c. I might mention Clothaire King of France , Gunthram , and many other Princes , expressing the same zeal to the Sabbath , but it would be altogether supervacaneous ; onely let me not denude our own English Princes of their just and due Honour in this particular . King James of famous memory , 15 James . at his first entrance into his Kingdome , he sent out his Declaration to this effect , ( Viz. ) That for the better observation of the Sabbath day , he straitly charges , That there be no Interludes , Pastimes , unlawful exercises on the Sabbath day . And King Charles the First , he enacts a Law in his 15 Charles . first Parliament , That there be no Pastimes , no Carrier , Waggoner , Drover , travel on the Lords day , no Butcher kill or sell any Victual on the said day , &c. Thus the English Throne hath not been devoid of necessary Zeal , for the suppression of unnecessary toyle on the Lords day .

And labouring on the Lords day hath not onely been condemned by Civil , but by Ecclesiastical Authority ; both swords have been drawn against this practice . And Ecclesiastical Authority hath condemned it : Take it distributively for eminent persons , Zerubbabels , who have been famous in building the Temple in the primitive times . Origen thus expresses his holy fervour for the Sabbath , and for the cessation from Die dominico nihil ex mundi actibus agendum , & ex omnibus secularibus operibus feriandum est . Orig. Homil. 23 in numer . Augustine . fervile or secular works on that day ; On the Christian Sabbath day we ought not to do any worldly business ; If therefore thou dost surcease from all secular affairs , and dost nothing but imploy thy self in spiritual negotiations , this is the right observation of the Christian Sabbath . Thus this mirrour of piety and learning . And Augustine , the miracle of the fifth Century , in one of his Sermons thus declares himself ; You must know Brethren that therefore it was appointed and commanded Christians by our Holy Fathers , That in the Solemnities of the Saints , and especially on the Lords dayes , they should rest and be free from earthly businesses , that so they might be more free and ready for the service of God , when they have nothing to hinder them , and might leave earthly cares , that they might the more easily intend the will of God . Chrysostome calls the abstinence from worldly affairs on the Sabbath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. Hom. 5. in Matt. Greg. of Tours . Dies Sabbaths indeterminatè sumptus , est dies requiei . Alex. Hal. an unmoveable Law , such a Law as nothing but Sacriledge and Irreligion can shake or suppress ; we must on this day 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , abstain from all works , saith that golden mouth'd Father . And if we come to the midle times of the Church , the Sabbath still is fenced with the same cautions , that no work be done thereon . Gregory of Tours hath an excellent saying , Being the Sabbath was the day whereon God made the Light , and after was the witness of our Saviours Resurrection , therefore it ought diligently to be observed by every Christian , no manner of publick work to be done upon it . And the same Author tells us a story of a fearfull judgement of Lightning which befell the City of Limoges , ob diei dominici injuriam , for prophaning the Lords day . And another Gregory of a far greater fame , Greg. Mag. ( viz. ) Gregory the Great , speaks the same language , ( Viz. ) We ought to rest on the Lords day from earthly labours , and altogether give our selves to prayer . And if we slide down to our dayes , and the dayes of reformation , servile works on the Sabbath incur the same censure . If we call in the Testimony of forraign Divines : Doctor Ames , that pious Ames Mod. Theol. p. 364. and learned Divine observes , That all servile works were to be abstained from in other festivals among the Jewes , Lev. 23. 7 , 8. Numb. 28. 25. Multò magis exclusa fuerunt à Sabbatho , Exod. 12. 16. Much more on the sacred Sabbath . Other forraign Testimonies might be subpaena'd in , to give witness in this Cause ; but the Reader shall not be cloyed with a multiplicity of Quotations . Onely as forraigners , So our own Divines give in their suffrage to the same truth . Famous Hooper , Bishop and Martyr , thus declares himself ; To that end Bish. Hooper . did God sanctifie the Sabbath day , that we being free from the travels of the World , might consider his works and benefits with thanksgiving , hear the word of God , honour him , and fear him , &c. And holy Babington most pathetically ; Even as Bish. Babington on the fourth Commandment . you will answer it before the face of God and his Angels at the sound of the last trumpet , weight whether Carding and Dicing , &c. and such exercises , be commanded of God for the Sabbath : And thus this Godly Bishop restrains the Sabbath to its own ( viz. ) spiritual work .

Not onely the Church distributive , but the Church collective condemns labouring on the Lords day : Many famous Councils have decried and prohibited this uncomly practice . The famous Council of Mascon gives a severe prohibition to secular employments on this holy day , in these words , Let no man meddle with litigious controversies Concil. Moscon . Concil. Cartha . Concil. Chalons or works of Husbandry on the Lords day , but exercise himself in Hymns and singing praises unto God , being intent thereon both in mind and body , and much more to the same purpose . I could name the Council of Carthage , the Council of Chalons , and others ; but this truth shall stand no longer before humane Tribunal .

Nay , the great taking argument of Reason , the Idol and Diana of most men , joynes in the Verdict , for the guiltiness and condemnation of labours and working in our Callings on the Lords day .

Servile and secular labours are too pedantick and low for 2 Cor. 6. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. the dignity of a Sabbath ; as the Apostle speaks , What communion between light and darkness ? and what between the drudgeries of the world , and the affairs of Heaven ? The Sabbath must not be degraded by servilities and low employments ; it was appointed for more noble undertakings , it was set apart for Divine contemplations , heavenly actions , spiritual ordinances , supernatural converses between Christ and the Soul , and not for the culinary sweats of an empty , any world . To work on the Sabbath , what is it but to plece a Silken garment with Canvas ? Greenham formerly complained , There are many who make the Lords day a packing day for earth , and make it a custome to have their Servants follow their Callings ; but these men act as Heathens , who never Greenham's Treatise on the Sabbath . p. 215. knew any thing of the Creation of Heaven and Earth by God , nor never heard any thing of the Redemption of man by Christ , nor ever tasted any thing of the sanctifying power of the Holy Ghost .

Reas. 2 Worldly labours they tend nothing at all to the worship of God , they are onely sinfull and unseasonable divertisements . Can we be intent on the works of our Calling , and yet at the same time our heads fill'd with divine meditations , our hearts breaking with holy affections , our tongues employed in sacred devotions ? surely this would speak us more then men , and it is but a mear dream to fancy such Veniendum est ad coenam a peccatis surgendum , & in vale dicendum , Christus fide est amplectendus , & nova vita inchoanda Chemn . nimbleness and agility : Worldly affairs will take the soul off from heavenly employment , they are contraries in themselves . The Shop-board and the Church cannot unite . Drossie avocasions will call us off from spiritual devotions . The guests who were invited to the Supper , if they will mind their secular affairs they cannot come to the Supper ; they cannot mind their Oxen and their Farmes and the Supper too , and therefore they must be excused from the Luke 14. 16 , 18 , 19. one . Such men who work on the Lords day ( a holy man saith ) their hearts are possessed with covetousness , their minds Doctor G. are filled with the affairs of the world ; and what shall God have if their hearts and their minds are alienated to another Aug. de temp. Serm. 251. purpose ? Augustine saith , We are commanded to rest upon the Lords day from earthly business , and he gives us this reason , That we might be the more fit for Gods service . And so Calvin upon Deut. Cap. 5. Serm. 34. Calvin , We ought to cease from those works which hinder the works of God : Let us not stay from calling upon his Name , or exercising our selves in his Holy Word . Now secular affairs Concil. Arelat . 4. Cap. 16. a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Est omnis cessatio ab opere , & quies , scil. à motu & labore . Leid . Prof. 218. Joh. 3. 8. Exod. 34. 6. Exod. 35. 2. Sabbathum propriè quietem , et vacationem ab opere servili significat , quod deus in ipsâ mundi origine quieti sarctae consecravit . Gualt . Sabbathum , Domini Sabbathum dicitur in scripturis , Exod. 16. 20 Lev. 19. 26. Eò quod deo consecratum est , et iis studiis quae ad dei honorem spectant , Id. 1 Kings 6. 7. Exod. 13. 2. would keep us , and chain us up from such seraphical and heavenly duties . And the Council of Arles , which was celebrated under Charles the Great , speaks to the same purpose , concluding , Let those things onely be done on the Sabbath , which appertain to the Service of God .

Nay , secular works , and the works of our Calling , upon the Sabbath , they illegitimate and contradict the very name of a Sabbath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies quietness , and rest , a cessation from labour ; it is nothing more then a denyal of toyle : so that when we labour on the Sabbath , we do but rough this calme and quiet day , which is given us to hear Gods still voice , when the spirit , that wind , blows gently , yet powerfully in the dispensation of the word . God will have his own Name known , that he is a God of mercy and purity , and he will have the name of his Sabbath known to be a day of quiet and cessation , and therefore it is called a Sabbath of Rest , Exod. 35. 2. That if we at the first view did not understand the meaning of the word Sabbath , Moses Comments on it , and gives us an explanation , it is a Sabbath of Rest , a meer Hebraisme , when Sabbath and Rest are the same thing , and in the Original the word is onely repeated , for it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And as in the building of the Temple of the Lord , so in the keeping of the Sabbath of the Lord , there must be no hammer heard , no axe , no noise of working instruments , or secular employments .

4. Labouring in our callings on a Sabbath , doth not only deny the name of the Sabbath , but subverts the manner of its observation , which is by sanctifying it : The Sabbath must be kept holy , so in the forementioned place , Exod. 35. 2. so in the fourth Commandment , Exod. 20. 8. Now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cadash , sanctifie , a word used in both these Texts , and many Exod. 40. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Restaurari ad sanctum usum , Buxtorf . Sanctificare , idem est , quod ad usus sanctos applicare , ceu adhibere , Wal. diss . de quarto Praecepto . De modo sanctificationis duo dicuntur ; primum , opera propria cujusque sex diebus clauduntur ; deinde opera Divina , hoc die omnibus praescribuntur , Idem . other places , it signifies the separation of any thing to a holy use . So the first born among the Israelites were sanctified to God , the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cadash there , they were consecrated and set apart to God . So the vessels in the Sanctuary were sanctified , ( Viz. ) they were set apart for the worship and service of God . So the Temple was sanctified , 1 Kings 9. 3. in the same sence . So that whatsoever is hallowed and sanctified , is set apart for holy use , by the Will and Commandment of God . And that great School-man , Thomas Aquinas speaks to the same purpose , Illa dicuntur lege sanctificari , quae divino cultui applicantur , Those things are sanctified in the Law , which were dedicated to Gods Worship . So then working on the Sabbath overthrows this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cadash , this sanctifying it , it diverts that day to our own use , which is sanctified , separated onely to a divine use . Secular works oppose the very purpose of the word sanctifying , they rob God of his time dedicated to holy use , and give it to the Labourer , to him who works , which is both impudence , and sacriledge ; Labouring casts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cadash , sanctifie , out of the fourth Commandment , and alters the will of the great Legislator , it layes waste , and makes common the holy day which God hath limited and inclosed to an holy use .

And it is remarkable , that the observation of the Sabbath is never urged by Moses or the Prophets , but rest and Exod. 35. 2. Exod. 31 14. Deut. 5. 14. Jer. 17. 27. Qui●quid aliquam speciem haberet operum servilium prohibebatur in Sabbato . Rivet . cessation is commanded too , Exod. 35. 2. It is called a Sabbath of rest , Exod. 31. 14. Thou shalt do no manner of work . The same strictly enjoyned , Deut. 5. 14. and so Jer. 17. 27. So that God hath put rest and cessation from secular employments into the very nature and essence of the Sabbath , he hath engraven rest upon the Sabbath in an indelible Character , that you cannot abstract it from the Sabbath without an abolition of the Law it self . If you will keep a Sabbath , keep it free from worldly labours , or never set upon the observation of it .

Rest is as necessary for us , as for former times , for the holy sanctification of the Sabbath ; our bodies are subject to Mat. 26. 41. Exod. 23. 12. Recreabitur alie●●gena , muliò magis incola . Ne ●ontinu●s labor●b●● s●●i●gent●r homines , sea fessa memb a l●ventur die S●bb●thi . Leid . Prof. Exod. 31. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 respiravit deus . Corpus nostrum mortale est , in quo brevi tempore , tanquam in tabernaculo moramur . Alap . in Corinth . tiredness , our spirits to faintness , our flesh to weariness , as well as those who lived in former ages ; and therefore are not we as much necessitated to a quietation and rest from labours ? Christ may say to us as well as to the Apostles , The flesh is weak , though the spirit may be willing ; we are clogged with as many weaknesses , and disinabled by as many infirmities as former times , and therefore Thou shalt do no manner of work . That blessed indulgence and dispensation , granted in the fourth Commandment , cannot but be as pleasing and gratefull to us , as others in the elder dayes of the world . Shall the Jewes observe an exact rest on the Sabbath , and not we Christians ? Are our Tabernacles of clay better fixed then theirs ? Our tired bodies require a cessation from labours to attend on the Divine Services of the Sabbath .

The main ground of Gods first institution of the Sabbath was rest from his works , ( Viz. ) the works of Creation ; and the main cause of the re-institution of the Sabbath , ( if I may so speak ) in the change of the day from the Seventh to the First , was Christ's resting from his work ( Viz. ) the great work of Redemption . The very reason of the Law and Statute concerning the Sabbath , condemns secular labours and business this day . A Quietus est first started the Law it self , and a Quietus est must keep the Law now setled and Gen. 2. 3. Humano more , e● quad mattemperatione ad nestram institutionem loquitur scriptura Divina , &c Quievit deu● , substitit , cessavit a procreandis producendisque rebus ex nihilo . ut essent . Chrysost. established .

Rest from our labours is 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 de● 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 ●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 habend● , 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 , propt●r quem Sabbathum est institutum . Par. and queries whether it be lawful or no , to do good on a Sabbath , whether good actions are not becoming a holy day ; this must needs be undeniable . Now to cure a sick person , quench a burning-house , resist an incroaching adversary , they are actions immutably good , and therefore they must be so on a Sabbath . There is no time , when to save a dying person , can in it self be unlawfull ; it is an obedience to the law of Nature , a compliance with those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , common principles which are concreated with us . Therefore such actions cannot pollute the holy Sabbath , or defloure the purity of it .

The third Argument our Saviour takes à potiori , from that which is more eligible , which is most fit to be done in case of a Dilemma , and this Argument is urged , Mat. 12. Mat. 12. 3 , 4. Generalis est haec doctrina , non Davidem tantum ut sanctum Regem , et Prophetam Domini licitè edisse panes propositionis , quasi personale fuisset privilegium , sed e● famulos qui cum ipso erant , non peccasse manducando in casu necessitatis . Lyser . Mal. 4. 2. 3 , 4. Our Saviour tells us , what David did in case of necessity : It was far more eligible for David to make bold with the shew-bread , then for the holy Saint and King to die for hunger ; his life was more considerable , then an appointed observation . A substantial good is more to be valued then a shadow , which onely signifies something to come , and would fly away at the rising of the Sun of Righteousness ; and therefore as necessity intrenched on extraordinary food without blan●e , so it may presume on an extraordinary day without crime .

The light of Nature warrants a discharge , and gives in not guilty to works of necessity on the Sabbath . If my wound bleeds to death , because it is not dressed on the Sabbath ; or my disease send me to the dust , because medicinal applications are not made on the Sabbath , this is my errour , not my duty . If I have no being , God can have no worship , and so acts of necessity are dispensible . God will have us to worship him with all chearfulness and alacrity , which cannot be with an undrest wound , or a disease not to be lookt after , because it is the Sabbath . I cannot chearfully joyne in Divine Worship , and in the mean time the waters break into my house , and there must be no stoppage of them , because the time of Gods holy day will not permit it . Cases therefore of indispensible necessity neither pollute nor prophane the Sabbath .

But to wind up this particular of working on a Sabbath , ( which hath been the more copiously handled , because of the greatness of its importance ) we read that the holy Apostle Paul sometimes laboured with his hands , but yet his Acts 20. 34. Acts 20. 7. 1 Cor. 16. 2. works on the Lords day were Sacred and Divine , nothing but preaching the Word , administring the Sacraments , pouring out his Soul in Prayer , taking care of the poor , and those duties which are the just companions of a Sabbath ; He acts then not as a Tent-maker , but as an Apostle ; his Acts 18. 3. heart works , not his hands . In a word , this particular shall be shut up with the confession of learned Master Breerwood , Breerw . Tract of the Sabbath . p. 47. who improved so much parts and pains in asserting an undue liberty on the Sabbath , yet we may hear him thus acknowledge ; It is meet that Christians should on the Lords day abandon all worldly affairs , and dedicate it wholly to the honour of God . And one of our Church Homilies hath these words , Gods obedient people should use the Sunday holily , and Hom. Of the time● & place of worship . give themselves wholly to heavenly exercises of Gods true Religion , and Service ; and this was the practice of all Gods people in all ages : And so much for this large particular .

But secondly , there are a second sort of actions we must forbear on the Lords day , ( viz. ) Sensual actions , so the Sensual actions to be forborn on the Sabbath day . Text , [ from doing thy pleasure on my holy day . ] We are to forbear indulging our appetites ; we must not please a wanton eye , or a luxurious palate on the Sabbath , which is a day not to feast the Body , but to feast the Soul . Feasts and Banquets are not the Celebration , but the Prophanation of a Sabbath ; then our fat things must be the fat things of Gods house . Psal. 36. 8. Isa. 25. 6. A full , luxuriant table , where no necessity requires it , is fitter for the day of a Bacchus , then the day of Jehovah , who is all purity and perfection . A moderate repast for Nature doth best become the holy Sabbath .

The Disciples feed upon a few ears of Corn upon a Sabbath . Mat. 12. 1. De caenâ nostrâ hoc dicendum est , nihil utilitatis , nihil immodestiae admittit , non prius discumbitur , quam oratio ad deum praegustetur , editur quantum esurientes capiunt ; bibitur quantum pudicis est utile , ita saturantur , ut qui meminerint etiam per noctem adorandum etiam esse doum ; ita fabulantur , ut qui sciant dominum audire . Tertul. Exod. 16. 22 , 23 , 24 , &c. Numb. 28. 10. Exod 35. 3. On this day a Table spread with dishes , is more spread with temptations : It is dangerous then to study to please a palate , when we are more especially to look after a soul . On this holy day the Word must be our food , tears must be our wine , singing of Psalms our musick , the Sanctuary our parlour and place of repast , and our festivity must be joy in the Lord ; our eare must be taken up in holy attention , our heart in spiritual devotion , our eye in divine speculation . The Sabbath is the Souls , not the Senses feastival ; then to please the curiosities of sense , is not to keep , but to lose the Sabbath . The Jewes had onely the usuall proportion of Manna for the Sabbath , they had no exceedings ; and though they were to offer double Sacrifices on the Sabbath , they were not to eat double meals , to have an increase of outward provisions : They could not lawfully kindle any fire on the Sabbath ; and surely those preparations could not be plenteous , where there was no fire to make them . We Christians make the Sunday a day of spiritual rejoycing , saith Bishop White , and he quotes it out of Turtullian . Our pleasures on this day must not be in our Meats , but in our Messiah ; not in our varieties , unless it be of Ordinances . Chrysostome reports , that the Love-Feasts of the Christians in the Primitive times , consisted of divers Viands , provided by a common purse and collation , of which they took as much as would suffice the Communicants , Diem solis laetitiae indulgemus . Tertul , Chrysost. On the 1 Cor. Cap. 11. Hom. 27. and so celebrated the Lords Supper together , which done , they presently fell to the spare and slender chear , entertaining and solacing themselves with spiritual and divine Colloquies . And indeed here we have our pattern , in the purest times . The Golden Christians of 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 inqui●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 ●odem ve●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 agricultu●â inebrietur , scortetur , ludat , &c. non censetur prophanasse di●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 ●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 be taken up in the worship of God : And thus at this time both Church and State united to suppress sensual Recreations on Gods holy day ; and indeed Dies festas Majestatialtissimae dedicatos , nullis voluptatibus volumus occupari , C. Lib. 12. Tit. 12. how irrational is this , that mans sense must be flattered in that juncture of time when his soul is to be feasted ? how comes it , that a Sabbath is so tedious , that there is a need of pastime to wear it away , and so the burthen may be lightned ? It is charged upon the carnal and covetous Israelites , that they wisht the Sabbath over ; but this is censured as such a sin as God threatens with the worst of judgements , a famine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theod. ad Graec. Infid . Serm. 9. Amos 8. 5. compared with v. 8. 11. Ludi nostri esse debent sacrae cantiones , verbi divini lectiones , aegretori visitationes , afflictorum consolationes , pauperum sustentationes . Zanch. in Col. of the Word , nay , such a sin as will shake a Land , and make it tremble . Learned Zanchy hath an excellent Speech ; Our Playes on a Sabbath should be Holy Singings , Scripture readings , visitation of the Sick , comforting of the Afflicted , and supporting of the Poor : These are the delights of a savoury spirit , and a gracious soul . I am sure that of the Apostle is seasonable on a Sabbath , If any man will make merry , let him sing Psalms , James 5. 13. This is a comfortable James 5. 13. Ordinance , and a spiritual Recreation . Christ is an inclosed Garden , Cant. 4. 12. And can we complain of the Cant. 4. 12. want of delight , who have such a Garden to walk in ? Sensual pastimes , for the most part , they are useless impertinencies , the Parenthesis of mans life ; but on the Lords day these are unjustifiable vanities , and let Reason bring in its suffrage to condemn these unseasonable Sports and Recreations .

Recreations on a Sabbath they are impediments to duty . The Bishop of Ely ( our adversary in this point ) grants , that Sports and Recreations are prohibited on the Lords day , so Bishop of Ely , p. 217. far forth as they are impediments to Religious and Evangelical duties . Now how they should be otherwise , is not easily discernible ; for do not Recreations possess the mind , divert the intention , withdraw from spiritual duties , hinder the service of Christ , and fill the heart with froth and vanity ? And are not sports usually the very leekage of Corruption ? When we bowle , what do we think on but the byass , and the game ? When we shoote , what are we intent upon but our aime , and the mark ? I instance in these two , because they are especially urged as lawfull on the Sabbath . Let us , saith Greenham , Cease from Games , Sports , Exercises and such like things of less necessity , but great impediments to the Greenh . p. 825. Sabbath . Is it to be supposed , that we frame our Spirits , or compose our hearts for divine conve●se on a bowling green ? What is this , but to fancy we should meet with the gracious visitations of God at a Stage-play ? An adversary in C. D. p. 52. this point hath these words : Such is the reverence that is due to the publick duties of Devotion , that they require not onely a surcease from other works and thoughts for the time of the performance , but also a decent preparation beforehand , that so our thoughts and affections , which are naturally bent upon the world , and not easily withdrawn from it , may be raised to a disposition befitting so sacred an imployment : This is most piously and worthily concluded . Let me reassume what is here granted : And must not our thoughts be as much taken up in digesting of the word , as in preparing for it ; in meditating on Ordinances , when over , as in disposing our selves for them when to come ? Meat is not healthfull , as Psal. 1. 2. onely put into the mouth , but as chewed , swallowed and Non tantum lectio , sed et meditatio . digested . The sacred Ordinances of Christ must be followed with critical inquiries , divine and serious meditations , servent prayers , or they will fall short of the intended work and design of them . The seed when thrown into the ground , Acts 17. 11. must be covered with snow , warmed with sunshines , watered Aug. de temp. Serm. 251. with showers , or it will yield no expected crop and harvest : And if it be so , I see not where Recreations can find any place , which are nothing else but incumberances , as St. Augustine speaks .

Recreations on the Sabbath , they are the snares of the flesh , they are onely pleasing temptations , with a fair colour , like the Apple which drew our first Parents to a breach of Gods Gen. 3. 6. will , it was pleasant to behold . The Jews first Feasted on Sanè Sabbathum festus dies cùm fuerit , cò hilaria agere judaeis consuetum suit , quae eò demum abierunt , ut illa ad insanas saltationes , et plausus abuterentur Leid . Prof. the Sabbath , then danced frantickly , and grew excessively prophane , as the Professors of Leiden observe . These pleasing sports , how often do they draw the tongue to sinfull slipperiness , inflame the eye with lust and wantonness , and put the heart into a carnal frame , nay , too frequently , seduce to excess and intemperance ? And as Augustine in the forementioned place saith , They press down the Soul , from being lift up to a Heavenly Life . Our corrupt heart need not the insinuation of sports and pastimes to broach it , that it may run with levity and prophaneness : Gods holy Sabbath needs not such engines of corruption . Aug. Serm. de tempore .

Recreations on Gods blessed Sabbath , They are the very canker of Ordinances , they eat out the very heart and force of them : Sports will easily and naturally rub off convictions , take off the gust and sweetness we have tasted in the Word , and wear off the impressions of Prayer , and of other solemn duties , all which with the sound of the Gospel we have partaked of , evaporates and is lost . When we have conversed with God in Ordinances , how many things lye at the catch to invalidate their power ; Satan is ready to steal Mat. 13. 19. away the Word , our hearts to damp and quench the efficacy Sicut in seminando ager praeparandus est , nisi operam et laborem cum semente perdere velimus ; cor ad audiendum verbun dei praeparandum est , et deus diligenter orandus , tum ex parte conciona toris , tum ex parte auditoris , Lyser . of it , the world to charm away the sweet musick of it ; and there is need of meditation , prayer , and holy and sanctified means , to keep alive the fire of the Word in the soul ; and therefore unseasonably we flush our selves with Recreations and Pastimes , to bury all in distast or forgetfulness . The use of sports will inevitably make our Righteousness like the morning dew , which the heat of play and delights will suddenly dry up . Nay , if the Cares of the world , as our Saviour speaketh , will choak the Word , much more the pleasures of the world , when they are more soft and sutable to delicate flesh , and corrupt nature . As in the Primitive Times , more Apostates were made by the flatteries of Julian , then the fires of Dioclesian , and smiles more harm'd the Church , then smarts . Nothing more likely , then to shoote away , bowle away , whatever we have been affected with , Hos. 6. 4. in holy Ordinances and Administrations . Mat. 13. 22.

Nay , the very Liturgy of our English Church , composed with so much exactness , and deliberation , ( as is often urged by the admirers of it ) commands the fourth Commandment to be read , as well as the other nine , and there pardon is begg'd for the breaches of this Commandment for time past , Lord have mercy upon us ; and then Grace is importun'd to observe it better for the time to come , where it is prayed , and incline our hearts to keep this Law : Where these three things are considerable ,

1. That by the Sabbath the Church understands the Lords day only .

2. That she takes the observation of the Lords day founded upon the fourth Commandment .

3. That she intended that day to be kept as a Sabbath , and therefore begs pardon and grace ; which if so , there can be no room for unnecessary labours , and needless Recreations , both which are but presumptuous incroachments on Gods appropriated day . As holy Augustine forbad hunting , and all worldly pleasures . And Leo the Emperour ; Nullis Augustine . Leo the Emperour . volumus voluptatibus occupari , Our will is , No pleasures to be used , as being the great obstructions to the spirituality of a Sabbath ; they discomposing the soul for sublime and heavenly intercourses ; to be spiritually raised , and to be pleasurously 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Rev. 10. addicted on the Lords day , being strange inconsistencies .

Recreations on the Sabbath , they are too much the evidence of a formal spirit . To the holy soul , the Temple is his Triumph , Prayers his pleasure , Ordinances his delight , the Sanctuary his satisfaction . David counts one day in Gods Courts , better then a thousand . Flashy and frivolous Recreations Psal. 84. 10. on a Lords day , to a gracious spirit , they are his little-ease , and the clipping of his wing , the Souls confinement and Psal. 63. 2. restraint , the Prison grate between him and Christ , no way his Pleasure but his Purgatory ; and where they are received Psal. 43. 4. with gratefulness and contentment , they loudly Proclaime too much froth and vanity . David danced at the enjoyment of Cant. 2. 4. the Ark , but these leave the Ark to sport and dance . 2 Sam. 6. 16.

Recreations on the Lords day , They are the debasements of spiritual mercies , as if there were no captivating power in Divine Ordinances , to hold the soul intent for a day ; no Psal. 19. 10. Psal. 42. 4. honey comb in the Word to please the taste , no pleasing vent in prayer , to ease and satisfie the Soul ; as if singing of Psalms made no musick , and reading the Scriptures did yield no delight . Ah , with what patience and content did the Jewes hear the Law read in the time of Nehemiah ? The people stood Nehem 8. 7. in their place , saith the Text quoted , as if they were staked and fastened , without any desire of removal ; Their serious attention chained them to their present station . Paul preached Acts 20. 7. till midnight : the sweet Oracles of God drowned all wearisomness and distaste . Ordinances have a savour in them , Rom. 3. 2. which refresh and raise the Saint , and there is no need of carnal sports to wear off any tedious abhorrency . To affect or use these pastimes on the Sabbath , is to embase the value of Divine exercises , and to charge holy duties with abortive Hos. 9. 14. emptiness , as if they were barren wombs , and dry breasts . Let the Umpirage in this case be referred to the holy Psalmist , in the Text quoted in the Margin . Psal. 1. 2.

Recreations on the Sabbath , they are the spring of impertinent discourse , which is expresly forbidden in the Text ; for saith the [ Text , Nor speaking thy own words . ] In our sports more especially , Out of the abundance of the heart the mouth will speak , as our Saviour saith . Sports are the very Mat. 12. 34. Malitiae sermonis , sons est malitia cordis , ex quo necessi est , ejusmodi maledicta per os ebullire , sicut ex faetido fonte non possunt nisi fatidae aquae per f●stulas effundi . Par. Dr. B. Mark 6. 22. Mark 6. 27. James 3. 6. Peccatum , quod alter incurrit operando , tuum facis obloquendo . fuel of vain and frothy discourse . A holy man observes , That some men they never make an end of their pleasures , nor an end of talking and hearing of them ; their Hawkes are not only on their fists , but on their tongues . There are two things which spring a mine of impertinent discourse , Feasts and Sports . We may as well separate blackness from the cloud , as frothy language from frothy pleasures ; Nay , how often are pastimes stained with sinful protestations , the fatal taking of Gods Name in vain , nay , with Execrations and Oaths , the scum of Hell it self ? Where did Herod make his wretched promise , which was died in the blood of the Baptist , but at a dancing , when Herodias her Daughters feet , did not trip so much as Herods tongue ; And if at any time the tongue is set on fire of hell , as the Apostle James speaks , Games and Pastimes , presently become the bellows to blow up the fire . Sports are usually the tongues Courtizan to draw it to folly , and wanton intemperance , with frothy rejoycings , and carnall triumphs ; nay heats and passions are mixt with our recreations , and the tongue is to proclaim them . The mirth which attends pastimes will not be cag'd up in the breast , but will fly out inimpertinent and unsavory language . How often in sports do we call our Brother fool , and yet our Saviour Iracundiae , litis , vanitatis , & censurae verba , a Satana procedunt , et ad Satanam tendunt , illic incipiunt , et illic rapiunt . Mat. 6. 22. Psal. 39. 1. saith , that very expression puts us in danger of hell fire ? And therefore let any serious Christian make his own conscience the Tribunal , to which I dare appeal , whether this flatulent and unseemly discourse , the inseparable companion of Games and Pastimes , be not a sinful undecency on Gods holy Sabbath , and an opposition to the very Text ; surely then , if ever , with David , we should take heed we offend . not with our tongue .

Recreations on a Sabbath , They are an indignity offered to the noble and precious soul . Shall the body , that mass and Isa. 2. 22. pile of dust , cemented onely with a little flying breath , that Corpus est ergastulum animae . Plato . bag of flegm and cholar , that prison of the soul , as Plato used to call it , enjoy the time of six whole dayes ; and the soul , that piece of eternity in the bosome , the breath of God , the saving 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 piece of Reformation , well becoming the Care and Conscience of the best of Princes .

4. By the Law Ecclesiastical , especially that Homilie of our Church , which is established by a political Law , which Hom. Of the time & place of worship . forbids all Labour , and requires us wholly to give our selves to Religious Exercises , and so by consequence , strongly forbids , and prohibits all kind of Recreations : and the same Homilie forbids all toyish talking on the Lords day , and so a majori ad minus , from the greater to the lesser sports and pastimes . Now therefore what is thus prohibited by the Law of God , Nature , Church and State , is certainly a sinfull practice .

Recreations on a Sabbath are the wasts of time , they alienate the time of a Sabbath from the intention of the Law-giver . God never sanctified a piece of a day , or ever set apart a few hours onely of his holy day for his service and worship , and left the remainder to mans disposal , either to pursue his Games or Delights ; Such sinfull encroachments , Mat. 9. 16. to use our Saviours phrase , are onely the putting a piece of new cloth to an old Garment .

Obj. And if the plea of the labouring person be brought in , who labours hard all the week , and therefore lays claim to Recreations on the Sabbath , especially if it be considered , that God will have Mercy and not Sacrifice : To this plea and apology Mat. 12. 7. it may be replyed ,

Sol. 1 This Argument may as well proceed against the Old Sabbath , as against the Lords day , and yet it is generally confessed , Exod. 20. 8 , 9 , 10 , 11. that the Lord enjoyned the Jews a whole day , and allowed them no bodily recreations on the Sabbath ; and therefore it is no violation of mercy to deny the like on the Lords day . Ad minutula , et leviora quibus nec corpus fatigatur , nec mens à cultu avocatur , ad illa non attendendum , quia illa anxietatem potius servilem , quàm libertatem filialem respicium : modò libertatem illam in licentiam carnis non vertamus . Wal. James 4. 14.

The word Recreation is equivocal . Indeed there is a Recreation which is mercy , ( viz. ) the necessary refreshment of the body , as eating , drinking , resting it self , especially to those who have wearied themselves with labour ; yea , to some sickly bodies , some ordinary , moderate and inoffensive Recreations may be allowed , as a learned man observes . But there is a Recreation which we call sports and pastimes , when there is no necessity ; and to allow this is no work of mercy ; and if it be a mercy to the body , it is severity to the soul : and in this case , God will have sacrifice , and no such kind of mercy , which pleases the fancy , and the corrupt heart of man , against the advantage of his better part : This is to rob the soul that bears the Image of God , to pay the body , which beareth the Image of death and frailty .

The greatest mercy which can be shewed to such as labour hard all the week , is to give them rest for their bodies , and divine refreshments and recreations for their souls ; and for Dr. Turners Sermon at VVhitehall . 1635. this the Lord himself was carefull : And if their bodies have rest and repose , the greatest mercy , is mercy to their soul . to breath the soul in holy meditation , to draw out the soul Sic agamus in Sabbatho , ut deum in nobis agere patiamur , atque ita aeternum inchoemus Sabbathum . Wal. Cant. 1. 7. Cant. 2. 5. in holy prayer , to refresh the soul with divine truth , to recreate the soul with singing of psalms , to bring the soul to holy ordinances , where it may meet with its Beloved ; these are the very spirits of mercy , when Christs stays his beloved on a Sabbath , with Flaggons and Apples , in Gospel dispensations .

And if any desire to be mercifull , the way is , not to steal it from God , but to allow it of his own ; Let the Labourer take his rest on his own day : And some well observe , If the Mr. C. and Mr. P. Voluptatem vicisse est m●●ima volupt●s , neque est ●lla major victoria , quàmquae à upiditatibus refertur . Cypr. Sabbath be Gods , it is no more true mercy to permit bodily recreations on that day , then it is mercy to give men leave to steal other mens goods on the Sabbath , because they have fared hard all the week before , the person offending in the first b●ing far more guilty . Can it be rational , that Gods Commands should wait on mans conveniencies ? and happily this conveniency is created from mans neglect , not necessity .

But supposing it was mercy to permit some bodily recreation ( which yet cannot be granted ) to such as have laboured hard all the week long , yet what is that to such who have laboured very little , or nothing in the week , to such whose week is nothing but a Sabbath , a rest , and time of leasure , and vacation ? and yet these are most ready to call and clamour for sports and recreations on the Lords day . But as one wittily observes , Those who are not annihilated Dr. Paul Micklethwait . with hard labour , have no title or claim to be recreated , created again by delight and liberty : If any can pretend to this plea , They are such whose cheeks are moystened with sweat , and hands hardned with toyle , and work all the Epicuri disciplina multò ce●ebrior est non quia aliquid boni afferat , sed quia multos ad populare nomen voluptatis invitat . Lactant. Lib. 3. Divin . week ; but such are most silent , and modest in their claim and pretentious : and therefore it cannot be any mercy to such who spend their time in Courtships and Dalliancings , who converse like a wanton Epicurus , or a plump Anacreon , whose whole life is nothing else but a recreation , and a successive chain of pleasures , and worldly satisfactions ; and yet these ( as I said ) are they who are most importunate for sports and pastimes on Gods holy day . And therefore to reassume that Argument from which we have a little diverted ; Recreations on the blessed Sabbath are inexcusably the wasts of that time , which is wholly dedicated to the service of God , and the soul , as now comes to be shewed .

CHAP. V. The Whole Sabbath is to be spent with God .

THere are many persons both of Eminency and Learning , who have taken much pains to prove the lawfulness of sports and pastimes on the Lords day ; I shall onely reply , it was heartily to be wished , such great parts had been improved on some other subject , and the stream of Nemo non in ●itia pro●●● est , & ill● vincere diffi●illi mum est . Lactant. their sweat had run in some other channel . Alas , in this Argument , mans corrupt Nature will be the b●st Or●tour , and produce the strongest ple●s ; we are naturally en●lined to fleshly ease , and the flatteries of sense , as other things which hasten to the Center . Nature I say here can plead its own Q●i h●●er● vici● f●rtior u●● al●er● , sed qui libidi●●m repressi f●rtior ●at s●i●so . Cypr. de bono Pudic. cause , and needs not the supplement of another Advocate . But if the whole day of a Sabbath must be spent with God in publick , private or secret duties , and in managing of the affairs of the soul , which comes now to be prov●d in this Chapter ; then the Argument for sports and pastim●s on the Lords day will lose its force and significancy . And here I may begin the Argument , with that sharp expostulation of Naamans Servant to Naaman himself ; What if God ( as he speaks of the Prophet ) had required some great thing of us , would we not have done it ? What if God had It is most equal , if man have 6 days , that God should have the 7th ; and this is the reason , the soul , and life of the fourth Commandment . Mr. Shep. required of us six dayes , and given us onely one for our selves , should we not have observed them ? Much more when he requireth but one day , and giveth us six , shall not we observe that ? Shall we abate God of the tale and measure of his time ? Shall the stream of time , wherein we are commanded to worship God be so small , and yet shall it be turned into several channels and diversions ? Reason it self here seems to condemn the straightness of our spirits : but for the clearing of the Argument , we will fetch our evidences from the treasuries of Scripture , Reason and conveniency .

In the fourth Commandment , which yet our Liturgie confesseth to be of equal obligation with the rest , in praying for pardon for the breaches of it , and begging grace for the better observance of it ( as was hinted before ) I say in this Commandment the initiatory and first words command Exod. 20. 8. the sanctification of a day , not a part of a day , or a few hours of a day ; for the words of the Statute run thus , Deut. 5. 12. Remember the Sabbath day to keep it holy ; and it is very observable , and not to be passed over with silence , that Memento diei Sabbathi , ut cum sanctifices , inquit Dominus in quarto Praecepto ; Ad hoc recteintelligendum , notandum est ex vi ipsius praecepti , non aliquam partem diei , sed totum diem esse Domino sanctificandum . Wal. We are to account the sanctification of one day in a week , a duty which Gods immutable Law , doth Enact for ever . Hooks Eccles. Pol. Lib. 5. God would have at least one day in a week to be allowed him . Ferus . The Divine Law required that one day in a week should be sequestred for holy worship . Bellar. de Cult. Sanct. Lib. 3. Cap. II. 1 Kings , 3. 26. Mat. 25. 24. God doth not onely command us to keep holy the Sabbath , which might be a time indefinite and indeterminate , but the Sabbath day , which amply prescribes the time of observance . A day , no less then the time of a day , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jom Ha Sabbath , the day of a Sabbath ; Now the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 jom properly and usually signifies a full day , unless it be figuratively , and by way of Synechdoche ; it signifies sometimes , time indefinite , as Critiques in the holy tongue observe ; and so Gen. 1. 5. where it is said , the Evening and the Morning was the first day , there the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 jom ; and the day mentioned in this great Commandment , must needs comprehend the space of twenty four hours ; nor do the Learned by their interpretations or glosses , abreviate or shorten the time , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 jom is a whole day by the confession of all . Now shall God enjoyne the observation of a day , and shall we mutilate it ? Shall we maime or curtaile it , and take part of this holy day for our labours or recreations ? Surely this savours of too great presumption . We must by Divine command keep holy a day , not a part or piece of a day ; and therefore for us to say , as the Harlot to Solomon in another case , Let not God have the whole Sabbath , nor let us have the whole Sabbath , but let it be divided between his service and our sports , what is this , but with the unprofitable servant , to call God , hard Master , and that his requiring a whole day , was an act of too much austerity .

And as we have an Argument in the beginning of the fourth Commandment , wherein God shews his Soveraignty , so we may discern an Argument in the body of the Commandment , wherein God shews his indulgence ; for in this fourth Commandment God allows us six dayes for labour , Exod. 20. 8. but the seventh is to be a day of holy rest and observation . Now the six dayes for labour , are six full and whole dayes , Naturale est , diem septimum quemque deo sacrum esse , Jun. Com. in Genes without any deduction or abatement . Man may without regret on these six dayes pursue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those things which belong to this life , as Chrysostome calls them ; He may go forth to his labour till the Evening , as the Psalmist speaks ; nay ; if his strength still fail not , he may draw the curtains Morale est , ut ex septem diebus unus cultu● divino consecretur . Armin. Disp. 77. Chrysost. Psal. 104. 23. No man doubteth the meaning of these words , six dayes shalt thou labour , &c. to be this ; That seeing God hath permitted us six dayes to do our works in , we ought in the seventh , wholly to serve him . VVhitguift Defence of the Answ. to the Adm. p. 553. Jam hinc ab initio , doctrinam hanc insinuat Deus , erudiens in circulo hebdomadae diem unum integrum , segregandum , et reponendum in spiritualem operati●nem . Chrysost. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Septimum diem , non utilem deus putabat ad creandum , sed ad quietem accommodandum statu●t . Theod. quest. in Genesin . Perpetuum est , ac aeternum quamdiu Ecclesia agit interris , quòd unus dies in hebdomade , cultui divino mancipetur , hoc stabile , & firmum est . Pet. Mart. loc. Com. Aug Serm. de Temp. Requirit Deus quietem hanc corporis , et cess●tio●em ab operibus , non qualemeunque et dimidiatam , sed justam , plenam , et exact●m , ( i. e. ) proposito accommodam . Musc. Totus ergo dies , ex toto ammo , quantum fert humana necessitas , et imbecillitas , ritè ac piè Deo servandus erat . Leid . Prof. of the night , and make a further progress into his toyle and painfulness , and all this without blame and violation of the fourth Commandment . Now shall not the seventh day be of as long continuance and duration as any of the other six ? Shall the day for Heaven be more contracted , then the six dayes for Earth ? The day for spiritual rest , shall it not be of an equall length with the dayes for secular labour ? Whence ariseth the inequality , that the six dayes may be wholly employed in our worldly affairs , but if part onely of the Lords day be spent in holy services , it shall be sufficient ? I am sure the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 jom a day , is in both ; both the six dayes , and in the seventh , and how comes the signification to be altered ? if jom a day , signifies a whole day in the one , why not in the other ? why not the whole seventh day engaged in divine service , as well as the whole six dayes taken up in secular employments . Chrysostome and Theodoret observe , that from the very beginning God taught man this lesson , that one whole day in the circle of seven is to be employed in holy services . And many famous lights of the Reformed Church conclude , that whatever is moral in the fourth Commandment , this must needs be , that the seventh part of every week be consecrated to the worship of God . So Zanchy , Bucer , Martyr , &c. That famous person mentioned last speaks roundly when he saith , That it is perpetual and eternal while the Church remains upon Earth , that one day in the week be designed for the service and worship of God ; and this ( saith he ) is firme and unshaken . Augustine in one of his Sermons adviseth the people , That from the Evening of the Saturday , till the Evening of the Lords day , they avoid all vain sloth and idleness , and all secular toyle and labour , and wholly set themselves apart for the worship of God . This excellent man gives the full current of twenty four hours to the holy observation of the Sabbath ; And this , saith he , is rightly to keep the Sabbath : and truly if God gives us six natural dayes to labour in , is it not fit that the seventh should bear an equal proportion with every working day ? And therefore it is a natural day consisting of twenty four hours , which we must in conscience allow to God to be the Sabbath day . But besides the force of Divine Command , which as clearly enjoyns , the seventh day for holy Rest , as indulges the other six dayes for toyle and labour ; the very plea's of the soul may come in to affirme the sanctification of one whole day in the week , to spiritual and divine services . Let us consider .

The Soul in the Nobleness of its Original , it is a Heaven-born soul , Gods breath in mans bosome ; Mans soul onely bubbles from the fountain of spirits ; our soul is but a beam The Soul is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . from the glorious Sun , God beam ▪ d into man a glittering soul ; and shall not this noble soul , so worthily descended , lay claim to one day , as well as the body , that dusty case of the principle of life , the soul , that body , which is onely the sheath of the soul , the cabinet for this jewel to lye in , put in its title and right to six ? What is this but to degrade the soul from the honour of its Excellent Original ?

Let us look on the soul in the excellency of its capacity ; what is not a reasonable soul capable of ? It is capable of Gods Anima est ex Deo , non ut ex materia , et ex traduce dei , ●eu ejus quadam particula , sed ut ● causâ efficiente , & accessu quodam naturae propiore ad essentiam dei , divinarumque proprietatum assimilatione . Leid . Prof. 2 Cor. 5. 1. Image . There is little of Gods Image to be seen in the body . God is a spirit , and so stamps his Image on the spirits of men and shall not the soul , which bears so noble a superscription , enjoy the priviledge and latitude of one day , as well as the body , that earthly tabernacle which is soon taken down , and wrapt up in a silent grave , enjoy the immunity of six whole dayes ? But must the abatement fall on the souls portion ?

Consider the multiplicity , of a souls work ; and therefore let not its day be shortned by frothy pleasures or servile labours . John 9. 4. Praeclarae sunt arimae dotes , eff●ctus , & divinae functiones : miranda solertia ingenii , cogitationis celeritas , facilitas perceptionis , judicii acrim●nia , dis●ursus , et ratiocinatio de rebus omnibus , memoria rerum praet●ritarum , contemplatio praesentium , futurarum praevisio , et maxime inse ipsam conversio , et reflexio , suaeque contemplatio , &c. Lied . Prof. The work of the soul is very great and very various , there are many duties to perform , many graces to act , many ordinances to wait upon , much knowledge to acquire , many corruptions to subdue . Now he that is to ride far , let him not want day-light , the souls task is great , let not its time be short , especially shorter then God hath made it . The body hath onely two things to get , ( viz. ) food and raiment , it hath but two rooms to go thorow , the Kitchin and the Wardrobe : But the soul hath more and nobler atchievements to pursue ; It hath a Pardon , Grace , Christ , God , Heaven to look after , and obtain ; and shall its owne day , given it more especially for these great attempts , be subject to an unhappy diminution ?

Let us look on the soul , in the eternity of its duration . The soul ( saith one ) is a bud of eternity ; the business of the Anima●e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Domine aufer à me hanc tunicam grave● ( corpus scil. terrestre , ponderosum , et aerumnosum ) et d● mihi levi●rem . soul is of everlasting concernment : But the body is a shattered piece of dust , a shaking fa brick which is soon unpinned ; the paint of its beauty is soon washed off , the vigour of its strength is soon weakned and enervated , a thousand diseases can crack this piece of frailty ; and yet this tottering piece of flesh , must have its full six dayes , and the eternal soul not enjoy one whole day , without allowance made for pleasure and secular employments .

Let us consider the soul , in the importance of its wellfare . The body follows the condition of the soul , but the soul doth not follow the condition of the body . If thy soul miscarry , it had been better , as our Saviour speaks , thou hadst never been born . Man fares as his soul fares . It was Mat. 26. 24. Sic alloquitur anima sancta suspirans , O civitas sancta , civitas speciosa , de longinquo te saluto , ad te clamo , te requiro , desidero verè te videre , et in te requiescere ; O civitas desiderabilis , Muri tui Iapis unus , Custos tuus ipse deus , Cives tui semper laeti semper enim gratulantur visione Dei . Hug. Victor . the Redemption of the soul that drew Christ from Heaven to tabernacle amongst us , and to offer up himself a sacrifice to Divine Justice ; and therefore how rational is it , that the precious soul should enjoy a full Sabbath without any sensual vacancies , for pleasures and pastimes , seeing the whole man is dependant upon its disposal , and is happy or miserable , according to its state or condition . But to wind up this particular Argument , if we consider either the force of the fourth Commandment , or the pregnant plea's of the immortal soul , whose interest is much pursued on a Sabbath ; nay , the Sabbath is the very day God hath appointed for the souls great affairs and negotiations ; we must conclude , that the time which God requires for himself , and for the souls advantage , must be at least equal for continuance to that which he allows for other employments : and surely no one day of the week is longer or shorter then another ; but if the Lords day hath not twenty four hours , it must needs be shorter then the rest .

The Primitive Church kept a night as well as a day on the Sabbath , as appeared by their Vigils , and this not only in times of persecution , but in the times when Emperours were Christians . The ancient Fathers are clear & copious in commanding the Observation of a whole Sabbath for spiritual services as a duty . So Augustine , Irenaeus , and the Council of Mascon , hath these words ; Let us observe the Lords day , and sanctifie Aug. Iren. Conc. Mascon . it from the Evening of the Saturday , till the Evening of the Lords day , sequestred from all business . Nay , let us hear Mr. Primrose , our Adversary in this Controversie , It is necessary ( saith that learned man ) that a day be chosen and appointed , that in it , as often as it returns , men may apply themselves extraordinarily Primrose . Praes. p. 1 , 2. to publick and private devotion ; men must stint some ordinary day for that end , and in this stinting , must not shew themselves inferiour to the Jewes , appointing less then one day in seven to Gods service . And another concludes , ( who is likewise our adversary ) That some day be destinated to the Lord , may seem to be a dictate of the Law of Nature , which he proves from the practice of the Heathens , who observed a whole day to the honour of their Gods : And therefore C. DOW p. 74. what spirit are they of , who on the week day could wish the Sun might stand still , as in the time of Joshua , or Josh. 10. 13. 2 Kings 20. 11. run back as on the dyal of Ahaz , that they might have greater leasure for their worldly affairs ? but desire that the Sun might pass on , on a Sabbath ( if it were possible , with a speedier flight ) that that holy day might be the sooner over , like those wanton Israelites , Amos 8. 5. who were Amos 8. 5. weary of their Sabbath . In a word , it is very strange , that any man should make the Sabbath like Nebuchadnezzars Image , the upper parts Gold and Silver , but the lower Dan. 2. 32 , 33. parts Iron and Clay ; the former part of a Sabbath to be spent in holy , in golden duties , but the latter part of the Sabbath , in Iron labours , or Clay , drossie pleasures and delights , in bowling and shooting , and such like sports , so much contended for by many men to be lawfull on the Sabbath day .

God will not abate any thing of a whole day in other Festivals , which are of an inferiour nature , and which were onely Ceremonial shaddows of something to come , as we Lev. 23. 3● . may observe in that signal and famous place , Lev. 23. 32. the words are these ; And it shall be unto you a Sabbath of rest , and you shall afflict your souls in the ninth day of the month at Even , from Even unto Even shall ye celebrate your Sabbath . Now this Feast here mentioned was called the Feast of Expiation , and it was celebrated on the tenth day of the month Tisri , our September , and it was called the feast of Post paschale sacrum , elapsis septem septimanis , quadraginta novem diebus , quinquagessima , quam à numero , Asartha Hebraei vocant , offerunt deo panem . Joseph Anti. Lib. 3 Cap. 10. Expiation , because the High Priest did then confess unto God both his own sins , and the sins of the people , by performance of some Rites and Ceremonies expiate them , and make an attonement to God for them . Now to give you the Reason why this Feast was called a Sabbath , in the forementioned Text , you must conceive , that the other Festivals of the Jews were by a general notion called Sabbaths , though they did not fall on the seventh day , as the New Moons , Ezek. 46. 3. the feast of unleavened bread , instituted in the twelfth of Exodus , upon the sparing of the Jewes in the slaughter of the Aegyptians first born , and the feast of Exod. 23. 14. Pentecost , a feast instituted in memory of the Law given on Mount Sinai , fifty dayes after Israels coming out of Egypt ; Haec sesta so lennia , si in Sabbathum inciderent , ob duplicem sestivitatem magnus dies Sabbathi vocabantur . Leid . Prof. and in these feasts which continued divers dayes , the first and the last were more properly termed Sabbaths . And so in the feast of Tabernacles , or Booths , which was ordained to witness that the Israelites lived in Tents or Booths in the Wilderness ; the first and the last day of this feast was called a Sabbath ; but if these solemn feasts fell upon a weekly Sabbath , for the double feastival , it was called the great day of the Sabbath , Joh. 19. 31. But to reassume the Argument ; If God will have a whole day for these Ceremonial Mel. 4. 2. Hos. 6. 4. Psal. 92. 1 , 2. feasts , which were to set with the rising Sun , the coming of Christ the Sun of Righteousness , surely God will abate nothing of his substantial Sabbath , which is to endure till Sabbathi , apud Judaeos , fuerunt variae significationes , quae tamen ab hac primâ omnes dependent . quâ septimus cujusque hebdomadae dies , in quarto Praecepto Sabbathum appellatur . Wal. the second coming of Christ ; ( I mean not the seventh day , the Jewes Sabbath , but the first day of the week , the Christian Sabbath ) If the Lord was so strict , that he would not lose a moments honour in a ceremonial day of rest , what shall we think the Lord expects upon this day , this holy blessed Sabbath , which is moral and perpetual ? Surely on this day we must not serve him by fits and flashes , and sudden pangs , which pass away as the early dew , but we must constantly walk with him the whole day . A flying Ceremony must not command more constant and strict observance , then a stated , steady festival , the holy and weekly Sabbath ; Wallaeus observes , all the other Sabbaths of the Jewes had their dependence on the great Sabbath , the weekly Sabbath , Luke 18. 12. Gal. 4. 9. and the week was sometimes called Sabbath , and so the first day of the week was called the first day of the Sabbath , Haec Sabbatha Ceremoniales fuerunt umbrae verum futurarum . Ames . and so the second of the week , the second of the Sabbath , for the Sabbath sake , that glorious day , which shed a lustre upon , and gave name to the whole week . And indeed other Sabbaths , were but beggarly elements , as the Apostle Sabbatil autem in decalogo praescriptum , et dies nostra Dominica , alius prorsus sunt naturae . Id. speaks , Gal. 4. 9. beggarly , having little in them to enrich the soul , and elements , being the first and weak method of instruction , the shady Ceremonies , which were to teach the Children of Israel . But our Sabbath is of a higher and nobler nature , not covered with so much darkness , nor subject to so much decay ; and therefore if God be so punctual , Mark 2. 28. and exact in his time , in these flitting solemnities , which were to cease at the very first dawning of the Gospel , Ah how much more on his fixed Sabbath , the souls weekly banqueting day with the Lord Jesus , the blessed Lord of the Sabbath . Hi● verò infertur , ut aeq●●●●s qu●rti praecepti pates●●t , nempe quod deus benignè nobiscum vildè agit , qui cum sex dies nobis relinquat , unum tantùm in septimanâ diem sibi postulat . Wal. Mic. 6. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. Tom. 5. Nos illorum , ( Apostolorum ) sequentes traditionem dominicum diem divinis conventibus sequestramus . Isich . in Levit. Cap. 9.

And fourthly ( yet further to clear this truth ) we must conclude , To abate any thing of spending a whole day with God , is but the wanton abuse of divine indulgence . The Sabbath is a price God puts into our hands , and to play and sport upon it , is to trample upon our pearls . And truly God hath so smoothed and sweetned the fourth Commandment with so much equity and kindness , in giving us six dayes , and taking to himself but one , that to break this Commandment , is but the greater evidence of obstinacy and stubbornness ; and indeed , to those who encroach upon his Sabbath by their toyle , and their pastimes , God may frame the same expostulation , which once he made to back-sliding Israel , What iniquity have you found in me , wherein have I wearied thee , come testifie against me : Have I roughed my Comm●ndmen●s with any grievous severity ? have I not given you six dayes , and reserved to my self onely one ? And must part of that one day be prostituted to the flatteries of sin , to vain sports , and unprofitable recreations , is not this to abuse my ●●ve , and sport with my indulgence ? Nay , to crumble the Sabbath into so many pieces and divisions , to spend part of it in holy services , part of it in civil labours , and part of it in sensual pleasures , it is nothing else but so to disfigure the Sabbath , that neither Divine command , nor Apostolical institution will know it , so as to own it to be their issue and production .

We may likewise fetch an Argument from the Text it self , which commands our delight in the holy Sabbath , We must Isa. 53. 13. Sabbatum est delicatum , i. e. delicatè & tenerè observandum ; delicatum , i. e. delitiae & tui , & domini : Deus enim capiet mognam delectationem ex religioso sui cultu in Sabbato . Alap . in Isai . call the Sabbath our delight , saith the Text. Now can this be consistent with that delight and complacency a Christian should take in the Sabbath , after a few hours to break from holy services , and spiritual duties , to gad after the pleasures or profits of the World ? To refresh their wearied and tyred selves with a bowle or a foot-ball , and to leave Communion with God , to recreate their selves with a fit of masking , dancing or shooting ? Surely our delights in Gods holy day are weak and faint , if they must be fetcht again , and revived with such loose and vain satisfactions . Indeed it argues a very vain and frothy spirit , to have no more pleasure in Gods day , then to spend a good part of it in vain talk and idleness , in rioting and wantonness , in sports and foolishness . It cannot be imagined that any men who ever tasted any sweetness in Christ , or his Sabbath , and felt the Sponsa Christum laudans , ab oculis crsa est ; sed cur ? quontam cum amantes aspectu mutuo nequeant satiari , et semper abaltero ad intuentis oculion imago gratior reflectatur , et fit , ut crescat admiratio , et simul laudandi cupiditas , neque in hacre sit ullus modus : Et oculi sunt amoris duces . Del. Rio. unknown refreshings of his holy Rest , but that they will mourn for their cold affections , and that they have not spent their Sabbath more accurately and exactly . Certainly those who plead and inveigh much against the strict observation of Gods holy day , never fully tasted what the Sabbath was , and what the glory and excellency of it . Is the Majesty and Glory of God so vile in our eyes , that we do not think him worthy of special attendance one day in a week ? doth he call us now to rest in his bosome on his holy Sabbath , and do we kick his bowels , and despise his bounty ? Doth he call upon us to spend this day in holiness , and shall we spend it , or at the least , part of it , in mirth , sports and pastimes , and in all manner of vanity ? Where are our longings and breathings after Christ upon a Sabbath ? Were holy duties gratefull to us , we should not so soon shake them off , we should not make the time of a Sabbath , like the vail of the Temple at Christs death , to be rent in twain , ( viz. ) between the Lord and the World ; whereas one bone of Christ was not to be broken , so not one hour of this day ; Psal. 42. 1 , 2. here we must say as Christ of the fragments , gather up the fragments , let nothing be lost . It is perilous to clip the Mat. 27. 51. Kings Coyne , and very dangerous to clip the Lords day ; Joh. 19. 36. let us not with Annanias and Saphira , bring half the price . Mark 6. 43. This holy time was never ours , nor ever , was there any part Acts 5. 2. thereof in our power ; therefore to keep back any hour of this holy day must needs be sinfull . If no part of this day be the Lords , why do we give him any ? And if the whole Communio nostra est cum Patre , et Filio , et in Patre cum Filio sunt omnia vera , et coelestia bona . Zanch. be the Lords , as certainly it it , why do we put him off with part ? But there would be no need of these questions , were our delight in Gods holy day , and were our hearts captivated with Divine Communion . Delight sweetens duty , and makes it easie and pleasurous . That Sabbath cannot be long which is complacential . David did request to spend not onely the Sabbath , but his life in the Temple , and counted 1 John 1. 3. one day in Gods house , better then a thousand . It is nothing but a carnal frame of spirit disgusting the things of Psal. 27. 4. God , makes the Sabbath tedious and wearisome , and seeks to break open the Cage door , that it may fly out to its sensual Psal. 84. 10. delights and recreations . Was the Sabbath our delight , we should not cast lots upon it which should have most of it , God or the World , holy duties , or trashy pastimes .

Our own Conveniency and advantage , calls for the whole day of a Sabbath to be spent in holy and spiritual services ; Sabbatha docent perseverantiam totius diet : Iren. contr. Valent for the gain we acquire in publick Ordinances , will easily be lost , if not followed with private duties ; It is private meditation , private repetition , and private devotion , must fasten truth on the soul , which we have heard in publick . The fruit we have enjoyed in publick , will presently be blasted by pastimes and sports , which withdraw and James 1. 23. In Sabbato occupari nos debemus in la●dando dei nomine , usque ad vesperam . Concil. Turon . alienate the soul from the very duties it had newly been employed in . Happily in the publick Ordinances we saw the face of Christ in some measure ; if presently we fly to vain Recreations , we shall as the Apostle James speaks , straightway forget what manner a beloved our Beloved was . What was delivered in the Pulpit , is best impressed on the soul in the Closet ; and secret approaches can best set home publick ordinances . Our tears we shed at home , must importune a Nihil efficacius est ad verbi divini fructus , et spiritus sancti igniculos in n●bis suffocardos , quam vel profana , vel nimis mundana oblectamentorum consectatio Wal. blessing upon truths we have heard abroad . It is the Observation of a Learned man , Nothing more effectually quencheth the sparks of the divine spirit kindled in Ordinances , then the pursuance of earthly and worldly Delights ; and therefore he thinks , the safest manner of observing the Sabbath , is not onely to sanctifie it in the publick Congregations , but in our private Houses , not onely in solemn Ordinances , but in private Duties . And if we pursue publick , private and secret Duties , which yet are so necessary on a Sabbath , what time will be left for labour or sportfull refreshments ? So then the whole Sabbath must be spent with God .

And if the Jewish Sabbath was to consist of twenty four hours , much more the Christians : But the first is most true , for the whole time of a Sabbath was required of them to be Exod. 20. 8. sanctified in holy duties , in opposition to their own works . As for the nights we dispute it not , they were allowed to Mysteria Evangelii in aeternum adoranda & contemplanda . rest that night as well as we . Now then , if the Jews were bound to spend a whole day , all their waking time , in divine and holy services , much more we Christians , for we have received greater benefits , we have greater mysteries of Godliness to contemplate , and greater means to help us in the 1 Tim. 3. 16. contemplation , Our field is larger , our light is clearer , our service is sweeter ; we have our Sabbath to behold the face Cant. 5. 10. of our Beloved , and what work more engaging and complacential ?

The very Heathens by the light of Nature , gave their Gods no less then a whole day , and would not suffer any work to be done on those holy dayes ; So Macrobius tells us , Macrob. de diebus festis . That the services of their Gods were partly diurnal , and partly nocturnal , and that the Flamines were to see to it , that no works were to be done on their holy dayes . Nay , one of our Adversaries in this particular confesseth freely ; As the time in which such Religious Actions are done , so that some day C. Dow p. 21. or dayes should be destinated for the more solemn performance of those actions , may seem to be a dictate of the Law of Nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. Lib. 5. Stromat inasmuch as the Heathens who had no other Guide , had their solemn Feasts and set dayes in all Ages consecrated to the worship of their Gods . And therefore for Christians to give less then a day , is to fall short of an Heathen . Nay , Scaevola an High Priest among them , affirmed , That the wilfull Offender , who observed not strictly three dayes consecrated to their Gods , could have no Expiation . And what a shame is it for Christians , that Jupiter should have more solemn and constant worship then Jehovah ? that an Idol God should have a whole day , but the Almighty must onely have a part , the rest to be drowned in sensual pleasures , or worldly toyle , Heu facinus ! Is not this to let the light of a glow worm out-shine the light of the Sun , the light of Nature out-vie the light of the Gospel . Never let those Gods who have eyes and see not , have more durable and continued worship , then our God who is Omniscient ; those Gods who have ears and Psal. 115. 4 , 5 , 6. hear not , have more solemn adorations then our God , who is a God hearing prayer ; those Gods who are Silver and Psal. 65. 2. Gold , be better served then the blessed and Holy One , the God of Jacob , who is an infinite spirit .

Obj. But if it be objected , it is very tyring and tedious to pass the whole current of a day in holy services , and spiritual communion , and this might make us cry out with the holy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Cor. 2. 16. Apostle in another case , Who is sufficient for these things ? To this it may be briefly replyed ;

God because of our infirmities , doth afford what may refresh ; and the better to bear up our bodies , allows moderate sleep in the night , and temperate food in the day . True , it was in Tertullians time a dispute , whether it be not a duty Tertul. de Coronâ militis . Cap. 3. to fast on the Lords day ; but our Saviours Apology for his Disciples in plucking and eating the ears of Corn on the Sabbath day , may easily quiet that Question ; and blessed be the Mar. 2. 25. Lord for his allowances of love : Nature even on the Sabbath hath both its Nurse , and its Caterer , its sleep and its provisions .

Men do not complain of whole dayes for the world ; they rise early and go to bed late , and eat the bread of carefulness ; Psal. 127. 2. they do not say all the week , when the morning is , would to God it was evening ; but rather in the evening , wish it were morning again , to go after the world afresh . Nay , we find many in their sinful wayes are unwearied , and when Isa. 56. 12. 2 Tim. 4. 8. Rev. 3. 21. Cant. 8. 14. Montes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sunt sedos Angelorum , & Beatorum coeli , sunt mansiones civium Coelestium . Del. Rio. one day is past , they fix upon the very next day with enlarged resolutions . And shall Heaven with its Crown of Righteousness , its Throne of Glory , its ravishing Felicities , and mountains of Spices , no more influence us , but that one day spent in the pursuance of it , should seem tedious and burdensome , and we should impatiently wish , would the Sabbath was over , that we might again busie our selves in in the affairs of the world ? It is strange , that neither divine command , nor divine rewards should clip our wings , but that we will be flying even on the Lords day , into the pleasing embraces of a sensual delight , or secular emolument .

Many of Gods Servants , the Excellent of the earth , and the darlings of 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 ii● , 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 , ri●●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 flue●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 prohib●it , Sermonum v●nitatem , et faceti●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 quàm maximè solenniter est celebrandus , et necessariò postulat exercitia colloquiorum sanct●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 parable● , 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 aedifi●andum . Daven . Sermo noster opportunus esse debet , e● com●i●●us , ut a●●itores nobis gratias agan● , ●t per nos adjuti sint . Theoph. cleaves to the tongue , it is in idl● 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 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 Quàm augusta erit ista Synodus , in quâ convenient omnes sancti , cujus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 erit Christus ; in quâ non erit necessarium , sollicitè inquirere veritate●● , 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 som● 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 , ●bi consistat illu● , quod sepra Scriburum et Pharisaeorum nostra precipitur obundare justitia . Chrysost. lascivious looks , wanton glances , nay , effeminate speculations ; and shall not the fourth Commandment be as large to condemn worldly discourses , as well as secular labours ? Or shall our obedience to the Commandments of the second table , be more exact and strict , then our conformity to the Commandments of the first ? Shall our behaviour be more precise to our neighbour , then to our God ? Surely he that hath said , we must not work on the Sabbath , hath likewise said , we must not word it on a Sabbath about our secular affairs , our bargains , our pleasures , our pleasing vanities .

In the Glass of Religion . We should converse as Saints on Gods holy day ; our language then more especially should Mat. 26. 73. betray us to belong to Jesus Christ . Every thing should be Qnemad modum Moses et Elias in transfigurations cum Christo colloquuntur sic in vitâ aeternâ vigebunt inter sanctes , perpetua et jucundissima colloquia . Gerard. Rev. 1. 10. Psal. 39. 1. holy on a Sabbath , we should converse with God in holy duties , tread accurately in holy practices , breath out nothing but holy affections , trade in nothing but holy devotions , and edifie one another with holy discourses . Vain and idle talking becomes not those who would serve God ▪ more seraphically then others , and who are in the spirit upon the Lords day . Where are our hearts , when our tongues range and licentiate in sinfull liberties ? Religion will cause a Saint to make a Covenant with his tongue on this day , that the offend not with his lips . At this time our tongues should be a mine of Gold , not a pile of Dross .

And lastly , we may see this sin of foolish talking on a Sabin the Glass of future Glory . The glorified Saints converse Neque enim beati erunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sed suavissimos invicem sermones conserent , de admirandis divinae sapientiae decretis , de stupendis divinae potentiae operibus , de infinitis , divinae gratiae , et bonitatis argumentis . Ger. one with another in a most holy manner : What the method , or the way is of their Communications one with another , is not so easily discernable ; but this is clear , that it is most holy . We should study to spend our Sabbaths here , as we shall spend them above , in all holy and divine communications ; there shall be no vain word , no senseless prate about the things of this life . Let us begin Heaven betimes , and in observing a temporal , eye our Eternal Sabbath .

CHAP. VII . The Text further opened and explained .

ANd thus I have run through the negative directions in Isa. 58. 13. the Text , I now come to the positive . There is something Commanded , as well as some thing prohibited on a Sabbath ; something for us to do , as well as something for us to forbear : Now these practical and positive directions , they are not very many , but very rare , and what they want in number , they make up in weight , they are ponderous , though not numerous , and they are principally four , like the four Elements , to constitute the holy observation of a Sabbath .

There is a Command for delight ; so the Text [ and call the Sabbath a delight . ] Our Sabbaths must be our satisfaction ; not our burden , but our blessing ; the sinner must not Psal. 27. 4. Mat. 18. 20. take that pleasure in the dalliances of the world , as we should do in the duties of a Sabbath . This is the day of divine loves , and spiritual complacencies between Christ and Cant. 2. 3. Delitias tum tuas , tum Domini . Alap . the soul , when Christ and the Soul meet together in the Garden of the Ordinances , where they begin that communication , which shall last to Eternity ; then the believer sits under the shadow of Christ with great delight . As God makes the Sabbath his rest , so he would have it to be ours . The Sabbath must not be our toyle , but our triumph ; the Sanctuary must be our banqueting house , Duty our delight ; Psal. 42. 3. 4. It must be the joy of our souls to associate with Christ , to pour out our requests in prayer , to entertain the discourses of divine will , and to enjoy spiritual love , which is better then wine . The Sabbath in the primitive times was called Cant. 1. 2. Nos in primâ die , perfecti Sabbathi festivitate laetamur Hilar. in Prol. in Psalm . the feast of the Sabbath , and feasts are not usually times of tediousness but pleasantness , such times pass away with gratefull delight ; and surely it must needs soyle the character of a Christian , to let those wheels drive heavily which are in the Chariots of Aminadah . Doth it not very much unbecome us to be weary of that day , which God hath appointed Cant. 6. 12. for fellowship with himself , and for the transacting of the great affairs of Eternity ?

There is a Command for Reverence . So the Text , [ the holy of the Lord. ] Si colueris Sabbathum , quasi diem sanctum , gloriae , & glorificationi Domini consecratum . If Psal. 2. 12. thou observe the Sabbath as a holy day , consecrated , and set apart to the glory and glorifying of God , as he well glosses upon it . There are two holy passions adorne a Sabbath , Joy and Fear ; the one for the benefits of God , the Psal. 2. 11. Discamus die Dominico , non quaerere gloriam nostram , pompose incedendo , et splendidé nos vestiend● , 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 a●tionius Psal. 118. 24. temporis , that juncture of time which the soul hath to cla● 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 ●ae●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 Lords day is the day of Commemoration for Christs Resurrection , and the day of Preparation for ours . The Sabbaths are as the rounds of a Ladder , by which we climb up to our Fathers house ; our present Sabbaths work being sanctified , becomes the way to our future Sabbaths rest . On this holy day , the soul more especially waits at wisdomes gates , and brings its corruptions to the slaughtering power of the Word , inricheth it self with Gospel-treasures , feeds its graces upon Gospel provisions , and every way accommodates its self for the imbraces of eternity .

There is another command in the Text , ( viz. ) of fruitfulness ; so the Text , [ and shalt honour him . ] Now there is nothing more honours God then our holy fruitfulness , this gratisies his Will , this magnifies his Grace , this adorns his Gospel , this glorifies his Name . Our Saviour saith expresly , John 15. 8. Herein is my Father glorified , that ye bear much fruit . We exceedingly honour God , when on a Sabbath day , we Sint submissi , tractabiles , et sequaces mores . Cyr. weep much in the Closet , pray much in the Familie , hear much in the Sanctuary , when we tremble at Gods Word , rejoyce in Gods Ordinances , melt in Gods presence , when Sabbaths soften us , ripen us , raise us , and bring us to a nearer conformity to Christ ; when this sun-shining day of a Sabbath melloweth us , and maketh us look fairer , and more beautiful : Thus we spread our branches , and Gods Name together .

CHAP. VIII . The Promises in the Text , made over to Sabbath-Holiness , explicated and unfolded .

ANd thus far we have assayed , to unfold the duty enjoyned in the Text , which is the holy and strict observation of the Sabbath ; and the Sabbath may be sanctified by forbearing what is criminal , and by pursuing what is commendable : and what is both displeasing or satisfactory , we have amply laid down in the Text , and hitherto hath been discussed . Now we come to the glorious reward of a due sanctification of the Sabbath , which is folded up in a Tria hic praemia Sabbathum , deumque colentibus promittit Deus . Alap . Com. in Isaiam . three-fold promise , mentioned in the Text ; for one promise is not thought sufficient by divine bounty to be a spur to this holy observation . It must not be a single Diamond , but a Casket of Jewels . Here is a constellation of happiness promised , a Tree of Life with many branches , as if God would tell us in the Text , how pleasing , how grateful , what a Prov. 11. 18. sweet sinelling sacrifice the conscientious keeping of the Sabbath was to him ; such a Saint the Promises troope after him , they cluster together to refresh him ; God gives the Bond and the Counterpane too . But more particularly , these promises they are not onely rare , but comprehensive , they are both temporal and spirituall , Gods bonds for left hand and right hand mercies .

And first God promises Vbertatem Voluptatis , abundance Prom. 1. Si in Sabbath● te abstraxeris ●● deli●ii● carnis , deus dabit tibi suas delicias longe majores ; scil. pro carneis dabit spiritusles , pro teciporalib●● aeternas , pro humanis divinas . Psal 104. 34. Cant. 4. 9. of Pleasure , so the Text , [ then shalt thou delight thy self in the Lord. ] As if God should say , if my Sabbath be thy delight , then my presence shall be thy delight ; if thou take pleasure in my day , thou shall sind pleasure in my self ; the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnanag , delight , which is used in the former verse for our delight in the Sabbath , is here used for our delight in the Lord . Our duty shall not exceed his bounty : if we on a Sabbath delight in him , we on a Sabbath shall receive delights from him ; God will meet the gracious soul , its breathings after God shall be compensated with his blessings in God , thou shalt never lose by satiating thy self in God , thy understanding shall be delighted with meditation , thy desires with satisfaction , thy heart with exhileration ; he that is an Ocean of delight in himself , shall be thy delight . If thou takest pleasure in Gods holy day , thy heart shall be more sweetned in the thoughts of God , of his Faithfulness , of his Fulness , Incomprehensibleness , Goodness , Tenderness , then in all sliding and secular delights ; for our delights in God are ,

Most Pure , they are Christalline pleasures without spot or faeculency , they are incapable of excess : The soul may rejoyce Psal. 94. 19. in God , and fear no surfet : There is no tang of sin , or mistake cleaves to them ; as holy David , In the multitude of my thoughts Passim Haeresiarehae et Haeretici fuerunt voluptuarii , eaque de causâ plurimos habuerunt assectus sicut et Epicurus plures discipulos habuit , quàm alit Philosophi . Epiph●n . within me , thy comforts delight my soul . Now as for the pleasures of this life , their object is sordid : what is a Field , or a Bag , or a Hawk , or a Hound ? The excess is easie , we mostly over-do in outward delights ; their satisfaction is sensual , only the smiles and laughter of dust : their time is short ; the frolicks of this life , are onely for this life , as long as a vapour lasts , and their end for the most part is heaviness ; a smiling countenance , a wanton palate , a catching eye , and a prancing phancy for the most part ending in a heavy heart : But our pleasures in God are holy and undefiled , their rising is their rarity , and their exceeding is their excellency .

Our delights in God are most abundant , they exceed the pleasures of this life , as far as the receptive faculty of the Anima nostra delectatione carere nequit ; unam si non habet , quaerit , si non divinam , tum humanam . soul exceeds that of the body . A whole world cannot fill the soul , it is too vast in its desires and entertainments ; but a little prospect can fill the theatre of the eye , a little wine the wanton vagaries of the palate , a little game the galloping fancies of the hunter . Our pleasures in God , are a soul full of delight , Thy Comforts delight my soul , saith David ; they are over-flowing waves of love , rising and ravishing Psal. 94. 19. waters , which cover the sea of mans heart .

Most satiating . Our pleasures in the Creature cloy us , Our pleasures in God comforts us ; outward delights surfet , not Ecles . 1. 2. Voluptas est duplex , vel Terrestris , vel Coelestis : Coelestes voluptates sariant , nonsatur●ne & ideò diuturniores , terrestres s●turant , non satiant ; & ideò breviores , quòd etiam jam dileximus , pieni quidem pr●rsus nauseamus . Baron . satiate , they have something of the flesh , and that will not alwayes go down . Solomon , the great Chymist of pleasures , at last , after a thorough gust of them , extracted nothing but wind from them , or the waters of Marah , either vanity or vexation of spirit . But the pleasures we have in God , relate not to the body , which is a tiresome piece of flesh , but to the soul which is full of life and activity , and delighting in God , which is its center , 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 , blandiment● populorum , sublimitas dignitatum , abundantia opum . Greg. Moral . Mat. 6. 32. Sanchez . Musc. Marlorat . Verum August● haec dei verb● , & 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 piet●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 b●na , quae promisi Abrahae , Isaaco et Jacobo scil. delicias , et divitias gratiae coelestis , a● deinde gloriae , et aeternae faelicitatis in ●●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 Jewes , which onely typisied and prefigured a better Country , a Country to come , saith that excellent Father . To the same purpose speaks Cyril and Procopius . Those who conscienciously observe the Sabbath , they shall have outward enjoyments , and they shall be onely pledges of 1 Cor. 2. 9. Vides hîc , ô Christiane , quanta deus st●tuerit praemia , misericordiae , et pietati . better enjoyments , the pawns and earnests of enjoyments more glorious . As if the Lord should say , As I led Jacob from the temporal promise of an earthly Canaan , to the promise of a heavenly ; so will I do with thee , if thou observe my Sabbaths , thou shalt have a Jacobs reward ; and what that is , our Saviour instructs us , Luk. 13. 28. where he saith , Luke 13. 28. You shall see Abraham , Isaac and Jacob , and all the Prophets in the Kingdom of God . Thus God he reduplicates his better promises on the heads of those who carefully keep his Gen. 25. 33. Gen. 22. 36. Gen. 32. 28. Sabbath ; they shall have the Heritage of Jacob , who gained both the Birth-right and the Blessing ; they shall enjoy the Primogeniture , the first born of Mercies , nay Mercies with the Blessing , with the Fathers Benediction too ; they shall succeed in Jacobs Heritage , who was mighty , and prevailed with God , who foyled the Angel in his spiritual Combat , and had the honour to have his Name and Cùm haec verba ex animo , simulque oculos circumfero , videoque quàm pauci sunt , qui delectentur in Domino sabbatique &c. Escucheon changed , and into such a name as included the Name of God himself , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 El being the close of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Israel , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 El is one of Gods own Titles . And truly here we may take up the contemplation of a learned man , who examining and surveying these pretious promises , was taken with a great admiration , that so few should act the Duty in the Text , should be conscientious in Sabbath Observances , Hoc lugendum est , et magnoperè plangendum , inquit Forerius . perswading himself , that the diviness of these promises , might captivate the most refractory and disingenious ; and at last he concludes with moans , that so few in the world should be taken with so rich a bait . To which I shall only add , we may here see how much infidelity , influences the hearts of most ; for surely , did we not look upon these rare promises , as bonds without a seal , the Revenue of them would bride us to the most accurate and spiritual observation of Gods holy day ; our reward would make the Sabbath our delight , and the greatness of the gain would inforce Mat. 16. 8. us to attempt this excellent piece of godliness . But the Quando doctrinam Christi intra animum non perpendimus , nec ad praxinreducere nitimur , ex hoc oritur occaecatio cordis , et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chemnit. 1 Sam. 15. 29. world is fallen under the same rebukes as once the Disciples did , O ye of little faith , why reason you among your selves ? saith Christ , why question you the publick faith of Heaven , to the neglect of a duty so transcendently beneficial ? And in the conclusion of the whole Text , we have the seal and confirmations of this Charter of blessings , [ for the mouth of the Lord hath spoken it ] and let us be fully assured with the greatest certainty , that the strength of Israel will not lye nor repent , for he is not a man that he should repent .

CHAP. IX . The Doctrinal observation comprised in the Text , propounded and proved .

HAving thus taken in pieces the Text , by a large and copious explication , I shall now set it together again in a solemn and serious observation , ( viz. )

Doctr. That God hath lockt up many rich blessings in sweet and sure promises , for those who spiritually and conscientiously observe his holy day .

Thus the Inventory in the Text presents us with delights for the inward man , with supplies for the outward , Isa. 56. 2. with a reserve of happiness for them both . Such shall succeed in the Heritage of Jacob , who keep holily the Sabbath ; Now to Jacob , God was his protection here , and his portion hereafter . There is no Duty wears a richer Crown in the performance of it , then the serious observation of the Sabbath ; for besides the pleasures , riches , and grace promised in the Text , the Lord , Jer. 17. 24 , 25 , 26. gives Jer. 17. 24 , 25 , 26. us additional promises ; the words recorded in the Text quoted are these ; And it shall come to pass , if ye diligently hearken to me , saith the Lord , to bring in no burdens through the Gates of this City on the Sabbath day , but hallow the Sabbath day to do no work therein ; then shall there enter into the Nota hunc locum pro cultu Sabbati apud Judaeos , et diei dominicae apud Christianos . Alap . gates of this City Kings and Princes sitting upon the Throne of David , riding in Chariots , and on Horses , they and their Princes , the men of Judah , and the inhabitants of Jerusalem , and this City shall remain for ever ; and they shall come from the Cities of Judah , and from the places about Jerusalem , and from the Land of Benjamin , and from the Plain , and from the Mountanes , 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 . See in this Scripture , in these two verses , a heap of rich promises , more valuable then a pile of Diamonds , a mountane of Spices , or a rock set with Pearls . The promises clustered and piled up in these verses , they are considerable in a five-fold notion .

They are full of pomp and splendour , Kings entering into the Gates of the City . Where the Sabbath is duly observed , Prosperity shall guild that Nation ; their Princes shall be Pace , gloriâ , et vebus prosperis erunt affluentes : Currus et equi sunt gloria regum . Gen. 25. 27. Mat. 6. 29. resplendent , their Nobles flourish , their Potentates shine , in the dazling rayes of glory ; such a people shall not onely succeed in the heritage of Jacob , who dwelt in Tents , but in the flourish of Solomon , who dwelt in Palaces . The holy keeping of the Sabbath sheds beams of honour and renown upon a Nation .

These promises they are full of largeness and amplitude ; they are not personal , so much as national . A good observation of the Sabbath , can diffuse mercies , scatter them up and Quum nihil , aut parum esset praesidii●● urbe tuendâ et conservando regni statu , Jeremias promisit tanquam singulare dei benefi●ium , Reges fore stabiles cum suis proceribus ; et extendit Propheta fructum hujus promissionis ad totum corpus , non tantùm ad proceres sed ad plebem , tanquam sociam hujus benedictionis , et gratiae dei : Regnum erectum erit , et totus populus cognoscet se agere sub fide , et tutelâ Dei . Calvin . down a Land : So the Text makes 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 signifi●at communem f●re hanc b●atitu●inem tot● 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 , templu●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 , ● . 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 , ●en intelliguntur carnales , sed s●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 b● very acceptable , we our selves should be holy , our thoughts , Sicut in vitiis , qui ingratum ●ixerit , omnia dixerit ; Ita in divinis ●ffi●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 ●●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 comp●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 , s●mma t●tius Pre●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 holy day . Indeed the Sabbath is not to be rushed upon ; Man must not break in upon a Sabbath , as the horse rusheth into the battel , as Jeremiah speaks , without premeditation and previous consideration . Jer. 8. 6. Ignatius calls the Sabbath the Queen of dayes , and Queens have their trains going before them ; there must be Ignat ad Magnes . a train of duties precedeing the holy Sabbath . On the Saturday Quomodo Maria Virgo inter omnes mulieres principatum tenet ; ita inter caeteros dies , haec sole●nis dies . Hier. let us prepare for the Lords day . We know tuned Instruments play the sweetest ; before they are tuned , they jar , and make a harth sound . Our hearts are these Instruments which must beforehand be tuned by several duties , or or they will jar and be discomposed upon the Sabbath . Physick is prepared before it is taken ; and our hearts must be prepared , before we take and enjoy the Ordinances of a Sabbath . There is a preparing dress before we go to any feast ; and must not the soul be drest before the festival of the Sabbath , that great banqueting of the inward man ? There is a dawning light before the rising Sun : some glimering duties must be the harbingers of the approaching Sabbath . Indeed matters should be so ordered every day , so as to prepare for this day . As our whole life should be a preparing for death , so the whole week should be a preparing for the Sabbath : But as this precious day doth more approach , so preparatory work must more increase . Holy Nehemiah shut the Gates of the Neh. 13. 19. City ( viz. ) Jerusalem , when it began to be dark , the In veteri testamento , ut impedimenta omnia celebrationis hujus diei i● tempore auferrentur , Fideles pridiè Sabbati divino mandato om●ia sua , quantum poterant ad eum firem componebant . Wal. evening before the Sabbath , least the night time should be prophaned by bearing burdens in it ; and he did this , least the men of Tyre should occasion the Jews to break the Sabbath day , by bringing in wares upon that night . This holy mans care would not suffer any to cast dirt upon the portal , or entrance of the Sabbath ; he very well knew there must be some time spent in trimming the soul to meet its Bridegroom on his own holy day . A due preparation for this blessed Sabbath , lies more especially under a five-fold injunction .

Of necessity . It is necessary we should take some time to compose our spirits for the duties of the following Sabbath . Our thoughts in the week how are they loose , and carelesly dishevelled ; some time there must be to bind them up together , and put them into order . The Lord in the fourth Exod. 20. 8. Commandment enjoynes us to remember the Sabbath ; and to Id ipsum qu●que in hoc praecepto certo r●spectu , m●rale est , scil. u● diebus antecedentibus omnia nostra , quantum fieri potest , ita i●stituamus , ut per eorum negligen tiam , à sanctificatione hujus diei , non impediamur . remember the Sabbath , it is before hand to mind and manage matters that concern the Sabbath-sanctification , that when it comes , it may be holily kept ; for every duty on the Lords day , there must be a due preparation , for Prayer , for Hearing , for Sacraments , &c. Now if we must prepare for single duties , when they lye more asunder , sure we must prepare for the Sabbath , when such duties are linked together ; And this is more considerable , if we take notice , we are not only to be in the duty , but in the spirit , in the prompt , powerfull and precise transaction of every service on the Lords day . And besides all this , doth not the Lord upon this day come in comfortable visits to the souls of his people ? and must not they prepare for his presence ? It was the opinion of some , Rev. 1. 10. that Christs personal coming to Judgement will be on the Sabbath day : This is most sure , that Christs spiritual coming Lactant. Lib. 7. Cap. 1. August . de Temp. Serm. 154. in mercy , is for the most part on the day of the Sabbath ; and shall there then be no preparation ? When a great man is to come to our houses , how are all our Rooms dressed up : When a great God is to come to our hearts , shall not we prepare Neh. 13. 22. and dress our hearts for his entertainment ?

Of Equity . The Ministers they prepare for the Sabbath-good of Gods people , and shall not the people of the Lord prepare for their own ? Faithfull Ministers before the Sabbath , do not onely prepare matter to speak , but they prepare their hearts to speak the matter . Bernard in a Sermon thus breaks out to his people ; To prepare you meat , my heart all Bern. in Fest. omn. Sanct. Serm. 1. this night hath been seething within me , and in my meditations I have been inflamed , as with fire . And is it not equal and most rational , that Christians should meet their Ministers in holy preparation , and plow up their fallow ground to receive Jer. 4. 3. that immortal seed , which Gods holy Seeds-men are ready to cast into it ? Calvin complains of some Christians in his 1 Pet. 1. 23. time , who no otherwise regarded the Sabbath then thereon to Calv in Deut. 8. Serm. 34. attend their worldly affairs , the which they reserved to themselves that day , as if they had no other day to deliberate for the whole week to come . Now shall men on the Sabbath prepare for the week , and shall not we in the week , prepare for the Sabbath ? Is Mammon more to be minded then God ?

Of advantage . 1. The duties of the Sabbath will the better and freer come off . If we be sedulous in holy preparation , we shall then with more dexterity , agility and facility , transact the several parts of Gods service . One cause why we are often unactive in duty , and drive heavily , is , because we did not before-hand oyle our wheels , inure our selves , we did not the day before , labour with God by Prayer , and with our own hearts by care and industry . Oftentimes a Christian is straightned , stiff and bound up in the services of a Sabbath , and knows not how to go on in holy duties , and all this arises from neglect of holy preparation : The heart hath not been dealt withall , to supple it for more voluntary and chearfull performances . Preparatory work would wind up the clock of the soul , that it would go , and strike , it would pray , hear , contemplate , and act any Sabbath service , with far greater pleasantness and consonancy .

2. If we prepare , the mercies of the Sabbath will the larger and fuller come in ; according to our preparations , will be our Gen. 44. 1. participations . According to the number and measure of sacks , the sons of Jacob prepared , and carried with them out Ex lege & mandato dei . 23 Luc. 54. in omnibus Christianis conventibus requiritur , ne debito suo fructu haec pietatis publicae exercitia priventur , ut inquam , animus ad eandem quoque sanctificationem ritè preparetur . Wal. of Canaan , so were they filled with Corn , when they came to Joseph in Aeygpt : And according as we prepare our hearts at home in the week time , so our comfortable fillings shall be , when we come before the Lord on his own day . He that expects from his field a large crop , and a plenteous harvest , must before hand take pains in plowing , and well preparing the ground ; we do not before hand take preparatory pains , and that is the reason we reap so little in Sabbath-time ; man naturally is slow of heart , Luke 24. 25. Duty and Industry must help Nature , that so our sluggish hearts may be fitted for the receiving of those blessings which usually attend the Sabbath day . Emptied vessels take in the liquor . Pruned Vines become fruitfull and feracious : And dressed Gardens cast the sweetest smells . And so the heart mollified with penitential tears , pruned by resolute mortification , and turned up by frequent search , will be accommodate for the magnificent plantations of Sabbath graces .

Of Zeal and Fervency . Can we observe the several Holy-dayes to have their Eves , wherein some Service and Liturgy must be used for preparation ? The Chappels and Cathedrals 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hippo. must be frequented , and prayers must be made , because some Saints day is approaching ; and the neglect of this duty is adjudged an indignity by many great ones in the Church . Shall a day dedicated to a Saint , to an Apostle , to a Martyr , be ushered in with preparatory services , and must the holy Sabbath , the day dedicated to the Lord Jesus , God blessed Rom. 9. 5. Christus est deus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 super omnes , aut super omnia eodem sensu . Par. for ever , have no Eve , no preparatory duties , no services to proclaim its coming ? But the preceding day must be spent in a more eager pursuit of the World ; then we frequent the Markets , mind our shops , reckon with our workmen , pierce further into the night for our worldly business , and we catch greedily after the flying week now drawing towards an end ; what is this but to give more honour to the Saints day then the Sabbath day , to an ordination of the Church , then an institution of Christ ? Shall the blessed Sabbath have no evidence , no sign of its coming , no preparatory Prayers , no precursory pains ? Must the holy days Eve have the Cathedral for service , and not the Sabbath Eve have the Closet for preparation ? Where is our zeal for Gods honour , and Gods day ? It is very strange , that the Saints Festivals should be introduced with greater solemnity then Christs holy day ; Surely this doth not become the Christian , who is , or should be sick of love with his beloved . Cant. 2. 5.

Of Holy Ingenuity . Shall we be out-vied by the Jewes , the vagabond Jewes in our preparations for the Sabbath ? Shall they be so exact , and we so negligent ? Let not a blasphemous Jew rise up in judgement against us . And here I shall open the care of the Jewes in preparing for the Sabbath . Scalig. de Emend . temp. Lib. 6 p. 261. The Jewes formerly gave , and for the present do give , very solemn and great honour to their Sabbath . The week days they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cholim , Prophane ; as the Greeks call them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 working days : and in respect of the different degrees of holiness of dayes , the Sabbath day is not unfitly Scalig. de Emend . temp. Lib. 6. p. 269. compared to a Queen , or to those who are termed primary Wives , other feast dayes to Concubines or half-wives , working dayes to Hand-maids . The Jewes began the Sabbath at six of the clock the night before ; And this the Graecians called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And the Hebrews 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Biath Hasabbath , the enterance of the Sabbath . Their preparation Joseph . Anti. lib. 16. cap 10. to the Sabbath began at three of the clock in the afternoon , which the Hebrews call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnereb ha-Sabbath , the Sabbath Eve , and this the Fathers called Caenam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 puram , the pure Supper , the phrase being borrowed In vitibus Paganorum coen● pura appellabatur illis apponi solita , qui in casto erant , quod Graeci dicunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Isa. Causab . Mark 15. 42. Luke 23. 54. from the Pagans , whose Religion taught them in their sacrifices to certain of their Gods and Goddesses , to prepare themselves by a strict kind of holiness ( observe the very Heathens prepared for their sacrifices to their Idol Gods and Goddesses : ) This preparation for the Sabbath is by the Evangelist called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a preparation , Mark 15. 42. whose words are these , And now when Even was come ( because it was the preparation ( i. e. ) the day before the Sabbath . ) To the same purpose the Evangelist Luke , Luk. 23. 54. And that day was the preparation , and the Sabbath drew on . And among the Jews the whole day was a kind of preparation ; for on this preparation day they might not go more then three Parsoth ; now a Parsa contained so much ground , as an ordinary man might go ten of them in a day ; and Judges on this day might not sit in Judgement upon life and death , &c. And so carefull were the Jews of observing the time of their preparation for the Sabbath , that the best Buxtorf . Synag . Judaic . Cap. 10 〈◊〉 ●almud . and wealthiest of them , even those who had many servants , did with their own hands further the preparation ; so that sometimes the Masters themselves they would chop herbs , sweep the house , cleave ▪ wood , kindle the fire , and such like . In old time , they proclaimed the preparation with noyse of Trumpets or Horns ; but now the modern Jewes proclaim it by the Sexton , or some under Officer of the Church , whom they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shihach Tsibbur , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hospin . de Fest. Jud. messenger of the Congregation ; and this messenger advised them , that they should prepare seasonably for the worthy Celebration of the Sabbath . Hospinian tells us , ( and his testimony is Authentical ) that when the Sexton gives notice of the approaching Sabbath , that then they prepared all those meats they were to feed upon the succeeding Sabbath , and put them upon a table covered with a clean cloth , then they washed their heads , pared their nails , and prepared their Sabbath apparel . The Sun setting , the woman Occidente sole , mulieres lumina Sabbataria accendunt , & mulier quaeque domi , ambas suas manus versus lumen expandit , et precatiunculam quandam peculiarem demurmurat . Hosp . Cum aliqui longiore spatio iti●eris ab hospitio aut aedib●● suis abiit , die Veneris , quàm die Sabbatino conficere licet , in agris , vel mediâ sylvâ ubicunque ille sit , manere , et ibidem quiescere , et Sabbatum servare , neglecto omni periculo , et injuriâ cibi et po●us debet . Hosp . The day before the Sabbath , the Jews called Sabbatulum , the little Sabbath , on which they made ready against the great day of the Sabbath . of the house sets up lights , and a short prayer being made , then they go into the Synagogue , and in their going , wish one another a joyfull Sabbath ; and when they return , they spread the table with some provisions , and alwayes set salt on the table , to intimate an inward savouriness , and they put on two loaves of bread , and then give thanks in these words , Blessed art thou O Lord our God , the King of the World , who brings forth bread out of the ground ; and then the Master of the Family breaks some to those , who sit down with him , and in a larger quantity then at other times , for the honour of the Sabbath , for then sparingness is intolerable . And the same Author Hospinian observes , that when any person is further from his home on the Friday , then he can reach to observe the Sabbath strictly , he remains where he was , in the fields , or in the middle of a wood , and willingly incounters any hazzard , and the want of meat or drink , rather then he will intrench upon the holy Sabbath . And thus exact the Jewes are in bodily and spiritual preparations ; they would not prophane the Sabbath with an unpared nail ; they wash their heads to betoken inward purgation ; they set up lights to denote spiritual illumination ; they go into the Synagogue the day before the Sabbath , to fit them for the sanctuary on the holy day of the Sabbath ; Joseph Jud. Antiq. Lib. 16. Cap. 10. and these Jewes were so conscientious in these preparations , that Josephus reports , it was taken notice of all the World over , insomuch that Caesar Augustus upon some complaint , wrote unto every Province where the Jewes resided , That it was his pleasure , that the Jewes should enjoy their ancient Is it not meet for Christians , whose Sabbath exceeds that of the Jews , to prepare themseves thereunto ? We have no sheep or oxen to prepare ; we have the more time to make ready our hearts and souls for spiritual service . Mr. G. Priviledges , and among the rest , that they should not be compelled to appear before any Judge on their Sabbath dayes , or the day before their Sabbaths after nine of the clock upon their preparation dayes . Their Conscientious Religion in this particular , procured them favour with Heathen Princes , the Roman Emperour , and obtained indulgence for them . And shall the Jew be so accurate and diligent in his preparations , and the Christian so loose and careless ? Doth the knowledge of Christ no more influence us ? Let us even blush to be out-done by a rejected and obstinate Jew , the Son of a Curse , which adheres to that Generation from Age to Age. Shall those branches which are cut off , as the Apostle speaks , spread in their carefull and dutifull observances , and we who are branches growing on the stock , be contracted , and fall short in a due and necessary composing of our selves for the Lords day , the weekly memorial of our Rom. 11. 21. Lords Resurrection ? Surely it will be more tolerable for Rom. 11. 17. Jerusalem and Samaria in the day of judgement , then for Mat. 11. 21. many Christians , who wreaking out of the world , rush upon Sabbaths without the pauses and interpositions of a due preparation . But happily now some being evinced , would set upon the work , did they fully understand it ; they would keep a Sabbath Eve , did they know how legitimately and suitably to spend it : Therefore the next Chapter shall be the clew to lead us into this Labyrinth .

CHAP. XI . What those Preparatory Duties are , that must fore-run the Sabbath .

THus far we have travelled to assert the duty , that we must prepare for Gods holy day ; our next task is , to unfold and open the duty , how we should prepare for a Sabbath . Every one who takes the pencil into his hand , cannot draw a Picture , Preparation for the Sabbath is easier confessed then understood , and many can sooner acknowledge then give an account of it ; and that we may therefore neither erre in the omitting , nor yet in the doing of it , we must understand , Sabbath preparation compriseth these several duties .

We must the day before the Sabbath , for some time sequester our selves wholly from the world , and all the affairs of it ; we must for some time make off from worldly hinderances , as Mariners that intend a voyage to Sea , they put off the ship from Land ; so if we mean to serve God on the Sabbath , our hearts and minds must be off from the world . Put off thy shooes , saith God to Moses , for the place whereon thou standest is holy ground . We must put off earthly affections , Exod. 3. 5. for the day we are approaching to , is a holy day . A Bird , saith Musculus , That she may fly , she fluttereth with her Musc. Loc. Com. Praecep . Quarto . wings , and frees her self all she can , from what may hinder her flight : And shall not we throw off before-hand what may hinder our flight upon a Sabbath , or stop us in our careire to Jesus Christ ? The Jewes were angry with the man who carried his bed upon a Sabbath day . How many carry their Joh. 5. 10. beds before the Sabbath , lie sleeping on the downe of carnal pleasures , and temporal profits , and do not awaken to compose themselves for the Glorious Sabbath of God ; they lie snorting in carnal ease , and prepare not for spiritual enjoyments . That Christ might make us a Sabbath to keep , in body he first rose from the earth . In heart we must rise from the earth , before we can well keep the Sabbath Christ hath made . One well observes , That a total sequestring of Mr. Walk . our selves from all worldly business , and putting away all earthly thoughts , cares and delights , will cleanse the affections from dross , and make room for the entrances of holiness , for spiritual Praeparemur ad Sabbatum , ne spinis ac curis hujus seculi , quibus cor hominis eo tempore obsidetur , incrementum , et fructus verbi divini in●er●ipiatur , et evellatur ex animis nostris ; ut Christus in Parabola seminantis abundantèr docet . Wal. devotion , and the motions of the Holy Ghost ; ( and he gives this reason ) For no man can serve two Masters at once , God , and the World : Let us therefore by way of preparation cast out earthly and carnal thoughts , and spiritual and heavenly affections will the more easily enter , and be predominant . So then in the first place , we must set apart some time for the trimming and rigging of the soul , to be fit to launch into a Sabbath ; we must come off from the stage of the World , into the tyring room , quietly and spiritually to compose our selves for the heavenly employment of the subsequent day ; there must be a pause and cessation from the entangling warfare of the world . And we must enter into our Closets , and commune with our hearts , and be still , that so advisedly we may enter upon the souls harvest day . Psal. 4. 4

The second Duty preparatory to the Sabbath , is holy Meditation . We must meditate on those things which may quicken grace in our hearts ,

First , As chiefly upon the greatness , holiness , and infinite Majesty of the Lord , before whom we are to appear Sit et nobis parasceue non tantùm q●ae domos sed quae animos ad sacra festa peragenda praeparet . Musc. Gen. 41. 14 the approaching Sabbath , and to present our selves when the light of the day cometh ; this will certainly move , and stir up spiritual devotion and affection , as we see by experience in worldly things , how carefull we are to trimme and fit our selves , when we are to go to an earthly King , or some great Nobles .

And in the next place , let us meditate what holiness and purity , especially of heart and soul is required in using the Lev. 20. 7. 1 Pet. 1. 15 , 16. holy Ordinanoes of God , and in approaching near to him . And that Holiness which becomes the blessed Sabbath , and the Ordinances of it , is the putting on humility , mercy , Humilitas primum , medium , & ultimum in Scholâ Christi . Alap . meekness , and all other affections , and departing from all iniquity , 2 Tim. 2. 19. It is the Image of Christ in the New Creature , which is created after God in Righteousness and Holiness ; Eph. 4. 24. This is the embroydery we are to Eph. 4. 24. wear , when we meet with the King of Saints on his own day . Rev. 15. 3.

We are to meditate on those Scriptures which require holy preparation , as Eccles. 5. 1. which shews Gods anger against such who approach his presence in an unprepared frame , Eccles. 5. 1. Mat. 22. 12. The wise Virgins trimmed their lamps before they entered the Bride-Chamber ; and we must trimme our Mat. 22. 12. selves before we enter the Presence-Chamber upon the solemn day of his appearance . God disgusts mans regardlesness ; Mat. 25. 7. and a curious plaiting of the soul pleases our Beloved : The harder our labour is to fit our selves for Gods presence , the sweeter will our wages be , in the influences of that presence .

Let us meditate on that whereof the Sabbath is a signe and a pledge , ( viz. ) Our resurrection to Eternal Life , and to the Eternal Rest of Glory in Heaven , in the fight and fruition of God , whom none can see without holiness . And Tertiam requiem notat Atostolus . Heb. 4. 7. quae per duas praecedentes , ( scil. ) per requiem Sabbati , et requiem in Canaan anagogicè fuerit significata , quam nobis praestat Jesus Christus . Heb. 12. 14. Heb. 12. 2. this will be most powerfull to stir up spiritual affection , and to quicken Grace in our hearts . Our life should be a continual preparation for our Eternal Sabbath ; and some time should be granted for a temporary preparation for our weekly Sabbath , we should be very active in this work , and despise the toyle and trouble , looking to the joy that is set before us , whereof the weekly Sabbath is to every Saint a happy Harbinger .

Thirdly . Our third Duty which must precede the holy observation of the Sabbath , is self examination , and this is two fold :

First , External . We must reflect back upon the past week , and review our Erratas ; sin before must be found out , least we come to Sabbath-work , with week-day guilt . On the Saturday in the Evening , we must cast up our spiritual accounts , and when we have found the Jonah , cast him over-board Jon. 1. 15. by holy faith , and serious repentance . It is very unseemly to keep a Sabbath with our filthy Garments , with Zach. 3. 4. unwashen hearts , with untuned tongues , with untamenting eyes , with unrepented sins . When Joseph was to come into Gen. 41. 14. the presence of Pharaoh he shaved himself , and changed his rayment , and came in to Pharaoh ; And shall not we throw off our sinfull incumberances , and put off our prison clothes , our noysome irregularities by diligent search , and holy repentance , when the day draws on , and we are to come into the Effunde cortuum , sicut aqu●m coram facie Domini , extolle ad eum manus tuas pro remedio peccatorum tuorum , accipe igitur lamentum . Hier. presence of the great God ? Our memories should be the surveyours to view , and our consciences the secretaries to set down , our hearts the mourners to lament the sins of the week ; that Christ would bring his spunge to blot them out , before Gods holy day comes upon us . It is observable , those herbs rise high in the Summer time , that in the Winter shrink lowest in the ground ; and those hearts that in the week-time are laid lowest , they rise highest upon the Sabbath day : There must be soul-humblings for the daily trespasses of the week , else the day of Gods service comes , but we cannot comfortably and confidently serve God on that day , especially if any fouler spot hath deformed any day of Josh. 24. 19. the week .

Secondly , But there must be an inward examination , as well as an outward , a search into our thoughts , our desires , our delights , our dispositions , what they have been the foregoing week ; we must examine the passages of our souls , how it hath fared with the inward man . The Psalmist commands heart communion , a serious discourse concerning the Psal. 4. 4. behaviours of the heart . As the Shop-keeper casts up his Ex corde , vita et actio procedit . accounts , not onely concerning his debts abroad , but his wares at home ; He turns every piece in the chest , to see how it goes with his estate . We must dive into our souls , and see what growth of grace , what decays of corruption ; what ornaments and additional beauty we have gained all the week before ; whether Christ hath given us new bracelets Ezek. 16. 11. Armillae significant , nihil indecorum esse agendum , sed manus ( i. e. ) opera debere esse decora . Orig. and Jewels , superadded grace , or whether we are more wrinckled in the complexion of our souls , and look more like to the old man . Holy Master Greenham sends us to civil and wordly wisdome , for the practise of this duty ; We see , saith he , worldly thriving men , if not every day , yet at least once in the week , they search their books , cast up their accounts , confer their expences with their gain , and make even their reckonings , whereby they may see whether they have gained Eph. 4. 22. or lost , whether they are beforehand or come short ; and shall Mr. Greenh . not we much more , once a week at least , call our selves to a reckning , by examination what hath gone from us , what hath come towards us , how we have gone forward or backward in godliness ; that if we have holy increases , we may then give thanks to God ; and if we have come short , to travel with our selves the more earnestly , to recover our former loss . In a word , the impartial survey of our inward man , will necessarily lead us to a more profitable observation of Gods holy day , seeing those wants will be scarecly supplyed which lye undiscovered : Let us therefore the evening or day before the Sabbath , withdraw our selves from the noyse of the world , and so quietly call our selves to an account concerning our progresse or regresse in Religion the foregoing week .

Let us further prepare for the Sabbath , by stirring up in our selves holy affections . It is fit the soul should be on the wing upon the Lords day ?

First , we should long for the day of God , as the Psalmist saith , Psal. 42. 1 , 2. My soul thirsteth for the living God ; O when shall I come and appear before God! And as she said , Psal. 42. 1 , 2. Judges 5. 28. Why are thy Charriots so long in coming , and Judges 5. 28. why tarry the wheels of thy Charriot ? So , O when will the Sabbath come , that we may sell all , and buy the pearl of price ? O when will the day come , that we may have communion with God , Father , Son , and Holy Ghost ?

Secondly , And we should long for God on his holy day . Indeed there is nothing in God but what may set us on longing ; his Glory , his Bounty , his Purity , &c. Christ is altogether Cant. 5. 16. lovely ; and loveliness inticeth affection ; Beauty will attract love ; rich Pearls draw every eye ; so let us entertain Quisquis diligit deum , s●gitta haec in corde ejus haeret , et s●gittarius , tam fugit , tam sequitur , & ambo m●nent cum amante . Del. Rio. in our thoughts whatsoever may ingratiate God and his Ordinances ; and let us kindle the fire on the day before the Sabbath , that it may fl●me forth , and burn bright on that holy day . A good man on Saturday evening going to bed , leaped , and cryed out , It is but one night more , and I shall be in the house of God upon his holy day , and meet God himself in the use of holy things . Let us before hand fall sick of Love , and then how gratefull will the appearances of Cant. 2. 5. our Beloved be , upon his own blessed day ?

The fifth Duty preparatory to the Sabbath , is earnest and fervent prayer . Indeed prayer is the omniprevalent Engine , which can do wonderfull things , things above expectation , among others , it can admirably fit the soul for the Sabbath .

First , For the Prayer of Faith can prevail with God for the pardon and forgiveness of sin , and pardon'd sin will prepare ●randus est deus , ut nihi● l●nguoris in nobis , et ruinae pristinae relinquat ne rurs●● mali seminis pullalent rediviva plantaria . Hierom. the soul for Sabbath-mercy ; those who are clogg'd with sin , will quickly be tyred in duty . Now the Sabbath is onely the Mart , and spiritual Fair of duties : The unpardoned sinner may spend , not keep a Sabbath , may pass away the time of it , not enjoy the benefit of it . Prayer I say can prevail for pardon : The Lord directs us to this very means to procure forgiveness , so Hos. 14. 2. Take unto thee words , and turn unto the Lord , and say , take away all iniquity , and receive us graciously . God will give pardon , but prayer must Jam. 5. 15. importune the gift . David he prayes for forgiveness , and Dum oratur deus , ut omnem auserat iniquitatem , ut non solùm peccata , sed eti●m omnes peccatorum sibras evellat . Hier. he obtains it . On the Eve of a Sabbath , let us be earnest for the pardon of the sins of our lives , of the sins of the past week ; let the week be cleared before we adventure upon a Sabbath . A sense of pardon will sweeten every service of a Sabbath , make Duty delight , and Pains a paradise , Ordinances shall be our incomes , not our incumberances . Be earnest for pardon , and the Sabbath shall not only piously , but pleasingly be observed . Psal. 51. 11. Omnem aufer iniquitatem ; est prima petitio , quae alias omnes meritò praecedit Riv.

Prayer can obtain the spirit . The donation of the spirit is promised to Holy Prayer . Now our hearts are the spirit's Luke 11. 13. work-houses . The spirit can chain up corruptions , draw out grace , blow away the froth and vanity of the soul , open Spiritualia bona licet corporalia longissimo intervallo post serelinquat , tamen sine conditione petere audem●● , certum est Christum ea nobis impetrasse , et patrem propter ipsum nobis d●turum esse . Chemn . 2 Cor. 3. 17. Eph. 1. 13. Mal. 3. 2. the heart for the entertainment of Gospel-messages , every way put us into a sweet and Sabbath disposition . The spirit is a spirit of sanctity , to make the heart gracious ; the spirit is a spirit of liberty , to make the heart free and enlarged ; the spirit is a spirit of purity , it is fullers sope , and a refiners fire , to purge and cleanse the soul ; and so adaequately prepare the Christian , for the divine duties of the Sabbath .

Prayer layes the foundation of Sabbath blessings ; the prayer of faith keeps the Key of Gods treasury door . Blessings indeed , which are really so , are the fruits of prayer . Prayer it can open the womb ; Hannah prayes , and the obtains 1 Sam. 1. 27. a Samuel : It can melt the Heavens , it can open the prison Jam. 5. 16. 18. doors , it can avail very much ; and prayer can turn a Sabbath into the souls blessed harvest ; it can open the heart , procure Acts 12. 7. a blessing upon Ordinances , engage Christs presence , Lutherus ait , utinam eodem ardore orare possum ; tum dabatur responsum , fi●t quod velis . Lutr. 2 Cor. 6. 2. make duties fruitfull , and spiritual Manna nourishing : Prayer can make the Sabbath a time of grace , an opportunity of life , a day of salvation , a term of love . It hath been the manner of some Christians , the day before the Sabbath , to meet and spend some time in seeking God by prayer , and quickning one another ; this fervently performed would lay a great ground of a good day indeed to follow ; and therefore let us Pray , pray , pray beforehand , that divine Ordinances may be accompanied with divine benedictions ; that sins may Mat. 24. 20. be discharged , that our souls may be enlarged , and hearts may be upon the wheele . Our Saviour saith , Pray that your flight be not on the Sabbath day ; but let us pray , that our flight may be upon the Sabbath , our flight towards Heaven ; when the soul is upon the wing , and the heart upon its speed towards Jesus Christ . A believer on a Sabbath should make haste to enjoy the embraces of his beloved , which are as the Faeminae Christum secutae , pridie Sabbati , id circò ad futuram corporis Christi condituram omnia praeparabant ut Sabbatho secundumlegem quiescerent . Wal. Espousals , forerunning an Eternal wedding day .

The Eve before the Sabbath , we should spend more time then usually in family duties . Our preparation must not only be the work of the Closet , but the work of the Family ; Then we should read the Scriptures , refresh one another with holy discourses , be more solemn in our addresses to God ; 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 ●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 busin●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 ge●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 Ortos●le ( i. e. ) ad or●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 securing to its self an everlasting Heb. 9. 15. inheritance , and therefore no time can well be lost . The Client who hath his suit to follow , gets up early to wait at his Councellors door . The Husbandman betimes waits on his business in harvest time . The Sabbath is the souls good wind for heaven , and mariners must not lose their winds , they may so lose their voyage . The Israelites were not to Exod. 16. 25. gather Manna on the Sabbath , for then the showre ceased ; but Christians are then chiefly to gather their spiritual Manna , for then the shower is most plenteous . If one day in Gods Psal. 84 10. Courts be better then a thousand , as the Psalmist speaks , it is so in relation to the soul , and shall then any time of it be lost ? Shall we clip that day , when the very clippings are as good silver , as any that is left . The souls interest widens the Sabbath , and would lose no time . The temptation of Satan contracts the Sabbath , and would mind no time . Now whether we should hearken to our better part , or our Manè , ( i. e. ) tempestivè , sollicitè , vigilanter , secundò , mane ( i. e. ) opportunè . Alap . worser enemy , is most easie to discern . Surely carnal sloth on Gods holy day doth onely evidence the conquest Satan hath gained over us . There are two things he tempts us forcibly to , to lose our Sabbaths , and to lose our souls ; and it is no weak , no faint memento to us to rise early on Gods day to seek him , when he professes so often he rises early himself , Jer. 7. 13. Jer. 26. 5. Jer. 25. 4. and sends his Prophets early to seek and enquire after us .

Let us cast an eye upon the examples of Gods Saints ; they are early in their visits of God . The Church resolves to get Cant. 7. 12. up early and go into the Vineyards , she would betimes gather clusters , spiritual food for her feeding and refreshing . The Church denotes her longing after Christs presence ; E●ce sanctorum animae , ec ce sanctorum mentes quae ad excellentissimos fructus gloriosissimè perveniunt . Philo. there will be nothing but fruitfulness and flourishing , where Christ draws near . Christ comes not empty to his Spouse , but he brings abundance of grace and sweetness with him . The bubbling and boyling hearts of Gods holy and hidden ones are waiting for the first opportunities to enjoy communion with God ; they will file off the chains of sloth and sleep , to be free to converse with their beloved . The holy Psalmist in this duty writes us the fairest copy ; sometimes he began his devotions in the night watches ; before any appearance Psal. 63. 6. of day had made a rent in the mantle of the night , when others were rockt asleep , and fast in the armes of natures nurse ( for so sleep is ) David was waking and busily imployed in holy meditation and devotion : But if the night had been farther spent , yet he was so early in his addresses , Psal. 88. 13. that he professes that he prevented God himself , he was with him , before the Lord could well expect him ; If he delayed his devotions till towards morning , yet then he Psal. 130. 6. grew so impatient , that he longed as much to be with God , as the poor tyred Sentinel waited for day peep , that he might be taken from his harsh and dangerous employment ; for thus he speaks , Psal. 130. 6. My soul waiteth for the Lord more then they who watch for the morning , I say more then they who watch for the morning : And it is observable , least we should think he had spoken more his affection then his practice , he repeats the word twice for our greater assurance . Nor will his zeal , or divine affection suffer him to let the morning steal upon him , that he should see the light of the sun , before he had pursued the light of Gods Countenance ; no , He will prevent the very first dawning of the morning ; so he saith , Psal. 119. 147. I prevented the dawning Psal. 119 147. of the morning , and cryed , I hoped in thy Word . And in this passage it is most remarkable , timely piety and devotion it was not a fit of love , but a holy custome . And lastly , if his natural rest had kept him a prisoner from God longer then usual , yet he resolves he will awake early , Psal. 108. 2. Psal. 108. 2. Psal. 57. 8. Psal. 110. 3. 1 John 1. 3. Nay he will awake right early , Psal. 57. 8. The rest of nature shall not long withstand ●he force of grace and holy love ; but he will break out of the womb of the morning to cry , and wait for God , to enjoy salvifical fellowship with him . Now if David was so early in his inquisitions after God , on any time , or time indefinite , how much more should we on Gods own holy day , that peculiar day which God hath especially Psal. 118. 24. made for close converses between himself and the precious soul . Now if you ask me what employments or affairs engaged Davids early awakings , that he could not fetch his sound sleeps as well as other men . I answer , I find four things that took up Davids earliest thoughts :

First , Prayer : so Psal. 5. 3. and so Psal. 88. 13. And in the morning shall my prayer prevent thee . This holy man must break the silence of the night by the approaches of his soul , before God break the darkness of the night , by the approaches of the sun . He remembred that those who sought Prov. 8. 17. God early should find him , Prov. 8. 17. A rich promise can draw out Davids heart in holy prayer .

Secondly , Meditation , Psal. 63. 6. David could let out his earliest thoughts upon God , as the most pleasing subject they could prey upon . Indeed most sutably our thoughts should Rev. 1. 8. begin with him , who is the beginning of all things , who is both the fountain to bubble forth , and the pillar to support Porro α. & ω. proverbialitèr dicitur de eo , qui primus est in re quapiam , seu qui in aliquo genere est summus . Pau. our beings . In the spiritual nature of God , is the reason of our spiritual worship , his wisdome is the reason of our submission , his holiness is the reason of our conformity , his justice is the reason of our fear , his goodness is the reason of our love , his truth is the reason of our trust , his grace is the reason of our prayers , and his glory is the reason of our praises . Now here is the flowy field for the soul to meditate in , in the freshest morning .

Thirdly , Holy thanksgivings , Psal. 92. 2. the words are these ; To shew forth thy loving kindness in the morning , and Psal. 59. 16. this Psalm is the song for the Sabbath , as the title informs us ; indeed every morning , but much more on the morning of Gods holy day , there should be a dew of holy thanksgiving upon the heart of every believer .

Fourthly , Acting of graces ; so the Psalmist , Psal. 119. 147. I prevented the dawning of the morning , and cryed , I hoped in thy word . Morning g●aces like morning stars shine brightest : David used to cast anchor upon divine truth in the morning ; he did not onely meditate on it , but act his hope and confidence in it , and this was Davids work in the earliest part of the day ; and this is a rare Copy for us : How should we prevent the dawning of a Sabbath in our flights to God , in our longings after Christ , in beginning our Sabbath-work . Judg. 21 4. Love to God and his Ordinances , should tear the curtains open , disdain the softness of the pillow , and betimes 1 Joh. 1. 3. break open our closet doors to enjoy fellowship with Pers r●m Rex unum habebat cubi u●arem , qui idoffi ii habebu , ut manè ingressus , regi diceret ; Surge ô Rex , etque ea cura , quae te curare voluit . Mosoromisdes . Plutarch . the Father , and his Son Jesus Christ . But to conclude this particular , Plutarch reports , That the Persian King had one of the Servants of his Chamber every morning to come to him , and to cry to him , Rise O King and follow those cares , which thy good genius will have thee to pursue . Let us onely invert the phrase , and instead of thy good genius , say , Gods good spirit , and it will be applicable to our selves ; Let us especially early on Gods day resolve we will follow the traces , in which the holy spirit shall lead us .

Let us seriously preponderate the weight and multiplicity of a Sabbath-days work . The Traveller who is to ride many miles , gets up early in the morning , and so sets upon Judg 19. 8. his Journey . The soul hath a great way to travel upon the Lords day , its task is great , and therefore its time must not run wast .

There are many duties to perform .

First , Secret duties . On the Sabbath , there are some duties which must onely be acted between God and the devout soul . A gracious heart will have private intercourse with God . Jesus Christ went into a Mountane apart to pray , Mat. 14. 23. and he was there alone . The Saint some times turns the Closet into a Sanctuary , and never more fitly then on a Lords day . Our dear Lord bids us go some times into our Chambers , Mat. 6. 6. and shut the doors upon us . The Saints are Gods hidden ones in point of worship ; they serve God in their recluses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quem vis locum occulium notat . Par. and private retirements , and this is an evidence of their uprightness : The Spouse sometimes meets her beloved , and none shall be spectators of their holy fellowship ; Nunquam minus solus , quàm cum solus . and upon Gods holy day , let the gracious soul set upon these several duties ;

First , The reading of Gods word . The Eunuch was reading the Prophet Isaiah in his Charriot , not onely because he would lose no time , but because he would be more serious Acts 8. 28. in this secret duty . David compares the Word to an honey comb , Psal. 19. 10. and honey combs are usually in the private gardens : The same Psalmist saith , The Law was Psal. 1. 2. his Meditation in the night , and then surely he had few witnesses to view his devotion . The closet door may keep out not onely other people , but other thoughts ; and then we are fittest to converse with Gods Word , when we are most intent .

Secondly , Another secret duty for the Lords day , Is holy Prayer to God , and praising of God . Indeed prayer is a duty 1 Thes. 5. 17. accommodated for all places , for all times , and all cases ; but closet prayer on the morning of a Sabbath , is like a morning star , which portends a fair day : We read of our Saviour , Mark 1. 35. that in the morning , rising up a great while Mark 1. 35. before day , he went out , and departed into a solitary place , Acts 10. 9. and there prayed ; let us go and do so likewise : And holy Peter in this confessed , that the Disciple was not greater then his Master , for he pursued the same practice , Acts 10. 9. Peter went up upon the house to pray about the sixth hour . And as we must pray to God , so we must sing the praises of God in secret : sometimes our closets must not only be our Oratories to poure out our prayers in , but our Mount Olivets to sing Hymns of praise to the Divine Majesty . Mat. 26. 30. We must begin the works of Heaven in secret , which we shall be doing to eternity in blessed Society . Thus David praised God seven times a day , and certainly he had not every time witnesses of his Divine Exaltation . Psal. 119. 164.

Thirdly , A third secret duty is , Holy Meditation . When the mind , that Spiritual Bee , is working , and seeking honey out of every flower : and this piece of service , is calculated Gen. 24. ●● . onely for privacy ; Company untravelling whatsoever meditation works ( but of this more largely hereafter . )

Fourthly , The last duty to be acted in secret upon the holy Sabbath , is Self-Examination ; when Conscience is both Judge , Witness and Tribunal ; And in the acting of this duty , there needs no Sessions-house , but a mans own breast . David saith , when we commune with our hearts , we must Psal. 4. 4. 1 Cor. 11. 28. be still . There wants no noise from the world , nor from the company of others . These two last duties , ( viz. ) Meditation , and Self-Examination , are most proper for the most secret and retired places , fitter for the Closet then the Church , the secret Chamber then the open Sanctuary ; they are , as one saith , actions of the mind , and so concern a Dr. Gouge . mans own self in particular . And these secret duties of piety should especially be performed in the morning of a Sabbath , that the Lords day may begin with them , and then we shall be in a good preparation for other duties . The beginning with God thus in the morning may influence the whole Sabbath , like the tuning of an Instrument , which makes the whole Lesson's melody the sweeter ; and indeed pure Religion , and undefiled , which the Apostle speaks of , Jam. 1. 27. never look's so comly as on a Sabbath day ; the day Jam. 1. 27. inhances the duty , as the lovely dress doth outward beauty . Thus we see there are secret duties to be acted on a Sabbath .

Secondly , Private Duties . On Gods holy day we must not lock up our selves and our services above in the Chamber , but we must come down into the Family , and there the morning stars must sing together , to allude to that of Job . Job 38. 7. Consort makes the musick . The stars shine brightest in a constellation . Jesus Christ would not be transfigured alone , but he took some to be witnesses of his Glory ; when he would Mat. 17. 1 , 2. Luke 9. 18. Mat. 13. 36. pray , his Disciples were with him ; and when he would open the blessed mysteries of the Gospel , he takes his Disciples to him . In our closets there is indeed a meeting of thoughts , but in our houses there must be a meeting of Relations ; there must be Parents and Children , Masters and Servants , those who are born at home , and the stranger Exod. 20 10. Comm●ni s●nctifi●●ndi S●bbathi lege ●onstringuntur omnes ex aequo ; herus , serv●● , peter , liberi , mas & f●●mina , s●per●●res , et infer●ores . Musc. within our gates , and all these must joyntly keep Gods Sabbath in holy duties ; and no less God commands in the fourth Commandment , the Son and Daughter must remember to keep the Sabbath holy , as well as the Parents , the Man-servant and the Maid-servant , as well as the Governours of the Family , nay , the stranger within the Gates . On the Lords day , we must by a conscionable , and constant performance of holy duties , turn even our private house into a little Church ; and thus we shall intail Gods presence to our houses , as he vouchsafed his blessing on the house of Obed Ed●m ; we must not onely act secret duties on the Sabbath , 2 Sam. 6. 12. but likewise Family duties . What those duties are , shall be more copiously handled hereafter . )

But Thirdly , we must act publick duties on Gods holy Sabbath : we must not onely open the doors of our closets , and of our chambers , to come down into our houses , but Ex hac com●●●i●●e tum Regnum 〈…〉 . Zanch. we must open the doors of our houses too , to meet with Gods people to celebrate the Lords day . The Sabbath is the day wherein the Saints visit God , and one another ; they then begin that society , which shall be perfected and eternized in Glory . David rejoyced when he went with the multitude to the House of God . The great Apostle taught every where , in Psal. 42. 4. every Church , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : He taught when the people 1 Cor. 4 17. were called together . The Corinthians came together in one place to eat the Lords Supper . Nay , Christ himself will declare 1 Cor. 11. 20. the name and praises of God to his Brethren in the midst Luke 8 19. of the Church . We must therefore serve God on the Sabbath in the Assemblies of Gods people ; not in our houses onely , but in the Church , ( i. e. ) in the Congregation of the faithfull . Moses speaks of a holy Convocation , Exod. 12. 16. Exod. 12. 16. and the Psalmist makes mention of the Assembly of the Saints , Psal. 89. 7. nay , the promise is intailed ▪ on the Congregation of Gods people , Isa. 4. 5. The omission of this our assembling of our Isa. 4. 5. selves , is by the Apostle sharply rebuked , Heb. 10. 25. One commenting on this Text , hath divers things remarkable , Heb. 10. 25. and worthy of our observation ; As

First , By this assembling , the Apostle intends no other but the meeting of Believers to hear the Word of God , and Per collectionem hanc Apost caetus ecclesiae , et conventus fidelium , ad sacram synaxin ; ad verb●m dei , p●e●esque publicas intelligit . Secundò , Hos caetus vult Apost ut Ch●istiani fidem profi●●●ntur , gratiarum actiones perso●ent , et se invi●em excitent ad veritatem et bona opera . Ter●● illi catus , et mutui congressus mirè sovent fidem , quae in secess● et separatione diuturniori l●ngue scit . Quartò , Qui ecclesiae ●ae●●s negligunt , et deserum , facilè urgente perse●utione , ecclesiam ipsam , et fidem Christi deserunt , et abnegant . Alap . to pour out their prayers before God .

Secondly , The Apostle injoynes the Assemblies , that Christians might meet publickly to profess their faith in Christ , and to sing the praises of God , to stir up one another to love and good works .

Thirdly , The same Author observes , that these Companies and Assemblies do exceedingly foment and cherish faith , which by a perpetual recluse and separation , quickly would languish and be infeebled . Nay ,

Fourthly , He observes , That those who forsake the Assemblies of Gods people , will easily in the urgency and heat of persecution desert the Church of Christ ; thus far that learned man . And what a rare promise doth the Apostle mention , 2 Cor. 6. 16. the words are these ; For ye are the 2 Cor. 6. 16. Temple of the living God , as God hath said , I will dwell in them , and walk in them , and I will be their God , and they shall Lev. 26. 12. be my people . Christ when he was upon the Earth , he goes into the Synagogue on the Sabbath day , Mar. 1. 21. and Mark 1. 21. taught the people . Paul and his Company go into the Synagogue on the Sabbath , and Paul preacheth there : Nay , Acts 20. 7. afterwards Paul preacheth to the Christian Assembly in a house on the Lords day , Acts 20. 7. In a word , where doth Christ walk but in the midst of his candlesticks , which are the Churches ? Rev. 1. 20. Cornelius Alapide observes , that Rev. 1. 20. Alapide . holy Ignatius , who was the Disciple , and follower of the Apostle Paul , adviseth in his Epistles those of Smyrna and Ephesus , to frequent the meetings of the Saints , and gives this reason , because they will wonderfully confirm us in the faith : so then the whole duty of a Believer on the Lords day , lies not in the Closet , or the Family , but likewise in the Societies of Gods people met for divine worship . Coals put together make the warmer fire . When the Christians were Assembled Acts 10. 44. to hear Peter , then the Holy Ghost fell upon them . The Saints in Glory are the Assembly and Church of the first-born , Heb. 12. 23. and therefore we must act publick duties on Heb. 12. 23. Gods holy day in the publick Assemblies : ( But now what these publick duties are , and how we must demean our selves in the performance of them , shall be more largely discussed hereafter . )

We had need rise early on the Sabbath ; for as we have many Duties to perform , so we have many Graces to act . The Sabbath is both the field to exercise Grace in , and the treasury 2 Tim. 2. 1. to supply grace with . Ordinances are both the breathing , Gr●●i● non soli●●est s●v●r ●●i , 〈◊〉 q●od ex eo s●q●●t●r . Alap . and the breasts of grace . In prayer we act , and we augment our graces ; and so in other Ordinances . The Sabbath is the Believers resting day , but Graces working day ; it is love which sweetens the work of a Sabbath ; Faith makes eff●ctual the Ordinances of a Sabbath ; Repentance reconciles H●b. 11. 6. Jer 31. 19 , 20. Rom. 12. 11. Isa. 57. 15. H●b 4. 2. Jam. 5. 16. the God of the Sabbath ; Zeal makes acceptable the duties of a Sabbath ; Humility ingages Gods presence on a Sabbath . We cannot hear the Word profitably on this holy day , without we mingle it with Faith , nor address our selves to God in prayer , without we inflame the duty with fire , with the fire of zeal . In our prayers , we must get our affections fired by the Holy Ghost , that they may flame up towards God in Devout and Religious ascents . Broken-hearted , and penitent Isa. 23. 16. believers 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 , q●●d concentibus musi●is plus attentionis , adhibuit , quàm quae sub ill●s prof●reb●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 mag●● interna fide , spe , pietate , amore , et puritate mentis , quàm 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 Sanctu●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 adm●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 congressi●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 ●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. 46.

Thirdly , God hath made his promises to the Assemblies of his Saints , Mat. 18. 20. 2 Cor. 6. 16. He will not neglect a Mat. 18. 20. weeping Hannah , who prays and sobs alone , 1 Sam. 1. 13. but will give her not onely a Child , but a Samuel : But yet God will create upon the Assemblies of his people a cloud , which was the sign of his presence , Isa. 4. 5. And Isa. 4. 5.

Fourthly , The prayers of the faithfull Congregation receive Deus quasi columna ignis praefulget , et ostendit suis viam salutis ; et quasi nubes calig●rosà obumbrat , refrigerat , et proteg●t eos ab aellutentationis . Basil . Jon 2 7 , 8 , 9 , 10 strength from their union . When all Niniveh intreated the Lord , and put on sack-cloath , God repents himself of that intended and threatned evil , and puts his Sword into the scabbard , though drawn by an open denuntiation of Judgement , Jon. 2. 7 , 8 , 9 , 10. Prayer is the souls battery of Heaven ; and when these petitions are the common breathings of the whole Assembly , the force must needs be the stronger , and the answer must needs be the surer . Though a file of Souldiers cannot take the City , an Army may . But

Fourthly , We must converse with our Families upon Gods holy day ; then Parents should draw out their softest bowells towards their Childrens souls , and Masters discharge their most faithfull duty towards their Servants eternity : But of this more hereafter .

We must rise early on a Sabbath , for we have many good things to pursue , and usually the richest lading requires the longest voyages ; where we look for great gain , we must spend much time . Now this holy day is Gods market day for the weeks provision , wherein he will have us to come to him , and buy of him without silver or money , the Bread of Angels , Rev. 22. 1. Isa. 25. 6. 2 Pet. 2. 2. Rev. 3. 18. the Water of Life , the Wine of the Sacraments , and the Milk of the Word to feed our souls , tryed Gold to inrich our Faith , precious Eye-salve to heal our spiritual blindness , and the white rayment of Christs Righteousness to cover our shamefull nakedness . And now all things being laid together , that hath been suggested , how should both interest and duty awaken us right early on the Lords day , for these holy pursutes , that no time be drowned and lost in unnecessary sleep and sluggishness .

A fifth Argument to raise us betimes on a Sabbath , is seriously to consider the heats of worldly men . With what wakeful diligence do they prosecute the meat that perisheth ; John 6. 27. they rise up early , and go to bed late , and eat the bread of carefulness , and all to grasp the shadow of a few flying and Psal. 127. 2. dying enjoyments , when , as one saith , we should be careful to rise sooner on this day then on other dayes , by how much the service of God is to be preferred before earthly business : There is no Master so good as the Lord is , and in the end no work shall be better rewarded then his service . Dr. Twisse Dr. Twisse Moral . of the Sabbath . 147. Reports , that at Geneva they have a Sermon at four of the clock in the morning on the Lords day for the Servants ; and Bishop Lake wished , That such a course was general , as was in his Majesties Court in his time , to have a Sermon in the morning for the Servants on the Sabbath day . How did this holy man breath after holy Services on the morning of a Sabbath ? And let every one of us say , seek the Lord , O my Soul , seek him early on his holy day : Let us do as Mary Mat. 28. 1. Mark 16. 2. John 20. 1. Magdalen , she was early up to seek him whom her soul loved , she was last at the Cross , and first at the Sepulcher , in the dawning , while it was yet dark very early in the morning , say the Evangelists : O that our love to Christ could keep pace with hers . Shall we love the World better then Christ ? O that we were as wise for our souls , as we are for our bodies ! Let not sleep , that devourer of time , beguile us of our golden hours in the morning of a Sabbath , when we might have the softest and sweetest converse● with God . Let the sinfull sluggard , who sleeps with the Sun beams in his face this day , remember the saying of Augustine , If the August . Sun could speak , how roundly might it salute thee with this reproof , I laboured more then thou didst yesterday , and yet I am risen before thee to day : But this is too low an Argument , behold the Sun of Righteousness is risen , let us not sleep as do others , but say and sing with the Church , Isa. Isa. 26. 9. Sanctus ad beatos aspirans , dicit , se velle jugiter deum , mente , et animo gerere , ill●m desiderare , tam nocte , tam interdiu . Psal. 139. 9. 26. 9. With my soul have I desired thee in the night , yea , and with my spirit within me will I seek thee early . In a word , it must needs inforce us to a blush , to think that the Labourer who toyles in his earthly employments , should take the wings of the morning to muddle in the World , and we should let the morning fly away by our sloath and carelesness , and not overtake it to meet with God upon his owne holy day .

And sixthly , let it be considered , the gracious soul will long to be with God . The Spouse sought Christ upon her bed , and the Saint will leave his bed betimes on a Sabbath to Cant. 3. 1. seek Jesus Christ ; the Spouse would pursue her beloved in Sponsa interim evigilans , speciebus illis non satis discussis , motu brachiis expansis , spon sum complaecti conata fuit . Del rio . the night , and the Saint will not omit to follow hard after the Lord Jesus in the morning , as soon as she is awake she is with God , especially on his own day , Psal. 139. 18. Our heart is where our treasure is , as our Saviour speaks , Luk. 12. 34. And if Christ be our treasure , our spiritual love will prevail against our carnal sloath . Let us take notice of holy David , with what extasie of love he was transplanted , Psal. 63. 1. O God , thou art my God , early will I seek thee , my soul thirsteth for thee , my flesh longeth for thee , in a dry Psal. 139. 18. Luk. 12. 34. and thirsty land where no water is . Where there are thirsts after God , there will be early enquiries for him . The gracious Psal. 63. 1. Soul pants after God , as the Hart pants after the water brooks : Now the thirsty Hart will not be so taken with Psal. 42. 1 , 2. the green and pleasant Grass where she is lodged , so as to forbear the brooks which must quench her thirst ; nor will the Saint be so toyled and fettered with sleep , or sloath , so as Psal. 122. 1. to suspend his communion with God on his holy Sabbath , he will tear those drowsie wit hs , his thirsts after Christ will admit of no delay .

Nature it self calls us up betimes on Gods blessed day , for then we are more fit and fresh , more lively and vigorous for holy and spiritual duties . Grace doth not onely command us , but Nature invites us ; and surely we should serve God on his own holy Sabbath , as David danced before the Ark , 2 Sam. 6. 14. withall our might . Nature and experience teacheth us , that our memory is quickest , our senses are readiest , our natural powers ablest in the morning ; our mind then is free from evil , vain and worldly thoughts ; our memory is renewed , M●nè animus est apt●or ad audiendum et cogitandum rationalta , eaque quae Dei sunt . Hier. and hath recovered far greater strength , our senses are not inveigled with terrene and outward things , our natural powers being then revived , have their greatest liberty ; then our affections are disingaged , and divine things may first attract and seize upon them ; and these things being weighed in the ballance , how necessary is it , early in the morning of a Sabbath , that the first thing presented to our minds , should be the beholding of God , the first thing presented to our thoughts should be the Word of God , and the first thing presented to our affections , should be the injoyment of God . One well observes , that in Scripture-language , to do a thing in the morning , and to do a thing diligently , are the same thing , Psal. 101. 8. and so Prov. 7. Psal. 101. 8. Prov. 7. 15. 15. illustrates this ; where the Harlot tells the young man that she came forth to meet him , and diligently to seek his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 face ; the Original Word there , is , to seek thy face in the morning : So then to get up early in the morning on the Sabbath , is the emblem , and the evidence of our diligence . We have a saying amongst us , that the Morning is a friend to the Muses , ( i. e. ) the morning is a good studying time ; I am sure it is true , that the Morning is a great friend to the Exod. 23. 19. Dicuntur primitiae , primi fructus frugum , ubi non int●lligimus primos dignitate , pretio , vel bonitate , sed origine , et tempore quod primò maturescit . Riv. in Exod. Graces , the Morning is a good praying time , in Exod. 23. 19. The first of the first fruits of the Land , was to be brought to the house of the Lord . God would not onely have the first fruits , but the first of the first fruits ; if there were any sooner ripe then others , God would have them : So God will have the first of the first fruits of the Sabbath , the very earliest time of the morning ; the morning blushes are most beautifull in his sight . In the morning , Nature renews its strength like the Eagle , Psal. 103. 3. The eye is more fit to contemplate , the tongue more fit to pray , the knee more supple Psal. 103. 3. to bend , the understanding more lively to speculate ; we are freshest in the first setting out of the race , and we run with the greatest liveliness . The travelling beast foams , and is rampant when it first sets out in the morning . Nature it self opens our curtains betimes in the morning , especially on Gods holy day .

Men will rise up early to pursue their pleasures . Young Men , as holy Mr. Greenham observes , will rise up early to Marriages , to Feastings , to go a Maying , and will not this be our shame , that for holy and heavenly exercises , to serve the Lord in spirit and truth , we will redeem , no time , whereby Joh. 4. 24. the glorious Sabbath may be better sanctified ? Can carnal delights have a more forcible influence upon us , then spiritual ? Isa. 25. 6. Shall the dregs be more lushious and sweet then Convi●ium Eucharisticum corporis et sanguinis Christi , summae sanctorum sunt deliciae . Ruffin . et Leo Castrius . the Wine on the Lees ? All divine complacencies the soul may find in Gospel Ordinances : Shall delight in the Creature more enthrall our desires , then delight in God , who is the sweetest Paradise to a gracious soul ? Shall Young Men rise early to gather May , and not we prevent the dawning of the Sabbath to gather Manna ? to feast with Christ ? to let our thoughts wheele about towards Heaven , and take Corpus in refectionis delectatione resolvitur , cor ad inane gaudium relaxatur . Greg. Moral . their flight within the vaile ? Let not a dalliance , nor a merry meeting more engage the carnal part of the World , then the Lords feast of fat things , the set banquets of his holy Sabbath , necessitates our most early flights after that blessed prey .

Nay lastly , How early will men rise to prosecute their sinfull designes . The Persians adore the rising Sun , are early up for their Idolatry . The Prophet observes , that the Drunkards Isa. 5 11. Ebrietas certe est intempestiva , quae est matutina contra Apostolum 1 Thes. 5 , 6. rise up early in the morning to follow strong drink , and continue till night , till Wine inflame them ; they are early up , and are unwearied in their sins , and cursed profuseness . The Israelites rose early to evidence their madness and their folly , to offer burnt offerings and peace offerings to a Golden Calf , and to eat and drink and rise up to play ; as usually Exod. 32. 6. superstition ushers in prophaneness . The Papists will break their sleep , that more timely they may have their Masses , Superstitio , et omnu Idololatria , est profus● , qui eâ in●aleseunt , nulla p●rcunt sumptibus , veros dei cultores pudeat tam ●arcos esse , cum agitur de regno dei promovendo . Rivet . and Popish practices ; and Hereticks will attend on their vain Revelations , and will recover some time by early rising ; their Enthusiasmes and fantastick dreams shall snatch them out of their beds betimes . God makes his complaint against the Jewes , that they rose early to corrupt their doings , to intangle themselves in sin , and provocation . Saul sends messengers to slay David in the morning , he will take the earliest time of the day , for murther and cruelty . The Philistins rise early every morning to enter their Idolatrous Temple to worship their Dagon ; and shall not we infinitely more rise early on the Lords day to worship Jehovah ? Shall Dagon Zeph. 3. 7. have more honour then the Ark ? Surely the sinners vehemency 1 Sam. 19. 11. 1 Sam. 5. 3 , 4. might justly shame us into early piety .

CHAP. XIII . How we must spend the morning of a Sabbath .

ANd now when our zeal hath made its way through the curtains , and raised us from our beds and our down , let us set upon Sabbath work ; let us betimes wait for the visits of Christ in the performance of the duties of a Sabbath : Now especially God waits to be gracious , but it must be in a way of duty . Holy duties they are the paths to Isa. 30. 18. meet Christ in , the road of Divine mercy , they are the Garden wherein the Spouse meets her Beloved : Therefore in the morning let us set upon those sacred services , which becomes Gods holy day . Indeed by private duties before the publick , our spirits are made more tuneable ; and by private duties after the publick , Gods Ordinances are made more profitable : The morning of a Sabbath is but the spring of a Sabbath , which is the sweetest and most pleasant season for the soul to converse with God ; then the soul seems to be most green and freshest , then duties seem to be most melodious and musical , and then Grace more delightfully buds forth , and is exerted with the greatest satisfaction and beauty , Exod. 34. 4. In the morning Moses went into the Mount to meet with God . In the morning the Apostles went into the Temple Acts 5. 21. to declare the Gospel . In the morning early , Joshuah Josh. 6. 12. and the Priests take up the Ark of God , which was the testimony of the divine presence . Job rose up early in the morning , Job 1. 5. and offered burnt offerings . The poor multitude early Luke 21. 38. in the morning wait upon the Ministry of Jesus Christ , they wait for the morning dews of the Gospel , they are the sweetest , they are the freshest , they are more natural , and most seasonable . Christ preaches his morning Lecture to his flocking John 8. 2. and numerous Auditors . In a word , the performance Commendat nobis , et domini et populi diligentiam , hujus quam audiendi , illius quam docendi sedulitate declaraverit ; sed iterum diluculo venit in templum . Musc. in Joh. 8. of holy duties , in the morning of Gods holy day , they work a three-fold good .

They prepare the heart . The sluggish heart must be rouzed and awakened in private before it can see its beloved in the publick : It must be breathed by some divine duties , that it may be more fresh for the publick administrations . Bells must be raised before they be rung to make the pleasing musick . The flowers must be watered , either by the shower 1 Sam. 7. 3. 1 Chro. ●9 . 18. Rev. 21. 2 or the watering pot , before they lift up their pleasant heads , and cast their wonted perfume . The morning duties of a Sabbath , they put the heart into a serious and heavenly Ante nuptias sponsa ornatur , et paratur sponso suo . Par. frame , and make it fit company for Jesus Christ . When I have prayed in my family , I am tuned and wound up the more , for that duty in the Assembly of the Saints .

They are the discharge of conscience . A conscientious person cannot waste the morning of a Sabbath , that is destinated to holy service . Among the Jewes they had their morning Num. 28. 4 , 9 , 10. sacrifices on their Sabbaths . There is no part of a Sabbath must lie fallow , especially in the morning . On the morning Mat. 28. 1 , 6. early Christ rose for our salvation , and on the morning of this holy day , we must rise for his service . Christ calls himself the morning star , Rev. 22. 16. And when is it fittest to Rev. 22. 16. Christus exoriens in cordibus nostris caliginem mentibus nostris pellit : Sicut Lucifer claritate stellas alias antecedens , et ante solem oriens , instantis diei praenuncia tenebras nocturnas dispellit . behold this star , but on the morning of his holy day ? The Christus est stella matutina non mod● praesentis , vitae noctem rad●s suis nun● dis●●tit , sed etiam in matutina communis resurrectionis luce , omnibus sanctis sese conspicuum exhibebit . Andr. morning of a Sabbath is the time for our first salutes of Heaven , for the dressing of our souls , for the trimming of our Lamps , for the imitation of our Saviour in his early rising ; for the seasoning of our Families . The morning is as currant coyne as the rest of the day , it is more congruous to Nature , as congruous to Grace , an● whosoever shall by his sinfull negligence let that part of the Sabbath fly away , shall hardly overtake the blessing the subsequent day . It is not without remark , that Christ is called the morning star , Rev. 22. 16. and the Rising Sun , Mal. 4. 2 , both to denote our early approaches to him .

They are the Ensurers of spiritual gain . It is in spiritual , Rev. 22. 16. Mal. 4. 2. as it is in secular affairs ; The most thriving Husbands , get up early in the morning , and do much business before the shop is open ; and so the thriving Christians get up early on the Sabbath , and so spend the morning as that they have done much of their work before the Sanctuary door is open , or they meet with the more publick Assemblies : What views mightest thou have of God by Holy Meditation ? what smiles , and answers of Love from Christ by ardent and servent Prayers ? what heart warmings by holy Discourse on the morning of a Sabbath ? Then the first winds and brizes of Joh. 3. 8. the spirit blow , and we may weigh Anchor , the more happily for the whole ensuing day . Josephs Brethren so minded Gen. 44. 3 , 4. their Journey , that they set forward as soon as the morning was light . The Sabbath day is our travelling day towards Canaan , and therefore we must dispatch much of our Journey in the morning , we should do , as it was prophesied of Benjamin , devoure the prey in the morning ; that prey Gen. 49. 27. Hos. 6. 3. which God hath provided for those who right early sanctifie his holy Sabbath ; and we should do this the rather , for it may be with us , as once it was with the people of Israel , Nunb . 9. 21. that the cloud was taken up in the morning : Now the cloud was the sign of Gods presence , and if the cloud be taken up , how can we expect a shower of mercy ? David saith , 2 Sam. 23. 4. that the Lord is as the light of the morning when the Sun riseth ; when then is it more sutable to meet these bright appearances , but on the morning , especially on his own day . 1 Kings 18. 26 , 29. The very Priests of Baal called upon their Idols from morning until evening ; and afterwards prophesied , untill the time of the evening sacrifice ; and shall not we call upon our God , the living God , from morning until noon , and so to the evening sacrifice , especially on that day which is a day of worship and sacrifice ? The wis●man observes , it is a principle agreeable to Nature , to ●●w our seed in the morning ; Eccles. 11. 6. Isa. 17. 11. and what are our holy duties but this seed , which will spring up in Heavenly rewards if piously sown ? and the fittest Cant. 6. ●0 . time for them is the morning , especially the first day of the week , Our Sabbath , which is the morning of the week : Sicut auroram , Christum inveniemus paratum . Del rio . Christ speaking of the Spouse , Cant. 6. 10. asketh the question , who is she that looketh forth as the morning , not onely denoting the Spouses freshness and beauty , but the time and season for spiritual communications between Christ and the Spouse . But now the main Query will be , what are those duties which are incumbent upon us on the morning of a Sabbath ? To Reply therefore to this Query , I shall instance first in Meditation ; Meditation is the souls flight towards Heaven , and therefore it had need take the wings of Psal. 139. 9. the morning . When thou hast broken thy sleep , begin the Sabbath with holy Meditation , that is the morning sacrifices of the mind .

CHAP. XIV . The Benefits and Excellency of Holy Meditation .

MEditation is a most notable piece of Gods service , the very life and strength of all other Duties , and without which , all duties are infeebled , full of weakness and infirmity . Meditatio est nutrix orationis . Ger. Meditation is the Nurse which feeds our prayers , it is the Nail which fastens the Word , it is one hand that puts on the wedding Garment to fit us for the supper of the Lord . Meditation it is the spiritual silk-worm which works 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , haec cura , haec satage , his juge studium , et corporis , et animae vires impende , et intende . rare and curious silk , rich goods out of its own bowels . It is the travel of the understanding , the souls Hue and Cry after Divine things ; it is the fixing of the heart upon God , or some thing of God ; it is the stop and pause of the mind from the impertinent wandrings and rovings of it : In a word , Meditation is the randezvous , and trooping together of the thoughts in some spiritual matter , as Sun-beams are Psal. 119. 15. gathered together in a burning glass . If we meditate upon the Word , or any truth therein , then our thoughts flock together , 1 Tim. 4. 15. and center in the divine truth , in this spiritual object . Now for the canvasing of this Excellent Duty , I shall briefly open what may conduce to the fullest discovery of it :

First , Let us view Meditation in the nature of it , and it may be thus described . It is the souls retiring of it self , that Quatuor tibi meditanda reor , quae sub te , quae circate , quae supra te , et teipsum , a te meditatio , inchoet , ne frustrà extendaris in alia , te neglecto . Quid tibi prodest , si universum mundum luereris , si teipsum perdas ? Et si sapiens sis , &c. Bernard . Consid. ad Eugenium . Mr. Greenham in his tract of meditation . by a serious and solemn thinking upon God , or some thing divine , the heart may be raised up to heavenly affections : Some refer this holy duty chiefly to the understanding , but others draw it nearer to the memory ; as one describes Meditation thus ; That it is the exercise of the mind , whereby we calling our selves to remembrance , that which we know , we do further debate of it , with our own souls , reasoning about it , and applying it to our selves , that we may make use of it in our practice , and so it frameth our affections accordingly . Holy Greenham observes , in Meditation two parts of the soul are busied :

First , The Memory , remembring some thing heard or read ;

Secondly , The understanding , gathering some thing upon that which is remembred . Now

First , Meditation is a retired duty . A Christian when he Meditation a retired duty . goes to meditate , he must seclude himself from the World ; the affairs of this life make so much noyse , that they drowne the sweet , though secret musick of meditation . Holy Isaac Mat. 14. 23. retires into the field to meditate : there must be a necessary sequestration Gen. 24. 63. of our selves from every impertinent and intruding object , if we will pursue this holy service of Meditation ; this duty is chamber , nay , closet practice : The sweet Manna the soul feeds upon , when there is no spectator of its banquet . When Zacheus would see Christ , he climbs Luke 19. 3 , 4. up into the Sycamore tree to see him ; so when we would see God , we must get out of the croud of worldly business , Si sapiens sis , deest tibi ad sapientiam , si tibi non fueris , Quantum verò ; Noveris licet omnia mysteria , noveris lata terrae , alta coeli et profunda maris , si temetipsum non noveris , eris similis aedificanti , sine fundamento , ruinam , non structuram faciens . Bern. we must climb up into the tree by retiredness of Meditation . St. Bernard when he came to the Church door , he used to say , Stay here all my worldly thoughts , that I may converse with God in the Temple ; so say to thy self , I am now going to meditate , O all ye vain thoughts stay behind , come not near . When thou ascendest the mount of meditation , take heed that the world do not follow thee at thy heels . Indeed meditation is an inward and secret duty , the soul retires its self into the closet , and bids farewell to all impertinent extravagancies which may discompose its privacy , and takes a view of those things which are within its self . Meditation is an invisible duty to the eye of the world , and therefore carnal men do relish it .

Meditation is a Serious Duty , and it is one of the noblest works a Christian can perform ; Reason then is in its exaltation . When the soul doth meditate , it puts forth the Meditation is a serious duty . most judicious and rational acts ; then is the soul most like to God , who spends eternity in contemplating his own essence , Psal. 77. 12. and glorious attributes . When the Christian meditates he practices an imitation of Divine Majesty . 1 Tim. 4. 15.

Meditation is a sublime Duty . It is an exercise of the understanding , it is not a duty in which we converse with Qualis illic coelestium regnorum voluptas sine timore moriendi cum aeternitate vivendi . Cypr. drossie things ; meditation properly sets upon spiritual things , upon spiritual objects , spiritual truths , spiritual doctrines : David meditates on Gods Law . Meditation pitches upon the joyes of Heaven , the great account man must give , the defiling nature of sin , the extremities of hell , and on objects of the like nature . Psal. 119. 97. Meditation a sublime duty .

Meditation is a fixed duty . It is not a cursory work . Mans thoughts naturally labour with a great inconsistency ; but meditation chains them , and fastens them upon some spiritual object . The Soul when it meditates layes a command Meditation a fixed duty . Josh. 1. 8. mand on it self , that the thoughts which are otherwise flitting and feathery , should fix upon its object ; and so this duty is very advantagious . As we know a Garden which is watered with suddain showers is more uncertain in its fruit , then when it is refreshed with a constant stream ; so when our thoughts are some times on good things , and then run off , when they onely take a glance of a holy object , and then flit away , there is not so much fruit brought into the soul . In meditation then , there must be a fixing of the heart upon the object , a steeping the thoughts , as holy David , Psal. 108. 1. O Lord , my heart is fixed . We must view the Psal. 108. 1. holy object presented by meditation , as a Limner , who views some curious piece , and carefully heeds every shade , every line and colour ; as the Virgin Mary kept all these Luke 2. 19. things , and pondered them in her heart . Indeed meditation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dicite de aliquo secum dissertante . Grot. in locum . is not onely the busying the thoughts , but the centering of them , not onely the employing of them , but the staking them down upon some spiritual affair . When the soul , meditating on some thing divine , saith as the Disciples in the transfiguration , Mat. 17. 4. It is good to be here . Mat. 17. 4.

Having thus defined , I now come to distinguish meditation from some things which looks very like it : There are some duties which have a great resemblance , and yet differ from meditation ; those duties and meditation they are like similar complexions , there is need of a familiarity to distinguish between them .

Solemn Meditation ( the duty we treat of ) differs from occasional ; as if one heard the clock strike , he presently may think with himself , what thought have I had of God this hour , I am one hour nearer the Grave , and it lies in Gods bosome whether I shall live another hour ; such occasional meditations , are things onely in transitu , in a short Psal. 31. 15. and sweet passage ; and as one observes , the subject of occasional meditation ariseth very frequently from things artificial , civil or natural , indeed any thing we see or hear : But the objects of solemn meditation , are only things spiritual and divine . Occasional meditation is when the soul spiritualizes any object , when the understanding is like an Alymbeck which distills some thing from every thing ; this is that spiritual Chymistry which turns any metal it meets with into Gold . Our blessed Saviour was an admirable example of this , He drew spiritual matter from natural objects ; from the peoples desirousness of the Loaves , he sends them to seek the meat which endureth to everlasting life ; and so the Gospel John 6. 27. is full of Parables , and indeed a Christian should see some thing of God in all things , and all things most eminently in God ; every stream should lead us to the fountane ; all things below should be the pedestal to raise the soul higher : A good Christian , I say , may from every emergence and occurrence , extract matter of meditation . To instance in a few particulars , when we look up to the Heavens , and see 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . them resplendent with light , we may raise this meditation ; if the foot-stool be so glorious , what is the Throne , where God himself sits ? Monica , Augustines Mother , standing one day , and seeing the Sun shine , raised this meditation , Oh , if the Sun be so bright , what is the Light of Gods presence ? When you hear musick that delights the senses , presently raise this meditation , what is the musick of a good Conscience ? Ignat. Epist. ad Philad . Nay , rather what is the musick of the Bride Chamber ? When you are dressing your selves in the morning , awaken your meditation , and think thus ; Have I been dressing 1 Pet. 3 5. the hidden man of the heart ? 1 Pet. 3. 5. Have I looked 2 Cor. 5. 1. my face in the glass of Gods Word ? I have put on my cloaths , but have I put on my Christ ? When you sit down Luke 14. 15. to dinner , let your meditation feed upon this first course , how blessed are they that shall eat bread in the Kingdome of 2 Cor. 5. 1. Quid est vita , nisi meditatio mortis , God ? What a Love-feast shall there be in Glory , when none but friends , and the Bride-grooms guests shall be admitted ? When you go to bed at night , meditate of the putting off the Tabernacle of Clay , the earthly cloaths of your body , and 2 Cor. 5. 10. lying down in the bed of the Grave . When you see the Dic dormituro , non expergisces amplius ? Dic experrecto , non potes dormire amplius . ●en . Judge go to the Assizes , meditate on the last Judgement , when we shall all stand before the Tribunal of Jesus Christ , 2 Cor. 5. 10. Indeed every thing might feed the meditations of a Saint , who is the curious Alchymist , who can spiritualize every presented object : But all these are occasional John 4. 7 , 10 , 13 , 14. meditations , and differ from that meditation which is solemn and deliberate ; ( which is the subject discourse of this present Chapter . )

But secondly , Meditation differs from study : Indeed the Students life looks like meditation , but it varies from it :

First , Meditation and study differ in the subject ; wicked men study , and it may be more then Godly men , but wicked men study onely , Godly men meditate ; It is one character of 1 Psal. 2. a Godly man , to meditate on Gods Law day and night .

Secondly , They differ in their nature . One well observes , Study is a work of the brain , Meditation of the heart . Study sets the invention on work , but meditation sets the desires and affections on work .

Thirdly , They differ in their Objects . Study is of all manner of things , whether Natural , Civil or Mathematical ; Study pursues Aristotle as well as Moses : but Meditation is onely of matters which concern our everlasting wellfare .

The matters we most study , are those truths which are Quae sunt necessaria ad salutem , pleno intuitu felicitur inturemur . most knotty and difficult , and afford least spiritual nourishment , as Criticismes , Chronologies , Controversies , &c. But if matters of Meditation , they are plain and of great spiritual advantage .

Fourthly , Meditation and Study differ in their design . The design of study is Notion , the design of meditation is Piety ; the design of study is the finding out of truth , but the design of meditation , is the holy improvement of truth ; the one searcheth for the vein of Gold , and the other diggs it out . The end of study is knowledge , the end of meditation is holiness . Study is like a winters Sun , warms but little , and hath an inconsiderable influence , but meditation leaves one in a more holy frame ; it melts the heart when it is frozen , Psal. 119. 48 , 78 and maketh it drop into tears and love : In a word , if we see a learned man , we presently conclude he hath studied Psal. 119. 148. much ; If we see a devout and holy man , we may conclude , that man hath meditated much .

Meditation differs from memory . Some have called memory the scribe of the soul , it sets down , and pens those things which are done ; what we hear or read , the memory doth register ; and therefore memory seems to bear some resemblance with Meditation ; but they differ ,

In that the remembrance of a truth , without meditation on it , will but create matter of sorrow and trouble ; A Sermon remembred , but not ruminated on , will serve onely Maxima est humanae memoriae labili tas , versamur ●îc in terrâ oblivionis , inde saepius nobis accidit , ut quae omnium optime addicisse videmur , quando ad rem ventum est , ignoremus . Ger. Gen. 19. 3. to aggravate our condemnation . Memory is onely the registring of a truth , but meditation is the learning of it by heart ; memory opens the door to entertain spiritual knowledge , but meditation it locks the door upon that discovery ; It will not let it fly out again : Meditation , like Lot , is importunate , that holy truths , like welcomed Angels , lodge with us .

The meditation of any thing hath more sweetness in it , then bare remembrance . The memory is the chest to lay up a truth , but meditation is the palate to feed upon it . The memory is like the Ark in which the Manna was laid up ; Meditation is like Israels eating of the Manna . When David began to Psal. 63. 5 , 6. meditate upon God , it was sweet to him as marrow . There is as much difference between a truth remembred , and a truth meditated on , as between a cordial in the glass , and a cordial drank down .

The next thing considerable in this excellent duty of meditation , is the timing of it ; how much , how often , how long we must meditate . Indeed the Scripture doth not positively Requiritur animus memor , & vigilans , qui dies , & noctes de praeceptis servandis cogitet . Ger. determine any set time for this holy service . Our chief Pilots and Guides is this main importance , must be spiritual prudence , and divine affection ; Our wisdome must select , and our love must limit the time for sweet meditation . Indeed some of Gods holy people have taken long Journies in this holy duty . David tells us , that he spent the whole day in it , Psal. 119. 97. Nay , he mentions a Godly man , Psal. 119. 97. who when the day was shut in , would not call off his soul from this blessed service , as being tired and wearied , but would travel all night in the same complacential performance . But leaving these extraordinary examples , we may Psal. 1. ● . certainly and truly conclude , that we must consecrate some part of our time every day to this duty of meditation . David though he had the business of a Kingdome , and the pleasures of a Court to divert him , yet saith of the Law , it was his meditation all the day ; and in this , evidences the excellent Psal. 119 97. disposition of his soul . Truly frequency in this duty , is not onely praise-worthy , but will bring in a harvest of spiritual gain .

By frequency we shall make our thoughts more plyable for the discharge of this secret and difficult duty , the soul will be made more apposite and accommodate for it . Frequent and customary running maketh a person long breathed , and more able for exercise : when we use this duty of Meditation every day , our thoughts will be more consistent , they Hos. 6. 3. will be more improved and ripened for meditation . And on the contrary , when we neglect the frequent use of it , we shall find meditation , first more unpleasant , and then more unnecessary , and at last more distastfull and burthensome . Disuse quickly brings holy duties into disgust .

The interruption in , and infrequency of this duty , will hinder the fruits of it ; when there are long strides between the performances of this duty , we lose the benefit of former meditations . As in the body , when a man makes a free and liberal meal , this will not maintane and support him long , Panem petimus quotidianum , quo quotidiè indigemus , quique quotidiè nobis frugalitèr alendis sufficiat . Par. but the next day a new and fresh hunger importunes another meal , and if denyed , the body faints and languisheth : So meditation , like food , it must be our daily repast , else the refreshing of former meditations wear out , and leave no fruit or benefit behind . When the Hen leaves her Eggs for a long time , and doth not sit upon them , they are unfit for production , and never are reared to be Chickens ; but when she daily broods upon them , they are living , and lively productions : So when we leave our wonted course of meditation for some space of time , our affections grow chill and cold , and are not fit to produce comfort and holiness to our souls ; when we are constant in this work , we shall find the benefit and advantage of it .

Quest. But if it be demanded , how long we must continue in this duty of meditation ?

Answ. It may be answered , so long , till meditation bring forth some considerable benefit , till it stir up our affections , warm Domine , nunq●om à te absque te recedam . Bern. our hearts , and tune our inward man , till we find some sensible change , and transformation in our souls . Indeed nature disrelisheth this duty , and we are very apt to be soon weary of it : Our thoughts are like a bird in a Cage , which flutters the more when confined ; and meditation fastens and confines them to some spiritual object : But the distasts of nature to this duty , should make us not more weary but much more vigorous . As when the wood is green or wet , we do not throw down the bellows in a pet or anger , but we spend more time , and draw out more strength in the blowing , and in so doing there first riseth some smoak , then some sparkes , and by going forward , at last it breaks into a hot and bright flame : And so it is with the duty of divine meditation ; when we first meditate on spiritual things , at first we raise a smoak of a few sighs towards God , and by continuance sparkes of holy affections fly up heaven-ward ; Gen. 8. 21. but at last , there is a flame of seraphical loves , the soul is in an extasie with Jesus Christ . Now we should not give over In phrasi hac , primò est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tribuiturque deo , quod proprium est hominibus . Secundò , est metaphora , sicut homines odoribus gratis ▪ suaviter officiuntur ; it a deus delectatur file , & gratitudine Noah . Par. in Genes. meditating till this flame break out and ascend up towards God , as Noah's sacrifice , with a sweet smelling savour to the Divine Majesty . When a man goes forth in a calm and serene evening , and views the face of the Heavens , he shall at first see a star or two twinckle and peep forth , but if he continues his prospect , both their luster , and their number is increased , and at last the whole Heavens are bespangled with stars : So when we first meditate upon the promises of the Gospel , at first it may be , one star begins to appear , a little light conveighs it self to the heart ; but let us go forward , and we shall find when our thoughts are amplified and ripened , there will be a clear light , more satisfaction will be conveyed to the Soul ; and in continuance of these divine meditations , the Covenant of Grace will be bespangled with promises , as the Heavens with stars , to give us rich and full satisfaction .

But there are some signal and special seasons for the acting of this duty of meditation : Sometimes our affections are more smart and vigorous , our thoughts are more lively and unwearied , and so more disposed to this excellent service ; and such seasons are our harvest for the acting of this duty , and reaping the great comfort of it .

The morning is an accommodated time for meditation ; then the body hath been refreshed with the sweetness of The first season for meditation . rest , and so the impressions of toyle being worn off , it is the more active for the labours of meditation . David was with God before break of day . The morning Sun smiles with the Psal. 119. 147. most pleasant aspect when first it begins it 's laborious circuit , Our thoughts are shot out of our minds with greatest strength in the morning , when our bodies can yield their most lively assistance , and there are many pregnant reasons for it .

Holy thoughts and meditations are most acceptable in that season . When we awake in the morning , many suitors attend our thoughts , aad every suitor useth urgent importunity ; Jer. 2. 3. now if spiritual things obtain the first admittance , this is most grateful to God . It cannot but be a sinful provocation , that our thoughts should be as the Inne in Bethlehem , Luke 2. 7. where strangers took up all the rooms , and Luke 2. 7. Christ was excluded , and was fain to lye in a manger . Indeed Charitas sponsae , quae tot allecta beneficiis , sponso deo , in amore , obedientiâ , et obsequio mutuò respondit , et eum deperiit . Lyran. it cannot but be matter of deploration , that vain and worldly thoughts should take up all the rooms of our souls in the morning , and Christ shut out : But for the prevention of this , let Divine things first attach our meditations , and this will be well-pleasing to the Lord . In the stilling of strong water , the first water which is drawn from the still is more full of spirits , and the second and the third they are weaker and smaller , and not of the same value : So the first meditations which are still'd from the mind in the morning are the best , and we shall find them more full Gen. 4. 4. of life and spirits , and they come nearer to Abels sacrifice . Abel non etemandato tantùm , sed exside obtulit . The morning is the golden hour of the day , like the first springing grass , which is most pleasant to the eye , and most sweet to the taste . The morning is the first budding of time ; Let Christ have it in holy and divine speculations .

Meditation in the morning will be more influential . The Vessel which is first seasoned with that which is pretious and odoriferous , will retain the scent and tincture , nor will easily lose it but with much toyle and labour . That of the wise man is considerable , When thou awakest , it will talk with Prov. 6. 22. thee . As Servants come to their Masters in the morning , and receive Rules from them , how they shall manage their business all the day following ; So a gracious heart , which meditates on Gods Word , and things divine , in the morning , those savoury tinctures abide on him all the day , and Qu● semel est imbu●a recers , servabit odor●m , te●ta diu . he walks with more circumspection and fruitfulness . Wind up thy heart towards Heaven in the morning , and it will go the better all the day . The wool takes the first dye best , and it is not easily worn out : The heart seasoned with holy meditations in the beginning , will keep this colour in grain . It would become us to perfume our minds with divine thoughts betimes on the day , that the smell may scatter it self to all we meet withall that day .

Equity requires our morning meditations to be sequestred , and set apart for God : Some of his first thoughts were set upon us ; If we are in Christ , we had a being in his thoughts Eph. 1. 4. of love , before we had a being in the world ; His earliest 1 Joh. ● 19. loves fastened upon us , when we were onely in the possibility Spirituales benedictiones in ipsâ aeternâ praedestiratione suerunt nobis in Christo praeparatae . Zanch. and futurition of a being : We had the morning of Gods thoughts , before ever the Sun did rise or shine in the World : What thoughts of free and rich Grace , what kind thoughts of mercy and peace had God of us from all everlasting ? Let us in some measure retaliate the first loves of God , let us fix our thoughts upon God in holy meditation before the day breaks , and delivers the light , the infallible Jer. 31. 3. harbinger of it .

But more especially , the morning of a Sabbath is the most genuine and sweetest season for meditation , and that upon this two-fold account .

Holy meditation will fasten the heart upon God , which is very necessary upon the morning of a Sabbath . Meditation is properly the centring of the thoughts , ( as was suggested before ) and fixing them upon some spiritual object . Gen. ●4 . 1. Our hearts they are naturally slippery , and will be gadding with Dinah , unless they are kept at home , ( viz. ) with God , the proper home of the soul , by divine contemplation . It was the boast of holy David , that his heart was fixed ; the Psal. 57. 7. fixing of the soul on God , is both the duty and the glory of a Psal. 108. 1. Christian . Now when once meditation hath fastened our thoughts on something divine , they will not be so easily call'd off , nor so subject to sinfull avocations , which will be a transcendent happiness on the Lords day .

Divine meditation will fledge and raise our affections , not onely six our hearts upon God , but draw them out to God in ardent and holy desires , which likewise is most suitable to the morning of a Sabbath . We light affection by the fire of meditation . On Gods holy day we should be in an extasie Psal. 42. 2. of love to Jesus Christ ; and meditation is that which can elevate and draw up the desires to Christ ; and when they are once raised , they do not so easily sink and fall again . Psal. 119. 97. When Bells are raised then they are musical , and proclaim their loud harmony to all who are within the hearing . The Psal. 19. 6. Sun when it is risen it ascends gradually , and runs its pleasing and swift circuit , untill it be stopt by full noon . So Psal. 104 34. likewise the soul being raised by sweet and divine meditation on the morning of Gods holy day , it will be drawing out its holy fervencies and longings after God the whole Sabbath ensuing .

The next season for holy meditation , is the Evening : So we read of holy Isaac , He went out to meditate in the field at Even tide , Gen. 24. 63. When business is over , and every The second season for meditation . thing is calm , it is then a convenient time to let out our thoughts loose to fly up to God . God had his Evening as Exod. 29. 39. well as his Morning sacrifice . As the cream at the top is sweet , so is the sugar at the bottom . When the plummets Egressus Isaac in agrum ad m●ditandum , accepit praemium pietatis , sponsam scil. gratissimam . of our souls have been running down in worldly affairs and businesses in the day time , then in the Evening to draw up that weight of the Clock in holy meditation is most suitable and commendable ; nor can any thing better become a Christian , then in this duty to give God the Alpha and the Omega of every day .

The third season for holy Meditation , is the night time , when nature hath rockt every thing asleep , and silenced the world from interrupting noyses . This David leaves , as The third season for meditation . the matter both of his command and example , Psal. 63. 6. The night season is sequestred from worldly affairs , and is Psal. 63. 6. not checkt with their clamorous importunity , nor is it a time Psal. 4. 4. distracted with the incursions of sensible objects ; it is likewise a time not accosted or besieged with frivolous or dangerous temptations : There are two things which do much fit and dispose the soul for Meditation , ( viz. ) Rest and Silence , Sancti laetantur dei patefactionibus , sed timore et tremore . both which are to be found in the night : And to this may be added , when the curtains of darkness are drawn over the world , we are then filled with a religious fear of God ; our hearts are more composed , and we entertain more solemn , and awfull apprehensions of the Divine Majesty , Stulte , quid est somnus gelidae nisi mortis imago ? there is then a holy terrour struck upon the soul . And when we lie upon our beds ; the bed is an image , and representation of the Grave , and at such a time a man may be more serious , and composed for the duty .

But above all , let us consider , the Sabbath is the fittest time for meditation : On that day our Saviour arose from the The fourth season for meditation . Earth , and our souls should ascend and raise themselves towards Heaven . And meditation doth not onely become the morning , but the whole day of a Sabbath ; it must not onely be our morning dress , but the attire we must wear all the day . We should think with our selves , the Lords day it is a type of Heaven , and contemplation is the work of Heaven . The Heb. 4. 9. present Sabbath is onely the abridgement of that eternal rest , which the Saints shall enjoy with God ; And they which disrelish this duty , how can they expect that glorious reward , which principally consists in the view and contemplation of God ? A gracious soul upon the Lords day , by meditation may converse with God , and with the inhabitants of another world , he may enjoy as much of God , as this interposing vail of flesh will admit of . And thus much for the proper seasons of meditation .

The next thing which will further illustrate this blessed duty of meditation is the evidencing of the great advantages The great advantages of meditation . of it , which are both rich and many : As several Diamonds are found in the same Rock , and much Gold crowded into the same Mine . Let us therefore take these manifold Emoluments in their Order .

Meditation is a vigorous antidote against sin , It is rare physick to purge away or prevent that poyson : Most sin for want of meditation : There are two great snares which take most The first adtage of meditation . men , and intangle them in sin , ( viz. ) Ignorance and Incogitancy ; when we either not know our danger , or not consider our duty . Men certainly would not be so brutishly sensual as they are , if they did seriously weigh things in the ballance by solemn and holy meditation . If they did meditate on the strength of Gods Arme , on the strictness of Gods Justice , Exod. 15. 16. on the consuming power of his Wrath ; if they seriously considered how infinitely evil sin is , how much it Nehem. 9. 33. affronted Divine Purity , and broke in pieces Divine Laws , Heb. 12. 29. how exceedingly it endangered the soul , and how deeply it Psal. 5. 3. wounded the conscience ; surely men would flee all appearances 1 Joh. 3. 4. of evil , and repulse a temptation in its first onset . It is sin which puts a worm into Conscience , a sting into Death , 1 The● . 5. 22. a curse into the Law , and fire into Hell . Men meditate not Rom. 2. 15. on these things , and so they are entangled in the snare . Holy meditation is a golden shield against the darts of sinfull temptations . In this case meditation would be as the Angels Judg. 22. 23. sword , to stop us in our sinfull cariere , and to strike us into clammy sweats and heavy damps , that we should not sport our selves in the wayes and traverses of sin and provocation . Joseph's meditation on Gods presence and omnipotency , Gen. 39. 9. Josephus circumseptus fui● pulcherrimarum virtutum choro , quarum hortatu , victor evasit . spoyled the design of his Mistris her dalliance , and kept him within the limits of holiness and chastity . Meditation makes the heart like we● tinder , it will not take the Devils fire . In a word , it is strange rashness in men , that they will be taken in the ambushes of sin , before they seriously meditate on what they are going about .

Holy meditation keeps vain and foolish thoughts out of the heart , it prepossesseth the soul , that frivolous imaginations The second advantage of meditation . tions are wholly shut out . God complains of the people of Israel , that they were wholly taken up with vain thoughts , Jer. 4. 14. Jer. 4. 14. And so it is with most men , their minds are filled with froth and vanity , and varieties of foolish thoughts croud in upon them , as flyes swarm to the place where the honey lies , and those incautelous persons consider not , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrysost. sin begins at the thoughts , which are the first plotters and contrivers of all evil ; the heart is the womb whereall sin is conceived and framed ; and outward acts onely midwife the sinfull birth into the world , and make it visible : The mind and fancy is the stage where sin is first acted . The malicious O quàm vanae sunt hominum cogitationes ; una cogitatio foelix est , cogitare de domino . Hieron . in Psal. man acts over his sin in his thoughts , he plots his revenge ; the impure person acts over his concupiscence in his thoughts , he contrives his lust : And it is much to be deplored , how much wickedness is committed in the chambers of our thoughts . Now meditation on things Divine , the Purity of God , the Promises of God , would be a Soveraign means to exite and banish such vain and flatulent thoughts . Hierome 2 Cor. 7. 1. cries out , How vain are the thoughts of men , there is but one thought considerable , and that is , to think on God . If David had carried the Book of the Law about him , and meditated 2 Sam. 11. 2. on it , he had not looked on Bathsheba with such a wanton Psal. 1. 2. eye ; Holy meditation would have quenched the fire of that lust . This heavenly duty hath this advantage in it , it presses the thoughts for the service of Christ , nor will permit them to wander in a sinfull liberty .

Meditation it puts life into Ordinances , and makes them sweet and savoury to the soul . Ordinances they are like The third advantage of meditation . cloaths which have no warmth in themselves , but as they are heated by the body which wears them ; and so Ordinances have no energy or quickning power in themselves , but as the divine spirit co-operates with them , and our serious meditation makes them fruitfull and effectual . If we canvas an Ordinance or two , we shall find this more apparent and manifest . Shall we instance

In Prayer . Meditation before prayer , is like the tuning of an Instrument , and the fitting it for melody and harmony ; This holy duty of meditation doth mature our conceptions , excite our desires , and screw up our affections : what is the Preces non tam verbis , quam animo aestimantur . Chemnit. reason , there is such a discurrency in our thoughts , such a running of them to and fro when we are in Prayer , like dust blown up and down with the wind , but onely for want of meditation ? And what is the reason , that our desires 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in prayer , are like an arrow shot out of a weak bow , that they do not reach the mark , but onely upon this account , we do not meditate before prayer ? He who would but consider before he comes to prayer , the pure Majesty of God , the holiness of his Nature , the quickness of his Eye , the strength of his Hand , and that he will be sanctified by all Acts 1. 14. who draw near to him , as likewise those things he is to pray Ipsa majestas dei , est origo et fundamentum gloriae ; Gloria ex Majestate emanat sicut radius â sole . Alap . for , the pardon of Sin , the spirit of Grace , the assurance of Gods Love , an inheritance with the Saints in light , Col. 1. 12. How would this cause his prayer to ascend , as incense before God ? David expresses prayer by meditation ; Give ear to my words O Lord , consider my meditation , Psal. 5. 1.

In hearing the word , the benefit of it much depends upon meditation . Before we hear the word , meditation is the plough Dum terra labori , et agriculturae respondet , ipse deus novas pluvias et novas solis caelique influentias immutit . which opens the ground to receive the seed ; and after we have heard the word ; meditation is as the harrow which covers the new sown seed in the earth , that the Fowls of the air may not pick it up . Meditation makes the Word full of sap and juice , life and vigour to the attentive hearer : What is the reason ; that most men come to hear the word , as the beasts came into the Ark , they came in unclean , and they went out unclean ? it is , because they do not meditate on the truths they hear ; they put truth into shallow and neglective memories , and they do not draw it out by serious meditation . It is said of the Virgin Mary , that she pondered Luke 2. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tanquam semen in agro . those things in her heart . A steddy and considerate meditation on divine truth would produce warm affections , zealous resolutions , and holy actions . If we will profit by the Word , let us conscionably meditate on the Word .

In receiving the Sacrament : Meditation puts a taste upon that divine feast ; Examination is commanded before we approach this Supper ; now this duty of Examination is best managed by meditation . He who meditates aright concerning 1 Cor. 11. 28. him who is the Author , the Object , the end of the Haec 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in tribus p●rtibus consistit 1 In agnitione miseriae , et peccatorum magnitudinis , & reatus gravitatis . 2. In fide et fiduciá mediatoris , ne desperatione absorbeamur . 3 In serio resipiscentiae , et novae obedientiae proposito . Par. Luke 22. 15. Sacrament , and considers with himself , what rich testimonies of Grace there are to the worthy receiver ; how will this dispose the soul to that holy Ordinance ? And he who meditates of his infinite misery out of Christ , and of his happiness in a dear Redeemer ; how will this encourage and sharpen his desires to come to the Lord Jesus , and meet him at his own table ? And in receiving we should meditate on the sufferings of Christ , for the Sacrament is onely the abridgement of Christs agony : And we should likewise meditate on the affections and loves of Christ , for the Sacrament is a Copy of his love . The Sacrament is food , and so we must receive it with an appetite and strong desires , but this food must be carefully concocted by meditation .

The fourth advantage we receive by meditation , is the strengthning and recruit of our Graces . Indeed grace The fourth advantage by meditation . and meditation are reciprocal causes of each other ; meditation maintanes grace , and grace exercises meditation . A gracious heart with Moses , ascends the mount of meditation Exod. 24. 15. to meet with God , and then his face shines , his graces are more illustrious and resplendent . Meditation feeds three royal Graces with supply and support .

First , Faith receives recruit from this heavenly duty . Fides est quasi column● , et fundamentum in terrâ jactum , fides inter omnes res , est solidissima , certissuna , et firmissima . Chrysost. Heb. 11. 19. When our faith languisheth , and our thoughts are ready to terminate in despair , then meditation brings a cordial , it fixes upon the power of God , which is faiths great supporter in all our temptations . When the soul shall meditate thus ; that God by his own Fiat , his own Word , gave being to the World , and raised this glorious superstructure where man now inhabits , and that his power is no less then infinite , reducing into act , and being whatsoever the Divine Will shall command ; how doth this underprop our faith , and preserve it , and secure it against the quick-sands of unbelief ? Haec suit invicta illa fidei 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , et basis , in mandato et promissionibus dei radica●a . Thus Abraham meditates on Gods power , and this meditation so steels and backs his faith , that it breaks through the most rigorous and fierce onsets of tryal and temptation , and so becomes laureat and victorious .

Another grace which flourishes and thrives on the Mount of meditation , is Hope ; Faith is confirmed , and hope is enlarged 1 Tit. 1. 1. Tit. 2. 13. Col. 1. 5. Quaerat aliquis quando per●eniam ad speratum gaudium , respo●dendum cum deus dederit , nullae sunt l●ngae morae ejus , quòd certò donabit . Tert. Psal. 103 5. by meditation ; the hand of faith is strengthned , and the wing of hope is plumed by this excellent duty . If a Christian should consider by 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 ; Intell●ctus , et mens , est sedes sapientiae , ●● 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. ● . 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 ? qui● sons est , et ascensum nes●it . Bern. It may be averred for certain , that the neglect of this duty brings a searcity of comfort upon our lives , which otherwise might meet with a plenteous harvest , and a constant revenue of joy and satisfaction .

CHAP. XV. What we must meditate upon , on the morning of the Lords day .

HAving thus drawn the portraicture , and given a description of this duty of meditation , with the blessed appendices which do attend it , as its seasons , advantages , &c. I now come to present suitable objects , for this duty to prey upon , and so to raise a little stock for meditation to trade with . And as to the Queries , ( viz. ) What we must meditate on in the spring and morning of the Sabbath ? It is answered , Dies vitae nostrae est dies parasceves , in quo laboramus , et cum Christo patimur , succedit dies quietis in sepulchro , quem sequitur dies resurrectionis ad vitam . Ger. whatsoever is spiritual , any thing of a spiritual nature ; we may meditate on the promises of God , the loves of Christ , the strictness of the Law , the sweetness of the Gospel , on the filthiness of Sin , on the vanity of the Creature , on the excellency of Grace ; we may muse , and fix our thoughts upon the estate of our souls , and of the fewness of them who shall be saved ; so likewise upon Death or Judgement . As holy David , sometimes he meditated on the works of God , sometimes on the Word of God , and sometimes on God himself . But I shall onely open a double fountaine to feed our meditations Psal. 143. 5. Psal. 119. 148. Psal. 63. 6. on the morning of the Sabbath , ( Viz. )

1. Let us meditate on the God of the Sabbath . 2. On the Sabbath of God .

These two superlative objects , are like mount Hor , and mount Nebo , where Moses and Aaron took their prospects , Numb. 33. 38. Deut. 32. 49. before they were conveighed to the mountane of Spices : we Cant. 8. 14. will handle them distinctly ; And

1. Let us meditate on the God of the Sabbath . Indeed this Divine and admirable object takes up the views and contemplations of holy Angels , and the inhabitants of glory , Mat. 18. 10. who spend eternity in beholding God face to face : But yet some glances we may have of this soveraign being by holy Cor. 13. 12. and spiritual meditation .

CHAP. XVI . God is most glorious in his essence and nature .

LEt us meditate on the essence of God . He is an infinite being , the fulness of Heaven , the mirrour of Angels , Exod. 15. 11. Creasti nos domine propter te , et irrequietum est cor nostrum , donec perveniat ad te . August . the delight of Saints ; so glorious in himself , that he is onely perfectly known by himself . God is an Ocean of goodness , a fountaine of life , a spring of grace , a father of mercies , mans center to which he must come , before he find quietation or rest for his soul . He is so infinitely glorious , that he must be described by removing from him what he is not , rather then by asserting what he is . The eyes of Angels are too weak to behold him , and must make use of a vail alittle to remit De deo , dicisacilius potest , quid non sit , quam quid sit . Rivet . the beams of his glory . Our knowledge of him is onely borrowed from his own discoveries . Let us then meditate on ,

The everlastingness of his nature . He is the antient of dayes , He was before time was fledged , and had either wing Dan. 7. 9 , 22. Psal. 102. 28 Psal. 29. 9. Rev. 4. 8. Rom. 16. 26. Isa. 57. 15. Psal. 90. 2 , or feather ; His duration admits neither of beginning or ending ; God is the first and eternal being ; He did shine in perfections before the foundations of the world were laid ; He is from everlasting to everlasting , His Name is everlasting God , Gen. 21. 33. His Armes are everlasting arms ; His Mercy is everlasting mercy ; He is the everlasting Father , Isa. 9. 6. His Strength is everlasting strength , Isa. 26. 4. His Kindness Rex seculorum est proprium dei attributum . significans quod deus est primum et aeternumens . Alap . Respondisse fertur Thales Milesius interrogantibus quid sit divinitas ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is everlasting kindness , Isa. 54. 8. His heart was full of love , before man was created to be the object of it , nay , he had his delights in himself , before he had his darling Man to let out his love upon . The Prophet calls God an everlasting light , Isa. 60. 19 , 20. which shews , there was no twilight before this illustrious and bright Sun . His years fail not , there is no faintness can seize upon his Nature , nay , his years cannot be numbred , Isa. 36. 26. There can be no termination of his being . He inhabits Eternity , Isa. 57. 15. there he alwayes dwelt . The World is but a latter production , to which he was pleased to give a being according to his good pleasure .

Let us meditate on the Independency of his being . He subsists of himself , and all things leane on the arm of his power , and hang upon the good hand of his providence ; He sustains Acts 17. 28. the Angels ; He supplies man not onely with bread , but Psal. 147. 9. with breath ; He feeds the young Ravens , they seek their meat at his hand . God is the universal purveyor of the World ; and He supports this beautiful fabrick , which else Psal 104 29. would soon sink into its primitive nothing , and he doth it by his own manutenency . Should God withdraw his fustentation , the whole Creation would faint and dye away ; He is the great King which maintains the Universe ; He preserves Psal. ●●6 9. the stranger ; He relieves the fatherless and the widdow , as the Psalmist speaks ; nay , all things here below are constant stipendaries to this infinite God .

Let us meditate ▪ on the variety of his Excellencies . He is excellent in Greatness , He can wound the hairy scalp of the sinner , and break him in pieces as a potters vessel ; His Exod. 15. 7 , Psal. 63. 21. Sword is called the sword of his Excellency , Deut. 33. 29. as that weapon which can pierce the heart of his Enemies ; His loving kindness is radiant with Glory and Excellency ; How glorious and excellent is his mercy to draw sinners out of the dust , and seat them with Angels in eternal glory : And God is not onely excellent in loving , but he is so in Exod. 14. 22. working ; He can bring mighty things to pass , keep the water D●n. 3. 25. from drowning , the fire from burning , the Lions from D●n. 6. 22. devouring , the Sun from posting ; His works are glorious in Jo●h . 10. 13. excellency . In a word , whatsoever is excellent is originally Isa 28. 29. seated in God , and the creatures excellency is but a drop from this Ocean , a ray from this glorious Sun . If God put on Psal. 93. 1. his Attire , he cloaths himself with Majesty , his inward Psal. 104. 1. garment is Strength , his outward wear is Honour ; the Sun beams are shades , compared to the glittering of his apparel .

Let us meditate on the luster of his appearances . When God discovers himself , Angels cannot look upon him , they are dazled with that overcoming sight , and poor Man is frighted Isa. 6. 5. into despair , Isa. 6. 5. And so Manoah said to his Wife , Psal. 68. 9. We shall surely dye , because we have seen God . If God appears Judg. 13. 22. in his Glory , Mount Sinai smoaks and flames , as if it was turned into an Aetna or Vesuvius , those Mountains of Sicily Heu mihi ! perii , occidi , defeci ex consterra tione tantae visionis . Alap . and Campania , which continually disgorge themselves in smoak and fire . If God cast an eye upon the Earth , it trembles , if he but touch the mountains they smoak , Psal. 144. 32. Nay , if God wrap himself up in a Cloud , that dark appearance Exod. 19. 18. pearance is so full of Glory , that the people keep at a distance , Terra dicitur siluisse conspectu Alexandri pavore concussa , nec resistere ausa est . and the Priests dare not make any near approach , 2 Chron. 5. 13 , 14. The most refracted manifestation of God astonisheth , and strikes man into a consternation . When God appears he must put on the mask of a cloud , or else poor dust would unsoder , and fall before him . His appearance Exod. 3. 5. Exod. 19. 18. Isa. 2. 10 , 19. Exod. 40. 34 , 35. Exod. 16. 10. Isa. 2. 10. in the bush sanctified the ground ; His appearance on the Mount multiplyed the flame ; His appearance to sinfull Israel drives them into holes , and places of retirement . Isa. 2. 10. How was Moses raised with the dazling appearance of Gods back parts on Mount Sinai ? Exod. 34. 6. And the Apostles ravished with Christs splendid and seraphick Exod. 34 6 , 35. Mat. 17. 2 , 3 , 4 , 5. appearance in the transfiguration ? His glorious appearance in Heaven feeds the songs of Angels ; His gracious appearance on earth to his poor wasting people fills their hearts with joy , and they are refreshed and refined by it ; And his powerful appearance in Hell fills the damn'd with horrour and despair , Job 37. 2. When God appears in Ordinances , Job 37. 22. Mat. 18. 20 Acts 2. 37. Psal. 63. 5. those very Ordinances become the Cordials of Grace , the Instruments of conversion , the Paradise of the soul , the fulfilling of a promise , the chariots of Christ to convey him to the believer , and the banes of the most head-strong corruptions .

Let us meditate on the tender goodness of his mercies . His mercy is great in point of quantity ; His mercy is numerous Gen. 19 19. Num. 14 19. Psal. 5. 7. in point of multitude ; God hath a large off-spring of love ; His mercy is sweet and soft in point of quality , Psal. 103. 4. Sure mercy in point of perpetuity , Acts 13. 34. Sheltring mercy , where the believer may retire himself , in point of security , Vnus est dei filius , u●um verb●m ●ed miseria nostra est multiplex non tantùm magnam misericordiam , sed et miserationum quaerit multitudinem . Psal. 13. 5. His mercy fills earth , Psal. 119. 64. reacheth to the heavens , Psal. 57. 10. Nay , it presseth into the Heavens , Psal. 36. 5. Nay , it is so great , it gets above the Heavens , Psal. 108. 4. And Mercy is not onely an outward dispensation from God , but a sweet disposition in God , Nehem. 9. 17. It is a pearl in his Crown , it is a letter in his Name , Exod. 34. 6. and a great letter too ; Nay , it is a beam of his glory ; He delights to shew mercy ; His mercy is not above all his attributes , that is impossible , for what is in God , is God , but it is above all his works , Psal. 145. 9. Qui●quid est in deo , est deus . Psal. 145. 9. Gen. 22. 17. 2 Chron. 33. 12. How sweet was his mercy in multiplying Abraham's Seed ; in knocking off Israels bonds ; in sanctifying Manassah's Fetters ; in throwing Devils out of Mary Magdalen , and introducing himself in the room ; in stopping Paul in the carier of his persecution of the Saints , and destruction to Exod. ●2 51. Luke 8. 2. himself : It was Mercy p●nned the Covenant of Grace , sent an onely Son into the world ; and it is the same mercy which Acts 9. 4 , 5. Deus non pater judiciorum aut ultionum dicitur , sed Pater misericordiarum non ●●dò quia Pater filicrum misere●●● timentium so , sed quod miserendi causam et originem sumat ex proprio . Bern. scatters Gospel-light for mans direction to eternal life : Divine mercies are the brightest rayes to enlighten us , the sweetest drops to soften us , the surest forts to safe-guard us . The Hand of mercy giveth us the bonds of the promises ; the Ear of mercy gives us an account of our prayers ; the Tongue of mercy speaks comfortably to us in our distresses ; the Eye of mercy beholds and pities us in our falls and lapses ; the Heart of mercy yearns over us in our sins and iniquities . A learned man observes , God in infinite mercy places our justification upon faith , not upon works , upon the stretching out of a hand , not the exact performance of a work ; If God should lay the stress upon accurate obedience , we should assuredly fall short of a Crown .

Let us meditate on the glory of his wonders . He is a wonder-working God ; He can fetch water out of the Rock , Exod. 17. 6. Gen. 19. 24. send fire out of heaven , he can rain down Manna , and so Exod. 16. 4. furnish the table with a showre , and fetch provisions , not 2 Kings 20. 10. from the Kitchin , but the Clouds ; He can make the Sun Dan. 3. 25. run in a retrograde motion , and turn a flaming furnace into an arboret , a walk of safety and delight ; He can fright Armies 2 Kings 7. 6. with a noyse , they shall be discomfited by the weak 2 Kings 19. 7. sound of a rumour ; He can raise an host of Caterpillers , Joel 2. 25. and Palmer worms , and they shall do execution , and overthrow his Enemies without Sword or Spear . Christ can Mark 6. ●2 . John 2 9. prepare bread without going to the meal in the Barrel , and provide wine without going to the store in the wine Cellar , and his Command shall yield more then the Vine : And the wonders of God

Sometimes they are destructive ; They strangled the first-born of Aegypt , and washed away the Princeliness and Glory Exod. 12. 29. of the Land of Ham , in the Red Sea . God miraculously stirred Exod. 14. 28. 2 Chro. 20. 2 , 3. up the Inhabitants of Seir , to help forward the destruction one of another .

Sometimes Gods wonders are preservative . The Mariners see Gods wonders in the deep ; and the boisterous Psal. 104. 24. waves by Gods wonderfull power , are their Pillars , not their Dan. 6. 22. Perdition , they support them , not swallow them up : Thus Deu● solus est qui ●acit miracula , mult● enim sunt stultis miracula , quae talia non sunt sapientibus . Aug. God wonderfully preserved Daniel in the Lions Den , and those beasts of prey served for his Guard , and not his execution , Gods wonders are sometimes walls of fire to scorch and burn , and sometimes walls of brass to secure and defend : Sometimes God works wonderfully to shew his love and faithfulness , and sometimes to shew his wrath and indignation .

Gods wonders are sometimes declarative , they are the essay of his power before the eyes of the world ; the Heavens take notice of them , Psal. 89. 5. The children of men take notice Psal. 89. 5. Job 9. 10. Psal. 105. 5. Psal. 77. 14 , 15. Nehem. 9. 10 , Josh. 2 10. Psal. 136. 4. of them , Job . 9. 10. Holy Job was a notary to set them down , and the sweet singer of Israel an instrument to set them out , Psal. 105. 5. And not onely the children of Israel , Nehem. 9. 10. But the people of the Nations have taken notice of the wonders of the Lord , Josh. 2. 10. and resented them with astonishment and admiration .

CHAP. XVII . God is most Adorable in his blessed Attributes .

LEt us meditate on the Attributes of God . The Divine Attributes are those glorious beams which give us the best discovery of the Divine Being ; His Justice is a scorching beam ; His Mercy is a warming beam ; His Faithfulness is a refreshing beam ; His Truth is an enlightning beam ; His Infiniteness is a dazling beam ; His Power is a piercing beam : But this prospect is so pleasant , we cannot so suddenly take off our eye , and therefore we shall glance at the Divine Attributes something more distinctly .

Let us meditate on the Power of God : His Power , as his Glory , is transcendent : He can bow the Heavens ; he can Psal. 144. 5. Judges 5. 20. Job 37. 16. Psal. 104. 32. Isa. 5. 26. Isa. 7. 18. Exod. 14 , 24 , 25. marshal the Stars ; he can ballance the Clouds , he can destroy single persons ; he can subvert whole Cities , wash away the World with a Flood ; he can make the Mountains smoak with a touch ; he can summon the Nations with a hiss : and he can take off Pharaohs Chariot wheels with a look . If God frown , the Mountains quake , the Hills melt , the Earth is burnt , the World is blasted , and the Inhabitants of it tremble , Nah. 1. 5. He can scatter Nations , hurle Mountanes Lev. 10. 1 , 2. to and fro as the dust , Hab. 3. 6. Such divine discoveries Gen. 19. 24. of Gods infinite power we meet with in sacred writ . Gen. 7. 19. He created the World by the Power of his Word , and bl●w Ad imperium , nutum , etinstinctum dei volentis puni●e Judaeos , sta●im quasi li●lores accurrunt Egyptii , et Assi●ii , sibilo tantùm opus est , et advolant . Alap . the Vniverse into a being by the breath of his mouth ; His Fiat reared the Heavens and the Earth into an existence ; it fill'd the Sun with light , bespangled the Firmament with stars , deck't the fields with grass , laded the trees with fruit , and made the vallies sing with Corn , Psal. 65. 13. Paradise , Mans first and delightfull seat , was but the issue of Gods Commanding Power . He planted every Flower , he sowed every Seed , he set up every Tree , not with his Hand , but his Word . And as in Naturals , so is Gods Power seen in Spirituals : He can subdue the strongest corruptions , break the hardest Ezek. 11. 19. Dan. 4. 33. Luke 7. 38. Jer. 5. 22 , hearts , relieve the most fainting graces ; he can unhorse the proudest Persecutors , and put the greatest Kings to 2 Sam. 17. 23. grass , and throw the leudest Curtizans at his fect. And as Hest. 7. 10. Gods Power is seen in perfective , so in destructive actions ; he 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 , fatu●a , magna , et parva , quibus scientia divina non vi escit , et animi recessus , dicta con●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 ●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 infinit●m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 iterationem significantia : est enim deus ter sanctus sanctissimus , sanctitas ips● , 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 Judi●ia d●i sunt ●●●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 most exact in his wisdom and knowledge ; He understands humanam et Angeli●●m scienti●m : Primò Ratione Objecti , Deus cog●oscit omnia prae●e●ta , praesentia , et futura . Se●undò Ratione modi , deus omnia every thing as it is an object of knowledge fully and perfectly ; he is comprehensive of every vein and artery of all things possibly to be known ; he fully knows the nature of Angels , every faculty of mans soul , every thought of mans heart , every muscle and vein of mans body , &c. But poor man sees things onely in the twi-light , his knowledge is both shart and superficial .

God understands not things by their species and effects as man doth , but by his own essence , which is the most clear glass he seeth all things in . Man knows things extrinsically , cognoscit perfectissime . Tertiò ratione medii , non per species out effectus sed per essentiam suam and a posterioni as they lye open to his senses , and by that portal make way to his understanding .

God understands all things presently , without any dilatory view , or long debate , but in an instant , by the glance of his eye he sees all things before him ; But man attains his knowledge by study , care and painfulness , and usually great clarissime omnia videt et cognoscit . Q●artò ratione celeritatis , &c. knowledge accompanies gray hairs , and he usually beats out knowledge with difficulty , with reasonings pro and con ; and his conclusions suppose premises , the method of his attainment being syllogistical .

God knows all things certainly and assuredly , and those things too which in themselves are most uncertain and contingent ; he knew whether the inhabitants of Keilah would 1 Sam. 23. 12. deliver up David or no a most contingent thing , 1 Sam. 23. 12. and of which David was wholly ignorant , though one of Gods endeared ones : but Mans knowledge is floating and wavering , and for the most part opinionative and conjectural .

God knows all things from Eternity , when Man lay only in the womb of a decree , before he was born , or produced in the world ; the knowledge of God had its rise Psal. 102. 24. before time it self was fledged , or could spread its wing .

Gods knowledge is subject to no change or variation ; it is alwayes the same , and is never either in the increase or the decrease : but Mans knowledge is both subject to flushes and abatements , and may be impaired not onely by ignorance , but forgetfulness . Gods knowledge may be compared to the Sun , which alwayes shineth on us with the same rayes of brightness ( Eclipses onely excepted : ) But the knowledge of Man is like the Moon , which hath both its increase and its wains , besides innate spots , which are the emblems and hierogliphicks of darkness and deformity .

The knowledge of God , is the cause of all things which have an existence . First , God knows all creatures in his own incomprehensible wisdom , and then he gives them a being by the creating power of his Word ; He first sees them in the glass of his essence , and then blows them into a being and existence by the breath of his mouth , by his commanding Word . But mans knowledge speaks something of observation , but nothing of production . God creates the object ; Man onely takes the prospect .

Gods knowledge is infinitely larger , and more copious then that of the creature : He knows Angels , Men , Animals , &c. and whatever may be presented to knowledge , and intelligence : But alas there is a darkness upon our deep ; Our understanding Gen. 1. 2. is like some little beauty covered with a vail , like Hoc tantùm scio , quod nihil scio . a twinkling star wrapt up in a cloud ; something of knowledge we pretend to , but the smoake of our ignorance dims the light of our small pretences , and makes it duskish , and onely break of day .

But the great God , not onely hath , but is great wisdom ; And he giveth wisdom to the wise , Dan. 2. 21. Solomons Dan. 2. 21. wisdom which made him the Non-such of mankind , 2 Chro. 1. 10. was onely some reflexive light which the Sun of Righteousness Mal. 4. 2. cast upon him . In the works of Creation Gods infinite Jam. 1. 5. wisdom was manifested , for so saith the Psalmist , Psal. 104. 24. O Lord , how manifold are thy works ? in wisdom 1 Kings 4. 29. hast thou made them all . In the great work of mans redemption Jam. 1. 17. by Christ , the glorious wisdom of God was discovered ; Psal. 104. 24. how many curious threads of inextricable wisdom run throw Rev. 5. 12. that whole work ? The Apostle calls the wise contrivance of Eph. 1. 8. our redemption , manifold wisdom , Eph. 3. 10. Wisdom in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eph. 3. 10. all its varieties and embroyderies ; indeed in that blessed work appeared stupendious wisdom . But in a word ,

God is wise originally , not by communication from another , but of himself . Our wisdom is but a ray communicated Solus deus à seipso , et per essentiam sapiens est , qui eam per fidem nobis manifestavit . Anselm . from the father of lights , Jam. 1. 17. The knowledge of Angels is onely a beam or a spark of the divine light . God teacheth Princes wisdom , 1 Kings 3. 28. he teacheth Senatours wisdom , Psal. 105. 22. The judgement of the Court , and the prudence of the Council are both from him ; he giveth that wisdom which giveth life , to continue our being , Eccles. 7. 12. He giveth that wisdom which giveth Eccles. 2. 19. strength , to carry out our being , Eccles. 7. 19. He giveth that Eccles. 2. 12. wisdom which giveth wealth to sweeten our being , Prov. 16. Prov. 16. 16. 16. He giveth that understanding which secures the soul , Prov. 19. 8. which is the being of our being , Prov. 19. 8. and the wisdom Prov. 21. 30. of God beareth down all other wisdom , Prov. 21. 30. As the Sun out-shines the Glow-worm , or the light of it puts out the fire-light .

God is wise essentially . We must not understand God to be wise , as if wisdom made him wise , as it happens among the creatures , in them wisdom is a separable quality ; but Non ex sapientiâ sapiens deus , sed ex sapiente deo sapientia procedit . Orig. Gods wisdom is himself , and himself is his wisdom . As Origen well observes , Wisdom doth not give a Name to God , but God gives a Being to wisdom . The perfections of the Creature are like the gilding which may be laid upon vessels of Rom. 16. 27 wood or stone , the matter is one thing , and the varnish and ornament is another ; but the perfections of God are like a vessel made of pure beaten Gold , where the matter and the splendour or adorning is the same .

God is infinitely wise ; His wisdom is unlimited , and incomprehensible ; God manageth the affairs of the whole world , visible and invisible ; he takes care for all things , from the Ant Job 6. 5. to the Angel . Nothing so small as to escape his knowledge ; Psal. 104. 24. he sees every dust on the looking-glass nothing so great as Mat. 13. 54. to burthen his mind ; The Sun with the same ease shines Luke 11. 49. upon the whole world , as upon one single field ; so God doth 1 Cor. 1. 24. manage the Government of the whole world with the same facility , as he rules one single creature ; he bridles all mankind with the same ease and dexterity as he can muzle an Oxe , and rein in , and guide one of the beasts of the field . Man attends upon one care at once ; various thoughts scatter the mind , and weaken it , but Gods wisdom doth not deliberate with hesitancy , or consult with doubt ; his thoughts are clear all at once , not successively , and in a way of discourse .

Let us meditate on the truth of God . This glorious attribute , Quid nam homines di●● s●●●les faciat ? raspondet Pyth●goras , cum vera loquuntur . Deut 32 4. Deus meritò oppellatur , non t●m verax quam veritas ipsa . Zanch. is the pillar of a believers dependence , the firm ground upon which he casteth anchor , we therefore trust in God , because he is faithfull and true , Psal. 49. 7. This attribute sheds a glory upon all Gods other attributes ; for God is truly Wise , truly Omnipotent , truly Holy , truly Gracious , and this is the glory of God . And God is not onely Deus verus , a true God ; but Deus veritatis , a God of truth : He is not onely true in the concrete , but truth in the abstract : And God is truth in all acceptations , and all the latitudes of it .

As truth is opposed to falsehood . The strength of Israel cannot lie , 1 Sam. 15. 29. And this the Apostle saith is impossible , Deus est verax non ob aliquam virtutem à naturâ suâ diversam , sed verax est suâ essentiâ et naturâ . Heb. 6. 18. The Sun may sooner turn it self into a cloud , then God can be charged or blemished with a blot of untruth . A learned man observes , That truth is no vertue different or distinguished from the essence of God , but is the very nature and essence of God .

God is truth , as it is opposed to hypocrisie and dissimulation ; God can put on a mask to conceal himself , but not to counterfeit : His faithfulness reacheth to the clouds , Psal. Numb. 23. 19. 36. 5. If God be angry , he doth not feigne himself so ; He Tit. 1. 2. truly whets his sword , and draws his arrow , Psal. 7. 12. Viscera sunt Symbolum aequè ac sedes miserationum . Alap . Deut. 32. 42. And the soundings of his bowels are real musick , they are not artificial , Isa. 63. 15. God truly yearns over the penitential soul ; his compassions are kindled with real heat .

God is truth , as it is opposed to injustice and unequalness , Deut. 32. 4. The wayes of God are equal , without Deus ita purus , et syncerus est , ut nihil in eo possit esse fuci , aut simulationis quicquid nobis praestat deus , et in nobis efficit sine ullâ hyporisi efficit , cum justificat , verè efficit justum . Zanch. any crookedness and incurvation , Ezek. 18. 25. Mans wayes indeed are full of errour and deviation ; mankind is a crooked generation traversing their wayes like a wild Asses Colt , Job 11. 12. But all Gods proceedings are just and holy , laid to the line of truth and righteousness ; if they are laid in the ballance , there will be no lightness or failure in them . God he is most just , Job 34. 17 , 19.

1. God is just in his Commandments , Rom. 7. 12. no speck of injuriousness , or over-severity sticks upon any of his commands .

2. God is just in his Soveraignty , 2 Sam. 23. 3. His Scepter Isa. 3. 8. 1 Pet. 1. 6. Isa. 45. 21. Zeph. 3. 5. Zach. 9. 9. is a scepter of righteousness ; he rules over all with an equal distribution of right and judgement .

3. God is just in his punishments , Nehem. 9. 33. Deut. 16. 18. He strikes not the sinner without provocation , Isa. 3. 8. Viae dei sunt consilia , et judicia dei circa ecclesiam , et hostes ejus , quod illam affligi et premi sinit , illos grassari , et florere patitur , injustum hoc carni videtur , sed justae sunt viae dei . Par. nor corrects the Saint without a necessity , 1 Pet. 1. 6.

4. God is just in all his ways and walkings among the children of men , Rev. 15. 3. There may be abstruces , but no iniquity in all his providential proceedings ; there may be a wheele within a wheele , Ezek. 1. 16. but no broken wheele .

5. God is just in all his pardons and forgivenesses , 1 Job . 1. 9. Christ hath purchased our pardon , and God is just to issue it out .

But a little further to draw the curtain from before this illustrious attribute of Gods truth , we must seriously consider and understand that ,

God is essentially true . Truth is not his quality , but his nature ; God is most truly that Being which he sees , and knows himself to be , ( viz. ) an Eternal and most perfect being . Augustine observes , That is false which seemeth to be Deus est essentia vera , et veritas essentialis one thing , but is another ; but now God is truth it self , because he is of himself , and in himself what he beholds himself to be . He is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jehovah , a true essence , and essential truth . Other Gods they are nominally so , not really so ; They have eyes , but there is no sight in their eyes , no visive faculty ; They have ears , but they hear not ; noses have they , but they smell not ; mouths have they , but they speak not , Psal. 115. 5 , 6. Psal. 115 5 , 6. And because God is truth , whatsoever he saith and averrs of himself is most true .

God is originally true . All created beings are really and Deus Idea est e● scientia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rerum omnium , quae extrà ipsum sunt , ad qu●m Ideam omnia quae sunt , conformata sunt , et ideò verae res sunt . Zan. truly what they appear to be , because God was the Author of them , and they were made according to the perfect Idea , which was in the mind of God ; their correspondence to the plat-form in Gods breast speaketh them to be true things , and true beings . God makes all things truly and substantially good , and they are all fashioned according to the pattern of his purpose .

God is purely and most perfectly true ; In him there is no shade of deception ; he is light without darkness , the supream good , without any blending of evil ; he can neither Tametsi res lucida omnino aliquid in se tenebrarum habere potest , sed deus est veritas , quae secum non patitur aliquid salū . deceive , nor be deceived ; he is all knowledge , without any black tincture of ignorance ; he is all truth , without any interruption of mistake .

God is supreamly true ; He is the highest truth . The Law of God is the true measure and rule of all Laws ; and Laws are so far just , good and equal , as they accord with the Divine A primâ veritate quae est deus dependent omnes veritates . Law : So every thing is true , as it is consentaneous and conformable to the Counsels and Will of God , to that truth which is in the mind of God . As Ambrose observes , No man can call Jesus , Lord , but in and by the Holy Ghost , because whatsoever is true , by whomsoever it is spoken , it is from the holy spirit . All truth flows from the spirit , as all lies are from Satan , he is the Father of them .

God is immutably and unchangeably true . Man runs often from truth to errour , deceiving and being deceived ; we often leave the plain way of truth , and go into the by-wayes Pulcherrima est veritas , per quam immutata , quae sunt , quae fuerunt , et quae futura sunt dicuntur . Cic. of errour and mistake . The Church in all ages hath had its Pests , as well as its Pillars , and hath been plagued with an Arrius , as well as blessed with an Athanasius . Simon Magus hath crept in among the fold of Christ , as well as Simon Peter hath had the charge of the flock of Christ : And besides , truth in us is sometimes more clear , sometimes more clouded . Our understanding is different and graduate in Amos 3. 6. Jer. 10. 10. Joh. 17. 3. the apprehensions of it . But the Lord is alwayes unchangeable in his truth , because he is so in his being , in his will , in his wisdom , and other attributes . God is not subject either to misapprehensions or recollections .

God is true in all his works : Whither we consider his spiritual operations ; whom he justifies , he not onely freely , but truly justifies ; not onely reprieves , but pardons ; suspends Isa. 46. 10. Rom. 11. 29. his execution , but makes him heir of life and salvation ; If God call us , he doth it truly and effectually , not by Rom. 8. 30. a pretended invitation , but by a powerfull and successfull vocation . The Apostle links predestination and vocation together in the same chain . Whom God regenerates , he doth truly convert to himself , giveth them true faith , and the blessed graces of his holy spirit . And so in the works of his hands . Angels are glorious and real spirits ; Man is a noble and a true creature , resembling the God of truth , and bearing his image , he is no fantasm , no spectrum , as some Gen. 1. 26. hereticks in the primitive times asserted of the body of Christ . God made all things very good , Gen. 1. 31. and so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 no mixture of false semblance embased their worth . The Creatures are real according to their appearances : The world is no dream , or fantastick landskip .

God is true in his words . He is true in the incarnate word . Christ is the true Son of God , not suppositious ; not the Son of Joseph , but the Son of God . He was truly 1 Joh. 1. Joh. 7. 40. Heb. 5. 10. Joh. 12. 15. Col. 2. 9. Psal. 19. 8. God , and truly Man ; a true Prophet , a true Priest , a true King , 1 Joh. 5. 20. And Christ calls himself the truth , Joh. 14. 6. God is likewise true in every word which the Prophets or Apostles have pronounced , or laid down for Joh. 18. 31. Joh 18 37. Mat. 5. 18. Rom. 3. 4. our advice and instruction ; truth is an indelible character of the Scriptures . In his Word God is true , in every particle of it , in every tittle of it , Mat. 5. 18. And therefore as the Apostle saith , Let God be true , and every man a lyar , Rom. 3. 4. Christ asserts , he spoke nothing but the words of truth , and he left heaven to converse with the Sons of men to bear testimony to the truth , Joh. 8. 40. Joh. 8. 40.

God is true in his donations . He gives us true happiness , true grace , puts in us a principle of truth ; God writes us true Eph. 4. 30. Mundi bona sunt fugacia et falsa , sed Christus robis confert spiritualia et aeterna , spiritum sanctum , et vitam aeternam . Ger. pardons , seals us by a spirit of truth to the day of redemption , give us true knowledge , fills us with true joy , and sweetens our souls with real and true consolations ; He enriches us with true riches , Luke 16. 11. The profers of the world are false , and evanid , false shews , and counterfeit satisfaction : But all true complacencies and delights are to be found in Christ , and are treasured up in God .

God is true in his promises , Those breasts which yield better liquor then wine , those flowers which smell sweeter then Promissiones habent ubera verè vino meliora , et magis fragrantia unguentis optimis . Bern. the choycest oyntments , ( as Bernard saith ) sweeter then the flowers of Paradise . All the promises in Christ are Yea and Amen , 2 Cor. 1. 20. They are all established in him , as a str●●●ure built upon a sure founda●ion . Indeed the Lord is abundant in truth , Exod. 34. 6. He is encompassed with truth , as with a girdle , Isa. 11. 5 , 6. He is plenteous in 2 Cor. 1. 20. Exod. 34. 6. Isa. 11. 5 , 6. Psal. 86. 15. Psal. 100. 5. Psal. 91. 4. Psal. 117. 2. Psal. 146. 6. truth , Psal. 86. 15. Ready to write truth in our inward parts ; He is eternal in truth ; he is holy and true in this generation , and so he will be in the next , Psal. 100. 5. He is preservative in his truth , his truth is both shield and buckler , Psal. 91. 4. So that truth is not onely Gods glorious attribute , but mans sure defence .

We must meditate on the Love of God . This is that influential attribute which sets God on work ; His love sets his eye on pittying , his head on contriving , his hand on acting , his heart on melting : God out of love sent his Son Joh. 3. 16. Joh. 3. 19. out of his bosome , scatters his Gospel in the world , that light which is more glorious then the Sun . In love , God saith Ezek. 16. 6. to the sinner , live , Ezek. 16. 6. seeketh after enemies for reconciliation , 2 Cor. 5. 19. and makes clods of earth , and 2 Cor. 5. 19. poor worms heirs of salvation , Heb. 1. 14. But for the further Heb. 1. 14. discovery of this sweet attribute , we must search for it in its properties ; it may be discerned in its characters , though not in its cause . Now there are divers explanatory characters of divine love .

The love of God is eternal love . Gods love to poor man had no beginning , there never was any time when the heart 2 Tim. 1. 9. Jer 31. 3. Hos. 11. 9. Apostolus tempora secularia vult , quae simul cum seculo , et mundo fluere , et volui caeperunt , sed ante tempora secularia , quod ante mundi constitutionem , ante temporis et mundi originē est . Ansel . of God was not set upon a Saint : He loved him in his futurition , when the believer was to be ; a child of God had a being in his love , before he had a being in the world . The Saint first lay in the womb of the decree of love , before he lay in the womb of his natural parent . God saw Saul when he was hid among the stuff , 1 Sam. 10. 22. and God saw and loved the Saint when he was hid in an eternal purpose of grace . Chrysostome observes , That this is a discovery of the immensity of Gods love , that he loved us before the world was made ; He had us near his heart before all time , and had carefull and solicitous thoughts for us particularly , and predestinated us through Christ to eternal salvation . In Gods love to man , this is stupendious and admirable , that he who is cloathed with Majesty , and encompassed with infinite happiness , Deut. 7. 7. who enjoys all good in himself , and is indige●●● nothing complacential , should set his heart upon poor dust from all everlasting .

The love of God is free , and drawn out by no incentive . Cyril observes , There is no utility or profit in man to lay any Deus nos amat sine suâ utilitate , et commodo : superflua est deo creaturarum productio quantum ad dei perfectionem attinet , hoc enim erat deus ante quam nos creati essemus , quod nunc etiam est , nihil ei attulimus . Cyr. engagement upon God . The production of the creatures belongs nothing to the perfection of God ; he was infinitely and absolutely perfect before ; when we were created , we brought nothing to him , and if we were annihilated , we should detract nothing from him . God made us to love us , but he loved us before he made us . Indeed naturally man hath no beauty , no attractive quality to endear or engage the heart of God to him . One saith well , We are made , not born beautiful ; God plants his grace in us , and then loves his grace in us ; gives us his Christ , and then loves us for the sake of his Christ .

The love of God is infinite and unmeasurable , and admits of no comparison : The love of Relations , the passionate love Isa. 49. 15. 2 Sam. 1. 26. of women , nay , the love of a Jonathan , which surpassed the love of women , are but painted fire , compared to the sweet Amor dei gratuitus est , quia nullâ re per●otus suit ad nos amandos . Zan. and sacred heats of divine love . The love of an indulgent Father , of a tender Mother , of the dearest Husband , of the most affectionate wife , are no more to divine affection , nay , infinitely less then the light of a glow-worm compared to the light of the Sun . Read a line or two of Gods love in humane Dilatat amor terminos suos , extendit funes , expandit sinus , disponens omnia suavitur . Bern. instances , in the meltings of a David over his Son Absolon , in the heart-breaking loves of a Mary Magdalen to Jesus Christ , Luk. 2. 38. How did the hearts of these Saints faint away in an extasie of unspeakable affection ? But Christ in a greater and more of unspeakable affection takes our nature 2 Sam. 18. 33. upon him , that we might wade to Canaan through the Red Sea of his blood . In the mystery of our Redemptiot , saith Rom. 5. 10. Bernard , Gods love was dilated , and passed all bounds , out-stretched all cords , opens the whole bosome , and disposeth all things sweetly , for the accomplishment of that great design .

Gods love is unchangeable , and withdrawn by no diversion . Whom God loves he loves to the end , Joh. 13. 1. There is Joh. 13. 1. no unstayedness in the love of God ; whom he loves , he loves freely , fully , and finally ; whom God loves , though he do not find them lovely , he makes them so ; and although their beauty doth not allure his love , yet his love doth confer their Psal. 45. 2. Col. 1. 27. beauty , he puts grace into their lips , and draws Christ upon their hearts , that there may be no cause of change or repenting . Further to evidence this truth , we must consider , there is nothing in the Saints can make a change in the love of Psal. 34. 19. God .

Not their afflictions ; God pities , he doth not throw off his afflicted ones ; he delivers them , but he doth not disown them , he lays his rod upon them , but he sets his heart upon Isa. 43 2. Isa. 63. 9. them ; he is present with them in all their troubles , Isa. 43. 2. He sympathizeth with them in all their troubles , Isa. 63. Isa. 48. 10. 9. Nay , oftentimes he takes the opportunity to shew greater favour to them in their troubles , Isa. 48. 10. Then he selects them for himself : The afflictions of the Saint they draw out , but they do not draw off the heart of God .

Not their temptations . How many promises hath God made to his tempted Saints ? 1 Cor. 10. 13. He will sweeten 1 Cor. 10. 13. and proportionate their temptations , 1 Cor. 10. 13. He will deliver them out of temptations , 2 Pet. 2. 9. he would not 2 Pet. 2. 9. have them grieved for , but rejoyce in temptations , Jam. 1. 2. Jam. 1. 2. He will bring Satan under their feet , Rom. 16. 20. He will Rom. 16. 20. tread the Tempter under them : All these expressions evidence the care of God over his tempted ones . The temptations of the Saint may discover Gods watchfulness , but no way divert his loving kindness .

Not their Transgressions . If any thing would spunge our names out of the Book and heart of God , it is sin ; for sin Eph. 4. 30. 1 Joh. 3 4. Deut. 9. 8. 2 ●am. 24. 15. 2 Sam. 24 25. Psal. 89. 32 , 33. Omnia cooperantur in sanctorum bonum , etiam et peccata . August . grieves the spirit of God , breaks the commands of God , provokes the displeasure of God ; yet God can shew his wrath against the sin , and his love to the sinner ; God punished David for his foul sins , yet he pitied him after his foul sins ; Sin grieves , not alienates the heart of God from offending Saints : But let not this encourage any in sin , Davids tears and bitter sufferings are a forcible argument against all such presumption ; though God will not take off his heart , yet he will hide his face from offending believers . But to close up my discourse on this blessed attribute ; the love of God participates something of all his attributes .

It is a wise love ; He chooseth according to the purposes Eph. 1. 4. Amor dei non est ex ignorantiâ , nec ex passione , sed omnis dei amor cum summâ aequitate et sapientiâ conjunctus est . of his grace , and then makes his Elected ones fit for his love ; then he makes them spiritual , believing , holy , fruitful , that he may take delight in them . He determines mercy to a poor sinner , out of the wisdom of his choice , not out of the goodliness of the sinner . In infinite wisdom he selects his little flock out of the mass and generations of mankind .

It is a powerful love . The softness of Gods bowels can break the hardness of mans heart ; the love of God can heal Rom. 12. 2. Formam vitae spiritualis induantus ; Forma enim constantior est , et interior , et ad substantiam pertine● . Chrysost natures , kill lusts , plant graces , change hearts , convert stubborn sinners , and accomplish whatsoever is strange and glorious . If God love thee , he will conform thee to his will , and carry thee through all the hazzards and difficulties of this life , and never leave thee , till he hath lodged thee in his own bosome .

It is an omniscient love . God sees from eternity the waywardness and obstinacy of those whom he chooseth to salvation ; Eph. 1. 4. and yet the force of his love is not overcome by that foreseen petulancy , but he in time removes it , and mans unworthiness puts grace upon a greater attempt , but no way Dilexit deu● , quos praescivit fore ingratos , immo hostos suos . drives God to a sentence of neglect or rejection . Indeed here is the wonder of Gods love ; he from eternity sees us a mass of corruption and sin , and yet no discouragement withstands or weakens his love , but in due time he beautifies his chosen ones , and loves them everlastingly for their comliness and beauty ; he foresees all disengagements , but decrees to remove them .

It is a just love . God loves not , but where he sees something lovely . Indeed the duties of sinners are distastfull to Isa. 1. 13. Prov. 28. 9. Job 1. 1. Psal. 7. 10. Psal. 112. 2. Prov. 15. 8. God : But God loves the Saints because of their uprightness . The wise man saith , The upright in their way are the delight of the Lord , Prov. 11. 20. The curious work of grace in the heart of a Saint , pourtrayed with so much wonder , and drawn with so much exactness by the pencil of the divine spirit , is a beauty God is pleased with , and fixeth his love upon , and doth evidentially declare , that though he is free , yet he is most just in his favour and affection .

CHAP. XVIII . God is much to be admired in his Works of Creation .

LEt us meditate in the morning of the Lords day on the works of the Lord . David was much busied in this contemplation , Psal. 77. 12. He usually took his views and Psal. 77. 12. Psal. 143. 9. prospects of the beautifull issues of creating power , which are the evidences of the wisdom , goodness , and almightiness of the Great Creatour . How doth the Psalmist in the beginning of the nineteenth Psalm fall into the admiration Psal. 19. 1 , 2 , 3 , 4 , 5. of the heavens , that bespangled Court , where God took up his eternal abode and residence ? How is Davids prospect checkerd and delighted with beholding the firmament which is embroydered with stars ; that large branch which holds those twinkling tapers which enlighten the world in the Psal. 8. 4. Est autem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ob ornatu appellatus , tota haec pulchra machina , quod eâ nihil sit Ornatius et pulchrius , non tam propter pulchras rerum formas , formosamque coeli faciem , et splendidissimam lucem , quam etiam propter pulcherrimam totius mundi , rerumque omnium inter se 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quatenus à deo creantur et reguntur . Zanch. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Plato . Job 28. 4 , 5 , 6. Si quis varia motuum genera , circularem , rectum , obliquum , et alias temporum vicissitudines , et distinctiones in momenta , horas , menses , annos , si quis attento animo omnia haec contemplatur , et perpendet , poterit faciliùs sentire , nihil h●c mundi machinâ pulchrius . night-season . And in the eighth Psalm , especially in the fourth verse , David goes down stairs into the lower room of the Earth , and there he contemplates on man , that Microcosme , the world bound up in a lesser volumn ; and how doth he enlarge his wondring thoughts on this Vice-Roy of God , Man , who is the Vniverse contracted . And in these meditations , let the Psalmist be our pattern ; for meditation on Gods works becomes the blessed Sabbath . In that Psalm , whose title is a Psalm for the Sabbath , ( viz. ) the ninety second , David begins it with holy admiration of Gods works in the world , Psal. 92. 5. And truly it is a dishonour to a workman to manifest abundance of skill and ingenuity , and none to take notice of his workmanship ; for a Limner to draw a rare piece , and no eye to admire his Artifice , to draw the curtain from before the Picture , and to observe its Curiosities . God hath his mighty works to be remembred and wondered at . It is said of Pythagoras , that he lived sequestred from men in a Cave for a whole Year together , that he might meditate on the abstruse points of Phylosophy . On the Lords day , let us take some time to ponder the infinite perfections which appear in the operations of Gods hand . Alas ! the choicest works of man , compared to the smallest works of God , are but as the childrens houses of cards or dirt , compared to the loftiest Courts , or the stateliest Palaces of the world . The Lilly hath more magnificence and beauty in it , then Solomon in all his glory , Mat. 6. 29. Solomon was not so gorgeous in his richest Attire , as the Lilly in its beautifull colour and blush . The meanest of Gods works ▪ hath more rarity and wonder in it , then Archites his wooden Dove , which was soequally poysed with its own weight , that it hung firm in the Air without falling ; or Archimedes his Horology , wherein the motions of the Sun , Moon and Stars were so lively depainted . There is so much of God appearing in the Heavens , that many have taken them for a God , and gave them divine worship . The Persians adore the rising Sun , and admire the daily visit of that glorious body , which they think little less then a Deity . When we meditate on the works of God , we have a large field ; here our souls may wander from Sea to Land , from Earth to Heaven , from Time to Eternity ; yea , we may walk upon the Sun , Moon and Stars , and enter into Heaven it self , the Paradise of God . Every Creature we cast our eye upon on the blessed Sabbath should be a flower to refresh our Meditations ; we should now feed our Graces by our Senses , and the meditation on created beings should conduct us to Christ . When we look upon the Sun , we should look up to Christ the Sun Mal. 4. 2. Numb. 24. 17. 2 Pet. 1. 19. Joh. 10. 7. Eph. 1. 22. Isa. 61. 10. Rev. 15. 3. Joh. 14. 6. Joh. 1. 1. Joh. 6. 51. Gal. 2. 20. of Righteousness ; every star may mind us of the star of Jacob , that bright morning star ; when we look on our houses Christ is the door ; when we look on our bodies , Christ is our head ; when we look upon our cloaths , Christ is the garment of Salvation ; when we look upon our friends and relations , Jesus Christ is our husband , Cant. 2. 16. our Friend , Joh. 15. 10. our Beloved , Cant. 4. 16. our King , Rev. 15. 3. If we walk , he is our way ; if we read , Christ is the word ; if we eat or drink , Christ is our food ; if we live , Christ is our life : Thus a gracious heart may make a spiritual use of all earthly objects , and every Creature which presents it self , may supply our contemplations on Christ ; And so we may happily begin our Sabbath .

But more particularly :

We must meditate on the most noble works of the Creation . And here the Angels heighten and sublimate our meditations , the Sun and the stars enlighten them , the several pieces of the Universe enlarge them , and the sweet fields and flowers refresh them , the thunder and lightning awaken them , the musical notes of the birds delight them . Our Psal. 18. 13. meditations are raised in beholding the Creatures . The Creationis mundi efficiens causa non sola est Dei bonitas , sed bonitas cum summâ sapientiâ conjuncta . contemplation of created beings turned the Prophet into a Philosopher ; he observed the Wisdom and Power of God in the worlds Creation , Jer. 10. 12. there saith the Prophet , He hath made the Earth by his power , he hath established the world by his wisdome , and hath stretched out the Heavens by his discretion . How sweetly doth the Prophet Philosophize upon the raising and setling the Fabrick of the world . The Jer. 10. 12. contemplation of created beings turned the Psalmist into an Job 35. 5. Oratour : How eloquently doth David paraphrase upon the Psal. 104. 2. wonders and works of the Creation ? Psal. 104. 2. there saith the Psalmist , He stretcheth out the Heavens like a curtain , layes the beams of his Chambers in the waters , who makes the clouds his Chariot , who walks upon the wings of the wind . The Psalmist spends largely upon the treasury of his Rhetorick , to set out the excellency of the worlds Architect . Nay , the contemplation of created beings turns Nomen , gloria , decus creatoris , quia Coelum est nominatissima pars mundi . Martin holy Job into an Astronomer ; he views with admiration Arcturus , Orion ; the Pleiades , and casts his eye upon the Chambers of the South , Job 9. 8 , 9. And then he is folded up with amazement at the glory and power of the Creatour . There are some who derive the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Job 26. 13. Heavens , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be amazed . Indeed a prospect of that glorious body , the Heavens , the roof of the great house of the world , that bespangled and enamel'd Canopy over our heads , can drive the most considerate person into amazement . The vastness and beauty of the body of the Heavens , the swiftness and regularity of their motions and agitations , which is above all reason , can easily raise men into wonder and trasportation . In Scripture we sometimes meet with the Heavens of Heavens , 1 Kings 8. 27. and with the Nehem. 9. 6. Psal. 148. 4. Isa. 63. 15. Obstupuit propter insignem vastitatem istius corporis , quod ipsi nos aspicientes in stuporem rapimur . iscat . third heavens , 2 Cor. 12. 2. There are likewise the highest heavens , and yet God made them , Gen. 1. 4. and he can bow them as he listeth , Psal. 18. 9. He can stretch them to what latitude he pleaseth , Isa. 45. 12. He can span them , Isa. 48. 13. And if he be angry and inflamed , he can throw a black cloath over them , and shade their glory , Isa. 50. 3. Jer. 4. 23. 28. and melt them , Psal. 68. 8. and cause them to vanish like a smoak , Isa. 51. 6. Amos 9. 6. Nay , how doth Holy Paul like an exact Logician , draw the conclusion of the glory of things invisible , by the splendour and excellency of things visible , Rom. 1. 20.

But further to d●late on this subject ; God created the body Acts 4. 15. of this world , Gen. 1. 1. The inhabitants of this World , Angels and Men , Isa. 42. 5. Mat. 2. 11. The light and Psal. 89. 12. Luminaries of this world , to distinguish it from a great and Amos 4 ▪ 13. darker prison , Gen. 1. 14. He created the garnishes and delights Psal. 74. 17. of this world , the soft waves , the sweet fields , the Si interrogas quotâ horâ creabantur Angeli ? Resp , primâ cùm coelum creabatur . Si interrogas quo loco ? Resp. in loco beatorum . Zanch. shady clouds , the piercing winds , to fan and cool the world , and the different seasons to beautifie the year with successive alternations . Pontanus Chancellour of Saxony propounds to be viewed , the most beautiful arch work of heaven , resting on no post but Gods power , and yet standing fast for ever , the clouds as thin as the liquor contained in them , yet they hang , and move , salute us ▪ onely , and threaten us , and pass we know not whither . Now all these things may feed our meditations on the morning of the Lords day ; ( though divine medidation may become any part of that sacred day . ) Augustine August . findeth no reason , why God should be six dayes in making the world , seeing he could have made it with a word , but that we should be in a muse when we think of it , and should think on his works in that order he made them . Our meditations should take leisure in the survey of them , and not pass them over in a short and momentany flight . And besides the reason urged by St. Augustine , we may take notice of a second , ( viz. ) what a beautiful and sweet prospect meditation shall have in the survey of the works of the Creation , which may entertain our view for some considerable Gen. 19. 3. time , and may stop and stay our meditation , as Lot did the Angels , and force it to a retirement .

Let us meditate on the Sun , that glorious , though inanimate creature : What is the Sun , but the eye of the world ? Quid potest esse tàm apertum tamque perspicuum , cum coelum aspe●cimus et coelestia contemplati sumus , quam aliquid esse Numen praestantissimae mentis , quo haec reguntur . Tull. de Nat. deorum . lib. 2. If we take notice of its scituation and motion , the contemplation will be rare ; It is fixed in the midst of the Planets , that it may dispense its light and heat for the greater advantage of the lower world . By its course from East to West , it causes the agreeable vicissitude of day and night , and maintains the amiable war between light and darkness ; And this distinction of time is necessary for the pleasure and profit of the world . The Sun by its rising chases away the shades of the night , to delight us with the beauties of the stupendous Creation ; It is Gods Herald to call us forth to discharge our work . The Sun governs our labours , conducts our industry , and when it retires from us , a curtain of darkness is drawn over the world ; And this very darkness in some sense enlightens us , for it makes visible the Ornaments Hunc diem conf●cit Sol non motusuo proprio , qui est per Zodiacum , sed motuquo à primo mobili movetur . Zanch. of 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 ; qu●●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 m●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 ex●avatam instar magni , et latissimi circuli ambiens , efficit ut terra supra et infra sit ●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 accru●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 , tanqu●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 medita●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 other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. faculties ; the will pursues with eagerness , either that which is good , or that which appears to be so ; the memory preserves fresh and lively , the pictures of those things which Galerus antiquissimus , & peritissimus medi●us partes hominis corporales delineans in admirationem raptus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ex clamat . are committed to its charge : Surely this consideration would make our meditations on the Lords day most sweet and delectable ; and what a golden thread of divine wisdom runs through the whole Universe ! The Order of the world shews the wisdom of God , Prov. 3. 19 , 20. The Earth is set lowermost , as the foundation of the rest , the Sea is pent within its Channels , the Air is above them both , and the Heavens are the highest loft of the Crea●ion . And so admirable order may be seen in making the world ; God proceeding from things imperfect to things more perfect . First there is the rude mass , then the Heaven and the Earth , glorious Psal. 104. 24. creatures , but without life ; then Herbs and Plants which 1 Cor. 1. 21. have a vegetative life , but without sense or motion ; then the brute Creatures , which have sense and motion , but want reason ; and last of all , Man , whom God endows with a reasonable soul , and makes him after his own image ; And Gen. 1. 1 , 2 , 11 , 20 , 26. in this order we may perceive , first , the dwelling place is appointed , then the food , then the creature which is to feed 1 Kings 10. 7. upon it ; the beast upon the herbs , and man upon the beasts . The Queen of Sheba was astonished at Solomons wisdom , when she perceived the well ordering of his family : Certainly Abraham cum suis , civis erat non Canaan , sed Coeli , in Canaan domum haber● noluit , se● in mobili semper habitavit tabernaculo , qui oculos jugiter conjiciebat in coelestem civitatem . Ansel . did we observe the order of nature , we should more wonder at the infinite wisdom of God , Heb. 11. 10. Amos 9. 6. The several parts of the world are sometimes compared to a building ; and in this great house every part conspires to the beauty , service and decency of the whole . The roof of this building is Heaven ; the Sphears are Chambers and stories in the Heavens ; the foundation of this building is the Earth , Job 38. 5 , 6. The Stars and glorious Luminaries are windows in this house , and the Sea is the water-course which serves this magnificent Structure . And it is observable , that every thing in the world is fitted for use and service . The workmans skill is as much commended in the use of an instrument , as in the making of it . Now the upper Isa. 40. 28. Heavens are made for the habitation of the Saints ; the middle Isa. 43. 15. Heavens to give light , heat and influence ; the Air or lower Isa. 42. 5. heavens to give breath to sustain both man and beast , the Isa. 45. 12. fruits are for food , the plants and herbs for medicine . Galen Mal. 2. 10. saith , there are six hundred muscles in the body of man , and Eph. 3. 9. every one fitted for ten uses ; and so for bones , nerves , arteries and veins , whoever shall observe them , their situation , use , correspondence , cannot choose but fall into admiration of the wise Creatour . The wisdom of Men and Angels cannot mend the least thing in a Flie , the figure , colour , quantity or quality of a worm , or of a flower , all which are made with so much exactness . And it was no less then blasphemy in Alphonso the Spanish King , to aver , That had he been the Maker of the World , he would have cast it into a better form . No , All the works of Creation are stupendious and admirable , and are as so many asterisks to point out the glory and fame of that incomprehensible being , who was the author and founder of them .

CHAP. XIX . God is most wonderfull in the works of his providence .

WE must meditate on the works of Providence . God is seen and manifested , not onely in the making , but Duplex est in deo potentia , una quâ novit omnia ; altera per quom 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Amm. in the governing of the world , not onely in the power of his hand , but in the wisdom of his head ; he hath not onely made the ship , but he sits at the stern , and is the pilot to guide it . Divine providence will be more fitted and suited to holy meditation , if we trace providence

In its conservation of all things in their beings . By Gods immutable and powerfull providence all things are sustained Quomodo aut Sapiens esset deus mundi conditor , sine sciret , aut omnipotens si non posset aut bonus si nollet mundum quem condidit cur are & gubernare . and supported , Acts 17. 28. It is a good saying of a learned man , How could God be unspeakably wise , if he knew not , be infinitely powerful if he could not , be admirably good if he would not govern , and take care of the world he hath created ? A Master of a Family will take care for , and support the Children of his loins , the servants of his house ; and the place of his habitation where he himself hath taken up his abode .

That God rules and sustains all things by his good Providence , is easily to be demonstrated , if we look upon the world in general : He hangs the Earth upon no king , Job 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 26. 7. And what then should sustain that great , vast , and massy body , but the supporting hand of the Almighty ? He not only sustains a Body of Earth , but gives life , and breath unto all things , Acts 17. 25. The World doth not only rest steddy , as leaning upon the Pil●ar of Gods Power , but all creatures in the world have their life and motion from him ; He puts a principle of life into them to travel , and flit Damascen . 1 Eph. 11. up and down the world ; their steps are guided and given Acts 17. 24 , 25 , &c Prov. 15. 13. John 5. 17. Annon Dei manu omnia sustentantur & reguntur ? certe durare non possunt , presertim tam diu , cum omnia sint ex nihilo . Z●nch . by the Lord ; Their locomotive power is from him . And God doth not only give breath , but bread to his creatures , Psal. 33. 19. He spreads the Table for Man , his Vice-roy in the world ; And the young Ravens cry to him , ( all the fealty they can shew ) they cry , and they have their supplies from him , Psal. 147. 9. Luke 12. 24. And God doth not only make provision f●r man , but afford protection to him . His food shall sustain him ; and mans Sword shall not d●stroy him ; God will not only exhibit supply , but keep off danger . This likewise is verified in inanimate things . He numbers the Stars , that one of those glistring tapers shall not be missing , nay , he calls them by their Names , Psal. 147. 4. to shew his exact providence for the conservation of Job 5. 15. them ; not one can be wanting , but the defect will soon appear , he hath an exact muster roll of them : He calls them Job 5. 10. over continually , and every Star must answer to its Name . He convocates the Clouds , he summons them , and then m●lts them into showers , and every drop of Rain alarms the Psal. 147. 8. grass to rise , and spring , not only in the Fields , Job 5. 10. Tolle animam e corpore , quid fiet de corpore ? Peribit , dissolvetur : Quan●o magis si gubernationem de mundo tollas ? but upon the lofty mountains , Psal. 147. 8. So God preserves the Earth ; not only in its poyse and Being , but in its feracity and plenty . And its observable , if God contract our time in the world , there is no warding off the stroke of death , Luke 12. 20. And if God lengthen out our days beyond what nature promises , then death hath no stroke to give , Isa. 38. 5. In a word , he that made us in the womb , Job 31. 15. keeps us in the world , fixes our time both for our Job 31. 15. Psal. 31. 15. abode and departure , Psal. 81. 15. All things depend upon A deo mundum regi fateri oportet , etiamsi nulla haberemus sacrarum literarum testimonia ; Deus est quasi anima illum sustentans . Gods b●ck , hang upon his hand , live upon his bounty ; If he hide his face they are troubled , and if he take away their breath , they die , Psal. 104. 28 , 29. It is Jehovah , who is the pillar to support the world , who is the first being to give life to the world , who is the Soveraign to rule and govern the world , and who can not only untile , but cast down this beautiful fabrick , when he pleases . Upon the Basis of Divine All-sufficiency the Universe resteth .

And Gods supporting power is not only evidenced in the world in generall , but his care and preservation is most illustrious and conspicuous in the keeping and defending of Haec est illa ecclesia , cujus causâ reliqua omnia condita sunt , & gubernantur . his Church . Let us observe this ,

First , In single persons : Daniel is preserved in the Den , Dan. 6. 22. Jeremy in the Dungeon , Jer. 40. 4. Paul and Silas in the Prison , Acts 16. 39. Lot among the Sodomitical Rout , Gen. 19. 11.

Secondly , In lesser numbers , the three Children are preserved in the fire , Dan. 3. 25. O the admirable providence 1 Cor. 12. 6. Rom. 11. 35. of God! The Furnace shall be a field to walk in , and the flames shall suspend their unkind heat , and not disturb their recreation : Gods providence can shadow and shelter his precious ones , when designed for fuel and destruction .

Thirdly , In particular Churches , Rev. 3. 10. Temptations Rev. 3. 10. troop together and besiege the Saints , but God in that hour breaks their ranks , and routs them , and rescues his people from those destructive Onsets .

Fourthly , In the Church in general . The Church of God was upon the brink of ruine in the time of Haman , the Bill for their execution was signed and sealed , Esth. 3. 12 , 13. But then God tore the Bill , and brought the promoter of it Est. 3. 12 , 13. Esse in Deo Providentiam , 〈…〉 su● 〈…〉 gare 〈…〉 qui● Ratio ejus ita cum Divinitate conju●cta est ut nullo pacto possu separari . Leid . Prof. to shameful ruine and destruction , Esth. 7. 10. God wounded the hairy scalpe of the Churches enemies . Let us further trace the providence of God towards his people , and it will appear nothing but a stock and treasury of wonders .

First , His earliest thoughts of love to his people , how are they a Morning star to cast light on the excellency of Divine providence ? He loved his own f●●m Eternity , Eph. 1. 4. Every Saint lay in the womb of Eternal love , before he lay in the womb of his Mother ; God from all everlasting laid his people near his heart . Josh 21. 45. 2 Kings 9. 36. 2 Kings 10. 10 Jer 31. 3.

Secondly , In time God gives his precious ones a Being , to capacitate them for future good things . Non-entiti●s are incapable of good or evil . God creates his people , and so brings them upon the stage of the world to act those parts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . of honor he hath designed them unto : He who hath reserved love for his Saints , must give them a Being to be receptive of it .

Thirdly , In process of time God calls and converts his people , and brings them home to himself by a work of Regeneration : They are not only born by Gods power , but Psal. 113. 7. Luke 1. 52. ●ob 5 12 , 13. John 3. 5. new born by Gods grace ; and so God qualifies them for glorious things which shall be revealed , 1 Pet. 5. 1. He gives them faith , John 1. 12 , 13. And faith gives them power to be called the Sons of God . Now he adopts them In toto mundo nihil est ● divinae providentiae legibus exemptum , fatendum tamen est , Major cura est de hominibus , maxim● de Sanctis . into his own Family . God doth not only bring them into the outward Court of the world , but into the inward Court of his own peculiar Houshold , Gal. 6. 10. Eph. 2. 19. They are now his friends , John 15. 15. His Jewels , Mal. 8. 17. His Spouse , Cant. 4. 9. The beloved of his Soul , Jer. 12. 7. His chosen ones , Isa. 41. 8. Kings and Priests , Rom. 1. 6. Thus glori●us is Gods providence towards his people .

Fourthly , Further to trace Divine providence in reference to the Saints ; God preserves them in the world as a spark in an Ocean . When the whole world was drowned , God prepared an Ark for Noah and his F●mily ; and when the Gen. 7 1 , Inhabitants of the world had no peni-house to secure them , God provided a shelter for this holy Family : When all perished in the storm , they had a Haven to put into . The Church of God in Egypt they were in bondage , but they were in Being . The Task-masters had a hard hand over them , Annon hae mirabiles ecclesiae conservationes aperte declarant Deum singulari Providentiâ illam tueri ? but God spread a large wing over them , and brought them in time out of their servitude , in glory and triumph ; and made their way through the waves , when the waters were their walls , their security , not their ruine . When God sent his people into Babylon , it was to chastise them , not to confound them , to humble them under their sin , not to sink them under their burden ; these Captives at last were Conquerors , Exod. 14. 29. and erected their Trophies in Jerusalem : For he had thoughts of peace , and not of evil , to give his people an Jer. 29. 11. expected end saith the Prophet Jeremy : And God seems to have tears in his eyes , when he hath a rod in his hand . And indeed how would Christs little flock survive , if God by a Luke 12. wonderful act of providence did not rein in the Wolves , and put bounds to their brutish severity ?

Fifthly , God gives daily testimonies of his love to , and care over his people . He commands the Earth to nourish and sustain their outward man ; God provides flocks for Abraham , Corn for Jacob and his Family , and the Son Joseph Psal. 24. 1. Gen. 42. 25. Exod. 16. 13. Exod. 17. 6. 1 Kings 17. 4 , 6. shall help to support the Father . Nay rather than want shall befall his people , he will fetch water out of the Rock , shower down Manna , send Quailes from Heaven , prepare a Table in the Wilderness : The Empty cruse shall 1 King● 17 14 be filled to support the Prophet , and the Ravens shall dish in provisions for Elijah . And God doth not only feed his people with bread that perisheth , John 6. 27. but with that Neque corpori neque animae ullâ in parte deest Deu● è terrâ nutrit corpora , è coelis animas verbo , spiritu , & donis innumerabil bus . which endureth to Eternal life . The Saint lives not by bread only , but by every word which proceedeth out of the mouth of God , Mat. 4. 4. God feeds the weak Saint with milk , the sincere milk of his word , 1 Pet. 2. 2. and those who are grown to a higher stature in Religion , he gives stronger meat to . O blessed care of the great Jehovah towards his dear and precious people ! Are they sluggish , he excites them to work ; Are they insolent , he presently humbles them ; If Jesurun wax fat , and kick , he turns them out of Canaan , which was both their Granary and Dairy . Do they indulge sinful desires , God mortifies them , and as the Gardiner prunes the Vines , weeds the Banks , and waters the Cant. 4. 16. flowers of the Garden to cause it to flourish ; so God visits his people with the North-wind of affliction , and with the South-wind of grace and favour , that its spices may flow out , that his Church may bud and blossom with happiness and prosperity . But to wind up this particular : so tender and passionate is God in his providence towards his people ; that he fixes his Church upon a rock , Mat. 16. 18. that it may be unmoved and unshaken : He leaves heaven to come down to visit it , and to lay down his life for it , John 10. 11. And after John 10 11. a little time he returns to glory again , but he will not leave them comfortless , John 14. 18. but sends the Infinitae s●nt promissiones , innumera exempla , quibus apertissimè demonstratur , quanta si● providentia quâ suo● regit elect●s Deus , nihil ut sit certius quam ecclesiam imprimis maximae curae esse Deo ! Comforter in his room , John 14. 16. as his Delegate to refresh and sanctifie his people . Now he is in glory he commissionates his Angels to be the guard of his believing ones , Heb. 1. 14. and to Minister to their necessities . He leaves his promises to be his bond and security to his Saints , that their trembling faith may have something to stay upon , 1 Cor. 1. 20. He vouchsafes his Ordinances to be marrow and fatness to them , Psal. 63. 5. for their comfort and revival ; And least those Ordinances should be dry breasts , and barren wombs , he promises his presence to enliven and fructifie them , Mat. 18. 20. And if his people fall into persecution , he will give them interest for their sufferings ; They Mat. 19. 29. shall have a hundred fold for the present , Mat. 19. 29. And if the pension be so large , what will the portion be ? And his Angels shall not only watch over them , but God will take care of them himself , he will not suffer their foot to be moved , Psal. 121. 3. Not a foot , the lowest member of the body , and not moved ; it is not said , not broken , but not moved . Zach 2. 8. He will keep his people as charily , as the apple of his eye , Isa. 63 9. Zach. 2. 8. If they be over-taken with afflictions , he will be in the fire , and the water with them , Isa. 43. 2. Nay so tender is Christ to his people , they must not disturb themselves Mat. 6 28. with any care , ( that hair in the eye of the soul which makes it water , and is so troublesome ) 1 Pet. 5. 7. and it is Phil. 1. 29. not to be over-passed ; God pours his spirit on his people , John 14. 26. and his people must cast their care upon God : a rare Joel 2. 28. change ! God sheds his blessings on them , and they cast Psal. 55. 22. their burdens upon him , Psal. 55. 22. And to conclude , if any attempt their hurt , They kick against the pricks , Acts 9. 5. And every wound is struck at Jesus Christ . Acts 9. 4. All their injuries are reflexions upon himself .

Gods providence is not only extended to precious Saints , but even to the vilest sinners . He keeps their breath in their nostrils , Isa. 2. 22. God sustains and supports them ; those Vipers fasten upon the hands of providence , and it is often a Acts 28. 3. long time before he shakes them off into the fire . Psal. 64. 8.

First , He fills their belly with his hid treasure , Psal. 17. Acts 4. 27 , 28. 14. He sends the Prophet to anoint Jehu , 2 Chron. 22. 7. Gen. 6. 7. and Hazael , 1 Kings 19. 15. God kept cursed Cham in the Prov. 8. 15. Ark. He set the Crown on Nebuchadnezzars head . Bad as well as good Kings reign by God , by his permission and constitution , Rom. 13. 1 , 2.

Secondly , As God gives wicked men temporal blessings , as he is the Author of their possessions ; so he is the Over-ruler Lam. 2. 16 , 10. of their actions . God bid Shimei curse for the humbling of David . He calls Nebuchadnezzar out of Babylon to lead his Jer. 4. 6. people into Captivity , Jer. 4. 6. He checkt Laban , that he could not vent his rage and enmity against Jacob : he curbed him in , and restrained him , Gen. 31. 24. he must hush , Gen 31. 24. and not speak a distastful word to him . It was of God that Judas did act so treacherously , the Pharisees so blasphemously , the Jews so inconstantly , and the Souldiers so cruelly against Jesus Christ , Acts 2. 23. Herod murders the innocents , and in it fulfills a Prophecy , Mat. 2. 28. The Romans destroy and burn Jerusalem , and so fulfil what was foretold by holy Daniel , Mat. 24. 15.

Thirdly , God doth not only over-rule the actions , but the words of wicked men . Balaam that cursed Miscreant , shall pronounce a glorious prophecy concerning Jesus Christ , Numb. 24 17. Numb. 24. 17. And Caiphas unawares shall foretell Christs death , the meritorious cause of Mans felicity , John 11. 50 , 51. He spake not as byassed by his own judgment , but as over-ruled by Divine Providence . Though Princes wear their Crowns on their heads , yet their hearts are in Gods Prov. 21. 1. hand .

Fourthly , And God doth not only over-rule the actions Impii sunt vasa irae ●daptata ad interitum & ruinam . and words , but he appoints the ends of wicked men : What ever glory bespangles their passage , yet shame and confusion shall be their end , Prov. 16. 4. They are fitted for destruction both by their own sin , and Divine Justice , which will not be always dallied with . The wicked who here rise up in Mat. 25. 41. Pride and opposition , shall at last go down into Hell and Exod. 14. 27 , 28. damnation , Psal. 9. 17. What fatal and tragical ends have over-taken insolent and unbounded sinners ? Pharaoh drowned Hest 7. 10. by a wave , Haman strangled by a cord , Jezabel dasht in 2 Kings 9. 33. pieces by a fall , and proud persecuting Herod eaten up by a worm , and Gods v●●se and wonderful providence shines forth Acts 12. 23. in all their ●x●cutions ; the finger of God not only hastned , Rom 9 ●2 . but specified their dispatch .

Nay the foot-steps of Gods providence are seen in the most minute and inconsiderable things of the world . He numbers Ab ipsis soltis arborum , ●tque flosculi● providentià su● ad ima●s●●p●rti●g ● Deus . Plotin . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 omnia disponuntur , omnia ad suos d●ducuntur sines & tandem ●d ultimum qui est gloria Dei . Probrum non est , ea fecisse , mult● minus facta dirigere , nec sic humilis est , qui ad humilia attendit , nec altissimè habitare cessat , qui d●mississimè pr●sp cit . Leid . Prof. Quis disposuit membra culicis , aut pulicis , ut habeant ordinem suum , & vitam suam ? Aug. our hairs , Mat. 10. 30. and not one of them shall shed without a providence : he keeps the Sparrows , those little worthless birds , which feed mans ear , not his belly ; and not one of them falls to the ground without a providence , Mat. 10. 29. He guided the bow which slew the King of Israel , 1 Kings 22. 24. He caused the Iron to swim , to evidence both his power and his providence , 2 Kings 6. 6. He takes care of Oxen , 1 Cor. 9. 9. and provides meat for the young Lions , Psal. 104. 21. those Beasts of prey , whose Dens are their slaughter-house , and the Forrest serves only for their destructive range . The eyes of all wait upon God , Psal. 145. 15. And he lays in their provision . God prepared the goard to r●fr●sh Jonah , and God prepared the worm to destroy the goard , Ion. 4. 6 , 7. To such minute things the providence of God stoopeth . God sees to the bringing forth of the wild Goats , and to the calving of the hinds , Iob 39. 3. and when they are brought forth , God sees to their growth and good liking , Iob 39. 4. God takes notice of humane contracts , who borrows , who lends , Deut. 28. 12. and his precious ones shall lend and not borrow . God by his providence quiets the Beasts of the field , disciplines and keeps under the fowls of the Heaven , and stills the creeping things of the earth from rising , Hos. 2. 18. That as the greatest things cannot disannual , so the least things cannot escape the providence of God .

As Gods providence is seen in the conservation of all things in their beings , so in the direction of all things in their actions ; Deus singularem rorum quarum cunque providentiam habet . Chrysost. Nihil planè in mundo est , quod ante mundi constitutionem , non suerit à dei praescientiâ praevisum , à dei voluntate praeordinatum . The enmity of Joseph's Brethren , is directed by God to the promotion of Joseph's person ; and therefore Joseph saith , Gen. 50. 20. That providence was ordered by God ; He was sent into Aegypt by a barbarous sale , but God brought him into Aegypt by a gracious hand . The Jews in their rage bring Christ unto the Cross , but God in his love , makes that the way to bring us to the Crown ; they shed , and we are washed in the same blood , Rev. 1. 5. Nebuchadnezzar in his fury marches against Jerusalem , to revenge himself against a perfidious and fedifragous people , but he onely executes Gods design to captivate a rebellious Nation , Jer. 6. 22. Ier. 10. 22. And therefore God calls that proud Prince his Servant , Jer. 25. 9. Jer. 27. 6. He onely did the drudgeries of Divine displeasure . Man may bring the Instrument , but God playeth what tune he pleaseth .

God over-rules the most inconsiderable and smallest things to bring about the most material and important effects . The Gen. 39. 18 , 19 , 20. unridling of a dream promotes Joseph to be the second man in Aegypt . A lye throws Joseph into prison , and a dream Gen. 41. 14. brings him out .

God over-rules the most contingent and casual things to bring about the most certain and infallible events , 1 Kings 1 Kings 22. 24 22. 24. It was Gods hand guided the arrow , to make good the prophesie of holy and faithful Micah .

God can over-rule the very sins of wicked men , for gracious and excellent events ; so the persecution of the Church Sanguis martyrum est semen ecclesiae . of Christ , is for the increase of the Kingdom of Christ . As black lines beautifie the Picture , and set it off the more : Wicked men bring Martyrs to the stake , and the stake becomes a pulpit wherein the Gospel is propagated . It is very observable what the wise man takes notice of ; Man in his own heart is full of contrivances , Prov. 16. 9. several Prov. 16. 9. Rerum omnium exitus in manu dei est ; Lingua non ex●licar● potest sine providentiâ dei lingu●m dirigentis . Zanch. things roule up and down in his mind , but at last all his wayes are directed by God , they hit the mark at which God levels ; so that the heart cannot devise , nor the tongue speak any thing which is not guided by God to fulfil his purpose . The Prophet Jeremy asserts , Jer. 10. 23. That the way of man is not in himself , it is not in man who walketh to direct his steps . Every way of man is byassed by the guidance of 2 Kings 6. 19. the Almighty , to arrive at that end which God hath determined . Prov. 21. 1. Nothing is in our power , as Zanchy well observes , but Deus flectit omnium hominum voluntates , quocurque vult . August . Omnia ducuntur ad finem à deo determinatum s●●ientissimè , et justiss●rè ad ipsius gloriam . Leid . Prof. all our wayes , works and words depend wholly upon the providence of God . Kings , of all persons are the most Arbitrary , yet their heart , which is the most arbitrary part of Kings , is in Gods hand , and is turned and disposed as the rivers of w●ters , and run into what channel the Lord pleaseth . Princes themselves are not so swayed by their volatile fancies , or imperious lusts , but that all their counsels tend to , and all their proceedings end in , what God hath designed ; the very traces and windings of all their roving progresses center and are fixed in Gods determinate purpose .

Gods providence is seen in the deduction of all things to their appointed ends . 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 l●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 offend●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 macta●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 vict●m●● 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 did so love the very nature of his Elect , that though for the present , he had them not all with him in heaven , yet he must have their picture in his Son to see them in , and to love them in . O let us meditate much on this admirable strain of love , till it melt our hearts , Luk. 24. 32. Zach. 12. 10. Isa. 53. 2 , 3. and make them burn within us .

Thirdly , From the incarnation of our Saviour , we may trace him through the several passages of his life to his death , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and passion , and here with an eye of faith look upon him whom we have pierced , and view that man of sorrows , suffering , 1 Pet. 2. 24. bleeding , dying on that tree of shame and ignominy ; there we may dwell upon the death of Christ , till it put life into our dead hearts , and then let us follow Christ in our meditations from the Cross to the Sepulcher , and by the way , ponder deeply of the severity of Divine Justice , of the sinfulness of sin , of the inexpressible love of Christ , and the rare worth of souls , which are not redeemed with corruptible 1 Pet. 1. 18 , 19. things as silver and gold , but with the precious blood of Jesus Christ , as a lamb without blemish and spot , 1 Pet. 1. 18 , 19. Acts 20. 7. And why did the primitive Saints sacramentally shew forth the Lords death on the Lords day , Acts 20. 7. but to signifie to us , that to contemplate and commemorate the death of Christ , is a special duty of that day ? But a little more distinctly to supply our meditations on this glorious subject .

Let us meditate on the Author of our Redemption , he that carried it on from the first to the last ; Let us contemplate Mat. 3. 17. Hag. 2. 7. Isa. 29. 19. Promissiones in Christo constantes et verac●s sunt , in eoque impletae sunt . Alap . on our dear Redeemer : He is the Son of God , the wonder of Angels , the desire of Nations , the joy of Saints : All the prophesies of old were fulfilled in him , Luk. 24. 27. All the favours of God are conveyed to us by him , Eph. 1. 4 , 5 , 6 , 7. All the types of the Law were the shadow of him , Col. 2. 17. Heb. 10. 1. Nay , all the promises of the Gospel are yea and Amen in him , 2 Cor. 1. 20. Let us meditate on his person , it is altogether lovely , Cant. 5. 16. Let us meditate on his natures . The Creatour and the Creature never met in any but in him ; such a person , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God-Man , Joh. 4. 19. Rev. 15. 3. Heb. 9. 28. Heb. 4. 15. 1 Tim. 1. 15. never was , nor never will be in the world besides him . Let us meditate on his offices ; they are necessary and glorious . Let us meditate on his behaviours ; they are spotless and fructiferous . Let us meditate on his designs ; they are affectionate stupendous .

Let us meditate on the objects of redemption , ( viz. ) Gods Elect ; a company of poor , helpless , succourless sinners , Isa. 29. 22. whom God out of eternal pity hath designed for himself to be ransomed by the blood of his dearly beloved . These redeemed ones are sometimes called his people , Luk. 1. 68. Peculium hebraicè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 peculium selectum , thesauros pretiosiores , et charos significat . Hieron . Chaldaeus vertit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Syrus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 novum populum . Exod. 28. 29. sometimes his Israel , Luk. 24. 21. sometimes his peculiar people , Tit. 2. 14. sometimes his treasure , as Hierom observes , his New people , as the Syriack translation renders it : There are a few scattered up and down in the world , in all places , in all times , and in all ages , whom God set his heart upon from everlasting , and Christ leaves heaven and is incarnate to purchase and redeem these scattered ones . Aaron was to have the twelve Tribes engraven on his breast-plate , and to bear them before God , when he was to go into the holy place , Exod. 28. 29. Our dear Redeemer , whom Aaron was onely to typifie , did bear the names of his Israel upon his heart , when he did sacrifice himself to divine justice , upon his shamefull , but fruitful Cross .

Let us meditate on the price of our Redemption ; And here ( as the Apostle speaks ) we must conceive , We are not Redeemed 1 Pet. 1. 18 , 19. with corruptible things , as silver and gold , but with 1 Cor. 6 20. the precious blood of Jesus Christ ; Tears , not treasure ; Col. 1. 14. not silver , but sighs ; not full coffers , but emptied veins were Agnosce ô homo quam gravia sunt vulnera , pro quibus necesse est filium dei vulnerari . Bern. the price of our redemption , Eph. 1. 7. All the mines in the world could not have purchased the life of one soul ; for as the Psalmist speaketh , Ps. 49. 8. The redemption of the soul is precious : Nothing but precious blood could redeem the precious soul ; our sinfull wounds are onely healed by Christ's sacred wound , we are cured by stripes . Christs chastisements are our peace . Our Olive leaf is dipt in blood . Christ trod Isa. 53. 5. the wine-press alone , and his garments were sprinkled with blood , Isa. 63. 3. There are four wayes by which the Isa. 63. 9. Isa. 63. 3. Rev. 5. 9. redeemed person attains his freedom :

1. When the Captive is freely manumitted , and let go without price or ransom : But this is not our case ; for neither would Satan have ever dismissed us from his thraldome of his own accord , and freely , nor yet our sin would leave us freely and spontaneously , it stuck so close to us .

When the Captive is freed by way of exchange : Nor is this our condition ; what bartery could we make with God to Quorundum permutatione fieri potest omnium electorum redemptio ? Gravius est peccatum quàm ut ullâ permutatione puraealicujus creaturae tolli , et ita captivum redimi potest . Zanch. purchase our freedom ? Could the Elect be redeemed by their own sweat or services , or by the sacrificing of the purest Creatures ? This is no way proportionable to divine justice which we have provoked ; these means are too weak to file off our chains : Will the Lord be pleased with thousands of Rams , saith the Prophet , or with ten thousand rivers of Oyl , ( which yet is impossible ) or shall I give my first-born for my transgression , or the fruit of my body , for the sin of my soul ? Mic. 6. 7. Observe in this Text of Scripture , here is offered all varieties of creature-contributions for mans redemption ; Here are inanimate creatures offered , ten thousand rivers of oyl ; here are irrational creatures made proffer of , thousands Mic. 6. 7. of Rams ; nay , here rational creatures are tender'd , the fruit of our bodys ; nay further , here are the most beloved creatures frankly and pathetically presented for an oblation , our first-born , the heirs both of our love and revenue , and yet all this to no purpose : All these great offers can contribute nothing to our release or redemption . Sin is not expiated but by blood , and not by the blood of a Ram , a Bullock , or a Goat , but by the blood of him who was God as well as Man ; Acts 20. 28. and therefore our Saviour expostulates the case : What shall a man give in exchange for his soul ? Suppose he should pick Mat. 16. 26. up the excellencies of the whole Universe , and sacrifice them for the souls redemption , will they be accepted ? Surely no.

When the Captive is rescued by force from his thraldom , as Israel was from their Aegyptian Task-masters , as by a Pro●●e verè Christus vocatur redemptor noster , quia ut frater noster primogenitus dato pretio redemit fratres suos . Zanch. mighty hand , and a stretched-out arm , as Lot was by the prowess and valour of Abraham and his company , Gen. 14. 16. But this is not the way of our Redemption ; we are rescued not by killing , but by dying , not by giving wounds , but by receiving them .

When the Captive is bought with a price : And this is our case , Empti , redempti sumus , We are bought , we are re-bought , or redeemed , as the primitive Christians sung it out 1 Cor. 6. 20. Quanto sibi pretio deus nos sibi comparavit , scil. sanguine suo Alap . usually and triumphantly ; but by what price are we bought ? Not by furnisht mines , which are the rich linings of the earth , but by the large effusions of spotless and chrystalline blood .

Let us meditate on the slaveries from which we are redeemed : There are four Cardinal Miseries from which our blessed Redeemer hath rescued us ;

From the slavery of Satan . Christ in managing the work of our Redemption hath trod Satan , not onely under his own D●o in cruce affixi intelliguntur , Christus visibilitèr sponte suâ ad tempus , Di●bolus invisibilitèr , invitus , in perpetuum ; Fidei ergooculus conspicit Christum in summitate crucis , quasi in curru triumphali sedentem , Diabolum in imâ parte cruci allig●tum et Christi pedibus conculc●tum . Orig. feet , but under our feet , Rev. 16. 20. By death he hath conquered him who had the power of death , which is the Devil , Heb. 2. 14. It is true , even still Satan tempts , but not triumphs over the Saints ; his conflicts are for the tryal of our grace , but not for the trampling upon our souls ; he may raise a dust , but not give a mortal wound to the poor believer , Luk. 22. 32. he may sift us , but not sink us , he may winnow us , but not win us ; Christ hath redeemed us from his destructive power : It is a rare speech of Origen ; There were two fastned to Christs Cross , Christ visibly , of his own accord , for a time ; the Devil invisibly , unwilling , and for ever ; therefore the eye of faith may behold Christ at the top of the Cross , as sitting in a triumphant Chariot ; the Devil at the bottom of it , bound , and trampled upon by the feet of Christ . Look upon Satan as a Serpent , Gen. 3. 1. Christs death took away his sting , ( as far as concerns believers . ) Look upon Satan as a Dragon , Rev. 20. 2. Christs death cut off his tail ; Gen. 3. 1. and look upon Satan as a roaring Lion , Christs death dashed Rev. 20. 2. out his teeth , and made his paw unserviceable . 1 Pet. 5. 8.

Christ hath redeemed us from the curse of the Law ; so the Apostle fully and elegantly , Col. 2. 14. Blotting out the Subnectit Apostolus ipsum ch●●ographum esse delet●m , sed fort●sse non tam deletum , quin p●ss●t●lis nova suboriri ; Addit igitur Apossolus in super sublatum esse ; sed fort●sse aliquid l●tet absconditum , et in posterum proferri possit ; immo , inquit Apostolus , est cruci affixum , dilaceratum , et in frusta abs●●ssum . Daven . Gal. 3. 13. Gal. 4. 5 Christus emendo nos exemit dato pretio , et in christianam vindicavit libertatem . Eras . hand-writing of Ordinances that was against us , which was contrary to us , and took it out of the way , nailing it to his Cross . And Bishop Davenant descants most sweetly upon that Text : The Apostle ( saith he ) proceeds here in a most pleasing gradation , and consults the case of trembling consciences ; for saith the Apostle , the hand-writing was blotted out ; but , answers the doubting Christian , but new controversies may arise ; the Apostle adds , but it is taken away ; but , replyes the doubting Christian , but some other may lie hid , and be brought to light hereafter ; therefore saith the Apostle , The hand-writing is nailed to Christs Cross , it is rent and torn to pieces by the same nails by which Christ was pierced and fastned to the Cross . Indeed the Law is now Directory , but not Damnatory to the believer ; his rule , but not his ruine ; his glass to see himself in , but not his rock to dash himself upon . The Apostle avers , Gal. 3. 13. that we are redeemed from the curse of it . The Law is our Copy , but it cannot be our curse ; we may steer by its purity , but believers cannot fall by its power , Gal. 4. 5. The Law is our Teacher , but not our Task-master ; we are delivered from the tyrannical domination , though not from the guidance and sacred instruction of it ; we may be advised , but we , ( viz. ) believers , shall never be endangered by it .

Christ hath redeemed us from the power and destructiveness of sin : A believer may mourn over the spot , but he shall not Rom. 6. 2. 12. Christus meritò fuit percussus , non suo , sed alieno pe●cato , nos illum attrivimus , nos illum ●ulneravimus , qui illi nostra peccata , tanti dol●ris causam , & tanti cruciatus materiam attulimus . Riv. fall under the weight of sin . Sin may abide in , but not reign over a Saint , it may be his grief , but not his condemnation , Rom. 8. 1. Christ hath redeemed us from the destroying , though not from the disturbing power of sin . He hath redeemed us from all iniquity , Tit. 2. 14. He hath purchased our forgiveness , Eph. 1. 7. so in the Col. 1. 14. In whom we have redemption through his bloud , even the forgiveness of sins . And it is observable , there are two Texts of Scripture , viz. Eph. 1. 7. and Col. 1. 14. which speak the same thing , in the same words , which is unusual ; that by the mouth of two witnesses this great truth may be confirmed . Our pardons are written in Christs bloud , 1 Joh. 1. 7. And so most 1 Joh. 1. 7. excellently the Apostle Peter speaking of Christ , saith , Who 1 Pet. 2. 24. Christus spirituales n●stros mo●bos s●n●vit , ●t in●● recepit , ●●●●llerit , et a●●leret , ne●pe per imputationem , et paenae persolutionem . Riv. his own self bare our sins in his own body on the tree . Now , if Christ hath born our sins , then they are taken from us , our souls must not die for them , they are his charge , and not our condemnation : So then , the In●itement of sin cannot reach the believer , the guilt of sin cannot cast him , the power of sin cannot over-rule ; the spot of sin cannot so unbeautifie him , as to render him repudiate in the sight of his beloved ; sin may bring the Saint to the bar of conscience to be arraigned their , but never to the bar of God to be condemned 1 Joh. 29. Jer. 31. 34. Heb. 9. 14. Isa. 43. 25. Isa. 44. 22. 1 Joh. 1. 9. there : Christ hath satisfied for the sins of his people , and divine justice will not require a double satisfaction . The Apostle saith , 1 Joh. 1. 9. If we confess our sins , much more if Christ die for them , God is just to forgive our sins .

Christ hath redeemed us from the killing power of death ; The Saints death is his alteration , not his execution ; his Job 14. 14. Phil. 1. 23. Mors non est interitus , sed introitus . change , but not his curse : His priviledge , and not his penalty . Our death by the death of Christ , is become a desireable thing , the bitterness of Christs death hath put a sweetness and loveliness upon ours . When the Saints die , they only go to their Fathers house ; Death sees them safe home , it Joh. 14 2 ▪ unites the body to the Earth their Mother , and the soul to Tempus diversionis est te●● reversionis et regressionis ad Deu● . Tertul. the Lord their Father ; who in the Resurrection will conjoyn these dissever'd pieces of Man , and glorify them both for ever . Tertullian calls the time of dying , the time of return to God , after the years of absence here below . Cyprian calls death the time of a Saints assumption and conveyance to his Augustinus in 1 Tim. 4 7. Exultantis magis sunt verba ad mort●● praesentiam , et ad cor●●●m ●● helantis , quàm timentis , et seipsum cruciantis . Aug. Kingdom . And it is recorded , when the same holy Martyr heard of a sentence of death passed upon him by the Emperour Valerian , he answered , I thank God who is pleased to loosen the chains of my body , that at last I may truly be at liberty . Christs death indeed hath sweetned and perfumed ours ; the spices which were thrown into Christs grave , are now taken up and thrown into ours . Life to a believer is but an unkind Wall , which parteth the Saint from his Beloved ; death throwes down this Wall , and brings him into Luc. 24. 1. Joh. 19. 40. the same Heaven with Jesus Christ . Death convey'd Lazarus from the comfortless gate of the rich man , to the refreshing Luc. 16. 23. Heb. 9. 27. bosom of blessed , because believing Abraham : Christ hath redeemed us from the sting , though not from the stroak of death ; from its hurt , though not from its hold . A Saint Rev. 14 13. 1 Thes. 4. 14 , 16. now dies in Christ ; and though he die in his bed , yet he sleeps in Jesus ; Death is only his ceasing to be any longer in a valley of tears , and a wilderness of snares .

But a little farther to dilate on this point . The Attributes resplendent in the work of Redemption .

In the great work of our Redemption , all the Divine Attributes manifest themselves in their greatest lustre and splendor ; in this beautiful Orb they shine the brightest .

The Justice of God ; that if the sinner did not die , the Son must : One must die : if the sinner be not cast into hell , the Saviour must go out of his Fathers bosom . Here was infinite 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 delectatus est . Deus voluit et ejus beneplacito profectus est , quòd infirmitatibus subjecerit filium su●m eumque afflictionibus contuderit ; Alioquin nihil actum esset , si existimaremus illud accidisse , vel nolente deo , vel otiosè spectante . Riv. justice , here justice had a Selah put upon it . That Text of Scripture is most remarkable , in Isa. 53. 10. It pleased the Father to bruise him , he hath put him to grief , &c. God took a delight in bruising his own Son , because in those bruises justice rid triumphant . Innocency must bleed , that the sinner may escape , and that justice may be displayed . Lycurgus once made a Law , that Adultery should be punished with the loss of both the eyes ; his own Son being found guilty , that justice might not be waved , he puts out one of his Sons eyes , and one of his own ; So the wages of sin is death , Rom. 6. 23. That Law is unalterable ; now sin is committed , there is an accursed thing in the Camp , Iosh. 7. 11. Either the sinner or the Saviour must die , If the Principal cannot pay the Debt , the surety must . Divine Justice is so inexorable , that the sinner escaping , the Cup of Divine Rom. 6. 23. Heb. 7. 22. wrath must be put into the hand of an only Son . Thus justice is eminent in the work of Mans Redemption .

The faithfulness of God . God from eternity made a compact with his Son , the Copy of which is laid up in that Ad successum mortis de quod attinet ; Rectè exprimitur , videndi , et saturandi verbis , quibus omni moda fruitio rei conquisitae laboribus significatur , et accipitur pro foelici et ubere sanctarum animarum messe , Christus ad mortis suae tempus esuriebat , grandi charitatis aestu , &c. Joh. 17. 4 , 5 , 6. Text , Isa. 53. 10 , 11. And one iota of this agreement must not pass away . The substance of this compact is comprised in this main Article , If Christ will make his soul an offering for sin , he shall see the travel of his soul , and be satisfied : If Christ will die , his Spouse , his Church shall live , his Cross shall make way for their Crown . Now in the fulness of time , Gal. 4. 4. Christ attempts and accomplisheth this stupendous undertaking , he becomes incarnate , and dies for his people , and so his people live by his death ; the Father altogether comporting with this glorious agreement , and not only gives his Son to redeem sinners , Ioh. 3. 16. but likewises gives redeemed sinners to his Son , Ioh. 17. 4 , 5 , 6. And thus Divine faithfulness gloriously breaks forth in the blessed work of our Redemption . Every Article is made good , and Christ meets with no disappointment ; not a soul miscarries , for which he laid down a price and a ransom .

The Love of God did most transcendently appear in the work of M●ns Redemp●ion . There was rich love on the Fathers part , Ioh. 3. 16. Unspeakable bowels did the Father express to part with a Son , a holy Son , the Son of the bosom , the Son from Eternity , the very Character of his Father , Heb. 1. 3. An only Son , a begotten Son , Psal. 2. 7. to die Gen. 22. 12. for sinners . Though Isaac was on the Altar , yet he was rescued , but our dear Jesus was on the Cross , and he must die ; Christ begs his life of the Father , Mat. 26. 39. But Non solum confi●mat Christus , se discipulos suos dilexisse , sed dilectionis suae magnitudinem exaggerat quod summo amorisgradu eos dilexerit . Ger. the Father will not hear . Great love was manifested in the Son too : He takes upon him the rags of our flesh , and they are farther torn by sorrows and afflictions , and at last dipt in bloud . How Christ glosses upon his own love , Joh. 15. 13. and sheweth us that death was the most sincere testimony , and the most superlative Character of entire love ; his wounds dropt more love than bloud , his arms spread upon the Cross were stretched out for amicable and Cùm inimici essemus , reconcil●ati sumus deo per sanguinem filii sui , et Christus mortuus es● pro ●●●cis , et si nondum q●i●●m amantibu● , sed tam●n jam amatis . Bern. amiable embraces : There was a threefold Inscription upon the Cross of Christ , I will only a little invert it , let it be this ; The wisdom of the Father , the love of the Son , and the Salvation of sinners . Christs heart was full of love , Joh. 10. 15. He lays down his life , it is not forced from him , Ioh. 10. 18. he deposits it , as the pawn of his affection : Christ dies for his friends , saith Bernard , happily not yet loving him , yet already beloved by him .

The mercy of God did most illustriously shine in the glorious work of Mans Redemption . The Apostle Rom. 5. 10. Rom. 5. 8. assures us that Christ died to reconcile enemies to his Father ; and what would have been the issue of enemies ? how bitter Coristus ex charitate suâ , et Patris , pro ●ohn injustis , et malefactoribus peccatoribusque mori voluit ; Christus ergo longe omnem omnium hominum charitatem superat et transcendit . Alap . in Rom. Ezek. 16. 6. their portion ? how full of wrath their Cup ? how sure their slaughter ? Luke 19. 27. But Christ comes to die for us in this low and lost condition , Ezek. 16. 6. when we were ready to receive the reward of enemies , when we were falling by the hand of Justice as so many enemies : How sweet and seasonable was this pity and compassion ? we had all the Characters of misery upon us , which are fastned upon the Church of Laodicea , Rev. 3. 17. we were blind , miserable , poor and naked , both helpless and hopeless ; then Christ redeemed this dying Captive crew by the ransom of his bloud , and as the price of his death . Our Messiah must die for us , when nothing else can help us ; and his wounds must bleed to stanch ours ; his bloud must be our balsam , his Corrosives our Cordials , his fresh wounds must cure our festred ones . Heart-breaking pity and mercy brings our beloved to the slaughter , when mankind was ready to drop into the flames . Alapide observes , There was more charity Gen. 42. 25. ●en. 44. 1. and pity in one Christ dying for sinners , then there can be bowels in all mankind . Joseph in pity preserves his Family from famine , Christ in softer bowels preserves his people from raine .

The wisdom of God was greatly seen in the work of mans Redemption ; in this work there was apparent 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eph. 3. 9 , 10. the manifold wisdom of God , as the Apostle speaks ; all the embroydery and artifices of rare contrivance and wisdom . Omnes illae ●ultae variae , e●p●gnantes inter s●r●tiones , quibus us●s ●●t deus in redimendis elect●s & Christo conjungendis , omnes haerationes ab aeterno definitae fuerunt in divino consilio , & admirabilem , & vere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fuisse aeternam Dei sapientiam . Zanch. in Eph. Zanchy observes , that many seeming contrarieti●s and contradictions were reconciled in the Redemption of mankind : Jew and Gentile dissevered in Name , Nature , and Priviledge are copulated in the same Gospel , with the joyful news of our Redemption by Christ , God and Man at an infinite distance united in the same person of Christ , who is our blessed Redeemer ; Justice and Mercy in a mutual antipathy one to the other , meet and kiss each other in the same work of our Redemption . What an efflux of wisdom was this , that the Son of God should die to free the Sons of men , that so the Sons of men should become the Sons of God ; what rare contrivance of divine wisdom ! That justice should be executed , and yet mercy no way impaired , that justice should over-take the surety , but mercy should be displayed to the sinner ; that our pardons should be written in anothers bloud , our favours should lie in anothers smiles , our persons clothed with anothers robe of spotless righteousness , Rom 13. 14. 2 Cor. 5. 19 , 20 Heb. 7. 25. Rev. 1. 5. Christus jam vivit non sibi , sed nobis nostram causam agens in conspectu dei . that our Prayers should be heard upon the account of anothers intercession , Heb. 7. 25. That our souls should be cleansed in the bath of anothers bleeding , Rev. 1. 5. All these methods of interwoven wisdom may be both our wonder and meditation . Christ is the wisdom of his Father , 1 Cor. 1. 24. not only as he was his Son and his Character , but as he was our All-sufficient Redeemer .

The power of God did eminently appear in the work of our Redemption . Love brought Christ to the grave , but power Heb 9. 14. brought him out of the grave , Justice laid the weight of sin upon Christ , but power sustained him under that burden , Simplicius est , & res postulat , de ipsâ Christi divinitate intelligere hunc phrasm , ( aeternum scil. spiritum ) quae nisi aeternam fragantiam humanae Christi victimae ospirasset , utique satisfactoria pro mundi peccatis , aeternaeque justitiae meritoria esse non po●●isset . Par. which would have crushed men and Angels into nothing . It was nothing but Almighty power which supported Christ , and carryed him effectually and gloriously through the work of mans Redemption , which must necessarily be exerted to sustain Christ under those effusions and chataracts of divine wrath which were poured out upon him , and to raise him from that grave where he lay breathless for an appointed time . What but omnipotency could break the bonds of death , and petarre the Sepulchre to make way for the Resurrection of a glorious Redeemer ?

CHAP. XXI . God exceedingly to be praised in his works of Grace and Glory .

LEt us meditate on the morning of Gods holy day , upon the works of grace : Now divine grace may be taken in a Rom. 8. 28. Rom. 9. 11. Eph. 1. 11. Eph. 3. 11. double sense :

First , Either for grace the cause , which is nothing but the favour and good-will of the Lord , his rich grace and mercy folded up in purposes of eternal love , and therefore the Apostle , 2 Tim. 1. 9. joyns Gods purpose and his grace together , Gratia ab aeterno data in decreto , scil. Dei , & praedestinatione , et haec donandi voluntas absoluta est et irrevocabilis . Alap to evidence his gracious purposes of favour which he had from eternity towards his dear Saints . These methods of grace are various and admirable : The rejection of the Jews , and the calling in of the Gentiles ; the different dispensations used in the Church before the Law , under the Law , and in the time of the Gospel ; these are the products of Gods eternal grace and favour . That God should subdue sinners to himself , hedge up their way with thorns , lay Hos 2. 6. Jer. 2. 24 stumbling blocks before them in their sinful carier , that he Tiadam eos in miseriam , unde se nequeant explicare . Riv. should take sinners in their moneth , and dispose of unthought of circumstances and passages of providence , for the turning of transgressors into the way which leads to everlasting life ; all these things speak the eternal grace and favour of Eph. 1. 7. God .

But Secondly , Divine grace may be taken for grace the effect , for the graces of Gods spirit , which in eternal love , and grace , and favour , he plants in the soul ; and this work of grace merits our sweetest meditation . And here we must meditate

On the powerfulness of the work of grace . Grace is an irresistible principle , a torrent which bears down all before it . Manassah was prejudiced against the impressions of grace by Gratiae Vocabulum tria denotat . 1. Gratuitum actum divinae volun●atis accepton . t is hominem in Christo , & peccata misericorditer condonantis , 2 Eph. 9. 3. Rom. 24. Hic amor gratuitus est primum d●num , in quo omnia alia dona dautur . H●nc gratiá acceptationis Aquin. vocat . Secundò sub gratiae vocabulo complectitur Apost. omnia hubitualia dona , quae deus infundit ad animam sanctificandam . s●il . Fides , charitas , &c. atque omnes virtutes , et omni● dona salutarta sunt gratiae , Eph. 4. 7. Hanc gratiam inhaerentem pae●è solum agnoscunt Pontificii , et illam interim acceptantem , quae est hujus sons & s●aturigo nimis negligunt . Tertiò Gratia denotat actuale auxilium dei , quo renati post acceptam habitualem gratiam corroborantur , ad exercenda bona opera , et ad perseverandum in fide , et pietate , nam homini per gratiam renovato , et sanctificato ; necessarium est quotidianum dei adjutorium ad singulos octus , et necessaria est horum omnium connexio . Daven . scandalous and prodigious sins , he was a pattern of impiety , 2 Chron. 33. 5 , 6 , 7. Mary Magdalen was fortifyed against those sacred impressions by seven Devils , Luk. 8. 2. Paul was garrison'd against those divine illapses of grace by an obstinate antipathy to the Gospel , and the profession of it ; he barbarously persecuted the Church of Christ , Acts 9. 2. And Peter turns his back upon grace by denying Christ the fountain of it . But yet neither Prophaneness , Impurity , Rage , Apostacy , or the Devils themselves can withstand the powerful influences of grace : But God by his grace humbles Manassah , 2 Chron. 33. 12. brings him upon his knees to importune forgiveness : Melts Mary Magdalen into tears , Luke 7. 44. and she bedews those checks with her moans , which she had so much prostituted to her lusts ; the evil spirit must give way to the good spirit , to carry on his good work on her soul . Nay grace softens Paul into submission and indisputable compliance , Acts 9. 4 , 5. And Peter by a look of grace , Luke 22. 61 , 62. turns to Christ by lamentation , whom he had dishonoured by desertion . By grace God breaks the hard heart , Ezek. 36. 26. supplies the stubborn will , Ezek. 36. 27. brings down the lofty spirit , 2 Chron. 32. 26. writes his Law in the inward man , Jer. 31. 33. and raiseth a stately fabrick of holiness out of the very rubbish of nature , Ezek. 11. 19. Ezek 18. 31. and so the Convert becomes a new and lovely creature , 2 Cor. 5. 17. Indeed a work of grace may be reproached , but it cannot be resisted ; we may pursue holiness with scorn , but we cannot withstand its work and operation by force , or the most resolved might . The spirit which worketh grace in the soul ; plucks down Satans strong holds , plucks up rooted corruptions which have been long setled and riveted in the heart ; plants holy qualifications and habits in the Saint , creates holy tendencies and inclinations ; and the Regenerate person becomes passive , and sweetly yields to the force and power of this blessed work ; Christ throws his chain over him , and he smiles himself into a voluntary and pleasing Captivity , 2 Cor. 10. 4 , 5. The work of grace is often compared to a new birth , Joh. 3. 5. Now when the throws and pangs come upon the woman with child , she cannot with-hold her Issue , but freely and with joy she brings forth the Man-child into the world , Joh. 16. 21. And so when the spirit of grace carries on the new-birth , the loynes of the Convert cannot with-hold , but with joy a Saint is born into the world . Grace like a sun-beam pierces powerfully , though sweetly , and is alwayes prosperous , though sometimes strange in its designe .

Let us meditate on the Arbitrariness of the work of grace . Indeed grace like Christ , is a most free gift , it knows no entail , Spiritus sanctus non secundum dignitatem et merita , sed quos et quando vult , ar●anis suis afflatibus aspirat , dividens dona sua singulis , sicut vult . Ger. nor admits of any claim ; It is not in the power of a Holy Father to transmit his spiritual worth , though he may conveigh his temporal wealth to his beloved Child . The wind bloweth where it listeth , Joh. 3. 8. And this wind is the spirit of grace , as Augustine well observes , and the words of the Text make it plain . The freeness of this glorious work of grace , which God works upon the hearts of his people , may be fully and amply discerned

In the nature of Election , which is a voluntary choosing of some out of many ; now vocation and sanctification are 1 Cor. 12. 4. 1 Pet. 1 2. 1 Pet. 5. 13. Jer. 3. 14. 1 Pet. 2 4. Rev. 17. 14. Rom. 11. 5. Rom. 9 11. Jer. 3. 14. onely the fruits of Election , as most evidently the Apostle , Eph. 1. 4. He hath chosen us to be holy . We are holy , because we are chosen . And so , Acts 13. 48. As many as were ordained to eternal life , believed . We believe , because we are ordained to eternal life . Nothing is more arbitrary then election , free choyce , God will have mercy on whom he will have mercy , as the Apostle speaks . Here it is true , one is taken and another left , as our Saviour speaks in another case ; There is two of a Tribe , and one of a Family , as the Prophet speaks ; It may be one in a P●w is converted by a Sermon , others in the same Seat not in the least wrought upon ; as the same Fides electorum non fides eligendorum , ut clamitant Arminiani . Sun ripens some fruits , and rots others . Nothing then is more free then election , which is the spring and fountain of grace and sanctification . Faith is called the faith of the elect , Tit. 1. 1. Paul was converted after an unusual and Tit. 1. 1. strange manner , because he was a chosen vessel , Acts 9. 15. There are but few chosen , as our Saviour saith , Mat. 20. 16. and therefore but few Saints in the world .

That which speaks the work of grace arbitrary , is the free-agency of God , in sanctification of the means of grace . The Gospel of Christ is a savour of life unto some , unto others a 2 Cor. 2. 16. Joh. 6. 67 , 68. Acts 13. 48 , 50 savour of death ; The Word , it melts and mollifies some , others it leaves to hardness and incrustation . When Christ preach't , some leave him , but his Disciples adher'd the closer to him . When the Apostles preached , some believed , others persecute both the Doctrine and the Preacher . The Ordinances of Christ are marrow and fatness to David , Psal . Praedicatio crucis , et mortis Christi , est odor mortis incredulis , et cedit in eorum exitium , qui mortem Christi , ut mortem tantummodò considerant , sed credentibus est odor ex vitâ , quia ipsi vitam ex ha● morte amplectuntur . 63. 5. more then necessary food to Job , Job 23. 12. But to others they have no tast , no sweetness , no power , no reach to affect the heart . When Paul and Barnabas preached at Iconium , their Doctrine onely stirs up rage and passion , Acts 14. 2. Like a high wind which turns the waves of the Sea into froth . The preaching of the word is a cure to some , and a curse to others ; to some it strengthens their grace , to others it amplifies their guilt ; some fall before it , as the word of salvation , Acts 16. 29. others reject it , and so dash upon eternal perdition . The word indeed is a light to some , and to others onely a stumbling block , as God is pleased to pass by , or work by his holy spirit . Ordinances they are attended by man , but sanctified by God . The Word works unnaturally Eph. 4. 16. Joh. 3. 19. Prov. 16. 1. Eph. 3. 7. upon the Jews , Acts 7. 54. pleasingly upon Herod , Mark 6. 20. most powerfully upon Lydia , Acts 16. 14. fully and effectually upon Paul , Acts 9. 5. And thus the Gospel , which is onely an instrument in Gods hand , works variously and differently , according to the pleasure and free agency of his will .

That the work of grace is arbitrary , is evidenced in the impossibility of humane merit . We cannot prepare our selves Natura corrupta est , et lex morbum ostendit , non sanat vos autem meritum nescio quod excogitastis , quod mul 〈…〉 ●●lutem 〈…〉 endam ●●●eat . Whit. Q●i dignitate ●i●tationis hereditariae nituntur , multò sunt verae pietatis studiosiores , quam qui ● servorum merito riâ virtute dependent . Mort. Epis. Dunelm . contra Merita . for the entertainment of this work of the holy spirit ; there is no meritum ex condigno , or meritum ex congruo , as the Papists fondly imagine , and our Protestant Divines have fully evinced . When God first begins his work of grace upon the soul , he finds nothing but ruines and rubbish , no remains of beauty . The spirit of God meets with a great deal of enmity , Rom. 8. 7. and boysterous opposition , much wrigling and reluctancy of the flesh ; All the powers of man are up in arms against this blessed work : It is therefore only Gods free and eternal love which prompts him to carry on this powerful work . One observing that of the Apostle , Our carnal mind is enmity against God , Rom. 8. 7. By carnal mind , saith he , is not to be understood sensuality , the dregs , the lees , and the whites of nature , but our natural wisdom , our most refined part , nature in its best condition , even Lady reason it self unsanctified ; and therefore the work of grace must needs be arbitrary ; there is nothing to allure it , nothing to engage God to effect it : wrinkles will not stir up love . The wise man saith , Prov. 16. 1. The preparations of the heart are of the Lord ; Observe , preparations in the plural number , to shew us , that every little wheel in the work of grace is moved , Prov. 16. 1. and turns by power from God ; every good tendency , Vita nostrae animae maximè beata à deo pendet , et donatur dei amicis every regular propension , every breathing and anhelation after good , is implanted in us by God , who is liberrimum agens , as the school-men speak , most free and arbitrary in all his works and dispensations .

This further is demonstrated by the ineffectualness of all mans attempts , to arrive at a state of grace and holiness . There are many things bid fair for this holy work , but they all Tollitur cooperatio liberi arbitrii , interior volentis , exterior currentis , et totum opus bonum est dei miserentis , et gratiae operantis . Calv. bring onely to the birth , they cannot bring forth the least semblance of it , all turn into a timpany at last : Good Education , holy Patterns , sweet Ordinances , precious Sabbaths , these may contribute something to an outward restraint from evil ; but they beget not the Saint , without the admirable work of divine grace . The holy spirit must overshadow the soul , and so beget Christ in it . That holy thing , the new birth , is the product of the Eternal and Almighty spirit ; we cannot ascribe the New creature to any thing in Rom. 9. 16. man , for creature implies a work of creation , which onely is to be attributed to an infinite power : Thus most evidently the Apostle , Rom. 9. 16. It is not of him who wills , nor of him who runs , but of God who sheweth mercy . Mans fairest colours are but paint ; they may counterfeit , but are not true beauty .

Let us meditate on the morning of a Sabbath , on the secrefie of the work of grace . It is a sweet , but a spiritual work ; indeed Vita sanctorum obscondita est , quia sancti à mundi cupiditat●bus et mundarâ conversatione se abstrahunt et abscondunt . Anselm . it is admirable , but most frequently indisecruable , this blessed work is like a river under ground , like a star behind a cloud , the world cannot see it ; they look upon the Saints , as the onely troublers of Israel . Holy Paul was called a seditious fellow , Acts 24. 5. The Apostles were called intemperate , men filled with new wine , Acts 2. 13. Nay , Christ himself was called Beelzebub , and a friend of publicans and sinners , though he had the spirit above measure , John 3. 34. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Epic. The world understands not the Saints Shibboleth . Nay , often the Saint himself is at a loss , whether this work be Mundus non agnoscit aliquid spirituale in fil●is dei . Dav. wrought in him or no : He often wants the lively and vivid sense of the spirit of God , he many times is so clouded with afflictions , battered with temptations , disturbed Heb. 11. 37 , 38. with the hurries of the world , dazled with sensual flatteries , Col. 3. 3. and benighted with desertion , that he can scarce see any day light of grace , by the least cranny of observation , or experience . How doth David cry out , that the spirit had taken Cum sentiant sancti insehanc vitam spiritualem , tamenillam agnoscunt valde infirmam , lanquidam , et obscuratam propter perpetuam illam pugnam , rebellionem carnis . Daven . wing , and was upon the flight from him , Psal. 51. 11. The Apostle saith , Col. 3. 3. Our life is hid with Christ , both in point of security , and in point of secresie ; with Christ , as in the spring ; with Christ , as in the root and principle , and the root we know is under ground , and no eye of the passenger observes it , with the several threads of it . Let one thing more come within our view ; This work of grace is often under a mask , and faces are not discovered under a mask ; there is a continual combat between the flesh and the spirit , and the poor Saint stands as a spectatour , he waits , and cannot tell which of the two combatants will go away with Gal. 5. 17. flying colours .

Let us meditate on the beautifullness of the work of Grace . The Scripture best depaints this lovely work . Sometimes it Nova creat●ra spiritualis effecta , novam gratiae vit●m fortua est , ut de●●●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 , ●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. And though his Throne is as high as heaven , he seeth what is done below .

Thirdly , God is present every where by his supporting 3. Per Suflentationem . power ; he upholds all things , the whole Axle-tree of the Greation would soon yield , and sink under its weight , was it not sustained by the power of the Almighty .

Fourthly , God is present every where by his Government ; 4. Per Dominium . He rules all things , Angels and Men are his subordinate officers ; the Sun and Moon are those lamps he sets up to rule both day and night .

But Secondly , There is a special presence of God , his gracious presence , whereby he manifests himself to his people ; which likewise is three-fold :

First , This presence is evidenced in some visible and standing Exod. 13. 21. tokens ; as in those extraordinary , the pillars of the cloud Exod. 25. 10. and of the fire ; and in those ordinary , the Ark , and the Temple 1 Kings 8. 11. of old , and the Ordinances of the Gospel now .

Secondly , In some inward influences and irradiations upon the hearts of his hidden and holy ones .

Thirdly , In some signal effects , in conducting , leading , and covering his people in times of danger and peril , Exod. 33. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my face , faith the Original , my self , saith the Exod. 33 4 Septuagint , shall go before you . Now we should meditate on the presence of God in every distinction , and this would not only supply our thoughts , but direct our words , for God hath many eyes upon us .

First , God hath an eye of observation and inspection . God seeth with what uprightness and sincerity we run through Jer. 16. 17. our duties , Jer. 16. 17. God eyes and takes notice of all our Mal. 1. 14. services , and all our sacrifices , whether we offer up to him the Male of our flock , or no ; whether we are singing , or hearing , or praying , or reading , the eye of the Lord is upon us ; Preces non tam verbis , quàm animo aestimantur . Lyser . He takes exact notice with what frame of heart our performances are managed , whether slothfully or spiritually , whether heavily , or of a willing mind .

Secondly , God hath an eye of favour and benediction ; Gods eye can convey a blessing , as well as his band , and his eye can speak his good will as well as his heart , 2 Chron. 7. Jer. 24. 6. 1 Kings 9. 3. 2 Chron. 7. 16. Psal. 101. 6. Psal. 30. 7. 16. Psal. 101. 6. Gods eye is in his house of prayer , to approve , and bless us , if we sanctifie his Name in holy Ordinances ; we should then be accurate and exact in Sabbath observation , for Gods eye is fixed upon us , and he will not turn it aside , nor lies it within the verge of humane artifice to cast a mist before it .

Thirdly , God hath an eye of anger & indignation . Gods looks Isa. 66. 4. sometimes speak his Anger , as well as his Blows , Job 16. 9. Isa. 1. 26. His fury is visible by his frowas ; Gods sight can wound Christus iratus hostes , ut ignis paleas consumit . as deeply as his sword , Amos 9. 4. God seems sometimes to stab to the heart by the glance of his eye . And if we wait on God irreverently , worship him carelesly , and prophane his day , Ezek. 22. 26 , and 31. either by corporal labour , or by spiritual idleness , we may justly expect to be blasted by an eye of divine fury and displeasure . Dan. 10. 6. pleasure . Christ whose eyes are as a flame of fire , Rev. 1. Psal. 13. 2. 14. walks in the midst of his Golden Candlesticks throughout the world ; He observes how holy duties are performed , and how his holy day is sanctified ; he is in the midst of our Assemblies , to behold our inward and outward carriage in his Courts ; he goeth down into his Garden of nuts , to see Hortus nucum sunt corda sanctorum , et quideum valdè diligunt coelestem dulcedinem in intimis gerunt . Del Rio. the fruits of the valley , Cant. 6. 11. He seeth the rotten bough of hypocrisie , the bare leaves of an empty profession , without the answerable fruits of a holy conversation , and looks on these disappointments with fury and indignation ; In a word , this presence , this eye of God must be thought of , and meditated on , upon the morning of a Sabbath , and it will be a good preparatory to the subsequent duties of the whole day .

CHAP. XXIII . We must not onely meditate on the God of the Sabbath , but on the Sabbath of God , in the morning of his holy day .

HAving thus far treated on the first glorious object of our Sabbath meditations , ( viz. ) Tbe God of the Sabbath , Gen. 24. 63. Paradisus est locus beatorum , locus nobilior et eminentior . Alap . I now come to the second head of meditation , ( viz. ) The Sabbath of God , and here is fair Champian for meditation to travel over . Indeed the Sabbath is a garden for meditation to walk in , it is like Isaac's field into which he went to meditate ; it cannot but be an inferiour Paradise for meditation to delight it self in , and to open our way into this Paradise , where there is no flaming sword to keep us out , Gen. 3. 24. We will first cast our tye on the several ends of the Sabbath . God hath many rare and sacred ends in giving us this seventh part of every week for converse with his divine self , and for transacting the affairs , and concernments of Eternity .

There is a general and universal end of the Sabbath , Creatio estopus mirandum , et stupendum . Dr. Jun. which refers to all mankind , and relates not particularly either to the Jewish , or to the Christian Church , ( viz. ) To preserve the memory of the glorious work of the Creation ; And indeed this work was most illustrious , and in it many things were discovered : Psal. 90. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Philos.

First , Gods Eternity , who was before all things , Psal. 90. 2. Yea , before time it self , in which all things were created .

Secondly , In the work of Creation , we may take notice of the Self-being of God , who being before all things , gives being to all things , and must necessarily be of himself .

Thirdly , In this great work , we may discern the overflowing Isa. 37. 16. Isa. 40. 28. Isa. 45. 12 , 18. Isa. 51. 13. Jer. 14. 22. Jer. 27. 5. Jer. ●2 . 17. Jon. 1. 9. Rev. 4. 11. Psal. 33. 6 , 9. bounty of God ; for nothing could move him to create a world , but his own goodness ; that there might be a Cistern to receive the sheddings of an overflowing fountain : besides how hath God furnished and stored the world with all variety of furniture for the use of his Vice-Roy , Man ?

Fourthly , In this stupendous work of the Creation , we cannot but acknowledge Gods infinite power , who by his word alone created the vast bodies of the Heavens and the Earth , and all the numerous host of them .

Fifthly , In this miraculous work , we may admire his Inter omnia beneficia dei memoranda , primum et praeci●●●um est benefi●ium creationis , quod commemoratur in sanctificatione Sabbati . Aquin. Prima Secundae , Quest. 100. Artic. 5. transcendent Majesty , in that magnificent Pallace of the Heavens , which he hath prepared and furnished for himself , where he sends forth his light , and makes it his covering , and the clouds are his triumphal Chariots , Psal. 104. 2 , 3.

Sixthly , In this great work is manifest Gods absolute perfection in imparting to the creatures all their several perfections , which must needs be in a far more eminent degree in him who gave them . And indeed this illustrious work , is the strong motive to all Gods Creatures , to Adore , Worship , Love , Fear , Serve , Reverence and Obey this great Jehovah ; and to Depend , Rest , Trust , and submit themselves to him alone .

But the glory of this work of Creation will yield a more amazing splendor if we look on it ,

In its Antiquity : It is the most ancient of all Gods visible works , Deut. 4. 32. Mat. 13. 19. Rev. 3. 14. and that In principio de●●●reavit , &c. In hac voce , non Authorem tantùm , sed exordinum mundi judicat Moses . Par. Gen. 1. 1. which is most ancient is most honourable , Jer. 18. 15. Dan. 7. 9. This great and stupendous work is now some six thousand years standing ; it is the primitive essay of his power who is the ancient of days ; Time seems to shed a Veneration upon it . The first Creation was the Cradle of the world , its infancy , which nothing did precede but the Being of a God who is from all eternity .

In its universality : The work of Creation is the most general and extensive of all Gods works , extending to Angels , Men , Sun , Moon , Stars , nay , to the Sparrow on the 1 Kings 4. 33. house top , to the fly in the air , and to the hysop on the Wall ; it transcends the bounds of Solomon's Philosophy , to give us a Tract of all the Vegetables , the Bruits , and Rationals Bonum eò melius quò communius . which God created when he set upon this glorious work . And here that politick axiom is most true , That which is good , the more general , the more grateful ; And therefore Philo the Jew in his Tract of the Workmanship of the World , stiles the Sabbath which is the Festival in Memory Phil. suo de Opisicio Mundi . of the Creation , a Feast not of one people , or of one Region , but the universal festivity of all Nations , which Festival alone deserves the name of popular .

In its goodness and untainted purity . God at the first created all things very good , perfect , pure , and excellent ; Gen. 1. 31. Nay , man himself after his own image , in holiness , true righteousness , Gen. 1 , 25 , 26. integrity , and perfection without sin , corruption , Eccl. 7. 27. or obliquity . The work of Creation at first was wholly unblemished , Eph. 4. 24. there was no wrinckle upon the face of the Universe , every creature was fair in its kind . Mans sin put poyson into the Toad , put rage into the Wolf , put Briers and Gen. 3. 17. Thorns into the Earth , put spots into the Moon , nay withering into the flowers of the field , and decays into the Omnes creaturae vehementem aversionem habent , it● ut si haberent sensum gemerent ut parturientes , i●lque ab exordio mundi , & lapsus hominis usque nunc . trees of the forrest , and veiled the face of nature with the black veil of uncomeliness : And that the whole Creation groans , as the Apostle affirms , Rom. 8. 22. it is from those sick fits and distempers which mans sin hath cast it into : When the air infects us , the heat and the cold doth annoy us , the earth disappoints us and yields no increase , from whence is this vanity ? Even from our selves , from ours and our first parents sin . Man in sinning commits two evils , as the Prophet speaks in another case ; he presses God , Amos 2. 13. Jer 2 13. And he burdens the creature , nay alters the world from its primitive loveliness , when beauty was the taking blush of every Being .

In the rarity and eminency of some creatures more especially : How glorious are the Angels , those Courtiers of Heaven , 1 Kings 13. 18. 1 Kings 19. 5. Dan. 6. 22. 2 Chr. 32. 21. those friends of the Bridegoom , mans elder Brethren , Psal. 5. 8. Those Chariots of God , Psal. 68. 17. Those Guardians of believers , Psal. 91. 11. who are decked and adorned Quid murmuras caro misera ? quid recalcitras quid omninò invides ? si fueris corpus humilitatis , reformabit idem Artif●x , qui formavit . Bern. with excellency , who excell in strength , Psal. 103. 20. who excel in holiness , Mark 8. 38. who excel in all the fruitions of joy and happiness , Mat. 18. 10. Rev. 5. 11. Rev. 7. 12. who excel in splendor and glory , Luke 24. 23. And how glorious was the humane nature of Christ , how spotless , precious , pure , chrystaline , yet a creature ; His soul how undefiled , Heb. 4. 15. His body how glorious , Phil. 3. 21. How did the divine Nature glorifie the humane in its stupendious and grateful acceptation of it ? I might adde , how glorious is the glistering Sun , the amiable Moon , the twinkling Stars which put the night out of its blackest melancholy ? Let onely this be subjoyned , that without the work of Creation , there could be no work of Redempti●n● the chief end of which is , to restore us to that felicity , happiness , and enjoyment , which man in his first Creation both did , and ( had he persevered in that estate ) should have enjoyed and possessed . Now one principal end of the Sabbath , Gen. 2 ● . is to commemorate this glorious work , that as God when he had finished it , took up his rest , Gen. 2. 3. So man , when he beholds it , should take up his rest , and keep a weekly Sabbath to the Lord .

There is a political end of the Sabbath , viz. The refreshment and recreative breathing of the outward man , a relaxation ●ùm deus sex d●●r●m spacio 〈…〉 absoluisset , septi●um diem quiete suâ sanctum reddere voluit . Riv. of the body from the pains and toil of the week ; and therefore the Sabbath is called a rest . It is said of God himself , that on the seventh day he rested and was refreshed , Exod. 31. 17. And how much more doth poor man stand in need of rest and refreshment ? Death indeed fairly unpins our tabernacle of clay , folds it up and lays it in the grave , but too much labour tears it down ; mans body is taken down Psal. 116. 7. by death , is thrown down by too much toil , therefore the Deus non tantum Creator , sed & conservator est Creaturarum . Leid . Prof. wearisom labours of the week must be allayed by the rest of the Sabbath . The very name of a Sabbath signifies nothing but rest , strongly to argue , that that holy day was appointed for mans relaxation from the hurries of the world , and the sweats of the week . The Sabbath is a rest to the body and Requiesc●mus in Sabbato , ne continuis laboribus fatigemur et eorum remissione fess● membra leventur & vires reficiantur . a revival to the soul , the bodies ease , and the souls enjoyment ; the outward man on the Sabbath recovers st●ength , and the inward man receiveth Christ : Our exhausted spirits on Gods holy day are sweetly recruited , and our importunate souls are rarely answered , they then prey upon a Christ offered in the Gospel . Pla●o observes , That the Go●s willing to recrui● mankind over-toiled with labour , in pity have appointed festival days for their ease and relaxation . Thus that Heathen Philosopher gives in his verdict to this particular ; Dii genus hominum laboribus pressum miserati propter remissionem laborum ipsis statu●runt solennia F●st● . Plat. lib. 2. de legib. Indeed Gods blessed Sabbath shores up a piece of clay , and it builds up a pie●e of eternity , the precious and the immortal soul . The Sabbath is the bodies friend , and the souls fosterer ; the bodies rest-time , and the souls term-time . Those words of God , Deut. 5. 14 , 15. That thy man servant , and thy maid servant may rest as well as thou , and remember that thou wast a servant in the Land of Egypt , are very emphatical , and intimate to us , that one necessary end of the Sabbath Deut. 5. 14 , 15. is rest ; and that not onely for governors of Families , who happily need it not so much , but also for servants ; and they which have tasted of toil and bondage will easily allow , rest to others .

There is an aeconomical end of the Sabbath , viz. That the whole family be taken off from their customary toil ( as Exod. 20. 10. Nec Pater familias nec ejus familia nec animalia domestica nimiis laboribus perdenda sunt , sed uno die intra septiman●m quiete fruantur à laboribus . Zan was suggested somewhat before ) and labour , and enjoy a sweet vacation for their communion with God . On this holy day the governor is to cease from his secular over-sight and usual labour , the children are to suspend their daily employments , and the servants are to lay aside their accustomed sweat ; and the Posterity of Adam is now neither to dig , nor delve , and to get his living by the sweat of his brows . This day the Ox must ot toil at the plow , nor the Ass groan under his burden , nor must the stranger be disturbed in his pleasing repose . Thomas Aquinas observes , In observantiâ Sabba●● s●nctifi●atio est finis , prae●●●●●m est c●ss●re ab ●●ere s●rvili . quin. secunda se●undae quaest. 122. The level of the fourth Commandment aims at holy , rest and a full cessation from servile and secular labours . And Musculus takes notice , That in case of Religion there is no difference between the Master and the Servant , between the Parents and Children ; but all distinctions of Sexes , and Degrees , and Relations is quite taken away , and the same Law for the Sanctification of that holy day indifferently involves and includes Communi s●nctificandi Sabbati lege constring●ntur omnes ex aequo , Herus , Servus , Pater , Laberi , Mas et Faemina ; superiores & inferiores . Musc. Deut 5 14. Vt familia quief●eret . haec habes ad Charitatem . all . The observation of the Sabbath reaches him who grinds at the Mill , as well as him who sitteth on the Throne . Then the whole family must be built up in their most holy faith , as the Temple was in its Magnificent structure without noise of ax or hammer , 1 Kings 6. 7. without interruption or noise of worldly and secular labour . A learned man thinks it is agreeable to the Law of charity , that Children and Servants should be call ▪ d off from their servile employments upon the Lords day , their souls requiring as much care and attendance as the souls of those who move in a higher sphere , and take the upper seat in the houshold and family .

There is an Ecclesiastical end of the Sabbath : we are then to be conversant about those things which belong to the Finis secundus Sabbati , est Ecclesiasticus , eò quod cirea dei cultum , et meditationem divinorum operum versatur ; Omnia enim ea quae ad veram pietatem , et verum dei cultum pertinent in hoc sacro otio peragi debent . Hospin . Ostendit Deus discrimen inter labores externos , et inter illos pietatis , et cultus Divini in quarto praecepto . Ger. Church of Christ ; we are to attend upon the worship of God , to meet with the people of God , and to refresh our souls with the Ordinances of God . This day is a time for the Church , not the Change ; it is not the fair of the body , but the Market-day of the soul . The things to be agitated this day are of another nature than the affairs of the week : Now we must not mind our coffer , but our Christ ; not the meat which perisheth , John 6. 27. but that which endureth to everlasting life . God gives us the seventh part of the week to trade for Heaven , to dig for grace , to sue out our pardon , to strike high , and look after an interest in a Mediator , to lay up for eternity , and to mind our part in Canaan above , in the Countrey to come . Now must we dress the Garden of our souls , Gen. 2. 15. Now we must drive furiously , 2 Kings 9. 20. for a Crown of glory : Now we must pursue the unsearchable riches of Christ , Eph. 3. 8. The affairs of the Sabbath are not civil , but Ecclesiastical .

There is a Christian end of the Sabbath , viz. That it may be a note and badge of our profession . In the Primitive times the Pagans used to question the Christians upon this interrogatory ; Hast thou kept the Lords day , and the answer Beati martyres in judicium vocati , et à procons●le interrag●ti , num Collectam fecissent , aut Dominicum egissent ? Voce saepius repetitâ respondont , se Christianos esse , Collectam Dominicam , et Dominicum congruâ religionis devotione celebrasse , quia intermitti non potest . Baron . commonly was , I am a Christian , I dare not intermit it , for the Law admonisheth me of it ; namely , the Law of God , of Christ , of Christianity , which answer cost many Christians their lives , the last drop of their dearest bloud . Never were two truths more deeply dyed in the bloud of Martyrs , than the Lords Day , and the Lords Supper have been ; the one under Popish , the other under Pagan persecution . The keeping of the Lords day in those Golden dayes of the Church , was the Christians Motto , the Saints Shibboleth , the Martyrs boast ; and persecutors frowns could not cause them to suspend it , nor the greatest fury enforce them to renounce it . And the holy observation of the Lords day did not only then discriminate the Christian from the Heathen , the Church from the world , but it still differences the Saint from the sinner , the believer from the formalist , the carnal Gospeller from the real professor . The Lords day is the Crown of the Lords people , and their delights in it betray them to be the true Disciples of Jesus Exod. 31. 13 , 17. Ezek. 20. 12. Christ , and wearing this Livery they travel to Canaan , leaving the miscreant and mistaken world to read their own doom in Sabbath-prophanation . Not many years since the strict keeping of the Lords day was the note of a Puritan , but always in the Church of Christ it was the good note of a good Christian .

There is a prudential end of the Sabbath , viz. To preserve unity in the Church . There is nothing more adorns Non habet dei charitatem , qui non diligit ecclesi● unitatem . Aug. and beautifies the Church , then its sweet consent and harmonious unity . Rents are the deformities of a Garment , and Schisms the wounds of the Church , which both weaken it and make it despicable . Augustine used to say , He hath nothing Quantum facinus est ecclesiae corpus dilaniare , et dilacerare , contentionibus , et vixis ecclesiae unitas turbatur . Zanch. of the love of God , who loves not the unity of the Church . The people of God are but one flock , Luke . 12. 32. One body , Eph. 1. 21 , 22. One building , Eph. 2. 11. And Divisions are the untiling and shaking of this house , the scattering of this flock , the wounding and piercing of this body . But nothing more conduceth to the cementing and uniting of the Church of Christ , then the Identical observation of a day for Divine worship ; that on the same day all the Habemus unum Dominum , unam fidem ; quid restat ut tot vinculis alligati , immò uniti , antemus , colamus , et servemus hanc spiritus unitatem . prayers of the whole Church should meet at the same Port , and all their sighs should blow to the same harbour , nay , all their singing of Psalms should make up the same Quire , that the universal flock and people of God should at the same time be bending their knees to the Almighty , lifting up their hands to heaven , and be unanimously engaged in the same acts of holy worship . All this speaks the strength and excellency of the Christian Church . As the death of Christ is the same price and ransom , so his Resurrection authorizeth Deus pluris ▪ facit preces in ecclesia quàm domi factas ; non ob locum sed ob considerationem multitudinia fidelium , Deum communi consensi● invocantium . Riv. the same day for worship to all his Saints , and to all Christian professors in the world ; that all who own the Gospel , may , with one accord at the same time meet in their addresses to the Throne of grace . Should one part of Gods Church observe one day for Divine worship , and a second part another day , another part a third season , this double inconveniency would arise .

First , This would be a perpetual fountain of Controversies and feuds in the Church of Christ , and his seamless Coat should be rent and torn , jars more then Corinthian , 1 Cor. 1. Psal. 87. 2. Exod. 14. 7. Jude 5. 28. 21. would disturb the peace of Sion , each party strugling to put the fairest character upon its own observation : There would be more than twins striving in the womb of the Church , and in such digladiations and contests the Spouse of Christ should not escape woundings and scars of hurt and disgrace . How did that needless Controversie about the observation of Easter tear the Eastern from the Western Church , and made the gap so wide , that the Chariots of the most malicious enemies might have drove in at the breach ; much more controversies about the weekly day of divine worship would beget implacable factions ; and Armies divided , are as good as routed .

Secondly , Should several dayes be weekly observed by several parts of the Church ; some of these would fall in , and be co-incident with the Jewish or the Turkish Sabbath , or else with the solemn dayes of the Paynims and Heathens , Eph. 4. 3. which would be an unhappy blending ; that Satans proselytes , and Idolatrous worshippers , and Christs Disciples Corporibus licet divisi , et disparati s●mus , mente t●m●n et anim●● , conjuncti , uniti , et quasi unum simus . Alap . should all keep the same day for a festival , and send up their different notes at the same time , which would be a very distastfull miscellany and confusion . For the prevention of these inconveniencies , the Lords day is the Churches weekly jubilee , that the followers of the Lamb might serve their dear Jehovah in the unity of the spirit , and in the bond of peace , all observing the same day , in the same worship , to the same God .

There is a spiritual end of the Sabbath : And this , as Hospinian observes , is the most sublime and seraphical end . On Finis tertius Sabbati , ejus otii est sublimior , est verè spiritualis atque adaeternam hominis salutem propior ac●edit . Hospin . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. ad Magn. the Sabbath , the soul takes its flight towards heaven , pursues life and salvation , and is upon the wing towards its center above . The Sabbath day is our transfiguration day ; then more especially we are upon Olivet with Jesus , Mat. 17. 1 , 2 , 3 , &c. It was a worthy saying of Reverend Bishop Joseph Hall , not long since deceased ; Gods day , saith he , calls for an extraordinary respect . The Sun arises on this day and enlightens it , yet because the Sun of Righteousness arose upon it , and gave a new life to the world on it , and drew the strength of Gods moral precept unto it ; therefore justly do we sing with the Psalmist , This is the day which the Lord hath made , &c. Now let me forget the world , and in a sort , my self , and deal with my wonted thoughts , as great men use ; who sometimes in their privacy forbid the accesses of all Visitants : Prayer , Hearing , Meditation , Reading , Preaching , Singing , are the proper businesses of this day , and we dare not bestow the time of this day on any work , or pleasure , but what is heavenly . Let Superstition be hated on the one hand , and Prophaneness on the other ; but we shall find it more hard to Est Sabb●tum spirituale , quo à corruptae cornis n●strae operibus feriamur , ac deum in nobis operari sinimus . Gerar. offend in too much Devotion , but most easie to offend in Prophaneness . Indeed the whole week is sanctified by this day , and according to our care of this day , will be the blessing on the rest ; thus far this Holy and Learned man . The Jewes call the Sabbath , the secret of the living Lord , and some give the reason , because God keepeth a perpetual rest in himself ; and we observing an holy rest , we become most like to him : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may not another reason be annexed ? Because the pious soul is then in secret with God , transacting the affairs of another Psal. 25. 14. world , and enjoying that secret delight which the world knows not of , and feeding on that hidden manna , which Job 23. 12. is the dainties of the Saints onely . God verily gives us this day for s●ul work ; then we hear the word which is the food of the soul , Job 23. 12. then we pursue greater measures of grace , which is the beauty of the Soul ; then we look after th● Mat. 13. 47 , 48. pearl of price , the Lord Jesus Christ , which is the riches of the soul ; then we poure out our prayers , which Mic. 6. 3. 2 Pet. 1. 19. are the ●ent of the soul ; and then we follow after spiritual knowledge , which is the ●ayst●r arising in the soul . The School men wel● obs●●ve , that the injunction of the fourth Commandment is abstin●nce from servile works , but the end of the command is spiritual duty and holiness . The design of the Sabbath was never principally the case of the flesh , but the labour of the heart ; the hearts of serious Christians then working , like Bees in the Garden , drawing honey from the flowers of every Ordinance .

There is a significative end of the Sabbath ; it signifies a three-fold rest . Sabbatum praecipitur Judaeis ob triplicem rationem . 1. Propter avaritiam , ut vacentur divinis . 2. Ne errent circa creationem . 3 Vt significet triplicem quiet●m . 1. Christi in sepulchro . 2. M●ntis à pec●atis 3. Beatorum in patriâ . Aquin.

First , The Sabbath in the time of the Law signified Christs rest in the grave . When our Saviour having run through the toyles and sorrows of the world , lay down in his dormitory of dust for three days , and there both Christ and the Jewish Sabbath lay asleep together , onely with this difference ; the legal Sabbath took its last sleep , and awoke no more ; but our dearest Lord , after a short repose , awaked in his blessed and glorious resurrection , and went to sleep no more . But the expiration of the Old Sabbath being fully accomplished at Christs burial ,

Secondly , The Gospel Sabbath arises , as a Phoenix out of the ashes of the other , nor is it defective in its signification , but implies and signifies our rest from sinfull , as well as sec●lar works . Indeed sin is a default on other dayes , but it is Vtrisque verò gravias peccant , qui otio Sabbati ●b●tuntur ad suas cupiditates . Aug. a prodigy on the Lords day ; then our bodies must not only rest from toyle , but our hearts from trespass , and from its sinfull traverses . Augustine observes , That they sin at the greatest rate of offence , who abuse the leisure of the Sabbath to pursue their lusts , and unlawful desires . And the Schoolmen note , That they who are only idle upon the Sabbath break only the fourth Commandment , but those who are prophane Qui solùm ab opere servili cessant , omninò peccant ; sed qui sequuntur suas cupiditates , et libidines , non solùm violant quartum , sed & alia transgrediuntur mandata . Altissiod . upon that day , sin with greater obstinacy and violate other Commands ; their excesses and intemperance swell into the highest guiltiness . What Moses in his passion did in breaking the two Tables in pieces , Exod. 32. 19. Prophane persons upon a Sabbath seem to imitate , and out-vy . We enjoy leisure on Gods holy day , but it is for divine worship ; we must rest , but it must be in God , and not lean on our couch in ease and slothfulness , but we must lean on our beloved in holy and fiducial services .

Thirdly , Our blessed Christian Sabbath further signifies Cant. 8. 5. the Saints rest in glory . The present Sabbath is onely the pawn , and the first fruits of a better rest to come ; Here the Josh. 18. 7. Saints , like the Tribes of Reuben and Gad , and the half Necessum est dicere , quod David aliam & tertiam quandam requiem intellexerit , puta in coelo aeternam , quae nobis Christianis quavis aetate , proponitur , tertiam , inquam , requiem , quae per duas praecedentes scil. per requiem Sabbati , et requiem in terrâ Canaan anagogicè fuit significata . Alap . Vltrà hunc mundum est veri Sabbati observatio . Orig. Tribe of Manassah , are on this side Jordan , they are not yet come to Canaan : Believers indeed enjoy Communion with Christ here , but they are not arrived at their perfect rest , in the heavenly Canaan , where they shall enjoy Christ in a full fruition . The present Sabbath is the twilight , the dawning of that which is to come , it is the morning dew of love , which being melted away , we shall come into the warm bosome of Christ to keep an everlasting Sabbath . We are by our weekly rest lead by the hand , to take notice of our perfectly complacential and undisturbed rest , that which Origen calls , The true Sabbath , and Chrysostome calls , the true Rest ; not that our Sabbath here is counterfeit ; but truth and v●rity is ascribed to our Sabbath above , as it is attributed to the God of the Sabbath by way of greater glory , and more unlimited eminency . There is a light in the Candle , but the light of the Sun is more transcendent and illustrious . Flaviacensis observes , that our future Sabbath , is the Sabbath of Sabbaths , because the Saints rest is begun only here , but consummated in every lineament in the Kingdom of glory ; the Elect shall rest in every part , in soul , in body , from disturbance , from all afflictions , labours , miseries , temptations ; Tertia est requies quae est verè quies scil. regnum caelorum , quod assecuti verè quiescunt à laboribus , & afflictionibus . Chrysost. no evil One to tempt , no evil heart to seduce . Hesychius calls our future Sabbath , our rest in Heaven , an intelligible rest , as if the soul did never fully understand its rest and quietation , till it took up its abode in the bosome of Christ .

CHAP. XXIV . A Collation and Comparison of the Jewish with the Christian Sabbath .

OUr Meditation on the morning of Gods holy day , having Exod. 16. 23. Exod. 35. 2. Rev. 1. 10. passed through the several ends of the Sabbath , it may a little look back , and compare the Jews seventh day , and the Christians first day together , their Sabbath , and our Lords day , and much delight will flow from both to refresh our meditations : And here we may compare the legal and the Evangelical Sabbath , both in their agreements , and in their differences ; for when they do not sound the same tune , yet they yield the same and sweet harmony .

The Jewish and the Christian Sabbath agree in this , they are both the seventh part of the week ; though the duties Dies septimus non propter numerum septenarium , aut utiquam propter ipsius qualitatem , sed quoniam sa●●tae erat quieti consecratus à domino , ideòque pro sancto habendus est , & sanctis actibus , & meditationibus sanctisicondus . Musc. of our Sabbath be of a sweeter tast , yet they are not of a longer duration . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jom of the Hebrews , is as long as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hemera of the Christians the Lords day is a day and no more , and so was the Jews Seventh day ; both contain the space of twenty four hours . Indeed the quarrel is not concerning the tale , but concerning the trading of the hours of our Sabbath ; the time is the same both under the Law , and in Gospel times ; but as God complained of the Jews for their Sabbath pollution , Exod. 20. 13. so may he complain of Christians too for their Sabbath-prophanation . The controversie did never rise from the length of the day , but the feud arises from the abuse of the day , when that time which is destinated to holy service , is prostituted to secular toyle , or sinfull practice . How many among us Christians have curtailed Gods holy day , have impt it , and shortned that golden season by an untimely throwing off holy dayes , and setting to sports and pastimes those panders of Mal. 4. 2. lust and vanity ? They have chased away the Sun of Righteousness from our Horizon too soon , and have made a difference between the Jewish Sabbath and ours , which God never made , ( viz. ) they have made our Sabbath shorter then theirs . The Lord by his Apostles in the New Testament Exod. 31. 13. Lev. 19. 30. hath altered the day from the seventh to the first , but never the time from a longer to a shorter duration . Surely much guilt and blame-worthiness must fall upon them , who Nehem. 9. 18. shut up the Church doors , and the Sabbath together , and Sanciri denuò et commendari observationem Sabbati , omnes vident . Riv. when the publick is over , then all is over , as if the service of Christ was so cheap , and so inconsiderable , as it could not run parallel with the sacrifices of the Law , which were both morning and evening on the Sabbath , the intervals Numb. 28. 9 , 10. being likewise spent in holy and divine worship ; for so expresly runs the Command . The seventh day is the Sabbath of the Lord , Deut. 5. 14. not some few houts , but the whole day . The Lord in Lev. 19. 3. espouseth the fourth and the fifth Commandments together , as if they were both one flesh : Ye shall fear every man his Mother and his Father , and keep my Sabbaths ; I am the Lord your God . God unites these precepts , as if they were equally natural ; and it was as great a crime to pollute Gods Sabbath , as to offer affronts to our natural parents ; the greater then is their crime who mangle Gods Sabbath , and tear away a great part of it , to fling it to their lusts or their laziness .

The Jewish Sabbath and the Christian agree in this ; both commemorate some renowned benefit . The Jews in Sabbatum Mosaicum institutum fuit ; ut perpetuum memoriale articuli de Creatione extaret , et ut monumentum esset liberationis ex servitute Aegypti , et gratiarum actionis deo debitae pro quiete a laboribus quos in Aegypto sustinuerat gravissimos their Sabbath observation preserve the memory of two illustrious benefits ; the one recorded in the promulgation of the fourth Commandment , Exod. 20. 11. the other mentioned in the repetition of the same Command , Deut. 5. 15. The first the benefit of the Creation , being of a greater extent concerned all mankind ; but the Jews were more especially entrusted with the memorial of that glorious work ; and therefore the Lord did engrave it in the body of the fourth Commandment , alledging his progress in the work of Creation , as the reason of that precept ; that as he did work six dayes in making the world , and rested the seventh , so man should work six dayes , and rest the seventh , consecrating that weekly sequestration to the honour and service of the Creator . The second benefit which the Jews commemorate in the observation of their Sabbath , is their miraculous deliverance Ger. de leg . Dei . from Aegyptian bondage ; that seasonable rescue was embroydered with a pile of miracles , and therefore the Lord Deut. 5. 15. brings it in with an ergo , in Deut. 5. 15. as an authenticall ground and reason for the Jews weekly observation of the seventh day , to the glory , and in the worship of their Omnipotent Deliverer . It is very observable , how frequently the Tot● Aegyptum comparat pistrino aut simili loco , in quo mancipia constringeb intur , et ad difficilia & dura servitia cogebantur . Riv. Scriptures mention this great Deliverance ; in Exod. 13. 3. it is ushered in with a memento ; and the day of its performance hath a Selah put upon it . Aegypt is called a house of bondage , Deut. 5. 6. where there was no furniture to garnish it , but strokes and slavery . In another place of Scripture , Mic. 6. 4. It is called a house of servants , where toyle and sweat was the badge of every Inhabitant . Rivet compares Aegypt ( when the Israelites were enslaved there ) to Joseph's Prison , Gen. 39. 20. To Jeremiah's Dungeon , Jer. 37. 16. To Samson's Hold , Judg. 16. 21. where he ground Inculcanda erant liberis dei beneficia , et dandam esse operam ut ea memoriâ retinerent . at the Mill. Now the sharpness of the servitude set off the sweetness of the delivery , a delivery so great , that it must be part of the Catechisme , which the Jews must teach their Children , Exod. 13. 14. one of the Principles of their Religion ; this providential mercy must become doctrinal instruction . No wonder then if the Jews must therefore observe their Sabbath , to preserve fresh the memory of so great salvation ; and which is observable , The Lord mentions this stupendous deliverance , Mic. 6. 4. almost eight hundred years after the accomplishment , as of a story to be wrote in Marble ; nor is it to be overpassed , that this freedom from Aegyptian bondage , is both the usher to , and part of the Decalogue , the Preface to the Ten Commandments , and a peculiar reason in the fourth . And we Christians in the observation In honorem illius diei , quo Christus àmortuis resurrexit ; Apostoli in locum Sabbati Judaici , diem Sabbato proximam cultui divino deputarunt . Ger. of our Sabbath , eye a great , nay , the greatest benefit , ( viz. ) the most inestimable , the most inexplicable , the most inconceivable resurrection of Christ ; that triumphant work , that first step of Christs exaltation , did first breath into our Sabbath the breath of life . When the Sun of Righteousness did rise , it made our Sabbath , Day , nay , a day of life and salvation , or as the Psalmist , Psal. 118. 23 , 24. a marvellous day , a day not more beset with mercy , then wonder . By rising Christ freed us from more then Aegyptian bondage , and therefore sheds a greater glory on our Sabbath , Surrexit Christus manè primá Sabbati , manifestè docens , sc. nos à morte animae resuscitatos , in lucem perpetuae selicitatis perducturum . Bid. then either the light of the Creation , or the glory of a temporal deliverance could cast upon the Sabbath of the Jews . Venerable Bede observes , Christ rose in the morning of the first day of the week , to raise us from the death of the soul , and to bring us to the light of perpetual happiness . Our souls benighted by darkness , by the appearing of the true morning star , Rev. 22. 16. are lead out of this darkness into his marvellous light , 1 Pet. 2. 9. and being fettered before , are loosned , and enfranchised into the glorious liberty of the Sons 1 Pet. 2. 9. Rom. 8. 21. of God , Rom. 8. 21. The rich and rare benefit which we commemorate on our Sabbath , is Christs rising from the grave , when he conquered death , pinnion'd Satan , locked Necte natus est Christus , nocte captus , et sole obtenebrato mortuus est ; sed illucescent die resurrexit , ut ostenderet , quòd gloriosâ suâ resurrectione , &c. up the gates of Hell , perfumed the grave , and became the powerfull cause , and great exemplar of our resurrection . I cannot let slip the Elegance of a learned man , who takes notice , That Christ was born in the night , apprehended in the night , died when the Sun was darkned , and wrapt up in Cypress and Sables , but rose at day break , when the light began to appear , to intimate , that the dark shadows of our sins were put to flight by his glorious resurrection , and eternal light of righteousness did compass us as with a garment .

The Jewish Sabbath , and the Christian agree in this ; That holiness to the Lord is written upon the breast-plate of Exod. 28. 36. both ; both must be inviolably and spiritually observed to God . Purity and sanctification , is the beauty and comliness , the end and answer of b●●h . There was a time when the Jews were so exact in the observation of the Sabbath , Ex Rabbinis refertur , quod in die Sabbati , non licet pomum admovere carboni , aut vinum super sinapi pulverem mittere , aut allium quod edere velit , decorticare , &c. Munster . that they screwed up the pag ●oo high , and the string broke into superstition ; their own Ra●bins aver , that to put an Apple to the fire , to take a Flea which was skipping from one part of the body to another , to peele Garlick to eat , to climb a tree to break down a bough , &c. was reputed amongst them altogether unlawfull ; nay , such minute trifles which the learned man gravely asserts , are more foolish then the toyes and jests of Sicily . Indeed these over-zealous Rabbins thinking to make the Sabbath more specious , made it more ridiculous , and put black spots upon it , instead of making it more beautifull ; yet thus much we may learn , that the over-plus of Ceremonies implied their exact observation ; and their niceness and superstition did strongly imply , there was much religious devotion , as the guilding of the frame , speaks the choiceness of the picture : However we may confidently conclude , that the Jewish Sabbath was encompassed with a hedge of thorns , that neither secular labour , nor sensual pleasure , nor sinfull practice was to break in to prophane Ter paenam capitalem infligendam violatoribus Sabbatum exprimit deus per Mosen . Riv. it ; And God was very zealous of his Sabbath , that it might not be polluted , when the transgressour was to be punished with no less penalty then death , Exod. 31. 14 , 15. And which is observable , not riot , but work on the Sabbath , not lust , but sweat was punishable with the loss of life . Nay , God did see the least wrinkles in the face of the Sabbath , Nec est quod quis de supplici● gravitate conqueri debuerit , quia contemptus dei nunquam potest nimis gravi supplicio vindicari . Riv. and took notice of the least defilements if it was but the gathering of a few sticks , Num. 15. 32. And this example was in terrorem , for greater dread and terrour to others : And Rivet animadverts , That eternal death in the Scripture mentioned is threatned to obstinate sinners . But to slide down to Gospel times , Holiness doth not less become the Christian Sabbath ; we may hear by the thunder , and see by the lightning of Gods judgements upon Sabbath breakers , how jealous God is still of his own day ; the change of the day from the seventh to the first opens no gap to looseness , gives no dispensation to sin or sensuality : The day is changed , but the bonds are not broken ; our tie is as strong as that of the Jews , to the strict and holy observation of Gods blessed Sabbath . If the Sabbath was to be kept holy in the times of the Law , much more in Gospel-times . The fourth Commandment binds us as forcibly as them , and it is our Obstinatis autem , ut in omnibus peccatis eternam mortem fuisse denunciatam , non inficias imus . Riv. glasse as well as their directory , our chain as well as their bond , it is still Remember to keep holy the Sabbath day , Exod. 20. 8. whether it be the seventh day , or the first . Gospel light may make sin more shameful , not more venial , more hateful , and not more excusable . And if Sabbath-pollution was matter of complaint heretofore in legal times , Ezek. Ezek. 20. 13. 20. 13. To act the same sin under Gospel-grace is a more prodigious crime . Purity certainly is the decency of the Lords day . The love of Christ in rising for our justification , Rom. 8. 34. should in no wise make us more wanton , but Rom. 8. 34. more obedient .

And as the Jewish Sabbath agrees with the Christian in many particulars , so in several things we may discern a difference .

First , They differ in this : There was a multitude of appendices and impositions which did clog the Jewish Sabbath , Exod. 16. 22 , 27. Exod. 35. 3. Numb. 15. 32. Exod. 16. 29. Acts 1. 12. all which are taken off from the Christian , to make the yoak more easie and lightsome to the bearer . The Jews on their Sabbath were not to gather Manna , nor to pick a few sticks , or to kindle a fire ; nay , they were not to stir out of their places ; And in after times they were only indulged to travel a Sabbath days journy , which some learned Expositors Buxtorf . lib. 3. p. 100. confine to a mile , and others stretch it out only to two . Thus God was pleased to pinnion and streighten the Jews Sabbath with a multitude of burdensome circumstances , and Communio nostra est cum Patre , & Filie ejus ; In Patre , & in Christo , sunt omnia vera & Caelestia bona , Zanch. a failure in any one of them was very prejudicial to the offendor . But Christ rising from the dead , did not only loosen the bonds of the grave , but of the Sabbath too : Those circumstances which did load the Sabbath of the Jews , are now like knots plained off , like darker shades which are now blown away : And the Lords day is freed from those fruitless ceremonies , and is wholly to be spent in sweet communion with the Father and his Son Jesus Christ , John 1. John 1. 1 , 3. 1. 3. Our Christian Sabbath hath not its fetters on , but holy liberty is its character and Shibboleth ; Our stages are not laid how far we shall go on the Sabbath , if pure Ordinances are our errand . Holy Christians went many miles to hear heavenly Mr. Hildersham , and it was not reputed their crime , but their zeal . We may on the Sabbath Numb. 15. 36. alleviate winters cold with seasonable fires , and God will not judicially turn our sticks which were to warm us into stones , to bruise and destroy us : we may gather up Manna , even spiritual Manna , and it will not be our fault , but John 6. 32. our happy frugality ; our Sabbath is the Souls feasting day , Excessus in epulis cum naturâ pugnat . Convivium enim ● vitâ , non à morte nomen habet . Chemnit. and our provisions are no less then true bread from heaven . We Christians are not denyed on our Sabbath the moderate furniture of our Tables ; Christ himself feasted with the Pharisees on the Sabbath day , Luke 14. 1 , 7. Our greatest care in this case is , that our tables be our support , and not our snare . To wind up then this particular ; Our Christian Sabbath , though it hath less ceremony , it hath more substance ; Psal. 69. 22. though it hath fewer leaves , it hath more fruit , and though it is unhinged from legal observances , it is more enrich'd with spiritual Ordinances . It is a good observation of Learned Andrews , That God imposed upon the Jews Bishop Andrews . not to kindle a fire , or to dress meat on the Sabbath , this was meerly ceremonial , and only belonged to them . Therefore our Saviour sweetens our Sabbath in removing those burdens which were the servile badge of the Jewish pedagogy .

The Jewish and the Christian Sabbath differ in this ; upon the Jewish Sabbath there were carnal sacrifices offered Clariùs imperfectionem eorum , describit , cum dicit , Dona , & victimas illas , non posse perfi●ere conscientias : Dona vocat Oblationes rerum inanimatarum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 victimas mactatas oblationes rerum animatarum . Par. as well as spiritual services performed : On the morning of their Sabbath , there was offered two Lambs of the first year without spot , two tenth deals of flower for a meat offering , mingled with Oil , and the drink offering thereof ; and this is the burnt offering of every Sabbath , besides the continual burnt offering , Numb . 28. 9 , 10. There was likewise on the same morning burning of Incense , Exod. 30. 7. So in the Afternoon both sacrifices and burning of Incense , Exod. 29. 38. And to this alludes the Psalmist , Psal. 141. 2. So that much of the Jews Sabbath was spent in the offering of these legal sacrifices , which the Apostle calls carnal Ordinances , Heb. 9. 10. And which Alapide mentions as fleshly rites , fit only for abolition , to make way for more sweet Christus correcturus erat ritus illos legales , et carnales , iisque bolitis , eorum loco spiritualem Dei cultum erat inducturus , ut adoraremus deum , et spiritu , et veritate . Alap . Muscul . in quartum praeceptum . and spiritual Institutions . Pareus superadds , and calls them imperfect oblations , the grosser victims of a people kept in the dark . These shadowy offerings were only the Jewish Alphabet , to teach them how to spell the meaning of better oblations to come ; And therefore Musculus calls the Jews Sabbath , A legal , a corporal , an elementary , a shadowy , a pedagogical Sabbath .

But the Christian Sabbath knows no stone Altar , no fleshly sacrifice , no spilling of the bloud of Lambs , no making a smoak with Incense and Perfumes : These exterior varnishes and Types are a broken cloud to us which wholly disappears . We on our Sabbath have no Altar but Christ , no Incense but his merit , no slaying of Lambs , but of that Heb 13. 10. Rev. 8. 3 , 4. Rev. 13. 8. Jam. 5. 16. Heb. 9. 14. Lamb without spot , which was slain from the foundation of the world ; we offer no burnt sacrifice on a Sabbath , but a heart flaming with zeal ; nor do we bring any tenth deals of flower , but those mean services of our souls , which if we Altare nostrum Christus est , qui pro nobis immolatu● fuit , qui est & sacrificium , sacerdos , et etiam Altare . had better , we should offer them to our dear Jehovah ; nor do we mingle any Oil with our offerings , but only the acting of our graces in our holy performances . The sacrifices of a Christian upon the Lord● day are of a more refined nature , then the carnal sacrifices of the Jews upon their Sabbath : The bending of the knee , the lifting up of the hands , the composing of the countenance , the weeping of the eye , are the offering up of his body as a reasonable sacrifice , Rom. 12. 1. The acting of faith upon the word , the dispensing Phil. 2. 17. charity to the poor , the pouring out of prayers in Eph. 5. 2. holy addresses , the rendring of thanksgiving for receiving Heb. 13. 15. mercies , are the sacrifices of his soul , they are his spiritual 1 Pet. 2. 5. oblations which he offers to God on his own day . The Christians services on the Sabbath are so far sweet , as they are soul-services , and they have so much acceptation as they have of the heart .

The Jewish , and the Christian Sabbath differ in the duration : The Jewish Sabbath ended in the times of the Gospel , but the Christian endures till the day of judgment , when time shall be no more . The Sabbath of the Jews was buryed in the grave of Christ , and their its honour was laid in the Mat. 17. 2 , 3 , 4 , 5. dust : But the Lords day shall stay till the Lords second coming , and then it shall not be buryed , but transfigured into an Eternal Sabbatism , when all the Saints shall say , It is Heb 4 9. good to be here , and Moses and Elijah shall be our eternal Companions . Our Sabbath is not so short-liv'd as that of the Jews , but at the great day of account with the living Mar. 2. 28. Saints , it shall be caught up to meet the Lords of it in the 1 Thes. 4. 17. air , and so shall it be ever with the Lord : as a little to allude to that of the Apostle , 1 Thes. 4. 17. And in this regard , the Christian Sabbath much outvies the Jews seventh day . Duration and continuance sets a higher price on every thing which is valuable ; The Temple exceeds the Tabernacle , John 14. 2. not only for the costliness , but for the continuance of it . Our possessions above Christ calls Mansions , not only for their excellency , but likewise for their permanency . The Omnis homo est advena noscendo , incola vivendo , quia compellitur migrare moriendo . Sed in domo caelesti non solum erimus , sed manebimus , unde coelum vocatur civitas manens . Aug. Body of a man which is his inferiour part is called a Taberbernacle of clay , 2 Cor. 5. 1. which is soon taken down : But the soul which is mans better part is a piece of eternity , and when disunited from the body , it takes its flight unto an eternal condition and estate . The prospect of a fair Landskip pleases us not so well , because it is transient ; but it is a pleasant thing to behold the Sun , Eccl. 11. 7. because it will not meet with its last setting till the consummation of the world . Gold it self is despicable , because corruptible , 1 Pet. 1. 18. Duration is the excellency of every good thing , that which makes grace it self look so lovely and beautiful , it is because it cannot faint away , it is as immortal as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isid. Pelus . soul it enricheth ; this sets off its comeliness , it cannot lose its beauty , Cant. 8. 7. But to return to our Christian Sabbath : It therefore differs from , and hath the preheminence over the Sabbath of the Jews , because it walks over its grave , and will survive till all Gospel Institutions shall cease , and our weekly Jubilees shall be turned into eternal triumph .

CHAP. XXV . The Comparison of the Christians Sabbath here , with his Eternal Sabbatism or Rest above .

AND that the joy of meditation may be full , and may be wholly indefective in suitable objects , to prey upon on Gods holy day , especially in the morning , so far as time and convenience will permit , Let meditation look forward , Dies Dominica , est imago venturi seculi , et assidua commotione vitae illius nunquam desiturae , non negligimus ad eam demigrationem viaticum parore . Bas . or rather upward , and observe what proportion our Sabbath here bears with our Sabbath above . This pleasing task will cause meditation to renew its strength like an Eagle , Psal. 103. 5. and to take its flight with greater vigour and liveliness . And to make the comparison more considerable , we will observe wherein our earthly and our heavenly Sabbath do perfectly agree , and then take notice wherein our heavenly doth transcendently outvy and surpass our earthly .

Our earthly Sabbath doth resemble our heavenly in the holy nature of it . They are both holy , our Sabbath here is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exod. 35. 2. A holy day , a day set apart Exod. 35. 2. Exod. 28 36. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by a holy God , to be spent in holy services , destinated to sacred and holy purposes , vouchsafed for holy Communion with Jesus Christ , and appointed as a blessed means to make us holy . The Lords day as our Sabbath is called , Rev. 1. 10. carries holiness in its very title . It s name is written in the golden Letters of sanctity , and so our heavenly Hoc Sabbatum aeternum inchoatur in renatis per spirituale Sa●batum hujus vitae , et consummabitur tandem in futurâ vitâ , in quâ Deus erit omnia in omnibus . Ger. In die judicii plenè et perfectè sub pedibus conteretur Satan . In hâ● vitâ reportant Pii victoriam ex pugnâ , in futurâ plen●riè liberabuntur ● pugnâ Sabbath is an undefiled rest . Heaven admits of no impure thing , no unclean person , Eph. 5. 5. There are no weeds in our Paradise above . Our future Sabbath shall be an everlasting holy day : we have there a holy God to behold , a holy Redeemer to enjoy , holy Angels to joyn issue with , spotless and glorifyed Saints to delight in : nay , the rivers of pleasure which run at Gods right hand , Psal. 36. 8. Psal. 16. 11. have Chrystalline streams , and are excellent not only for their sweetness , but their purity . Every thing in glory is unblemished , and without spot , else heaven could not be the seate and residence of the great King . A learned man observes , Our eternal Sabbath is onely the consummation of our spiritual , which consists in a full cessation from sin . And indeed in heaven all causes of sin shall utterly and everlastingly cease .

First , The Corruption of the Flesh .

Secondly , The Temptations of Satan .

Thirdly , The Seductions of the World .

Fourthly , A Propensness to Evil.

Fifthly , A Faculty and capacity of offending . In glory the Saints shall be endowed with such perfect purity , that suppose Temptation could get within the Veil , and intrude among the glorifyed Saints , that Syren should no way impress or allure them : So then our Sabbath here and hereafter both look fair because of holiness .

Our Sabbath here resembles our rest above , in the duties and employments of it : In our Sabbath below our whole business is with God ; we run it out in hearing something drop from the heart of God , when we attend upon his word , in making our humble addresses to God by secret and more publick prayer , in fixing our fledged meditations on God , in singing Psalms , and making melody in our hearts to Eph. 5. 19. God . The Saints task is wholly to serve God , his priviledge Intra in gaudium Domini , ( i. e. ) gaude de eo , quo gaudet & in qua gaudet Dominus , sc. de fruitione sui ipsius . Tunc gaudet homo ut Dominus , cùm fruitur ut Domi●us . Aquin. is to enjoy communion with God , his ambition is to Sun himself in the presence of God , on Gods holy day : And all our employment in our celestial Sabbath will be to rejoyce in God , and to glorifie God ; we shall spend eternity in venting our joys for the blessed fruition of God , I say in venting those joys ;

First , Which will be rare for the subject of them ; they are the joys of the Saints , John 16. 22.

Secondly , Rare for the fountain and spring of them ; they are the joy of the Lord , Mat. 25. 23.

Thirdly , Rare for the plenty of them ; it shall be the fulness 1 Pet. 1. 8. Exultabunt Sancti in gloriâ , videbunt Deum et gaudebunt , laetabuntur , et delectabuntur , fruentur gloriâ et in faelicitate jocundabuntur aeternâ . Cypr. Beata Deitatis visio est gaudium Domini tui . O gaudium super gaudium , vincens omne gaudium extra quod non est gaudium . Aug. of joy , Psal. 16. 11.

Fourthly , Rare for the adjunct of them ; joy in the Holy Ghost , Rom. 14. 17.

Fifthly , Rare for the efficient cause of them , they are joys from the Holy Spirit , Isa. 35. 10.

Sixthly , Rare for the characters of them , our joy in our eternal Sabbath shall be ,

First , True in eternal cordial joy , all the faculties of the soul shall tripudiate and leap for joy , they shall be as a dancing Sun , or as David danced before the Ark , 2 Sam. 6. 14. and their several measures shall be the elevation of the exstacy . The understanding shall joy in the Lord for its divine light ; the will shall joy in the Lord , for its perfect consonancy to the divine will : The memory shall joy in the Lord for its full strength , and so the affections for their heavenly purity .

Secondly , Our joy in our Sabbath above shall be sincere , without mixture of grief or disgust . Our worldly joys are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bitter-sweets , sweet brier , which can tear as Prov. 14. 13. well as sent ; but in our celestial Sabbath , there shall be no Gall or Vinegar in our Cup.

Thirdly , Our joy in our Sabbath above shall be stable and sempiternal , neither to be interrupted nor concluded , because the fountain of it will be eternall , viz. The sight of God , who is the highest and chiefest good , the most transcendent Si tanta vis solis creati est , ut suo calore rebus nascentibus vitam non modò impertiat , sed etiam animos hominum , immò omnes creaturas diffusione radiorum lucis suae suaviter recreat , et mirificè dilectet ; Quantum in infinitùm majori gaudio credendum est , completum in pectora piorum , quando creatorem solis , solem justitiae ac salutis , non modo oculis suis intuebuntur , sed etiam intimâ ejus communicatione , discussis ▪ penitus peccatorum tenebris plenissimè persoventur ? loveliness and superlative sweetness . The Sun of nature , how doth it refresh us in our view of it ; how infinitely more the Sun of righteousness , Mal. 4. 2. when shining in its full glory above in the heavens ! And as in our heavenly Sabbath we shall be ever venting our joys in God , so our work shall be always to be praising of God , the glorifying and lauding of God will be the Saints great employment in heaven : God who is the chiefest good cannot be seen but he must be loved , and what we love , we necessarily praise ; Commendation is the natural fruit of affection . All creatures who arrive at the sight of God , are filled with his praise ; they have words to advance God , if they have eyes to behold him ; the four beasts , Rev. 4. 8 , 9. If they have wings to fly to God , they have language to honour him ; if they have eyes to behold him , they have tongues to admire him . The four and twenty Elders , Rev. 4. 10 , 11. They are not onely prostrate before God , but they speak admirably of God , their praises are as high as their persons are low ; they indeed cast down their Crowns , but they lift up their voices , as in the forementioned Text. The Seraphims above the Throne of God , though they cover their faces , they do not hold their tongues , and though they hide their feet , they still lift up their voice , Isa. 6. 2 , 3. The Angels about the Throne of God , magnifie the Name of God , Rev. 5. 11. Those pure spirits are praising spirits : And assuredly , whosoever comes near the Throne of the Lord , will exalt the Majesty of God . The beatifical vision will be the attractive and incentive of eternal praise , and adoration . Praise in heaven is the Angels song , the Creatures Ipsam veritatem purae mentis oculo intuens ; cantabo cremeo sonum festivum . Aug. Mat. 22. 30. Luke 20. 36. Heb. 12. 23. tribute , the Saints hallelujah , the efflux of unspeakable joy , which arises from the possession of God ; and this is the work of the first-born , now they keep their Sabbath in another world .

Our Sabbath here resembles our Sabbath above in the enjoyments of it . Our Sabbath in this life , is a day of fellowship with God ; Ordinances are the Garden for the soul to walk in together with his beloved , Psal. 63. 2. They are the souls banquetting house , and the Sabbath is the souls banquetting Cant. 2. 4. John 5. 4. John 2. 10. Mat. 5. 1. Luke 22. 12. Luke 1● . 42. John 9. 4. day . This holy day is as the poole of Bethesda , to cure our spiritual diseases , as the wedding in Cana of Galilee , where we meet with our better wine , as that Mountain where Christ preacheth to us by his Ministers , as that upper room where Christ sits down with his Disciples ; the Sabbath is that day in which we have unravelled to us , the things which belong to our peace ; Now the Christian enjoys converse with his elder brother , the Lord Jesus Christ ; now he transacts the great affairs of eternity , layes in stores of spiritual grace for future spending , and busies himself to carry Mille gehenna : ponas , nihil tale est , quale est excludi à gloriâ , Chry. on the suit of his immortal soul : And as for our enjoyments in our heavenly Sabbath , they may be all summed up in the beatifical vision : This is the Saints essential and principal beatitude when they are arrived at their Country above , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . 1 Cor. 13. 12. 2 Cor. 5. 7. Rev. 22. 4. Chrysostome observes , It is more then a thousand hells to be excluded from this glorious sight . Basil saith , The want of light is no such prejudice to the eye , as the banishment from the sight and presence In vitâ aeternâ , dei essentia non quidem sensibus verùm animo ceu mente cognos●etur à beatis , si●ut 1 John 3. 2. Pet. Martyr . of God , is to the poor desolate , caitiff soul . The sight of God is like a knot of Diamonds , it sparkles with all varieties of glory ; it is the glorified Saints heaven , the Angels happiness : in this transporting vision is contained whatsoever man can well desire , whatever man can well bear ; it is the Paradise of pleasure , the fountain of joy , the field of knowledge , the fuel of praise , the heigth of triumph ; this shall be done to all , whom God delights to honour . Biel taketh notice , there Videbimus deum spiritu , videbimus et oculis , sed spiritualitèr ; corpora enim nostra erunt spiritulia non substantiae sed qualitatis , & actionis ratione . Alsted . is a four-fold way of knowing God :

1. By Faith . 2. By Contemplation . 3. By Apparition . 4. By open Vision .

The first way is of common grace ; the second of excellent grace ; the third of special grace ; and the fourth of consummating glory . The sight of God then is our chief enjoyment in our heavenly Sabbath , the top of all , the highest round in the Angels ladder . There was a bright essay of this glorious sight in the Lords familiar discourse with Moses , Rev. 22 , 4 , 5. Exod. 33. 11. Mat. 17. 2 , 3. Rev. 1. 13 , 14 , 15. Job 19. 26. Psal. 42. 2. Psal. 16. 11. Psal. 36. 10. Exod. 33. 11. Numb. 12. 8. A brighter discovery of it , in Christs transfiguration before his Disciples , Mat. 17. 2 , 3. but the most bright representation of this Coelestial prospect , was in the Patmos Vision of John the Apostle , when he saw his Redeemer in his glorious and heavenly robes , Rev. 1. 13 , 14 , 15 , &c. The beatifical vision hath blown up sparks of triumph in the hearts of Gods people , even in this life . This caused Job's o●asion and exultation on his dunghill , John 14. 2 , 3. Job 19. 26. David's triumph on his Throne , Psal. 16. 11. This blessed sight is that good which the Saints promise themselves in another world , Psal. 36. 10. For this sight believers long , Psal. 42. 2. To this sight the promise looks , Psal. 66. 18. Mat. 5. 8. To make way for this sight , our Saviour is gone before , John 14. 2 , 3. And to secure this glorious sight , Christ hath begged it of the Father , Visuri sunt beati deum , in ipso corpore , sed utrum per ipsum non est parva quaestio . Aug. de Civ . Dei . John 17. 24. And the enjoyment of this happy sight will be our Crown in our Sabbath above . Great Divines contest much about the manner of our seeing God , whether with the eyes of our body , or onely with the eyes of our minds , or whether ( as some ) with our bodily eyes spiritualized ; I shall not intricate my self in these mazes of dispute , but onely conclude , our sight of God will be glorious , full , perfect , ravishing , everlasting , and will run parallel with our eternal Sabbath .

Our Sabbath here resembles our Sabbath above in the rest of it . To work upon our Christian Sabbath is to defile it ; our sweat is our sin ; the pains we must take on this holy day , is not with our hands , but with our hearts : The brain indeed must work , but in holy meditation ; the tongue must work , but in prayer and supplication ; the heart must work , but in ardent and holy affection ; our faith must work , but in seasonable application , in apprehending Christ , and entertaining Truth : But as for secular works they must be Operum humanorum duo sunt genera ; unum est licitorum in se , alterum est illicitorum ; licita sunt necessaria honesta & utilia in rebus humanis : Illicita sunt , noxia , inhonesta , et superflua . Quae in Sabbat● prohibentur , non sunt in se idicita , sed quae alitèr sunt omninò licita ; ut appareat prohiberi operas domesti eas , necessaria● et honestas , 〈◊〉 utilos quide● ▪ in se , verùm ad sanctificationem Sabbati omninò incommodas . Muscul . wholly suspended , and laid aside on the Lords day . To work upon the Sabbath ,

1. It is a sacrilegious act , it robs God of his time , that season which God hath principally set apart to converse with men . The Sabbath is the Lords day , it is none of ours , it is his inclosure , none of our Common ; and therefore to spend his day , or any part of it , about our works , it is both sin and sacriledge .

Secondly , It is a confusing Act : Six dayes we must work ; if we likewise work on the Sabbath , where is the distinction ? Then there will be no wall of separation , all will be working dayes , and there is no day of rest , and so the fourth Commandment is a meer parenthesis , and God wrote with his own finger a meer impertinency . To what a height of frenzy will these consequencies rise ? There is no gold of a Sabbath to be found in the rubbish of the week ; why should any rubbish of the week be found among the gold of a Sabbath ?

Thirdly , It is a destructive act ; It robs the soul of its sweetest opportunity . Christ is most principally to be spoken with by the soul on his own day ; this day is set apart for intercourse with heaven , it is the term time of the soul , a busie time for his affairs ; and therefore to spend any of this time in secular works , what is it but to pluck the bread out of the mouth of the soul , and to throw fire-brands into the believers harvest ?

Fourthly , It is an Irreligious Act , below the devotion of the very Heathens , who have kept a Sabbath , as a rest . It is recorded in Heathen Stories , That their Boyes go not to School on the Sabbath day , neither are humane Arts and Sciences then taught or disputed . And Philo Judaeus observes , Quae operasabbato facienda deus prohibuerit , illud non solùm ex aliis scripurae locis sed ex praecepti hujus verbis colligitur ( non facies ullum opus ) scil. servile , quod publici ministerii partes , et cultum divinum impediat . Morale enim et perpetuum est opera illa prohiberi , quae publici ministerii exercitium impediant . Interim tamen opera illa quae ad culium dei , & dilectionem proximi , et vitae necessitatem pertinent , non sunt prohibito . ●●r . de leg . 〈◊〉 . That divers poor people , that never had Scripture or Prophet among them , but followed onely the conduct of the light of Nature , and what they had learned from their Ancestours , did keep the Sabbath day . And Clemens Alexandrinus tells us , that the very Heathens did account the seventh day , a holy day ; And that Alexander Severus Emperour of Rome , though a Pagan and an Infidel , yet every Sabbath day , he retired from his warlike affairs , and went up into the Capitol to worship the Gods . Musculus calls , All secular and servile works the impediments of Sabbath-holiness : And indeed they are that dirt which stops up the water-course of grace , that it cannot run out upon the soul . It is very observable in the time of the Law , how severely God prohibits working upon the Sabbath :

First , He puts a prohibition in the fourth Commandment , that Standard of our obedience in the observation of the Sabbath ; Th●u shalt do no manner of work , Exod. 20. 10. and these words are repeated , Deut. 5. 14. That by the mouth of two Witnesses this truth may be established .

And Secondly , From the root of this great Command sprouts many additional injunctions , not to work upon the Sabbath , Exod 31. 14 , 15. Exod. 35. 2. Lev. 23. 3.

Thirdly , Nay , Servile work is so inconsistent with the solemn feast of the Sabbath , that God forbids all servile works on other festivals , those solemnities of an inferiour nature ; On the dayes of the Pass-over , Lev. 23. 7. On the dayes of Expiation , Lev. 29. 23. Lev. 23. 28 , 29 , 30. On the feast of Tabernacles , Lev. 23. 34 , 35. And surely , if inferiour dayes of observation were defiled by secular works , much more the blessed Sabbath , in which the people of God must keep their meetings in the Suburbs of Heaven .

Fourthly , How often doth God espouse Sabbath and Rest together as indivisible ? Exod. 16. 23. Exod. 31. 15. Exod. Sabbatum est sanctum otium . 35. 2. And indeed holy Rest is the life of a Sabbath ; and if the Sabbath rest be disturbed , it faints away , and becomes Leid Prof. an unprofitable miscellany of rest and labour , and an expiring dying priviledge .

Fifthly , How severely doth God threaten the disturbers of the Sabbath rest ? God threatens them , to throw them out of the Church , Exod. 31. 14. Nay , to throw them out of the world , Exod. 31. 15. And brands such as are violatours of his Covenant , Exod. 31. 16. And shall Rest be so necessary for the legal , and not as convenient for the Evangelical Sabbath ? Surely much more , the Lords day must not be disturbed by mans work ; but as Christ on the first day of the week rose from his toyle to his triumph , so must Christians on that sanctified day lay aside all their worldly toyle and labours , and take up their triumph and rejoycing in God , spending those golden hours of the Sabbath in heavenly Communion , sweetly delighting themselves in the visits of their beloved , to which all labour is a disturbance ; and so our Sabbath above , it is a perfect , an undisturbed rest , Cessat homo ab omni opere die Sabbati , futuram sanctorum requiem significans , qu●ndo laboribus hujus vitae liberati , et sudore carporis de terso , beatam cum Christo , et jucundissimam vitam agemus . Ambr. in which the mind shall not be rackt with cares , the body shall not be wasted with toyle , nor the spirits spent with labour , or the heart torn with griefs , but soul and body shall be calmed into an eternal quietation . The Apostle saith , Heb. 4. 9. There remains therefore a rest to the people of God . The Greeks call it a Sabbatism , our future Sabbath and Rest being all one . When the Apostle wrote his Epistle to the Hebrews , the rest of the legal Sabbath was over , and the rest of Canaan was first disturbed by Nebuchadnezzar , and upon overthrowing , and quite taking away by Titus the Roman ; so now then there remains onely a rest in Heaven , a heavenly Sabbath for the people of God . In this life our Laudabile Sabbati otium , sanctorum vitam , requie , et sanctificatione exprimit , tum futuram ostendit , cùm omni hujus vitae curâ de positâ bonis aeternis fruimur . Cyril . Alex. Sabbath it self is disturbed , sometimes with vain thoughts , with deadness , and coldness in duties , it is disquieted with the iniquity of our holy things , we cannot pray as we would , and we do not hear as we should , we often displease Christ at his own table , when we come with polluted hands , and unprepared hearts ; and when duties are over , we either dash upon sins of omission , or rush upon language or practices unbecoming the Lords day ; there is still something to discompose our spirits , our hearts are sad , and our moans are great ; but however , the week treads upon the heels of Sabbat●m Coeleste , est requies illa Coelestis patriae . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 our Sabbath , and then like the Sons of Adam , we get our livelihood in the sweat of our brows ; then we toyle our brains , harden our hands , and weary our bodies , and all for that which is not bread , Isa. 55. 2. And besides , as Master Herbert , that sweet and excellent Poet observes , our Sabbath doth but leap from seven to seven , it flies away , and then recurs in a constant revolution ; One Sabbath passeth over , and we must press through the croud of weekly and worldly Rabbin . affairs which will make us sweat and faint , before we attain Isa 55. 2. to another .

But our Sabbath above is ,

A rest from sin . In it we shall enjoy absolute purity , and spotless perfection ; we shall there be a Glorious Church , Excitat sibi Christus ecclesiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 multo decore , et gloriâ illustrem non habentem maculam peccati , aut rugam vetustatis . Alap not having spot or wrinkle , or any such thing , Eph. 5. 27. Sin cannot dwell in Heaven with God , it is impossible ; if Achans wedge , one sin , disturbed the whole Camp of Israel , John 7. 11. How would one sin disturb the Court of Heaven ? It would put a damp upon all the triumphs of it ; there cannot be perfect joy where there is the least relique of sin .

A rest from troubles and afflictions . In our heavenly Sabbath there shall be no groans but musicks , no sighs but songs , no tears but triumphs ; not a drop of the waters of Marah in a whole ocean of joy and satisfaction : if any grief remain'd , our joy would not be full .

The Saints in glory shall be freed from natural afflictions ; They shall hunger no more , nor thirst any more , Rev. 7. to 16. Rev. 7. 16. to which accords that of the Prophet , Isa. 49. 10. The Isa. 49. 10. Saints cannot hunger in their eternal Sabbath , for the good Shepherd of our souls doth not onely f●ed us to eternal life , Psal. 16. 11. but likewise in eternal life , and there he shall feed us with fulness of joy , with the smiles of his face , with the fruits of his love , and with the over-coming influences of his grace and favour . And moreover , the Saints cannot thirst in glory ; The Lamb shall bring them to living fountains Rev. 22. 1. of waters , Rev. 22. 1. They shall have waters for their necessity , Rev. 7. 17. Rivers of water for their plenty , nay pure rivers of water for their greater extasie ; and these rivers of water shall proceed out of the Throne of God and the Lamb , for their superlative complacency .

Nor shall the Saints Eternal rest be disturbed with pressing afflictions ; All tears shall be wiped from their eyes , a Isa. 25. 8. sentence mentioned three times in Scripture , Isa. 25. 8. John 7. 17. Rev. 7. 17. Rev. 21. 4. As if every person in the Trinity , Rev. 21. 4. would severally assure the Saints of future undisturbed felicity . A learned man observes , this phrase of wiping tears from our eyes , is a metaphor taken from tender mothers , Lacrymae malorum sensu exprimuntur . who give their breasts to their infants when they cry for want , and then wipe off their tears from their pretty cheeks which were bedewed with that emblem of sorrow : Tears Altera foelicitatis pars est , quòd nullis miseriis , aerumnis , molestiis , hujus praesentis vitae obnoxii erimus . Malorum immunem esse , maximum est bonum , cujus Author deus est . Par. are those drops which fall , when the fire of affliction is put under ; the sense of some evil , the feeling of some corroding sorrow squeizeth them out , as the extremity of pain makes the patient sweat . But such oppressive calamities shall not seize upon the Saints in their Sabbath , and Rest above : here indeed they are in a valley of tears ; but one tear shall not interrupt the joyes of the glorified Saints : The Psalmist saith , Psal. 30. 6. Weeping endures for a night , but joy cometh in the morning ; and when the Saints are arrived at their rest above , all night is past to return no more ; the morning is begun to pass away no more .

The Saints Eternal Rest shall not be disturbed with privative afflictions ; There shall be no more death , Rev. 21. 4. Rev. 21. 4. Isa. 25. 8. 1 Cor. 15. 57. John 3. 16. Then death shall be swallowed up in victory , 1 Cor. 15. 57. and it shall rally no more to do any execution upon the Saints in glory . Our Sabbath in heaven is eternal , and therefore our life is eternal . Indeed here below death is alwayes Sabbatum hoc coeleste est sempiternum , sicut omnia alia bona quae ad perfectionem pervenerunt . Musc. to be expected , Job 14. 14. But above death is never to be dreaded ; there that King of terrours , as Job calls it , Job 18. 14. hath lost both his Scepter and hs Sithe , both his force and his prevalency . There is neither fear nor expectation of death in glory ; were it not so , it would turn those rivers of pleasure memorized by the Psalmist , Psal. 36. 8. into Psal. 55. 4. salt and unpleasant waters ; and upon the very possessions of heaven would be written , bitterness in the latter end : But faith in Christ gives us eternal life , John 3. 16. A full assurance and security against the approaches and seizures of death or conclusion . Perfection , which is the character of the Saints future condition , excludes and denies all end or conclusion , as Musculus well observes .

The Saints Eternal Rest shall not be disturbed with accidental afflictions . Neither sorrow , nor crying , neither shall Luctus oritur ex morte amicorum et pri●atione eorum , quos charos habuimus , non erit dolor , quia mors non erit ; erepti nobis amici restituentur videndi , salutandi , &c. there be any more pain , Rev. 21. 4. In our heavenly rest , we shall neither grieve for the loss of friends , nor cry for the smart of troubles , nor roar for anguish or pain , but eternal ease and tranquillity shall sweeten our glorious Sabbath , and we shall for ever be singing our requiems . There shall be no spot , and therefore no sorrow , no guilt , and therefore no grief , affliction being the inseparable companion of sin and deviation .

The Saints Eternal Rest shall not be disturbed by persecuting afflictions , Neither shall the Sun light upon them , nor any heat , Rev. 7. 16. By this heat we may truly understand Rev. 7. 16. the heat of persecution , Mat. 13. 21. Satans rage , and wicked mens fury may reach gracious , but not glorified Saints ; The Church Militant , but not the Church Triumphant . Eph. 6. 16. Heb. 12. 22. Satan cannot throw his fiery darts into the New Jerusalem , the City of the first born . Here the Sun of persecution may arise and scorch the Saints ; but in glory , there shall be no need of Sun for light , Rev. 22. 5. much less for beams to burn ; but the Lord shall give them light , which will be only the shining forth of eternal grace and favour , the light of his own blessed countenance .

Our Eternal Rest shall not be disturbed by toyle or labour . In the Earthly Paradise , man was to dress the Garden , Gen. 2. 15. and this he was to do in his state of innocency ; Luke 23. 43. 2 Cor. 12. 4. so that there was labour , though no pain ; there was some kind of care , though no corrosive . But in Paradise above , Rev. 2. 7. there shall be no minding of the fruits of the Earth , but the Saints shall be alwayes tasting the joyes of Heaven : What should we toyle with in our heavenly Sabbath , with our hearts ? There is no corruption ; with our hands ? there is no want , or capacity of addition ; with our enemies ? there is no temptation , neither of fury from Satan , or flattery from the world ; and what should we labour for ? To gain more ? there is no defect ; to be better ? there is a full and absolute perfection : And therefore the rest of our present , doth sweetly shadow forth the perfect rest of our future Sabbath .

Our Sabbath here resembles our Sabbath hereafter in its splendour and external beauty . On our Christian Sabbath , In Sabbato vestes mundiores induimus & mutamus priores ; sic in Sabbato aeterno veterem hominem exuem●● & induemus novum , dabitur sanctis ut se cooperiant bissino splendenti . Chemnit. we put on our best attire , we array our outward man with our choycest and best apparel , as well as adorn our inward man with holy and gracious dispositions . The Sabbaths festival calls for our ornaments , the deckings of our body ; we come to the assemblies of the Saints with the neatness and elegancy of our wear , that both body and soul should be dressed to meet with their beloved ; nasty hearts , and sordid cloaths ( if it may be prevented ) are both undecent on the Lords day . When Joseph was to go into the presence of Pharaoh , he changed his cloaths , Gen. 41. 14. How much less doth neglect and despicableness become the presence of the Divine Majesty ? That which is civil and comly , doth adorn holy worship and religion : Mans body is Gods workmanship , and is a piece of rare curiosity , Psal. 139. 16. The texture indeed and artifice of divine wisdome and power ; Non decuit sordidum prodire in regis conspectam civilitas , & decor pietatem , et prudentiam ornat . and therefore we must not eclipse the honour of this body , by attiring it sordidly , and more meanly then there is necessity , when we come to worship God on his own day . The best of our Garments sute the best of our dayes . On the Subbath we meet our Bride-groome , Mat. 18. 20. And Brides usually are dressed with the greatest care and exactness . Fatui sunt Monachi , aliique superstisi●s● , qui in sorditie vestimentorum sanctimoniam ponunt . Par. Indeed Pride of Apparel is a stain , but decency is an Ornament to Gods blessed day ; nor must we put on our choicest attire to waste the time , but to honour the day of a Sabbath . Paraeus observes only foolish Monks place holiness in tattered and nasty garments ; but such rags are adequate and fit for such a mimical superstitious rout .

And so in our heavenly Sabbath , we shall be cloathed Haec accipienda sunt de Beatorum munditie puritate , & laetitiâ , & perpet●â festivitate . Ger. with brightness , splendor and glory , as with a garment : Indeed it is a great question among Divines , whether properly we shall be cloathed with rayment in our Eternal rest , and it is by the most concluded the contrary . Indeed there i● mention made of white rayment , Rev. 4. 4. But this onely signifies purity , as likewise of exact attire , Rev. 19. 7. Scholasticè statuunt Beatos habituros vestes , non quidem ex auro , vel seri●o , sed lùce . But this only signifies perfection ; nay , of fine linnen , Rev. 19. 8. But this only signifies glory ; that kind of wear which becometh Kings Houses , Mat. 11. 8. The Schoolmen observe , that the blessed shall have garments , but not of gold , or silk , but of light : And indeed garments though never so rich , would speak something of imperfection ; Garments Beati nudi erunt sed omni decore sulgebunt , & non plus de illis membris , quàm nunc de gratiosis oculis erubescent . Ansel . are for adorning , and that speaks want of Ornament ; they are for the repelling of the injuries of the weather , which speaks an inferior condition ; not to speak of their primitive use , which was to cover nakedness : I might add , garments are the ▪ veiles of modesty ; but glory is incapable of shame : And therefore cloathing properly is not requisite in our heavenly Sabbath . Adam in his innocency before the fall needed not raiment , much less the Saints shall want it in a state of glory . Indeed we shall put on our best apparrel in our Sabbath above , but they shall be garments of innocency , Rev. 7. 13. Sweet smelling odoriferous garments , Psal. 45. Cant. 4. 11. Rev. 19. 8. Exod. 28. 2. 8. Bright shining and illustrious garments , Dan. 12. 3. Beautiful , rare , and comely garments , Isa. 52. 1. Garments of praise and glorious thanksgiving , Isa. 61. 3. Such garments the Saints shall wear in their future rest , embroydered with all varieties of joy and happiness . And indeed if there be so much ornament in a spirit of quietness and meekness 1. Chr. 16. 27. as the Apostle speaks , 1 Pet. 3. 4. how ornamental must a spirit of glory be in its full brightness and perfection ?

But as our Sabbath below doth something resemble , so it doth infinitely fall short of our Sabbath above .

The two Sabbaths differ in their duration : Our Christian Sabbath is a golden , but a little spot of time ; like a draught of rich wine , it is lushious , but it is quickly drank off ; Our sweetest Sabbath here is but the passage of a day , it endures no longer then the Sun can make its flight for a few Psal , 39. 5. hours . Our life is but a span ; our Sabbath how little a Nemo tam Divos habuit faventes , Crastinum ut possit sibi polliceri . Sen. part of this span ? It is the Lords day , but yet a day of bright gleam , the souls market which is presently over ; like a great Feast wherein we have fed plentifully , but the next day the meal must be renewed , or the body faints and languisheth . Nay , our Sabbath is only the seventh part of the week , and all our Sabbaths are but the seventh part of our Vita nostra tam brevis est , ut nescio an dicenda sit vita mortalis , aut vitalis mors . August . life , which the Apostle calls a vapour , Jam. 4. 14. both for its contemptibleness and speedy disappearing . Gods blessed day here is sweet , but short , it is a banquet indeed , but the cloth is soon taken away ; it is like the star in Bethlehem which was useful to bring to Christ , but it soon disappeares . Mat. 2. 10.

But our Sabbath above shall be stretched out to all eternity , Vbi appropinquassent magi● Hierosolymae disappar●it stella . Hoc Sabbatum est sempiternum , neque alio quodam Sabbato terminabitur , excipietur aut perficietur . Musc. it will be always spending , but never wasting , no week day shall follow it , no night shall close it , no death shall bury it . The Jewish Sabbath was entombed in Christs grave ; the Christian Sabbath shall end with the world : The beautiful fabrick of the world shall be taken down , and the Sabbath of Christians shall be rolled up together ; but our Sabbath above shall never be shut in with any period or termination . This blessed Sabbath in glory is spotless , and why should it die if it have not offended ? It is perfect , and perfection admits of no end or conclusion , whatsoever is undefiled , is eternall ; so God is everlasting , the good Angels John 3. 16. 2 Cor. 5. 1. Heb. 13. 14. Luke 16. 9. 2 Pet. 1. 11. Heb. 9. 15. Heb. 4. 9. and glorified Saints . The Sabbath above is a full rest , and it could not be perfect ease if it met with a certain end ; a conclusion must needs be a disturbance , and that rest must needs be imperfect which is interrupted . The Saints would not pray so ardently for this rest , Psal. 55. 6. if they were to Heb. 4. 9. 1 Pet. 5. 10 2 Cor. 4. 17. Spirituale Sabbatum licet N. T. sit , tamen ipsum est imperfectum & tum demum perficietur , quando veniet quod perfectum est . suffer another remove , and still be liable to change and mutation . The Jews rest in Canaan , which was sweetned with the over-flowing of milk and honey , did only prefigure this Eternal rest , as the shadows in the time of the Law did typifie Christ . But the rest of Canaan is at an end , and all the legal shadows are passed away , but Christ and our Sabbath above shall remain for ever . In this then our Sabbath to come surpasses the present , viz. in continuance and duration .

The two Sabbaths differ in their purity : Our Sabbath here may be and is spotted , it is black as well as comely , fair indeed , but yet not without its wrinkles , the emblems of Cant. 1. 5. frailty and imperfection ; This holy One will see corruption . The most acurate Saint defiles his best Sabbath , and when Psal. 16. 10. he is most circumspect he is offensive , he either pollutes it with the lesser stain of vain and frivolous thoughts , or with the larger stain of unsuitable and impertinent language , or with the blacker stain of unjustifiable and sinful practice , or with the deeper stain of deadness and unbecomingness in holy duties , or with the more usual stain of mispending time , letting that golden oil run in wast : The Saints themselves fall seven times on this day as well as others . The Prov. 24. 16. way is so narrow on a Sabbath , that we easily miss it ; either we are not prepared for the duties of a Sabbath , or we are defective in those duties , or we are weary of those blessed Peccatum ita omnes homines invaserit , ut nemo in hac vitâ , quamvis vir sanctus , sine peccato esse queat , et peccata sanctorum sunt lapsus , qui eis inter ambulandum in luce contrà animi sententiam contingunt . Zanch. Joh. 1. 1 , 8. 10. services : There will be still something amiss ; either our tongues slip , or our hearts wander , Isa. 29. 13. Our feet slide , or our graces flag ; either we neglect holy Ordinances that day , or we are careless in Ordinances , or we are incautelous after Ordinances ; we have not been so vigorous in closet duties , or not so savory in family services , or we have not behaved our selves so composedly in the publick Assemblies , as did become the purity of a Sabbath : The Sabbath here may complain that it sojourns in Mesech , and dwells in the tents of Kedar , Psal. 120. 5. It is like the Ark among the Philistims , 1 Sam. 5. 1. It is unattainable by the Saints of the highest form , to keep a Sabbath upon earth without blot or blemish : Here the learest sky hath a cloud .

But now our Sabbath above shall not be defiled or freckled with the least defect or imperfection . We are perfect in our eternal Sabbath , and therefore we can breath no damp upon it . The Apostle avers there we shall be like Christ , 1 John 3. 2. which is security enough against all fear of 1 John 3. 2. Quemadmodum pu●itas , & mundities speculi requiritur , ut imago in eo conspiciatur ; sic animae , & corporis perfecta mundities in beatis erit , ut Deum videro , ejus demque imaginem in semet ipsis perfectè exprimere possint . Ger. taint or pollution . Hereafter we shall fully recover the image of Christ , our souls and bodies shall be perfectly pure ; And indeed that glass had need be clean , in which God must see his image and representation , the least speck or tincture of imperfection would wholly spoil the resemblance . The Psalmist by an eye of faith seeth the day of Resurrection , and rejoyces in this , he shall fully recover the image of Christ , Psal. 17. 15. Both the Prophet and Apostle agree in this triumphall truth , we shall be fully restored to Gods image in glory . And if we are perfect , from whence should our Eternal Sabbath receive a stain ? From the Author of it ? He is a holy God ; from the nature of it ? It is a perfect rest ; from the possessors of it ? They are unspotted Saints , and therefore it must remain in eternal purity .

The two Sabbaths differ in the fulness of their enjoyments : Mat. 5. 8. 2 Pet 3. 13. Our Sabbath here is only the tuning of our Musick ; we shall enjoy in the Bride-chamber ; and in the tuning of the rarest instrument there will be some jarring , some harshness . Our present Sabbath is a pleasing twilight , in it we tast how good and gracious God is , we see through a glass darkly , we Psal. 34. 8. drink drops of divine delight , we have refreshing gleams , sweet visits of Christs presence , but we know visits are soon 1 Cor. 13. 12. over . There is a threefold imperfection which clouds the enjoyments of the present Sabbath .

We enjoy but little of God , we onely see him through a cranny or a lattice on our Sabbath here : It may be one truth in a Sermon may warm the heart , and many savory Cant. 2. 9. Nonne fidelis anima Deum talem experitur quando celeri omnium commutatione in spiritualibus exercitiis illum modò presentem devotionis fervore , modò ut absentem , ariditate quidem sentit ; modò suprae coelos contemplatione elevatur , modò transilit humilium cogitationum colles ? Del. Rio. truths pass by and make no impression ; we are sometimes affected in a prayer , other times the heart is dead and flat , and the chariot wheels are taken off , and we drive heavily , we rise with grief and guilt from our knees . Sometimes at a Sacrament we make a good meal , but at another season we are little better than spectators at that heavenly banquet . Nay , the very efficacy of Ordinances is sharp and painful ; when the word doth work it breaks hearts , it slaughters lusts , it meets with the torrent of corruptions , it is the corrosive which eats out dead flesh ; and all those things are unknown in our better Sabbath . And how many Ordinances do we enjoy , and how few do we profit by ? Sermons oftentimes are more our musick then our medicine ; they court more then they cure ; we seldom meet with the blessed appearances of God : Our spiritual benefit by Gospel-dispensations is like the grapes after the Vintage . In our Sabbath here we see God more remotely , at such an infinite distance we can scarce discern him ; as we look upon stars as so many twinkling tapers , they are at such a distance , we see little or Ezek. 33. 32. Mic. 7. 1. Psal. 63. 2. nothing of their vast magnitude .

Our little enjoyment of God on our Sabbath here meets with great interruptions , it is like a shallow stream which runs a little way , and then is dryed up ; we happily meet with Christ on a Sabbath , and many Sabbaths pass over before we meet again with our beloved ; there are many pauses and chasms in our sensible communion with God . The visits of Christ are sweet , but they are not constant ; we often come to the assemblies of the Saints , but we do not meet with our beloved : Showers of divine mercy they are refreshing , but they are rare ; the Spouse cannot find Christ , Cant. 3 1. no not on his own day ; how often doth the Saint say even Cant. 5. 1. concerning the Sabbath , as once Titus did , They have lost a day : as some flowers sometimes they lift up the head and open , but of a sudden they hang the head and fade away ; so the poor soul , it sometimes cries out in an Ordinance , He is Cant. 3. 4. come , he is come , he hath given me the kisses of his lips , but presently all is dark again , and the distressed Saint is ready Cant. 3. 3. to enquire , did you see my beloved , did ye meet with him whom my soul loveth .

Our little enjoyment of God upon our present Sabbath is much darkned by our own neglects : On Gods holy day we do not prepare to meet with God , and so we miss of that little of his presence we might enjoy . Our own follies draw the curtain , raise the cloud , set up the screen which hinder Isa 59 ▪ 2. Sicut firmamentum est interstitium dividens aquas supera● ab inferis , ita peccata nostra sunt interstitium firmiter dividens et separans nos à deo , abscondunt ejus faciam , & oculos ejus benevolos , ne nos benigne et gratiosè respiciat . Alap . our pleasing views we might have of God ; We sometimes come to hear from God , and we will not take pains with our hearts ; and then though we hear the word of God , we miss of the God of the word : And so in Prayer , we do not pullice up our hearts , exert our graces , and stir up our strength to lay hold on God , and so we loose the sweet appearances we might otherwise be ravished with , we loose the lifting up of Gods countenance , Psal. 4. 7. the sweet smiles of Gods face , the powerful workings of his Spirit , and the practical visits of his grace , that power and glory which God shews in his sanctuary , & revives his p●ople with , on his own day : So that many imperfections beset our present Sabbath .

But our enjoyments in our Sabbath above are superlative and glorious ; we shall have a three fold vision to delight us :

First , A corporal vision , by which we shall see the humane nature of Christ , which will be most transcendent ; his incarnation Robes being embroydered with all variety of perfections . Mans nature was crowned with all glory in Christs assumption of it .

Secondly , A spiritual vision ; By which we shall see the Psal. 103. 20. Psal. 148. 20. In vitâ aeternâ primò penitus remoto velo ignorantiae , et densissimarum tenebrarum quibus in hac vitâ circum septi sumus , gloriosissimam faciem Domini dei Zebaoth , Patris , F●ii , et Spiritus sancti , lucem , essent●am , & bonitatem , sapientiam , &c. Chytr . Lib. de vit. & Mort. blessed Angels , those beauteous spirits , the illustrious master-piece of the whole Creation : and this view will be most complacential , the Angels beauty being never stained , their strength never impaired , their wisdom never foyled , their musick never jarred , but these morning stars sing together , Job 38. 7. and it shall be ever morning with them , and their Hosts were never discomfited .

Thirdly , An intellectual vision ; by which we shall see the ever blessed Trinity , and not as we do here , with clouds and shades , but clearly , and face to face , 1 Cor. 13. 12. Job 19. 26. which sight will be the spring of ineffable joyes . Chytreus observes , In our heavenly Sabbath we shall see God , and all masks shall be removed , all vails rent , we shall be filled with light without all darkness , with wisdom without all errour , with righteousness without all sin , with joy without all grief , with life without all decease or death . One well observes , That our sight of God in glory , shall not be like the sight of one man beholding another , for from that sight Rev. 20. 14. Ex visione dei ●mnia beotorum bona unicè oriuntur , et dependent . Ger. there may be some pleasure , but nothing of advantage ; But our sight of God shall be close and intimate , and not onely the conveyance of delight , but an affluence of all good things , and desireable satisfactions . God being the chiefest good , our beholding him must needs return to us all unspeakable happiness , all joy and sweetness in the highest degree . Mat. 18. 10. Our Saviour avers , hereafter the Elect shall be like the Angels , Mat. 12. 25. Luke 20. 36. And how glorious Dei visio summum erit beatorum praemium . Aug. is their sight of God! Those excellent spirits , how do they fill their joyes from that ocean of pleasure which flows from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greg. Nyssen . de Virgin . the beatifical vision . Augustine saith , our sight of God is our chief reward in heaven . Gregory Nyssen takes notice , That so far to be honoured as to see God , is the consummation of our hope , the full of our desires , the top of all unspeakable good things ; I may add , to see God is the issue and stage of our faith , the sea of enjoyment , into which the River of faith runs and is lost . How infinitely greater then will our enjoyments in our Sabbath above be , then those we attain to here in our Sabbath below ! In our Sabbath above , there shall be fulness of joy , Psal. 16. 11. A torrent of pleasures which will be ever running , and over-flowing ; but here our delights Imago dei sita est in hominis mente , sive in eo quod homo sit in summo rerum gradu , in quo est d●us et Angelus , scil. quod sit naturae spiritualis , secundum animam , et naturae intelligentis . Alap . in the Lord are faint and few , like the Sun shining in a showre , mixed with successive tears : In our Sabbath above , we shall be satisfied with the likeness of God , Psal. 17. 15. But here in our Sabbath below , we must bemoan the iniquity of our holy things ; not onely the iniquity of our slips , but of our services ; there are black spots upon the face of our fairest duties , those which look with the most taking countenance ; our very tears had need of washing ; our prayers interceding for pardon , and our sighs , which are the hearts incense , had need perfuming , and when we are in our best dress , we may be censured for uncomliness . In our Sabbath above , there shall be everlasting triumph and exultation , Psal. 68. 4. The Saints shall be alwayes glorying upon their beds of spices , and on their Mountanes of prey , everlasting Cant. 5. 13. joy shall be upon their heads , as a triumphall Crown , Isa. 35 , Isa. 35. 10. 10. But here in our Sabbath below , our rejoycing is soon Isa. 61. 3. over-cast ; either God hides his face in displeasure , or we let Isa. 65. 14. fall our hands in duty , and then our triumph is turned into Mat. 25. 21. trouble , and we are ready to say , Wo to us that we sojourn in a valley of Baca , a wilderness of tears and inconstancy .

The two Sabbatht differ in their suavity and delight . Indeed our Sabbath below is not wholly destitute of its sweets Exod. 16. 14. and consolations ; dews of delights fall upon it , like Manna about the Israelites Camp ; there is marrow and fatness in the Ordinances of it , Psal. 63. 5. There are refreshings and The sweetness of holy duties . Psal. 104. 34. Job 23. 12. Acts 10. 10. Dan. 9. 21. perfumed gusts in holy duties . Davids meditations were sweet and lushious , Psal. 104. 34. Job perfers Gods word above his necessary food , Job 23. 12. John was in the spirit on the Lords day , Rev. 1. 10. in an excess of joy , and in the height of intellectual rapture . Peter in his prayers was in a trance , Acts 10. 10. he was carried above himself , and saw heaven opened to present him with unwonted views . Daniel in the midst of his supplications had the prospect and company of an Angel , Dan. 9. 21. An inhabitant of glory descends to congratulate and accost him ; nay , oftentimes the word is sweeter then honey to the tast of the hearer , Psal. 19. 10. And while we attend upon it , we feed upon dropping honey-combs . Peter preaching to his Auditory , there falls a showre of the spirit , and heaven came Compositio thymiamitis offerri debuit coram domino : Altare enim incens● ob eam causam fuerat constructum . Riv. down to visit the Congregation . Holy duties how often are they spiced with unspeakable delight and complacency . Among the Oblations of the Jews , there were perfumes to be offered upon the Altar of Incense , Exod. 30. 1 , 7. And our Gospel Sacrifices are often sweetned with inward joy and consolation . If Christ meet us in a duty or an ordinance , he drops sweetness from his voyce , Cant. 2. 14. sweetness from his lips , Cant. 5. 13. sweetness from his fingers , Exod. 30 34. Psal. 119. 103. Psal. 141. 6. Lev. 16. 14. Cant. 5. 5. sweetness from his cheeks , Cant. 5. 13. sweetness from his mouth , Cant. 5. 16. If we tast any thing of his fruit , it is very sweet , Cant. 2. 3. when Christ gives a visit he is every way sweet to the soul .

The Sabbath receives an additional delight from the Fructus Christi● dulcis est , accipi potest de praedicatione Evangèlii , aut de contemplatione dei , aut deconsolatione Sacramenti . Del Rio. Communion of Saints ; we do not only meet with God , but with his people on his sacred Sabbath , we flock as Doves to the windows , and as stars meet in a constellation , as morning stars we sing together . David remembers with some kind of complacency , the joy he had in going to the Sanctuary with the multitude , Psal. 42. 4. The Primitive Christians prayed , and brake bread together , Acts 2. 42. Their harmony was their happiness , and their society was their satisfaction : But yet all these sweets have their allayes , their damps , and their ecclipses , they are as the shining moon behind Isa. 60. 8. a cloud , they yield onely a duskish light . Isa. 38. 7.

First , The sweets of our present Sabbath are onely partial ; they may delight the soul , they do not delight the body ; a diseased body is not cured at a Sermon ; a tormented body is not eased at an Ordinance ; if we read , the dim eye is not made more vivacious ; if we receive the Sacrament , the paralitical hand is not made more steddy : the hand of faith may be strengthned , but not the hand of flesh ; moreover the Ordinances they may delight the mind with information , when they do not affect the heart with gracious impressions ; Hos. 6. 3. they may be our Counsellers , when they are not Psal. 119. 24. our Comforters ; they may convey gladness , when they do not transmit grace to us , Mark 6. 20. Nay , they may cherish one grace , when they do not recruit another . The word Maledicere rebus irrationalibus in se consideratis est otiosum & vanum . Aquin. may be a pillar to our faith , when it is not a prop to our patience ; as Job , he flings in his troubles , Job 3. 3. when nothing could daunt his faith ; If the Lord kill him , yet he will trust in him , Job 13. 15. The preaching of Christ melts Mary Magdalen into tears , Luke 7. 38. and we read of little joy mingled with her weeping .

Secondly , The sweets of our present Sabbath they are gradual : First , Ordinances work conviction , Acts 2. 37. They work upon the Reason , and then they work conversion , Parvulus est in Christo , et in Christianismo . Alap . Acts 16. 14. They work upon the Conscience ; and when we are regenerate , they are first milk to us , 1 Pet. 2. 2. They strengthen the first beginnings of grace , they are breasts of consolation , at which the New-born Saint lies and draws ; and afterwards they are stronger meat , Heb. 5. 12 , 14. to nourish the believer to a greater adolescence and growth in holiness .

Thirdly , The sweets of our present Sabbath , they are uncertain ; sometimes the Saint meets with a hive of honey at an Ordinance , the truths of Christ are sweet and precious to him , and he is ready to cry out with Archimedes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have found , I have found him whom my soul loveth : at an other time , Ordinances are dry breasts to the same Saint , all the Bees are burnt ; Opportunities of grace are a 1 Kings 3. 21. dead child to him , like Gideons fleece with no drops upon it , Judg. 6. 40. he can squeeze nothing of comfort or satisfaction to his soul ; so that these spiritual riches , are , as the Apostle calls worldly 1 Tim. 6. 17. treasures , uncertain demains .

Fourthly , The sweets of our present Sabbath are faint and imperfect . Here our spiritual delights are only begun , they are perfected in our better Sabbath , here they are interrupted by our weekly labours , there succeeds a hurry of Hab. 2. 6. worldly cares , a week laden with the thick clay of business Quicquid Judaei ex nationis privilegio , & signo faederis ; Quicquid Graeci ex Philosophiâ ; quicquid magnates ex dignitate suâ frustrà sperant ; eaomnia excellentiora quivis renatus habet in Christo . Daven . and affairs ; but in our heavenly Sabbath , our pleasures and sweets run in a full torrent , and in a constant stream ; Here we are lead to our delights by means and ordinances , but above we shall be possessed of our full delights without the help of them , and our God , who is our joy , shall become immediately to us all in all , Col. 3. 11. Indeed much intermission and remisness may be found in our very devotions here , in our services of the highest elevation ; David himself , when his heart was most strung with divine affections , and in the best tune , yet then he had his cadencies ; his Hallelujahs , and highest strains of praise , came off with a Selah , a prostration of voice ; our delights in our earthly Sabbath are onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a table in a wilderness , they are onely flagons , Cant. 2. 5. Prostravit . Buxt. which hold a little quantity of wine , and they are compared to Apples , which are onely an ordinary fruit . Psal. 78. 19.

But the delights of our Sabbath above , are superlative and ineffable : When we are put into possession of glory , we shall feel the sweetness of Gods electing love , we shall tast the Psal. 63. 3. sweets of Christs redeeming love , we shall drink joyes eternally from the spirit of love , whose loving kindness is infinitely Gaudium erit de veritate . Aug. better then life ; then we shall need no threatnings to drive us , no promises to lead us , but divine goodness will perfectly and complacentially attract us , that we shall be naturalized to God , and goodness , and be no more able to turn off from that ineffable sweetness , then the load-stone is to convert it self to the West . Augustine saith , That heaven is nothing but the joy of truth . It is remarkable , That the joyes of heaven are oftner compared in Scripture to drink , then meat , because there is no labour in chewing them , nor any diminution of them , but they slide down smoothly and fully , and replenish the dilated soul . The whole quire of our powers and faculties shall be fixed in everlasting fruition of unspeakable delight . Now the Saints Suavis hora , brevis mora . Bern. have some fits of joy , but then they shall have their fill . Now they have many a sweet hour ; but joy shall then be a standing dish , and we shall be everlastingly satisfied with the fulness of Gods house . Now our memories are slippery in the most captivating Ordinances ; but then shall be an actual sensation of divine joyes continually ; then shall there be joy upon Gaudium erit super gaudium , vincens omne gaudium , gaudium extra quod non est gaudium . Aug. joy , joy above all joy , joy , without which there is no joy , as Augustine excellently . We shall then be perfectly at leisure for God , and see him , we shall see him , and love him , we shall love him , and praise him in the end , and without all end . And in our heavenly Sabbath transcendent delight will arise from our company , ( viz. ) The Prophets and Apostles , and all the Glorious Martyrs with their marks of honour , Concupiscibile replebitur sonte justitiae ; Irascibile perpetuâ tranquistitate . Bern. Angels , Cherubims and Seraphims , and all that blessed Quire of Spirits , who here have done us many an invisible courtesie , which we never thanked them for , Heb. 1. 14. Those Seraphick spirits shall contribute dews of joy for our refreshing , but the full showre of delight will arise from the sight of God . If Diagoras when he saw his Three Sons crowned in one day at the Olympick games , as Victors , di●● away , when he was embracing them for joy ; And good old Simeon , when he saw Christ , but in a body subject to the infirmities of our Natures , having him in his armes , cryed out , Now Lord lettest thou thy Servant depart in peace , for Luke 2. 29. my eyes have seen thy salvation . What unspeakable joy and delight will it be to see our Christian Friends and Relations all crowned in one day , with an everlasting Diadem of blessedness which shall never decay . And when the glorious 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Angels begin their Hallelujahs , the Saints shall also joyn in the same harmony . O how the Arches of Heaven will eccho ! Jam. 1. 12. Psal. 149. 5. Psal. 150. 2. such a blend and sympathy of praises shall be in the heavenly chorus , as shall fill the inhabitants of glory with ravishing admiration ; and there we shall love one another as our selves , O quot , et quanta gaudia obtinebit , qui de tot , et tantis beatitudinibus sanctorum jubilabit . Ansel . Judaeorum Doctores observant , Sabbatum ( i. e. ) diem quietis , repraesentare mundum verae quietis , & gaudii , quem vocant 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ubi consummatu miseriis hujus mundi aeternâ faelicitate g●udebimus . Rabbi Isai c. & Rab. Arama . Quando Pii in hac vitâ quandam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 coelestium bonorum , et gaudiorum percipiu●t ; corda eorum vix possunt capere divinam illam dulcedinem , quid ergò de futura coeli dulcedine censeamus quando non primitias tan●ùm &c. we shall love God and our blessed Saviour better then our selves ; and Christ shall love us better then we can love our selves , or one another . O how many joyes shall he possess , who shall keep an eternal Jubilee , in the enjoyment of so many and so great beatitudes and felicities of others , as truly as of his own . The Jewish Doctors call the pleasures of our heavenly Sabbath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 everlasting breathings ; our delight stirring up our desires , and our desires feeding upon our delight . The joyes above shall not onely be transcendent , but universal , filling all the faculties of our souls , refreshing and ravishing all the parts of our bodies ; they shall be continued , not interrupted , most sweet , most sincere , elevated to the highest degree of pleasure , extensively reaching to all eternity , intensively wound up to the highest peg of satisfaction and delight , Psal. 36. 9. And the fountane of divine sweetness shall not distill or drop upon the glorified Saints , as Gums from the Tree , or Rose-water from the Still , or Chymical drops from the Alymbeck , but streams of delight shall gently dash upon them , to fill them with joy unspeakable , and full of Glory , Rev. 22. 1. We may conjecture at the body of the Sun by the brightness of the beam ; so may we guess what those extasies of joy shall be , which shall sweeten our eternal Sabbath , by those fore-tasts and prelibations of joy which the Saints here sometimes feel , 1 Pet. 1. 8. The first fruits of this joy , how do they transport the believer , and carry him even above the world ? Insomuch that he scarce knows whether he be in the body , or out of the body , 2 Cor. 12. 2. His sences and faculties are wrapt up to drench in unusual pleasures . Now if the present clusters yield such generous wine , what will the over-flowings of the Vintage yield ? What fruits shall we gather from an everlasting harvest ? This made Augustine Aug. de Civit dei . lib. 22. Cap. 30. Quest. Supr. Exod. Quest. 173. call our Sabbath above , Sabbatum maximum , our greatest Sabbath ; Plenitudinem Sabbati , The fulness of a Sabbath ; Nay , Sabbatum Sabbatorum , The Sabbath of Sabbaths . Indeed the sweets of our future Sabbath , here they may be admired , but they cannot be comprehended ; hereafter we may be filled with them , but we shall not dive to the bottome of them .

The two Sabbaths differ in this , the one is the representation of the other . Our Sabbath upon Earth doth onely adumbrate , Fuit illud Sabbatum typus aeterni illius sabbati in coelis ; in quo electi an●mâ , et corpore , a peccatis , calamitatibus , et miseriis hujus vitae requiescent . Ger. and shadow out our Sabbath in Heaven . On our Sabbath below , the body rests from labour ; in our heavenly Sabbath , both body and soul shall rest from sin , calamity and misery , and God shall rest in us , and we shall rest in him . In the legal Sabbath , there was no Manna fell on that day , Exod. 16. 27. In the Sabbath above there shall be no ministry , that usefull and necessary ordinance shall wholly and for ever cease . In our Sabbath below , we leave the world , and the affairs of it , while we go up into the Mount , and converse with Jesus Christ : In our Sabbath above , we shall Dies dominica est imago futuri seculi . Bas . get above the world , and with Elijah , let fall our mantle , our loose garment of mortality , and put it on no more , but converse with God eternally on the Mount of joy and delight . There are indeed many rare types and representations 2 Kings 2. 13. of our heavenly Sabbath .

Paradise ; which was a promptuary of beauty , pleasure , delight , especially when mans innocency did accent the Paradisus univers● sensibilis venustati● inte●ligentiam excedit . Damasc . lib. 2. de Orthod. fid. cap. 11. sweetness of it . How fresh the trees , how sweet the flowers , how musical the birds , how lushious the fruits of this transcendent place , till Adams fall folded up this land-skip , and turned himself out of this Garden of God , that he might dress it no more ; and since it is over-grown , insomuch that the remains of it are not known to the most curious searchers after them : But before this breach , the pleasures of Paradise were so transcendent , that the delights of our supernal Sabbath are called Paradise , Rev. 2. 7. 2 Cor. 12. 4. Onely the Paradise of the Second Adam , where he met with August . Epist. 112. Cap. 13. the saved Thief , Luke 23. 43. transcendently surpasses the Paradise of the First Adam ; In that , the presence of God is Clem. 5 Stromat . Ansel . Thom. Aquin. secunda , secundae , quest. 175. Art. 5. immediately in the Paradise above , which inhanceth all enjoyments to the supreamest height . And therefore Augustine , Clemens Alexandrinus , Anselme , and Aquin as affirm , that Paul , when he was rapt up into the heavenly Paradise , he saw the Divine Being , entring the place of the blessed , who eternally see God face to face : So that when we 1 Cor. 13 12. mention , or contemplate on the Coelestial Paradise , we must cast a shade on Adams Paradise , his pleasant Seat , as falling short below all degrees of comparison .

Secondly , It might be added , that the fruits and delights of Adams Paradise were more calculated to please the sence , and refresh the outward man ; But the delights of the upper Paradise are more refined , and principally influence the soul , mans better part .

The Tabernacle doth sweetly resemble our Sabbath above , Psal. 84. 1. Luke 16. 9. Psal. 15. 1. Rev. 21. 3. especially Tabernaculum Mosaicum propter pelles hyacynthinas ipsam co●perientes ; coelum è long inquo aspicientibus representabat . Joseph . lib. 3. Antiq. Cap. 7. if we look upon the furniture of it .

First , There was the Ark of the Testimony , Exod. 40. 21. which , as a learned man concludes , denotes the blessed Trinity , whose sight is our happiness above . In the Ark there were the two Tables of the Law , Deut. 10. 12. The golden Pot of Manna , and Aarons blossoming Rod , Heb. 9. 4. In our heavenly Sabbath the Father will govern us with most holy Laws , which answers to the two Tables ; The Son shall be bread of life to us to feed upon , John 6. 33. which answers to the pot of Manna . The Holy Ghost shall Numb. 10 33 ▪ eternally fill us with fresh and flourishing graces , which answers Charitas ibi erit lex ; Filius dei erit rex ; et modus erit aeternitas . to Aarons blossoming Rod.

Secondly , Over the Ark was the Mercy-Seat , Exod. 25. 21 , 22. which expresses our dear Redeemer , who hath promerited not onely grace , but glory for us . And from the Rom. 3. 25. Numb. 7 89. Mercy-Seat answers were given , which signifies that blessed familiarity which the Saints shall enjoy with the Lord in Glory . Exod. 35. 18. Hac figura Cherubinorum repraesentati fuerunt Angeli dei . Riv.

Thirdly , By the Cherubims which were at the two ends of the Mercy-Seat , we may understand the blessed society of Angels , Mat. 22. 30. who shall joyne with us in a pleasing , and complacential harmony . The praises of the most high being eternally celebrated by the confederate praises of Saints and Angels .

Fourthly , In the Tabernacle there was an Altar , Exod. Post Christum , justi et sancti omnes , consummati , et perfecti erunt in gloriâ . Alap . 27. 1. to denote the sanctity , and the unspotted holiness of our devotion above . Our worship before the Throne , shall resemble the Lamb who sits upon the Throne , in unspotted purity . We shall be alwayes eating of the tree of Life ; there shall be no tree of Good and Evil to hazzard our disobedience . We shall have no need then to complain of the iniquity of our holy things ; then the services of just men shall Heb. 12. 23. be as their spirits made perfect . It is not possible , that all tears should be wiped away from the eyes of the Saints , Rev. 21. 4. before all blemishes are fetched out of their persons , and all stains washed away from their services .

Fifthly , In the Tabernacle there was a Candlestick , Exod. Tobernaculo suit candelabrum speciei planae , et extensae , placentae instar . Riv. 25. 31. to inform us of the clear vision we shall have of God in our heavenly Sabbath , 1 Cor. 13. 12. There shall be no partition wall to debar our sight , no intervenient pillar of a cloud to abate our light , no curtain drawn to cast a shade on our sight , but all shall lye open to make way for our Deum cerneraus non quod deus faciem habeat , sed phrasi hebraicâ cognitio nostra erit clara , et intuitiva . Par. fullest and everlasting views . Then we shall see God intuitively , as the School-men speak ; and Moses his request , Exod. 33. 13. shall be answered in every particular . Our knowledge of God shall be intimate and familiar . Our minds shall be a clear skie , without the covering or vaile of any darkness ; nothing shall remaine to interpose or hinder our freest vision of the sacred Trinity . Exod. 33. 11.

Sixthly , In the Tabernacle there was a Table on which Deus omnem caliginem mentibus et cordibus nostris absterget , et tam sensus , quàm animos nostros coelesti luce perfectissime perfundet . stood the Shew-bread , Exod. 25. 23 , 30. to signifie to us , the rare satiety of our blessed fruitions above : In our heavenly Sabbath we shall be satisfied , but never surfeited . Our Masters joy cannot cloy us ; the musicks of the Bride-chamber will ravish , but not weary us , they will be our triumph , not our trouble ; the songs about the Throne of the Lamb will never put a distast upon us . Here lies the difference between Earthly and Heavenly delights , the first Mat. 25. 10. drown , the other draw out our appetite ; the pleasures of Mat. 25. 21. this life blunt , of the other life , blow up our desires . Vo luptates terrenae saturant , non satiant ; voluptates caelestes satiant , non saturant .

Seventhly , The Table in the Tabernacle was to be made of Shittim-wood , which will not decay or putrifie , to deuote the indefective eternity of all our good things above . Christ purchases are like himself , a holy one which will not see corruption . It is observable , that glory which in one place is called a crown of Righteousness , 2 Tim. 4. 8. in another , is called a crown of Immortality , 1 Pet. 5. 4. onely to shew , that Eternity is the richest pearl in the Saints crown .

Another representation and type of our heavenly Sabbath and Rest may be the land of Canaan .

First , This plentifull land was freely promised , and as Deut. 9. 6. freely given to the people of Israel , Deut. 9. 6. so the gift of God is eternal life , Rom. 6. 23. our heavenly inheritance is the gratuitous bounty of our heavenly father ; free grace is our best , and only tenour .

Secondly , The land of Canaan was gained by Conquest ; Joshuahs sword paved Israels way to that fruitful soyle ; their heads were to be crowned with Laurel , the emblem of Acts 14. 17. victory , before their hearts were to be filled with food and Rev. 2 7. gladness , and the lushious plenties of Canaan , which was Rev. 3. 5. the larger Paradise of the world . And the delicacies of heaven Rev. 3. 12. are given to the Conquerour . This truth is so frequently Rev. 3. 21. inculcated in Scripture , and so often pressed by Christ , as Rev. 21. 7. if our beloved intended our meditations should dwell there .

Thirdly , The land of Canaan flowed with milk and honey , 2 Sam. 24. 19. Josh. 5. 6. It was rich and plenteous to a miracle ; holy 1 Chro. 21. 6. writ affirms , One Million , three hundred thousand men were maintaned in it , besides women , children and impotent persons , and yet this land was of a small and inconsiderable compass . These outward plenties did only set forth , Psal. 36. 8. Phrasi istâ , Intra in gaudium domini tui universa denotatur beatitudo , cum non poss●t esse major gloria servi . Chrysos● . the copious delights of glory . In our heavenly Sabbath , there are rivers of pleasure , Psal. 36. 8. Legions of Angels , Mat. 26. 53. One hundred forty four thousand of glorified Saints , Rev. 7. 4. Fulness of joy , Psal. 16. 11. and pleasures in the plural number to shew their plenty , and pleasures for evermore to denote their eternity .

Fourthly , The Land of Canaan was entred by armed Israelites ; but when they had taken possession , the Arms were laid aside , and every one safe under his own Vine , and his own fig-tree , Mic. 4. 4. And so the Saints in this life put In vita Aeternâ perfecta erit tranquillitas , & aeterna securitas . Ger. on the whole armour of God , Eph. 6. 12. and in that Coat of Male out-vy Caesar , who fought and was victorious in fifty battels ; but death at last puts an end to these sharp encounters , and the Saints weapons , though not their honour , is laid in the dust , and so entring a better Canaan , they sit under the true Vine , John 15. 1. with complacency and 1 Cor. 2. 9. inconceiveable joy to all everlasting .

The Temple of Solomon was an illustrious type of our heavenly Sabbath .

First , When that glorious structure was built , there was no noise of ax or hammer ; no tool of Iron gave the least disturbance , 1 Kings 6. 7. Every thing was fitted before it was brought , to prevent the clamorous confusions of workmen and their instruments . So our supernall Sabbath in Rev. 21. 4. Isa. 38. 14. Psal. 38. 8. Psal. 6. 6. glory shall admit of no noise , no harsh , or displicent sound , no heavy groans or uncomfortable sighs , no roaring out for the disquietness of our heart , or chattering like a Crane in doleful prayer and complaint , there shall be no silent voice Heb. 11. 10. of weeping , or soft murmur of a gliding fear ; but all these In coelis ibi civiles erimus , ibi erit nostra mansio , ibi non solum erimus , sed et ibi manebimus . things shall be done away , all capacities of trouble being swallowed up in perfect joy ; as the flaming fire-brand is quenched in an Ocean .

Secondly , The Temple was a fixed structure and not portable , to be carryed up and down as the Tabernacle was , its station was at Hierusalem , nor was it capable of removal , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isid. Pelus . and for some hundreds of years it remained in its usual place , shining in its gold and glory . And so our future Sabbath shall be immutable , not subject to change or alteration , not ambulatory or in a passage . Our dwellings above are Mansions , John 14. 2. Our enjoyments are stable and inalterable : There we meet fully with God who is our fixed Center . The Apostle saith , our building in heaven is eternall , 2 Cor. 5. 1. It is a building of God not made with hands , and so not subject ●o decay or reparations ; Art John 18. 36. did not frame it , and time cannot loosen or dissolve it . But Rev. 21. 2. to revert to that from which there hath been some digression ; Our Sabbath below as in a morning blush , doth something Dies dominicus Resurrectione Christi sacratus , Aeternam non solum spiritus , sed & corporis requiem praefigurat . Aug. de Civit. Dei . resemble our Sabbath above as the Infant in the Cradle doth a man in his full stature or the dim candle , the Sun in its greatest splendor : And let us admire divine indulgence in giving us this faint resemblance , before we come to the Archetype of an everlasting rest . But in the generall , thus meditation like the Sun , may run through all the signs of the zodiack , and fly from one spiritual object to another , from the God of the Sabbath to the Sabbath of God , ( which subjects have been thus enlarged for its larger circuit ) and freely dilate it self as far as our time shall either restrain us , or give us greater leisure ; and when , as the Sun , meditation hath fetcht its compasse , it may begin again .

CHAP. XXVI . Not onely Meditation , but Prayer , with other services must fill up the Morning of a Sabbath .

BUT meditation must not enclose the morning of Gods holy day as its own proper demeans , nor so grasp that Oratio sine meditatione tepida , meditatio sine oratione est infrugisera . Bern. precious time , as to exclude the succession of other divine performances : But as meditation doth well become the first approach of a Sabbath , so prayer in the next place properly takes its course and order . Let us shut up our meditations with prayer , and pray over our meditations ; prayer sanctifies every thing , and so it makes meditation effectual to 1 Tim. 4. 5. the soul , that the pleasing ascents of that holy duty may bring down a blessing with them ; Bernard couples prayer 1 Thes. 5. 17. and meditation , prayer being luke-warm without meditation , and meditation being unfruitful without prayer . Both duties together being like the Diamond Ring , or beauty and sweetness in the same rose , light and heat in the same Eph. 6. 18. Sun . These two duties adde reciprocall lustre one to another . Now for the better mannagement of this duty on the morning of a Sabbath , we will enquire into these three things .

First , What are the opportunities when we must pray .

Secondly , What are the qualifications how we must pray .

Thirdly , What are the objects for what or whom we must pray .

Our prayer on the morning of the Lords day ,

First , Must be closet prayer , we must as our Saviour saith , Mat. 6. 6. Enter into our closet , and shut the door upon Deus vult nos precari , non ut videamur , sed ut exaudiamur . Par. us , and so pray to the Father , &c. solitary prayers usually do not want the company of a reward ; Jacob wrestled with the Angel alone , there were no spectators of the combat , and he was not only a Jacob for wrestling , but an Israel Gen. 32. 24 , 28 for prevailing . Let us begin the Sabbath with secret prayer , and so we may the more freely vent our thoughts , pour out Vtile est fide●●bus in conclavi precari , quò liberius vota sua ad deum ess●ndant ; & sic ab omnibus avocamentis liberae sint mentes nostrae . our complaints , make our requests , and send up our desires , not being checkt or confined by the audience or observation of others . Patients discover not their distemper before the multitude , but privately to the Physician . A secret prayer in the morning of the Sabbath may ease and fit the heart for the subscquent duties of the whole day ; we may kindly bemoan the sins of the past week , humbly acknowledge our indispositions for the present Sabbath ; we may open to Prece utamur occuliâ sed manifestâ fide . God the uneven beatings of the pulse of our souls , and sadly bewail the mutinous disorders which are in our bosoms ; many things we may unravell to God , we would not proclaim Solus Jesus si●ut aliàs orationes fecit in secessu , et secreto ut liberius s●ne impedimentis orare possit , nocturnum tempus sumit ad orationem . Tunc enim quies officiorum corporis , et aliorum negotiorum mentem distrahentium tenebrae , et s●enti● animum aptiorem faciunt ad orationem . Chemnit. in the ears of an associate assembly . It is observable , that our dear Jesus who had many things upon his heart , he would take the privacy of place to pray in , and would lay hold on the most retired seasons for that duty , Luke 6. 12. He would pray all night , that not so much as the Sun might be a witness of his with-drawn devotions ; the world must not hear what he had on his heart to speak to his Father . Surely the closet is a good porch to the Sanctuary , and we are made the fitter for the publick by chamber-devotion : First , the Evening star riseth alone , and then it joyns with the stars of the night . When we have opened our case to God in secret , then we are more prepared to converse with God in Societies . Showers in the night refresh the Garden , and fructifie the ground though no eye behold those sweet and seasonable drops . If we with Cornelius make our flight to God in solitary prayer , Acts 10. 2. we may receive his answer : your prayers are come up to God , ver. 4. And so the following Sabbath may be a prosperous gale to blow us nearer Mark 1. 35. Psal. 63. 1. Dan. 6. 10. Job 1. 5. to our Eternal rest .

From our closets we must come down into our families , and joyn with them in the same holy duty of prayer . Family prayer lies under a command to be used on every day , Jer. 10. 25. and bitter imprecations are poured out on those families which neglect it , Jer. 10. 25. The Prophet calls for full vials to be poured out upon them . But prayer never better becomes a family , then on the morning of the Lords day . Our closet devotions and family prayers common to other Numb. 28. 9. days , must not be omitted on this blessed day , but rathet augmented . It is worth our notice , that the first service of Exod. 30. 7. the Jews on their Sabbath was burning incense before the Lord , Exod. 30. 7. Now family prayer is the burning of incense in our family ; every branch of the family joyning in prayer , doth as it were fill his hand with incense , and so offer it up in Christs merit , which is the sweetness of our 2 Cor. 1. 3. incense to the father of mercies ; and how perfumed must Sicut suffitus sursum ascendunt , et odorem suavem praebent , sic preces sanctorum coelestia petunt , et deo gr●●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 Secundu● de hoc dolere . Tertius hoc confiteri . Quartus Aequo animo ferre se contemptibilitèr tractar● . 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 with 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 : grae●è est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . heaven to consume the sacrific was the solemn token of acceptation heretofore , 1 Kings 18. 38. Fire from heaven is the token still , even an holy ardour wrought in us by the Holy Ghost . Indeed prayer is a work too hard for us : we can babble of our selves , but we cannot pray without the Holy Ghost ; we can put words into prayer , but the spirit must put affections , without which , prayer is but cold prattle , and spiritless talk . Our necessities may sharpen , but they cannot enliven our prayers . The carnal man may cry unto God , as young Ravens , and as the rude Marriners did in Jonahs ship ; but now gracious affection is quite another thing . There may be cold and raw wishes after grace in an unbeliever , but Jonah 1. 6. serious and spiritual desires after the same blessed gift , these Hos. 12. 4. we must have from the Holy Ghost .

Quest. Did we consider what prayer properly is , we should then easily see the necessity of the spirits assistance . Prayer is a Qui precatur debet esse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 certans , et luctans etiam cum ipso deo . Daven . work which will cost us travel of heart , Acts 1. 14. a working spirit , Jam. 5. 16. an earnest striving , Rom. 15. 30. and contending with God himself , Col. 4. 12. It is very observable , that the party Jacob wrestled with , Gen. 32. 25. is called a Man , an Angel , nay , he is called God ; a man for his shape , and the form he assumed ; an Angel to denote the second person in the Trinity , who is the messenger of the Covenant , Mal. 3. 1. and this party is called God , Gen. 32. 30. It was such an Angel as blessed Jacob , which was a work proper to God . But now if it be demanded what it is , to pray in the holy Ghost ? Answ. It may be answered :

First , The spirit helps us in prayer in a way of gifts , Alludit Paulus ad illud . Psal. Psal. 46. 8. Psallite sapienter pro quo hebraicè est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ut intelligentio , quod septuaginta vertunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ut nimirum intelligatur quod canitur , et quod precatur . that the heart may not be bound up , and that we may have necessary words to give vent for our affections ; It is the spirit which bestows the gift of prayer , that we may enlarge our selves to God on all occasions , 1 Cor. 14 , 15. But this gift is much bettered by Industry , Hearing , Meditation , Reading , Conference , nay , by prayer it self , such holy exercises may be auxiliary to this excellent gift , for the spirit worketh by means , as the Sun shineth in the air , in which it maketh its glittering ascents .

Secondly , There is the gracious assistance of the spirit , which is either habitual or actual .

First , Habitual grace is necessary to prayer , Zach. 12. 10. where there is grace , there will be supplications ; as soon as the Child is born it falls on crying , Acts 9. 11. Prayer is the Zach. 12. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gratia , et supplicatio in uno comprehenduntur . kindly duty of the New Creature ; the regenerate person is easily drawn into Gods presence : when once we are renewed by the Holy Ghost , we shall certainly , and sweetly pray in the Holy Ghost , we shall offer up spiritual devotions acceptable to God by Jesus Christ .

Secondly , There is the actual assistance which we have from the spirit ; when a man is regenerate , yet he cannot pray as he ought , unless he be still moved and assisted by the blessed spirit . Now these actual motions do either concern ;

First , The matter of prayer , which is suggested by the spirit Jam. 1. 17. of promise ; for let a man alone , and he will soon run into Eph. 1. 13. a temptation , and cry for that which is inconvenient , and it would be severity in God to grant it , and therefore the direction of the Holy Ghost is necessary , that we may not aske Rom. 8. 27. a Scorpion instead of a Fish , a stone instead of bread : We take counsel of lusts and interests when we are left to our private spirit ; now the Holy Ghost teacheth us to ask , not onely what is lawfull , but what is expedient for us , so that the will of God may take place before our own inclinations . Or

Secondly , These actual motions of the spirit concern , the manner of our prayers ; now in prayer we have immediately Quid resert gemere ? Suspiria confusa ad deum mittere , fortè evanes●unt in aere ; sed interpel●atio spiritus certò exauditur ● de● , Par. to do with God , and therefore we should take great heed in what manner we come to him . The right manner is , when we come with affection , with confidence , with reverence :

First , With affection , Rom. 8. 26. It is the holy Ghost sets us on groaning ; words are but the out-side of prayer , sighs and groans are the language which God will understand ; we learn to mourn from the Turtle , from him who descended in the form of a Dove , Mat. 3. 16. He draws sighs from the heart , tears from the eyes , and moans from the soul . Parts may furnish us with eloquence , but the spirit inflames us with love , that earnest reaching forth of the soul after God , and the things of God : That holy importunity , that spiritual violence which is often used in holy prayer , comes onely from the spirit . Many a prayer is neatly ordered , musically delivered , and gravely pronounced , but all these artifices , they are the curiosities of man , and savour nothing of the holy spirit ; then it speaketh the spirit to be in a prayer , when there is life and power , and the poor suppliant sets himself to wrestle with God , as if he would overcome him in his own strength .

Secondly , With confidence . In Prayer we must come as Children , and cry , Abba Father , Rom. 8. 16. usually we do Suprema essentia spiritus dei , qui orare facit , orantibus promittit , promissum largitur , testimonium nobis intus perhibet , quisnam dubitationi locus . Chrysost. not mind this part of the spirits help in prayer ; we look to gifts and enlargements , but not to this Child-like confidence , that we may be able to call God Father , without reproach or hypocrisie ; not seriously considering it is the language of a Child , which will onely prevail upon the affections of a Father .

Thirdly , With Reverence . That we may be serious and awfull . God is best seen in the light of his spirit ; the Heathens could say , We need light from God , when we speak of , or to God . That sense of the Lords greatness , and those fresh Non loquendum d● deo sine lumine . and awful thoughts that we have of his Majesty in prayer , are stirred up by the Holy Ghost . He uniteth , and gathereth our hearts together , that they may not be unravelled , and Devotio , et pius in deum affectus , debet semper viam aperire ad particulares nostras petitiones , sive pro alii● petimus necessaria , sive pro nobis . Daven . scattered abroad in vain and impertinent thoughts , Eph. 6. 18. And therefore to wind up this particular , ( which hath been more copiously handled , then usual ) when we go to pray at any time , and so consequently in our Closets , or Families on the morning of the Sabbath , let us cast our selves upon the Holy Ghost , as appointed by the Father , and purchased by the Son , to help us in this sweet and serviceable duty , Rom. 8. 26. We are often tugging and labouring at it , and can make no work of it ; but the spirit cometh and contributes his assistance , and then we launch forth , and our sails are filled , and we go on prosperously in that omniprevalent duty . A good Expositour gives this gloss on , Rev. 1. 10. John was Arch. in lo● . in the spirit on the Lords day , ( i. e. ) he was in prayer upon the Lords day ; the spirit mightily assisting us in prayer , makes strange and glorious impressions upon us : As it is reported Greg. Orat. de Laud. Basil . of Basil , That when the Emperour Valens came in upon him , while he was in Prayer , he saw such lustre in his face , as struck the Emperour with terrour , and he fell backwards . Prayer can make a great change in us , and work Luke 9. 29. great things for us ; and therefore the management of this duty must be dispatched with the greatest care and exactness .

We must not onely take our opportunities for prayer on the morning of a Sabbath , and see to the qualifications of Psal. 5. 3. of that duty , to direct our requests , that they may not miss Sicut in perperam dictis parum , aut nihil momenti est , sed ad irritandum deum contigit , sic commodè , et opportunè dictis nihil ferè bonitatis abesse creditur . Cartwr . the mark of a blessing : But we must see to the matter of our prayers , that our devotions be not onely sweet , but seasonable , not onely fervent but pertinent : there may be petitions which are lawful , which are not so expedient for the season of a Sabbath ; and therefore to secure us against such mistakes , we must be informed what seasonably to beg of God , as the boon of the instant opportunity .

We must put up our prayers for the Minister , who is to be Gods mouth to us , in the publick worship of the Sabbath ; we must pray that God would give him a door of Acts 16. 14. Eph , 6. 18 , 19. Col. 4. 3. 2 Cor. 1. 11. 1 Thes. 5. 25. utterance . He that must open the hearts of the people to receive the word savingly , must open the lips of the Minister to preach the word effectually . How often doth Paul intreat the prayers of the people ; that Seraphick Apostle would not set sail without fresh gales of the peoples prayers . Indeed Preces sunt arma sacerdotis . Ambr. the preaching of the Word is an arduous affair , and cannot be success fully managed without divine help and supplement , which must be begged by prayer and importunity . Ambrose saith , That prayers are the weapons of a Minister . Rom. 15. 15. It may be truly added , that prayer must put weapons into the hands of a Minister , for the killing and slaughtering of Eph. 6. 20. the lusts and sins of the people . We must therefore pray on Audacitas , et animositas Ministros decent , et in Evangelio praedicando , et in praedicatione defendendâ . Theophil . the morning of a Sabbath , that the Minister may open his mouth boldly , and publish freely the mysteries of the Gospel ; that he may speak the Word truly , sincerely , powerfully and profitably , delivering what is suitable to our present condition ; For he that guided the arrow to kill a wicked Ahab , 1 Kings 22. 34. must guide the truth to hit and destroy a cursed lust and corruption . A learned man tells us , we must pray for three things for the Minister :

That God would give him the Faculty , the Liberty and the Efficacy of preaching , That God would open the door , that he may come out in the fulness of the Gospel of Christ to our souls .

That God would give him dexterity and wisdome to improve Petendum est pro Ministris . 1. Vt facultas si● illis , libertas , et efficacia predicandi . 2. Vt sit praxis hujus facultatis . 3. Vt sit modus debitus in eadem exercenda . Daven . his gift and faculty . Every one which takes a Lute in his hand cannot make sweet musick on it . There is a holy Art in the Ministry , and this we must beg for , that God would give it to the Minister who plies at our souls . The Word is a Sword , Eph. 6. 17. We must pray that the Minister may weild it to the highest advantage , and that he may do the greatest executions upon our carnal hearts .

That the Minister may speak , as becomes him , with that gravity , affection , zeal , and soul-awakening power , which may render him a faithful Ambassadour of Jesus Christ . And we should consider the weightiness of a Ministers work , Heb. 13. 18. Est ●fficium omnium piorum assiduè , et enixè deum orare pro pastoribus et Evangelii ministris . Dav. how tremendous and formidable it is . The larger the Ship is , the more strength is required for the lanching of it . Prayers are more then needfull that the Minister may do the work of God , in the strength of God . One saith , A faithful Minister is the treasure of the Church ; our prayers should be , that this treasure may be spent in the enriching of our souls . Surely preachers are much carried out upon the peoples prayers . It is prayer fetcheth the coal from the Altar to touch their tongues , and causeth these fishers of men to cast the Net on the right side of the Ship .

We must pray for the Congregation which associates with us . Our Saviour saith , Luke 22. 32. When we are converted , Luke 22. 32. we must strengthen the Brethren . The Apostle avers , we must prefer others before our selves , Rom. 12. 10. And surely Rom. 12. 10. then we must strive to advantage others as well as our selves . Totus populus Christianus unum sunt . Cyprian saith , All Christian people are one thing ; but there must needs be a greater unity in the same society and congregation , which is as a large family . In our heavenly Sabbath , Cypr. de Orat. Domin . it will be our joy to see one another ; there the assembly of the first born shall congratulate the happiness of one another : and then surely on our Sabbath here below , it must be a gratefull service to pray for one another . Thy Acts 16. 14. prayers may prevail with the Lord , who alwayes hath the In nostis orationibus , oportet nos esse memores , non nostrae conditionis solummodò , sed & fratrum , et aliorum à nobis . key in his hand to open anothers heart , as well as thy owne . Some sympathy thou shouldst have with the members of Christ who joyne with thee , and prayer is the best evidence of this fellow-feeling . Christ prayed on the Cross for his adversaries , Luke 23. 34. and wilt not thou pray in the Closet for the flock with whom thou art to mingle ? Let the miraculous workings of Christs heart be attractive to the meltings of thine , that a showre of the spirit may fall upon all that hear the word with thee , Acts 10. 44. God can 1 Cor. 13. 1. give a showre , as well as a drop of his spirit ; and let me add , this will be charity which may speak thee to be more then sounding brass , or a tinkling Cymbal .

As we must pray for persons , so we must pray for things too on the morning of Gods holy day .

We must pray , that the Gospel may run and be glorious , and that that sacred leaven may leaven the whole lump . Let 2 Thes. 3. 1. us consider , Rom. 10. 17.

First , The work of the Gospel is glorious , it begets grace which is the seed of glory , it is instrumental to bring to glory . 2 Cor. 4. 4. The glorified Saints which are now in their triumphs , Pauli arm● fuere preces suae , et suorum , quibus omnes hostes devicit . Haec nobis imitanda sunt ; hisce Armis Hezechias vicit Assyrium , Moses Amalekitas , Samuel Askalonitas , et Israel 32 Reges . Chrysost. are eternally praising God for the blessed and glorious Gospel .

Secondly , The work of the Gospel is necessary ; where there is no vision , the people perish , Prov. 29. 18. It is by the Call of the powerful and divine Gospel , souls are brought home to Christ , who is the great Shepherd of our souls ; the musick of the Gospel allures us ; the truths of the Gospel enlighten us ; the power of the Gospel saves us , Rom. 1. 16. Take the Gospel out of the world , and it is onely a larger Dungeon , a wast howling wilderness , the broad rode which leads to eternal destruction . If the people of Constantinople so honoured the Ministry of Chrysostome , as they could rather want the Sun , then want it , of how much more value is the light of the salvifical Gospel ?

And Thirdly , This glorious and necessary work of the Gospel is much furthered by prayer . The Minister preacheth not , without annexing prayer to the word ; and sometimes the Saints prayers obtain that for the Minister which his own doth not . However a multitude of prayers must carry the greater force , and be the most likely battery against Heaven ; The wise man saith , Eccl. 4. 9. Two are better then one ; and as in other things , so in devotion . Single prayers may be like the single hairs of Samson , but united devotions are like the locks of Samson , which were full of extraordinary strength . The prayers of many are an united troop , which promises more probably victory and success ; and Rev. 6. 2. therefore let us earnestly beg in our Closets and in our Families Hic est effectus ministerii Evangelici , ut Satan instar fulguris ex toto suo regno verbi ministerio ejiciatur , et vana est sine viribus ira ; et hoc facit mirc●ilitèr ad piorum consolationem . Ger. John 6. 20. on the morning of the Sabbath , that the Gospel may ride on triumphantly in conquering , and to conquer , and that many may fall captive before the power and force of it . The conquests of the Gospel are most amiable , when the engine of our captivity becomes the object of our love ; and we who are taken are not prisoners but proselytes . The Sword of the word saves , not slayes , and it is onely sharp when it is ineffectual . This was the glory of the primitive times , that the Gospel encreased , Acts 6. 7. That the Gospel was spread , Acts 13. 49. That the Gospel grew and multiplyed , Acts 12. 24. This was the gold of those golden times ; the Gospel made a multitude of converts , and with its Doctrine leavened the world : And so we should be earnest in prayer for Gospel propagation , that the heaven of the Church might Regnum Christi ponitur , pro promulgatione et cognitione Evangelii , et deus dicitur transferre illos in regnum filii sui , quos eruit ex tenebris ignorantiae , et illuminat cognitione Evangelii Daven . be full of stars . And to spirit this argument now before us .

Let us take notice , that by the propagation of the Gospel , the Kingdom of Christ is much enlarged ; It must speak a pleasant day , when the Sun of Righteousness scatters more plenteously his enlightning and refreshing beams . Christs Glory in the World is the Saints both wish and happiness ; as the Members are honoured , when the Crown is set upon the head ; and nothing more advances Christ on the Earth , then the stupendous success of the Gospel .

And by the Gospels progress Satan his power is enfeebled in the world , which is most complacential to the friends of the Bridegroom . This blessed spread causeth Satan to fall Josh. 6. 20. like lightning , Luke 10. 18. His cursed walls fall down at the sounding of the Trumpet of the Gospel ; it is deplorable to consider what power Satan hath had in those Nations Diabolus instar fulguris è toto suo regno , Ministerio verbi ejicitur . Chemnit. which have wanted the Preaching of the Gospel : How did he bring the Philistims to worship a Dagon , the Sidonians Ashtaroth , the Graecians to worship Apollo , the Latins Jupiter and other Gods and Goddesses , wanton and lascivious Deities ; nay , others their God Remphan , Figures which they made , Acts 7. 43. Such abominations have clouded the Land , 2 Kings 23. 13. where the light of the Gospel Praedicatio Evangelii , ceu potiùs res praedicata in Evangelio , & per Evangelium , viz. Christ● mors , merita , &c. Dei virtus est , per quam potenter in credentibus oper●tur salutem , fidem , & justitiam , immò vitam aeternam . Alap . hath not broken forth ; nay , where the Gospel makes no progress , there Salvation is wholly exiled , Rom. 1. 16. And how lushious soever the enjoyments of such a place may be , their souls must pay the reckoning . Though such a Nation had the milk and honey of Canaan , the spices of Arabia , the gums of Aegypt , the gold of India , yet wanting a glori-Gospel , Eternal death is mingled with all these dainties , this Jubilee only reacheth to the grave : And the Inhabitants of such a place only tread on Carpets and Roses to hell ; life is not within their walls , nor Salvation within their Pallaces . When the Apostle would dispute the priviledges of the Jews , he brings in this as their greatest ; To them were committed the Oracles of God , Rom. 3. 2. Christ is the Sun , the Ministers are the stars , and the Gospel is the Amos 8. 11. light of a Nation . The famine of the word is the plague of a place . To enjoy Pastors after Gods own heart is the sweetness Jer. 3. 15. of a promise , Jer. 3. 15. Golden Mines which are the rich linings of the Earth , may make a place or a Nation Mat. 13. 16. gaudy , but it is the Gospel only can make a Nation glorious ; And Satan hath least footing there where the Gospel is most scattered and disseminated : where the Gospell is either wholly Luke 10. 18. wanting or penned up , what prodigious evils over-run that place , and how doth Satan reign and rage ! The Scriptures tell us of the unnatural lusts of Sodom , the pride and wantonness of Tyre , Ezek. 27. 3. The cruelty and ambition of Gen. 18. 20. Babylon , nor may we omit the Turkish Polygamy , the Heathens Jer. 4. 13. Idolatry , the Indians brutish nakedness at this day , Jer. 8. 16. where the Gospel takes no place . It is no wonder to hear of bloudy Nero's , lascivious Caracalla's , and frantick Domitians , Nero dictus fuit Pestis humani generis . those monsters of men who were strangers to the sweets , the power and light of the Gospel . It is the Gospel lays the ax to the root of Satans power , and where this Mat. 3. 10. blessed light shines not , or very faintly , the Prince of darkness Eph. 6. 12. exercises a cursed sway , and a destructive Soveraignty .

By the progress of the Gospel our consummate blessedness is hastened and secured ; for the more efficacious the Gospel is , the more maturated and mellowed we are for heaven and eternity . The Gospel is like the Sun to the 1 Pet. 2. 2. fruits , or the shower to the flowers , which ripens the one , and blows and draws out the scent and sweetness of the other ; we grow in strength and spiritual stature by the 2 Pet. 3. 18. power and efficacy of the Ordinances and Preaching of the Gospel . We might likewise fall into the thoughts

That there are many opposites to the Gospel , as Jannes and Jambres resisted Moses , 2 Tim. 3. 8. And thus Stephen in preaching Christ was opposed by the Sanedrim of the Jannes & Jambres duo suerunt magi , qui Mosi restiterunt , & cum eo miraculis , et portentis edendis concertarunt . Jews , and truth was buffeted by Cryes , Storms , and Stoning of the Preacher , Acts 7. 57 , 58. The building up of souls , like the building of Jerusalem , will meet with Sanballats and Tohias to race the very foundation , Neh. 4. 3. Satans instruments will hinder Christs work .

The worlds persecutions are ready to obstruct the progress of the Gospel . Threats and flames like the Angel which stood with a flaming sword , Gen. 3. 24. are ready to keep the soul from entring Paradise . And when persecution Josh. 6. 20. arises for the Gospel sake , mens fear often shuts out mens faith , and few will close with a persecuted Gospel .

It may be hinted , how the Sun of the Gospel is often clouded with reproaches . Paul was called a Babler , a setter forth of strange Gods , Acts 17. 18. The Gospel is often Acts 17. 18. reviled where it cannot be rooted out , and it must wear the habit where it doth not endure the execution of a Malefactor ; it is often wounded by the sword of the tongue , where it escapes the sword of the hand .

Nay the evil lives of those who preach and profess the Gospel , put no small stop to the enlargement and progress of Sicut Foetor apes , ita peccatum bona abigit . Hier. it ; and therefore what need of strong and numerous prayers to God , That he would give the Gospel a free and uninterrupted passage into the hearts of all that hear it , seeing it is encompassed with so many impediments and obstructions ?

We must pray in our closets and in our families on the morning of the Sabbath , that the Ordinances of Christ may accomplish their designed events , that God would cloath them with his own power , and that they may be mighty in operation for the bringing in and building up of many souls ; Psal. 63. 2. and that the Saints may see the power , and the glory of God in the Sanctuary . There is no greater reproach to a Congregation or a people then barren Ordinances , that they Hos. 9. 11 , 14. should be clouds without water , and breasts without milk , and that God should give them a miscarrying womb ; pray Durum fuit maximè apud Hebraeos vulvam esse sterilem , apud quos simulier esset infaecunda , apud omnes infamioe stigmate notabatur . Riv. therefore earnestly before thou comest to the publick Assembly , that God would take away this reproach . Indeed it is a mournful consideration , that the blossoms of holy Ordinances , which promise hopefully to bring forth fruit , should on a sudden be blasted either with divine withdrawings , or our own neglect . Prayer is necessary for the success of Ordinances , as a right wind is for the Ship which sets forth , and a fresh wind to fill the sails to carry it to it s desired Port. And we are the more comfortably induced to pray for that Hos. 9. 16. which is most consonant and agreeable to the Divine Will : Now nothing can be more pleasing to the Lord , then that Isa. 45. 19. our prayers should not be in vain , but return fraught with Mat. 13. 8. success and advantage , and that the seed of the Word Luke 22. 19. should fall into good ground , and so we should not hear in vain . Let us therefore lie at Gods feet , for that which is so according to Gods heart .

But as we must pray for other persons and other things on the morning of a Sabbath , so more especially must we pray In 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est metaphara à rebellicâ , translata ad cogitationes ordine mi●itari animo digestas , & instructas . Cartw. for our selves . The wise man saith , Prov. 16. 1. The preparations of the heart of man are from the Lord : And he that makes provisions of grace must prepare the heart for grace ; we must make our approach to the God of Ordinances , before we come to the gate of Ordinances ; he that gives us the priviledge , must teach us how to use it . Let us then earnestly beg . Eph. 6. 17.

First , That God would enlighten our minds , ( let us begin Quanta fuerit caecitas gentilium in gentilismo , etiam quoad illa , quae ratio naturalis , & lex naturae dictat . Persae sorores , matres , & filias suas nefandis sibi matrimoniis jungebant . Humanis carnibus vescebantur Scythae , & filios suos immolabant . Mossagetae cognatos senes comedebant . Hirc●ni senes avibus , Caspii canibus devorandos objiciebant . Lacedaemones furtum laudabant tanquam rem solertem , & ingeniosam ; Alii conjuges suis hospitibus tanquam symbolum hospitii adulterio polluendas concedebant . Euseb. lib. 6. de prepar . Evan. at the head . ) The Apostle saith , Eph. 5. 8. That in our selves we are darkness . Not dark in the concrete , but darkness in the abstract , which shews our own incapacity to understand Gospel-mysteries ; of our selves we are as Paul when he was first unhorsed by Christ , Acts 9. 8 , 9. blind , and had need to be led by the hand : Nature's eye hath a mist before it , and cannot of it self see the glorious things of the Gospel , 1 Cor. 2. 14. But it is the blessed spirit must scatter this mist , must take away the scales from the eye of our understanding , and make way for an apprehension of the glad tidings of Salvation ; which spirit , saith our Saviour , is obtained by prayer , Luke 11. 13. And if we have any feeling of our own blindness , and not , as Prisoners in a dungeon , laugh at the Sun ; or if we have any high esteem of the great things of the Law , Hos. 8. 12. if we see the word with the eye of the Psalmist , Psal. 19. 7 , 8 , 9 , 10.

First , To be perfect in its nature .

Secondly , Predominant in its effects , converting sinful , making wise simple , and rejoycing sadned souls .

Thirdly , Various in its operations , rellishing the soul , rejoycing the heart , opening the eyes , pleasing the taste , enriching the believer ; all which are attributed to it ; nay , if the word be everlasting in its duration , which the Psalmist strongly avers , Psal. 19. 91. and is likewise attested , Rev. 14. 6. we should then be importunate for that directive spirit , which can lead us into the right understanding of this most glorious word . This manuduction of the spirit was the summe of that precious promise which Christ when about leaving the world made to his drooping Disciples , Joh. 16. 13. And how earnestly doth the Psalmist importune this very mercy , That God would open his eyes , that he might behold wondrous things out of his Law , Psal. 119. 18. Psal. 119. 34. God must give us the prospect of the glories of Divine truth . Psal. 119. 73. This eye-salve we must beg of the Father before we go to the Psal. 119. 27. publick Ordinances on the blessed Sabbath . Rev. 3. 18.

Secondly , As we must pray that God would take away the scales from our eyes , so likewise that he would remove the caul from our hearts , that he would open our hearts to receive the word : Judgment discerns truth , but affection embraceth it . Indeed the understanding takes a view of Gods word , and finds it to be holy , just and good : Rom. 7. 12. But the heart entertains it , and lays it up as its choicest Luke 2. 19. treasure . A poor man goes by a Goldsmiths shop and seeth Mandata dei sancta sunt , quia praescribunt , quomodo deus sanctè col● debet ; justa , quia praescribunt ut proximum non laedas , sed ei quo● suum est tribuns ; bona , quia praescribunt e● , quibus quisque in se bonus est . Alap . Nisi Sp. s . cordi sit audientis , otiosus est Sermo Doctoris . Greg. Money , Jewels , and Plate , but he is not enriched by this wealth ; and a traveller in his journey takes a view of pleasant Lands , delicate Mountains , and amiable Prospects , but his own Tenure is not amplified by all that he seeth . So our judgment views truth , and is convinced of its beauty and excellency , but the heart only espouses the blessed truths of God , and makes them his own to all intents and purposes . Gospel discoveries are no riches till they are locked up in the heart ; and therefore God must be intreated for this thing ; for he that opens the eye must open the heart , or else when the Sermon is done , all the Prospect is over , and we are not at all the better . Lydia's attending was unavailable untill God opened her heart , Arts 16. 14. The Apostle speaks of receiving truth in the love thereof , 2 Thes. 2. 10. Truth is pleasant to the Understanding , but profitable to the Will. Then the Gospel advantageth us , when the Doctrine of it is not only the guide of our eye , but the good of our heart . It is love and affection which squeezeth the Grapes of truth , and maketh it generous wine : to the soul . Where Acts 2. 37. the word Preached by Peter wrought upon the Jews , it Christimors , morita , sacramenta , praecepta , promissa , licet incredulis pudorism● , et risui , tamen nobis virtus dei , et potentia . pricked them to the heart , Acts. 2. 37. If we buy the truth as Solomon adviseth us , Prov. 23. 23. the heart must be the Chapman : If we taste the word , 1 Pet. 2. 1 , 2. the heart must be the Palate ; we then rellish truth when we affect it . If we delight in truth , Psal. 119. 47. It is the joy and the rejoycing of the heart , as Jeremy speaks , Jer. 15. 16. A learned man observes , It is the love of truth which is one of those graces which accompany Salvation : Therefore on the morning of a Sabbath , let us importune the Lord to engage our hearts in the service of truth , and for the entertainment of it ; he who searches must draw the heart . Rom. 1. 16.

Thirdly , Let us wrestle with God for the strengthning of our memories , that he would make them pillars of Marble to write divine truth on . It is very sad , when heavenly Doctrines are written in sand or dust , and after our hearing of them , they run out again as the sands in the hour glass ; sad it is , that truth which cost so dear should be lost so soon . If God is so gracious to keep a book of remembrance for our discourses , Mal. 3. 16. how serious should we be to keep a book of remembrance for Gospel discoveries . It is most reasonable that those truths which were bought with Christs bloud , should be wrought on our hearts : Indeed in this case Jonah 2. 8. to forget our mercies , is to forsake them . How earnest was the Apostle Peter , that the Saints might not forget those Doctrines which he ●ad preached ; how doth he reduplicate his care and their duty , 2 Pet. 1. 12 , 13. Wherefore I will not be negligent to put you always in remembrance of 2 Pet. 1. 12 , 13 , 15. these things , yea , I think it meet as long as I am in this Tabernacle , to stir you up , by putting you in remembrance : And so in the fifth verse , Moreover I will endeavour that you may be able after my decease , to have these things always in remembrance . Thus this blessed Apostle again and again stirs up and urges their mindfulness and remembrance of those Gospel truths he had discovered to them , and presses that the Gospel might not die with them when he was dead and gone . Our memories are naturally sieves of vanity , and therefore need divine assistance to close up the chinks and stop the holes , that the waters of life run not out in waste . Indeed mans memory is never so usefull as in the time of Ordinances ; it is then a sacred Register , and a holy repository , like 1 Cor. 4. 17. the Ark where the two Tables in which the Decalogue was written , were put and lodged : After a good heart and 2 Tim. 2. 14. a good life , nothing more conduceth to mans happiness then a good memory . Forgetfulness is the grave of Gods truth , 1 Tim. 4. 6. and mans treasure ; what I forget , I can neither dwell upon by meditation , nor feed upon by love and affection , nor live upon in a holy and fruitful conversation . Forgotten promises cannot support my faith , forgotten commands cannot regulate my life , forgotten truths cannot enrich my mind . Forgetfulness is never happy but when injury is the object , when we bury our injuries in that silent sepulchre . One glorious office of the spirit is to bring things divine to our remembrance , John 16. 26. and to fasten truth upon the Spiritus sanctus non solùm ut sciamus Author est , sed ut verè sapiamus Doctor est , & ut beati simus intimae suavitatis largitor est . Aug. soul ; we should therefore be earnest with God on the morning of a Sabbath , to cause his spirit to execute this blessed office . For though in preaching of the word , the Mysteries of the Gospel are propounded to us , yet it is the spirit must open our minds to understand the word , else it will be a book sealed as the Prophet speaks , Isa. 29. 11. It is the spirit must give us wisdom to apply the word , Eph. 1. 17 , 18. It is the spirit must support our memory to retain the word . A learned man observes , The Holy Ghost performs his office , Isa. 29. 11. not only by revealing truth to us , but by imprinting it upon us : Else the sounding of the Gospel will be like the sounding of Eph. 1. 18. a Clock after it hath struck , a little noise there is for the present , but it ceases by degrees , and at last no sound at all is heard . In a word , forgetful hearers go from Ordinances Spiritus Sanctus apud nos officium suum peragit , non solùm docendo , sed et suggerendo . just as they came to them , like the Beasts in Noahs Ark , they went in unclean , and they came out unclean : how necessary then is it , that we should pray for a firm memory to record sacred truth , as well as a free heart to entertain it .

Fourthly , Let us on the morning of a Sabbath pray for a tender conscience to fall down before the power and force of the word . Conscience is the strongest Fort for the word to take , it is the most unruly patient for the word to cure : Oftentimes the word takes the ear ; nothing is more musical , Ezek. 33. 32. The word takes the tongue ; nothing more commended then the Preacher and the Sermon , Ezek. 33. 31. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sua vitèr . Nay , the work taketh the affections , Mark 6. 20. Herod that miscreant Prince heard John the Baptist gladly . Nay , often the word takes the judgment ; nothing is accounted more rational . The fickle Jews were convinced , never man spake as Jesus Christ , John 7. 46. But all this while conscience lies asleep , and is not awakened from its dream : Conscience all this while is as fast asleep in the bosom as Jonah in the ship , Jon. 1. 6. and nothing minds the storm . Conscience may be seared , 1 Tim. 4. 2. and so feel nothing of the sharpness of the word ; conscience may be defiled , 1 Tit. 15. and so mind nothing of the m●ssage of the word ; conscience may be evil , Heb. 10. 22. and so fling away from the warnings of the word ; and therefore how should we beg of God that conscience may be impartial in waiting upon holy Ordinances . A yielding conscience is the best auditor at a Sermon . This was Josiahs praise , he wept , and Sacrae Scripturae sic exaratae sunt , ut scire volentes sciant , et litis studiosi ansam litigandi facillimè arripiant . Camer . was tender at the hearing of the Law , 2 Chron. 34. 27. The soul lies in a fair way to life and Salvation , when conscience blushes at the reproof of sin , when conscience startles at the hearing of judgment , when conscience is convinced of the necessity of Christ , and of the beauty of holiness ; and that only a holy life leads to a holy God . Indeed the principal work of the Gospel is to deal with conscience ; and it is the great work of God himself in the Gospel to rowse Non periclitor docere ipsas Scripturas ita dispositas esse , ut moteriam subministrant etiam haereticis . Tertul. conscience from its sleepiness , to quiet its rage , to take away its prejudices , and to bring it into a calm temper , that with meekness it may receive the engraffed word , which is able to save the soul , Jam. 1. 21. Men of polluted consciences can arm themselves against the assaults of the word ; now , that we should lay down the weapons , and submit to the force and power of truth , this is to be begged by sollicitous and importunate prayer .

Fifthly , We must intreat the Lord that the fruit of all Cingulo veritatis ornantur , qui veritatem in moribus assequuntur , Qui omnes res amandas , et amplectendas per veritatem per virtutem & virtutis verum dictamen metiuntur : Quid enim humilitas ? Quid charitas ? quid patientio ? quid ●aeterae virtutes nisi lumina veritatis . Ansel . his holy Ordinances , may appear in our lives . The life of Ordinances lies in living Ordinances ; our sanctity only commends the Sanctuary ; to hear the word speaks some profession , but to live the word only speaks Religion : It is very observable , that all those Israelites who heard God speaking from Mount Sinai the ten Commandments , not living up to the tenor of those ten words , as Moses calls them , Deut. 10. 2. they all fell in the Wilderness ; none but Joshua and Caleb came safe to Canaan . The sight of Physick doth not cure the patient , but the application . The word doth not advantage us as it is musicall , but as it is medicinal , as it is taken inwardly and heats the corrupt heart , and the cure will easily be seen in a fruitfull conversation . We then become the Gospel when holiness is our dress : Those Sermons are most fairly printed , which are most conscientiously practised . A Sermon of charity is best seen in our alms , a Sermon of self-denyal is best seen in our carrying the Cross . A Sermon of Repentance is best seen in our tears and reformation . To be only hearers of the word , is to put a cheat upon our souls , Jam. 1. 22. and make the Minister not the Physician , but the Mountebank . Practice is the shining lamp of the Sanctuary , Exod. 27. 20. It was observed among the Jews , that they were exact in turning Rom. 3. 2. over the leaves of the Bible , and none more incurious to understand John 5. 39. the mind of the Holy Ghost in those sacred pages , or to conform themselves to the commands of those divine Oracles , they were like some heedless persons who gaze upon a tree , but never turn up the leaves to see what fruit is underneath , that they might feed upon it for support and satisfaction : Such Jewish spirits too too many we have among us , who like oscitant and negligent workmen , who have their tools about them , and set upon no piece for the exercise of their Art . But it is rare and worthy when we hear things to be done , and do things to be heard . That knowledge is best which is practical , when the understanding Psal. 119. 105. impresses the will , as the seal doth the wax , and Mat. 7 17. so leaves characters of worth and holiness . Our Saviour calls them blessed who hear the word and keep it , Luke 11. 28. The hearers life is the Preachers best commendation . The true use of Ordinances is not only to increase our knowledge , but to regulate our practice . The Law is a rule as well as a lamp . A sinfull life will unravell all our profession , and expose that puppet dressed up to scorn and derision . Seneca observed of the Philosophers , That when Boni esse desierum simulac docti ●vaserint . Senec. they grew more learned , they grew less morall . This is more venial in a Heathen Philosopher , then in a professing Christian . We must desire the sincere milk of the word , that we may grow thereby , 1 Pet. 2. 2. Indeed the word must not onely be the light of our minds , but the treasure of our Psal. 119. 111. hearts , which treasure must be spent upon works of piety and holiness . The Lord Jesus makes it an infallible Character of our love to him , if we keep his Commandments , John 14. 15.

First , Christ doth not say , if ye hear , but if ye do my Jam. 2. 22. Rom. 2. 13. Commandments ; hearing is onely a step towards Religion , a good wish for heaven ; the Scribes and Pharisees heard Qui servat legem dei , verè testificatur , se non simulate , sed verè et sincerè amare deum . Zanch. Christ , who afterwards brought him to the Cross . It is a sharp speech of the holy Apostle , 1 Joh. 2. 4. He that saith , I know him , and keepeth not his Commandments , is a lyar , and the truth is not in him .

Secondly , Christ doth not say , if you love me , dispute subtilly of my Commandments . Deeds , not disputes , evidence 2 Cor. 3. 1 , 2. our love to Christ ; the regular acts of our lives , not Prov. 2. 10. the ingenious canvasings of the Schools , it is not reasoning out of Gods word , but walking after that holy word , speaketh us the Disciples of the Lord Jesus .

Thirdly , Nor doth Christ say , If ye love me , prescribe Est observatio praeceptorum Christi omnibus Christi fidelibus eo loco ha benda , ut si illa desit in ipsam Christi dilectionem peccare convin●am●r . Musc. my Commandments to others , read them lectures of sanctity , no , but live them your selves . Personal holiness is of absolute necessity to every Christian . It is not our prescription , but our obedience ; not what we dictate to others , but what we act our selves , shews our interest in , and our union to Christ .

Fourthly , Nor doth Christ say , keep the Statutes and the Commandments of your predecessours , no , but keep my Commandments ; it is not a plausihle custome , but an undefiled conscience speaks the Christian . This the Lord pleads Acts 24. 16. with Israel of old , Ezek. 20. 18 , 19. But I said unto their Children in the wilderness , walk ye not in the statutes of your Ezek. 20. 18. Fathers , neither observe their judgements , nor defile your selves Mat. 15. 3 , 6. with their Idols ; I am the Lord your God , walk in my statutes , Mat. 7. 9. 13. and keep my judgements , and do them . The Pharisees darling , Gal. 1. 14. was the tradition of their Fathers , and they were the Master-pieces of Hypocrisie . Col. 2. 8.

Fifthly , Nor doth Christ say , if ye love me , keep and observe Numb. 15. 39 , 40. what seems right to you , no , but keep my Commandments , though severity be written upon their very forehead , Deut. 12. 8. though it be to the carrying of my Cross , to the denyal of your selves , to the laying down of your lives for my sake ; Non spectatores , sed luctatores , non qui vident , sed qui vincunt in agone , et certamine coronabuntur . Alap . and keep all my Commandments , not what are pleasing to your flesh , but what are enjoyned by my word . So then , if we have any love to Christ , holy practice must be the testimonial of it . Indeed many Christians are like Children in the Rickets , they have big heads , but weak joynts , they are all for notions , and head-light , curious knowledge , and airy speculations , but they wave practical truths , and that wisdome Prov. 2. 10. which entereth upon the heart , Prov. 2. 10. This undigested knowledge puts out the fire of zeal ; as if the waters of the Cum sapientia hominis animum penetrat , quàm suavis illi est , supra mel , et favum . Cartw. Sanctuary should put out the fire of the Sanctuary , and men could not at the same time be knowing and holy . How ardently then should we pray to the Father , that Ordinances may so influence our lives , that our conversation may bear witness how much we love the Lord Jesus . And thus much for the second duty to be performed on the morning of the Sabbath , before we joyn with the assembly of Gods people , ( viz. ) Prayer .

A third duty incumbent upon us , before we joyn with the Congregation , is , taking pains with our own hearts , and this properly is Closet work , which we may manage to very good purpose in these four particulars .

We must endeavour to empty our hearts :

First , To throw out all the trash , to cast out all vaine Jer. 4. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . nos reddimus cogitationes noxias , pro nox iae , Aquila vertit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. e. ) damni , Symmachus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Haec omniasuns fructus vanarum cogitationum . thoughts , and worldly desires . Ponds and Moates are cleansed to keep them wholesome : Foolish and vain imaginations will fly-blow all our duties ; and therefore we must let down the Portcullis of our hearts to keep in straglers , and wanderers , that they may not interrupt us in our holy worship . These Caterpillars will blast and spoyle the fruit of holy Ordinances ; and for the atchieving of this necessary worke ,

First , Let us beg of Christ , that he would whip these buyers and sellers out of the Temple of our souls . The spirit of God can sweep away these Locusts , and supply us with more noble and heavenly cogitations , he can drop divine meditations into our hearts , and turn the dross of flatulent thoughts , into the gold of spiritual and seraphicall ; He is called a holy spirit , not onely from those gracious impressions he stamps upon the heart , but likewise from those divine infusions he instills into the head ; and so the whole man is his workman-ship in Jesus Christ .

Secondly , We may likewise lash and correct these vaine Eph. 2 , 10. Vnden●m sit facultas bona opera saciendi , ( immò et bona cogitandi , ab eo à quo fimus novae creaturae , nempe à deo ; A quo enim Arbor habetut , sit bona , ab eodem habet , ut bonos proferat fructus . Zanch. thoughts ; which flit up and down in our minds , by setting before our hearts the future judgement , when thoughts shall be canvased , as well as words and actions ; sinfull thoughts at any time are accountable , but those which defile the Sabbath are of a double dye , and are written in red Letters . The consideration of a judgement day , will turn Hagars and Ishmaels out of door , carnal and foolish imaginations . Indeed we are apt with Lots Wife to look backward towards the worldly pleasures of Sodom , towards the vanities of the world , which hath too much of our heart even on the holy Sabbath of God ; but pondering on our future account , we shall keep our faces steddy towards Sion .

Thirdly , We must consider how much this trash of the heart , foolish and vain thoughts will distract us in duty ; Heb. 4. 14. they are like the ringing of Bells in Sermon time , which drown the voice of the preacher , and stop the ear of the Mat. 13. 22. hearer ; These vain thoughts choak the Word , that it dies away untimely , and works not lively upon the soul . This is Isa. 29. 13. that setting the heart far from God , when we seem to approach to him in Ordinances , which the Lord so much complains of , Isa. 29. 13. Distracted persons are fit for nothing , nor hearts distracted and torn with the varieties of flashy conceptions .

Fourthly , Let us take up strong and fixed resolutions , that we Haec suit causa excaecationis judaeorum , quia scil. deum nominabant , et honorabant ore tenus , corde vero erant ab eo elongati , et aversi . will wash our hearts in innocency , and so we will compass Gods Altar . Holy resolution is a good guard to the heart , it will examine every passenger , it will keep out sin and the world , which are very unsuitable to the work and worship of the Sabbath . It was observed of our Henry the fifth , that when he came to the Crown , he threw of all his old companions ; and when God Crowns our pilgrimage with the Psal. 94. 12. honour and happiness of a Sabbath , we should throw off Psal. 139. 23. all our worldly and frothy desires , which have been too much our companions in the week past : Let us resolve then in the strength of God against these unbecoming workings Psal. 45. 13. Aristoteles asserit suo tempore in urbibus creatum fuisse praefectum , qui mulieribus intenderet ne vagarentur , sed domi se continerent . Arist. Po●it . of our hearts . On the Lords day , let us be like the Kings Daughter , all glorious within , Psal. 45. 13. Cobwebs are not to be suffered in Pallaces , nor vain thoughts in those hearts which are to meet with Jesus Christ . Now let us say with David , I hate vain thoughts , Psal. 119. 113. and firmly resolve , that on the Sabbath , the world and our souls shall be wholly strangers , they shall take no acquaintance one with another , and this will be a successful method to purge our hearts . Resolution if sincere is invincible .

We must attempt to over-aw our hearts . The heart is never more fitted for holy duties , then when it is fixed , then Psal. 57. 7. when a sense of divine presence stayes it from roving , and Psal. 108. 1. breaking out into paths of sin and vanity . Bring thy heart 1 Sam. 1. 28. before God , as Hannah did the Child Samuel before the Lord in Shiloh , and that will keep the heart serious and demure . Dinah gadded when she was out of her Fathers eye . Say to thy soul on the morning of a Sabbath , Soul , there is an infinite Heb. 10. 31. God which is irresistible in power , incomprehensible in Heb. 12. 29. majesty , tremendous in justice , into whose hands it is a fearfull Non solùm apud Judaeos , Deus fuit ignis puniens , et consumens idololatras , aliosque violatores . thing to fall , Heb. 10. 31. and who is a consuming fire , Heb. 12. 29. He will fasten his eye upon thee , this holy day ; He will see every turning and winding of the heart , and therefore O my soul , close to the work of the day , do not scatter from the work in hand , least God take thee up as a stray , and carry thee to the whipping-post of some judgement and tribulation . The Schollar writes his Copy , and Deut. 4. 24. doth not glance up and down with his eye , when his Master Sed apud nos Christianos , Deus paritèr est ignis vindicans , et consumens peccatores . Alap . is over him , but the absence of the Master leaves the Schollar to his wanton vagaries . That eye is upon us on the Lords day , which is ten thousand times brighter then the Sun . To stake down thy heart then to things spiritual and divine ,

First , Let it know , that it is under the piercing eye of God .

Secondly , Make it sensible that heart sins , are heavy sins .

Thirdly , That the heart is principal in holy worship , and if that be tainted with frivolous and foolish thoughts , it sowres all holy services .

Fourthly , Commune with your hearts of loose and carnal thoughts when Christ on the Sabbath is the proper and sweetest Psal. 4. 4. object of them ; And why should he solicite the embraces of a leud Curtizan , who himself is indulged with a beautifull wife . Let the heart onely be set on him who is altogether lovely , Cant. 5. 16. Machiavel saith , The great design of Religion is to keep the people in awe . Surely it is a Michiavel del . princip. great piece of Religion to keep the heart in awe , especially on the morning of Gods blessed Sabbath . Let this be onely annexed ; that the Fear and Reverence of God are the best means to confine a quick-silvered heart from its sinfull ranges , Heb. 12. 28. Mans heart naturally is slippery , and we by 2 Sam. 22. 11. our own power can no more confine it , then we can clip the wings of the wind , or button up the rayes of the Sun . We must endeavour to spiritualize our hearts on the morning of the Sabbath ; and this work will not onely fit the heart for the grace , but likewise widen it , that it may receive much of the spirit of God . Josephs Brethrens Corn , was more , or less , according to the proportion of the Sacks , for they were all filled , and when we spiritualize our hearts for God , Gen. 42. 25. we shall have our money too in the mouth of the Sack ; we Gen. 44. 1. shall have redundancies of grace and comfort . Now to spiritualize our hearts :

First , Let us stir up holy longings after Christ , let us blow off the ashes from those sacred fires , let our hearts glow in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Appetitio et vehemens desiderium gratiae , nobis dabit meliorem , et gratiorem bencdictionis proventum . Ger. holy ardencies after their beloved . The Spouse was sick of love , Cant. 2. 5. The real consideration of Christs love and loveliness would bring us into these blessed fits ; Ordinances will be sweet m●rsells to these hungring & affectionate souls .

Secondly , Rally up holy contemptations ; be thinking what a sun-shiny day the Sabbath is , and how well it imitates the rest of eternity ; contemplate on the riches of Ordinances , and what glorious spoyles the prepared soul shall fall upon Josh. 7. 21. there , more then Achans golden wedge , or goodly Babylonish garment . Ordinances are the souls golden Chariots which drive towards heaven .

Thirdly , Let us blow up our hearts into great expectations . The Sabbath is the souls spiritual harvest , the season of unlading Anima gratiâ Christi regenerata , et renata , immò recreato , et nova creatura spiritualis facta , novam gratiae vitam sortita ; deinceps in novitate vitae ambulet . Alap . Psal. 81. 10. spiritual treasure , and the prepared Saint comes to carry it away . In the Paradise of Ordinances grows the Tree of life . For the most part , the Sabbath is the souls New-birth day , the blessed nativity of the new man . It is not , Anno Domini , but die Dominico , not such a year of the Lord , but such a Lords day , most believers were born to an inheritance with the Saints in light . Let us therefore possesse our hearts with high expectations , for if we open our mouths God will fill them ; Indeed much of our work on the Sabbath , lies not only in the closet of our houses , but in the closet of our hearts .

We must endeavour to tune our hearts to spiritual joy and delight . Joy suites no person so much as the Saint , and no day so well as the Sabbath ; Joy at other times is like the birds chirping in the winter , which is pleasing ; but joy in the Lord upon the Lords day is like their warbling notes , and musical noise in the spring , when all 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 , Jer. 31. 33. of growth in Promissio facta est Christianis , amicitiae dei , remissionis peccatorum , et regni coelestis . grace , Hos. 14. 5. the gift of a Christ lay under a promise , Gen. 3. 15. Luke 1. 71. the gift of the spirit was bound up in a promise , Acts 2. 33. Gal. 3. 14. If a new heart be put into our bosomes , it is the issue of a promise , Ezek. 36. 26. And God in a pursuance of a promise , breaths a new spirit Ezek. 36. 26. into our souls . Shall we rise higher ?

Thirdly , God hath made promises to his people of things eternal ; Of a future Crown , 2 Tim. 4. 8. Of a glorious Kingdom , Luke 12. 32. Of a heavenly Throne , Rev. 3. 21. Of eternal Inrer pocula Germaniae , clamatum est ; spiritus calriviamus est spiritus melancholicus Sclat . Life , John 3. 16. Of everlasting Habitations , Luke 16. 9. Of everlasting Salvation , Heb. 5. 9. And therefore how much are they to be censured , who accuse Religion of sadness , and sorrow , and upon the force of that argument , draw back to courses of sin and prophaneness ; What do they less then blaspheme , both the God , and the priviledges of the Saints ? Joy is a constant dish with the people of God , but Cujusmodi est gaudium , quod est in domino ? In his quae secundum domini mandatum fiunt gaudere debemus . Basil . their joy is hidden Manna , it lodges in their bosomes , not in their looks ; their musick-room is a little more retired , the world doth not hear their melody . Look upon the Saints in their lowest condition , when grace it self is at an ebb , at very low water ; Yet then

First , The Lord assures us , that little is a pledge of more , 2 Cor. 1. 22. And even

Secondly , That little he will enable to get a final victory , Rev. 3. 8 , 9. And in Rev. 2. 7. the promise is made to him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . who is overcoming , not to him who hath already overcome .

And Thirdly , That little shall be kept perfect to the day of the Lord Jesus , 1 Thes. 3. 10. Phil. 1. 6. So many causes of constant joy are there to all Gods Children ; what roses do they walk upon here , even while they are in a valley of tears ? In their bosomes lies a pardon , like Aarons Rod blossoming in the Ark , their consciences are serene and calme with holy peace , nay , they can laugh in a storm , they can joy in tribulations , Rom. 5. 3. Jam. 1. 2. And they can Gaudium Christiano utile est , immò necessarium ut jucunde vivat , et alacritèr in virtutibus pergat . glory in a ship-wrack , they can triumph in death it self , 1 Cor. 15. 55. And therefore the Apostle inculcates , and reduplicates the command for holy joy . Rejoyce in the Lord alwayes , again I say rejoyce , Phil. 4. 4. But though the joy of the Saints , open to the wide Common , they can , and may rejoyce in all things , and in all times , yet in the inclosure of Gods blessed Sabbath , the freshest and sweetest springs of joy are to be found . And thus much for the third duty , Jam. 1. 2. to be performed on the morning of a Sabbath , before we go to the publick congregation , ( Viz. ) Labouring with our own hearts .

The fourth duty to be discharged before the publick on Gods holy day , is private reading of the Scriptures : What a charge doth God lay upon the Jews to be acquainted with Deut. 11. 18. the Scriptures , Deut. 6. 7 , 8 , 9. And these words which I command thee this day , they shall be in thy heart , and thou Verbum dei in nos totos admittamus , in mentem , in memoriam , in affectus , in vitam , ut nulla sit pars nostri in quâ verbum dei non inhabitet . shalt teach them diligently to thy Children , and thou shalt talk of them when thou sittest in thy house , and when thou walkest in the way , when thou liest down , and when thou risest up , and thou shalt bind them as a sign upon thy hand , and they shall be as frontlets between thy eyes , and thou shalt write them upon the posts of thy house , and on thy gates . Let us summe up this charge .

First , Gods word it must possess every part , it must be between our eyes for direction , it must be a sign on our hands to regulate our works and operations ; it must be lodged in Evangelica historia debet esse perpetua lectio cujuslibet hominis Christiani . Mirandul . our hearts to sanctifie and spiritualize our love and affections , that the heart may be warm , but not feavourish .

Secondly , Gods word must possess every room , it must be our discourse in our Parlors where we use to sit , it must be our meditation in our chambers where we use to lie ; and if we take the air abroad , this holy word must be our companion , this must be testis conversationis , the witness of our conversation .

Thirdly , Gods word must possess every season : It must go to bed with us to sanctifie the farewell thoughts of the day , that we shut up the day and our eyes with God ; if we rise in the morning it must be our morning star to guide us , our morning dew to soften us , our morning Sun to warm us , Ne patiamini verbum dei , esse quasi peregrinum , et foris s●are , sed intromittatur in domicilium cordis nostri , & versetur assiduè in animis nostris , non secus ac domestici versantur in domo suâ ; immò sit nobis non minùs no●um , ac familiare , quàm illi esse solent qui apud nos habitant . Daven . it must be our first company , and our best Breakfast in the morning .

And Fourthly , Gods word must not only possess the inside of the house , but the out-side too ; it must be written on the posts and the gates to shew its own excellency , that we must hold it out , and own it in the view of all the world . This is the summe of the charge , and indeed it is not unnecessary , if we consider the Scriptures are the guide of our youth , 2 Tim. 3. 15. They are the cure of our minds , Mat. 22. 29. Ignorance of Gods word breeds errour and spiritual distempers in us . They are the comfort of our souls , Rom. 15. 4. They are both a Cordial and a Julip to warm us in cold affliction , and to cool us in careless prosperity . They are the treasure of our hearts , Col. 3. 16. He is the potent and mighty man who is an Apollos in the Scriptures Acts 18. 24. Nay , they are the breathings of the Holy Ghost , 2 Pet. 1. 20. They are not only mens advantage , but the divine issue of the third person in the Trinity . The result of the whole is this , if God lay so much weight on reading of the Scriptures , and man receives so much advantage by acquaintance with them , no season fitter for this duty then the morning of a Sabbath .

First , The reading of the word prepares for the hearing of it , that we may arrive at the Nobility of those Bereans , who searched the Scriptures , whether what the Apostles delivered were consonant and agreeing to them or no , Acts 17. Acts 17. 11. Ignorantia , & negloctus dei , ô quantum malum est , et in quot , et quanta mala Gentil●● per hanci ignorantiam inciderint . Alap . 11. By constant reading on the Sabbath morning we come acquainted with the body of the Scriptures , and so are fitted to entertain particular truths which may be delivered in publick by the Minister . Well read Lawyers easily understand particular cases . Ignorant persons like Children , take in what ever is in the spoon , whether Sugar or Poyson . An ignorant Auditory wholly depends upon the conscience of the Minister , and blind-fold grasp all with an implieit faith , they drink in all which is delivered , and so most probably the dregs at the bottom . But our preparatory reading in private , will enable us the more to judge and discern of publick Gospel discoveries .

Secondly , Nor is it a small advantage , that Gods word should take livery and scizin of our hearts in the beginning Quo semel est imbuta recens serv●bit odorem , testa diu . of the Sabbath , and so accommodate our hearts for future Ordinances . Vessels retain the sent of the first liquor . The Summer much follows the quality of the Spring . Conversing in our closets and families with Gods word , will much conduce to a spiritual frame of heart ; The tracing of a Chapter or two in the morning at home , will mould the heart to a sweeter compliance with Christ in his Ordinances . The reading of the Law made Josiah weep , 2 Chron. 34. 27. and then he was flexible for every good purpose .

Thirdly , Theophylact hath an excellent argument to this purpose ; One great end of the Sabbath , saith he , is to give Lex homines praecipit in Sabbatum quiescere , ut lectioni vacent homines . Theoph. us respit for the reading of the Scriptures , which is meant , not onely of the publick reading in the Church , but also of private reading at home , the Gospel being nothing else but Christ opened and expanded ; to study Christ is the purport not onely of our publick but private devotion . To read the Scriptures then is one duty , which must take up our private leisure on the morning of a Sabbath .

Fourthly , The Lord Christ , and his Apostles in alledging Mat. 21. 13. the places of the Old Testament , do generally say , That it is written , or as it is written in the Book of the Psalmes ; or Luke 20. 42. this was spoken by the Prophet Isaiah : Now how much Acts 1. 20. shame will befall us , if when the Minister alledgeth Scripture Acts 2. 16. quotations , we may say of the word , as they did of the Holy Ghost , they had not so much as heard , whether there be an Holy Ghost or no , Acts 19. 2. So we never read of such a Text , we never met with such a Scripture , we never were acquainted with such an example , as is cited by the Preacher , This might discolour our faces with blushes of shame and regret . It was a sharp redargution of our Saviour which he gave to the Jewes , when he remitted them to search the Scriptures , John 5. 39. they making their Scriptural knowledge the greatest of their boast and ostentation . And indeed to be a stranger to the Oracles of God , neither becomes our interest , nor our profession .

And Fifthly , In this the Disciple must not be greater Cultus ipse publicus , quàm maximè solennitèr est celeb●andus , et postulat necessariò ill● exercitia , Scripturum lectionis meditationis , precum , &c. Quibus paratiores simus ad publicum cultum ut ille etiam in nobis verè efficax reddatur . Ames . then the Master . On the morning of the week day , He preached the word , John 8. 2. And in the morning of the Lords day we should read it ; which as he did dictate , we must survey ; if he was early in the dispensation of it , it well becomes us to take the dawnings of the Sabbath for its perusal and lection ; let us take the dropings of this honey-comb at the first effusion . And thus much for those Duties which are incumbent upon us in the morning of a Sabbath , before we associate with the Assembly of Gods people . We must dress our inward , as well as our outward man , before we come to the Congregation .

CHAP. XXVII . How we must demean our selves in the Publick Assembly , on the Holy Sabbath .

HAving thus performed our Morning Exercises in private , Psal. 84. 1 , 2 , Psal. 122 1. Psal. 87. 2. how chearfully should we repair to the Publick Assemblies , and draw nigh to the publick Ordinances on this acceptable day of grace and salvation , when Christ Isa. 2. 2 , 3. Psal. 42. 4. sits in state , scattering treasures of grace among hungry and thirsty souls , who are poor in spirit , and wait for spirituall Almes ? David admired the amiableness of Gods Tabernacles , Deus pluris facit preces in Ecclesiâ quàm domi factas , non ob locum , sed ob considerationem multitudinis fidelium , deum communi consensu invocantium . Riv. Psal. 84. 1. and he longed for the Courts of God , rejoycing , when they said to him , Let us go to the house of the Lord , Psal. 42. 4. And the Prophet Isaiah speaking of Gospel times , seems to foretell the disposition of Gospel Saints , Many people shall go , and say , Come let us go up to the Mountain of the Lord , to the house of the God of Jacob , and he will teach us his wayes , and we will walk in his paths , Isa. 2. 2 , 3. And the Apostle adviseth us , by no means to forsake the assembling of our selves together , as the manner of some is , Heb. 10. 25. whom he brands with reproof and reproach . Publick Ordinances they are our spiritual Exchange , our holy Mart , our heavenly Fairs , where we buy up , and fit our selves with all heavenly Commodities ; In these seasons we store our selves with grace , knowledge and comforts , which may abundantly serve us till the revolution of another Sabbath . It was once the sad complaint of the Church , That the wayes of Sion did mourn , because none came to her Assemblies , Lam. 1. 4. The want of publick Ordinances might put a Nation in sack-cloath , they being the badge of the Church , and the glory of the Kingdome . Indeed holy duties in private they are of great use , and have their blessing : But publick Ordinances are the chief work of the Sabbath . It is worthy our observation , that the Sabbath and publick service are by God himself both joyned together : Ye shall keep my Sabbaths , saith God , and reverence Ezra 10. 1. my Sanctuary , Luke 19. 30. The Sabbath and the Psal. 68. 26. Sanctuary are coupled , as being twins of happiness . Every thing is beautifull in its Season . Private duties are beautiful , Numb. 10. 3. and are in season every day : But publick Ordinances are never so lovely and beautifull , never so much in their full sea , as upon Gods holy day ; Then they are in season , as the harvest in the year , as Courts of Judicature in the Term , as a Psal. 111. 1. shining constellation in a dark night . Davids resolution was to praise God in the great Congregation , Psal. 29. 9. The Psal. 89. 7. Lord esteems it his glory , to have many beggars thronging at the beautifull gate of his Temple for spiritual gifts and charity ; Psal. 87. 2. how loud , nay , how lovely is the noyse of many golden Trumpets , what an eccho do they make ? How pleasant is it , when the holy Convocation meet for holy worship , like the pleasant flocks upon the mountain of holiness . Many Quia potentiam illam , quam infans in stabulo occultat , eodem tempore in agro et in oriente , immò in coelo exerit hoc testimentum est , non aliquà indigentiâ , sed voluntariâ humiliatione exinanitionem illam factam esse . Lyser . skilfull musicians playing together , elevate and sweeten the harmony . The Congregation meeting together , do much resemble the Coelestial Quire above , and seem to imitate that Troop and Host of Angels which proclaimed Christs Nativity to the world , Luke 2. 13. In publick , God receives the highest praises , and there he bestows the greatest blessings , Psal. 65. 4. The promise runs , God will create upon her Assemblies a cloud , Isa. 4. 5. which Cloud was the assured testimony of the Divine presence , which presence includes and involves all varieties of good . Wine flows more plentifully from a Vintage then a Vessel ; in publick Ordinances God gives us the plenty of a Vintage . In Gods Courts we shall tast of his goodness , not onely of his good will and favour , Psal. 65. 4. Psal. 27. 4. Psal. 50. 2. Cant. 4. 6. Cant 5. 5. Acts 3. 1. Acts 13. 23. but of his good things ; we shall be refreshed with pardoning grace , the joyes of peace , the smiles of love , and be captivated with the beauty of holiness , Psal. 96. 6. If you will know where believers see their best sights , where ●hey hear the most ravishing sounds , where they make the most delightfull meals , they will tell you , in the Assemblies of Gods people , Psal. 68. 24. There they have been satisfied with marrow and fatness . Indeed when God denies publick Ordinances , he himself will be a little sanctuary to his Chosen , Mat 12. 9. Ezek. 11. 16. But where he affords them , he expects they Mat 13. 54. should be attended on . Christ himself went into the places Mark 3. 1. of publick resort . It is signally to be observed , that in every Festival of the Jewes , there was to be an holy Convocation , a joynt meeting of Gods people , to evidence how pleasing Isa. 60. 8. it is to God , for his Doves to flock to the windows ; the Per fenestras intelligamus columbaria . Haec enim plena sunt fenestris , instar oculorum , per quas prospicere gaudent Columbae , in eoque delectantur . Hieron . companies of his dear ones being the work-houses of his grace , the store-houses of his blessings , and the true Goshens where light and plenty dwells . So in the Feast of the Passover , Exod. 12. 16. a Convocation was to begin and shut up that feast , it was both to open and to end it , to be the Alpha and the Omega of that solemnity . So in the feast of the Sabbath , Lev. 23. 3. it was to be a day of rest ; but this rest was given for holy meetings , for holy addresses , for holy worship . the Tabernacle and the Temple in the times of the Law , and the Synagogues in latter times were open , and frequented on the Sabbath , Mat. 1. 21. Mark 6. 2. when private affairs were laid aside , and publick worship was to be in ure . And so in the feast of Pentecost , or first fruits , Lev. 23. 21. The Israelites were not to offer up these first fruits , the tribute their praise and thanksgiving , without burnt offerings , Lev. 23. 18. without sin offerings and peace offerings , vers. 19. nor without holy worship , vers. 20. nor yet without a holy meeting and convocation , vers. 21. Every solemn feast must be accompanied with a solemn meeting ▪ the worship it self not being gratefull without the worshipers . And thus it was in the feast of Trumpets , Lev. 23. 24. In the day of Attonement , Lev. 23. 27. And so in the feast of Tabernacles Levit. 23 37. Levit. 23 40. Numb 28. 26. Numb. 29. 1 , 7. 12 or Booths , Lev. 23. 34 , 35 , 36. There was a holy convocation at the beginning and close of that solemnity . And it is remarkable , that what is called a holy convocation , Lev. 23. 35. 36. is called a Sabbath , Lev. 23. 39. to intimate to us , that a Sabbath is not a Sabbath without the Assemblies of Gods people . Thus pleasing are congregated Saints in holy worship , where God makes all his festivals of grace and love .

Now for our gratefull and acceptable deportment in publick Observatio subbati est caput veligionis , et totum dei cultunt continet . Willet . Ordinances , we must study ;

1. To be strict in our behaviours .

2. Spiritual in our duties .

3. Active in our graces . We will take them , and canvas them all in their order ; for indeed the duties of this holy day require extraordinary diligence , they have a double die of holiness upon them , they are double gilt ; Gods eye is Non putes te in domo dei malè posse conversari , et occultari . Oleast. 1 Kings 9. 3. very much upon our behaviour in his house . Therefore in the Tabernacle , the place of publick worship it was commanded , Exod. 25. 37. Thou shalt make seven Lamps , and they shall light the Lamps that they may give light , to teach us , that nothing there escapes his fight , for in his house it is alwayes light . In the Sanctuary thou canst not sin in secret , there are seven Lamps to discover thy miscarriages .

We must study a beseeming behaviour in the publick Ordinances , and this is two-fold ; Corpus est hostia vivens , quiase vivum per viva opera novae vitae spiritualis deo offert . 2. Et hostia est per actus mortificationis . Alap .

1. External of the body . We must compose our outward man to a suitable behaviour , when we approach to God in publick Ordinances : Considering

1. God is the Lord of our bodies , as well as our souls , and therefore the deportment of the body must be as criticall .

2. The Apostle adviseth us , Rom. 12. 1. To offer up 1 Cor. 3. 16. 1 Cor. 6. 13. our bodies a reasonable sacrifice , holy and acceptable to God . Especially , this oblation must be made in publick worship ; the Temple we know , was the usual place for sacrifice . Let Josh 5. 14. Exod. 4. 32. John 17. 1. it be added :

3. The body is the Temple of the Holy Ghost , 1 Cor. 6. 19. as well as the heart is the lodging of Christ , Eph. 3. 17. David speaks much of the comportment of the body in holy services . The eye must look up , Psal. 123. 4. The hands must be lift 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. L●● 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 càm 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 . Now then a sacred work is no sleepy work . Our enjoyment of God in Ordinances is a day of salvation , 2 Cor. 6. 2. It is no night to sleep in . It is against reason to 2 Cor. 6. 2. sleep with the Sun shining in our faces . In Gospel Ordinances the Sun of righteousness shines in the face of the soul , it doth shed its warming and its winning beams upon us . The Gospel is called bright , John 3. 19. which is to rouse us , not to rock us asleep . It was once a sharp expostulation of our Saviour . What could ye not watch with me Mat. 26. 40. one hour ? The same query may be put to every sleepy hearer .

2. In Ordinances , the work we are employed in , is , opus animae , the souls work . Will the prisoner fall asleep when he is begging his pardon ? What are we doing in prayer , but suing out our pardons , and making up our peace with our offended God ? The Heir will not fall asleep , while he is Evangelium est sublustre quidcam , et praegustus clarae lucis , sive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. e. ) gloriae divinae . Quae revelabitur in coelis . Chrys. hearing the Will read , in which he is highly concerned ; the discoveries of the Gospel are the Fathers will concerning his Children , and when we meet in Ordinances , we are hearing this will , and is that a time of sleep and drowsiness ? In Ordinances , the case of our souls is agitated , heaven and eternity are proposed , life and death are set before us , the silver trumpet of the Gospel sounds , and is that a time of sloth and oscitancy ? Ordinances are the way to life , the means of grace , not onely the radicall moisture to preserve spiritual life , but the very first means to beget it , and shall we sleep in Ordinances ? When the wind blows right , shall the mariner betake himself to his bed , or to his tackle , to drown himself in sloath , or to hoise sail , and trace the floating Idem sermo aliis est propi●iatio ad vitam , aliis condemnatio ad mortem , quae diversitas , non verbo , sed nostrae incredulitati debetur , sic admonitiones , exhortationes , doctrinae castigationes quib●● delinquentes ad recipiscentiam vocantur , contemptores , et impaenitentes judicantur in die ultimo , Muse . waves ? Every opportunity of grace is a good wind for heaven ; and shall we sleep away that seasonable and precious gale ? How then shall we finish our voyage to eternity ? We hear Proclamations with great attention : Every Sermon is Christs Proclamation , to proclaim pardon to all penitent sinners , who will come in , and lay down the weapons of sin and lust , and submit themselves to the Scepter and Obedience of Jesus Christ ; and shall we sleep in hearing this royal Proclamation ? It is very observable , what awakening , and heart-penetrating expressions the Prisoner uses at the bar , and there is nothing unobserved by him , but with much greediness and attention he hearkens to the Evidence of the Witnesses , to the Verdict of the Jury , to the Sentence of the Judge , and no wonder , it is for his life . Now the word we hear , it is that which shall judge us at the great day , John 12. 48. By it , our eternal estate shall be disposed , either to life or death ; that blessed word shall cast or crown us ; and shall we sleep away this word ? Shall it not then condemn us for mutes , and so to be pressed to eternal death ? Our life , our peace , our souls are all concerned in the entertainment of this word , and we sleep and dream it away ; surely greater frenzy cannot befall the Children of men .

Sleeping in Ordinances is a great affront to the richest priviledge we enjoy on this side heaven . The time of worship is the souls Term time , a few choyce minutes to gain glory in ; and shall we sleep away these golden filings of time , these sweet Veniente Christo mors vigebat , et regr●bat , sed Christus ejus vigorem , et regn●m . sustulit et destruxit . Alap . opportunities of the soul , when Christ is wooing us , to court us to a Crown ? Did we ever understand the true value of Ordinances ?

1. Ordinances , they are the purchases , and price of Christs blood ; that we have a Gospel to hear , divine truth to entertain , this is the Revenue of Christs death . The Apostle tells us , Christ brought life and immortality to light through the Gospel , 2 Tim. 1. 10. Christ by dying brought this life , Christ by descending into the dark grave brought this immortality to light : And the Gospel is the full declaration of these glorious atchievements . And Christ by his Heb. 10. 20. blood hath opened a new and living way for prayer , to the throne of grace , Heb. 10. 20. And shall a priviledge purchased with blood be slept away ? We will not throw away Diamonds fetcht from far with care and hazzard , nor cast away Rings left us as tokens of love by endeared friends ; why should we sleep away opportunities , not purchased with treasure , but tears , not with wealth but blood , nay , the best blood which ever ran in the veins of humane nature ?

2. Ordinances are the Benjamins mess which are given to few in the world ; some corners onely of the earth are guilded , and guided by this light : Hath God indulged us with these distinguishing opportunities , and must they pass away from us in a dream ? This very ingratitude is not so much a trespass , as a prodigy . Shall Christ select us out to feast with Cant. 2. 4. Esth. 7. 1. him in his hanqueting house , as once the King selected Haman to feast with him with the Queen ; and shall we sleep at the table , when we should feast upon Gospel dainties , shall we drowsily throw away those seasons of love , nay , the best love , which few in the world are honoured with ?

3. In Ordinances we have the offers of the sweetest grace . Quia filius dei est vivus cum Patre , et sp. sancto deus , et quia secundum humanam naturam ad patrem abiit , et ad dextram patris est evectus , et omnem in coelo , et in terrâ potestatem accepit , indeut verus deus , & verus homo , preces credentium exaudit ac 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 orationem ex fide in Christum prosectam non exaudiri . Ger. Prayer hath the key of the treasury door , John 14. 14. where our comforts are banked up . In hearing we have the gracious offers of Christ , and in him of life and happiness ; and shall all these offers , these paramount tenders of love be slept away ? Shall we shut our eyes , shut our hands , shut our souls against all these rich revenues freely proffered in Gospel dispensations ? Beasts by natures instinct will not sleep at the provender , nor at their manger .

4. Ordinances they are precious , but transcient priviledges . As we sometimes pass upon the water , and view a stately structure , but we quickly lose the sight of it , our prospect is upon the speed ; so yet a little while , and we shall pray no more , hear no more , enjoy communion with God no more , and shall we sleep away these golden , yet gliding seasons ? Shall we drousilie pass away those streams of Gospel love , which are alwayes running , and being passed return no more ? Shall we be as rocks before the musick of the word , when the instruments will soon be laid aside ? Shall we be as persons in a swoun , before the calls of the word , when those invitations will not last , but our refusall proves our ruine ? Luke 19. 41 , 42. The sleepy hearer might have heard that Sermon , which happily might have brought him home to the armes of Christ ; but now happily the offers of peace and reconciliation may be hid from his eyes . Before his eyes were shut , he was asleep , But now the day is shut in , and he may , as our Saviour speaks , Mark 14. 41. sleep on now , the day will shine no Mat. 22 , 13. more , but he shall be involved in utter darkness . There are three things very much provoke the Lord :

1. When we do not bring faith to an Ordinance . Faith is Gen. 43. 5. the Benjamin , which we must bring with us , or never expect to see the face of God in Ordinances . Isa. 29. 13.

2. When we bring not the heart to an Ordinance , but our thoughts are wandering , and eccentrical .

3. When we bring not our senses to an Ordinance , but sleep hath chained them up , and restrained them from their use and exercise ; Surely God will be much inflamed , he cannot have the outward man at an Ordinance , a supple knee , a weeping eye , an attentive ear ; now as unbelief seizeth upon the faculties of the soul , and pinnions them up , that they will not embrace the word , so sleep surprizes the senses , and fetters them , that they have no liberty to entertain the offers of the word ; And it is an equal provocation , to shut the eye at , or turn the back upon the blessed Gospel .

Sleeping in Ordinances is not onely the imprisoning of the senses , but the present suspension of our graces . Sleep shackles body and soul too . The drowsie hearer doth not onely stop his ear , but stifle his grace too . We are to bring divers graces to the Ordinances with us . S●cut olla quae fervet , non quiescit , sed semper bullit , in altum se erigit , atque ignitas bullas , et vapores sursum ejaculatur ; ita charitas continuò ad majora semper proficit , et exilit , atque persinceram institutionem , orationem , desideria et gemitas quasi vapores ad deum ascendit .

1. Faith . The word is to be mixed with faith , Heb. 4. 2. Prayer must be the prayer of faith , Jam. 5. 15. The Sacrament is only the pageant of an Ordinance , if faith be absent .

2. We must come with knowledge . These blessed institutions , they are the way to salvation , but we must have an eye to see the way .

3. We must come with self-denyal , we must deny sinfull self , and moral self , to hear what God speaks in an Ordinance , we must take down self to entertain Jesus Christ .

4. We must come with zeal . Every sacrifice in the Law was offered up with fire ; The Sun hath its heat , as well as its light . We must be fervent in spirit serving the Lord , Rom. 12. 11. As the boyling pot is alwayes sending up its bubles , and its fumes , as the learned man most elegantly . There must be an activity and liveliness in all holy worship ; we must be spiritual , and spirited , when we serve that God John 4. 24. who is a spirit . Now sleep and drowsiness puts out the fire of our graces , and suspends their actings , so that there is neither Verbum dei , & mater , & nutrix fidei , & gratiarum . smoak , heat or glowing . Sleeping in Ordinances it is a multiplyed sin , it robs God of his time , it keeps grace from the breast , it is the Pent-house that keeps the showre from the heart , that Doctrine cannot distill as the dew , nor Mors brevis est somnus . speech drop as the rain , Deut. 32. 2. It shuts the eye of the understanding , that for the present it cannot discern the glorious things of God .

Sleeping in Ordinances , it pours contempt on the holy name of God . We do not use to sleep , if we are upon our own work , if it be but the hearing of a tale , or the giving of a visit , or the getting of a penny ; In our sales , bargains , merchandizings we are wakefull and vigilant enough ; then the eye is open , the mind is intent , and the tongue talkative , all the faculties of the soul are summoned to attendance ; we will not sleep in the Change , if it be onely to hear a piece of news ; in our fruitless discoursing , worldly bargaining , courtly visiting , luxurious banqueting , though we sit on the softest Couch , and talk of nothing but novelties and vanities , pride and fashions , and our language is nothing Imperuestigabiles divitiae Christi , sunt copia gratiarum et bonorum quae Christus nobis attulit . Alap . but a vain parenthesis , yet all this while no sleep seizeth upon our employed senses ; but when we come to transact our soul affairs , when the unsearchable riches of Christ , Eph. 3. 8. are telling out , those Summs which will enrich the soul to eternity , when we have opportunities for spiritual gain , to advantage our inward man , to grow Incomprehensibiles divitiae , sunt Christi divitiae . Ambr. rich in the jewels of grace and holiness ; then Nature lets down her Port-cullis , as if it was a midnight vacation , and we fall asleep , as if we were wholly unconcerned in those spiritual transactions . What a dunghill of vanity is the corrupt Divitiae Christi speciales sunt remissio peccatorum , justificatio , regeneratio , resurrectio , et vita aeterna . Zanch. nature of man ? The Husbandman will not sleep with the plow in his hand , nor the Pilot in the steerage of his ship ; the Shop-keeper falls not asleep in the vending of his wares , nay , the Guest will not sleep in the eating of his Viands , but the careless Christian will sleep when Christ comes to give him a visit in holy Ordinances , and he is in the divine presence , hearing something which concerns his eternity . But as the Apostle angrily expostulates with the Corinthians , Have ye not houses to drink in ? 1 Cor. 11. 22. So may I say , 1 Cor. 11. ●2 . have ye not houses to sleep in , and beds to rest on ? Must Gods Ordinances be undervalued and disesteemed by your shamefull sloth and drowsiness ? And when the Minister is opening the transcripts of Gods heart in Gospel dispensations , must all be buried in silence , and rejected by a dronish and sloathfull contempt ? Ah! how prodigal is stupified man of his soul , which shall live as long as God himself ?

Sleeping in Ordinances is a most dangerous and desperate adventure : Whilst thou sleepest away a Sermon , happily that very truth was delivered which might have converted thy soul , thou knowest not when that plaister will be spread which shall cure the wound of sin . The means of Grace are called a day of Salvation ; and there is a particular hour in that day for thy Conversion , it may be thou sleepest away Luke 19. 42. that very hour . Amber-greece is not cast on the shore every day , though sometimes that precious thing is cast on the land . Mariners have a wind , which if they neglect , they may hazard , if not lose their Voyage . Indeed conversion is a kind of wonder , as blazing stars , which are seen once in an age ; and wilt thou sleep in Ordinances , when happily this wonder is to be wrought ? Wilt thou for the sloth of an hour venture the pains of eternity ? If Zacheus had not Luke 19. 5. climbed up into the Sicamore-tree , in that very season , to see Res mira , legimus sanè in Evangelio dominum fuisse invitatum , & ad eos accessisse , sed quod ultrò ad convivium se ingesserit , nunquam legimus solummodò ad hunc principem Publicanorum . Ger. Christ , possibly salvation had never come to his house ; If thou belongest to the election of Grace , thou hast thy hour , thy Sermon , this opportunity for thy turning to God . The Man-child lies long in the womb , but it is brought forth in a moment : How should we take heed that we do not sleep away that moment , when our salvation should be brought to the birth ! Happily there is some way of wickedness thou walkest securely in , some necessary duty thou livest in the neglect of , some sore temptation thou groanest under and grapplest with ; Now if thou art asleep , when these things are pathetically and powerfully spoken to , thou maist live and dye in the practise of that sin , thou maist fall and sink under the power of that temptation ; and so eternity may be spent in bewailing one hours folly .

Now for the avoidance of this God-provoking sin .

1. The most plausible excuse , which gives the fairest colour to it , to varnish it over , shall be examined .

2. Some ponderous considerations shall be laid down to be weighed in the ballance .

3. Some seasonable Directions shall be suggested to be followed and pursued .

The great excuse which seems to cloak and disguise this sin , is this ; some guilty of this sin usually plead , It is true , we sometimes forget our selves or an Ordinance , and fall asleep , but this is our natural weakness , not our moral wickedness ; our grief it is , but not our guilt ; we combat with it , but we cannot conquer it ; it is our infelicity , and our bemoaned misery ; our piece of clay is heavy and will be seeking rest , and sometimes in Ordinances , and we must cast our selves upon our Saviours indulgent Interpretation , The spirit indeed is willing , but the flesh is weak . Matth. 26. 41.

To this specious pretence and usual plea , it is answered ; Possibly natural weakness may be the true cause of sloth and Haec infirmitas carnis in renatis adhuc reliqua , perpetuò ob oculos nobis versatur , ne fiduciâ propriarum virium inflati animo efferamur . Corpus est ergastulum animae . Plato . sleepiness in Ordinances , not so much the remissnesse of our minds , as the indisposition of our bodies : the pile of dust our souls are cloystred in , drops into our eyes , and we are rockt asleep . And it may likewise be remembred , that the senses are attendants on the body , and Lacquies to the commands of it ; and no wonder if the eyes be locked up when the body will be indulged , or the indisposition of it demands a truce or cessation .

But yet there are many things which conscience can only answer in this Case .

Is our drowsiness in Ordinances customary , or casual , accidental , or habitual ? It is very true , the Saints themselves are obnoxious to accidental falls and follies : the Sun is subject to ecclipses , but very rarely ; the best and most stately Ship may run a ground : and in this particular a Believer may fail ; he may shut his eyes when he should act his grace at an Ordinance . The Disciples slept when Christ was praying at a little distance . The wise Virgins slept as well Luke 22. 46. as the foolish , Math. 25. 5. A real Saint may drop asleep Matth. 25. 5. in a Pew , or in a Seat , as well as Jonah in the Ship , or Christ John 1. 5. in a Bark . A believers eyes may be arrested with sloth , Matth. 8. 24. when his ear should be attending its office ; But this is casual .

Is this unseasonable drowsiness , an inevitable pressure , or is it caused by our own miscarriage , by indulging our sensual appetite , by overmuch vigilancy in worldly affairs , or by the intemperate use of Creature-comforts ? If so , never impute it to natural weakness . This is all one , as if by intemperance Qui spiritum habet promptam carnem mortificat , qui segnis est eandem saginat . Origen . Luke 21. 36. one should contract the Palsie , and say , the Disease is the consequence of his Constitution . As Grace is the Mother , so abstinence is the Nurse of watchfulnesse ; but if we drown our sense in an undue over-plus , it is no wonder if we be in a dead sleep at Ordinances . Let us impartially examine the cause of our drowsiness .

Have we used all proper remedies against this sinful and unseasonable drowsiness ? Have we prayed , wept , mourned and struggled against it ? Have we kneeled in the Closet , Non nobis blandiamur , sed caro serviat spiritui , infirmior fortiori , ut ab eo etiam fortitudinem ipsa assumat . Tertul , cryed in the Chamber beforehand , that this destructive sloth might not seize upon us ? No wonder if Sampson sleep if he lie in a Dalilahs lap . It is a good saying of Tertullian , Let us not flatter our selves , saith he , but let the flesh serve the spirit , the weaker serve the stronger , the more contemptible obey the more honourable , that the weaker may receive strength from the stronger . The wound is not cured without a Plaister : Have we used methods of Grace for the cure of this sleepy Lethargy ? If not , our sleep in Ordinances is our sin , our provocation , and no way our infirmity , and let us not charge constitution , but conscience . No wonder if the Disease grow upon us , if we neither use Physick , nor Physician .

Do they suppose , who practice this , they call the infirmity of the flesh , that they could sleep in the midst of their secular affairs ? and shall we be more vigilant for earth than Heaven ? for a poor piece of clay , than for a piece of eternity ? our immortal , our never dying souls ? Shall the meanest parenthesis of our lives keep us waking , and not the great importances of our better part ? This in the close will be Heb. 2. 3. found to be our folly , and no way our excuse .

Did we ever weigh the value and worth of an Ordinance ? Is it not a golden opportunity , a fresh tide of mercy ? and shall we lose our tide for a little unseasonable sloth ? In Ordinances Christ treats with us about our everlasting concernments ; and is that a time for the folding of our hands to sleep ? Must we be consulting our ease 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 vo●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 prosopopei● , 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 the soul ; he will then either suggest unto us vain impertinencies , which may be as Sodoms pleasures to Lots wife , to cause us to look back , or so many golden balls to stop us in our journey towards the Heavenly Canaan ; or else , this evil one will assail to rock us asleep , and so sit heavy upon our eye lids ; he will bring doune and pillow for us to lean upon . This is the stratagem of Satan , if he cannot steal us from the Word , to keep us back from Ordinances , he will steal the Word from us , to make Ordinances useless and unprofitable , Mat. 13. 19. The souls term time , is Satans tempting time : When we are most busie about our souls , he is most active against them ; he will make any musick to rock us asleep , when we are discoursing with Jesus Christ . The Syren sings sweetest , when we are upon the waters sailing to our Port ; and Satan never sweetens his temptations more , then when we are sailing heaven-wards ; and therefore when we sleep in Ordinances , let us remember , the Charmer hath swayed with us more then the Preacher .

A sleepy eye in holy Ordinances is a sad sign of a sleepy conscience ; if the eye be drowsie without , it is much to be feared the heart is dead within . It is very observable , A fat Eph. 5. 14. heart , a deaf ear , and a closed eye , are all coupled together , Isa. 6. 10. Grace is an awakening principle ; the power of grace will fix the eye in heavenly contemplation , will bend the knee in humble supplication , will lift up the hand in holy devotion , will wind up the tongue in savoury communication , Col. 4. 6. and will bow the ear in holy and carefull attention . A gracious heart will even Quick-silver the body in Josh. 9 21. holy duties , and make the flesh serve the spirit , and the Didicisse fidelitèr artes , emollit mores , nec sinit esse feros . senses be as Gibeonites to the soul . As the Arts soften us to ingenuity , and will not suffer us to be brutish , so a conscience awakened by a work of grace , will keep the eye awake in Ordinances , seriously considering ,

1. That every Ordinance concerns the soul . 2. That every Ordinance may be the last . 3. That every Ordinance is the purchase of Christ . 4. That every Ordinance is a good wind for Heaven .

In a word , The work of grace may very well be suspected , where the means of grace are so much slighted , as to be passed away in a sleep , and a dream .

Let us consider there will be no sleeping in hell . Here we sleep when we might awake ; there we shall awake , when Si magnificum quid vides , cogito regnum dei ; si terribil● , cogita gehennam . Chryst . we cannot sleep ; we shall take no naps upon our bed of flames : Scorching wrath , screetching cries , gnawing conscience will keep the reprobate waking ; Here we sleep unseasonably , and let us take heed least we awake eternally , and carefully beware least for want of watching one hour , we lose our rest for ever .

There is no sleeping in heaven , Rev. 4. 8. Now Ordinances they are the glimpses of heaven ; And it should be our endeavour to serve God here ; as the Saints and Angels do in glory ; there is no weariness , no drowsiness , no deadness , there hallelujahs are pleasant and perpetual . When we come to the Sanctuary , we are about heavenly employment , and let us study a heavenly deportment ; and let us ask our souls the question , Would an Angel ( was he capable of it ) fall asleep when he converses with God ?

And further to discourage us from the practice of this customary and crimson abomination , let us observe a few quickning and awakening prescriptions .

Let us be instant with God beforehand for a suitable frame of spirit . Was the heart tuned by preparatory prayer , Preces preparatoriae , sunt administratoriae . the strings would not so soon crack in sleep and drowsiness ; a warm heart would cause a wakefull eye . Neglect of preparation exposes us to wanton glances , wandring thoughts , and a sleepy eye in holy administrations . Gardens if not digged and dressed , bring forth weeds , not flowers .

Let us converse with God in Ordinances , as either employed in our Bibles , or our Note Books ; we shall hardly sleep with a Book or a Pen in our hands . If our eye was employed in Scripture search , it would not suffer the eye lids , those curtains to be drawn for sleep and sluggishness . But oftentimes the shutting of the Book brings the shutting of the eye ; and if we stand idle in the market of Ordinances , who will Mat. 20. 3. 6. hire us but Satan ?

Let us fix a steady eye of faith upon God and the glorious Angels , when we come to Ordinances . We will not sleep in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sic exemplaria graeca 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; sic Arias Mont. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Sic. Vet. Lotin . presence-chamber , especially if the Prince and Nobles be there . The blessed Ordinances are Christs Presence-Chamber , his Court , his Garden , his Banqueting-House , and shall we sleep in the presence of the King of Saints , Nay , the King of Nations ? as the Prophet calls him , Jer. 10. 7. Nay , the King of Ages , as the vulgar Latine terms him ; this is not onely incivility , but impiety .

Let us take heed of pampering Nature . An over-free use of the Creatures on Gods holy day will lay us open to sinful drowsiness , when we make Kitchins of our bellies , the smoak will soon fly in our eyes , and encline us to wretched and careless sleepiness . When Lot was overcharged with Wine , he soon sleeps himself into incest and wantonness . Gen. 19. 34.

Let us come to Ordinances expecting great things from God . They are vigilant who are in a waiting posture . Beggars Psal. 123. 7. are not dormant , if they are so in the Barn , they are Psal. 4. 7. not so at the door . Let us come to Ordinances , as to a Golden Mine ; the Miners do not sleep with the iron instruments in their hands . Let us approach to the Sanctuary looking for grace , loves , smiles , the kisses of Christs lips , the light of Gods countenance , and this will keep us wakefull . Cold desires , and mean expectations make us careless and oscitant in Ordinances . We sleep not telling Pearls , or picking Diamonds : there are better riches to be found in Psal. 63. ● . Communion with God .

CHAP. XXIX . Other Evils to be avoided in our outward behaviour , when we come to the Publick Assembly .

WE must not rove in Ordinances . As the eye must not sleep , so it must not wander , when the eternal Gospel is preaching , or we are pouring out our souls in holy prayer , to an infinite God . It is recorded of Christs Auditors , that they did fasten their eyes upon him , Luke 4. 20. Luke 4. 20. We must bring a double eye to every Sermon : Triplex est aspectus Christi . 1. Vnus corporalis qui sit oculis carnis , et hic per se non bea● . 2. Spiritualis , qui sit oculis fidei , et hic solus beat . 3. Visio , et corporalis , et spiritualis , qui beatitudinem in homine auget , et quasi conduplicat . Chemnit.

1. The eye of our body , and this must be fastened on the person of the Minister .

2. The eye of our understanding , and this must be fastened on the Doctrine of the Minister . And as Solomon saith , Eccles. 2. 14. The wise mans eyes are in his head , especially when he approacheth to holy Ordinances ; then as he is to look to his feet , Eccles. 5. 1. so likewise to his eye . Our Saviour tells his hearers , Luke 10. 23. Blessed are the eyes , which see the things which ye see ; as if properly the Gospel did belong to the eye , rather then to the ear ; and the wandring eye in Gospel Ordinances , was the greater crime . Indeed when the eye is fixt , the heart will be composed ; and the more we view the Preacher , the more we shall mind the preaching . We must take heed to the eye in Ordinances ; a captivated eye will easily affect , and seduce the heart ; and when all is withdrawn , what shall the Word work upon ? The eye is the window of the soul ; let us see that this window open towards Jerusalem , that it sparkle in zeal , be Dan. 6. 10. fixt in love to Christ , that it be composed to reverence , when we come to spiritual opportunities . It is the just reproach of the Papists , that they bring wanton and lustfull eyes to their Orisons and devotions , and more look after a Gen. 34. 2. curtizan then a Christ . But when we meet in the assemblies Luke 11. 34. Psal. 123. ● . Isa. 51. 6. of the Saints , let our eye be lift up to God in holy admiration , let it be fixed on his Ambassadour to behold his zeal and devotion , let it be viewing and turning over the Scriptures in a Berean noble examination , Acts 17. 11. searching what is quoted and delivered , and let our eye melt in tears , and tenderness in humble and broken compunction , 2 Chron. 34. 27. The eye hath its work and offices in Gospel opportunities . In which we must see Isa. 66. 2.

First , That our eye be fixed . Heb. 11. 6. Secondly , That our ear be attentive . Thirdly , That our grace be active . Acts 16. 14. Fourthly , That our heart be receptive , to entertain the word of life and salvation .

We must not talk or discourse in the time of Ordinances . The wise man saith , Eccles. 5. 2. In praying our words must be few , but in our hearing all words must be forborn , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a little to invert the Philosopher . The Apostle saith , 1 Cor. 14. 33. God is the Author , not of Confusion , but of Peace . Now private whisperings and vain chat in holy Ordinances , they are the confusion and disorder of holy assemblies ; have we not tables to talk at , or houses to discourse in ? Must the Sanctuary of God be our Change to tell of news , our Shop to talk of Commodities , our Parlour to prate of family affairs , or whatever our slight hearts will froth out ? When Proclamations are made , all keep Isa 61. 1 , 2. silent ; and surely silence doth not less become us when the Ambassadour of Christ proclaims liberty to the Captives , and the acceptable year of the Lord . We read of a silence Silentium caeli quietem , & tranquillitatem notat . Ribe● . in heaven , Rev. 8. 1. When something important was preparing for the world , and much more must this heavenly order be kept in the assemblies of Gods people , when the importances of our souls are in their discovery ; in this case , men as well as women must be silent in the Church , that God may come in the still voice to speak peace unto us ; and Psal. 85. 8. that we may return no more unto folly , Psal. 85. 8. Paul would not preach his Sermon before silence was made , Acts 21. 40. Confused noise becomes Babell better then the Temple , the workmen of that prodigious structure , rather then Gods people when orderly congregated together , and yet how many are guilty of this offence , they will be full of their salutes and complements , telling their tales , producing their intelligence , venting their vanities , even when the heart of God is opening in sweet and sacred dispensations ; Ezek. 19. 14. this is a Lamentation , and shall be for a lamentation . When we come to holy Ordinances , we should take up Davids resolution to keep our tongue ; that we offend not with our lips , Psal. 39. 1. And follow the injunction of the Apostle James , James 1. 18. to bridle our tongues : For Jam. 3. 6. surely if ever an unbridled tongue was the character and sign of irreligion , it is then when it breaks out in the time of holy Ordinances .

Our outward behaviour must not be vain and loose , but grave and serious in the publick assemblies . The Turkish Heyl. Geograph . Bashaws sit silent , and are very composed in the presence of their Sultan , and shall a pedantique worm more over-awe those pieces of gravity , then the presence of an infinite God stake us down to a reverential behaviour ? Gods presence makes every place a Sanctuary , as the presence of the King Domus dei dicitur , ubi deus se viatoribus patefacit , ubi locus est opportunus precibus , & deus singulari praesentiâ adest , et invocantes exaudit . Par. makes the Court , and therefore where ever we come to give him a meeting , let his eye reine us in , and draw us to a becoming veneration : When we read of a Jacob full of awe and dread in the apprehensions of the presence of God , and hear of a Solomon lifting up his trembling hands to seek the face of God , and observe holy Josiah weeping and melting at the hearing of the Law of God , 2 Chron. 34. 27. we must conclude these things were written for our instructions , 1 Cor. 10. 11. to shew us how we must behave our Gen. 28. 17. selves in Gospel solemnities . The Bride dresseth her self in her choicest attire to meet with her Bridegroom . In every 1 Kings 8. 22. ordinance the believing soul meets with her beloved ; shall there be no dress , no composing the behaviour to love and reverence , that Christ may not suspend his salvifical 2 Chr. 34 27. embraces ? As God shewed infinite wisdom in forming a beautiful body out of a little scattered dust ; so man shews great wisdom in composing this heavy piece of clay to reverence , when he comes to God in Ordinances .

CHAP. XXX . How to compose our inward man in our approaches to God in Ordinances .

HAving thus copiously shewn how we must order our Cor cum manibus levat , qui orationem suam cum operibus roborat ; nam quisquis orat , sed operari dissimulat , cor levat sed manus non levat , et qui oper●tur et non orat , manus levat , sed cor non levat . Greg. Moral . outward behaviour in publick Ordinances : In the next place we must glance at out inward deportment , viz. That of the mind . The Prophet Jeremy adviseth us , Lam. 3. 41. Let us lift up our heart with our hands unto God in the heavens . The soul is principally interested in all holy duties .

First , Not only because in all holy services God principally eyes the heart , Prov. 23. 26.

Or Secondly , Because Gospel Ordinances chiefly influence and aim at the heart .

But Thirdly , Likewise because the welfare of the soul is the only Port we sail to in all our attendance upon Gospel opportunities : It is the souls conviction , the souls conversion , the souls edification and building up in its most holy faith , which is the grand design in every Evangelical administration . Now for the composure of our inward man in Eph. 3. 16. holy Ordinances ,

Let us apply our understandings to the word and the work we are about . The wise man saith , Prov. 20. 27. The spirit of a man is the candle of the Lord ; and when we Haec lux in intellectu in ▪ tenebris micans sovenda est , studio et diligenti operum dei commentatione , et experimentis , et otio , veluti rubigine corrumpitur . Cartw. come to holy Ordinances , it is both our duty and our wisdom to snuff this candle that it may burn the brighter , to see the mysteries of the Gospel ; and this is suitable to the Apostolical Counsel , 1 Pet. 1. 13. Gird up the lo●ns of your mind . A metaphor taken from travellers , who gird their garments close that they may not be impeded and hindred in their journey . When we draw nigh to God in Ordinances , we must bend our minds and be intent on the word , and drink in truth , as the parched ground doth the rain ; we must screw up our minds to an acurate observation of what ever is revealed unto us from divine Writ . If the Gospel John 3 19. be light , it is the eye of the understanding must behold this light ; If the Gospel be a day , it is the eye of the mind must Rom. 13. 12. discern this day . Some hear the word and understand it Isa. 6. 10. not , and this is Gods judgment . But some hear the precious truths of God and entertain them not , and this is mans sin . Men shut the eye of their understanding by carelesness and neglect . We should hear the word as condemned men their pardons , as Legatees the Wills wherein their Legacies are set down , with that intenseness of minde . Preaching , if we spur not up the minde to pursue it , is a noise , Pater nobis de● illuminatos oculos cordis nostr● ut ejus lumine illust●ati , Christum plenè agnoscamus . Ambr. not the word , an inarticulate sound , not soul-saving Doctrine . And that our understanding may discharge its office , prayer must precede : That God would open the eyes of our minde , that we may see the wonderfull things of the Law , Psal. 119. 34. and we must beg eye-salve , Rev. 3. 18. and that God would give us the spirit of Revelation , Eph. 1. 18. to shed a light upon our understandings , Luke 24. 45. that we may dive deep into the profound Mysteries of the Gospel . We know not what ardent prayer and a diligent minde may Christus solus operit intelle●tum Scripturarum . Chemn● Mel in Ore , melos in Aure. Bern. accomplish towards Scripture knowledge . Indeed the Gospel is proportionate to every thing in man , it is honey to the taste , and Gold to the interest of man , Psal. 19. 10. It is musick to his ear , Ezek. 33. 32. light to his eye , John 19. and comfort to his heart , Rom. 15. 3. And pity it is , the shutting of an eye , a little rareless remisness and not bending the minde , should rob the soul of such unsearchable treasure .

We must deal with our hearts to embrace the word in the dispensations of it . The Gospel is not only to be let in by Prov. 23. 23. Verbem dei s●t domesticus , non peregrinus , non for● stare , sed in domo cordis continuò versari . Daven . our apprehensions , but to be lockt in by our affections , and we are to entertain it not only in the light of it , but in the love of it . The Apostle complains , 2. Thes. 2. 10. That many did not entertain the truth in the love thereof , that they might be saved . The truths of God must have the heart , and we buy them not by our audience , but our espousals . The word must dwell in us , Col. 3. 16. and not as a transient guest , but as an inmate . Scholars may understand the word , but Christians embrace it . It is a rare speech of the holy Psalmist , Psal. 119. 20. My soul breaketh for the longing it hath to thy judgments at all times . The word is the Mat. 13. 23. seed , the heart the ground , where this seed must be thrown . John 5. 40. David calls the Law not his light , but his love , Psal. 119. 97. and his delight , Psal. 119. 35. When we come to Ordinances , we must resolve to treasure up truth , and entertain it as Lot the Angels , Gen. 19. 3. Or the Virgin Mary the wonders of her time , Luke 2. 19. A refractory will renders all opportunities of grace abortive . The two Disciples Luke 24. 32. which came from Emmaus question one with another , Whether their hearts did not burn within them , when Christ had opened the Scriptures to them ? intimating to us , that the heart is properly the Altar upon which the fire of the word is to be laid to the sacrificing of our lusts , and the inflaming of our graces . And it is the glorious promise of God to write his Law upon our hearts , Jer. 31. 33. Let us meet this blessed promise in bringing our hearts to every Gospel dispensation .

We must put our memories upon employment when we come to holy Ordinances . The memory it is the Secretary of the soul , and as at Council boards the Secretary cannot be absent , so at Ordinances , which are the Council table , Acts 20. 27. where soul-concernments are agitated and transacted , the memory must not be absent . We must not write the word when preached to us in dust , but in marble , not in a heedless neglect , but in a faithfull remembrance . We do not throw Pearls into sieves to drop out . The paradox is greater Memo●ia ignis gehennae , est ●emedium ap●rimè utile contrà omnes tentationes . Chrysost. Rev. 14. 6. when we put the eternal Gospel into a treacherous and faithless memory . Surely we shall never practice that truth we cannot remember , if we do not mind the word , we shall never live it . We cannot read blotted lines , or understand torn papers ; and if the word lie onely upon the surface of the memory it will never get within the bark of the life . That Sun-dyall will never give us the time of the day , which wants the gnomon to cast the shadow : charge thy memory to retain every truth thou hearest ; Let it pick up the filings John . 6. 12. of divine Truth , that nothing may be lost . The richest Fringes are so many several threads wrought together : We do not Agnoscamus , et deploremus communem honc humanae naturae corruptionem , quòd in mundanis quidem , sive quis nobis benefaciat , sive nos offendat , satis acrem habemus memoriam ; Ac in Divinis , Benefaciat deus nobis , sive nos puniat , facillimè obliviscimur . Lys. address our selves to Ordinances to see our faces in a glass , as the Apostle speaks , Jam. 1. 23. and presently forget both our featute and complexion . Whatever truth thou forgetest , so much is lost to thy soul . We put not our Treasure in broken baggs . The forgetful hearer is guilty of the same unthriftiness . Let us before-hand beg of God a firm and tenacius memory : He who gives wisdome , Jam. 1. 5. to understand his word , can give us a memory to retain it : All the faculties of the soul are created & enriched by him . Remembred Truths are probably riveted in the heart and revealed in the life . It is a most gracious providence of God that he commits his Word to writing : And shall that Word which hath been preserved by God for many Ages , even to a Miracle ( the fury of Man , the rage of Persecutors , the malice of Satan , the subtilty of Hereticks being considered ) shall that blessed Word , I say , be lost by thee in a moment ? where God hath brought a Pen to set down , wilt thou bring a spunge to blot out ? Let us be serious , and consider God remembers those truths we forget , and if they are not the guide of the life , they will prove the guilt of the soul .

Let us summon conscience to appear at every Ordinance . Satan will give us many dispensations in holy duties and divine worship ; He will permit us an ear to hear , a tongue to pray ; nay , he will not disquiet us in our transient heats of zeal , and sweet passions of joy , as Herod heard the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mark 6. 20. sweetly ; Our affections for a little time shall be dallianced and delighted with some sweet Truths , especially if they be set off by the musical voyce of the Preacher ; but this evil one will never suffer ( if he can obstruct it ) that conscience shall come into the Assemblies of the Saints , within the hearing of Gods sacred and saving Word . Indeed , the purpose and design of the Word is to deal with conscience , Cant. 5. 16. Rom. 7. 24. to work upon conscience to convince conscience of the sinfulness Eccles. 1. 1. Mat. 16. 26. Ephes. 2. 10. Mat. 11. 29 , 30 Luke 7. 45. Acts 2. 37. Mat. 10. 30. 31. John 8. 8. Rom. 2. 15. In Basilica cordis humani Deus tribunal constituit , legesque in ejus tabulis incidit digito suo , rationem creavit judicem , conscientiam actorem , Testes cogitationes , quae vel accusant , vel defendunt hominem . 1 Sam. 16. 6 , 7 , 8. of sin , of the loveliness of Christ , of the vanity of the creature , of the preciousness of the Soul , of the beauty of Holiness , of the easiness of Christs Yoke , &c. Christ he Preaches , and convinceth Mary Magdalen in her conscience , and she melts in tears at his feet . Peter convinceth the conscience of the stubborn Jews , and they are pricked at the heart . Paul and Silas convince the conscience of the Jaylour , and he is in a fit and an agony of trembling and despair , and presently falls upon enquiry after life and salvation . When thou approachest to Ordinances , if a sin be reproved , let conscience speak , is not this my default ? If a duty be pressed , let conscience speak , is not this my tye and obligation ? If a corruption be unmasked and detected , let conscience speak , is not this my Dalilah , my right eye , which with Antigonus in his Picture , I put my finger upon ? If self-denial be urged , let conscience answer , is it not the Cross I have so wriggled under , and have been so impatient of ? Conscience is the chief Guest which is invited to the feast of an Ordinance . To leave conscience at home , is to let all the sons of Jesse to pass by , and to keep back David too , and so Samuel may go back again with his anointing Oyl .

Let us come to holy Ordinances with secret and severe resolutions to live them over , to practice every Prayer we put up , to act every truth we hear , and to adorn every Ordinance we enjoy . Our mingling with the people of God in holy worship , is onely the bare canvass : It is Conversion brings the Pencil and the colours to draw a fair and beautifull piece . Moses when he came down from conversing with God , his face shone . Our light must shine before men Exod. 34. 30. after our communion with God in Ordinances . The light Mat. 5. 16. Conciones sunt verba vivenda , & non tantùm audienda . of the Gospel must enlighten our lives , as one taper lights another : It is rare , when our heart is suitable to Gods nature , as it is said of David , 1 Sam. 13. 34. and our life is suitable to Gods Law . And indeed , though the spiritual life , as the natural , begins at the heart , yet it doth not end there , but proceeds to the hands and the feet , &c. The same water which was in the VVell , is in the Bucket . The holy heart is like a box of Musk which perfumes and scents the tongue , the eyes , the ears , the hands , and whatever is near it , with sanctity and holiness . The Ordinances should impress our hearts and influence our lives , and therefore a holy conversation is called a conversation becomming the Gospel , Phil. 1. 27. If we are resolved upon sin , let us lay aside holy Sabbaths , holy Duties , holy Ordinances . When the Preacher hath shut up all in the Pulpit , the hearer is to begin in his practice : the strokes in Musique must answer the notes and A morte Christi omnis piorum ministrorum sufficientia , & aptitudo dimanat , qui aures verbo percipiendo , et pollices actionibus sacris praeparat . Riv. rules set down in the Lesson : Our actions are these musical strokes which must answer the rules set down in the Sermon . It is observable , that the blood was to be sprinkled on Aarons right ear , on his right thumb , and on his right toe , Exod. 29. 20. The first did note the right hearing of the Word ; the second and third , his working according to the tenor of it ; His working by it , and his walking in it . Our Saviour couples hearing and keeping the Word together , Luke 11. 28. The Porter is not so rich who carries the baggs of Silver , as the Merchant who ownes them : He is not so happy who hears the Sermon , as he who lives it . As one well observes , The Virgin Mary was more honoured that she was the member of Christ , than Rom. 6. 13. that she was the mother of Christ . Life and holiness set off the lustre and beauty of Ordinances . A savoury Christian is an Ornament to holy institutions . Prayer is musique when holiness sets the tune ; The Gospel is glorious when holiness 2 Cor 4. 4. gives the shine , and reverberates bright beams upon it . Let Jer. 5. 14. us then fully , in the strength of Christ , Phil. 4. 13. resolve , Psal. 119. 105. when we come to Ordinances , the Word shall be a Fire to our dross , a Curb to our passions , Musique to our ear , A Purge to our corruptions , a Light to our feet , a Card and Acts 17. 18. Compass to our conversations . Some hear and deride the Acts 7. 54. Word ; Some hear and storm at the Word ; Some hear and Mark 6. 20. onely admire at the Word : But let us hear , and both admire and reform , so hear as to set our dyall according to the Sun of the word : And as many as walk according to this Rule , Gal. 6. 16. the peace of God shall be upon them , and the whole Israel of God .

Let us take heed of wandring thoughts in holy Ordinances . It is storied of Bernard ; that when he came to the Church Luke 10. 37. door , he would say , Stay there all my earthly thoughts . Let us go and do so likewise ; When we approach to holy Ornances , let us say , stay behind me all my secular imaginations , all my worldly cares , all my vain and impertinent thoughts , we are now going to meet with God on the Gen. 22 , 5. Mount . Vain thoughts in holy Worship , they are as weeds in the Garden , or those painted plants in the Corn , which hinder the springing up of the blessed seed of the Word ; Indeed they are like Thieves who dog us to do us a mischief , either to steal away the comforts of the Word , or to wound and burden Conscience , or to keep the heart in an hurry till Christs message be delivered , and the blessed opportunity be over . These vain thoughts in Ordinances are the flyes in the ointment , the motes in the eye of the soul , and the spots in the feast of an Ordinance . But here , we will first find out the disease , and then apply the Remedy .

All our wandring thoughts in holy Ordinances , They are open and offensive to Gods eye : They cannot creep so sliely Deus totus oculus est , et minima videt . Aug. Heb. 4. 12. Jer. 4. 14. Oculus Dei simul universa cernentis , non abdita locorum non parietum septa secludunt . Non so●ùm ei acta , et cogitata , sed agenda , et cogitanda sunt cognita . Aug. and closely through the mind , but God fully observes them , certainly takes notice of them , and as surely is angry at them , 1 Chron. 28. 9. Gods eye is more peculiarly upon us in holy Worship . Beggars crowd not into the Presence-Chamber . Vain thoughts what are they but the raggs of the mind , the emblems of our nakedness and poverty , and shall these thrust in when we are in the Presence-chamber of the infinite Majesty ? God sees all these Vagrants , and shall we converse with him with Concubines in our bosomes ? How often is it repeated , Christ knowing their thoughts , Mat. 12. 25. Luke 5. 22. Luke 11. 17. Luke 6. 8. which doth alarm us to keep our thoughts pure , especially in the Divine Presence , when God meets us in holy Worship . And let us seriously consider , Christ who is now the Spectatour shall be the Judge of our thoughts and imaginations .

Impertinent and vain thoughts they very much discompose and distract Duty ; they are like a broken string in an Instrument , which makes the Musique harsh and unpleasant : They are the inward noise of the mind which so much disturbs Isa. 29. 13. us , that we cannot heed with that attention , nor pray with that devotion as doth become us . As if Musique should be brought into the Room , and play while we are hearing a Will read , we cannot apprehend one clause in it distinctly and to any purpose : such swarmes of inconvenient thoughts hinder the ear from listning to , and the heart from fastning upon God in holy Worship , they are like Tobiah and Sanballat who hindered the building of Jerusalem . What confusion must there be , if the Minister speak , Nehem. 4. 2. and the Spirit speak , and our worldly hearts speak all at the same time ? whom shall we hear ? God usually comes in the still Voyce when the ear bends , and the heart waits 1 King . 19. 12. silently at the door of Salvation .

Vain thoughts in holy Ordinances , they are sinful irregularities , the spawn of the Serpent , they do not onely disturb , but stain our duties : They are breaches of Divine Command , Prov. 4. 23. When we are in Ordinances we Nocturnas et diurnas excubias collocemus , invigilando cordi . Cartw. are not onely to thrust out enemies , but to keep out wanderers . If we watch our hearts , we must not onely resist Satan from his attempts , but reject foolish thoughts from their intrusion , their company being our crime . Indeed a careless hearer flings all open , and lets in light , vain , worldly , wanton , all ranks and degrees of sinful thoughts and imaginations . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Captivum ducentes omnem intellectum . Syr. Surely it must be a great sin , that when in holy duties our hearts should be Gods inclosure , we should make them a Common for all beasts of prey to graze upon . And how can we bring every thought in obedience to Christ , according to Command , 2 Cor. 10. 5. When our hearts in a duty are like open Cages for every thoughts to flye out , and perch upon any vanity it meets with . Our thoughts in duty must not sport , and like the Bees run from one flowre of pleasure , to another of worldly affairs , and so skip over to another of ordinary occurrences , and think to suck sweetness from them . In Gospel opportunities our 1 Cor. 6. 20. Quòd non caput , non pedem , non manum , petit Deus ; illud e●us sapientiae est consentaneum , quippe cordis possessione omnia corporis mem bra , sibi addicta et devota habebit . Cartw. thoughts are not our own , but they are under Authority , and must be staked to the spiritual business they are now about , they must be confined to Truth , to Christ , to sacred Counsels , and holy instructions which are now in handling . and the suggestions of Gods Word , which are now laid before them . And how can we be said to give God our hearts , according to that Command , Prov. 23. 26. if our thoughts are tossed too and fro in a loose vagary , when we are in Communion with God ? To give God our hearts , is a gift never so rational , so necessary , so seasonable , as when we are in holy duties , then this donative is like ripe fruits , blown Roses , like those Commodites which bear the greatest price : So much of the thoughts as wanders from God , so much of the heart is estranged , and it must be so , for Isa. 29. 13. thoughts are onely the hearts emissaries . And it is very remarkable , Mal. 3. 8. that those thoughts which are good in themselves , yet if impertinent to the duty in hand , viz. prayer , hearing , receiving , &c. they are sinfull and irregular . As a Limner who eyes the hangings in the Room , the fret-work in the Ceiling , the largeness of the windows , which observation is not blame-worthy in it self ; yet not eying the person , whose picture he is drawing , he is guilty of folly and carelesness . Our thoughts in holy duties are sinfull , if not suitable .

Wandring thoughts in holy ordinances , they are the ebullitions and breakings forth of a corrupt heart . Mans heart hath Jer. 2. 24. no month to be taken in , it is as the troubled sea , which always casts up mire and dirt as a Furnace , which is ever sparkling forth its vanity and folly , nay , the special presence of Christ in ordinances cannot shackle it , or compose it to a due consistency , Maligni spiritus in menstruis animum inveniunt , quando in pollutis cogitationibus positum , facilè ad perversam operationem trabunt . Greg. it will steal away under the eye of the judge ; impertment thoughts in holy duties are the pimples which evidence the heat of Corruption within : And here we may expostulate with Job , Job 14. 4. Who can bring a clean thing out of an unclean ? And surely the scum of a putrified heart must needs be offensive to the pure eyes of an holy God ; this is wickedness which God hath no pleasure in , Psal. 5. 6. Vain thoughts in duty are onely the breaking of the impostumation which lies covertly in the heart , where no eye sees it .

But now the Disease being discovered , let us apply the Remedies . And for the preventing of wandring thoughts in holy Ordinances ,

Let us heartily bemoan these sinfull impertinencies . Let us speak to God in the language of the Psalmist , Psal. 120. 5. Wo is me that I dwell in the Tents of Kedar ! Wo is me that I cannot keep my heart close to Christ in holy Ordinances , nor watch with my Lord one hour , no not one hour , but that I dwell among sinfull , vain , foolish and flatulent thoughts . God surely will take away the cumbersome burthen of a troubled soul , if it be a real burden , he will chase away these frothy thoughts from our minds ; and this is one of those burdens we must cast upon God , Psal. 55. 22. Christ will not break the bruised Reed : It breaks the very heart of a Saint , that when he should enjoy close Communion with Jesus Christ , a cloud of vain thoughts should interpose , to eclipse his happiness , and darken his comforts . Let us spread therefore this affliction before the Lord with a weeping eye , and a bleeding heart : God knows how to stop up every passage , that a vain thought shall not slip out of any cranny of thy heart .

Let us over-awe our hearts with a sence of the divine presence . Say with the Centurion , Acts 10. 33. We are all here present before God . The Creature dares not trifle , if thunder-struck Acts 17. 28. with the presence of the Lord ; he cannot but know something of Gods power , his own dependance . I can speak it Loquor per experientiam quantillum boni per sacras scripturas obtinendum , &c. Eras . by experience , saith Erasmus , That there is little good gained by the Scriptures , if a man hear or read them cursorily and carelesly ; but if a man do it out of Conscience , and heedily , as in Gods presence , he shall find such efficacy in it , as is not to be found in any other Book . Gods eye will make us serious , and Pedro Mexia , Histor. Imper. fetter our flitting thoughts . The Servant will not sport in the Masters presence . The Historian observes , That Domitian the Emperour played with flies when he was in the Chamber alone . Indeed we give the reins to our hearts in holy duties , because we think there are none see them ; but were we sensible of the divine presence , and that Gods piercing eye 1 Thes. 2. 13 ▪ saw all the hurly burly in the soul , when our thoughts took their ranges , we should fetter our hearts straighter , then the Jaylor did the feet of the Apostles , Acts 16. 24. and put a pad-lock upon our imaginations . We suppose there is none in the congregation but the Minister , and the people , and they are strangers to our thoughts , whether they are fixed or flying ; but let us not deceive our selves , Psal. 139. 12. our thoughts are as fair Champian to Gods eye and prospect , as our actions .

Let us take some pains with our own hearts . Children will be wanton , if not disciplined ; our hearts will be flying , if not deplumed by care and industry . Charge thy heart in holy Ordinances , not to stir up to awake thy beloved until he Cant. 2. 7. please , which will be after the Ordinance to bless thy care Cant. 3. 5. and watchfulness . Cant. 8. 4.

We must pray against these wandring thoughts , that God would fix our Quick-silvered hearts , and keep Dinah at home .

We must strive against them , and set before our hearts ,

1. The eye of God : 2. The day of Account , when evil thoughts will be canvassed , and condemned for lesser evils . 3. The great evil of lesser sins ; nay , let us threaten our hearts , if they will not commune with God in Ordinances , and be still , Psal. 4. 4. that we will fill them with smarting grief and sorrow .

We must fight against these vain and wandring thoughts , with the sword of the spirit , which is the Word of God , Eph. 6. 17. We must convince our hearts , how many Scriptural Commands , wandring thoughts are the breach of , and Eph. 6. 17. therefore in themselves they are weapons drawn against heaven . Our hearts , like Gardens , are best when dressed , but being neglected , they are easily over-grown with sin and vanity .

If vain and impertinent thoughts arise in our minds , when we are in holy Ordinances , let us not dwell upon them . Ah let Agrippina cū filio suo Nerone concubitum ambire ausa est , ut imperium petulantèr et superbè exerceat . Hist. Imp. us not take pleasure in speculative Wickedness . Evil thoughts , like Curtezans , if they are smiled upon , they grow impudent , and will croud in upon the soul ; therefore when such thoughts arise , send them away with a sigh . Let us drown our sinfull thoughts , as Pharoah did the Israelites Children , in their first birth , Exod. 1. 16. When our hearts are ready to cherish them , let our graces be ready to crush them . Vain thoughts even in holy duties , will be ready to break out , if the love of Christ , and holy resolution keep Acts 15. 9. not the door . That heart-purifying-grace of faith will give these sinfull intruders their speedy dismission .

Let us preserve and keep holy affections in the heart ; for such affections as we have , such necessarily will be our Sibimutuò causae sunt . thoughts , Psal. 119. 97. Mal. 3. 16. The fear of God will make us think much of God . Indeed thoughts and affections are mutual causes one of another ; thoughts are the bellows which enflame affections , and when they are enflamed , they cause thoughts to boyle over ; and therefore men newly converted to God , have new and strong affections , and they think more of God , then any other . Superlative love to Jesus Christ will scatter vain and wandring thoughts Cant. 3. 1 , 2. in holy duties ; the soul will then say , I come to seek my Beloved .

Let us get strong apprehensions of the holiness and purity of God : And let us consider how unsuitable vain and slight thoughts are , to his holy and unblemished thoughts , how Attributa dei sunt invisibilia , et spiritualia , et ideò deus est colendus , latriâ precib● , votis , et gratiarum actione . Alap . unsuitable our mud is to his Chrystal . What is the reason , that the Saints and Angels in Heaven have not a vain thought , they strike not a wry stroak , the sight of the holy God doth fix them . Nothing would more spiritualize our thoughts in holy duties , then the consideration of Gods Attributes , the transcendent brightness of those most glorious beams . The Masters eye keeps the Servant demure and observant ; and nothing more consolidates mans heart , then the serious apprehensions of a glorious and infinite God .

Let us be earnest with God for the spirit : He can sanctifie our thoughts in holy Ordinances , and keep them close to the 1 Thes. 5. 23. work in hand . The spirit of God can turn the heart , which naturally is a bed of lust , to become a bed of spices , and 1 Cor. 2. 10. so fill it with divine cogitations ; this blessed spirit can present the soul with Heavenly objects , in Heavenly duties . The spirit is not onely a discerner of thoughts , but the refiner of them , to purge away their dross and impertinency ; and therefore called a Refiners fire , Mal. 3. 2. Our Saviour faith , John 16. 13. The Spirit of truth shall lead us into all truth ; and our hearts being guided , the thoughts will not be subject to wander into by paths , when we are interessed in holy and sacred opportunities .

CHAP. XXXI . As we must be strict in our behaviour , so we must be spiritual in our duties , when we approach the Publick Ordinances .

HAving thus largely discovered how we must be strict in our behaviours in publick ordinances , We come next to shew , that we must be spiritual in our duties . The heart is the chief ghuest at every ordinance . The Aegyptians of all the fruits , chose the Peach to consecrate to the Goddess , and they gave this reason for it , because the fruit thereof resembleth the heart . The Saints Character is from his inward carriage to God . The Kings Daughter is all glorious within , Psal. 45. 13. If we will worship God indeed , we must worship him in heart . Hypocrisie is but practical blasphemy . The heart is the King in the little world , Man . Our Saviour 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . saith , John 4. 24. God is a spirit , and he will be worshipped in spirit and in truth . In truth ( i. e. ) Scripturally , opposite to the inventions of mens heads ; In spirit ( i. e. ) sincerely , John 4. 24. opposite to the dissimulation of mens hearts . The deeper the belly of the Lute is , the pleasanter the sound is ; the deeper our worship comes from the heart , the more delightfull it is in Gods eye : But now that our holy duties may be spiritually performed , that we may hear spiritually , and pray spiritually , and receive spiritually .

The inward man must be employed in holy ordinances ; not so much the ear , as the understanding ; not so much the knee , as the memory ; not so much the tongue , as the heart ; though as our Saviour saith , Mat. 23. 23. This must be done , but the other must not be left undone . In legal sacrifices God would have the fat and the inwards , Lev. 7. 3. Is it Bis adeps nominatur , et halocaustum non tantùm suit res sancta sanctarum , sed et locus in quo comesta fuit â sacerdotibus , sanctur fuit . not to inform us , that our services must not be specious , but spiritual , God must have the fat ; and they must be cordial not extrinsical , God must have the inwards . It is not the Pharisees disfigured face , but Mary Magdalens melting tears , God eyes and respects . God is not delighted with the Pageant of a duty . The Service doth not please God , which hath Absolons face , but which hath Davids heart . Jehu's fained zeal , Herods seeming joy , no way comport with Gods will . The melting frame of a weeping Peter , and the spiritual 2 Kings 10. 16. agony of a praying Hannah are in Christ a sweet smelling Mark 6. 20. sacrifice to the Lord . The chief wheels , in prayer , in Luke 22. 62. hearing , in meditating , and other holy duties , are the faculties 1 Sam. 1. 13. of the soul ; a supple will , a working mind , a faithfull memory , embracing affections , these are the musick of the Sphears in holy ordinances .

The care of our souls must be the signal design in all holy Ordinances . It is not so grateful to perform service , as to advantage the soul in service , 1 Pet. 2. 2. When we come to 1 Pet. 2. 2. ordinances , we must not study a secular interest , or to quiet the clamours of natural conscience , or to keep up a port in Religion , but we must study the interest and the emolument of our souls .

1. To raise them . Every Duty , every Sermon , every Prayer should be a wing to the soul , that it might fly higher towards God . Duties are not onely to satisfie , but to sublimate the soul , to make it more heavenly , and more ambitious after a crown in glory ; as those primitive Saints who looked upon the things of this life with disdain , soaring after a better Country , which was to come , Heb. 11. 13 , 16.

2. We must study our souls in ordinances , so as so quiet them , to give them more peace and tranquillity . Gospel seasons are not onely for the elevation , but the calming of the 1 Pet. 5. 8. soul . Satan disturbs , sin defiles , and lusts war against the Mark 7. 20. soul , and the soul never finds rest , till it comes to God in 1 Pet. 2. 11. ordinances , and there quietly it lies at Christs feet , as Mary Magdalen , to receive the honey combs dropping from his lips . After Hannah had prayed , then she was no more sad , or discomposed , 1 Sam. 1. 18. When we acquaint our selves with God in holy ordinances , we shall be at peace , Job 22. 21. and thereby good shall come unto us .

3. To spiritualize them . We sow in duty , we reap in grace , that we may be more humble , more holy , more savoury , and more serious in the things of God and Eternity . We enjoy the glorious Gospel , that we may pass from glory to glory , 2 Cor. 3. 18. Means of grace are for the getting of 2 Cor. 4. 4. Eph. 3. 16. greater measures of grace ; we feed upon the feast of Ordinances , Co●roborari in interiori homine est corroborari in mente , in intellectu , in voluntate , caeterisque animae potentiis . that we may be strengthned in the inward man . The Apostle saith , faith comes by hearing , Rom. 10. 17. And the same Gospel is both the Mother and the Nurse of that heavenly grace . Study therefore thy soul 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 h●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 , quōd ex fructibu● , 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 homini● . 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 ●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 h●●●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. His dread is of God , Psal. 119. 122. His love is to God , Psal. 18. 1. in every Ordinance he approacheth to . God is the only object of his prayers , Psal. 5. 3. If he come to Sermons , it is to Paulo quinto Vice-deo . hear something of God and Christ , John 10. 3. In Ordinances we must not worship men , as the Samaritans worshipped Antiochus Epiphanes , stiling him the mighty God ; or as the Venetians petitioned Paul the fifth , Pope of Rome , giving him the title of Vice-god ; nor must we worship the host of heaven as the Ammonites , nor the Devill as the Indians , nor Ezr. 9. 1. Zeph. 1. 5. Phil. 3. 19. Col. 3. 5. Jer. 50 2. Judg 2. 13. Acts 19. 28. 2 Kings 5. 18. Jer. 51. 44. Chemosh non potest defendere Moabitas à Babyloniis ; Nec aurei vituli Israelitas ab Assyriis . Alap . the belly as the Glutton , nor interest as the Covetous , nor the Cross as the Papists ; nor must we worship false gods , not Belas as the Assyrians , nor Baal as the Tyrians , nor Diana as the Ephesians , nor Juno as the Samians , nor Rimmon as the Syrians , but we must worship the great God , the incomprehensible Jehovah , God in Christ , and him only must we serve . In a word , we must be cautionated against a threefold worship .

First , We must not worship deos mortuos , dead Gods , images , and reliques , &c. Nec deos mortales , nor dying gods , Men or Princes ; Nec deos mortificos , deadly goods , our swaying lusts and corruptions . How necessary is it then for us to come with knowledge to holy worship , that we may seririously apprehend that infinite Majesty , that most glorious Being , Psal 82. 7. Nahum . 1. 5. at whose presence the mountains quake , and the hills melt ; and this is the God , the Jehovah Elohim , with whom we converse in holy Ordinances .

We must act sincerely in holy Ordinances . VVe must be hearty in our hearing ; we must not only bring the ear , but Col. 3. 16. the heart to the truth of the word . Truth must dwell in us , Col. 3. 16. and must be not only our information , but Luke 2. 19. our inhabitant ; it must be treasured up as well as attended to . The truths of the Gospel are as so many Jewels and rare Pearls , which must be lockt up . The ear is only as the Verbum dei intromittatur in domicilium cordis nostri , ac versetur assid●è in animis nostris . Daven . Psal. 17. 1. Heb. 10. 22. Lam. 3. 41. Notandum est , quod quae offeruntur in holocaustum interiora sunt ; quod exterius est , non deo offertur , ut pell● . Orig. stall , the heart is the Cabinet . And indeed Satan can quickly pick truth out of the ear , he can easily open that window ; but he cannot penetrate the heart , that lock is only broke open by Omnipotency . Truth is under lock and key , safely secured when laid up in the heart ; and indeed it is never well housed till it is folded up in the soul . And so we must be sincere and hearty in our prayers . Tongue and heart must keep time and tune . The Jews have this sentence written in their Synagogues where they meet for holy Ordinances , A prayer without the heart , is like a body without the soul . God looks not so much to the Elegancy of our prayers , how neat they are ; nor to the Geometry of our prayers , how long they are ; but to the sincerity of our prayers , how cordiall they are . Thy prayers without thy heart will be a sacriledge , not a sacrifice . When the heart is Rector chori , the chief leader of the quire , then the voice is pleasant in Gods ear . The heart though it be one of the least parts of man , yet it is the best . And as we must be sincere in our management of holy duties , so in the ends we propose . Acts 17 18. Some go to Ordinances as Athenians , to understand some Mat. 22. 15. new thing ; some as Herodians , to carp and to catch ; some to be gratified with ingenuity and wit , as those who go to hear a noise of Musicians : All these are as Children , who Ezek. 33. 32. go to Fairs to buy toys and trifles . But let us go to Ordinances , to gather those flowers which grow in Eden , to advantage our better part , and to lay up treasure for our immortal souls .

We must act faith in holy Ordinances . The Apostle avers it positively , That without faith it is impossible to please God . This grace is the incense in our sacrifices , the rising Heb. 11. 6. perfume in all our offerings : The hand of faith sprinkles the bloud of sprinkling upon all our oblations . Faith is the Heb. 12. 24. eye of the soul to see the light of the Gospel : faith is the hand of the soul to receive Christ offered in the Gospel . Though faith be not the One thing necessary , yet it is the chief thing necessary in all our duties and services . This Si non unicum necessarium , tamen primò necessarium est fides , sacro & sole●ni cultu efficox . grace doth not only justifie our persons , Rom. 5. 1. Purge our hearts , Acts 15. 9. Nay espouse us to Jesus Christ , Eph. 3. 17. But it doth sanctifie our duties , and make them authentical and effectuall . It is the believing soul alone enjoys an Ordinance profitably , and performs a service acceptably ; he only feeds upon the tree of life in the Paradise of Ordinances .

We must act holy and ardent desire in holy Ordinances . We must come to the Ordinances , as the Hart to the brooks , Luke 17. 37. Psal. 42. 1. Fides , quâ solâ apprehenditur Christus , cujus justitiâ induimur , verbi praedicatione , & procreatur , & conservatur . Cartw. or as the Eagle which flyeth upon the prey , or as the poor stooping Israelites who lapt at the water , Judg. 7. 6. Indeed there are many desirable things in ordinances ; there is a desirable Christ , desirable Grace , desirable Life , a desirable Soul to save , a desirable heaven to ensure . It may be added , the Scriptures resemble this blessed work to whatever may inflame desire ; It is light for its pleasantness , John 3. 19. It is honey for its sweetness , Psal. 19. 10. It is food for its necessity , Job 23. 12. It is gold for its value , Psal. 19. 10. We live by it , Mat. 4. 4. And we perish without it , Prov. 29. 18. And let our desires answer all these allurements . Indeed we should come to Christ in ordinances , as the Bride to the bridegroom , with joy and delight ; as the Husband-man to the Vine for a Vintage of satisfaction . David rejoyced and triumphed in his own soul when the multitude called him to go to the house of God ; and indeed the Sanctuary is the Saints Bride-chamber on this side heaven . And thus we see how we may every way deport our selves in publick ordinances and opportunities .

CHAP. XXXIII . How we must improve the interval between the Morning and the Evening worship in the publick Assembly .

THE publick worship being over , and the assembly 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 , quàm 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 bibu●● èt edunt bène , ut vivant . Socr●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 aedificatione● 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 una●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 partakers of . And indeed none but a corrupt heart would chain up holy discourse upon the Lords day ; that heavenly season when gracious words should be our dialect . If the word of God dwell richly in us , Col. 3. 16. Inhabitants will not always keep within doors , we shall bring forth our treasure for the enriching and edifying of others . And let us not excuse our selves with a pretence of shamefastness . The shame of the world will not keep us from vain , why then from godly discourse ? Sweet and spiritual communication Christiani in primaevâ ecclesiae aetaie , non tam caenàm caenabant , quàm diciplinam . Tertul. Apol. c. 39. is none of those fruits whereof we may be ashamed , Rom. 6. 21. Nor let ignorance be alledged for an excuse ; ignorance it self might induce thee to propound things profitable , which will feed good discourse ; the Question will beget an answer , and the Answer will bring forth a progeny of heavenly communion . But in a word , what do our tables ( especially on the Lords day ) without savory and Christian discourse differ from a manger .

After our meal our dinner is over , then follows not onely the digestion of our food , but of the word that better food John 6. 27. Verùm non publicè modo , sed & privatim hunc ipsum diem sanct● pietatis officii● qualia sunt sacrae Scripturae lectio , et meditatio domestica , & colloquium de rebus sacris , atque charitatis officiis transigendum censemus . Leid . Prof. which nourisheth unto eternal life ; and this will be the best wine at the end of our meal , John 2. 10. We must repeat over , discourse over , pray over that word we hear in the Morning . in the publick Congregation . Indeed Truth is most pleasing when most tasted . David calls the word Honey , Psalm 19. 10. and honey pleases not the eye ; but the palate ; it is better food then prospect : Then the word doth its work , not when it is onely heard , but when it is ruminated on , and is not onely discovered but digested ; it then doth most good to us when it is riveted in us : fastned nails help forward the building , not those which lye loose up and down ; when we work Gods word upon our hearts , this is like inlaid Gold which makes the richest embroydery . Hearing may bring a truth to the head , but meditation and a careful pondering works it into the heart . It is the seething of Milk makes the Cream . The Bee sucks the flowr , and then works it in his Hive , and makes honey of it . Satan himself is called an Angel of light , 2 Cor. 11. 14. He knows very much : It is not truth in the head , but riveted , fastned and setled in the heart , which speaks us to be translated from darkness to light , and from the power of Satan unto God , Acts 26. 18. Chrysostome in one of his excellent Homilies upon Matthew , layes it as a charge upon Christians , That when we depart from the Ecclesiastical Assembly , we should not in any case entangle our selves in businesses of a contrary nature , but as soon as we come home , turn over the holy Scriptures , and call our wives and children to confer about those things which were delivered in publick ; and after they have been deeply rooted in our minds , then to proceed to provide for those things which are necessary for this life . And the same worthy Father makes the Similitude : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrysost. Sciendum est quòd non sufficit , ut concionibus dei sabbati attenda●us , et doctrinam bonam recipiamus , et ut nomen dei invocemus ; sed ut haec omnia digeramus , et ad hanc rem ipsi quoque transformemur . Calv. Acts 17. 11. Si detis operam verbo , ut inde pietatem , et omnem salutiseram sapientiam discatis ; Haec est meta studii nostri , et sic instruamur expen●● scripturarum . Daven . Psal. 119. 15 , 23 , 48 , 78 , 148 , 97 , 99. When , saith he , we retire from Fields in their beauty and flourish , we bring some Rose or Violet home with us ; And when we come from a goodly Supper , we bring some remaines of those dainties and give them to our friends : And when we have been in publick Ordinances , shall we not bring some doctrine and heavenly admonition to our wives , friends ad children , when this doctrine is more profitable then the flowers of the field , or the dainties of the Table . Heavenly Truths are Roses which will not shed , fruits which will not perish , and delicacies which will not corrupt , &c. So then , the word which we hear in the publick Assemblies , that heavenly food must be concocted , it must be walked down by holy Meditation , staked down by good and seasonable Communication , fastned upon the soul by holy musing and ardent Prayer . The seed in the ground brings forth grain , not the seed upon the top of the clods : The digested word will bring forth twins , delight and obedience . Women when they dress themselves , they do not walk by the Looking-glass : but set themselves before it and spend some time in fastning every pin : onely to hear the Word is but to walk by the Glasse ; but repetition , discourse , prayer , and contemplation must fasten every truth upon the soul , and so it will look amiable and beautiful . The clean beasts chew the cud , Levit. 11. 3. The careful Christian will whet the word upon his own , and as much as may ●e upon anothers heart . The Bereans obtained the title of Noble , not from hearing , but examination of the VVord , not for any thing they did in the publick Assembly , but from what they did at home . The winnowed Corn is fit for use when it hath passed the Flail and the Fan. The Word digested is fit for practice when it hath passed the meditation of the head , the discussion and discourse of the tongue , the pondering and the laying up of the heart . The hearing of the Word onely is but a beautiful Prospect , which is delectable , but not durable ; but the weighing of the VVord in the scales of judgment , the beating of it out by the labours of the minde , makes it a rich treasure and a stock of divine counsel for the life to spend upon . The Psalmist no lesse then seven times in one Psalm professes , that the Law was his meditation : he did not run over the beauty of it with a glance of his eye , or pass over the musique of it as the playing of a tune , and so lay aside the Instrument ; but his thoughts did dwell upon it as the Scholar upon his books : Let us , as our Saviour saith , go and do so likewise ; and let us remember , that on Gods blessed Day , and on Gods blessed VVord , our Luke 10. 37. work is much at home , in our Families , and with our hearts .

Let us spend the interval between the Morning and Evening worship in publique , in holy prayer . Prayer is suitable to every division of a Sabbath : It doth not onely prepare Homines sunt instar terrae , cursemen verbi dei committitur , quaeque culturá ministerii praeparata , pluvia coelestis gratiae ad fructificandumirrigatur . Par. us for publick duties , but succeeds those publick ordinances to us ; It is like a good wind which doth not onely carry us off from the shore , but goes along with us the whole Voyage ; it is a sweet duty , which must be interwoven in every part of a Sabbath . Prayer plows the heart for the seed of the VVord , it commands rain to prosper that seed , it secundates and ripens the Corn when it appears above-ground , and it keeps the weeds from choaking the Corn ; It doth the whole work . When we have been in publick with Psalm 109. 4. God , Private prayer in Christ is the Altar which sanctifies the gift : and Prayer in this interval of holy worship looks with a double aspect , backward to what we have heard , and forward to what we may hear ; indeed in this being like Heb. 4. 12. the Word , a two-edged Sword , it hath a double edge for our spiritual advantage . Now our Prayer is like the sword at the east of the Garden of Eden , which turned every way . Acts 2. 27. Prayer in the Closet often saves us the labours of the Pulpit , Jer. 23. 29. and directs the speech of the Minister to prick the Jer. 20. 9. 1 Cor. 3. 2. heart of the hearer . Ananias came to Paul when he was praying , Acts 9. 11. If the Word be an hammer , it is prayer causes the stroke ; if the Word be fire , it is prayer layes this fire on our hearths : if the VVord be a sword , it is prayer weilds this Sword to wound our lusts and corruptions . In a word , private prayer is the best meanes to prosper publick preaching , and to guide the arrow of truth to hit the mark of Conscience .

Another Duty which must take up the space between the publick Ordinances is , reading thē Scriptures . VVhen we come home from the publick , we must not be confined to the Scripturae sunt spiritualis aniae mensa , in quá vivae representantur deliciae et maxima bona . Anselm . inclosure of the Ministers Sermon , but we must open to the wide though pleasant Common of the whole book of God , we must read some Chapters for spiritual edification . Anselme used to call the Scriptures the spiritual Table of the soul furnished with all heavenly delicacies , and with the choicest good things . And on Gods holy day , when our own table is taken away ; Let this spread-table be set before us for soul-feeding and repose . Every Chapter which may be read , is an Epitome of divine Truth , which may Si quando procacior suit inimicus , Psaltorium decantabat . In tentationibus Deutero ●ii verba voluebat : In tribulationibus , Isaiae replicabat eloquia , et scripturae testimonium in consolationem suam edisserebat . Hierom. train up our children and influence our servants , and which may build up our own souls , and water every branch of the Family for spiritual growth in the excellency of the knowledge of Christ Jesus our Lord , Phil. 3. 8. Hierome reports of Paula , that he used the Scriptures as a Medicine against every disease ; If her enemies were violent , she would turn over the Psalmes ; If her temptations were strong , she would fix upon some part of Deuteronomy ; If her afflictions were forcible , then she consulted some part of the Prophesie of Isaiah ; and so she drew the Scriptures into an universal comfort to her . The VVord of God is our light to guide us , Psalm 119. 105. And that family where the Scriptures are much read , is a Goshen of light and pleasantness , where Israel resides and inhabits , when other habitations are covered with Aegyptian darkness , with the darkness of sin and ignorance . Governours of Families are the best stewards , not onely when they lay in provisions from the Market , Luke 12. 42. but when they bring forth spiritual food from the Scriptures , by reading conscionably and constantly those Oracles of Rom. 3. 2. God to those under their roof : for holy Job confidently asserts , that the word is more necessary than the appointed food , Acts 20 27. Job . 23. 12. Let therefore the interval between the publick worship be filled up with holy travel in the counsels of God Scripturas non obiter inspicia nus et legamus , ut externum corticem tantùm accipiamus , sed adhibenda est diligens perscrutatio . Chemnit. recorded in Scripture . Our Saviour imputed all the sottish mistakes of the Jews to their ignorance of the Scripture , Mat. 22. 29. and lays it as a charge upon them , to search the Scriptures , Joh. 5. 39. But it must not be , as Chemnitius observes , a transient glance , but a serious search , as Miners for Gold , with pains and delight . So then it is a great part of wisdom in Families to converse much with Gods word , but especially on Gods day , and most peculiarly when the most solemn and publick worship doth not call them off .

CHAP. XXXIV . How we must spend the Evening of the Sabbath , when the Publick Assemblies are dismissed .

THere are many who will give an easie answer to the question Nos ab omni opere externo vacantes , deo uni , et soli hoc die vacemus ; Ideireò et hunc diem benedixit , et sanctificavit , ( i. e. ) in usum suum separavit , et elegit . Aret. Eph. 4. 20. proposed , and will tell us , that when the publick service is ended , we have our free liberty for all pleasing Recreations ; we may exercise our skil in a pair of Bowles , we may exercise our valour in a pair of Cudgels , we may exercise our fancy in a Dance , or a Barly-break : But all the reply I shall make , ( this being spoken to before ) is , I hope we have not so learned Christ . Now therefore my next task is , to lay down those duties , with which we may close Gods holy and blessed day .

We must carefully survey , what we have been acquainted withall in the publick . The Repetition of Sermons is a heart-penetrating , and soul-edifying duty , the very manuduction , Quod toties Paulus eadèm scribit , hoc est , ad corroborandum ; ut Christiani sint tutiores , cautiores , et vigilantiores . Alap . John 6. 12. and leading of families into the fear of the Lord : Holy truths are those divine fragments , which must not be lost , but gathered up by a faithful repetition . When the Minister hath ended to preach , we must begin to rehearse ; such repetitions being the musical ecchoes from that sweet voice we heard before . If Paul thought it not grievous to write the same things , which he had taught before , Phil. 3. 1. We must not think it painful or impertinent to rehearse the same things which we have learned before . The repedting of 1 Sam. 3. 10. Quaevis cogitationes , et rationes naturales intellectus quantumvis artificiosae , quantum vis sublime subjiciantur doctrinae Evangelicae , et de facto subjectae sunt omnibus eadem doctrinâ conversis . Mal. 13. 19. truth preacht , casts a new light upon it , it clincheth Gospel counsel the faster upon the heart ; and so corruption receives a double , and by consequence a deeper wound . Samuel answered not God till the third time ; it may be conscience will answer that word in the repetition , to which it did not listen in the delivery . Repetition of Sermons is like the Sun beams in the repercussion and reflexion , which shine in a more fervent heat , and a more considerable warmth . The second shoot often kills the bird , when the first misseth : We know not what the second hearing of Gods Word may act upon the soul . And we repeat Sermons in our families , not onely barely to pass away the time of a Sabbath , but by this fruitfull exercise our memories are recruited , the Sermon is more distinctly apprehended ; the heart is a second time assaulted and stormed , that it may be taken and brought captive to the obedience of Christ ; Besides in the repetition of the Word , we have a more private tender of life and salvation , misappehensions are this way removed , and the Original is cleared by the Copy : We often mistake the Minister , when the Word is delivered ; when we repeat the word , the mistake is easily corrected and amended , to all which may be added by this heavenly course and practice . Families are trained up in Gospel discipline , and the more we hear of Christ in publick and in private , the more our love to him is courted and conquered ; and thus Servants better understand their duty , and Children better learn obedience . If we leave those Sermons we hear , at the Church door , and there take our farewell of them , Satan quickly takes up our lost treasure , Diabolus est inster avis famelicae , semen verbi rapiens , et sat habet , si homo verbi alimento non pascitur . Par. and then our attempt in the publick ordinances was in vain , it being not probable , that we should give those holy Sermons room in our hearts , which we were careless to lodge in our houses by a conscientious repetition . The strongest hold we lodge divine truth in , is slack enough . Satan is ready to untie the knot , let mans care tie it as fast as it may ; and therefore we must tie truth upon the soul with a threefold cord :

1. With a diligent attention in the publick Assembly .

2. VVith a heedfull repetition in the private Family . Chem. Exam. de dieb . Fest.

3. In ardent supplication running over the heads of the same Sermon in our more retired and severer Closets . It was the custome of our sweet and dear Jesus , after he had preached a Sermon to the multitude , to examine his Disciples privately about it , and to rivet what had before been revealed . Mar. 4. Truths , like stars , are best when fixed ; and when Luc. 14. our hearts , not our understandings , are their Orbs to move in . Vain controversies , as the wise man speaks , may not be repeated , for that will separate friends , Prov. 17. 9. But divine Counsels must , for that will unite truths to the soul . And moreover our slippery memory may be made more consistent by repetition , and so retentive of that word , which is apt to slide away . Surely great are the advantages of repeating Sermons in our families ; it is like Lots holy violence to the Angels to force them into his house . The rehearsal of holy Gen. 19. 3. truth , is a sweet attractive to draw Christ into the family , and it sents the house with sacred fumes , which the fire of the Word sends up : This worthy practice makes our Si medico non est oppro●r●um de aegroto s●●scitar● , neque crimen est de auditorum semper inquirere salute . Sic enim moniti quid expeditum sit , &c. Chrys. houses Chappels of devotion , and is nothing but Religion drawn in a smaller frame . In a word , when the Ministers blessing hath opened the door of the Sanctuary for our departure , let us apply our selves to this experienced medium for soul advantage ; our souls which were tuning in the publick may be musical in private , and the Sermon may be more sweet in the second gust and tast of it ; like the works of some learned men , which are more refined and enlarged in the second Edition .

Another duty calculated for the Evening of a Sabbath , is holy Prayer : This powerfull service is a golden thread which must run through every space of a Sabbath ; it is the sacrifice of the Closet , it is the service of the Family , it is the ordinance of the Sanctuary ; it doth seasonably break Quartum praeceptum ponitur in gremio decalogi , tan●uam testis amoris divini , et nostrae obedientiae . the morning of a Sabbath , and usher in the following duties ; it doth sweetly concur with the mid-day of the Sabbath , when our devotion , like the Sun , should be at the highest , remembring that the Commandment for the Sabbath is in the midle of the Decalogue . And there is more work for prayer , it must shut up both the Morning and the Evening Worship ; there must be prayer to beg a blessing on truths already discovered , that in their light we may see light , Psal. 36. 9. And indeed prayer doth most becomingly close the Mat. 13. 23. Evening of a Sabbath ; then the lifting up of our hands are Psal. 141. 2. instead of an Evening sacrifice . Prayer is like a setting Sun , which is most glorious ; like a well fraught Ship after its Voyage , which lands at the Port , which is pleasing and joyous . In the Evening Noahs Dove brings the Olive branch . Prayer Gen. 8. 11. often is this Dove , when after the travels of the Sabbath , it sums up all , and importunes success and acceptation , then the soul is calmed with peace and rejoycing . In the Evening Mat 14. 23. Dan. 9. 21. Christ wrestles with his Father alone in prayer , as if the Sun should not see the triumphs of his Victory . Daniel was praying in the Evening , and then the Angel came unto him , the messenger of glad tidings to this humble Supplicant . 1 Kings 18. 37 , 38. Fire comes upon Elijahs Evening sacrifice , when Prayer presented the oblation , as a sign of pleasing acceptation . We must then shut up Gods day , at Gods feet , that he may bid Luke 2. 29. Eph. 1. 6. us depart in peace , for he hath accepted us in his beloved ; otherwise we may go to bed , but not to rest : And our conclusive prayers in the Sabbaths evening must be ,

1. Confessory . Our best Sabbaths have not escaped the stains of sin , there will be iniquity in our holy things ; our Condonet mihi deus , etiam sacrorum meorum delicta . Aug. best services are like the spotted moon , or a jewel with flaws . Augustine would beg pardon for the sins of his holy duties : And we , when our Sabbath is setting , have more need of tears then triumphs , and say , as the Romans did of one of their Victories , such another would undoe them . Prayer Jam. 3. 2. Psal. 119. 59. therefore in the close of the Sabbath , must look up to God with a weeping eye , and we must pray , that God would Jer. 3. 13. forgive the sins of our prayers , that our dull ear , flat heart , ranging mind , floating thoughts , treacherous memory may be pardoned to us , and that the sins of our Sabbath , may not sowre the sweets of our Sabbath ; and so our precious priviledges , become as Vriahs letters whose contents were the destruction of the bearer : We let fall an Evening dew of Aliud Sabbat●m , et alia requies , relinquitur , et restat populo dei , popu-lo fideli , et Christiano , putà , requies gaudium , et solennitas coelestis , figurata per Sabbatum Judaicum . tears upon our very services on Gods holy day .

2. Petitory . But our sighs must not so stop our language , but we must be begging , as well as moaning ; and there are many things we must importune the Lord for the winding up of his Sabbath ; we must beseech him , that his smiles would speak his acceptation of what we have performed that holy day ; that his spinit would seal upon us those instructions , which we have heard that day ; that our lives might conform to those blessed ordinances which we have enjoyed that day ; that a full fruition of himself may succeed the sweet communion we have had with himself that day ; and that the present Sabbath may be the harbinger of an Eternal Rest , which is the glorious reserve God hath made for his Saints , Heb. 4. 9. We must likewise pray , that every lust complained of that day may receive its deaths wound ; that every sin confessed and acknowledged that day , may receive its full pardon ; that every opportunity of life possessed that Ecclesia ●● domus or●tionis , quia in eá a deo petimus , peccatorum veniam , vitiorum victoriam , virtutum robur et incrementum , in tentationibus constantiam , in gratiâ et virtutibus progressum , felicem mortem , et sa lutiferam beatitudinem . Alap . in Is . day , may receive its designed end . Wrestling with God is never more seasonable , then on the day of God ; then it is both seasonable and sweet ; therefore let it put its last hand to our Sabbath . Of all graces , faith wears the Crown , Eph. 6. 16. Of all duties , Prayer wears the Garland , Isa. 45. 11. This is the favourite in the Court of heaven , to whom the King of Kings can deny nothing . Gods house must be called a house of Prayer , Isa. 56. 7. not of hearing , not of singing , not of receiving , but of praying . One letter in Gods name is , he is a God hearing prayer , Psal. 65. 1 , 2. It is prayer can sanctifie afflictions , it is prayer can bless provisions , it is prayer can sweeten Ordinances , and make them marrow and fatness to the soul , Psal. 63. 5. Prayer is the Porter to keep the door of our lips ; Prayer is the strong hilt which defends the strength of our hands ; Prayer is the Chymist which turns all into Gold ; and it is prayer can turn a Sabbath into that which is better then gold . Let Prayer then bring up the rear of our services on a Sabbath .

3. Gratulatory . In the close of a Sabbath , let us triumph 1 Thes. 5. 16. and ●●joyce in the Lord , and in the cool of the evening let us Semper gaudete , si non actu , tamen habitu . Cajet. not lose the heat of the day ; Let not our Sabbath be as Nebuchadnezzars Image , whose head was of Gold , breast and armes of silver , but the feet and lower parts iron and clay . Let not our hearts in the morning of a Sabbath , have heavenly Dan. 2. 32 , 33. heat , and be in a golden temper , and in the evening , as dead and cold as the iron and the clay . It is very sad , when our affections on a Sabbath , are like the grass the Prophet speaks of , Psal. 90. 6. In the morning it flourisheth , Zach. 14. 6 , 7. and in the evening it is cut down , dried up , and withered . Some experienced Christians can say , that upon the continued 1 Chr. 23. 30. care throughout the Sabbath , in the evening thereof ; they have received large enlivenings of soul . Plutarch reports of a River , which runs sweet in the morning , but bitter at night . Let not this be the emblem of our condition ; but rather as Rivers have their Evening Tides , as well as their morning ; so let it be full water with us in the evening of the Sabbath , and then we have many things to praise Jehovah for :

1. We must magnifie the Name of God , for the time of a Psal. 92. 2. day , that the candle of our life burned one day longer , when Divine Justice might have snuffed it out . Acts 17. 28.

2. For the sweetness of an Ordinance . Ordinances are the souls Jubile , the walks where we meet with our beloved , the Golden Scepter of Grace which God holds out to Esth. 4. 11. us , now to come in and receive favour , the white flag of heaven , to bespeak us to yield to Christ , and we shall be received into grace and favour ; And how many of these Jewels doth God set a Sabbath with ?

3. For farther tenders of life and salvation : Let God be praised , that still the bargain is driving for eternity ; every offer of pardon in the Gospel is renewed love ; the fresh soundings of Gods bowels , his heart once more yearning towards the poor soul ; And is not this worthy our highest thanksgivings ? The Persians adore every new rising of the Sun , and shall not we adore the Lord for repeated tenders of salvation ?

4. For the liberty of Gods Sanctuary , which is his Royal Illust●●t deus faciem suam , ( i. e. ) lucidâ , serenâ , benignâ , et amicâ facie respiciat ad templum suum , et illud instauret . Palace to entertain his Saints in , where he gives his sweetest and most satisfactory discoveries , Psal. 73. 17. There are the goings of God , Psal. 68. 24. There God sheweth his power , and shines in his Glory , Psal. 63. 2. There Gods strength is evidenced , and his beauty unmasked , Psal. 96. 6. And there he causeth his face to shine , Dan. 9. 17. which is the most beautifull sight on this side the beatifical vision .

5. Let us praise God for the Riches of a Sabbath . In this Psal. 14. 20. blessed season we enjoy the treasure of his Word , without Rom. 3. 2. which we should have been both unholy and unhappy ; and by its powerfull operations , we are made both gracious and glorious ; and the giver of such a gift deserves the elevations of our praise , and we should commemorate it with an Higgaion Selah . The light of the Sun , Moon and Stars , are Gen. 1. 18. of great concernments to men , they are the Governours of Joel 3. 15. day and night : But the light of Gods Word is of infinite more value . The Sun shall be turned into darkness , and the Moon into blood , Joel 2. 31. but not an Iota of Gods Word shall pass away or perish . By the Word , the glory and beauty Cur non potest Iota perire ; quia tunc periret vox , et sententia legis , ex Gr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , si Iota periret , tuno esset 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nullo sensu . Par. of the New Creation , the curious piece of mans redemption , is seen and known ; considering then we have our Fathers will in our Mother tongue , we have and hear the Gospel , which brings suitable remedies for every malady , suitable sucour for every misery , which brings the costliest Cordials , and the choysest Comforts ; let the enjoyment of this Word spring our Hallelujahs in the close of a Sabbath .

6. For the frequency of a Sabbath . This might have been an annual , and not a weekly feast ; were we kept for several moneths without a Sabbath , how would our spirits spring at such a dayes appearance ? Why should the commonness of the Suns shining ; and the Sabbaths coming , put a blast upon the mercy ? A market day once in the week doth not tire or weary us ; a Feast and Banquet once in the week doth not Mat. 12. 42. nauseate or surfet us ; when we mention the Sabbath , a greater then these inconsiderables is here . A learned Author observes , That near the Pole , where the nights endure divers moneths , the Inhabitants in the end of such a night , when the Sun begins to be seen , they deck themselves in their best apparel , and get up to the Mountains with joy and singing , and cry out , the Sun appears , the Sun appears . And shall not our Sabbath , when the Sun of Righteousness appears ; lay as Hoc vocabulum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 traditur propriè de equis subsaltantibus , et transfertur ad motum qui sit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Van. great a foundation of joy and exultation in our souls ? Indeed our Sabbath doth not onely necessitate our praise for the sweet provision of it , but for the speedy revelation of it . The Circle turns about quickly , and then the Sabbath comes again , and meets us with his heavenly salutes . The monthly light of the Moon , how doth it chear the world ? Much more the weekly splendour of the Sabbath , when the gracious person scaps in the womb of it , as fore-telling the coming of a Jesus , Luke 1. 44. This weekly rest how sweet is it to Gods holy ones , and what a softning argument to praise and thanksgiving .

Nor must we omit Catechizing of Children and Servants in the close of a Sabbath . The learned observe , That the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to catechise , signifies to resound as by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an eccho . When we draw answers from our catechists , our children or servants , their answers are but the ecchoes of divine truth rebounding from the tongue of the answerer , which needs must be pleasing and musical to the examiner . This work of catechizing is like the watering of flowers , Gutta cavat lapidem , non vi , sed saepe cadendo . which makes them smell and grow : This is truly distilling doctrine like the rain , Deut. 32. 2. drop by drop , which probably will make its way into the heart at last . This practice of catechizing is the first liquoring of the soul , Fundamentum animae fidelis , est Jesus Christus . which will not easily wear of ; This is the laying of the foundation Christ in youth , and foundations are not easily shaken : winds may annoy the roof of the house , but not touch the foundation . Governors of families build their houses not with brick , but instruction ; and the hewing of 1 Cor. 3. 11. hearts by inculcating the word of life upon them , is the hewing of stone which will last and continue . Indeed chatechizing Luke 2. 52. is the feeding of the understanding , the exercise of the memory , the seasoning of the heart , the teaching of the tongue to pronounce Shibboleth ; and fidelity in this duty will leave marks in the lives of Children and Servants . Radix vitae aeternae est fides , origo , & pronuba omnium bonorum etiam & caelestium . Cyril . Let us then in the evening of Gods day make a scrutiny into the knowledge of our families , that they may learn to know God and him whom he hath sent , and to obtain eternall life , John 17. 3. Masters are not only to teach their servants their trade , but their Christ : And Parents are not only to see their Children trained up in secular , but in spiritual learning .

First , Catechizing is a duty most gratefully accepted with God . God saith of Abraham , Gen. 18. 18. For I know him Sancitur officium aeconomicum parentum erga liberos , et domesticos : Jubet deus Abrahamum , non sepelire revelationes , sed ad domesticos et posteros propagare . Par. that he will command his Children and his Houshold after him , that they shall keep the way of the Lord . And for this God makes him a great and mighty Nation . God will assuredly bless and reward our religious care over our families , which is much evidenced in a carefull catechizing of them . And as we study to diffuse knowledge to them , so will God shower down his blessings on us . Abrahams crown was not his flocks , but his care , not his wealth , but his diligence to train his family in the fear & knowledg of the Lord .

Secondly , Catechizing is a duty strictly charged upon us . God commands the people of Israel , Deut. 6. 6 , 7. That his words may dwell in their hearts , and that they diligently teach them their children . Parents in families must be as lighted tapers , to give light to all who are in the house ; first they must rivet Gods word on their own hearts , and then drop it into the hearts of their families . Joshuah's Josh. 24. 15. resolve was , That he and his house would serve the Lord . Governors of families should be as Gardiners , which water the young plants at the root .

Thirdly , Catechizing is a duty most successefully pursued upon young ones . This is throwing seed into a fruitfull ground , which will not want an harvest . Timothy was trained up betimes in holy Doctrine , and afterwards he was a most excellent Evangelist . When a house is strongly built at first , after-years will proclaim the care and fidelity 2 Tim. 3. 15. of the workman . As Sir Walter Mildmay said of his Colledge which he built , Emanuell Colledge in Cambridge , He had planted an Acorn which might be an Oak in time ; and this worthy Colledge hath been the seminary of many learned and excellent men . Every serious catechizing of our family is the planting of an Acorn , and after-times may see the fruits of that holy plantation . We have all varieties of Arguments to press this necessary and excellent duty .

We have Scripture . In the Old Testament the Jews were to teach their Children the Original use of the Passeover , Exod. 12. 26 , 27. & other points of the divine Law . The Lord speaks Exod. 12. 26 thus , Deut. 11. 18 , 19. Therefore shall ye lay up these my words Ezod . 13. 8. in your hearts , and in your soul , and bind them for a sign upon your hand , that they may be as frontlets between your eyes , and ye shall teach them your Children , &c. In those times Deut. 4. 10. children were taught the chief points of the doctrine of the Prophets , touching God , or the Law , or the Promise of the Gospel , or the use of the Sacraments , and Sacrifices , which were the types of Messiah to come , and of his benefits ; these and other Principles children were taught at home by their Parents . In the New Testament , Christ commands little children to be brought unto him , Mat. 10. 14. This evinceth the necessity of a Christ for our Children : And how shall these young ones believe on Christ , of whom they have not heard ? and how shall they hear without a Chatechizer , without one to open and discover Christ to Rom. 10. 14. them in the plain and familiar way of Chatechisme ? Quando parvuli post baptismum adolescunt , Christo adducondi sunt per sedulam ; sollicitam , et piam institutionem ; cum annis crescat cura nostra de pueris . Par. which plain method of instruction adapts and fits youth for hearing t●e Word from the Minister , and is the first round of the Ladder of Knowledge . The careful institution of children in Gospel-knowledge , was no stranger to the first times of the Church : and therefore the Apostle Peter calls the Word Milk , 1 Pet. 2. 2. as being fit and proportionate sustenance for young ones in Religion : And the Promises are called the Breasts of Consolation , Isa. 66. 11. for young Children to lye at , and draw comfort from them .

We have Antiquity . A learned man saith , That Paul the Apostle was a Chatechist , grounding his assertion from 1 Cor. 14. 19. where that word we translate teach , is in the Conciones Apostolorum fere tantum erant Chatecheses . Alap . in 1 Epist. ad Cor. Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Catechise . The Sermons of the Apostle , often opened the very principles of Religion , which are calculated for the information of youth . And the same blessed Apostle layes down a short Compendium of Christian principles in a chatechistical Summary , Heb. 6. 1 , 2. And we are told , that Cyril of Hierusalem composed a Catechism De rudibus chatechizandis . Aug. for the benefit of Christian youth ; That Gregory Nyssene made a chatechistical Oration ; And Augustin wrote a Treatise concerning chatechizing the ignorant , as being the most proper way of diffusing and disseminating Gospel-light . A De pueris ad Christum trahendis . Gers . in part. 2. learned man tells us , that Genson , Chancellour of Paris , in later times , did usually instruct Children , and did it to the great benefit of the Church of God : The Church did gather O ●issime Jesu , quis ultra post te verecundabitur humilis ad parvulos , &c Ger. the fruit of such watered Nurseries . The same Author tells us , that Gerson wrote a Treatise concerning drawing children to Jesus Christ : And in this Tract , falls into this holy Rapture : O most holy Jesus , who after thee shall be ashamed to condescend to children , when thou hast invited little ones to thy self ? O gracious Christ , wilt thou intwine children in thy sacred Arms , and fold them in thy divine Embraces ? And shall any who is spiritual , and seeks not his own things , but the things of Christ , whom charity , humility Euseb. Eccles. Hist lib. 6. c. 3. Ab ecclesiâ domi redeuntes , Amici inter se , cum filiis Parentes , cum servis domini , meditarentur , & contenderent , quomodo quae imperata sunt exequenda sint . Chrysos . and piety guides , refuse the introduction of younger ones , to prepare them for the Embraces of the dear Jesus ? Eusebius writes of Origen , that he restored the pious custome of Chatechizing in Alexandria , when in times of persecution it was very much decayed . Chrysostom was wont pathetically to perswade his Auditours ; that when they came from Church on the Lords day , That they should discourse among themselvs , and Parents with their children , Masters with their servants , how they might act and do what they were commanded . And Origen , in his 9th . Homily on Leviticus , makes it his serious Option , That we would be exercised , not only in the Church , but in our houses in meditating and canvasing Gods Word ; For , saith he , Christ will be with them , who seek after him . Thus we see the Golden times of the Church much favoured and followed this successful practice .

We have reason . 1. Catechizing is necessary , that Novices and young ones be not entangled and seduced into erroneous Quo semel est imbuta recens servabit odorem , Testa diu . opinions , Chatechizing is the hammer to beat down heresies : Cloth which is died in grain before , will not easily take another colour . Youth having drunk in the saving and fundamental Truths of Religion , will hardly be led aside to another doctrine . The first sent remains in the Vessel . The Janizaries are the fiercest Turks , and they are taken from Christian Parents in their childh●od , and so trained up in the Mahometan Religion . The same fruits the Tree bears when it is young , it bears ever after . Chatechizing layes the foundation which Seducers cannot easily shake and pluck up . Ignorance is the mother of weakness , and layes us open to destructive changes .

2. Those who learn throughly the Chatechisme , will better understand Sermons , and they will be able easily to reduce Facile est inventis addere . whatever they hear from the Word , to the several heads of their Chatechism . Mariners have their several side-winds , but they can bring every wind to verge towards one of their four chief winds . Principles of Religion take in the whole of Religion reductively , and Principles are dropt into youth by Chatechism . One gravely observes , That Sermons without Conciones sine chatechizatione praeparatoriae sine fructu , et emolumento usitatissimè ce●ditae sunt . Ursin . out preparatory Chatechism and instruction are heard to little profit or advantage . Ignorant persons more usually hear a sound than a Sermon ; like Pauls Companions in their journey to Damascus , who heard a voyce , but no language , Acts 9. 6. Ignorant persons travel in the dark , and the light of a Sermon doth rather confound then convince them , they are still more in the dark , and the learning of Principles must bring them in their way .

3. Chatechism is most accommodate to young and in judicious persons : A copious and vagrant form of instruction is not suitable to youth and Christians of the lower form : The Scholar learns not the Greek language at the first ; it is the Accidens , not Homer , is fit for his first setting forth in the travels of literature : Every thing is good according to proportion : We eat not loaves but morsels ; The Nurse chews the meat , and then puts it into the childs mouth : Inculcated principles must first be prepared for children and servants , and doctrines must run parallel with their capacities . The Sun riseth by degrees , nor doth it get up to its full height till its just time .

We have interest : If we will have obedient children and faithful servants , let us pave their minds with Scripture-principles , and this will chase away that ignorance which is 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 C●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 Aposto●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. ●0 . Epist. 97. Hymnipro sympanis sumantur Psalmodia pro fl●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 Orient●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 excub●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 the same Augustin averres . Chrysostom assures us , That the words of Ipse de cantatorum psalmorum Davidicorum verba inter canendum prolata recenset . Chrysost. Homil. de verbis Isai. 1. lib. 5. Davids Psalms were the constant matter which was sung , that which did feed the voyce , and the rejoycing of Christians in his time . Thus singing of Psalms was the usual and commendable practice of the golden times of the Church . And sing to the Lord , Psalm 47. 6. must be the command which must lead us up and down a Sabbath , and especially put an Higgaion Selah upon the close of it . Now for our more comfortable management of this heavenly service and spiritual recreation , we must consider ,

Singing of Psalmes hath excellent Presidents . That service is much sweetned , which is exemplified by the best Patterns : We have the best of Persons going before us in this Job 38. 7. way of holy delight . The Morning stars of the Church have sung together ; Heb. 2. 10.

1. Christ himself , the Captain of our sanctification as well as our salvation , hath gone before us in this holy practice ; he sang a Hymn with his Apostles , Mat. 26. 30. He sang with the Apostles , to shew us , that Psalms are calculated not onely for the publick Congregations , but private Families : He sang not with the multitude , but with the Disciples : And Christ sang in the Evening , to evidence , that the Evening of his own day is the most fit season for this heavenly duty . And he sang immediatly before he suffered , Hymni sunt laudes dei cum cantico . Et si sit laus , & non dei , non est hymnus , & si sit laus dei , et non cantetur , non est hymnus : Oportet ergo ut sit hymnus habeat haec tria ; et laudem , et dei , et canticum . August . Psalmi Davidici sunt sacri hymni . Philo. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Archimusico , vincenti , praecentori cui cura est de re musicà , instatque ut ad debitum finem perducatur . Prefecto cantorum , Occurrit in Psalmis 35 vicibus . Bithn . to seal this Ordinance with his blood . And if it be Queried what Hymn Christ sang ? Learned Expositors are various in their opinions , and shoot so much at Rovers , that I shall not stay to take up their arrows . But it is not without remark , that Augustin gives us the full and rare description of an Hymn , which may help us in this case : Hymns , saith he , are the praises of God set forth in singing : If it be praise , and not of God , it is no hymn ; And if it be praise of God , and these praises are not sung , it is not an Hymn ; And therefore if it be an Hymn , it must have these three things ; It must be praise , the praise of God , and that with a song . Christ then was versed in this holy practice : and so the Holy Ghost pens a Psalm for the Sabbath , viz. the 92 Psalm : that as there is the Lords Prayer to guide us in that holy duty , so there i● the Lords Psalm too , to excite and stir us up in this feraphical Service .

2. Godly Princes have glorified God in this duty , 2 Chro. 29. 30. David composes Psalmes ; and Hezekiah commands them to be sung ; The chief Magistrate joynes with the chief Musician : And he that takes the Scepter in his hand to govern the people , he likewise takes the Harp in his hand to sing the praises of the Lord , Psalm 98. 5. David , and Asaph , Hezekiah and the Levites , all joyn to sing forth the praises of God . There was among the Jews a Prefect of songs , as well as a Governour of the People .

3. The Holy Apostles , those bright luminaries of the Church , they have made this musick in their Sphears , Acts 16. 25. Paul and Silas sang praises to God in their Exod. 15. 1. darkest Dungeon ; though their feet were , their tongues were not in the stocks .

4. Eminent Fathers : Some have been cited already to give 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Just. Mart. Quest. 117. ad Orthodoxos . in their testimony to the praise and practice of this duty ; I will onely superadd one more , One most worthy among the worthiest , famous Basil , who thus discants upon singing of Psalmes ; Look whatever is profitably dispersed throughout the whole Scriptures , the same is gathered together Est Psalmus animarum tranquillitas , Pacis Arbiter , optimarum disciplinarum promptuarium ; Psalmus turbas et fluctus cogitationum compescit , iracundiam mollit , est elementum incipientibus , incrementum proficientibus , &c. Basil . in the Book of the Psalmes , and therefore this Book of Psalmes was preserved , that those who are Children in years , or altogether young in manners , might in shew sing in meeter , but in truth might instruct their own souls ; the instructions of the Psalmes being sung both at home and abroad . A Psalm brings quietness to the mind , is a peace-maker , repressing the perturbations and passions of the mind ; it doth mollifie anger , and procure love and friendship among men , suggesting unto the mind a certain concord , and a common bond to unite men together , and compelling men to the harmony of one Quire . A Psalm is instruction to the ignorant , an increase to them that profit , and one voice of the whole Church : This doth beautifie solemnities , and causes Godly sorrow , for Psalms do pull tears out of the most stony hearts . Thus far the Renowned Father launches forth in the praise of Psalmes , Ho● institutum in hodierum diem retentum . Aug. Confes . that spiritual incense , as he is pleased to call them . And from the Primitive Church , this heavenly service hath been propagated down to our very times . This duty , like the Sun which runs through the several signs of the Zodiack , hath passed the tempers and dispositions of every Age.

Singing of Psalms hath not onely excellent presidents , but enforcing reasons . The Psalmist saith , It is a good thing to sing unto our God , Psal. 47. 1. This duty being like a fruitfull Cloud in the Summer season , which is not onely our screen against the heat , but melts into a showre for the earths refreshing . It doth not onely make a Canopy for us , to keep of the scorching Sun , but makes a draught for the ground to satisfie its parching thirst : So we do not onely magnifie God in singing of Psalms , but we solace our selves , and put our Josh. 6. 20. own hearts into a spiritual delight . This duty is much to Edification . Our souls are built up as the walls of Jericho were pulled down , by loud sounding forth the praises of the Lord ; while we praise God , we engage him , and as holy musicians , after we have drawn our tongues and hearts into the Quire , we shall have our reward . The Apostle advises Cum hilaritati inservimus , aedificationis et utilitatis mutuae memores esse debemus . Daven . the Ephesians to speak to one another in Psalms , Eph. 5. 19. The Christian at the same time carrying on a three-fold design .

1. He praises God .

2. He works divine truth upon his 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 4● 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 laudibu● , 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 Psalm●● 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 vari●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 chordul● , 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 ic●●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 , consonanti●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 , N●n incommodè cum cantionibus conjungitur gratitudo . Daven . Laetis & prosperis rebus ad canendum monemur quo in statu affectus gratitudinis debitus est , & planè necessarius . Dav. for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 grace , is sometimes so taken , 1 Cor. 15. 57. And indeed thankfulness is the Selah of this duty , that which puts an accent upon the musick and sweetness of the voice ; we sing the thanksgivings of the Lord . In times of prosperity , when God crowns us with his loving kindnesses , Psal. 103. 4. We are then stirred up to sing forth the praises of God , and every part of man makes up the Consort ; the eye looks up with joy , the tongue sets the tune , the hand claps with triumph , Psal. 47. 1. The heart is the Organist which sets all the rest on going ; that bosom instrument begins the songs of praise .

Secondly , Bishop Davenant expounds with grace , viz. with gracefulness , with a gracefull dexterity , which brings Et prodesse volunt , & delectare . both profit and pleasure to the hearers . When we sing Psalms , we must sing seriously and solemnly , not lightly or sensually to gratifie a curious ear , or a wanton spirit . Psalms they are not the Comedies of Venus , or the jocular celebrations of a wanton Adonis , but they are the spirituall ebullitions and breakings forth of a composed soul to the holy and incomprehensible Jehovah . Therefore David Psal. 96. 1. will sing a new song to the Lord , Psal. 96. 1. ( i. e. ) in the Hebrew dialect , a most excellent song , a song tuned with suavity , composed with piety , and warbled forth Psal. 137. 4. with real sincerity .

Thirdly , This phrase with grace may most properly signifie , the acting of grace in that heavenly duty . Not only our heart , but Gods spirit must breath in this service , in it we Cum in conspectu dei Cantus sit , hoc considera in mente . Bern. must act our joy , our confidence , our delight in the Lord . Singing is the triumph of a gracious soul , his unconstrained exultation , which is not penned up in the mind by meditation , nor confined to the ear in attention , nor yet chained to the tongue in prayer and supplication , but flyes abroad in a more solemn Ovation , praising him who causeth him to triumph in Christ , as the Apostle speaks , 2 Cor. 2. 14. In singing 2 Cor. 2. 14. of Psalms the gracious heart takes wing , and mounts up to God to joyn with the celestial Quire .

We must sing with understanding : We must not be guided by the tune , but the words of the Psalm ; and must not so much mind the melody , as the matter : we must consider what we sing , as well as how we sing . The tune may affect Psal. 47. 7. the fancy , but it is the matter affects the heart . David in 1 Cor. 14. 15. the Old Testament , Psal. 47. 7. And the Apostle in the Spiritum & intelligentiam opponit Apostolus , ut causam & effectum ; docens psallendum esse spiritu , ut non modò à psallentibus sed & ab audientibus intelligatur : Quia secus fructu illud totum carebit . Par. in Cor. New , 1 Cor. 14. 15. call for understanding in singing , otherwise we make a noise , but we do not sing a spirituall song ; and so this duty would be more the work of the Chorister , then the Christian ; and we should be more delighted with an Anthem of the Musicians making , then with a Psalm of the spirits enditing . We must therefore sing wisely , that not only our own hearts may be affected , but those who hear us . Alapide observes , that the word understanding mentioned by the Apostle , 1 Cor. 14. 15. it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew , which signifies profound judgment , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Septuagint , which signifies the acuteness of understanding , the sharpness of it , the mind of the understanding , if there be any more spiritual , and freed from the body . And thus we must sing our Psalms and spiritual Psallite diligentèr , ut nimirum vos intelligatis , & sapiatis ea quae ps●llitis , et alii qui vos audiunt , ea quae vos psallitis intelligant . Alap . Pr●ces Pontificiorum linguâ ignotâ , non tam Oratio sunt , quàm murmur . songs . A learned man observes , We must rellish what we sing . Now the understanding must lead the way to the taste and the gust . Let me superadde one thing more . The Apostle in the forementioned place , 1 Cor. 14. 15. saith , He will pray with the spirit , and with understanding ; he will sing with the spirit , and with understanding : So then we must sing , as we must pray . Now the most rude and ignorant Petitioners will understand what they pray , rather then they will Petition in the dark , they will confine themselves to a form , or to the Lords prayer . None so ignorant as not to understand what they ask . Unknown prayers are the soloecism of Religion , they are only a vain muttering , a troublesome noise ; Children know what to ask of their Parents , and their minority doth not speak so Luke 18. 13. much ignorance , as to wrap up their requests in a cloud , Luke 11. 13. that they cannot understand their meaning . It is well observed by a learned man , That the prayers of the Papists in an unknown tongue , are not so much a supplication as a murmur . Now ignorance in singing falls under the same condemnation with ignorance in praying , and is as great a soloecism ; when we understand not what we sing , it speaks the harshness of the voice , the hardness of the heart , and the impertinency of the service .

We must sing to the Lord : In singing of Psalms the direct intention of our minds must be to God . And we must be Deo laudes et hymnos in gratiarum actionem canamus . Ansel . Psalmus est signifer pacis , spirituale thymiama , exercitium coelestium , luxum reprimit , sobrietatem suggerit , et lacrymas movet . Aug. affected as the matter of the Psalm is , and our present condition doth occasion . Singing is part of divine worship , a piece of Gospel service . The Apostles counsel is , That in singing we should make melody in our hearts to the Lord , Eph. 5. 19. And least we should omit this circumstance , which is the substance of the whole duty , the Apostle repeats his counsel , Col. 3. 16. and adviseth us to sing with grace in our hearts to the Lord . A learned man observes , That the right singing of Psalms is an evidence of the holy spirit inhabiting the heart , and a spirit of joy breathing in the Saints . And if the spirit of the Lord be in us , he will be aimed at by us in all our duties . The spirit will mount service upwards , will Psal. 7. 17. lift up the soul in prayer , Psal. 25. 1. Isa. 37. 4. will lift Psal. 30. 4. up the hands in request , Psal. 28. 2. will lift up the head Cantare in corde domino , non vocem excludit , sed cordis affectionem cum voce conjungendam monet . Dav. with joy , Psal. 110. 7. And will lift up the voice to God in singing . David saith , Psal. 111. 1. I will praise the Lord with my whole heart . Deborah and Barak sing their triumphal song to the Lord , Judge 5. 3. And the Psalmist calls the songs of Sion , the songs of the Lord , Psal. 137. 3 , 4. Singing of Psalms properly is nothing else but the lifting up the voice , and the heart to God . One gravely tells us , Our In eo rectè sentiebant , qui hunc spiritualem cultum divinae naturae tribuendum judicarunt . singings must not serve our pleasure , our wantonness , our gain , but our Saviour , our Christ , our God . In this heavenly musick we must study , not so much to keep time , that we do not spoil the Consort , as to keep the heart close to God , that we do not spoil the Duty . The heathens celebrate their false gods , Neptune , Mars , Jupiter , &c. with Songs and Hymns , and think that by this service and worship they proclaim their greatness and Divinity : And shall Christiani essent soliti ante lucem convenire , carmenque Chr●sto quas● deo dicere . not we much more celebrate the praises of God and Christ , who hath loved us , and given himself for us , Gal. 2. 20. in Psalms and Hymns and spiritual songs ? shall not God have the sweetness of our voice , the melody of our hearts , the songs of our lips , nay the musick of our holy lives ; that all that is within us and without us too , may praise his holy and glorious name ?

And thus at last , there is laid before us a Scheme of Sabbath observation , and we are instructed how to keep the Lords day according to the Lords will ; which doing , we Psal. 4. 8. ● shall lie down at night with safety and satisfaction . A well spent Sabbath will warm our bed at night , will strew our bed with roses , will sent it with perfumes , nay strew it with pearls , and we may joyfully expect a full crop of blessings the subsequent week ; nay , our future life may be prospered with the gifts of the right hand and the left , and drenched with the effusions of the upper and the nether springs .

CHAP. XXXVI . Some supplemental Directions for the better observation of the Lords day .

BY way of Addition and Appendix some other particulars may be annexed and suggested for the furtherance S●bbatum est aureum vitae tempus . of this blessed service . Indeed much of Religion is summed up in the care of Gods Sabbath , and we should be as chary and tender of this trust , viz. The Lords day , as Jacob was of Benjamin , in which Child his life was bound up . The prophane person wasts this golden talent , the formalist Luke 19. 20. wraps it up in a Napkin , but the sedulous Saint puts it out to great advantage , and will give up his account with joy . Bishop White tells us , The keeping holy of the Lords Bishop White in his Preface to his Treatise on the Sabbath . day ( and why then should he plead so much for recreations on that holy day . ) it is a work of piety , a Nursery of Religion and Vertue , a means of sowing the seeds of grace , and of planting faith and saving knowledge and godliness in the peoples minds : And our blessed Lord and Saviour being duly and religiously served and worshiped upon his own holy day , imparteth heavenly and temporal benedictions . Thus this learned man seems to lay the whole weight of Religion , and to entail the whole reward of godliness upon a due observance of Gods blessed Sabbath : And let this ever be the praise of his learning . Undoubtedly Religion and the Sabbath are twins , which live and die together : And the piety of the Sabbath is the prosperity of the Nation . But let us hasten to some further directions for the more sweet and full discharge of Sabbath piety .

Dir. 1 We must keep Sabbaths not only personally , but domestically , not only by our selves , but by our families . It is not enough for thee to pray , but thy family must joyn in prayer . Abraham Gen. 18. 18. caused his family to serve God , which gave him no small interest in the love and heart of God . Joshuas holy resolution was , That he and his house would serve the Lord . Josh. 24. 15. On a Sabbath every house should be a lesser Temple , where all should meet to worship . Every one must keep this holy Josh. 24. 15. day in order : Superiours must be carefull that inferiours observe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Exod. 20. 10. it . Can a Master of a family be said to keep a Sabbath , when he is praying , and his servant is sinning , his Child is gadding , his Wife is visiting ? In Heaven where there is an everlasting Sabbath kept , there the whole Host is praising God ; and the Inhabitants of Heaven are called a Family by the Apostle , Eph. 3. 15. Our services must be the musique of a Consort , not of a single Instrument .

In the 4th . Commandement , Servants are commanded the sanctification of the Sabbath , as well as Masters , and Children as well as Parents . This blessed Command takes Necessitas obedientiae non ex cusat servum , sed necessi a● co●ctionis . in the whole Family , within its circuit : And learned men observe , the necessity of obedience doth not excuse the servant from observing this day , onely the necessity of compulsion : Servants must not work this day by command , but onely by overpowering force and violence , as the Israelites did in their Aegyptian bondage .

In matters of Religion , there is no difference between bond , or free , male , or female , Gal. 3. 28. Every one hath a soul to look after , an account to give , a Christ to pursue , Communi sanctificandi sabbatum lege constringuntur omnes ex aequo , herus & dominus , pater & liberi , superiores , & inferiores . Muscul . a Heaven to take by force , Mat. 11. 12. There dwelleth a piece of immortality in the bosome of the meanest servant : And that Child which hath no portion to receive , hath a Christ to ensure , which is the work of this holy day . Museulus observes , The common Law for the keeping of the Sabbath equally reacheth all , and is a common bond to oblige all ; and in this it is like the Law-giver , It is no respecter of persons , Acts 10. 34. nor must the power of Superiours prejudice Religion . A Governour of a Family cannot lawfully call off his Children , or Servants from religious observations , and so from the duties of a Sabbath : and Religion is as much the interest of the meanest Servant , as of the greatest Masters , of the most inferiour Peasant , as of the most noble Prince : Nay , the lower our condition is here , the more strictly we should keep the Sabbath , that we may better our estate to come , in that place and condition where all civil distinctions will be taken away . The greatest Magistrate is called to be a nursing Father of the Church of God , Isa. 49. 23. and therefore herein must he look that the Church be fed , and not delivered over to dry Nurses . They are Gods Ordinance , and their power is of God , for of themselves they can do nothing , Joh. 19. 11. And therefore they must honour God , & uphold his Ordinances , 1 Sam. 2. 30. They must give to God the things which are Gods , Rom , 13. 1 , 2 , 6. Mat. 22. 21. and must employ their Power and Authority to the service and glory of Christ : Wherefore seeing Christ is the Lord of the Sabbath , Mark 2. 27. Mat. 12. 8. Prov. 8. 15. They must take especial care to serve the Lord in fear and trembling , and remember to keep the Christian Sabbath ; Ezek. 46. 4. because the Kingdom is the Lords and his Christs , who is King of Kings , and Lord of Lords , Revel. 11. 15. The duty of Magistrates is ,

1. To repress the profaning of the Sabbath , and to use all Qui non prohibet peccare cum potest ; jubet . Sen. means for the accomplishment of that worthy and glorious design . Namely ,

1. To forbid , Nehem. 13. 15. 2. To reprove , Nehem. 13. 17 , 18. 3. To threaten , Nehem. 13. 21. 4. To hinder , Nehem. 13. 19 , 22. And , 5. To punish the profaning of Gods holy day , Nehem. 13. 20.

Secondly , To command . and to compell the Lords day to be sanctified , 2 Chron. 34. 33. And

Thirdly , To sanctifie it himself , his Children , his Court , his Attendants , both privatly , Psalm 5. 7. Acts 10. 1 , 2. and also publickly , Ezek. 46. 2 , 4. 2 Kings 11. 5 , 7 , 9. The duties of private and publick sanctifying the Lords day , tye and bind the Prince and other Magistrates , no less then the meanest of the Subjects , and the most pedantique persons : And , where the Prince neglects the strict , and holy observation of Gods blessed day , this sin will make his Crown shake , and his Scepter tremble , and rip up his most stately Pallaces , to let in divine wrath and displeasure . It was the prophanation of the Sabbath , which hasten'd and ascertained Hezekiahs doom , as may be clearly observed , Jer. 17. 27. If ye will not hearken to me to hallow my Sabbath , I will kindle a fire in the gates of Jerusalem , and it shall devoure the Pallaces thereof , and it shall not be quenched . And lesser Governours , every Housholder over his family , who may be called an inferiour Magistrate , in regard of his Authority in the little province of his family ; it is his duty to sanctifie the Sabbath himself , he must keep it with all care Eph. 6. 4 , . and diligence , and move in the circuit of Sabbath duties as Psal. 101. 6 , 7. a star in its Orb : And he must command and compell his family Est. 4. 16. thereunto , that they may effectually practice it , as well Sub pronomine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tu intelliguntur 1 Personae dominantes , Patres et Matres familiae . 2. Personae fulcientes filii et fi liae . 3. Personae ministrantes servi et Ancillae . Rivet . as himself , and this he must do in his proportion as Magistrate in his own Houshold . Surely , if Kings in the midst of all their glittering attendance , their courtly delicacies , numerous addresses , arduous affairs , must not forget to keep holy the Sabbath day , both themselves , and all their bespangled family , much more must the private Governours of families , who lye not so open to tempting avocations , nor are dazled with such courtly appearances , take care that themselves and families serve the Lord , on his own holy and blessed day .

The Edicts of State , and constitutions of the Church , like the two springs of Jor & Dan , have both met in a full stream to carry on this service against all resistance . Ludovicus Proinde necesse est ut , primo sacerdotes , Reg●s , et Principes , omnesque fideles huic diei debitam observantiam atque reverentiam devotissimè exhibeant . Lud. P. Concil. Paris . sub Greg. quarto . Pius the son of Charles the Great , put forth this Decree : That it is a necessary duty , that in the first place Priests , and then Kings and Princes , and all faithfull persons , do most devoutly exhibit due observation to this holy day . This serious Prince enacts the observation of the Sabbath for all : that every one being fettered by a Law , might not loosely passe over this heavenly day . And as the Edicts of Princes , enforce the general observation of the Sabbath , high as well as low , an both equally , so the Constitutions of the Church . The Council of Paris decreed , that all should keep the Lords day , Governours , Kings , Princes , Priests , and all faithful persons should procure it to be kept , and that no man pres● me to make merchandise to do his pleasure , or any countrey work , but that they with all endea●ours of soul do attend to heavenly praises , &c. Ambrose , in his time complained of some Masters , Taeduit mihi videre servulos ad ecclesiam fortassis festinantes ad venandum per dominos avocari ; quia sic voluptatibus suis peccata accumulant aliena . Ambr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lib. 7. cap. 19. who would call away their servants to hunting , when they were going to Church on the Lords day , and so by their own sinning drew others into the snare , not remembring they should be guilty of their servants sin , and of the hazard of their immortal souls . And a learned man of our own Nation observes : that in those Constitutions commonly called Apostolical , it was expresly commanded , That servants should be at leisure on the Lords day for attendance upon the worship of God , and for learning of Religion . Those early dayes of the Gospel commanded all , every one to mind the great work of Religion , and to inure themselves to divine Knowledge . Our own Church is not the least in providing , that all persons observe the holy Sabbath . So in King Edwards time , the express words of the Homily are , Sithence which time , ( the time of our Saviours Resurrection ) Gods people in all ages have alwayes without gainsaying used to Homil. de temp. & loc. precum . come together upon the Sunday , to celebrate and honour the Lords blessed Name , and carefully to keep that day in holy Rest , both Man , and Woman , Child , and Servant , and Stranger , &c. And so in King James his time , it was enacted as one of the Canons of our Church , among other things , That Parents and Masters of Families should instruct their children and servants in the fear and nurture of the Lord , especially Can. Eccles. Angl canae 13. An. Dom. 1603. on the Lords day . Thus the care of all places where Christianity hath been professed , and in all ages which savoured any thing of Religion , hath enjoyned the generall observation of the Lords day ; and the meanest Servant hath come within the compass of Royal Edicts , and sacred constitutions , as well as the most considerable Eminent Superiour .

The bowels of Parents might enforce this duty . Can a tender Father , or an affectionate Mother see their Children trifling away the time of a Sabbath , slighting away the Ordinances of a Sabbath , and neglecting the private duties of Redarguenda est Parentum segnities . qui in rebus seculi s●●● sunt sallic in , sed de pietatis incrementa , minus sunt solliciti . Riv. a Sabbath , and not be filled with fear and amazement ? How shall the fruit of their loynes stand before him , who gave the Commandement for the Sabbath in the midst of a flaming Mountain , Exod. 19. 18. and be accountable to him who is the Lord of the Sabbath , Mark 2. 28. and who will judge the secrets of all men according to the Gospel ? Rom. 2. 16. Can Parents see their children grieve the spirit , who descended most gloriously on the Apostles upon the Lords day , Acts 2. 3. and break that Commandment which is one of Gods Ten Words , Deut. 10. 4. Nay , pollute that Deut. 10. 2. day which is founded on Christs salvifical Resurrection , and not be surprized with dread and consternation ? I may expostulate with such , as once the Church did with the Lord , where is the soundings of their bowels ? Parents love their Isa. 63. 15. Children , so far as they love their better part ; it is considerable , death will strip them of all the fruits of their care , Job 1. 21. excepting that which they have taken for their souls . Not only divine command , Exod. 20. 10. but natural affection Ex unâ parte Christum urgebat ad mertis supplicium sustinendum , aeternum Patris decretum , & immensus humani generis a mor. Chemnit. leads us to the discharge of this duty , ( viz. ) To see our Family keep holy the Sabbath day . What softness and tenderness did Christ shew to his family ! how sweetly did he instruct them ! Mark 4. 11 , 12 , 13 , 14 , &c. How pathetically did he pray for them ! Joh. 17. 9 , 11 , 15 , 17 , 20 , 21 , 24. How carefully did he lay up for them a divine and glorious inheritance ! Luke 22. 29 , 30. And at last how willingly did he shed his blood for them , and he was straightned till he drank up his bitter cup for them ! Luke 12. 50. Let us write after this Copy , and shew our love to our family , as our dear Jesus did to his ; and then we shew our love to them , when we see , they shew their love to God , in a carefull keeping of his holy day .

The excellency of the Sabbath should draw the whole family to an observation of it . The Lords day is the Fort-royal of Religion , let us all stand in our places to observe it , and so we shall preserve it ; there are many who lay seige to it , to race and demolish it : Some set their wits on work to oppose the Doctrinal part of it ; Some set their wills on work to oppose the Practical part of it . Now let us countermine these miscreant endeavours :

1. By being much in prayer , that the Lord of the Sabbath would perpetually preserve his own ordinance .

2. By being much in practice ; that we and our houses serve the Lord on his own blessed day . Standing and serious sanctity , if it cannot convince men to mind their duty , it will engage God to secure his own institution . The Jewes never lost the Sabbath , untill they rejected Christ , who is the Lord of it ; they had the Oracles of God , Rom. 3. 2. till they repudiated the Son of God . In the Old Testament , they went to worship God with their Flocks and their Herds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Oracula teste Hesichi● primitus Judaeis à deo revelata sunt , illis Scripta per prophetas tradita , ita ut illa non nisi per Judaeos ad Gentiles devenerint . Alap . with them , Hos. 5. 6. In the New Testament , let us take our Children and our Servants with us in the worship of God ; Let them be with us in the publick , let them be with us in private duties of Gods holy day , so we shall ensconce our priviledges : And every pious family shall be as a Macedonian pbalanx to secure the Sabbath from violation and subversion . Sin and neglect makes the forfeiture of spiritual blessings ; a careless contempt of the Word , brings a famine of it , Amos 8. 11. And the slight observance of Gods day exposeth it to reproach ; So that often , the Wolves of the Forrest , violent men , pursue it with persecution ; and the Hab. 1. 8. little Foxes , closer Hereticks infest it with their contagion . Cant. 2. 15. Let us therefore with Moses , resolve , We will go with our Young and with our Old , with our Sons and with our Daughters , for we must hold a feast unto the Lord , Exod. 10. 9. Exod. 10. 9. Chemnitius observes , That to the sactification of the Lords day , besides publick duties , there is work to be done in families , Chemnit. exam. Concil. Trident. Cap. de dieb . Fest. as instructing of servants , rehearsal of Sermons , reading Scriptures , counselling and quickning such who are under our care , that all may keep Gods holy day . Ah! let not us and our families lose our Sabbaths , because we did no better Luke 19. 44. keep them , not forgeting that usually Children are wrapt up in a common destruction , Luke 19. 44. And so much the more earnestly should we endeavour to fold them up in a common salvation , Jude v. 3. Jude v. 3.

It well becomes the wisdom of the Governours of Families to see the Sabbath carefully observed . Superiours must not leave the keeping of the Sabbath , as a thing indifferent to the discretion of the family ; they must intreat them , they must provoke them , they must compel them . The Kings Command was to compel the guest● to come in , Luke 14. 23. The Deus gentes compellit introire ut sic suam erga eos ostenderet charitatem ; quia enim libentèr vellet , ut ipsius essent convivae , et cum eo in aeternum delitiarentur , non tantùm benefici●s eos invitat , quando venire ren●unt , in manum sumit mall●um legis , quo conterit corda duriora , et eos humiliat , ut discerent leges , et justitiam suam , sola enim vexatio dat intellectum auditui . Chemn . sick child if he will not take his physick with a smile , he must do it with a ●od , the child must not die and miscarry . The ease of the flesh , the strength of corruption , the insinuating temptations of Satan will all decry Sabbath observation ; and therefore here indulgence is the greatest injury , and mildness is the sorest cruelty to the precious soul . Thy family had better endure sharp reproofs , then scorching flames ; As Mr. Shepheard used to tell his weeping Audito●rs , It was better crying here then in Hell . As David said of Gods House , Psal. 69. 9. Psal. 119. 139. so Governours of families should say of Gods day , the zeal of it hath eaten them up . Thy Children and Servants must keep the Sabbath holy ; there is an absolute necessity of it ; and woe to the Governours of families , if through their neglect , the day of God is slightly over-past . Nehemiah caused the Sabbath to be observed , not so much by mild perswasions , as peremptory command , nay , sharp and acute threatnings , Nehem. 13. 17 , 19 , 20. And so this good man , espoused the Magistrate to the Saint . Let every Master of a family go and do so likewise . And as Superiours must strictly enjoyn , so Inferiours must heartily embrace Sabbath observation . Children must enquire of their Parents , Exod. 13. 14. And Servants must joyfully obey their Masters in all holy and spiritual Isa. 28. 19. commands , Col. 3. 22. They must spend frugally the time of a Sabbath , solemnize seriously the ordinances of a Sabbath , perform readily the services of a Sabbath , and as lesser stars shine in the holy and exemplary observation of the Sabbath .

That swaying principle of interest should prompt Governours to this duty ;

1. Interest , if they regard their present peace . Slight Sabbaths will make sloathfull Servants , and stubborn Children . When we do not fasten the family to the holy duties of a Sabbath , we leave them to the byass of their own corruptions , Cor lubri●um , et in omnia mala et iniqua pro pensum . which will easily carry them to every thing inconvenient . How many Servants in the great City of the Nation , for want of care and zeal in their Masters , to keep them to holy duties on Gods holy day , Court their Harlots , take off their Cups , waste their Masters substance , and hazzard their own in mortal souls , and as Belteshazzar , drink Dan. 5. 2. in the Vessels of the Temple with their Courtezans , and their Concubines ? Many by these courses anticipate their own ruine , and in reference to their dayes in the world , for Luke 16. 6. an hundred write down fifty , cast themselves untimely away , mortgage their future hopes , and blast their present parts , and all from their riots on Gods holy day . On the contrary , the Family which serves God most on the Sabbath will serve the Governour best in the week . The awe of a Sabbath is not easily worn off ; as colours laid in Oyle , are not washed off with every drop . A well spent Sabbath is an Ark in the house , which sheds a prosperity on all the 2 Sam. 6. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Addidit . affairs of it ; it makes every one a Joseph , who carries increase and addition in his very name , and concerning whom it was prophesied , He should be a fruitful bough , even a Gen. 49. 22. fruitful bough by a wall , whose branches run over the wall . Ex Josepho et filiis ejus , duae tribus fuere propagatae , amplissimae , et potentissimae . This holy care of sanctifying Sabbaths in , & with our families , would cause the dews of heavenly benediction , not only to fall upon the head , and the beard of the Governours , but the skirts also , the inferiour branches of the family .

2. It is the interest of Governours to see their families Exigit deus rationem à Ministris animarum nostrarum , si vel unicâ eorum culpâ perierit . Par. keep the Sabbath holy , as they will give up their account with joy . As the Minister must be responsible for the souls of his people committed to his charge , Heb. 13. 17. so the Master for his Family : At Gods Bar thou shalt not say , am I my Families keeper ? In the time of the worlds infancy , the Governour of the Family was the only Magistrate , he Minister onus et curam animarum gerit , pro iis aeternae mortis periculo se exponit , si●gulorum probitas , et salus ab eo exigetur in die judicii . Alap . was both Master and Pastour ; his house-hold was his teritory , and dominion , and he swayed his Scepter in exercising his power over it . Abraham was a Prince and a Prophet in his own house ; and he acted like a Prince , in commanding his family to keep the way of the Lord , Gen. 18. 19. But still we are accountable for those who are subordinate to us ; and if we must be accountable for words , as transient breath , Mat. 12. 36. much more for Children , the darlings of our bosoms , and for Servants the objects of care , that living trust committed to us . How often do Parents put their Children into the Masters hand , as Jacob did Benjamin into the hands of his Brethren , Gen. 43. 14. with weeping eyes , with aking hearts , with ardent prayers , and cry out , if They are bereaved , they are bereaved ; and shall the negligence of Gen. 43. 14. Masters strike these trembling Parents under the fifth rib , because they did not see their servants strictly observe Gods holy day , but left them to the vanity of their minds , which gradually habituated them in evil , and paved their way to destruction ? Surely the grief of these disappointed Parents , shall no more vie with the doome of the regardless Masters , 1 Kings 12. 11. then the smart of a rod can compare with the burning of a Scorpion . But Masters of families should do well before-hand to cast up their account , and this would be a spur to their care and sedulity on Gods holy day .

That lovely principle of justice and equity might command this service . If we find not our family employed in holy work on Gods holy day , what do we more for them , then we do for our beasts ? We give them rest from labour . Shall the care of a soul , which endures to eternity , more valuable Mat. 16. 26. then a world , no more sway with us , then the care of a beast which perisheth ? The Cattel shall not travel , and the Psal. 49. 20. Servants shall not work upon Gods day , and so they shall be both equally indulged with the same priviledge ; Is this suitable to the spirit of the Gospel ? Paul endures the pangs of travel , Gal. 4. 19. Christ endures the pangs of death , Luke 23. 46. and thou shalt not endure a little trouble and a little care , not one act of zeal , or one drop of sweat in holy 1 Sam. 28. 14. diligence for precious and never dying souls ? Throw off the mantle of Samuel , if thou and thy house will not serve the God of Samuel on his own day . And moreover it is a great provocation , that our Servants must serve us in the week , and we take no care that they serve God on the Sabbath . Our interest must be on the Anvel , though the interest of Christ and Religion be laid aside ; a poor worm must be more sedulously served and observed , then the infinite Jehovah : May not that exclamation be here seasonable , Hear O Heavens , and give ear O Earth , Isa. 1. 2. The Shop must not be neglected , though the soul be : is our present gain to run paralel with our servants future Crown ? Must servants be more mindfull of our work , then their own everlasting weal ? Indeed what would it profit us , if we should gain the whole world , and our poor servants lose Mat. 16. 26. their immortal souls , will our profit compensate their loss ? Surely this is bruitishly to use our servants , and well befits the profession of a Demas , who hath forsaken the Gospel , and embraced the present world , 2 Tim. 4. 10. But let us not beguile our selves , saith heavenly Greenham , for the blood of servants souls will be required at Masters hands , who being lordly and tyrannicall , make their servants either equal to their beasts , or worse then their beasts , caring for nothing but the world , never thinking of Hell , whereunto they are hastening .

Dir. 2 We must endeavour to keep Gods day uniformly and harmoniously : Our families must be on the Lords day , as the building of Solomons Temple , where no Axe or Hammar was 1 Kings 6. 7. heard , no discord , or division . It is very deplorable to consider , Quot homines , tot sententiae . what confusions are in many families ; so many persons , so many opinions ; the Master is of one Church , the Wife of another , the Child of a third , and may be the Servant of a fourth : the Master possibly will sing Psalms , the Child or the Servant happily cannot joyn in that heavenly duty : Are not these families too like the speckled bird the Prophet speaks of , Jer. 12. 9. Or like the spotted Leopard , Jer. 13. 23. too like Josephs party-coloured coat , which afterwards was dipt in blood , Gen. 37. 31. The Apostle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . assures us , that God is a God of Order , and not of Confusion , 1 Cor. 14. 33. Christ's coat was not torne , though lots was cast for it . It was the praise of the Primitive Church , They did serve God with one accord , Acts 2. 46. Magna suit Ignatio cura 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Ecclesiâ . Ordo venustatem parit confusio infidelitatem . Zach. 14. 9. the same pulse beat in all , the same spirit acted them all , the same love united and espoused them all , the same service employed them all . Divided Families , like divided Kingdoms , cannot stand . The four and twenty Elders in heaven sung the same song , Rev. 4. 11. The Angels all utter the same triumphal words , Rev. 5. 8 , 9 , 11 , 12. It is a blessed and glorious promise , That we shall call upon the name of the Lord , and serve him with one consent , Zeph. 3. 9. How pathetically doth the Apostle press unity , Eph. 4. 3 , 4 , 5 , 6. A consort of Musicians play not several tunes , but one and the same lesson . Concord in service is the Musick of a family , when we all sing the same Psalm , all pray the same prayer , fix our thoughts on the same truths , hear the same Sermon , and variety is over-ruled by unity . Surely divisions are the wounds and jars of a family , and such contrarieties are the flashing emblems of novelty , and sad Prognosticks of fatall scepticism . Let us then study that our selves and families may serve the Lord on his own day , with one voice , with one shoulder , with one lip ; and with one heart . Vnited stars make a constellation : When stars do fight , it presages great slaughter , and is no less then miraculous . Jud. 5. 20.

Dir. 3 We must act the services of the Sabbath freely and chearfully . Our services must be the fruit of love , not the effect of force . Holy delight must draw us to the Sanctuary , not a pressing and rigorous conscience . God loves a chearfull giver , and a chearfull worshipper . It was Davids joy to go with the multitude , Psal. 42. 4. Our service on a Sabbath must not be as wine squeezed from the grape , but as water flowing from the fountain . Our service must be the service of children , not the homage of slaves . In this we must imitate Ezek. 10. 5 the Angels , who have their wings to fly upon every Neminem voluit cogi , sed sponte & prompto animo offerri , quicquid unus quisque conferri vellet , voluit deus hilares datores , etiam et spontaneos cultores , & eos solos acceptabat . Obsequium enim involuntariè delatum , obedientiae nomen non moretur . Riv. commanded service . It was a brand put upon the people of Israel , they were weary of his Sabbaths , Amos 8. 9. The Sanctuary must be our Paradise , not our Purgatory . In the time of the Law , those who would offer to the Lord , they must do it with a willing heart , Exo. 35. 5. Rivet well observs , Involuntary obedience deserves not the name , much less the reward of obedience . Our duties on the Sabbath must be lively and vigorous . The true Mother cries , the living child is mine , 1 Kings 3. 22. So God saith , the living Sabbath is mine . It is a character of Gods people , that they are a willing people , Psal. 110. 3. The Hebrew reads it , a people of willingness , to shew how exceedingly willing we should be in the day of the Lords power , which is principally his own holy day . It is usually the sigh of a poor Saint , Lord , I would run faster , but my corrupt heart hampers me . Sabbaths should be our element , not our burden . David made it his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 only request , that he might spend his whole life in the Temple , Psal. 27. 4. Every thing in an Ordinance might flush our joy , and fledge our desires .

1. The superscription it bears ; it hath the stamp of Christ upon it . Preaching is the preaching of Christ ; the Sacrament is the Supper of Christ . Now the name Jesus should be like Caesar his ( Quirites ) it should put new life into the Saint .

2. The advantage it brings . It brings spiritual Life , Faith , Rom. 10. 17. Conversion . Ordinances bring spiritual lading to the soul . Acts 16. 14. Lydia was converted by the preaching of Paul .

3. The end it designs , which is the everlasting good of the soul . We hear that we may be holy , we receive that we may be hearty , we pray that we may be happy . Eternal Justificatio praecedit gloriam & vitam aeternam . Fulgent . life is the stage of all Ordinances , the center where the lines of every Ordinance meets : And the Gospel is generally called the Gospel of life and salvation , 2 Cor. 2. 16. Eph. 1. 13. Let us a little glance at the pleasing gradation : Faith comes by hearing , Justification by Faith , and Justification ushers in holiness here , and future glory and happiness . Thus every Ordinance of a Sabbath may accent our de-delight , and put an emphasis upon our joy . We must then Rom. 8 30. keep our Sabbaths in holy joys , in heavenly satisfactions , and the Bride-chamber here below must be in our own bosoms . Psal. 119. 97. On this day our feasting must be converse with God , our meat and drink must be to do our fathers will , Psal. 119. 20. and to do his will must be our meat and drink , Jobn 4. 24. On this day we must be filled with the spirit , which is better Cant. 5. 1. then new wine . The day of God is prophetically called a day of joy , Psal. 118. 24. This day literally is a day of delight , it is the day on which Christ sprang from the Mark 16 9. grave , and gave a new life to the world . This day prefiguratively is a day of rich consolation , for it prefigures an eternall Sabbatism with the Lord , Heb. 4. 9. It adumbrates that glorious state , when we shall enter into our Masters joy , Mat. 25. 21. Our services then on the Lords day must be enlivened with activity , and sweetned with alacrity .

Dir. 4 Our services on Gods day must be solemn and serious . Though they must not be without joy , yet they must be without lightness ; we may be complacential , but we may not be formall . Delight well becomes a Sabbath , but laughter doth not . We must consider we have Sabbaths to carry on soul work , which is an interest of the greatest importance . Momentum unde pendet aeternitas . Alap . Now , if ever , this is the Sabbaths Motto , This is our moment on which eternity depends . Though there be no vacation for sin , yet the Sabbath is the Term-time for the Torius mundi opes , non conducunt , nec sufficiunt ad redimendam unam animulam deperditā , sed omnes animae sunt redemptae pretio sanguinis . Chemn . soul , the Sabbath is the Mart , the Staple , the Market for the soul ; and not to improve this opportunity judiciously , savingly , spiritually , with the greatest intent of mind , with the greatest severity of observance , with the greatest inclinations and workings of spirit , is the highest vanity and prophaneness . A slight vain spirit on a Sabbath , is like tears and sighs at a Nuptial Feast , or laughter and jocularity in the house of mourning . On the Lords day we must pray as for our souls , hear as for eternity , and improve Ordinances as those who are to deal with an infinite God in Ordinances . What we do , we must do with all our might , as Qui rectè currit in Christianismo coron am gloriae accipiet . Chrysost. the Wise-man speaks , Eccles. 9. 10. Now especially we must run the race which is set before us , and strive to enter in at the strait gate , & storm heaven that we may take it by force . Sweat in our callings is our policy , but sweat and labour in holy duties is our wisdom . In the duties of the Sabbath 1 Cor. 9. 24. especially we wrestle for a prize , we seek for life , as those persons who fetched water for David from Bethlehem with Luke 13. 24. hazard and invincible magnanimity . Frozen duties will Mat. 11. 12. speak cold answers ; and a light , dead , careless frame of spirit , only teaches God to withdraw his presence from our 1 Chr. 11. 18. seeming approaches . We must pray and hear on a Sabbath , as David danced before the Ark , with all our might , 2 Sam. 6. 14. we must stretch out the hand of faith , lift up the 2 Sam. 6. 14. voice of prayer , and breath out the longings and anhelations of our souls . These heights of spirit do exceedingly become the holy and blessed Sabbath .

Dir. 5 We must he frugall of the time of the Sabbath . The filings of Gold are precious , much more the filings of a Sabbath . Every minute of a Sabbath is like a pearl , small , but of great value . There are no loose minutes in the Lords day ; every little parcell of time is a holy fragment , which must be gathered up , that nothing be lost . We must fill John 6. 12. up every space of a Sabbath , either with holy thoughts , divine meditations , ejaculatory prayers , reading of the Scriptures , or some holy duty correspondent to that holy day . Every branch of this consecrated time must bear precious fruit : we should in our Sabbath below imitate our Sabbath above , and there no time will be lost , Not a drop of idleneness in an Ocean of rest . Though there will be no pains in glory , yet there will be perpetual praises , eternall , uninterrupted Hallelujahs , and there shall be no breach or chasm in our Sabbatum e●t sanctum otium . Leid . Pros. everlasting triumphs . Indeed the Sabbath is rest from our callings , but none from our duties ; it is an holy leisure for our souls , which must not run waste . Grains of Musk Fragmentorum collectione , et asservatione , Christus nos monet frugalitatis , ne insumendo , et prodigendo bona à deo nobis concessa uno impetu perdamus , sed quae supersunt religiosè colligamus , et seponamus . Lyser . are sweet and valuable , so are the most minute pieces of a Sabbath . The Romans were so ambitious of the Consulship , that one Consul dying the last day of his Authority , one sued for the remainder of the time , whence that memorable speech of Cicero , O vigilantem Consulem , &c. O watchfull Consul , who slept not one night in his Authority . Such holy ambition we should have for the time of a Sabbath , we should sue for the smallest remains of it , to improve for soul advantage . The Author of the Practice of Piety complains of some , who spent their Sabbath , or a great part of it , in trimming , & painting , and pampering themselves , and were like Jezabels , doing the Devils work when they should be doing Gods . Surely such are the greatest unthrifts , Neque dominicis diebus , quae sunt hilaritatis , praeter sanctitatem ; aliquid dicere , aut facere concedimus . Clem. and are guilty of the most prodigious prodigality . It was a pious constitution of Clemens , That on the Lords day we should give no way to mirth or earthly delight , but all our words and facts should savour of holiness . Dr. Bound sadly bemoans the custom of some great personages , who lay longest in their beds upon Gods holy day , and made it a day of pleasing Sabbatum est observandum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the flesh , which should be a day of sanctified rest : And saith this worthy man in an extasie of zeal , We must not give our selves to sleeping on this blessed day , no more then to surfeting . The Prophet Joel tells us , On solemn Feasts , the Priests were to lie all night in sackcloth , Joel 2. 13. And we know , Hester spent three nights , and three dayes with her Maids in fasting and prayer , Hest . 4. 10. And can there be a greater solemnity then the Sabbath , the day Imperatum suit ● deo ut sanctifices et consecres totum Sabbati diem , et in illo toto die divinis vacare possis . Zanch. Iren. contr. valent . for transacting the great affairs of eternity , our golden spot of time to get a Christ , to get a crown ? Zanchy observes , That the whole of a Sabbath , without abatement and curtail is to be consecrated to God . Irenaeus , one of the morning stars of the Church informs us , That the Sabbath doth teach us , there ought to be a perseverance , and a continuance of a whole day in the service of God . And the Council of Paris , an assembly of learned men , give in their suffrage to this truth in these words . Let your eyes and hands be lifted up to God all this day . To the same purpose speaks the Council Conc. Turon . cap. 40. Calv. in Deut. Serm. 34. Muscul . in quartum praeceptum . Pet. Martyr . in Gen. 2. of Turon , But I shall not over-load or clog the Reader with humane testimonies : Let me only subjoyn the attestation of incomparable Calvin . This day , saith he , is not ordained for us only to come to a Sermon , but to the end , that we may employ the rest of our time to laud and praise God . Here we may take up that of the Prophet , Mat. 1. 14. Cursed is the deceiver : And this is too much to imitate Ananias and Saphira , to keep back part of the price of a blessed Sabbath , Acts 5. 2. God will not have us to divide the Sabbath between himself and our selves , this is to make a separation between God and us . Gods day must be spent in Isa 59. 2. Gods service ; and to waste any part of it upon our gains , ease , or pleasure , is to rob God of his offerings , which is Macrob. Saturn . l. 1 c. 16. matter of complaint and condemnation , Mat. 3. 8 , 9. While we make bold with Gods day , we do but mangle it , and every Illorum dierum quibusdam horis fas est jus dicere , quibusdam fas non est jus dicere . Macrob. waste is a wound in it . Indeed Macrobius tells us , That the heathens had their dies intercisos , bipartite dayes , which were divided between their God and themselves , Semisolemnities : And the Papists have their half holy dayes , as St. Blacies day , and others , &c. But we have not so learned Christ . It was an excellent constitution of King Pepin of Abstinere in eo di● primò mandamus ab omni peccato , et ab omni opere carn●li , ●t ab omni opere terreno , et ad nihil aliud vacare n●si ad orationem , et ad ecclesi●s concurrere cum summâ mentis devotione . Concil. Forojul . cap. 13. France . We command , saith he , That all abstain from every sin , and from every carnall work , and from every earthly work , and to be at leisure for nothing but prayer , and Church assemblies , with the greatest and highest devotion , and with charity to bless God , who upon this day rained down Manna in the desart , and fed so many thousands with bread . Morsels , nay grains of time are savoury upon a Sabbath . The soul can feed upon the crums of such a day . Sabbath wastes are the throwing away pearls , the casting over-board the best goods which might enrich us to all everlasting . That time thou mispendest on a Sabbath , might be Gods time for the calling thee home to himself .

CHAP. XXXVII . Some further Directions conducing to the same End .

Dir. 6 LEt the whole man be employed on the Sabbath .

1. All the parts of the body . The tongue in prayer , the ear in attending , the knee in submission , the eye in contemplation , the hand in charitable contribution . This Rom. 12. 1. would be a sacred symphony , and make the body not only a a reasonable , but an acceptable sacrifice .

2. All the faculties of the soul must understand their several offices and tasks .

1. The understanding must drink in truth , as the tender Deut. 32. 2. herb the small rain , and the new mown grass the seasonable Nondum in observatione externorum exercitiorum Sabbati plena est sanctificatio nisi eo fine , quó institutum est , ut piè sanctè et interiùs haec gerantur ; Qui est sabbatismus internus . Leid . Prof. Cant. 5. 16. showers . Then the understanding must be as the lights of the Sanctuary , of very great use .

2. The will must embrace the Doctrines of the Gospel . The understanding sees the commodity , the will buys it : The understanding fastens the eye upon the treasures of the Gospel , but the will fastens the hand ; the understanding is the purveyor of truth , but the will brings it home .

3. The affections must be employed in pursuing Christ , and in holy meltings in sacred duties ; the soul must be all afloat in loves , and delights on Gods blessed day ; then our affections must follow the prey , our dear Jesus , our Beloved , who is altogether lovely .

4. The Memory must be the Scribe to set down every heavenly counsel , every thing which drops from the heart of God ; As that King of Syria , whose Ambassadours catched at every word , 1 Kings 20. 33. The Memory must record every soul-concernment , it must be the Exchequer where the riches of Ordinances are reposited , and laid up : And after all , we must with the Virgin Mary ponder all those things in our hearts , Luke 2. 51. Thus both soul and body must be Luke 2. 45. espoused in Sabbath service ; they must , as Joseph and Mary , go both together to seek Christ , as the two Disciples which went to Emmaus , both must joyn in conversing with Christ , Luke 24. 15. Though the body act the part of Martha in Luk. 10. 29 , 41. the week , and is cumbred with many things , yet it must act Maries part on the Sabbath , and mind onely the one thing necessary , and lie at Gods feet in holy dispensations . Body and soul on the Sabbath , are as those two Disciples , that went to Christs Sepulchre , John 20. 4. but the soul is that Disciple , which out-runs the other , and comes soonest to the end of their Enquiry ; the soul comes quickest in , and closest up to Christ . Mariners observe that the two stars , Castor and Pollux , when they are asunder , they prognosticate Intus est , in corde est sabbathum nostrum August . foul weather , but when together , they portend a fair and calm season : so when we bring onely the body to the Ordinances of a Sabbath , it portends nothing but sorrow and disappointment , but when soul and body both meet in sacred duties upon this holy day , it is a good prognostication Mat. 6. 24. of fair weather to the Christian , smiles from above , Luke 16. 13. and peace from within . In the duties of a Sabbath , we must study devotion , but not division ; we must not think to please the flesh , and to please the Lord too , on his own day .

Direct . 7 Works of mercy do very well become the Sabbath : This is a day of love and mercy . If in the times of the Law , the Law of Circumcision , a painful Ordinance , was not to be omitted , Opera misericordiae , nemo illo die facere prohibet , ut sub v●n●re egeno curare aegrotum , Opem , & consilium afflicto , & laboranti afferre : Cujus cura illo die nobis maxime commendatur . Rivet . in Decal . John 7. 22. Much more in the times of the Gospel , a law of Love , must bind us , and oblige us on a Sabbath . Love is under a Command , as well as Circumcision , John 13. 35. Rom. 13. 10. Mercy , it is the very musique of Gods Attributes , Psalm 108. 4. it is the Almoner to provide for mans wants , it is the service of Angels , Luke 22. 43. And it is the comely dress , which sets off the beauty of a Sabbath . That we have a Sabbath , is an Act of divine mercy ; and we cannot duly keep a Sabbath , without employing our selves in the works of mercy . Tertullian , in one of his Apologies , joyns Prayer , reading of the Scriptures . and giving Almes together , as being all equally the duties of a Sabbath : With him joynes issue Learned and profound Huc referenda sunt reliqua misericordiae opera quibus sabbatum minime profanatur . Just. Mart. Chemnitius , who , speaking of the Church of Brunswick , saith , That upon the Lords day a great multitude of people are gathered together , to praise God , to hear his Word , to receive the Sacrament , to holy Prayer , to give Almes , and other exercises of godliness . Thus Charity is mingled with other holy duties . Gualter cryes out , Let us admire the goodness of God in giving us a day of Rest ; and shall not our bowels Dei bonitatem exoscul●mur , qui nobis consecravit quietis diem . Gualt . be softest on that day , when Gods mercy is sweetest ? Mans pitty is a good handmaid to wait on Gods bounty . That day which is a day of life to us , should be a day of love from us : Charity on a Sabbath , is like fire put to Juniper , it turns it into a perfumed flame . Now there is a four-fold Charity we must exercise on Gods holy day .

There is Charitas oeconomica , Charity to our Families . It is very observable , that every clause in the 4th Commandement , Manifestè praecipitur mandati verbis , quieti sabbati rationem habendam esse , servorum , & ancillarum ; quo quisque admonetur de assectu charitatis erga domesticos suos , et insatiabilis avaritiae impetus restringitur . Muscul . Quo magis à dei dilectione recedimus , eò magis à proximi distamus ; quantum verò dei ●haritati adhaeremus , tantum et proximi , et proximi deo conjungimur . Biblioth. Patr. is an injunction to Charity : We must be tender to our servants , they must not work : we must be compassionate to our Children , they must not toyl : we must pity our beast , that must not drudge : we must have bowels to the stranger within the Gates , he must rest and be refreshed : so that we may say with the Apostle , Rom. 13. 8. Love is the fulfilling of the Law . The Command for the Sabbath is written in golden Letters of love and Charity . The Lords day must be spent , not in the sweats of labour , but in the sweets of duty ; not in wearisome toyl , but in holy rest . Parental , or despotical rigour , is an open breach of this Command , which breaths nothing but sweetness and indulgence . The Sabbath is no day for the forge , or the plow , it was never set apart to waste our spirits , but to mind , and negotiate the affairs of our souls . Bishop Andrews saith , Mercy on a Sabbath , is the sanctification of a Sabbath . Surely , those Governours of families do highly prophane the Sabbath , where the maid-servant must toyl at the fire , to provide for their luxury ; The man-servant must be no otherwise employed , then to serve their company ; Children must wait and serve at the table , to shew the grandure of the family ; where , instead of singing Psalmes , there is clattering of Dishes , and instead of gathering Manna , there is gathering up of fragments , and instead of a composed lying at Christs feet Politicum illud est ; ut qu●es concedi debeat iis qui subsunt alienae potestati Jer 17. 21 , 22. Psalm 105. 27. in holy Ordinances , there is nothing but hurries , noyse , and confusion . Here it might be expostulated : Shall servants have no breathing for their souls ? no necessary pauses to mind eternity ? Is not this more then Aegyptian bondage ? Is not not this to cause our families to return back to the Land of Ham , to their wonted captivity and thraldome ? Can such Governours disciple it after Christ , and yet have no bowels Quae officia hic demandata , etsi videantur levia , et rusticae , ●bi de pecore aberrante red●cendo , et asino sublevando agitur ; non tamen nobis talia erunt . si perpendamus finem legulatoris , qui non tam animalium rationem habuit quàm hominum . Riv. to the immortal souls of their inferiours ? Christ shed his blood for precious souls : and these will not dispence with a humour , with their pride , with a feast , with an entertainment , for the good and advantage of a never dying soul . But such cruelty and oppression , saith Dr. Bound , is the scandal of Christianity , and unravels all that mercy which is folded up in the fourth Commandement . God in the Law commands us to pity , and shew mercy to our enemies Oxe , Exod. 23. 4. to an Oxe , which is a beast to be fatted for the slaughter ; to our enemies Oxe , whose enmity might damp our charity , and yet here we must shew compassion : How much more must the soul of a Child , or a servant be precious to us ? Shall thy servants here lie among the pots , and hereafter among the flames , and wilt thou do nothing to prevent it ? Wilt thou not give them Sabbath room to sayl to Heaven in ? Surely , this is the dregs of tyrannie . Well then , this piece of Charity we must shew upon a Lords day ; we must be tender to our families , we must call them from all toyl and labour to wait on God in his sacred institutions . In a word , to despise our servants on a Sabbath , so as to think they are onely fit to drudge here , is an act of pride ond insolency , Such remember not , that Paul wrote an Epistle to Philemon for his servants sake : and to employ our servants Philem. v 16. on a Sabbath , and not regard what becomes of them hereafter , is an act of inhumanity , and such forget that the poor receive the Gospel , Mat. 11. 5. The lame & the maimed were brought to the Kings feast , Luk. 14. 21. and the difficulty Mat. 10. 25. lies , how the rich man shall get to heaven , Luk. 18. 25. Nay , Mat. 19. 24. Christ himself took upon him the form of a servant , Phil. Mat. 16. 26. 2. 7. Thy servants soul is of an higher price , then the world . Mat. 11. 25. It is observed by a worthy man , That in the fourth Commandement , Rest is granted to those who have most need of it , to the poor servant , and the friendless stranger ; to shew , that it is even a duty of nature to be pittiful , and charitable to our families upon Gods holy day .

There is Charitas crumenae , a charity of the Purse , which Petit pauper suum pauculum temporarium , Da , et recipies magnum eternum , Aug. we must likewise shew on the Sabbath . Now we must find objects to be the Cisterns of our bounty , we must here occurrere ut succurramus , meet some , whom we may minister to . Augustine , his rule is a golden Rule on this day , The poor petitions a little of our temporals , give it him , thou shalt receive it in eternals . But if we object our inability : It is replyed , It is not how much , but out of how much , God looks at . The widdows two mites was a commended charity , even by Christ himself : But let this caution be minded , Caution . let us take heed in our giving , that we do not take away on other dayes to give on this day , rob the week to Recondet Christianus apud se , & cumulet auctumque deinceps , et cu●●●latum deferat . Sclat . adorn the Sabbath ; this is pride , not charity , and the greatest portion is given to Satan : But let our charity on the day of the Lord , be according to the simplicity of the Gospel , and so our charity may make our purse the lighter , but it will make our Crown the heavier , and what we have laid out in one world , we have laid up in another . In the Conseruntur eleemosinae sec. discretionem unius cujusque propter egenorum subsidium , aegrotorum et exulum solamen . primitive times there were collections for the poor every Lords day , 1 Cor. 16. 1 , 2. A consecrated day being fittest for a consecrated dole : the week day being the seeds time , the Sabbath the harvest for Christian charity . This sacred stock ( as one calls it ) which is laid up in the week day , will be put to the highest , and the holiest usury on the Lords day , if the hearts of the poor be filled with food and gladness , and the backs of the poor wear the livery of our bounty . Just. Mart. Justin Martyr , speaking of the order of Christians upon the Lords day in his time , affirms , That Almes are given Chrysost. in 1 Cor. 11. Hom , 43. according to the discretion of every man , for the relief of the poor , the fatherless , and the banished . Chrysostome observes , that the duty of charity is most seasonable on a Sabbath , because it is a day wherein God appears in his best and largest bounty to us , then he gives us his sweetest ordinances , then he enricheth us with Gospel priviledges , then he drops Qui aliquià recondit , et thesaurizat pauperibus , hic sibi ipsi thesaurum , comparat , et coelo reponit . Alap . down upon us his divine graces . In our Churches at this day , the poors bread is set up for distribution on the Lords day , which imports the sweet correspondency between that day , which is a day of love , & the duty , which is an act of charity . A learned man takes notice , that this custome of relieving the poor on the Lords day , was grown obsolete at Constantinople , till the worthy Chrysostome restored that commanded duty . And this custome well becomes the Sabbath , for what are we but Almes-men at the throne of Gods grace on the time of Gods day ? Indeed the Sun of Righteousness as on this day arose , and scattered his beams of light and love , and the world rejoyced in that appearance ; let us scatter our hounty and laudable charity on this day , that the poor Conferre in pauperes debemus in diem dominicum . Buc. may rejoyce in our seasonable contributions ; Let us remember the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 16. 2. we render it , laying by , but it is treasuring up . He that layes up , and treasures for the poor , layes up an everlasting treasure for himself . And let us consider , charitable words are not enough ; the love of the tongue only is flattery , not charity , it is adulation , and not affection . Words are cheap , and the pities of language Nehem. 8. 10. Johannes Archiepiscopus are at no cost , or charge . The belly is not filled with roseat phrases , nor the back cloathed with the embroydery Alex●n●●●nus , 〈…〉 , eò plus al●●nde recipi●b●t ; hinc ipse Deo dicere solebat , videbo Domine , quis citiùs deficiet , an tu mihi dando , an ego ali●● distribuendo . Alap . of indulgent language ; only to bid the poor be filled , or be cloathed is not compassion , but dirision : And therefore on the Sabbath , our love must be the charity of the purse , and not only of the lip ; we must act good works , and not only give good words : Faith acts not without love , Gal. 5. 6. and love acts not without works , Heb. 13. 16. When we are blessing God on a Sabbath , let the poor be blessing us , it will be sweet harmony , when our heart , and the poors loyns both praise God together . On the Sabbath we must appear before God , Psal. 42. 2. And the Old Law commands us not to appear before God empty , Deut. 16. 16. Charity on any day is Silver Bullion , but on the Sabbath is Golden Ore . Let us therefore on that holy day , feed the hungry , refresh the thirsty , receive strangers , cloath the naked , visit the sick , and comfort those in prison ; this will redound to our account in that day , when acts of Charity are the recorded Mat. 25. 36. characters of a sincere and sympathizing Saint , Mat. 25. 35. And happily capacitate us for the donative of a Crown .

There is Charitas Corporalis , Mercy and Charity to the bodies of others . It is recorded of our Saviour , that usually upon the Sabbath he visited the Sick , healed the Criples , Mar. 1. 30 , 31. Insigniora miracula edidit Christus in diem Sabbati . Athan. restored the Blind ; and in this he leaves himself a president to others , and a pattern for holy imitation . We meet with divers Miracles which Christ wrought on the Sabbath ; on this day , the eye of his pity guided the hand of his power ; his strength and his sweetness both conjoyned in acting ; and on this day Christ would be both Pastour and Physician : And in his miracles on the Sabbath divers things are observable .

1. He cures all varieties ; he healeth partial and external distempers , Mat. 12. 13. he healeth the most durable and Nihil extrà legem fecit Christus curans in die Sabati . Iren. lasting distempers , John 5. 8. he healeth the most chronicall and habitual distempers , Luke 13. 10 , 11. he healeth the most threatning , and drowning distempers , Luke 14. 4. Nay , Christ on the Sabbath dislodgeth Satan himself , Mark 1. 34. Diabolus vocatur potestas aeris , quia in Aere miscet ventos tonitru , fulgura ; et in A cre ( i. e. ) in mundo , inter homines potestatem suam exercet eos tentando , et vexando et quoquo modo nocendo . Aquin. Satan at his word shall fall as lightning , though he be Prince of the Air , and God of this world . Christ casteth out many Devils on the Sabbath ; Legions of Spirits are but atomes which scatter at his rebuke , and disperse themselves after new enquiries . Thus all varieties of diseases are cured by Christ on a Sabbath ; and will ye know why upon this day ? because this day is a season of shewing mercy .

2. That which is observable in Christs cures upon the Sabbath , is , he justifies all his Cures , as the sanctification , and not the prophanation of the Sabbath , Luke 13. 15 , 16. Works of mercy are the perfume , not the pollution of a Sabbath ; not its eclipse , but its observation . And this Christ shews by the custome of the rigorous Jewes themselves , and Magnae est stultitiae prohibere hominem à sanatione in diem Sabbati . Theoph. by the light of nature , Luke 14. 5. Christ is the Lord , not the Task-master of the Sabbath : And mans weale is to be carried on that day , by cures as well as ordinances , and the sick bed , as well as the sick soul is to be visited . Mercy is the sweetness , and the epiphonema of a Sabbath .

Iraeneus avers , that the true sanctification of the Sabbath Vera Sabbati sanctificatio est , in operibus misericordiae . Iraen . lies in works of mercy . We then keep the Sabbath , when we are pitiful to our own souls , and to our brothers body ; and we may serve God on that day , as well in a dungeon in visiting a prisoner of Christ , as in the sanctuary in waiting on an Ordinance of Christ . Iraeneus observes , Christ did more works of Charity upon the Sabbath , then upon other Multò saepiùs Christus in die Sabbati officia charitatis praestitit quàm aliis diebus . Iren. dayes . And let us in this imitate both our Priest and Pattern , who died for us , and must go before us ; and we taking up this practice weekly , let us follow him . Surely melting bowels do bear a symphony with mercifull Sabbaths . On the first day of the week , the day of our Sabbath , God created Gen. 1. 2 , the world out of a chaos of confusion , Christ restored the Mark 16. 2. World from sin and destruction ; and on the same first day Acts 2. 3. of the week , the holy spirit enlightned the world in falling down solemnly upon the Apostles , and redeemed the Church from Judaical misapprehension : And shall these glorious works which have put such a bright emphasis upon the Christian Sabbath , not soften our bowels to pity the groans of the sick , the sights of the prisoner , and comfort those who are in trouble and dejection ? On this day , the spark Buc. in Mat. 12. 11. of our love should turn into a flame , the drops of compassion should swell into a stream . Bucer makes the visitation of the Luke 10. 33. sick to be a principal duty of our Sabbath . On which day Infundit vinum et oleum Samaritanus : vinum denotat legem , oleum gratiam Evangelii : Sacramenta sunt quasi alligamenta quibus labia vulnerum alligantur . Chemnit. Christians should turn good Samaritans ; they should drop tears into those wounds they cannot drop Oyl into , and pour in the wine of consolation , if they have no other to offer , as a sacrifice of mercy . Bleeding hearts become a blessed Sabbath . One well observes , It doth behove us , as occasion is offered , to spend some time of a Sabbath in visiting the sick , because this will fill our minds with holy meditations , and fill our mouths with heavenly discourses , and fill our hearts with serious apprehensions of death and judgement , which will shortly encounter us , and there is no avoiding the stroke of the one , or the Bar of the other .

There is Charitas spiritualis , spiritual Charity , which is Verbis exprimi non potest , quantum homo , qui ad imagirem dei conditus est , et pro quo unigenitur dei filius proprium suum sanguinem fudit , quem denique sp. sanctus per verbum Evangelii , ad communionem filiorum dei vocavit , et sanctificavit , irrationalibus et brutis animalibus praestet . Lys. most apposite to the Lords day . One well argues , If our mercy on a Sabbath must extend to the Oxe and the Ass , Luk. 13. 15. much more to man , who is Gods Vice-Roy upon Earth , bears his own image , and is enriched with that nature , which Christ himself took upon him ; and if in outward things we must minister to him , viz. man , much more in spirituals and heavenly , by how much the soul transcends the body ; and the wants of the soul are more dangerous , and for the most part less felt then those of the body , and therefore to succour them is more necessary , and less dispensable . Surely this is the highest mercy , to pull men out of the pit of despair , out of the mire of prophaneness , out of the dungeon of ignorance , to unfetter chained sinners , to consolate and advice distressed souls . It is observable , our Saviour did not only heal the poor woman of her bodily infirmity on the Sabbath , but delivered her from the chains of Satan , with which she had so long been held , Luke 13. 16. It is our great work on a Sabbath to shew mercy to distressed souls . On the Lords day Christ rose for our justification , Rom. 8. 34. which was a spiritual benefit , not for supply , but for our justification , not for the encrasie of our bodies , but for the rescue of our souls . And the Apostle notes it with a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yea rather , in the Text forementioned . And in soul advantage every Christian may have a share ; they may have soft bowels , who have not full purses ; every one may give savoury counsel , put up ardent prayers , labour to set home convictions , nay , enter into heavenly discourses , and so endeavour to draw those who go astray to the Sheepfold of the Great Shepherd of their souls . Every one may 1 Pet. 2. 25. bleed over sinful revolters , and as St. John , who ran after 1 Pet. 5. 4. the young man , when he was extravagant in his practice , they may run weeping after straying transgressours . This willing mind , as the Apostle speaks , 2 Cor. 8. 12. may lodge 1 Thes. 5. 14. in the breast of the meanest person ; there may be zeal in the heart , when there are rags on the back , and when their apparrel is more contemptible then John the Baptist's leathern girdle and Camels hair , Mat. 3. 4.

And that which enforces this duty , is ,

1. The excellency of the work . To instruct , to admonish , comfort , and pray for Brethren , is the greatest mercy , the softest pity , nay , even the work of Christ himself , who shed not only his tears , but his blood to ransome immortal souls ; how did Christ grieve for a hard heart , weep over an unbelieving City , and lay down his life for poor lost sinners ! To Mark 3. 5. rescue poor perishing souls is a heavenly work , and well Luke 19. 42. is becoming a heavenly Sabbath . Mat. 18. 11.

2. The reward of the Service . Not a tear we drop over a wandering sinner , but will turn into a pearl . The Apostle speaks expresly , Jam. 5. 19. Brethren , if any of you have erred from the truth , and one hath converted him , let him know , that he hath converted a sinner from going out of his way , he shall save a soul from death , and shall hide a multitude of sins . This text it seems informs us of a double reward : Rom. 10. 14.

1. The salvation of a soul , the purchase of Christ himself ; 1 Tim. 4. 16. souls were the gains of his victories , Isa. 53. 11. The Redemption of souls was the reward of all his sufferings . Luke 22. 32.

2. Here is the covering a multitude of sins ; which onely Heb. 12 , 15 , 16. speaks blessedness , Psal. 32. 1 , 2. And it may likewise be inferred from this text of Scripture ; That God hath made us Heb. 3. 13. Guardians one of another ; Acts of spiritual charity belong to the care of all Christians : God hath not onely set conscience to watch over the inward man , but hath set us to watch over the outward conversation one of another , We must exhort one another while it is to day , Heb. 3. 13. especially Luke 24. 17. while the light of Sabbaths continues to us . When the two Disciples were travelling to Emmaus , Christ joyns with them ; this blessed Physician came to comfort , to satisfie , and to inform them , they were poor distracted , timorous persons , and these he visits ; Christ will not leave them in a maze , and intricated with inexplicable apprehensions , but he will bring them home to the knowledge of the truth ; and this is Christs Sabbath days work ; He spends time in opening Scriptures , preaching and proving his salvifical resurrection , till the cold and dead hearts of these Disciples were warmed , and did burn within them , and then he departed from them . In this , Christ was our safe and seraphical pattern ; let us go and do so likewise : But this duty of charity to souls is comprehensive , and spreads it self into Luke 10 37. many branches .

We must study to draw sinners to repentance ; we must set before them the severity of Gods Justice against all impenitent Tristitia tan●ùm propter peccatum facta est , à quo nata est , ideò ut tinea ipsum corrodit , et absumit . Chrysost. sinners ; the free grace of God must likewise be intimated and unfolded ; and endeavour must be used to display the riches of divine mercy to humble , broken-hearted penitents ; what sweet embraces , heaven-breathing kisses , and clasping armes returning Prodigals shall have , Luke 15. 20. God hath soft bowels for soft hearts , his eye pitties a tender spirit , he meeteth a yielding sinner , and when the stubborn offendour layes down his weapons , he is presently and pleasingly 2 Chr. 34. 27. reconciled : If we bow , we shall not break .

We must instruct the ignorant in points and doctrines necessary to salvation . No cloud so black as that of ignorance , it is that dark night makes us stumble and stray ; knowledge is the first-born of graces , and is the conduct of our steps . A knowing Christian must file off the chain to wander from Christ . The murder of our Saviour is charged by the Apostle upon ignorance , 1 Cor. 2. 8. Infidelity , that killing sin , is the blackness of this darkness . Palpable darkness was the judgement of Aegypt , and spiritual darkness is the woe of every sinner . Let us then endeavour to break this cloud where ever we espy it hang over the soul : and let us remember , instruction is often the fruit of correction , God chastens to inform , Psal. 94. 12. But it is the necessary fore-runner of salvation . Our Saviour saith , John 17. 3. This is life eternall to know God , and him whom he hath sent , Jesus . Psal. 51. 13. Christ . Knowledge is the morning star which fore-runs the Dan. 12. 3. Sun of faith , which lightens every one which comes into the world of sanctified ones ; we must know Christ , before we can embrace him , and so obtain life by him . To inform others then , is part of a Sabbath days work , and the discharge of that duty , which being made prosperous by divine benediction , may lead both thy self and others to an eternal rest .

We must comfort the comfortless , who are dejected through the number , and the hainousness of their offences . The pensive , sorrowfull sinner , is as the Traveller who fell among thieves , Luke 10. 30. and was stript , and wounded ; and our duty is , ( especially on Ex parabolâ hominis in latronum manus incidentis , mysterium redemptionis per Christum collig●tur , et homo vulneratus est Δ damus per peccatum lapsus . Ambros . the Lords day ) to poure the oyle of gladness into these wounds . We must set before this mourner , the all-sufficiency of Christs sacrifice , the gracious offers of the Gospel to burdened transgressors ; in this sence , it is better to go on a Sabbath to the house of mourning , then to the house of feasting , Eccles. 7. 2. If so be the tears of the penitent , be as one of the Fathers said , The wine of Angels , surely they should be the motives of Saints to wipe off those tears by words of Scriptural comfort and consolation , Rom. 15. 4. Let us shew such Christs smiles , to quiet their sighs , let us tell them of the freeness of the promise , of the willingness of Christ to be reconciled , Mat. 11. 28. And that if the prodigal Son draw near , the Father will not keep at a distance . We are commanded to speak comfortably to Gods weeping ones , and to tell them their iniquities are pardoned , Isa. 40. 1 , 2. In this we should imitate the Sun , which often shines in a showre , and puts a gilding upon the falling drops .

We must on the Lords day , exhort and stir up such as have Heb. 10. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . begun well , to hold out patiently and constantly . The Crown is at the end of the race . The throne is given , not to the Souldier , but to the Conquerour , Rev. 3. 21. Let us tell young professors , they that endure to the end shall be saved , Mat. 24. 13. Perseverance is a pearl in a Christians graces ; it is not 1 Cor. 9. 24. to begin only , but to finish our course , 2 Tim. 4. 7. Onely Non omnes currentes accipient bravium , sed tantùm bene e● ritè currentes , ad metam usq . Alap . Conquest shall wear the spoyles of a glorious eternity . To set forwards toward Sion , and then to recoyle , this is to slight , not to get heaven . Happiness is gained by forcing , not by fre●zing , Mat. 11. 12. not by growing more luke-warme , but more importunat● . Christ is the Omega , as well as the Alpha , Rev. 1. 8. and so is Christianity too . The Arrow which shoots home hits the mark . The Sun doth not only rise in the morning , but it goes off with flying beams in the evening . The Saint must set with Christ in his heart , as well as rise with Christ in his eye . And these things we must suggest to initiated Christians , a work becoming Gods holy day .

We must rebuke and rèprove such as are tainted with scandal , for their offensive miscarriages . Thus John reproved Herod for Herodias her sake , Luke 3. 19. Thou must not suffer sin upon thy Brother , least it fall upon thy self ; and although this be an unthankfull office , it must not be declined . Indeed Levit. 19. 17. sin is often lovely , but sinners passions must not obstruct a duty of Religion ; Wounds must be washed , though they Gal. 4. 15. smart in the washing . Thy reproof may be thy Brothers balm , which if neglected , may be his bane : Those who are of Davids spirit will prize smiting more then smiles , and reproof as an excellent oyle , Psal. 141. 5. which is one of those creature comforts which express the wealth of the world , Psal. 4. 7. And oyle for its softness , as well as value and worth . The checks of a righteous man , are the breaking of a stone upon a pillow , like a sword anointed with balsom , which woundeth and healeth at the same time ; and such rebuke is the oyle of gladness too it issues in nothing but peace and consolation .

We must reconcile differing and jarring Christians . And this is an eminent branch of spiritual charity ; to reconcile God to man , was the fruit of Christs passions , and is the blessed Phoenix which arose from the ashes of all his sufferings , Col. 1. 20. To reconcile man to God is the labour and Illi rectiùs pacifici sunt , qui primò in corde u● , deinde inter ratres dissentientes pacem faciunt , & concordiam . Hieron . attempt of all faithfull Ministers , 2 Cor. 5. 19 , 20. But to reconcile man to man , is the duty of every real Christian , and a work most agreeing to the sweetness of a Sabbath , a duty crowned with the promise of the greatest royalty , Mat. 5. 9. The day of Christs Resurrection ( our blessed Sabbath ) was a reconciling day , It reconciled truth to the Promises , Mat. 20. 19. Mat. 27. 63. Mark 8. 31. Mark 10. 34. Luke 24. 7. John 20. 9. it was the accomplishment of the reconciling work of mans Redemption ; And on this day , the soul of Christ was re-united to his body , which was at a distance before : No work then more befits the Lords day , then the healing of divisions , and the praying down animosities between Christians .

On this blessed day we must endeavour to resolve doubtfull Christians . Doubts are the wedges in the soul , which both wound and pain ; to pluck out these wedges by Scripture Qui disceptat , & dubitat . s●n● licitum , necne si manducat , peccati , & damnationis incurrit rectum . force , is a duty becoming the best of days . A doubting Christian is upon a rack , he is as a ship upon the Sea in the night , he fears he shall either dash upon the rock of errour , or sink in the quick-sands of mistake , he wants the Pilotism of a knowing and faithful Christian , he tosses to and fro , and knows not how to come to harbour : Now it is spiritual love and charity to relieve this naval pilgrim . Oecumen . Doubts are not only painfull and vexatious , but harmful and noxious .

1. They are the enemies of faith , Mat. 21. 21.

2. They are the evidences of frailty , Mat. 28. 17.

3. They are the hazard of the soul , Rom. 14. 23.

4. They are the disobedience of a positive and peremptory command , Luke 12. 29. And

5. They cat out all the profit of prayer , 1 Tim. 2. 8. Haesitantiae opponitur fidu●ia , quae necessaria est omni oranti . Doubts like cares , they are the thorns of the soul , which rend and tear the minde with convulsions and distractions : And therefore the Apostle is so urgent in his command , Rom. 14. 1. That new and crude Professors be not admitted to doubtfull disputations ; that was the way to unhinge Mark 11. 24. them from the faith , and to take them off from the profession of Christianity , which would seem nothing to them but a labyrinth and a maze wherein men may lose , but not save themselves . This is charity then becoming a Sabbath , to satisfie the doubts of poor trembling Christians , and to become as a harbor to a tattered bark . Thus ye have seen the severals of that spiritual charity which the meanest Christian may give , and the humble , if wanting Christian , will receive .

Another direction for the better observation of the Lords day may be , Let us seek God in Ordinances . Ordinances Direct. 8. are only an empty cloud , unless the presence of God melt them into a fruitful shower . David saw the power and glory of God in the Sanctuary , Psal. 63. 2. Ordinances are breathless institutions , unless God breathe the breath of life Gen. 2. 7. into them : The spirit must stretch himself over them , as the Prophet did over the child , before any life will come , 2 Kings 4. 35. In hearing God must open Lydia's heart , Acts 16. 14. In praying God must open our mouths , that Psalm 51. 15. we may shew forth his praise . The Sacrament is a gaudy Psalm 119. 18. pageant , if God be not present ; what do we drink , if not John 6. 55. Christs bloud ? what do we eat , if not Christs body ? It is the presence of God makes an Ordinance the living child , 1 Kings 3. 22. otherwise it is no more then the dead child , or a spirituall abortion . The divine appearance , sweetens , fills , sanctifies , and makes effectual every Ordinance . David loved the habitation of Gods house , but it was because that was the place where Gods honour dwelt , Psal. 27. 4. When men go to a certain place to meet a friend , and they miss him , they return sorrowful and discontented . Christ is thy friend Cùm dei gloria in Christo , & in Evangelio , quasi in speculo intuemur , & per hoc , quasi in eandem dei gloriam trans●●rmamur , speculantes , ( i. e. ) per speculum videntes , non de speculâ prospicientes . Aug de Trin. who is to meet thee at Ordinances ; if thou miss him , go home sorrowful . Ordinances without God , they are a table without meat , and so a living soul may depart hungry and thirsty . Sometimes Ordinances are compared to a glass , 2 Cor. 3. 18. Because therein the Christian beholds the glory of the Lord . Let us hear the language of the Psalmist , Psal. 84. 2. My soul longeth , yea even fainteth for the Courts of the Lord , my heart , and my flesh cryeth out for the living Lord . Therefore David longed for Gods Courts , because the Lord was in those Courts . Sometimes the sweet Singer of Israel compares his desire to thirst , of which creatures are more impatient then hunger , Psalm 63. 1. Sometimes to the thirst of a Hart , which creature being naturally hot and dry , in a very great degree , is exceeding thirsty ; but still the object of his thirst is God , Psal. 42. 1 , 2. It was communion with God in his life , love , and graces , nay , in his comforts , which the Psalmist breathed after , the sweet smiles of Gods face , the honey dews of his Spirit ; this was Davids Paradise of pleasute , and his heaven below . When we go to Ordinances , let us with Moses , go up into the Mount to converse with God there . It is God in the Word causeth efficacy ; It is God in Prayer causeth prevalency : It is God in Meditation which causeth suavity ; It Psalm 104. 34. is God in a Sabbath causeth complacency . When we go to the waters of the Sanctuary , let us say as Elisha to the waters of Jordan , where is the Lord God of Elijah , 2 Kings 2. 14. So , where is the God and Father of our Lord Jesus Christ ? Where is thy Chariot , O Sun of Righteousness ? why is it so long Judges 5. 28. a coming , why tarries it , what clogs the wheels ? O when wilt thou come to me ? Let us look on all holy duties and performances , as boats to ferry our souls over to God . Saul himself was sad and sorrowfull , when he enquired of the Lord , and the Lord answered him , 1 Sam. 28. 15. Indeed ; God is not onely the Master , but the Marrow of a Sabbath ; and no Lords day can satisfie , without the Lord of the day ; Antiquus dierum Christus est ; Ille enim corporaliter , & visibiliter judicabit vivos , et mortuos , & Christus ideò vocatur Antiqus dierum ; ut ejus describatur Majestas et aeternitas . Hieron . what is the best time , without the Rock of eternity ? What is the best day , without the Ancient of dayes ? What are Sermons , Sacraments , seasons of grace , without our Beloved ? They are nothing but broken Cisterns , glorious dreams , gilded nothings , embalmed hearses , and as a perfumed corpse . Ah 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 ●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 ▪ ● 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 reside● . 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 rewar● 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 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 ●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 hea● , 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alac●iter festinans : Lyrus habet duo vocabulà Dolanta . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rius , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●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 impe●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 spiritu● est gaudium , sed impura voluptas est similis voluptati , quâ afficiun●● scabiosi , cum se scalpunt . Chrys. heart , indulcorates and captivates the soul in holy duty , and toucheth the tongue with a Coal from the Altar , Isa. 6. 6 , 7. which turns all into a perfumed flame . The Apostle saith , the fruit of the spirit is joy , Gal. 5. 22. which is never so fresh and diffusive as in holy services . Ordinances are the spiritual opportunities , wherein the Comforter , John 14. 16. sheds abroad his comforts in the soul .

It is the Spirit which helps our infirmities in holy duties : As in Prayer , Rom. 8. 26 , 27. so in other spiritual services : When we are flat , the Spirit quickens us : when we are contracted , as a ship becalmed , the Spirit fills our sails , which is that VVind which bloweth where it listeth , John 3. 8. Spiritus sanctus postulat . ( i. e. ) postulare , et gemere facit ; est hebraismus , quo kal ponitur pro Hiphil . Ansel . When we are sad and dejected , the Spirit consolates and chears us , and flushes us with that joy which is unspeakable and full of glory , 1 Pet. 1. 8. Oftentimes we cannot lanch forth in a duty ; the Spirit then helps us off from the sands : Many times we are dull in hearing , and then the Spirit opens the heart , Acts 16. 14. and makes us vigorous and attentive ; And when we are at a loss in Prayer , the Spirit puts life into our dead duty , and makes us groan , a sign of Sex modis in orando erratur , primò si bonum temporale petimus animae nociturum , Secundò si à malo aliquo quod prosit nobis liberari oremus . Tertiò siquid petamus ex ambitione , ut filii Zebedaei petebant primus in regno Christi , quartò si quid petamus ex zelo indiscreto , ut filii Zebedaei optabant ignem de caelo manasse in S●maritanos , Christum respuentes , quinto si petatur ardentius , quod . utilius est differri sextò , si ▪ petamus statum nobis incongruum . life , and furnisheth us with suitable petitions to accost , and lay siege to the throne of Grace ; And when we are weak and stagger in a holy duty , the Spirit takes us by the hand , and sets us with fresh strength to finish our service ; the Spirit corrects all our errours in holy duties . A learned man observes , there are six great errours in Prayer :

1. When we petition some temporal good to the disadvantage of the soul .

2. When we earnestly desire the removal of some affliction , which conduceth much to the good of the soul .

3. When we ask something out of ambition , as the sons of Zebedee , that they might have a prim●cy in the Kingdome of Christ .

4. When we petition any thing out of an indiscrete zeal , as the sons of Zebedee requested fire from Heaven to consume the Samaritans who would not entertain Christ , Luke 9. 54.

5. When we are earnest for that , which it was better it was delayed , that by this delay our prayers may be more importunate , and our perseverance may be more fully discovered .

6. When we beg that state of life in this World , which God sees inconvenient for us .

Now the Spirit correct all these errours , and is the Censor of our miscarriage in duty : He maketh us more wise , more humble , more heavenly , more self-resigning , more patient in duty . The guidances of the Spirit are the Pole-star to direct us in every Ordinance ▪ and holy service . The Spirit is our advocate within us , John 14. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so the Greek , which fits us with holy pleas to sue with , when we address our selves to God , and carries out the heart to urge its case with greater earnestness , with great weight and authority . The Spirit is the President of our duties , to guide the soul that it write fair without blot . In a word , The Spirit helpeth our infirmities in duty : Not a good Angel , as Lyra ; Not a spiritual man , a Minister , as Chrysostome ; Not spiritual Grace , as Ambrose ; Not Charity , as Chrysost. tract in Joan. Augustine ; But it is the Holy Ghost , as Pareus . And this blessed Spirit helpeth us , as the Nurse helpeth a little Child holding it by the ●●●eve ; As the old man is stayed by his staffe : or rather ●●●peth together , as that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 8. 26. seems to imply ; being a Metaphor taken from one , who is to lift a great weight , and being too weak , another claspeth hands with him , and helps him : So the Spirit is ready to relieve us in all our spiritual duties .

The holy Spirit succeeds , and prospers our holy duties ,

It makes our duties prevalent with God . God attends , when we sing in the spirit ; God hears , when we pray in the spirit : Ephes. 2 18. as the Apostle speaketh , 1 Cor. 14. 15. VVhen this Dove moanes within us , Rom. 8. 26. God understands the groans of his own Spirit , and will give seasonable answers : God Donum et efficacia orationis , non in verbis sed in gemit● desiderio affectu , et suspiriis ignitis consistit . Alap . gives his Spirit to assist in these duties ; which he fore-determines to accept . Man speaketh words in prayer , but the Spirit raises groans . Alapide observes , God is not so pleased with locution , as affection in that holy duty , not so much with expressions , as inexpressible sighs , which are as incense in his acceptation , As the smoak of that Cloud , a sign of Gods smile and favour , Isa. 4. 5. A duty spirited by the Holy Ghost , shall never fail an expected end , for God knows the mind of his Spirit , as the Syriack reads it , Rom. 8. 27. As the Mother knows the groanes and cries of her tender Child , and presently runs to help it , and to give it what it wants , and cries for . The Spirit is our intercessour within us , as Christ is our intercessour above us , whose pleas shall 1 John 2. 1 , 2. not meet with a denial . The Spirit moving upon the waters , Gen. 1. 2. produced a World , and brought forth living Creatures : The Spirit moving upon the Word , the dispensations of the Gospel , causes the New Creation , and makes living Christians . O then , when we come under the Word , and are in the midst of the waters of the Sanctuary , let us wait for the good spirit of the Lord : Other Birds drive away , but let the Dove come in . Pareus observes , Suspiria perturbata semper exaudiuntur . Primó . Quid sunt suspiria spiritus . Secundò , Quia semper spiritus interpellat juxta placitum , et voluntatem dei . Pat. that the groans of the Spirit within us , shall not vanish into ayr , and that upon a double account :

1. Because the Spirit comes from God , John 15. 26. and is his Commissioner in a gracious soul , and he will not deny his Leiger in a Saint .

2. The Spirit always intercedes according to the good will and pleasure of the Lord ; And pleasing petitions shall not meet with a repulse : what suits with the heart of God , shall open the hand of God ; Congruous desires shall be conquering desires .

The Spirit makes duties effectual to us : That Prayer which is animated by the Spirit , shall not onely gain upon Gods heart , but melt ours . If the Spirit open our heart in hearing , we shall attend to the Word , and savingly entertain it . When Christ by the Spirit opened the understanding of the Acts 16. 14. two Disciples , Luke 24. 45. then they dived into Gospel mysteries , and understood fully what was fulfilled concerning the death of the Messiah : When the Spirit brings home a Sermon , he makes it fire to burn up the dross of the soul ; Jer. 5. 14. he makes it a hammer to break the hardness of the soul ; Jer. 23. 29. he makes it a two-edged sword to divide between sin and Heb. 4. 12. the soul . Ordinances are kindly Physick , and work the cure sweetly and effectually , if this Physick be given by the hand of the Spirit , if the third Person in the Trinity be our Physician ; how then should the necessity of the spirits assistance inflame our importunity , to sue out that precious John 15. 5. Promise for the attainment of it , recorded in Luke 11. 13. In Ordinances without the Spirit we can do noth●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. 1● . 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 , 2● . 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 gratuit● , 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 wonder then Intus est , in corde est Sabbatum nostrum . Aug. if St. Augustine cry out , Our Sabbath is within , in our hearts ; There indeed is the musical spring of joy .

Let us take heed of grieving the spirit , Eph. 4. 30. No fountain casts out sweet and bitter water : a grieved spirit will not dash joyes upon the soul , the mournful Dove flies Offenditur spiritus verbis putidis , & etiam quo vis peccato . Hier. away . We must cherish the graces , if we will possess the joyes of the spirit . The birds sing most sweetly in the spring , when every thing is fresh and green ; Gods spirit in the soul yields its freshest delights among flourishing graces , when the Peccata sunt injuriae , & contumeliae spquae eum contristantur . Alap . seared boughs of corruption are broken down . Sin and vanity break the strings of the spirits musick , and chase away the Comforter from our coasts ; as birds hushed away leave the place of their present abode .

Let us not suspend our answer to the spirits excitations . Let us listen to every motion , and apply our selves to every counsel of this inward Monitor . Slighted advocates plead no more : we must hearken to every whisper of the Holy Ghost , who first commands , and then comforts . To stir up to holy duties , to good works , to circumspect walking is the office of the spirit ; but to ravish the soul with divine delights is the reward of the spirit . Observe holy David , Psal. 94. 19. In the multitude of my thoughts thy comforts delight my soul . He was now acting the duty of meditation , and then the spirit besprinkled him with dews of joy . A Deus per essentiem , est totus consolatio , immò Mare & Oceanus consolationis , quem in servos suos etiam in hac vitâ effundit . learned man saith , God is an Ocean of consolation . Let not our sin and disobedience be such banks and ramparts , that this Sea cannot overflow us with complacential effusions . Obedience indeed and duty make way for the streams of spirituall comfort . And to our case , let us keep the Sabbath circumspectly , and we shall keep it comfortably : Let us follow the spirit in every duty , obey the dictates of the spirit in every Ordinance : When the spirit prompts us to prayer , let us tune our hearts to that duty , and not fold our hands in sloth and negligence ; when the spirit suggests to Prov. 6. 10. us the import of an Ordinance , let us not be slight and careless in that holy institution , and let us consider the motions Prov. 24. 33. of the spirit go before the melodies of the spirit .

And thirdly , Let us study to be in the spirit on the Lords day . This duty must .

Look downwards , we must avoid whatsoever opposeth the spirit , whatsoever may quench that celestial flame . 1 Thes. 5. 19

We must on the Sabbath lay aside all temporal cares . Cares at all times are thorns , Mat. 13. 22. But on a Sabbath they are thorns in a flame , not only scratching , but scorching . Indeed the Lords day is not without its cares , but they are heavenly , not worldly cares , care to please the spirit , not to please the flesh , care to lay up treasures in heaven , not to fill our coffers below . The soul then must be Divina benedictio Sabbati est , quâ sibi deus studia & occupationes asserit . Calv. cared for , how to prepare it for duty , how to pacifie it with pardon , how to beautifie it with grace , how to fit it for eternity . Head and heart must be at work on the Sabbath , but it must be for the soul , not for the outward man . But to set our servants on work in our callings , to be in our counting Mat. 16. 26. house , to contrive business for the following week on Gods holy day ; this is not only to defile the Sabbath , but to affront providence , as if God who takes care for the Lillies of the field , Mat. 6. 30. could not provide for the strict observers of his holy day .

We must throw away all worldly thoughts . How many are there whose thoughts are as fresh , and affections as vigorous towards the world upon the Sabbath day , as if they were trading in their shops , walking in the Exchange , or Exod. 8. 24. posting their Books , and pursuing their bargains ; I may say to such , as the Lord to Satan , Zach. 3. 2. The Lord rebuke Plaga muscarum fuit foedo colluvies , quae fuit numerosa , et molestissima , immò et nocentissima , et ideo molestissima , quia numerosissima . Riv. thee ; what is this but to turn time into a chaos , where there is no distinction between light and darkness , between the Egypt of the week , and the Goshen of the Sabbath ? This day is a day of light , life and salvation , and shall worldly thoughts , that judgment of lice or flies stain and ecclipse it ? Worldly imaginations on this day , they are the sacriledge of the mind , the worm at the root of duty , the souls destructive avocation , the Shibboleth of a covetous man , the bluster and gross miscarriage of a Christian ; they are the souls imprisonment when it should be enlarged in the way of Gods Ordinances .

We must take heed of unnecessary diversions . The heart is wholly to be set on God , on his own day . One observes , The Law is spiritual , and so is the fourth Commandment , and is not fully obeyed by outward conformity , but it requires the Rom. 7. 14. inward truth and bent of the heart . Happily we shut up Psal. 51. 6. our shops on a Sabbath , so the Law of the Land commands ; but do we shut up our hearts on a Sabbath , that nothing unseemly may intrude ? Do we bring our hearts and Christ together , and lock them both in , that nothing may interrupt their sweet and mutual intercourse ? It is a vain thing to dissemble with God on his own day ; He can unriddle and will judge our splendid and varnished artifices . Let us not play the hypocrites , but walk in the spirit the whole stage of Rom. 8. 2. the Sabbath . To keep our doors close , is an empty ceremony , unless we keep our hearts close to God and Christ in Ordinances , in Family and secret duties . Diverting imaginations are the cobwebs of the mind , the sores which In dic Sabbati ab omnibus aliis curis , et studiis omninò obstinendum est . Gual . fester the heart , as Dalilah her smiles did Samson , and so entangle the soul that it cannot enjoy its freedom with Christ on his own blessed day . Such divertisements disturb the Musick of Ordinances , and eat out the profit of holy Communion with God ; if we will be working on a Sabbath , Let us work out our salvation with fear and trembling . Augustine Phil. 2. 12 , 13. Aug. de temp. Serm. 251. speaks most excellently in one of his Sermons , That we may be fit and ready for Gods service on his own day , there must be nothing to cumber us , and we at that time must cast off the interposition of worldly sollicitude . And so Calvin presses , That on this day every man ought to withdraw himself wholly to God-ward , to mind him and his works , that we may be provoked to serve and honour him . The Sabbath is Gods freehold , and all impertinencies , whither foolish thoughts , 2 Tim. 2. 4. vain discourse , or unbecoming actions , if they enter upon it , they are trespassers . In a word , we must be in the spirit , not in the flesh , or the deeds of the flesh , upon Gods holy and blessed day .

Dir. 10 We must be very watchful on Gods holy day . This is a day on which we must be on our guard . Christians on other dayes are Souldiers , but on this day they must be sentinels 2 Tim. 2. 4. The Sanctuary more especially is our Court of guard . Christ speaks to us now , as once he did to his Disciples , Can Mark 14. 37. ye not watch with me one day ? Our Sabbaths are always besieged with enemies , both within us and without us ; and when the enemy is on the walls , nothing more necessary then a strict watch .

Let us watch our hearts . It is a fond piece of hypocrisie to watch our words and our actions on a Sabbath , and in the Hic sc. ad cor , noct●rnas et diurnas excubias collo●emus . Cartw. mean time give scope and liberty to our wandring hearts to take its circuits and ranges . A flatulent and a gadding heart is a great disturbance upon a Lords day ; a man can neither pray , nor hear , nor meditate , but he is troubled and disquieted . It is the counsel of the Wise man , to keep our hearts with all diligence , we must set double guards Prov. 4. 23. upon them . The heart in it self is a wandring Dinah , and will be slipping away to vanity , it is ready to fall into the snare ; Corde nihil est fugacius . Bern therefore we must watch it warily , and check it speedily , and over-awe it with the apprehension of Gods all-seeing eye . It is observable , that the Lord Jesus appeared to his Rev. 1 14. servant John upon his own day in a heart searching similitude ; His eyes were as a flaming fire , not only burning in jealousie against sin and sinners , but bright and shining , as the searcher of hearts , and tryer of reins : And we should do well to consider that on the Lords day more especially , our heart lies under the view of that fiery flaming eye of Christ , and he is the judge of all secrets , Rom. 2. 16. And this should stop and bound our Quick-silver hearts . Let the terrour of the last day work upon our hearts on the Lords day . The seat of the judge is fitly resembled by a cloud , not a throne of silver or gold , but a cloud ; now as we know the clouds are store houses of refreshing showers , so also of storms and tempests ; and thus doubtless the day of the Lord will be a day of refreshing to some , of terrour and amazement to others , and a great part of the tempest of that day will fall upon the hearts of men ; God will have us accountable for ranging thoughts , and sinful desires , which are aggravated and receive a double dye upon a Sabbath . Indeed on this day one of our great works is to chain and fasten the heart to God ; a loose heart then only runs up and down and doth mischief , it makes great waste , and is as the Prodigal in his worst fits .

We must watch against Satan . The old Serpent who deluded our first Parents , is the great adversary of the Sabbath , which was the first institution ; the evil one strives to Gen. 3. 1 , 2 , 3. cloud the rising Sun , the early day of divine worship set apart by God from the worlds infancy . It was the policy of Pompey , Vespasian , and Titus , most sorely to assault Jerusalem on the Sabbath day : Upon the Sabbath day are the Devils Die Sabbati non licet pomum ad carbonem admovere , ut assetur ; Nec allium , quod edere velit , decorticare , saltantem pulicem capere , Arborem non licet ascende re , ne ramum frangas . Munst . ex Rabbin . most desperate designs ; He is ever bad , but worst on the best dayes ; we must look for a harming Devil on a helping day . Let us trace the evil one all along , and we shall easily discern his malice against the blessed Sabbath . First , Satan stirs up the Jews to clog the Sabbath with superstition : Ridiculous were the assertions of that Nation concerning Sabbath observances , As , it is not lawful to put an apple to roast on the Sabbath day , or to peel a head of garlick , or to take a flea leaping upon the body , or to climb a tree , least we break a bough on that day , &c. Vanities more foolish , as Gerard observes , then the Sicilian scomms or toys . After , by the instigations of Satan , a persecution is raised against the Church , which lasted some Centuries of years , beginning in the time Beati martyres in judicium vocati , à Proconsule interrogati sunt , num Dominicum servasti ? Cui respondebant se Christianos esse , et Dominicum congruâ religionis devotione celebrasse , quia intermitti non potest . Baron . of Nero ; And then , Dominicum servasti , &c. Hast thou kept the Lords day , was one of those ensuaring questions which brought many Christians to the crown of Martyrdom . In succeeding ages , the great artifice of Satan hath been to debauch the world into a contempt of the Lords day , which is notably set down by worthy Dr. Hackwell in these words , After ages much degenerating from the simplicity of the Primitive times , they so infinitely multiplyed holy days beyond all measure and reason , that the Lords day began to be sleighted , which no doubt is an especial occasion of that thick cloud of superstition which over-shadowed the face of the Church . In these last dayes Satan hath been a perverting spirit in the mouths of the Prophets , some decrying the strictness of the Sabbath as rigorous and Judaical ; others confining holiness 2 Chr. 18. 22. only to the publick worship , leaving the people afterwards to the ranges of their own corrupt fancy , to bowl , to wrestle , &c. and to follow any exercise which may suit with corrupt nature ; others shake the foundation of the Lords day , as if that blessed day was only the issue of a prudential Canon of the Church ; but what this Church was , where the Council was held , who the president , and what the Members of it , we could never yet learn or understand , but yet some clamorously avouch the Lords day is bottomed only upon Ecclesiastical Authority : And then if the Azor. institut . Moral . ps. secunda . l. 1. c. 2. Sabbath lie at the pleasure of the Clergy , as one worthily observes , Covetous men , who are about their Farms and their Oxen , will easily set at naught a humane Ordinance , and prophane persons will hardly be whistled into publick or private duties for a device of men , but will give themselves free leave for doing or neglecting , if there be nothing found in Scripture to bind conscience . Others have raised the Jewish Sabbath out of the grave of Christ , to walk as a Ghost up and down the world , when the Lords day hath for more then sixteen hundred years been its peaceable successor . And thus Satan hath every way endeavoured to invalidate the power , and ecclipse the glory of the blessed Lords day , the holy observation of which , he is the greatest enemy of . And to this day this Apollyon and Abaddon , a destroyer in any language , attempts Rev. 12. 9. nothing more industriously then to draw men into a sluggish and sinful frame , either to idle away Sabbaths , or to spend them profusely in riot and prophaness . How many proud persons waste the Sabbath at a Glass or dressing box ? How many intemperate persons drown their Sabbath Eph. 5. 18. 1 Pet. 4. 3. in luxuries and excess , and are fill'd with wine instead of the holy spirit ? How many are catched at the bait of a Procul abjiciamus impura carnis opera , et insanum voluptuandi studium . Wal. mad eagerness after pleasure and delight , as Walaeus calls it ? But let us watch against all these wiles and depths of Satan : And indeed we should double our guards , for there is not an Ordinance but Satan attempts to evacuate , and make it a barren womb , and a dry brest to the soul . If Joshua stand before the Lord , Satan will be at his right hand , Zach. Rev. 2. 24. 3. 1. He cursedly ●nvies all our converses with God , and would raise a cloud and thick darkness to hinder the transmissions of divine love : Now he cannot beat life out of the Ordinance ; prayer will be a prevailing duty , maugre Satans malice ; and therefore he would beat love out of us , he would take us off by his snares and enticements ; either he would disturb us by his temptations , or charm us by his perswasions , or disengage us from holy and close communion with God by his flatteries and insinuations . This Serpent for his subtilty , and Lion for his cruelty , will , like Tertullus Gen. 3. 1. 1 Pe. 5. 8. Luke 22. 31. to Paul , Acts 24. 5. attempt us most forcibly when we are pleading the cause of our souls in holy Ordinances on Gods holy day . If the Sons of God present themselves before the Lord , Satan comes among them , Job 1. 6. If we attend in hearing the word , the wicked one comes , and is Mark 4. 15. ready to catch away the seed which is sown in the heart , Mat. 13. 19. Satan enters Judas at the Passeouer , John 13. 1 Thes. 2. 18. 27. and some Divines assert , at the Sacramental Supper . How often doth Satan raise noise and disturbance , to divert our thoughts , and damp our desires , when we are engaged in holy prayer , that so our distractions may sower and disaffect our most melting devotions ?

And therefore let us cast our selves upon this threefold experiment .

Let us Petition the Lord to fetter and chain up this roaring Lion , so to muzzle him , that he may be a Lion without a paw , and a Serpent without a sting . God cannot only tread Satan non deponit Odium , sed vertit ingenium et cruentas inimicitias , ad quietas convertit insidias ▪ Leo. Satan under his own , but under our feet , Rom. 16. 20. He can pinion Satan with a check and a rebuke , Zach. 3. 2. He can chase him away with the prohibition of a word , Mat. 4. 10. He that can bind Satan for a thousand years , Rev. 22. can shackle him for a few Sabbaths . Satan is a cruel , but a conquered enemy , Heb. 2. 14. He is a wolf in a chain . Now prayer cannot only obtain the good spirit , but Apostolus ait , Deus conteret satanam sub pedibus nostris , ut indicet infirmitotem . nostram et salutem . can restrain and bind up the evil one , and bridle both his injections and disturbances ; and if thou prayest that thy enemy strike not , Christ will pray that thy faith fail not , Luke 22. 32. to shield off the fiery darts of the Devil , Eph. 6. 16. And to stand against the wiles of the evil one , Eph. 6. 11. Brayer can exercise the evil spirit ; fasting and prayer can Acts 26. 18. 2 Cor. 2. 11. cast Satan out of our bodies , Mark 9. 29. much more out of our duties .

Resist the Devil . It is the Apostles counsel , 1 Pet. 5. 9. and the benefit will be , He will fly from thee : Now this Satan vetus hostis est , cum quo praeliam gerimus , sex mille annorum complentur , ex quo hominem Diabolus oppugnat , omni genere tentandi et artes atque insidias deficiendi usu ipso vetustatis addidicit . Par ex Cypr. lib. de Exhort . Martyr . ad Fortunat . resistence must be made by resting upon Christ by faith , so taking in Christ as our second in the encounter , and being fixed in holy resolution , as the Apostle hints in the fore-cited Text. It is true as Paraeus observes out of Cyprian , Satan is an old and experienced enemy , but the shield of faith can secure us , and the sword of the spirit can subdue him . Christ put him to flight with a Scriptum est , It is written . Satan only batters yielding combats . The bird is easily caught which flies into the snare . His fiercest stroks are avoided by repulse . We best resist him , when we will not admit him into parley . Let us remember he is the God of this world , and so cannot interpose for hurt in spirituals , unless we give him the advantage . If he be a Prince , it is of the Air , 2 Eph. 2. And so by his own power cannot endamage us in things heavenly and divine . He never conquers , but when we let fall the weapons . We never lose , but give away the Victory , and his insultation is the reward of our pusillanimity .

Let us not tempt the tempter by a frothy and slight spirit . Indeed corrupt hearts are his territories and claim : Satan maketh his greatest rapes on wandring and light spirits , he Gen. 34. 1 , 2. is Beelzebub , a God of flies , who buzzes about vain dispositions Psal. 108. 1. with his troublesome assaults ; and therefore on Gods Luke 11. 15. blessed day , let us say with the Psalmist , our heart is fixed , Psal. 57. 7. our heart is fixed , Psal. 57. 7. If our hearts are centerd in God , we are above the attachments of the evil one . Foolish men usually meet Satans temptations ; but being immured in Ordinances , and onely minding Christ in our devotions , this common enemy chained at Christs Cross , as Origen speaks , will leave us as he did our Master , and dear Redeemer , Mat. 4. 11.

We must watch our Corruptions ; they are never so violent in their sallies , as on Gods own day . Pride will go in the most garish dress on the Sabbath , and many happily will study more to bring a new fashion , then a new heart into the Congregation . Vlcerous consciences on this day will quarrel with divine truth , or at least with the messengers of it : Corrupt wounds will not endure the lanching , nor scornfull sinners the reproof . Our hearts are never so treacherous as Jer. 17. 9. on this day ; then they are prodigal of time , sluggards in Homines sunt fallaces , et insidiosi , et putant de●m ipsum posse decipi , et illi meros fumos obsiciunt . Calv. duty , enemies to the faithfull preaching of the Word , then they poure out their swarms of vam and impertinent thoughts , and catch at any diversion to give them breath from close communion with God ; and then slight and formal Christians wind up the clock of the tongue , and that strikes nothing but vanity . Indeed naturally there is an open opposition in our hearts to strict religion , and particularly to the precise observation of Gods day ; and this opposition like rivers which are damm'd up , breaks forth then most violently . As we know , Snakes will get into the greenest grass , and Spiders into the fairest houses , so our corruptions beset us most , and besiege us most closely in holy duties , and the most spiritual converses ; and therefore let us most strictly eye these Serpents in the bosome , observe their first motions , Venienti occurrite morbo . and strangle them in their birth . Young twigs are easily plucked up , weeds when low , they onely soften the walk , but when grown higher , they deform and unbeautifie the garden . Let us let out the water of the first blisters of corruption . If thou art proud , then say , did Christ come out of a Grave this day , and shall I come out as a Bridegroome out of a Bride Chamber ? If thou art worldly , say , Christ Isa. 61. 10. Joel 2. 16. rose this day , in order to his ascention to heaven , and shall sublunary vanities entangle my soul this day ? If thou art sluggish and unactive , say , the Sun of righteousness rose this Mal. 4. 2. day , whose motion of all motions is the swiftest ; and shall I be clogged with unseemly dulness and hebetude ? If thou art sad and despondent , say , Christ rose this day , to fill up the joyes of his people , to consummate and finish his victories , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; cantus fuit Christiano rum sibimetipsis oc●urrentium in primord●● Ecclesiae . which by holy faith become the Saints conquest , and shall my spirit be down and sink on this triumphant day ? If thy heart wander this day , say , the glorious Morning Star this day appeared in the worlds Horizon , after a three dayes cloud , and what more blessed object to fix my heart upon ? Rev. 22. 16. That still the risings of thy corrupt heart , which way soever it wind it self , may be kept down , and stopt from Sabbath defilement . Now a little care may prevent a great deal of sin : We must therefore .

1. Eye and observe ,

2. Bitterly bemoan ,

3. Pray against ,

4. Forcibly check and keep down these unnatural productions of the unregenerate part ; and suppressed corruptions Exod. 14 30. are like slain Aegyptians , they will not disturb the Israelites travelling towards Canaan : So they will be the spectacle of our joy , not the obstacle of our duties , and we may with a Psal. 119. 32. pleasing liberty run the wayes of Gods Commandments , upon his own holy day .

CHAP. XXXVIII . Some necessary cautions for the preventing of Sabbath Pollution .

Caut. 1 FOr the more holy observation of Gods blessed day , some rocks are to be avoided , as well as some rules to be observed . The carefull Mariner studies to escape the sands , that he be not swallowed up , as well as observes the wind , that he be not becalmed , and so put upon unnecessary stayes in the watery element : So there are difficulties to run through , as well as duties to discharge on Gods holy day ; and therefore Care is as necessary as Zeal , and a watchfull eye as requisite as an affectionate heart ; we must equally take care that we do not offend , as that we do obtain .

Let us take heed of wearisomness in duties . It is very sad , when the Sabbath is lookt on as our burden , and not our priviledge , and our attendance upon Ordinances our task , and not our triumph , our bondage and not our blessedness . Surely religious duties should not be our fetters , but our freedome . This was the black character of the wanton Israelites , they cryed out , When will the New Moon be gone , that we may sell Corn , and the Sabbath be over , that we may set forth Wheat ? Amos 8. 5. What should weary us on a Sabbath ? Is it because on that day , Christ carries the soul into his Wine Cellar , Malus fructus , immò malus morsus , quo Adam per Evam vitam perdidit : Bonus fructus quo genus humanum per Christi mortem , mortem perdidit , et vitam invenit . Del. Rio. and his banner over it is love ? Cant. 2. 4. Is it because Christ on this day , brings his living waters , and his best wine , and makes his feast of fat things , and gives his sweetest bread ? Do the delicacies of a Sabbath cloy us ? Do the rarities of it nauseate us ? How shall we digest heaven , where such dainties sublimated , shall be our eternal fare ? What hearts have we , that we can petrifie Gods Ordinances , and make them empty and unsatisfying , that they shall yield no taste or nourishment ? Surely it must needs be the reproach of a Christian to grow weary of Communion with God , and to surfet on the provisions of the Sanctuary . Indeed to be cloyed at our tables is more usual , then sinfull ; but shall we rise from the table of Christ without an appetite ? Shall we say of the bread which came from heaven , is there nothing but this Manna ? Upon the Sabbath , John 6. 55. Christ takes the soul , as once the Eunuch did Philip , into Numb. 11. 6. the chariot of his Ordmances with him , and there discourses of the affairs of eternity ; and shall this familiarity tire the soul Acts 8. 21. which is posting to eternity ? The Sabbath is the souls jubilee , a mellifluous and blessed season ; how many thousands souls have known it the day of their new birth ? And how willing have Gods people been , in this day of Gods power , in Psal. 110. 3. the beauties of holiness from the womb of the morning ? Blessed is this day among dayes , from henceforth all generations Luke 1. 48. shall call thee happy ; blessed be the Father which made thee , blessed be the Son who purchased thee , blessed be the Spirit who sanctifies thee , and blessed are they who prize and improve thee , and think the Sun on this day posts away too fast , and makes too much hast towards a setting . Indeed it must argue very little holiness , if the blessing of the Sabbath be accounted the burden of the Soul , and it must speak the dregs of corrupt nature to tire upon Mountains of Spices , to be weary of walking in the Garden where the Rose of Sharon is . David saith , Psal. 119. 24 , 77. The testimonies of God are his delight , and he rejoyced more in them , Cant. 2. 1. then in all manner of riches ; and yet truly some covetous Christus est rosa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 optimè flos , quia florum flos . Del. Rio. men tell over their riches with no small delight . The very Gospel is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , glad tidings ; and can we be weary in hearing glad tidings , messages of love and life from heaven , news of a Christ and a Kingdom ? The soul which is tired on a Sabbath , understands not its own interest , but as the Prophet Jonah saith , forsakes its own mercies , Jonah 2. 8. Can our conversation be in heaven , as the Apostolical command is , Phil. 3. 20. and yet droop , and be flatted in heavenly Sancti in coelis habitant , dum hic vivunt , atsi Aquilae quae in arduis nidum ponunt . Greg. duties , in heavenly ordinances , and pine after a dismission and release ? Burdens of Roses are not painfull but pleasant : Ordinances are onely bundles of Myrrh to refresh and revive the Soul . Surely the Sabbath may plead with tired professors , as once God did in another case , Mic. 6. 3. O my people , what have I done to thee , and wherein have I wearied thee ? testifie against me : So might the Sabbath expostulate , what is in me so burdensom ? Is it my institution , because it is divine ? Luke 2. 37. Is it my duration , because it is for a few hours onely ? David longed to dwell in the house of the Lord all the dayes of his life , Psal. 27. 4. And Anna the Prophetess departed not from the Temple , but served God with Fastings and Prayers Insabbato unusq●isq : s●dere debet in suo loco , Exod. 16. 29. et non procedà● ex eo . Quis est locus spiritualis animae ? Justitia est locus ejus , et veritas , et sapientia , et sanctificatio , et omnia quae Christus sunt , et hic est locus ex quo eum non oportet exire . Orig. night and day . Still the Sabbath may plead , are the Ordinances of God , my Jewels and my Ornaments , such causes of surfet ? Or rather are they not the Galleries for Christ and the soul to walk in , the very stages of Christs presence , Mat. 18. 20. The rich opportunities for soul-advantage , the spiritual mans Mart ? Here the sinner , like the sloathful servant , can answer nothing . It is both our doom and degeneracy to be weary of divine Ordinances , and it loudly speaks ,

1. That Christ is not our beloved , else his company would ravish , not tire our attendance , and be our satisfaction , not our surfet . Lovers are not quickly weary of their interchangeable converses .

2. That heaven is not the end of our race ; surely if it were , we should not then be so soon tired in the way . Ordinances are the road to glory . The Traveller puts on till he allight at home .

3. That the world hath too much influence us . The Jews were weary of the Sabbath , Amos 8. 5. but it was , that they might set forth Corn. Carnal minds do not relish spiritual duties ; they are their clog , not their complacency . To be in the flesh , in fleshly desires and delights , and to be in the spirit , are a real contrariety : The love of the world will cast out the love of ordinances . This and much more our wearisomness in and of ordinances proclaims to every observer . It is the observation of Origen ; that burdens were not to Onera non sunt portanda die Sabbati , onus est omne peccatum . Orig. be carried on the Sabbath day , Nehem. 13. 15. saith he , What is this burden but sin ? And this is the mistake of many ; when sin should be , they make service their burden ; when they should groan under vile practices , they groan under precious Ordinances . One well observes , wearisomness in duties sucks out all their sweetness , and makes them dry and unpleasant , and casts a dishonour on the God of ordinances , Isa. 5. 20. as if he was a fountain shedding bitter streams ; but on the contrary , delight makes duty savoury meat , and Gospel recreation . Jacob for the beauty of Rachel served seven years , and they seemed but a few dayes , Gen. 29. 20. The Gal. 6. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gen. 27. 4. Psal. 119. 97. Psal. 1. 2. Psal. 110 3. Dr. Full. Eccl. Hist. Saints in the beauties of holiness run through many services , and they are not their toyle , but their prerogative ; they rise from duty , as Galen usually did from his meals , with an appetite . Dr. Fuller observes , a Philosophical act did once so please Queen Elizabeth , that her delight did drown all tediousness , and she heard the Disputes till within night in the midst of Summer . And shall Philosophy refresh and captivate more then Divinity ? shall the hand-maid more please then the Mistris ? Shall disputes of Nature be more satisfactory Deus est nat●ra naturans , et creaturae sunt natura naturata . Baron . then the God of Nature ? Shall the Schools more delight then the Sanctuary ? Nay , shall the Mathematicks of Archimedes so drown him in rational pleasure , that being in his study , he heard not when Syracuse the City of his habitation was taken by the Romans ? Shall such raptures drop from the contriving of a Mathematical Instrument , and is there no fruit on the tree of Life , no delicacy in ordinances to affect our souls , and to wear off a cloyed irksomness from our spirits on the blessed Sabbath ? Surely it argues weak and faint grace , when the breast that feeds it becomes troublesome , and the sincere milk of the word , 1 Pet. 2. 2. becomes sowre , and stales , because it is not made use of .

Caut. 2 Let us take heed of trifling away the Sabbath under the pretence of vain excuses . The Sabbath is the solemn time of mans Aurum igne probatum , alii intelligunt de v●rbo dei , Illud enim argento septies dec●cto est probatius Auro obrizo desiderabilius ; Alii intelligunt de fide quâ solâ divitiae caeleste accipiantur quaeque igne afflictionis , quovis auro purgatior redditur . Coram deo non facit divites aurum , sed fides Christum cum the sauris suis possidens . 2 Cor. 5. 21. life , the soules gale of opportunity , the good wind for the harbour of Rest . On this day God sets forth his merchandize , Rev. 3. 18. for man to buy up , to enrich himself to eternity ; then God offers his gold to make us rich in grace , his white raiment to make us rich in beauty , his eye-salve to make us rich in knowledge . Pareus well observes , Adams fall proclaimed him bankrupt , and he naturally labours under a three-fold malady :

1. Of Poverty , and so God offers Gold , Rev. 3. 18. to set him up again , to repair his lost revenues and estate .

2. Of Nakedness , when Adam sinned his first sin , Gen. 3. 7. himself , and so after himself , his posterity was shamefully naked ; and now God offers ( especially on a Sabbath day , the spiritual fair-day for such merchandises ) white raiment to cover our nakedness , and to adorn us with a beauty exceeding our Primitive loveliness : He offers the righteousnesse of Christ , a fairer Garment then Adams innocency , more large , and more lasting .

3. Of Blindness : Adam by soaring too high , lost his sight , and entailed that blemish upon all his off-spring : Now God offers eye-salve to cure our blindnesse ; that we Quid est collyrium , nisi illuminatio spiritus ●ellentis tenebras cordium , atque excitantis veram dei agnitionem et dilectionem in fide justificatis , ut in cernendâ suâ miseriâ , et Christi beneficiis caeci esse desinant . Par. Heb. 12. 17. Mat. 22. 5. Luke 15. 13. may see the salvation of the Lord , and understand the things which belong to our peace . Thus fraught with rich advantages , and rare commodities , is Gods blessed day ; which to triflle away , is not so much trespass , as frenzy , our madness , rather then our miscarriage . Mariners do not sport with good winds , nor Merchants with good markets , nor Husbandmen with good seasons ; onely the Formalist slips his rare opportunities , a blessing he shall not long enjoy , though he seeks it carefully with tears . The King of Saints , Rev. 15. 3. makes a Feast on his own Resurrection day , and the Guests more study excuses , then appetite , and are very dextrous to trifle away their own happinesse ; what remains to these spiritual prodigals , but a fearful expectation of Judgement : We may write a Mene Tekel , Dan. 5. 25. upon the fairest pretences of these triflers , who throw away the Heb. 10. 27. inestimable benefit of Sabbath-grace . But let us observe the traces of these self-destroying Formalists .

Some trifle away their Sabbath , in running from one place to another , and fixing no no where to hear a Sermon , and enjoy the Ordinances of God : Now they stay a little in one Church , and presently slip away to another , and happily visit a third , if not a fourth , and this hath been a great sin in the greatest City of the Nation . Here I may say with our Saviour : To whom shall I liken the men of this Generation ? Mat. 11. 16. Indeed , they are like Children in the Market , who run from stall to stall , to see every thing , but buy nothing : they are Overseers of an Ordinance , they see the Sunt aliquid in omnibus , et nihil in singulis . goods of it carried away , and their souls are nothing the richer by it ; these are wandring stars , flying and so empty Clouds : curiosity is their Principle , and emptiness is their Character : but let such consider , the itch of vanity Jude v. 20. is usually rubbed into the scab of prophanenesse ; these general surveyors are seldom built up in the most holy faith ; these are onely initial scepticks , they rove up and down , Judges 7. 6. till at last they lose themselves ; they are like Gideons souldiers , Hos. 6. 4. who onely lap at an Ordinance , as they did at the waters , and so their righteousnesse is as the morning dew ; their Si aliqua necessitas oriatur urgentiori actione , prandium est praetereundum . Aug. contr. urbic . Epist. 86. inconstancy is usually followed with darknesse of mind , and deadnesse of heart . Saint Augustine in a tract against Vrbicus , tells us , That in the Primitive times , Sermons were not tyed up to an hour , but were protracted to a greater length if any occasion required , and Dinner-time was swallowed up in the duty , Christians attending these prolonged services . What a burden would this have been to these flitting Auditours ? this would have put their roving fancy into chains . It was a Custome in the golden Age of the Church , to follow those with censures Ecclesiastical , who went out of the Auditory Ante finem tractatus non est exeundum . Chrysost. Hom. 83. in Matth. before the Minister had concluded his Sermon , whether longer or shorter , as a learned man notes . And Chrysostom , in his 83d . Homily on Matthew , severely reproves those , who went out of the Church , before the Minister had dismissed the people : and positively affirms , whoever goes out of the Assembly before the Congregation is dismissed , shall give an Qui ante dismissionem exit , ut fugitivus rationem reddet , Chrys. Concil. Carth. Concil. Aurel. Concil. Agath . Qui sacerdote ve●bum faciente exibit , terribili excommunicationis censurâ notetur . Concil. earth . account to God as a fugitive . The fourth Council of Carthage speaketh thus in the 24th . Canon : Whoever goes out whilst the Minister is preaching , and continuing his discourse , let him be branded with the terrible Censure of Excommunication . To the same purpose Concil. Aurelian . Can. 28. An. 507. & Concil. Agathen . Can. 47. which was held An. Dom. 306. And this is further observable from Antiquity , that Chrysostom , in his 19th . Homily upon Genesis , doth very much commend his Auditours , who heard his admonitions with great alacrity , nor were they offended with the length or prolixity of them , but still kept up a vigorous and continued desire to hearken to him , and persevered in this desire to the end . And truly this deserved commendation . It is said of our Saviours Auditours , that they did hang upon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luke 19. 48. his lips , Luke 19. 48. so the Original word bears it . And those who heard Paul , waited on his Ministry till midnight , Acts 20. 7. But how contrary are those gadding hearers we are treating of , to the serious Congregation of Chrysostome ; to the fervent Auditors of our Saviour , and to the unwearied Assembly , who suckt in Gospel truth from the Apostles lips at midnight ? These trifling Proselytes , they put Hag. 1. 6. their spiritual riches into a bag with holes , and scatter their gleanings by the way .

Some trifle away their Sabbath in hearing some new thing : These act the Athenian more then the Christian ; the old Acts 17. 21. beaten way of godlinesse is trite , and worn out to them : but if they hear of a new Preacher , then they flock to him : Quisquis es assertor novorum dogmatum , Quaeso te , ut par●as humanis auribus , ut parcas fidei , If they hear of some new opinion , then they run after it : this hath been a disease which hath raged in many parts of this Nation : But these please fancy more then faith , and study notion , more then religion : they remember not that Satan can transform himself into all shapes , and as a Chamelian turn into all colours : and feducers , his emissaries , can Hieron . ad Pammach. put on a silken mask , and blend truth with errour , to make it more plausible , and the commodity more vendible . The 2 Cor. 11. 3. smoothest tongues are oftentimes the Oratours of false Doctrine , Micah 2. 11. ctrine , as the finest paint stops up the deepest wrinkles : Incautelous Isa. 8. 20 Novelists , consider not the advice of God by the Mat. 4. 4. Prophet , Jer. 6. 16. Thus saith the Lord , stand ye in the Luke 16. 29 wayes , and see , and ask for the old paths , where is the good Mat. 11. 29. way , and walk therein , and ye shall find rest for your souls : 1 John 1. 4. They consider not the fervent asseveration of the Apostle , Jer. 23. 16. Gal. 1. 8. Though we or an Angel from Heaven , preach any other Gospel unto you , then that which we have preached unto Gal. 1. 8 , 9. you , let him be acoursed : as we said before , so say I now again , if any man preach any other Gospel to you , then that you have received , let him be accursed . Observe how the Apostle repeats the Anathema against all novel opinions , and in the heat of his zeal , how doth he execrate any person whatsoever , Retinenda est antiquitas , & explodenda est novitas . Angel , Christian , Man , who shall introduce any thing different from , or contrary to the received Doctrine . This text of Scripture might strike all Novelists , seducers , and seduced , Lyr. with Belshazzars Palsy , Dan. 5. 6. and might chain up frothy and unstable spirits from their opinionative ranges . And we may not overpasse , how the Apostle Paul charges the wavering Gallatians with effascination , Gal. 3. 1. And yet how many fantastique spirits are there , who spend , or rather wast their Sabbaths in running after this or that seducer , who corrupts the unblemisht doctrine of the glorious 2 Cor. 4 4. Gospel , who vents this new and strange notion , and the other upstart opinion , and doth happily as some do with their 2 Cor. 11. 15. stuffes , who put a new and an amusing name upon an old and out-worn stuffe ; call old and obsolete errours , new and Quidam audiens à daemone , Ego sum Christus clausit o●ulos , dicens , Ego in hac vitâ Christum nolo videre , sed in alterâ vitâ . Alap . glorious light , and with these wares defraud the vulgar ? How many , I say , follow these seducers , till they are bewitched , ( to use the Apostles phrase ) into some uncouth sect , or brutified into some irrational and soul-damning opinion . Our unhappy Kingdome is too full of instances in this kind . Surely , such never seriously consulted the Apostle Paul , 2 Cor. 11. 13. For such are false Apostles , deceitful workers , transforming themselves into the Apostles of Christ ; but are as the unwary guest , who tasteth every dish , though some are poysonous , and will gather every herb , though by it they put death into the Pot.

Object . But these giddy spirits , like the evil spirit , Mat. 4. 6. will bring Scripture for their practice , especially that noted text , 1 Thes. 5. 21. Prove all things . To which Objection it is answered .

Answ. It is explanate omnia , non omnes , Prove all things , not all persons . The injunction doth not oblige or enforce us , to run from one preacher to another till we have heard every Minister , nay , every Tradesman who will undertake to be a Speaker ; we must not as the Sun , run through every sign of the Zodiack . And though I shall not with Bellarmine restrain this command to Ministers only , and that it appertains Bellar. de laicis . l. 3. c. 21. not at all to the Laicks ; yet surely this Text speaks only thus much , that we must try all Doctrines delivered by our own Pastour , or any other Minister whom we providentially hear , and then bring them to the touch-stone of Gods sacred word . And so the Text commands us to be as the noble Bereans , Acts 17. 11. and not as phantastick Athenians , Acts 17. 21. This Apostolical rule injoyns discretion , and not inconstancy , that we should be deliberative , but not wavering ; Curiosity is not here indulged , but diligence . This rule gives us power of examination , that we may weigh every piece of Doctrine in the scales of the word ; but it speaks no further , only that we should adde prudence in Phil. 1. 9 , 10. discerning , to diligence in hearing , and it couples a wise head with a good heart . Wherefore the Lord prescribed Vt cum insultant nobis & nos interrogant ea quae discimus vel sic pigritiam excutiamus , & divinas Scripturas cognoscere cupi●mus . August . contr Manich. rules to the Jews to judge Prophets by , Deut. 13. 1 , 2 , 3. Deut. 18. 22. And caused his word to be written , that it might be the Canon and measure of all truth . And of this serious examination Augustine shews us this excellent benefit , viz. That by this work we may shake off sloath , and be filled with an arden● desire of Scripture-knowledge . So then this Apostolical command is only abused by flatulent and unsetled spirits , who waste their Sabbaths in the pursuance of some unprofitable novelty , and it speaks no more but this : The Apostle decries all implicit faith , and calls for a judgement of discretion in every Christian , to compare every Doctrine delivered by the Minister , with the standing rule of Rev. 14. 6. the everlasting Gospel ; and those Doctrines which are congruous to the rule , to entertain and embrace , otherwise to reject them as the spurious inventions and fictions of men . 1 Cor. 4. 24. But to shut up this particular : Upon what precipices of danger do these assertours of novelty walk , when so often false Doctrine is quilted in with true , and as Chysostom , Theophylact , and Theodoret observe , False Prophets will mingle Prophetis veris aliqui Pseudo prophetae clam immiscent . Theod. Chrysost. Theophil . themselves clancularly with true and faithful Teachers ? Full bags will not want brass pieces , heaps of Corn will not be without its chaff , nor full Markets without their bad commodities ; And no more will the Church of Christ in every age want lying Prophets , subtil Seducers , and plausible Hereticks , and if the novelist fall upon any of these , how near is he to a shipwrack of faith and a good conscience ? And besides 1 Tim. 1. 19. in the formentioned text , it is very observable , the Apostle doth not command us to hear all things , but to prove all things ; we must not run into every corner to hear what ever is said or preached , this was an impossible enterprise , and we may as soon take the Sea into the hollow of our hand ; but we must prove all things which we do hear from that Ministery we are obliged to ; the Apostle commands our Omnia probate ( i. e. ) dubia & incerta , & quae maxime probatione egent . Alap . industry and ingenuity , but not indulges our quick silvered curiosity . And what Alapide takes notice of is not to be pretermitted ; The Apostle , saith he , commands us to prove all things , viz. which are dubious and uncertain , and stand in need of proof and tryal ; so the Apostle doth not put us upon unnecessary enquiries , to pry into every privacy where a Heretick is crept in , Jude v. 4. But when matters are delivered by the Minister which are more arduous and mysterious , then it behoves the Christian to sweat in Scripture search , to find out the meaning of these difficulties , that his understanding may be truly enlightned , and his conscience fully satisfied . But those who pine after novelties and curiosities , should take notice the Lords day spends while they are following the chase ; and who shall recall that blessed season , if it be wasted in impertinencies ?

Some trifle away their Sabbath in fruitless visits : If they have a sick friend , 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 , & p●●destinatos , proinde & ●●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 P●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 wa●te , no o●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 , shouldst consider the importance of it ; it cost more , even the precious bloud of Jesus Christ ; and while thou art sporting and idling in the fields , God might have been speaking to thy soul . Augustine was converted by a Sermon of holy Ambrose . Peter Martyr was brought home to God by a passage of a Sermon .

As for those who must have a walk after Sermon , these impoverish their souls . Are there not family prayers to procure blessings , family repetitions to digest the word , family duties to warm the heart on a Sabbath day ? Publick Ordinances are too often as land-floods to the soul , which will quickly disappear , unless the waters of life sink in gradually by private repetition and meditation : Serious consideration and fervent prayer at home , work into the heart those truths and doctrines we heard abroad . These ill husbands for their better part , too frequently drop in the fields , what they have pickt up in the Sanctuary , and the air is more fresh Absit ut dejicerem animum nobilem , et illum corpori mancipium facerem . then their memory . These field-walkers , how do they sink below some heathens . It was the saying of a noble heathen , Far be it from me , that I should make my noble mind a slave to my body . If we will have our pleasures on the Lords day , let us meet with Christ in his Garden , Cant. 5. 1. let us gather fruits in his Orchard of Pomgranates , Cant. 4. 13. Let us lie down by the fountain of Gardens , Cant. 4. 15. Let us stay our selves with his Apples and Flagons , Cant. 2. 5. and sit down with our beloved in his banquetting house , Cant. 2. 4. And then travel over the mountains of spices , Cant. 8. 14. Christ indeed is the Paradise of pleasure ; he can ravish us with one of his eyes , Cant. 4. 9. and make us drink of the cup of Salvation . Divine pleasures become the Sabbath ; not the titillations of sence , but the refreshings of the soul . Let those then who waste the Sabbath in taking the air , take Joh. 6. 58. Isa. 25. 8. Eph. 2. 2. heed least they meet with the Prince of the air , considering these unnecessary walks contain more temptation then recreation in them ; they are Satans refined and plausible bate , to cause the incautelous Christian to let fall , and so lose his spiritual morsels : we know it is his grand artifice to steal away the seed of the word , Mat. 13. 19. and pleasing recreations give him the best aime .

Caut. 3 Let us take heed of the sin of unbelief . The believer only sanctifies the Sabbath ; they truly keep it , who themselves are kept in their most holy faitb , Jude v. 20. Every duty of a Mark 11. 24. Jam. 1. 6. Sabbath requires faith ; If we hear , we must mingle the word with faith , Heb. 4. 2. If we pray , it must be believing , Crede et manducasti , crede et bibisti . Aug. Mat. 21. 22. It is faith makes our prayers effectual . If we receive , we must come to the Sacrament with faith . Augustine saith , Believe and thou hast eaten , believe and thou hast drunken . Faith is the chief guest at Christs table . If we meditate , faith sweetens that duty , and makes it lushious , not tedious , Psal. 119. 97. Observe , Thy Law , &c. It was Heb. 11. 6. the Law of his God , and that sweetned his meditation on it . If we read the Scriptures , it is faith must make that duty effectual ; without faith , the Word is onely a ●iddle , the Acts ● . 3● . 〈…〉 Christi . puzzle , not the profit of a Christian ; Faith then puts life into every duty , and makes it both vigorous and vi●●● : Bu● unbelief is a sin , which like the C●terpillar eats up al● 〈◊〉 fruit of a Sabbath , and turns its Sun into d●rkness .

Vnbelief invalida●es our approaches to God , Heb. 11. 6. 〈◊〉 . In vain the knee bowes , unless the heart believes ; in v●●● we lift up the hands of flesh , unless we lay hold on God by 〈…〉 ; s●d infid●●itas à ●h●isto planè a● 〈◊〉 illius spiritu nos priv●t . et Satanae insidiis nos expositos reddit . Lys. the hands of faith : We must bring faith to make our way acceptable to the Almighty . In the forcecited Text , Heb. 11. 6. the Apostle doth not say , without faith it is improbable , but it is impossible to please God . Without faith all duties are acted in the dark , there must be an eye of faith to see our way to God in Christ .

Vnbelief prevents the work of Christ upon the heart , Mat. 13. 56. It unqualifies us for spiritual successes : this sin is so great , it can cast Christ into an admiration , Mark 6. 6. What great things might Ordinances work upon the soul , if the heart was not barred up by unbelief ? It was this sin which unchurched the poor nation of the Jews , Rom. 11. 20. It may be the Epitaph of that ancient people of God , Here lies a people cast off by God , because of unbelief .

Vnbelief shuts up the gate of mercy , Heb. 3. 19. Faith melts the cloud of Ordinances into a fruitful shower ; unbelief makes ordinances a dark appearance onely , and turns Heb. 4. 6. them into stones of emptiness , Isa. 34. 11. An Ordinance to an unbeliever is a dead Child , the spirit of God doth not breath in it : And therefore on a Sabbath , above all thy gettings , get faith .

Vnbelief it puts a defilement upon the sweetest Ordinances : They are as a Jewel in a dead mans hand . The prayers of an unbeliever are an abomination to the Lord . The Apostle Prov. 4 7. saith , Tit. 1. 15. To them who are unbelieving every Omnia opera infidel●um sunt noxia , et pecc●t● . thing is defiled . Vnbelief damps the pearl of Ordinances , puts a flaw upon it . The School-men say , All the works of unbelievers are sins , and so then are all his services ; and they accommodate themselves to that of the Apostle , Rom. Gregor. Arim. Capriolus , C●tharinus , &c. 14. 23. Whatsoever is not of faith is sin : Vnbelief blasts the sweetest duty , as lightning doth the fairest face . The Lord saith to the unbeliever , What hast thou to do to take my word into thy mouth , Psal. 50. 16. Why do I pray , if I do not believe returns ? What do I hear , if I do not believe doctrines ? VVhat do I receive , if I do not believe Christ in the Sacrament ? Ordinances to an unbeliever , they are not dews Rom. 1. 16. but dreams , not Gods power , but Mans fancy ; and Sermons are only the Romances of the Pulpit . The Apostle , Heb. 11. per totum tells us of many Miracles of faith , and unbelief Heb. 11. 11 , 29 , 30 , 33 , 34. Exod. 4. 3. can work on , it can turn all our rods into Serpents , it can work the same wonder Christ wrought on the barren fig-tree , Mark 11. 21. It can curse with a perpetual blast . Augustine used to dispute from , John 3. 19. That unbelief was the only damning sin . This sin , like popish Rome , is the Mother of Harlots , Rev. 17. 5. And therefore against this sin , we must Ex hoc textu Augustinus solebat disputare , solam infidelitatem esse peccatum damnans . Chemn . be cautionated especially on the Lords day , which is faiths working day . It is observable , that miracles are attributed to no other grace , but faith , Mat. 17. 20. This grace can remove mountanes , Luke 17. 6. Bring faith to an Ordinance , it can remove the mountane of carnal reason , the mountane of prejudice , the mountane of fleshly mindedness . A Believer at an Ordinance disputes it not with God , is not disaffected with any thing of God , is dissolved into the will of God ; he puts up his prayers , as a wise Merchant , waiting a seasonable return , Psal. 85. 8. Hab. 2. 1. He hears Omnibus Evangelium praedicatur , sed non omnibus creditur ; omnibus deus salutem offert , sed non consert nisi fidelibus , sicut medicina omnibus aegris pro ponitur , sed non medetur , nisi eam sumentibus . Chrysost. the word , and he claps it close to his soul by personal application . Vnbelief throws away the plaister , but faith layes it on the wound . Faith is both the mouth to receive in , and the stomack to digest spiritual food . The word striketh boldly , and worketh miraculously under the banner of faith , Rom. 1. 16. 1. Cor. 1. 21. 2 Tim. 3. 15. But there is a blindness in unbelief , which cannot see the beauties of an Ordinance , and how lovely Christ looks in it . Faith hath an eye to see the excellency , and an ear to hear the melody of an Ordinance , and to attend to Christ speaking loves to his beloved . Faith in the threatnings of the word causeth humiliation ; Faith in the precepts of the word causeth subjection ; Faith in the promises of the word springeth consolation . The unbeliever like a man in a swoon , shuts his mouth against the cordials of the Gospel . Other sins indeed wound the soul , but unbelief , like Joab , strikes under the fifth rib , and kills out-right . This sin spoyles all , sowres all , disanuls all , 1 Pet. 2. 8. The word to an unbeliever is like rain upon the Rock , like dew upon a barren Heath ; The Apostles advice Heb. 11. 4. Eph. 3 12. is sweet and sacred , Heb. 10. 22. If we will draw nigh to God with acceptance , we must do it with affiance . Faith is an instrument which justifies both our persons and performances . Of all Virgin Graces Faith is the Hester that God will set the Crown upon . Let our design then be on a Sabbath , to avoid the rock of unbelief , and get that indispensable and inestimable grace of faith . Let us be earnest for the spirit to plant it , and let us attend seriously on the word Luke 11. 13. Rom. 10. 17. to water it , that this blessed grace by a divine Chymistry , may turn the metal of every Ordinance into gold .

Caut. 4 Let us take heed of undervaluing the Ordinances of a Sabbath . Many make a bad market of a Sabbath day , because they do not prize those things which are then set to sale : They speak in the language mentioned by Job , Job 21. 15. What is the Almighty , that we should serve him , and what profit shall we have , if we pray unto him ? And take up the peevish expostulation of the froward Jews , mentioned by the Prophet , Mal. 3. 14. Ye have said , it is in vain to serve God , and what profit is it , that we have kept his Ordinance ? Slighted meals may cloy , but not strengthen , they may be our surfet , not our satisfaction . Customary approaches will meet with dead Ordinances . It is the humble soul , who highly prizes the opportunities of life , will be the thriving soul . David prized the sanctuary , and he saw God there , Psal. 63. 2. But indeed ignorance is the cause of our disesteem ; we do not value Sabbath love , because we do not understand it ; we slight the Ordinances of grace , because we know not the grace which is conveighed from the Ordinances . Ignorant Children throw away Pearls ; a Lapidary would Canales gratiae à quibus aqua viventes affluentèr diffim . duntur . not do so . The Ordinances , they are the channels cut out by Christ , through which the waters of life run to the soul , they are the spiritual Alymbecks to drop the sweet stillings of grace upon the heart , they are the hives of that which is sweeter then the honey and the honey comb , Psal. 19. 10. They are the Conduits which run with Wine on Christs resurrection day , our blessed Sabbath . These Ordinances , which many foolishly despise , but as God saith , to their own hurt , Jer. Gen. 41. 48. 7. 6. They are the Suhurbs of heaven , the Coelestical Exchange where Christ and his people barter for spiritual commodities ; they are Christs Granary , and store-houses to find the soul with bread . In these golden seasons God exchangeth mercies for duties , ( not as if our duties deserved mercy , but out of his own free grace ) and shortly will exchange glory for grace , Exod. 29. 43 , 45. If Paul can come in the fulness Externis institutionibus utimur , tanquam adminiculis ad veram conte●plationem , divi●● Majestatis ●● gloriae , ejusdemque erga populum su●● 〈◊〉 . Riv. of the Gospel , Rom. 15. 29. how much more our dear Jesus in his blessed Ordinances ? These are the Chariots to bring believers down into Goshen , a place of light and pleasantness . Every holy day is a Sun beam which conveighs light and heat to the inward man . Ordinances are those chrystal glasses , wherein the soul sees its beloved . Those divine graces which are for meat to satisfie , and for medicine to heal , are found onely growing on the banks near the waters of the Sanctuary . Gods tabernacles are amiable , Psal. 84. 1. And who will nauseate beauties , the captivations of sence ? In the Sanctuary there is strength and beauty , Psal. 2 Cor. 3. 1● . 96. 6. Christ is never more beautifull in the eye of the believer , Cant. 1. 14. Isa. 33. 17. Psal. ●0 . 17. Psal ●● . 2. John 5. ● . John 9. 7. then when sitting at his table , Cant. 1. 12. Or walking among his Candlesticks , Rev. 2. 1. David desired to see the beauty of the Lord in his holy Temple , Psal. 27. 4. It must needs be Satans artifice to beat down the price of Ordinances : How many Criples have been healed in this Bethesda ? How many defiled souls have been washed in this Isa 53. 2. Siloam ? Thou who undervaluest Ordinances , look again , and see whether there be no form , nor comliness in them ; cast thy eye upon the Author of them , the Author and giver of them is God , they are his Institutions ; He hath appointed Jer. 3. 15. Prayer a means to prevail with himself for m●rcies and blessings , He hath commanded our attendance upon the word , 〈…〉 ▪ that the day spring from on high may visit us , and the Net being spread our souls may be taken by the hand of Christ . God owns and he crowns Sabbath Ordinances .

Cast thy eye upon the nature of them ; they are the sweet intercourses between God and the Soul , the 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 overthrow 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 d●●cae lo descendit , l●rgia●● . 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 no●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 , quàm 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 Ath●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. ● . 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 fl●cci loqui , cùm sanctificationem Sabbati nobis commend●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 state● 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 quiet●s , & remissionis causa suscipi : quorum finis ●sset reco●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 subli●●or : Vt vir spiritua●is ad aeternam sui salute● propior accedat , ut vitae sanctae ●ffici●● occupetur , & operum sui ante-actorum recordatiom sese applicet , &c. Hosp . Dicitur Sabbatum Domini , et Sabbatum sanctit●t●s , et sanct●tas Domini , quia non modò dei sancti est , sed et sanctum e● , 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 dren●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 wh●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. B●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 mo●o legis hujus judicio , sed ips●●simâ expe●i●nt●● , non facere ad v●●ae religionis profectum , siotia multiplicentur . Musc.

2. Cessation fr●m works , as ● 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 tot●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 , a● 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 man . Toil and labour is mans Scutchion , and the first Arms he gives . The bird doth not fly more naturally , then man should toil . Man in his innocency was to dress the Garden , ever since the fall he is to dig it .

All creatures read a Lecture against idleness . The Sun is swift in its travel , the stars speedy in their motion , the fire flies upward , not a little spark but is upon its flight . The beasts of the field do our work , carry our burdens , they are active for the service of man . The wise-man sends us to the Ant and the Pismire to learn industry , Prov. 6. 6. Prov. 30. 25. These little creatures are the confutation of sloth and idleness .

Idleness will much inhance and imbitter our account . God hath not endow'd the soul with quick and sparkling faculties , and the body with strength and potency , and all in vain . Qui nobis vires idoneas ad laborandum suppeditavit , ille in die judicii parem quoque à nobis in laborando industriam reposcet , Bas . Basil positively determines , He who hath given us apt and fit strength , in the judgment day will expect an account of a sutable industry . There is strength for labour , and there must be sweat in labour .

Idleness is the Nurse and Pander of corruption . Augustine observes , that Rome decayed and fell after Carthage was conquered , because it wanted a Competitor to find it employment . Chrysostom asked the Question , What advantage doth the ship bring which lyeth upon the shoar , or the sword which hangs up and rusts in the hall ? &c. When David rose Chrysost. hom. 35. in Acta Apostol from his slothful bed , then his corruption caught fire , which turned into such a flame , that it scorched both himself and 2 Sam. 11. 2. his family .

But idleness on a Sabbath day lies under greater aggravations ; It is not the spawn , but the Serpent ; it is not the Cockatrice egg , but the Cockatrice . Let us trace it a little .

Idleness on Gods day is a dishonour to the Author of it . What honour can accrew to God by an idle and lazy rest ? Is the Minister graced by sleepy Auditors ? It is the weeping eye , the bended knee , the praising tongue , the working heart brings honour to the Almighty . Shall an oscitant and sleepy worshipper pay the tribute of a dream ? Shall the glory of God be promoted , by frequenting the Wakes , walking the fields for recreation , frivolous communication , or any other such method of idleness , on his own blessed day ? Surely the disciples of Bacchus can act as much solemnity to their jocular idol .

Idleness on the Sabbath is only an invitation to Satan to forge temptations , and to make his attempts . Standing waters putrifie . When we stand sti●● , we give the better aim for Pugnat cum hoc prae●epto diem sacrum consumere ignavo oti● , Ger , the adversary to shoot . Satan hath his full scope against a lazy sinner . Indeed he that doth nothing , will soon do evil . He that sits at the door on a Sabbath , will soon be drawn to a Tavern . Holy services are a Bulwark against Satan ; and his attempts are rather troubles , then temptations . The Psalmist observes , That wicked men devise mischief Psal. 36. 4● . upon their beds . When they are at ease , then they lie op●n to Satans assaults . Gerard worthily takes notice , That to spend Gods holy day in idleness is a contradiction to the very command . Communion with God is our close guard , and Satan then must leave us as he did Christ , Mat. 4. 11. Or get behind us , as our Saviour spake to Peter , Mat. 16. 23. It is the calm stops the ship in its voyage ; and laziness on a Sabbath is the remora which stops our sailing to the Port of glory .

To be idle on a Sabbath is to invert nature , and , as Heliogabalus the Roman Emperour , to turn day into night . Thus , viz. in idleness ; We may serve God as well sleeping as waking , Psal. 22. 2. in the shades of the night , as within the veil of the Sanctuary . Psal. 134. 1. We need not the lamp of the Sun to light us to do Psal. 77. 6. nothing . David tells us of his services and duties by night , Psal. 119. 55. Psal. 63. 6. but not of his sloth by day , especially on Gods day . Should we run out our Sabbath in idleness , God had no need to have added day to the Sabbath , in the fourth Commandment , night had been as good , for carnal rest is a property affixed to that season .

To be idle on this holy day is a great loss of time . Subbaths are our golden spot of time , and idleness takes off the gold from this spot . The Sabbath is our term for our souls , and it is frenzy to loyter in our term . Indeed we may say of Sabbaths , as Jacob once said of his Children , If we are bereaved , we are bereaved , Gen. 43. 14. If we lose our Sabbaths , what salv● have we that we should not lose our souls . Lyra observes out of one of the Rabbies , That the double offering was so proper to the Sabbath , that if it was at any Lyra in Numer . time omitted , it could not be supplied on other Sabbath days . One pertinently adds , And there is good reason for it , for every Sabbath day must be kept holy . Take notice all ye vain and idle persons , who waste your precious and irrevocable Sabbaths . The Sabbath is most properly the day our Saviour speaks of , John 9. 4. in which we must work , for the night comes , and then no man shall work . And in this , that of the wise man is most true , Prov. 19. 15. The idle person shall suffer hunger . Idleness if it get into our hands , it will ruine our house , Eccles. 10. 18. If it get into our tongues , it will hazzard our souls , Mat. 12. 36. If it seize on our persons , it loseth our Sabbaths , we trifle away the day , and we catch nothing .

To be idle on the Sabbath swerves from the pattern . It is true , God rested on the Sabbath , Gen. 2. 2. but it is , as Divines speak , from the production of new species , and kinds of creatures ; he rested from his creating work , but not from A creatione novarum specierum cessavit , et quievit deus . Muscul . his governing work , from new productions , but not from his constant providence ; for our Saviour saith expresly , Joh. 5. 17. The Father worketh hitherto , and I work . And so must we rest from our secular works on a Sabbath , but not from our spiritual . To be idle on a Sabbath is a contradiction to our perfect and most absolute pattern : Idleness is inconsistent to the Divine Majesty , as being an evil . Musculus decries it as a great errour , to think deum ociari , that God is now idle , Solem deus semel creavit , sed hunc quotidiè oriri facit ; hominem ex terrâ semel condidit , sed adhuc hominem fingit in in utero materno . because he hath finished the worlds Creation : No , but God still propagates , moderates , perserves and governs his 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 sorrow . Titus an Heathen Emperour , when a day was past , and he h●d done no good Pedr. de Mex . Hist. Imper. on that day , was wont to break out into sighs and sorrow ; to those who were about him , and cry , O my friends , I have l●ft a day . The loss of any day is matter of moan , but Ezek. ●9 14. to lose the Lords day , and the Lord in that day , this is a lamentation , and shall be for a lamentation . In nature , the interp●sition of the Earth between the Sun and the Moon causeth an e●clipse ; and surely when earth , vain thoughts , earthly discourse , froth , and neg●ect have interposed between God and thy soul on his own day , what an ecclipse of sadness Eccles. 12. 5. should it cause upon thy heart ? Upon the loss of friends , we go in mourning , and why not in the loss of Sabbaths , which are good friends to the soul ? Christ waited for thee in every Ordinance , thou didst not give him the meeting ; go home , and like the Dove bemoan the loss of 2 Kings 2 12. thy m●●e . It is most equal , when Ordinances are not our Tristitia nobis data est , ut dole ●m●s , non de morte , sed de peccato , ibi sol●●● utilis est ●●●stitia , alibi est inutilis . Chrysost. treasure , that they should be our trouble , and what we want in good , we should make up in g●i●● . When Elisha went with Elijah , and a chariot of fire parted them asunder , carrying Elijah to heaven , and leaving Elisha on earth ; Elisha looked up , and cryed , my Father , my Father . Hath God and thee , O Christian , been parted asunder on a Sabbath ? and hath the Lord left thy heart on earth , and himself gone to heaven ? O think sadly of this , and with bitter moan cry out , my Father , my Father , Repent for the loss of the Lords day , and lament after the Lord of that day . Sad hearts do well become empty Sabbaths . It is very doleful to pine for thirst at the wells mouth ; If thy heart hath been dead in duties , let it be drowned in sorrows . Christ looks through the lattice in every Ordinance ; if thou hast turned thy back upon him by neglect , or a vain spirit , say with the Church , Is any sorrow , like unto my sorrow ? Lam. 1. 12.

Search into the cause of this heartless and fruitless passing away Gods precious Sabbath . It is good for a Christian to examine what way-l●id his work , what kept God and his soul a sunder .

It may be , thou didst not tune thy heart by holy preparation . Lo●se strings make no musick ; every peg must be wound up : Vndressed gardens yield no delightfull prospect , Mattaina praeparatio necessaria est per diligentem cultus consideratiorem et opis divinae implorationem . Riv. in Decalog . nor do the nowers grow , but on the b●ds , where the Gardiner hath used his industry and his artifice . Thou hast not happily pl●wed up thy heart aforehand by prayer and meditation , and so it is fallow when it comes to Ordinances . Holy duties themselves are harsh when the heart is out of tune . Marshalled armies engage in battle : and prepared hearts engage most properly , and most beneficially in Ordinances . 1. Cor. 11. 28. To examine our selves , is not onely the preface to a Sacrament , but to every holy Ordinance . No wonder thou art dead in the Sanctuary , if thou art deficient in the Closet : thou didst lose the morning , and therefore thou didst lose the day . See , is not this the cause , thou art so heavy and so stupified in holy Administrations . The clock was not wound up , and therefore it did not strike : Thou wast not Jer. 14. 9. with God in secret , and therefore thou didst not meet God in publick ; so thou looked'st for healing , and behold trouble . The fire must be blown before it turn into a flame . Prepared physick contributes to the cure ; there must be the Apothecary to prepare , as well as the Physician to prescribe Medicines . Barascue est feria sexta , qu●m nos vocamus diem veneris , quae praeparationis nomine appella tu● quia Jud●i s●l●bant illo the necessaria pa●are ●● prox●me 〈◊〉 Sabbatu● 〈◊〉 ●b omni op●re servili cess●●d●m erat . Ger. Our hearts must be taken pains withall , before they are fit for the Ordinances of a Sabbath . The Jews had a Preparation day , as well as a Sabbath day , John 19. 43. The heart must be broken by repentance , raised by meditation , spiritualized by prayer , over-awed by a sense of the Divine Majesty , before it is fit for communion with God . It was a serious prayer of holy Hezek●ah , 2 Chron. 30. 18 , 19. The good Lord pardon every one , that prepareth his heart to seek , God , and the Lord God of his Fathe●s , though he be not cleansed according to the purification of the Sanctuary . And in the subsequent verse , it is said , The Lord hearkened to Hezekiah , and healed the people . Experiment this preparatory work , and no doubt but thy complaint will cease , and the case will be satisfied .

It may be thy thoughts are low of Sabbath gains . Men will not run a race for a trivial prize : Merchants venture to Sea , Phil. 1. 14. not for Pibbles , but Pearles : Thou lookest on Ordinances as empty breasts , and so thou liest carelesly at them , But this is a strange and a sinful mistake . Faith the best of graces , is the fruit of hearing , Rom. 10. 17. The Spirit , the best of gifts , is the fruit of praying , Luke 11. 13. And Christ Christus ill● tri-d●● 〈◊〉 et sepulturae fuit ●●●ciculus My●rhae propter d●l●rem , sed p●st , triduanum dol●rem absorpsit laetitia , et f●ctus est ●t botrus Cypri●n vine●s enged●i ; illa myrrha ●●mmutata est in vinum suavissinum et salutare . the best of banquets , is the fruit of Sacramental receiving , Mat. 26. 26. Are not Ordinances , the Exchequer of soultreasure , more sweet then the clusters of Camphire ? Lam. 1. 14. more transcendent then mountanes of Spices , Cant. 8. 14. More pleasant then the Vineyards of Enge●di , Cant. 1. 14. Surely thou art mistaken sinner ; Didst thou ever consider , Prayers have held the hands of the Father , Exod. 32. 10. Gospel doctrines have employed the tongue of the S●n , Luke 4. 43 , 44. And a shower of the spirit hath fallen upon the Congregation at a Sermon , Acts 10. 44. Nay , the whole Trinity have been present at a Baptism , Mat. 3. 16. Such fruitfull womb● must not be called Barren . But this sinfull level , which so prostrates Ordinances , is no more then the evidence of Satans power , and that he leads thee to much Del Rio. captive at his pleasure . None will call Ordinances empty , but the Father of lies .

What is it which causeth thy neglect of , or slightness in Sabbath duties ? It may be the force of a temptation . Satan hath an enmity to our communion with God . It was the Evil one hindred Paul from going to the Thessalonians to scatter and disseminate the truths of the Gospel , 1 Thes. 2. 18. He stirred up the Jewes against the Apostles , when they were Mat. 13. 19. propagating the blessed Word , Acts 14. 2. Acts 17. 13. He John 13. 27. endeavours , either to keep us from the Word , or to steal the Acts 20. 9. Word from us . The evil one enters Judas at the Passeover , Mat. 4. 6. rocks Eutichus asleep at a Sermon , useth the word , as a weapon against Christ , and attempts to make it a sword to destroy , Ephes. 6. 17. which is given for a sword to defend . In Ordinances , we are seen by good Angels , and tempted by evil : Good Angels observe our behaviours , and evil Angels corrupt them . God is no no where more pleased , and the Devil no no where more 1 Cor 11. 10. busied , then in the Assemblies of the Saints . And therefore it may be Satan hath shaped his temptations into wedges Isa. 4. 5. to divide between God and thee in Ordinances ; and this makes thee complain of slightness of spirit in those holy seasons .

It may be some unrepented sin damps thy heart to , and in Ordinances . Jonah when he had sinned , then he falls asleep in the ship . Sin clogs thee , and therefore opportunities do Jon 1. 6. not please thee : Thou fearest thy title to Christ , and that makes rhee so remiss in thy pursuits after him . Stopped stomacks have no appetite . Holy David longs to appear before Psalm 42. 1 , 2. God . Trembling consciences , like aguish fits , take away all delight . Musick sounds not to a Prisoner : Guilt unremoved by repentance , flats the tast of any Ordinance . David will wash his hands in innocency , & so he will compass Gods Altar , Psalm 26. 6. The Curtizan in the arms , will keep the wife from the bosome . Purity and repentance make ordinances as the honey combe . It is Christian prudence , first to throw out the beam of sin , before we look up to the Sun Psalm 19. 10. of Ordinances ; and to cast out that which grieveth the spirit , Job 6. 6. before we come to taste the spirit in holy Communion with Ephes. 4. 30. God . Offending slaves love not to see their Master : Sin makes Isa. 59. 2. us shie of Gods presence . Adams fall drives him to the trees for a hiding place , and sowred Paradise it self to him . Choice Gen. 3. 8. dyet doth not fatten one in a consumption . Any one sin not vomited up by hearty repentance , and self-abhorrency , will nauseate the soul in Ordinances : Sins are the souls obstructions , which may cause more flushes , but less digestion of the holy Word . VVhen Jonah was thrown over-board , then the Sea was calm : Let sin be thotowly bemoaned and repented , and Christ will be sweet in Ordinances . Sin not disgorged , sucks the sweetness out of all holy duties , and makes them dry , and jejune .

If thou art slight in , or omissive of Sabbath duties , read lectures upon thy own heart : thy formality arises from disproportion ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . thy heart is not sutable to holy Duties . The Apostle speaks of a savour of the Gospel , 2 Cor. 2. 14. We want this savour and rellish , and this straines the juyce out of every Ordinance ; our hearts must be assimilated by grace , Psalm 42. 4. before they leap for joy in Ordinances , as John the Baptist in Luke 1. 41. the womb , or as David danced before the Ark. Carnal 2 Sam. 6. 14. hearts are dragged to the Sanctuary , Rom. 8. 7. As we see paint drops from the face , that not being its proper place , but it stayes and remains upon the sign . The unsanctified heart is in Ordinances , as a Bird in the Cage , it flutters a little , Cognitio Christi est dulcissimus et fragrantissimus odor , tanquam ex praestantibus herbis aut pretiosi● aromatibus exhalatus . but it doth not flye , it is cooped up , and wants its desired freedome ; it works at an Ordinance , as the Israelites did at their bricks , they work , because they must give an account to their task-master . When we are superficial in Ordinances , let us see the naughtiness of our own hearts . Sickish palates find no meat savoury . There are three glasses , in which we may best see our hearts .

1. In the glass of temptations . Sharp storms try the house , sharp encounters try the souldier , and soft temptations 2 Sam. 11. 4. try the heart : How soon did Bathsheba's beauty enthral David , though otherwise he was a pattern of sanctity .

2. In the glass of afflictions . Fire which refines mettals , burneth up drosse . When Christ was seized upon , then all the Disciples left , and forsook him , Mark 14. 50. Birds which sing in the spring , hide in the winter .

3. In the glass of Ordinances . If the Spirit hath not breathed upon thy heart , it will not be lively in holy Ordinances . Indeed , a gracious heart melts at a reproof , clasps Gen. 2. 7. about a Promise , hides truth as its treasure ; but a slight heart , will either rage at the smart , fret at the length , or be Luke 2. 51. offended at the spirituality of an Ordinance . Nothing more puts the heart upon the test , then holy duties . Many followers of Christ left him upon the account of a Sermon , John 6. 66. If therefore thou hast not understood more of God on a Sabbath , then study to understand more of thy self : thy heart is an useful book to read . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Take up resolutions of stricter communion with God for the future . Bones which are broken , if well set , grow the stronger . Let the sence of former neglects prompt future Ex malis moribus bonae nascuntur leges . care ; thou hast been slight in Ordinances , resolve thou wilt be serious , and wherein thou hast done evil , to do so no more , Joh. 5. 14. The heart of man stands in need , not onely of Gods work , but of mans care , the Spirit must sanctifie it , Prov. 4 23. and man himself must watch it : When thou comest to Ordinances , bend thy ear , gird up the loynes of thy mind , incline 1 Pet. 1. 13. thy heart , and summon thy conscience to every truth Cant. 8. 14. in hearing , to every petition in praying . Ordinances are like Mountains of spices , sweet when we are got up , but there is some difficulty to get up ; we must keep our foot Eccles. 5. 1. when we go to the house of God , and we must keep our heart when we come there . Gods Ordinances are high and sublime , and the Psalmist saith , Mans heart is deep , Psalm 64. 6. Now there must be some toyl , some labour and Per labores magnos , ad praemia magna pervenitur . pains , to bring them both together : God must make an Ordinance stoop , and man must pullice up his own heart to an Ordinance . It is mans priviledge to enjoy Ordinances , but it is his artifice to improve them : much strength must be put forth to over-master the heart in holy duties , ▪ there must be a sense of Gods eye , and mans account , to enforce a sutable frame . The Scholar can scrible by himself , but the Masters hand , and his own eye too , is little enough to make him write well . That of the Wise man , Eccles. 9. 10. is chiefly true in the Sanctuary , what ever our hand finds to do , we must do it with all our might : And holy resolution best answers this case , with a serious endeavour , that former negligence shall be repaired by future diligence .

If thou hast been formal , or neglectful on a Sabbath , shame thy self in the observation of the melting behaviours of others . There was once a General , who when his souldiers fought faintly , and cowardly , he allighted from his Horse , and run into the middle of the foot-souldiers , and shamed his Army by his own valourous example . When thou seest Agendum est à nobis secundum ideam divinam . one weeping in the Congregation , another sighing , anotehr hanging upon the lips of the Minister , by serious and vigorous attention , say within thy self , O my soul , why art thou Psalm 43. 5. so formal , so dead and superficial , and why art thou so Exod. 25. 40. discomposed within me ? Curious pictures are drawn from Heb. 8. 5. lovely persons ; and thou shouldst do well to correct thy formality by the serious examples of others . Emulation in spirituals 1 Cor. 11. 1. is very commendable , and it doth well become a Christian to copy out the religious custome of an Isaac in holy meditation , Gen. 24. 63. The gust and satisfaction of David in holy Ordinances , Psal. 63. 5. The humility of a Daniel in holy Prayer , ●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 re●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 inn●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 keep this divine rellish upon our hearts : we are apt to catch cold after Cùm malum committitur , bonum amittitur . the greatest heats . Let us look to our selves ; that we do not lose the things , which we have wrought , and after close and sweet communion with God , grow lax and remisse . Sweet water is as easily spilt , as ordinary water . The rarest Cordials 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . are put into glasses , which are easily broken : there may be a rejoycing , which is onely for a season , John 5. 35. the Greek reads it , for an hour : If thy heart hath been wound up towards heaven on a Sabbath , a little carelesnesse will let it down again . If thou hast spent the Sabbath comfortably , Heb. 12. 14. be faithful to thy soul , and interest , and spend the Ephes. 4. 30. week holily . Purity will keep peace ; it is sin grieves the spirit , Spiritus sanctus cùm agimus aut loquimur turpia aut mala offenditur . Alap . who is the Comforter , Joh. 14. 16. Our inward joy is onely chased away by trespasse , which is a thron in the breast of this Nightingale . To be unloosend on the Sabbath from week-day bonds is comfortable : but in the week-time to unloose the Lords dayes bonds , is abominable .

To be fruitful . Comfortable Sabbaths call for conscionable lives . Soft showres make fruitful fields : If on the Sabbath we have enjoyed the comforts of the Lord , it is but meet we John 15. 5. should alwayes abound in the work of the Lord . Our week-day 1 Cor. 15 58. carriage should be the springing up of the Sabbath days seed ; our whole lives must be a walking in the strength of our Sabbaths . Divers of the Ancients are very copious , and pathetical in perswading men , so to practice Piety , and pursue sanctity , as to perpetuate a Sabbath . We should mingle the Sabbath with the week , but not the week with the Sabbath ; as we should be in the spirit on the Lords day , so Tertul com . in Jud. 4. Orig. in Numer . Hom. 23. Chrysost in Mat tract 29. Aug. de Civit . dei lib. 12. cap. 30. Buc. in Mat. 12. 11. we should walk in the spirit on the week day , Gal. 5. 25. It is a remarkable speech of Bucer , Have we served the Lord on his own day ? let our manners shew it , let our works prove it , let the holiness of our lives abundantly declare it . A pious Conversation is the onely evidence we have been with Jesus ; we should be in such a frame every Lords day , as if that was the first Sabbath that ever we spent , and as if that was the last day , that ever we should live , or , as if the weight of all our work lay upon that single Sabbath , for which we were sent into the world , nay , as if our eternal being was to be determined hereby ; and yet after the day is over , we must endeavour as much to be doing , as if nothing was done on the Sabbath , and all that we had done , was to be abated on the account . Sabbath comforts are not to be dews , but showres , not suddenly to be dryed up , but to soak into our future lives . J●hn the Evangelist , after he had been Rev. 1. 10. in the Spirit on the Lords day , writes the Revelation , the worlds Chronicle within a Veil : Moses , when he had been Exod. 32. 22. on the Mount with God , was filled with holy zeal , and Sinai did not flame more , then his heart . Heavenly sweets are 1 John 1. 3. onely incentives to holy services ; and the tasts of divine communion are the genuine bribes to an holy conversation .

Case 3 How we must keep the Sabbath alone , in the deprival of Christian and comfortable society . There are many cases may befall a Christian , which may render him solitary upon the Psalm 63. 2. Lords day , and for the present enforce him to be an exile Psalm 96. 6. from the publick Assemblies .

1. As in the case of travelling : we may meet with an Inne , when we cannot meet with a Sanctuary . Isa. 16. 12.

2. So in the case of imprisonment : we may be confined to Psalm 102. 7. the darkness of a dungeon , and want the glorious liberty of Psal. 84. 3. the people of God , the freedom they enjoy in the house of Prayer .

3. So likewise in case of sickness : we may be chained to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . our beds , and not enjoy the freedome of publick Ordinances ; And Mr. Perkins instances in the disease of the dead Palsie : so that now Aristotles definition of Man , to be a sociable Creature , will not comport with our present condition . Isa. 16. 12.

4. And it may be instanced in case of hard service , and slavery ; when our groans are ready to drown the musick of Israelitae ita affligebantur animi maerore , et durâ servitute , quâ spiritu qu●si intercludebantur , ut non attenderent verbis Moyses de deo serviendo . Riu. a Sabbath , and we are necessitated to lye down in silence , and solitariness . We do not read that the Jews kept any publick Sabbath in their Aegyptian bondage : their tasks jarred their triumphs : and they did not onely make brick without straw , but they passed over Sabbaths without any visible observation ; but yet no case can wholly incapacitate us from conversing with God on his own day ; we are never so lonely , but we may enjoy communion with the Father , and his Son Jesus Christ , 1 John 1. 3.

1. If we are travelling , we may likewise travel towards Exod. 6. 9. Canaan . Holy duties will turn an Inne , into a Sanctuary . Psalm 134. 2. Paul prayed by the Rivers side , Acts 16. 13. Peter preached in a private house , Acts 10. 34. and Christ administers the Gen. 24. 63. Sacrament in an upper room , Luke 22. 12. Now , we may meditate in every Field , and pray in every Chamber . To Dan. 6. 10. Christians , saith Dr. John Reynolds , No Land is strange , no ground unholy , every Coast is Jewry , every Town is Hierusalem , every house is Sion , every faithful body is a Temple to serve G●d in : And to think otherwise is to savour of Judaisme , as Hospinian observes .

2. Suppose thy self in prison on the Lords day : If an Angel can break a prison door , Acts 12. 7. surely Christ can , and give thee the meeting on his own blessed day : VVhen thou art in fetters of iron , he can draw thee with the cords of a man , Hos. 11. 4. If we must visit our brethren , surely he will visit his Saints in prison . Prison doors are no obstruction Mat. 25. 36. to the divine illapses of the good spirit , and Prison-straights are no confinement to the enlargements of a Saints heart ; a fervent prayer can pierce the roof of the closest dungeon , and flies as high as Heaven . Paul and Silas sang Acts 16. 25. Psalmes , one duty of a Sabbath , when they were fettered in their Chains , and inclosed in their Goal .

3. Put case thou art confined to a sick bed ; Jacob worshipped Gen. 49 18. Onkelos hanc exclamationem Jacobi ad Christum resert para●hrasi plane piâ . Non expecto salutare Gideon filii Joash , neque salutare Sampson filii Manoe , quae salus est planè temporalis , sed expect● salutem & redemptionem Christi filii David , quae est solus aeterna . Onkel . God on a dying bed , and waited for his glorious salvation : On a bed of sickness , thou mayest bend thy heart , when thou canst not bend thy knee , and stretch out the hand of thy faith , when happily thy distemper will not suffer thee to stretch out the hand of thy flesh . Sicknesses usually spiritualize duty , not obstruct it . Then the patient prayes more feelingly , weeps more heartily , converses with God more greedily . A sense of approaching death , affects the soul with more earnest pursuits after a better life : A Christian under a disease may more pathetically improve , he need not wave a Sabbath .

4. If providence shall cast us into a severe and hard service : the man servant is kept back from holy Ordinances by the prophaneness of the Master ; the maid servant is kept to her drudgery on Gods holy day , by the pride and vanity of her Mistriss ; Nay , happily our case is , a Turkish Galley is all the Temple we have to worship in ; yet then , though we have lost our freedom , we have not lost our Sabbaths . Israels worship was not lost , but revived in the wilderness , and there Moses talked with God , as a man with his friend . The uncouth and solitary wilderness , was the Sanctuary Deut. 26. 10. where the Jews enjoyed the closest communion with God . Exod. 33. 11. Paul gave spiritual exhortations in the ship , and in a storme Deus non terribilitèr , sed amicè cum Moyse egerit . Riv. too , when he was ready to be dashed into the pit by every wave , Acts 27. 20. The rage of remorsless masters should make believing servants not to pray less , but as the vassalized Israelites , to groan more ; not to be weary of Sabbaths , but Exod. 6. 5. to be more wary in their observation ; the bondage of the Acts 7. 34. body is no wayes eased by the hazzard of the soul . The Heavenly Master must be served , especially on his own day , notwithstanding all the frowns and countermands of the earthly , that imperious worm . If threats could have prevailed with the three Children , they had worshipped a golden Image , and not adventured a fiery furnace , Dan. 3. 18. Hard service should make us more heavenly , not more heedless in Sabbath observation . If our case is hard upon earth , we should then the more endeavour to make it more glorious in heaven , and Sabbath-holiness bids fair for it . Now therefore this being premised ,

Thus we must keep Sabbaths in our greatest solitariness , when the world is turned into a Patmos to us :

Let us encourage our selves , that this is not our case alone , to serve God without company : Moses communed with God alone upon the Mount ; there was no press of people , or society Deut. 5. 31. Dan. 6. 10. of Saints to heighten his enjoyment : Daniel conversed with God in his Chamber alone , and his sacrifice was sweet , though single . Peter was praying alone at the top of the Acts 10. 9. house , when he gets the company of an Angel , that messenger from heaven salutes his pleasing recess . The woman John 4. 13. of Samaria enjoys solitary , yet salvifical communion with Jesus Christ , and her soul lay under the distillations of his heavenly doctrine , nay , waters of life did flow more freely , then the waters of the well , which did afford her the plenty of that Element . And to come nearer to our purpose , the blessed Apostle John was in his Patmos , when he was sublimated Revel. 1. 10. with unusuall raptures , and that upon the Lords day . A single Lute can make sweet musick . The Sun which gilds the world , is but a single Planet . And thy soul serving God alone on his day , may be taken into galleries to walk Cant. 7. 5. with Jesus Christ , and feed upon the honey and the honey Psal. 19. 10. comb of an Ordinance . The Word was more to Job , then his necessary food , when he lay on the dunghill alone , Job 23. 12. And Christ acted to him above his promise , Mat. 18. 20. He was present , though two or three were not gathered together .

If thou art necessitated to keep the Sabbath alone , be much in prayer . In this single devotion , Christ is both our President , Luke 6. 12. And our Legislatour , Mat. 6. 6. The Cum privatim et solitarie oramus , ostentationem et affectationem humanae gloriolae omnino respuimus . Chemnit. Prayer of one Elijah could work miracles , Jam. 5. 17 , 18. The Prayer of one Daniel could hasten deliverance , Dan. 9. 23. The Prayer of one Moses could preserve a whole Nation from impending ruine , Exod. 32. 23. Solitary prayers have their peculiar prerogatives ; in them we avoid all ostentation , as Chemnitius well observes , and more imitate the votary , then the Pharisee : In them we can search our hearts more accurately , deal with God more faithfully , and give a fuller account of our sins and provocations . Closet devotion is not stopt , because confined , no more then the meditations of David were lost in the darkness of the night , Psal. 63. 6. in Mat. 6. 6. Psal. 63. 6. Rev. 1. 10. 1 Sam. 1. 10. which he framed them . Christ came to John in Patmos , when the Island was his bolted Chamber , not with bars , but with waves . Hannah prayed and wept alone , and then she obtained a Samuel , 1 Sam. 1. 10. The heart can work in Acts 10. 4. 1 Thes. 5. 17. Col. 3. 17. prayer when there is no company to excite it , and oftentimes God is most effectually present , when man is wholly absent ; therefore if we must spend a Sabbath alone , let part of it be taken up in fervent prayer and supplication .

In this case of solitariness , let us be filled with holy meditations : This holy duty of a Sabbath , is advanced not obstructed by loneliness and retirement , nay , it cannot well be performed Gen. 24. 63. in company : the noise of any associates hush away these pleasing contemplations which light upon the mind , or Psal. 92. 5 , 6 , 9. are started by the excitation of the good spirit . In thy solitary Sabbaths , let thy head work in meditation , as well as thy heart in prayer and supplication . These duties coupled , like Castor and Pollux are a good prognostick , and promise fair weather to the soul .

Meditate on thy sins . Sin is first viewed by meditation , and then moaned by confession , and so consequently cashiered by repentance ; and this order is very proper and genuine , first to cast the eye on sin , and then to rend the heart for it , and from it . The head will affect the heart : take then the opportunity of a solitary Sabbath , to cast up thy accounts , and Psal. 4. 7. Jer. 31. 18 , 19 , 20. to look backward on thy sinfull life , that thy soul may kindly melt , and the Lord may graciously smile , and lift up the light of his countenance upon thee . Moaning Ephraims are pleasant Children .

Meditate on Gods works : Thou mayest see the glory of a Creation through a prison grate , or within the curtains of a sick bed ; thou mayest contemplate on the Sun , when thou doest not see it , that emblem of Gods power , and the worlds glory . The Stars shine as bright to meditation in the day , as in the night ; and we may take an intellectual , when we do not take an ocular view of them .

Meditate on the state of the Church ; to rejoyce in it , or to grieve at it : The Jews in Babylon could weep savourily in the remembrance of Sion , when they did consider its present Psal. 137. 1 , 2. calamity , and its former glory . Every Christian should Psal. 122. 6. be of a publick spirit , and lay the case of Sion to heart , either for tears or triumphs . When nothing of the Church is Isa. 62. 6 , 7. in thy eye , much of it should be in thy thoughts . Much of Psal. 137. 5. piety is discovered in sympathy . It was one of Israels great offences , they had not a fellow-feeling of the afflictions of Amos 6. 6. Joseph . The Prophet adviseth those who make mention of the Name of the Lord , to give him no rest , till he make Jerusalem a praise in the earth , Isa. 62. 6 , 7. When thou art alone on a Sabbath , and thy condition necessitates thee to it , let the many thoughts of Sion keep thee company , and be thy congregation to joyn with .

Meditate on the attributes of God : Those glorious beams can shine into the darkest and most solitary dungeon , as well as into the most solemn assembly . Think of Gods power in creating a world , his justice in burning of a Sodom , his wisdome in contriving a way for mans redemption , his love in John 3. 16. sending his Son to dye for sinners , his faithfulness in making and keeping his Covenant . Such heavenly meditations , might sweeten a prison , might mitigate a distemper , might alleviate Psal. 104. 34. the severity of service or slavery , and might comfort thy soul on Gods blessed day , in the greatest recluse and solitariness .

Spend some time of this solitary Sabbath in conversing with the Scriptures . The Bible is the most delightful companion Rom. 3. 2. Omnia mea mec●m porto . Bias. in the want of all others ; the Saint with these Oracles may say with the Philosopher , I carry all my estate with me ; Caesar so prized his Commentaries , that being enforced by the Egyptian Army to leap into the Sea , he did swim with one hand , and held up the Book of his Commentaries in the other ; his life and his book should both perish together . Our Bible is the most seraphick Commentary upon Gods love , and Josh. 1. 8. mans heart . God commanded Joshua to meditate day and night in this sacred volume . Indeed the Scriptures , they are a hive of sweetness to delight the soul , a choice treasure Psal. 19. 10. to enrich the soul , more then necessary food to support the Job 23. 12. soul , The sword of the spirit to defend the soul , a transcendent Eph. 6. 15 , 17. Paradise to consolate and refresh the soul . Every truth in the Scriptures is brighter then a star , every promise Rom. 13. 12. in the Scriptures is richer then a Mine , every threatning in Heb. 4. 12. the Scriptures is sharper then a sword , every offer of grace contained in the Scriptures is more valuable then a world ; therefore in thy lonely Sabbaths , say with the Psalmist , O how I love thy Law ? It is my meditation all the day , Psal. Facit Scriptura consolationes per exempla quae narrat , per promissiones , & praemia quae offert , His nos consolatur , & inspem beatitudinis excitat , & erigit . 119. 97. And this converse with sacred writ , will be a good prognostick of success and happiness . It is reported of Queen Elizabeth , that in her great afflictions in her sister Queen Maries reign , she was much conversant in the holy word , and as the word of God sweetned her soul , so the Providence of God smiled on her condition ; for after the flight of a very few years , she wore the Diadem of this Nation , flourished many years in the throne of her Royal Progenitours .

Fill up this solitary Sabbath with the Collection of former experiences . David when he was kept waking in the night , Psal. 77. 3. he remembred God ; his thoughts were taken up with that In concilio Parisiensi hoc facinus Patribus dolori fuit , quòd licet dies dominicus à quibusdam dominis venerando custodiri vide batur ; a servis tamen eorum servitio pressis per rarò debito hono●e ●●li inven●r●tur . divine object . When thou art kept from the solemn assemblies by a sick bed , or a close prison , or a sharp Master , Remember thy experiences which thou hadst of old .

1. All thy providential mercies , as the Psalmist recounts his promotion , that God took him from a sheepfold to a throne , and at such a time advanced him to the Soveraignty of the best people in the world , Psal. 78. 70 , 71. Then remember thou the additions God hath made to thy Estate , or to thy Family , thy escapes from imminent dangers , thy often deliverances , &c. Experiences of divine love , receive new life from meditation and serious recollection .

2. All thy seasonable mercies . The Psalmist comfortably Concil. ●aris . relates , That when his Father and his mother fors●●k him , D●o sunt , quae s●ntertiae grat●●m & dignit●t● co●ci●iant , 〈…〉 si 〈…〉 ad 〈…〉 ration●m accommodetur . Cartw. then God did take him up , Psal. 27. 10. Then the rare providences of God are most rare and remarkable , and to be noted with an Higgaion Selah . As words , so favours in season , are like apples of Gold in pictures of Silver , Prov. 25. 11. The season is the emphasis of every mercy . Even at the red Sea , Psal. 106. 7. This amplified Israels sin , they offended even at the red Sea , where they were crowned with a stupendious and seasonable deliverance . Cast thy eye back in thy solitary Sabbaths upon those mercies which were eminent for their season . Health after sickness , supply in wants , rescue from temptations , from sinful or destructive company , when thy soul was pluckt out of the snare . Ah how sweet was water to a thirsty Samson , deliverance to the poor Jews when their destruction was signed and sealed . Such pleasing recollections would abundantly sweeten a solitary Sabbath .

3. Thy unexpected mercies ; those loving-kindnesses which thou didst not think of , nor pray for , which thy want did not proclaim , nor thy moans pursue . An Angel cometh Acts 10 3. Luke 1. 26 , 27. to Cornelius in his prayers , when he looked not for him . Happily many mercies have befallen thee , which like Gabriel to the Virgin Mary , have brought not onely good , but unexpected news . On a solitary Sabbath view over thy unlookt for mercies , which were returns of love , without a prayer to sollicite them ; the ship came home without any other gale to cause its arrival then divine love .

4. Thy spiritual mercies . A Sabbath is best accommodated for a review of spirituals ; then remember the sweets of Psal. 66. 18. former Sabbaths as David remembred the joy he used to have when others called him to go to the house of God , Psal. 42. 4. We should then cast in our thoughts , what reproof of the word cut sharpest , what truth struck deepest , what Ordinance came closest to our souls , who was the instrument of our greatest good , what Sabbath was the time of our choicest loves . Peter Martyr could tell the very sentence of a Sermon which first wrought upon his heart . Thy soul , if thou belongest Jer. 2. 24. John 9. 11. 2 Kings 5. 10. to God , had a moneth when Christ took thee . Spiritual mercies are most sweet in contemplation , more smooth then the waters of Siloam , more healing then the waters of Jordan . And thus thou mayest travel through the pleasant plains of a Sabbath , when thou art alone , and hast no company .

If there be occasion , joyn fasting to the rest of thy holy duties on thy solitary Sabbaths . It is true , the Sabbath is not a fast but a feast day , a day of rejoycing , not of mourning ; yet Nehem. 1 4. Dan. 9. 3. extraordinary cases make extraordinary Sabbaths . Days of great sorrow may draw out tears upon the Lords day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Zonar . and turn that celebrity of joy and gladness ( to speak in the language of the Council of Gangra ) into a day of fast and sorrow . Sometimes Gold chains are put in cypress , and a golden Sabbath may be veiled with sadness in the Churches misery and calamity : If such a case fall out in thy solitary Sabbaths , ashes and sackcloth are the most sutable dress .

Case . 4 How Conscience may be satisfied , objecting , that flesh and bloud cannot hold out a whole Sabbath in the due and strict observation of it . It is not without remark , that the Apostle asserts mans inability in himself to receive the things of God , 1 Cor. 2. 14. Nay he scrues the peg higher , and positively affirms , That the carnal mind is enmity against God , Rom. 8. 7. It stands upon its guard to keep out whatsoever is of God , and he instanceth in himself ; that the Law in his members continually disturbed the Law of his mind in every spiritual undertaking , Rom. 7. 21 , 23. And if he delighted any thing at all in the Law of God , it was after the inward man , Rom. 7. 22. I say , in this particular , the Scriptures are written for our instruction , 1 Cor. 10. 11. For the soul is never more sluggish then in spiritual attempts , then there is a Lion in the way , Prov. 22. 13. A carnal man looketh upon holy duties as his Physick , not as his food , and he keeps the Sanctuary as he keeps his Chamber , only in a case of necessity . In his worldly pursuits he can rise up early , and go to bed late , he can stretch the day to the longest , and be willing to clip the wings of it , because it flies away so fast ; but in the pursuits of higher concernments , he complains of the length of a Sabbath , as if the glass stood , and did not run in its usual speed . Mans nature indeed is very remiss in spirituals , and studies more apology then duty ; as the invited guests sent their excuse , when they should have brought Mat. 5 22. Numb . ●3 28 their persons to the Marriage feast . As the murmuring Israelites , who would not attempt the conquering of Canaan , because the Sons of Anak were there , when their cowardise was the greatest Giant .

But I shall rather study to remove then amplifie this pretended scruple , and easily evince that this case of conscience arises rather from sloth , then incapacity . Now to the Case ,

It is very true , flesh and bloud cannot hold out a spiritual Caro et sanguis naturalis , et corruptibilis homo , qualis fuit terrenus Adam , regnum dei non possidebit . Ambros Sabbath , not only for the length of it , but likewise for the services of it ; Without faith it is impossible to please God , Heb. 11. 6. And Paul saith in another place , flesh and bloud cannot inherit the Kingdom of God , 1 Cor. 15. 50. And the same principle which acts our service in glory , must act our holy services here , though not in the same degree , though more faintly and imperfectly . So then the dregs of nature are not competent for Sabbath observation ; the terrene man , as Ambrose and Theophylact speak , a lazy piece of clay , cannot run through the several duties of a Sabbath ; but when we cast our selves on the spirit , we are carryed as upon Eagles Isa 40. 31. wings , and then we labour and faint not , we run and we are Phil. 4. 13. not weary . It is true , flesh and bloud will be wearied at Animus si non praesumat de se sed si confortetur in deo , potuit utique dominari , et etiam reddi quodammodo omnipotens . Bern. the first on-sets of holy service , but pains must be taken with the heart to spiritualize it in the morning of a Sabbath , that thou mayest come as a Bridegroom out of his Chamber , and rejoyce as a strong man to run a race , Psal. 19. 5. As holy Bernard most excellently , Faith resting on Christ gives us a kind of omnipotency . A Saint in the strength of Christ , by the assistances of Christ , with the encouragements of Christ , can come leaping over the mountain of a Sabbath , as his short Cant. 2. 8. and recreative travel , his pleasure , not his toil .

However God must not lose his right of service from us , because we have procured to our selves wretched natures , which Audi O anima , qualis sis , onerataes peccatis , irretiti vi●●is , capta ille●ebris , affixa membris corporis inquinati fl●gitiosis . Aug. are soon weary of spiritual duties . If Sabbaths are tedious to us , this must be our moan , not our excuse ; we must weep over this occasion of complaint , we must not watch for it ; this case must not stir up our scruples , but our tears . Ad●m was vivacious enough to keep Sabbaths before the fall . Let the prisoner never complain , he cannot run , when his sin and trespass hath put him in chains . A sense of tyredness on the Lords day should deeply humble us , and put us upon filling Psal. 56. 8. Gods bottle with our tears , that he would fill our hearts with Luke 11 13. his spirit , ( that glorious and active principle ) to carry us out in the discharge of Sabbath-performances . Ah! It is our sin hath crampt our faculties , and caused that lameness , that we cannot run the short race of a Sabbath .

Lazy servants can hardly undergo any labour , much less to hold out a whole day , yet the aw of their earthly Masters makes Vae humanae miseriae ? propter unius , aut duarum horarum segnitiem omnis laboris mercede frustrari . Ab. El. them to do it ; so should Gods fear move us to keep a whole Sabbath . Thou sayest , thou art not able to keep a Sabbath , but canst thou lose an eternal Sabbath ? It is a cursed exchange to forfeit everlasting rest for a little sloth . Sabbaths must be kept , if thy soul be saved . Let the sense of a future judgment , when every Sabbath shall be brought into the account ; let the dread of an infinite God , who is a consuming fire , Heb. 12. 29. Let the golden and precious trust of a He. 10 31. Sabbath , all spur thee on to Sabbath duties , to make thy way more pleasant and delightful . Let that be done which must be done , or else thou art everlastingly undone : Things of absolute necessity are to be effected , not disputed . If thy Pedibus timor addidit alas . servant must go of his errand , or turn out of doors , this makes him run . Here we act for our souls and Sabbaths , whole Sabbaths ▪ must be kept , or our souls will perish in the action ; thy murmurs cannot silence divine wrath .

Imperfections through corruption of nature are one thing , for they are in the best , but to nourish them , and willingly to yield to them , is another . I cannot do what I ought , by nature ; Jer. 5. 31. shall I not therefore endeavour to do what I should , by grace ? To say , thou canst not keep a whole Sabbath , doth not onely speak thy corruption , but that thou lovest to have it so . Ease corrupts nature , and makes it putrifie , nay , it sets it backward in the things of God . If the Clock be never Prov. 15. 19. wound up , the wheeles will rust : say to thy unactive heart , John 1. 6. a wake thou who sleepest , my eternity is bound up in the due observation of Gods day . The slothful servant was condemned , Dilectio et charitas dictat , immò imperat , ut serviamus domino inomnibus virtutum offici●s . Alap . Mat. 25. 26. not he that spent , but he that hid his talent . Thou hast a trade to drive on a Sabbath , away with sluggish nature : flesh , like the sensitive plant , if touched , will withdraw from spiritual performances ; but force it by holy violence . It is Apostolical counsel , and most seasonable for the Lords day , that we should not be slothful in business , but fervent in spirit , Rom. 12. 11. The Sabbath should be our sphear , not our servitude ; we should then be as the Sun , which needs no whips to scourge it forwards . Mr. Bernard of Batcombe , asketh the question , Why we should be more indulgent to weak nature , more yielding to the flesh in and about the 4th . Commandement , for the keeping Mr. Bern in his Tract . on the Sabbath . of a day wholly to God , then in or about our whole service in obedience to the other nine ? Indeed we should breath after communion with God on his own day , as once Christ did after the Cross , to dye for his people , when he was streightned in his own spirit , Luke 12. 50. till it was fulfilled and accomplished .

To say , we cannot keep a whole Sabbath to the Lord , is an imputation cast upon divine Wisdome . God never commands impossibilities , and yet he severely commands the full observation of a whole Sabbath : and yet to say , God is an Exod. 20. 8. hard Master , deserves the brand of an unprofitable servant . Luke 19. 22 , 23 , 24. The Yoke of Christ is easie , not galled with an incapcity of bearing of it . If we can honour our Father and Mother , Exod. 20. 12. which is the next Commandement , why not keep Matth. 11. 30. Gods Sabbath ? There is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a natural affection sweetens the 5th . and there is communion with God , a more noble attraction , indulcorates and facilitates the 4th . Commandement . Lazy flesh must not commence a suit with infinite Wisdome . God knows our frame , and we must know our Psalm 103. 14. duty , nay , in this particular , our priviledge : for to keep a Deut. 5. 29. day with God is a temporary Paradise , nay a transient heaven Rom. 11. 33. our elevation above the world . Let us not then inveigh against the rigour of the Command , but deal with our own hearts to run chearfully , and sweetly through the heavenly circuits of Gods blessed and holy Sabbath .

Quicquid factum fuit , fiat : Whatsoever hath been done , may be done . Now David layeth it down , as a Character of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a godly man , to meditate in the law of God day and night , Psa. 1. 2. The Syriack reads it , as if his whole will & pleasure was wrapt up in the Law of God ; the life was to be spent in holy contemplation , not a day , not a few hours : nay , the Psalmist gives an instance in himself , the Law was his meditation all the day ; and if he 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 might have his option , he would dwell ; The Hebrew bears it , he would Sabbath it in the house of God all the dayes of his life , to behold the beauty of the Lord , and to enquire in his Temple . This blessed man thought his life too short a moment to converse with God , and to behold his beauty . The beauties of God delight , not dazle the eye of the soul , and such prospects drown all tediousnesse . The Apostle Paul preaching on a Lords day , continued his discourse till midnight , Acts 20. 7. not imping , but spreading the wings of the Evening , Psalm 139 9. for greater latitudes in holy Communion : and no doubt , but many a Saint could put a curb into the mouth of Sabbath time , to stop its speed , that his weekly Jubilee should not fly away so fast . Therefore let not any make this objection of sloth , to say , flesh and blood cannot keep a whole Sabbath : surely such objectours , are part of the world , who know not the meat , the Saints have to eat in the Banquets of the Lords day . When Peter and the two other John 4. 32. Mat. 17. 1 , 4. Disciples saw Christ in his transfiguration , they would build tabernacles , to fasten their abode . Sabbath Communion , is only a more duskish transfiguration ; And why should we tire so soon , when the way is so pleasant ! 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrysost. de sacerdot.

In the Primitive times , the reading of the word , and the preaching of the Gospel , took up some part of every day . And Chrysostome took good notice of the profit of that diligent course : Mens minds were more babituated to the things of God , and became richer treasuries of holy truth . It was not then accounted tedious or irksome to spend some time every day with God , for soul advantage . The Primitive Church thought time spent in spiritual converse , their term , not their toyle , and the School of Christ was open , not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. on a Sabbath , ( as Janus his Temple among the Romans , only in a time of peace ) but on every day . The worthy Chrysostome highly commends his Auditours , That they turned a day which might have been spent in the service of 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. Hi●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 n●● ing●●ere● , 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 n●s Orationem hanc nostram ad rotum , quietemvs deducendá esse censemus . Basil . dainti●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 glori●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 88h 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 P●rfece●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 so●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 domini●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 alw●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 expietur . Greg. M. lib. 11. Epist. 3. of complacency : variety of choice voices please the ear : variety of curious colours delight the eye ; variety of sweet dainties is acceptable to the tast ; and so varie●y of holy duties make a Sabbath gratefull and complacential . God hath set forth his worship in several services , that it might be the more pleasing , and the less wearisome ; Sometimes on a Sabbath we are praying to him for the supply of our necessities ; sometimes we are praising of him for his own infinite excellencies . Sometimes the ear is busied in hearing truth , sometimes the Dies dominicus est dies panis per Eucharistiam . Athan. hand in giving almes , sometimes the eye in weeping tears , sometimes the knee in doing homage , alwayes the heart in willing obedience : Thus the same meat is dressed several wayes to make it more delightfull and pleasing to the pallate . To see several towns pleaseth the traveller , and makes Dies dominicus est dies lucis , per baptismum . Chrysost. his journey the less tedious , and the more recreative . In Sabbath worship , the bending of the knee is relieved by the hearing of the ear , and the hearing of the ear by the singing of the tongue , and the service of the tongue may be refreshed Die dominico pro arbitrio quisque suo , quod visum est contribuat , et charitatem suam deponat . and relieved by the contemplations of the mind . So then the Sabbath cannot be tedious , whose duties are so various . Several birds singing , make the Grove a common musick room . That soul must needs distast every Ordinance , which cannot be pleased with variety . Just. Mart. 10.

But no further to amplifie the vanity of these objectours , who put this case , I shall now a little rectifie their mistake , by shewing them , how flesh and blood may keep a whole Sabbath spiritually and sweetly to God .

Let them be earnest in prayer for the spirit of grace : this is that principle which can turn the soul to any point , that spirit which can guide our way , Rom. 8. 1. which can produce the new Creature , John 3. 5. which can fill our sails , John . 3. 8. which can heal our Natures , 1 Cor. 6. 11. which can help our infirmities , Rom. 8. 26. that spirit which can Acts 16. 14. open the eyes to behold , Acts 26. 18. and can open the heart Joh. 7. 38. 39. to embrace Gospel mysteries , 1 Cor. 2. 14. that spirit can sweeten Ordinances , and accommodate our souls to them , that Spiritualia spiritualitèr examinantur , et spiritualis judicat omnia qui spiritum rectorem animae habet , & Doctorem . Ansel . the streams of a Sabbath may run smoothly without the stop of weariness , or storm of discontent . The spirit of God can fit our spirits to the things of God ; and where there is no disparity , there can be no dissatisfaction . Indeed the Ordinances are the ship , and the spirit is the wind : As the ship of an ordinance cannot move without the wind of the spirit , so the wind of the spirit will not blow without the ship of an Ordinance ; but when the wind carries on the ship , it is pleasant and delightful sailing . Therefore let John 3. 8. these Objectours beg the spirit , and we have an assured promise to encourage us , Luke 11. 13.

Let those who put this case ( which now hath been ventilated and discussed ) consider , our present Sabbaths are Sabbatum est sabbatisini primordium , initiale benificae fruitionis odoramentum . only the first fruits of an eternal Sabbath . The Spring is pleasant , though not so fruitfull as the Harvest . Our present dayes of grace have their glory and their verdure , though not elevated to the raptures of heaven ; Sabbaths are heavenly dayes , though not heavenly eternities : Now our Saviour bids us rejoyce at the putting out of the leaf , for then Summer draws near , Mat. 24. 32. This should silence all scruples of a floathfull heart . Sabbaths are golden , though little spots ; they are pensions of grace , though not portions of glory ; they are earnests of better things ; and he that is to receive the summ , will not easily be weary in telling of the earnest . The Israelites rejoyced in the Clusters , before they came to the Vintage , Numb. 13. 23 , 24. Our precious Sabbaths are Cant. 1. 14. our clusters of Camphire , before we come to the mountanes of Spices . Think not a Sabbath tedious , which is only a little stream running into the Ocean of Eternal Glory .

Such should do well to study their wants more , and their ease less : Their necessities call for every Ordinance of Grace , which fills up the time of a Sabbath ; their empty cruze Mat. 6. 11. calls for the duty of Prayer ; their dark understandings call Hos. 6. 3. for the Ordinance of hearing ; their faint graces call for the Isa. 25. 6. feast of a Sacrament , their sadned spirits call for the joyous Jam. 5. 13. service of singing Psalmes ; their ignorant Families call for Gen. 18. 19. the duty of Catechizing ; and their frail memeries call for the Phil. 3. 1. seasonable recruit of Repetition ; and when these Services are faithfully and spiritually performed , the time of a Sabbath Eadem scribere , dicit Apostolus , est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tutum ; Ambrosius verò inquit , est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 necessarium . Ambr. flies away , and there is no room for the objection of flesh and blood . We are much provoked to see Beggars lie sunning themselves in ease and laziness . Let these Objectors pass industriously and chearfully through the Ordinances of a Sabbath , or else find some other way for the supply of the necessities of their souls . But thus much for the fourth Case .

Case . 5 What shall we do , when after our serious attendance upon Ordinances on Gods holy day , we taste no sweetness in them , Saepe etiam pi is successus in laboribus vocationis denegatur , non malè , sed certo consilio dei , cùm verò Petrus sine successu laborasset , non ex impatientiâ murmurat , non rejicit vocationem . Chemnit. nor reap any advantage from them ? It was once the complaint of the Disciples ; that they toyled all night , and could catch nothing , Luke 5. 5. The Saints labours in this life are not alwayes successful ; they may plow upon a Rock , and sow the Seed , though presently they do not reap the Harvest . Beautiful Rachel was barren for a time , and she who had so much comliness , had no Child . Answers to prayer are not alwayes on the speed , but sometimes they are suspended ; and many wait on God in a Sabbath , and yet in the evening do not carry their sheaves with them , Psal. 126. 6. they may toyle all the Sabbath in the fire of Ordinances , and yet not for the present be sensible of their melting and refining power . But what shall be done in this case ?

Answ. 1 Such should examine themselves , whether they bring not too much of the world with them to Sabbath opportunities . Happily when they are at prayer , or any other duty , their thoughts look back , as Lots wife did upon Sodom , and so that duty is , as it were , turned into a pillar of salt , a monument Duo contrarii amores in eodem corde , locum non habent nec habere possunt . Zanch. of shame : And so in hearing the Word , they bring the cares of the world with them , and they are thorns which choak the blessed Seed of the Word , Mat. 13. 22. and it becomes altogether unfruitful . And again , worldly thoughts do very unseasonably mix with heavenly duties : we do ill to be in the vale , when we should be on the mount Exod. 24. 18. with God ; to be supping up the dregs of the world , when we should feed on the marrow , Psal. 63. 5. and drink of the Isa. 25. 6. wine well refined in blessed Ordinances ; this is to powre contempt upon the provisions of the Sanctuary : To say , our communion is with the Father , and with his Son Jesus Christ on a Sabbath , when yet our hearts are fluttering over the John 1. 1. 3. world , this is to delude , not to satisfie the Soul .

But be it , we can taste no sweetness in Sabbath duties , yet we are bound to continue our diligence ; we must observe our duty , though presently we receive not the mercy . It is Job 1. 9. the badge of Mercenaries to plead , no Recompence , no Obedience . Indeed the recompence of reward may be in our eye , though it be not our end . In the work we do , we may have a love to the reward , though the meer love of the reward doth not attract us to do the work . God is our great Lord and Master , and though it is not servile obedience , yet it is the obedience of Servants we ow him continually , and much more upon his own day . Cassian observes , That he Cassian . l 4. c. 24. knew a young man , who meerly in obedience to his Superiors command , for a whole year together went two miles every day only to pour water on a withered stick . We ought every Lords Angeli quomodo discurrunt medii , inter deum , & nos ? Bern. day to come under Gospel waterings , though our hearts remain withered and dry , though we feel no softnings or comforting ; it is enough , we have a command ; the duty is ours , the day is Christs , who is over all , God above all , blessed for ever . It is a favour God will employ us , though he Rom. 9. 5. should never reward us . The Angels rejoyce that God will engage them in his business , though they receive no new recompence ; they are chearful to increase the duty , though they do not enlarge their glory : The Angels , saith the Apostle , are Bernardus solitus est dicere Angelos secum cooperari unoquoque die dominico . all ministring spirits sent forth to minister , &c. Heb. 1. 14. This is their property ; they think themselves happy , in that God thinks them worthy to do his work in the world : And so must we esteem our selves honoured in conversing with God in Ordinances , though we do not hear the spouts run Hab. 3. 17 , 18. with the waters of life , and though the fingers of Christ do not drop Myrrh , Cant. 5. 5. nor do we taste the honey-comb in them , Cant. 5. 1. For Ordinances in themselves are Jude 14. 8. as Sampsons Lion , with the swarm and the honey in them ; they are in their own nature pots of perfume , more reviving then the smoaks of incense ; and though our resentments be not so quick , yet we must follow the scent . It is a good observation Hos. 6. 3. of Chrysostom , As fountains , saith he , send out water , though no pitcher be brought to fetch from them ; so Pastors must preach , and Auditors must hear , though no fruit be received : For as to keep Sabbaths is indispensable for men , so to bless them is arbitrary with God . But if God shine not forth from between the Cherubims of holy Ordinances , Psal. 80. 1. yet it is incumbent upon us to wait at the door of the Sanctuary , alwayes remembring that subjection is ours , but benediction is his , and he will have mercy , on whom he will have Rom. 9. 18. mercy .

Suppose Sabbaths are not successful to us , what peace or profit can we expect if we lay them aside ? Upon the same account all other times of holy duty , and the exercise of Religion may be waved and left off ; and then what can there be but a fearful expectation of judgment ? Hierom upon Heb. 10. 27. that place of the Apostle , Rom. 9. 16. It is not of him that willeth , nor of him that runneth , but of God that sheweth Hieron in Psal. 107. mercy : Sure then , saith he , It is not of him who sleepeth , nor of him that idleth , nor of him who neglects duty , for on such the Lord will have no mercy . And Chrysostom well observes upon that speech of our Saviour , Mat. 16. 24. If any will Chrysost. in Matth. homil. 56. come after me , let him deny himself , &c. Christ saith not as this Father observes , If any man stand still , or sit down ; for the Kingdom of God is not given to standers , or to idlers , but to walkers , and to workers . So it may be concluded , the comforts of God are not given to any person , who upon any pretence whatsoever shall omit or neglect his duty , especially Iter monstrat Apost. quo fiat ut semper gaudeamus ; Per orationem nimirum quae non cessat , & gratiarum actionem . Theoph. Non erit glo riosa victoria , nisi ubi fuerint laboriosa certamina . Ambros . upon the Lords day . For any to pretend , they have performed duties and waited on Ordinances , and yet fail of success ; what good success can they expect upon the ceasing of those duties ? The Apostle bids us pray without ceasing , 1 Thes. 5. 17. So then we must pray though the blessing do not presently come ; we must obey the command though we do not receive the reward . If men may use the means , and yet miss the end , surely such must miss the end , who will not use the means ; let none think to better their souls condition , by laying aside Sabbath transactions .

When Christians have performed Sabbath duties , and do not find such comfortable and desired success in their Gospel communion , Let them smite upon the thigh , and reflect upon themselves . The word is fire , and why am I cold ? The Psal. 6. 6. word is quickning , and why am I dead ? Ordinances are the means of grace , and why have I no grace or comfort by the Psal. 43 5. means ? Some are at Sermons and Sacraments with their Psal. 42. 4. hearts leaping , and go away with their faces shining , and Christi●ne , fige tui cursus profectusque me tam ubi Christus posuit suam . Bern. those who see them , see they have been with Jesus ; but why go I mourning all the day ? Thus we should put our selves upon the search and scrutiny . Skilful Physicians search into the cause of distempers , and so should skilful Christians ; the wound is searched before cured , and the tent is put in before the balsam . If Ordinances have lost their taste to us , the soul is sick of some distemper : If we can not be triumphant , let us be inquisitive ; if we are not filled with comfort , let us presently feel our pulse . But however , we should set upon amending of duties , but be never prevailed with , for the omitting of duties ; we should be as Fishermen when they have caught nothing , then they fall to mending their nets ; let us not throw away our nets in discontent . If the Archer shoots short , he shoots again , and directs his arrow more level , and draws his bow with more strength , that if it be possible he may hit the mark : So if we Psal. 19. 10. in discharge of Sabbath duties , do miss of desired mercies , let us draw the bow with more strength , stir up our selves , put more life into duty , and quicken our selves with more Cant 3. 4. care , that at last we may meet with our beloved , and say with the Spouse , Cant. 3. 4. we have found him whom our souls love . In a word , we must not conclude through humane frailties , we will do this dayes work no further ; but we must resolve , through divine assistance , to do the work of the day better .

Let this reply answer the whole case . The Sabbath-performances of soul-afflicted Saints , though they are not sensibly good , yet they are certainly good and acceptable to God ; God seeth that in their aimings , they cannot see themselves in their actings ; that which they cannot see in John 1. 1 , 3. their work , God can see in their will ; God knows after what the soul reacheth ; surely not after a bare duty , or being Vident mulieres juvenem , ut c●rnerent nostrae resurrectionis aetatem , vident juvenem , quia nescit resurrectio senectutem , neque aetates rec●●it aeterna perfectio . Chrys. in service , but therein after a clearer beholding of God , a closer communion with Christ , to keep a divine intercourse with Father , Son , and Holy Ghost . The gracious soul looks not so much after the Ordinances of God , as God in the Ordinances : I know whom ye seek , saith the Angel to the Woemen , Mat. 28. 5. Jesus of Nazareth who was Crucified : there they saw the Sepulcher wherein Christ was laid , and there they saw the linnen cloaths wherein Christ was wrapt , but all will not satisfie , it was not the Sepulcher of Christ , but Christ who had been in the Sepulcher they sought for : So it is not so much the Sabbath of Christ , as Christ in the Sabbath ; not so much the Gospel of Christ , as Christ in the Gospel , the people of God groan after : They cry out almost in the language of Bernard , Lord , unless I give thee my self , it is not all my duties on the Sabbath will satisfie thee ; and except thou givest me thy self , it is not all the priviledges of the Sabbath will satisfie me . And all this the eye of God sees , and so accepts the sacrifices of his humble people , Psal. 139. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 51. 17. though they do not smoak with incense to delight them who sacrifice . Philosophers observe , That fire which smoaks in the Chimney , is most clear in the Element of it : And so those duties may have a smile from God above who receives them , when happily they give no sweet gust to man below who performs them . In a word , if God accept , let not us with Jonah fret , because we do not taste them . Our services may be a pearl in Gods eye , when they are a stone of emptiness Jon. 4. 3. in ours ; and it is not much material if we sense them to be dross , if God look on them as gold . And thus much for this fifth and last case .

CHAP. XLI . A Charge drawn up against prophane Persons , who live down the Sabbath by loose and vicious Practices .

WHen God on Mount Sinai gave the two Tables , wherein the Decalogue was written , the text tells us , Exod. 19. 18. The mountain burnt with fire , and the smoak thereof ascended as the smoak of a furuace , and Deut. 4. 11. Exod. 19. 18. the whole mount quaked greatly : And all this was to cast an aw upon the Jews , that they might serve God with fear and Ignis est signaculum aptum divinae & regiae Majestatis , & sic terrebant , quae in Sinai fiebant . Riv. trembling , in keeping those Commandments which were then delivered , and among others , in the holy observation of the blessed Sabbath : And it were well for the world , if still some burning Sinai , some tremendous prospect was exhibited to affect and over-aw the hearts of the people to a due and reverend observation of Gods holy day . In nothing Cavendom est ne festis abutamur , ad atium , luxuriam & voluptates turpes Christianis omnimodò indignas . Dav. more mans heart had need to be shackled , it being so prerient and propense to break the hedge of that sacred inclosure . Some make bold with the name of God in words of prophaneness , and some with the day of God in acts of prophaneness . Many turn the Sabbath into a Market day of Satan , and like the foolish Israelites , they love to have it so , Jer. 5. 31. How many spend much of the Sabbath in the methods of Pride , in consulting the glass , in fitting the dress , in plaiting the hair , when yet the crookedness of the Prov. 5. 20. heart is discerned in the curles of the hair , nay in patching the face , and fashioning the garb , as if they went to the Sanctuary to meet with some amorous lover . Some spend their Sabbath , as the Prodigal did his Estate , Luke 15. 30. with harlots and curtezans , and study more their lust , then their Christ , the sinful embraces of the strange woman , then holy communion with the beloved , Cant. 2. 16. Nay others defile the Sabbath with riots and excesses . Riotous company is their Congregation , healths are their Ordinances , idle Prov. 23. 29. Songs are their Psalms ; their eyes are filled with fire for their redness , and not with water for their tears , and they Isa. 5. 11. are inflamed with commessation , and not devotion . These Ebrietas est daemon voluntarius , Malitiae mater , & omnibus virtutibus inimica . Basil . justly demerit that reproach which the Jews unjustly cast upon the Apostles , Acts 2. 13. They are filled with new wine . Plutarch a heathen Philosopher believed that Sabbatum the Sabbath , was derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to be riotous and drunken , and the occasion of this derivation of his was , the Jews loose and debauched manners on the Sabbath day . It is strange impiety to sin against the light of nature , and as strange to be loose on a day of grace . To follow vile practices on a precious Sabbath , what is it , but to throw dung upon Roses ? The Apostle saith , that they who are drunk , are drunk in the night , 1 Thes. 5. 7. It is too shameful a sin for the day to behold ; 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 scand●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 g●uderent , tripudiarent , aut sibi vaca●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 Deus graviter eorum pertinaciam objurgat , quòd profano contemptu legem sabbati violassent . Rivet . commands , may be termed non-conformity ; but , to throw the filth of scandalous practice into the lovely face of a Sabbath , is an impudent opposition of the most High , and as God himself accounts it , the breach of all his Commandements and Laws , Exod. 16. 28. And this , Rivet calls the Israelites stubbornness .

To pollute the Sabbath with scandalous practices , raises complaints in heaven and earth . When God draws his endictment against Israel , immediatly before he sentenced them Isa. 1. 13. to the Babylonish captivity , one chief part of their charge Ezek. 20. 13. was , They prophaned his Sabbaths , Ezek. 23. 38. And this Ezek. 22. 8. he calls prophaning of himself , Ezek. 22. 26. which is a strange Ezek. 23. 38. expression . And for this sin , he brought wrath upon them , Nehem. 13. 18. This provocation opened the sluces of divine fury . There are three things God is very jealous of ,

1. Of his worship ; And of this he hath taken care in the Israelitae non sabbata , sed B●alis festa observabant . Alap . second Commandement .

2. Of his Name ; The glory of which , he hath secured in the third Commandement .

3. Of his Day : Which he hath hedged about with a hedge of thornes , in the fourth Commandement : And when men by their prophaneness , break this ●edge , he makes his complaints from heaven against this prodigious evil . Jer. 40 3.

In the Primitive times , the universal complaint of the Fathers was against prophaning of the Lords day . Clemens Clem. Alexand Paedagog . lib. 3. cap. 11. Alexandrinus , complained in his time , That the people after they were gone out of the Church , they laid aside the counterfeit vizard of gravity , and fell to delight and sport themselves in an impious manner , with love-songs , and noise of Minstrels , &c. Augustine called the prophanation of the Lords day , by dancing , Playes , or rev●lling , A Jewish sabbatizing , to be Aug. de conser . Evangel. lib. 2. cap. 27. & Enar. in Psal. 32. & de decem chor . dis. cap. 3. abominated by all good Christians ; As if it was a sin not to be named among those , who did wear the livery , and glory in the name of Jesus Christ , who was perfection incarnate , the Beauty and desire of Nations , Hag. 2. 7. The Lords day , is that Virgin light which must be espoused by holiness , by exact and suitable carriages , and not subjected to the rapes of sin Greg. Nyssen . Orat 2 de resurrect. carnis . & prophaneness : as Gregory Nyssen speaks most piously . Sins which are deeds of darkness , John 3. 19. Ephes. 5. 11. are no way becoming the Sabbath , which is a day of the sweetest Opera carnis sunt opera tenebrarum . Glos . interlin . light ; and therefore we may take notice , that whereas the Evening and the Morning made up every day else , Gen. 1. 5. Gen. 1. 8. Gen. 1. 13. Gen. 1. 19. Gen. 1. 23. Gen. 1. 31. No duskish morning , or declining evening are mentioned , as Si prohibetur die festo opus aliquid , utile ad vitae necessitatem , annon potiori jure . quae non nisi c●m peccato aguntur et gravi offensione dei . Cyril . lib. 8. in Joan. cap. 5. the integral parts , to make up the Sabbath . Cyril with much reason argues , If those works are forbidden upon a Sabbath , which are subservient to the necessities of mans life , much more those works which tend to the disgrace of mans life , which cannot he done , without a grievous provocation of the Lord . O let us take heed , saith Primasius , that we do not celebrate Gods festival in luxuries and banquets . Gregory Nazianzen , in an Oration of his against Julian the Apostate , passionately perswades the holy observation of the Sabbath ; and plainly tells Christians , That to keep the Sabbath in a more costly attire , in a more plentiful meal , in a neater dressing of our house , in a more metrical dancing to the musique , or in a more impudent lusting , this better becomes the Gentiles custome , then the Christians practice . This excellent person 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naz. thought such sinful vanities a fitter livery for Pagans , whose right eye is put out by divine praeterition . And Chrysostome sha●ply inveighs against Commessations , and drinkings upon Gods holy day ; and affirms , It much redounds to the dishonour of that blessed season . The breathings of the heart , not the banquets of the flesh ; the pouring out our souls in holy Prayer , not the pouring out of Wine in intemperate healths ; to be filled with the Spirit , Ephes. 5. 18. and not with new Wine ; becomes that day which Christ is the Lord of .

In these latter times , holy and Reverend Divines , have Hisce diebus opera carnis non sunt toleranda , nec profana negotia , &c. Bucer de regno Christi . lib. 2. cap. 10. with much moan bewailed , and entred their caveats against prophanation of Gods holy day . Bucer writing to King Edward the sixth , Our English Josiah , cryes out , On those days , ( viz. the Sabbaths ) the works of the flesh are not to be allowed , nor prophane businesses , nor licentious sports , nor any other vitious pleasures . And this was a good Memento , for a learned man to suggest to a religious King . Indeed , to serve Satan upon Gods day , is not onely the blemish of particular persons , but the bane and ruine of Kingdomes ; it lays a Nation open to the invasions of mans sword , and to the effusions of Gods wrath . King Henry the 8th . who was no Nonesuch of Piety , yet he strictly commanded all Bishops and Preachers diligently to teach the people , That they all The institution of a Christian man ; A book set forth 1543. inscribed by King Henry the 8th to all his loving subjects , and approv'd by both houses of Parliament . offend against the fourth Commandement , who will not on Gods day cease from their own carnal wills and pleasures , but pass away their time in idleness , ingluttony and riot , in vain & idle pastimes , which is not according to the tenour of the fourth Commandement , but after the usage and custome of the Jews . So that now , Nazianzen saith , To prophane the Sabbath is after the custome of the Gentiles . And King Henry the 8th . saith , it is after the usage of the Jewes : So that it must be concluded : to defile Gods holy day , by loose and prophane practices , doth better become a hardned Jew , or a darkned Gentile , then a holy Christian , whose conversation should suit with a glorious Gospel . The learned Gualter 2 Cor. 4 4. bitterly exclaims ; How do they sin with manifold impiety and sacriledge who attribute this day to Mammon , Bacchus and Venus , who can feast , drink , play , dance , whore , and follow their luxury and pride , and live so , that they never serve the Devil more then on this day , which ought to be wholly consecrated to God ? And it is no way to be doubted , this is not the least cause of the evils and calamities of our age : And because the wantonness of the flesh is most untameable , and there is a ready passage from idleness to lust , Magistrates should be awakened to consider , that it is their duty , to reduce the prophane contemners of the Gualt . 162. Homil. in Matth. & 28. Homil. in Marc. Et 56. Homil. in Luc. Sabbath into order . And in another Homily , the same Author cries out , What shall we say to them , who dedicate the sacred day of the Lord to Bacchus , Mars , Venus , whilst they rest in drunken feastings , or play the wantons in lascivious apparel , who whore , commit adultery , dance , and play the gladiatours , or are busied about the sight of Spirituali honore hunc diem dominicum venerari oportet , non convivando , non vinum prosundendo , non ebrietati , et choreis vacando . Chrysost. most filthy playes ; all these things are done at this day , and if it may be lawfull to confess the truth at no time ; are there more , or more hainous wickednesses committed , then upon the Sabbath , which should wholly be spent on God , and in the works of piety ? Thus feelingly this worthy man expresses himself ; and indeed the sharpest of his expostulations may be calculated for the meridian of our English Nation . Englands Sabbath-breaking hath been the Trojan Horse which hath brought misery into our Gates : The Pandora's box which hath let in those diseases which hath sent so many thousands to their dust . Hospinian made this sad Hospin . de Orig. Festor . Tigur . 1592. lib 1. Cap. 3. complaint ; That on no day more then on the Lords day , did the people give themselves to dancing , to surfeting and drunkenness , belly-chear , and all kind of voluptuous vanity . And Simler avowedly professeth , That luxury , Simler Comment. in Exod Cap. 20. Tigur . 1588. surffeting , drunkenness , and riotous feastings accompanied with dancing , did visibly fight with the sanctification of the Sabbath . The dolefull complaints of others who have been eminent and famous in their Generations ; Arel . Probl. Theol. loc. 123. Oecolamp . farraq . in Annot. in 20. Exod. as of Arclius , Oecolampadius , Zanchius , Chemnitius , &c. who sadly complained , That God was not so grievously offended on other dayes , as on that day which was most peculiarly devoted to his service ; I say , these complaints might more largely be set down , but dirty wayes do not please the traveller . Nor shall I lead the Reader further through the tears and sighs of those worthies , who did sensibly lay to heart the prophanation of Gods blessed Sabbath . We see then , that the Sabbath hath been wounded in the house of its friends ; It 's prophanation hath put grief into the hearts , tears into the eyes , and gall and vinegar into the pens of worthy men , and they have left their moans upon record , for the instruction and reformation of successive generations .

The violation of the Sabbath by loose and vitious practices , is reckoned among the most horrid impieties : Sins as well as sinners are known by their company . Every vain word is Gal. 5. 19. 20. not put into the chapter of treasons ; But Sabbath prophanation is one of the foulest deeds of the flesh , one of the blackest Solem justititiae offuscant nebulae peccati . clouds which darkens the Sun of Righteousness . This sin is sometimes coupled with a contempt of divine judgements , Ezek. 20. 13. which is a manifest piece of rebellious Atheism . Sometimes this sin is reckoned with open Idolatry , Ezek. 20. 16. Rom. 1. 20. which is mans forgetfulness , not only of his Religion , but his Reason . Sometimes Sabbath-prophanation is associated with disobedience and obstinate rebel●ion , Ezek. 20. 21. which is a raising of Armes against heaven , and to draw against the incomprehensible Jehovah . Sometimes this sin is reckoned with a despising of Gods holy things , his Ministers , his Ordinances , his Sanctuary , Ezek. 22. 8. which is nothing else , but to trample upon Pearls , and to poure disdain on the means of salvation , nay , to tread under foot the bread of life , which is a wickedness hardly out-vied , and leaves a people without remedy , 2 Chron. 36. 16. Mr. Carthwright Carthw . in Proverb . recko●s Sabbath-prophanation among the sins of Idolatry , gross superstition , and enchantments ; as if , when we were scandalous on a Sabbath , we consulted with Hell it self , and Noscitur ex socio , qui non cognoscitur ex se . we were bewitched into such wickedness : If we cannot read Sabbath-prophanation in its definition , we may read it in its companion . This sin is one of the heaviest links in the chain , a sin which the good Angels did never commit , and the Devils cannot ; the good Angels never had a Sabbath to prophane , and the evil Angels never had a Sabbath to enjoy ; a sin it is which usually goes in the worst company , and is seldom or never put into the endictment alone .

To prophane the Sabbath by scandalous practices , is to re-act Belshazzars madness , who did carouze in the vessels of the Insultat Belshazzar in vasis templi dei , et statim ultio consecuta est . Hier. Temple , Dan. 5. 2 , 3. and what is this but to unconsecrate those things which are set apart for the worship of God , and to unhallow Gods name ? It was Belshazzars crime to prostitute sacred things to unholy practices ; and so do those who prophane the Sabbath , they deflowre a consecrated day ; they spend upon Gods monopoly , and lay open that day as Cant. 4. 12. common and unclean , which is Christs inclosed garden . It is Bishop of Armagh in his Annals . recorded of Ochus King of Persia , that being angry with the Aegyptians , he took their God Apis ( which was a Cow they worshipped ) and cut it into pieces , and gave order to his Cooks to dress it , and to serve it up to dinner to be Haeccine solennes dies deceant , quae alios non decent ? Malorum licentia pietas erit ? Occasio luxuriae religio deputabitur ? Tertul. eaten ; which sacrifice so enraged the Aegyptians , and so inflamed Bagoas an Aegyptian born , that he kills Ochus , and when he was dead , cut his flesh into gobbets , and left it to the Cats to eat , and instead of it put somewhat into the Coffin , to be buried in the time of his Funerals , and of his thigh bones he made hafts and handles for swords : Thus the prophaning of this Idol , was sorely and severely revenged ; And shall not God , the infinite Majesty of heaven and earth , Jer. 5. 9. much more revenge the abuse of his holy and sacred day , when it is served up to please the pallate of the intemperate , Deut. 32. 42. the curiosity of the proud , and the lust of the wanton sinner ? Shall not the Lord be avenged on such a Generation as this ? If a fancyed veneration being affronted , make men vindicative ; surely a due and just honour being Isa. 43. 24. abused by luxury and prophaneness will inflame the God of revenges , to pursue those sins with the greatest severitie . Servivi , inquit deus , vestro ex sacrifi●iis quaestui , honori , epulis , & voluptatibus . Stor . To pandorize the Sabbath to our lusts and vanities , what is it but to make God serve with our sins ; Or as our Saviour phraseth it , To turn the house of prayer into a den of thieves ? Mat. 21. 13. Is it fit for the witch of Endor to put the Devil into Samuels mantle , 1 Sam. 28. 12. And for wicked Ahaz to put the Idols Altar into Gods temple , 2 Kings 16. 14 , 15. Indeed the same wickedness they act , who make the Lords day vile and cheap by sinfull abominations , which should be honourable , Isa. 58. 13. in holy worship and service , and those adorations which become the Lord of the Mark 2. 28. Sabbath .

To vitiate the Sabbath by visible prophaneness , opens a way to all licentiousness , and will be bitterness in the latter end . Sabbath-breaking is usually the preface to other sins . The 2 Sam. 2. 26. breaking of the two tables commonly begins at the fourth Commandment ; we first make bold with Gods day ; and then with Gods name , and so break the third Commandment ; and then we can trinkle in his worship , and so violate the second ; and by degrees we can slide into thefts , adulteries Deut. 5. 21. and murders , and so dash all the Commandments in Isa. 28. 8. pieces : he will easily covet his neighbours Wife for wantonness , Claudius Tiberius Nero , vocatus fuit , Claudius Biberius Mero propter ebrietatem , & intemperantiam . Sueton. who will sacrilegiously arrest Gods holy day , for his excess and drunkenness . It is the observation of an ingenuous person , That he hath heard many malefactors at their execution , bitterly bewail their prophanation of the Lords day , and humbly acknowledge that sin was the leading cause of all ensuing mischiefs and miseries : At the Gallows , their Conscience hath pointed at the very sin which had been the chief actor in their wofull tragedy : When Satan hath prevailed with us to violate Gods holy day , he hath got his head in , and he will easily draw in his whole body . Prophanation Gulones nihil faciunt nisi ingerere , digerere , et egerere . Bern. of the Sabbath is the gates of Hell , the foundation upon which all other sins are erected . Indeed the carefull observation of this day is a chain upon the soul , and ties it up from sinfull vagaries ; it casts an awe upon the heart , that it cannot presently startle ; but when the chain is filed off , there is no end of licentious ranges ; as Cattle when they are got out of the pound , they run into every ones field : This sin of Sabbath-breaking it is like a Serpent , whose sting is in its tail . Indeed sanctified afflictions turn a Serpent into a rod ; but Sabbath-prophanation turns a rod into a Serpent , and brings the most prosperous sinner into unexpected calamity . It is observable of the people of Israel , that sighs and groans Exod. 3. 7. brought them out of Egypt , and Songs and Vanities on Gods day brought them into Babylon . The Hebrew phrase Ezek. 23. 38. in Ezek. 20. 13. is very expressive , the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chalal , which is rendred to pollute and prophane , viz. the Ezek. 20. 13. Sabbath , signifies likewise to tripudiate and dance , as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Daughters of Shiloh did , Judges 21. 21. where the same word is used ; to denote unto us , one method of the Jews in prophaning the Sabbath , viz. They passed it away jocularly Psal. 87. 7. in sinful frolicks and immodest vanities ; and this was one of the chief sins , they might sit down by the waters of Babylon , Psal. 137. 1. Cyril . and weep over . It is undeniable , that the prostituting of the Sabbath by prophane practices , both hath , and will ruine Gaud●ntius &c. Judaei non deo sed sibi , die Sabbati ociantur . Muscul . Nations , Families , Persons , and dig the grave to bury all comforts in . It was generally complained of by holy and devout men in the primitive times ; that the Jews neglecting spiritual duties which God commanded , abused the Sabbath The Jews which were killed at Hierusalem by the command of Florus , were 630. By the Inhabitants of Caesarea were 20000. at Scithopolis 30000. at Ptolemais 2000. at Alexandria 50000. at Joppa 8400. at Askelon 1000. at A●haca 15000. at Gariz●m 11600. at Jotopata 30000. at Gamala 9000. at the si●ge of Hierusalem 1100000 , &c. 1 Cor. 10. 11. to case and luxury , and wasted that holy day in gluttony and idleness , and idle delicacies ; and this accusation in the first times of the Gospel became proverbial , so that to keep the Sabbath loosly , was to keep it after the manner of the fews . And what judgments God brought upon them in those dayes , how he did scatter them , unchurch them , unpeople them , and leave them to be a vagabond Generation to all successive ages , who knows not , is a great stranger to Antiquity . It would fill a Volume to relate the several slaughters of them , and their exiles from Nations , France , Spain , England , and other places ; so that even at this day their mask is their best security , and their veil is their only safety . The Quotations in the margin give in some evidence of the infinite slaughters which were made of them , they were a prey even to all Nations , as if they were only fit to glut the Sword of an enraged enemy . Let us therefore observe the Apostolicall advice , and take these perishing Jews for an ensample of Gods heavy displeasure against debauched practices on Gods holy day .

To serve our lusts upon a Sabbath , is to throw off Jehovah , and to serve other Gods . The person who is intemperate on a Sabbath , doth he not serve Bacchus ? The effeminate person , doth he not serve the Goddesse Venus ? And Phil. 3. 19. the luxurious person , he makes his belly his god ; He that In nostris ecclesiis diebus dominicis carnis voluptatibus profusissime absque ullâ dissimulatione servitur , quemadmodum Judaei , qui die Sabbati ociantur , et libidinantur , acta verò , et studia carnis Baccho , et Veneri , luxui , et sastui omninò deputan●ur . Muscul . prates away a Sabbath , doth his devotion to Mercurius ; he that plays at Cudgels and wrestles , in a seeming valour acts his service to Mars ; he that sports away the Sabbath in Courtships and caresses , offers his sacrifice to Jupiter , that wanton God , whose effeminacies are the best part of the Legend , we have repored by Pagan Historians . Strict and holy communion only becomes a holy God on a holy day . Musculus very piously and gravely cryes out , Let us throw off all cloaks of dissimulation , and if we spend our Sabbaths in the pleasures of the flesh , let us never say we keep a day to the Lord Jesus , but let us say , we will worship Bacchus and Venus , or some Idol God , who is the Patron of such wickedness . And indeed a Tavern or Alehouse on the Lords day , is a fit temple for Bacchus ; a Stews or Whore-house is a fit Sanctuary for Priapus ; a Table full of vain chat , is a fit tabernacle for Mercurius . The beauty of holiness is written on Gods house , where Ordinances are marrow and fatness , and communion with Christ the wine on the lees . Let us no more halt between two Opinions . If Jehovah be God , let us keep his day holy ; but if with Julian we have Apostatized to the Idols of the Gentiles , let us proclaim it to the world by making the Sabbath a stage to Dagon est deus venter , quia ventris gratiâ colebatur , & deducitur à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 frumentum Alap . act our lewdness upon . Alapide doth elegantly and pregnantly observe , that Dagon mentioned in the Scriptures , 1 Sam. 5. 2 , 3 , 4. is nothing but a belly god ; if then we will turn Philistinis and worship their Idol , we may with more excuse pursue our surfets on the Lords day . In the Primitive times a holy observation of the Lords day was an infallible sign of a Christian Professour ; and in all times lewdness upon that day , spake a totalchange from that holy profession ; but if we are still ambitious of the name of Christian , let the holy observance of Gods blessed day be our testimonial , for to live in pleasures on that day speaks us dead while we live , 1 Tim. 5. 6.

To pollute the Sabbath by vioious practices , is to break many Commnadments at once . The Adulterer on a Sabbath breaks the 7th . and the fourth Commandment ; the Swearer breaks the third and the fourth Commandment ; the rioter breaks the sixth and the fourth Commandment . Prophaneness on a Sabbath is a multiplyed sin , a twisted wickedness ; it is as the Prophet speaks , Isa. 5. 18. to draw iniquity with cords of vanity , and sin as it were with a cart rope . We may say of this lowdness , as Leah said of Gad , Behold a troop , Gen. 30. Si quis ad hoc Sabbatum requitsceret , at memoriam beneficiorum dei recolerct , interim tamen in aliud peceatum incidit ; Annon judicandus erat violasse hoc praeceptum de sanctificando Sabbato ? Est . 11. Estius sharply expostulates , If God give us a Sabbath to solemnize his great and glorious benefits , if on this day we fall into any sin , shall we not be accounted violatours of this holy day ? Both the streams meet , the particular sin committed , and the breach of the Sabbath . This Sabbath prophanation brings forth twins at least ; this evil is as the grapes of Sodom , which were in clusters , Deut. 32. 32. It is not a common seam-rent , but it is a rent in the whole cloath . This cursed emphasis may be annexed to every lewdness on the Sabbath ; the sinner added this to all the rest of his evils , he brake the Commandment also concerning Sabbath-holiness and observation . Luke 3. 20.

To prophane Gods holy and sacred day , is not only morally sinful , but it is opinionatively evil and Popish . It is the Finito priùs sacro licet iter facere , venari , studere super lites propter pecuniam . Vendere , Animalia occidere ad victum , constituere Theatra prospectaculis . Tol. inst. Sacerdot . l. 4. c. 25. round assertion of Cardinal Tollet , That the publick service being over on the Sabbath , it is lawful to ride journeys , to hunt and follow the game , to plead Causes for money and advantage , to kill beasts for provision , to set any thing to sail , and to set up Theatres for plays and shows . This then is the Doctrine of the Romish Conclave : So we see , to act loosly on the Lords day , is not only the corruption of our life , but of our opinion , and it taints our judgment as well as our conversation ; it is the distemper of the head as well as of the heart , and is a plain striking hand with the Mother of Harlots , Rev. 17. 5. So that to act our debaucheries upon Gods holy and blessed Sabbath , it is to turn Jew , to turn Heathen , to turn Papist , nay to turn every thing , but Saint ; and in so doing we are not only prophane , Felis. f. 305. Catan . in Chatec . Rom. f. 235. Tit. Fest. f. 185. but heretical . To add only one thing more , to what hath been said ; a Learned man observes , that it is put into the Roman Catechise , that it is lawful to kill provisions , bake fish , mend and repair Bridges , High-wayes , Churches , teach Vaulx . Chatec . c. 3. f. 53. prophane Arts , Card , Fence , Fiddle , and make musick for gain and hire on Gods most blessed day .

CHAP. XLII . An expostulation with Enthusiastick persons , who cry down the Sabbath , under the specious pretence that every day is a Christians Sabbath .

IT hath been the lot of the Christian Sabbath in all ages of the Church , even from the very Resurrection of Christ , and the first dawnings of the Gospel , to run the gantlet , and to endure the lashes of virulent and impetuous adversaries . Ebionitae Sabbatum diei dominicae pari observantiâ celebrandum adjungebant . Euseb. l. 3. c. 21. Presently after the Apostles , the Ebionites vented their malice against it , and did proclaim to the world that the Jewish Sabbath was to be observed by all with great Reverence , nay with equal respect to the Christian ; both were to walk hand in hand with equal degree of honour and veneration , as Eusebius that Ecclesiastical Historian of Renown informs us at large . Others there were , who treading in the steps of former Hereticks , asserted the Jewish Sabbath to deserve as rich a Crown as the Christian , and to be celebrated with as much care and observation : And these are mentioned by Clemens Roman . Episc. l. Constit . Apostol. 2. c. 63. &c. 7. &c. 24. Clemens Romanus in his second book of Apostolical Constitutions . But against these , the venerable Council of Laodicea passed sentence , in detestation of the errour , as may be seen in the Canons of that Council . But it is no wonder if those who deny the Divinity of Christs Person , as the Ebionites S●n. Laodic . Can. 29. did , will likewise take away the honour of his day , and bring in an obsolete Festival to strip it of a moiety of its glory and observance ; whenas two Suns may as well become the firmament , as two Sabbaths the Church .

In the grosser times of Popery , Gods day lay under some Chatec . Rom. part 3. in tertium praecept . Catan . in Chat. Rom. fol. 234. eclipse , as well as his truth ; and then it was horribly defiled by stupendious idolatry , by Will-worship , Mass-worship , Bread-worship , Saint-worship , Image-worship , and other Mysteries of Antichristian hypocrisie ; then it was hard Canis . Chat. cap. 3. fol. 84. to find the gold of a Sabbath in the rubbish of superstition .

In these latter dayes our Christian Sabbath ( like Christ the Author of it ) hath been Crucified between two thieves ; Prophane persons on the one hand , and Familistical spirits on the other ; the former wounding it by grosser abominations : How many in these latter ages have known no Temple but a Tavern , no Sanctuary but a Stews , no Chalice but a drinking Bowle , no Psalm but an immodest Song , no Communion , but good fellowship , on Gods holy day ? And indeed how much do these Sons of Belial cloud Gods blessed day with their deeds of infernal darkness ?

But there is another generation risen up in our present Incessimus diei dominicae eversores sub praetextu libertatis Christianae ; ut bodie sunt Anabaptistae . Prof. Leid . age , who sub larvâ pietatis , under a pretence of religion , attempt to over-throw , and wholly to subvert the Lords day , and yet they are so passionate in their love to the Sabbath , that they would have every day a Sabbath . As he said , would all the Lords people were Prophets , Numb. 11. 29. so these wish all the dayes of the week were Lords dayes . They think they give Christ too scant measure , to give him but one day in the week ; they conceive our whole life should be a continual Sabbath . And thus the Devil , according to his wonted custome , turns himself into an Angel of light , that he 2 Cor. 11. 14. may the more undiscernedly deceive and beguile incautelous souls . But the work of this Chapter will be , to ferret this opinion out of all its lurking holes , and to shew that the feigned sanctity of these pretenders , is only a vain pretence , Multitudo medi●orum interfecit Regem . for by a seeming multiplication of Sabbaths , they annihilate the true Sabbath , and thrust it out of the world . And as it was once said of the Graecian Emperour when he was sick , that a multitude of Physicians killed the King : So a multitude of pretended Sabbaths , will destroy the true one , which Ignatius calls the Queen of dayes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

There is some difference among Divines , upon whom to father this demure fancy , this feavourish zeal , which runs over into all kind of absurdity . The learned Professors of Leyden , affix this opinion upon the Anabaptists , and in downright terms , call them the over-throwers of the Lords day , notwithstanding , with guilty Adam , they run among the trees to hide themselves from the charge of the truth , and think to take sanctuary in the notion of Christian liberty . Dr. Twisse ( that mirrour of learning ) layes the brat at the door of Swenkfeldus , as if he first gave new life to this old errour , and received it by a large stride from Manes , the father of the Manichees , who threw this wild fire up and down in the Primitive Church ; against whom holy Augustine planted his batteries with glorious success : Yet the Reverend Twisse will not exempt the Anabaptists from their share in the propagation of this pestilential errour . Walaeus , one of the Leyden Professors tells us , that the Anabaptists turn the fourth The Manichees of old made all days equally holy , under the Gospel . Mr. Shep. Commandment into a meer Ceremony , and so that Sun being set , we are left in the dark , and so know no distinction of dayes ; and he assures us , that the Socinians are brethren in this iniquity . The learned Rivet , another of the Leyden Professors , in his tract upon the Decalogue gives in his free suffrage to the judgement of his Collegue Walaeus . The Familists likewise have set to their shoulder to carry on this work of Satan , to level all dayes , and so depose the Lords day Merè ceremoniale esse quartum preceptum , ac proinde per adventum Christi planè abolitum bodiè ferè sentiunt Anabaptistae . Wal. from its just royalty and honour . These brain-sick persons , who delight to call themselves the family of love , have willingly drowned the Sabbath in the deluge of all other dayes : But let it be the shame of all these Sects , to make all dayes equall , and equally to be regarded ; for so instead of Christian liberty , there is brought into the Church an Heathenish licentiousness : Nay , the Heathen● had alwayes their set and solemn dayes , nay weekly , nay some of them the seventh day in imitation of , or allusion to the Sabbath , which first was fixed on that day : and at this day , the barbarous Turks have their weekly festival every Friday , the first day of Quid est haec opinio , nisi barbarie● petulantia ? Chemnit. in Exam. Concil. Trident. Mahomets Kingdome , when he fled from Mecca to Jethrib , and thenceforth constituted that day , the first day of their week , and of their year . Chemnitius calls this levelling errour , rude impudency , and barbarous folly . Nay , it is the very dregs of ignorance , not to observe that day with all due solemnity , which hath so long been kept by the universal Church of God . Against these Familists and Libertines , many of our modern Divines have drawn up the battel , wherein Truth hath gained a triumphant Victory : But these spiritual levellers , who make all dayes alike , ( and would they not make all Estates alike ? ) and give no preheminence to the Lords day , have some paper forts to fly unto , to prevent a rout , which are partly built upon pretended reason , and partly upon mistaken Scripture , I shall give them the full scope of their own defence , and easily shew the vanity of their pleas and allegations .

They alledge for themselves , that the fourth Commandment is meerly ceremonial , and ceremonies are only for a Ceremonia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bishop Andr. time , they include decay in their very name ; and expired ceremonies are no obligations upon us , to obedience or observance .

1. To this it may be replyed , That no reason can be assigned , why the rest of the decalogue should not follow , and Quartum praeceptum est pars Decalogi , in quo nihil merè ceremoniale praecipitur , quum lex Decalogi est lex morilis , et aeterna , duabus tabulis à deo inscripta , et decem verba non novem tantùm amplecti asseritur . Wal. the other Nine Commandments breath out their last with the Fourth ; and so the hedge of Gods Ten Words being broken down , we may leap over into any sin ; for the Apostle avers , That where there is no Law , there is no transgression , Rom. 4. 15. Sin is the transgression of the Law , as another Apostle affirms , 1 John 3. 4. And the Law being expired and disanull'd , the transgression ceaseth ; So we may covet our neighbours wife without immodesty , the law against it being out of date and cassated ; and what a gap would this open to all licentiousness ? How would this turn the world into a Stews and a Brothel house ? For as Walaeus rightly argues . The fourth Commandment is part of the Decalogue , one of Gods ten words , in which nothing meerly ceremonial is commanded , seeing the Law of the Decalogue is moral and eternal , written in two Tables by God Exod. 34 28. himself , Deut. 10. 4. and is called Gods ten words , Deut. 4. 13. not his nine words , to intimate the indivisible Exod. 19. 16. union between the fourth , and the rest of the Commandments . Exod. 31. 16. Considering likewise it is a Commandment partaking Levit. 19 3. of the same priviledges with the rest :

1. It was delivered with the same admirable Majesty .

2. It was written with the same finger of God . Levit. 23. 3. Exod. 31. 13. Jam. 2. 10.

3. It was pressed with the same , if not greater severity , with the rest .

4. It was laid up in the same Ark with the other Nine ; Quod pronunciatum Apostolus , Christianis ad quod scribit , applicat , cujus veritas constare nequit , nisi & illud sub N. T. de quorti Praecepti transgressione locum habet ; alioquin en●m , si in hoc praecepto nihil morale sit , qui illud non servarit , is non esset reus violatae ligis , sed potius legis ejus rectus observator , et Christianae libertatis rectus assertor . Wal. and therefore we may fairly conclude , that the same casualty which befalls the fourth , most inevitably overtake the other nine Commandments . This likewise is demonstrated by our Saviours assertion , Mat. 22. 37. in his pressing love to God and our Neighbour , as the sum and scope of the law , which sum is moral and perpetual , and includes the fourth as well as the other Commandments , for how can we love God , and not keep his day ? And we may likewise take notice , that the total sum alwayes takes in every particular figure . The learned Walaeus very well observes from that text of the Apostle James , Jam. 2. 10. For whosoever shall keep the whole Law , and yet offend in one point , is guilty of all . I say , this learned man observes , this injunction of the Apostle James could carry no weight with it , and bear no stress , if the keeping of the Sabbath by force of the fourth Commandment , as well as the observing of the other nine Commandments , was not necessary ; for then Christians might break this Commandment , and be innocent , nay , rather be observers of Gods will , and faithfull assertors of Christian liberty ; for that Commandment which now is not moral , the breach of it is no violation of any Law , and so no offence : but who can see , how the fourth Commandment slips out of the rest of the Law , how comes this Pearl to drop from the Chain , that this Precept should not require our conformity , as well as the other Commands of the immutable Decalogue ? And how can the whole Law , 2 Sam. 10. be observed , if so important a Command , as the fourth is , be left to our liberty to break and violate ? And I may here reassume the forementioned Text , Jam. 2. 10. how solicitous and carefull should we be to keep the fourth Commandment , which is so considerable apart of the whole Law ; for offending in this one point , we shall wrap up our selves in the guilt of the whole Decalogue , and sin against the dignity and authority of the whole Law , we shall be lyable to the same punishment , as if we had scratched every Commandement . This solemn text of Scripture might over-awe our hearts to a holy Violet homo totam legem , et si non totum legis . Accipienda sunt decem praecepta , non disjunctim , sed conjunctim , et completivè , tanquam una lex absoluta , Justitiae , et sanctitatis regula . Dr. M. obedience to the Commandment of the Sabbath . It is a notable observation of a learned Man : The precepts of God are not to be taken disjoyntly , but conjoyntly , not severally , but altogether , as they make one entire Law , and rule of Righteousness ; the contempt reflecting upon the whole law , when it is wilfully violated in any part . A grave and worthy speech . The Decalogue is a body , he who injurieth any one member , wrongeth the whole body ; he who slights any one Commandment , suppose the fourth , sheds a dishonour upon the two Tables .

Besides , there are many things in the fourth Commanment , which loudly proclaim its continuance , and standing morality . The working six dayes , which is the indulgence of the command , speaketh it m●st just and equitable , that we Justissimum est et aequissimun , ei cujus toti sumus , unum diem è septem co●secrare , sex alios nostris laboribus concessit , ●ùm tamen po●uisset jure suo , &c. Riv. should consecrate one , ( viz. ) that day which remains to the service of God ; and there is nothing more agreeable to natural reason and justice , as Rivet speaks ; and therefore to lay all dayes open , to follow the byass and sway of our wills , is most fantastick and irreligious , and speaks the Assertours of such an opinion , an irregular Sect , and salt which hath lost its savour , as a holy man calls them . And that rule of Zanchy is most observable and authentical , It is a most wretched and wicked thing to assert , there are no dayes set apart for the more special worship of God , and to despise those Imptum est , et iniquum , aut nullos esse dies divino cultui dedicatos asserere , aut eos qui sunt , contemnere . Zanch. which are set apart to the same intent . Nor can the sanctification of the Sabbath be ceremonial , or vanishing ; for Prayer is as needfull for us , as the Jews ; and so hearing of the Word , receiving of the Sacrament , and those Ordinances which fill up the Sabbath . Moreover , rest and refreshing for our selves and families , for our Servants and Cattle , is as well accommodated to the weakness of the flesh in the times of the Gospel , as in the times of the Law . To all which may be added , that the great end of the fourth Opus creationis e●t opus stupendum , immò 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Commandement , viz. the serious consideration of the great and stupendous works of the Creation , and so to be led to admire the Creatour , the great Workmaster of this admirable structure of the World , is no way unbecoming Christians , Ratio praecepti quarti est , quia sex diebus deus fecit caelum , et terram , & die septimo requievit , jam regula est , ratio immutabilis facit praeceptum immutabile , & ratio hujus praecepti nunquam transitura est , praeceptum ergo in perpetuum durabit . Dr. Andr. Epis. Winton . nor heterogeneous to their vivid and holy speculations , which are onely heightned to us , by an additional argument , of the mellifluous work of mans Redemption : But to draw out the Answer no further ; It is most remarkable , and to be noted with an Higgaion Selah , that in the 31 of Exod. 14. God presently after the exhibition of the Decalogue , the whole body of the ten Commandements , singles out the fourth Commandement alone , and tells the Jewes , Ye shall keep the Sabbath therefore , for it is holy unto you ; every one who defiles it , shall surely be put to death ; for , whosoever doth any work therein , that soul shall be cut off from amongst his people : It is a Sabbath of Rest , holy to the Lord , v. 15. The Children of Israel shall keep the Sabbath , they shall observe the Sabbath throughout their Generations for a perpetual Covenant , v. 16. How doth the Lord again & again press the keeping of the Sabbath , two or three times in one Verse , and one Verse after another , as if this was his darling Commandement , and he took the greatest care of it , and did give it the primacy over all the other Precepts ; And indeed , it is a golden chain which joynes the two tables , and if this clasp be broken , all falls asunder . Nor can it possibly be demonstrated , that this blessed Command for the Sabbath , dying & expiring , as a fading Ceremony , all the rest must not necessarily be laid asleep in a final abrogation : And therefore the Antinomians , Cowd. and Palm on the Sabbath , part the 2 d , p. 51. and many of the Anabaptists , roundly cast off the whole Decalogue , as nothing appertaining to , or concerning Christians : so worthy Mr. Cawdrey , & Mr. Palmer observe . It is the observation of Rivet , that the observation of the Sabbath , is thrice solemnly mentioned in the Book of Exodus :

1. When it is reckoned among the Moral Lawes , Exod. 20. 8. and safely sheltred among the rest of the ten Commandements : S●n●iri denvò et commendari observationem Sabbati omnes vident , et j●m ter de Sabbato actum est . 1. In praecepto quarto . 2. In legibus illis politicis quae habentur in Exod. 23. 12. quod magistratus incumbit cura , prioris tobulae et ●osterioris , et hic severè interdicit transgressores eos supplicio copitali addicens . Rivet . and would be so still , was it not worried out by the violence and absurdities of brainsick Heretiques ; And thus lodged , it is to be pressed by the zeal of the Minister .

2. When it is reckoned among the Political Lawes , Exod. 23. 12. And so the observation of it , is commended to the care of the Magistrate .

3. When it is singled out by its self , and earnestly urged by God , Exod. 31. 14 , 15. as if his honour was more concerned in this Command , then in any other : and so it is propounded to the practice of every professour of Religion to the end of the World ; the Sabbath being still a sign between God and his People , even to all generations . To wind up all , It is no less , then an impeachment of divine Wisdome , to think God would urge an expiring Ceremony with such diversity of reasons , Exod. 20. 8. with such variety of Arguments , and motives , Exod. 31. 15. with such severity of threats , Exod. 31. 16.

Nor can the command for the Sabbath be ceremonial , because it was ordained in Paradise , Gen. 2. 3. before Ceremonies had a being : For all ceremonies point at something in the Idem etiam manifestum est , quòd ab initio creationis , cùm nullus locus fuit ceremoniis , ad Christum Redemptorem spectantibus unusdies èseptemcultui dei fuit consecratus . Ames . Gospel , as the Pole-star turns to the North. Now Adam not being f●llen , there was no need of a Gospel ; Christ came into the world , to save that which was lost , Mat. 8. 11. And in the state of innocency nothing was lost , there was not a freckle upon mans beauty , and therefore no ceremony could take place ; And besides , the Sabbath continued , when all ceremonies left their being , and Christ was come into the world . The Sun rising , all stars disappear . Now Christ discoursing with his Disciples privately , Mat. 24. 3. Among other things , he adviseth them to pray that their flight be not on the Sabbath day , Mat. 24. 20. which counsel related to sad and dolorous times , Institutionem Sabbati non esse ceremonialem , et temporalem , ex eo apparet , quod nihil habet proprium Judaeis , aut tempori coremonialis legis . Ames . which were to befall them when he was ascended up to his Father ; and yet we may observe a Sabbath in being , which evidently shews , that the Sabbath no way can be a ceremony , Christs coming in the flesh chasing away all such evanid shaddows : I need not mention , that the Lords day spoken of , Rev. 1. 10. when John was in his Vision , is by all concluded to be our Christian Sabbath , the set weekly day of our solemn worship , and this was many yeares after Jerusalem was in its ashes . And it is acutely noted by Dr. Ames , that the observation of the Sabbath , hath nothing in it , more proper to the Jew , then to any other Naitno : for to worship God solemnly , and frequently , one day in the week , is Ratio naturalis dictat , consentaneum esse , ut dei cultus frequentèr exerceat●r . Ames . most convenient for all Professours of the true Religion , be they of what Nation they will , and therefore our own necessity dictates the profit of such solemn , and set communion with God . Nay , it is a Principle familiar to the Heathens , who know no light , but that dim light of Nature , to appoint set times and solemn seasons for the worship of their Idol gods : and therefore the Sabbath participates nothing of the nature of a Jewish ceremony .

Those who level all dayes , making them alike , and know no Christian Sabbath , but the bosome of the Father , typified Saltmarsh's sparkles of glory p. 265. in the seventh day of the first Creation , as some of these men are pleased to speak , I say , they have another subterfuge for their wild opinion . And thus they argue , The Christian liberty , whereby we may , where & when we list , worship and serve God , frees us , not onely from the circumstance of place , John 4. 21 , 23. But also delivers us ftom being tied to any circumstance of time : But as we may worship in what place we will , so likewise at what time we will , without the breach of any command . To which it may be replyed ,

That this liberty which is pretended , is no way authorized by Scripture : We find our Saviour speaking of a Sabbath , after his ascention to the Father , Mat. 24. 20. The Primâ Sabbati , post Sabbatum fuit dies dominica . Apostle & divers Christians meet on the first day of the week for Gospel Ordinances , as now the fixed Sabbath of the Christians , Acts 20. 7. And Paul layes it as an injunction Oecumen . upon the Churches of Galatia and Corinth , to bring their collections on that day , for then the Christian Assemblies met together for holy converse with God , 1 Cor. 16. 1 , 2. Dies dominica est prima hebdomadis feria , quâ dominus a mortuis resurrexit , quae jam et tum Christianis sacra est , Aposto●orum authoritate , congressibus ecclesiasticis , in locum Sabbati judaici , dicata , ●t videre est ex 1 Cor. 16. 1 , 2. et Act. 20. 7. Est igitur dies dominicae ex traditione Apostolicâ vetus observatio : & Apostoli immediatâ dei inspiratione , divinas litteras scribebant , et hanc feriam in ordinem Ecclesiasticum deponebant . Hinc dominicae diei seriam , non modò Ecclesiae Christianae sacram fecerunt , sed in Scripturam sacram quoque retulerunt , et jam dies dominica est tenenda , quia non tenetur , praeter sed juxta Scripturas . Par. And this day is called the Lords day , Revel. 1. 10. as being set apart for communion with the Lord . Now , if the Scriptures allow us not this liberty , it is insolence and wantonnesse to lay claim unto it . Christian liberty must be bottomed on the word of Christ , or else , it is not liberty but licentiousnesse , the loosning of the r●ines , not the laying hold on our Priviledge .

To that which is cleared from Scripture , may be added the testimony of the Reverend Perkins , who writing on Revel. 1. 10. saith thus , The day which is here called the Lords day , among the Jews was the first day of the week , called sometimes by us Sunday ; It is called the Lords day for two reasons :

1. Because on this day Christ rose from death to life , for Christ was buried on the evening of the Jews Sabbath , which is our Friday , and rested in the grave , their whole Sabbath , which is our Saturday , and rose the first day of the week early on the morning , which is our Sunday .

2. The first day of the week ( according to the Jewes account ) came instead of the Jewes Sabbath , and was ordained a day of Rest for the times of the New Testament , and sanctified for the solemn worship of the Lord , and for this cause especially it is called the Lords day ; the manifestation whereof ( as some think ) John chiefly intended in this title . And it is most consonant to the tenour of the New Testament to hold , That Christ himself was the Author of the change of the Sabbath from the last , to the first day of the week , and my reasons are these :

1. That which the Apostles delivered , and enjoyned in the Church , that they received from Christ , either by voice , or instinct , for they delivered nothing of their own head : But the Apostles delivered and enjoyned this Sabbath to the Church , to be kept a day of holy rest to the Lord , as appeareth , 1 Cor. 16. 1 , 2. where Paul ordained in the Churches of Galatia and Corinth , that the collection for the poor , should be on the first day of the week ; this he left not to the choyce of the Church , but appointed it by Authority Apostolical from Christ . Now the day of collecting for the poor ( as appeareth in the Histories of the Church ) was on the Sabbath day , when the people were assembled for Gods service . For this was the custome of the Church for many yeares after Christ : Apostolicâ institutione Collecta fieri solebat die dominico ; ubi conveniebant fideles in ecclesiâ . Hinc patet Apostolorum tempore muta tum esse Sabbatum in diem dominicum . First to have the Word preached , and the Sacraments administred , and then to gather for the poor . And for this cause in the writings of the Church , the Lords Supper is called a Sacrifice , an Oblation ; Because therewith was joyned the collection for the Poor , which was a spiritual Oblation , not to the Lord , but to the Church , for the relief of the Poor ; and this collected relief was sent to the poor Saints abroad .

2. The Apostles themselves kept this day for the Sabbath of the New Testament , Acts 10. 27. And it cannot be proved , that they observed any other day for an holy Rest unto the Lord after Christs ascention , save onely in one case , when they came into the Assemblies of the Jewes , who would keep no other , then their old Sabbath of the Law .

All this and more , that man of renown in the Churches of Christ , hath left upon record , to assert the Christian Sabbath , as a set and standing day for the solemn worship of God every week , till the second coming of Christ . And therefore clamorously to plead a liberty to worship God , as where , so when we please , in Gospel-times , is not onely a contradiction to holy Writ , but it is likewise a giving the lye to the Testimony of the most approved Lights of the Church .

To be left to our selves to serve God when we please , and not to be tyed to any set day of solemn worship is not Christian liberty , but unchristian misery . This is our snare , not our priviledge : If we may serve God at any time , we will serve God at no time . Mans corrupt nature is not so accommodated Rom. 8 7. to spiritual Ordinances , that it should be often fledged with satisfaction and delight . The Jews who had a clear command for Sabbath observation , were weary of Quidam asser●●●t omnes dies esse aequales , & quilibet dies est Sabbatum Christianis ; sed hi dum Sabbatum multiplicant , annihilant ; & multitudo festorum interficiet Sabbatum . their Sabbaths , and wished them over , that they might set forth Wheat , Amos 8. 5. And yet this people was disciplined by God himself , and carryed in his bosom , Numb. 11. 12. Shall men be left to themselves to serve God when they please ? when will the worldling shut up his shop , to be at leisure for holy worship and communion ? And when will Proud persons leave consulting the Glass in their Chamber , to consult with the glass of Gods word ? The covetous person will hardly spare time for solemn and divine services , and to wait upon the worship of the Almighty . Voluptuous persons will be lovers of pleasure , more then lovers of God , 2 Tim. 3. 4. And those who frequent the stews will seldom approach the Sanctuary . Truly to leave man to his own liberty to serve God , is only to give the reins to loose nature , to range in the broad way which leads to destruction . We see experimentally , that all Laws divine and humane which concern the Sabbath cannot shackle corrupt man , and keep him close to a due observation of it : Some sin it away in acts of gross prophaneness , some trifle it away in foolish talk and recreations , some formalize it away in sleeping at Ordinances , or neglecting family duties ; and he who keeps it strictly and purely is a Job 33. 23. De iis timendū qui omnes dies aequant , dum dies aequant , aequarent etiam & divitias , & dum arripiunt praeceptum è decalogo , opes arriperent e loculo . Professor one of a thousand . To take all obligations from conscience that it may serve God when it pleaseth , and not be tied to any set time , is to spur forward corrupt man to irreligion , who is too forward of himself . A grave man seriously asserts , Lay waste the Sabbath , and lay waste all Religion ; that blessed day being the hedge to keep in Man to his duty , which being broken down , how should we turn as wild beasts of the forrest ! So that this ruinous opinion will easily prove the unhappy Parent of a thousand soul-destroying mischiefs ; it not being probable , that laying aside Mic. 5. 8. the Sabbath of the Lord , we should lie under the smiles of the Lord of the Sabbath .

It is true , that under the New Testament all places ( in a fair sense ) are equally holy ; but it doth not follow from hence that all times are so ; and Walaeus stands stiffly to it , the Mat. 18. 20. argument is invalid . For it is not easie or meet , but is very John 4. 21. dissonant from divine wisdom , to appoint in his word all 1 Tim. 2. 8. particular places where his people should meet , their meetings Mat. 1. 11. being to be in so many thousand several Provinces and Nobis jam quoniam Christus adveniens expiavit universam terram , Omnis locus est Oratorium . Aug. Countreys , in so many various situations ; for so the variation would be endless , and so incongruous and useless to set them down in the word ; but it is not so in respect of solemn time , or a solemn day for divine worship ; for here in the Lord may easily appoint a particular day to be observed , according to the rising and setting of the Sun proportionably throughout the whole world . And so the Church of God in all Ages have observed the same Precinct of time , viz. The Lords day for the solemn worship of the most high .

But these familistical spirits have not only their argumentative pleas , but they can bring Scripture too ; as Satan will never want a text of Scripture to varnish over an errour , and put a good face over an evil opinion ; especially since he fought a duel with Christ himself , by the dint of the sword of the spirit , which is the word of God , Eph. 6. 17. And there are three texts of Scripture which they usually urge for the Mat. 4. 3 , 4 , 5 , 6 , 7. support and confirmation of this wilde fancy ; I shall examine them severally , and see what strength is in them .

Object . 1 The first text is , Rom. 14. 6. He that regardeth a day , regardeth it unto the Lord ; and he that regardeth not the day , to the Lord he regardeth it not . This therefore argueth our Christian liberty , in respecting all dayes alike , which are not discerned , but only by command of the Magistrate , say these familists ; of the Church , say the Rhemists ; but of neither Isli homines abutuntur Scriptur is , et ab●iis concludunt , quod non est concludendum . Zanch. saith Mr. Fulk , but of the Commandment of God only ; and so this place might be answered : But as Zanchy saith of these Enthusiasticks , They know how to abuse Scripture . Answ. 1 Therefore to shew the vanity of their Allegation , it is replyed , this Text speaks of indifferent things , which may be observed or not observed , without sin or impiety . Things adiaphorous and indifferent are properly the subjects to act our liberty in , they may be fastned or loosned as we please , they are De adiaphoris hîc agit Apostolus , et intentio corum qui fuerunt imbelles fiebat ex●●sabilis . Par. only the garbs and modes of Religion , which may be left off without offence ; the highest pretence to them is only decency , which is subject to a variety of opinion , to think it , or not think it so . Bishop Davenant vehemently decries the necessity of holy dayes , some of these indifferent things , and saith , they are of a mutable nature ; and as they are enjoyned , so they may be abolished by humane Authority . Non est statuendum ecclesiam Christianam oliquâ necessitate astringi , ad immotam festorum dierum observationem , sed statuendum est dies hosce humanâ authoritate constitutos , et eadem posse tolli , et mutari . Dav. But now to put the Lords day into the account of such indifferencies , is an errour of the highest nature , putting an ecclipse upon Christs Resurrection , the glory of which is celebrated and commemorated every first day of the week , which the Apostle John calls Rev. 1. 10. the Lords day : Such an opinion would put dross into this gold , and embase it with a sinful allay . To suppose the observation of the Lords day a thing indifferent , what need then of the Apostolical practice to be our President , the general observation of the Church to be our incentive , the Decrees of Councils and Constitutions of godly Princes to be our encouragement , the universal Tenent and consent of Professors in all ages down to this very day , without any heats of dividing disputes , without disgusts of separating Sects , to be our enforcement to the holy keeping of it ? Never was any thing indifferent so warmed in the bosom , and so warranted by the obedience of all Christians in every Century ; and besides this , no man will deny but it is convenient , nay necessary , It is to be remembred , that the Apostle in this text , Rom. 14. 6. Speaketh only of things indifferent , not in their nature only , but also so left to us as in regard of their use . Esnath . Parre . ( therefore not indifferent ) that some particular day be set apart for solemn worship : For

1. Hereby our selves , our servants , our cattel have rest , which is one end of the Sabbath .

2. Hereby faith and good manners are furthered , and we are built up by publick prayers , reading , and preaching of the word .

3. Hereby the love and joy of Christians is increased , through the mutual beholding one of another , as Hierome observes .

4. Hereby the poor have opportunity to receive the Gospel , other dayes being taken up in the works of their Callings , to get a mean livelihood , and a poor maintenance for themselves and families .

5. Hereby the glorious Mysteries of God are opened and discovered to the people , and those inestimable benefits we enjoy in and by Christ are unravelled to poor and precious Aug. ad Januar . Epist. 118. 119. souls . This Pearl of price , the Lord Jesus , is principally shewn in its brightness and excellency on his own blessed day . How many beams and rayes of invaluable use shine forth from Sabbath observation ! It is therefore no indifferent evil to reckon this day an indifferent thing .

2. The Apostle in this text speaks of Ceremonial dayes , Hieron . Comment. in Epist ad Galat. which is evident by joyning these dayes with those meats , which were Ceremonially clean or unclean . And it is readily acknowledged , that it was a weakness in some to think Aliàs sc. Judaeus judicat diem , alium prae alio esse festum , et sanctiorem , aliàs sc. Gentilis alitèr sentit . Hieron . themselves bound to certain Ceremonial dayes , as well as to abstain from certain Ceremonial meats . But will it hence follow , it is a part of our Christian liberty to abandon all dayes as Ceremonial , and that it is a part of the weakness of Christians to observe any day under the Gospel . This hath not any face of reason for it from this Scripture , wherein the Apostle doubtless speaketh of Ceremonial , not moral dayes , as our Christian Sabbath most assuredly is . The ancient Fathers , as Origen , Ambrose , Primasius , Oecumenius , Anselm , understand the Apostle to speak of fasting Verum quia Apostolus praecedentibus , et sequentibus agit de festis , ●● de delectu ciborum . Hinc melius hic dies non ad festos sed ad dies jejunii referat . Chrysost. Jon. 4. 6. from meates on certain dayes , which were peculiar dayes of abstinence ; and Calvin , Bullinger , Beza , Olevian , Piscator , Erasmus , Lyra , nay the very Rhemists themselves construe this text of Jewish Ceremonial dayes , and of Ceremonial observances . This Scripture then being so understood , as it must be , it no way imports or includes the blessed Lords day practiced in the New Testament by Apostolical Authority . Thus the text urged to patronize this fond opinion , is like Jonah his gourd , which is soon withered , as to the intended purpose , for which it is alledged .

Object . 2 The second text of Scripture , these fanatical Opinionists urge for their leveling fancy , is 2 Col. 16. 17. Let no man therefore judge you in meat or in drink , or in respect of an holy day , or of the New Moon , or of the Sabbath dayes , which are a shadow of things to come , but the body is Christ . To this text it may be replyed ,

Answ. 1. That the Apostle in this whole Chapter bends his discourse either against the clamourous and restless Jews , who Conjunctio illativa ergo significat haec inserri a praecedentibus , praecipuè ex ver●●● 6. et 11. hujus capit●● , et jam infert non esse audiendos judaizantes , qui ●●horum delectum , et dies festos à lege vetere praescriptos ; et consequentèr caeteras legis veteris ceremonias à Christianis observandas esse docebant . Aug. were still opposing the Doctrine of the Gospel ; or else against Judaizing Christians , who were too much caught in the snare : And Augustine tells us , that the illative particle in the beginning of the text , therefore , refers to what was said before in the Chapter , especially in the 11. and 13. verses , which relate to Jewish Circumcision , and so he bends his plea against them . The Apostle here warns the Colossians to beware , as of the Gentiles Philosophy , ver. 8. so of the Jewish Ceremonies in the text now under examination , ver. 16. Chrysostom tells us , some of these Judaizing persons began to mince the matter , and to say , some of the Jewish Feasts were to be observed , but others were to be laid aside . Now here the Apostle prohibits the Colossians , to whom he writes , all participation of Jewish rites , either of their meats or their Festivals , whether their New Moons , or their Sabbaths . And now what are these observances to our Christian Sabbath ? What are these superannuated and cancell'd Ceremonies which were abolished by the coming of Christ , to our Lords day , which shall endure to Christ's second Epist. 59. coming ? Surely the Jews would never plead for our Est scopus hujus Epistolae ad Colossenses agere contrà simonianos , et Judaizantes . Ambr. Ansel . Theod. Oecumen . Theoph. Sabbath ; and therefore the Apostle gives the Colossians no caveat against it . This text therefore cannot in the least refer to any Christian observations .

2. All Interpreters understand this text of Jewish festivals , so fur as they were Ceremonials , Figures , and Shadows of things to come ; and being abolished by the coming of our Saviour , ought not to be observed any longer : And Sicut ab sente imperatore imago ejus habet authoritatem , presente veró non habet ; Sic & haec ante adventum dominitempore suo fuerunt obs●●vanda , praesente autem ●arent authoritate . Ambr. this ; the circumstance of place , the manner of speaking , the noting of the names of the dayes and times in the plural number , do abundantly confirm ; and this is so clear , that Erasmus , one , whose Religion was too much blended with Popery , a meer medium participationis , and Bellarmine that Champion of the Popes , the Rhemists , those Secretaries of Rome , all concur in this interpretation , and roundly aver , that the Text speaketh only of Jewish festivities ; to which assent the stream of the Greek Fathers : But I shall close this particular with a speech of Zanchy . The Apostle , saith he , in this place doth not forbid that there should be any certain dayes publickly solemnized in the Church , wherein the faithful might assemble to pray , and to receive the Sacraments Si solennes dies ad cultum dei non habebimus , praesentissima impendet ecclesiae perturbatio et ruina . Calv. instit . l. 2. c. 8. together : For the Apostles themselves and other godly persons did usually come together on the Lords day , and would that all things should be done in order in the Church . Wherefore unless we would affirm , that the Apostle did contradict himself , it must be confessed , that the Apostle in this place of the Colossians did nothing less then preach , that no dayes should be solemnly observed in the Church of Christ . And worthy Calvin adds , If we have no certain solemn dayes at all , present ruine and confusion inevitably befalls the Church of Christ . Thus the univers●● consent of eminent men in all ages thus interpreting this text , wholly invalidates any tendency in it , to assert this loose and wild opinion of levelling of dayes , or making every day a Christian Sabbath . But

3. One gives a three-fold answer to this text , all most savoury and consonant to the truth .

1. The Jews had other dayes ceremonial besides Sabbaths , which the Jewish teachers strongly urged , Gal. 5. 3. And there is no necessity of limiting the dayes mentioned in the Text to the seventh day Sabbath : When the Apostle condemns the observation of dayes , he doth not condemn the observation of all dayes , for then dayes of fasting and thanksgiving must be condemned , as well as resting dayes under the New Testament , which yet none will grant or assert .

2. Suppose the weekly Sabbath be here comprehended under dayes , and that by Sabbaths be meant the weekly Sabbath , yet here cannot be meant the Christian Sabbath , but the Jewish Sabbath , for the Apostle condemns that Sabbath , and those Sabbath dayes which the Jewish Teachers pleaded for among the Colossians ; now they could not plead Daven in Col. for our Christian Sabbath , but they were strong Proctors for the old seventh day Sabbath , which was the religion of Wal. in quartum praeceptum . their fore-fathers .

3. There is a double observation of dayes ; 1. Moral . 2. Ceremonial . Now the Apostle in the text mentioned , speaks against the ceremonial observation of dayes , that Pharisaical piece of counterfeit , but not against the Moral , For dayes of fasting are to be observed under the Gospel : Our Saviour tells us , that his Disciples , when he was withdrawn to Glory , should fast , and they had the greatest measures of John 16. 7. his spiritual presence . Mat. 9. 15. 16.

Now we are to observe such dayes with moral , not ceremonial observation , such as the Jews had , in sack-cloth , in ashes , in tearing the hair , rending the garments , &c. and such other ceremonial trappings : we are to rend our hearts , Joel 2. 12 , 13. and cry mightily to the Lord upon those dayes , which is the moral observance of them . So it is in reference to the Sabbath ; no Sabbath under the Gospel , is to be observed with Ceremonial or Pharisaical observation , with Jewish preparations and sacrifices , and such like formalities ; but it doth not hence follow , that no Sabbath is to be observed under the Gospel with moral observation , in hearing the Word , in receiving the Sacraments , in singing of Psalms , &c. The Apostle therefore may not onely hint the day , but the manner of observation , in his prohibiting the Colossians , their medling with obsolete dayes and festivals .

To add to all which hath been laid down ; if any man shall put any holiness in a day , which God doth not , and so think one day more holy then another , this is fond superstition , and this indeed is to observe dayes , and of this the Apostle seems to speak , when he saith , ye observe dayes : But when the Lord shall put holiness upon one day more then another , we then do not put any holiness in the day , but God doth it ; nor do we place any holiness in one day more then another , but God placeth it first ; And this is no observation of dayes , which the Apostle condemns , but it is the will of God , which we must be subject to .

Object . 3 The third text of Scripture , which is urged to favour this strange notion , is , Gal. 4. 10. Ye observe dayes , and moneths , and times , and years , I am affraid of you , least I have bestowed on you labour in vain .

Answ. Now to answer this third text of Scripture , subpaenaed in to serve a turn , but speaking little to the purpose ; It is replyed , Dies observatis , scil. Judaicos Dies uti Sabbata ; menses , uti Neomenias ; tempora uti Pascha , & Pentecosten . Annos , septimum remissionis & quinquagessimum Jubilaei .

1. That if we consult the context , we shall find the Apostle very angry with the Galathians , for leaving Christ the substance , and betaking themselves , even in point of justification , to the carnal observation of Jewish shadows , which after Christs coming were to disappear , which the Apostle in an holy heat calls beggarly rudiments ; and he the rather terms them so , because now they were antiquated , and out of date ; but the Sabbath ( I do not say the seventh day from the Creation ) is no such thing , but for the equity and substance of it , is still of the same use as ever , ( viz. ) fit Hieron . Chrysostom , &c. for mans refreshing , and Gods more solemn worship ; nor is it , nor will be insignificative , till we sing a requiem to our souls in glory : and therefore by no means to be numbred with An ve●ò nullum est discrimen temporum observandum ? Malè igitur agricolae tempora state sationis , et agriculturae observ●nt ? Malè d●stinguimus dies menses , et annos in Politiâ ? Malè dominicum diem observamus in Ecclesiâ ? Minimè : Apostolus non improbat discrimen temporum , quae deus ipse ordinavit , nec dies festos in ecclesiâ , ordinis , & doctrinae gratiâ . Par. in Galat. Tertul. contrà Marcion . lib. 1. cap. 20. the observation of dayes , and moneths , and years , ( seeing the Apostles observed the Lords day , weekly and sabbatically , and not monethly or yearly ) as were the Jewes Sabbaths , and holy dayes , which pertained to the bondage and servitude of weak and beggarly rudiments , of which the Apostle here only speaks . And it was far from the Apostle to reckon any of the Ten Commandments , where the Sabbath is lodged , as a weak and beggarly rudiment , and so let it be abhorred of all Christian hearts . The Moral Law , the Apostle James calls a Royal Law , Jam. 2. 8. so far is it , or any Commandment of it , from being beggarly and pedantick .

But to answer the Text fully and succinctly . All interpreters , both Protestant and Popish , interpret these times mentioned in the text , of Jewish times ; the several festivals of the Jewish Church being couched under one of the terms in this text of Scripture . By dayes we must understand their Sabbaths ; by months , their New moons , by times , their four feasts in the year .

1. Their Passover , which was the feast of the spring , Exod. 12. 2 , 18. which was celebrated in the month Nysan , answering to our March .

2. Their Pentecost , which was the feast of the summer , Acts 2. 1. which was celebrated in the month Sivan , either in the latter end of May , or the beginning of June . Festa Christianorum hic non damnantur , nam sic et dies dominicus damnatur , quem tamen et ipsi servant haeretici , sed tantùm damnantur fes●a Judaeorum quae a Christia●is pulchrè distinguuntur . Alap .

3. Their feast of Expiation , Lev. 23. 27. which was celebrated in the month Tisni , the feast of the Autumn , answering to our September . And

4. The feast of dedication , Joh. 10. 22. which was their winter feast , and was celebrated in the month Cislieu , which answers to our November . By years , which the Apostle mentions in the text , we must either understand the seventh year , which was the year of release , when every creditour which lent any thing to his neighbour , released that loan , and was not to exact it , Deut. 15. 2 , 3. or else the fiftieth year , which was the year of jubilee . All these therefore being manifestly Jewish feasts , they nothing appertain to Nota synechdochen per observantias dierum Apostolus intelligit omnes ceremonias legis veteris . Alap . in Gal. the Christian Sabbath . It is very observable , that Alapide , a learned , though Jesuitized Papist , and Paraeus , a learned and worthy Protestant , both agree in the very words commenting upon this text of Scripture , saying , That here , the observation of dayes , by a synechdoche of the part for the whole , is put for the whole body of Jewish Ceremonies ; One particular branch for the whole mass and kind of them . Thus Species una , pro toto genere ceremoniarum ponitur , observatio , scil. dierum . the interpretation of this text , is so clear and manifest for Jewish Festivals , that the most differing writers centre in the same exposition , as the Jew and Gentile accord in the pleasantness of the Suns light . And so these three texts of Scripture , which our deluded Opinionists supposed a threefold Par. in Gal. cord which could not quickly be broken , Eccles. 4. 12. Cuivi● , textus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 consideranti erit extra Controversiam . are easily answered , and the cord untwisted , and left to the judicious Reader to consider , whether they are not the most impertinent allegations .

But further to discover , not onely the weakness , but the wildness of this opinion , let us take notice ,

To make every day a Christian Sabbath , is to contradict the wisdom of God ; for the wise God could have appointed Rom. 11. 33. some part of every day to be kept holy , rather then one whole O alta divinitas ! O profi●●dos thesauros sapientiae et scientiae dei ! O abyssalem et immensam sapientiam de● ! Ambros . day together ; but his unsearchable wisdom saw this proportion of time on every day most unmeet , and in respect of mans many cumbers , which do too easily entangle his thoughts , and surprize his mind and affections , altogether unfitting for him : For within some small piece of a day , he cannot ordinarily , nor so easily recover himself , and unloose himself from the world , to find the end of Sabbath service , which is a most sweet and full rest in communion and holy converse with God . But now , when a whole day is set apart for that sacred purpose , man can better call off his thoughts from Dies Sabbati gratus est deo , prae aliis hebdomadae diebus . Rab. Kimchi . in Psal. 92. secular affairs , and compose himself for divine intercourse , he can more conveniently dress his soul to meet with his beloved . But suppose man could prepare himself every day for this holy converse with his Maker , yet Gods Name would lose by it , if God should not have the honour of a solemn day . Idols have their set dayes for their worshippers to celebrate their honour in . And Kings have their birth dayes . Pharaoh had his birth day , Gen. 40. 20. And Herod had his birth day , Mark 6. 21. which was solemnized with great joy and festivals . And so Princes have their Coronation days , which are annually kept , with the highest observation . And is it not meet and just that Gods Name should be magnified by us , Commonly , by setting apart some time every day , which we may well spare out of our employments and callings for God ? and this doth honour him ; but a day , a set , solemn day much more , when all Christians in the whole world shall harmoniously and unanimously meet to worship Acts 19. 28. and to honour the great Jehovah , and shall cry out , Great is the God of the Christians . Set dayes of worship do reflect much honour upon God , as the stated Noon speaks the elevation of the Sun .

To keep every day a Sabbath , subverts the design of a Sabbath , which was to rest after our worldly labours , and to set apart that rest for the service of the Lord . So the very words Sabbatum est sanctum otium , cultui sacro deputandum . of the fourth Commandement , Deut. 5. 14. And we have this rest in imitation of Gods rest . Now God did not rest every day , but onely the seventh : Nor did Christ rise every Dominicus dies Christi resurrectione declaratus est Christianis , et ex illo coepit habere festivitatem suam . day , but onely the first . That which put life into the old Sabbath , was Gods resting one day ; and that which authorizeth the Sabbath of the new Testament , is Christs rising one day ; it is still one day , not many dayes : If God had rested every day , where would have been the work of creation ? And if Christ had been alwayes rising from the bed of his grave , where would have been the work of Redemption ? Aug. Epist. 119. cap. 13. Thus praecedaneous work ushers in a Sabbaths Rest ; and so it must be still : To rest every day , plucks up the very foundation of a Sabbath , upon which it is built , and as Frederick Barbarossa did Millaine , sowe it with salt .

To keep every day a Sabbath dasheth upon many absurdities , and supposeth impossibles . We must understand the definition of a Sabbath ; It is a day of divine appointment . which must Hanc ob causam deus septimo die ab omni opere quievit , ut & nos ab omni opere externo vac●ntes ipsi uni , & soli hoc die vacaremus . Idcirco & hunc diem benedixit , & sanctificavit , ( i. e. ) in usum suum separavit , et elegit Oecol●● p. in 4turn praecept . Tom. 3. Oper. be consecrated wholly to the service and worship of God . Now should we do nothing every day , but attend the service of God in spiritual duties and holy Ordinances , what would become of the Common-wealth , the Magistrate , the Master , the Subject , the Servant ? How can the one rule , and the other obey ? Who shall provide for our Families ? whilst we ( worse then Infidels ) cast off the care thereof ?

1. This opinion overthrows all commerce , traffick , it plucks down all Empories and Cities of trade ; or shall we continually fly from the Sanctuary to the Shop , from unlading our Souls in prayer , to unlade our goods from the Key or the Ship ? Shall we hurry in Gods Ordinances , and suddenly start from them to look after our Merchandise ?

2. This opinion countermands all those injunctions of God which were given before the Law . In the sweat of thy brows thou shalt eat thy bread , Gen. 3. 19. And so likewise in the Law ; Six dayes shalt thou labour , Exod. 20. 9. And after the Law , in the times of the Gospel : We command them to work with quietness , and to eat their own bread , 2 Thes. 3. 12. And if any would not work , neither should he eat : So that this fancy drives men into the extremity of irreligion and Atheism .

3. This opinion takes away all distinction of our general and particular calling Christians have not only their general calling , viz. To profess the name of Christ , that heavenly Calling , Deus vocavit nos vocatione sanctâ , dum nos ab infidelitate , et peccatis , ad suum fidem , et sanctitatem , vitamque sanctam , et divinam Et hac vocatione spes Christianorum acuitur cum Evangelio & pro Evangelio . pati . as the Apostle calls it , Heb. 3. 1. That hopeful Calling , Eph. 4. 4. That high Calling , Phil. 3. 14. That worthy Calling , 2 Thes. 1. 11. That holy Calling , 2 Tim. 1. 9. Now besides this Calling all Christians lay claim to , particular Christians have their particular Callings , their Trades , their Vocations , and several employments : Shall we then serve God , hear , pray , or receive Sacraments continually and without intermission ? Where would be the time for our Callings ? Then we might as the Woman of Zareptah said of her little Oil in the cruse , and the little meal in the barrel , 1 Kings 17. 12. Even shut up our shops and die ; our hands then should not minister to our necessities , as the Apostle assures us his did , Acts 20. 34. This being true , Every day must be a Christian Sabbath , then the Apostles must not mend their nets , Mark 1. 19. Nor Paul make his Tents , Acts 18. 3. This fond opinion subverts every trade , ties up every painful hand , breaks all working instruments , it silence the Lawyers tongue , and benums the Scholars brain , and withers the Plow-mans hand , and the Smith at the forge shall sweat no more then the Prince on the Throne , and so the world shall have a writ of ease , to go down in a pleasant dream to the silent grave .

4. This fancy puts God upon constant miracles , to rain down Manna for our daily supply , and again fetch water Exod. 16 35. out of the rock , for we must not apply our selves to worldly Numb. 20. 8. labours , for that is inconsistent with a Sabbath , and every day ( say these men ) must be a Christian Sabbath , which we know must be most strict and serious ; and what is all this but daring presumption ? Truly this opinion fairly leads us back from Canaan to the wilderness again .

5. This opinion makes man perfect in this life ; for weak flesh cannot keep a constant Sabbath . If Paul lengthen out his discourse more then ordinary , Eutichus falls into a deep sleep , and drops from the third Loft , and destroys himself , Acts 20. 9. Nay our Saviour complains that the Disciples could not watch one hour with him , but they were surprized Quot sunt remorae Christianae vigilantiae aut risus diffusio , aut intemperantiae gravamen , aut quaelibet superfluitas , aut mundi cura , et ille cibrae , immò mille temporalium rerum onera , quae nos adigunt ad irregularitatem . Chrysost. homil. 9. with drowsiness , Mat. 26. 40. And yet our sweetest Saviour puts a good construction upon this failing . And if the Apostles of Christ cannot hold up , how shall ordinary Christians of the lower form in Christs School ? Few are vigorous as they should be on Gods holy day ; what would they do , if every day must be a Sabbath ? This is impossible to flesh and bloud . Man carries clogs about him to holy opportunities , which yet are soon over ; he carries a naughty heart which is apt to wander , and a faint nature which is apt to tire , and a heavy eye which is apt to close ; besides he never leaves Satan behind him , to be at least the shadow to darken the light and joy of Ordinances : And therefore to assert a constant Sabbath , an every day Sabbath , is to throw a mountain upon an infant . And

6. This opinion takes away all distinction between our Vltra hunc mundum est veri Sabbati observatio . Orig. Sabbath on earth , and our Sabbath in heaven . In heaven indeed we shall keep a perpetual Sabbath , and all shall be true which this opinion holds forth ; there shall be no labours , no shops , no merchandise ; All our employment shall be to celebrate the praises of God , and the Lamb who sits upon the Throne , Rev. 5. 13. But to fancy such a Sabbath in this life , is to act the Pr●soner who dreams of golden Rev. 4. 9 , ●0 , 11. treasure , pleasing delights , sensual satisfaction , and wakeing in the morning finds himself shackled in an iron chain , and lockt up in a dark dungeon . And let this be added , to dream of a perpetual Sab●ath here and so lay aside the Lords day as groundless and useless , is the next way to miss of an everlasting Sabbath above .

To make every day a Christian Sabbath , is only a more subtle design to undermine the publick Ordinances . Such would be every day in private , that they may be no day in publick ; and so they set the closet against the Sanctuary , and so the pretence of secret duty shall wholly subvert the reality of solemn worship : For it is not to be imagined that all people should meet every day in publick and solemn assemblies . Mark 14. 49. And how unsutable is this to a Saints spirit : David his emphatical option and desire was to dwell in the Temple , Psal. Luke 19. 44. 27. 4. And he bewailed his loss of opportunities to go with Acts 17. 10. the multitude , Psal. 42. 4. The Jews kept the Temple worship Acts 18. 4. till they turned their backs upon the Messiah . Paul Acts 13. 14. preached in the Synagogue , and commanded the Hebrews not Joel 1. 14. to neglect the publick assemblies , Heb. 10. 25. Now the Heb. 10. 25. drift of this wild fancy is , to leave all Christians to their Certum est ad cessationem simplicem Sabbatum non suisse institutum ; sed ut convenirent Christiani ad ea pietatis eteercitia , quae toti multitudini erant communia . Riv. own private observations , to their Chamber and closet duties , that so there may be no use of publick Ministers , publick Administrations , publick Schools , and publick Universities , or a publick solemn day for divine worship ; and what is this , but to bury all Order , Discipline , and Beauty , in ruine and confusion ? This is to act Dioclesians part , to destroy the devout ministry ; to act Julians part , to shut up the Schools , and so hinder all Knowledge and Learning ; and to run with Faustus Socinus , to pluck up the Lords day ; and at last to slide into the blasphemies and insolence of Lucian and Porphiry , to deride all Religion .

To make every day a Sabbath , solemnly condemns the practice of the Church in all ages . The Church of Christ never understood but one Sabbath in a week , which is the blessed Lords day . Shall we run it up to the fountain head , and take a prospect of the practice of the Church in every Century ?

In the purest times of the Church , holy Ignatius , the Disciple of the Apostle John , the Martyr of Jesus Christ , lays it upon Christians , as they would shew any love to Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Ignat. that they should keep holy the Lords day : So zealous was this blessed man and Martyr for the observation of this particular day ; and it s most probable , if not most certain , that he should know the mind of God , when he lay in the Apostle Johns bosom , and John lay in Christs , John 13. 23. And Ignatius calls the Lords day the Queen of dayes , and therefore all dayes are not equal , but every day of the week is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Just Mart. Apol. secund. inferiour to this Supream of dayes . Justin Martyr , who lived in the second Century , relates the practice of the Church in his time , telling us , That on Sunday solemn Conventions of people meet together in Villages or Cities for the exercices of divine worship . This holy man and Martyr who sealed the truth of Christ with his bloud , is the unbiassed Historian of Sabbath observation in the most orient and glorious times of the Church , when the truths of God were warm , newly dropt from the mouth and heart of Christ : Then Euseb. Hist. l. 4. c. 22. the Lords day was call'd Sunday ( for reasons hereafter to be shewn ) not Saturday , not Friday , not every day , but it was the best and highest of dayes , and was solemnly set apart Tertul. de Idol . c. 14. for solemn and Gospel-worship . Dionysius Corinthiacus , who lived in the third Century , speaks of his observation of Prima Sabbati est initium dierum et tunc ecclesia erecta perficiebat deprecationes . Basil . the Lords day ; and the same attests Tertullian , who was his Contemporary , and speaks largely of the solemn keeping of that blessed day . One day is still solemnized , not every day , no more then every one in a Nation can be crowned , and wear the badge of Supremacy . Basil , who lived in the fourth Century , calls the Lords day the beginning of dayes ; and every Greek Letter is not Alpha : And this renowned Father saith , That the Church then devoutly poured out their prayers to God . And with him joyn Chrysostom , Ambrose , Augustine , Hilary , those bright and burning lights of the Primitive Church , whose copious descants upon this holy day , it will be too much to set down . Now this opinion hath no patronage from antiquity , unless it be from the mistake of Clemens , or the figurative fancy of allegorizing Origen .

In the darkest times of the Church , when it was overspread with palpa●le darkness , even then Authority commanded Exod. 10. 21. Sabbath-observation , one solemn day , not every day , that was a strange notion in the very midnight of the Church . When the clouds were thickest , so much brake forth , to lead the Christian World , to keep one day every week to the Lord. Charles the Great thus Carol. Mag. leg . Ecclesiast. lib. 6. cap 202. begins his solemn Edict to this purpose : It is our pleasure , that all the faithfull do reverently observe the Lords day , in which the Lord rose again . And his Son Ludovicus Pius in his Additionals , repeating the self - same constitution of his Ludovic . Piu● ibid. Addition . cap. 9. Father word by word , doth onely add these words ; Therefore it is necessary , that first Priests , Kings and Princes , and all the faithfull do most devoutly give all due observance and reverence to this day . These Princes , not more happy in the Kingdomes they governed , then unhappy in the times they lived in , yet had such an impression upon their souls , as to see to the holy observation of the Lords day , a day , not dayes ; one day , not every day : This levelling principle never yet got into the Courts of Princes , into the Sessions of Councils , nay , not into the writings of any famous Patriot of Religion , no not into the worst of times , when the Church wore her blackest veil .

In the reforming times of the Church , when the Sun of truth brake the cloud of popish ignorance and idolatry , then Calvin . in Deut. conc. 34. our great reformers , who reformed by their Pens , as well as by their Preaching , all unanimously utter their complaints against the prophanation of the Sabbath day , and press the Bulling. in Apocal. Concion . 4. observance of it : but still it is one day , not every day ; The Sabbath day , which is more honourable , and not week dayes , Muscul . Comment. in Mat. 12. which are more inconsiderable . And here I might cite Calvin , Bullinger , Musculus , Aretius , Walaeus , Bucer , Gualter , &c. Nay , the Waldenses , and the Albigenses , those zealous assertours Aretius Prob. Theolog. Loc. 123. of divine truth in the midst of Popish rage and fury : I might here mention the Parliament of Prague held 1524. Wal. Epist. and the Synod of Dort in the fourth Session , who petitioned Dedic ante librum de Sabbato . the States , that they would emit severe Edicts , against sports and servile works upon the Sabbath day . Thus every age of the Church commands the solemn sanctification Bucer . de regno Christi . lib. 1. of one day , not every day , of Gods day , and not ours . This fancy hath been an unheard of dream in every Gualt . in 162. Homil. in Mat. century of Christianity . The Scripture , Church and State , that three-fold binding Authority , doth wholly disclaime it . Histor. Wald. et Albigens . Part. 3. lib. 1. cap. 9.

But to wind up all ; 1. There is Sabbatum internum , an internall Sabbath , which is a rest from sin , for the more holy walking before God .

2. There is Sabbatum externum , an external Sabbath , Quies dei fuit septimanâ , Quies Judaeorum in Palestinâ , Quies sanctorum in puritate , & quies glorificatorum in aeternitate . Alap . which is a rest from labour , for the more solemn worship of God . The first indeed ought to be perpetual ; but the second is temporary , and continues only for the space of twenty four hours every week . Now these two do not abolish , but establish one another . A resting from sin continually , doth more fit us for a weekly Sabbath ; and the keeping of a weekly Sabbath doth more fit us for the resting from sin continually . The Jews were to keep the internal Sabbath , they were alwayes to rest from sin , though they were commanded a seventh day Sabbath : And so Christians must keep an internal Sabbath , they must alwayes rest from sin , though they are enjoyned the first day Sabbath , the blessed Lords day . Eph. 5. 11. These two are subordinate , not contrary one to another ; and 2 Cor. 7. 1. to make them inconsistent , that the internal Sabbath should God will have the external Sabbath for the beginning & perfecting of the spirituall Sabbath . V●s . chase away the external , is not onely gross weakness and mistake , but it is Satans mine to blow up the Lords day , which being lost , Religion presently faints away and dies ; as take away the breast from the infant , and it quickly dwindles away into the grave .

CHAP. XLIII . There was a time when the Jews were exemplarily strict in Sabbath-Observation .

THis Treatise now spending it self , and so drawing nearer to a conclusion ; the remaining task of it , will mainly consist in pressing conscience upon the due and holy observation of the Lords day , our Christian Sabbath . Now to make way for the better accomplishment of this design , I shall give the Reader , as in a Landskip , the Jewish practice on Exod. 20. 2. the Sabbath , which indeed was sometimes very commendable , when they did remember the Lord their God , who brought them out of the Land of Aegypt , and out of the house of bondage , Exod. 20. 2. And we may well take our rise to this duty of keeping Gods blessed Sabbath from the advantage they give us . It is true , there were some seasons when Judaei spiritualia officia negligentes , quae deus praecepit , in diem Sabbati peragenda , nefariè omiserunt , & otio et luxuriae in eundem diem se dederunt . Gauden . they were very remiss in the observation of Gods holy Sabbath , especially not long before the Babylonish Captivity , and in the Primitive times of the Christian Church ; then by their bruitish sensuality on the Sabbath , they drew out the Pens of Christians , and opened the mouths of Heathens : but there were other times , when their care of Gods day was written in a fair character , and might inflame a Christians heart , who hath any love to the Lord of the Sabbath , Mark 2. 28. to a serious and a holy deportment on this sacred day .

Now to enucleate and set before you their practice on the Judaei Sabbata insumunt in crapulâ , et ebrietate , et infructuosis delitiis et voluptatibus . Cyril . Sabbath , we should begin with their preparation to it , for they were so exact , that the best and wealthiest of them , even those who kept many servants , did with their owne hands further the preparation , insomuch that sometimes the Masters themselves would chop herbs , sweep the house , cleave wood , kindle the fire , and such like , as Buxtorf observes ; and which is very observable , all the four Evangelists Buxtorf . Synagog . Judaic . cap. 10. ex Talmud . take notice of the Jews preparation day to their Sabbath : But of this I have spoken largely already , and so I shall pass it over , for ingenuity forbids coincidencies and vain repetitions .

But to come to the Jews observation of the Sabbath , a Mat. 27. 62. Mark 15. 42. Luke 23. 54. John 19. 42. learned man observes , They dress no meat this day , and therefore the Heathens heretofore thought they had fasted on that day . And indeed a serious practice it was to keep down the body , and prepare it for spiritual duties . When the senses Aug. cap. 76. de jejun. Sab. are cloyed , the soul is much interrupted in heavenly converses . Pampered bodies usually accompany pining souls . The Sueton. Martial . lib. 4. Epigr. over-laying the fire with wood puts it out . The Disciples plucked a few ears of Corn on the Sabbath , Mat. 12. 1. to be patterns of modesty and temperance . But I shall not insist on this practice of theirs , it being rather their custome then their obedience ; however , if from their dressing no me●t we would learn a spare diet on Gods holy day , much sin would be prevented , which is the blemish and shame of Christians : But their carriage on the Sabbath was very remarkable , which may be descried ,

In the nature of their services ; Their services on a Sabbath are not only carnal , to offer up sacrifices , two Lambs of the first year , two tenth deals of floure mingled with oyle , the one for a burnt offering , and the other for a meat offering , to which was added a drink offering , Numb. 28. 9 , 10. But their services likewise were of a more spiritual nature ;

1. They had their thanksgivings to God , that heavenly service , Psal. 26. 12. Psal. 35. 18. They sung Psalms , 2 Chron. 29. 30. which are the joyfull harmony of a devout soul ; nay , the ninety second Psalm was composed on purpose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the Sabbath , as the inscription of it doth clearly inform us . And it was the joy of the holy among the Jewes to be thus spiritually and seraphically employed , Psal. 84. 10. Ordinaria lectio illius Sabbati fuit locus ille Isaiae , scil. 53. et in eo fuit singulare consilium dei . Chemnit.

2. On their Sabbath the Scriptures were read , Acts 15. 21. ( as was hinted before ) A New Testament quotation to assert it , which is not omitted in the Old , Deut. 31. 11 , 12 , 13. And our dear Saviour in the dayes of his flesh , took advantage of this service for soul edification , Luke 4. 17 , 18 , 19 , 20. and so did the Apostles , Acts 13. 14 , 15 , 16. This service made way for glorious expositions , and for new revelation 2 Chron. 30. 22. velation of the Divine Will , and for apt and seasonable applications . 2 Chron. 35. 2.

3. Besides the reading of the word , the Jews used the Preaching of it on the Sabbath : For the Priests office was to teach , Mat. 2. 7. Deut. 33. 10. And they looked on it as a great misery , when they wanted a teaching Priest , 2 Chron. 15. 2. Or if they were unhappy in ignorant and unskilful Priests , whose lips did not preserve knowledge , Jer. 2. 8. Or such Priests whose lives contradicted their Doctrine , Mat. 23. 1 , 2. And this preaching was either in the exposition of the words as they read them , Nehem. 8. 3 , 8. Or else in an exhortation , or as we call it , in making a Sermon upon the words , Luke 4. 17 , 18 , 19 , &c. Acts Luke 4. 31. 15. 21. Mark 6. 2.

4. They had their devout prayers on the Sabbath , reverently Luke 13. 10. kneeling in an humble and submissive behaviour , 1 King . 8. 54. Psal. 95. 6. 2 Chron. 6. 13. They did not only offer the Ezr. 6. 10. sacrifice of their lambs , but the calves of their lips , Hos. 14. Acts 16. 12. 2. They did not only pour out their oil into their deals of floure , Numb. 8. 9 , 10. But they poured out their souls into the bosom of God , Isa. 56. 7. Their prayers usher'd in their services , and most profitably wound up their duties . A●urata sit exquisitarum sententiarum enarratio quae non summis incidit auribus , sed per auditum penetrat in animum ibique firmitèr inhaereat . Phil. Jud. And in the Conclusion of their holy exercices upon the Sabbath , there was a blessing pronounced on the people , 2 Chron. 30. 27. Levit. 9. 22 , 23. as the Lord commanded , Numb. 6. 23 , 27. And then the Congregation brake up , Acts 13. 43. And the people departed . Thus the services of the Jews on their Sabbath were not only ceremonial , but spiritual . Their ear was attentive in hearing , their knee was bowed in praying , their tongue was employed in singing , and their heart was taken up in complying with every service of the day .

The Jews carriages were remarkable on the Sabbath , in the design of their services , which was to converse with God . To Sabbatum datur ad consideranda dei opera . Aben Ezra . consider his works , saith Rabbi Aben Ezra , to be conversant in his service and worship saith Rabbi Kimchi , to consult with his word , and to pry into the more arduous and deep passages of it , saith Manasseh Conciliator . Nay the Hierusalem Talmud , which I may call the Jews sacred Code , a In Sabbato homo conversus à negotiis hujus mundi , & anima illius pura est ab occupationibus corporis , et sese exercet in servitio dei . Rab. Kimch . system of their Doctrines , Rites , and Laws , alloweth nothing to be the end of the Sabbath , but divine meditation in the Law of God ; thus from the most approved of their own Authors , we have , what they aimed at in their Sabbath , viz. To walk above the world in holy contemplation , to go into the treasury of Gods word by serious inquisition , and to wait upon the Lord of glory in humble adoration . Their design was not the ease of the flesh , Manasseh Conciliator calls it a notable errour to think so , for idleness , saith he , is Notabilis error est , otii ergo Sabbatum esse institutum . Otium , enim mater est omnium vitiorum ; Et sic plus sanè mali quàm boni ex Sabbato proveniret . Sed Sabbatum est institutum ut homo expeditus , et sepositis ●um animi , tum corporis curis semet totum legis studio applicet , et gravibus locis sacrae Scripturae , de arduis quaestionibus interrogare . Man . Concil. the Mother of all vices , and this Learned Jew adds , should we indulge our selves in ease and delight , the Sabbath would have more evil then good in it : Their design was not pleasing of sense , the same Learned Manasseh tells us , We must strip our selves of all incumbrances both of body and mind , that with more freedom and activity we may apply our selves to Gods Law , Isa. 2. 3. Nehem. 8. 13. Now sense-pleasing is the rust of the mind , the shackle upon the soul , and the Canker of holy worship . And it is the zealous expression of the forementioned Author , , That the whole man must be given up to God on his own holy Sabbath . What more savoury could drop from a Christians Pen , and what more serious could be breathed from a Christian heart ? And in writing after this Copy we may easily mend our hand .

The Jews carriage on the Sabbath was most remarkable in the exactness of their services ,

1. In the morning of a Sabbath , John 8. 2. They began with private preparation as they were commanded , Eccles. 5. 1 , 2.

2. And they durst not adventure upon holy worship till they had reconciled themselves one to another , Mat. 5. 23 , 24. Malice and Enmity were not to tread in Gods Courts . Sabbata Israelitis non nisi ad meditandum in lege data sunt . Talmud . Hierosolym . Isa. 66. 3. Psal. 50. 16.

3. And they were to look to their conversations , to see them clean before they took the Law of God into their mouths , Psal. 26. 6. And their neglect of this duty in after-times highly provoked the Lord , Isa. 1. 12 , 13.

4. They had a high esteem of the assemblies of the faithful as holy Convocations , Levit. 23. 3. And they looked on the place of their meeting as the house of God , 1 Chron. 9. Psal. 27. 4. 27. And thought those blessed who dwelt there , Psal. Psal. 84. 1 , 2. 84. 4.

5. When they were going to the place of worship , it was Mic. 4. 2. with singular affection , Psal. 26. 8. and vehement longing , Psal. 42. 2.

6. It was customary among them to excite one another to approach to God in holy and solemn worship . The Pastors stirred up the people , Jer. 31. 6. And the people stirred up one another , Jer. 50. 4 , 5. And the parties excited were glad thereof , Psal. 122. 1.

7. Joy and praise made their way to the house of God , Psal. 42. 4.

8. When they entred into the Congregation , they worshipped at the very gate , Ezek. 46. 3. They kissed the Datum est Sabbatum ad meditandum in lege dei . Aben Ezr. in . cap. 20 Exod. very portal where Gods honour dwelt : So zealous and devout ( when time was ) was this poor people .

9. When they departed they would carry a blessing with them , 2 Chron. 30. 27.

10. After the dismission , they did meditate on what they heard , Psal. 1. 2. if at all times , much more on this blessed day : And they did not survey what they heard in a secret contemplation , but in a serious examination , Acts 17. 11. They searched the Scriptures afterwards , touching those things in which they were taught . The Scriptures were their golden Mine , not only to look upon in meditation , but to search into by scrutiny and holy discussion .

11. When they were come home from publick Ordinances , Deut. 11. ●9 . they taught their Children : For this was a charge laid upon them daily , much more on Gods day , Deut. 6. 6 , 7. Exod. 31. 14 , 15. And if they were to teach their Children when they walked by the way , much more when they came from a Sermon , heated with the incense of holy duties .

12. O● this holy Sabbath they were to charge their meditations with their deliverance from Egypt , Deut. 5. 14 , 15. And to think on the sanctifying power of God , Ezek. 20. 20. And to contemplate on the eternal rest , the everlasting Sabbath which was to come ; and to see in all things they delighted in the Lord , and accounted his day honourable , and denyed all their own thoughts , and delights , and works on this blessed day , Isa. 58. 13. Let us go and do so likewise , Isa 58. 14. as our Saviour speaks in another case , Luke 10. 17. And when we deviate in Sabbath duties , let us take this glass and so mend our dress .

The Jews carriage was most remarkable on their Sabbath in the multiplicity of their services .

1. They had preparatory work ( which hath already been touched upon , and therefore no further to be pursued . )

2. They had legal sacrifices to offer both forenoon and afternoon , and these sacrifices were to be doubled on the Num. 28. 9 , 10. Sabbath . They had their burnt offerings , their meat offerings , their drink offerings , besides the incense which was Quod spectat ad usum Altaris aurei , debuit in singulis diebus mane et vespere in eo suffitum offerri ab Aarone et ejus successoribus . Rivet . to be burnt on the Altar both Morning and Evening , Exod. 30. 7 , 8. And this offering of incense is a perpetual service throughout their Generations : And to this offering up of incense David alludes , Psal. 141. 2.

3. They had spiritual duties to perform , holy prayers to pour forth , Dan. 9. 21. Luke 1. 10. Holy Scriptures to read , holy instructions to give to their Children and Servants , holy meditation to entertain , holy Sacraments to administer ; Sometimes the Passeover , John 19. 36. And often Nehem. 8. 5. the Circumcision , John 7. 22. Their spiritual duties Luke 4. 20. like stars , did shine in the firmament of their Sabbath , to render it bright and glorious . Nehem. 8. 3.

4. They had works of charity to act : And these were of two sorts .

1. Either to brute creatures , for the Lord allowed them to lead their Ox and their Asse to watering , Luke 13. 15. to make their lives more comfortable .

2. Or Secondly , to themselves , they had liberty to provide for their placid and chearful performances of holy duties : But most principally they had Collections for ●he poor on the Sabbath which the Scripture mentions , Luke 21. 1 , Mark 12. 41. Deinde edicitur , nequis sit impedimento Judaeis , caetus aut collectus facientibus , aut Hyerosoly●●a eas mittentibus more patrio . Phil. Jud. in legat . ad Ca●●n Cesarem . 2. And Philo Judaeus in his Apology to the Emperour . Caius Caligula stands much upon this service of theirs for the justification of the Brethren of his Religion , and recapitulates it , as a priviledge granted them by Caesar Augustus . Thus we may observe , how busie the Jews were in running through the several stages of duty , till they came to the end of their Sabbath . No wonder then , if one of their Rabbies , called idleness on a Sabbath , a notable errour .

The Jews carriage on the Sabbath was remarkable in the continuance of their services : They began their Sabbath betimes , and ended it late . We read they came early on the Psal. 139. 9. morning to the temple , Luke 21. 38. they did fly to holy duties upon the wings of the morning , that no Sabbath time Luke 21. 38. John 8. 2. John 18. 20. might run waste ; And this their earliness is taken notice of in three several places of Scripture , to shew how pleasing it was . Christ rose early to teach , John 8. 2. and the people Deut. 32. 2. rose early to bath their souls in that morning dew which fell from heaven ; And the Scripture records , this early resort was no fit of novelty , but their constant and continual practice , John 18. 20. And if it be said , But happily their service passed away as the dew which is soon dried up ; it is answered , it is thought most probably , that the Jews did Convenimus semper et curcti magno silentio utuntur , nisi ad laudem doctorum ; nec aliquis verbum emittit Sacerdos unus è senioribus legem recitat , et exponit , et hoc fit ad totum diem usque ad crepusculum : Deindo abeunt , et sacrarum litterarum peritiores , et pietate multò munitiores . Euseb. de Praepar . Evan , lib. 8. cap. 2. ex Philon ▪ hold out from the beginning to the ending without any intermission ; there was no breaking up of the Congregation till all was done , Acts 13. 43. Nehem. 8. 8 , 9. But Philo , one of the most eminent among the Jews , gives us this fair relation of their behaviour on the Sabbath ; We have our Conventions , saith he , on the Sabbath , and sit down with great silence , and the people speak not a word , unless it be in the praise of their Teachers : one of the most grave of the Priests , reads the Law and expounds it ; and this is done all the day long till twilight , and so the people g● away more knowing in the Law of God . And this relation Eusebius takes notice of in his eighth book of Evangelical preparation , the second Chapter . Thus then upon the credit of one of their most famous Authors , it was the shutting in of the evening put a stop to their publick services , besides the remains of duty to be acted at home ; so that their whole Sabbath was a golden thread spun out in heavenly and devout performances ; which may cover the faces of many Christians with shame , who trifle away their precious Sabbaths in vain and flatulent impertinencies .

To add but a word ; The Jews zeal for Sabbath-observation , sometimes gave so good an heat , that mistaking the force of the fourth Commandment , In it thou shalt do no manner of work , Exod. 20. 10. they would not adventure to rost an Apple , to pluck an herb , to climb a tree , or those things which are most harmless and inoffensive , nay , not to defend themselves , when assaulted by the enemy on the Sabbath day ; and by this means they became a prey to their Joseph . lib. 12. cap. 8. Adversary Antiochus Epiphanes , whereupon Matthias made a Decree , that it should be lawfull upon the Sabbath to resist their Enemies , which Decree , they understanding Joseph . lib 14. cap. 8. strictly , as if it gave them onely leave to resist when they were actually assaulted , and not to use any stratagem on that day to prevent their enemies , by raising of Rams , or setting of Engines , undermining , &c. They became a prey a second time to Pompey . But afterwards they arrived at a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 better understanding of this Decree ; and now they have a Proverbial speech , Peril of life drives away the Sabbath : As the Christians use a Proverb much to the same purpose , Necessity knows no holy dayes . And this scruple concerning such small things as were before mentioned , as likewise not Hospin . de Orig. Festor . cap. de Sab. warring on the Sabbath , Hospinian puts a fair construction upon , and thinks it rather mistake , then superstition . And so we have seen the fair portraicture of Sabbath-observation , as it was sometimes drawn by Jewish practice , when they were serious and advised , and not effascinated with sensuality and idolatry ; and truly it was very commendable , and deserves imitation , and will certainly heat the furnace of eternal fire seven times hotter to Sabbath-breaking Dan. 3. 19. Christians .

CHAP. XLIV . Holiness doth as well become the Christian , as the Jewish Sabbath , if we look back to the Infancy of the World .

IT is not unusual with many persons to look upon the strict observation of the Sabbath , as a piece of servitude , which onely belonged to the Jews ; and that Christs coming Externus dei cultus à naturae lege et jure existit , cùm illud à naturâ comparatum est , ut tempus aliquid iis quae ad cultum pertinent opportunè , et liberaliter demiss . Azor. loosned the reins , and gave Christians a greater liberty : Now to refute this unhappy fancy , shall be the design of this , and some subsequent chapters , and the only way to accomplish the attempt , is to shew , that the Sabbath every way belongs as much to Christians , as to Jews ; and therefore the holy keeping of it concerns as much the one as the other , for holiness is the end of the Sabbaths command . To cease from servile works is the Command , and Sanctification is the end of that Command , as the School-men speak .

Now to evidence this the more plainly and demonstratively , we must run up the Sabbath to the fountain head , to Gen. 2. 3. Septimum diem deus non accommodum putabat ad creandum , sed ad quietem adaptum statuit . Theodor. the primitive institution of it , which we find in the very infancy of the World , Gen. 2. 3. The Sabbath at first was given to the Sons of Adam , and not to the Sons of Abraham ; and it was a Sun which did not onely shine upon the coast of Judaea , but upon the whole world , and so every way belongs to us , as well as to the Jews .

This will be more clear if we canvass the words of the institution recorded in the forementioned Gen. 2. 3. And God blessed the seventh day and sanctified it , because that in it he had rested from all his works , which he had created and made Observatio sab bati omnino praecepta suit , ante Mosen , quia in primâ creatione deus eam sanxit . Par. in Gen. Before I pass to a further explication of the text , I shall take notice , ( as others have done ) that all our translatours of the Bible in the Contents of this Chapter , put in , the first Sabbath instituted : And therefore the apprehension of these learned men which put the sacred Scriptures into an English dress , and made them speak our mother tongue , might prevail much against the cavils of any of our own Nation .

But for the more clear explication of Gen. 2. 3. we must enquire into the meaning of these words , Blessing and Sanctifying ; and I suppose the worthy Chrysostome may here be an authentical expositour , and thus he descants on this text , Gen. 2. 3. He sanctified it ; wbat means that word , he Chrysost. in Gen. sanctified it ? he separated it ; therefore the Divine Scripture , teaching us the cause why he sanctified it , addeth , because in it he rested from all his works . Now hence God would teach us from the beginning to separate and set apart one whole day in the circle of every week , to the exercise of spiritual things ; For , for this cause did the Lord finish ▪ all the fabrick of the world in six dayes , and honoured the seventh day with his blessing , and sanctified it , because in it he rested from all his Illa sanctificatio Sabbati nihil aliud esse potest , quàm mandatum de illo die sanctificando Adamo datum . Dr. R. works . To this worthy Father , let the famous Bishop of Armagh succeed , in the explanation of this text ; To sanctifie a Sabbath , saith he , is either to keep it holy , or to make it holy ; and seeing God cannot keep any day more holy then another , the meaning must be , he made it holy , which is as much as to command the keeping of it holy . And it is observable , God blessed the Sabbath , not with natural blessings , that the Sun should shine brighter , and the weather prove fairer on Zanch. de hom. Creat . lib. 1. Sab. fin . libr. this day , rather then another ; but the blessings of a Sabbath are of another nature , they are spiritual blessings , converse with God , holy and divine meditation , &c. which blessings proclaim the Sabbath to be Originally destinated to worship Thom. Aquin. and divine service . It is the observation of Zanchy , That Vt sanctifi●es , ( i. e. ) ●t sanctum et feriatum habeas ab opere servili cessando . Ger. Jesus Christ on that day , when first the Sabbath was instituted , did take an humane shape , and conversed with Adam , and did instruct him in most holy Colloquies , and so was busied that whole day with our Parents . This was the apprehension of that worthy person , who was not much subject Primùm deus sanctificavit diem scptimum ; Quia sacra ordinatione eam segregavit ab aliis , et sibi suoque cultui illam appropriavis . to fancies or enthusiasmes . The blessing of the Sabbath , saith reverend Calvin , was nothing else but a solemn consecration , whereby God claims to himself the studies and employments of men on the seventh day ; ( whether the last or the first of the week . ) First , God rested , and then he blessed this rest , or he dedicated every seventh day to holy rest ; and thus expounded is this text by the most famous writers of our own and forraign Nations ; thus Zuinglius , Junius , and Tremelius , Vrsinus , Piscator , Paraeus , Danaeus , Bullinger , Aretius , Chemnitius , Hospinianus , Bertramus , &c. expound this text ; and besides these mentioned , there are many Neque enim Sabbatum per Mosen primò est institutum , caelitus exhibito Decalogo , sed religio Sabbati recepta fuit à sanctis Patribus . Zepper . worthy Divines of our own Nation give the same interpretation . Thus Willet , Bownd , Greenham , Gibbons , Perkins , Babington , Dod , Scharpy , Williams , &c. Paraeus well observes , the word sanctifie signifies four things in Scripture .

1. To make that holy , which was impure and propharie ; and so the Saints are sanctified by the blessed spirit of grace .

2. To set apart any thing from a common to a sacred use ; So God sanctified the Priest , the first fruits , the tabernacle , and the utensils of it , Levit. 27. 8.

3. To celebrate that as holy which is holy in it self ; so Prima requies fuit Sabbati , qua deus Gen. 2. 3. in honorem , et memoriam creationis suae et quietis , jussit homines quiescere ab omnibus operibus die septimo . Alap . we sanctifie Gods name , when in prayer we address our selves unto him , and proclaim the glory of it .

4. To sanctifie , signifies to be vacant for holy employments , and so we are commanded to sanctifie the Sabbath , to be at leisure for divine affairs . At first , saith Paraeus , God sanctified the seventh day , viz. By an holy Ordination he set apart this day , and appropriated it to his own worship , and as a day of rest to the Lord ; and this Ordination implies a command , which is moral and binds all men . And that no other exposition can be fastned on this text is further evidenced Verisimile est observationem sabbati apud Patres in usu fuisse sicut et sacrificiorum , à primordiis mundi . Riv. in Exod. from this , that the Lord in the promulgation of the fourth Commandment upon Mount Sinai , fetcheth this text of Scripture , as comprising the Original of the Sabbath , laying the ground of his precept to keep it holy upon this his institution , repeated in Exod. 20. 11. And it is observable , that to bless a day is no where spoken of in the whole Bible , but here in this text , and in Exod. 20. 11. And as the latter text , Exod. 20. 11. is supported by , so it is an interpreter of the former , viz. Gen. 2. 3. And God in the solemn promulgation of the fourth Commandment , doth there as Moses doth here , Gen. 2. 3. couple the same things together , and so confirms the truth of Moses his narration : So then , in the text of institution , Gen. 2. 3. we have four things considerable .

1. Here is a Sabbath made .

2. Here is Gods own example for mans imitation , and so Benedixit deus diei septimo ut in ipso homines quiescerent et cultui divino vacarent . Pet. Mar. it is , Exod. 20. 11. Gods example is for resting on the Sabbath .

3. Here are the words of institution , in that he saith , he blessed it , he sanctified it , ( i. e. ) he ordained it to be a holy Sabbath ; he dedicated it to his own service .

4. Moses confirms it with a reason , therefore it is the Lords institution , and to be kept holy of us , because then God rested from all his work which he made . Nothing can be more obvious or plain , did not the unhappy wit of some men cast a cloud to darken and veil it . Peter Martyr Rabbi Agnon . among others give us a full explication of this text , ( so that many beams may proclaim the Sun ) God blessed the seventh day , This blessing God gave to it , that it should only be employed in Divine worship . Rabbi Agnon saith , That God blessed the seventh day ( i. e. ) he passeth a blessing upon the due observers of it , which could not be , unless there was an institution of the Sabbath ; for Obedience requires a command , and blessing is the usual fruit of obedience .

And most probable it is , that the Sabbath was ordained 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theod. in the state of innocency ( though whether it was ordained before the fall , or presently after the fall , is all one to my purpose ) for it did well agree with a state of innocency , for Adam to be an imitator of God , resting upon the Sabbath as proportionating himself to that admirable pattern and example ; and besides , Adam was to work six dayes ( though his labour was delightsome , not toilsome ) in imitation of God , and therefore to rest the seventh day , because God did so . And though Adam toiled not his body with pain and sweat before the fall , yet intent he was upon his business whilst he did labour , and six dayes were destinated to his labour , but on the seventh day his body was altogether freed from all labour , and his mind from attending to it , and so the whole man set apart for an holy rest to the Lord , which well befitted him . And though on other dayes Adam served God , yet neither the dayes , nor he on those dayes were immediately consecrated to God as this day was , and held also for holy duties , and to attend upon God more immediately , who in that happy estate did unquestionably appear unto him . And Adams perfection and knowledge , his holiness and uprightness , his innocency of life , and rare accomplishments , did all furnish him with matter of contemplation , and made Cùm Adamus diversae naturae negotiis , eodem tempore non potuerit convenientèr vacare . Aratione non est alienum , illi statum tempus , ad utrumque ommodè perficiendum , a deo suisse assignatum . Quo posset libere hortum Edenis colere , et dei cultum publicum solenniter celebrare . him bold to present himself before God upon that day in a more special manner . And indeed a blessed and sanctified day very well accorded with a blessed and sanctified an estate , and so no jarring or disagreement would intervene . And this day of Gods resting was not only exemplary to Adam , but to all his seed , and so to Christians as well as Jews , ( the seventh in number , though not in order . ) And it is further observable , that Adam had on him , and so should all men have , a double calling , the one for his body , for which he was allowed six dayes , and the other for his soul , for which the seventh day was ordained : So then this observation of the Sabbath was no way disagreeing to the state of innocency . Man in that blessed condition could not conveniently attend upon two things at the same time , viz. the dressing of the Garden , and the solemn worship of God . And as one well observes , If heaven it self be a perpetual Sabbath , why should it be thought incongruous for man to keep a Sabbath in Paradise ?

And indeed it cannot be incongruous , that the Sabbath should be kept in Paradise , when the Sabbath it self is a kind of Paradise ; there is something to resemble a tree of life ; here the soul tasteth of Sabbath Ordinances , and life , nay eternal life flows from them ; and the pleasures of a Sabbath , not a little resemble the delights of Paradise : The Rev. 1. 10. soul being in the spirit upon the Lords day , much resembles Adams rejoycing in Paradise ; and no doubt but the sweetness of Paradise did most principally consist in the intimate communion Psal. 63. 2. Adam had with God ; and the same communion sheds the delight and prerogative upon the Sabbath , or else wherein doth the Sabbath out-vy and excell other dayes ?

And that the Sabbath was instituted from the beginning is not only most clear from Scripture , but most consonant to reason .

The Patriarchs of old had their solemn worship . Cain and Abel offered sacrifices , they called upon the name of the Sanctificavit deus diem septimum ( i. e. ) sanctum & celebrem haberi voluit , & à caeteris diebus segregavit . Catharin . Lord in a solemn way , Gen. 4. 26. And no doubt , this they learned from Adam , and he from God ; they had their Altars , Gen. 12. 8. yea their set Altars , Gen. 13. 4. for ordinary worship : And if they had set worship , they must have stinted time ; for how shall we meet together to perform ordinary worship without set times ? And then no doubt , but the seventh day was that time , for we have not the least shadow of any other ordinary time . And it is very unlikely , Gibbons Quaest. & disput. in Genes. Quaest. tertiâ . that if there had been any , that no mention should be made thereof in Scripture ; therefore seeing mention is made of this day , Gen. 2. 3. before mention is made of any publick worship , and no other day is noted in all story , till the 16th . Willet on Exod. 16. Quaest. 34. Voluit deus diem septimum sibi tribui , et d●cari , ut caelestibus , et divinis rebus intenti , deo gratias agamus pro acceptis beneficiis . Cathar . Chapter of Exodus , where again mention is made of the Sabbath , Exod. 16. 25 , 26 , 30. And the fourth Commandment ratifies the same day upon the reason assigned in Gen. 2. 3. It surely must be sufficient and satisfactory to all reason , that the seventh day was the ordinary day appointed for those times to perform solemn and publick worship to God .

And as when man hath run his race , and finished his course , and passed through the larger circle of his life , he then returns to his eternal rest ; so it is contrived and ordered by divine wisdom , that he shall in a special manner return unto his rest , once at least within the lesser and smaller Rom. 11. 33. circle of every week , and so his perfect blessedness to come , might be fore-tasted every Sabbath day , and so be begun here . And look as man standing in his innocency hath cause , thus to return from the pleasant labours of his weekly Paradise employments ; so man fallen , from his more toilsome labours to his rest again : And therefore as because all creatures were made for man , and man therefore was made in the last place after them ; so man being made for God and his worship , thence it is , that the Sabbath wherein man was to draw nearer to God , was appointed immediately after the Creation , as learned men observe . For though man is not made for the Sabbath , meerly in respect of the outward rest of it , yet he is made for the Sabbath , in respect of God in it , and the holiness of it ; to both which , then the soul is to Dr. Field . have its weekly revolution back again , as unto that rest which is the end of all our lives and labours , and in special of all our weekly labour and work . Dr. Field professeth , That to one who knows the story of the Creation , it is evident by the light of Nature , that one day in seven is to be consecrated to Gods service and worship .

There must be a time allowed to every purpose , which is Inest homini naturalis inclinatio ad hoc , quod ▪ cuilibet rei necessariae deputetur aliquid tempus , sicut corpori somnus , et refectio , &c. quae requirunt tempus ; sic animae , tempus requiritur ad ejus refectionem , qua mens hominis in deo reficitur , Sayrus . necessary and indispensable ; so for our bodies , there must be a time to eat , to drink , to sleep , &c. For civil affairs , there must be a time for work and labour , trade and merchandise , to promote and sustain our civil interest ; and shall not there be a set time for soul-refreshments , when the precious soul may be recruited ? Shall our Estates have their seasons for their increase , and our Bodies for their support , and not our Souls for their delight and edification ? What is this but to debase the soul , and degrade it from its due honour and dignity ? The Image of God is most lively impressed upon the soul , Eternity is riveted into the very nature of the soul , Jesus Christ died for the Redemption of the soul , and shall only the soul want its term , its appointed season for its spiritual converse ? Shall there be a Change time , and not a Church time ? shall there be a time to Work , and not a Naturae instinctus est , ut aliquid temporis cultui divino impendatur , et animus in hoc se recreat . Azor. time to Pray ? This is a principle of Nature , and therefore draws its original from the worlds beginning . Nor can it be conceived , but the soul stood in as much need of communion with God in divine worship , in the infancy , as in the old age of the world , and therefore the Sabbath was as necessary to Adam and his immediate heirs , as to his more remote posterity .

That the Sabbath was from the beginning , and so belongs Sabbatum Moyses Exod. 16. 23. scriptâ lege restituit , cum ejus diei cultus abi●rat , Azor. properly to the Sons of Adam , and not particularly to the Sons of Abraham , is more evident and clear , if we take notice , that in the history of Gods raining down of Manna , there is frequent mention made of the Sabbath , and this was before the Law was given upon Mount Sinai . In Exod. 16. 23. the Lord speaketh of the Sabbath , wherein no Manna was to M●j●ris momenti et fi●●itatis est , quod ass●r●ur , Exod. 16. 24. ubi Sabbati , tanquam diei inter Israelitas celebris , et noti mentio sit ; et sic vers. 26. His verbis Sabbatum non instituitur , sed tanquam rem antea institutam , propter Mannae collectionem violandum non esse à deo praecipitur . Wal. be gathered , as a thing in use amongst them , and no unheard of novelty ; the Sabbath then was no wonder to the people of Israel ; but indeed the Commandment for not gathering Manna on that day was a new thing . The Sabbath is again mentioned , vers. 25. To day is a Sabbath unto the Lord ; where we have no words of institution , as if now the Sabbath first commenced a weekly festival ; but this blessed day is spoken of , as of an usual , and well known solemnity : And which is very observable , the Lord speaks expresly concerning the Sabbath , vers. 29. That he had given them a Sabbath , in the preterperfect tense , as a thing of former times , not of any present institution ; he gives them Manna in the present tense , but he hath given them a Sabbath in the preterperfect tense , which most clearly evinces the antiquity of its institution . Moreover , the ready obedience of the people in resting upon the seventh day mentioned , vers. 30. evidences its former institution ; they did not dispute , but obey , not admire , but submit : New Laws raise Questions , but here was none : Every circumstance in this whole story gives in clear evidence to this truth . Nay , in the 28th verse , God chides the people who went out to gather Manna on the Sabbath day , as breakers of his Laws and Commandments : So then the Sabbath was an antient Law among them , nay , an Eminent Law , and therefore called Laws in the plural number , vers. 28. The Jews gathered Manna on the Sabbath , and this was their sin , and this could not have been their transgression , unless there had been a Law for The mentioning of the Sabbath , Exod. 16. 23. comes in occasionally , as concerning Manna , and not of purpose to institute a Sabbath . Mr. Bern. the Sabbath , for sin is onely the transgression of a Law , 1 Joh. 3. 4. And one thing more is observable , the Lord works a miracle at that time , to honour the Sabbath , the Manna which was gathered the day before , did not putrifie on that day , according to the nature of it , Exod. 16. 24. by which God shewed how greatefull the due observance of that day was to him : So then to wind up this particular , we find in this Chapter the Sabbath observed , which could not be , unless instituted before , for only institu●ions are the matter of our G. J. p. 11. observation ; and no less is acknowledged by our adversaries Cogita i● Egypto ubi serviebas etiam ipso Sabbato , per vim te esse coactum ad labores . Man . Ben. Isr . in this point : And to fasten a naile on this argument , that it may not unravel , Manasseh Ben Israel , one of the most eminent of the Jewish Rabbies , very well observes that the Lords enjoyning the Israelites , the observation of the Sabbath , tells them they were Servants in Aegypt , Deut. 5. 15. This the antient wise men among the Jews do apply in this manner ; Think with thy self , how that in Aegypt where thou Quae dicuntur de Sabbato videntur innuere , vel ejus observationem , tum fuisse institutam , vel saltem innovatam & miraculo confirmatam . Riv. servedst by force , thou wast constrained to work even on the Sabbath day . Thus the Jews most knowing in the doctrine of the Sabbath , spake of a Sabbath in their Aegyptian bondage , which was long before Mount Sinai smoaked , to preface Gods giving the Ten Commandments . Two things more must here be inserted , as in their proper place ;

1. The Lord argues , Exod. 16. 28. with the Israelites for violating the Sabbath , with this expostulation , How long will ye refuse to keep my Commandments ? which argues most clearly the Antiquity of the Sabbath , for God would not thus reprove the first breach of this Commandment , but it plainly discovers their custome in this sin .

2. And so in Exod. 31. 15. the keeping of the Sabbath is not urged from the Commandment lately given in the decalogue , as reason would in mans judgement ; but from Exod. 31. 15 , 16 , 17. the seventh dayes rest and refreshment after six dayes work , which points clearly at the Sabbaths first institution .

The Apostles Argument mentioned in the beginning of the fourth Chapter to the Hebrews , brings a fresh light to Heb. 4 5. Vis est in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ea quies praeteriit olim , rursus tamen quietem promittit , ergo haec alia est à priore . Par. this truth ; there the Apostle seems to dispute ex concessis , from the observation of the Sabbath from the beginning of the world . The Question was , how those words of the Prophet were to be understood , ( viz. ) If they shall enter into my rest : Now saith the Apostle , there is a two-fold rest mentioned in the Old Testament ; the rest of the Sabbath , and the rest of the Land of Canaan ; but it cannot be meant Ex dictis sequitur aliud Sabbatum , aliam requiem restar● populo dei , pu●à requiem gaudium , et solennitatem caelestem figuratam per quietem , et festum veteris et Judaici 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of either of these rests , for they are long since passed , one at the beginning , the other at the time of Joshua , and therefore it must be meant of a rest to come . The minor of this syllogisme , the Apostle proves by parts , not the rest of the Sabbath , for that was entred into by man from the beginning , seeing the works were finished from the beginning , Heb. 4. 5. not of the rest of Canaan , for if Joshua had given them rest , he would not have spoken of another rest , vers. 8. the conclusion then follows , there remains therefore a rest for the people of God , vers. 9. And that is the rest of Heaven , whereof Alap . the other two rests were either types , or fair resemblances ; We see therefore , that the Apostle taakes the first , ( viz. ) of the Sabbath , as from the beginning of the world ; and this Divine Authority is beyond all dispute or exception : and whosoever shall cast a cloud upon so clear a truth , we may truly say , the hand of itching currios●ty , or design is in it , nothing but singularity , or interest could raise such a steam or vapour .

The Proemial word , Remember , prefatory to the fourth Commandement , clearly speaks the primitive institution of the Sabbath : For Memory alwayss looks backwards ; we Deus in Decalogo pronunciando memoriam refricat Israelitis , & primaevae ordinationis , quando deus eam innovavit . Riv. in Dec. cannot remember what we formerly did not know : at least Memory , like Janus among the Romans , must look with two faces ; the one must look backwards , and the other must look forwards : And so in reference to the Sabbath , If the word Remember , look backward , it refers to the institution of the Sabbath , if forwards , it refers to the observation of the Sabbath . Rivet well observes , that in the word Remember , God stirs up the Memory of the Israelites , that Deus à primordio mundi sanctificavit diem septimum , requiescendo ab operibus suis quae fecit ; & inde Moses dixit ad populum , mementote diem Sabbati , et sanctificate eam , Ter. they should not forget that holy Institution which was of old : So then , the Sabbath when commanded on Mount Sinai , was only the second Edition of it , the Renovation of an old Law , a primitive Statute put in a fairer Print , or like as it was in Pharaoh's Dream , this Law was repealed , because it was more firmly established , Gen. 41. 32. Thus Colours are put in Oyl , that they may be the more lasting . The first Institution of the Sabbath , and the more solemn promulgation of it upon Mount Sinai , are two Witnesses by which this Truth shall be fully established , viz. That the seventh part of every Week shall be consecrated to God , till the second coming of Jesus Christ : the solemn proclaiming of this Law upon Mount Sinai , was only the Sabbaths duplicate , In Monte Sinai Deus Sabbati diem innovavit . Riv. the Original we had hefore , and now we have the Counterpane : the Sabbath was put in a fresh dress on the flaming Mountain , and then , like rich Arras , the Sabbath it self was refreshed . And if the Sabbath was from the beginning , as hath been clearly demonstrated , the Christian lays an equal claim to it with the Jew , and is as much concerned in its observation .

So then , a Sabbath we have in the Worlds Infancy ; and indeed what reason can put it to the question ? For were the Bodies of men before the Law more adamantine , that they need not be refreshed ? Or were not our Bodies before and after the Law equally attempered and condition'd ? Were not the sweet Intervals equally necessary and welcom to both ? Did not a devout sequestration to pious Exercises as well suit and become the Soul● of the Patriarchs and the Church of God in those days , as those Nobis cum veteri populo quoad hanc partem communis est necessitas . Calv. who lived after the promulging of the fourth Commandement ? Let us look into the End peculiar to the Sabbaths Institution , was it not to eternize the honour of the Creation ? And doth not that belong to those before the Law , as well as those after ? Is not the benefit of the Creation common and universal ? Do not all participate of it , especially the Elect , and that inexplicably ? Had not the Church before Moses as ample a share in Blessings upon the Sabbath , as those since ? And ought it not then as freely , Hospin . de Orig. Temp. lib. 2. cap. 14. and as frequently , to celebrate its sacred Festival ? And if then before , as since the Law , there was the same reason , sure then there was the same thing observed , and the same commanded : for from the reason of the Law , we may rise to the Law it self , as from the Cause to the Effect , and from Omnis actio dei nobis pietatis , & virtutis est regula . Basil . the End to the Means . The example of God's resting , and the benefit of the Creation , being the same to those before , and after the Law , it must needs follow , the Sabbath was given in the Worlds Infancy , and so belongs to the whole Posterity of Adam .

The ancient Institution of the Sabbath was so generally known in the World , that the very Heathens had a dimmish light of it : Hesiod , a Gentile and a Greek Poet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesiod . saith , That the seventh day is a holy day . Lampridius tells us , that Alexander Severus the Roman Emperour , and an Heathen , on the seventh day usually went into the Capitol , there to offer Sacrifices to the Gods . Homer an Heathen saith , The seventh day is holy , and was the day in which all things were perfected . Callimachus saith the like , and that it is the birth-day , chief and perfect . Clemens Alexandrinus Clem. Alex. stromat . lib 5. shews , That not only the Hebrews , but the Greeks also knew the seventh day to be holy . And Eusebius affirms , That almost 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem all , not only Philosophers , but Poets , know that the seventh day was most sacred and venerable . Certain of the Ethnick Doctors were wont only to dispute on Sabbath-days , because they were most signal and remarkable , and therefore the more to be honoured : So Diogenes used to dispute at Rhodes , as Aulius Gellius reports , Lib. 13. Cap. 2. Seneca Euseb. de praepar . Evang. lib. 13. cap 7. in his 99th Epistle , shewing that Exhortations are not enough , but we need obliging Precepts , yea , the Decrees of wisdom , he reckons up the Sabbath as a Festival day for Religion . Aretius hath these words , The Greeks and Latines Causab . in Sueton. lib. 3. cap. 52. call the Sabbath a Day of Rest , thinking it unfit for civil Actions and Warlike Affairs , and fit only for Contemplation . How shall these rise up in judgment against sensual Sen. Epist 95. and formal Christians , who trifle away their Sabbaths , when all Books shall be opened in the day of account ? Eusebius brings in Plato and Solon , those Sages among the Aret. Probl. Theol. loc. de Sabbat. observantiâ . Gentiles , sublimating the Sabbath with their Seraphick Eulogies , and putting an high estimate upon it . Thus the generality of the world had some gust and taste of the sanctity of a Sabbath , which gives in full testimony of its great Antiquity , Macrob. lib. 1. cap. 7. and that it had its rise from the very beginning of the World : and if so , then all Mankind , both Jew and Christian Lucian . in Pseudologista . are concerned in it .

The Jews who should be best acquainted with the Doctrine Dies Sabbati & naturâ privilegium habuit , ex quo mundi natalis factus fuit . Phil. Jud. of the Sabbath , generally affirm , that the Sabbath was ordained from the beginning of the World . Philo Judaeus saith , That the Sabbath-day hath its priviledge from Nature it self , and is become the Worlds birth-day . Kabbi Kimchi in his Commentary upon the ninety second Psalm , testifies , that the Doctrine of the Jews in their Darash is , That Adam first compesed that Psalm in Paradise upon the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sabbath-day , and after that he sinned , and prophaned the Sabbath . The Chaldee Paraphrase gives this Inscription to the ninety second Psalm , A Praise and Song which Adam , the first of men , spoke on the Sabbath-day . And a learned man well observes , that Tertullian in all his heat cannot deny , but that the Jews held the Sabbath-day to be sanctified Chald. Paraph from the Worlds beginning , long before the sacred Decalogue Tertul. lib. 4. adversus Judaeos . was oracularly delivered upon Mount Sinai . And the forementioned Philo , so eminent among the Jews , that he was sent in an Embassie to the Roman Caesar , in the behalf of his Country-men : And therefore there is a Book of his , intituled , Legatio ad Caesarem , His Embassie to Caesar . I say , Philo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . this eminent person calls the Sabbath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a thing known to all Nations from the beginning of the World ; and Nostrum jus ( inquit ) omnes admonet officii Barbaros , Graecos , Continentis , & insularum , Incolas Occidentales & Orientales , Europaeos , & Asiaticos , &c. dilating upon the honour of the Sabbath , saith , The Barbarians ( as the Jews call'd all the World besides themselves ) Graecians , both of the Continent and the Islands , both Eastern and Western , both of Europe and of Asia , nay , all the habitable World to the utmost extent of it , are Admirers of our Priviledge ; for who doth not honour that holy day , which returns at the winding up of every Week ? And a learned man notes , That it was the general Doctrine of the Jews , That Adam kept the Sabbath-day , and that that holy day derived its Original from the beginning of times . Josephus the most learned Josephus Judaeus litterat●ssimus agnoscit deum , septimâ requieviss● , & ab operibus cessasse , atqu● eo nomine Judaeos hanc diem , quam sabbatum appellant vacationem ad cultum divinum celebrare . Joseph . lib. 2. Historian among the Jewish Nation , saith expresly , That God rested on the seventh day , and ceased from the works of Creation , and upon that account the Jews keep that day ; they call the Sabbath a vacation to the Worship of God . Thus Rabbi Jonathas , and the whole Sanedrim of the Jews , Gods ancient and select people , give their free concurrence to this truth : So that none of the Jewish Doctors seem to dissent , excepting Maimonides ; as Truth will have some always to oppose it . And this Augustine takes notice of , and accounts it as the general opinion of the Jews , which never was blasted with the heats of difference and contention : and it is pregnantly animadverted by a learned man , That though August . tract. 20. in Joan. Solom . Jarchi . in Gen. 26. Rabbi Simson in Isa. 58. Rabbi Kimchi Manasseh Een Israel in Deut. 5. Aben Ezra in Exod. 20. Septem praecepta Noachi enumerantur in Schindlero in Radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the observation of the Sabbath was none of the seven Precepts of Noah , yet in as much as the Lord gives command and express charge , That the streangers within the gate should observe the Sabbath , Exod. 20. 10. It seems it was comprehended under one of them : and some think it was comprehended under that which was Intituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Birchath Hashem , ( i. e. ) The Worship of no other God , but the Creatour of Heaven and Earth . And the famous Mr. Joseph Mede gives us this reason , That the observation of the seventh day , was the badge of those who worshipped the Creatour of Heaven and Earth : According to that , The Sabbath is a sign between me and you , that I am Jehovah your God ; Because in six days the Lord made Heaven and Earth , the Sea and all that in them is , and rested the seventh day . Thus it is clear by the Opinion and Observation of the Jews , that the Sabbath was in force among the Patriarchs , not only after , but before the Flood , for undoubtedly they worshipped the Lord God , Creatour of Heaven and Earth .

As for the Fathers , among them there were few Dissenters , Sabbatum primum est , q●od ab initio de c●etum est , ac dictum à domino in creatione mundi , &c. ●piphan . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Athanas . de Sab. Chrysoss . in Homil. 16. in Gen. they generally concluded , the Sabbath to be from the beginning of the World . Epiphanius speaks expresly , The first Sabbath is that which the Lord from the beginning ordained and pronounced in the Creation of the World . This learned Author , whilest he is beating down Errour and Heresies by his learned Labours , forgets not to establish this great and weighty Truth of the Sabbaths Original : Athanasius in his Comment upon Matth. 11. 27. distinguisheth between the Sabbath-day , and the Lords-day , affirming the Sabbath to be the end of the first Creation , and the Lords-day to be the beginning of the second Creation . Beda solemnly professeth , That the Rest of the seventh day after six days working , was always wont to be celebrated : And if always , then before the Children of Israel's coming forth out of Egypt , before Abraham , before the Flood , even from the beginning of the days of Adam , the first of men . And Chrysostom is most clear , and full in this point ; New even from the beginning , saith he , God insinuates this Doctrine to us , teaching that in the circle of the week , one entire day is to be segregated and set apart for spiritual operation . Many of Clem. Alex. the most glorious Stars of the Primitive Church give in abundant Theodor. light to this truth . August Epist. 86 & in Epist. ad Casulan . Sabbati usus fuit apud veteres prius quàm apud Hebraeos increbuit . Aug. Septenarius numerus à conditione mundi authoritat●m obtinuit , quoniam in sex diebus opera dei complet a sunt , ut septima consecrata quieti , quasi sancta , & solennitate vacationis honorata , & à spiritu sanctificatore attitulata . Cyp Christus legem adimplevit dum ipsum Sabbati diem benedictione● Patris à primordio sanctum , benefactione suâ sanctio em effect .

There are only three or four who are looked upon as dissenting Votes , but upon a meer mistake , as the Learned observe ; they speaking only of observing the Sabbath after the Jewish manner , which was not before the Law was given on Mount Sinai ; they speak not against Sabbath-observation before the Law , but against the observation of it ceremonially , after the manner of the Jews , in their double Sacrifices , Meat-offerings , Drink-offerings , &c. Numb. 28. 9 , 10. Augustine in many places of his Works acknowledgeth , that the Sabbath was observed among the Ancients , before it grew so common among the Hebrews ; and he avers , that the Sabbath was before Moses , and afterwards it came into the Church of the Jews : What more plain ? And whose testimony bears more sway in the Church of Christ , than that of the incomparable Augustine ? whose Person and Learning was little less than a Miracle . Cyprian saith , That God sanctified the seventh day after his six days works , and this day is honoured with a solemn Rest and Vacation , and is intituled holy by the sanctified Spirit . And to the same purpose Laciantius ; nay , Tertullian , who is often suppoenaed as a Witness to both parties , in this Controversie , yet speaketh most expresly : Christ fulfilled the Law , saith he , whilest he makes the Sabbath more celebrious and holy by his own benefaction , which was consecrated from the beginning 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 Fami●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 egisse● ▪ & ob●u●●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 Primùm quievit deus , deinde benedixit hanc quietem ut seculis omni bus inter homines fancta foret , & septimum quemque diem quieti dicavit . Calv. in Gen. the most eminent of every age , and Nation hath beheld this rising Sun , and rightly calculated the time of its rise , even from the first week in the world . The Learned without the help of Astrology have cast the Sabbaths nativity . It is a worthy saying of the Learned Andrews , when putting the question , But is not the Sabbath a Ceremony , and so abrogated by Christ ? He thus answers , Do as Christ in the cause of divorce , look whether it was so from the beginning ; now the beginning of the Sabbath was in Paradise , before there Dies ille Sabbati stetit a creatione mundi ad domini resurrectionem , quando in diem dominicum demum ab Apostolis mutatus est . Bez. in Apocal. was any sin , and so before there needed any Saviour , and so before there was any ceremony or figure of a Saviour . Bullinger , Aretius , and Gualter rightly observe , that the Sabbath was ordained in the beginning of the world , but confirmed in the giving of the Law : Paradise was the place of its institution , Mount Sinai the place of its more solemn promulgation , of its second and fairer Edition . It were endless to run over the several authentick testimonies , which are copiously and dextrously given to this truth ; Rivet reckons no less then thirty Hoc Sabbatum primò à deo fuit observation , & institu●um est à creatione mundi confirmatum autem per Mosen . Aret. loc. com . loc 30. Zanch. l. 1. part . tertia , de oper Creat Gual . in Mat. 12. Homil. 162. Merc. in c. 2. Gen. Protestant Divines of note , who give in their concurrent verdict ; and what place can be left for stumbling , when we have so much light to walk by ? And therefore Franciscus Gomarus was better employed in his fervent disputes against the Arminians , then in raising batteries against a truth so generally owned , and so strongly supported .

And as for that fancy of anticipation first Midwiv'd into the world by Abulensis , viz. That God should only shew us what he intended to do in after-ages , when he rested on the seventh day and blessed and sanctified it , Gen. 2. 3. He did not appoint the Sabbath to be presently observed , but only manifested his purpose , what he intended for the future , when the Law should be given on Mount Sinai . I say , let Catharinus answer Testatus , who was of the samè Religion Bertram . de Polit. Judaic . with him , a Papist ; and of the same order with him , a Bishop ; and he calls this fancy , ineptum figmentum , a foolish Jun●us , Paraeus , Zepper , Martin , Allsted , &c. figment . And Catharinus speaks only as the Fore-man of the Jury , for Steuchius , Eugubinus , Gilbertus , Genebrardus , Jacobus , Satianus , Cornelius Alapide , Emmanuel Sa , Ribera and Steuch . Eugub in Cosinopoea c. 2. Suarez , all give in their verdict with their foreman . This invention of Tostatus is so ridiculous , that Amesius gravely saith , No man ever thought of anticipation in this place , who Gilb. Genebr . in Cronol . was not first anticipated with some manifest prejudice : And he further goes on , and saith , No such kind of anticipation Jacob. Satian , in Annal. can be found in the whole Scripture . Nay , the phrases of the Sabbaths institution , Gen. 2. 3. convince the contrary , for Corn. Alap . in Gen. 2. the blessing of the seventh day , and the sanctifying it , ( i. e. ) making it holy for mans observation , are so plain , that to Emman . Sa Riber . Suarez create a Prolepsis , is to paint the Sun , to parget over a Rose , and to raise an imaginary vanity to cloud the truth . And Haec prolepsis meâ sententiâ omni probabilitate caret . Wal. besides , it is very injurious to Scripture , to force figures upon the plain words of it , when there is no necessity . And it is a rule among Divines , That the Scripture ought to be understood according to the true property of the Oportet ●cripturam intelligere , secundum verborum proprietatem , ubi non cogimur evidenti absurditate . Eellar . de Baptis . l. 1. c. 4. words , when we are not diverted by some manifest absurdity . It is true , it is an easie thing to invent Tropes and Figures , or a vain prolepsis , to supply a fancy , but let us observe , God blessed the seventh day ; what is this blessing , but the dispensing a peculiar favour towards it ? And God fanctified the seventh day ; what is this sanctification , but a separation and consecration of it to holy worship ? what more plain and clear ? And therefore furely , who ever cherisheth Nihil sacilius est quàm dicere Tropus est , figura est , modus quidam discendi est . Aug. this fiction in his brain , or patronizeth it with his pen , he may justly be attached either of singularity or design . Bellarmine himself lays down this rule , We must not recede from the plain words of Scripture , unless some other text of Scripture , or some Article of faith , or the general sense of the Church enforce us to it : which if Nisi cogamur ab aliquâ aliâ this be true , as I suppose it will be easily granted , we are Scripturâ , aut ab aliquo articulo fidei , &c. Bellar. safe enough from this figment of anticipation .

Object . The main matter which is yet behind , is to free this truth , ( viz. of the Sabbaths original from the beginning of the world ) from all sieges and disturbance , which will be taken up in answering that Objection , that the Patriarchs did not observe the Sabbath , as we find mention'd in Scripture . Sol. To which is answered ,

That they did not keep the Sabbath , because we find it not mentioned in Scripture , is a large and loose inconsequence ; for as the historical Narration of Moses , speaketh Non dubium est Sabbati observantissimos esse Patres , quotquot ante legem vixerunt , et quorum fides Scripturâ comcommendatur . Gualt . nothing of the observation of the day after its institution ; so we may find , that after it was commanded in Mount Sinai , no mention is made of it or its observation in the book of Joshua , nor in the book of Judges , nor in Ruth , nor in the first and second Books of Samuel , nor in the first Book of Kings ; shall we therefore conclude , that in all this time valiant Joshua , the worthy Judges , holy Samuel , zealous David , and others , did not observe the Sabbath ? In all the Book of Hester no mention is made of Jehovah , shall we therefore say , that neither Mordecai , nor Hester , nor the Religious Jews worshipped the adorable Jehovah ?

The institution of the Sabbath from Gen. 2. 3. hath been plentifully proved ; and so the Patriarchs ought to have observed it , which if they did not , it was sin in them ; but the Reverence we owe to those holy men of God , binds us to think better thoughts of them : Surely good men could not forget their solemn and set day for converse with God . Dr. Twisse positively concludes , Because the Scriptures Dr. Twisse de Sabbat. record , that the Lord blessed the seventh day and sanctified it , therefore the Patriarchs did certainly observe it ; and saith he , the truth is , untill the coming of the Israelites Anne superfluum putandum erit , quoslibet dies pro operibus secularibus ordinare , unumque pro cultu divino . Selneccerus . out of Egypt , we read not of the Church of God any where , but in single families ; and will it therefore follow that the holy Patriarchs , did set no time apart for Gods service , how uncharitably will this consequence fall in ?

Genesis being an history of two thousand five hundred years , and so brief as it is , it neither could , nor ought to relate every thing observed by the Patriarchs . Dr. Willet Willet in Exod. 16. 20. Quaest. 34. very well takes notice , that the Church had from the beginning a publick external worship of God , and it could not be , but they had certain time , and then what more correspondent season , then that which God had sanctified by his own blessed and holy example ? Surely our first Fathers knew well the Creation , and Gods resting on the seventh day , and his segregating it for holiness and sanctification ; and to impute such an oscitancy and neglect to them , that they should wholly omit the sacred Sabbath , is to give charity a wound under the fifth rib .

The Patriarchs for the most part did not keep the law of marriage , for generally they lived in Poligamy , and yet that Law was in force , for one man to marry one woman : So then Gen. 2. 24. supposing the Patriarchs were remiss in Sabbath observation , yet the Law for the Sabbath was in full force : And let it not be our curiosity , to find out errours in them , when Si hoc ipsum concedatur , observationem hujus diei maximâ ex parte fuisse neglectam , primam tamen institutionem , non magis reddere debeat , quam Polygamia eorundem temporum , sacras conjugii leges primo ipsi conjugio non esse coaevas possit demonstrare . Ames . we have no Scripture to witness and attest it . And truly to draw an argument de facto , from the Patriarchs not keeping of the Sabbath , against the right and institution of it , is very improper ; and though it is not expresly said , Abraham kept the Sabbath , yet he is commended for keeping Gods Commandments , Gen. 26. 5. And is not the Sabbath one of those Commandments , the breach of which , is accounted the breaking of all ? Exod. 16. 27 , 28. And can we probably think , that Abraham neglected other moral duties , because they are not expresly mentioned ? Again it may as well be doubted whether the Patriarchs observed any day at all , because it is not expresly mentioned : Again , it may be said with as good reason , that the sacrifices which they offered , were without warrant from God , because the Commandment for them is not expresly mentioned ; but we know Abel offered by faith , and faith must have a precedent word : So as the approved practice of holy men doth necessarily imply a Sabbati dies , et ejus ratio et usus , notissimus suit priscis Patribus , quod ex ipso , Gen 2. pr●batur . Bertram . de Polit. Judaic . Commandment ; so the Command given to Adam doth as necessarily enforce a practice . And if no duties to God were performed by the Patriarchs , but such as are expresly mentioned , and held forth in their Examples , we should then behold a strange face of a Church for many hundred years together ; and so we should condemn the generation of the Just for living in gross neglects and impieties , there being many singular and special duties , which doubtless were done , which were not particularly mentioned in that short Epitome of above two thousand years together in the Book of Genesis . In a word , that all the holy Patriarchs , those Seminaries of Religion in the world , who laid the foundation of Gods Church , those Ancestours of piety and holiness , who brought up Religion in its infancy ; I say , that all these should want the blessed Sabbath , that sweet day of converse with God , and live in a fatal ignorance , and inobservance or contempt of Gods holy day , this is beyond the belief of the most fondly credulous , and against the charity of the most sowre professour .

To conclude , the Sabbath and Marriage were the two In initiis et primordiis mundi , dies septimus sanctus haberi caepit . Azor. first institutions in the world : But God first provides for his own worship , and then for mans comfort ; spiritual mercies being of right , to have the precedency of temporal , and divine worship being alwayes to take place of humane conveniency . Well then the Sabbath was given to Adam , and in him to all his posterity , and so holiness becomes the Christian , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Phil. Jud. as well as the Jew , or any other , on that blessed day , we being all the issue and posterity of Adam : And therefore to fasten the strict observation of the Sabbath upon the Jews , as being most concerned in it , what is this , but to turne a common priviledge into a monopoly , and to be weary of that prerogative , which is the suburbs of Heaven it self ? Or else the bottom of the design is , to throw off the restraints of a Sabbath , not being willing that our corruptions should be pinion'd . However the observance of Gods holy day , is too great a mercy to be appropriated to the cast off , and repudiated Jews : It is a good saying of Dr. Twisse , As for the sanctification of this Rest , I trust we are as much bound to the performance therefore , and that in as great a measure , and with as great devotion under the Gospel , as ever the Jews were under the Law . And let the Authority of this excellent person shut up this Chapter .

CHAP. XLV . Sabbath-holiness doth as well become the Christian , as the Jew , if we look back to the infancy of the Law .

THat the Sabbath was given to Adam , and in him to all his posterity , to us Christians , as well as to others , hath already been largely discovered : Now my task is to shew , that in the second edition of the Sabbath upon Mount Sinai , it was given as a moral command , for every one to obey , and not as a ceremonial precept , whose force must end with the Jews , and their pedagogy ; for we must know , that all ceremonies were buried in Christs grave , and their honour Dicitur Chyrographum esse deletum ; i. e. ritus ceremoniales , jam abrogatos esse , q●ia ipso debito persoluto per Christum , non aequum est has syngraphas extare , quae testificent nos esse debitores , et re●tum peccatorum nostrorum nondum esse expiatum . Daven . was laid in the dust with him ; for when the Sun came , the shadows were to disappear , and when Christ triumphed on the Cross , then the hand-writing of Ordinances ( as Ceremonies are usually called ) was blotted out , Col. 2. 14. Those inferiour garnishes of Religion , were then to be taken away .

Now to evidence the morality of the fourth Commandment , and that it concerns us Christians , every way as much as the Jews , will be best attempted ; by shewing , 1. Negatively , it is not Ceremonial . 2. Positively , it is clearly Moral , and binds us Christians as much , as any Precept in the Decalogue ; nor hath the Christian more liberty to be loose on a Sabbath , then he hath to cast contempt on his Parents , to break the door of his neighbours house , or attempt the chastity of his neighbours wife ; as much guilt is folded up in robbing God of his day , as in robbing man of his goods ; the chain is as strong to bind us in the fourth , as in the sixth Commandment , and the sin is the same to loosen the one , as well as the other : Every Command in the Decalogue is of equall Authority , which to resist , is an equal provocation to the Legislatour .

The fourth Commandment , that blessed command for the Sabbath , is not Ceremonial : And here I must reassume a notable speech of Bishop Andrews , whose eminency and Bishop Andr. Pattern of Chatechist . Doctr. p. 233. learning was not of an ordinary stature ; This learned man puts the Query , But is not the Sabbath a Ceremony ? and then answers , Do as Christ did in the cause of divorce , look whether it was so from the beginning ; now the beginning of the Sabbath was in Paradise , before there was any sin , and so before there needed any Saviours , and so before there was any ceremony or figure of a Saviour . Thus this learned Man clears the fourth Commandment of all ceremony . Ceremonies have in them aliquid oneris , some thing of burden , which cannot be asserted of the state of innocency , in which the Sabbath Simul cum peccato introivit mors in hominem , sicuti lictores intrant in bona , et domos reorum . Alap . was first ordained . Sin only layes load upon us ; and as it first opened the door to death , Rom. 5. 12. so it first opened the gap to Ceremonies . It is observed by learned men , that the Evening and the morning was the first day , and so the second , and so every day of the six dayes ; But no Evening is attributed to the seventh day , to shew us , that no shadow of rite or ceremony first attended that blessed day . The Sabbath is the first-born of Institutions , and was brought into the World without any wen of ceremony upon it : And though the Lord of it , Mark 2. 28. in his infancy was wrapt up in the meanest swadling-cloaths , suitable to the manger wherein he lay ; yet the Sabbath in its first production was not wrapt up in beggarly elements , as ceremonies are called by the Gal. 4. 9. Apostle .

Nor needed that solemn preparation of a smoaking mountain , of a sounding trumpet , of a flaming fire , to usher in a Exod. 19. 18 , 19. poor , flying , dying ceremony . A transient rite did not require so much pomp and state . Beggars have not their trains to Deut. 5 5. go before them . We sound not the trumpet at the lighting Terrae verò et montis velut salientis ad dei praesentiam motus non sunt quaerenda in naturâ , cum enim quaecunque facta sunt , ad mirecula petineant . observetur dei gloria , cum agit immediatè , &c. of a candle . Surely ceremonies are but a candle light , which casts but a faint light , and soon expires : nor doth it indeed comport with the infinite and unsearchable wisdom of God , to preface a ceremony with so much grandeur and solemnity , a ceremony which must so soon be buried in the grave of oblivion . Short Leases are written in a little paper , and need no sheets of Parchment . Israel trepidates , and shakes to hear those noises , and see those sights which prepared the publication of the fourth Commandement among the rest ; and thought , their death should have borne the date of the Exhibition of those ten words . And therefore it must needs savour of presumption , to call that a Ceremony , Riv. which was published with so much awful and tremendous solemnity .

Nor can the fourth Commandment be ceremonial , because it was given by God himself . Now Divines rightly distinguish between Law and Ceremony : the Law comes Deut. 4. 13 , 14. immediately from God ; the Ceremonies were either instiuted by Moses , or at least given by him ; God left those Rudiments Josh. 1. 2. to his Servant : But God himself wrote the fourth Commandement with his own finger , and proclaimed it with his own voice , nay , delivered it himself with all glorious solemnity : and therefore the Decalogue is called his Covenant , Deut. 4. 13. to shew the stability of it : God doth not draw his people into Covenant with himself upon the account of a Rite , nor tye himself to them , by the breaking thread of a Ceremony ; his Covenant of Salt doth not so easily lose its savour .

Let us hear the learned Andrews once more ; this is a principle , saith he , that the Decalogue is the Law of Nature revived , and the Law of Nature is the Image of God ; now in God there is no ceremony , but all must be eternal , and so in this Image , which is the law of Nature , and so in the Decalogue . And so I suppose the Bishop of Winchester hath silenced the Bishop White of the Sabbath , pag. 34. Decalogus est lex naturae rediviva . Bishop of Ely , who wrote to a contrary purpose . To what is laid down by Bishop Andrews , accords Chrysostome , when he calls the Law of the Sabbath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an unmoveable Law ; and where there is no change , there can be no ceremony . And reverend Sprint hath a suitable speech accommodated to this purpose ; The observation of the seventh day , Sprint on the Sabbath , pag. 34. saith he , is of the Law of Nature , and whatsoever is found in the fourth Commandment appertaineth to the law of Nature . And so holy Master Walker ; The observation of the seventh Mr. Walker an the Sabbath . day was established before Christ was promised , and therefore it is not ceremonial , but of the law of Nature , and perpetual . Quod naturale est , puta diem septimanae quemque deo sacrum esse illud permanet , quod positum est , nempe illum diem , qui septimus creationis est , diem esse Sabbati , &c. Jun. Thus the suffrages of those who have been most eminent , do freely concur in establishing this great truth , ( viz. ) that no ceremony can be found in the fourth Commandment ; and let the adversaries follow the scent of a ceremony with never so much diligence and speed , they can no more overtake it , then the Aegyptians can find out the head of the River Nilus ; or the Israelites trace Moses his Grave : and this is , to seek the dead among the living , a little to allude to the speech of the Angel , Luk. 24. 5.

And the usual expostulation of our Divines is , How came this Ceremony among the moral Precepts ? How came it to shelter it self there ? Is not this to make the fourth Commandement like Nebuchadnezzars Image , partly Gold and Silver , durable Mettals , and partly Clay and mouldring earth ? Doctor Bound positively asserts ; The fourth Commandement can be no more partly Moral , and partly Ceremonial , than the same living Creature can be partly a Man , and partly a Beast . Bishop Hooper saith , That all Bishop Hooper on the ten Commandements . the Commandements are of one vertue and strength , and therefore if one be in effect ceremonial , so may others too . The same speaks Iraeneus , God did pronounce the Decalogue to all alike ; but the other Laws were given by Moses Iren contr. Valentin . lib. 4. cap. 13. unto the people of the Jews . So clearly doth this Father distinguish between Moral Laws pronounced by God , and Ceremonial Laws given by Moses . Nay , Aquinas is Omnia praecepta decalogi sunt moralia . Thom. 2da 2dae , quaest. 100. Artic. 2. sensible of this , when he pronounces all the Precepts of the Decalogue Moral ; and would not this mixing Ceremonials with Morals in the same Decalogue produce confusion and disorder ; or as Doctor Bound saith , Open a wide door to all kind of loosness and Atheism : And if this be true , that the Law for the Sabbath is Ceremonial , and all the rest Moral , then we have onely an Ennealogue , not a Decalogue , so God must lose one of his ten words , and pay tythe of his . Deut. 4. 13. Commandements to the wild and desultory fancies of men : for if the fourth Commandement be a Ceremony , it dies at the coming of Christ . But we have the just division of the Commandements in Scripture , they were written in two Tables , we have their full number , they were ten , so many and no more : and therefore as we must not unite them into one Table , so we must not contract them into nine Commandements ; and if this fourth Commandement be ceremonial , why is it not rased out of the Commandements ? How came it in , is a question , and no less , how stays it in ? The Papists cashire the second Commandement , and divide the last into two to make up the number , forbidding in the Canis . chatechis . quaest. 18. former to covet our Neighbors wife , in the latter to covet our Neighbours goods : and if we still admit a Ceremony Sabbatum dierum est ordinarium , & perpetuum , & non inter figuras & ceremonias Judaicas annumerandum , &c. Wolph Chronol. lib. 2. cap. 1. in the midst of the Commandements , why may not Atheists put a Ceremony upon the first , and Swearers put a Ceremony upon the third : Nay , Antinomians put a Ceremony upon them all ? and so the two Tables shall be broken the second time , and so rendred useless and impertinent to mankind ? It is a sage saying of Wolphius ; The Sabbath is not to be reckoned among the Figures and Ceremonies of the Jews , both because it was ordained in Paradise before the fall of Man , and also because it is commanded in the Decalogue , which contains in it nothing ceremonial , nothing typical , nothing to be abrogated . As once it was the wonder of the people of Israel , Is Saul also among 1 Sam. 10. 12. the Prophets ? And may we not with as much astonishment cry out , And is a Ceremony put in among the Moral Precepts ? Nor is it suitable to God , who is a God of Order , to mis-place a Ceremonial among Morals . Holy Greenham observes ; Admitting one Ceremony into the Decalogue , why may there not be two , or three , or more ? Concerning this mixture , we may say , many Heresies by it are Ponitur quartum praecep●um inter mandata Decal●gi in quantum est praeceptum morale , &c. Aquin. 2da 2dae quaest. 122. Art. 4. ● Hook . Eccles. Polit. lib. 3. cap. 11. crept into the Church , and it cannot be avoided if the fourth Commandement be ceremonial , and this is to confound the Ceremonial Law with the Moral . The learned Hooker , most sagely , according to his manner , thus discourses : The moral Commandements were uttered by God himself , in the presence of the whole multitude , written by his own finger , given without restraint to time , how long , to place , where ; Contrariwise , the Ceremonial Law given to Moses onely , and by him declared to the people , called Ceremonial Judgments , Ordinances , and limited only to the Land of Jewry . All that I shall add is , Take the fourth Commandement , and see it in this Glass , and then you will see how like a Ceremony it looks .

Doctor Amesius will not have the Command for the Sabbath Ceremonial , because it wears nothing of a Jewish Livery , whereby it may be appropriated to them , and so Institutionem istam non Juisse ceremonialem , et temporalem , ex eo satis liquet quòd nihil habet proprium Judaeorū , aut temporis legis ceremonialis . Ames . made part of their transient Pedagogie . To set apart a day for God , is as necessary and congruous to Christians , as to Jews . To remember the works of the Creation , and the Rest in the close of it , is no more unseemly or impertinent for Christians than for Jews , when both are Gods Creatures and Subjects : to see our Families keep the Sabbath , as well as our selves , doth as well befit the times of the Gosspel , as the time of the Law , is every way as decent and comely : to forbear servile works on a Sabbath is as convenient for the Christian Church , as the Jewish Synagogue . How then comes the Sabbath to be the Jews monopoly ? for indeed it must be so , if it be a Ceremony : But if the Sabbath in the fourth Commandement hath nothing peculiar to the Jew , let us not lose our claim in this blessed day , but let us receive our Inheritance , which was first given us in Paradise , and this Will further ratified on Mount Sinai . It is strange , that so many should so easily part with one of Gods ten words to an abrogated Jew , only to please a design , or gratifie an interest in some men ; that the Sabbath being expired as a Ceremony at the coming of Christ , and so all days in the week lying common , it may lie in the power of the Church to erect a new Sabbath , which is a Trophy of their Plenipotentiary Grandeur : and this will make the Mitre look more splendid . But others plead the Ceremoniality of the fourth Commandement ; that the Sabbath being abrogated and cancell'd as out of date , they may have no Sabbath , but of humane institution , and then they may break it with more ease , than Sampson did his Withs , and so still lie in Dalilahs lap of pleasure and delight , the noise of a Clerical Institution being too faint to awaken them . But let every gracious heart more study duty then interest ; and what becomes him in conformity to the will of God .

From the times of the Gospel all Ceremonies are ended , they were all buried in Christs Grave ( as was suggested before . ) Lex Ceremonialis omninò per Christi adventum evanuit , sed nullo modo sequitur legem Decalogi quoad obligationem per Christum desusse , est enim lex illa non Mosaica , sed naturalis , aeterna , & immutabilis . Alap . But the Sabbath went over Christs grave , for Mat. 24. 20. Christ commands his Disciples to play , that their visitation be not on the Sabbath day , which visitation was many years after Christs Ascention to the Father , So then , the Sabbath survives after the decease and Funeral of all legal Ceremonies . By the coming of Christ , the Sabbath suffered a change , but not a loss ; the circumstance of time was altered , but the substance of the command was no way impaired ; the Sabbath did only slide down , upon a new and most glorious occasion , from the seventh day to the first .

The Commandment for the Sabbath hath not so much as any character of a Ceremony in it .

It was not typical , it did not praenote any thing to be accomplished under the Gospel . If that fancy of the Jewish Cabala be true , that the world shall continue but 6000 Quartum praeceptum est morale , quatenus praecipit , ut e septem diebus unum consecremus cultui divino , et quotenus tale , nunquam abrogari potest . Zanch. years , and then the day of Judgment shall follow , it might prefigure that , and yet no Ceremony proved , for the type must continue till the thing typified be fulfilled ; so this rather evinceth the duration , then the abrogation of the Sabbath .

The Sabbath hath no particular relation to the Land of Canaan , the proper place of Ceremonies , nor yet to the Jews , the proper subjects of Ceremonies ; ( and this hath been proved before . ) But now if it be objected that the Sabbath was a sign between God and the Jews , Exod. 31. 13 , 17. Ezek. 20. 12 , 20. It is answered , the Sabbath was at that time a mark of difference and separation betwixt the Jews and the Gentiles : But was it so as a seventh day ? No , Eos , à quibus deus non celebatur merito ipse neglexit . Aug. de Civit. dei l. 2. c. 14. that which caused the distinction , was the sanctification of them upon that day , not any thing in the number seven : Gods seposing of a time for them , and only for their sanctification , was an argument he had a more special care of them then of other Nations , and they were his only people .

It was not imposed upon the Jews as any burden or yoak : The Sabbath is a day of joy , not toil , our blessing , not our I● praefatione quarti praecepti , ita deus alloquitur Israelitas speciatim , ut in eo tamen omnes gentes comprehendat . Beza . burden . In the explanation of the fourth Commandment , it is rather recited as an Ordinance of comfort and refreshing , of mercy and favour , and not of rigour and severity , of depression and servitude . The Sabbath in its own nature is a day of relaxation to the body , and of reviving to the soul ; a day of unbending the bow to the outward man , and of heavenly visits to the inward man ; there is no knot in the cord to hold out any sharpness in this blessed Ordinance ; the Sabbath is our term , not our task-master . On a Sabbath we are not sent out to make brick without straw , we are not to perform duties without promises of assistance , Rom. 8. Exod. 16. 29. 26 , 27. without promises of acceptance , John 14. 15. If we put our selves upon meeting Christ that day , he hath engaged himself , Mat. 18. 20. to give us the meeting . The Sabbath is not a task , but a gift , Ezek. 20. 12. not a symptom of servitude , but a sign of love , Ezek. 20. 12. The golden knot between God and a people , and not the iron chain .

The Sabbath was not commanded in recognition of any special favour shewed to the Jews , it was a memorial of Gods creating the world in six dayes , and his own resting on the Gen. 2. 3. seventh : But this being a benefit wherein all mankind are Per Sabbata quasi per elementa omnes discerent deum creatorem et gubernatorem omnium . Alap . equally concerned , and enter common , the Jews can claim no property therein peculiar to themselves ; and so yet there is no tidings of a Ceremony , and so no cause of abolition . One very well observes , that seeing the same Authority is for the Sabbath , as is for marriage , one may as well conclude , the Law for marriage is Ceremonial , as well as the Law for the Sabbath ; nay , we may seriously consider , that whereas Mat. 19. 6. marriage is but once termed the Covenant of God , Prov. 2. 17. Levit. 23. 3. because instituted by God in the beginning , the Sabbath Deut. 5. 14. is every where called the Sabbath of the Lord thy God , because Exod. 20. 10. ordained by God in the same beginning , both of Exod. 16. 29. Time , State , and Perpetuity , and therefore no way Ceremonial .

It is a truth as unmoveable as the pillars of Heaven , that God hath given to all men universally a rule of life to conduct them to their end ; now if the whole Decalogue be Gal. 2. 20. not it , what shall be ? The Gospel is a rule of our faith , John 5. 24. but not of our spiritual life which flows from faith , the Law therefore is the rule of life ; now if nine of these be a compleat rule without a tenth , exclude that one , and then who sees not an open gap made for all the rest to go out also ? For where will men stop if once this principle be laid , that the whole Law is not our guide and conduct ? May not men justly say , the Decalogue is not a rule of life , and so a way laid open for all looseness and enormity ; and if the Sabbath be a Ceremony , we have but nine Commandments left .

Nor would the Scriptures make so much ado about a Ceremony ; there is no part of Scripture wherein their is not something remarkable about the Sabbath .

The institution of it we find in Genesis , where the Sabbath Gen. 2. 3. is one of the best flowers in the Garden of Eden .

The solemn promulgation of it we meet with in Exodus , Exod. 20. 8. when the mountain smoaks , fire flames , trumpet sounds , at Exod. 19. 17. 13. the second Edition of this perpetual statute .

The manner of the sanctification of it , we may take notice Levit. 16. 3● . of in the Book of Levitious ; God there turns paraphrast for Levit. 23. 3. the further dilucidation of this law .

The prophanation of it is vindicated in the Book of Numbers , Numb . 15. 3● . where God builds a wall about it with the stones , which stoned the man who gathered sticks upon that blessed day .

The pressing arguments for the sanctification of it , we may Deut. 5. 14. observe at large in the Book of Deuteronomy ; God knowing the advantage of Sabbath-holiness , presses man urgently to pursue his own interest . 2 Kings 4 23. 2 Kings 11. 5 , 7 , 9. 2 Chron. 36. 21. 1 Chron. 9. 32.

The historical part of the Bible hath some remembrance of it , either as observed , or prophaned .

There is in the Book of Psalms , a Psalm appointed for it , viz. the ninety second Psalm .

The Prophets are very frequent in complaining of the violation , Nehem. 13. 15 , 16. 18 , 19. Isa. 56. 2. Ezek. 20. 12 , 13. John 5 18. Luke 6. 6. Acts 13. 42. Acts 16. 13. Acts 20. 7. and in pressing the observation of it .

The Gospel hath often mention of it , and takes notice of Christs preaching , of his healing , of his debating cases with his adversaries upon that day .

The Acts of the Apostles have likewise touches both of the old and the new Sabbath .

The Epistles hint and insinuate the institution of a Christian Sabbath , when the old Sabbath lost both its place in the week , and its title in the Scutcheon , and now the Sabbath which closed , begins the week ; and that holy festival 1 Cor. 16. 2. which was the Evening star of the work of Creation , is the Morning star of the work of Redemption .

The Revelation discovers Gods right to it , and gives it the title of the Lords day ; besides all this , the observation of Rev. 1. 10. Ezek. 20. 24. Ezek. 44. 24. the Sabbath is ranked by the Prophets among the most substantial and perpetual duties of Religion .

Now shall Scriptures be thus copious in mentioning , be thus powerful in pressing , be thus severe in revenging a flying , dying Ceremony ? Surely this must cast too much contempt upon the blessed and eternal spirit of God .

Having followed the chase thus far , and yet starting no Ceremony in the fourth Commandment ; it would be enough to say , it not being Ceremonial , it must needs be Morall . But we will take a review of this blessed command ; and upon our better search , no doubt but its morality , and so its perpetuity will be more evident and perspicuous .

Let us therefore look upon this Commandment

In the order of it ; Is it comely and good to have God to be our God , in the first Commandment ? to worship him after his own heart and will , in the second ? to give him his worship , L●● moralis perfectā , adeòque non externam tantùm obedientiam , sed totius naturae conformitatem cum regulâ illâ , et normâ justitiae atque sapientiae in Decalogo expressam postulat . Reliquae legis species de ●●ternâ tantùm ●●edient●â & ●r●●●●tione 〈◊〉 scriptorum 〈◊〉 , et officiorum politi●●rum loq●●ntur . Zepper . with all the highest respect , and reverence of his name , in the third ? and is it not as comely , good , and suitable , that this great God and King should have some magnificent day of state , to be attended on by his poor servants , and creatures , both publickly and privately , with special respect and service , as oft as he himself sees meet , and which we cannot but confess to be most equal and just according to the fourth Commandment ? In the first table , one Commandment is linked to , and depends upon another : God must be our God , and then he must be worshipped , and with all 〈◊〉 reverence to his name , and so there must be a set time 〈◊〉 this ; and who shall appoint this day of worship , but he who h●●h appointed the manner of it ? The close co●nexion of the precept to another speaks the inseparability of it from the rest and so its perpetuity with the rest . And let us 〈◊〉 , i● all the precepts of the second table be moral , 〈◊〉 onely concern man ; why should any of the first table ●●ll short of that glory , which do immediately concern 〈◊〉 Shall mans weal be more cared for , then Gods worship ? Nay , shall man have six Commandments , the greater 〈…〉 and all of them morally good , and God have bu● ●our , ●● ●esser number , and one , or more of them not so ? May we not here say , ( a little to invert that in the Prophet ) are not all the Commandments equal ? but are not mans cavils , & undue expositions unequal ?

Let us look on the fourth Commandment in the site and position of it ; it is put into the besome of the Dec●logue , Pr●ceptum hoc q●●si ●●●ermedium inter praecepta primae et secundae tabulae , et sanctificatio Sabbati , et quasi nervus intelligentiae et obedientiae . Riv. that it might not ●e 〈◊〉 , as we put letters and things into our bosoms , which w●●re m●st chary of ; it is the Golden clasp which joyns 〈…〉 Tables together ; it is the sinew in that 〈…〉 were written with Gods own finge● 〈…〉 precept which participates of the 〈…〉 ; and the due observance of which , is as 〈…〉 wh●le Law : And as Christ was a 〈◊〉〈…〉 and Man , Heb. 8. 6. so this blessed 〈…〉 hinge upon which the Precepts of the 〈…〉 God , and the Precepts of the Vt aliqua dies in septimanâ sit deo dedicata , praeceptum est stabile & aeternum . seco●● 〈…〉 ▪ do principally turn ; it no way being pro●●ble , 〈…〉 who is spiritual and serious in the observation of Gods holy day , should fly into Idolatry to break the second , into theft , to break the eighth , or other gross evils to violate the rest of the Commandments . This Command Jacob. de Valent . ad curs . Jud. for the Sabbath is set by God in the very heart of the Decalogue , and we are enjoyned obedience to it by a peculiar memento : And therefore to any unprejudiced mind , it is very unlikely , that this Commandment alone should be overtaken with the shadows of the evening , should fly away as Observatio sabbati est caput Religionis , & totum cultum dei continet . Wil. an empty and useless ceremony . One tells us , The Command for the Sabbath is put in the close of the first , and in the beginning of the second table , to denote , that the observation of both Tables depends much upon the sanctification of this day : And indeed let us break the clasp , and both tables will fall asunder .

Let us look on this command in the reason of it . No command hath more reasons to enforce it . 1. It s own equity : Quùm deus noster singulari suâ ergà nos charitate è septem diebus unum d●nt●xat instaurand● fidei nostrae , atque adeò vitae aeternae sanctificavit ; deploratum sanè ille se contemptorem demonstrat , sicut salutis pro priae , sic et divinae beneficentiae , quicunque non studeat , illum ipsum diem domino suo glorifi cando sanctificare . Bucer . Shall man have six dayes for himself , and shall not God have one ? It was Adams ingratitude , that he had but one tree forbidden him to eat of it , and yet he must eat of that tree : And surely it is the highest sacriledge , when God forbids but one day in a week for our pleasures and affairs , and yet we should entrench upon that . Bucer well observes , If God be so bountifull to give us six dayes , we should be so dutifull to give him one ; If we have six dayes for our affairs , surely God must have one for his glory ; If we have six for our labour , shall not God have one for his worship ? And indeed our interest is more wrapt up in the observation of the seventh , then 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 ; h●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. 2dae . 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 hath gone before us to open a way to us . Certainly , when God hath once determined the proportion of time , it is so far to be accounted moral and perpetual , that it is to hold till God himself shall alter it : and as for the particularity of the day , according to the forementioned proportion , therein we should be far more to seek , were we left to our selves : therefore this also is ordered by God himself , and that in great congruity , as appears Exod. 20. 11. to as many as are acquainted with the story of the Creation ; for the Lord having dispatcht all his works in six dayes , and resting on the seventh , commanded men to imitate him : This being thus ordered by the Lord of the Sabbath , Mark 2. 28. it must be in force of perpetual observation , as a requisite determination of the morality of this Law , and it cannot be of an alterable nature , unless it be by the same Authority by which it was ordained .

Now by the fourth Commandment it is clear ;

1. That God commanded some time to be set apart , and Hoc quartum praeceptum est magis morale qu●m ceremoniale , et ideò in Decalogo , ad qu●m omnes tenemur semper , praecipiendum erat . Gerson . sanctified to his service .

2. The proportion of this time to be one day in seven .

3. That the particular day under this proportion , be the seventh , and that unto the Jews in correspondency to the seventh day from the Creation , wherein God commanded them to rest from all their works ; but then when God manifests his pleasure for the alteration of this day from the seventh to the first , we are to be an obedient people ; thus far the worthy Twisse . ( And that this change was made , will be further seen in the next Chapter ) to all which may be added , such Laws as necessarily flow from natural relation , both between God and man , as well as between man and man ; these are good in themselves , because suitable and comly even to humane nature : for there is a comliness and decency Mat. 1. 6. which attend those rules , to which our relation binds us : there are scarce any question the duties of the second Eph. 5 28 , 29. table , because they are so evidently comly , suitable , and agreeing to humane nature ; as to honour Parents , to secure our neighbour , not to destroy him , &c. And shall not the morality of the rules of the first table be as evident and fully manifest ? For if there be a God , and this God our God , according Quoad observationem unius diei in singulis hebdomadis , sabbatum non est legis caremonialis , sed moralis , quae immota est & perpetua . Ravanel . to the first Commandment , then it is most comly , most meet , most suitable to love him , to fear him , to trust on him , to delight in him ; and if this God must be worshipped by man , in respect of the mutual relation between them , then it is comly and meet , to worship him with his owne worship , according to the second Commandment ; to worship him with all holy reverence , according to the third ; and if he must be thus worshipped , and yet at all times he cannot be solemnly honoured and worshipped , in respect of our necessary and worldly employments , then it is very fit and comly for all men to have some set and stated time of worship , according to some proportion , which the Lord of time can only best make ; and therefore a seventh part of time , which he doth make according to the fourth Commandment , is most suitable to man , and most comly for him to obey God in , and nothing more decent then for man to serve God in his own proportionated time .

Now let the case be reasoned , with any religious Soul , yea , with any rational man ; Is it not a point of moral equity to pay tribute out of all our times to the Lord of time , who holds our Souls in life , and in whose hands our time and breath is ? Do we not owe him a piece of every day , and shall we think it too much to give him a day in every week ? Shall he give us six , and shall we deny him one ? And is it just and meet that since mans life upon earth is but a pilgrimage , and he hath no abiding City here , but looks for one above , that Heb. 13. 14. Ne pigeat nos murdo valedicere , ut ad Christum veniamus , fluxitatem vitae praesentis ob oculos ponentes . Neque enim indigenae , sed hospites sumus in hoc mundo , non habentes civitatem sed domicilium . Par. he shall spend all his time and thoughts upon the trifles of the world ; but rather ( as some time every day , so also ) some one day in every week , to retire himself from the world , and to draw near to God , and to enjoy communion with him , with whom he looks to live for ever ? Again , in respect of Servants , and Cattle , is it not grand equity and reason , that one day in the week they should enjoy some relaxation , and not always toyl in their servitude and bondage ? that poor drudging Servants , who bear Gods Image as well as our selves , should have a breathing-time , one day in a week , a day of weekly Rest for their wearied bodies , and one holy day in a week for their precious Souls ? Can we in equity afford them less ? and what meeter proportion for the solemn service of God , than one day in seven ; when Natura non habitandi , sed commorandi diversorium hic nobis dedit . Sen. Experience tells us , that the necessities both of civil and soul affairs , require a mutual interchange of speedy dispatches , and quick returns , which cannot be less then one day in seven , and not well more ? and therefore Gods proportionating this time in the fourth Commandement is most suitable to the infinite wisdom of the Divine Legislator ; as once Ptolomaeus Philadelphus said of all Gods Laws . And this one day in seven , was the tribute which was paid to God in the times of the old Testament , and much more is it due in the times of the new . This proportion of time is moral and perpetual , being of Gods assignation , of the Churches constant observation , and of it self a most exact proportion : and this fourth Commandement is holy , just , and good ( to use the Apostles Language ) and so never was subject to Rom. 7. 12. the decays and instability of a withering Ceremony .

Let us look upon the fourth Commandement in the spirituality of it . The corruption of our nature , found in the manifest Nitimur in vet●●um . Elementa sunt ceremoniae l●q●● , et sunt infi●ma ●●essecta mutili , imp●●entia , 〈…〉〈…〉 . opposition of wicked men , and in the secret unwillingness of good men , to sanctifie sincerely the Sabbath-day , sufficiently demonstrates that this Commandement is holy , spiritual , and heavenly : Rites and Ceremonies are but the trappings of Religion at the best , the splendid O●●aments which set off Divine Worship in the Jewish Pedagogie : Paraeus well observes , That the ceremonies of the Law are called beggerly Elements , ab inutili effect●● , from their inefficaciousness to profit , they bring nothing to the comfort of the Soul , they contribute nothing to eternal salvation : How shall a Ceremony heal a sick Soul , relieve a trembling Soul , or raise●● dead Soul ? They are all but as Elijahs Staff , which can 〈◊〉 no good to the dead ; they only point at Christ , Who is the way , the truth , and the life ; they are only the Gnomon on John 14 6. the Dial ; but Christ is the Sun : But now the fourth Commandement is no such thing , it commences war with 2 Kings 4. 31. our lusts : If we are covetous , we must not work this day ; If we are voluptuous , we must not sensualize this day ; If we are prophane , we must not sin against the holiness of this day ; we have a Memento to stop us . Exod. 20. 8.

This Commandement , like Grace , sets up its Standard against all the Cavils and corruptions of mans heart : And can a dying Ceremony rally up this force to encounter mans potent lusts ? As Bishop Davenant tells us , the Schoolmen give us a threefold reason why legal Ceremonies ceased at Christs coming :

1. Because they were obscure in point of signification .

2. Imperfect in point of operation .

3. Burdensom in point of observation . Now to charge these defects upon the fourth Commandement , is not only to Triplicem causam afferre solent scholastici , cur cessare oportuit legales ceremonias post Christi adventum , Primo : Quia obscura erant quoad significationem ; Secundo , Quia imperfectae erant , quoad ef ficaciam ; tertio , Quia onerosae erant quoad observationem . Daven . challenge Divine wisdom , but also to confute common Experience . The Commandement for the Sabbath is clear , without a Mask , and plainly tells us , we have a day every week for converse with the most High . This Command , like Moses who delivered it , hath its face shining , that every one may take notice of it .

2. The Command for the Sabbath is perfect , without defects , for God would never have written an imperfect Command with his own finger , and it is wonderfully efficacious . How often on the Sabbath are sturdy sinners appaled , prophane persons converted , doubting Souls satisfied , weak Christians strengthned , secure Professors awakened , and all varieties of Divine operation accomplished ? The Sabbath is the rest-day of man , but the working-day of the blessed Spirit . Powerful Acts of divine Grace are exerted on this day .

3. The Command for the Sabbath is full of indulgence . The Sabbath must be our delight , Isa. 58. 13. It is our honour , not our burden : This blessed day is the Saints spiritual work-day , and his weekly jubilee . Thus the fourth Commandement is diametrically opposite to the very nature and purport of a vanishing Ceremony .

Further to evidence the stability and morality of the fourth Commandement , let us consider the circumstances with which it was attended .

1. There is no Commandement excepting the second ( which likewise the Papists ceremonialize into nothing ) which is in words larger , or in reasons fuller , then this of the Sabbath : as if the Lord had foreseen that these Commands would meet with the greatest batteries of opposition , they being most contrary to the wisdom of the flesh ; The one opposed by superstition , and the other by prophaneness .

2. The fourth Commandement is both Negative and Affirmative ; the other Commands are either Negative or Affirmative .

3. There is a Memento prefixed to this Command , which Exod. 20. 8. Note is not prefixed to any other ; and is a Note , as some of our Divines observe , of special observance and animadversion : Calvinus . It is a peculiar Asterisk annexed to this Precept , requiring Musculus . more than ordinary attention , and more than common Zanchius . practice .

4. No such particulars as in this Commandement ; Thou , Exod. 20. 10. thy Son , thy Daughter , thy Man-servant , thy Maid-servant , thy Cattle , the Stranger .

5. No such reasons affixed to any Commandement .

1. God hath given us six days . 2. It is the Sabbath of the Lord thy God . Ceremoniae sunt umbra , quia sicut umbra per se nihil valet , aut potest , sed corporis proprium est , sic illae ceremoniae per se nihil possunt ad remissionem peccaterum , sanctificationem , aut salutem , Daven . 3. God rested on the seventh day . 4. The Lord hallowed the seventh day .

6. No such works intimated in any Commandement ; works to be avoided , all civil and secular works ; works to be accomplished , all works tending to the sanctification of this blessed day : All these circumstances are set down , and made more observable , and notable to us , by the unspeakable wisdom of God . Now such a train of circumstances would never have attended a beggerly Element , Gal. 4. 9. Kings make not a Proclamation with enforcing Arguments , for things trivial or contemptible : Nor would God have embroidered this Commandement with such rich circumstances ; had it been onely a Ceremony , which will soon faint away and give up the ghost ; had it been onely a shadow , 2 Col. 17. which is full of darkness and fugacity .

Moreover , the morality of the fourth Commandement will be yet more conspicuous , If we look on the Solemnities Exod. 20 8. Deut. 5. 22. Exod. 31. 18. Deut 9. 10. Exod. 32. 16. Deut. 10 4. by which it was honoured .

1. It was as the rest of the Decalogue , pronounced and promulgated by the immediate voice of the incomprehensible Jehovah with thundering and lightning , those Heralds of Divine Majesty ; and all this in the common audience , and to the great amazement of the people of Israel .

2. It was , with the rest , written and engraven upon Tibles of stone , not on leaves of Paper , not on sheets of Parchment , but on Tables of stone ; and not by some Scribe , or Amanuensis , but by Gods own blessed singer ; and on stone , as to denote the hardness of mans heart , and how difficultly he would comply with this Command , so likewise to shew the continuance and perpetuity of the Commandement it self .

3. According to Gods own appointment , this Commandement with the rest , was put into the Ark of the Testimony , Deut. 10. 2. within the most holy place of the Tabernacle , as 2 Chron. 5. 10. being a chary Treasure , not to be lost in their frequent removes . And the two Tables are called the Tables of Heb. 9. 4. the Covenant , Deut. 4. 13. all denoting the importance and stability of this , with the other Commandements . Exod 20. 2.

4. This Command with the rest , had the same Proeme , containing a general motive to provoke the people to obedience . Praeceptum hoc quartum suit ore dei promulgatum , digito dei inscriptum , et in area dei reconditum . Inquiunt Chrysostomus et Theophylactus tempore Mosis fuisse solas tabu●as legis in area , sed postea à Jremia urnum 〈◊〉 Mannae ●● vir●●m ●aro●● in A●●a fuisse rep●si●a . 〈◊〉 Catharinus tempore Mosis omnia f●●sse in Area , sed temp●re Solomonis solas ●●bulas l●g●s . God being as tender of 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 p●ren●es , licet cite moriatur , tamen diu vixit . N●m tempus est mensura non otii , sed operis et actienum non malarum , s●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 , Jam●● 〈…〉 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 Command●●nt and teach men so , shall be called the least in the King 〈◊〉 Heaven . Now the fourth Commandment is one of the●● 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 complaint for the thing it was designed to .

4. This fourth Commandment is part of the Decalogue which is an immatable and eternal law , and was delivered with as much solemnity and Majesty as any other Law .

To urge no more arguments , ten is the perpetual number of Gods Commandments , so delivered by God , Deut. 4. 13. Q●●rtum praecep●um 〈◊〉 morale , qua●●●●● praecipit ut è septem diebus unum consecremus cultui divino , & proinde quat●nus tale nunquam fuit abrogatum nec abrogari ●●test . Aquin. and so preserved by Moses , so received in all the Churches of God to this very day . Now this law for the Sabbath is one of the ten , and therefore perpetual to hold up the number , unless with the Papists we will cleave more Commandments , to make way for the flight of this divine law of the Sabbath : And the ten Commandments being Gods Covenant , Deut. 4. 13. We may neither adde thereunto , nor take therefrom : Mans Covenant being once confirmed , no man disanulls it , or takes away any clause in it ; and may any take from the Covenant of the Lord ? Then as this Covenant is perpetual , consisting of the number of ten words , no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gal. 3. 15. Hominis licet sit Testamentum , tamen si sit approbatum , nemo illud reji●it , aut illi a liquid addit . Vatabl. fewer in the Tables which were first written , Deut. 4. 13. nor in the tables which were written the second time , Exod. 34. 1. 28. nor was any thing added in the recapitulation and rehearsal of them , Deut. 5. 22. Therefore most irrefragably this fourth Commandment , as one of the ten words , remains perpetual , as is the Covenant it self .

This truth of the morality of the fourth Commandment is so evident , so clear , so indisputable , that all varieties come in to give their free assent , and full attestation : Ask a Jew , and Manasseh Ben Israel will tell you , Therefore the blessed Manasseh Ben Israel . Chrysost. homil. 19. in Genes. Ideo deus diem septimum sanctificavit , ut homo sciret in circulo hebdomadae diem unum esse cultui divino tribuendum . Par. God desiring that the Sabbath may be observed for ever of all , whose sanctity by so many Commandments , he hath commended , placed it in the Decalogue , and made it one of his ten Commandments , to the end that we knowing these precepts to be everlasting , we should understand that this Commandment also was to be accomplished amongst them . What more fair , more full , more satisfactory ? Ask one of the Fathers , Chrysostom tells us , That from the beginning God hath intimated to us this Doctrine , instructing us to set apart one day in the circle of a week for spiritual exercises . Ask a School-man , Jacobus-de Valentia tells us , That the Commandment for the Sabbath is moral for the conditions of it . Naturale est diem septimum quemque deo sacrum esse . Jun. Morale est ut ex septem diebus unus cultui divino consecretur . Conrad . Dieteric .

1. In regard of the rest .

2. In regard of the sanctification of that rest : far the Sabbath was first given to man for his rest , that he might cease from all his worldly labours , and so he might with more ease and facility be a commodated to the service and worship of God ; and one day in the week must be dedicated to God for this sanctification and worship ; and thus the precept is stable and everlasting . Ask a Jesuit , Azorius tells us , It is a most rational Morale est sanctificare unum è septem dieb●● . Bald. cas. Conscien . circa Festa , l. 2. c 13. cas. 2. thing , that after the works of six dayes , the seventh should be a rest consecrated to God and his worship ; nay , ask a Cardinal , whose Princely altitude might lift him above the tenure of this truth , Bellarmine tells us , The Divine law required , that one day in a week should be sequestred for holy worship . Ask a more inferiour Romanist , Terus tells us , God will have one day in a week at least to be allowed him . Ask a Lutheran , V●luit deus ad minus unum diem in hebdom●da sibi impendi . Ferus . Baldwin tells us , It is moral to sanctifie one day in seven . Ask a Protestant either of a Forraign Nation , Zanchy tells us , The fourth Commandment is moral , as it biddeth us dedicate one day in a week for the service of God , and so Junius , God therefore sanctified the seventh day , that man might know that in the weekly circuit , one day is to be bestowed upon the publick worship of God . Or of our own Nation ; thus the Reverend Hooker , We are to account the sanctification of one day in a week , a duty which Gods immutable law doth exact for ever . So Dr. Donne , God required a seventh part of our time for his exteriour worship . But I will not tire or cloy the Reader with a multiplicity of allegations ; only this is very observable , that all these Divines fix the morality of the command upon the seventh day in number , and not in order , as some incautelously and erroncously do .

Nay the Morality of the fourth Commandment shines Stella . with so many beams of light and conviction , that the very adversaries may be subpoenaed in by their own Consciences and Writings , to give in their testimony and assent unto it . Thus Stella the Papist , In the sanctification of the Sabbath , this is Moral , to observe one day in the week . Arminius , the King James his Declar. against Vorstius . great enemy of God , as King James calls him , tells us , It is Moral to set apart one day in seven for Gods service : And those who are adversaries to this truth in particular , accord in the same confession . Dr. Heylin saith , The Decalogue contains the Moral law , or the law of nature , a Law universal Dr. Heylin his hist. of the Sab. in it self , and general , equally appertaining to Jew and Gentile : We can desire no more then this full confession . Mr. Primrose confesseth , That the Sabbath is Moral in its foundation , end , marrow , and principal substance , and that a stinted time is Moral , and grounded on the principles of nature , Primr . par. 2. c. 6. Sect. 15. 19. and therefore the Gentiles had their set dayes of Religion , and this is ratified by the Gospel . Nay , the Learned Ironside freely acknowledges , That all the Commandments of the Decalogue are Moral , and so is that of the Sabbath , it is Moral for substance , but not for circumstance . Now the acknowledgment of an Adversary is very evidential to the truth Irons . Quaest. 2. c. 9. of a position : Thus every way the fourth Commandment , that holy , that just , that good precept for the Sabbath , hath been vindicated from the imputation of a Ceremony , and it is Rom. 7. 12. too much to be feared , it was the body of a design cast that shadow upon it . The worthy Twisse roundly concludes , Never Lex Deca●ogi , est lex moralis & aeterna . Wol. any man was found to devise any ceremoniality in resting one day in seven ; they may as well give themselves to devise a ceremoniality in setting apart some time in general , for Gods holy worship and service : So then the fourth Commandment being a Moral law , it binds all persons , Christians as well as Jews ; it binds in all places , in England , Scotland , and Ireland , as well as in Palestine and Judea ; it binds at all times , since the coming of our dear Redeemer , who drew a line over all Ceremonies , and expunged them , that they should have no more existence in the Church of God , as well as before Mat. 4. 2. this glorious Sun appeared to beautifie and revive the world .

CHAP. XLVI . The Sanctification of the Sabbath is the Christians homage , as well as the Jews , if we look back to the infancy of the Gospel .

HAving already shewn that the Sabbath in the first institution Dies Domini●●●●hristianis 〈…〉 bere festivitatem suam Aug Epist. 119 cap. 13. ad Januar. of it , was given to Adam , and in him to all his posterity , and so it belongs to us Christians as well as to other● ; and that the command for the Sabbath , in the second Edition of it upon Mount Sinai , was Moral and perpetual , a standing Law , and so binding all man-kind , Christians as well as Jews : I shall now go one step further , and shew , that the Sabbath is still the same , though the day be changed from the last , to the first day of the week , and that by Divine Authority .

Now to make way for the clearer evidence of this truth , Exod. 20. 9. so much decried and contradicted by some , who too much amplifie Ecclesiastical Power and Authority ; I shall begin in discovering , that two dayes weekly cannot be observed .

This would not only repeal the indulgence of God in giving us six days every week for our secular affairs , and worldly Sextò considera & illud , quod sex dies operibus , et unus tantùm quieti datur ; et certè in hac re divina sapientia non quid probabile , sed quod populo conducibile spectavit . Muscul . labours , to sustain our selves and families , and to acquire the good things of this world ; but it tacitely impeacheth the wisdome of God , who in the fourth Commandment hath accommodated himself to the frame and constitution of man , who knows his weakness and frailty , and therefore frankly and bountifully hath bestowed upon him six dayes , knowing that he must get his living in the sweat of his brows , Gen. 3. 19. And likewise considering , that in spirituals , the spirit may be willing , but the flesh is weak , Mat. 26. 41.

And besides all this , this must be a work of pride and supererogation , for man to go about to outvy Gods blessed example , who rested one day only , and no more , for our future and constant imitation ; His Presidency binding us , as well as his Precept .

And it may be added , these two dayes would be as the twins in Rebekah's womb , alwayes strugling and striving who should have the preheminence , and how with Zebedees Gen. 25. 24. Sons , they should be both nearest Christ ; nor can it easily Mat. 20. 21. be conceived , what confusion this may engender in the Church , competition being alwayes the womb of dissention .

Besides how much would this confirm the Jews in their blasphemous obstinacy , and hinder them from closing with their Messiah , when their Sabbath shall still be retained and dignified with a solemn and reverential observation ? Surely they will interpret it conscience in Christians , and that in keeping the seventh day Sabbath , they do no more then their bounden duty ; and how will this feed their insultations , and put their hope upon the wing , that the Christian Church is coming back to the Jewish Synagogue : If the head of their Sabbath be got in , they will strongly conjecture , that in Manifestum est non solum legis judicio , sed & ipsissimâ experientiâ , non facere ad verae religionis profectum si otia multipli●entur , sed abundè satis est , unum in septimana diem religionis exercitiis esse deputandum . Mus. time the whole body of ceremonies will follow after : As the Apostle most critically and prudentially joyns all the solemn feasts of the Jews together in their discharge and abolition , Gal. 4. 10. Col. 2. 16. wisely fore-seeing , that if any one was continued , the whole train in process of time would unavoidably follow . Pleas for the one would easily be raised into arguments for the others : And it is very well argued by Musculus , It never contributes , saith he , to the progress of Religion , that rests should be multiplyed to the people , for one Sabbath every week is abundantly sufficient for vulgar capacities .

Moreover , the Celebration of two dayes every week , is more then the Law requires , or the Gospel allows . And here Exod. 30 8. Acts 20. 7. Chrysostome is most Elegant , The week contains seven dayes , saith he , now see how the Lord hath distributed these dayes ; he Chrysost. Tom. 5. hath not taken the greatest part unto himself , and left the least to us , neither hath he taken half and left half ; No , the Lord pag. 523. is more liberal , he hath given us six , and taken but one for Rev. 1. 10. himself . And both Law and Gospel speak the same . And if we take five dayes only for labour , we make void the Law Note Synecdochen , per observantias dierum , mensium , annorum Apostolus intelligit omnes ceremonias legis veteris , quasi ex parte torum . Alap . in this particular ; and besides how inconsistent is it to Gospel liberty to keep two dayes every week ; this would outvy all the Jews Festivals in number , and bring us again under a severer yoke ; and this would at once both break the bonds of Christian Vnity , and the bonds of Christian liberty , and render the golden yoke of Christs Gospel heavier then the iron yoke of Moses his Law .

As for that objection , that the Apostles kept the seventh day Sabbath , and preached on that day among the Jews , Acts 13. 42. Acts 16. 13. Acts 18. 4. To this it is answered ;

It is most equal and rational , that some time must be granted for the wearing away of an old usage . A Sabbath Aequum fuit aliquid temporis intercessurum ut populo melius innotesceret Sabbati Judaici abrogatio , ejusdemque sepultura honori sicentissima . which had continued in the world much about four thousand years , the world could not presently be awakened to take notice of its abrogation : Old customes are removed with some difficulty , and the religion of our Fathers takes so great impression upon us , that it is not easily eaten out , notwithstanding we see clear reason for it . Antiquity in things natural is their weakness and unbeautifulness , but in things spiritual it sheds a greater lustre upon them . Time then must be granted to convince the world , that the old Sabbath is now deceased , and honourably buried in Christs own grave .

Suppose it be granted , that both Sabbaths , Jewish and Christian , were observed by the Disciples for a time , the Jewish , least they should offend the Jews , and the Christian , Damus fortean & concedimus quoad sententias aliorum , Discipulos utrumque diem per aliquot annos observasse , Judaicum , scil. ne Judaeis & Dominicum , ne Christianis oriretur scandalum . Dr. Wilk . least they should scandalize the Christians ; what inconveniency would follow ? Man naturally is hard of belief , and to evince the abrogation of old things , and the surrogation of things which are new in their stead , is a work of some pains and difficulty ; therefore that the Jews might be taken off from their fondness , and the Christians firmly established in the truth , some time must be granted , and some allowance made of absolute necessity . And that a respect was had to both dayes , it was only for the term of some years , which when expired , the morning-sun of the Christian Sabbath did shine without a competitour ; and during that little and short time of the observation of both dayes , we may consider ,

1. The Saturday Sabbath was never the day of solemn assemblies in all the Churches ; for the custome of holding solemn Conventions and Assemblies on that day , never obtained Sozomon . lib. 7. cap. 19. in the Churches of Rome and Alexandria ; whereas all Churches had their Church-meeting on the Lords day , our Christian Sabbath .

The Old Sabbath was never kept as a solemn festival , for in many Churches it was a weekly fasting day ; whereas every Lords day throughout the year was held a solemn festival ; Constitut . lib. 7. cap. 14. & lib. 5. cap. 15. the Jews Sabbath , as in a fainting fit , was kept with sorrow and abstinence .

All Ordinances were never administred with that uniformity on the Old Sabbath , as they were on the Lords day ; As the Ordinance of the Lords supper , which in the purest Acts 20. 7. Dies Panis . August Epist. 118. Churches was appropriate to the Lords day , which was therefore called , dies panis , the day of bread , in the primitive times ; hence that memorable speech of Athanasius , who being accused for breaking a Communion Cup , clears himself Socrat. Schol. lib. 5. cap. 22. Athanas . Apol. 2. thus , That time instanced by his accusers , was no communion time , for it was not the Lords day .

The conventions on the old Sabbath were ever arbitrary , not urged as of necessity , unless by the Arch-heretick Ebion , Dominicum servasti , Christianus sum , intermittere non possum . Baron . and his followers , who were therefore condemned as Hereticks : but the observation of the Lords day was ever held a Christian duty , and none was ever branded with the name of heretick for the observation of it ; Nay , this observation was the badge and Character of a Christian in the best times of the Church .

The old Sabbath was never in the least the Christian Sabbath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Ignat. or day of rest ; but a working day , and used as another day ; and let us never give that day a prerogative , which the best times of the Church laid open and common . Festinatio Apostolorum ad concionandum , non fuit propter festum , sed propter multitudinem .

The Apostles and Disciples of Christ never observed the seventh day as a Sabbath : It is true , they took an opportunity then to dispense and disperse the Gospel , because multitudes were then conveened and met together ; an happy opportunity was then put into their hands for the insinuating of Christ , and the doctrines of the blessed Gospel into Chrysost. Homil. 43. in Acta Apost. the minds of the people , now in an unwonted concourse . The Apostles did then cast the heavenly bread upon many waters . Acts 18. 4. Acts 17. 18 Acts 19. 9. 2 Cor. 4. 4. The zeal of a faithful Minister , much more of an holy Apostle will take the best opportunities for soul-advantage , and for heavenly instruction . It was not the Sabbath , but the Season , not the circumstance of time , but of place , invited Ecclesia Graecorum ad paululum septimum diem unà cum primo observavit , sed in causâ fuit , quia in Oriente initio nascentis ecclesiae viguerat haeresis quorundam qui vetus testamentum execrabantur tanquam à deo Authore malè conditum , & sabbati cultum aspernabantur , eâque de causâ tali die jejunium suscipiebant orientales ergò Christiani , hanc heresin detestati , & deum ipsum V. T. Authorem profitentes , caeperunt Sabbati judaici festivitatem retinere ; non quòd illam more judaeorum colerent , sed n● cum haereticis consentire viderentur : et in oriente in illis temporibus multi erant judaei ad Christi religionem conversi , qui quando animi simplicitate putabant Sabbatum unà cum die dominicâ in honore habendum ; caeteri Christiani ne eos conturbarant , Sabbatum colebant , non quòd id fieri oporteret , &c. Azor. the Apostles to the dispensation of the Word ; not the feast , but the multitude , as Chrysostome well speaks ; nor did the Apostles any more keep the Jewish Sabbath , then Paul worshipped the Gods of the Gentiles , when he preached in the field of Mars , and disputed in the Schools of the Heathens ; these places were only the sudden Sanctuaries , in which he disseminated the glorious Gospel .

It is true , as a learned man observes , in the Eastern Churches , for a time , the Jewish and Christian Sabbath were both observed : Now the reason was , there was a sort of Hereticks who did disuse and disgust the Old Testament , and said it was evilly compiled of God , and did throw off with scorn the Sabbath day , and usually fasted on that day in a way of contempt and contradiction : Now the Eastern Christians in detestation of this cursed heresie , and to shew that God was the Author of the Old Testament , as well as of the New , did for a while retain the old Sabbath ; not that they worshipped on it , after the manner of the Jews , they were far enough from that ; but some observance they gave to it , least they might seem to joyn issue with the forementioned hereticks : And moreover in the East , were many Jews in the early dayes of the Gospel , which were newly converted to Christ , who in the simplicity of their hearts , did bear still a reverence to the old Sabbath , and therefore did observe it with the Lords day : Now the Christians were to deal tenderly with those , and not to offend Babes in Christ , and not to create any perturbation in the Church , but to keep peace and unity ; and so they gave respect to this day , not that they thought it any way necessary , or a duty to be done , but for peace-sake , and that salvation-work might not be retarded , nor the Church of our dear Redeemer shattered , or crumbled into Schisms and Factions ; and so ( as the Apostle speaks in another case ) the Christians of those times became all things to all men , that if possible , the late Converts of the Jews might have no temptation to apostasy , nor the Proselytes of the Gospel have any occasion of disturbance .

But now in the Latine Churches , where this Heresie never took root , nor spread it self , the Jewish Sabbath was never observed , but rather marked with a Note of sadness and sorrow , viz. The memory of Christs death , our Jesus lying in his Grave as on that day ; and this sprang fresh tears , and did yield new and constant matter of mourning , to the Christians of those times . And it was no strange thing in the primitive times , in a surplusage of zeal , to run down one Extream , by running into a nother ; as we see , to make a stick straight , we bend it on both sides . Socrat. Hist. lib. 6. cap. 8. Thus then at last we see , that we cannot keep two Sabbaths , no more then we can serve two Masters . Mat. 6. 24. Sozom. lib. 7. cap. 10.

Then one Sabbath must be discharged , which can be no other than the old seventh-day Sabbath , which was fairly laid asleep in the Grave of Jesus Christ , and the Christian Sabbath rose up in its stead , in the resurrection of Christ .

To evidence this truth more clearly and methodically , we must know , a thing may be discharged and abrogated two ways ; by expiration , and so a Law is expired , when the reason of giving that Law being ceased in respect of time or persons , ceases of it self , and so the Law is laid aside as useless , and there needs no formal repeal : And thus we may argue for the expiration of the old Saturday Sabbath .

A special Ordinance given unto the old World is then expired , when that World it self is ended ( except it be revived , and renewed in the new . ) But this Law concerning the old seventh day , was given to the old World : Now for the clearing of this , we must take notice , that the Scripture Gen. 2. 3. Heb. 1. 1. Heb. 1. 2. Acts 2. 17. Heb. 9. 26. 1 Cor. 10. 11. speaks of two Worlds : the first , which begun at the Creation , and ended presently after the passion of Christ ; the second beginning at Christs resurrection , and ending at the general Judgment . The Apostle speaks of Worlds , 1 Heb. 2. viz. The old World , and the new ; the one before , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athanas . de Sabbat. & Circumcis . and under the Law , and the other under the Gospel : and the new World , viz. The time of the Gospel is sometimes called A new Heaven , and a new Earth , Isa. 65. 17. The second World , the invincible Athanasius calls it , Another Generation , when the old Sabbath was to cease , as well as Circumcision , and the Lords-day was to begin 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as a Monument of the looked for reparation . Upon all this let us assume the first Argument .

The old Sabbath , as also the whole manner of service , was limited to the term or time of the old World , and so must necessarily expire with it ; It is not said , the Command●ment expired with it , for that was moral for one day in Athanas . seven , to be consecrated to the service and worship of God ; but the old seventh-day Sabbath instituted at the beginning of the old World , is together with that old World expired , and a new one come in its room .

When the reason of any Law ceases , ( for that is the life , and the Soul of a Law ) then the Law it self ceases : But the reason of the institution of the old Sabbath ceased at the end of the old World , and the beginning of the new , viz. The resurrection of Christ . The reason of the institution of the old Sabbath , was Gods honouring that day in resting from all his works , and for the memory of the Creation , which was implied , and to be supposed , till a greater work Sic Romae Aerat et Epoche fuit ab urbe conditâ tali , aut tali anno . should be finished , to be the ground of the institution of another day , which was the work of Reparation or Redemption . To make this out a little further ; let it be observed , that the ground and reason of the institution of days , which are set and solemn , is some memorable work falling out upon such days : The very Heathens chose out Nativity days , the days of founding Cities , of memorable Victories , &c. Now the first Sabbath was instituted upon such a reason , viz. Gods honouring that day by his rest from the great work of Creation : And so Mr. White of Dorchester urges The way to the Tree of life , pag. 278. Mr. White . this , after this manner , That day which is honoured by God above other days , by his most eminent work of mercy to Mankind , shall be the day of his holy Rest , to be consecrated to him for his worship ; But the day in which Jam vetus expiravit , et mundus , et sabbatum , septimaeque diei commemoratio Christi tumulo sepelitur , Resurgit Christus , resurgit et sabbatum Christianum ; mutatur dies , sed non minuitur observatio , quod ut evidentius sit , notandum est ; Deus habuit opus , habuit opus et Christus ; Deus habuit requiem sic requiem habuit et Christus ; Deus quievit post creationem , et Christus post redemptionem ; quietem ab opere creationis commemorat dies septimus , quietem ab opere Redemptionis commemorat dies primus orbe christiano universaliter observandus . God ended and perfected the Creation of the World , is honoured and advanced above all other days , therefore that day shall be a day of holy Rest . Now the Proposition will serve the turn for the Lords-day , and thus ; That day which is honoured by God above all other days , by his most eminent work of mercy to Mankind , shall be the day of holy Rest : But the first day of the week , in which Christ rested from the work of Redemption , is the day honoured and advanced above all other days , old Sabbath and all ; therefore this is the Christians day of solemn Rest . The old Sabbath indeed was to continue upon the reason given , viz. Gods rest after the Creation , till a greater work should appear , and then it must expire and resigne unto a new Possessor . Indeed the latter work , viz. Mans Redemption , so great , so necessary , so glorious , even puts out the memory of the former , and so antiquates the reason of it , and thereupon the day it self expires , and obliges to no more observance : The Redemption of Mankind then being the greater work , ( as shall be more fully shewed hereafter ) and having a stronger reason in it , hath swallowed up the memory of the stupendious work of Creation , as Doctor Young calls it ; not that the work of Creation should be forgotten , ( for that glorious work gave us our esse , our being , as the work of our Redemption gave us our bene esse , our well-being ) but rather that it should be more adorned and perfected : we still retain the memory of the Creation , in keeping one day in seven to the Lord , and the memory of the Redemption , in keeping the first of seven . Our contemplations on the wonderful work of the Creation are heightned , not stifled by the memorials of a fresh and additional , and more glorious work of Redemption .

2. The Sabbath of the Jews expires , by the surrogation of another day in the room of it , upon a more remarkable and eminent occasion , and by the same Divine Authority : The substitution of another day , viz. The Lords day , puts out the observation of the former . A new Mayor of a City being elected , the Authority of the old ceases , and he becomes dis-authorized : As a Candle is put forth , and the Stars dis-appear , when the Sun ariseth . So the observation of the Lords day thrusts out the observation of the old Sabbath , and takes all the honour of it to it self ; and this it doth by vertue of the fourth Commandment , which requires one day in seven : So then the old Sabbath being buried in its Grave , the Lords day is Heir apparent to it , and like Jam tempore gratiae revelatae , observatio illa sabbati ablata est ab observatione fidelium . Aug. Gen. ad litter . lib. 4. cap. 13. another Phoenix arises out of its ashes to succeed it . The substitution of the new Sabbath is the abrogation of the old ; and the Lords day appearing ( which shall be plentifully proved ) the Saturday Sabbath vanisheth , and is evaporate , as the scattered cloud at the breaking out of the Sun . In a word , God had his work , and so had Christ ; God had his rest , and so had Christ ; God rested after the work of Creation , and Christ after the work of Redemption ; the seventh day Sabbath commemorates Gods rest after the work of Creation , and the first day Sabbath commemorates Christs rest after the work of Redemption , which is universally to be observed in the Christian world .

It is rationally argued by a learned man , that the old Sabbath is abolished by the death and resurrection of Christ , Constat Apostolos biduò in maerore suisse , & propter motum Judaeorum se abscondisse , qui die dominicâ ex hîlarati , non solùm illum festivissimum voluerunt , verùm etiam per omnes hebdomadas frequentandum esse duxerunt . Humb. and God Almighty hath appointed a new form of Divine worship according to the Evangelical law . Now the form of worship being changed , it was expedient that the outward circumstances of place and solemn time should likewise be altered from what they were before ; and concerning the time of solemn worship , the Lords day succeeds , upon which Christ riseth and resteth from the great work of mans Redemption . Old Sabbaths and old sacrifices being twins ( though both honourable and serviceable in their time ) yet like Hypocrates his twins , they must live and die together , and let both be buryed together : But let our Gospel Sabbath take life from our Saviours Resurrection , which brought with it a new creation , a new world , making all things new , and giving a new life to lost mankind . Holy Ignatius contemporary for many years with the Apostle John with some indignation rejects the Jewish Sabbath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Ignat. and charges us as we have any love to Jesus Christ , to lay it aside , and keep the Lords day , the supream and Queen of dayes : And this blessed Martyr speaking of the Jews converted to Christ in his time , gives them this most Christian character , viz. That they did no longer keep the Sabbath of the Jews , but led their life according to the Lords day , in which our life arose . Augustine brands the keeping of the old Sabbath , with the odious term of Judaizing . And Ne Judaizemus servando Sabbatum judaicum . Aug. indeed it can be n● less then great contempt cast on our dear Messiah ; It is well observed by one , We cannot possibly retain the old seventh day Sabbath , but we must Memorize our creation above our Redemption , which is to admire the Star more then the Sun , or the Candle more then the Star , and is expresly contrary to the ancient , both promise and prophesie . The Council of Laodicea was so zealous Incongruum est veteris creationis Sabbatum novae creationi . Lightf . against the observation of the old Sabbath , that it pronounced an Anathema against the obstinate observators of it . The words of the Council are these , Christians ought not to Judaize , and to rest from work on the Jewish Sabbath day , but prefer the Lords day before it , and rest thereon from labour ; if any shall be found to Judaize , let him be an Anathema . Here we may note , that this Venerable Ista legalis septimi diei deputatio , & consecratio neminem constringit prater Judaeos , idque non nisi ad tempus ; Non autem in Novo Testamento , quo lex Mosis una cum sacerdotio Christo servatori cessit . Muscul . Council which was held Anno Dom. 314. One of the most primitive Conventions of the Christian Church , commands as under a severe penalty to follow our works on the Saturday Sabbath , and to put the crown of rest and holiness upon the head of the Lords day . I suppose the Canons of this Council are a good Comment upon the spirit of those times . It is well observed by Musculus , That the deputation of the seventh day Sabbath belonged only to the Jewish paedagogy ; now the Jews being hissed off the stage by the just judgment of God , and being unchurched and unpeopled , their Sabbath is folded up in silence , and we have nothing to do with it , and so we fairly lay it to sleep , and draw the curtains about it , no more expecting its rise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athanas . or revival . Let me conclude this particular with a saying of Athanasius , In the old time of the Jews , the seventh day Sabbath was highly esteemed ; but now under the Gospel , the Lord hath changed it , and translated it into the Lords day ; for the old Sabbath appertained to their pedagogy , and to the rudiments of the law , and therefore when the great Master came and fulfilled all that which was prefigured by it , it then ceased , even as a Candle is put forth at the rising and appearing of the Sun . Now what can be more evident for the dismission of the legal , and the admission of the Evangelical Sabbath ?

Quest. The old Sabbath then is discharged , and is not the fourth Commandment discarded with it , & buryed in the same grave ?

Answ. Surely no , for the fourth Commandment enjoyned the sanctification of the Sabbath indefinitely , not definitely , a seventh day , not the seventh day ; a seventh day not in order , but proportion . Junius very well observes , That the natural equity of the fourth Commandment is , that one day Naturalis aequitas quarti praecepti est , unum è septem diebus , deo et divino cultu● esse destinandum , &c. Jun. in seven be consecrated to God , whether the first day , or the last day of the week ; and the Scriptures telling us , it is now the first , we are still obedient to the fourth Commandment . Indeed the law of sanctifying the Sabbath is natural , and perfectly Moral in respect of the substance of it , which is this , That every seventh day is to be kept holy to the Lord , and this remaineth still , though the very seventh day be changed . The equity of the fourth Commandment is drawn from the proportion of six dayes labour , and a seventh dayes rest . One thus opens that phrase in the fourth Commandment , Six dayes shalt thou labour , but the seventh is the Sabbath of the Lord thy God . What seventh , saith he , Exod. 20. 8 , 9. pray note it ; the Lord saith not , the seventh from the Creation , if he had , the Law had confined us to that day , But because the Law-giver intended to choose a new day , and not to change the old law , he hath left it at large in general terms , neither can it be restrained to one day more then to another : And though the old seventh day was occasionally pointed at in the fourth Commandment , as a seventh day , which the Jews were to observe , as by the fifth Commandment they were bound to honour their Parents then living , yet these occasional circumstances might be , and were altered without any impeachment to the morality of these commands . The altering of a mutable circumstance either of time , place , or person , is far from abolishing the substance of a law , and it is to be considered , That this proportion of one day in seven is no where directly stated by a perpetual precept , but in the fourth Commandment , and therefore there it must be determined ; that it must be some where determined , is evident , because it is substantially profitable to Religion , to the glory of God , and the good of souls : For if men were left to their own liberty , to choose their own proportion , in all probability Religion would be very much damnisied , and endangered , either it would be starved with too little , or surfeited with too much Sabbath-time ; either Popery would create almost every day in the week a holy day , or prophaneness would be content with one day in a moneth . Let sinful man have liberty to pluck up Gods bounds and alter his proportion one way or another , and experience will shew the inconvenience and mischief of it .

And that which is very observable in the fourth Commandment is , that the Lord blessed the Sabbath day ; not the seventh day , but the Sabbath day , the day of rest is blessed : And the fourth Commandment both opens and shuts , both begins and ends with the term Sabbath day , and not the seventh day ; we must sanctifie the Sabbath day , so in the beginning of the precept ; and God blessed the Sabbath day , so in the close of the Commandment . The word Sabbath , like a finger points forward and backward , directing us how to expound the whole precept in a large , and not a limited sense . Doubtless if God had intended to tie up the Church in all ages to the seventh day from the Creation , he would have fixed the Commandment upon that day only , especially in the conclusion of it ; for why should not that precise day be mention'd in the close of the fourth Commandment , as well as in Gen. 2. 3. There God is said to bless the seventh day , here only the Sabbath day , the most probable reason is , the Commandment is a larger extent then the institution .

Moreover the learned , zealous , and pious servants of Dr. Bound on the Sab. God , affirm the same thing , viz. That the Commandment Willet Hexapl . in Gen. for the Sabbath is moral for one day in seven , and not for the old seventh day . Twisse Sect. 6.

These Champions for the truth have given in their full attestation to this fair and true interpretation of the fourth Mr. Bern. Mosaic . Sab. p. 70. Commandment : And as Attersoll very well observes , as in the first institution of the Lords Supper , Christ made use of unleavened bread , yet his example binds us only to the use Mr. White in Gen. & Moral . of the 4th . Com. of bread , and not that which is unleavened ; so for the first institution of the Sabbath , God rested on the seventh day from the Creation , yet his example binds us only to a day of that Mr. Byfield Doctr. of the Sab. vindicated . Mr. Fenner on the Sab. &c. number , and not that particular day . And if in the preceptive part of the fourth Commandment , Remember to keep holy the Sabbath day , this be restained to the seventh day in order , there was then a plain tautology in the command ; it was , as if God should say , Remember the seventh day Sabbath , for the seventh day is the Sabbath , which is a flat tautology , and unbecoming infinite wisdom . No , it is evident , that the precept is comprehensive and large , and not limited to one seventh day more then another ; for Sabbath day in Quies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ceu quievit . the Hebrew is no more then a day of rest , and that is any day set apart for holy worship , by Divine Authority , and is applicable to the first day of the week , as well as to the last , which may be illustrated by this instance . By the force of the fifth Commandment , we must honour the King ; if Saul be King , honour him ; and if he be dead or displaced , and David be King , then honour King David . To neither of 1 Pet. 2. 1● . them the Commandment is levell'd directly , but successively , and so the Command is consequentially accommodated to both . So , Remember the Sabbath to keep it holy . Whilst the seventh day was a day of Rest , the Jews were bound to sanctifie that day ; if that day be changed , and another succeed , if the first day be placed in its room , we are as much bound to sanctifie that day ; all this by the force of the fourth Commandment ; for as the change of the person takes not away Hacratione nos quoque praeecptum hoc servamus ; dum sanctificamus diem dominicum , quia scil. est dies quietis nobis , sicut judaeis fuit dies septimus . Zanch. the precept of honouring the King , so the change of the day makes not void the Commandment for the Sabbath : And thus we Christians in keeping holy the Lords day , keep the Sabbath as much as ever the Jews did ; the Lords day being a day of holy rest to us , as the seventh day Sabbath was to them .

Moreover let us a little further consider ; that in the first giving of the Law upon Mount Sinai in thunder , flames and lightning , the Sabbath is wholly enforced from the work of Creation , and Gods example in resting from that stupendious work ; but in the repetition , and the second giving of this Law , by the hand of Moses , a typical Mediatour , Exod. 20. 8 , 9 , 10 , 11. Deut. 5. 14 , 15. The reason from the Creation is quite left out ; And the Sabbath is altogether enforced from a type of Deut. 5. 14 , 15. our Redemption , ( viz. ) The deliverance of the people of Israel from their Aegyptian bondage ; for so saith the Text , Deut. 5. 15. Remember that thou wast a Servant in the Land of Aegypt , and the Lord brought thee thence by a mighty hand , therefore he commanded thee to keep the Sabbath day ; lively intimating by all this , the sistence and abiding of the fourth Commandment under the Gospel , and the binding authority of it , by the incorporation of a new reason drawn from our redemption or spiritual deliverance by Christ , typified by the Jews deliverance from Aegypt , instead of the old reason drawn from the Creation , which is here wholly omitted ; and we must take notice , that surely the Jews deliverance from Aegypt literally considered , was no way comparable to the work of the Creation , that it should here in the second giving of the Law by Moses , be propounded as the reason of the Sabbath , and the other wholly left out , but only as a type of the most glorious and admirable work of our Redemption ; so there came so much weight in it , that in the review of the Commandment , it became the reason of the Sabbath ; and if the type it self was so significant , how much more the Ante-type , which excells all types in glory , as much as the Sun doth the flying and dark shadows ? Thus we then see , the old seventh day Sabbath was never propounded as the substance or special subject of the fourth Commandment .

Nay , reason it self compells us to put this sense and interpretation upon the fourth Commandment .

The order of the day is no way substantially profitable to Mandata legis sancta sunt , justa & bona : sancta quia praescribunt quomodo deus sanctè coli debet ; Justa , quia praescribunt , ut proximum non laedas , sed eiquod suum est tribuas ; Bona , quia praescribunt ea , quibus quisque in se bonus sit , et bonis moribus et virtute praeditus . Alap . religion , nor if altered , is any way prejudicial ; we may be as holy , as heavenly and spiritual on the first , as on the last day of the week : Order only cannot elevate the mind , influence the heart , or work upon the soul and affections , it can contribute nothing to a holy sublimation in us ; one day is as good as another , so Divine appointment fix it . But now we must consider , in all other Commandments of the first table , which concern Religion , only that which is substantially profitable is placed in them , and so they are concluded moral and perpetual ; and so it must be in this fourth Commandment , that which is substantially profitable must be put into the command , and therefore the order of the day cannot be it . And what prejudice arises to Religion from the alteration of the day from the seventh to the first , so God make it ? ( which that he did , we shall see hereafter . ) Cannot Christians serve God with as much heavenly devotion , seraphical affection , nay , with as much care and circumspection on the first day of the week , as the Jews did on the last ? Well then , the order of the day cannot be the substance of the fourth Commandment : God doth not interlace his holy Commandments , especially his Ten words , with things which are not substantially profitable .

The reasons in the Commandment are for the number , not the order ; for a seventh , not the seventh day . The first reason Exod. 20. 9. Exod. 31. 15. in the Command to perswade to the observation of the Sabbath , Luke 13. 14. is taken from the concession of six dayes for our own labours , six dayes shalt thou labour , but the seventh is the Sabbath , Augustini fuit expostulatio , qu● modo deus in Creatione mundi sex dies insumpserit , cum in uno momento illud stupendum opus perficere potuerit ; Respond . ut homines opera sua mag●● contemplarentur , et eum in operando sex diebus , et quiescendo uno faelicitèr imitarenter . &c. But these words are directly for the number , only indirectly for the order ; and the genuine sense of them is , thou art permitted to work six dayes , but on the seventh is the Sabbath , and then thou shalt abstain from all kind of work ; thou hast six dayes for thy self , and God must have the seventh , where most plainly number , not order is the substance and sence of the command .

And 2. God wrought six dayes , no more , and no less , and rested one , no more , or less , and therefore thou shalt labour six dayes , and rest but one . Now if God did so , who needed not to have wrought one day , being able to have made all things in a moment , nor to have rested one hour , as not being subject to any weariness , much more poor Man needs a competent time for his affairs , and for his rest to the service and worship of God , and for the refreshing of his soul ; and if God did that for man which he needed not to have done , ( viz. ) to work six dayes , and rest one , how much more are we bound to observe the same proportion , and to imitate this blessed example ? So that not order , but proportion is the soul of this Commandment .

Thirdly , if the fourth Commandment did directly , and in the substance of it , command the seventh day Sabbath , and Nulla lex a Christo condita , Christianis potestatem dedit ritus judaicos observandi ; immò veró Apostolus illud planè voluit , dum non modo circumcisionem abrogabat , verum etiam hortabatur , ut de festis nulla sit dissentio . Socrat. Hist. Ecclesiastic . lib. 5. cap. 20. not the Sabbath indefinitely , then either we Christians must keep that day still , and so fall back to Judaism , and in effect deny the Lord that bought us , and cast a damp upon the ever blessed Resurrection of Jesus Christ , or else the fourth Commandment is purely Ceremonial , and so utterly void and abolished , all which hath been refuted already . Now both these consequences are so opposite to truth , and so abhorrent to most Christians , that it is far more rational to grant , the seventh day in proportion was commanded in that holy and immutable precept , then to dash our selves upon either of these two rocks , which may be a Scylla or Charybdis to the soul .

To assert , the fourth Commandment enjoynes the seventh day in order , draws a whole train of absurdities after it .

1. Why a Ceremonial command should be placed among all morals ; so the fourth Command must be , if abrogated , and we observe another Sabbath differing from the seventh day .

2. Then why a special command concerning only the people of the Jews , ( for we have rejected their Sabbath ) should be placed among general Commandments , which concern all the world ; for the other nine do so , and is confessed by all , but Papists , Antinomians and Familists , and such others of the litter of Hereticks .

3. If the seventh in order be the substance of the fourth Commandment , it thrusts men upon two dangerous rocks and extreams to the great disquiet of the Churches peace : One , that the fourth Commandment is onely ceremonial , which is a gate to licentious liberty : Or , Secondly , it is only moral for that seventh day , which is to bring us back into the Wilderness again of legal Rites and Judaisme .

4. Those who hold the seventh day in order , to be commanded in the fourth Commandment , are forced to fly to a miserable distinction at the best , that the fourth Precept is partly moral , and partly ceremonial ; for the substance of the command is , that a seventh day be consecrated to divine worship , which if the day mentioned in the command be ceremonial , then the whole precept is so . And therefore to disintangle our souls from these intricacies of errour and absurdity , we must conclude , that a seventh day in proportion , and not the seventh day in order , is the substance and equity of the fourth Commandment ; and so the practice of the Church in all ages , which is the best interpreter of this command , hath fully shewn and declared .

The fourth Commandment then enjoyns one day in seven to be weekly observed , and this is the reason and the substance of it . Now the old seventh day , which was the Jews Sabbath being antiquated and discharged , what day remains for the Christian Sabbath , for the Disciples of Christ to meet upon for holy and divine worship ?

Quest. Here the answer is ready , It is the first day of the week , the blessed day of our adored and admired Saviors Resurrection .

Answ. But still the Query will be , By what Authority is this day made the Christian Sabbath ? To which it is answered ,

Not by Ecclesiastical Authority : And Mr. Perkins gives us the reason , The Church , saith he , hath no power to ordain a Sabbath , or to change the present Sabbath into any other day in the week , as to Tuesday , Wednesday , &c. for time is the Lords , and the disposing thereof in his hands ; therefore Christ saith to his Disciples , it is not for you to know the times and the seasons , which the Father hath kept in his own hands : Now if God hath the disposing of times in his hands , then it belongeth not to the Church to dispose them : And it may be hence Acts 1. 7. gathered , if that which is less belong not to the Church , then that which is more doth not : But the knowledge of times and seasons , which God hath in his power belongs not to the Church , much less the disposing of times and seasons ; I may add , and far less the appointing of a weekly Sabbath . And thus the Reverend and worthy Pe●k●ns : And indeed to sublimate Church Authority so far , what is it , but to put man into Gods chair ? And to make him King of the Church , and so take the Scepter out of Christs hand ? It is a worthy saying of Bishop Lake , The Church hath received the Lords day ( not ordained it ) not to be liberae observationis , of free observation , as if man might at pleasure accept or refuse it ; but it is to be perpetually observed to the worlds end : For as God only hath power to apportion his time , so he only hath power to set out a day for his portion ; he is the Lord of the Sabbath , the work of the day , is the ground of the hallowing of the day , and therefore Mark 2. 28. as no man can translate the work , so no man can translate the day ; and this is an undoubted rule in Theology . And thus this Learned Person hath both asserted the Divine Authority of the Lords day , and given us good reason for it . Man therefore being impotent and incapable to lay the foundation of a weekly Sabbath by some glorious work , especially equivalent to the work of Creation or Redemption , let him never presumptuously pretend to the appointment or institution of it .

Let us a little reason this case . We read there is one who is Lord of the Sabbath , Mark 2. 28. Now in reason , who shall appoint this day , but he who is Lord of it ? And considering Mark 2. 28. it is his holy day , and it is expresly said , Psal. 118. 24. This is the day which the Lord hath made , the whole Isa. 58. ●3 . stream of Interpreters expounding this text of the Lords day : So then the day is of the Lords making , and not of mans making ; and moreover , there can be no cause why man should desire such a liberty ; for it is much to be feared , if there were twenty dayes in the weak , there would be twenty differences ; every one , every Church at least would choose its own day , and admire the issue of its own institution . What jars and digladiations would this bring into the Church of Christ ? how would this tear Christs seamless coat in pieces ? The dissentions between the Eastern and the Western Churches about the observation of Easter day are not forgotten , when Victor , Bishop of Rome , was ready Dr. Twisse treat on the Sab. pag. 141 to draw the Sword of Excommunication . Indeed the appointing of a day for weekly worship and divine communion , is a task too great for weak and unstable Man , and can be only the product of an infallible spirit : As Dr. Twisse happily and closely argues , Christ calls himself Lord of the Sabbath ; and as he constituted it , so none but he can abrogate it , and place another in the room of it . And in the Apostles dayes , the first day of the week was set apart for the Christians Sabbath , which could not be but by the joynt consent of the Apostles .

And how strange is it , that the Church for 1500 years should never offer to alter it , no not in the least , if so be such power and liberty was put into their hands as to ordain and Praetereà generalis omnium ecclesiarum consensus in hac fessivitate divinam ejus auth●ritat●m ●vinci● ; et observandum est quòd in aliis observationibus , ab Apostolis non receptis , sed à posterà ecclesià ad tempus observatis ecclesiae à se invicem discesserunt , veluti in Festo Paschatis , in jejuni●s observandis ; Ita sine dubio in Domini●● celebrandâ contigisse● , si divinâ authoritate per Apostolos acceptâ ejus observatio apud Christianos non constitua fuisset . appoint it . Among us nothing more usual , then for one Parliament to unravel and disanul what another hath done and enacted , as being unsatisfied in the thing it self , or else to shew their own plenipotentiariness : And no doubt , had the Church been fledged with this power to ordain a Sabbath for the Church of Christ , in some age or another , they would have given us a cast of this power , and would have attempted to pluck up a plant of their own planting , and would have inoculated the Sabbath into the stock of some other day : Darkness and Division there hath been enough in the Church , to quarrel with institutions and appointments of former times . But the perpetual silence of the Church in this particular , infallibly shews the Divine right of the Lords day : And the Churches are so hush , because they dare not attempt such a piacular enterprise , as to rase the foundation of a divine institution : And in case they should put in practice such a pretended liberty , what inconvemences would fall out , to be bewailed with tears of bloud ? for this liberty must be equal in every Church , and so our English Church might institute the Monday , the French Church the Tuesday , the Belgick Church the Wednessday , the Germans might ordain the ●●ursday , the Danes the Friday ; and other Churches might keep the present day to be the Lords day : And so , so many Churches , so many Sabbaths , and what int●llerable scandal would this procure to the Church of Christ ; and what feuds would it disseminate among Christians ? Nay , how would this confusion strike the Christian profession under the fifth rib , and give it its mortal wound ? This Ecclesiastick power and liberty , would likewise open a way to revive and reduce the Jewish Sabbath , Dies dominicus nomen suum adeptus fuit propter dominicae resurrectionis memoriam ad finem usque mundi celebrandum . Muscul . or the solemn day of the Turks , which is every Fryday ; nay , we know not with what Heathens we might concur in their weekly solemnity : And when the Pagans shall well espy our dissentions , how much we disagree about our Sabbath , this may re-inforce their detestation both of us and our Religion . Now if the Church had power to ordain the Sabbath , they have likewise power to alter and change it , which we see , may be the womb of irreparable mischiefs . Is it not then far more rational and convictive for the prevention of those miserable disorders , to take the Sabbath as marked out by God himself , the institution of Christ by his Apostles , which is now the first day of the week , a day founded and bottomed on Christs glorious Resurrection ? And thus the Church of Christ , his little , but precious flock , may keep the Luke 12. 32. Vnity of the spirit in the bond of Peace : No doubt then , the Eph. 4. 3. Lords day is of Divine , not Ecclesiastical Authority , otherwise Rom. 4. 25. mens spirits would never have been so over-awed , and their hands tied from presumptuous undertakings . The truth is , our Christian Sabbath must be built upon the foundation of the Prophets and Apostles , Jesus Christ ( by his Resurrection ) being the chief corner stone : And because nothing can fall out in the world comparable to the Resurrection of Christ in glory and power ; therefore no day can be set up like unto this , neither can it be changed into any other . The like cause can never be offered to change this day , which at first occasioned the choice of it ; and therefore it must remain untill the end of all things . And they who ever they be who go about to raze this day , must first pick out Christs mark which he hath wrought into it by the work of Redemption , and so blot out the testimony of the four Evangelists concerning Christs Resurrection on the first day of the week , the happy Basis of our Sabbath .

Moreover the observation of the Lords day being fresh and frequent in the Apostles dayes , they being yet alive , and excercising a superintendency over the Church , who should Stab Apostolis adhuc in v●vis dies dominicus observatus fuit meritò illorum ordinationi ascribendus est . Aut enim per ipsos , & eorum authoritatem , aut per alios ecclesiae , doctores sine illorum consensu institutus erat , quorum posterius est valde absurdum , & insul●um , non suit ecclesiae Apostolis leges praescribere . interpose to ordain this holy day of worship but themselves ? If any other Governors of the Church , they did it either with the consent of the Apostles , and then their Authority was subordinate , and so swallowed up in the power Apostolical : For the Apostles were the Supream guides of the Church , and had the ordering of the affairs of Christs flock , the care of the Churches was in the first place committed to them , 2 Cor. 11. 28. Or else this Committee of Church Governors ( who they were , where they met , or what they did , could never yet be discovered ) did appoint the Christian Sabbath against the consent of the Apostles ; and surely then , their presumption would have been taxed in holy writ , for a perpetual reproach of the thing , or else they had fallen under the Pens of Ecclesiastical Historians : of all which ne quis quidem , not any thing appears to the most critical Observator , in their most curious searches and inquisitions . But it can never be imagined , any should dare to impose a day of their own invention upon the Church , the Apostles , those infallible Spirits , being yet in the land 1 Cor. 2. 16. of the living .

Did the Church appoint the Christian Sabbath , let her be called the Lady of it , and so Christ will lose his title of Si beati Apostoli ex authoritate sibi à Ch●isto delegatâ Dominicum non instituissent , sed ejus observationem liberam reliquiss●nt , tum meritò diceremus ecclesiam ipsam . Lord of it , Mark 2. 28. which as Paraeus observes , is one argument of Christs Divinity ; for none can be Lord of the Sabbath , but he who appointed it , and he whose Sabbath it is : and surely such an attempt can hardly be excused of the most daring Sacriledge ; to rob God , not of his Tythes , but of his Titles , and so put Christs Armes into their Scutcheons , this indeed savours too much of arrogancy , and it cannot be fastned on the Flock of Christ , who hears his voyce , and follows the accents of it . And how our Sabbath should be the Lords day , and yet of humane institution , is such a knot I know not how to untye , and am not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod tamen praeclarum testimonium est divinitatis Christi , quòd ipse per Apostolos suos diem dominicum instituit . Par. over-hopeful to see the Riddle unfolded by any other . That the Church should give the Sabbath a being , and the Lord should give it a name , is such a partage , I think few will own . Seyrus the Casuist hath laid down a good Rule , viz. The Church can abolish holy days , because she determines them , and custom prevails much among men , but the sanctification of a day is onely from a Divine Law . Let the Church then move in its own sphere , and follow the letter of its Commission ; but to set apart a Sabbath for the World , let it not avouch any such Authority ; this is for the Spouse Cant. 5. 4. of Christ to disturb , and awaken her beloved .

If the Church have any such priviledge as to appoint a Sabbath for Mankind ; let her shew her Charter and Commission out of the Old or New Testament : But it is to be supposed , she can shew none sufficient to authorize her for this transcendent act , to determine the solemn and sufficient Nemo est sabbati dominus nisi qui sabbatum instituit & cujus sabbatum est . Par. time of Gods solemn and ordinary worship : Could she have brought forth her Credentials , the world should not have been kept in the dark so long ? and if she cannot , it is not so easie to impose upon mens belief : all Christians are not acted by an implicite faith ; nor will they lean too hard upon Ecclesiastical Authority , and submit , because Cant. 2 7. they say so ; a bare and naked Asseveration will not salve all Cant. 3. 5. their doubts . Besides , God appointed the Sabbath , which Cant. 8. 4. was celebrated in the times of the Law ; and shall not he Ecclesia non debet , nec potest mutare sabbatum , & qui aliter dicunt , falso me interpretantur . Prideaux . appoint the Sabbath which is celebrated in the times of the Gospel ? Nay , is it not necessary , and agreeing to natural equity , that he who appoints the manner and matter of worship , should also appoint the sufficient and necessary time of worship ? Are not all men , even the Governours of the Church , and the greatest Potentates , obliged to render to God the homage of observing a sufficient time for worship ? Or shall we deny God the priviledge , which every common Landlord assumes to himself to appoint the days of payment of his own homage ? What if the Church cannot Quando deus sanctificat sabbatum est sanctificatto constitutiva . Cùm homo sanctificat sabbatum , est sanctificatio invocativa . Weems . agree , if she apostatize or grow heretical , which is no new thing in the world , where then shall God find his sufficient time for Sabbath-observation ? In a word , all the power of the Church is founded on the fifth Commandement , and not on the fourth , and she may as well appoint the worship it self required by the second Commandement , as the sufficient time of it required by the fourth . And it is well observed by the learned Weemes , God onely may sanctifie a Sabbath for himself , for the Sabbath is not to be reckoned among private goods , but it is to be reckoned among such things as are common to all , as are the fire , and the water ; therefore Tempus non est inter privata bona , sed inter bona communia , qualia sunt ●er & aqua , & quod divini juris est nullius ●● bonis est . Weems . man cannot separate time , as God doth , for his service and worship , and there separation is but occasional , accidental , and mutable . Thus learnedly and rationally this worthy man argues , that the Sabbath being a common good to the world , the institution of it is not to be attributed to any Convention of fallible men , but onely to him who is the Lord of Heaven and Earth : And surely he who created the Sun , the Index of time , doth and must appoint the Sabbath , which is the quintessence and best part of time . These sublime institutions , as the Sabbath , Sacraments , Ordinances , &c. which have a general concourse in the good , and to the benefit of Mankind ; as they speak the glory , so they evidence the determination of God their Author .

The same Authority which institutes a day , may abrogate it , and alter it ; but the Church cannot abrogate and alter Ejusdem est refigere ●ujus est fig●re . the Lords day : It is a Canon of the Civil Law , They who can enact , can repeal ; and this may be instanced in the Festivals and Sabbath of the Old Testament ; God alone ordained them , and he did cancel and abrogate them . Now it is the judgment of our most classick and authentical Divines , That the Church cannot alter the Lords day ; So Certè quamvis dies dominicus sit juris canonici consuetudine , tamen nunquam abroga●●tur . Azor. Quid ergò ? An diem dominicum jure divino esse stabilitum asseremus ? Ego quidem Auditores , sine cujusdam praejudicio , lubentissimè concedo in istam sententiam . Prideaux . Dr. Fulk , that eminent Champion of the Protestant Religion , who profligated the Romish Cause , in answering the Rhemists Testament ; he thus avers our Plea , To change the Lords day , saith he , and keep it on a Monday , or any other day , the Church hath no authority ; for the Lords day is no matter of indifference , but a necessary prescription of Christ himself , delivered to us by the Apostles . This is most clear and plain ; and let the learned Professor of Oxford , the famous Prideaux , give his opinion in this Cause ; I am not satisfied , saith he , with the Ordinance of the Church for the Lords day , because Church-Ordinances may with the same facility be broken , as they are made , which absolutely to affirm of the Lords day were unadvised . And besides , could the Church remove the Lords day to Monday , Tuesday , or any other day , what becomes of the day of Christs resurrection , the first day of the week ? upon which not onely the Fathers in the primitive times , but likewise our later Divines , do so confidently and truly bottom and found it ? And will it not sound very harshly and unseemly , that the Nox est tempus ante Christum plaenum tenebris infidel●tatis , & peccati : sed dies est tempus praesens evangelii . quo Sol ( i. e. ) Christus lucis suae , gratiae et amoris radios toto Orbe diffundit . Cyprian . great and eternal Jehovah should ordain and appoint the Sabbath of the Old Testament ; and a company of fallible men , subject to be attached by a writ of Error , should institute the Sabbath of the New Testament , when Religion shone with a brighter ray , and scriptural ministrations were far more glorious : Or to speak in the Apostles language , When the Night was far spent , and the Day was at hand , Rom. 13. 12. That day so much rejoyced in by Abraham , and his believing Posterity , so much admired by the Martyrs in the primitive times . Once God and Man wonderfully united in the same Person , made one Saviour , but God and Man strangely are Copartners to make two Sabbaths : and that the old Sabbath now entombed in the Grave of Christ , should have a divine Author , and the Christian new Sabbath , which is to endure to the worlds end , should onely be fixed upon humane Authority , is , I suppose , beyond the reach of ordinary apprehensions . But the learned Prideaux wisely observes , The Canon of the Church doth not Dies dominicus practicè & moraliter est immutabilis . Suarez . give to this day any Divine Authority , which before it had not , but sheweth rather what they received from their Ancestors , to be transmitted by them to their posterity . Nay , Suarez the Jesuit will acknowledge , That the Lords day practically and morally is immutable , and subject to no alteration ; and therefore it cannot be of humane Authority .

And indeed it is a dangerous thing to the whole Fabrick of Religion , should an humane Ordinance limit the necessary Ecclesiastica disciplina , & Authoritas nimiâ facilitate enervatur , et irrita redditur . Alap . time of Gods worship , Or that the Church should not assemble , but at the pleasure of the Clergie , and then perhaps not well agreeing among themselves : for what would men busied about their Farms , their Yokes of Oxen , and domestick affairs ; would not they set at naught a humane Ordinance ? Would not prophane men easily dispense with Nonnullum quod audivimus , aut vidimus , argumentum nos adhuc in contrarium flexerit , quin ut nomen illud 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aequè respexerit institutionem Christi ac resurrectionem . Dr. Wells . their absenting themselves from prayers and preaching , and give themselves the leave of doing , or neglecting , any thing , was there not something found in Scripture , which more than any humane institution can bind the Conscience ? Mans institutions may over-awe the outward-man , they will little influence the inward ; men may be shackled with something from the sacred Scriptures , but if they are loose from those Bonds , they will easily please themselves in their fancied liberty . It is the rule of the word , not humane dictates , will bind men , and stake them down to Obedience : and it is no wonder if our Christian Sabbath be thrown upon the Dunghil of prophaneness , if it hath nothing but Ecclesiastical Authority to shew for its institution ; if our Sabbath come among other holy days , and acknowledge no other founder , we cannot marvel , if sports , and walks , and visits be the usual celebrations of it . The result then of the whole is , The Church in the earliest days observed , but not instituted our Christian Sabbath , and the Lords day is so called , not onely from Christs resurrection , but his institution .

The Lords day then is not of Ecclesiastical institution ; no Synod , no Council , no Convention of men subject to errour could give it its being , or adopt it into its honour , that John 1. 12. that it should have power to be called the Day of God : Something more than humane power must authorize this blessed day , and make it a weekly and standing Festival to the Christian Church .

Indeed some refer the institution of it to Christ himself , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and so run up the chrystal stream to the fountain head . Athanasius , who was the sword , and the buckler of truth , and both received and repelled the darts of the Arrian World , He positively affirms Christ to be the institutor of our Christian Sabbath ; Of old , saith he , The Sabbath was in great esteem among the Ancients , but the Lord hath changed the Sabbath day into the Lords day . Now what can be more plain ? Chrysostome in his tenth Homily upon Genesis , calls God the Athanas . homil de Semente . Author of this institution . And Eusebius in one of his Orations , in the praise of the Emperour Constantine , flies into a seraphick admiration of Jesus Christ , and deriding the vanity of the Gentile Gods and Potentates , Who , saith he , among the Heathen Gods hath appointed a solemn day weekly to all the inhabitants of the world , whether they dwell on the Land , or travel on the Seas , to celebrate the Lords festival , and hath taken care , not only for the refreshing of bodies with the provisions of the creature , but for the feeding and supplies of the Soul with discipline and divine repasts ? Thus this worthy man , speaking of the glory of his Master Jesus Christ , produces this eminent argument for it , ( viz. ) He appoints a weekly Sabbath for all the world to observe and celebrate . Nor was this doctrine only authentical , and approved in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Euseb. de laudibus Const. Causa ▪ mutationis est resurrectio Christi , cujus beneficii commemoratio successit mem●riae creati●nis , non traditione humanâ , sed Christi ipsius observatione , et instituto . Jun. in Genes. primitive times of the Church , but in the latter dayes of Reformation , some of our choisest Divines , have with much delight and resolution embraced and published this truth . Learned Junius , one of that couple who made the Old Testament speak Latine , and so brought the Scriptures something nearer to the worlds understanding ; he solemnly professeth , That the old Sabbath is changed into the Lords day in the Christian Church upon the account of Christs resurrection ; and that the Author of this change is not humane tradition , but Christs own observation and appointment . And Piscator , a man eminent in the Church of Christ roundly asserts , That though there be no express command for the Lords day in the Scriptures , yet the facts of Christ and his Apostles on that day , do undoubtedly declare its Divine Original and institution . But not to surfet the Reader with too great a concourse of testimonies concurrent in this opinion , there are not deficient many considerable and undeniable reasons asserting and affirming the Lord Jesus Christ to be the Author and Institutor of his own blessed day .

Reas. 1 Whatsoever in holy Writ is said to be the Lords denominatively , that he is the Author and Institutor of ; As for instance , The Lords Supper , because he ordained it , 1 Cor. 11. 20 , 23. The Sabbath of the Lord , Deut. 5. 12. Because he commanded it ; The Temple of the Lord , Jer. 7. 4. because he appointed it : the people of the Lord , because he chose them , the Messengers of the Lord , because he sent Exod. 3. 7. 1. Cor. 4 9. them ; the Apostles of Christ , because he put them into that office . And no instance can be shewed to the contrary , but the Christian Sabbath is called the Lords day , Rev. 1. 10. Nay , and Beza notes , that he hath seen an old copy , that which is called the first day of the week , 1 Cor. 16. 2. stiled the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lords day ; not by Creation , for so every day is his from the beginning ; not by destination , for so properly the day of judgement is called , the day of the Lord : But our Christian Sabbath is called the Lords day by Divine Institution , as other things are said to be the Lords ; and so Christ is the Author and appointer of it ; and therefore Bishop Andrews , that library of learning , in one of his Sermons upon Dies dominicus non ab alio , sed ab ips● Christo est institutus . ●ilen . Synt. loc. 44. p. 2●6 . the Resurrection , puts the query ; How can it be called the Lords day , but that the Lord made it ? And Bishop Lake in his Sermon on the Eucharist , saith positively , That Christ did substitute the Lords day in the place of the Jewish Sabbath . Doctor Fulk fears not to affirm , That the Lords day is a necessary prescription of Christ himself . And Doctor Lin●●●● Bishop of Brechen , in his Preface to the Assembly at Per●● , and many other Divines heartily concur in this judgement .

If God by resting from his work of Creation , and his blessing ●eas . 2. of that seventh day , made it a holy day for his set and solemn worship and service ; then Jesus Christ resting from Gen. 2. 3. the work of Redemption , and his blessing of that day , makes it a holy day for his solemn and set worship and service ; for there is the like , or greater excellency in the resting of God the Son , and the blessing of his day , as there was in the resting of God the Father , and his blessing of the seventh day . Christ's work of the worlds redemption , and the renovation 2 Cor. 5. 13. Fact● s●nt 〈◊〉 nova , ut novum cast●llum 〈…〉 . Bern. thereof , the making of all things New , a new Heaven , and a new Earth , is equall with , if not ●u●passing of the Fathers work of Creati●n : The S●ns blessing 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 Resurrecti●n , when the Sun of Righteousness di● ri●e wi●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 disconsolat● Disciples St. Aug. de C●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. H●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 supposed , inferior , be concluded in the determination of another part , being , as is presumed , of greater dignity ? And from whence arose this inequality ? Therefore intricacies and unanswerable difficulties will multiply , unless we ascribe to our dear Jesus the appointment of his own day for weekly and solemn worship . Besides , it is very considerable , that which is of universal observation , none but God can impose by his supream Authority , to which all are equally subject ; and such is the observation of the Lords day , which equally belongs to all persons , at all times , and in all Acts 20. 24. ages ; there are none exempt from obedience to it , and Rev. 20. 12. therefore no particular men could ordain this universal observance , Rom. 2. 16. which must be submitted to by all , who will give 2 Cor. 5. 10. up their account with joy in the day of the Lord Jesus .

Reas. 4 The seventh day Sabbath was by Gods immediate institution , Gen. 2. 3. Exod. 20. 8. And therefore the change of it into the Lords day must be by the immediate institutio● of Jesus Christ : And the reason of it is , there hath never been a religious change made of any Ordinance of God immediately prescribed by him , but by God himself , and by his own Authority : For if the institution be immediate by him , the change into another must be by the like Authority also , for he who ordaineth hath only power ●o alter .

1. Man cannot change such an Ordinance , for it is complained of as a sin for the people to change Gods Ordinances , Isa. 24. 5. And if any but God have Authority to change his own Ordinances immediately appointed by himself , their Authority is equal with his : But to assert this , is both ridiculous and blasphemous . No , the whole Church assembled together , hath no such authority , it is but humane at the highest ; and besides , if unstable man could alter an immediate Ordinance of God , what stability Lex dei est aeterna , et in aeternum d●ratura , et deus exscindet eos , qui mutant jus , ▪ i e ) leges , et jura . could there be in these Ordinances , or what tie could they fasten upon mens consciences ?

2. All religious changes of every Ordinance of Gods own immediate appointment hath ever been by himself ▪ and instances to the contrary cannot be alleadged . The Tabernacle was of Gods immediate institution , and the Temple ●rected in the stead of it was likewise of his own appointment ; David minding to build it , and Nathan approving his 2 Sam 7. 2 , 3. intention , but without the command of God was afterwards prohibited : Neither did God leave it to the wisdom of Solomon , though the wisest of men , but he himself gave the pattern of it , 1 Chron. 28. 11 , 12 , 19. The time of celebrating the Passeover , was the fourteenth of the first Moneth appointed by God himself , Exod. 12. 6. which time Moses durst not dispence with , nor allow any other day for some to keep it without Gods immediate warrant , Numb. 9. 8 , 11. Times and seasons are in Gods hands , Acts 1. 10. And therefore the Moneth Tisri is turned into the Moneth Nisan to begin the year withall by Gods immediate command , Exod. 12. 2. And Antiochus Epiphanes is condemned Dan. 2. 21. for changing times . Thus we see Gods Ordinances , for Dan. 7. 25. Places , for Persons , for Times , being immediately appointed by God , cannot be changed but by God ; and therefore the seventh day being the immediate institution of God , could not be changed into another day ( as now it is ) but by God Rom. 9. 5. himself , even by Jesus Christ , who when he was come in the flesh , changed the place of worship , John 4. 20 , 21. changed the Law and the Priesthood , chap. 7. of the Hebrews , into the Doctrine and Ministry of the Gospel ; Priests and Levites he changed into Apostles , Evangelists , Ministers ; Eph. 4. 11. The carnal worship Christ changed into spiritual , John 4. 24. Circumcision he changed into Baptism , the Passeover into the Lords Supper , and the seventh day Sabbath into our blessed Lords day .

Reas. 5 That day , the due ●bservation of which , tends to Gods glory , and his publick worship , to Mans instruction and building up in the most holy faith ; which day was solemnized by the holy and heavenly inspired Apostles , which likewise Christus est dei sapientia , tum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quia est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aeterni Patris . Luke 11. 49. Tum Revelata , quia in Christi cognitione salutaris sapientia est sita . Par. is approved , and greedily embraced with great spiritual comfort and joy by the most holy Professors , zealous Ministers , and fervent Proselytes of the Gospel ; this day must needs call Christ its Author , and must needs be the institution of him who is the wisdom of the Father , 1 Cor. 1. 24. Nay that day which is disputed against , cavilled at , withstood and prophaned by the most carnal , ungodly , corrupt , and vain persons , must needs be the appointment of the Holy One , as Christ is called , Psal. 16. 10. Now such a day is our Lords day . A cloud of witnesses might here be raised to attest this undeniable assertion , but the mouth of constant experience hath spoken it , and what need we of any further witnesses ?

Chemnitius hath a notable descant upon Luke 8. 22. Sic paulatim discipulos suos Christus deducere et docere voluit ad dici dominicae observantiam , et demonstrare quae sit vera illius sanctificatio ; nimirum , quando ex verbo ipsius praecipua ejus opera , quae illo ipso die diversis temporibus in mundo ad salutem humani generis edidit , consideramus , et de illis disserimus ; Qualia sunt opera creationis , cujus initium fact●m est hoc ipso die : Opus Redemptionis quod etiam hoc ipso die perfectum est ; opus sanctifi●●tionis qu●● etiam hoc 〈◊〉 coelitus ●●●sso sp. 〈◊〉 ●●choatum est . Deinde etiam quando falsa doctrina l●xatur , vitia corriguntur , securitas s●cta●●rum verbi retunditur , & Pietas ex v●rbo dei plantatur , &c. Chemnit. where Christ is said to launch forth with his Disciples upon the first day of the week which is now our Christian Sabbath ; Christ by degrees , saith he , draweth his Disciples to the observation of the Lords day , and would by little and little instruct them wherein the true sanctification of it did consist , viz. In a serious consideration and discourse of those works which God wrought upon that day for the benefit of Mankind , and for the good of his Church ; such as the work of Creation which was began on that day , Gen. 1. 1. Such as the work of Redemption , which was finished on that day , John 20. 1. Nay such as the work of Sanctification : On that day the Holy Ghost descended visibly on the blessed Apostles , Acts 2. 1 , 2. not only as the result of the promise before , or as a token of honour which God put upon his blessed Apostles , but as an earnest of that plenteous effusion of the spirit which should be in Gospel-times . This day , saith the same Author , is sanctified when we seriously consider , that on it false Doctrine was plucked up by the foundations , the Calumnies of miscreant calumniators were refelled and silenced , the security of Christs Disciples was reproved and condemned , Vice was checkt and corrected , and piety propagated and disseminated . In the view and practice of those things Sabbath sanctification is fairly comprised . But it is observable , that this learned man takes notice , that Christ began betimes to instruct his Apostles in the duties of the Lords day , the first day of the week , which doth evidently secure us , that the day it self was the institution of Christ himself . And we may justly retort upon thos● who fasten the Lords day upon humane Authority , from the beginning it was not so , Mat. 19. 8. But the rising of the Sun of Righteousness after the night of a Grave made our Sabbath day . And this weekly festival is given to the world both by Christs re-entry into it , from the dark shade of the grave , and by vertue of those commands mentioned Acts 1. 2. the command for the Lords day being one of them without doubt or dispute .

But that no beam of light may be withh●ld from making a full discovery of this truth , we will fetch our rise from the earliest times of the world .

The Lords day was typified by Circumcisi●n which was administred on the eighth day , the next day after the Jew●sh Sabbath , and the very day of our Christian . One of our Homilies saith ; That the first day after the Jewish Sabbath is our Sunday ; It is our Lords day , say the Divines of Ireland : and Augustine proveth , That by the eighth day of August . Epist. ad Januar. 119. cap. 13. Nam quia octavus dies ( i. e. ) post Sabbatum , primus dies futurus erat , quo dominus resurgeret , & nos vivificaret , & spiritutlem nobis daret circum●isionem , &c. Circumcision , was shadowed forth our Lords day : And Cyprian saith , That Circumcision was commanded on the eighth day , as a Sacrament of the eighth day , on which Christ should rise from the dead . And this holy Martyr proceeds , and gives us the reason of his words ; for because the eighth day , ( i. e. ) the day after the Sabbath , was to be the day on which the Lord should rise and quicken us , and give us the spiritual Circumcision ; this eighth day , ( i. e. ) the first day after the Jewish Sabbath went before in a shad●w . So then the precise time of the circumcision of the flesh , did onely prefigure , the day of Christs resurrection , or our Sabbath wherein Christ rose for the circumcision of the hea●t , for that which was spiritual , and so more effectual circumcision . Dies sabbati er●t dierum ordine posterior , sanctificatione autem in tempore legis Anterior , sed ubi finis legis advenit , viz. Jesus Christus , & resurrectione suâ Octavam sanè sanctificavit , caepit eadem prima esse , quae octava fuerat , habens ex numeri ordine praerogati●am ex resurrectione domini sanctitatem . Ambros . Hilany points at the same thing ; Vpon the eighth day , saith he , which is also the first day , we rejoyce in the festivity of a perfect Sabbath : And this eminent person hath left a most memorable Record behind him , of the Churches practice in his time , which was about An. Dom. 355. Ambrose most elegantly descants upon this subject ; The Sabbath , saith he , was the last in order of days , but the first in sanctification under the Law , but when the end of the law was come , Rom. 10 , 4. viz. Jesus Christ , and by his resurrection had consecrated the eighth day , that which was the eighth day began to be the first , being dignified by the precedency of the number , and sanctified by the resurrection of the Lord . Thus the primitive times , which are the best Comment on Gospel Institutions , as having the advantage of being nearer to the rising Sun , could easily discern the thing typified in the type , the substance in the shadow ; the eighth day , the usual time of circumcising the flesh , clearly prefiguring the day of Christs glorious rising to circumcise the inward-man , the hidden man of the heart , and to purge away the pollutions and filthiness both of flesh and spirit . The Lords day was prophesied 1 Pet. 3. 4. of by holy David , Psal. 118. 24. This is the day which Ezek. 36. 25. the Lord hath made , we will rejoyce and be glad in it . It is not an easie thing , saith Dr. Ames , to reject this Scripture Neque facilitèr rej●ciendum est quod ab antiquis quibusdam urgetur , Psal. 118. 24. Eo enim loco agitur de resurrectione Christi , ipso Christo interprete . Matth. 21. 42. Ames . Cyprianus , Augustinus , & Ambrosius , hunc diem in Psal. 118. 24. citatum , de resurrectione Christi interpretantur . so much urged by the Ancients , and wholly and only applicable to Christs resurrection-day , if Christ may interpret the meaning of the Prophet , Mal. 21. 42. Or if the Apostle may interpret the meaning of his Master , Acts 4. 11 , 12. And a learned man observes , that the word hath made in the Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew signifies not simply to make , but to sanctifie and to observe holy , as is most usual , when it is referred to feasts or days , as Deut. 5. 15 , 16. Deut. 10. 13. The man then , who was after Gods own heart , and who was most likely to understand Gods own mind , he hath foretold this blessed day , when by a prophetick spirit fore-seeing the glory of the Resurrection-day , as a most eminent day among the seven days , as the Sun among the seven Planets , salutes it with a magnificent style and Title , This is the day which the Lord hath made . Thus the Psalmist did fore-see , that the Lord would magnifie and exalt his resurrection day ; and why ? Because on this day the glorious work of mans redemption was to be accomplished : The stone which the builders refused became the head stone of the Corner , Psal. 118. 22. Dominicum ergo diem Apostoli , & Apostolici viri ideò religiosâ solennitate sanxerunt , quia in eadem Redemptor noster à mortuis resurrexit . Aug. And thus is the resurrection day prophetically crowned with honour above all other dayes , the Holy Ghost putting an emphasis upon it . It is a day which the Lord hath made ; how made ? not by way of creation , for so it was made before , Gen. 1. 1. but by way of institution ; The day which the Lord hath made ; what hath God made it , a working day ? so it was before : If therefore he hath made it any thing , it must be a holy solemn day ; a day more solemn , more sacred , then all the dayes that God ever made before . So then it is evident , a day of solemn worship is here intended , and Christs Resurrection day most clearly pointed at as a day which the Lord would institute , as a day which the Church should celebrate : we see then a clear Scripture proof for the Divine Authority of the Lords day ; nay , in this text , Psal. 118. 24. The Psalmist proceeds to the prophetical delineation In diem solis laetitiae indulgemus . Tert. of the duties of this day , Let us be glad and rejoyce therein , as when the Temple was finished , the head stone was brought forth with shouting , Zach. 4. 7. crying , Grace , grace ; so when the work of our Redemption shall be finished , Dies ille quem fecit dominus est dies dominicus . Arnob. and Christ exalted as head and corner stone of his Church by his triumphant Resurrection ; the Psalmist intimates the solemn gratulation and publick praise , that the Church should offer on that day , so Psal. 118. 23. And indeed praise and thanksgiving is the most proper musick of our Haec dies , quam fecit dominus ; Haec sunt verba populitrium phantis regno Davidis ; sed multò magis in gloriosâ resurrectione Christi , omnium rerum , & dierum gloriosissimo . Heresbach . Christian Sabbath . The learned Twisse observes , That if ever any day deserved to be a festival , surely it was the day of our Saviours Resurrection ; and in that day to rejoyce in the Lord , according to Psal. 118. 24. And the ancient Fathers , saith he , accommodate this place thereunto ; the two preceding verses carrying in their very fore-head a manifest relation unto Christ , as the proprietary of that renowned prophesie ; for when was the stone which the builders refused made the head of the corner , but when Christ gloriously rose from the dead ? thereby mightily declaring himself to be the Son of God : And was there ever any work more marvellous in the eyes of Gods Servants then the Resurrection of Christ ? This scattered all the unbelief of the Disciples , Luke 24. 21. This removed all the fears of the good Women , all the sorrows of the Apostles ; this gratified the hopes of all succeeding Christians . Hierome avers , that all the Jews interpret this Hieronymus . text , Psal. 118. 24. to be a prophesie concerning the Messiah , the Psalmist , say they , Shewing his ignominious death , when he should be a stone rejected of the builders , and his glorious Resurrection , when he should become the chief stone of the corner .

The Lords day wa●●●stituted upon the account of Christs most glorious Resurrection . What a mark of honour , nay what a crown of glory is it to this day , that it had favour Dies dominicus Christi resurrectione declaratus est , & ex illo cae●it habere festivitatem suam . Aug. above all the dayes of the week to be Christs Resurrection day ? The Sun in the firmament arises and shines upon other dayes as well as this ; but the Sun of Righteousness never arose upon any day but this : And indeed the institution of the Lords day had its foundation here . The maxime of Divines here fully takes place , It is the work makes the day , some special work , alwayes makes some special day , the Lords Factum domini fecit diem dominicum . deed made the Lords day ; and we cannot better keep alive the memory of this glorious mercy , viz. The blessed Resurrection of Christ , then by keeping a day weekly in the solemn commemoration of it . This day brought the greatest good John 10. 25. to fallen man , even a compleat Redeemer , who on this day John 14. 19. redeemed us with triumph from the tyranny of Satan , the domination of death and hell , and restored us to life and salvation , Nos observamus diem solis , ex usu Apostolorum , & propter memoriam resurrectionis domini , qui est verus Sol justitiae , et pleno immortalitatis jubare illo die est exertus . Alsted . yea assured it unto every believer . And because nothing can ever fall out in this world comparable to Christs Resurrection in glory and power , therefore no day can be set up like unto this day , neither can it be ever changed for any other ; therefore men only kick against the pricks while they oppose the Lords day . It is a good saying of Augustine , The Lords rising hath promised to us an eternal day , and consecrated to us the Lords day , or the Dominical day of the Lord ; that which is the Lords day , seems properly to belong to the Lord , because on that day the Lord rose again . And it is a most significant and elegant observation of the great Athanasius : Two worlds there are , saith he , The first ended at Christs Passion , the second begins at Christs Resurrection , and that blessed day is the feast of them , who are in Christ a new Creature . And it is observable , it is not said by the Ancients , that the Church took occasion from the resurrection to consecrate the Lords day ; but that the Resurrection it self did consecrate it , the resurrection was a real consecration . And if , as Bishop Andrews speaks , That the Acts of the Apostles , as well as their sayings and writings were of Divine Authority , being inspired by the Divine Spirit , how much more shall the Act of of their Lord and Masters Resurrection be a divine and sufficient Authority to institute the Lords day ? The Reverend and Learned Hall speaks well to this purpose ; Because the Sun Bishop Hall Decad. 6. Epist. 1. of Righteousness arose upon this day , and gave a new life to the world on it , and drew the strength of Gods Moral Precept , ( viz. ) the fourth Commandment unto it ; therefore justly do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Andr. Caesar . we sing with the Psalmist , This is the day which the Lord hath made . But why should we mention the Authorities and Testimonies of these latter dayes ? Ignatius , who was as a morning star in the Primitive Church , speaks fully and home to this purpose ; Setting aside , saith he , the Jewish Sabbath , Let every one that loves Christ keep holy the Lords day , &c. To the same purpose Justin Martyr , Athanasius , Augustine , Innat . Justin . Mart. Athanas . August , &c. &c. who bottom the Lords blessed day on the Lords blessed resurrection , that glorious work which must be outvied , before any shadow of reason can be assigned , for the transmutation of it into any other day . Besides the Sun which rose this day will never admit a setting . The Christians in the Deb●mus plus gaudere propter resurrectionem gloriosam , quàm dolere , propter passi●nem Christ . ignominiosam . Lern. Primitive Church , were wont when they saw one another , to give this joyful salute , The Lord is risen ; and the others ordinary answer was , True , the Lord is risen indeed . We should not so much m●urn , saith Bernard , at Christs ignominious passion , as we should rejoyce at his glorious resurrection . The day therefore of Christs rising , may well give being to our Christian Sabbath .

The Lords day was honoured with Christs frequent apparitions ; Christs appearing on this day was most signal and remarkable ; he shewed himself five times on that very day on which he arose . First , to Mary Magdalen in the morning , Mark 16. 9. Secondly to the Women , Mat. 28. 9 , 10. Thirdly , to the two Disciples , Luke 24. 18. Fourthly , to Christus notat non tantùm modum , sed tempus ipsum apparitionis suae Discipulo , et Apostolo Thomae , diem ergo octavam , hebdomadae primum dominicum diem esse necesse est . Peter , Luk. 24. 33. Fifthly , to the Eleven , Mark 16. 14. excepting Thomas , John 20. 24. When the Disciples were assembled , Christ came in , and he stood in the midst among them , as the tree of life was in the midst of Paradise ; and unto his Disciples , he spake Peace , and gave Power . And then the Disciples rejoyced when they saw the Lord ; never did their spirits so spring within them , never did such a day of comfort dawn upon them : And this was part of those triumphal hallelujahs which celebrated Christs glorious Resurrection . And it is observable , he appeared not to all sorts of persons , but to some chosen witnesses , who were either eminently devoted to his service , or designed to teach , and inform others . Nor did Christ make his appearance every day , but principally and most usually upon that day which was more immediately designed for his solemn worship and service , being consecrated by his stupendous and blessed resurrection ; So that Christ more especially vouchsafed his visits to holy men , for holy purposes , and to determine and define which should be his holy day , our weekly Sabbath . However it may be supposed , that our Saviour did appear on other dayes , as once he did upon a week day , yet no other day hath the honour to be denominated the day of his appearing , but the first day of the week only , John 20. 19. And therefore it is most observable , it is never said , Christ appeared on the second , or on the third day , much less on the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . John 20. 19. last day of the week , the day of the old Sabbath , but the first day is expresly and emphatically noted by name in the forecited Text , John 20. 19. Nor must we over-pass one remarkable more , ( viz. ) That Christ often appeared on his own resurrection day , and saith the text , John 20. 26. After eight dayes ; again his Disciples were within , and Thomas with them ; then came Jesus , the doors being shut , and stood in the midst of them , and said , Peace be unto you . And this was the next first day of the week ; and here Christ puts an Higgaion 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazianz. Selah upon it , and it is necessary this should be the Lords day , say some of the Ancients . And Nazianzen upon this maketh an Oration on purpose , and stiles it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The new Lords day : because it was the first Lords day Cur verò illo ipso die Resurrectionis Christus voluit discipulis apparere ▪ tribuendum est hoc fervori charitatis , ut Christus discipulos ab infidelitate liberaret praedictionis suae certitudinem , et resurrectionis suae veritatem assereret . Ger. solemnized in the weekly revolution , after the Resurrection day . And now may not this plea in consociation with other arguments , sufficiently evince any Christian of the divine right of the Lords day ? We see Christ Jesus our Lord was often seen upon it , between his Resurrection and Ascention day ; seen in the Assembly of his Saints , seen in his royal robes , seen in his state of immortality ; and not only seen but heard preaching peace to poor sinners , opening Scriptures , clearing , quickning , warming cold and dead hearts , filling disconsolate spirits with unusual joy , John 20. 20. When the eleven Disciples see him , then their hearts rejoyce , Joh. 20. 20. when the two Disciples hear and see him , then their hearts burn , Luke 24. 33. And all this on the first day of the week . Nay , Junius is very confident , that the Lord John 20. 20. Luke 24. 33. appeared the first day of every week between his resurrection and his ascention . Dr. Lightfoot , and Mr. Fenner tell us , that Christs appearing on a Mountane in Galilee , mentioned Mat. 28. 16 , 17 , 18 , &c. was likewise on the first day of the week .

The apparitions of Christ on the first day of the week , our Christian Sabbath , are still more considerable , if we take notice what Christ did in those appearances ; we may observe his gracious speeches , his remarkable actions and transactions , tending chiefly to prove his resurrection , the ground of our hope , and the hinge of our Sabbath , upon which it turns ; and to this purpose we may observe , how sweetly our gracious Redeemer condescended to his poor doubting , and perplexed . Disciples , manifesting himself to all their senses :

1. To their hearing , by his heavenly voice .

2. To their seeing , by his visible presence .

3. To their feeling , by offering his sacred body to be touched and handled by them , he was unwilling to leave the tincture of any doubt upon them ; and therefore he gratified not only their graces , but their senses . Nay ,

4. He manifested himself to their tasting in feeding , and making a meal with them , John 21. 12 , 13. Nor

5. Was their smelling forgotten in conversing with him , who was the Rose of Sharon , Cant. 2. 1. Nor did Christ only Luke 24. 46. gratifie the senses , but the graces of his Disciples .

1. By giving them heavenly instructions , and so increasing John 20. 19. their knowledge . Christ opens the Scriptures , and preaches peace to his Disciples ; and having slain enmity on the cross , he now comes and preacheth peace on this first day , and brings an Olive branch to the world , and to his Disciples in the first place .

2. Christ by convincing demonstrations of his own resurrection abundantly confirms the faith of the Disciples , that now the Sun appearing , all the shades of doubt and unbelief might fly away . Thomas his hand of faith could tremble no more , after he had put his hand of flesh into the side of his Redeemer .

3. Nor did Christ forget to fill up the joy of his Disciples , when unexpected he mingles with them in their assembly , John 20. 19. and more then a cou●ting Angel , salutes the trembling fraternity . And these among others were the great transactions which Christ honoured this day with , instructing , inspiring , blessing , and inaugurating his holy Apostles , and performing all these unwonted and solemn actions on this blessed day , speaks fully Christs election of it for solemn and religious worship , for sacred assemblies , and Sabbath exercises for his Church in all ages to the end of the world .

The Lords day is yet more illustrious by the extraordinary d●scent of the Holy Ghost upon this day , Acts 2. 1 , 2 , 3. Christ Mat. 3. 16. Spiritus sanctus dat homini triplex bonum . 1. Pignus est salutis testimonium , scil quod filii dei sumus . 2. Robur est vitae , ut in laboribus , vigiliis , et in omnibus observantiis delectabiliter incedamus . now ascending up to his Father , sends down his own blessed spirit in an extraordinary and amazing manner ; the spirit comes not now in the shape of a D●ve , but in cl●ven tongues , as opposite to Satans cloven foot ; so likewise to inspire the Apostles with an unusual elegance ●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 extraordinar●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 Passe●●e● , 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 wh● slept ; many dead bodies of the Saints who s●ept , arising likewise after him ; from whence was the count taken of the seven Sabbaths , or fifty dayes ; and u●●n the m●rr●w after the seventh Sabbath , which was our L●rds d●y , was that fam●us feast of weeks , the day of Pentecost , Numb. 28. 2. spoken ●f Acts 2. 1. Vpon which day the Apostles having Exod. 34. 22. themselves re●eived the first fruits of the spirit , beg●t three Jam. 1. 18. thousand s●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 su●stituted in the place of the Jews Sabbath . Thus far Sicut pascha typus e●●t Christi , sic pan●s ●●●mi sunt typus Christianorum , eorum scil. innocentiae , & p●r●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 ass●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 h●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 f●ndamenta jacere Apostolicae dignitatis est ) ex pr●misc●â omni● g●nti●m multitudi●● 〈◊〉 Christus e●s misit 〈…〉 sp s gratiâ ab●nd●nte ad ministerium sibi à domino commendatum erant instructissimi ut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 veritatem Evangelii praedicarent . acquainted with 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 auth●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 concernm●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 much strength to this great truth , viz. That the Lords day is of Divine Authority : In this text then note :

When this solemn assembly met together , on the first day of the week , saith the text , the day which all the Evangelists witness to be Christs Resurrection day ; on this day the Disciples were congregated . But why the first day of the week ? why not the last day of the week , which was the old Sabbath ? strange ! if that had continued a Sabbath , that the Primitive Christians had not m●t on that day , especially seeing Vn● Sabbati ( i e. ) die domini●o , & dies domini●a est re●ord●tio domi●icae resurrectionis . Vener . Beda in Act. 20. Tom. 5. it was but the day before ; yet more strange , that we hear not a word of Pau●s keeping it , though he tarri●d at Troas seven dayes ; but most strange , that w● read not one word in all the New Testament , of Pauls owning that day in a Christian Church , only he solemnly preaches to a Christian Congregation on the first day of the week , Surely this is a pregnant argument , that the day was changed upon the account of our Saviours Resurrection .

The Church was assembled on the first day of the week ; but how ? Privately it may be , no , Publickly and openly ; nay , most probably the comp●ny was very 〈◊〉 , and Isa. 60. 8. the Congregation flocked as D●ves to the wind●ws .

Here is then a full assembly m●t upon the ●irst ●ay of the week ; but for what ? To ●reak ●read , saith the t●xt , to receive Mat. 26 26. Acts 2. 46. 1 Cor. 11. 24. Dies dominicus ab ipsis Apostolis sacris actionibus est consecratus . Bucer . the Eucharist , saith the Syriack translation ; and what more seemly and suitable , then to receive th● Lords Supper upon the Lords day ? And can this be done without preparatory prayer , and other Sabbath exercises ? Surely this would have been a mutilated and a faint devotion ; nay , and breaking of bread is here put by a Synechdoche , the part for the whole , and there no more reason to exclude prayer , Consentaneum est Aposlolos hanc ipsam ob causam mutos se diem . Melanct . singing of Psalms , &c. because they are not mentioned , then to exclude drinking of wine in the Sacrament , because neither is that expressed , but breaking of bread only : So then , the first day of the week is here celebrated with a confluence of Gospel-Ordinances .

Nor is it said , that Paul called the Disciples together , because he was to depart the next day , or that they purposedly Hoc institutum , ut dies dominicus in locum Sabbati sub stitueretur , non ab hominibus , sed ab Apostolis sp. s . dictante , quo regebantur nos accepisse credendum est . Meritò dixerimus Apostolos sp. s . duce pro septimo illo die primum substituisse . Faius . declined the Lords Supper till that day , because of Pauls departure : But the Text speaks it as of a time , a day usually observed by them before ; and therefore Paul took his opportunity of preaching to them , and seems to stay on purpose , and wait seven dayes among them , Acts 20. 6. And at Troas , where these Ordinances were observed , and this day solemnly kept , was the Rendezvouz of Christians to meet in the greater company , Acts 20. 5. And though Paul might privately teach and instruct the Professors of Troas the other seven dayes , yet his preaching is now mention'd in regard of some special solemnity in their meeting on this day .

The first day was honoured above any other day for these holy duties , or else why did not they meet on the seventh day Sabbath ? and how comes that solemnity to be swallowed up in the solemn convention of the first day , when these holy exercises are performed ? To speak then plainly with Bishop Andrews , It was , saith he , the Lords day on which the Apostles and Disciples met ; the Gospels all four keep one word , and tell us , Christ rose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , after the Hebrew phrase , the first day of the week ; and the Apostles then held their Synaxes , their solemn conventions Mat. 28. 1. and assemblies , to preach , to pray , to break bread , or Mark 16. 2 celebrate the Lords Supper , Acts 20. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 24. 1. the Lords Supper , on the Lords day , and this John 20. 1. is the Apostolical phrase : So far this learned man . So then , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bishop of Ely . as another Bishop speaks , Our weekly observation of the Lords day is warranted by the example of the holy Apostles . One sharply concludes , and saith , How can he have any grace in Petrus Al phons . in Dialog. contra . Jud. Tit. 12. his heart , who seeing so clearly the Lords day to have been instituted and ordained by the Apostles , will not acknowledge the keeping holy the Lords day to be a Commandment of the Lord . The very Jews , saith this learned man , confess this change of Chrysostomus , Ambrosius , Theophylactus , Beda , Anselmus . the Sabbath to have been made by the Apostles ; and therefore we may safely conclude with Gallasius , Walaeus , Melancthon , Beza , Bucer , Faius , Junius , Piscator , Perkins , and other eminent Divines of the Reformed Religion , that the Holy Sedulius et Primosius unam Sabbati Act. 20 7. & 1 Cor. 16. 2. expressam , interpretantur diem dominicum . Apostles , by the guidance of the infallible spirit , removed and suppressed the old legal Sabbath , and substituted the Lords day , the first day of the week , in its room and place .

Let us assume a second text , which will further strengthen this truth , viz. 1 Cor. 16. 2. Vpon the first day of the week , let every one of you lay by him in store , as God hath prospered him , that there be no gatherings when I come . This solemn and noted place hath many considerables in it , to prove the first day of the week to be the Christian Sabbath , and that not so much by the Churches practice ( that was cleared before ) as by the Apostles precept , in which many things remarkable offer themselves to our consideration .

Although it be true , that in some cases collections may be made any day for the poor Saints ; yet why doth the Apostle limit here to this day the performance of this duty ? Surely something there is in it more then ordinary .

The Apostle doth not limit only the Corinthians to this 2 Cor. 11 28. Diei dominicae nomen et institationem ab Ap●stolis derivatam , non est dubitandum . Estius . day , but also all the Churches of Galatia , 1 Cor. 16. 1. and consequently all other Churches , if that be true 2 Cor. 8. 13 , 14. where the Apostle professeth , he presseth not one Church that he might ease another , but that there might be an equality ; and then why must all the Churches make their collections on the same day ?

The Apostle doth not limit them with wishes , and counsels onely to do it , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as I have ordained , or instituted , In hoc Apostoli mandato , nihil ecclesiae Corinthi●cae mandetur , quod à totâ Christi . ecclesiâ non requiritur . and therefore binds their Consciences to it : And if Paul ordained it , certainly he had it from Jesus Christ , who first commanded him so to appoint it ; for he solemnly professeth , That what he received of the Lord , 1 Cor. 11. 23. that onely he commanded them to do .

If this day had not been more holy , and more sit for this work of love , than any other day , the Apostle would not have limited them to this day ; nor would he have honoured this day above the Jewish Sabbath : for the Apostle was always very tender of Christian liberty , and would never bind , where the Lord hath left his people free ; for in so doing , he should rather make Snares than Laws , and go expresly against his own doctrine , and that in this very point of the 1 Cor 7. 28. & 35. Gal. 5 1. observation of days , Gal. 4. 10. He may give his advice indeed in things proposed , 1 Cor. 7. 25. but he always distinguisheth between his own counsel , and Gods command , and makes the Command necessary , but the other onely expedient .

The Apostle doth not in this place immediately appoint and institute a Sabbath , but supposeth it to be so already ; and we know duties of Mercy and Charity , as well as of necessity Primr . part. 3. cap. 6. and piety , are Sabbath duties ; for which end , this day was most fit for these collections , because they usually Quando quidem ●postolus collectas die dominico faciendas statuit , dubium non est , quin praecipiat ut diem ipsum celebrent , quando finem requirit , quid non & media ad finem du●entia praescribat . met togethet publickly on this day , and so then collections might be in a greater readiness : and partly also that they might give more liberal●y , it being supposed , that upon this day , their hearts were more weaned from the World , and more warmed by the Word , and more elevated by other Ordinances to a vigorous faith , and a lively hope of better things to come ; and so having received spiritual things from the Lord more plentifully on this day , every man would be the more free to impart his temporal good things for refreshing the poor Saints .

And why should the Apostle limit the Church of Corinth to this day , either for extraordinary or private collections , and such special acts of mercy , unless the Lord had hon●ured this day for acts of mercy , and much more of piety , above any Et si primaria Pauli intentio scil. collectam praecipere , tamen quia vult illam fieri d●e d●min●co ▪ dubi●●m no● est , q●●n ●raecip●●t etiam ut Dominicum diem celebrent ; qui enim vult finem , v●lt media . ordinary or common day ? What then should this day be but the Christian Sabbath , imposed by the Apostles , and magnified and honoured in all the Churches in those days . It is rightly observed by Bishop White , Although this Text of St. Paul , saith he , maketh no express mention of Church-assemblies on this day ; yet because it was the custome of Christians , and so likewise it is a thing convenient , to give Alms on the days of Christian Assemblies ; it cannot well be gain-said , but that if in Corinth and Galatia , the first day of every week was appointed to be the day for Alms and charitable contributions , the same also was the Christians weekly holy-day for their religious Assemblies . Thus this learned man rightly and genuinely Vedel . Exercit . in Ignat. ad Magnes . cap. 7. draws the inference ; I● the first day of the week was the day for Alms , it was likewise the day for Worship . Chrysostom upon the evidence of this Text , concludes positively , That in the Churches of Corinth and Galatia , the Lords day was made a weekly holy day by the Apostles , for they governed these Churches at that time . Philo Judaeus and Philo Judaeus . Josephus relate , That it was the custom of the Jews who were scattered in other Countries , to make Collections every Josephus . Sabbath-day , which were sent by the hands of eminent persons to Hierusalem every year , and for the use of the Temple and the Levits ; and this custom the Apostle seems to follow in the Text , now under discussion , in enjoyning Collections every first day of the week , our Christian Sabbath , to be sent for the relief of the poor Saints at Hierusalem , who were oppressed by a multitude of strangers , and subjected to persecutions and wants for their zeal and holy fervour to the blessed Gospel .

Once more , if it be deman●ed , why the Apostle enjoyns Collections on the Lords day , Chrysostom gives us a good answer , he saith , That was a Sacrament-day , and d●u●tless that was a powerful Argument to prompt them to liberality ; it was strange ingratitude to spare a little from the poor , when it is considered God spared not the blood of his own Son , which Chrysost. is lively represented in the sacramental feast . Beza observes , Acts 20. 7. That Justin Martyr after he had described the order and manner of the primitive times in sacramental Administrations on the Lords day , he adds , That their Collections were made according to every ones free will , and those Acts 1. 2. 4. Collections were distributed by the chief Minister , to Orphans , Widows , sick persons , and those who were in want , for their relief and seasonable support . So that this sacred custom and holy day were propagated by the Apostle to the succeding ages of the Church . And indeed what better H●ctenus ex hisce tribus locis scripturae , conjunctim consideratis , & ex communi sententiâ , quam tota fore reformata exlesia ex iis constantèr colligit , d●ei dominicae usum ad Apostolos esse referendum . Wal. exposition of an Apostolical Precept and practise can we meet withal , than the universal practise and observance of the Church of Christ ? VVe must then shut up this particular , with what Walaeus takes notice of ; For these two Texts , Acts 20. 7. 1 Cor. 16. 2. saith he , joyned with Revel. 1. 10. have caused almost all the reformed Churches to conclude , that undoubtedly the observation of the Lords day must necessarily be referred to the Apostles , as the Original Founders of it : And let this be added , That the Apostles transmitted the Lords day to the Church , most probably by the immediate command of Christ , most certainly by the infallible guidance of the Holy Ghost , that unerring conduct of them in the affairs of the Church .

The Lords day is more illustrious from its eminent Title , Revel. 1. 10. where it is stiled , the Lords day . If ye ask why ? Augustine will tell you , because the Lord hath made it . This Ignat. Epist ad Magnes . Euseb. Eccles. Histor. lib. 3. cap. 21. Diònys . Corinth . Histor. lib 4 cap 22. Cyprian . Epist 59. Caeperatintereà post tristia Sabbata foelix dies qui nominis alti culmen a domino dominante trahit , &c. Sedul . name and title was so sweet to the Primitive Church , that most of the Fathers call our Sabbath by this name , and imbrace its honour with an holy and triumphant ambition ; they took an advantage from the very Title , to use this blessed day with greater veneration , Titles among men commanding respect and submission . Our Sabbath is called the Lords day , saith a learned man ,

1. Because the Lord did constitute the solemnization of it ; ( as the Lords Prayer is so called , because Christ did dictate it . )

2. Or because on this day the Lord is more solemnly worshipped .

3. Or because Christ our Lord on this day rose from the dead , opening a door for us to an everlasting Sabbath and Rest .

Surely it is some additional honour to this illustrious Day , that , as it was the first day of time , mentioned in the first Gen. 1. 1. Book of the Bible , so it is the last day of fame , noted in the beginning of this last Book of the Bible , to the praise of Revel. 1. 10. him , who is our Alpha and Omega , Revel. 1. 11. The very Omnes ferè sacrae ●cripturae interpretes , tam veteres , quàm recentiores , de primo die hebdomadis , Revel. 1. 10. intelligunt . Wal. Name speakes Christ the Author of this day ; and his resurrection ( whereby he was declared both Lord and Christ ) must needs be the occasion of it . Ignatius who lived in the times of John the beloved Apostle , makes the Lords day the Christians weekly Festival , which they then observed in the room of the Jews Sabbath ; So doth Tertullian , Athanasius , Hierom , Augustine , &c. and indeed who not ? By this title of the Lords day we may trace it down from the Apostles times , through the Ocean of the Fathers , Councels , Schoolmen , Arguimus appellatione ejus , Revel. 1. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Sic appellari non potuit ille dies , nisi eum dominus instituisset ; ut in caerâ et Oratione dominicâ factum est . Eatonus p. 73. to this present age in which we live . And to cast our eye on Scripture ; there seems to be much in that which Beza observes , out of an ancient Greek Manuscript , wherein the first day of the week is called the Lords day : And the Syriack Translation tells us , That the Christians meeting together to receive the Lords Supper , 1 Cor. 11. 20. was upon the Lords day . Bucan saith , The Sacrament is called the Lords Supper , as in respect of the institution , and the end of it , so also in respect of the day on which it was wont to be administred , ( viz. ) the Lords day : And we may fairly expound the Lords day , Rev. 1. 10. by the Lords Supper , 1 Cor. 11. 20. Here we may take notice , that the spirit of God , who had his choice of words , and never spake any thing but with admirable reason , never vouchsafed this title of honour in the Caena domini dicitur ab anthore , vel etiam à fine , nam à domino instituta est , et in ejus memoriam celebratur ; vel etiam à tempore , quia diebus dominicis celebrari consuevisset . Bucan . New Testament , but only to the Supper and the Day , the Lords Supper , and the Lords day : Now therefore the phrase being the same , and thus singular , the sense must needs be the same : Look therefore in what notion the Supper is the Lords Supper , and in the same sense is the day styled the Lords day . The Supper is the Lords , because the Lord Christ did institute and ordain it , yea , and substitute it in the room of the Passover ; And why not the day his because he instituted it , and substituted it in the room of the Old Sabbath ? It is evidently a day of Christs institution , a day of the Lords making , and with reference to Christs resurrection ; and let any other day be set up in competition with it , and it will evidently and easily be non-suited . One well observes , That from these Texts , Acts 20. 7. 1 Cor. 16. 2. See Mr. Perkins in his cases of Conscience . Rev. 1. 10. may well be gathered the laudable and Evangelical practice of the Apostles , and the excellent confirmation , countenance and authority that God gave thereunto in this point of sanctifying the Lords day : So that God did bear witness thereunto by signs and wonders : On this day Eutychus was raised from the dead , Acts 20. 10 , 11. On this day three thousand are raised from the grave , or rather from the hell of sin , Acts 2. 37. And on this day John the Apostle is in his raptures and extasies , Rev. 1. 10. And besides the more remarkable Acts 1. 2 , 4. benefits and fruits of this day , upon which the Holy Ghost hath put a Selah , still the Lords day is a wonder-working day ; What sense have many of the Saints on this day of peace of conscience , joy in the Holy Ghost , and great increase of grace , holy knowledge , and the fear of the Lord ? And indeed the advantages and precious fruits of this day , are manifest to common and constant experience . Dies dominica dicitur , eadem ratione , qua sacra Eucharistiae caena vocatur caena domini , 1 Cor. 11. 12. quia scil. à domino nostro Jesu Christo fuit instituta , et ad eundem etiam dominum in fine et usu refe●ri debet . Ames . Learned Rivet tells us , that all Interpreters do expound Revel. 1. 10. of our Lords day , ( viz. ) the first day of the week , excepting one single Gomarus ; as when ever was truth published which was not snarled at by some humorous and impatient adversary ? And one thing more is very observable in Rev. 1. 10. It is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lords day , not the day of the Lord , for so is every day , he being the Lord and Master of time ; but it is called the Lords day , by way of singularity and conspicuous eminency .

But to draw towards a conclusion in the discussion of this particular , of much moment indeed , and therefore of more curious disquisition : We may take notice , that the Riv. Dissert. de Orig. Sab. cap. 10. Lords day is not only the most proper name of our Sabbath , and most in use in the dayes of the Apostles ; but it is most expressive , being both an Historian and a Preacher ; For the Huc facit quod Lords day looking backward mindeth us what the Lord hath Johan . Apost. in die dominico correptus fuit , ita ut spiritu viderit , & audiverit Apocalypsi● de statu ecclesiae deinceps futuro , unde colligitur eum tum sanctis meditationibus , quae diem dominicum decebant va●asse . Piscat . done for us , as on that day , ( viz. ) He arose from the dead ; And looking forward , it admonisheth us , what we ought to do for him on the same day , ( viz. ) spend it to the honour of the Lord in the proper and sacred duties of it .

In a word , In the Lords day three things are considerable :

1. A day founded on the light of Nature . Meer Pagans destinate whole dayes to their idolatrous service .

2. One day in seven , grounded on the moral equity of the fourth Commandement , which is perpetual and inalterable .

3. Our seventh day , being indeed the eighth from the Creation , but one of the seven in the week ; and this is built on Divine Right , having analogy in the Old , and insinuations G●oria aeterni regis gloriosa suâ resurrectione emicans ; primatum cum religime diei dominicae concessum voluit sanctos retinere Sedul . demonstrative in the New Testament , with the universal practice of the Church in all ages .

Thus we have traced the Divine Right of the Lords day , which appears clear and orient to every unprejudiced eye . We will now pursue it to all ages , and here will come in a full concourse of witnesses to attest the Honour and Authority of it .

Our Christian Sabbath is confirmed by all laws ; not only by divine law , ( as hath already been largely proved ) but by Die dominico nihil agendum , n●si deo vacandum , nulla opera●io in eâ die agatur nisi tantum hymnis , et Psalmis , et ca●●ticis spiritualibus , dies illa transigatur . Linw. Canon law . Linwood the Canonist tells us , That we are to do nothing on the Lords day , but to be at leisure for God : No work must be done on that day , but singing of Psalms , chaunting of Hymns , and warbling forth spiritual Songs to the praise and glory of our dear and blessed Redeemer . Spiritual work best becomes this sacred day . Nay , the Canon law takes so much notice of our blessed Sabbath , that many learned men have fastned it , upon the Authority of the Canon law . So Cajetan , Thomas Aquinas , Turrecremata , Scotus , Tabiensis , Navarrus , and many others . Panormitan saith , That all the Canonists who write of Festivals , teach that the Lords day is Aquin. 2da 2dae quest. 122 Turrec . cap. 1 de consecrat. Dist. 3. Wal. de sacramental . lib. 16. Scot lib. 2. de instit . quest. 4. Tabiens . in verbo dominic . num. 2. carefully to be observed and sanctified , in Cap. pronunciandum de Sab. And if the Canon law lay claim to the institution of the Lords day , much more to the confirmation and establishment of it . In the Decretals of the Church then , we find our Christian Sabbath both owned and honoured . And indeed in the whole body of the canon Law , the law for Sabbath-observation must needs be the head , and most eminent constitution .

Our Christian Sabbath hath been established by the Civil law . Constantine the first Christian Emperour , who thought Euseb. de vitâ Constant . lib. 4. cap. 18. Constantinus legem tulit , ut die dominico omnes ab obeundis negotiis vacarent . Sozom. lib. 1. cap. 8. the chiefest , and most proper day for the Devotion of his Subjects , was the Lords day , thus declared his pleasure , and enacted , That every one who lived in the Roman Empire should rest on that day weekly , which is instituted to our Saviour , and to lay aside all businesses , and wholly on that day to attend the Lord . An excellent Pattern here is for Princes ; On the Lords day , say the Imperial Constitutions , The whole minds of Christians and Believers should be busied in the worship of God . Leo the Emperour follows the steps of his Predecessour L. Omnes cap. de Feriis . Constantine , and makes this remarkable sanction ; It is our will , saith he , according to the meaning of the Holy Ghost , and of the Apostles by him directed , that on the sacred day wherein we were restored to our integrity ; all men should rest themselves , and surcease from labour ; for if the Jews did so much reverence their Sabbath , which only was a shadow of ours , are not we which inhabit light , and the truth of grace , obliged to honour that day , which the Lord hath honoured , and therein delivered us from dishonour and death ? Are not we bound to Leo Constit . 54. God . lib. 3. tit. 12. de feriis , et Justinian . lib. 3. tit. 12. keep it singularly and inviolably , and sufficiently contented with a liberal grant of all the rest , and not encroaching on that one , which God hath chosen for his service ; nay , were it not a retchless slighting and contemning of all Religion , to make that day common , and so think we may do thereon , as we did on others ? A most excellent and truly imperial law , fit to be written upon the Ga●es of every City , upon the doors of every House , upon the thoughts of every Christian . And this law , the Reverend Hooker takes notice of , with a just emphasis of Hooker Eccl. Polit. lib. 5. sect. 72. p. 385. praise and commendation , as being a seasonable corrosive of former remisness in the Empire ; the Lords day before being in an exinanition by neglect and want of due severity , & by degrees fainting into contempt and disregard . The Emperour Theodosius , a most worthy Prince , enacted ; That Cod. Theod. An. 384. peoples minds should be wholly bent to the service of God , and that all Theatres and Cirques should be shut up on the Lords day , and that no law-suit , or pecuniary affairs should pollute that day ; that no officers of the Exchequer should be molested by any persons addressing themselves to them , Nullus die solis spectaculum praebeat , nec divinam venerationem consectâ solennitate confundat . Theodor. on that holy and venerable day . Such care did this excellent Prince take for the observation of our blessed Sabbath . And that famous and renowned Charles the Great , An. Dom. 789. published his Royal Edict , saying , We do Ordain , according as it is commanded in the law of God , that no man do servile works upon the Lords day , but that they come to Church to divine worship , and magnifie the Lord their God for those good things , which on that day he Grat. Valent. Cod. Theodos . lib. 15. Tit. 5. Lex . 5. hath done for them . Here we may hear the victorious Emperour , justly called the Great , not onely clearly acknowledging the Divine institution , but likewise strictly commanding the Divine observation of the Lords day . And the Emperour Ludovicus Pius , the good Son of a Noble Father , ( viz. ) Charles the Great , enacts this Constitution ; It Ludov. Pius leg . Eccles. lib. 6. cap. 202. & addit . cap. 9. is our pleasure , That all the faithful do reverently observe the Lords day , in which the Lord rose again ; for if Pagans for the memory and reverence of their Gods , do celebrate certain dayes , and the Jews do devoutly observe their Sabbath , how much more ought this Day to be honourably observed and celebrated of Christians : Let not Christians upon this holy day attend upon Fables , &c. but let Believers do so , that all may know such to be true Christians . Thus still the same strain of spiritual and holy zeal runs in the Acts and Edicts of these worthy Potentates . And the prosperous Justinian the great Compiler of the Civil Laws , and therfore the body of them is called Justinians Code , when he was Emperour of Constantinople , Justinian . Cod. lib. 15. tit 5. he enacted this savoury and rare Constitution ; On the Lords day , saith he , which of the whole week is the first , let the whole mind of Christians be taken up and occupied in the service of God , let them know there is a great difference between times of prayers , and times of pleasures ; and therefore avoiding all Jewish impiety , and devilish Paganism , let them be wholly implied in the duties of the day . Thus that magnanimous and judicious Emperour . And it is very observable , Justinian doth not onely enjoyn the observance , but takes for granted the divine institution of our christian Sabbath ; as Charles the Great before him . And one thing more is most observable , That these Emperours , who took most care of the Lords Day , and established it by their Authority , they were most sound in their judgments , most successful in their atchievements , most eminent in their persons , and most famous in their esteem throughout the world ; indeed they were the greatest Ornaments of the Imperial Throne : as Constantine the Great conquered the Pagan , and Charles the Great conquered the Martial World ; and Religion spake them both truly the Great . So Ludovicus Pius was a Pattern of Patience , and Justinian an example of advised wisdome . But I shall not clog the Reader , lest a Surfeit take away the taste of those sweets which have been spread before him .

Nay , our Christian Sabbath hath not onely been honoured and established by Divine Canon and Civil Law , but likewise by Common Law ; and here I shall confine my self to our own Nation . King Alured about the year 900 , did publickly King Alured . prohibit all marketting on the Lords Day , as all other work whatsoever , and laid severe Penalties on the transgressors of this Proclamation . Canutus went a little further , King Canutus and forbad not onely Markettings , but Courts or publick Meetings , and executions of Malefactors , as also hunting , and all kind of secular imployments . But to draw nearer to K. Edward the sixth . our times , King Edward the sixth , our English Josiah , Enacted in Parliament , For as much as men be not at all times so mindful to laud and praise God , so ready to resort to hear Gods word ; and to come to the holy Communion , as their bounden duty doth require ; therefore it hath been wholsomly provided , that there should be certain days appointed , wherein Christians should cease from all kind of labour , and apply themselves wholly and onely unto the aforesaid holy works , properly pertaining to true Religion : Be it therefore Enacted , &c. And so the King and his great Council go on to establish Sabbath-observation by a Law . Queen Elizabeth that Renowned Q. Elizabeth . Princess , initiates and begins her Reigne with a severe Injunction for the holy observation of the Lords Day . Let us take a taste of her Langague , All the Queens faithful Subjects shall from henceforth celebrate and keep their holy day according to Gods holy will and pleasure , that is , in hearing the word read and taught , in private and publick prayers , in acknowledgment of their offences , and the amendment of the same , in often receiving the Communion of the body and blood of Christ , using all soberness and godly conversation . Thus this happy Princess laid the foundation of her future prosperous Reign in that which is better then Saphires . The like was decreed in Parliament the same year , when this worthy Queen made good her Motto , Semper eadem , Always the same , joyning heartily with her great Council in restraining the prophanation , and promoting the sanctification of Gods holy and blessed Day And her Successor King James over-hears the Eccho , and K. James . takes it at the rebound , and expresses his zeal for the Lords Day in this Royal Proclamation , Whereas I have been informed , that there hath been in former times a great neglect in keeping the Sabbath-day , therefore for the better observing of it , and for avoiding all impious prophanation of it , I straightly charge and command , that no Bear-baitings , Interludes , Common Plays , or other like disordered Exercises or Pastimes be frequented ; kept , or used at any time hereafter on the Sabbath-day . And thus King James begins his Reign , and layes his first step to the English Throne , not in polished Ma●hle , but in pious devotion . And King Charles the first , following the steps of his Father , was pleased in his first Parliament , to Enact a Law K. Charles the first . promoting Sabbath-observation ; the tenour of the Law runs thus , That from henceforth there should be no Meetings , Assemblies , or concourse of people out of the Parishes on the Lords Day , for any Sports or Pastimes whatsoever . And in this Law it is taken care , that the High-ways should not be frequented by the Traveller , nor the Shop visited by the Labourer , but there must be a cessation of all unnecessaries and seculars , to give way to more sublime , and to use Chrysostoms phrase , and spiritual observations . Thus the English Statute-book , as well as Justinians Code , proclaims the honour of the Lords Day .

Nor is our Christian Sabbath honoured and established onely by the Statutes of the Realm , but by the Constitutions and Canons of several Councils , that Church and State may both cry out , Thus shall it be done to the day which the Esth. 6. 11. The Councils of Carth●ge . Arragon . Orleance . Mascon . Angiers . Collen . Friuli . Aken . Rome . Petricow . Eliberis . Laodicea , &c. All confirming and establishing the Lords day , and Enacting Canons for the due observation of it . To which may be added Concil. Agath Can. 47. Concil. Aurelian . Can. 27. Concil. Paris . Can. 50. Concil. Rhemens . Can. 43. Concil. Antisidor . Can. 16. Concil. Tral lan . Can. 19. Concil Constantinop . Can. 8. Lord hath honoured . The Council of Carthage decreed to petition the Emperour , That there might be no Shews or any sinful Vanities on the Lords Day . The Council of Arragon prohibits by Canon , All Suits of Law , and such litigious Controversies on the Lords Day . The Council of Orleance , Prohibited all servile works on the Lords Day . The Council of Mascon decreed , That the Lords Day should be kept holy , for it is the day of our new Birth , insinuated unto us under the shadow of the seventh-day Sabbath in the times of the Law ; and therefore the people must go to Church on that day , and there pour out their Souls in tears and prayers , and celebrate the day with one accord , and offer unto God their free and voluntary service , exercising themselves in Hymns , and singing praises to God , being intent thereon in mind and body . In the Council of Angiers , it was decreed , That no Tradesman should follow his Calling on the Lords Day . The Council of Collen decreed , That the people should be diligently admonished , why the Lords Day , which hath been famous in the Church from the Apostles time , was instituted , that all might equally come together to hear the word of the Lord , to receive the Sacraments , to apply their minds to God alone , and this day to be spent onely in Prayers and Hymns , in Psalms and spiritual Songs . The Council of Friuli decreed , That all Christians should with all reverence and devotion honour the Lords Day , and abstain from all carnal actions , and all earthly labours , and go to the publick Assemblies devoutly . The Council of Aken , which was held 800 years ago , Forbids all Marriages on the Lords Day , as being too often introductive of unseemly vanities , most improper for that holy day . In a Council at Rome it was decreed , That no Market should be kept on the Lords Day , no sentence should be past , though the offence of the Malefactor should require it . In a Council at Coy it was decreed ; That men should do no servile work , nor take any journey on this day . At a Council in Petricow , it was decreed , That Tavern-meetings , Dice , Cards , and such like pastimes should be abandoned on this Holy day . The Council of Eliberis decreed , If any man inhabiting the City come not to Church for three Lords days together , let him to kept so long from the Sacrament , that he may well seem corrected for it . And the famous Council of Laodicea decreed , That Christians ought not to Judaize and to rest from work on the Jewish Sabbath , but prefer the Lords day before it , and rest thereon from labour , If any be found to Judaize , let him be Anathema . And thus we may say with the wise man , Prov. 11. 14. In the multitude of Counsellors there is safety , the Governors of the Church in their grave and solemn Conventions , have in all ages remembred to establish the honour and Holy observation of the Lords day .

The Lords day hath met with acceptance and veneration in all ages of the Church . In the Primitive times , it was universally Ignat. Epist. ad Magnes . 4. Iren. l. 4. c 19 , 20. Tertul. Apol. c. 39. Orig. contra celsum . Ambros . Serm. 62. August . tract. 5. in Joan. Euseb. eccles . Hist. l 4. c. 23. Hieron . Epist. ad Eustochium . Cyril . in Joan. l. 12. c. 58. Greg. l. 11. Epist. 3. Justin Mart. Apolog. 2. embraced , owned , and observed : And Ignatius , Justin Martyr , Irenaeus , Origen , Tertullian , Basil , Athanasius , Chrysostom , Hierome , Ambrose , and Augustine , &c. were but the trumpets of its praise . These famous lights in the best dayes of the Church liberally contributed to the glory of the Lords day , and cast in freely to the treasury of its commendation and observance : And these Orthodoxal Fathers , both Greek and Latin , do with one mouth testifie concerning the Christian Sabbath ,

1. The Original thereof , which they say was first established by Christs own blessed and inspired Apostles .

2. The cause and occasion of this day : In memory of the resurrection of Jesus Christ our Lord , who rose as upon this day , and triumphed over death and hell .

3. They bear honourable testimony , exhibit general approbation , and give notice of their continual practice in the sanctifying of the Lords day in their several times and ages .

4. They effectually established it by their practice , preaching , Athanas . de circumcis & Sabbat. Chrysost. Serm. 5 de Resur . Felis . f. 292. Vaulx Cath. c. 3. Ribera in Apoc. Catech. Roman . part 3. f. 319. Stella in Luc. Rhem. Test . in Apoc. Eccii . Enchyrid tit . de sestis fol. 134. Hos. confess . fol. 300. and writings , that the memory of it might never be l●st , nor the prefixed time be changed or altered .

The Papists coming between the primitive and the later purity ( as a Nettle between two Roses ) as they kept the Letter of Gods word , the matter of Baptism , the Doctrine of the Trinity , so they kept the time and doctrine of the Lords day . And they did always acknowledge ,

1. That the Lords day was by the Apostles themselves established ; and some of them say , Dominico jussu , by the command of the Lord himself .

2. That this was done by them in the memorial of the Lords resurrection .

3. That those texts of Scripture , Acts 20. 7. 1 Cor. 16. 2. Rev. 1. 10. do manifestly confirm this day .

4. That it is a day above all other dayes to be honoured and esteemed .

5. That the observation thereof is , pars cultus divini , part of divine worship , and so consequently jure divino , of divine right : All this the Papists have freely acknowledged , although they are so subject to the epilepsie of errour , and the spiritual falling-sickness ; nay , although they are so byassed by interest , their fundamental maxime , and so closely chained to the Popes Chair : But in this particular we will grant them infallibility .

Nay in the darkest times of the Church , when the Sun of Abbas in cap. de feriis , A●gelus in verbo Feriae . Sylvester in verbo Dominici . Quaest. 1. Et dicit hanc esse communem opinionem , quod dies dominicus est jure divino . Pisanella in verbo dominica truth shone most faintly , and was behind the blackest cloud , even then many School-men of note and eminency acknowledged the Divine right of the Lords day , and gave in their plentiful attestations to that important truth . And Sylvester , one of them , is bold to assert , that this was the common opinion among them ; the Lords day was so venerable in the Church , it could not be contemptible in the Sch●●l● .

Learning in the very worst times , knew not how to become sacrilegious , and to rob the Lords day of the honour of its di●ine original ; it knew not how in the very midst of the triumphs of Idolatry ( which was most rampant in the middle times of the Church ) to sink down the Lords day into An. Dom. 189. An. Dom. 822. an humane Ordinance . And one thing is observable , that those two famous Edicts of Charles the Great , and his Son Ludovicus Pius , concerning the holy observation of the Lords day , were dated from those times when the Church of Christ was covered with the blackness of darkness , and the Spouse had on her the thickest veil .

As for the times of Reformation , these latter ages of the Melanct in Cateches. Bu●●r de regno Christi Gallas . in Ex●d Jun. in ●enes . Faius in Thes. Zanch. in quartum praecept . Chemnit. harm . Evangel. Beza in Th● Geneven . Piscat . in observat. in Gen 2 3. world have not blemished the glorious work of reformation with degrading the Lords day from its due , just , and Scriptural honour : More then a Jury of Forraign Divines acquitting this blessed day from the mean original of an humane institution : And if they shall be called in , they are ready to avouch it . Beza , Junius , Piseator , Rolloche , Chemnitius , Walaeus , Bucer , Melancton , Gallasius , Viretus , Amesus , Peter Martyr , Zanchius , Pareus , and Faius , &c. all concurring in their sentence , That the Lords day was consecra●e●●y the holy and infallible Apostles . Nor are there deficient , Divines of note of our own , who give in the same verdict , and joyn issue with the suffrages of those beyond the Seas : what the eminent Perkins his opinion was in this cause , hath already been suggested : Let me now produce the testimony of the famous Mr. Joseph Me●e , whose worth and learning was not of an ordinary s●●ture , and thus he expresseth him-himself , I say therefore , that the Christian as well as the Jew after six dayes spent in his own works , is to sanctifie Mr. Joseph Mede in a little tract on the Sabbath . the seventh , that he may profess himself thereby a servant of God , the Creator of Heaven and Earth ; for the quotum then , how much time , the Jew and the Christian agree , but in the designation of the day they differ ; for the Christians keep for their holy day , that which with the Jews was the first day of the week , and call it Dominicum , the Lords day , that they might thereby profess themselves the servants of that God , who as on the morning of that day vanquished Satan , the spiritual Pharaoh , and redeemed us from our spiritual thraldom ; by praising Jesus Christ our Lord risen from the dead , begetting us unto , instead of an earthly Canaan , an inheritance incorruptible in the heavens . In a word , the Christian by the day he hallows , professeth himself a Christian ( that is ) as St. Paul speaks , to believe on him who raised up Jesus Christ from the dead . But might not ( you will say ) the Christian as well have observed the Jewish Sabbath for his seventh day , as the day he doth ? I answer no , he might not , for in so doing , he should seem not to acknowledge his redemption to be already performed , but still expected ; for the deliverance of Israel out of Egypt by the Ministry of Moses , was intended for a type or pledge of the spiritual deliverance to come by Jesus Christ ; their Canaan also to which they marched , being a type of that heavenly inheritance which the redeemed by Christ do look for ; since then the shadow is now made void by the coming of the substance , the relation is changed , and God is no longer to be worshipped as a God fore-shewing and assuring by types , but as a God who hath performed the substance of what he promised ; and this is that which St. Paul means , Col. 2. 16 , 17. where he saith , Let no man henceforth judge you in respect of a Feast day , New Moons , or Sabbath day , which were a shadow of things to come , but the body is Christ . Thus largely this worthy man shews us , that the foundation of the old Sabbath is rased and plucked up , and the new Sabbath is setled upon as strong a Basis , even upon the accomplishment 2 Tim. 2. 19. of the glorious work of our redemption in the blessed resurrection of Christ , and we may now say , This foundation stands sure , the Lord knows which day for weekly solemnity is his , the time of our Sabbath is set by that rising Sun which will decline no mor● . And we are as much bound to keep our Sabbath upon the account of the work of Redemption , as the Jews were upon the account of the work of creation , or their Egyptian deliverance ; the work makes the day in both , and therefore no human device or institution can here lay the least claim .

Thus let us run the stage of every Century , we shall never want those who had so much Scripture Heraldry , as to know that the Lords day was divinely born ; and that at least the holy Apostles , both by their practice , Acts 20. 7. and precept , 1. Cor. 16. 2. give life to it , that it might survive in the Church , till the end of all things and times .

And as no age was so corrupt to disown , so no place was so barbarous as to shut out the Lords day . But in all places where Christianity was embraced , they sang Hosanna to the highest of dayes . The observation of this day was much scattered in the very Apostles dayes : It was observed at Hierusalem , Dominica ideò nobis est venerabilis , atque solennis , quia in eâ Salvator noster . velut Sol Oriens , discussis infernonorum tenebris ; luce Resurrectionis emicuit , & proptereà ea dies ab hominibus seculidies solis vocatur , quòd Christus , Sol justitiae , eam lucidissimè illuminavit . John 20. 19 , 26. at Troas , Acts 20. 7. in the Churches of Galatia and Corinth , 1 Cor. 16. 1 , 2. Then in Patmos , Rev. 1. 10. and the lesser Asia , then in the Grecian Churches , as the Greek Fathers before-mentioned testifie ; then in the Latine Churches , as appears by the Latin Fathers called before to witness and attest it , which they plentifully declare , and in process of time , the fame and observance of this blessed day was scattered far and wide . It was observed in Africk by the injunction of the Council of Carthage ; it was observed in Spain by the decrees of the Councils of Arragon and Eliberis ; it was solemnly kept and observed in France by the decrees and Canons of the Council of Orleance , Paris , Rhemes , Angiers ; it was observed in Italy by the Canons of the Councils of Friuli & Rome ; it was kept in Germany by the strict injunction of the Councils of Aquisgrane , Mentz , and Collen ; it was observed in Poland by imposition and advice of the Council of Petricow ; it was Author . Clem. constit . l. 5. c. 13. kept in Lydia , a Province of the lesser Asia , by the determination of the Council of Laodicea , which solemn convention gave much honour to our Christian Sabbath ; it was observed in Greece by the strict injunction of the Council of Constantinople ; it was observed in England in the early dayes and dawnings of the Gospel , by the advice and Canon of the Council of Cloveshow , as some say , near Canterbury . Thus in every place , where the Christian Religion was planted , the Lords day was inaugurated with praise and observation ; so that we may here apply that of the Psalmist , Psal. 68. 11. The Lord gave the word , and great was the company of those that published it . The Gospel and the day of Psal. 68. 11. Christ both kept equal pace , and travelled in company together through all converted Nations . To entertain a Saviour , and not a Sabbath , the Lords will declared in the Gospel ; not the Lords day was ever a soloecism , and an absur●ity in the world .

Nor can I see , if our Sabbath be only jure humano , an humane ordinance , how we can expect the same blessing on our Sabbath , which the Jews might or did on theirs ? for surely divine institution entails divine benediction ; God doth not water plants with the dews of his blessing , which are Mat 15. 13. not of his own planting : But he often complains of introductions Satanas habet plantationes quae sunt zizania , et homines habent plantationes quae sunt traditiones , sed ambae sunt eradicandae , et evellendae . Chemnit. into his worship , by the devise and counsels of men , Jer. 7. 31. How the Sabbath of the Jews had manifestly a divine institution , which is undoubted and undenied by all ; If ours therefore want a divine authority to appoint and ordain it , their fleece may be still wet with blessing and denediction , and ours wholly dry . It is not easily to be imagined , that an Ecclesiastical constitution ( as some make our Sabbath to be ) can fall under the same smiles and influences with a divine ordinance , enlivened by Christs command , or midwived into the world by Apostolical precept or practise . The infinite distance between the Authorities must needs conclude a vast difference between the benedictions ; nor can the Canon of a Council tie conscience so fast , or bless the obedient so much , as the Canon of Scripture , our enemies themselves being Judges ; nor can in the least any Scripture be produced to authorize the Church , to set up a Sabbath for the Christian World . God usually blesseth his own institutions . Prayer is powerful , because He commands it ; Preaching John 14. 15. effectual , because He en●oyns it ; the Sacraments comfortable , Mat. 28. 19 , 20. because He ordains them ; and so the Lords Day is often Luk. 22. 19 , 20. bedewed with showers of the choicest love and benediction , because it was Christs institution , either more immediately by his personal command , or else mediately by his inspired and infallible Apostles : And therefore let us fall down before the force of truth , and conclude , the blessings of our Sabbath , speak the beginnings of our Sabbath , to be in Gods breast , and not in mans will ; God usually accepting the worship at Jerusalem , and not that at Dan and Bethel ; he loves those festivals of which himself is the Author .

And let us fetch a pregnant argument from Providence . What signal judgements hath God punished the prophaners of Peccatum est dei●idium , ● Christici●●um ▪ est summum malum , spomane● infania , somnus et mors anima , ex sui naturâ mortem meretur , grav● est onus animum deprimens , cibus durus nullo stomacho digestibilis , & morbus pesti lentissimus , & putidissima corruptio . Alap . the Lords day with ? ( as shall be shewn more fully hereafter . ) Now the prophaning of the Lords day , must needs be a breach of the law of God , or else how can it be a provocation of the wrath of God . God punisheth only for sin , which the Apostle saith , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a transgression of the Law , 1 John 3. 4. Now if our Christian Sabbath be only a law of Man , where is the positive and provoking sin in the violation of it , where is the infinite evil which should so inflame divine displeasure , as to pour out his fury on the violatours of it , and to follow them with tremendous judgements ? Is it probable , that God would strike so deeply , and punish so fearfully and wonderfully , for the breach of a Canon of the Church , or a Decree of a Council ? It is true , was the Lords day bottom'd on Ecclesiastical authority , it would be a piece of disobedience to the Church , to violate it ; but still where is the infinite evil , ( as every sin is ) to stir up so much indignation in the Almighty ? Surely the breach of a humane constitution could never raise such storms in the world , nor pelt so many untimely into their dust , and oftentimes on a sudden , and in a stupendous and terrible manner , ( as shall be fully shewed hereafter : ) And again , we meet with no such tragedies in our sporting upon holy dayes , and those festivals which are of the Churches appointment ; those dayes run waste in mirth and jollity : nor do we meet with broken limbs , sudden deaths , fearfull diseases , unexpected blindness , &c. the common issues of the prophanation of the Lords day , to be the success and consequence of that vanity . Providence then makes the distinction between dayes of the Churches appointment , and that blessed day , our Christian Sabbath , which is of divine institution .

To conclude then this particular , Let us cloath the Lords Quid hac die f●●icius est , quâ domin●● judae●● mortuus est , & nobis resurrexit ? In quâ cultus Synagogae oc●ubuit , et est ortus ecclesiae , in quâ nos homines fecit surgere , et vivere secum , et sedere in coelestibus . Haec est dies quem fecit dominus , exultemus , et laetetemur in illo : Omnes dies fecit dominus , sed caeteri dies possunt esse ju daeorum , possunt esse Haereticorum , possunt esse Gentilium , sed dies dominica dies est resurrectionis , dies Christianorum est , dies nostra est . Hier. day in all its royal Apparel , and put on all its Jewels and Ornaments , and then we shall see this Queen of dayes in all its splendour and glory . A day it is of honour and renown above all dayes , that ever the Sun shone in ; the most gloririous day that ever God created ; the most solemn day that ever the Church celebrated ; a day which Christ hath crowned with the greatest glory of any day that ever dawned upon the world : It is a day of the Lords power , a day of his perfection , the day of his praise and glory , and a day of his b●●●nty and blessings , the day of his espousals , and of the gladness of his heart . When Christ was born , the Angels celebrated that day with Songs and triumphs , Luke 2. 13. When Christ rose from the dead , ( or else why was he born ? ) Let the Saints celebrate that day with weekly solemnities and praises , and not passe away their laud in a transient musick , as the Angels did ; On this day , ( our Christian Sabbath day ) there was a confluence of wonders , and wonderfull transactions wrought by him , whose name is wonderfull , Isa. 9. 6. In a word , this day is the highly favoured of God , a map of Heaven , a taste of Glory , the golden spot of time , the market day of souls , the day break of eternal brightness , a day to be marked of thousands for their new birth day ; a day on which many have been redeemed from more then Aegyptian bondage ; a day of light , of joy , of love and delight ; a day which is truly , delitiae humani generis , the delight of mankind , as once Titus was called . Ah! how do men flutter up and down on the week dayes , as the Dove on Rom. 1. 4. Luke 13. 32. John 20. 22 , 23. the waters , and can find no rest for their souls , till they come to this day , as to an Arke , and this day takes them in ? On this day the light was created , the Holy Spirit descended , life hath been restored ; Satan subdued , Sin mortified , Souls sanctified , Cant. 3. 11. Hos. 2. 19 , 20. Acts 13. 34. Sex praerogativae recensentur ad diem dominicum propiissimè pertinentes . Beda in lib. de officiis Eccles. Cap. 1. the Grave , Hell and Death conquered . O! the mountings of mind , the ravishings of heart , the solace of soul , which on this day men enjoy in their dearest Saviour . Our Lords day is the first day of the week , was the first day of the world ; On it the Elements were formed , the light was created , the Angels were produced ; On it Manna was first rained down ; On it , say the Fathers of the sixt General Council , was Christ born ; On it did the Star first appear to the wise men who came out of the East ; On it was Christ baptized in Jordan by John the Baptist , as the Council of Paris observe ; Sextum Concilium generale Constantinopoli celebratum . On it , saith a learned man , Christ wrought his first Miracle by turning water into wine : And on this day , saith Junius , the Israelites passed the Red Sea on dry ground Concil. Paris . sub Ludovico Pio , et Lothario celebratum . securely by the help of a Miracle . And to wind up all , on this day the light of the firmament , and the Sun of Righteousness first rose , and appeared from darkness and death .

And thus the Lords day is brought to its Throne ; and let Jun. in Deut. all who love Christ , say , God save the Christian Sabbath , and preserve it from the fury and rage of malevolent pers●cutors , John 2. 49. from the virulent and sophistical pens of adversaries , from the fancies of familistical and enthusiastical hereticks , and from the blemishes , and discrediting practices of prophane persons . And let our fervent prayers to the Lord of the Sabbath Mark 2. 28. be , that as this blessed day had a divine institution , so it may be ever honoured and celebrated with a spiritual and heavenly observation .

CHAP. XLVII . A Plea with Christians to out-vy the Jews in Sabbath-holiness and observations .

HAving now bottom'd the Lords day upon its Scriptural basis , and given it its due and just authority ; let us further consider , how its original may influence our practice , and how its institution running parallel with that of the Jews Sabbath , may over-awe our consciences , and sublimate our minds to a more holy and severe observation . It is a good note of a learned man , If , saith he , The people shall be made to believe , that the Lords day stands upon humane authority ; all the power of Princes , and all the policy of Bishop of Ely . Prelates , shall never be able to preserve it from the peoples prophanation , as we evidently see in the Church of Charles Dow of the Sabbath , p. 56. Rome . But Adversaries in this point are enforced to acknowledge , ( as much as may be learned from their confessions ) That seeing God did require of those stiffnecked Jews , burdened with the yoke of Ceremonies , one day in seven to be employed in his service ; how can less suffice Christians who have obtained a greater measure of divine grace , and who are freed from that yoke and burden ? Nor must we permit this Verè dico , Fratres , satis durum , & pro priè nimis impium est , ut Christiani non habeant majorem reverentiam diei dominico , quam Judaei observare videntur in Sabb●to . Caesar . Arelatensis . consideration , that the obligation of Christians to serve God and Christ upon his heavenly promises , is greater then that of the Jews . In the former times of shadows and darkness , the Lords people observed a weekly Sabbath ; then surely we should be ungrateful , and negligent of our own salvation , if we should fall short of the same observation , nay , if we should not keep our Sabbath with greater exactness , and more accurate devotion . Golden talents call for quicker trading , and greater priviledges summon us to a more strict obedience .

And indeed to come closer to our purpose ; what can lie upon the Jews as an argument for the sanctification of the Sabbath , which doth not reach us ?

Had they six dayes granted for their own affairs to labour and work in , and is it not so with us , are not we indulged with the same bounty ? have not we an equal latitude with them for the gain and acquest of these outward things ?

And ours is the Lords day , as well as theirs ; nay , their weekly festival was called Sabbath from its manner of observation , Exod. 20. 8. Rev. 1. 10. servation , ours the Lords day from its Divine Author .

Gods example is as strong to move us as them ; our Father is our pattern , and his preceding practice doth tie us as forcibly to imitation , as it can do them . Mat. 5. 48.

The blessing of God depends upon our right observation of our Sabbath , as well as it did upon their faithful discharge of Sabbath-duties , and holiness obtains the birth right in Longius à ●●ebus sacris remo●enda sunt , quae castis labem , integris probrum , et sin ceris corruptelam afferunt ; Festivitates dominicus honorate , non mundanè , sed divinè , non instar gentilium sed instar Christianorum . Ephr , ●yr . both : And therefore what can be suggested to oblige them , which doth not engage us ? One of the Fathers passionately cryes out , Shall the Jews be so strict on their Sabbath , which only is in umbra , in a shadow , and a type of something to come , which only did presigure Christs resting in the grave ; and shall not we ●e se●ious and solemn on our Sabbath , which is so in ve●tue , in truth , and shall endure to the end of the world ? Our Sabbath , saith Chrysostom is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An unmoveable law , and therefore lays claim to a greater solemnization . Ephrem Syrus cryes out , Let us solemnize our Lords day as Christians , and he thinks then he had said enough ; the Apostle telling us , He that names the name of Christ must depart from iniquity .

But if we shall discuss this point more fully , the Chri●tians 2 Tim 2. 19. incentives to Sabbath holiness , will easily be found to have a sharper edge , and a stronger byass then those of the Jews .

We have greater measures of knowledge : The Jews lived under Star light , but the Sun of Righteousness arose on our Mal 4. 2. Exod. 34. 35. Col. 2. 17. Mat. 27. 51. Sabbath day . Moses his face had a vail upon it , 2 Cor. 3. 13. Their pedagogy was enveloped in many types , and shadows , ceremonies which cast it into a twilight ; but when our Saviour dyed , not only the veil of the Temple , but of the Judaeis vetus Testamentum est velamine obductum , ut non videant internam ejus lucem ; Novo Testamento Christus hoc velamen abst●lit , tanqu●m à lege Novâ . Alap . type was rent : Now here our Saviours rule takes place , To whom much is given , of them much shall he required , Luke 12. 48. And the Apostle saith , 2 Cor. 3. 14. But the minds of the Jews are blinded , for until this day remaineth the same veil untaken away in reading the old Testament , which veil is done away in Christ . Our knowledge then is far greater then theirs , our ministration of the spirit is more glorious , 2 Cor. 3. 8 , 9. Now much knowledge , as it doth amplifie guilt , so it doth engage duty ; as it is a greater weight to sin , so it is a sharper spur to service ; the light of knowledge most properly guides us in the way of holiness : And shall we who live under the light of the most glorious Gospel , be out-done Illuminatio Evangelii , est sublustre quiddam , et praegustus cl●rae lucis et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 etiam gloriae divinae , quae revelabitur in caelis . Theoph. in Sabbath-holiness , by them who had but our dawnings , who only fed upon the crumbs of the bread of life ? We see Christ with open face , they only through the Prospective of a type or a ceremony , by the light of a burnt offering ; and indeed , what information could they receive from the slaying of a sacrifice ? Let not them , O Christians , who groped in the dark , keep better Sabbaths then we who live in the Sun-shine . Our means being greater , our light brighter , our Gospel beams stronger , let our services on Gods blessed day be more sublime and accurate . And it is observable , our light sprung upon our Sabbath , to bear stronger Ma●. 16. 2. Mat. 28. 1. witness against all deeds of darkness on that day ; O let us then pity the Jews incapacities , and testifie to all the Natitions we live under the Gospel of Christ , because we are so strict upon his own day .

As we are endowed with more knowledge , so we are embraced with more love then the Jews were : The love of God to mankind was never so fully revealed as in these latter times , Heb. 3. 2. John 3. 16. And hereupon undoubtedly it is , that our Saviour Prophet● docuerunt ut Prophetae ( i. e. ) ut homines futura de Christo , et ecclesiâ dei praenunciantes , et praevidentes obs●ura : Jam verò in lege novâ Christus filius dei , qui clarè vidit , et penetravit omnem Patris sapientiam ; non docet sicut membra corpori , et sic Prophetae Christo cedant . professeth , That from the time of John the Baptist , the Kingdom of Heaven suffers violence , and the violent taketh it by force , Mat. 11. 12. To such an height of devotion hath the love of God manifested in his Son , inflamed his true Servants . Indeed love is the genuine incentive to obedience : now we have warmer love , as well as clearer light then the Jews , which doth strongly engage us to stricter Sabbaths then they were accustomed too . They had Christ in a type , we had him in truth , they had him in a shadow , we have him in substance ; they saw him afar off in a promise , but we saw him bleeding on a Cross dying for our sins , and rising again for our justification , Rom. 4. 25. Rom. 8. 34. They saw Christ through the lattice , and we with the window open ; they beheld him behind the cloud , but we when the cloud was broken away : And what is the inference ? Let this endearing love inspire us with g●eater zeal upon the Lords day , that we may travel further in Heavens way on Apparuit dei potentia in creatio●● , d●i sapientia in re●um g●bernatione , sed benignitas miserico●diae apparet in Christi humanitate . Bern. that blessed season . The love of a Father , caused him to send down his Christ , the love of a Christ , caused him to lay down his life , the love of the spirit causes him to bring home his work to a believing soul ; and this love of the Trinity should constrain every Christian to the holy observation of the Lords day : When we understand how strictly sometimes the Jewish Church kept the Sabbath ; let the fire of love set us all in a flame , and let the blushes of shame recruit our resolution , concluding we have tasted deeper of the sweets of John 3. 16. John 10 17. Christs unspeakable love : And if thou lovest Christ , keep his Commandments , John 14. 15. And among the rest the f●urth .

The Jews were tolerated in some things offensive , which will not be permitted to us , as in case of Polygamy ; so Jacob , Gen. 29. 28. 1 Sam. 30. 5. ● Kings 11. 3. David , Solomon , holy and excellent men had their variety of wives , and yet we read not of the thunder of a Ne quis adulteretur , aut fornicetur . Deus ▪ in remedium concupiscentiae instituit honorabile matrimonium , illud cuivis amplecti licet . Si eo relicto adulteretur quis , aut fornicetur , inex●usabilis sit , ideòque à deo judicandus et damnandus . Alap . in Hebr. threat , or the thunder-boult of a judgment falling upon them for that fact and practice . There was something of a connivence ; God seemed as the Apostle speaks , in the times of ignorance to wink at that un●●stifiable procedure , Acts 17. 30. But now in Gospel-times , this plurality of wives incurs the penalty of the law of the land , much more of the law of God , and is a sin most scandalous and abominable , well becoming the brutishness of a Turk , or the barbarism of a Gentile . Well then , to come nearer to our purpose , spots are sooner discerned in the garment of a Christian ; we have no shelter of connivence to fly unto , if we break the law of marriage , the Apostle tells us plainly , Whoremongers , and Adulterers , God will judge , Heb. 13. 4. And so in the law of the Sabbath , we have no toleration to plead , or connivence , as a skirt to be thrown over the breaches of it : If we Christians break the Sabbath , we are arrested by divine wrath without any bail or mainprize , nor can we expect any suspension of divine displeasure : Indeed God will something bear with offences in the duskish time of the law , but he will Mat. 10. 15. scourge those very sins with scorpions in the times of the glorious Gospel . Our tie therefore is not only stronger , but our Mark 6. 11. interest and reason is clearer to engage us to Sabbath-holiness . It will be more tolerable for the people of Israel , and Luk. 10. 12 , 14. the inhabitants of Judah in the day of judgment , then for Christians who shall presume upon Sabbath-violation .

The Gospel is a constant alarm to holiness : There is no profession of the Gospel without an abju●ation of all sin and uncleanness , 2 Tim. 2. 19. The Gospel adds weight to every sin ; sin under the Gospel , is like Adams transgression , which was acted in Paradise , a place of pleasure and abundance of purity and undefiledness ; it is like the sin of the buyers and sellers in the Temple , their sin was inhaunced by Rom. 13. 12. the place : Gospel light and love adds Vinegar to the Gall John 3. 19. of every offence . Greater then must be our breaches of Gods holy day , our prophanation of it must be of a scarlet dye , and Heb. 12. 14. of a crimson tincture ; the poor Jews had never the argument of a Gospel to urge Sabbath-obedience , or to inhance Sabbath-guilt ; they were in the Night , Rom. 13. 12. The Nox●●● te●pus ante Christ●m , plenum terebr● infidelitatis , & peccatorum ; sed dies est rempus evangelti , quo sol justitiae lucis suae radios toto orbe diffundit ; Praesente jam Christo et luce evangelii in hoc die opera tenebrarum abjicere , et honestè ambulare , et Christianè vivere debemus Cypr. 2 Cor. 4. 4. Mal. 5. 15. Cant. 1. 7. day-spring from on high never visited them : but our day shines bright upon us , which clears up our way to sanctity and holiness . Let not Christians then under a pure purifying Gospel , under a Gospel ▪ ●hich will both discover and condemn every evil way , under a Gospel which was indited by a holy Spirit , which leads to a holy life , which suits with a holy heart ; let not such brutifie 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 ●e●●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 Sacerd●s singulis sabbatis lignum subji●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 ●●●poral painfulness , and were of a grosser al●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 Pentec●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 the bread of life , when we attend upon the preaching of the word : and generally as our Estate is better than the condition of the Jews , in respect to the whole worship of God , so likewise more especially in our worship upon the Sabbath ; our priviledges are more , and our burdens are less than theirs ; our worship is more spiritual , more easie , more sublime and heavenly , and more above the Alphabet and rudiments of their Religion : Their lisping Sacrifices proclaimed their minority , but ours speak more plainly the Dialect of Heaven .

Nay , which is very considerable , in those things wherein we are equally bound with them , we much exceed them : are we bound to meditate in the law of God day and night , yet Psal. 1. 2. we are not commanded to carry it about in the skirts of our Numb. 15. 38. garments , and upon our bracelets , Deut. 6. 8 , 9. And though Rom. 32. it is our duty , as well as theirs , to teach our Children the Oracles of God , Deut. 6. 7. yet we are not charged with Scripturae sacrae in iisque promissiones et Pacta Divina , et suturorum mysteriorum prae dictiones ; haec fuerunt eloquia dei Judaeis concredita . Alap . the writing of them upon our gates , and the posts of our doors , Deut. 6. 9. And so in our Sabbaths we are free from the servilities and rudiments with which the Jews were chained , as a signe and token of their bondage and servitude . Though we are charged to rest upon the Lords day , and so keep it holy , yet we are not over-charged with Sacrifices and Ceremonies ; they are all laid asleep in Christs Grave , and we are freed from these Fetters , and so enjoy a more glorious liberty .

The inference of the whole will be this : Hath God filed off all Chains of servility , plained off all knots of difficulty , hath he put an end to all legal Sacrifices , and chased away all shadows of Ceremony , that nothing might encumber our Christian Sabbath ? How exact then should we be in the observation of it ? Divine indulgence , as it is properly a curb to sin , so it is a forcible spur to duty ; the Lord hath abundantly sweetned , therefore let us more carefully sanctifie our blessed Sabbath ; he hath freed it from the Jewish thraldom , let us therefore keep it with Christian freedom : the Sabbath of the Jews , like the Infant Moses , floated among the Reeds , but ours hath its Nest among the Stars , Obad. 4. Let its sublimeness and spirituality engage us more strongly to a due and holy solemnity ; nothing can more soften unto obedience , than love and indulgence , which is written in the fairest character upon the Christian Sabbath : It is a most natural Induction , that we being loosed and unfettered , should run with more swiftness the way of the fourth Commandement now spiritualized to us by Jesus Christ .

Our Sabbath triumphs in a more glorious occasion , then that Gen. 2. 3. of the Jews doth : That which occasioned the Old Sabbath , was the finishing of the work of creation : but that which Mat. 28. 1. occasioned ours , was the accomplishment of the work of redemption , which glorious work far surpasses the other , as the Temple exceeded the Tabernacle .

The work of Redemption is more precious . As mans gaining the world cannot recompence the loss of the soul , so Gods making the world doth not equalize Christs redeeming the Mat. 16 26. Inutile est mundi lucrum cum perditione animae conjunctium , perditio enim animae est irreparabile damnum . Chemnit. soul ; Christs recavering must needs exceed Gods creating a world ; to draw men out of an enthrall'd bondage , is more then to bring man out of a confused Chaos . In the Creation God was to deal with no Enemy ; but in the work of Redemption , Christ was put to combat with all the Devils in Hell , and to over-power men opposing their own mercies .

The work of Redemption is more pressing ; It made the soul of Christ heavy unto death , Mat. 26. 38. In this work Christ did not only fight with the Devils , but God Himself seemed to combat with Christ , and to put him to grief , Isa. 53. 10. The worlds creation was finished without difficulty ; but the Redemption of mankind was a work knotted with much pain and grievance . The world was created with the speaking of a word ; it was only , Let it be done , and this was all ; the Sun , the Stars , and all other Creatures , they sprang from the Energy , and power of a Command , from the force of an omnipraevalent fiat ; but the work of Redemption was not wrought , but by the expence of Christs dearest blood .

The work of Redemption is more profitable ; Indeed to have Earth to tread on , Air to breath in , Meat to feed on , Christus vicit & triumphavit non virtute , et sudore aliorum ●t mumdani Imperatores solent , sed suâ solâ passione , & suâ solius virtute . Daven . Light to walk by , these are benefits , , and good natural supports ; but the subduing of Satan , the removing of the sting of sin , with all the astonishing and sad sequels of it , the pacifying and quenching of the flames of Gods anger , the reparation of mans nature ; these are transcendent benefits , and bid defiance to an hyperhole . The work of Redemption yields a far greater crop and harvest of joy , peace and happiness . We may be Gods creatures , and yet fall upon the spikes of eternal ruine : But Christs Redeemed ones shall come with singing to Zion , and everlasting joy shall be upon their heads , and they Quomodo illum diem , qui a domino dicatus est , nosque ab exilii dedecore liberavit , venerari par est . Isych . shall obtain gladness and joy , and sorrow and mourning shall flee away , Isa. 51. 11. Isa. 65. 17. The work of Redemption is the fullest treasury of mans happiness . And as it was long ago prophesied , Hag. 2. 9. That the glory of the second Temple should out-shine that of the first ; So the glory of the Redemption , out-shines the glory of the Creation . Indeed the work of Creation is a lesser good to us , as the Law is a lesser good then the Gospel , and the Old Testament then the New , Redemption must be owned as the greater work , inasmuch as things spiritual are more valuable then things natural , and Gods last works are his best , the first being only preparatory to the last ; and indeed , he who shall question whether Redemption be a greater work then Creation , knows little what a Redeemer is , or what the ransom of an immortal soul is worth , Psal. 49. 8. In creating the world , God did much for me ; he gave me a body admirably and curiously wrought , Psal. 139. 15 , 16. He likewise endowed me with a rational soul , and endowed this soul with rare and excellent faculties ; but all these had been only capacities of misery , and receptives of wrath and ruine , had not the work of Redemption interposed : And therefore Christ in shedding Eph. 1. 7. his blood , in conquering death , in satisfying for sin , hath done more for me , and laid the foundation of a better world , then this created universe , this beautiful artifice of Divine Power . Again , in the Creation there was nothing to withstand ; but in the work of Redemption , there was Justice against Mercy , Wrath against Pity , In the Creation God brought something 2 Cor. 5. 21. out of nothing , but in the work of Redemption , God Gal. 3. 13. brought one contrary out of another , Good out of Evil , Life out of Death , an immortal Crown out of a shameful Cross . Indeed the great discoveries of Wisdom , Grace , Power , Justice , Mercy , were all seen in the glorious work of mans Redemption : The Heavens are the work of Gods fingers , Psal . 8. 3. But Redemption is the work of his Arm , Isa. 53. 1. Isa. 52. 9 , 10. So that if it shall be demanded , wherein doth the work of Redemption excell the work of Creation ; it may be answered , as the Apostle in another case , much every Rom. 3. 2. way .

Once more let us put these two works in the scale , and we shall find the work of Redemption to weigh down the work of Creation ; as Gold of all metals is the weightiest . In Eph. 2. 4. John 3. 16. 1 Joh. 4. 9 , 10. Gal. 4. 4. Phil. 2. 6 , 7. the creation Adam was Head , but in the work of Redemption Christ was the Head : by the creation we have a temporal life ; by the work of Redemption we obtain eternal life . In the creation Adam was espoused to Eve , but in the redemption , the poor soul is espoused to Jesus Christ . By creation Non solùm de me , sed de omni quoque quod factum est ; Scriptum est , dixit , et facta sunt , At verò , qui me tantùm , et semet fecit , in restituendo , et dixit multa , & mira gessit , et pertulit dura , nec tantùm dura , sed etiam et indigna . Bern. de diligendo deo . man enjoyed an earthly Paradise , but by redemption we enjoy an heavenly Kingdom . In the creation Gods wisdom and power was principally seen , but in the work of redemption , All his glorious attributes were seen in their greatest splendour ; In the creation man was produced out of nothing , but by the work of redemption , he is produced out of worse then nothing , a state of enmity and opposition , Rom. 8. 7. Thus the glory of the work of redemption shines with a brighter ray , and glitters with a stronger beam , then the work of creation .

And shall not this most glorious work , of which our Sabbath is the weekly memorial , enforce us to a more devout observation ? Let us consider , we equally enjoy the benefit of the creation with the Jews , but they nothing at all , of the benefit of the redemption with us . They are Strangers to the Covenant of grace , and the common-weal of the true Israel , Eph. 2. 12. Let us then see the beauties of free-grace in the glass of our redemption ; and let this put new life into us to walk closely with God upon his own day ; when we are remiss in the duties , let us reflect upon the occasion of the day ; and let us remember , that the conquering of Death , the chaining of Satan , the subduing of Sin , the quenching of Divine Wrath , the perfuming of the Grave ; these several branches made up that blessed work which calls upon us for the keeping holy of the Lords day .

And again , if the Jews have observed their Sabbath strictly , Christ came not to licentiate us , and to enlarge our carnal and sensual liberty ; Christs people are a willing , but Psal. 11● . ●● 2 Tit. 14. not a wanton people : The Son hath made us free , and so we are free indeed , as Christ himself speaks , John 8. 36. But this freedom is from burdens , not from duties , a freedom it is to Debitâ 〈◊〉 ●●minicae obse●vatione 〈◊〉 minuitur quicquam Christiana libertas ; Non enim est libertas sed licentia Christina , ut nos libera●i putemus ab observatione illius praecepti è Decalogo ; Et experientia docet licentiam , et rerum sacrarum non curantiam magis , magisque invalescere , ubi diei dom●nicae ratio non habetur . run the wayes of Gods commandments , Psal. 119. 24. That can be no christian freedom to indulge our ease , to flatter our sense , to please the flesh , to pursue our sports , to gratifie our fancy with dalliance and delight upon Gods holy day : this kind of liberty Christ never died to purchase : Christian liberty is quite another thing , it is a liberty from ceremonial yokes , and legal impositions , Gal. 5. 1 , 2 , A liberty of access to God , to cry Abba Father , Rom. 8. 15. Gal. 4. 6. A freedom it is from sins vassalage , from Satans slavery , from the worlds drudgery , and lusts dominion and tyranny . Christ did not die to make us free to sin , but free from sin , Tit. 2. 14. It is a harsh and injurious interpretation of Christs coming , to suppose he came to make the broad way broader then before : that before Christ came , the people of God were tied to a strict observation of the Sabbath , but since , we have a latitude and liberty for sports and delights , for ease and recreation on that blessed day , and that now we are not so pinnion'd and shackl'd , as in the times of the law . This must needs be some loose construction of a carnal Gospeller , who Ames . is become Antinomian in the fourth Commandment . Christian freedom is a dilatation and enlargedness of bea rt in holy Isa. 61. 1. services , when the soul can freely vent it self without contractedness , Luke 4. 18. and drawing their praying breath with difficulty . Gal. 5. 1 , 13. Sensualliberty is a priviledge which better becomes the Disciples James 1. 25. of Bacchus or Epicurus , and well suits with a feast of Priapus . Ruffinus pleads hard in his prescriptions for Sabbath-observation , That we do not spend it carnally and in delights ; this is to act the Jew , not the Christian . And Die Sabbati nihil exomnibus mundi octibus oportet operari , si ergo desi●●● ▪ ab omnibus socularibus & nihil mundanum geras , sed spiritualibus operibus vaces , lectionibus divinis , & tractatibus aurem praebeas , ut non respicias , ad praesentia & visibilia , sed ad invisibilia , & futura , haec est observatio sabbati christiani . Origen in a passionate heat , cryes out , Let us lay aside the Jewish mode of keeping Sabbaths , and let us observe them as Christians , discarding all worldly acts and secular employments , let us be conversant in spiritual works , in reading the Scriptures , in hearing the word , not eying things present and visible , but looking forward to things to come , and invisible : and this is the observation of a Sabbath , which will become a Christian .

The Fathers of the primitive times could not bear with any carnal liberty on the Lords day , well knowing how contrary it was to the mind of Christ . Nor can it be supposed , that it was any part of Christs purchase , to procure us a freedom to handle a Bowl or a Cudgel , or to frisk in a Maurisk-dance on Gods sacred and solemn day : And indeed sensual latitudes and relaxations are rather our thraldom , than our liberty , and the end of that mirth is heaviness , Prov. 14. 13. the impediments of holiness , and avocations from duty , and serve onely to recruit the force and strength of temptation . When David was at ease walking in his Gallery , Orig. Quid dicendum est ad eos , qui magis seculo , quàm deo vacant . then his sloath coupled with the temptation of Dalilahs beauty , and produced those cursed twins of Murther and Idolatry ; the defiling of the Wife , and the destroying of the Husband , 2 Sam. 11. 4 , 15. Hierom complained of some in his time , who were more at leisure for the world , Hier. Decalogi verba deus per semetipsum locutus est , & ideò permanet apud nos , extensionem et augmentum , non dissolutionem accipiens per carnalem Christi advantum . than God , upon his own day : And this that devout Father interpreted a crying sin . Irenaeus saith positively , That the Decalogue , in whose bosom the Commandement for the Sabbath lies , received extension and increase , not remisness and enervation , by the coming of Christ . And a learned man observes , That liberty for sports and ease on a Sabbath-day , is not liberty , but licentiousness : and where it is admitted , there follow the greatest decays of piety and godliness .

Well then , Christian liberty , which was the purchase of Iren. advers. Her. l 4. cap. 31. Eph. 1. 7. 1 Col. 14. Liberatio ab obligatione ad poenam , à metu , et solicitudine irae divinae , et maledictionis , et mortis aeternae . Bucan . ibid. Christs blood , is not the indulgence and ease of the flesh ; it is something of a more refined nature , something which hath a tast and smatch of heavenliness , and that glorious liberty of the Saints above : And Bucanus makes foure branches of it .

1. It is a freedom from the killing power of sin , and so consequentially an immunity from the second death , Rom. 8. 1 , 2. and this is the liberty of life and righteousness , as this learned man is pleased to call it .

2. A liberty from the obligation of the ceremonial , and from the condemnation of the moral Law , Gal. 3. 13. Rom. 6. 14. so that the moral Law is the Rule , but cannot be the ruine , the guide of , and cannot be the hand-writing against a true Believer .

3. A freedom of boldness and access to the throne of grace , that we may go to God , as Children to a Father , and not as Gal. 2. 4 , 5. Prisoners to a Judge , with trembling on our lips , paleness in our face , and agonies in our spirits , Rom. 8. 15.

4. A liberty from the old Mosaical Impositions , that Gal. 3. 25. puerile Alphabet accomodated to the nonage of the Church . Now in all this there is nothing mentioned of Luke 1. 74 , 75. fleshly ease , or carnal liberty ; one cries out of such kind of liberty , O egregious liberty , a fair purchase for the blood of the John 8. 36. Son of God . In a word , our strict and holy deportment on the Sabbath , was no stumbling block that Christ came to remove , no yoke that he came to break , but the clean contrary ; Christ came to procure closer and stricter communion Rom. 8. 21. between God and the Saints , that Believers might serve 2 Cor. 3 17. him with greater care and devotion , he hath purchased for us more spiritual intercourses : and one well saith , Duty is Gal. 5. 13. the greatest liberty , and sin is the greatest bondage ; we cannot Jam. 2. 12. be left to a greater thraldom , then to walk in the ways of our own hearts ; the sinning Angels are said to be kept Eccles. 11 9. in chains of darkness , Jude 6. A wicked man is in bondage here and hereafter ; here insnares , 2 Tim. 2. 26. and hereafter in chains , Matth. 22. 13. Oftentimes we cannot endure the restraints of the Word , or the serverities of Religion , and we look upon them ( which is the case now in hand ) as an infringement of our liberty ; but we should seriously consider these blessed tyes and confinements are not our bolts , or our griefs , but our ornaments , Psal. 119. 45. this is onely that free and uncontrolled life , which is spent in serving , in loving , in enjoying and praising of God : the glorified Saints above have rest , not ease , they inherit seraphical and divine , not sensual delights and liberties : that Soul enjoys most freedom on a Sabbath , who hath enjoyed closest communion with God , and relaxed the least from spiritual services , 2 Pet. 2. 19. Wicked men who most rove in the ranges of sin , Roma est domitrix mundi , et captiva vitiorum . Aug. de civ . dei . Josephus suit liber , sed domina ejus suit captiva , quia suis obedivit libidinibus . Chrysost. homil. 19. in prior . Epist. ad Corinth . are the greatest slaves ; as it was said of Rome , She was the Mistress of the World , but the drudge of sin and lust . Wicked Cham his curse was to be the servant of servants . Chrysostom elegantly observes , That Joseph who resisted the temptation was the free man , but his Mistris who promoted it was the captive , for she obeyed her swaying lusts . The people of God especially in their holy converses are the Lords free men .

1. They have the assistance of a free Spirit , Psal. 51. 12.

2. They proceed in a free state , in a state of Sonship , and well-pleasing , Rom. 3. 13. A Believer in all his spiritual actions , acts with an ingenious liberty and confidence , Gal. 4. 15.

Object . But some cavelling Objectors are not so well pleased with this heavenly freedom , and therefore they plead for a sensual ; and to justifie their claim they urge Scripture , especially that of Mark 2. 27. The Sabbath was made for man , and not man for the Sabbath : From whence they conclude , that the undue restraints which some rigorous Preachers impose upon the people on the Lords day , are onely the sowrness and fancy of their own melancholy and disturbed Brain ; our Saviour here gives us liberty , which they shall not be willing to part with , upon the opinion of a rugged Disciplinarian .

Answ. Now to answer this Text , learned men give a threefold interpretation of it ; but none of them look that way , our Sabbatum propter hominem factum est , non homo propter sabbatum : Hoc argumentum sumptum est ex fundamentis institutionis sabbati ; homo enim conditus fuit ante institutionem sabbati ; ergo non homo propter sabbatum . &c. Sabbatum enim propter usum commodum & utilitatem hominis institutum fuit Duebus enim modis propter hominem institutum est sabbatum : 1. Quoad corpus , Deut. 5. 14. ut requiescat servus tuus , ancilla tua , &c. 2. Quoad spiritualem aedificationem animae , Exod. 39. 13. Ezek. 20. 12. Sanctificavit deus sabbatum ( i. e. ) deputavitillud homini ad cultum divinum exercendum ; hoc fundamentum christus pulchre opponit Pharisaeorum accusationibus , vos malletis , ( quasi diceret ) propter sanctificationem sabbati discipulos meos esurientes potius affligi , quam spicas aliquas discerpere , item malletis hominem perire , quam Sabbatis sanari , atqui hoc directè pugnat cum Deut. 5. 14. Sabbatum propter hominem , &c. sensus igitur est ; Nec cum noxâ , nec cum exitio , aut damno homi●i●●●●genda e●t ●xterna obs●●vatio Sabbati : Sicut in exemplo Davidis est manifestissimum . Chemnit. John 8. 36. Psal 119. 164. Psal. 27. 4. Psal. 84. 10. Libertines would fasten upon it .

1. They say , the Sabbath was made for man , because man was created before its institution , and therefore this festival was ordained for his entertainment in the world , for his profit and advantage , but not for his play , sports , and recreations : This institution of the Sabbath ●yed man now newly created , and made Gods Viceroy upon earth .

2. The Sabbath was made for man , that is , for his corporal good , that on this day he might rest from the toyls of the world , Deut. 5. 14. In the Commandement for the Sabbath , God consulted mans weakness , but not his wantonness ; he studied his frame , but not his fancy ; God appointed the Sabbath , that man should not over-bend the Bow , but relax and remit his painful labours , and so be more composed and at leisure for spiritual service and worship ; so the Sabbath was made for man , for the good of his body .

3. The Sabbath was made for man , viz. for his spiritual good , that man on that holy day might be built up in his most holy faith , and that he might enjoy sweet communion with the Father , and with his Son Jesus Christ , 1 John 1. 3. How often is the Sabbath the Souls nuptial day , wherein it is esponsed and married to Christ ; it is a day of divine support , of refection and recruit to Grace , and often of the execution and mortification of lust and corruption . The Sabbath is the Souls banquetting day , a fit season for strengthning and repast , while it travels upon the Mountains of prey , and feeds with the flocks of Christ at noon , Cant. 1. 7. Psal. 76. 4.

However they who shall torture this Text to the utmost , and put it upon the strictest wrack , shall force it to speak no more then thus much , That man must not run the hazard or peril of life for the outward observation ; of a Sabbath , man must observe it , but not with an apparent danger of himself ; if it cannot be observed without harm and certain damage , the external observation must be suspended , and mans life and good must not be impaired ; and our Saviour instanceth , in Davids eating of Shewbread , an extraordinary and unjustifiable action , yet it may be apologized for , and maintained in a case of necessity : and so the Disciples of Christ plucking the ears of Corn , it was for support and necessary satisfaction : And so mans life is more considerable than the outward observance of a day , especially considering that the Sabbath was calculated for mans good in its first original and institution ; and the whole man , both Soul and body , was taken into consideration , when it was first set on foot in the world . Now this fair and candid construction of the Text detests all carnal liberty , and all swinges of pleasure and sensual delight , upon Gods sacred and solenm day .

In a word , it is no ways suitable to a gracious spirit to be importunate for carnal liberty on Gods holy day . The sensual delights of this life , they are the clog , not the comfort of a Saint ; their fetters , rather then their freedom . A believer is never more himself , then when he travels over spiritual objects in holy meditation , and freely vents himself in holy prayer and supplication : He complains not of being clogged , unless when he is bird-limed with a temptation , or staked down by a malepert corruption , that he cannot rise and fly up to God in holy devotion ; he knows not any liberty but the liberty of Ordinances , and he is then only free , who is manumitted by Gods good spirit ; his confinement is the transiency , not the length of a Sabbath , and he is dismissed from an Ordinance with a sigh . Fleshly ease pleaseth not him on a Sabbath , because it keeps him from his beloved , nor dare he exchange duty for recreation : He thinks it a poor and incontemptible thing to be running after a bowl on the Lords day , when he should be running his race , and pressing forward towards the Mark , Phil. 3. 14. Nor can he mind a sport , when he is to look after a prize . The Saint thinks recreations on a Sabbath , are not only the loss of time , and an empty Parenthesis ; but they are Dalilahs , to rock him asleep , that so he may lose Praetereà arbitrium nostrum , & voluntatem nostram Christus in aliquam partem libertatis ponit , dum donat nos spiritu sancto , cujus gratiâ corrapta nostra natura instaurata & spontaneo est , ut juxta prae ceptum dei , benè agamus , & pietati studere incipiamus prompto , Matth. 19. 8. spiritu , nam ubi spiritus est , ibi est libertas , Chemnit. Eccl. 9. 10. 2 Cor. 3. 17. his spiritual strength : Whatever he doth on a Sabbath , he doth it with all his might , and he knows there is no more work nor device in a recreation , then in the grave . And truly , it too much savours of a carnal heart , either to be an Advocate to plead for , or to be an Actor to engage in sensual delights on Gods Holy day : from the beginning , from holy David , from zealous Nehemiah , it was not so .

CHAP. XLVIII . The first Decad of Arguments , to perswade conscience to an holy observation of the Lords day .

THe design of pressing conscience to a due observance of Gods blessed day is already begun , and the rise hath been taken from the sometimes solemn and accurate carriage of the Jews upon their Sabbath : And shall a Vagabond Jew out-vy us ? shall that branch which is cut off , be Rom. 11. 19. more fresh and flourishing in Sabbath-observation then the branch which is engraffed and implanted in its room ? Shall In die dominico tantùm deo , tantum divinis cultibus vacandum est . Aug. the slave be more obsequious then the Son ? The vassal more obediential then the Heir ? The Jews still , though blasted with a Curse , yet they , at least some of them keep their Sabbath with great zeal and devotion : And shall not Christians , who lie under dews of divine blessing , and live under Sun-shines of Gospel heat and light , be more frugal of the time , and more spiritual in the duties of the Lords day ? Let not a disinherited Jew rise up in judgment against us . ( But of this already . ) But now further to press conscience to a holy keeping of the Lords day .

Arg. 1 Let us consider how much folly is bound up in prophaning Gods day : We put away from us all those golden promises Jer. 17. 24 , 25. which God hath entailed upon a due observation of it .

1. Temporal promises , Isa. 56. 5. Lev. 26. 2 , 3 , 4. 2 Cor. 1. 20. Etiam & Amen promissiones verissimas esse confirmat . Amen enim significat verè , firmitèr , fidelitèr , stabilitèr & Hebraeis vox est confirmatis , & sic Christus vocatur Amen , Rev. ● . 14. ( i. e. ) stabilis , constans , verus , ipsaque stabilitas constantia , et veritas . Ambros .

2. Spiritual promises , Isa. 58. 14. He who prophanes the Sabbath loseth the sweets which are to be found in a God , and disinherits himself of those plenties which are to be reaped in a flourishing earth : He tramples upon pearls ; for the promises which are to be made good in Christ , 2 Cor. 1. 20. are the riches of the Gospel . Let us review this folly in the severals of it .

1. The prophanation of the Sabbath argues much contempt , it spurns the crown of a promise , and despiseth the riches of divine grace , it refuses the breast of a promise , which is a breast not fill'd with milk , but consolation , Isa. 66. 11. It is worthy our notice ; God hath made promises to every duty of a Sabbath .

1. To Prayer , John 14. 15. Mat. 21. 22. Nay , it is part of the Covenant of Grace , that the Saints should fly to God by prayer , and that the Lord should hear from Heaven his dwelling place , Psal. 89. 26 , 27.

And 2dly , Promises are made to the right receiving of the Sacrament , Mat. 26. 29. That blessed banquet wants not a blessed promise .

3. Hearing of the word is encouraged by a promise , Isa. 66. 2. That duty also is like Benjamins sack , with a cup in 2 Cor. 7. 1. the mouth of it . Rom. 9. 4.

4. Acts of charity , a necessary and comely duty , which fills up the services of a Sabbath , they are bribed with a promise , Heb. 11. 33. Psal. 41. 1. Every silver piece we give , shall be turned into gold by the inhancing nature of a promise . Heb. 6. 12.

5. Meditation , another duty of a Sabbath , hath the experience of divine sweetness , and soul-satisfaction , Psal. 104. Heb. 8. 6. 34. Now when all these duties are carefully and spiritually acted on a Sabbath , under what a golden shower of promises 2 Pet. 1. 4. doth the active Saint lie ? Let those who prophane the Sabbath be ashamed of their contempt , to slight the treasure of so many promises . We may take notice , that the promises are the Saints best estate , they are the Churches priviledges , Promissiones sparsim in scriptaris celebres , sunt bona in coelis nobis propter Christum promissa . Alap . Rom. 9. 4. They are the highest encouragements , 2 Cor. 7. 1. They are the rewards of faith , Gal. 3. 16. They are the believers inheritance , Heb. 6. 12. They are the varnish , and the wealth of the Gospel , Heb. 8. 6. What is the Gospel but a golden mine filled with promises with the stamp of Christ upon them ? The promises are the cordials of grace to keep it from fainting , Heb. 11. 13. They are the most pregnant incentive to obedience , Heb. 11. 17. They are the exceeding great and precious donations of the soul , 2 Pet. 1. 4. Nay they are the believers fairest revenue :

For 1. They are in the surest hand , 2 Cor. 1. 20.

And 2dly , They shall be paid in the most seasonable time , Psal. 50. 15.

3. They contain in them most glorious acquests , John 3. 16. Luke 11. 13. The spirit and glory are folded up in the promise .

4. We shall be spending upon them to eternity , Heb. 11. 13. Now what base contempt are they guilty of , who prophaning the Sabbath trample upon these glorious and precious promises , these despise the riches of divine goodness , to use the Apostles phrase , Rom. 2. 4.

2. Prophanation of the Sabbath speaks much infidelity : Did we believe Gods promises which he hath made to Sabbath holiness , we should be more precise and strict in our Infidelis solo generali concursu dei potest proferre nomen Jesu , aut de eo habere cogitationem aliquo modo benam , sed absque verâ fide non obtinet remissionem peccatorum , et gratiam supernaturalem , et beatitudinem . Anselm . observance . Indeed unbelief is the damp of every duty , it puts a faintness and languor upon holy services . The primitive Saints who were acted by a principle of faith , Heb. 11. 33 , 34. run upon , and accomplished glorious things ; this grace shews us the crown , realizes all the promises to us , Heb. 11. 1. And so it puts animation and life into every holy duty . Constantine the Great , when he saw the Cross in the air with this Inscription , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In this overcome , he summoned up his undaunted courage , and obtained a noble victory . Many look on the promises of God , as bonds without a seal , as debenters which are not like to be paid ; and this makes the Chariot of duty drive heavily , and causeth men to slight Sabbaths with so much carelesness and indifferency . A believing soul will double the tale of his duties , he will hear attentively , he will pray devoutly , he will Redemptionis à Christo factae apertum documentum factum est in resurrectione Christi : O quanta ergò est ingratitudo hominibus , charitati Christi non re●pondere . Ambros . meditate divinely , and discourse savourily on Gods blessed day ; and all this as eying the recompence of reward , and preying upon the rich incomes of the promises . It is cursed unbelief sowers and flags the duties of a Sabbath , that men either desperately neglect them , or else carelesly perform them .

3. A prophanation of the Sabbath discovers much ingratitude . Doth God give thee a Sabbath , a Jewel of great price , to throw away into the Sea of idleness or prophaneness ? Men who are slight on the Sabbath do not adore the rising Sun , for the Sun of righteousness arose as upon this Mat. ● 2. day . Our Sabbath is Christs resurrection day , which is the foundation of all our happiness ; had the grave detained him , hell had inclosed us . Christ opening the prison of the grave , opened our way to the throne . How ungrateful then shall we be to wound Christ on his own resurrection day ? Shall we be formal , drossie , vain , talkative , sensual , upon that day , when the Sun rose to give light to a new world ? what blackness of darkness had we eternally been wrapt in , if this blessed Sun had not risen after the night of a grave , to be our conduct and guidance to a better life ? Sabbath-breakers may wear the scars and brand of the most loathsome ingratitude .

4. Prophanation of the Sabbath is soul-prodigality , it is a disinheriting sin too ? Can we expect a Sabbath to eternity , and not keep a Sabbath here ? Can we neglect the service of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a day , and yet look for the reward of more then many ages ? It is a good observation of a Learned Man , That our Rest-day Heb. 4. 9. is not called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Manuchah , a Common rest , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 laetemur● festivitate . Hil●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 quàm 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 ble●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 quaestuo●issiman et opulentiorem omnibus mundi opibus , maj●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 tim● ▪ ●ut our treasure , and lose our season for advantage . Limn●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 lu●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 of this blessed day commands our severest observation . The Sabbath contains all the three arguments in it , which some calls the worlds Trinity , Pleasure , Profit , Honour : And if these arguments have so much force in temporals , why should not they be as cogent in spirituals ? spiritual good things ,

1. They yield most . Sure there is more in a grace of the spirit , then in the stuffing of a bag , or the lining of a cost●r .

2. They last longest .

3. They are purchased with greater difficulty , they are bought with a price , with the blood of a Redeemer . Dies dominicus omnium dierum mater est . Hieron .

4. They enrich our better part ; and shall not they more influence our care and our devotion ? Our Sabbath is solemn in its own dignity , let it be so in our observation . God hath crowned this day with honour , why should we degrade it by our sin and vanity ? Our heavenly carriage doth best comport with the glory of this day . Hierom calls our Christian Sabbath , the Mother of dayes , not only intimating its own antiquity , but pointing at the veneration we should give to it : And so the fifth Commandment comes in to the support and assistance of the fourth . We must honour this Mother of dayes , that our dayes may be happy and long in the land , Exod. 20. 12. Nor unfitly is the Sabbath called a Mother , when it hath so fruitful an issue , and hath brought forth so many Children to Christ , who is its Lord and Master . Ignatius Mark 2. 28. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Ignat. calls our Sabbath the Queen of dayes , and all other parcels of time are only hand-maids to wait on her ; now every evil fact is aggravated , which is committed in the presence-chamber . The Holy Ghost calls our Sabbath the Lords day , Rev. 1. 10. And God doth not call this day by his own Name , but to intimate thus much to us , that we should likewise honour it by a holy and careful celebration . Sin then and vanity is a blot in the Escucheon of the Sabbath , and the prophane person as much as in him lies , layes the honour of it in the dust .

The Jews had a very high esteem of their Sabbath , and they compared it to a Queen ; their other festivals they compared to Concubines , and ordinary dayes they compared to hand-maids , and they made a six fold difference between their Sabbath , and other festivals .

Other festivals had no parasceue , or preparation going before them ; but the Sabbath had still a preparation , and it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or pervigilium Sabbati , the Vigils of the Sabbath : Obj. but it may here be said , that , John 19. 14. we meet with the preparation to the Passover ; and therefore a preparation was not peculiar to the Sabbath . Answ. To which it is answered , It is called the preparation to the Passover , because at that time , the Sabbath and the Passover fell both together , Mat. 17. 62. and then the Jews transferred the Passover to the Mark 15. 42. Sabbath , and therefore it was called the great Sabbath ; Joh. Luke 23. 54. 19. 31. That Sabbath day was an high day saith the Text , John 19. 42. because both feasts fell on the same day . But the preparation mentioned , John 19. 14. was then in respect of the Sabbath , and not in respect of the Passover , which was drowned in the Sabbath . For other feasts besides the Sabbath , needed no preparation .

The Sabbath of the Jews had a prerogative above all other festivals , in that other festivals were translated to the Sabbath , Alios festivitatis dies transferre solebunt ad Sabbatum propter olera & mortuos . Judaic . Proverb . but the Sabbath stood unmoveable , and could never be transferred to any other festival , & therefore they oftentimes made the feast day a common day , and upon it they prepared their meat , and buried their dead , and they transferred the religious exercises which did belong to that day , to the Sabbath .

The Sacrifices of all their festivals gave way to the Sabbath : Their daily Evening sacrifice was killed at eight of the clock , and half an hour past , according to the Jews counting of the hours , half an hour before three with us , and offered at the ninth hour and an half past , which with us is half an hour after three ; and this they did that they might rest the evening of the Sabbath .

The Sabbath had a double sacrifice upon it , Numb. 28. 9 , 10. Whereas all other festivals had only their particular services and sacrifices ; which as it was to distinguish the Sabbath from all other feasts , so to mind us of that industry and sedulity we should shew on the holy and blessed Sab-Sabbath .

The Sabbath was kept in the wilderness , and in the captivity ; and he who violated and brake the Sabbath in the Wilderness was stoned to Death , Numb. 15. 35. But other festivals were not kept in the captivity , and the Passover but once in the wilderness , Numb. 9. 5.

The whole week took denomination from the Sabbath , Luke 18. 12. Acts 13. 42. And besides all this , every Sabbath day they came to hear the Scriptures read and expounded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in medio septimanae . Mat. 1. 21. Luke 4. 31. But on the week dayes they met occasionally . The Sabbath was the appointed time for those holy exercises . Now shall the Jews be so curious Acts 14 15. in drawing of their Sabbaths Eschutcheon of Honour , and marking its dignified prerogatives , and shall we give less veneration to the Lords Day ? I mean not , in verbal praises , or rhetorical panegyricks , but in holy practices . Our carefull Preparation for the solemnities of it , our serious behaviour in the duties of it , our frugal improvement of the time of it , our unwearied diligence in the service of it ; this , and this only speaks our Sabbath honourable . Piety and Devotion best proclaim the dignity of this holy day ; when we act , as those who believe , that Christ is not only the institutour of our Sabbath , but will be the Judge of the world . Let us Rom 2. 16. then consider the Lords Day under what notion we will , either as the souls jubilee and festival day , or as the souls market 2 Cor. 5. 10. day , or as the Churches best and most glorious day , yet still nothing but holiness becomes it , and its beauty is best seen in our sanctification ; Our holiness is the foyle to set off the glory of it .

Arg. 5 Let us look upon our Sabbath , as a day of distinction , the observation of which distinguisheth Christians from the rest of the world ; and this meditation will prompt us to holiness . What Sabbatum est signum quòd deus Israelem sanctificavit , ( i. e. ) segregando eos à gentibus profanis , in peculiarem sibi populum . Lavater in Ezek. the Lord said to the Jews , Exod. 31. 13. Verily my Sabbaths shall ye keep , for it is a sign between me and you , that ye may know that I am the Lord who doth sanctifie you ; is as applicable to us , as it was to them ; and it is , as if the Lord had said , the keeping of my Sabbath shal be a distinctive badge and cognizance of Covenant holiness , a sign that I do sanctifie you , and separate you to my self for a holy and peculiar people . Let us cast our eye upon our Sabbath as our discriminating and differencing badge : And shall we shame our livery ? Shall we make our Sabbath a day of riot or excess , Sabbatum est signum et symbolum inter deum et Israelitas ; ut se dei esse profiterentur , et ut à reliquis gentibus discernerentur ; ●uit enim sacramentale quoddam quòd illos sibi deus sanctificaverat . Riv. of sloath or idleness , and so mingle with the prophane world ? Do we prophane our Sabbaths , how can we distinguish our selves from a sensual Jew , or a miscreant Turk ; they likewise have their Sabbaths ? And will a diurnall distinction serve the turn ; that the Turk keeps his Sabbath on the Friday , the Jew on the Saturday , and we Christians the First day of the week ? It is a poor shift , and a faint distinction to keep a different day ; will not the world scoff at this distinction ? It is not the Day only , but the manner of observance . The Apostle saith , that Christs people are a peculiar people , zealous of good works , 2 Tit. 14. And so our Saviour makes the distinction of his people from the rest of the world , John 17. 14. It is observable , that the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chadash signifies two things ; 1. To separate from common use . 2. To sanctifie , to teach us , our sanctification is our only separation from the rest of the dregs of the world : Therefore still let our holiness upon Gods blessed day , be a sign between God and us , that he hath sanctified us . This is his will , and let it be our work , as alwayes , so peculiarly on the Sabbath , our sanctification , 1 Thes. 4. 3. Exod. 31. 13. Sabbatum sanctis usibus et religiosis formalitèr deputatur , &c. Rivet . Let Christ know us to be his sheep by this , our will is not only melted into his will , but our obedience is fully calculated for his day . Rivet hath a pregnant note , The Sabbath , saith he , is given formally for holy uses , for hearing the Word , for Prayer , for receiving the Sacrament , by which our sanctification is ripened and accomplished .

Arg. 6 No command but that of the Sabbath hath a memento prefixed Hic specialis observatio requiritur , ita ut nunquam obliviscamur , quia agitur de operibus humanis intermittendis , et de opere dei suscipiendo , quae sunt naturae hominis depravatae omninò contraria , &c. Riv. to it ; As if our obedience to this command was our chief business , which we must not forget : God doth not usually annex his mementoes to any thing , but to matters of the greatest moment . As 1. Sometimes to press his Laws , Num. 15. 39 , 40. And 2. sometimes to press his Love , as a motive to obedience , Deut. 5. 15. 3. Sometimes to mind us of himself , Deut. 8. 13. 4. Sometimes to mind us of his Enemies , Deut. 25. 17. And 5. Sometimes to mind his Sabbath , Exod. 20. 8. God puts an Higgaion Selah upon this Commandment , that as among the Jews , the singing of it caused them to raise their voice : So among us in keeping Sabbaths , it should raise our hearts to a holy observation . Now God prefixes a memento to the Commandment for the Sabbath upon divers designs , which will very well suit with our purpose .

As first to intimate the opposition of mans corrupt heart to this holy Command , Rom. 7. 12. Depraved man cannot endure Homines parati sunt ad fervorem operum suorum oc●upantur suis commodis , & suis voluptatibus facilime irretiontur ; sed cultui divino , &c. Riv. the snaffle of a whole dayes service , he loves not to be bridled to spiritual duties , and therefore God here awakens us by a shrill memento ; the learned Rivet observes , That men are upon the wing in flight , and heat after their owne works , and they are most easily entangled in the snare of their own pleasures and delights ; but to do Gods work upon his own day , this goes against the grain of corrupt Nature .

This Memento shews the venerable antiquity of the Sabbath . God hath been pressing the Sabbath upon us from the beginning of the world , ( as hath been shewn already : ) The Gen. 2. 3. good Lord is jealous , least an ancient should be an antiquated institution .

God gives us this Memento to mind us of the strict account we must make hereafter for all our Sabbaths . When a Master gives his servant many errands , but saith he , be sure you remember this above all the rest ; if that errand be forgotten he breaks out into a greater passion . God remembers us to keep inviolably his holy Sabbath , to assure us he will else remember to punish severely the breaches , and violations of this Emphatical Commandment . His expostulation hereafter will be , Did not I give you my Sabbath with a Memento ?

To inform us , the sum of Religion lies in a due observation of the Sabbath . It was a good saying of worthy Mr. Rogers , Take away Gods Sabbath , and Religion will soon Tolle Sabbatum et citò marcessit omnis Religio . Rog. dwindle and faint into nothing . Jacob gave a severe charge to his Sons about Benjamin , because he lay nearest his heart ; And is it not an evidence , that the fourth Commandment lies nearest to Gods heart , that he gives so severe a charge about it ? That much of Religion is wrapt up in it , nay , the very quintessence of piety is dropt into it ?

We are more apt to forget the fourth Commandment then Observandum est , quod deus non simpliciter dicit , Diem Sabbati sanctificabis , sed memento , ut diem Sabbati sanctifices ; Genus hoc praecipiendi non est leve , & vulgare , sed grave & serium , et significat praecipirem seriam , nec ullo modo negligendam , sed summâ curâ et diligentiâ servandom ; sic solent Parentes liberis suis , et ser●●● Heri , obtervantiam eo●●● inculcat● , quae omnium maximè negligi notant ; Admonemur etiam verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Recordare , et memor esto ad observantiam praeceptorum dei . Requiritur enim memoria , ut noctes et dies de illis servandis cogitemus , nec unquam obliviscamur quid praecepti , & à quo illud accepimus . Muscul . any of the rest . And it is observable , when any duty is charged by God with a Memento , it argues a proneness to forget it , so Eccles. 12. 1. Remember thy Creatour in the dayes of thy Youth ; which charge intimates to us , no age is so prompt to forget God as Youth , which usually is snarled and entangled in divers lusts , called by the Apostle , Youthfull lusts , 2 Tim. 2. 22. And there are many reasons why we are so apt to forget this Commandment :

1. Because the rest of the Commandments are written in our hearts by the light of Nature ; but this only was given by outward Ordinance and Institution , and we are more apt to forget Instructions then Inclinations .

2. Because this Commandment more restrains natural liberty then all the rest : the other Commandments restrain only things sinful , but this prohibits things lawful at any other time , nay , it restrains our very words , Isa. 58. 13. and our very thoughts ; our lawfull works , and secular employments must be laid aside on this day ; we must not think or discourse of the world , and the things of it on this blessed day .

3. Because of the multitude of our affairs on the six days , which had need to be remembred to be finished seasonably , or else they will breed distractions on the Lords day ; nor is it so facil and easie to keep off their impressions and intrusions , when we are to converse with God on his own day .

4. Because the Devil will assuredly prompt us ▪ to forget this Commandment ; so to quench the memory both of the Creation , and the work of our Redemption , that he may the more readily draw us to despair by forgetting the salvifical work of our Redemption , or else to Atheisme , by forgetting the stupendous work of the Creation ; for as the work of Creation first give us a Sabbath , so the work of Redemption afterwards gave us our Sabbath . Now to prevent these mischicvous inconveniencies , we are alarm'd and quickned with a Memento to keep this Commandment , as a means to preserve the memory both of Father and Son , and so to keep on foot holy and divine worship .

This Commandment of the Sabbath , is of most weight to be remembred , for the observance of all the rest of the Commandments depend much upon the keeping of this : Let us cast our eye upon the Conversion of sinners ; where one hath been converted on the week day , many have been brought home to God on his own day ; God doth delight to dispence his graces on his own day : so that in keeping this day , we preserve an opportunity when God doth confer his graces on the Sons of men , and in a careless observing of this day , we put from us an opportunity of getting and obtaining the grace of God : So then , keep this day , and we keep all ; neglect this day , and we neglect all the proper means for life and salvation . This is the season when the Angel comes down to stir the waters , and then is our time to step in and be healed . John 5. 4. This indeed is the fundamental command , on which the superstructure of piety and religion is fastened and built . On this day God draws nigh to his people , and they to him ; nay , the way to lay hold on Gods Covenant , is to keep his Sabbath : there is some hopes of a mans salvation when he makes conscience of keeping this holy day .

7. The reason why this Commandment is of so much weight to be remembred , is , because in it we are made more 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . spiritually minded ; it frames our spirits to be more fit and adequate to every good word and work , we are as not of this world ; the Apostle saith , Heb. 4. 9. Verily , there remains a Rest for the people of God : Implying that the Saints in Heaven keep a Sabbath-Rest ; meditating divine things , singing praises , and minding only the things of Heaven . Nothing more fits and accommodates our spirits to the supreme good , Vis in die quem dicunt solis , solem colitis . sicut nos in eundem dominicum non solem , sed resarrectionem domini veneramur . then a holy observation of the Sabbath ; it is the beginning of heaven here , our hearts then work up more and more to their centre , to their God , to their Christ .

8. We must remember this Commandment . In keeping the Sabbath , we keep in mind Gods chiefest mercies , the benefit of our Creation , and of our Redemption : the first giving us our beings , the second our well beings ; the first being the Aug. Contr. Faust . Manich , Lib. 10. fountain of Nature , the second being the spring of Grace : And whereas there are Three most glorious persons , shewing themselves in their several works tending to mans good , the due observation of the Sabbath puts us in the remembrance of them all ; Of the Father who created us , and then gave the Gen. 2. 3. world a Sabbath ; of the Son who redeemed us , and on this day ascended from the Grave ; of the Holy Ghost who inspires Acts 2. 1 , 2 , 3. us , and sheds a beauty upon us , who as on this day descended from heaven in a miraculous flame upon the blessed Apostles , which was an infallible earnest of those plenteous effusions of the spirit , which should be poured forth upon the Church in all ages . Thus upon weighty reasons , a Memento Dan 5. 6. is affixed to the fourth , and only to the fourth Commandment ; which if it be not a note of observance , to point out our Sanctificatio Sabbati est , diem à deo anteà sanctificatum pro sancto habere , et exercit●is religionis , et fidei exercendae sedulo in●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 impe●andi , the reason of the command it self . In this command God rather exercises jus Patris , quam jus Domini , the right of an indulgent Father , then of an Authoritative Lord. Mans good and benefit is twisted into Gods Command , as rich embroydery is put upon a piece of sine cloth . This is a Precept not only prefaced with a memento , but seconded with an appeal to mans reason and conscience . Let us take a view of the force of this equity .

It is most equal that God should have one in seven , ( to add somewhat to what hath been said already ) If God gives us six dayes , shall we deny him one ? It is the confession of Mr. Brerewood , ( Our adversary in this cause of the Sabbath ) That it is meet , that Christians dedicate the Lords Day wholly to the Lord , and to the honour of his name ; and that we should not be less devout in the celebration of the Lords day , then the Jews in the celebration of their Sabbath , because the obligation of our thankfulness is more then theirs . Thus far our adversary pathetically exhorts us to keep Gods blessed day wholly and fully to himself . Holy Greenham saith , If God had given us one day for our selves , and kept fix for himself , it had been equity in him to command , and duty in us to obey : But now God hath kept but one for himself , and that for our profit too ; to break this Commandment then , when God hath shown such liberality , it must needs be a stupendous sin . It was a rational discourse of Joseph with his Mistriss , Gen. 39. 9. My Master hath kept back nothing from me , but thee , because thou art his Wife , and therefore how can I do this great wickedness , and sin against God ? God hath kept no day in the week from us but only the first day , because it is his Sabbath ; how then can we do this great wickedness to prophane his Sabbath , and sin against God ? This amplified Adams guilt , he was only forbidden one Tree in the Garden , and he must eat of that ; and this will aggravate our sin , we are only forbidden one day in the week , and yet we must do our owne 2 Sam. 12. 4. work , please our own corruptions , and gratifie our flesh and Datur Sabbatum homini , ut se segreget , et quiescat propter dei gloriam . Aben. Fzr. sense on that very day . Nathans parable which he used to David , 2 Sam. 12. 3 , 4. is rightly calculated for every one who prophanes Gods day . Hath God only one day which he hath kept to himself , and sanctified to his service , and laid as it were in his bosome ; and shall men be so unworthy , then when their hearts tempt them to vanity , they must take the time of this one day to please and gratifie their own corrupt hearts , when they are rich in time , and have six days every week given them for themselves ? I may here take up that of the Apostle , Rom. 8. 1. Shall we sin , and continue in it , because Grace abounds ? Gods bounty should encourage , not dispirit our duties ; it should be a spur to holiness , and not a gap to prophaneness . Psal. 119. 164.

2. And most equitable it is , that Time being one of the most precious blessings on this side eternity , a jewel of inestimable worth , a golden stream dissolving , and as it were continually running down by us out of one eternity into another , yet too seldome taken notice of , till it be quite passed by us and from us ; It is most just , I say , and meet , that he who hath the dispensing of other things less precious and momentous , should be the supreme Lord of our time , especially Eccles. 9. 12. when he takes so little to himself as one day in seven .

And our guilt must boyle up to a great heighth , if we dash the eighth Commandment upon the fourth , to break both in pieces , and rob God of his little spot of time , the Sabbath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost Homil. 5. in Mat. day , to waste it upon our lusts , sloath or vanities . It is a zealous and pathetical speech of the excellent Chrysostome ; What desperate folly is it , saith he , for people to bestow five or six dayes upon the affairs of the world , and not to give one day to spiritual things ? Therefore let men be perswaded , that at least they would set one day apart wholly to these things ; whatever they do on the week dayes , one of the seven dayes must be set apart to our common Lord . Let us observe the Argument of this holy man : not only Gods indulgence , but our own dependance commands Sabbath-holiness ; God is the common Lord , and shall we not consecrate one day in the week to his service , to the great Jehovah , in whom we live , move , and have our being ? Acts 17. 28. His time is not only in our hand , but our times are in his hand , Psal. 31. 15. And if we abuse his time , he can shorten ours . And besides all our labours , which are as the humming of a Bee , or the fluttering of a Butterfly , are not so valuable to take up six dayes , as his sacred worship , which is Psal. 31. 15. not only our homage and tribute , but our way to life and salvation , to take up one day . Gods honour and glory , which is promoted on his own day by all devout and holy Christians , is infinitely more considerable then all our worldly gains , and petty interest which is carried on the other six dayes . Bucer saith most truly and gravely , He discovers himself a most deplorable despiser , not only of his own salvation , but of divine bounty and indulgence , and not fit to Deploratum sanè i●se contemptorem demonstrat . sicut salutis prop●iae , sic admirandae dei ergà nos beneficentiae , ecque omnino indignum qui cum populo dei vivat , qui non studet tum ipsum diem domino deo suo glorificando , et providendae suae propriae saluti , sanctificaro maximè quùm deus , nostris nego●iis et operibus , quibus praesentem vitam sussentemus sex dies concesserit . live among Gods people , who doth not study to spend one day in seven , ( viz. ) the Lords day , to the glory and honour of the Lord , and to look after his own salvation , especially seeing God hath given us six dayes for our labours and employments , to sustain our selves in this present life . This holy man thinks him unworthy of any station in the Church of God , who hath so far sunk himself below the shadow of all reason and justice , as not to take Gods grant in giving us six dayes for our selves , and so to conscerate the seventh in holy duties and exercises to the glory of a bountifull and a gracious God . And indeed the waste and prophanation of Gods day , only one in seven , would fill any pen with gall , and turn the smoothest tongue into a sword ; such sacrilegious and unreasonable men who prophane this blessed day , a day in a week , would fill any face with blushes , and any tract with sharpness . Dr. Twisse observes , that Gomarus and Rivolus two learned men , though much differing from other Divines in Sabbatical controversies , yet in this particular they speak very plausibly , not without a note of good zeal ; For thus they speak , That in reason it is fit , now under the Gospel , to allow more time for Gods service , rather then lesse . Gospel seasons call for greater services . Buc. de regn . Christi .

And indeed in this we heartily accept their just acknowledgement . It is a witty descant of the learned Weems , Vt aliqua dies in septimana sit deo dedicata , praeceptum est stabile , et aeternum . God giveth us , saith he , six whole dayes for our use , and therefore we should give him one whole day for his Sabbath , or else we have two measures in our bag , a little one to meet out with , and a great one to receive in with , which is an abomination to the Lord . Jacob. de Valent.

Argum. 8 And is it not most just and meet , that since mans life upon Divinum magis est , et utilius spiritualibus fidei , et religionis vacare , quam terrenis operibus esse intentum . Muscul . earth is a pilgrimage , and he hath no abiding City here , but looketh for one above , therefore he should not spend all his time , his thoughts and studies upon the trivials of the world , and the services of the week ; but ( as some time every day ) so also some one day every week , to retire from the world , and to draw near to God in his holy and fructiferous Ordinances , and to seek communion with him , with whom he expects to live for ever in glory and blessedness . Videamus in sacrâ scripturâ totum divinum cultum in sabbato comprehendi : Atque ideò haec lex tam saepe in scripturis repetitur , diligentèr inculcatur , gravitèr urgetur , obedientia ejus plurimùm laudatur , et neglectus ejus severè vindicatur . Leid . Prof.

No Command pressed with more vehemency than that of the Sabbath . God in his word doth not press things trivial or indifferent , but those which are most necessary , and of the greatest importance . As the Apostle speaks of the Ministers preaching in season , and out of season ; so it may be said of Gods pressing this Commandement , he takes all occasions to urge and importune it : and the Leyden Professors give us this reason , Because all divine worship is comprised in a due observation of Gods holy day ; And the breaking of this Command God calls the breaking of all his Commandements , Exod. 16. 28. Let us glance a little at the jealous God , and see what methods and importunities he hath used to preserve his Sabbath holy , and that it might not be defiled and polluted .

No sooner God gives this command for the Sabbath in the midst of thunders and lightnings upon Mount Sinai , Exod. 19. 18. Exod. 20. 8. But he gives a new and strict charge for the due observation of his Sabbath , Exod. 31. 13. and thunders out his threats against all , who ever shall violate or make any breaches upon it , Exod. 31. 15.

And presently he insinuates an Argument of love to endear the people of Israel to this Commandement , Exod. 31. 16 , 17. and tells them it shall be a perpetual Covenant betwixt Hoc de Sabbato mandatum toties inculcari videmus , ut necessatiò sit credere , illud in populo fuisse magni momenti . Riv. him and them , the very tye of friendship and amity between them , and it should be a signe of Gods owning them for his peculiar people , and their owning him for their onely God . The Jews should be known to belong to Jehovah by their observation of his Sabbath , that should be the Shibboleth to distinguish them from the Chaos of the rest of the World .

But after this , a few days sliding away , God renews his Command for the Sabbath , Exod. 35. 1 , 2. in a full assembly of the people , that none might plead ignorance , and that a repeated Law to their Ears , might be a rivetted Law in their hearts .

And lest the Israelites might interpret this Law of the Sabbath positive only , and so transient , God presently after this inserts it among the Laws natural , that if the Jews Qui Sabbatum custodiebat , hoc ipso tacitè profitebatur , Deum esse conditorem coeli , et terrae ; qui verò contemnit Sabbatum , videtur inficiari deum esse creatorem mundi ; sic qui diem dominicum celebrare recusat , videtur negare Christum resurrexisse . Vatabl. should forget Mount Sinai , they might have a principle in their own breasts , to lead them to the obedience of this Law ; God tells them , Levit. 19. 3. They must honour their Father and their Mother , and keep the Sabbath . God would have the one Law as fairly written , and as deeply engraven on their hearts , as the other , and he joyns neighbour Commandements together ; Nature leads them to reverence their Parents , Religion , Gratitude , Reason , Obedience , and much of Nature should draw them to keep Gods Sabbath .

And which is not to be over-passed , the same Law of the Sabbath is inculcated again in the same Chapter , Levit. 19. 30. where God reckons up his Feasts which he will have observed throughout the current of the year ; there God takes an occasion to begin with his Sabbath ; and so Levit. 23. 2 , 3. that Feast must be looked upon in the first place , they must first seek the observation of the Sabbath , and all other Feasts shall be added unto them , for greater splendor Mat. 6. 33. and solemnity .

When God tells the Jews of his Sacrifices , what kinds , in what order , on what seasons he will expect them , he enjoyns duplicate Sacrifices on the Sabbath , Numb. 28. 9 , 10. to intimate plainly to us , that the more service he hath from us on that day , the more grateful it is to him .

When Moses repeats the ten Commandements to the people of Israel a little before his death , he forgets not the Commandement for the Sabbath , Deut. 5. 14. that lies still in the bosom of the Decalogue , as the beloved Disciple leaned upon the bosom of Christ , John 21. 20. this Command hath neither lost its site , nor force .

When the Civil Government was changed in the state of the Jews , from Judges to Kings , still the observation of the Sabbath is the same , 1 Chron. 9. 32. There may be a change in the times , there must be none in the Sabbath ; the care of the Sabbath is the duty of every Governour , by what Name or Title soever he be distinguished .

And in after Ages , the Prophets press hard for the observation of the Sabbath , Jer. 17. 21. And this was one considerable piece of their message to the people , God still alarms his people to Sabbath-holiness .

And if the people fail in the observation of Gods holy Sabbath , how sharply doth God upbraid them by his Prophets , Ezek , 20. 12. as a most ungrateful and inconstant people , and how bitterly doth he expostulate with them , as a froward , and shortly to be forlorn Generation , Ezek. 20. 13. and looks upon the violation of his Sabbath , as a contempt poured out upon all his Laws and Statutes , Ezek. 20. 16. and yet in the midst of his anger , his Sabbath is so dear to him , that if they will yet keep his Sabbath , his wrath may be withheld and restrained , Ezek. 20. 20. and better days may befall and betide them .

But yet the pollution of his Sabbath is so great and so gross an abomination , that God knows not how to put it up , and therefore he goes on in his complaints , reiterating his charges against them , and bringing in new Bills of Indictment for the violation of his Sabbath , Ezek. 20. 24. Ezek. 22. 8. 26. Ezek. 23. 38.

And when God pronounces his sorest judgments against Israel , he at last comprises them all in one , he tells them Hos. 2. 11. He would cause her Sabbaths to cease , they should lose that darling mercy , which they had so much abused .

Now then , all this importunity of God in urging Sabbath-holiness , doth but the more alarm us to break off our sin by keeping holy this blessed day : Surely the sanctifying of Gods day is a matter of the highest moment , else God would not so multiply his Injunctions and charges about it , for the Scriptures know no vain repetitions .

Argum. 9 No Command is rewarded with more bounty , than that of the Sabbath : God hath set the richest crown on the head of Sabbath-obedience , like Jacob it hath obtained the Blessing : Gen. 27. 30. and if you ask , what blessing , it is answered .

God rewards the holy observation of his day with spiritual blessings , and indeed they are the choicest blessings , they are most refined , not mingled with the dross of earth and inconstancy , they most concern the Soul , which is mans more sublime and better part : and for these was the Sabbath principally ordained , that God in the use of Ordinances on this day , might enrich our Souls with spiritual blessings in heavenly places in Christ , Ephes. 1. 3. and with these blessings will the Lord bless a conscientious observation of his day ; so saith the Lord , Ezek. 20. 12. I gave them my Sabbaths , that they may know , that I am the Lord who sanctifies them . We shall find and know , that the Lord will sanctifie us , both with the beginnings and the increases of grace in our hearts , Psal. 92. 13. if spiritually and sollicitously we keep his Sabbaths ; yea , the Lord hath promised , Isa. 56. 6 , 7. to every one who Isa. 56. 6 , 7. keeps his Sabbath from pollution , that he will make them Exod. 31. 13. joyful in his house of prayer : and in Isa. 58. 14. that they Levit. 26. 2. 11. shall delight themselves in the Lord . By these two Texts of Isa. 58. 14. Scripture , it appears , that God hath bound himself by promise , Isa. 56. 4 , 5. not onely to work sanctification , increase of holiness , Ezek. 20. 12. and power over corruptions , but also by his spirit of adoption to increase in their hearts a lively sense of his favour , Judaei laetantes ibant in templum domini , ibique exaltantes orabunt , canebant , psallebant omnibus instrumentis musicis , atque ex victimis deo oblatis epulabantur coram domino . Alap . assurance that he hears their prayers , and accepteth their oblations , as likewise peace of Conscience , and joy in the Holy Ghost , which are the blessings the Christian prizeth above ten thousand Worlds .

These spiritual mercies then are the reward of Sabbath-holiness : and indeed how often doth the devout Soul on Gods holy day , sensibly feel the power of Ordinances , the workings and impressions of grace , the very drawing out of Christs heart towards them ; and whilest they meet with the people of God in their holy Assemblies , the presence of God breaks out , like the Sun in a bright Morning , and the Holy Psal. 122. 1. Ghost falls upon them , Acts 10. 44. manifold experience might be subpoenaed in to attest and verifie this truth .

God rewards Sabbath-holiness with temporal blessings : this is a top-branch of that godliness , which hath the promises of 1 Tim. 4. 4. Huic sanctificationi sa●ba●i prom●●tur benedictio tam privota , tam publica , et custodient Sabbatum nunciatur ●ea●us . Leid . Prof. Per altitudines , ubertas terrae intelligatur . Sanch. Allevabit super bona terrae . Sept. Terra excelsa vinetis & fructibus abundat . Isa. 56. 2. this life that now is . Sabbath-holiness can entail blessings on the Throne , and make that splendid and illustrious , Jer. 17. 25. it can pour blessings upon the family , and make that wealthy and prosperous , Isa. 58. 14. I will cause thee to ride upon the high places of the earth ; which must be meant of fruitfulness and abundance , as Expositors inform us : the phrase refers to feracious and flourishing Mountains , which are the richest pasturage ; or else to the Land of Canaan , much swelling with Hills , which was the most plentious spot of ground ( while God was with his people there ) that was in the whole world , some observing that , that small Land of Canaan maintained at once no less than thirty Kings : High-grounds , as a learned man conceives , are places for the most flourishing Vines , and the rarest fruits ; and the Septuagint interpret these high places of the earth , the good things and increases of the earth : However , rich temporal blessings must be implied , which shall certainly , as there is truth in the promise , be the portion of those who are holy and devout upon Gods blessed day .

Sabbath-holiness will bring down blessings upon single persons :

1. Vpon the more inferiour . The very Eunuchs , who were Moses arcebat Eunuchos suorum caetu , et è templi ministeriis , et publicis officiis , et Eunuchus notat populum Gentilem , qui verè est Eunuchus ( i. e. ) sterilis pietatis et bonorum operum . Alap . pieces of contempt , and in the time of the old Law , were not to enter into the Congregation of the Lord , but their infirmity sued out a Writ of Excommunication against them , Deut. 23. 1. and they served onely for a type of the Gentile Nations , who were barren of piety and good works , yet saith the Lord , Isa. 56. 45. Vnto the Eunuchs who keep my Sabbaths , I will give to them in my house a place , and a name better than of Sons and Daughters : So grateful to the Lord is the holy observation of the Sabbath , that it can make an Eunuch fruitful , and put the meanest person into the Bond of the richest promise .

2. As the holy observation of Gods day , can raise the meanest , so it can honour and bless the greatest . Nehemiah was an excellent example of zeal for Gods day , and his zeal flamed out so much , that it scorched presumptuous despisers of it ; and this sacred heat of zeal was rewarded with great success , his combat against Sabbath-prophanation was vigorous , and his victory was glorious , Nehem. 13. 15 , 16 , 17 , 2 Tim. 4. 8. 18 , 19 , 20 , 21. his contest was sharp , and his conquest was sweet .

The good observation of the Sabbath can bring safety to a City : so the Prophet speaking of the keeping of Gods Sabbath , Jer. 17. 24. which if it shall be done , Jer. 17. 25. Si custodie●ur Sabbatum Hierusalem flarebi● , & 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 adjungi● 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 Aceldania● ; 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 ) they gathered it six dayes together , and ceased the seventh day being the Sabbath day , without controversie it began to fall on the first day which is the Lords day , and still upon our Lords day , the Lord rains Manna upon his people , the true Manna did not cease in the wilderness , but is still showred down upon the due observers of Gods holy day . Divine blessings more sweet , more pleasant then Israels Manna , or bread resembling wafers , or Corianders seed , shall enrich and refresh the devout soul on Gods holy day . Exod. 16. 31.

Arg. 10 No command is punished with more severity then that of the Sabbath , when it is broken and disobeyed . Sabbath prophanation is a sin which will be beaten with many stripes : For the better discovery of this great truth , we shall follow it by degrees .

God eyes Sabbath-prophaneness most exactly . If it be but the carrying of a burden , Jer. 17. 27. God takes notice of it , and it sets all in a flame . There are two things God is most Sabbata Dei sunt ejus delitiae , sunt ejus faelicitas , et illa in dei contemplatione consistunt , quibus à seculi curis et , laboribus vacantes divina opera et judicia contemplemur . Alap . jealous of ,

1. Of his truth .

2. Of his day : God will see little spots on his own day . Little flaws are seen in a jewel , every one takes notice of spots in the Moon , which is a bright and glorious luminary , the finer the cloth is , the more damageable the rent is which is in it . Gods Sabbath is one of his most precious things , it is not said , Jer. 17. 27. If any commit a gross sin upon my Sabbath , But if any bear a burden . Secular works are sinful works on Gods holy day , every toil is a trespass , and to bear a burden upon the back , is to draw guilt upon the soul .

God threatens Sabbath-prophanness most sharply : The threats of God are the drawing of his bow , they are the sharpning of his sword , and the fitting it for execution , they Ter poenam capitalem infligendum deus exprimit vilatoribus Sabbati , quam poenam certum est , immò de temporali morte et supplicio , infligendum transgredienti esse intelligendum , quod etiam ex praxi constat . 15. Num. 32. Et haec quidam . 〈◊〉 infligebatur ad exemplum . Obstinatis etiam aeternam mortein fuisse denunciatam non inficias imus . Rivet . are his warning-pieces which he shoots off to affright secure sinners , they are his frowns which are the evidences of his wrath and indignation : Now God surely threatens the violations of his Sabbath , he threatens them not with a light affliction , but with death it self , Exod. 31. 14 , 15. The soul which shall prophane the Sabbath shall die the death ; nay , this sin shall not only destroy the Citizen , but the City too , Jer. 17. 27. set the gates on fire , where the safety of the City lay : No Portcullis can secure that City where the Sabbath is prophaned ; nay , God threatens Sabbath-prophanation with his consuming fury , Ezek. 20. 13 , 21. which can lay waste all which lies before it , every thing is stubble to Gods wrath , no gate so strong to resist it , no Person so potent to withstand it . Divine fury can as easily rase , as Divine Power can create a world : And this fury God will poure out on those who prophane his day .

God complains of Sabbath-prophanation most bitterly . When God was drawing up his Endictments against the people of Israel now going into captivity ; one of his chiof charges was Sabbath-pollution ; they defiled his day which he would have kept spotless : and this did accent his complaints , and put an Emphasis upon his grievous expostulations . Sabbata domini profanant homines , tùm eorum prophanationem vident , & non corripiunt , sed o●ulos suos avertunt , et conniventes dissimulant , item cùm ea non piè observant . They despise my statutes , saith God , Ezek. 20. 24. How doth this appear ? Why saith God , They pollute my Sabbaths ; as if the contempt of Religion was wrapt up in Sabbath-prophanation . And in another place , Ezek. 22. 8. They despise my holy things , saith God ; but what is the evidence of it , why saith the Lord , they prophane my Sabbaths ; this goes to the heart of God , and nothing more provokes his spirit . Nay , which is observable , God calls the prophaning of his Sabbath , the prophaning of himself , Ezek. 22. 26. so the text ; They have hid their eyes from my Sabbaths , I am prophaned among them . To pollute Gods day , is to cast Coinquinabar Ezek. 22. 26. ( i. e. ) profanè tractabar ab●ii● . dirt in the very face of God himself ; and when men make light of the Sabbath , they lose the reverence they should bear to the sacred Majesty of God . Sabbath-prophanation huddles all in confusion ; as God complains , Ezek. 22. 26. and makes men Atheists , so as to have no regard of the incomprehensible and tremendous Jehovah , who , as the Apostle saith , Heb. 12. 29. is a consuming fire . And so God bitterly complains , Polluitur Sabbatum , cùm cujus gratiâ instituitur , à plerisque non curatur . Muscul . Ezek. 23. 38. Moreover this they have done unto me , they have defiled my sanctuary in the same day , and have prophaned my Sabbaths . What is done to Gods day , he takes it as done to himselfe : When his day is polluted , and when his Saints are persecuted , this is drawing against God himself . Acts 9. 4 , 5. In a word , the prophaning of Gods Sabbath , makes him first poure out his complaint , and then poure out his fury ; the smothering of his complaint , quickly breaks out into the flame of his indignation .

God punisheth Sabbath-prophanation most severely : We have already discovered the sharpness of Gods eye in the discerning the frowns of Gods brow in the threatning , the totus dies dominicus ex toto animo , quantum ferat humana necessi●as , et imbe●illitas ritè et piè servandus est , etenim ejus prophanationi et pollutioni maledictionem comminatur Deus . Exod. 31. 14. Lev. 26. 2 , 14. Jer. 17. 27. et poenis gravissimis & morte ulciscitur utpote cujus contemptus , est totius legis dei , et divini cultus repudiatio . Leid . Prof. complaints of Gods mouth in his complaining against ; and now we come to take notice of the strokes of Gods hand in the revenging of the violations of his blessed Sabbath . The Histories of all ages do afford many dreadfull examples of Vengeance executed upon those who have prophaned this day . The Reverend Mr. Walker tells us , That he could relate more then thirty examples of Gods heavy vengeance upon Sabbath-breakers within the space of two years , some of which were struck with suddain death by Gods immediate hand , others devoured in the waters , some cut off by surfets , which they got by dancing and drinking on the Lords day , some fired out of their houses in the midst of their quaffing and jollity , and all their goods and substance consumed : And these Judgements have befallen them in the very act of their abominations , when they were most busied in their sports , in their worldly employments , or in their vain and frothy pleasures .

But for the better discovery of diviné justice in the pursuits of it upon Sabbath-breakers ;

1. I shall search the Scriptures of God .

2. I shall trace the Providences of God . And in both these glasses we may easily discern the severities of the Almighty upon the violatours of his holy day : Judgement hath not slumbered , but hath awakened and taken hold on them .

Let us cast our eye on sacred Writ , and we shall see God executing temporal judgements upon those who have prophaned his day . If a poor man gather but a few sticks upon the Sabbath he must die for it , Numb. 15. 33 , 34 , 35 , 36. he must be stoned into his grave , stones must be his death , but not his tomb ; and this not by a suddain heat and passion of the people , but by an express command of God himself .

Object . But and if it be objected , this was under the rigour of the Law ;

Answ. It is answered , God forgets not his judgements against Sabbath-breakers in the times of the Gospel ; Eutichus sleeps at a Sermon on a Lords day , and he dies for it , Acts 20. 9 , 10. and it was a miracle he ever came to life again . Indeed much may be said to extenuate his crime ; He was a young Profanatio sabbati iram intulit , non tantùm in domum , sed in civitatem , immò in Israelem dei populum . man , and a younger Christian , it was late in the night , the proper time of sleep and rest : Paul had preached very long , and had extended his discourse to an unusual enlargement ; and though the spirit is willing , the flesh is weak , Mat. 26. 41. yet notwithstanding all this Eutichus falls down dead . By this example we may feel the heat of divine displeasure against the prophanation of Gods holy day . Both in the times of the Law , and of the Gospel , we may discern the revenges of God against this sin . It is Sabbath-breaking can devour Palaces , Places of honour , Jer. 17. 27. the beauty and the Neh. 13 17 , 18 , 19. ornaments of the most flourishing City or Kingdom . Palaces they are the pride of Architecture , the extrinsique glory of a Nation , they are the habitations of the most Renowned Princes , the Court , and Council-house of Kings ; and yet Sabbath-breaking can turn all these into a flame : Nay , this sin can kindle a fire in the Gates , places of Power , wherein the safety and strength of a City doth consist , Jer. 17. 27. the Gates where justice is done , the constant bull-works of the place whereunto they are fastned , the chief guard of the town . This sin of defiling Gods day can petar those gates , and not only open , but consume them . But the Citizen will still have some relief , if the gates be burnt , yet the shops are remaining ; though safety be lost , yet trade continues ; therefore God saith , he will lay waste Cities , Levit. 26. 2 , 31. He will destroy Gates and Shops and all : But the Professours replyes , though our Cities are consumed , our Sanctuaries still remain ; and though we have lost our Pallaces , which are the glory of the Prince , and our Cities are waste , which are the dwelling of the people ; yet we have our sanctuaries , which are the delight of the Saint , and we can yet drive a spiritual trade : No , saith God , Sabbath-pollution shall lay the Cities waste , and shall bring their sanctuaries into desolation , Levit. 26. 2 , 31. This sin shall destroy Cities , Shops as well as Gates , Sanctuaries as well as Palaces , Necessaries as well as Accessories , it shall lay all waste and depopulate .

In the same Holy Writ we meet with God executing spiritual judgements upon Sabbath-breakers . In the 8th of Amos , vers. 5. we find the Jews weary of Gods Sabbath ; that was their disgust , which should have been their delight , Isa. 58. 13. and how doth God chastise them for this transgression ? We may read , Amos 8. 11 , 12. He will send a famine of the Word among them . God will cure the surfet of his Sabbath with a famine of his precious Word : And of all judgements this is the sorest . A famine of the Word , is the loss of the best food , the bread of life ; a starving of the best part , the soul of man : a loss which can never be compensated , not with the treasures Job 23. 12. of Gold and Silver ; a loss which can never be terminated , it Israelitae in Assyriorum potestatem erunt tradendi , inter quos cessare debuit quicquid ipsis reliquum erat publici cultus externi , et illud merebantur quia nihil praeter externam pompam retinuerunt . Rivet . may and will be bemoaned to all eternity . Wo , wo , wo , saith Luther , Where there is a Church and no Preaching Minister , none to break the bread of life . By such a judgement , Great Cities become like dark dens , and the most lovely Goshen is turned into a bruitish Aegypt . Where there is a famine of the Word , the Sun sets at noon day , and the most magnisicent Courts are transformed into the most loathsome dungeons , Prov. 29. 18. Now when men cease from Sabbaths , the holy and due observation of them , then it is just with the Almighty , that Sabbaths should cease from men ; men sinfully forget Gods Sabbaths , and God judicially causeth Sabbaths to be forgotten , Lam. 2. 6. And when the Sabbath of God leaves a Nation , the God of the Sabbath goes a way too ; And woe to that Nation , when God departs from it , Hos. 9. 12. The sin of prophaning Gods Day can wear out the very prints of Christ , and write Lo-Ammi upon a Kingdome , Mal. 4. 2. and Lo Ruhamah upon a City or a Family . The wise man Necessitas praedicationis ver bi , ex absentiae ejus incommodo arguitur , populi , scil. nuditate , quae nuditas potest esse , ex indumentorum , aut armorum carentiâ , Cartw. saith , Where there is no vision , the people perish , Prov. 29. 18. And to this perishing condition Sabbath-prophanation brings a people : It can chase Christ out of a Family , City or Kingdome ; and when the Sun leaves us we are all in the dark . There goes a story of Nazianzene , that being about to leave a place , where he preached for some time , a good man cries out , O Nazianzene wilt thou go away , and carry the Holy Trinity with thee ? Sure it is , Father , Son and Holy Ghost forsake such as are violatours of his Holy Day ; and what then is left to the unhappy sinner ? the absence of God strips the soul of its Ornaments , nay , of its Ordinances , of its beauty , nay of its breasts , and carries away divine truth , which is both its Guardian and its Nurse .

Nay , God punisheth the breaches of his Sabbath with eternal judgements . The great day of Gods general judgement Erit tunc sine f●uctu poeni●●●tiae , dolor poenae , inanis gloriatio , et ineffi●ax deprecatio . Cypr. is now approaching , and hastening with a speedy flight ; when as such who sin against Gods sacred Sabbath , shall be condemned of the Almighty , and they who regarded not the Lords Day , shall not be regarded in the day of the Lord , nor of the Lord of this day , but shall be enforced to undergo unavoidable and intollerable calamity . O how sweet would Mark 2. 28. one Sabbath of Rest be from Hell torments in ten thousand years ? But this drop of water shall not be granted to the Luke 16. 24. miscarrying sinner . This day indeed draws near , when all Hieron . Epist. de scient. legis , Tom. 4. men must appear bofore the judgement-seat of Christ , 2 Cor. 5. 10. and then answer for not attending on Gods holy day . O what shall we do , saith Hierome , In that day when the Lord shall come with trumpet sounding , fire flaming , sinners fainting , stars falling , mountanes melting , poor creatures crying to graves Christus Judex appropinquat , ut veniat ad judicium , ut suorum gaudium compleat , et inimicorum injurias vindicet , et puniat . Ansel . to hold them , to hills to hide them ? Let none then who abuse the Lords day suppose this day is afar off , for behold saith the Apostle , The Lord comes with ten thousands of his holy ones to execute judgement , Jude vers. 14 , 15. And the coming of the Lord draws near , saith another Apostle , James 5. 8. Nay , The day of the Lord is at hand , said a third Apostle , Phil. 4. 5. Let all therefore who trifle away Gods blessed Sabbath , fear and tremble , and not like wanton Israelites , Amos 6. 3. put far from them the evil day . Rivet pronounces Obstinatis autem in Sabbata peccatoribus aeternum mortem suisse denunciatam non inficias imus . Rivet . peremptorily , That to obstinate offendours , on Gods holy day eternal death and damnation is denounced . Shortly there comes a day , when reckning must be made for all our sleepy duties , cold affections , dead hearts , sensual meales , open prophaneness and secret hypocrisie , for all our wasts of time , and pleasing the flesh on Gods most blessed day ; I might add , that all our formal services on that day , shall be weighed in the ballance , and with Belshazzar , will be found too light : And then , if Repentance and Faith in Christ hath not crossed the debt , we shall be discharging it in terrours and torments to all Everlasting .

CHAP. XLIX . Gods Tremendous Judgments executed upon those who have prophaned and violated his holy Day .

WE have already seen by Scripture light , frowns in the face of God , wrath in the heart of God flaming in the eye of God , and a Sword in the hand of God against those who dare pollute his holy Sabbath .

Let us now trace the methods of Providence , and still more wrath and vengeance breaks out against the same Offendors ; and indeed ( a little to preface what is subsequent ) The sin of prophaning of Gods day is no sin of surprisal , but it is a deliberative offence , a sin carried on with consultation . Sometimes an Oath is sworn unadvisedly , as that of Herod to Herodias her Daughter , Mark 6. 26. which cost John the Baptist his life : an act of intemperance is hatched by the warmth of a temptation ; he is brutified , when reason on a sudden hath left its habitation : Nay , sometimes one wounds another , and it is only a lightning of passion , as high Feavers soon run into a distraction . But now the violation of the Sabbath is a premeditated act , and is the leisurely effect of a corrupt heart ; it is a sin accompanied with time to consider , and with an enlightned mind to understand it . Recreations upon a Sabbath , they are no vain surprisal , but studied wickedness ; sleeping at Ordinances is a giving way to the flesh ; Riots and Surfeits on the Lords day , they are designed Exod. 20. 8 , 9. debauchery , nothing but a striking hands with Hell in cold blood ; we consult with our ease , when we trifle away the Sabbaths ; we neglect not Ordinances on the Lords day , and court our Bed , or our Belly , instead of the Sanctuary , without Ezek. 22. 26. advice and debate with our selves ; nor can the fantastick piece of pride , spend hours on Gods holy day , with the Glass Deut. 5. 12. and the Dressing-box , nay , and it may be the Box of Patches , and the Perfuming-pot , without concluding before hand they will appear to the worlds eye in the most flattering dress . Sabbath-prophanation is a sin of knowledge and deliberation , which puts it into a scarlet dye ; surely it must needs be a great sin to forget that , which God bids us remember ; Exod. 20. 8. to prophane that , which God biddeth us to keep holy ; to labour on that day , when God bids us to rest ; and to unhallow that day , which God hath blessed : what is this , but to throw down the Gantlet , and to challenge God himself ? Isa 51. 6. God indeed hath punished this sin with the most stupendous revenges , I shall marshal his dreadful executions into their several ranks , whereby we observing the many examples 1 Sam. 3. 11. of divine fury and indignation , we may carefully take the alarm , and so avoid the stroke , ( for God usually strikes Deut. 32. 42. one , to awaken and warn another ) and hearing these thunders , we may fly that guilt , which is pursued with such Rom. 12. 19. Hue and Cries of divine displeasure , and may write upon our hearts , not our phylacteries , that dreadful position of the Apostle , Heb. 10. 31. It is a fearful thing to fall into the hands of the living God .

Sometimes God hath punished the prophanation of his Sabbath , with consuming the goods of the Offendor . One who carried Corn into his Barn upon the Lords day , had it all consumed with fire from heaven , together with his house . A Miller likewise who lived at Wotton , was going forth to a Wake upon the Lords day , and coming home at Levit. 10. 2. Night found his house , his Mill , and all that he had , burnt down to the ground . Thus the fire of Gods wrath hath over-taken Heb. 12. 29. this sin and great transgression .

To add one Example more ; In the year 1635 , a Miller at Churchdown near Glocester , would needs make a Whitson Ale , notwithstanding the private and publick admonitions of the Minister , and all christian friends ; so , great provision was made , and Musick was set out as the Minister and people were going to Church in the Afternoon , and when Sermon was done , the Drum beat up , the Musick played , and the people fell on dancing until the Evening , at which time they all resorted to the Mill : But oh , the Justice of God! before they had supped , at nine of the Clock , a sudden fire seized upon the house which was so furious , that it burned down his house and Mill , and the most of all his other provisions and housholdstuff : ●nd most just it is , that if we commit Sacriledge , and 〈…〉 the time of his day , he should act severely , and dispoy● 〈…〉 fruits of our labour ; sinners make waste of his glory , and most righteous it is , God should make waste of their habitations and goods .

God for the prophanations of his Sabbath , draws a little nearer to Offendars , and strikes their persons , as shall be seen in a few instances .

One serving a Writ of Subpoena upon another , coming from Church on the Lords day , after some words of reproof for so doing , and a light answer thereunto , the person who served the Writ , died in the place , without speaking any more words : O the fearful and just judgment of the Lord ! this prophane person himself was subpoenaed unexpectedly by a Writ he could not refuse , to appear before Gods dreadful Tribunal .

A Grasiers Servant would needs drive his Cattle on the Lords day in the Morning from the Inne where he lay on the Saturday Night , but he was not gone a stones cast from the Town , but he fell down dead suddenly , when he was in perfect health before : Thus the Lords day is written in dominical letters , in the blood of Transgressors who prophane it .

To add one dreadful example more ; One Richard Bourn Servant to Gaspar Birch of Ely , was so accustomed to travel on the Lords day , that he made no conscience of it , s●ldom or never coming to the publick Congregation , to hear Gods word on that day , but went to St. Ives Market , where he stayed and spent the day ; where being drunk , he was overtaken by Divine Justice , for coming home fraught with Commodities , he fell into the River and was drowned . And thus as his sinnes did meet to provoke the Lord , viz. his Drunkenness and Sabbath-breaking , so the stream did meet to destroy and overthrow him .

Sometimes God doth not presently cut off those who prophane his day , but he puts a brand of infamy upon them , to make them a shame , and a terrour to themselves , that they may be hissed off from the Stage of the World , and with self-confounding , and horrour may go down unexpectedly to their Graves ; this is verified by this story .

There was an Husbandman who went to plough on the Lords day , and cleansing his Plow with an Iron , the Iron stuck so fast in his hand for two years , that he carried it about with him as a signal testimony of the Lords just displeasure against him , and so he lived infamously in the world till he died , and made his passage to another world ; the Iron in his hand only discovering the Adamant in his heart .

Sometimes God leaves those who prophane his holy day to the commission of prodigious evils ; and so he punisheth one fin with another , which is the sorest punishment , and the ultimate effect of Divine Vengeance : for when God punisheth Isa. 6. 10. sin with suffering , then he chastiseth with Rods , but when he punisheth sin with sin , then he scourges with Scorpions , as may be instanced in these succeeding stories .

In Helvetia near Belessina , Three men were playing at Mr. Clarke his examples of Divine justice ▪ Dice on the Lords day , and in their play , one called Vtricke Schraetorus having hopes of a good Cast , having lost much money before , he now expected fortune , or rather the Devil to succour him , and therefore he breaks out into this horrid blasphemy , If Fortune deceive me now , I will thrust my Dagger into the body of God , as far as I can ; And so with a powerful force he throws it up towards Heaven , which Dagger was never seen more , and immediately five drops of blood fall before them all upon the Table , and as suddenly came the Devil among them , and carries away this vile wretch , with such a terrible and hideous noise , as the whole City was astonished at it : Those who remained , endeavoured to wipe off the blood , but to little purpose , for the more they rubbed , the more perspicuous and visible the blood was : Report carries it over the City , multitudes flockt to see this wonder , who find those who had thus prophaned the Sabbath , rubbing the blood to get it out . These two men who were Companions to him who was carried away by the Devil , were by the Decree of the Senate bound in Chains , and as they were leading to prison , one of them was suddenly struck dead , and from his whole body , a wonderful number of worms and vermine was seen to crawl . The City thus terrified with Gods judgments , and to the intent that God might be glorified , and a future vengeance averted from the place , they caused the third Offendor , one of the gaming Companious to be forthwith put to death ; And they caused the Table with the drops of blood upon it , to be preserved as a Monument of Gods wrath against this sin , thus this blasted Rom. 11. 33. Table like Lots wife , was a standing warning-piece , to cause all to take heed of Sabbath-breaking , and ingratitude . Luke 17. 32.

At Simsbury in Dorsetshire , One rejoycing at the erecting of a Summer-Pole on a Lords day , He said he would go see it , though he went through a quick-set hedge ; Going with wood in his arms , to cast into the Bonefire , prophanely uttered these words , Heaven and earth are full of thy glory O Lord ; he was immediately overtaken by the stroke of God , and in two or three hours died and his wife also . And thus as God once punished Pharaoh with hail mixed with fire , so he Exod. 9. 24. hath punished the prophanation of his day with sin and judgment joyntly , with leaving the Offendor to vile sins , overtaking the Offendor with sore smarts , that his burdens Exod. 5. 7. like those of the Israelites in Egypt , might be doubled .

Sometimes God punisheth the prophanation of his Sabbath with executing vengeance on great numbers : God hath not decimated such sinners , but destroyed them in the lump , as may be verified in these ensuing stories .

Fourteen youths adventuring to play at Foot-ball on the River Trent upon the Lords day , when it was , as they Mr. Bernard on the Sabbath . Mr. London in Gods Judgments on Sabbath-breakers . Jan. 13. 1583. thought , very hard frozen , meeting at last together in a shove , the Ice brake , and they were all drowned .

At the Bear-Garden in Southwark on a Sabbath-day in the Afternoon , many persons pressing on the Scaffold to see the sport , forced it suddenly down , with which fall , eight were killed , and many spoiled in their bodies , who died soon after . Nullus die solis spectaculum praebeat , nec divinam venerationem , consecta solennitate consundat . Valent. Grat. And by the way let me observe , This seeing of Shews upon the Lords day was complained of above 1200 years ago , and Edicts set out against it by the Emperors Valentinian and Gratian ; the early zeal of the Primitive Christians took notice of this detestable and prodigious practice .

God sometimes takes away Sabbath-breakers immediately by his own hand , as may be seen in these instances :

A Fellow near Brinkley in Essex , usually coming home late from his sports on the Lords day , his good Mistris reproving him for it ; one Sabbath he goes to a Chalk-pit to work with another man , and tells him , he used to vex his Mistris for his sports on the Sabbath , but now he would vex her worse with his work , which words were no sooner spoken , but Justice seizes upon him , for the earth fell upon him , and he stirred no more , but presently died . Thus the Numb. 16. 32 , 33. Lord by his own hand cut off this Miscreant wretch , and threw him into Corah , Dathan , and Abirams Grave . Let me add another dreadful example :

One Sabbath-day in the Afternoon , a Match at Foot-ball Doctor Twisse on the Sabbath . was made in Bedfordshire ; as two of the company were tolling the Bell to call the rest together , some that sate in the Church-porch heard a terrible noise , as a clap of Thunder , and they saw a flash of Lightning coming through an obscure Lane , which flashed in their faces to their terrour and amazement , and the Lightning passing on to those who were tolling , it trips up the heels of the one , and leaves him stark dead , and so blasted the other , that he died within a few days . Thus the swift Messengers of Divine wrath overtook those incautelous sinners , and blasted them in the middest of their presumptuous impieties . Lightning from heaven testifies against the deeds and facts of Hell .

At Dover the same day the Book of sports was read in St. James Parish , one prophanely went to play upon a Kit , which drew a multitude of people , especially of the younger sort together : But oh the terrour of the Lord , this prophane person was struck by a divine hand , and in two days died . Thus daring sinners by an unexpected doom are folded up in their dust to awaken others , that they may not adventure upon the same impieties .

A Vintner who was a great swearer and drunkard , as he Mr. Clarke his examples of divine justice was standing at his door upon the Lords day with a pot of wine in his hand to invite his guests , was by the wonderful justice and power of God carryed into the Air with a whirlwinde , and never seen or heard of more . How soon can the word of God make the creature , and how suddenly can the winde of God destroy the sinner . Let us read and tremble .

Sometimes God revenges the prophanation of his day mediately by the hand of others ; as may be verified in this ensuing story .

Not far from Dorcester lived one widow Jones , whose Son Richard upon the Lords day ( notwithstanding all the perswasions and admonitions of his good Mother ) did with his companions go to Stoake to play ; where after he had done , and drank freely with his company , they return home , and by the way fall out ; whereupon John Edwards one of the company stabbed this Richard Jones under the left rib , whereof at seven of the clock the next night he died . Thus every thing becomes a sword , even a companion to destroy a presumptuous Sabbath-breaker .

One disposed to sin and debauchery would needs keep an Ale in the Church-house on the Lords day : But O the severity and formidable justice of God! At night his youngest Son was taken Prisoner for stealing of a purse out of anothers pocket while he lay drunk in the said Church-house , and the week ensuing his eldest Son was stabbed to death . Thus Sabbath-prophanation blasts families as well as persons , and plucks down the house upon the sinners head .

Sometimes God leaves the sinner who prophanes his day to destroy himself : When God in patience suspends the execution of his own hand , and in pity restrains others , that they shall not destroy the Sabbath-breaker , then he himself becomes his own murderer : And when he is not with Aarons Sons destroyed by God himself , Levit. 10. 2. Nor is he with Senacherib slain by others , Isa. 37. 37 , 38. Then with Saul in rage and despair he falls upon his own sword , 1 Sam. 31. 4.

One Richard Clark was drunk in company with one Henry Parram on the Lords day , to whom he said , he would either hang or drown himself , desirous to know which was best , but Parram replyed , he hoped he would do neither . May 31. 1634. But oh the judgment of the Lord ! especially upon those who prophane his day : For on Monday morning he was seen going through the Town , as if he was going about his masters business , and having got up into the midst of a tree without the town , He did there hang himself . Thus Achitophels doom was this mans death , and as disappointment sent the one , so Guilt , Sabbath guilt sent the other to his place .

God for the prophaning of his holy day takes away sinners in the very act of their sin , as may be observed in these ensuing stories .

Some boys of St. Albans going into Verulams pond to swim upon the Lords day , one of them was drowned , and another very narrowly escaped .

Two young men of St. Dunstans in the West London , going Septemb. 1635. to swim on the Lords day , were both drowned . Thus neither the tenderness of youth , nor the sutableness of the recreation can apologize for the great sin of Sabbath-breaking : God will be sanctified by , or upon all Christians for Levit. 10. 3. their carriage or miscarriage upon his sacred Sabbath .

God executeth vengeance upon the very Heathens for the abuse of his day . Natures light might induce us to keep a solemn day for the worship of God , and if that light be damped by prophaneness , God observes , and will revenge that sin .

It is recorded of Pompey , the great Roman , that he shrunk under the depression of Gods sore displeasure for prophaning Gods Sabbath and Sanctuary : And this story is related by an Corn. Tacit. Heathen too . Among the very Heathens there is a Veneration observable in Gods holy Sabbath .

God executes his vengeance upon the greatest persons for the prophanation of his day .

The Centuriatours of Magdeburg tell us of one of the Kings of Denmark , who when he contrary to the admonition of the Priests ( who desired him to defer it ) would needs on a Lords day go to battel with his enemy , he was slain in the Centur. Magdeburg . Histor. Cent. 12. fight : Thus justice and revenge in its triumphs over this sin , can reach the Scepter as well as the spade .

Nicanor a great Commander of Syria engaging against the Jews in battel upon the Sabbath , supposing that was a time in which they would not fight , and so it would facilitate his victory , he falls and dies in the battel , and his head Macchab. 2. 28 , 30. was cut off , and his hand and his shoulder , and they are brought with joy to Hierusalem , 2 Macchab. 15. 2 , 28 , 30. Valour cannot withstand Gods stroke , when his Sabbath is contemned , and defied by presumptuous sinners ; nor can the blindness of paganism extenuate or apologize for the sin .

God punisheth the prophanation of his day with prodigious and monstrous births , that his vengeance may be written in a fairer , and more legible Character , as may be seen in this story .

A great man using every Lords day to hunt in Sermon time , had a child by his wife , with a head like a dog , and it Theatr. Histor. cryed like a hound ; and it had ears and chaps like the forementioned beast . This monstrous sin is most justly punished with a monstrous birth , to make good that of holy Job ; John 4. 8. Job 4. 8. Even as I have seen , they who plough iniquity and sow wickedness , reap the same .

God sometimes punisheth the prophaning of his day in the posterity of the offendor , as may be seen in the ensuing stories .

On the Sabbath in the afternoon at Twickenham in Middlesex , the people being much given to May-games , they May the 14. 1626. assembled to take down the May-pole , and as they were taking it down , one of the Church-Wardens wives was with her young child in her arms , within her own gate looking upon them . But whilst she was looking on , one of the greatest ropes failed and broke , and the pole fell down upon the pale that parted the gate and the street , and the upper end of the pole with the fall lapped over , and struck the child on the head in it mothers arms and killed it . Thus little children , who knew not the sin , yet must die for it . Let this story be annexed .

A vain and wanton maid hired on the Lords day a fellow to go to the next town to fetch thence a minstrel , that she and others might dance and be merry , but she committing lewdness that night with one of her companions , proved with child , And at the time of its birth she murthers it , and so was hanged for the murther , confessing , and mournfully acknowledging at the time of her death , That the occasion of her great misery , was her prophanation of the Lords day . Thus this crimson sin o● Sabbath-breaking , can cut off root and branch , and pursue with ruine and shame the actors of it , and all those who are entangled in it .

God overtakes those who prophane his blessed day oftentimes with sudden death , and shoots no warning-pi●ces to summon them to prepare for their departure out of this world , to his own d●eadful and tremendous Tribunal , as may be seen in these following stories .

A Tailor of Buntingford being a nimble and active man , dwelling at the upper end of the town , in a bravado would go to the other end to buy some meat before morning prayer , but coming home with both his hands full , in the midst of the street he fell down stark dead , Dr. Teate was an eye-witness of his fall and burial : Oh what swift destruction pursues this cursed sin !

A townsman of Watford going to gather Cherries on the Lords day , fell from the tree , and in the fall was battered and bruised insomuch that he never spake more , but lay groaning in his bloud till the next day , and then he dyed .

A company of prophane young men near Salisbury , upon the Lords day in the morning went to Claringdon Park to cut down a May-pole , and having loaden a Cart with the tree , and themselves with the bitter fruits of sin , they are severely punished by the hand of God , for entring into the Mr. Clarks examples . City of Salisbury through a place called Milners Barnes , unawars the Cart turns , and struck one of the Sabbath-breakers such a mortal blow , that his brains flew out , and there dyed on the place . This story was attested by divers godly persons living in the City of Salisbury to a Reverend Minister who made enquiry about it .

One at Ham nigh Kingelone going on the Lords day to visit his grounds , where finding some cattel grazing which were not his own , and running to drive them out , he fell down and dyed suddenly upon the place . Thus Gods angry eye is seconded by his revenging hand , he sees and strikes together , and they who will not keep a day , shall not live an hour .

God punisheth the prophanation of his Sabbath with painful and tormenting death , as may be exemplified in these stories .

At Tidworth on the Lords day , many were met in the Church-yard to play at foot-ball , where one of this wicked company had his leg broken , which by a secret judgement of the Lord , so festered , that it turned into a gangrene in despight of all means used , and so in pain and terror he gave up the Ghost and dyed . For the sin of Sabbath-breaking God embitters his very executions ; and the offendor must not only die , but he must die upon the rack .

One gathering fruit on the Lords day , fell from the tree , and was so hurt , That he lay in anguish and dreadful dolour all the week till Sabbath day , and then he ended his miserable life . Thus God puts Gall and Wormwood into the Cup of those who prophane his blessed day .

God sometimes stops those who prophane his Sabbath in their carier and proceeds of sin , as is seen in this following story .

One Mr. Ameredith , a Gentleman of Devonshire being recovered from a pain he had in his feet ; one of his friends said , he was glad to see him so nimble ; the Gentleman replies , he hoped he should not be frustrated of his expectation in dancing about the May-pole the next Sunday : But behold the justice of God in his just punishments of such vain and sinful resolutions ; for the Lord presently smote him with such feebleness and faintness of heart , ere he stirred from the place where he was , and likewise with such a great and unusal dizziness in the head , that he was forced to be led home , and from thence to his last home , before the Lords day shone upon him . Thus the very intentions of acting this sin , were dreadfully and strangely punished , God punished this sin in the Embryo of it , while it lay onely in the Womb of a resolution .

God punishes the most inconsiderable breaches of his holy day , as may be observed in the ensuing story .

Two Brethren on the Lords day in the Forenoon , came to an Uncle they had to dine with him , they living in a Market-Town not far off ; after Dinner they took horse again , but had not gone far , but one of the horses fell down dead , and these Brethren going back again to their Uncles house , put the other horse into the Stable , and within an hour or two , that horse likewise died in the place . Thus the insensible beast shall bear the burden of mans sin , and Sabbath-prophanation Rom 8 22. shall be branded upon the bruit creatures .

We have known , saith Ludovicus Pius the German Emperour , Didicimus quesdam in hoc die opera ruralia exercentes , fu●mine interemptos , quosdam artuum contractione multatos , quosdam visibili igne obsumptos & sub●to in cinerem resolutos o●cubuisse . Proinde necesse est , &c. Lud. P. in one of his Declarations , Some busied in works of husbandry on the Lords-day , to have been slain with lightning , some punished with contraction of Limbs , some consumed with visible fire , and on a sudden turned into ashes , and so to have perished in a judicial way : wherefore it is a necessary duty that in the first place Priests , then Kings , Princes , and all faithful persons do most devoutly exhibit due observation and reverence unto this day .

We may observe in this Edict of this worthy Prince , not unfitly called Pius , that the Crimes committed on this day , were onely rustical works , which might easily meet with an Apologie , and lay a specious claim to a dispensation , yet the judgments mentioned are fearful and tremendous : And the use this noble Emperour makes of these doleful Providences , is most excellent and commendable , becoming the Throne of Majesty , a fit Motto for Princes Courts , and Kings Pallaces , Luke 7. 25. where holy zeal would be as genuine and proper as soft Rayment , and to live piously as becoming , as to live delicate●y .

God for the prophaning of his Sabbath , hath poured forth wrath upon whole Towns and Corporations ; as may be abundantly testified by these ensuing Instances .

G●●gorius Thronensis who lived a thousand years since and upward , in the end of the fifth Century according to Greg. Turon . Beliarmines Chronology , this learned man a verred , That for the dishonour done to the Lords day , fire from Heaven burn●d ●oth men and houses in the Town of Lim●ges in France .

But to come nearer home , at Tiverton in Devonshire , which was often admonished of the prophanation of the Lords day , which day was very much polluted by their An. Dom. 1598. keeping a Market the day following , and notwithstanding they would not reform ; presently after the Ministers death , upon the third of April , 1598 , a su●den fire from Heaven consumeth the whole Town in less than half an hour , excepting onely the Church , Court-house , and Alms-house ; and in this fire was consumed four hundred dwelling houses , and fifty persons were destroyed : The same Town fourteen years after on the fifth of Augu●t 1612. for the same sin was wholly consumed , excepting some thirty poor peoples houses , the School-house , and the Alms-house . Thus God redoubled his wrath , as he did Pharaohs Dream , Gen. 41. 32. to confirm this great Truth , viz That Sabbath prophanation is a crying and God-provoking sin , and shall be pursued with the severest extremity .

Stratford upon Avon was twice on fire , and both times on the Lords day , whereby it was almost consumed , and chiefly for prophaning that blessed day , and contemning the These two Instances are cited by Bishop Baily . word of God out of the mouth of his faithful Ministers . And is it not just , that Market-Towns should be laid waste , where the Souls Market-day is despised and prophaned ? And it is no wonder , if we make Gods day the stage of sin , if he make our houses the fuel of wrath .

God hath brought ruine upon Churches for the sacrilegious abuse of his holy Sabbath ; the blow which was first given to the German-Churches was on the Lord● day , which was too carelesly observed among them ; and on that day Prague Mr. Sheph. in Bohemia was lost , a fatal loss , which filled the Papists with fury and rage , and caused the true Professors of Religion to rowl in ashes . Thus Sabbath-prophanation paved the way to their ensuing and intolerable miseries .

The prophanation of Gods day hath blasted whole Kingdoms , and populous Nations . The Council of Matiscon imputed the irruption of the Goths into the Empire , to the prophanation of the Sabbath : Germany may now see , that one great cause of their late trouble was , that the Sabbath wanted its rest in the days of their quietness ; and many moderate men have thought , that the abuse of the Lords day was a principal procurer of Gods anger , since poured forth upon poor England , in a long , tedious , and bloody War ; and such observed that our Fights of greatest importance were fought on the Lords day , As the Fight at Edgehill , Newbury , &c. as pointing at our sin in the punishment , and Gods wrath was written in Dominical letters : And it is remarkable , that Edgehill Fight which was fought on the Sabbath-day , first brake the Peace , and made an irreconcilable breach between the two contending Parties . Indeed God is very jealous of his own blessed day , which when men dare to prophane , it is not in populous Towns to watch against , nor in City-Gates , to shut out , nor in mighty Kingdoms to resist , or beat back his furious and severe indignation . Therefore let all the premised Examples in their several varieties cause us to walk with all due circumspection , and to keep Gods holy day with just solemnity and holy devoti●n , and so we may secure our selves against these heavy strokes , which have broken others Jer. 19 11. like a Potters vessel .

CHAP. L. Some Remarkables relating to the dreadful Fire of LONDON , which began on the Lords Day , Sept. 2. 1666.

THat God doth threaten the fiering of Cities for the pollution of his holy day , is clear and manifest from Scriptural attestation , and more especially from that remarkable Text of Scripture , Jerem. 17. 27. the words of the Text are these , But if you will not hearken unto me , to hallow the Sabbath-day , and not to bear a burden , even entring in at the gates of Jerusalem on the Sabbath-day , then will I kindle a fire in the gates thereof , and it shall devour the Palaces of Jerusalem , and shall not be quenched . In this solemn Text , we have ,

1. A specification of the judgment , that God will punish Sabbath-pollution with , viz. Fire .

2. The specification of the Object , that this fire shall fall Si violatur Sabbatum , vorabit ignis portas urbis ( i. e ) non extinguetur ignis donec consumat totam urbem . Scimus tunc temporis babitos fuisse conventus in portis ; Duc suerunt loca celeberrima , incensum item fuit templum , & consumpta domus fuerunt . Calv. upon , viz. A City , not a Village , a place of meanness and poverty , but a City , a place of stateliness and plenty , a City , a place of traffick and safety .

3. Here is the specification of the City , Not every City neither , but Jerusalem , the best of Cities ; not the subordinate , but the Metropolitan City : It was not Tyberias a Maritime City , not Caesarea Stratonis , a Garrison City ; not Tyre a merchandizing City ; nay , not Samaria the chief City of the Kingdom of Israel , but Jerusalem the Metropolis of stately Judah , which only was crowned with the honour of being called , the City of God , Psal. 87. 3. Jerusalem where Gods honour dwelt , Jerusalem where Gods Temple stood , Jerusalem the general Rendezvous of Worshippers at set and solemn times ; Jerusalem whose fame was noised all the World over : yet God threatens this Jerusalem , with f●re and flames for prophaning his Sabbath ; and did God onely threaten it ? No , He fully executed his threats upon it , Jer. 39. 8. And the Chaldaeans burnt the Kings house , and the houses of the people with fire , and brake down the walls of Jerusalem . God did not onely light and shake the Match in a threat , but shot off the Piece in tremendous execution ; he lays Jerusalem waste , which would not hallow his holy Sabbath . And is not famous London the sad counterpane of destroyed Jerusalem ? Englands Metropolis lies in its rubbish ; fire hath taken hold of it and turned it into ashes . What those Chaldaeans were who brought the fire to consume our Jerusalem , it will not here be seasonable to enquire ; but it is most probable they came from Babylon , the Enemies of the Jewes from the literal , and our implacable Adversaries from the mystical Babylon . But did the same sin which fier'd Jerusalem , fire London ? It may be answered , most visibly , or else why was London fir'd on the Lords day ? The time sheweth the Trespass . And surely one of Londons foulest scars , was the prophanation of Gods holy day . No sin , especially of later years , more generally and more impudently acted .

1. What playing of Children , the younger sort , up and down the streets ? The playing of Children in the streets in the week-day , is a symptom of prosperity ; but on the Lords day , is an evidence of impiety .

2. What sitting at the door of those who should find some thing divine and spiritual to exercise head and heart in ? Zach. 8. 5. As if the Lords day was a day of leisure , not of light ; a day of fond recreation , and not of heavenly instruction : And how contrary to Abraham have Parents in London acted , which holy Patriarch would make his Children and Family to keep the wayes of the Lord ? Gen. 18. 19.

3. And what charms of vain and frothy communication of old and young , men and women , upon Gods holy day ? as if their tongues were set on fire of Hell , Jam. 3. 6. Persons Peccatum quod alter incurrit operando , tuum facis obloquendo . not considering , that God hath not only confined our hands , that we must not work , but our tongues too , that we must not talk unprofitably on his own day , Isa. 58. 13. But how have the Inhabitants of London left themselves to the range of all manner of foolish and vain discourse , and their communication like Noahs Ark hath taken in the unclean with Gen. 7. 2. the clean ; and this chat must defile Gods day .

4. Let London remember the crouds in the fields upon the blessed Sabbath , which throngs of people have been like the spires of Grass , or the leaves of the Trees which they came to behold , and all this to flatter corrupt and want ●n sense , and to waste the most precious time of the most precious Sabbath : What Atheistical prophaneness is this , to be feeding the Eye with a prospect , or pleasing the Fancy Deus inambulat in animâ tanquam in tabernaculo suo , cùm ex memoriâ in intellectum tra●sit , & inde in voluntatem , per actu● fidei , spei , & ch●ritatis ; est enim anima sancta quasi templ●m , immò coel●m . Bernard . with a walk , when the immortal Soul cries out , Improve this time for my interest , or I perish to eternity ? O! that laziness and sensuality should confound all reason and religion ; What time wilt thou have for the gaining of a Christ , for the saving of a S●ul , if the Sabbath be trifled away ? Is looking after the invaluable Soul , such a despisable and inconsiderable work , as that it may be so easily dispensed with ? O Lord us vanity ! This hath fir'd the best City in the World . And this idleness in the fields is not only before and after the solemn worship of God , but in the very seasons of grace , as if sensua● delight would bid defiance to spiritual duty , and Gods service must give way to mans froth and vanity ; Gospel truths must be laid aside for secular walks , and heavenly Ordinances must be put off for empty recreations , which like the Tulip have no sent in them , and like the walks they tr●●● , have no spirit or life in them .

5. And hath not this been the stain of London , that Ale-h●uses have been filled with vain and frivolous Guests on Gods holy day ; as if Bacchus had been the God they had only worshipped , and the Cup of Intemperance did out-vie Psal. 146. 13. the ●u●●f Salvation .

6. Nay , may it not be suspected , that the Stews have not been unfrequented on this holy Sabbath , and so Venus may be the Goddess of these debauched sinners ? VVe have had Libido mentem absorbet , & corpus subjugat & corrumpit . Alap . our Chambers , not of Image●y , Ezek. 8. 12. but of Adultery , Rom. 13. 13. O the wantonness of the people on this blessed day ! many , nay , too many are upon the merry pin , laughing , and jesting , and disporting themselves one with another , as if the Sabbath was some jovial time set apart for some carnal triumph , and not the set solemnity for soul concernments .

7. Nay , hath not this day been spent with m●re s●n and prophaneness then any other day ? Other dayes have been employed in honest labours , and in the sweat of the b●●ws ; but this blessed day in dishonest delights , and in the pleasing of ●ur lusts .

8. And what want of preparation for this holy day , the inhabitants of London toyling no part of the week with so much eagerness as on the Saturday night , when they should Mark 15 42. Luke 23 54. be dressing themselves to meet with the Brid●goom of their souls on his own day ; in this falling below the Jews , who had their Parascheve , their preparation-day .

9. And shall this be cast into the woful endictment ; How guilty hath London been of profuse furniture ●f the table upon Gods holy day , as if men were determined to clog the sense T●nta mal● non facit mare lonites suos transgre●iens , quam●●m venter si ●●rp●a nostrum super●verit . that they might chain the soul , and so impede and hinder its freedom in holy duties , and make intemperance the mother of their devotion : Whence comes our sleep and stupefaction in the worship of God on his own day , but from the fulness of the cup , and the excess of the table , when the wanton pala●e shall prevail more , then the inestimable and precious soul ?

10. And oftentimes when the shop hath been shut , the work hath not been laid aside on Gods day , but many have wrought in their callings as sedulously , though more privately then upon other dayes ; and too often the Artificer hath swayed more then the Christian , and m●n under a pretence to keep the eighth , have made bold with the fourth Commandment .

And therefore whatever hand was used in Londons fire , it was Sabbath-guilt which threw the first fire-ball to turn it into flames . When Mount Sinai was on fire and smoaking , Exod. 19. 18. God was there , and that was the cause of the combustion ; but when dear London was , on fire , guilt was there , nay , Sabbath-guilt , and this was the cause of its devastation and retine .

Now ye have seen the dart , let us search the wound . And was not Londons fire remarkable ? Surely never any judgement was sharpned with more mournfull circumstances : The hand-writing against the City , was like the hand-writing of the Dan. 5. 5. Wall , mentioned in the beginning of the 5th of Daniel , we may see every finger distinctly . But more especially let us glance at these more dreadful remarkables , the several evidences of divine wrath and displeasure .

By Londons fire , the beauty and the splendour of England was defaced . How deformed is the body without the head ? And was not London the head of England , as Damascus of A Hierusalem plaga dei incipit , tum quia illa cognoscens et colens deum , plus caeteris gentibus peccavit , tum quia caeteris statuitur in exemplum , ut ex eâ suum quisque plagam metiatur , similemque expectet . Alap . Syria ? Isa. 7. 8. Nay , London was not only the head of England , but of the three Nations , the two chief Cities of Scotland and Ireland easily yielding to the Glory and Renown of London . What the face is to the body , that London was to England , the beauty and the loveliness of it ; Londons glory was the sweet complexion of the Land , which made strangers and forreigners fall in love with it . But now God hath given a scar to Englands face , and that must needs be a great blemish . Look upon England as Rich , and London was the Exchequer of it , the Mine to feed that Exchequer . Look upon England as Potent , London was the Arsenal of it ; and the Tower was not so much an Honourable Prison , as a well furnished Armoury for all military provisions . London was a City which could raise an Army , and pay it when it had done : This Glorious City was the sword and the sinnews of war , the very right hand of all publick undertakings . But now we are as Samson with his hair cut off , enfeebled for want of strength : Now England is like the Sichemites , Gen. 34. 25. unfit for any invasion . Our strength is fallen , Lam. 1. 14. The Head of England is made bald , both of strength and ornament . London , the Crown of England hath lost its Jewels of wealth and beauty . Now London is rowling in its ashes , and we may write Ichabod upon poor despicable England . If our Father spit in our face , saith God to Moses , ought we not to be ashamed seven dayes ? Numb. 12. 14. Ah! God hath spit fire into the face of England : London , like Job lies on its dung-hill , Job 2. 8. and with the afflicted Jews , Esth. 4. 3. makes its abode in its ashes . From the Daughter of Zion beauty is departed , Lam. 1. 6. The honour of Renowned England is laid in the dust .

In Londons fire is observable , the greatness of the wind at that time . The Lord seemed to prepare bellows to blow this fire , that it might not go out till it had accomplished its Execution . Winds they are the fan of Nature to cool and purge the Air , to maturate and ripen the Corn ; but here God brought the winds out of his treasury to scatter the flames of his indignation ; they served only to speed our ruine , so that the helps of nature became the hurts of London . The fire Psal. 18 : 10. did ride upon the wings of the wind , that it might sooner Luke 8. 25. come to its journeys end . The Apostle James speaks of Christus loquitur mari , et ventis , quia majestas dei habet absolutum imperium in creaturas rationales , et irrationales . Par. fierce winds , Jam. 3. 6. And such were these to scatter the fire , and so make the destruction Epidemical . He that commands the winds , now gave them a Commission in wrath , for the purposes of his severe vengeance ; the winds indeed were high , and that raised the storm , which shipwrackt famous and renowned London .

It was very remarkable , That the season should be so hot and dry at the time of this fire ; God seemed to make the houses of the City like tinder , before he struck fire , that it might be sure to take : and that intemperate heat , as it fitted our dwellings for sudden waste , so it dried up the springs , insomuch Vt s●lis venustas , & gloria d●pingatur , solem , Jovis oculum appellavit antiquitas . that little water could be had , where usually there was the greatest plenty . This parching season fought against London with a two-edged sword ; it prepared the houses for fuel , and it kept back the remedy , those needfull streams which should have grapled with this devouring fire . This is worthy Macrob. our observation , In the time of our need we have a burning sun , instead of a moistning showre . That Sun which rules the day , guilds the world , guides man , and fructifies the earth , was an an open enemy to London ; so that we may say , that when London was on fire , it was not a pleasant Eccles. 11. 7. thing to behold the sun . That glorious luminary , in which at other times we see the glory of God , Psal. 19. 4 , at this time Psal. 19. ● ▪ we might see the wrath of God .

That which was observable in Londons fire was , That the wa●e●-house which served much of the City with water , was on● of the first things which was set on fire . O tremendous wrath ! Our help was removed , that our hurt might be amplified . God betimes , in the very first commencing of this O lachryma h●mi●is , ●●a est potentia , si sola intres non r●libis va●u● , ●● vincis invi●cibilem , et lig●s omnipoten●e● , et filium v●ginis incli●as in misericordiam . Just. judgement took away our relief : We had nothing to quench our flames , but our tears , and if they before had been seasonably poured forth , happily the first flames had been prevented . When God was highly incensed against Israel , he took away their weapons , they must go down to the Philistines to shar●en ● Coulter , 1 Sam. 13. 20. They had enemies to assault , but no swords to defend . And in this judgement God took away our remedy , we had fire to devoure , but no water to quench ; the Lord threw fire upon our houses , and he broke our Buckets . We may read Gods heavy displeasure in the very preface of this judgement . The fire licked up our 1 Kings 18. 38. water , as in Elijahs sacrifice , but with this difference , that was a sign of Gods favour , but this the token of his wrath . God strip● us as soon as he struck us , and took away our defence , that his judgement might fall with the greater force .

The infatuation of the people in not being industrious to quench the fire was most remarkable . When formerly fire seized upon the City , every one was an instrument to suppress it , and every passenger an Engine to quench it ; there was labour in the hand , and meltings in the heart of every person , to put a stop to the devouring flames . But in this tremendous fire , the question of the Angel to the Disciples was very seasonable , Acts 1. 12. Why stand ye gazing ? The feebleness of a Samson when he had lost his hair , the distraction Judg 16. 19. Dan. 5. 6 , 7. Acts 24. 25. of a Belshazzar when he had lost his wits , and the trembling of a Foelix when he had lost his design , seized upon the inhabitants of London ; their frights were great , but their help was small , and they knew better how to weep , then to work . Magistrates themselves were wrapt up in confusion , and their Authority did only accent their misery , that they should bear rule in Londons calamity . And it is not to be overpassed , that every one was more industrious to save his goods , then his City , his particular interest , then the publick concernment , as if every Cabin was not concerned in the whole ship . And it is worth our nothing , that blowing up of houses that effectual means of preservation , was either hid or gainsaid until it was too late , and then we found out the remedy , when the disease had killed us .

Our flames were at the highest in the same moneth , when the Plague was at the highest . viz. Doleful September . The Jews had their black dayes , Zach. 8. 19. for the taking of their City , for the burning of their Temple , &c. And London hath its black moneth . In this we are more unhappy then the Jews , they had a moneth to celebrate their delivery from Egyptian bondage , Exod. 12. 2. viz. their joyful Nisan : We have our moneth too , but it is to bemoan the loss of Englands glory , our sorrowful September . Surely there is some mystery in Providence , that the Plague and the Nisan quod 〈◊〉 est Xonticus , mensis primus in festis Jud●icis est ordinatus , ●òd per hunc Hebraeos ex Egypto ●●uxit deus J●hovah , hic measis imtium ●●cebat 〈◊〉 Aequino●i●● . Joseph ▪ Fire of London should meet in the same moneth . Is it because God would give London but one full year for repentance ? Or that the latter judgment falling in the same moneth , should be a sharp remembrance of the former ? Or was it , that both the judgments falling in Sept. should prognosticate that England should be in the fall of the leaf ? However , the circumstance of time is a significant ast●risk to point out Gods most critical wrath , and to alarm our seasonable and spee●y repentance . O fatal Autumn ( to use the Prophets words ) when the spoiler fell upon our fruitful vintage and inheritance , Jer. 48 32.

That this dreadful fire should fall out in the year 1666. is not to be pretermitted . The year , according to the computation of most men , of the Christians Jubilee ; the expectations of many were then upon the wing , and not a few were upon their watch-tower , not only supplicating , but confidently H●b. 2. 1. expecting some glorious thing to be brought to pass in the world . Some Prophetick spirits did peremptorily foretell , either that the Turks half-moon should be in the ecclipse , or else that the Popes triple crown should totter and fall ; they waited to hear that Mecha● was subverted , or Rome destroyed , not dreading , no not in a thought , that London should be burned : Most men seemed to behold Providence in travel , and they looked for some glorious Birth . But in this , Vox populi non fuit vox Dei , The voice of the people was not the voice of God . Our storm fell , when most looked for a fair day ; so that we may take up the moan of the Prophet , Jer. 8. 15. We looked for peace , but no good came , and for a time of health , and behold trouble . And with Jephtah his Daughter , Judg. 11. 37 , 38. we may bewail , as she her Virginity , so we our Londons glory , now sacrificed to the flames , and made a Burnt offering to appease the wrath ( as most say ) of a Popish Conclave .

This tremendous fire fell not upon Sodom , but upon Hierusalem , where there were many believing Abrahams , righteous Lots , patient Jobs , praying Daniels , and weeping Ezraes . London was an Empory of Religion , as well as of Merchandise ; and there did Christ feed his flocks at noon , Cant. 1. 7. with his warmest love , and his greatest light . Cant. 1. 7. London was the Goshen of the Church , where the Gospel Sun shone in its greatest vigour . Here were living Temples of God , surpassing the beauty of the temple of the old Jerusalem , where Grace , not Art , was most visible and observable . In London there was a Bourse of spiritual merchants ; a City it was , blessed with the best of Ministers , and the most refined Professors ; and it was the Center of holy Reformation : yet London was laid in ashes : Divine Providence seemed to go out of its wonted course of sweetness and mercy , to pour wrath and contempt upon this lovely Theatre of Piety . Here were ten righteous persons , nay thousands , nay ( without doubt ) ten thousands , yet the hand of the Lord was stretched out to destroy London . In this judgment the Axe was laid to the root of the tree , Mat. 3. 10. And God did shoot his sharpest arrows against the green tree ; and what will he do to the dry ? Now judgment began at the house of God , 1 Pet. 4. 17. This was the emphasis of Judgment ; the Luke 23 31. best City in the world for serious Christians , for practical godliness , was buried in its rubbish . But may not Christs moan be here mentioned , Mat. 23. 37. O Hierusalem , Hierusalem , 2 Chron. 36. 16. Jer. 10. 25. which killest the Prophets , and stonest them who are sent unto thee , behold your house is left unto you desolate . The first on the 24th . of August , and the other on the 2d . of September . There were too many chased away the Prophets , and then London became desolate . Nay note , on a Sabbath the publick liberty of the faithful Ministers of London was terminated and came to an end ; and on a Sabbath London was burned .

This fire of London was an unparallel'd judgment ; no age hath produced the like conslagration ; never so great a Jer. 19. 3. a flame from so small a spark ; the firing of an House proved the burning of a City . Here were no sieges of an enraged One wave of wrath upon the neck of another . Jer. 39. 8. Nebuchadnezzar subvertit domos vulgares , aut potius domos vulgi , fuit etiam domus publica , in quâ cele●rabantur publicae nuptiae , convivia , jaculationes , &c. Adricom . enemy , no throwing of Granadoes , whose very noise proclaim death and ruine . Jerusalem was set on fire , but it was first by the puissant hand of Nebuchadnezzar , and afterwards by the power of Titus the Roman . Rome was set on fire , but it was by the hand of a Valiant , though barbarous Gensericus the Vandal . Persepolis was set on fire , but it was by the hand of an infatuated Alexander . But London is in flames by an invisible hand , whether from Heaven by the hand of God , or from Hell by the hand of some cursed Jesuit , is not so clearly discovered , but time may uncase the mystery , Sed adhuc sub judice lis est . Most probable it is , there was never such a fire in the world , all circumstances being considered .

Let us look upon the dispatch of this fire . Sometimes a whole street burnt within less then an hour ; nay , it is to be marked with a Selah of observation , that there were burned within the walls of the City eighty one Parishes , besides divers of those sixteen remaining , mutilated and exceedingly maimed , a considerable part of them being consumed ; and then we may consider , that the raging flames were not pent up within the walls , but brake forth into the Suburbs , and consumed wholly St. Brides Parish , an ample and large parish without the walls , and destroyed a great part of St. Sepulchers parish , which parish alone before the fire , might equalize , if not exceed any one of divers Cities in the Nation : So that if now we shall compute divine wrath , we shall find that there was a whole parish consumed for every hour the fire lasted , and more then 13000. houses were destroyed in the whole . Thus speedy and severe were these inexorable flames .

Let us look upon the fierceness of this fire : Stone was no Bulwark against it , and-Brick was no rampart , every thing was combustible before it , and became fuel to gratifie its insatiable rage ; nay , those pieces of Architecture which could have endured the bullet , could not endure the flames . This fire being like Time , which devoures all before it . Tempus edax rerum .

Let us look upon the triumphs of this fire , it flamed maugre all opposition , and defied the auxiliary help of hand or engine ; Mans sweat and toil only made its way , could not suppress its force ; and houses when pluckt down made the flame to stoop , but not to expire .

Let us look upon the destructiveness of this fire ; Drugs could not heal it , nor spices sweeten it , nor gold bribe it , nor toil quench it , nor the stateliness of any building Court it , nor the usefulness of any structure stop or delay its mischievous procedures . Silver melted by its heat , as well as inferiour metals ; and the rubbish was a grave for gold , as well as for lumber , and the most pedantique chattels .

Let us look upon the duration of this fire : It lasted full four dayes , as if all the four Elements met in its rage , or all the four Winds contributed to its violence , or as if all the four quarters of the City should be equal and level in their lòss and impoverishment . And as Lazarus lay dead , John . 11. 17. So London lay dying four dayes together .

And no fire in former Ages could run parallel with this If we consider the time when it begun : It was first kindled , on the blessed day of God , and early in the morning too , as Mark 16. 2 , 6. Christ rose from his grave . Our fear fell on the Sabbath day , Mat. 24. 20. That day which should have been filled with joyes , and praises , and heavenly celebrations , was filled with tears , and tremblings , and unspeakable frights , with Rev. 1. 10. bedewed cheeks , amazed spirits , with fainting hearts , and fallen countenances . This Sabbath was covered with black , and was a countermand to that sweet prophecy , Psal. 118. 24. here was no rejoycing of hearts , but wringing of hands , the emblems of sorrow and confusion .

An unparallel'd fire it was , If we consider the good things it consumed , beyond all Arithmetick or Inventory : So great was the loss caused by this fire , that many ages cannot recruit , what a few dayes subverted and destroyed .

And here we may take notice of the waste and the spoil , that this fire made . In some places of this fired City , we Opes instabiles & caducae sunt , & minimo vento , belli fl●mmâ , i●●u naufragii , casu furti , & cujuslibet mutationis rerum humanarum statu pereunt et difflantur . might see the richest wines licked up , which now could neither refresh the heart of the sorrowful , nor yet gratifie the excesses of the intemperate . In other parts of the City we might discern the oils swimming up and down the streets , and that promise mentioned , Deut. 7. 13. fully inverted , The Lord now cursed both our wine and our oil . Now the oils made not our medicine , but our misery , not our faces to shine , but our eyes to weep . Our rich houshold stuff , invaluable wares , rare apparel , stuffed coffers , crammed bags , were speedily and unavoidably turned into ashes . How many Psal 104. 15. precious Drugs and Odoriferous spices , made London a burnt sacrifice , and went up in flames as so much incense , but not to appease , but evidence Gods wrath . How many wholsome Medicines , powerful Antidotes , rich Cordials , rare compounds of the Apothecary served only the fury of this fire , not to heal , but to heat it , and to turn it into a more violent flame . The riches of the ware-house , and the braveries Sard mapalus victus in Regiam se recepit , et extractâ , incensâque pyrâ , et sa , et divitias suas in incendium mittit , hoc solo imit●tus virum . Justin . of the shop , the wealth of the coffer , and the beauty of the house , nay , the accurateness of the structure did only supply these devouring flames . And as Sardanapalus made up his pile , and so burnt up himself and the pile together ; so a great part of Londons wealth was consumed , as in one common pile and heap . Here all forraign commodities met in the same waste ; nor were the Spanish wines too sweet , nor the French linnens too fine , nor the Flanders Arras too rich , nor the Italian silks too soft , nor the Persian Carpets too noble to be burned and consumed . This tremendous fire did not only spoil London , but rob the creation . This noble City being the Mart where the riches of all Nations were braught : But the losses of London in this fire , are fitter for tears then description .

And what loss befell learning in this prodigious and destructive fire ? Learning it is the eye of the world , the sublimation Ars non habet inimicum , praeter ignorantem . of reason , the hand-maid of grace , and knows no adversary but purblind ignorance ; and no wonder if Beauty be not caressed by a blind person . This admired learning , the glory of the old Philosophers , the light and happiness of later times , suffered an inexpressible loss in this stupendious fire . Now learned Volumes which were brought forth by the acute pains and sharp travels of the Authors , which cost so much expence of time , and so much waste of strength , only gratified the rage of this mercyless Element of fire . The Libri curae sunt etiam Paulo ipsi insignissimo Apostolo , et ideò afferri jubet , et libros , et membranas , libros vetustiora volumina ab aliis conscripta , membranas , co●ices recentio●●s à seipso conscriptos . Alap . stores of the diligent Stationer , and the learned piles of the curious student , were martyred in these flames . In this flaming conquest fell many rare Authors in several Languages , in all Arts and sciences , many admirable Tracts and Treatises of Theology , which is the soul of learning , and animates all other literature . In this rout fell the Fathers , who led the Van , the Schoolmen which were in the main body , and the Modern Divines , who brought up the Rear , and all these were arrested by the flames , without bail or main-prize . The Popes pretence to the temporal and spiritual Sword , could not rescue Pontifician writers , nor the Protestant priviledge of having truth on their side , could not prevail for saving their useful and learned Tracts from devouring burnings . One argument of fire answered all popish cavils and Pr●●estant pleas . How many learned systems of Physick , Tamdiu discendum est nobis , quamdiu vivendum . Solon . Philosophy , Law , History , Mathematicks , besides many precious Manuscripts ( till then preserved , like so many leaves of the Sybils ) were bu●yed in the ruine of London . The Polyglotte Bible , though speaking in so many languages , yet could be understood in no●● , nor be heard to obtain quarter from this fie●y slaughter . Quis ●aliafando temperet à lachrymis ? Who can be called off from pouring out water , as the Israelites at Mizpeh ? Nay , the sacred Scriptures escaped 1 Sam 7. 6. not this ruinous desolation : Bibles were burned , though Mat. 5. 18. not an Iota of Gods word shall fall to the ground . Surely Jesuitical rage and malice may be here easily discerned ; though behind the curtain , and our bodies and Bibles were principally aimed at in this diabolical shot ; and not unlikely , but he who plundred the Library at Heidelberg , envyed , and happily now hath martyred the Books at London . But Rom. 2. 16. 2 Cor. 5. 10. these secrets shall be canvassed and judged in the day , when we shall all appear before the tribunal of Jesus Christ . But might it not here be expostulated , as once Abraham , Will Gen. 18. 23. the Lord destroy the righteous with the wicked ? If wanton Poems , idle Romances , prophane Comedies , lying Legends , heretical Treatises , scandalous and pernicious Pamphlets , if these shall make a Bone-fire ; yet must learned Commentaries , practical Tracts , select Sermons , nay , blessed and heavenly Bibles be exposed to the flames ? Surely this was the emblem of the extreamest wrath : For what is the consequence of this Book martyrdom , but the putting out of one of the eyes of Religion , and to taste of the severity of that threat , the sword : saith the Prophet , Zach. 11. 17. so we may say , The fire hath been upon our right eye . But in a word , we have lost many precious treasures in holy and good books in this prodigious fire ; we have now four left to study .

1. The Book of the Creatures .

2. The Book of Providence .

3. The Book of the Scriptures . Psal. 1. 2.

4. The Book of our own hearts . And in these studies let us take up our delight , and let them be our meditation day and night .

And that which is very remarkable : The firing of London was not confined to the City , but the sparks flew abroad , and scorched the whole Nation . Who had any considerable interest in England , and none in London ? more or less ? As all Rivers run into the Sea , and all the lines of the circumference meet in the Center , so did the interests of the most eminent persons in the whole Nation meet in London : who had not a share in this great ship which is now blown up ? If the Tenant lost his Goods , the Landlord lost his House ; and they who had no immediate or personal interest , yet had they not relations , Parents , Brethren , Children , &c. engaged in the common loss ? The wound in the head makes the whole body sick , and this is most true in our deplorable case ; Nay , the interest of all Nations had some share in Londons loss , the Factors suffered in the Merchants damage , and forraign correspondents were not a little disadvantaged by the sufferings of their Traders and Employeés in this famous City ; the interests of all varieties in England were tyed together , like the tails of Sampsons Foxes , and firebrands were put into the midsts of these tails , to burn up the Judg. 15. 4. fruits of Divine blessing , and the labours of our selves and Progenitors . This stroke of Londons fire , was not only given to the head , but to the heart of England , and put an eclipse upon the glory of all interests .

Nor must the season of this terrible fire be omitted , without a Selah , a note of observation : It was when we had few Friends at home , and many Enemies abroad ; this fire was adding affliction to affliction : at the same time there was Lam. 1. 2. blood and slaughter abroad , when there was fire and flames at home . And no doubt but flaming London filled the insultations Lam. 2. 13. of the Enemy ; they , like Nero , were playing upon their musical Instruments , when poor London was posting Lam. 2. 2. to ruine : London had too much pride before the fire , and too little pity after it ; she might complain in the Lam 2. 16 , 25. Churches language , Lam. 3. 14. She was a derision to the Inimici pleno oris , & gutturis victu devorant , & deglutire ecclesiam volunt . Orig. people , and their song all the day ; and go on in her moans thus accented by the Prophet , Dan. 9. 12. God hath brought upon me a great evil , for under the whole Heaven hath not been done , as hath been done upon Jerusalem . In this fire God struck with both hands , with a forraign Sword , and a domestick flame : There was fear on our Coasts , and fire in our Bowels ; our Wound was open , and God pours , not suppling Oyl , or healing Balm , but corroding Vinegar into it ; it was a sign our Physician was angry .

And what vigorous intercessions were made for London , both before and in the burning ? What strong cries were put up , that God would save dear London from Sword and fire ? In the very heat of this Judgment , what wrestlings with God for the abatement of it ! and that in the midst of judgment , Psal. 101. 1. he would remember mercy ! but God seemed here to take up his old resolve , Though Noah , Daniel , and Job were Ezek. 14 14. in the City , they should onely deliver their own Souls by their Ezek. 14. 20. righteousness ; they should not quench a flame , or save in house . O tremendous Judgment ! Prayers could not divert the fire , nor Tears quench it : the flames were above our attempts , and the Lord was against our intreaties , he was Psal. 80 4. now truly angry with our prayers , Psal. 80. 4. When the Lord was ready to strike Israel , prayers prevailed , and Moses held his hand , Exod. 32. 14. And when the Angel was ready to strike Jerusalem , prayers prevailed , and God repents of the stroke , 2 Sam. 24. 16 , 17. But no intercession can screen London from the consuming flames ; but Divine vengeance rides triumphantly in the midst of its spoyls , and Victories . The lifting up of hands could not prevent the falling down of houses , but the Incense of Prayer was a vain and insignificant Oblation , Isa. 1. 13.

This dreadful fire blasted London in all its varieties , it seized upon its Ornaments :

1. The Royal Exchange , which was matter of admiration to all , but especially to strangers . How many Forraigners , when they beheld this noble Structure , were struck with amazement , As the Disciples were in beholding the Temple , Mat. 24. 1 , 2. In this famous Bourse persons met from all Exattempli fabrica , ab Herode , non ita pr●dem , nuro opere , et màximis sumptibus exornata , et omnium oculos in se c●nvertebat , et intuentium animos in adm rationem raptebat . Ger. parts of the World ; Spanish , French , Dutch , Portuguezes , nay , Turks , and others from the most remote parts of the Universe ; here was the general Convention of Europe in their trafficking representatives : As London was the glory of England , so the Exchange was the glory of London ; Here were Factors for the Worlds commerce , here was the conflux of Trade and Merchandise , and it was full Sea every Noon : But this magnificent structure is fallen into rubbish , and it is much to be suspected , that it was over-laden with pride and fantasticalness in the upper part of it , with craft and covetousness in the middle part of it , with fraud and deceitfulness in the lower part of it ; and therefore the Ensurance Office which was in it , could not ensure it from devouring Constabat structura templi ex lapidibus candidis & fir●i●●●mi● m●gnitudine 25 c●bitoru●● et 8 in al●●● . ● . 12 in latitu●●●●m . Jos●phus . flames ; And how did this flourishing Structure vanish on a sudden , as if it had been only a bright apparition ?

2. Another Ornament of the City , ( not to mention those which are inferiour , and so innumerable ) was the Guild-hall ; and this Structure fell in the common ruine : this noble pile of building , so ancient , so useful , so majestick , so unparallel'd , was founded about 360 years ago ( as some compute it ) and how was it laid waste in one day ! This magnificent Hall was a place of Judicature , the honourable Nun● s●g●s est ubi Trest suit . Virg. reception of the Magistrates of the City , and no less than nine Courts sate in it in their seasons ; no Building did make London look more like it self , viz. The Metropolis of three Nations , then this stately None-such : It was our English Capital ; and that it could not be preserved , spake our provocation high , and Gods indignation hot . But our Londons Exchequer is wholly impoverished of its beauty , and it is buried in its ruinous and silent ashes .

This dreadful fire seized upon the conveniencies of the City . The Halls which belonged to the several Companies , these were decent and convenient places for the several Societies to meet in ; here stocks were reserved for the poor of the same Companies , and so seasonable , and comfortable succours were carefully provided to supply the decays which were incident to each Society in their several members . Many of these Halls were famous and eminent Structures , not to be parallel'd in any Nation : and here the several Societies Proprium est charitatis efficere , ut in ex●●cendis offici is v●rtutum quatum cunque voluntarie , promtè , et del●ctabiliter operemur . Aquin. met to preserve Love and Amity among themselves ; but this destructive fire levell'd these beauteous Buildings into rubbish and ashes ; and so the Lord in this Judgment , did not onely blast the beauty , and ecclipse the glory , but melt the cement and solder of London , and so untwist our societies by destroying the places of their Convention . Now our Companies are scattered , and know not the places of their Courts or Festivals .

3. A rare conveniency of this City was the famous Sion Colledge , the eminent receptacle of Divines , where the Students Charitas est vinculum , quod constringit , & conjungit ●es et personas diversas inter se . Daven . had their Chambers , the Scholars had their Books , and the poor had their bread . This stately Edifice containing within the circuit of it , several Alms-houses for the poor of both Sexes , the priviledge of a richly fraught Library , was in a few hours buried in its ruines . Indeed this was a place of such Renown , that many were pleased to call London , the third Vniversity of England . Here the Muses , and the Graces dwelt together : and here Doctor White the Two eminent Divines . worthy Founder of , and Mr. Simpson a bountiful Benefactor to this lovely Edifice , left their renowned Names to be venerated to Posterity . But this inexorable fire had no pity upon the cries of the indigent Alms-folks , nor any respect to the pleasing retirements of the industrious Student : Nor would it spare that rich Cabinet of Learning , the beautiful Library ; nay the Chains by which the Books were fettered to the places , could not keep the multitudes of them from running into ashes ; but learned , and so precious leaves were blown down to destruction .

Nay this devouring fire attached the necessaries of the City :

1. The several Prisons , which bound Malefactors to their good behaviour , and pinioned them from rapine and violence : Apud omnes gentes carceres horridi longam mortem praeferebant , et apud Athenas Barathrum dicti fuerunt ; et usitatissimè ergastulum nuncupati sunt , quia carcere vincti operari , et pensum persolvere debebant . Alap . in Jer. This fire made the Saint weep , and the Thief rejoyce , expecting his Chains to be loosned and taken off , not by the File , but the flame ; These Cages of unclean Birds were opened , not by the innocency of the Prisoner , but by the indignation of the Almighty . We had taken our range in sin , and God seemed to say , Let sin take its range : God in this fire seemed to pierce Doves , and leave Vultures to the prey . Newgate , that colder Hell , was now opened ; and Bridewel , that lenitive of the heat of lust , was now broken up ; the Debtors in Ludgate now paid their Debts , not by composition , but by conflagration ; the death of London , not of themselves , paid their Debts . And the two Counters where the Miscellany of vice used to meet , gave up their dead in a fright from an approaching flame . Nay the Sessions-house , that solemn Seat of Justice , and unbyassed Righteousness , where sin and villany received their just and due sentence of condemnation , was turned into ashes ; That God seemed to spit in the face of our very Justice , as despising our Righteousness ; Our disobedience to himself making him neglect our severities to others : That God made a Goal-delivery not in love , but in wrath .

This prodigious fire seized upon the Sanctuaries of the City . Those Reverend Structures , wherein many fervent prayers Inter judaeos oppidatim synagogae erant , in quibus Moses et Prophetae per singula sabbata perlegebantur . Acts 15. 21. Quin ergo in Ecclesia , omnia decentèr fie●i , et secundum ordinem , idcircò nec Christus hunc ordinem turbare voluit , sed doctrinam suam proposuit in synagogis . Chemnit. have been offered up to God , many religious assemblies have been convened for holy worship , wherein many excellent and soul-converting Sermons have been preached and delivered ; these solemn places of the holy congregation are now turned into a ruinous heap ; so that now we may speak in the Psalmists language , Psal. 74. 8. This fire hath burnt up almost all the Synagogues of God in the City : And surely whatever scorn many cast upon these places called Churches , the usual retirements of the Saints on Gods blessed day , to meet with their beloved ; these being folded up in ruine , put an emphasis upon divine displeasure , the faithfull Ministers of Christ never refusing those decent conveniencies to break the bread of life in : But our comly places for our sacred assemblies are dropt into confusion , and now there is no difference between the Pew and the Pulpit .

This dreadfull fire seized upon the Nurseries of our City :

1. The Nurseries of Charity , our Hospitals : the Renowned Christ-Church fell at this strok , the worthy benefaction of our English Josiah , the Excellent Edward the sixth . Here Deus est herus noster , nos coloni ejus ; pauperes ager dei sunt , semen eleemosyna , quae fructificat usque ad Praemii messem . Alap . the Children of indigent Parents had cloaths for their backs , bread for their bellies , learning for their minds , and carefull Governours undertook , not onely a pious but a parental charge . Rare was the contrivance , and quick the spring of this eminent and stupendous piece of charity . When poor Parents , which laboured under the affliction of dry breasts , could bring their Children to Christ-Church Hospital , and then they were fully provided for , and lay not only in the bosome of a careful Governour , but oftentimes they fell into the lap of the Muses , and many of them in their seasons changed an Hospital for an Vniversitie : But this famous John 5 2. Hospital for the most part is consumed ; this pool of Bethesda is in a great measure dryed up ; and this Jonah's guord is withered , which kept many from the scorching of extreme poverty . Now we may take up that complaint of Jonah 4. 7. our Saviour , The Foxes have holes , and the Birds of the air have nests , Mat. 8. 20. but the poor Hospital boyes have not where to lay their head , for their usual nest is burnt .

2. The Nurseries of Learning fell in these flames . This fire Juli●nus Apostata Templa Gentilium aperuit , & Scholas Christianorum clausit ; et dec●evit ut nulli Christianorum liceret , aut ad ●●tes et scien●●●● se ap●licarent , aut Scholas literarias intrarent . Pedr. de Mexia in Histor. Imperial . of London , like the persecution of the Apostate Julian , shut up our School doors ; it destroyed the famous Merchant Taylours School , Pauls School , Mercers Chappel , and the School in Christ Church , those Seminaries of earlier , and rudimental learning . By this fire , there was a Cross went before our Alphabet . Religion and Learning are as the Sun and the Moon , the light and brightness of every place ; but now the Cages are broken , and the young Birds are flown away : The younger Schollers have lost their Schools , and the elder their Books . Schools are the Gardens where the tender Plants grow ; and from them , the most profound Ministers who watch over our souls , the best read Lawyers who defend our Estates , the ablest Physicians who consult the weal of our bodies , all receive their first rudiments : The fairest Plants once grew in these Nurseries of polite and profitable learning ; and hence the deepest Schollars had their praeliminary knowledge . But these usefull Structures are now rowled up in destruction ; these Vniversities initial are laid in ashes ; and now there is no difference between the Masters desk and the Schoolars Forme . The breasts of the Muses which fed young and infantile Schollars , are now made dry by this desolating judgement .

The fire seized upon the fences of the City . Now the gates of Zion mourn , Lam. 1. 4. And London feels the dint of Portae serviunt 1. Ad speciem , et decorem . 2. Ad munimen , unde erunt altae , et munitae . 3. Ad Senatum et Judicia . 4. Ad omnem populi panegyrin et conventum . Babylons threat , Jer. 51. 58. Her high places shall be burnt with fire . God in this judgement spoyled the City , not only of its beauty and ornament , but of its strength and security ; we have not our Gates to keep him in , or to keep an Enemy out . Thus God will not have us safe ; but when we have made our selves naked by our sin , he will keep us naked by his judgements ; God hath shattered our Gates in pieces , which was the peculiar prerogative of a City ; London now in a great measure hath lost its Name : God hath fired the lock of our strength , and London cannot shake her self as at other times . Judg. 16. 20.

Lastly , That which accents this judgement is , the hand of the Lord was in it ; Not only mans head , but Gods hand ; supposing the Jesuite and the Papist were in the Conspiracy , Isa. 10. 5. Mali sunt virga furoris dei , quia deus iis non utitur , nisi valdè iratus , & eorum manu et opere indignationem suam assequitur , et peccata iniquorum ulciscitur . yet they were the Rod of Gods anger , or else who took away courage , spirit , life and activity from the Citizens at that time ? who melted their spirits like water , that they were as a Dove without heart ? Hos. 7. 11. Who caused the fire to burn against , as well as with the wind ? Nay , who determined the place where the fire began , in the midst of Pitch , Tar , Oyl , Hemp , Powder , and all provocations of flames and ruine ? Let us then take it for granted , some perfidious Engineer of Rome hatcht the plot , yet it could never have been fledged , had not Gods indignation given wing unto it .

And besides all this , we must attribute to God the Soveraignty , and the dominion over the fire , as well as other Elements and Creatures ; and here let us a little consider the influence God hath over the fire .

God he kindles the fire , Job 15. 34. He blows up the first spark . As wicked men are stubble to him , Isa. 5. 24. so the whole world is as thatch , and he can when he pleaseth set it Gen. 7. 23. all in a flame . He that drowned the world with water , he can easily consume and destroy it by fire .

God inflames and increases the fire , Psal. 18. 8. He creates the first sparke , and then blows it into a flame . If Nebuchadnezzar Ezek. 21. 31. Ezek. 30. 8. Dan. 3 19. Ezek. 30 16. can heat the furnace seven times hotter then it was before , how much more can the great Jehovah enrage the conflagration , and turn the fire of a house or a hamlet into the fire of a City ?

God terminates the fire . And he who saith to the proud waves , hitherto shall ye go and no further , speaks the same Job 38. 11. Isa. 29. 6. Ioel 1. 19. language to the devouring flames ; the most raging and triumphant fire shall not exceed its limited Commission .

God divideth the fire , Psal. 29. 7. That it shall burn this way , and not another ; Gods pity can soften the beam , and his wrath can sear the rafter , that the fire shall not catch the Psal. 29. 7. one , but seize upon the other ; the fire only seizeth upon those precincts which God hath designed to the flames .

God makes the fire destructive , Ezek. 15. 7. It shall burn and consume , and there shall be no remedy ; the passion and heat of the fire is from the anger of the Lord . That the fire Ezek. 15 7. is merciless , is because God is full of indignation .

And God can make the fire beneficial ; that it shall not rage but relieve , and that it shall warm and not destroy ; he makes Exod. 13. 21 ▪ Dan. 3 25. Hos. 11. 8. Numb. 11. 33. the fire to purge , and not to punish . Thus the Pillar of fire was Israels guide , and the fiery furnace the three Childrens Arboret ; his repentings can kindle , as well as his wrath : and he can be a wall of fire about us for our security , as well as send a judgement of fire among us for our calamity .

God amplifies the fire , and makes it not only a domestical , but a popular and national judgement ; the spreading of the Ezek. 30. 14. Amos 3. 6. fire for general loss and epidemical ruine , is from , and onely from the Lord ; the Village is set on fire , and the City by the same hand . Man in his most extreme malice shoots with wet powder , if God counter-mand , but his anger makes effectual every destructive design .

God permits the fire , Jer. 39. 8. He suffers an insolent Enemy , or a perfidious misereant to turn Cities or Houses into flames . The Souldiers fire-brand , by which was fired the famous Temple of Hierusalem , was commissionated by a divine command . And God restrained Popish cruelty which was nourished and evidenced in the Gunpower Treason .

God can stop the fire , Dan. 3. 27. and alter the very nature of it . The flames shall not be our scourg● , but our shelter , and become our walk , and not our woe .

God can make use of the fire , as his particular instrument to afflict a sinfull Nation or City , Amos 7. 4. And thus he did to London . Whatever miscreant made the ball , God threw Zach. 1. 18. the fire , and turned this famous , but sinfull City , into ashes . This then is the sharpness of this judgement ; the hope of Israel , and the Saviour thereof , Jer. 14. 8. hath laid London waste , and to accent his wrath , he did it upon his own blessed Ier. 14. 8. day ; and will you know the reason , it was suggested in the beginning of the Chapter : We made light of his Sabbath by our vanity , loosness and prophaneness , and God hath set a mark upon it , by firing on this day one of the best Cities in the world : We forgot his Memento by which he prefaces and begins his Commandment for the Sabbath ; and therefore Exod 20. 8. we shall feel his Memorandum even unto future Generations .

CHAP. LI. A second Decad of Arguments , to re-inforce the same perswasion , that we would keep holy the Lords day .

IT was not without a mystery of Providence , that God should give the Decalogue upon Mount Sinai in the Exod. 19. 18. midst of fire and smoak , a terrible appearance ; was it not to foretell the severities of God , which he would execute upon those who should gainsay his ten words by neglect , and disobedience ? But he hath corrected the violation of none of them with more sharpness and indignation , then that which relates to the Sabbath , as hath been abundantly discovered . But now that I may leave nothing unattempted to court the Reader to a due observation of Gods holy day , I shall draw the line from another point of the circumference , meeting still in the same Center . Other Arguments I shall use to press conscience to the obedience of Christ in a holy 2 Cor. 10. 5. keeping of his own blessed day .

Arg. 1 Let us take notice that God hath embroydered this holy day with the riches of grace : Upon this day God hath caused Reges nos fecit Christus , tum quia regni sui adaptavit cohaeredes , tum quia efficit , ut per gratiam sp. peccatum mortem , Satanam & hostes omnes vincamus , tum quia nos sua membra tandem coronabit . Sacerdotes fecit , ut hostias spirituales offeramus deo , acceptas per ipsum , quin & ipsos nos in vivam h●stiam gratitudinis deo consecremus . Par. light to shine out of darkness , and brought many a dead Lazarus out of his grave ; and of stones hath raised up Children to Abraham , Mat. 3. 9. Of Lions he hath made lambs to God , and out of sinful men hath converted thousands to the faith of Christ . Upon this day God hath made the bland to see , the deaf to hear , and dumb to speak , nay , and the lame to walk in the wayes of his holy Commandments . This is the day of Gods wonder-working , the sphear wherein his free grace shines the brightest . Whereas the works of the first creation were all done upon six dayes , and none upon the seventh , which was then the Sabbath day ; all the works the new creation are ordinarily done upon the Sabbath day , rather then upon any of the six dayes . This hath been the Birth day of many spiritual Kings and Priests , Rev. 1. 6. The Psalmist saith , Psal. 87. 5. And of Sion it shall be said , this and that man was born therein : And of the Lords day it may be said , this and that man was born therein . O blessed day ! Millions of Saints in heaven are now blessing this day of God , and blessing God for this day . I read of one who cursed the day of his natural birth , Job 3. 3. But I never read of any who cursed the day of his new birth . This is the day of rescuing the prey from the mighty , the day of opening the Prison door and setting the captive free . This is a day much to be observed to the Lord , for bringing Exod. 12. 42. souls out of their spiritual Egypt , out of the house of sinful bondage . This blessed day hath been the wedding day of many souls , the day of their espousals to Christ , when the knot hath been so knit , that it hath not been loosned to eternity .

Thus God hath magnified his own day , and shall not we sanctifie it ? Shall he put a beauty , and shall we put a scar upon it ? Shall he prosper , and shall we prophane it ? His bounty invites our purity , all the badges of honour God puts upon it , only bespeaks our holiness : It is a princely day , and we come to Princes with reverence and Veneration . Gods wonderful works on this day , must meet with our spiritual operations , and our serious devotions : For us to sport jocularly to recreate our selves needlesly , or to demean our selves slightly on that day wherein God acts gloriously ; what is it , but in effect to say , we will not have the Lord of the Sabbath Mark 2. 27. to reign over us ?

Arg. 2 The good observation of the Lords day may influence the whole week : Usually the tenor of the week follows the temper of the Sabbath . If we have been conscientious on Gods day , we will be careful on the week day : But as Reverend Calvin observes , If we are vain and frothy , loose and licentious Calvin upon Deuter. Serm. 5. p. 34. on Gods holy day ; it is no marvel if we become brutish and abominable all the rest of the week . Let any man observe his own heart , and he shall find , that the more he hath let himself loose to carnal liberty on the Lords day , the more loose his heart will be in all good duties the whole week following . Let men neglect meditation , repetition of Sermons , holy conference , and other private duties , betakeing themselves after the publick worship is over , to vain and worldly discourse , or vainer pleasures ; they shall quickly find that the publick service is utterly lost , and become unprofitable . And on the contrary , as Moses continued forty dayes with God on the Mount , had his face shining with splendor and glory , Exod. 34. 30. So he who shall this day 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Septuag. of God , wholly converse with God , not only in publick Ordinances , as Moses in the tabernacle , but likewise in private duties , as Moses on the Mount , shall find a sensible spiritual vigour , and an unexpected strength to carry him through all the occasions of the whole week following , and a kind of glorious lustre arising from the increase of holiness put upon him , and this shall be visible to the eye and hearts of others . Eccles. 3. 1.

He who keeps the Lords day with the most strict and and accurate observation , shall find

1. Most blessing upon his labours .

2. Most holiness in heart and life .

3. Most comfort and joy in his own soul .

4. Most sweetness in death .

5. Most glory and rest in Heaven , when there remains that Populo dei superest Sabbatismus ( i. e. ) requies d●i , ad quam quotidiè sanctus vocatur . Par. everlasting Sabbatism for all the people of God . It is a good observation of a learned man , That when the spirit cometh effectually to convince of sin , usually one of the first sins which the eye of the enlightned conscience fixes upon , is the neglect of the Lords day : and conviction usually ending in conversion , one of the first duties which the soul comes seriously to close withall , is the strict observation of the Lords day , and grace usually works this way , and doth exceedingly dispose to this duty . Young Converts will be full of meltings on Gods holy day .

And truly , the holy observation of the Sabbath much speaks the temper of a Christian . However the week fares as Judg. 12. 6. the Sabbath doth . Good Sabbaths usher in good weeks , and are the morning stars of an approaching day : when we hear truth on the Sabbath , digesting it by prayer and meditation , when we put up strong cries to God with fervour and devotion , when we enjoy Ordinances , our spiritual meals on a Sabbath with appetite and satisfaction ; this will cast a chain upon our corrupt hearts , and will be bellows to our future zeal , wil supply us with holy meditations , which will be as so many bright gleams , and will put a heat upon our affections , and make us every way act the Saint all the ensuing week . As Queen Mary said when she lost Callais , When I am dead , open me , and you shall find Callais written upon my heart : So the Christian who hath been very serious on Gods day , you shall find Sabbath written upon his heart all the following week . The seent of a conscientious Sabbath is not easily lost , nor is the warmth of it so speedily chilled ; souls drenched in Sabbath Ordinances like vessels seasoned with excellent liquors , Quo semel est imbuta recens , servabit odorem , Testa diu . they long retain the taste . The believer is disciplined upon a Sabbath , and we do not easily forget our Education . A Sermon kindly entertained on the Lords day , will be faithfully improved on the week day . Our best Christians were ever strictest on the Sabbath . Those tasts of love we then sense and gust , will abide , and not lightly wear off , these will lie upon the heart when the Sabbath is over . Let us keep Sabbaths well , we shall be better in our shops , better in our worldly affairs , better in our families , better in our discourses , better in our converses , more righteous in our dealings , more exemplary in our walkings , more vigorous in our duties all the week following . After a well passed Sabbath , we shall more watch our hearts , more keep our ground , and withstand temptations , and the deceipts of our Calling , which happily Quaestus magnus est pietas , quia opes supernaturales secum affert , et amicitiam dei obtinet , qui suis opes coelestes promittit & praeparat . are quilted into the very nature of it , shall not so much tempt , as exasperate and provoke us . The whole week must be spent holy to prepare us the better for the Sabbath , and the Sabbath must be spent h●ly , the better to influence the week ; as the beginning with God on the morning of a Sabbath , may influence the whole Sabbath ; so the beginning with God in the morning of the week , viz. The Lords day , may exceedingly influence and prosper the whole week . He 2 Thes. 2. 10. who on the Sabbath hath been much in the work of heaven , cannot easily be much in the dross of earth , or the dregs of sin on the time of the week . Ordinances , like clocks , when they have struck leave a sound and a noise for a considerable time ; nor can a Sermon carefully heard , be presently shaken out of the heart . The word when received in the love thereof , is fire in the bones , Jer. 20. 9. and not heat in the face ; an inward warmth which is permanent , and not only a colour which is transient : The tasts , the impressions , the power and spirituality of a well-observed Sabbath , cannot without much difficulty , strong assaults of Satan , powerful workings of a corrupt heart be disanulled and eradicated . Hearts steeped in holy Ordinances will not soon lose their perfume . It is very true , our slight deportment in Ordinances makes them superficial , and so soon slide off ; and they who pass over the Sabbath loosly , will spend the week profligately ; they who spend it formally , will spend the week vainly : But a serious composure of spirit on Gods holy day , will blow off the froth of the ensuing week . Ignatius ( as hath been suggested ) calls the Lords day , the Queen of dayes ; Regis ad exemplum totus componitur O●bis . and according to the example of the Queen , inferiour and subordinate days will be composed . The endeavour of every Christian should be , that his practices in secret , in his calling , in his company on the week day , should be answerable to the great priviledges he enjoyed , and to the rich grace he received on the Lords day . One well observes , That Religion is just as the Sabbath , and it decays or groweth as the Sabbath is esteemed , it flourishes in a due Veneration of the Sabbath , and it pines and consumes , when the Sabbath is under neglect or contempt . And Dr. Twisse takes notice , That the conscionable observation of the Sabbath ever was , & is a principal means to draw us to spiritual rest from sin , and to fit us for an eternal rest in glory . In a word , the Sabbath and the week are both embarqued in the same ship , they both are safe or sink together ; if our souls thrive upon a Sabbath by our holy deportments upon it , and our careful improvements of it , it will be seen in the week ; but if by our careless behaviour we grow lean upon the Sabbath , like Pharaoh his lean Kine Gen. 41 20. in his Dream , it prognosticates nothing less than a Famine of grace and happiness .

Arg. 3 We put on our best Attire upon a S●●b●th , and why sh●uld we not be in our best spiritual Dress ? Shall we deck our Bodies , and neglect our Souls ? Shall we stand before God on his own day , with Bodies dressed with all art and curiosity , Ille Judaeus vere est , qui tal●● est in absc●dito . Q●i fidem , & ●bed●entiam prae●at Christo , ● h●bet cir●●●cisionem c●rdis , conv●rs●●ne cordis ad Deum . Par. but with Souls undressed , and unprepared , ruffled with worldly thoughts , unwashed by repentance , all things h●nging careless and loose by formality , only painted over , and dawbed with pretence and hypocrisie ? The f●rma●ist on a Sabbath might correct himself by his Ga●● , and the exactness of his Attire . Surely it is an high blemish to Religion , to be curious in our fashion , and to be careless in our devotion , and to spend more time on a Sabbath , to set the D●●ss , ●● curl the Hair , and to fit the Garment , than to inflame Devotion , to compose the Heart , and to trim the Lamp , to meet with the Bridegroom of our Souls : Shall not a piece of Eternity be as richly attired on the Lords day , as a piece of dust and clay ? Why should not the Soul wear the Ornaments of Grace , put on the Jewels of Faith and Zeal , be 1 Pet. 3. 3 , 4. dressed up with holy thoughts , with heavenly desires , with spiritual aims , with steddy resolutions for further increases of grace and sanctity , as well as the sinking dying body , a crumbling lump of earth , be adorned with all the garish modes of art and bravery ? Nothing more uncouth , that when the body is only the plain case of a pretious Soul , that it should be decked on a Sabbath , with all the setting forth of costly and lovely Ornament ; but the immortal Soul should want its trimming , to make it look comely in the eyes of its Beloved : when the Body is the fine cover of a deformed Soul , what is this , but to shovel dung into a rich Coffer , or to put Pebbles into an Ebony Casket ? A serious Christian would more mind the trimming of the Lamp , than Mat. 25. 7. the setting of the Dress ; or else the setting of the Dress should more mind him of the trimming of the Lamp .

Arg. 4 Let us consider what a rare priviledge it is , to enjoy the Sabbath of the Lord : To keep a Sabbath is not our work , but our rest ; not our service , but our liberty ; not our task , Psal. 42. 4. but our triumph . The Sanctuary is the Souls Paradise , and Psal. 24. 4. Ordinances are the Tree of life in this Garden of Eden ; O Psal. 84. 10. then let us not turn this grace into wantonness . Kings do not spurn their Crowns , nor use their Scepters to turn up Turffs in the field . The Mariner makes not use of the Deck of his Ship to be a Stage to act on . Thus Antipodes to reason and religion do prophane persons act , when they slight over the momentous Sabbath of God : shall God honour us with a Sabbath , and shall we provoke him on a Sabbath ? Great Estates amplifie the prodigality of the Heir , and make his sin more odious and shameful . Our Sabbaths are our seasons of grace , our spiritual Mart , our Pisgah sight of Canaan , our Term-time to follow our Suit for glory and eternity , and to prophane and formalize away these acceptable days of life and salvation ; what is it , but to throw Jewels upon Cùm omnibus diebus h●mo sese occupet in negotiis suis ne●essariis , die sabbati consentaneum est , ut se segreget , et quiescat propter Dei gloriam . Aben Ezra . the Dunghil , and to disinherit the Soul of its primogeniture , as if its concerns were not considerable , and of little importance ? How can we do the work of Earth or Hell upon this heavenly day ! If we will be working , Let us work out our salvation with fear and trembling , Phil. 2. 12. Our Sabbaths are mercy , rich mercy , costly mercy , soul mercy , the finest of the Wheat : Let us then solemnly observe them , and dextrously improve them , remembring that he who had five talents , gained five more , Mat. 25. 20. The Viceroy whose trust is great , and charge more honourable , he is more active Quamquam fidelis servus minimè gloriatur , tamen fidelitatem et diligentiam debitam Deo humilitèr commendat . Par. Exod. 20. 7 , 8. and vigilant , then every petty Officer whose Precincts are narrow and inconsiderable . O that Christians would keep holy Gods blessed day : What is it , O devout Souls , but a day-break of eternal brightness ? And let us not forget , that as God will not hold him guiltless , who takes his Name in vain , so neither him , who spends his day in vain : Those surely are foolish Children who play by their Candle , and those frantick Christians , who frivolously pass over that holy day , wherein they enter into the suburbs of the holy City , and begin that work of praising , pleasing , and enjoying God , which shall be the Employment of Eternity .

Arg. 5 In the holy keeping of the Sabbath there is praemium in opere , a reward in the work . What would the Lord have thee to do on a Sabbath , but onely enjoy himself ? Our sweat on a Sabbath is spent only in hearing from God in the preaching of the word , in flying to God in holy prayer and supplication , or contemplating on God in devout meditation , or feasting with God at his own Table ; so that in the whole management of a Sabbath , there is more honour than burden , more Opera sabbati sunt opera coeli . profit than pain , more delight than disgust : The works of a Sabbath , are the works of Heaven ; and the Angels are not weary , nor the glorified Saints tired with singing Hall●lujahs . On a Sabbath we feed on Manna , and the fat things In nostrà enim Do●ini●● die semper pl●it domin●● Ma●na de coelo : Coelestia namque sunt eloquia illa verbum lectum et populo praedic●tum . Orig. of the Sanctuary ; we drink of the Brook in the way , and of Wine on the Lees well refined , Isa. 25. 6. we carry Benjamins Sack with the Cup in the mouth of it , Gen. 44. 2. we are spiritual Publicans , and take custom of Heaven . All which aggravates Sabbath-prophanation ; it would be strange to see a Lutanist , who hath a rare Lute , and who is dextrous in playing on the Instrument , to spend his time in breaking the strings of his Lute : What less doth the formal , or prophane person do , who enjoys the heavenly opportunity of a Sabbath , and loses his good wind by sloth or neglect , and slights over those rare duties , which like Sampsons Lion , Judg. 14. 18. are sweet in 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 Icha●od may be written upon our weekly jubilies : We know not how soon Gods wrath , or John 12. 35. our own death , may hide th●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-b●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 Aaroni●u● antec●ssit , et ejus sacerdotium Christi sacerdotium repraese●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 H●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 E●●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 ; 〈◊〉 ●●●eness is the blemish of every thing . Leases the shorter 〈◊〉 are , the more inconsiderable . The life of nature is no w●y to be compared with th● life of grace , not only in point of sweetness , but du●ation . Sin upon the Lords day , is not like ●●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 h●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 precious institution of the Sabbath was the first-born of Ordinances ; it drew its first Deus in primâ creatione sabbatum sanxit , et hau● dubiè in familiis Patrum sanctorum sedulo observatum fuit . Par. breath in Paradise , ( as hath been fully discovered already ; ) this was the Reuben of Gods institutions , the morning star , and the rising Sun of Divine appointments . Now the Sabbath being the first-born Ordination which enriched the world , it is the more pleasing and acceptable to the Lord , and the due observation of it will assuredly be the more gratefull to him . God remembers the kindness of Israels youth , Jer. 2. 2. the initials of his obedience were most pleasing . We put Sabbatum ab initio mundi , destinatum est ad cultum dei . Luth. buds into our bosomes . The Sabbath was from the infancy of the world , and therefore our carefull keeping of it , must needs delight the Father . The first born was alwayes to be dedicated to God ; the first born of Man , and the first born of Beasts , Exod. 13. 2. The first fruit of Corn , Deut. 18. 4. Nay , the first of all the fruits of the Earth , Deut. 26. 2. Nay , God will not only have the first born of mans person , but Sabbatum ab initio mundi observatum est . Baldw. the first fruits of his labours , Exod. 23. 16. And God is so pleased with the first of every thing , that he ordains a feast of first fruits , Exod. 34. 22. And a sacrifice of the first fruits , God calls a sweet savour unto himself , Levit. 23. 17 , 18. Sanctifi●atio omnium primogenit●rum , tam hominum , qua● best●arum , e●●t eorum separatio ab aliis quae inservi●bant us●bus humanis ut deo soli cederent ; & in e● nallum jus hom●n●s habe●●●t . Rivet . Nay , so gratefull were the first fruits to the Lord , that he would not only have the first born of the Sons of Israel , and the firstlings of the Herds and the Flocks , Nehem. 10. 36. The first fruits of the ground , nay , of the very trees , Nehem. 10. 35. But likewise the first fruits of the very dough , Nehem. 10. 37. And Christ himself is called , the first fruits of them that sleep , 1 Cor. 15. 20 , 23. And Israel his chosen people are called , the first fruits of his increase , Jer. 2. 3. and converts , the best of men , are the first fruits of his creatures , Jam. 1. 18. Surely then , the holy Sabbath , the first fruits of Divine Ordinances , must needs be dear to God ; and unholy practices on that day must the more provoke him ; and holy duties sincerely acted on that day ; must the more please him and holy hearts on this day must the more delight him ; and holy graces in their most vigorous exercise on this day must the more be acceptable to him : the Sabbath was his primitive institution : nor must it be forgotten , the Lords day , Our Christian Sabbath , is the first day of the week , and was in time , the first day of the world , wherein the light received its production , and the blessed heavens their being , Gen. 1. 1 , 3. Now then , let this emphasis which God hath put upon the Sabbath , engage us to a stricter and more wary behaviour on it , least the order be inverted , as our Saviour notes , Mark 10. 31. And that Sabbath , which was the first in Gods institution , be the last in our condemnation , and Mat. 19. 30. this darling ordinance procure a damning sentence upon us in the general assizes of the world .

Arg. 9 The sanctification of the Sabbath will be profitable to our outward estate . For the more conscionable we are in sanctifying the Sabbath , the greater blessing we may exp●ct from Lev. 26. 9. God ; which divine blessing , the wise man tells us , Prov. 10. Jer. 17. 25. 22. maketh rich . This piece of godliness gives us right and title to the promises of this life , 1 Tim. 4. 4. He who hath Benedictione ▪ dei divitiae parantur melius , et meliùs conservantur , et effi●aci res redduntur ad omnes usus , ad quos adhibentur ; Et Deus suâ benedictione piis quasi somniantibus , & de eâ re parùm cogitantibus bona suppeditat ; exempla sint Abrahamus , Josephus , &c. Cartw. been with God upon the Sabbath day , God will be with him on the week day ; and he who hath sanctified God in his heart , when he hath been agitating the affairs of heaven , God will assuredly bless the works of his hand , when he is providing the things of earth . It is our Saviours own promise , If we first seek the Kingdom of Heaven , I may add , if we begin the week with God , on the first day thereof , all these outward things shall be added to us , Mat. 6. 33. as a surplusage of divine love . The best way to get estates for our selves , is to keep Sabbaths to God , and to enquire after the blessing where he hath lodged it , ( viz. ) in preserving his Sabbath pure and unblemished , Isa. 56. 2. It is very observable , that when God had perfected the Creation , and put man into his tenement of Paradise , he then ordains the Sabbath , to shew , that all creature comforts are only attendants on this Gen. 2. 3. holy day ; and if Adams sensual delight , had given way to his spiritual communion , he had neither lost Paradise , nor his posterity . It must be granted , that the smiles of Providence usually accompany the sincerity of obedience : And Sabbath-holiness is the Jachin and the Boaz , the pillars of this obedience . 1 Kings 7. 2. To keep that Arke in our house , to keep Christ 2 Sam. 6. 11 , 12 in our heart , and to keep the Sabbath in our eye , so as devoutly Eph. 3. 17. to observe it , makes all we have to prosper , and entails Isa. 56. 2. a blessing upon our selves and families . Constantine the Great , Euseb. de vitâ Constant . lib. 4. cap. 18. justly called so , in a Military , in a Civil , and in a religious sence , was as flourishing an Emperour , as ever sate in the Throne of the Romane Empire , and he took great care for the holy observation of the Lords day , and made a statute to oblige both Himself and his Subjects so to do ; and as some report , Composed Prayers for every one of his Regiments to use upon that holy day . Thus Sabbath-holiness made his Crown flourish , and his exemplary sanctification of Gods blessed day , shall preserve his memory more honourably and more durably , then the Walls or Structures of Constantinople , a City of his own Name and Erection : However , most sure it is , that as the prophan●tion of Gods day is a Lev. 26. 26 , 31. moth and a worm ; so the holy observation of it brings a secret blessing to our outward estates ; and when we have been on the Mount with God on his own day , the Lord will make his face to shine upon us , Numb. 6. 25. and will be gracious Exod. 34. 35. to us in shewing mercy , and showring benedictions upon us on the week day .

Arg. 10 How serious are we in observation of other dayes . If that storms of Providence drive us to a day of Humiliation , we can with the Jews , Zach. 7. 5. fast and mourn , and reach Ahab in his deepest sorrows , 1 Kings 21. 27. And if the smiles of Providence call us to a day of Purim , Esth. 9. 26. a festival of joy , we can keep that day with spiritual rejoycing and gladness of heart , Esth. 9. 22. And we can delight our selves in the Lord . As Cambden reports of Queen Elizabeth , when God delivered her and her Kingdom from the Ca●bd . Elizab. Spanish Armado , her first work was to go to Pauls Church , and there hear a Sermon of praise , rejoycing greatly in the God of her , and the Kingdomes salvation . Now as one observes , The Lords day is the proper feast of Christians , our spiritual jubilee , though moving in a swifter sphear , and Mr. P. on the Romans . shall dayes of the appointment of a state put us upon a more exact composure , and find us more hearty in their observation , then that special and blessed day , which is the appointment of a God ? Or shall a passage of Providence , the endurance of a loss , or the gaining of a Victory , or some other strok of Gods hand , or smile of Gods face , find us more serious , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Athanas . more solemn , more devout , then the Resurrection of a Christ , the new birth day of the world , and the sole foundation of a Christians happiness ? Shall the deliverance from a Spanish Armado fill us with more spiritual delight in God , then the deliverance from Heli and Destruction ? Had not Christ broke the chains of death , we had everlastingly been kept in chains of darkness . Our Lords day then glories in a more excellent occasion , and why should it not be celebrated with a more serious Cotenae tenebrarum sunt . 1 Conscientiae reatus . 2. Aeternum puniendi decretum . 3. Miserrima reproborum desperatio . devotion ? One well observes , That the Jews thought reverently of , and acted zealously on their solemn , though ceremonial festivals , those bright appearances , which were chased away by the rising of the Sun of Righteousness : therefore to use the Apostles words , a little inverted , seeing all those other dayes of observation are and shall be dissolved , what manner of persons ought we to be in all holy conversation and godliness upon our unalterable Sabbath , whose lease expires not till the 2 Pet. 3 11. death of the Vniverse .

CHAP. LII . A third Decad of Arguments promoting the same design , ( viz. ) a due sanctification of the Lords day .

THat every wind may fill our sails in pursuance of this great duty , I shall now turn my Arguments to another point of the Compass .

Arg. 1 Let us take notice of the relation which God hath to the Sabbath . In the time of the law , the Sabbath was called the Sabbath of the Lord , Lev. 23. 3. And verily my Sabbath shall ye keep , Exod. 31. 13. And in the times of the Gospel , our Christian Sabbath is called , the Lords day , Rev. 1. 10. Now this happy interest which God hath in the Sabbath from the beginning of the world to this day , is a cogent Argument for Mat. 22. 21. our severer observation of it . We will keep safely the treasure Maluit deus dicere sabbatum dei tui est , quàm sabbatum tuum est . Hoc dicens significat omnem ejus diei respectum ad nominis ipsius sanctificationem , a● fidem esse dirigen dum . Muscul . of a friend , and why not keep devoutly the Sabbath of a God ? If our Sabbath be the Lords day , let us render to Christ , the things which are Christs . Gerard observes , That the Sabbath is the Lords Sabbath , to shew us the manner of our sanctification of it , ( viz. ) In the works of God , those works which are required and prescribed by God . And Musculus adds very pertinently , God would rather call it his Sabbath , then ours ; to intimate to us , that all the respect of that day must be directed to the hallowing of his Name , and to the acting of faith and trust in him . It is very observable , how chary God is of his Sabbath , he puts it into the heart of the Decalogue , that none might come at it to affront it ; and he stamps his Name upon it , that none should make it common . Do ye think , we can play with the Crown of a King , or sport with the Scepter of a Prince ? Dominus ille , cujus est Sabbatum , est deus tuus ; ergò in honorem , et cultum ipsius sabbatum sanctificabis . Ger. Greater boldness it is , to formalize away the Lords day , and to waste that time which is his peculiar treasure . Our wildness often roves up and down the common of the week ; but if we break into the inclosure of the Sabbath , we shall certainly be found trespassers , and hazzard an immortal soul . We must take heed , that we make bold only with what is our own , and not with Gods day , for that is no more lawfull for us , than for every common Israelite to enter into the holy Hag. 2. 8. of holies . There are two things God is very tender of ; Lev. 23. 3.

1. His people , they are the Apple of his eye . Jer. 2. 3.

2. His Sabbath , which is the reserve of his time : And as those who shall devour his people shall offend , so those who shall prophane his day shall commit sacriledge , a sin of the deepest tincture . The consideration then , that our Sabbath is the Lords day , should compose our spirits , should flush our services , and sublimate our performances on that blessed day .

Argum. 2 Let us take notice of that tittle which God hath put upon the Sabbath : It is an holy Sabbath to the Lord , Exod. 16. Exod. 31. 15. 23. And here that answer to Peter , Acts 10. 15. is very Qui luxu deliciantes voluptatibus se dedunt ad sanctificationem sabbati non sunt idonei , quia diem sanctum domini suis comm●●ulant voluptatibus . Hieron . pertinent , What God hath called clean , we must not look upon as common . They who prophane the Sabbath would pick out the image and superscription of it , which is a fruitless and destructive attempt . A stamp of holiness amplifies every defilement . The spirit is a holy spirit , and therefore it must not be grieved , Eph. 4. 30. The law is a holy law , Rom. 7. 12. and therefore must not be violated . Jesus Christ is the Holy one of God , Psal. 16. 10. and therefore he must not be wounded and crucified afresh , Heb. 6. 6. The Priests garments were holy , Exod. 31. 10. and therefore not to be Sanctificatio dei est quâ dies septimus post sex dierum opera , statim ab i●itio , est deputatus & consecratu● sanctificatio hominis est , diem septimum à deo quiet● confe●ratu● . pro sancto nabere , & religionis exercit●●● , ac fidei , sedulò incumbere . Muscul . worn by another person . The vessels of the Sanctuary were holy , and therefore not to be employed 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 mund●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 savou●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 o●iiendum vinculo constringitur . Muscul . beautiful then to follow the example of God ? When Christ would have us to love our enemies , he urges the example of God , Luke 6. 35. When he would have us to be merciful , he cites the example of God , Luke 6. 36. And when he would have us to be perfect , he brings in his Father as a Pattern , Mat. 5. 48. And so in this case ; we must sanctifie the Sabbath , because God himself rested on that day . God doth not only enjoyn the strict observation of the Sabbath by his express command , but in his own blessed example ; he is pleased to rest for the observance of it . And which deserves our most serious animadversion : God did not only

1. Rest on that day , after the work of Creation was finished , Gen. 2. 3. when that stupendious work was now accomplished ,

But 2dly , God rested on that day in not raining down Manna , but twice so much the day before , Exod. 16. 22 , 25. there must not be so much as the disturbance of a Qui verbo dei non obedit , immorigerum se et transgressorem ostendit : Qui verò ne facto quidem dei ad imitatio nem exempli permovetur , non solùm sese inobedientem sed et degenerem , et alienum a spiritu illius sese demonstrat et declarat . Muscul . shower to call off the people from the solemnity of the Sabbath . So that we might not erre , God sets our Copy twice . It is a good saying of Musculus , He who obeys not the word of God makes himself a transgressor , and shews himself immorigerous ; but he who will not follow the examples of God , shews himself not only disobedient , but degenerous , and a stranger to the work of the spirit . Indeed it is the property of a natural Son , not only to mind the word , but to imitate the example of his good Father . Slaves must have commands , but Sons study Patterns ; as the ingenuous Scholar minds the Copy more , then the passionate word or the Ferula of his Master . One of Gods rich promises carries this treasure in it ; I will guide thee by mine eye , Psal. 32. 8. Thou shalt look on me , and so walk ho●ily before me . Not only Gods will , but his eye shall be our conduct .

So then Gods example re-inforces our obligation for Sabbath-holiness . Cumque deus ita quiescat die septimo , ut tamen non cesset ob omni opere , sed rerum universitatem conservet , et gubernet : Ita quoque Sabbati sanctificatio , non consistit in ignavo otio , s●d ut ea operemur , quae ad dei gloriam faciant . Ger. In this affair we have all ties of obedience , not only the force of a righteous command , but we may see our selves in the Chrystal glass of divine example . And it is well observed by Gerard , God ( saith he ) did not so rest on the Sabbath from all work , but still on that day he preserved and governed all things : So our sanctification of the Sabbath doth not consist in a slothful idleness , but in working th●se things which make to the glory of God . So let us thus imitate God on his own day . Indeed Gods patte●n is the Archetype , of all our actions , the surest glass for us to dress our selves by ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He hath said it , is the rule of all truth ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he hath done it , is the rule of all practice , wherein the blessed Jehovah is imitable . It was the Apostles glory that he followed Christ and so far he would have all Christians Omnis actio Dei , nobis pietatis & virtutis est regula . Basil . follow him , 1 Cor. 11. 1. It is an excellent saying of Basil , Every action of God , is to us a Rule of all vertue and piety . And if in all other things , so in keeping the Sabbath in holy Rest . Philo the Jew could say , Follow 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Phil. Jud. God in resting on the Sabbath , you have his Example , you have his Prescript , and therefore spend that day in holy contemplations . God in this momentous concernment of the Sabbath , seems to speak , as in the Prophet Malachi , Mal. 1. 6. A son honcureth his father , and a servant his master ; If I be a father , where is my honour ? if I be a master , where is my fear ? And if I have rested upon the Sabbath , why do you disturb it , by secular works , hy sensual delights , by prophane actions , or by unseemly carriages , so unbecoming a holy Sabbath ? In prophaning Gods day we break through a double bar of precept and presidency , and so dye our sin in a double dye .

Arg. 4 The light of Nature leads us to a Sabbath , let the light of Scripture lead us to a holy observation of it . The Law of Habet venerationem justam quicquid excellit . Cicer. de Nat. Deorum . Nature instilleth this notion into us , That God paramount , who is Superlative in all Excellencies and Perfections , is to be worshipped : That to the performance of this worship , certain times are to be deputed , that none is so fit to depute that time , as that Deity whose worship it is : And therefore to keep this day which God hath appointed , holy to the same Lord , to sanctifie it in holy Rest and spiritual worship , which Brerewood saith , Is the Body and the Soul of the Sabbath . All this is nothing but an obsequious following of the guidance and conduct of Nature . Aquinas here gives us a good Rule , Seeing , saith he , that the moral Precepts Aquin 2da 2dae quaest. 122. Artic. 4. are of those things which agree to humane reason , as they appertain to good manners , the judgment whereof is derived some way from natural Reason , it must needs Breerw . part. 2. pag. 67. be that those things pertain to the Law of Nature . And is there any thing more accommodate to right reason , more conducing to good manners , then to dedicate some time to the honour of God , especially that time which is of his own appointment : If we have Souls to look after , must there not be seasons for that purpose ? And who shall better Mark 2. 28. Aquin. 1mae adae quaest. 10. Artic. 1. 3. appoint that season , than the Saviour of the Soul ? Again , the Sabbath was made for man , Mark 2. 27. was it not for the better part of man , that piece of Eternity which he carries in his bosom ? And how can we better consult our Souls good , than in duties of Divine worship ? Thus the very dictates of natural reason command the holy observation of the Sabbath : And therefore the observation of the seventh day , which was the Sabbath , till the coming of Christ , was no strange thing among those who know nothing above the light of Nature . Homer an Heathen Poet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. tells us , That the seventh day is holy . Callimachus an Heathen Author informs us , That the seventh day is the Birth-day , chief , and perfect . And Eusebius affirms , That almost all , as well Philosophers as Poets , know the seventh day to be most sacred . And shall these Pagans , who had onely glimpses of natural light , smatch and rellish , Quis Diem illum sanctissimum non honorat unaquaquehebdomadâ recurrentem ? Phil. honour and venerate the day of the Sabbath ; and shall we turn Heathens on that day , or fall some degrees below them ? I shall say with the Apostle , Rom. 6. 2. God forbid . The learned Andrews observes , That sufficient is found in the heart of the Gentiles , to their condemnation , who shall dare to break the Law of the fourth Commandement . The very light of Nature shall rise up in judgment Rom. 6. 2. against Sabbath-breakers ; and it shall be more tollerable for Hesiod a Heathen Poet , who pronounced the seventh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesiod . day holy ; and Alexander Severus a heathen Prince , who on that day frequented the Temple , ( as formerly hath been hinted ) then for this Generation . It was a rare saying of Seneca , a sage Heathen , who reckoning the Sabbath a Festival for Religion , condemned the then manner of observing of it , and saith he , Let us forbid the lighting of a Candle upon a Sabbath ; for neither do the Gods want light , and men themselves are not delighted with smoke : he worshippeth God who knows him . This golden Quoniam rerum humanarum varii● , & malti● occupationibus , & curis distracti praepedimur , ita ut non facilè officia pietatis praestemus , saying how will it condemn many drossie Christians , who set fire on their lusts on Gods holy Sabbath ? It is a good Notion of Azorius , Man , saith he , is so hurried and distracted with the affairs of the world , that he is impeded in , and unfit for the worship of God . But God therefore hath appointed a set-time for that purpose , that the hurries being over , man may sedately and composedly apply himself to the solemn worship of God . And this is agreeing Certum ac definitum tempus statutum est , quò ea commode ob●re possimus . Azor. and consonant to natural reason . Doctor Field professeth , That by the light of Nature it is known , that one day in seven ought to be consecrated to Divine service . How will this put Sabbath-prophanation into a scarlet , nay , into a crimson dye , that we should sink below the light of Nature in the commission of it ? It is likewise very observable , that God himself couples and joyns the command for the Sabbath with natural commands , not only in the Decalogue , but in the 26th Chapter of Leviticus , Ye shall make you no Idols , nor graven Images . The first , Ye shall keep my Sabbaths : The second , shewing us thus much , that Nature is as much abased in the prophaning of the Sabbath , as in the violation of any natural command . And we may as well break the fifth or the sixth , as the fourth Commandement ; the force of Nature being engraven upon them all .

Nay , the observation of the Sabbath is so grateful to God , and so necessary to man , that the very ground had a Sabbath , Levit. 25. 2 , 3 , 4. the very Land was to keep a Sabbath ; the words of the Text are these , When you come into the Exod. 23. 11. Land which I give you , then shall the Land keep a Sabbath to the Lord , Levit. 25. 2. And shall the dead earth keep a Sabbath to the Lord , and not living Christians ? In this , one below Balaams Ass reproves us . God in condemning Num 22. 28. Sabbath-breakers , may make his appeal , as sometimes he did , Jer. 6. 19. Jer. 22. 29. To the very earth . This surely must be a great sin , when the ground we trample upon shall be a witness against us . Vt brutis ac hominibus concederetur quies corporalis , Brutis quidem propter homines , hominibus autem propter cuhum divinum . Ger.

Nay , the very Beasts had a Sabbath , Exod. 20. 10. The Cattle was to rest on the Sabbath-day : Now shall a Beast rest , and man work on the blessed Sabbath ? Shall there be more obedience found in the Herds of the Stall , than in the Professors of the Gospel ? Shall the Stable have more submissive Proselytes than the Sanctuary ? It is a good observation of Gerard , That Rest was granted to man and beast upon the Sabbath ; to Beasts for Mans sake , and to Man for worship sake , that he may apply himself on that day to the service of the Legislator . There are three considerable Reasons , why God commanded the Beasts to rest upon the Sabbath-day ?

Because the Beast required rest as well as man , they could not live in continual painfulness , they must have their altenate ease and refreshments , as a learned man speaks . Their flesh is not brass , nor their bones iron , no more than that of Job 6. 12. man ; tiresomness and languishing are incident to them , as well as to man .

Because Beasts could not work without the assistance and will of man , and so man must be taken off from Sabbath-sanctification : Beasts cannot work of themselves , without the conduct and guidance of man . Now the working of a Beast is not so considerable , as the keeping of a Sabbath , which cannot be done , if men follow their Plows , or use their Beasts for labour on that day ; then that excuse would be reviled , man could not come to Christ upon the Lords day , he must use five yoke of Oxen , and therefore pray have him excused .

Because God would inure man to pity and clemency , that favouring his Beast , he might learn mercy to man ; the Beast Dum jumentis quies conceditur à Deo , nonne est ut homines misericordiae assuefierent . Riv. must not work , that God might put more bowels into man , and that man might have more leisure for God .

Now the Psalmist saith , Psal. 32. 9. That we should not be like Horse or Mule which have no understanding . But to disturb the Rest of a Sabbath by sinful or secular works , is to be worse than the beast that perisheth .

Nay , the very strangers among the Jews were to observe Advenae jubentur septimo die ab operibus seriari : Ex eo patet , quòd peregrini non suerunt coacti ad religionem Is●●●liticum suscipiendum , tam●n ab ipsis requisitum fuit , ut in externis divinae legi sese subjicerent , quod suo modo etiam Christiano magistratui ad imitationem est propositum . Ger. the Sabbath , Exod. 20. 10. Doctor Twiss observes , there was no burden imposed upon strangers , besides the observation of the seven Precepts of Noah , and therefore infers , that the observation of the Sabbath was comprehended under one of them . But this is naturally deducible , none was to omit the observation of the Sabbath , no not the heathen stranger : And shall onely the Christian blot the Sabbath by his sins , waste it by his sloth , or disturb it by his secular . works ; Onely the Christian to whom are committed the Oracles of God ? Gerard takes occasion from this part of the fourth Commandement , to lay it as a charge upon Christian Magistrates , to see that all observe the Sabbath : and he saith , That this clause in the Command is proposed for their imitation .

But how great will the condemnation of Sabbath-breakers be , when the Instinct of Nature , the Rest of the ground , the Beasts of the field , nay , the very stranger , shall all read them Lectures of Sabbath-sanctification ?

Arg. 5 Let us cast our eye upon the practice of Heathens ; they thought it equitable , that their consecrated days should be wholly and devoutly observed . Macrobius brings in one Vetius thus resolving , We truly that we may both honour Macrob. Saturnal . lib. 1. cap. 7. the holy days , and eschew also the slothful drousiness of Resting , and may turn our leisure into employment , we come together to spend the whole day in learning Fables to be conferred upon . Now their learning Fables was the best they knew of devotion : and the same Author asserts , and says , That the sacred things of the Romans are either Diurnal or Nocturnal ; those which are Diurnal are continued Macrob. Saturnal . lib. 1. cap. 16. all along from the beginning of the Day , until the middle of the Night . And the Priests of the Heathens affirmed , That their holy days were polluted , if any work was done upon those solemn seasons , besides it was not lawful for the King of the Sacrifices , and the Flamins ( their Priests ) to see a work done on their holy days , and therefore by a Crier it was proclaimed . that no such thing should be done , and he who neglected the Precept Vniversae gentes stativas serias universo populo communes , & rebus sacris obeundis consecratas habuerunt . Leid . Prof. was fined . And Scaevola the Priest affirmed , That the wilful Offendor shall have no expiation . And Macrobius describes what works were lawful on their holy days , viz. works of Piety and Charity : And now shall the Heathen make it an inexpiable Crime to work upon one of their holy days ; and shall it be venial for us to follow our works , and pursue our lusts on Gods holy day ? Shall Saturn and Jupiter be honoured with more solenmity , and served with Exod. 15. 6. more care and sedulity than Christ or Jehovah ? Sure this Exod. 15. 11. must needs be the dregs of prophaneness , to give our heavenly Father , and our dear Redeemer , whom sometimes we call our Beloved , less veneration on his own day , then Pagan Worshippers give their Idol Gods on their Festivals . How strange is it , that we must go to Dagon to learn how to use the Ark , and must repair to the Roman Flamins , or the 1 Sam. 5. 2. Syrian Priests , to know how to keep a Sabbath ? God sends the sluggard to the Ant and the Pismire , to learn fore-sight and industry , Prov. 6. 6. And he may send Sabbath-breakers to the Gentiles and Paynims to learn Sanctity and Devotion : But let Christians say , the solemn Devotions of Pagans shall heat our zeal , but not reproach our sl●th ; they Psal. 26. 6. shall only serve us to take aim , how we may steer our Devotion with greater fervour and dexterity .

Argum. 6 Let us observe the zeal of holy men mentioned in Scripture , who have been eminent for Sabbath-observation . The Apostle gives us a good rule , Heb. 6. 12. Let us be followers of them , who through faith and patience inherit the promises . These Patterns of Piety may be our conduct and guide in this matter ; take them in what age you will , the Sabbath still lay near their hearts , and was venerable in their practice .

1. Some before the Law were remarkable for Sabbath-holiness , they dreaded the pollution of Gods day , before the terrours and smokes of Mount Sinai : And though they were in a Wilderness ; they had not so l●st themselves , but they knew how to meet with God on his own day . And as Manasseh Ben-Israel well observes , The Jews were forced Cogita in Aegypto ubi serviebas , etiam ipso sabbato pe● vim te coactum ad labores : Et sic sa●ientes inter Judaeos . Deut. 5. 15. unanimiter applicant . Manas . Ben. Israel . to neglect the Sabbath in Egypt , by reason of the violence and cruelty of their Taskmasters ; but when God brought them out of that Land of bondage , one of their first works was Sabbath-observation . Their Delivery is historically related in the 14th Chapter of Exodus , and their observation of the Sabbath in the 16th Chapter of the same Book : So Exod. 16. 30. So the people rested on the seventh day , which must needs be meant of an holy Rest ; for a naked b●re Rest , is the loss , not the sanctification of a Sabbath : And if the people of Israel had so rested , God soon would have taken notice of it , and have severely threatned , if not sorely punished it : but no word of reproof , but only of those , Quieverunt Israelitae , non solùm illo die frustrati fuerunt spe suâ egrediendi , sed aliis diebus septimis consequentibus . Riv. who went out on the Sabbath to gather Manna , some few straglers , Exod. 16. 27. who instead of finding Manna , lost their way , and met with a reproof instead of a meal . Now here we meet with Gods people keeping Gods day , before the fourth Commandment was proclaimed by sound of Trumpet . Now shall the people of Israel without the sanction of a law rest with God on his own day , and shall Christians who have not onely the force and obligation of the fourth Commandment , but the alluring argument of Christs Resurrection , to oblige to the sanctification of the Sabbath , shall they be careless and negligent ; vain and frothy on Gods holy day ? Surely the darkness of an Heathen , and the twi-light of an Israelite , wandering up and down in a wilderness , will bear witness against such a generation .

2. Some holy men under the Law , I shall only select here , the rare Example of good Nehemiah , an excellent pattern for Magistrates and People , how carefully to observe Gods holy Sabbath ; And his Zeal shall be comprised in four particulars .

He looked upon the reforming of Sabbath-abuses as a principal part of Reformation ; therefore he reproves , threatens , and sets watch , to observe the prophanation of this holy Nehem. 13 , 15 , 16. day . He beareth his testimony vigorously against it , Nehem. 13. 15. And here the courtesie and common civilities which are given to strangers bear no sway with him , Nehem. 13. 16. He will not strain courtesie when the honour of God is concerned ; obedience is better then sacrifice , much 1 Sam. 15. 22. more then civilities . The pollution of a Sabbath , that God provoking sin makes this holy man wave all fair and debonaire carriages , and turns courtesie into severity , and usual reception into just indignation .

Nehemiah thinks the cause of the Sabbath worth contending for , with the Nobles themselves , Nehem. 13. 17. not only with inferiour people , who are soon hushed with his Authority , and tremble at the Magistrates sword ; but with the Peers of the Realm , who might enter the lists with him , or hatch some conspiracy against him ; but holy zeal is no Nehem. 13 , 17. respecter of persons ; and in this , Nehem. like the three children , Dan. 3. 18 , 19. Is not sollicitous to pore upon his own concerns or interest ; duty , and not safety guides him , a rare pattern for Magistrates .

This good Governour personates the Prophet , and gives in a narrative not only of those judgements which had overtaken those who had prophaned the Sabbath in former times ; but he fore-tells the same calamities to ensue upon Nehem. 13 ▪ 18. the present Age , if Gods Sabbath be defiled , Nehem. 13. 18.

He turns all his speech into action , ( the true genius of piety , ) for indeed councils and threats are both abortive untill enlivened by execution ; therefore Nehemiah scatters Nehem. 13. 21. strangers by force , Nehem. 13. 21. and chases them away from Jerusalem , that they should not come near it upon the Sabbath day , Neh. 13. 21. And he lays a severe command on the Levits for Sabbath-sanctification ; and in the discharge of his duty , he recommends himself to the mercifull and kind remembrances of the Almighty , Neh. 13. 22. And here , as our Saviour saith , let us go and do so likewise , Luke 10. 37. Let us imitate the zeal of this excellent man , whose name for his love to , and care of Gods Sabbath , lives in the blessed Scriptures , and there shall survive to all perpetuity . But shall Nehemiah not permit a piece of ware to be sold on the Sabbath without the gates of the City ; and shall we commit a lust on Gods day within the walls of a house , of a Stews , or an Ale-house ? Shall he forbid all Merchandize , and shall we traffique with Hell on the Sabbath day ? Surely his Zeal will turn into our flame ; and this will fall in with other aggravations of our sin , we scribled after so fair a copy .

3. Some after the Law have been eminent for Sabbath-holiness . Let us trace the Apostolical practice , which in this case is our brightest beam for our conduct and guidance . Acts 20. 7. How indefatigable were they in their labours , powerfull Acts: 8. 4. in their reasonings , multifarious in their administrations , Acts 20. 10. frugal of their time , copious in their preaching , and 1 Cor. 16. 2. stupendous in their works upon Gods holy day . On this day , they discovered their thirst after souls , their love to the Gospel ; and as so many stars , they scattered the light of glorious truth : They would preach on a Sabbath , although it 2 Cor. 4. 4. Acts 13. 42. Acts 16. 13. was in a proscribed Synagogue ; and they would pray on a Sabbath , though it was by a Rivers side , a place of more privacy then shelter . And shall these Heavenly patterns put no animation and life in us to honour the Lords day with duty and devotion ? The Limner who hath a beautiful person before him , and yet draws an unseemly picture , deserves to have the pencil snatcht out of his hand , and to be discharged of his employment .

Arg. 7 Let us take a prospect of the golden age of the Church , and observe the carriage of the Primitive Christians upon the Lords day . O what a heavenly spirit breathed in them on this Coimus ad caetum , et deum , quasi manu extensâ precationibus ambimus . Tertul. Christiani a mediâ nocte caetum inch●averunt . Hier. blessed day ! insomuch that Tertullian cryes out in a kind of a rapture , On this day we meet in our assemblies , and as with a stretched-out hand , we clasp about God with our prayers . If ye will know when the Primi●ive Christians began their Sabbath , Hierome tells us , about midnight , which likewise Basil affirms to be the usual practice of those times , and tells us a story of himself in relation to these midnight meetings . But that the Christians met before day light on the Lords day , it was so generally known in the world , that Pliny , a modest Epist. Plin. secund. ad Trajanum . Heathen took notice of it , and makes mention of it in an Epistle to Trajan the Roman Emperour , and spake of it in commendation of the Christians , and urged this practice , Tertul. de Coron. mil. & Apol cont . Gent. Cap. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. as an alleviating argument to soften the Emperour to more mildness towards them , and so to slacken the present persecution . These meetings before day on the Sabbath are likewise mentioned by Tertullian in a Tract of his . We see then the early zeal of the Primitive Christians on the Lords day ; Nor did they rise so soon , but to spend the time to the highest advantage Justin Martyr gives us a full account of the Christians deportment on the Lords day ; Upon the day called Sunday , saith he , All that abide within the Cities , or about the fields , do meet together in the same place , wherein the Records of the Apostles , and the writings of the Prophets are read unto us ; the Reader having done , the President gives a word of exhortation , that we may imitate those good things which are there repeated ; and then standing up together , we send up our prayers to the Lord , &c. And as Justin Martyr shews us , how those of his time acted their duties ; So Tertullian tells us , how the Primitive Christians acted their Graces on the Lords day ; On this day , saith he , We feed our faith with holy preaching , we lift up our hope , and we fasten our confidence upon Tertul. God . Hierome speaking of some in his time , tells us , They designed the Lords day wholly to prayer , and to the Hier. ad Eustoch . reading of the holy Scriptures ; and he highly commends them for that practice . And that you may not think , that the Primitive Christians served God only in publick upon the Lords day : Ambrose layes it as a severe injunction upon Ambro. Serm. 33. tom. 3. pag. 259. the people ; That they be conversant all the day in prayer or reading , and if any could not read , that he should labour to be fed with holy conference . And Chrysostome presses the people , That presently upon their coming Chrysost. in Joan. homil. 3. home from the publick , they should take a Bible into their hands , and make rehearsal with their wives and children of that which had been taught them out of the word of God . Tertullian and Justin Martyr positively and fully inform Just. Mart. Apol. cap 30. pag. 692. from us , That when the Christians were departed out of the Congregation , they did not run into the rout of swashbucklers , or into the company of ramblers , such as did run 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Euseb. lib. 4. cap. 22. up and down hither and thither , but they had care of the like modesty and chast behaviour out of the Church , as when they were in the Congregation . Nay , Theodoret assures us , That the Primitive Christians did celebrate other Festivals , much more the Lords day , their great Festival , and their Saviours Resurrection day ; with spiritual hymns , and religious sermons , and that the people used to empty out their souls to God in fervent and affectionate Theod. prayers , not without sighs and tears . No wonder then , if Basil say , We fill up the Lords day with holy prayers . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . Clemens Romanus definitively concludeth , Neither on the Lords dayes , which are dayes of joyfulness , do we grant any thing may be said or done besides holiness . A holy speech of an excellent person ; And therefore Augustine in his sixth Book de Civitate Dei , Cap. 11. speaking of Seneca's scoffing of the Jews Sabbath , for which he had too much cause . Notwithstanding , saith he , Seneca durst not speak of the Dies dominicus divinis conventibus sequestratus est Isych . Christians , even then most contrary to the Jews , least either he should praise them , ( viz. ) the Christians , against the custome of his Country , or reprove them perhaps against his own will . So that the Christians observation of the Lords day in the primitive times , was above the snarling of a Heathen , and the scomms and sarcasmes of a gentile Phylosopher .

Thus we have the pattern of the primitive Church , and it is a good standard for our practice . Their early rising should make us more frugal of the time of a Sabbath , their fervent zeal should make us more spiritual in the Ordinances of a Sabbath ; and their devotion at home should make us more Rom. 12. 11 conscientious in our families upon Gods holy day . Let us therefore bestrict and exact in Sabbath-observation , having the golden age of the Church for our ensample . And indeed pure Religion and undefiled which the Apostle speaks of , Jam. 1. 27. Jam. 1. 27. never looks so comely as upon a Sabbath day ; the day inhances the duty , as the lovely dress sets off the lovely person , Beauty taking advantage from the attire .

Argu. 8 The holy observation of the Sabbath is the support of Religion , and keeps it from flights or falls : Every devout worshipper on the Lords day , is but a lessar pillar to shoar up godliness and piety in the world . While publick worship is seriously frequented , and private duties are frequently performed , while the sacred word of God is diligently attended , the blessed Sacrament devoutly received , while holy prayers with moystened eyes , and melting hearts , are affectionately poured forth , and sent up to God on his own holy day , while these things are in ure in a Nation ; piety and Religion are above the fears of decay . Religion sails or sinks with the Sabbath , when both are embarqued in the same Vessel , and where this Sancta diei dominicae exercitia labascentem pietatem & religionem , sustinent . holy day is constuprated by vanity and prophaneness , profession is laid waste and desolate ; the sanctification of Gods day keeps up Gods fear in the Church , but that being suspended , the gap is made , and the Church lies open to all kinds of sinful incursions . A learned man tells us , that Guntheram , a pious King of France , fighting against the Goths with unhappy success , did sedulously enquire into the cause Guntheramus Francorum Rex pientissimus contra Gothos infaelici successu se pugnasse observaverat , tanti mali fonte paulò altius investigato , cui malo ut obviam iretur , statutum est diem dominicum religiosè custodiendum per universum , &c. of it ; and taking notice of the neglect of the Bishops instructing the people , as likewise observing the prophaneness of the people in dishonouring the Lord , he presently concluded , this was the proper source and cause of his late discomfiture and calamity ; and therefore he immediately commanded , That the Lords day should be carefully and solemnly observed throughout his whole Dominions , as being the most proper remedy , and most likely Cure for those distempers which had shaken the happiness both of Church and State ; God usually calculating his providence according to the observation of his day , smiling upon those places where it is religiously observed , and evidencing his displeasure where it is slighted or contemned .

Arg. 9 The sanctification of the Sabbath is the discharge in a great measure of that duty pressed by the Apostle , Phil. 3. 20. Let your conversation be in heaven . All the duties of the Sabbath Nonne pudet te corpore coelum suspicere , & mentem in terrâ repere , caput sursum , & cor deorsum habere ? Bern. are but transactions with Heaven : Our prayers are our approach and appeal to Heaven ; and therefore we are said , to lift up a prayer , Jer. 7. 16. Our hearing the word is only hearing News from Heaven , Acts 20. 27. And our Sacramental receipts are only the tasting of the fruit of the Vine , which we shall drink new with Christ in his Fathers Kingdom , Mat. 26. 29. The Ordinances of a Sabbath are heavenly Ordinances ; the end of a Sabbath , is to bring us nearer to heaven ; and the Communion of Saints wh●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 cae●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 quàm ●●●ulatè & celeritèr , O fortunati lab●res ! O gloriosa certamina ! quae talem finem sortiuntur . P●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. 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 ●● 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 ●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 , quàm 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 i● tertium usque annum in 〈◊〉 dete●tus , s●●t , posteà tamen libe●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. triumphant Resurrection ; Then was Christ proclaimed Lord of quick and dead , Rom. 14. 9. then Death gave its last groan , and then Satan fell like lightning : the forces of 1 Cor. 15. 55. Hell were scattered and discomfited , when Christ appeared Luke 10. 18. in the Field after his detention in the Grave . Christ by rising brake both the Chains of death and darkness together ; Resurrectione Christi , et vita initium , et mors recepit interitum . and so far put the Law out of date , that it super-annuated its threats , that they are insignificant to the Believer ; Christ now had suffered whatever the Law could demand upon the Sinner : And as his sufferings answered all the clamours of the Law , so his Resurrection brake all the Chains of his Resurrectio Christi plena fuit mortis abolitio , et vitae reductio . Alap . sufferings . Indeed ( through the Grace of God ) we may read , inflamed love , Rom. 5. 8. and eternal life , John 3. 15. in the death of Christ ; but the hope and assurance of both , is built upon his Resurrection : and therefore when the Apostle would set the door of hope wide open to us , 1 Pet. 1. Col. 2. 14. 3 , 4. he shews us an empty Sepulchre , and tells us , with the Angel , He is risen , 1 Cor. 15. 17 , 18 , 19. The Promise is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Just. Mart. Apol. 2. 1 Cor. 9. 27. Col. 3. 5. 2 Cor. 10. 4 , 5. the ground and Anchor-hold of our hope , and that is performed by our Lords Resurrection ; by which he brake the Serpents head , and scattered his power , Acts 26. 6 , 7 , 8 , 9. This day then is Christs triumphal day , when all his enemies were drawn at his Chariot-wheel .

And is not Christ in this our Ensample ? Shall not we on this day trample Satan under our feet , conquer lust , and get above the snares , nay thoughts of the World and in holy and divine Ordinances pursue triumphant grace ? Conquest is our great work on the Sabbath-day , then are we to subjugate our passions , to subdue our corruptions , to keep under the flesh , to fetter the Old man , and to bring into obedience our whole man to Jesus Christ . The Sabbath properly is a day of Victories ; then light is to overcome our darkness , the word to overcome our hearts , Christ to over-rule and Conquer our affections , and then is the season for the spirit to subdue , and to bring into Captivity every high thought to the obedience of the Gospel . And shall we then on Christs conquering-day , be slaves to our fancy , to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. spend our time in vanity and recreations , be Vassals to our lusts , to spend our Sabbaths in riots and prophaneness , be subjugated by the flesh , to spend this golden season in sloth or formality ? Is not this to pour contempt on Christs triumphal-day , and to cover the glory of it with thick darkness ? As if one should draw a Canvas Curtain before a curious Picture . It may truly be said of those who prophane the Lords day ; they are the ecclipses of Christs Resurrection-day , spots in that Feast , and the foul blemishes of that lovely season . Ignatius will tell us , It is but a Jewish trick , and a falling back and recidivation to their sin and folly .

The Resurrection of Christ was the loosing of his fetters ; then , and not before , did our dear Jesus rest from the temptations of Satan , from the persecutions of the Jewish and the Gentile World , from the flashes and scorching of his Fathers wrath , and from the bonds of his own transient death : His rising-day was his resting-day , and all his disturbance and discomposures were scattered , as the Clouds Vos in die , quem dicunt solis solem colitis , sicut autem nos eundem diem dominicum vocamus ; In eo non solem sed resurrectionem domini laetè veneramur . which have nestled together , are put to flight at the rise of the Sun . And therefore it was the will of God , that the day of Christs Resurrection should be honoured as holy , rather then any other day of his Incarnation , Birth , Passion , Ascension ; because his rising-day , was his resting or Sabbath-day , and whereon his rest began . So the day of Gods rest from the work of Creation , and the day of Christs rest from the work of Redemption , are only fit , the one to be the Churches Sabbath in the time of the Law , the other to be the Churches Sabbath in the time of the Gospel . The Lord Aug. contr. Faust Manich. lib. 18. cap. 5. Christ in the day of his Birth did not enter into his rest , but rather made an entrance into labour and sorrow , and then began his work of Humiliation : And so likewise in the day of his Passion , he was then under the sorest part of his labour , in the bitter Agonies in the Garden and on the Cross ; and therefore none of these could be consecrated to be our Sabbath : Nor could the day of his Ascension be fit Gal. 4. 4 , 5. to be made our Sabbath , because although Christ then and thereby entred into the third Heavens , his place of Rest , yet he did not then make his first entrance into his estate of Rest , which was in the day of his Resurrection . This day then was the first step of Christs exaltation , the dawning of his glory ; Dies dominicus Christi resurrectione est sacratus , Aug. when , as Elijah , he dropped the Mantle of all natural imperfections : Now Christ was to bear no more bruises , to give his Cheek to no more Smiters , to tread the Winepress of his Fathers wrath no more . This bright Sun was no more to be masked with Clouds ; this Morning Star was no more Isa. 53. 10. to be veiled with shade or darkness ; Christs rising left his Isa. 50. 6. Grave-cloaths behind him , to shew us , that now no more Revel. 22. 16. he was to tast any thing which savoured of sorrow or mortality . John 20. 5 , 6.

And now how incongruous is it , that the day of Christs freedom , should be the day of our fetters ; That when he threw off his bonds , we should bind them on us the faster ; That we should be fetter'd to any way of sin , or chained to our sensual appetite , or wanton fancy on the Lords day , the weekly commemoration of Christs Resurrection ? On Di●s dominicus die● est , quam nobis salvatoris no●tri resurrectio consecravit . this day Christ threw off his Grave-cloaths , and so should we cast off whatever savours of dust and earth . In a word , to be captivated to any way of offence on this holy day , no way comports with the nature and freedom of Christs resurrection ; then all his bonds were loosed , and then should we Le● Epist. 93. cap. 4. cast from us whatsoever may hinder us from running the ways of Gods Commandements , all our sloth , frothiness of Spirit , carnal delights , cold formality , and whatever may slacken our pace in our duties and spiritual services .

The Resurrection of Christ is the very life of the Gospel ; So the Apostle most expresly , 1 Cor. 15. 14. If Christ be not risen , then is our preaching in vain , and your saith is also vain . Christs death had been wholly ineffectual for the remission of sins , if Christ had not conquered death , but still had been Peccatum plenè aboletur , quia ejus effectus , ( i. e. ) mors aboletur . Chrysost. detained in his dust : But Christ hath abolished sin , because he hath conquered death , the effect of sin , by his glorious resurrection ; as Chrysostom well notes and observes , All the sufferings of Christ were animated by his resurrection , that glorious Act put worth and value upon them . Had he not risen , all our hopes had been buried in the same Grave with him ; but he is truly risen , and this is the comfort of our Souls , and the riches of his sufferings . Christs resurrection makes faith a saving grace , and therefore the ( rather ) is put upon Christs rising , not upon his death , Rom. 8. 34. His Resurrection makes the Gospel a lively and glorious Gospel , 2 Cor. 4. 4. Totum Evangelium esset vanum , et mera fabula , si Christus non resurrexisset . Par. and Christ an all-sufficient Redeemer : When Christ rose , the Jews blasphemy was execrated , Scripture-prophesies and types verified , the hearts of believers revived , and the Gospel was made a Doctrine full of grace and truth , fit to be preached for life and salvation . The Prophet Hosea tells us , Hos. 6. 2. After two dayes he will revive us , and the third day he will raise us up , and we shall live in his sight : which text Hos. 6. 2. of Scripture Tertullian rightly accommodates to the Resurrection Quem locum Tertullianus lib. adv. Judeos , cap. 13. ad Christi resurrectionem rectè accomodat . Ger. of Christ , which was on the third day ; then did our life spring with his , and the Sun rising caused our light . The Resurrection of Christ is that pleasant spring which the Law foresaw , the Gospel discovers , and the Christian rejoyces in . Had Christ been shut up in the Grave , and there kept as Natures Prisoner , all the truths of the Word had been as fading leaves , and the believers faith an empty notion , the Preachers pains unprofitable sweat , and the sinners soul irrecoverably lost , and the professors of Christianity truly of all men most miserable , as 1 Cor. 15. 19. And that cursed Quantas divitias comparavit nobis ista fabula Christi . Leo. 10. Pap. Rom. speech of Pope Leo the tenth , ( viz. ) How much wealth hath this Fable of Christ brought to our Coffers , might have escaped a reproof .

And now shall the Resurrection of Christ put life into the Gospel , and none into us upon our Sabbath , the commemoration of that glorious Act ? Shall every truth of the Gospel be confirmed by it , and shall not we be established in our duties on this holy day ? Christ rose , and our hopes sprang and budded with his rising , and shall not this animate our services on the Lords day ? Either let us lay aside Faith in the Act , or be more conscientious in keeping the day of Christs blessed Resurrection .

The Resurrection of Christ was not only the breaking of his own chains , but the breaking out and harbinger of our joyes ; For Christ , as a common person , is become the first fruits of 1 Cor. 15. 20. them that sleep , 1 Cor. 15. 20. which is an allusion to a rite and ceremony in the Law . All the sheaves in a field being unholy in themselves , there was some one sheaf in the name and room of all the rest , which was called the first fruit , lifted up and waved before the Lord , and so all the sheaves abroad in the field , by that act done to this one sheaf , were Christus opp●nitur omnibus terroribus in die judicii , & quidem quadruplici ratione . 1. Christi morte qua peccata expiavit . 2. Resurrectione quâ j●stitiam peperit 3. Evectione ad dextr●m dei , quâ sp. sanctum effudit . 4. ●ntercessione quâ meritum effi●acitèr applicat : Qu●tu●r ●is●e gradibus , totum Redemptionis opus à Christo peractum est . Par. consecrated unto God by vertue of that Law , Lev. 23. 10. Rom. 11. 16. And thus when we were all dead , Christ as the first fruits riseth , and this in our name and stead , and so we all rise with him , and in him ; we are all vertually risen in him , and this in as true a sence , as if we were personally risen . As on the contrary hand we being personally alive , yet are reckoned dead in Adam , because he was a common person , and had the sentence of death pronounced upon him , by vertue of which , we must die , and this by the force of the same law , 1 Cor. 15. 21 , 22. Adam was the first fruits of them who died , and Christ of them that rise . Hence we are said to be risen with Christ , Eph. 2. 5. and which is yet more , to sit together with him in heaven , Eph. 2. 6. Because Christ is a common person representing us , and he sits there in our name , and in our stead . Now let us a little canvass the equity of this law : If sentence of condemnation was first passed upon Adam alone , yet considered as a common person for us , we were condemned in him : therefore also this acquitting and justification , which was passed upon Christ at his Resurrection , ( for then he had fully suffered whatever divine justice could demand for our sin ) was passed upon him as a common and publick person for us ; yea , in this his being justified , Christ must much rather be considered as a common person representing us , then Adam was in his condemnation : V●va ego , & quamvis mortem feram , resurgam , et vos quoque vivetis , ( i. e. ) quia videbitis me , laetabimini , et quasi o●cisi revi●is●e●●● in meâ manifestatione . Theoph. For Christ in his own person had no sin , so he had no need of justification from sin , nor should ever have been condemned ; and therefore this must be only in respect to our sinnes imputed to him , and if so , then in our stead ; and so herein he was more purely to be considered , as a common person for us , then ever Adam was in his being condemned ; for Adam besides his standing as a common person for us , was furthermore condemned in his own person ; but Christ being justified from sin , could only be considered as standing for others . Thus Christ rose as a common person in our stead , and for our good , to be the object of our faith , the incentive of our hope , and the forerunner of our glorious resurrection .

By Christs rising to life we receive ,

A life of joy ; His springing from the grave was the blossoming of our joy : The retirement of our beloved into his tomb , was but transient , the delay of three dayes , and then In diem solis laetitiae indulgemus . Tert. he came from behind the hangings , and in this our joy is full : This dried up Mary Magdalens tears , and swallowed up the Disciples griefs ; and this inflames the Christians triumphs ; And 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 Christ● proprius finis erat , peccatorum exp●●●● ; sed resurrecti●nis , justitiae imputatio . P●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 au●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 ingr●ss●s est , n●n t●m prose , et s●● gloriâ ; quam pro nobis & nostra gloriâ Christus praecurrit , ut nob●● v●am ster●eret , et pararet ; ●tque praecurren●em brevi subsequ●emur , qui enim a●teri prae●urrit , ut pertas aperi●● , et aper●●● serv●t● parv● interv●ll● qui sequitur intr●●b●t . Theoph. Null● operatio in die dominico agatur , nisi tantùm Hymnis et Psalmis , et cantionibus spirita●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 Su●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 mem●ra , quod in capite praecess●● . 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 , ●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 healing in his wings , Mal. 4. 2. The Apostle saith , 1 Cor. 15. 17. If Christ had not risen , we had been still in our sin , which fully implies , he rising again , our sins are taken away , and blotted out as a thick cloud , and nothing remains to break the peace between God and believers .

That conscience may be serene and fully satisfied : For nothing stung conscience , and wounded that tender part , nothing Christus resurrexit , ideò pacatam & tranquillam consciemtiam habere possumus , scimus enim pro peccatis , quae deum et nos dividebant per Christum fit satisfactio , nosque ideò deo reconciliatos esse . kept it raw , full of pain and anguish , but only sin , which being fully satisfied for by Christs death , and so clearly declared by his blessed Resurrection , the burden removed gives ease to conscience ; and so the poor believer being sensible his peace is made , and he is reconciled to his angry Father , he hath Halcyon dayes in his bosom , and he lies down with comfort ; and saith , his lot is fallen in a pleasant place , and God hath given him a goodly heritage , Psal. 18. 6. And this the Apostle Peter compriseth in fewer words , 1 Pet. 3. 21. But the answer of a good conscience towards God , by the Resurrection of Jesus Christ .

That our Redemption will certainly follow : So saith our blessed Saviour expresly , John 20. 17. I ascend unto my Per Christum quasi antesignanum et mortis dominatorem in Orbem illata est Resurrectio mortuorum . Alap . Rom. 8. 11. Christus solis bonis est causa meritoria resurrectionis , sed efficiens omnibus : Reprobi verò resurgunt , non ad vitam , sed ad damnationem , mortem potiùs quàm vitam . Thom. Father , and to your Father , and unto my God , and your God . And if Christ ascend unto our Father , shall not we likewise come to his house , John 14. 2. Shall not we see his face , shall not we rise again to enjoy his glory ? Yes verily , God is a God of the living , and not of the dead ; of triumphant Saints , and not of putrid carkases , Mat. 22. 32. Let us further argue , if Christ be our Head , and we his Members , then it is expedient for the glory of the Head , that the Members be glorious : And it may be further considered , that as the first Adam received blessings for himself and his posterity , and lost the same for all : So Christ the second Adam received life , and all other gifts for himself and others ; and he rising gloriously , his Saints likewise shall be charioted to glory by a glorious Resurrection : And so moreover , Christ being our Elder Brother in his tenderness and affection will not leave us in the grave , there always to sleep the sleep of death , and so much the rather , because he can raise us with a Call , with the sould of a Trumpet , by the message of an Archangel , 1 Thes. 4. 16. For he being dead raised himself , much more being alive shall he be able to raise us up . And withall , we should consider our Vnion with Christ by the Spirit , whose heavenly influence and divine vertue in raising of our souls to spiritual life is most eminent and admirable ; how much more clearly may we conclude the necessity of our being raised from death to fellowship with him in glory ? And Virtutem resurrectionis Christi , non tantùm cognoscimus per fidem , sed et per experientiam ut Christi resurgentis potentiam sentiamus . shall not we know the power of Christs Resurrection , to use the Apostles words , Phil. 3. 10. in raising us on his own blessed day to heavenly-mindedness , to get above the world , and to have our hearts taken up in the divine services of it ? We should remember when Christ rose , it was the seal of our Resurrection ; and can we think of a Resurrection , and sleep away Sermons , trifle away Sabbaths , and formalize away Ordinances , which then must come unto a severe account ? shall we , who hope to rise to a Crown , be entombed in sloth and idleness upon a Resurrection day ? The very thoughts of our Resurrection should strike an awe upon us , and bridle us from vanity and lightness of spirit ; knowing 2 Cor. 5. 10. that our Sabbaths are not over when we have spent them , but they will meet us at Gods tribunal , and at his tremendous Rev. 20 12. Bar. Nothing can more acutely check the prophane person , who pollutes Gods day , and unravels that golden season in froth and formality , then the serious thoughts of a certain Resurrection , whereof Christs rising was an undoubted pledge .

The Resurrection of Christ was an evidence of infinite power : And therefore Dr. Twisse rightly fastens the Lords day on Christs Resurrection day , because as the Apostle speaketh , Rom. 1. 4. Christ was declared mightily to be the Son of God by the spirit of sanctification in his Resurrection from the dead . Hereby Christ was manifested to be the Son of God , the very Lord of glory . Christs Resurrection was the manifestation of most glorious power ; that the tomb should not confine him , nor the dust hold him , nor the grave stone stop him , but throwing off these clogs , as Samson did his wit hs , he shews himself a while to his beloved Ones , and so takes his joyous ascent to the right hand of his Father .

Love laid Christ in the grave , and Power raised him from the grave ; love rocked him asleep , and power awakened him again ; love made him die as a Malefactor , Luke 23. 33. and power raised him as a Saviour , to give full assurance that all was done which was required to procure life and salvation . Indeed this did manifest wonderful power , when after three dayes being dead , the Sepulcher sealed , the stone rolled to the mouth of the grave , a strong watch placed ; that Christ should break through all bars , beat down all opposition , and 1 Cor. 15. 55. spring forth out of his yielding dust as a triumphing Conqueror Heb. 2. 14. over Death and Devils . The Jews cryed out , Let him Plus erat de sepulchro surgere , quàm de cruce descendere , et plus mortem resurgendo destruere , quam vitam descendendo servare . Greg. come down from the Cross , and we will believe on him , Mat. 27. 42. But it is more , saith Gregory , to rise from the grave , then to descend from the Crosse , to destroy death by rising , then to preserve life by descending .

Reas. 5 And shall Christs Resurrection be an evidence of his power , and not an argument for our piety upon his own blessed day , which is the Commemoration of this glorious act ? Surely he who could pierce the grave , and shake off the chains of death for the good of believers , can exert as great power for the destruction of sinners , especially those who prophane his day . Christs love in dying should allure , and his power in rising should enforce Sabbath-holiness ; it is not safe nor providential to provoke the Lion of the tribe of Judah , who trampled upon death and the grave , especially on the day of his Resurrection , when his power was most illustrious .

The Resurrection of Christ was unparallel'd : Others indeed were raised from the grave : So Lazarus , John 12. 1. So Dorcas , Acts 9. 40. And women received their dead raised to life again , Heb. 11. 35. But all these retired to their Christus post quam resurrexit , talem vitam amplius non vivit , immò mori ampliùs non p●ssit . Alap . graves again ; their renewed life was only a short apparition which was quickly smoothered , a little Candle set up after it had been put out , which burned for a while , and spent it self till it went out again . But our Saviour , as the Apostle speaks , Rom. 6. 9. Being raised from the dead , dyeth no more : This Sun being risen sets no more ; nay , it is no more inveloped in a Cloud , but shines in a higher sphear , in a more sublime Orb to eternity . Christs Resurrection was not damped with a revocation , nor did he fly back again to his empty tomb , there to shelter himself till the general Resurrection . Nay , let us run a little higher ; the Resurrection of Christ was that glorious work above all others , which the Scriptures mention to the Fathers honour , Rom. Gal. 1. 1. 1. 4. Acts 2. 24 , 32. Acts 3. 26. Acts 4. 10. Acts 10. 40. This work it was , by which Jesus Christ is made ▪ both Lord and Christ , and is exalted to sit at the right hand of his Father . This act of Resurrection advanced him to the throne , who before was stigmatized with the Cross , and changed him from a prisoner , to be a Prince and Saviour , Acts 3. 31. Acts 10. 41. Nay to be the Prince of life , Acts 3. 15. And nothing but glory and honour are the Attendants of his Throne . To Acts 2. 32. publish this glorious act , Christ principally did choose his Disciples , Acts 10. 41. Acts 2. 32. Christs Resurrection Acts 2. 25. was the Motto of the Apostles embassie , and the emphasis of their Errand , the grand argument by which they both 1 Cor. 15. 14. made and comforted believers : For indeed , the receiving of 1 Pet. 1. 3. our Christ again after the certainty of his death , and the solemnity of his burial , is the spring of our joy , the fountain of 1 Pet. 3. 21. our comfort , the stay of our hearts , and the assurance of our Hymnus Angelicus ad nativitatem Christi accipiatur . 1. Tanquam gratulatio & gratiarum Actio . z. Tanquam Angelorum votum quod Angeli optant hominibus . 3. Tanquam doctrina , quae vera est pax , scil. in Christo solo . Theod. Mat. 4. 2. justification . This blessed work of Christs rising put the last hand to the work of our Redemption , and so fasten'd it , that it cannot unravel . The Birth of Christ was accompanied with the joy of Angels , Luke 2. 13. His life was embroidered with wonders and miracles , for every word our Jesus spake was not less than a wonder , John 7. 46. His death was imbittered with sorrows and perplexities , and sighs were the escutcheons about his Hearse , but his Resurrection was the new Birth of the World , and the sparkling spirits of a Believers consolation . The wise-men of the East rejoyced at his Star , Mat. 2. 10. when it did proclaim the Birth of Christ : But Believers rejoyce at himself , when he himself proclaims his Resurrection : The Star retires at the Suns rising .

And now shall the Resurrection of Christ be unparallel'd for glory ; and shall it not so far influence us , as to make us exemplary for sanctity upon its weekly commemoration , the Lords day ? Shall every thing concur to the honour of Christs resurrection ; and shall onely our loosness and vanity on the day of it , cast a damp and put an ecclipse upon it ? When we prophane the Sabbath , what do we but draw a veil before the glory of Christs resurrection , and practically deny that he is sprung from the Grave ? What loves can those Christians have to , or what esteems for their dear Jesus , who , when his resurrection-day gave new life to the world , fresh joy to the Disciples , and new wonders to Mankind , can yet pollute and defile the Sabbath , its constant Memorial ? Sabbath-breakers are worse than Sadduces ; they onely deny Acts 23. 8. our Resurrection , but these vertually deny Christs ; for if Christ be risen , why do they not adore the rising Sun , by Eph. 5. 11. walking in the light on his own blessed day ? But why do they attempt to ecclipse this glorious day by their sins and deeds of darkness ?

CHAP. LIV. Some miscellanious prescriptions , for the better discharge of our duty towards the LORDS DAY .

THe Concernments of the Soul can be never sufficiently pressed , because of the weightiness of the affair ; and Mat. 16. 26. nothing more conduceth to the advantage of the Soul , then the holy observation of Gods blessed day . Soul-welfare In die dominico mens nostra in piis exercitiis tota defigenda est . Cartw. much depends upon a due and careful observance of it : Spiritual Sabbaths very much draw the Soul to its center ; formal Sabbaths do much retard the Soul in its progress , and Sabbaths wasted in prophaneness , do very much harden the Soul in sin and vanity , and drop apace into the Vials of Gods wrath , jogging Vengeance to awaken it , which seems to slumber . It may easily fall under our observation , that one who is slight on the Sabbath , will be profuse on the week ; that sin which is hatched in the Sabbath , will be fledg'd in the week : And therefore where there is so much danger to lose the way , it must needs be safe to take good direction , and to set up more lights for our better guidance ; and this is the further designe of what followes in this Chapter .

Let love be the spring of all our duties upon the Sabbath-day . Prescript . 1. Love is a sweet , but a forcible principle ; it works not as a Sword , but as a Sun-beam ; it draws , but not drives ; it Excessus mentis est intentio ad superna . Ansel . constrains , but not compels , and it wins by perswasion , and not coaction , 2 Cor. 5. 14. Fear storms the Town , but Love takes it by composition ; a heart full of love will run through the Datur sancta insania , quando mente excedimus deo . Bern. duties of a Sabbath , as the Sun through the several Signs of the Zodiack , with swiftness and delight : Nor doth it understand any toyl or weariness . Our Sabbath should not be our task , but our delight , Isa. 58. 13. and then we should be on the wing , and flye to the Sanctuary , as the Doves to the Windows . And indeed what is there in a Sabbath , which doth not court our love ?

The Lord of it ; He is our Beloved , Mat. 2. 28. Our love , our dove , our undefiled , Cant. 5. 2. Cant. 6. 9. He doth , or ought to lie as a bundle of myrrh between our breasts , Cant. 1. 13. The Son of man , who is the sum of our desires , is the Lord of the Sabbath . Love of 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 , pu●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 du●itur et ergo necesse est ut carneum hoc vinculum , qu● ferre talenti p●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 afferunt●r ex Hebraeis , quare pecus separatum et comparatum , decimo die asservabatur usque decimum quartum . 1. Ne Israelitae negotiis impediti illud oblivi●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 the time of the Sabbath .

Let us labour to get high esteemes of the Sabbath day : We Praescrip. 3. keep those things most charily we prize most : We lock up Jewels , which we value , but we leave out other things which we despise and contemn . One great reason why men practice Sabbaths no more , is because they prize them no Apparet in S●r●p●uris hunc diem esse solennem , ipse enim est primus dies seculi , &c. Aug. more : Sabbaths fall in their opinion , and therefore they sink in their observation : They look upon the Sabbath as a common day , a day of leisure to please themselves with carnall rest , or sensual delight : Only their sh●ps are shut , and so they cannot follow the works of their Calling ; but their hearts are open to entertain any temptation ; and so they mind the Magistrate , more then Jehovah upon his own day . Dies dominicus est dies Regalis , in qu● Imperator ascendit ab inferis . Chrysost. But serious and gracious persons have always spoken highly of Gods blessed Sabbath : The Apostle John calls it , the Lords day , Rev. 1. 10. which is the Lord Christ his day : for this name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is derived of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is appropriate to our Saviour Christ , both in regard of the dignity and excellency of his person , and because of the greatness and largeness of Ne ipsam quidem dominicam diem J●nctissimi festi ullâ inreverentiâ habuere , &c. Athanas . his dominion , as likewise in respect of his bounty towards the members of his mystical body , Acts 4. 36. Joh. 20. 13 , 28. Revel. 17. 14. Cap. 19. 16. Now things and persons which are named the Lords , are sacred and venerable in an high degree . So , The grace of our Lord , Rom. 16. 24. The spirit of the Lord , 2 Cor. 3. 17. The beloved of the Lord , Rom. 16. Is solus et unus reverâ est proprius et dominicus dies , et melior est aliis innumerabilibus diebus , sive qui communitèr intelliguntur , sive qui a Mose , &c. Hier. 8. The glory of the Lord , 2 Cor. 3. 18. The word of the Lord , 1 Tim. 6. 3. The cup of the Lord , 1 Cor. 11. 27. Et sic , Convivium dominicum , the Lords banquet . Tertul. lib. 2. ad Vxor . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cyril . Hierosol . Catech. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The body of the Lord . Athanas . ad Epict. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Scripture of the Lord . Clem. Alexandr . Ignatius the blessed Martyr of Christ , who lived in the Apostles age , and was St. Johns Disciple , maketh the Lords day the Queen , the Princess , the Lady Paramount of all dayes . Eusebius in the life of Constantine the Great , lib. 4. cap. 18. stileth the Lords day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In truth , and in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Ignat. very deed , the principal and the first : Chrysostome calleth it , a Royal day . And Gregory Nazianzen , Orat. 43. saith it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Higher then the highest , and with admiration wonderfull above all other dayes . Basil calls it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The first fruits of dayes . Chrysologus Ser. 77. saith , It is the primate among days . And Hierome , in Marc. 16. The Lords day is better then other common dayes , and then all the Festivals , New Moons , and Finitur septimus dies , dominus est sepultus , reditur ad primum , dominus est resuscitatus : domini resuscitatio promisit no bis aeternam diem , et consecravit diem dominicam . Aug. Sabbaths of Moses his Law . The Lords day , ( saith Maximus Taurinensis ) is venerable , and a solemn day among Christians , because like the Sun rising and dispelling infernal darkness , Christ the Sun of Righteousness shined forth unto the world by the light of his Resurrection . And the incomparable Augustine saith , The Seventh day is ended , the Lord was buried , a return is made to the first day , the Lord is raised ; the Lords Resurrection promised us an eternal day , and it did consecrate unto us the Lords day . Justin Martyr calls our Sabbath Sunday , as many others after him , and not without very good reason .

That being the Chiefest of dayes , as the Sun is the most glorious of all the Planets ; and therefore the Civil Law calls Cod. Justin . lib. 3. tit. 12. our Sabbath , The venerable and much honoured Sunday .

Our Sabbath is called Sunday , to honour Christ , who is the Sun of Righteousness , Mal. 4. 2. Enlightning every one who Nos jure optimo diem , quem Mathematici solis vocant , domino ascripsimus , et illius cultui totum mancipavimus , quoniam nulla re magis imaginari possumus praepotentis , et universim supereminentis Christi M●jestatem quàm per splendidissimum solis lumen Et Leo est solare animal . Cael. Rhodig . cometh into the world , and who by his triumphant Resurrection caused the heavenly light of Truth and Grace to appear in full lustre to them who sate in darkness , and in the shadow of death . And Gaudentius Brixianus speaks fully to this purpose ; It behoved Christ , saith he , the Sun of Righteousness , with the fair and pleasant light of his Resurrection , to dispell the gross darkness of the Jews , and melt the frozen cold of the Gentiles , and so reduce all things that we reclouded with the black vail of confusion by the Prince of darkness , into the state of prime tranquility . And Ambrose concurs in his judgement ; This day is called Sunday , saith he , because Christ the Sun of Righteousness arose from death to life upon this day to enlighten the Children of this world .

Hierom tells us , It is called Sunday , because on that day Light rose in the world , and the Sun of Righteousness appeared , in whose wings healing may be found . So Christ made it Sunday , not only from his beams , but likewise from his wings ; for as there was light in the one , so there was Cypr. Epist. 33. Orig. in Exo. Homil. 7. & contr. celsum . cure in the other : and both together gave it this Name .

And nothing more speaks the glory of Christ then Light : and the Sun is the fountain of light , and therefore our Sabbath is Tertul. de Coron. Mil. called Sunday , as Coelius Rhodiginus observes . Nay , Christ himself is called Light , John 3. 19. And the Gospel is named Light , Rom. 13. 12. No wonder then if that day on which Christ is worshipped , and the Gospel is preached , is called Sunday .

But in all ages our blessed Sabbath flourished in an honourable Bellarm. Tem. 1 de cult. Sanctor. cap. 11. lib 3. Dominica dies primatum obtmet , et major est inter alios , dies . Durand . Rational . lib. 7. de Festiv . esteem . Bellarmine himself saith , The Sabbath is a day above all other days to be esteemed . And so Durand gives the Lords day all primacy , and assigns it a majority for worth and honour above all dayes . And it is very observable , that Easter-day , so much cryed up by some , was once the unhappy cause of much contention in the Church : But the Lords day was alwayes celebrated in the Church with joy and unanimity , nor ever was the spring of controversie or contention . This glorious day alwayes shone bright in the Church , without the ecclipse of contempt or disuse .

And indeed our sweet and lovely Sabbath is a Jewel of inestimable worth , a golden stream dissolving and running by us , for us to make use of , for our passage to a glorious eternity . Man never forgets himself more , then when he knows not his time , and falls below the brute Creatures , who understand their seasons , Jer. 8. 7. How many observe not the time of Christs coming to meet his people upon his own Eccles. 9. 12. blessed day . David was wont to say , One day in thy Courts is Psal. 63. 2. better then a thousand , Psal. 84. 10. And the same judgement Psal. 42. 4. must we pass upon the Lords day , before we shall come to a Jer. 8. 7. due observation of it . Sabbaths are kept , as they are valued ; And as is our apprehension , so is our observation : We should look upon the Sabbath , as one of the dayes of the Son of man , a season put into our hands for life and salvation , Luke 17. 22. Luke 19. 42 , 43. and this would steer our hearts to a Amos 8. 11. devout celebration of it . Did we prize the Sabbath , as our Rabbini docent Judaeos Sabbatum suum ideò venerasse , ut illud 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 omnium dierum good wind for our Port , our seasonable gale for our coast , our indulgent call to our Rest , surely we should spend it with God ; for we know not how soon the things with the day , and the day with the things may be past and gone . It is observed of the Jews , thy so much honoured their Sabbath , that they Reginam appellarunt . were wont to call the whole week by the name of Sabbath , Luke 18. 12. And they were used to say , the first , second , third or fourth day of , or after the Sabbath ; and this they 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . did as learned men observe , not only ,

1. To discriminate themselves , in calling the dayes of the week otherwise then the Gentiles , who called them by the names of their Idols : But Mark 16. 2.

2. To demonstrate the dignity of the Sabbath day , and Luke 18. 12. Hier. ad Hed. quaest. 4. Theoph. in Luke 18. that above all dayes , it was with them in greatest account . And ought not Christians much more hold up an high and honourable esteem of the Gospel Sabbath , which is a far more glorious day ? Most assuredly our practice will keep pace with our repute ; and if we look not upon the Sabbath , as the Tremel . in Syriac . Para phras . day of God , we shall never keep it as the day of God . And strange it is , that the Sabbath should not be precious in our eyes , when eternal life is but our great Sabbath , our long Sabbath which hath no evening , as Ambrose and Augustine Ambros . in Psal. 119. observe . Nay , Epiphanius tells us , That Christ is but our more durable Sabbath ; and we rest in this Sabbath , when we August de Civ . dei . repose our hearts and hopes in him . Nay , a good Conscience , as Augustine saith , is the bed of God , the Palace of Christ , the Epiphan. lib. 1. Heres. 30. Temple of the Holy Ghost , the Paradise of Delights , and the Sabbatum dei est illud quo ab opere exteriori cessare dicimur , et sacramentum interioris Sabbati , ubi mens sancta per bonam conscientiam à peccato quiescit . Hugo . Rev. 2. 10. standing Sabbath of the Saints : Thus holy Augustine in his tenth Sermon to his Brethren in the wildernoss . A good Conscience indeed is our continual Sabbath , our constant feast and rest : And therefore in keeping Gods Sabbath , let us be faithfull unto death , and he will give us a never ceasing Sabbath , when we shall wear a Crown of life . In the saddest and sorest times , when Kingdomes are shaking , and Cities sinking , nay , all Gods Ordinances seem to be taking their leave in a Land , yea , when all externals in the world are at the worst , yet then there may be an internal Sabbath in the heart , and an eternal Sabbath in the heavens , for all those who are here consciencious in keeping the externall Sabbath , ( viz. ) the Lords day , with all holiness and accurateness of observation . Aquinas well observes , There is a Sabbath of Sabbatum est duplex , Pectoris , & Temporis . time , every first day of the week , and a Sabbath in the breast , inward rest and quietation : Now the one leads to the other , Aquin. 1m● 2dae quaest. 100. Artic. 5. when we are Critical in keeping the Sabbath of time , we may be confident in the enjoyment of a Sabbath and Rest in our bosoms . Piety on a Sabbath will assuredly end and conclude in a Paradise in the bosom , and when we have rested with Christ on his day ; he will certainly sup with us at night , and bring grace and peace with him . Rev. 3. 20.

Let us keep every day as a Sabbath : A good week will fore-run Praescrip. 4. a good Sabbath ; as the Sabbath should influence the whole week , so the whole week should prepare for the Sabbath : And indeed the whole term of our life should be a continued Sabbath in two respects :

In cessation from the service of sin : Sin must always be our corrosive , not only on the Lords day , but on our day ; we have no vacation for evil , sin is a spot on the week , though a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. deeper on the Sabbath ; as Christ is always the Saints love , so sin is always the Saints load : How bitterly doth Paul complain of his inbred corruption , Rom. 7. 17 , 18 , 21 , 23 , 24. And so Augustine condoles his condition by reason of sin . Alas , saith he , Sin follows , I fly and yet I fall ; I fight , and yet I am captive ; I run from it , and yet I am drawn to it , I would rest , and yet I cannot be quiet one day ; nay , not an hour . Now thus to rest from sin is an every Qui cessat ab operibus se●uli , & spiritualibus vacat , iste est qui diem festum Sabbatorum agit ; neque onera portat in viâ , onus est omne peccatum ; neque ignem accendit , &c. Et in loco suo sistit , neque recedit ab eo . Quis est locus animae ? Justitia est locus ejus , veritas , sapientia , & sanctificatio : Etomnia , &c. Orig. days Sabbath ; there is no day , but sin prophanes it , sin is the blemish of the shop , as well as the Sanctuary , and is a brand upon the week , as well as the Sabbath . It is observable , there was no death stigmatized with a Curse , but the death of the Cross ; but on the contrary , there is no day but is stigmatized with sin and iniquity . Every day must be a Sabbath to us in abstinence from sin . It is rarely observed of Origen , In the times of the Law , saith he , the Jews were not to stir out of their places upon the Sabbath day , Exod. 16. 29. Now what is the proper place of the soul , but Righteousness , Truth , Wisdom , and Sanctification , and whatever speaks Christ ; and from this place we Christians must not stir upon the Lords day . In the times of the Law , the Jews were to carry no burdens upon the Sabbath day , Jer. 17. 27. And what is this burden , but all sin ; and this burden , we Christians , must not carry on our Sabbath . In the times of the Law , the Jews were not to kindle a fire throughout all their Habitations upon the Sabbath , Exod. 35. 3. And what is this kindling of fire , but the inflaming of lust ; and no such fire must be kindled by Christians on the Sabbath . Now what Origen cautionates us against on the Sabbath , is as much to be avoided and shunned on the week day .

In a disposition to serve God : So we must keep every day a Sabbath , though we are not always in a Sabbath dayes time , Verum quidem est , Sabbatum spirituale , nobis perpetuò colendum esse , sub novo Testamento . Wal. yet we should be always in a Sabbath days frame ; in such a blessed bent of heart , as to be fit for holy business and heavenly employment . And the Apostle adviseth us , 1 Thes. 5. 17. To pray continually , viz. To be in a continual frame of heart fit for holy prayer . And the Apostle James , Jam. 1. 19. commands us to be swift to hear , viz. Always to have Spirituale Sabbatum est , quo vetus homo noster , homo peccati cum singulis suis actionibus , otio quodam veluti sepelitus est ; ut novus homo , qui secundum deum creatus est , vires suas exerat , & opera sua perficiat . Muscul . an open ear ready to hearken to the sweet and sacred word of God . We find the Prophet Ezekiel , Ezek. 1. 5 , 6. describing four living creatures , having four faces , and four wings : Faces ready to mind , and wings ready to move into any part upon the work the Lord should assign and appoint them . And thus Gods people should be always in a prepared frame of spirit for holy service ; we should be as cautious of sin , and as propence to service , as if every day was a Sabbath day . The week contains no day for sinful work , the Apostle tells us , 2 Tim. 2. 19. Let every one that nameth the name of Christ , depart from iniquity . And iniquity , not iniquities , any one particular iniquity : And so likewise in the week , our secular works must not indispose us for heavenly Dies è septem unus externis salutis mediis dedicatus , Sabbatum interius & perpetuum , magis , et magis promovet . Hier. services , and holy duties , but we must have heavenly hearts in our earthly labours . It is very observable , that in the time of the Law , the word Sabbath signified a whole week , Lev. 23. 15. And so in the time of the Gospel , Luke 18. 12. And doth it not point out this , That we should keep our whole week as a Sabbath , and that Sabbath-holiness should make all our life-time but one intire holy day . Our spiritual Sabbath , as Musculus observes , Must be continual , Rom. 11. 16. we must be always crucifying the old man , and getting our 1 Cor. 5. 6. corruptions to their rest , that they may not be working nor employed to fledge temptation into actual sin ; and we must be always employing the new man , to excite its power in spiritual operations ; and this must be our daily and continual Sabbath . This resting from sin , and this working for God , is never unseasonable ; and these two are the integral parts of a Sabbath . And thus to employ our selves in the week , doth exceedingly fit us for the Sabbath : Many have little of the Sabbath in the week , and therefore they have too much of the week in the Sabbath , they are strangers Mandaverat quidem deus sub veteri Testimento , ut in ipsa septimanâ , aliquae quoque horae divino cultui consecrarentur , manè imprimis , & vespere , cùm sacrificium juge in templo offerreretur , & perpetuò sacrificaretur . Wal. to Sabbath-work on the week dayes ; and therefore they are enemies to Sabbath-work on the Lords day . Christians should attempt to begin heaven here , and there is a perpetual Sabbath ; our life below should shadow out our life above . It must be confessed , our indulging our selves too much in sin , and bemiring our selves too much in the world on the week day , doth very much unqualifie and indispose us for heavenly rest on the Sabbath day : But when we have set our selves against sin , and have been spiritually minded in the works of our Calling , not omitting the heavenly duties of prayer , reading the word , holy discourse , and heavenly meditations on the week dayes ; we then with more complacency lean upon our beloved , and with more delight meet him in his ●anquetting house , Cant. 2. 4. on the Lords day . Holy weeks make heavenly Sabbaths , and the more strict we are in passing of the week , the more savoury and serious we shall be in observing the Sabbath . Walaeus very well observes , That in the time of the Law , God had his dayly sacrifices , Psal. 133. 2. Numb. 28. 3. as well as his double sacrifices on the Sabbath day , Numb. 28. 9. To intimate to us , There must be something of a Sabbath in every day ; nor must the oil of holiness only be poured out on the head of a Sabbath , but it must run down to the skirts of the whole week ; the performance of divine worship is calculated for the week , though the solemnity of it be reserved for the Sabbath . Well then , let something resembling a Sabbath be found in our own dayes , let a happy vein of holy rest with God run through every day . The Jews had their morning sacrifice when they entred upon their work , and their evening sacrifice , when they wound up and ended their work ; they gave God the first , Job 23. 12. and the last of every day in holy and solemn worship : He that was Alpha and Omega , the first and the last , had the Tres sunt diei partes inter Judaeos , prima pars ad orationem , secunda ad legem , tertia ad opus seculare destinabatur . Alpha and Omega of every day ; nay , learned men observe , that the Jews divided the day into three parts . The first , ad Tephilah to Prayer , the second , ad Torah to the Law , the third , ad Malacha to their work . Thus God had his part of every day among the poor Jews ; nay , double worship for single work . And let not a repudiated Jew be more franck in giving God his time , then the redeemed ones of Jesus ; shall they have so much of the Sabbath in the week , and we so much of the week in our Sabbaths ? As the Apostle saith , Rom. 6. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God forbid . It would be strange if the branch which is broken of , Rom. 11. 16 , 17. should look greener , and sprout more , then that which is grassed in .

Let us be earnest with God for Ministers , that their success may be great ; and that they may see of the travel of their souls Praescrip. 5. and be satisfied . The Ministers work upon a Sabbath may Interior vita & vigor gratiae ad crescendum , & adolescendum in fide , charitate ; et Christianismo hoc solius dei est . Alap . be painful from himself , but it is prosperous only from the Lord ; the Minister throws the net , it is God brings the draught ; nay , he may cast the net , but God directs it to the right side of the ship . The Apostle assures us , It is God gives the increase , 1 Cor. 3. 6. That Gods work prospers in the hands of the Ministers , and in the hearts of the people , is from Gods smile , not from the Ministers sweat : The Minister may have skill to open the Text , but God only hath power to open the heart . Let this God therefore be sought to , that he would fill the Ministers sail with a prosperous wind ; and that every Sermon they preach , and every Sabbath they celebrate , may be as the bow of Jonathan , and the sword of Saul which returned not empty , 2 Sam. 1. 22. And we have a rare and rich promise to build and bottom our prayers upon , which is mentioned , Isa. 55. 10 , 11. As the rain comes down , and showers from heaven , and return not thither , but Isa. 55. 10 , 11. water the earth , making it bud , and bring forth seed to the sower , and bread to the eater , so saith God , shall my word be , that goes out of my mouth , it shall not return to me void . Let us heartily sue out this blessed promise in holy prayer to the Lord : Strong prayers are the readiest method to make successful Sabbaths , Ministers might do great things upon the prayers of the people , they might convince conscience they Acts 2. 37. might prick to the heart , and fasten truth upon the soul , and go off in the evening of a Sabbath crying victory ovor captivated Converts , and lead many lost sheep home to the great shepherd of their souls ; we have many still-born Ordmances , because previous prayers did not put life into them . It is prayer that can give a good Minister to a people , Philem. ver . 22. And it is prayer can bless a good Minister to a people . How frequent and pathetical is the Apostle Paul with Ingens est orationum virtus , & potentia , ut Paulus , talis , tantusque vir illarum ope & subsidio indi geat . Theopil . those to whom he writes to beg and importune their prayers , so Rom. 15. 30. Now I beseech you Brethren , for the Lord Jesus Christ his sake , and for the love of the spirit , that ye strive together with me , in your prayers to God for me . We may see , the great Apostle of the Gentiles , though resplendent with such rich gifts , enriched with such eminent grace , and conducted by the guidance of an infallible spirit ; yet he stood in need of the people prayers . Nay , this blessed Apostle not only sollicits the prayers of the Church of the Romans , but he addresses himself to other Churches , to that at Thessalonica , 2 Thes. 3. 1. Finally Brethren pray for us , that the word of the Lord may have a free course , and be glorified , even as it is with you . Thus Gospel victories are usually the issue of wrestling with God . And thus again Paul importunes prayers , 1 Thes. 5. 25. Brethren pray for us . And again , Heb. 13. 18. Pray for us . This holy Apostle rests not so much upon his own pains , as others prayers , knowing that the gales of the spirit , by which we hoise up sail for heaven , are promised to earnest and importunate prayer , Luke 11. 13. And indeed as the Minister must row with one Oare by powerful and painful preaching to the people , so the people must row with the other by frequent praying for the Minister ; Dispensator domus dei curam hobet , in eâ omnia regit , omnia ordinat & distribuit . They must strive together as the Apostles phrase is , Rom. 15. 30. In a word , one piece of service which we owe to the Sabbath is , that we beg of God that the Ministers who are stars , Rev. 1. 20. may fructiferously shine upon , who are light , Mat. 5. 14. may be a safe conduct to , who are Salt , Mat. 5. 13. may throughly season and preserve , who are Stewards , 1 Cor. 4. 1. may feed and refresh the people of God on his own blessed day .

Let us be much in prayer , that Magistrates would take care Praescrip. 6. of Gods holy Sabbath . Magistrates are called shields , Psal. 47. 9. Let us pray , that they defend the Sabbath from sin and Lev. 19. 17. prophanation . Magistrates are called Gods , Psal. 82. 6. Let us pray , that they would remember their own title , and commend Gods day to a holy and strict observation . And Qui non vetat peccare , cùm potest , jubet . Senec. surely as children for the most part , are as the Nurses are , so Sabbaths in Nations and Kingdoms are as the Magistrates are , we may feel the pulse of the Magistrate in the observation of the Sabbath .

And therefore let us pray for Magistrates , because the eye of the people is fixed more stedily on the Magistrates Sword , then on the Scholars pen , or the Ministers tongue ; Magistratical severity more awes and influences , then Ministerial intreaties . That weapon gives us the deepest wound which is sharpned by civil Authority . When a Ministers zeal is insignificant , In Sabbati observatione non Ministros verbi tantùm sed et Patres familias , & i●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 therefore we must spread our hands before God , that he would give us Nehem. 13. 17 holy Nehemiahs to hedge up the Sabbath with thorns , that looseness and prophaneness may not break in upon it , and that 2 Chr. 34. 33. the blessed Sabbath may be preserved pure from the rapes of prurient and prophane men .

Let us take advantage from the Jews mistaken zeal towards Praescrip. 7. their Sabbath , to act a real zeal towards the Lords day . The Jews were exact to superstition , let us be so to Religion , they to fancy , let us to piety : Indeed what was equity in the command , was rigour in their observation , they would not light a candle , unless for the sick on the Sabbath day , as Lippomannus Quod de igne non succendendo hî● praescribitur , restringendum est ad eum , qui succenderet ad parandos cibos , aut coquendos , aut ad servilia munia . Rivet . observes , nor would they heat themselves in frost on that holy day , as Gallasius observes , no not acquire the greatest gain if it was to be accomplished on this blessed day , as Vatablus observes , nay , not to dress any meat , as Rivet observes , and they would not go out of their place on the Sabbath , and therefore if on a journey they were in a wilderness on a Sabbath there they stayed , and would not apply themselves to any place or person for necessary accommodations .

Their strange fire should stir up our sacred heat , and if they would not go out of their place upon their Sabbath , Exod. 35. 3. let us not go out of our sphear upon ours ; they would not kindle a fire , but we should blow up our holy zeal : Sometimes duty gets ground by an Antiperistasis , wrinckled faces make us admire beauty , and others slips and transgressions Israelitae non fuerunt tabernaculis inclusi tanquàm in carcere , sed ad caetus , et sanctorum societates , &c. are our alarms and cautions : If the Jews strained so much and were over fond of their humane traditions upon their Sabbath , we should act as high , and be as tenacious of our spiritual devotions upon our Christian Sabbath . Their blind zeal must not only be the object of our pity , but the incentive of our piety ; and we should deem it a discredit that they should go faster in a false , then we in a true way , let their ceremony be out-vyed by our service .

Let us fasten it upon our hearts , that the present Sabbath Prescript . 8. may be our farewell Sabbath ! Prophaneness is the usual Vbicumque sunt , sive in Agro , sive in Dom● , sive in Musaeo , Audire videor Archangelum tubâ sonantem , & clamitantem , surgite mortui , & venite ad iudicium . Hieron . birth of presumption ; we pollute the present , because we reckon upon a future Sabbath . It was Hieroms custom where-ever he was , to be thinking that he heard the Angel sounding the last Trumpet , and crying out , Arise ye dead and come to judgment . The frame of this holy learned Father very well becomes a Sabbath-day : Every Christian should think with himself , I now enjoy a season of grace , which may be my last good wind for Eternity . My times , much more my Sabbaths , the finest of the Wheat , are in Gods hand , Psal. 31. 15. And it cannot be any act of wisdom to rely much upon that which is in anothers hand . He that would not grant the Fool in the Gospel the priviledge to see the light of another Sun , may deny him who trifles Luke 12. 20. away Gods blessed day , the liberty to see the light of another Sabbath . Candles which are played by , are soon put out . Eutichus died for a sleepy , and why not the Formalist for a Acts 20. 9. forfeited Sabbath ?

Now did we look on the present , as that which may be the parting Sabbath ; how then would we nail our eyes to Heaven in holy meditation , raise a cloud of sighs , nay wrestle with God by holy prayer , and as dying persons catch at life and salvation , and use Ordinances with that affectionate heat , as those lovely songs we shall hear no more . Our Ear Ezek. 33. 32. would be chained to truth in hearing ; our Knee would be staked to the ground in praying ; our Heart would be making out after Christ , as those who are making their last sally for a Crown and a Kingdom .

There are three things which should take up our thoughts on a Sabbath-day .

1. the sweets of our Rest above , where we shall hear eternally the musciks of the Bride-chamber , and see our Beloveds face in our Fathers house , and drink our joys from the John 14 2. Heb. 12. 22 , 23. Psal. 16. 11. Fountain-head , where Angels and Saints shall be our society , and Rivers of pleasure shall be our satisfaction .

2. The concernments of our precious Souls ; how we may beautifie our Souls with grace , how we may quicken our Souls with life , how we may fill and enrich our Souls with the word , how we may interest our Souls in Christ , and how we may crown our Souls with salvation . V●ta carnis tuae Anima est , vita animae tuae Deus est , quomodo moritur caro amissâ animâ , sic moritur anima amisso Deo , qui est ejus vita . August .

3. The probable disappointments of an uncertain life . Our lives are but as Candles in the wind , and every blast may blow them out . Now though the thoughts of death bring us not nearer to our Graves , yet they often bring us nearer to our duty : he that seeth he hath but little day , will ride the faster . Dying thoughts will carry on living services ; and we should be more earnest to embrace Christ in the word , if we supposed we should speedily meet Christ at the Bar.

CHAP. LV. England bewailed for its great and general prophanation of Gods holy Sabbath .

I Must conclude this Treatise , as the Prophet Jeremy did his Writings , with lamentations . One great sin which Agnoscendum est abiisse nunc moribus nostris christianam libertatem , in nimiam & plus quam Ethnicam licentiam , ita ut die dominico omnia fiunt opera , praeterquam Bona. Riv. in Decal . captivated Israel was Sabbath-pollution , and the same sin seems to threaten England with ruine and destruction . Now the Prophets tears , Jer. 9. 1. do well become the Peoples dangers ; and when they are sinking , faithful Ministers should be weeping . And here the lamentations over England may be divided into five Particulars , as Jeremy his Lamentations are divided into five Chapters .

1. We may bewail Englands open prophaneness upon Gods holy Sabbath . The Jews once made the due observation of the Sabbath , the character of a godly man , John 9. 16. and if that be Englands Shibboleth , how far is our Nation banished from the confines of Piety ? The woful declining of England both in matters of doctrine and practice concerning the Sabbath , is never sufficiently to be bemoaned . In former times no reformed Church was so famous , either for soundness Dies festos ma●jestati altissimae dedicatos , nullis volumus voluptatibus ▪ occupari . Leo & Anthemius Imper . à Baldwino allegati . in judgment , or wariness in practice , in reference to the Lords day : But our Apostacy began to be too notorious , when sports were allowed on that day , which are the births of fancy , and the Nurses of corruption . Nay even at this day , notwithstanding all pretences to reformation , how wofully is Gods Sabbath neglected , and ecclipsed by all manner of abomination ; so that we may say with Bishop Babington , The people of Israel might not gather Manna upon the Sabbath-day ; and may we go to Fairs and Markets , to Wakes and wantonness , to Dancings and Drinkings upon the Lords day ? Are these works for the Sabbath ? Is O melior fides nationum in suam sect am , quae nullam christianorum solennitatem sibi vendicat ; non etiam diem dominicum , etiamsi cognossent nobis communicarent , ne Christiani viderentur , & nos ne Ethnici pronunciaremur , non veremur . Tertul. de Idol . cap. 14. this to keep the holy day ? Can this be answered to God ? No surely , we shall never be able to endure his wrath for these things one day . Thus this learned and reverend Person . I may a little invert Tertullian , O the faith of the Nations , better then ours towards their own Sect ; as who challenge not to themselves any Christian solemnity , no not that of the Lords day , had they known it , they would not communicate with us , least they should seem Christians ; and we Christians fear not to be accounted Heathens . All the Invectives of former times may justly be levelled against England upon this account . What is the Sabbath among us , but our leisure day for sin and vanity ? The covetous person is imployed in his works , and he follows his secular affairs only more covertly ; the Formalist is buried in his sloth ; the Youth of the Nation are frisking and pleasing themselves with sports and dalliances , with carnal delights , and sensual pleasures , as if they offered Acts 14. 13. at the Shrine of Venus , or calculated their Sacrifices for a Acts 19. 28. wanton Jupiter : the carnal Gospellers are refreshing themselves in their Recreations , and their walks ; and how few on the Mount of God in sacred and heavenly duties ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 jovialiter vivere . Surely Plutarch had an eye to England when he derived Sabbath a Sabbos , which signifies to live riotously . Indeed the Sabbath of our Nation seems to have some such derivation ; Gods Sabbath cannot travel up and down England , but it falls among Thieves who rob and wound it : some wound it by prophane and loose actions ; others by sinful omissions ; and the most by sloth and recreations . And thus Luke 10. 30. this blessed day lies bleeding , and where are any good Samaritans Abominanda & christiano nomine indigna diei dominic● v●olatio , quae s●nct●ssimum Dei Omnipoten●is cultum im●iorum exponit , ludibrio , & hinc omnis miseriae , quae obscuratum ecclesiae de●us evertit , & ●inc calamitatis effluxit inundatio . to pour Oyl in to its wounds ? And have we not found it by experience , that scarlet sins and crimson transgressions overflow the Nation , because the Sabbath lies under disuse , and is covered with scorn and contempt ? The holy observation of the Sabbath is that which brings on all duties of godliness ; and the Sabbath being slighted and neglected , the Cataracts of prophaneness break in upon us , and we are lead to all methods of wickedness : And this is Englands skar ; Gods presence was never less discerned , and what is the reason , Gods day was never more contemned . Our Palladium is gone , and what can be expected but an entry of ruine and desolation ? And this , as Ezekiel speaks , Ezek. 19. 14. Is a lamentation , and shall be for a lamentation . A learned man observes , That the prophaning of Gods day is sin unbecoming the name of a Christian , and is the spring of all those calamities which over-flow a Nation . And yet this is Lam. 1. 7. Quis talia fande temperet à la●h●ymis ? Virg. Englands Ichabod , and in this it hath betrayed its trust , when the treasure of Gods Sabbath was committed to it .

And this is Englands Apostacy from all the pious Proclamations Psal. 74. 9. of those noble Princes , who have sate in its Throne : How did many of the Royal Princes , who have swayed the Scepter of this Nation , lay out their Authority for the suppressing King Ina , a We●t Saxon , K. Alured . K. Canutus . K Edw. the sixth . Q. Elizabeth . King James . King Charles the first . of prophaneness , and promoting of godliness upon Gods holy day , which was their glory , and the splendor of our Nation : But the prophaneness of the present age upon this sacred day , hath pluckt this Pearl out of their Crowns , and hath put an ecclipse upon that glory of our Kingdom , wherein we much out-vied the tendreyes of other Nations ; England formerly in this branch of holiness out-shining the most reformed Churches .

And this is the sin at this day , which is the troubler of our Israel , and seems to be a Cloud bigger than a mans hand , 1 King . 18. 44. which threatens a great deal of ruine , not of water , but of wrath , not showers to drench the ground , but to drown the Inhabitant .

We may bewail the formall worship of Englands Sabbaths : this blessed day suffers in this Nation , not only by open Enemies , Ceremonia crebrò repetitae ▪ but by cold Suitors . This is the Errour of England , on her Sabbaths , we more mind the bending of the knee , than Deo nauseam pariunt , quia peccatores impuro corde plen●que offensis illas offerunt . Alap . in Isaiam . the bowing of the heart , our Decency hides our Beauty , our Ceremony drowneth our Substance , and our Gesture swallows up our Godliness . In some places of this Nation , the Organ is the most pleasing Oracle ; and the cringing to an Altar is the onely Embleme of humility ; and the pleasing of the Ear , stifles the devotion of the Soul . And is this to keep a Sabbath ? What do we more than the Jews against whom God poured out his complaints ? To tread Gods Courts , Isa. 1. 12. To cry up the Temple of the Lord , Jer. 7. 4. And to celebrate a Sabbath with a bare appearance before God , or the nimble activity of a geniculation ; Is not this to offer the Case instead of the Jewel , to give the bark of a service , and the paring onely of a solemnity ? Ignatius could tell us in the very Vnusquisque nostrum Sabbatizet spiritualiter meditatione legis gaudens , & non in corporis refocillatione . Ignat. Epist. 6. ad Magn. infancy of the Gospel , That we are to keep Gods day spiritually , in the meditation of Gods Law , not in the refreshings of the outward man , &c. And Chrysostom speaks much of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , spiritual works and exercises on the Lords day . Is not the turn of an eye , the action of the body , or the suppleness of the knee , not the sweetness of the voice , or the exactness of the quaver , not the dexterity of an Anthem , which is venerati●n proper to Gods holy day : But a melting heart , an obedient mind , an attentive ear , the acting Luke 2. 25. of grace , and the enquiries after the Beloved , a Soul raised to experimental communion with God , suits more fairly and Jer. 31. 19. genuinely to the right observation of Gods holy day . This Ezek. 21. 12. extrinsical worship , onely tongue deep , and knee deep , and which is not animated by a devout Soul , is Englands stain , and should be Englands moan ; and we should do well to consider cold Devotion usually foreruns hot indignation : and it is onely in the bosom of the Almighty , how soon he will further revenge the quarel of his Sabbath , not onely as bemired by open prophaneness , but as slightly passed over by a specious , cold , and formal observation .

We may bewail the sinful abridgments which England puts up upon Gods holy day . In former times , and so now in these later years , two or three hours signifie a Sabbath among us ; Dominicis diebus tantùm divino cultui a little time in publick is our Sacrifice upon the Lords day : the Lord may here put the expostulation , Mal. 3. 8. Do ye servi●●dum est , sicut Antiquis praeceptum erat de Sabbato , dominicum diem religi●sâ solennitate celebremus . Aug. say , wherein have you robbed me ? It may be answered , not in tythes , but in time ; not in the Priests allowance , but in the Lords day . If the people come to divine service , and to the pittance of a Sermon in publick , they have then liberty to sport it in the helds , or to frisk ●t in a Maurisk dance ; to be social in an Ale-house , to be frolick in a Tavern without the controule of an Officer , or the stroke of a Magistrate . This is Englands sin , and this sin was formerly punished by a Civil , and hath lately been pursued by a forraign War .

But we may truly say with our Saviour , Mat. 19. 8. Improperandum est contra eos , qui unam , aut du●s horas ex integro die deo deputant , & ad Orationem veniunt vel in transitu , & verbum audiunt , quasi festi●anter , praecipuam verò curam , erg● sollicitudinem seculi , et ●ent●is expendunt . Orig. Homil. 2. in Numer . Iren. lib. 4. cap. 30. From the beginning it was not so . Augustin tells us , Upon the Lords day , we are to be wholly taken up in divine worship ; nor are we to abridge the Lords day , more then the Jews did their Sabbath , which was wholly kept to the Lord . And this worthy and learned man was run into a kind of passion against those who would spend some time only of this day in divine worship , and the rest in sensual pleasures . Origen was very invective against those , Who would depute two or three hours to prayer , or to hear the Word in transitu , by the by , but their chief care was to consult the World or their belly , and to spend th●ir time in profits or delights . Chrysostome tells us , his opinion was fully , That one day in seven was to be consecrated wh●lly to the worship of the Common 〈◊〉 of all , and to his service . And Irenaeus , who trod upon the heels of the Apostolical times , freely acknowledgeth , That we are to persevere in divine worship upon Gods holy day . Nay , the Fathers , gathered in a Die dominico ad nihil aliud vacandum , nisi a● Orationem , et alia pietatis munia . full assembly , declar● their judgement ; That we being sequestred from all servile w●rk , must persevere in the praise of God , and in holy thanksgivings ●n the Lords day . And so the Fathers in the Council of ●●i●li , We must ( say they ) be vacant for nothing upon a Lords day , but holy Prayer , and other duties ●●ncil . Ferojul . Can. 13. A. D. 791. of piety . And the fiftieth Canon of the Council of Paris is very remarkable , We must meet ( say they ) upon the Lords day , wherein the Lord our life arose from the dead , and granted us hope of our Resur●ection , and wholly abstain from our own delights , or secular empl●yments , and only be filled with spiritual joyes , and heavenly praises , and this with all endeavour of heart , and this is our vacation on that day . Chrysostome in one of his Homilies upon Genesis , seems to order our very gestures A veshertino ingressu ad altare in Sabbato Judaico , usque ad sequentem vesperem in die dominico in officiis sacris peragendis perseverandum est . Concil. on the Lords day , and saith , our eyes and our hands , all this day must be lift up , and stretcht out to God . And a venerable Council gives us this direction ; from the evening of the Jewish Sabbath , to the evening of the Lords day , we must persevere in holy duties .

But Englands practice hath been a contradiction to these golden rules , and to these golden times . When our evening service hath been done , we have laid aside the privacies of divine worship , and some to the Green to bowls , some to the Trall . Can. 90. Ring to dances , some to the street to Cudgels , and to other sports , which feed the corrupt heart of an inconsiderate multitude . But in this , while our Country is a Baalim , our Closets Judg. 3. 7. should be a Bochim ; and others wantonness should be our wound , and whilst their hearts are a spring of vanity , Jer. 9. 1. our heads should be a fountain of tears .

We may bewail the unpunished liberty which is used in England , upon Gods holy day . Sabbaths are prophaned , and the Jer. 5. 31. people love to have it so , and the Magistrates love to leave it so ; this is an Evil to be deplored among us : The things which are Caesars , are given to Caesar ; ( and good reason too , when we have a divine Command for it , Mat. 22. 21. ) But the things which are Gods , are not given to God . Gods day suffers , and none suffer for his day . We have not only the Nehem. 13. 21. merchandise of wares , but the merchandise of hell upon the Lords day ; but where are the Nehemiahs to restrain them ? This is Englands sin , and this calls for Englands moan ; the Heads of our Tribes are not Zealous for the Lord of Hosts . The day of God is torn by the Oaths of the Miscreant , it is stained by the excesses of the intemperate , it is painted over by the cold worship of the hypocrite , it is curtailed by the short services O quàm redarguendi sunt Judaei , qui sep timam vitae partem , otio , et voluptatibus impendunt ? Senec. of the formalist ; Taverns and Ale-houses , if not Stews and Brothel-Houses are frequented and filled on this sacred day , and all these debaucheries acted with impunity : And men do on Gods day what is right in their own eyes , not because there is no King , but because there is no awe of God in Israel . Surely if when there was almost a Tribe cut off in Israel , there was nothing but moans and lamentations , how much more when a Sabbath , the day of God and our souls , is Jud. 15. 6. almost lost in a Nation ; for this ; let tears be our drink , and Jud. 21. 2. ashes our meat day and night . And when the Magistrates Psal. 42. 3. become Gallioes for the things of God , let the people become Jeremies for the day of God : Sabbath decayes will soon make a bankrupt Nation .

Nay lastly , we may bewail the punished purity of Englands Sabbaths . The people of God cannot be so good as they will , on Gods holy day . How often are the Saints in the midst of Lew Sabbati opera humana , non divina prohibuit . Tertul. their weeping eyes , bended knees , melting hearts , mounting minds , when congregated in secret to seek Gods face , and to meet with Christ their beloved ? How often , I say , are they interrupted , surprized , haled away by Officers , and the Sanctuary leads them to a Prison , their Piety is uncharitably called treachery , and their devotion is unreasonably interpreted Sedition . This is Englands misery and unhappiness ; the Prisons are filled with spiritual worshippers , and the Nation is filled with carnal Gospellers : Prophaneness is uncontrouled , but the most resined service of God is liable to poenalties , Tertullianus de Cor. Mil. & Plin. Sec. in Epist. ad Trajanum Imper. De Amelucanis coetibus Christianorum in die dominigo mentionem faciunt . and pursued with force and violence ; not because it is unsuitable to Gods will , but it is inconformable to mans law . Now as the Primitive Christians , we must have our caetus antelucanos , our early , because unknown , meetings on Gods holy day , but surely it must needs be a great evil , to rout the stars when gathered in a constellation , to hush away the Doves when they stock to the windows ; and strange it is , that mans wrath should be there where Gods presence is , in the assembly of the Saints . But that the people of God , meeting on the day of God , in the name of God , for fuller communion Mat. 18. 20. with , and enjoyment of God , in obedience to the command Dan. 12. 3. of God should meet with frowns and disgusts , should feel the sharpness of a Law , or undergoe the keenness of Mat. 13. 43. the Magistrates sword ; and all this in a Protestant Nation , Isa. 60. 8. whose usuall Motto was Mildness ; This is a lamentation , and Psal. 89. 7. shall be for a lamentation . Isa. 4. 5. Ezek. 19. 14.

FINIS .