Gen. 6. with a Flood then the Sodomites were secure when God Gen. 19. 14. rained fire and btimstone out of Heaven upon them Mercury could not kill Argus till he had cast him into a sleep and with an inchanted Rod closed his eyes No more could the Devil have hurt these Sodomites if he had not first lull'd them asleep in the bed of security Carnal security opens the door for all impiety to enter into the Soul Pompey when he had in vain assaulted a City and could not take it by force devised this Stratagem in way of agreement he told them he would leave the Siege and make Peace with them upon condition that they would let in a few weak sick and wounded Souldiers among them to be cured They let in the Souldiers and when the City was secure the Souldiers let in Pompeys Army A carnal setled security will let in a whole Army of lusts into the Soul and this was the Sodomites case To sum up all those expressions in Jude vers 7. of giving themselves over to fornication and going after strange flesh do imply or take in these six things last mentioned which things will not stand with the truth of Grace or state of Grace and therefore those sins that are specified by Jude cannot be charged with any clear fair or full evidence upon the people of God who did truly fear him within or without the Walls of London But should this Treatise fall into any of their hands who have given themselves over to fornication or to go after strange flesh then I would say that it very highly concerns all such persons to lay their hands upon their loyns and to say we are the very men the sinners the monsters that have turned a rich and populous City into a ruinous heap But The ninth sin that brings the sore Judgment of Fire upon a People is prophanation of the Sabbath Jer. 7. ult But if you will not hearken unto me to hallow the Sabbath-day and not 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 it shall not be quenched In this memorable Scripture you may observe 1. A specification of the Judgment that God will punish Prophaners of his Sabbath with and that is fire 2. The specification of the object that this fire shall fall upon viz. a City not a Town a Village or any other mean place but a City a stately City a populous City a trading City a secure City 3. Here is the specification of the City viz. not Isa 52. 1. Psal 48. 1-8 Psal 87. 3. Jer. 22. 8. every City neither but Jerusalem the City of Cities the best of Cities the beloved City the joyous City the glorious City the renowned City the crowned City the Metropolitan City the City of God the wonder of the World the joy of the whole Earth yet God thâ—eatens to destroy this Jerusalem with fire and flames for prophaning of his Sabbath But did God only threaten Jerusalem No for he executed his threatnings upon it as you may see in that So 2 Chron. 36. 17 18 19. Psal 74 4 5 6 7 8. 2 Kings 25. 8 9 10. And in the fifth month on the seventh day of the month which is the nineteenth year of Nebuchadnezzar King of Babylen came Nebuzar-adan captain of the guard a servant of the King of Babylon to Jerusalem And â—e Those Chaldeans that set Jerusalem on fire came from literal Babylon and whether those Chaldeans that first set London inflames came not from mystical Babylon I shal not here enquire nor dispute burnt the house of the Lord and the Kings house and al the houses of Jerusalem and every great mans house burnt he with fire And all the army of the Chaldees that were with the captain of the guard brake down the walls of Jerusalem round about The same you have Jer. 52. 12 13 14. The Jews were great prophaners of the Sabbath Nehem. 13. 15 16 17 18. In those days saw I in Judah some treading wine-presses on the sabbath and bringing in sheaves and lading asses as also wine grapes and figs and all manner of burdens which they brought into Jerusalem on the sabbath-day and I testified against them in the day wherein they sold victualâ— There dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath unto the children of Judah and in Jerusalem Then I contended with the nobles of Judah and said unto them What evil thing is this that ye do and prophane the sabbath-day Did not your fathers thus and did not our God bring all this evil upon us and upon this city yet ye bring more wrath upon Israel by prophaneing the sabbath Now this is observable that as they had prophaned the Sabbath so Nebuzaradon set their Temple on fire and their Noble mens houses on fire and all the considerable mens houses in Jerusalem on fire on their Sabbath day I know Jeremy saith it was on the tenth day Jer. 52. 13. which several of the Learned thus reconcile viz. That on the seventh day which was their Sabbath Nebuzaradon kindled a fire in their habitations and burnt them all quite down on the tenth Now Calvin upon the Text gives these Reasons of Gods severity against them for prophaning his Sabbath First because it was an easie Precept to cease from labour one day in seven and therefore they that would not herein obey were worthy of all severity as Adam for eating the forbidden fruit 2. Because the Sabbath was a sign of Exod. 31. 13. 17. Gods people by him peculiarly chosen and therefore not to rest now was a gross neglect of upholding the memorial of the greatest Priviledge that ever was bestowed upon mortal men 3. Because the Lord would by their keeping of a rest now from servile works draw them to a rest from the servile works of sin as he rested from the works of Creation To which others add a fourth viz. That it might always be remembred that the whole World was created by God that we might acknowledge his infinite Power and Wisdom herein appearing And others add a fifth viz. Because by keeping the sabbath-Sabbath-day it being the day wherein all religious Duties were done all the exercises of Religion is meant which if it had been purely upheld both Princes Nobles Priests and People should have flourished for ever and never have known what 't was to have their houses set on fire about their ears Now is not famous London the sad Counterpane of desolate Jerusalâ—m a sore and unquenchable Fire hath turned Englands Metropolis into ashes and rubbish But That the Lord may appear most just and righteous in inflicting this dreadful Judgment of Fire upon those that prophaned his Sabbaths in London consider seriously with me these twelve things First That God hath fenced this
Sabbaths more and dutiâ—s more you would then be more early in your communion with God as the Spouse was Mary Magdelen loved Cant. 7. 11 1â— Christ much Luke 7. 47. And she came early to the Sepulchre to seek him She came to look after Christ as soon as it began to down Matth. 28. 1. Mark 16. 1 2. Luke 24. 1. Joh. 20. 1. Men that love the world can rise early to gain the world Now shall nature do more than grace Shall the love of the world out-do the love of Christ the Lord forbid And thus I have done with those Considerations that should quicken you up to sanctifie the Sabbath by rising as early in the morning as your age health strength ability and bodily infirmities will permit But Fifthly You must sanctifie the Sabbath by a Religious performance of all the duties of the day What are they Quest 1. Publick Answ 2. Private What are the publick duties that are to be performed on that Quest day Fiâ—st To assemble your selves with the people of God to Answ hear his Word Neh. 8 1 -9 Mâ—tth 13. 54. Joel 1. 13. 14. Chap. 15. 16. Luke 4. 16 17. John 20. 19 26. Acts 2. 1. 44. 46. Acts 5. 12. 1 Cor. 11. 20. Secondly Prayer Psalm 5. 7. Psalm 42 4. Psalm 118. 24 25 26. Isâ— 56. 7. Matth. 21. 13. Acts 1. 13 14. Acts 2 46 47. Acts 16. 13. Heb. 13. 15. Thirdly The Administrations of the Seals Acts 2. 46. Chap. 20. 7. 1 Cor. 11. 20 33. Fourthâ—y Singing of Psalms Hymns or Spiritual Songs Psalm 92. 1. Matth. 26. 30. 1 Cor. 14. 15. James 5. 13. Heb. 2. 12. Fifthly Works of Mercy and Charity Nehemiah 8. 9 10 11 12. 1 Cor. 16. 1 2. Sixthly and lastly The Censures of the Church as casting out of communion the obstinate and in receiving such into communion as the Lord hath received into communion and fellowship with himself 1 Tim. 5. 20 21. 1 Cor. 5. 4. 2 Cor. 2. 6 7. Rom. 14. 1. Chap. 15. 7. c. What are the private duties that are to be performed on that Quest day First Prayer in our Families and Closets Colossiâ—ns 3. 17. Answ Luke 18. 1 2. 1 Thess 5. 18. Ephes 6. 18. See my Treatise on Closet Prayer c. Secondly Reading of the Word Joshuah 1. 8. Deut. 6. 6 8 9 10. Chap. 11. 19. and Chap. 4. 10. John 5. 35. Col. 3. 16. Rev. 1. 3. Thirdly Meditation Psalm 1. 2. Psalm 119. 97. 1 Cor. 14. 5. 1 Tim. 2. 11 18. But on what must we meditate Quest 1. Upon the holiness greatness and graciousness of God Answ 2. Upon the person natures offices excellencies beauties glories riches fulness and sweetness of Christ 3. Upon the blessed truths that we either hear or read 4. Upon our own emptiness nothingness baseness vileneâ—s and un worthiness 5 Upon the works of Creation and Redemption 6. Upon our spiritual and internal wants 7. Upon that eternal rest that is reserved for the people of God Heb. 4 9. Fourthly Instructing examining and preparing of your famâ—lies according to the measures of grace you have received Deut. 6. 7. Deut. 11. 18 20. Gen. 18. 19 20. Joshuah 24 15. Fifthly Singing of Psalms James 5. 13. Coloss 3. 16. Ephes 5. 19. Sixthly Holy Conference upon the Word Luke 14 8 9 10 11 12 15 16. Chap. 24. 14 17 18. Col. 4. 6. Mol. 3. 16 17 c. Seventhly Visiting and relieving the sick the poor the distressed afflâ—cted and imprisoned Saints of God Matth. 15. 34 -40 James 1. 27 c. Now mark when the Publick Ordinances may be enjoyed in Christs way and in their liberty purity and glory it will be your wisdom so to manage all your family duties and closet duties as that you do not shut out more publick Worship It is more observable that the Sabbaths and publick service are joyned together Lev. 19. 30. Ye shall keep my Sabbaths and reverence my Sanctuary I am the Lord. Now what God hath solemnly joyned together let no man put assunder Every Christian should make it his great care that private duties do not eat up publick Ordinances and that publick Ordinances do not shut out private duties More of this you may see in my Discourse on Closet prayer But God is totus â—culus all eye As the eyes of a well-drawn Picture are fastâ—ed on the which way soever thou turnest so are the eyes of the Lord. Sixthly You must sanctifie the Sabbath by managing all the duties of that day as under the eye of God Gods eye is very much upon his people whilst they are in Religious duties and services Therefore in the Tabernacle the place of Gods publick Worship it was thus 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 sight for in his house there is alwayes light and so when the Temple was built Mine eyes saith God shall be there perpetually It was an excellent 1 Kings 9. 3. saying of Ambrose If thou canst not hide thy self from the Sun which is Gods Minister of light how impoâ—sible will Ambros Offic. l. 1. c. 14. it be to hide thy self from him whose eyes are ten thousand times brighter than the Sun Subjects will carry themselves sweetly and loyally when they are under their Soveraigns eye and children will carry themselves dutifully when they are under their Pâ—rents eye and servants will carry them selves wisely and prudently when they are under their Mâ—steâ—s eye Gods eye is the best Tutor to keep the soul in a gracious frame It is good to have a fixed eye on him whose Job 31. 5 6. Prov. 15. 9. Cha. 5. 20 21. eye is alwayes fixed on thee The best way on earth to keep close to Gods Precepts is alwayes to walk as in his presence no man on earth by day or night can draw a curtain between God and him There is a threefold eye of God that is present in the assemblies of his people As First There is the eye of observation and inspection God seeth what uprightness and seriousness what inâ—egrity ingenuity and fervency you have in his services Mine eyes are upon all their wayes Jer. 16. 17. Psalm 16. 8. I have set the Lord alwayes before me Psalm 119. 168. I have kept thy precâ—pts and thy Testimonies for all my wayes are before thee Jâ—b 31. 4. Doth not he see all my wayes and count all my steps O Sirs whether you are praying or hearing or reading or meditating or singing or receiving the Lords Supper or Mal. 3 17. conferring one with another The eye of the Lord is still upon you But Secondly There is an eye of favour and benediction Amos 9. 4. I will set mine eyes upon them for good 2 Chro. 7. 16. Mine eye and my heart shall be there that is in my house Gods eye is here to approve and to bless and to
encrease the graces the comforts the communions and the enjoyments of his people But Thirdly There is the eye of fury and indignation Gods looks can speak his anger as well as his blows His fury is visible by his frowns Mine eyes shall be upon them for evil Gods sight can wound as deeply as his sword He sharpneth Job 16. 9. his eyes upon me sâ—ith Job Wild Beasts when they fight whâ—t thâ—ir eyes as well as their teeth He sharpneth his eyes upon me as if he would stab me to the heart with a glance of his eye he that waits on God irreverently or worships him car lesly or that prophaneth his day either by corporalla boâ—r or spiritual Idleness may well expect an eye of fury to be fixt upon him Jer. 17. ult Ezâ—k 22. 26 31. Bâ—t Sâ—venthly You must sanctifie the Sabbath by pressing after immediate communion with God and Christ in all the duties â—sâ—lm 27. 4. â—salâ— 42. 1 2 â—sâ—â—m 43 4 Psaâ—m 63. 1 2 â—saâ—m 84. 1 2. of the day Oh do not take up in duties or Ordinances or priviledges or enlargâ—ments or meltings but press hard after intimate communion wiâ—h God in all you do Let no duty satisfie thy soul without communion with God in it Câ—n. 7. 4. The King is hil'd in the Galleries that is in his Oâ—dinances The Galleries the Ordinances without King Jesus be enjoyed in them will never satisfie the Spouse of Cant. 3. 1 2 3 4. Christ What is a purse without money or a Tâ—ble without meat or a Ship without a Pilot or a fountain without water or the body without the soul or the Sun without light or the Cabinet without the Jewels no more are all Ordinances and duties to a gracious soul without the enjoyment 2 Kings 2. 13 14. The Sea ebbs â—nd flowes the Mâ—on â—ncreaseâ— and decreases so it is with Saints in their communion with God in Ordinances sâ—metimes they rise and sometimes â—hey fall sometimes â—hey have more and sometimes less communion with God of God in them Moses had choice communion with God in the Mount and that satisfied him The Disciples had been with Jâ—sus and this was a spring of joy and life unto them John 20. 20. Then were the Disciples glad when they saw the Lord. Here is the Mantle of Elijah but where is the God of Elijah said Elisha So saith a gracious soul here is thâ—s Ordinance and that Ordinance but where is the God of the Ordinance Psalm 101. 2. O when wilt thou come unto me O Lord I come to one Ordinance and another Ordinance but when wilt thou come to me in the Ordinance when shall I be so happy as to enjoy thy self in the Ordinances that I enjoy The Waggons that Joseph sent to setch his Father were the means of bringing Joseph and his Father together All the Ordinances should be as so many Wagons to bring Christ and our souls nearer together Mans summum bonum stands in his communion with God aâ— Scripture and experience evidences Eâ—ghthly You must sanctifie the Sabbath by labouring after the highest pitches of grace and holiness on this day Every Christian should labour after an Angelical holiness on Isa 58. 13. this day on this day every Saint should walk like an earthly Angel Mark the Sabbath is not only called holy but holiness to the Lord Exod. 31. 15. Six dayes may work be done but in the seventh is the Sabbath of rest holy to the Lord or as the Hebrew runs holiness to the Lord which shews that the day is exceeding holy and ought to be kept accordingly The Sacrifices on this day was to be double Numb 28. 9. And on the Sabbath day two Lambs of the first year without spot and two tenth deals of flower for a meat-offering mingled with Oyle and the drink-offering thereof The Sacrifices here appointed for every Sabbath day are full double to those appointed for every day ver 3. and yet the daily sacrifices the continual burnt-offering ver 10. was not omitted on the Sabbath day neither So that every Sabbath in the morning there was offered one Lamb for the daily sacrifice and then two Lambs more for the Sabbath and this was appointed 1. To shew the holiness of that day above other dayes and that God required more service from them on that day than he did on any other day Secondly To testifie their thankfulness for the worlds Exod. 20. 11. creation Thirdly To put them in remembrance of Gods bringing them out of Aegypt by a mighty hand and by a stretched Deut. 5. 15. out arm Fourthly For a sign of their sanctification by the Ezek. 20. 12. Heb. 4. Lord. Fifthly and lastly for to be a figure of grace and a sign of that rest in Heaven that Christ hath purchased for his people with his dearest blood Now mark as this day was a sign of more than ordinary favours from the Lord so he required greater testimonies of their thankfulness and holiness on this day than he did on any other day Every day should be a Sabbath to the Saints in regard of their ceasing to do evil and learning to do well but on the seventh day Sabbath our dutiâ—s and services should be doubled In Psâ—â— 92. which Psalm is titled a Psalm for the Sabbath there is mention made of morning and evening performances the variety of duties that are to be performed on this day may very well take up the whole day with delight and pleasure on this day in a more especial manner we should labour to do the will of God on earth as the Angels and Spirits of just men Heb. 12. 22 23. made perfect do it now in Heaven viz. wisely freely readily cheerfully saithfully seriously universally and unweariedly If we are not wanting to our selves God on this day will give out much of hâ—mself and much of his Christ and much of his Spirit and much of his grace into our souls But Ninthly You must sanctifie the Sabbath by managing all the duties of the day with inward reverence seriousness John 4. 23 24. and spiritualness 'T is the pleasure of God that we reverence his Sanctuary Lev. 19. 30. Ye shall keep my Sabbaths and reverence my Sanctuary I am the Lord. Twâ—ce in this Chapter the observation of the Sâ—bbath is commanded that it may be the better remembred and that men may know that it is not enough to rest on that day but that rest must be sanctified by a reverent management of all their soul concernments in all our drawings nigh to God We must look that our hearts lye under a holy awe and dread of his presence To the commandment of sanctifying Gods Sabbath this of reverencing his Sanctuary is joyned Gen. 28. 16 17. because the Sabbaths were the chief times whereon they resorted to the Sanctuary The Jews made a great stir about reverencing the Temple they tell us that they were not to go in with a
staff nor shoes nor to spit in it nor when they went away to turn their backs upon it but go sidelong But doubtless the great thing God points at and expects from his peoples hands on this day is that they do worship him with inward reverence seriousness and spiritualness All other Worshâ—p abstracted from this will neither pleasure God nor profit us 1 Tim. 4. 8. For bodily exercise profiteth little Oh labour to be very spiritual in all the duties of this day Christ the Luke 1. 35 36. Matth. 3. 16. John 1. 32. Chap. 6. 36. Heb. 7. 26. Chap. 9. 14. 1 Tim. 3. 16. Lord of the Sabbath was spiritual in his conception in his life and conversation in his death and passion in his resurrection and ascension he was spiritual in his words in his works in his wayes and in his worship and therefore let us labour to be very spiritual in all we do on that day Again all the Ordinances of the day are spiritual viz. the Word Prayer Sacraments singing of Psalms c. and therefore we had need to be spiritual in all the services of that day Again the ends for which the Lords Day was appointed are all spiritual viz. the glory of God the illumination conversion and salvation of sinners and the edification confirmation consolation of Saints And therefore we had need be spiritual Ephes 6. 12. in all the duties of the day Again the grand enemies that we are to encounter with on this day are spiritual sin within and Satan without and therefore we had need be spiritual in all we do For there is no way to conquer spiritual enemies but by spiritual weapons and by spiritual 1 Cor. 10. 13. exercises Again grace thrives most and flourishes best in their souls who are most spiritual in their duties on the Lords Day Again the more spiritual any man is in his duties on the Lords Dayes the more secured and armed he will be against all spiritual judgments which are the sorest and dreadfullest of all judgements Again the more spiritual any man is in the duties of the Lords Day the more that man acts like the Angels in Heaven and like the Spirits of Heb. 12. 22 23. just men made perfect Again this will dâ—fference you from hypocrites formalists and all prophane persons An external observation of the Sabbath will difference you from Heathens but a spiritual spending of the Sabbath will difference you from hypocrites An hypocrite never rises so Luke 13. 14 15. high as to be spiritual in the Sabbaths of God Mark Sabbaths spiritually spent are a sure sign of a sincere heart and of a saving estate Now Oh that all these considerations Exod. 31. 13. might greatly provoke you and mightily encourage you to be very spiritual on the Lords Day and in all the duties of that day But Tenthly You must sanctifie the Sabbath by being spiritual 10. tual in all natural actions and holy and heavenly in all 1 Cor. 10. 13. earthly enjoyments It is reported of a Scotch Minister that he did eat drink and sleep eternal life Luther tells us that though he did not alwayes pray and meditate but did sometimes eat and drink and sometime sleep yet all should further his account That 's a Christian worth Gold that hath learned that heavenly art so to spiritualize all his natural actions as that they shall turn to his account in the great day Zach. 14. 20 21. In that day shall there be upon the Bells Calâ—â—â— renders it stables of hoâ—ses which are the most stinking and contemptible places and yet these should be holily used or Bridles of the Horses Holiness unto the Lord. And the pots in the Lords house shall be like the bowls before the Altar Yea every pot in Jerusalem and in Judah shall be holiness unto the Lord of Hosts Here is holiness written upon the bridles of the horses they ride on and holiness written upon the cups and pots they drink in A holy and heavenly heart will be holy in the use of the meanest things that are for common use Something of sanctity should run through every piece of your civility Something of the spirit life and power of Religion you should shew in all parts of your common conversation on every day but especially on the Lords Day Tâ—rtullian speaking of the carriage of the Primitive Christians Teâ—tul Apollog at their meals saith 1. Our Table resembleth an Altar and our Supper a Sacrifice 2. Our Table hath nothing savouring of baseness sensuality or immodesty we feed by measure we drink by the rules of temperance 3. We speak and converse as in the presence of God every one repeateth what he knoweth out of the holy Scriptures and his own invention to the praise of God 4. As prayer began the Banquet so prayer concludes it If you beheld us you would say that we were not at Supper but at a Lecture of holiness Should not the practice of these Primitive Christians put all such Christians to a blush in our day who on the Lords Day are so carnal in the use of spiritual things and so earthly in the use of heavenly things That is a memorable expression that you have in Exod. 18. 12. And Aaron came and all the Elders of Israel to eat bread with Moses Father-in-law before God Now mark in See Deut. 12. 5 7. 1 Chron. 29. 21 22. The word Bread is used for all meat Gen. 3. 19. Chap. 31. 14. these words you have 1. The greatness of their courtesie for though Jethro was a stranger and no Israelite yet the Elders honoured him with their company And Aaron and all the Elders came to eat bread with Moses his Father-in law 2. The graciousness of their carriage They came to eat bread with him before the Lord. That is saith Calvin on the Texâ— in gloriam honorem Dei to the honor and glory of God Grace must spice every cup and be sauce to every dish or nothing will rellish well with him whose heart is set to sanctifie the Sabbath Aaron and all the Elders of Israel eat bread before the Lord that is they eat bread as in the presence of God Whilst they were eating of bread their hearts were under a reverential awe of God Dianâ—es Temple was burnt down when she was busie at Alexanders birth and could not be at two places together But God is present both in Paradice and in the wilderness at the same time he is present both at board and bed both in the family and in the Closet at the same time O that in all your natural civil Psalm 139. and common actions you would carry it as becomes his eye his presence that fills Heaven and earth with his glory But Eleventhly You must sanctifie the Sabbath by managing all the duties of the Sabbath with a spirit of holy joy and delight There is no garment that so well becomes the upright Psalm
33 1. Psalm 32 11. Phil. 4. 4. 1 Thes 5. 16 18. as the garment of gladness God hath laid his royal command upon us to rejoyce on this day Isa 58. 13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight or as the Hebrew runs delights and so Tremelius reads it the holy of the Lord honourable and shalt honour him c. Then shalt thou delight thy self in the Lord c. Psalm 118. 24. This is the day which the Lord hath made we will be glad and rejoyce therein Now if you compare this Text with Matth. 21. 22 23. and Acts. 4. 11. you will find that the precedent Verses are a prophetical prediction of Christs resurrection and so this Verse fore-tells the Churches joy upon that memorable and glorious day A feâ—st saith Solomon is made for laughter Eccles 10. 19. Now on this day the Lord of Hosts is pleased more especially and more abundantly to make for his people A feast of fat things a feast of wines on the lees of fat things full of Isa 25. 6. marrow of wines on the lees well refined On this day we enjoy the freest and the fullest and the sweetest and the choicest and the nearest communion of Saints And what doth this call for but a spirit of holy joy on this day we enjoy all the precious Ordinances in a most solemn manner and why then should we not be joyful in Gods house of prayer The Isa 56. 7. Luke 2. 10 11 12 13 14. heavenly Host sung at his birth and why should not we sing and rejoyce at his second birth his resurrection from the dead O Sirs Sabbaths are the very suburbs of heaven and who can be in the suburbs of heaven and not rejoyce A beautiful face is at all times pleasing to the eye but then especially when there is joy manifested in the countenance Joy in the face puts a new beauty upon a person and makes that which before was beautiful to be exceeding beautiful it puts a lustre upon beauty And so doth holy joy put a lustre upon the day of God the wayes of God and the people of God It is the duty and glory of a Christian to rejoyce in the Lord every day but especially on the Lords Day God reserves the best wine the best comforts and the choicest discoveries of himself and of his love and of his Christ and of his glory for that day and all to make his people joyful in the house of Isa 56 7. prayer The Manichees were wont to keep their Fasts upon the Lords Day which made Tertullian say that that practice Lect. 15. of theirs was a detestable wickedness To fast on the Lords Day saith Ignatius is to kill Christ But to rejoyce in the Lord this day and to rejoyce in all the duties of this day and to rejoyce in that redemption that was wrought for us on this day this is to crown Christ this is to lift up Christ But Twelfthly You must sanctifie the Sabbath by sanctifying of the whole day to Gods service and not by fits and flashes and sudden pangs O Sirs if the Lord was so strict that he would not lose a moments honor in a ceremonial day of rest Lev. 23. 32. It shall be unto you a Sabbath of rest and ye shall afflict your souls in the ninth day of the moneth at even from even unto even shall ye celebrate your Sabbath What shall we think the Lord expects upon this day which is mo-Psalm 92. 1 2. It is good to sing of his loving kindness in the morning and of his faithfulness every night Jer. 17. 22. You shall do no work but sanctifie my Sabbath Now that this may the better stick consider First God hath given you six whole dayes that you may Exod. 20. 9. Chap. 23. 12. provide for your selves and families and therefore do not deny him one day in seven What an unrighteous thing is it to buy by one measure which is greater and sell by another which is lesser Do not rob God of his time who hath been so noble as to give you six in seven But Secondly God rested all the seventh day he had finished the creation in six dayes God did not rest on one part of Gen. 2. 1 2 3. the seventh day and work on the other part of the seventh day but he rested all the seventh day And doubtless it is your wisdom duty and glory to write after the coppy that God has laid before you But Thirdly The Sabbath is not to be an artificial day but a natural day viz. twenty four hours together as you may see in Lev. 23. 32. From even unto even shall ye celebrate your Sabbath The dayes then were so reckoned But Fourthly You would not take it well at your servants hands if they should only work three or four hours in a day and either trifle away the rest of the time or else spend it in doing their own work when they should be a doing of yours and do you think that the great God will take it well at your hands that when you have spent three or four hours in the duties of his day that then you should either trifle away or fool away or play away or sleep away or sin away the remaining part of his day But Fifthly This hath been the judgement of most judicious Divines in all ages In the Counsel of Mexicon there was an Assembly of Ministers out of all Nations in Christendom and they ordained a Canon concerning the Lords Day The Canon runs thus We ordain that people keep the whole Lords Day holy and that they set themselves the whole day to pray to God and delight in God and hear his word and if a Countrey mans servant break this day his punishment shall be to be beaten with severe blows ictubus gravioribus are the very words of the Councel and if a Lawyer offer to plead this day he shall not have the benefit of his pleading or case and if a Minister break this day he shall be excommunicated half a year and thrown â—ut of the Church and shall not be received into the Church again but upon great humiâ—iation It is a good observation of Musculus upon Exâ—d 20. 8. God doth not say saith he râ—member the Sabbath to keep it holy for he that keeps it an hour or two keeps it holy but remember the Sabbath day to keep it holy he will have not a part of a day only but a whole day kept holy And Calvin upon these words Remember the Sabbath day to keep it holy saith we are to keep this day holy and not a part of it but all of it I might produce a cloud of witnâ—sses in the case but let these suffice But Sixthly and lasâ—ly Consider that the very Heathen have kept the whole day to their Idol Gods and not a part And shall
57. The first Part of the Book Of Atheism Gross Atheism practical Atheism brings desolating Judgments upon a people pag. 67. to pag. 70. The first Part of the Book In a strict and proper sense there was never such a Creature in the world as an Atheist pag. 71 72 73 74. The first Part of the Book There are the seeds of Atheism in the best and holiest of the sons of men pag. 74 75. The first Part of the Book B. Of the Ballance of Deceit Such as use the Ballance of deceit such run counter-cross to eight things pag. 89. to 92. The first Part of the Book Of the Blood of the Just Shedding the blood of the just brings the judgment of Fire and lays all desolate pag. 154 155 156 157. The first Part of the Book There are nine things that speak out the preciousness of the blood of the just pag. 157. to 168. The first Part of the Book Of Bribery Bribery brings desolating and destroying judgments both upon persons and places pag. 87 88 89. The first Part of the Book C. Of a City that hath Foundations Burnt Citizens should make sure a City that hath Foundations whose Builder and Maker is God pag. 227 228. The first Part of the Application Heaven is a City that is built upon a fivefold foundation pag. 228 229. The first Part of the Application The resemblance betwixt Heaven and a City holds in nine particulars pag. 229 230 231. The first Part of the Application D. Of the Devil Four Reasons why the imprisonment of the Saints is attributed to the Devil pag. 147 148 149. The first Part of the Application Quest What are the Duties that are incumbent upon them that have been burnt up Answ First to see the hand of the Lord in this late dreadful Fire pag. 131 132 133. The first Part of the Application Secondly To justifie the Lord in all that he has done pag. 133 134 135. The first Part of the Application Thirdly In patience to possess their own Souls pag. 166 167 168. The first Part of the Application Fourthly To set up the Lord in a more eminent degree then ever as the great Object of their fear pag. 168 169 170. The first Part of the Application Fifthly To be content with their present condition pag. 170 171 172 173. The first Part of the Application Sixthly To lye low to keep humble under this dreadful judgment of fire under the mighty hand of God pag. 173 174 175 176. The first Part of the Application Seventhly To encourage themselves in the Lord their God pag. 176 177. The first Part of the Application Eighthly To keep in their hearts a constant remembrance of the late dreadful Conflagration eight Arguments to encourage to this pag. 181 182 183. The first Part of the Application Ninthly To see the vanity mutability and uncertainty of all worldly comforts and enjoyments and accordingly to set loose from them pag. 184 185 186 187. The first Part of the Application Tenthly To be very importunate with God to take away those sins that have laid our City desolate pag. 217 218 219 220. The first Part of the Application The eleventh Duty is to prepare and fit for greater troubles and tryals pag. 220 221 222. The first Part of the Application The twelfth Duty is to secure the everlasting welfare of their precious and immortal Souls pag. 222 223 224. The first Part of the Application The thirteenth Duty is to get a God for their portion pag. 224 225 226. The first Part of the Application The fourteenth Duty is to make God their habitation to make God their dwelling-place pag. 226 227. The first Part of the Application The fifteenth Duty is to make sure an abiding City a City that hath foundations whose Builder and Maker is God p. 227. to pag. 232. The first Part of the Application The sixteenth Duty is for the burnt Citizens to sanctifie the Sabbath and to keep it holy all their days pag. 232. to 263. The first Part of the Application Quest What are the Duties that are incumbent upon those Habitations are yet standing as Monuments of divine Wisdom Power and Grace Answ These eight as follow First To take heed of those sins which bring the fiery Rod pag. 263 264. The first Part of the Application Secondly Not to think those greater sinners then your selves whose Habitations have been laid in Ashes pag. 264 265. The first Part of the Application Thirdly To be much in blessing of God pag. 265. Fourthly To take heed of security do not say the bitterness of death is past pag. 265 266. Fifthly To shew much love pity and compassion to those who are burnt up and turned out of all pag. 266 267. Sixthly To lift up a prayer for all those who are fallen under the heavy judgment of fire pag. 267 268. Seventhly Seriously to consider that some mens escaping of very great judgments is not properly a preservation but a reservation to some greater destruction pag. 268 269 270. Eighthly Not to rejoyce or glory in your Neighbours ruines pag. 270 271. E. Eternal Every thing that is conducible to the torments of the damned is eternal this is proved five ways pag. 105 106. F. Of Fire How the word Fire is used in Scripture pag. 10 11 12. The first Part of the Book First Consider the intemperate heat before the Fire pag. 5 6 7. The first Part of the Application Secondly Consider the suddenness and unexpectedness of the Fire pag. 7. to pag. 12. Thirdly Consider the force violence vehemency and irresistableness of it pag. 12 13 14. Fourthly Consider the swiftness of it it flew upon the wings of the wind pag. 14 15 16 17. Fifthly Consider the extensiveness of the Fire pag. 22 23. Sixthly Consider the impartiality of the Fire pag. 23 24. Seventhly Consider the greatness of it pag. 24 25 26 27 28 Eighthly Consider the terribleness of it pag. 28 29 30 31 32. Ninthly Consider the time when the Fire first began pag. 32 33 34 35 36. The first Part of the Application Tenthly Consider the Fire the burning of London is a National judgment pag. 36 37 38. That the Fire of London was not so great nor so dreadful a fire as that of Sodom and Gomorrah is proved by five Arguments pag. 88 89 90 91. Of the fire of Hell pag. 102 103 104 105 106. Four Arguments to prove that 't is very probable that there is material Fire in Hell pag. 106 107 108. Object If it be material Fire then it may be quencht c. Five Answers to this Objection pag. 108 109 110 111. Six differences between our common Fire and Hell-fire pag. 112. to 125. Object How will it stand with the unspotted Holiness Justice and Righteousness of God to punish a temporary offence with eternal punishments with eternal fire c. This Objection is answered seven ways pag. 125. to 131. F. Of Fornication Fornication is a sin that brings the
times so dark intricate and mysterious that it will pose men of the most raised parts and of the choicest experiences and of the greatest Graces to be able to discern the wayes of God in them There are many mysteries in the works of God as well as in the word of God But Thirdly Sometimes Gods own people sin with others and therefore they smart with others Thus Moses and Aaron sinned with others and therefore they were shut out of Canaan and their Carkasses fell in the Wilderness as well as Numb 20. others Psal 106. 35. They were mingled among the Heathen and learned their works Verse 40. Therefore was the wrath of the Lord kindled against his people insomuch that he abhorred his inheritance Jer. 9. 25 26. Behold the dayes come saith the Lord that I will punish all them which are circumcised with the uncircumcised Egypt and Judah and Edom and the children of Ammon and Moab and all that are in the utmost corners that dwell in the Wilderness for all these Nations are uncircumcised Vid. Rom. 2. 28 29. and all the house of Israel are uncircumcised in the heart Such as were outwardly but not inwardly circumcised should be sure to be punished in the day of Gods wrath with those who were neither inwardly nor outwardly circumâ—ised When the good and the bad joyn in common provocations Ezek. 9. 6. Rev. 18. 4. 1 Pet. 4 17. no wonder if they suffer in common desolations Though gross impieties like Pitch or Gunpowder enrages â—he fire yet the sins the infiâ—mities of Gods people add to the flame Not only Manâ—ssâ—s his blood-shed but also good Hâ—zâ—kiahs pride and vanity of spirit boasting and glorying in his wâ—rldly riches brought on the Babylonish Captivity 2 Chron 32. upon the Jâ—ws But Fourâ—hly The people of God many times suffer in common calamities as they are parts and members of that Politick 2. Sam. 24. 10. 10 18. body that is punished The sins of a City a Society a Company oâ— a Nation may involve all the membâ—rs in the same Judgement Though Lot was not guilty of the sins of Gen. 14. 12 16. Common caâ—amities make no discrimination between persons and persons or houses and houses All comâ—on Judgements work according to their commission and according to their nature without distâ—nguishing the righteous from the wicked Sodom yet Lot was carried away in the Captivity of Sodom as co-habiting with them And so though many of the precious Servants of the Lord in London were not guilty of those gross impieties that their neighbours were guilty of yet co-habiting either with them or near them they were burnt up and destroyed with them Achans Family were not guilty of Achans Sacriledge and yet Achans Family were destroyed for Achans Sacriledge The burning of London was a National Judgement and this National Judgement was the product of National sins as I have formerly proved Now mark though the people of God may be personally innocent yet because they are members of a nocent body they are liable to undergo the temporal smart of National Judgements Doubtless a whole City may be laid desolate for the wickedness of one man or of a few men that dwelleth in it Eccles 9. 18. One sinner destroyeth much good But Fifthly When good men who can't be justly charged with publick sins do yet fall with wicked men by publick judgements you must remember that God has several different ends in inflicting one and the same Judgements both upon the good and upon the bad The mettal and the dross go Zech. 13. 9. Eccl. 8. 12 13. both into the fire together but the dross is consumed and the mettal refined The stalk and the ear of corn fall upon the threshing floor under one and the same Flayl but the one is shattered in pieces the other is preserved From one and the same Olive and from under one and the same Press is crushed out both Oyl and dâ—egs but the one is tunn'd up for use the other thrown out as unserviceable The samâ— Judgements that befall the wicked may befall the righteous but not upon the same accompt The righteous are cast into the Furnance for tryal but the wicked for their ruine The righteous are signally sanctified by fiery dispensations Jer. 24. 1 2 3 5. but the wicked are signally worsened by the same dispensations The very self same Judgement that is as a Load-stone to draw the righteous towards Heaven will be as a Mill-stone to sink the wicked down to Hell The Pillar of fire that went before Israel had a light side and a dark side Exod. 14. 20. the light side was towards Gods people and the dark side was towards the Egyptians Thâ— flames of London will prove such a Pillar both to the righteous and the wicked That will certainly be made good upon the righteous and the wicked whose habitations have been destroyed by Londons flames that the Greek Epigramm speaks of the Silver Ax the Ensign of Justice That Sword that cuts the bad in Twain The good doth wound and heal again Those dreadful Judgements that have been the Ax of Gods revenging Justice to wound and break the wicked in pieces shall be righteous mens cures and their Golden restoratives But Sixthly and lastly God sometimes wraps up his own people with the wicked in desolating Judgements that he may before all the world wipe off that reproach which Atheists and wicked men are apt to cast upon him as if he were partial as if he were a respecter of persons and as if his wayes Ezek. 18. 25. 29. Chap. 33. 20. were not just and equall God to stop the mouth of iniquity the mouth of blasphemy hath made his own people as desolate as others by that fiery calamity that has past upon them Such men that have been eye witnesses of Gods impartial dealing with his own people in those dayes when London was in flames must say that God is neither partial nor fond And let thus much suffice by way of Answer to this Objection The third Duty that lyes upon those that have been burnt up is for them in patience to possess their own souls and Luke 21. 19. quietly to acquiesce in what the Lord has done O Sirs hold your peace and bridle your passions and quietly submit to the stroke of Divine Justice When Aarons Sons were devoured by fire Aaron held his peace And will not Lev. 10. 2 3. The Hebrew word Damam â—ignifies sience or stilâ—ess it signifies a staying of the heart a quieting of the mind Aarons mind was quiet and still all his unruly affections and passions were stilled and allayed Oleaste observes that Joshuah in speaking to the Sun Staâ—d still in Gibeon useth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here used Joshua 12. 10. So that this Phrase Aaâ—on hâ—ld his peace imports thus much That Aaâ—oâ— stood still or stayed from further vexing or troubling or disquieting of
Son nor thy Daughter thy man-servant nor thy maid-servant nor thy cattel nor thy stranger that is within thy gates Jer. 17. 22. Neither carry forth a burden out of your houses on the Sabbath Day neither do ye any work but hallow ye the Sabbath Day as I commanded your fathers Isa 58. 13. 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 of thine own words Here are three things distinctly observable in the words 1. Words 2. Works 3. Pleasure Not doing thine own wayes that is works not speaking thine own words not finding thine own pleasure Now mark we have stronger reasons to engage us to a stricter observation and sanctification of the Lords Day than they had for their Sabbath which may be thus evinced Not to speak of their double Sacrifices upon their Sâ—bbath Numb 28. 9 10. which as some think might typifie our double devotion on the Lords Day nor yet to speak of those six Lambs whereby others conjecture was fore-prophesied the abundant services in the time of the Gospel Ezek. 46. 1 -5 First Our Motives are far greater and more efficacious For First Our day hath many priviledges above theirs witness the honourable Tâ—tles given to it by holy and learned men As the Queen of dayes Princess Principal Primate a Royal day higher than the highest the first fruits of the days yea saith Hierom The Lords Day is better than any other common day than all Festivals New-moons and Sabbaths of Moses By these Titles 't is evident that the Ancients had the Lords Day in very hâ—gh esteem and veneration Sirs look what Gold is among inferiour Mettals and what among other Grain c. the same is the Lords Day above all other dayes of the week Secondly Their Sabbath was celebrated for the memorial of the Creation ours for the great work of Redemption But Thirdly Theirs was celebrated for their deliverance out of Aegypt ours for our deliverance from Hell Now if the Jews were bound and that for a whole day not to do their own works nor speak their own words nor find their own pleasure how much more solemnity belongs to our Lords Day O what a day is the Lords Day and how solemnly and devoutly ought it to be observed and sanctified But Sâ—condly We have greater means and helps for the sanctification of the Sabbath than the Jews had for a long time or than the Primitive Christians had for three hundred years Mark the holy observation of the Sabbath among them came in by degrees long after the day was settled and the reason was this because for a good while they had no word written to be read nor no Synagogues built to read it in It was well nigh a thousand years or above a thousand years after the giving of the Law before the reading of the Law in Synagogues came up For a long time they had no Books among them but the five Books of Moses and those Books neither were not well understood by the common people And it is further observable that the children of Israel being in Aegypt under sore pressures afflictions and cruel bondage c. neither did nor could keep the Sabbath in any solemn manner not being permitted either to rest or enjoy any solemn assemblies And when they were in their wilderness condition they had many stations diversions and incursions of enemies so that they could not keep the Sabbath in any solemn publick manner as afterwards they did when they were setled in peace and safety in the Land of Canaan And so the Primitive Christians for three hundred years liveing undâ—r very great and violent Persecutions they neither did nor could keep the Lords Day with that solemnity that they should or would but as for place they met not openly but secretly in Woods and Desarts and Holes and Caves and Dens of the earth and so for time sometimes they met in the day and often they met in the night But as for us who have lived and do live in these dayes of the Son of man what rare means and helps what abundance of means and helps what choice and precious means and helps have we had and still have in spite of all oppositions from high or low to enable us to sanctifie the Sabbath And O that all the means and helps that we yet enjoy may be signally blest to that purpose But Thirdly The Heathens by the very light of nature held it but reasonable that the dayes consecrated to their Gods should totally be observed with rest and sanctity the Flamins which were their Priests affirmed that the Holy-dayes were polluted if any work were done upon the solemn dayes besides it was not lawful for the King of the Sacrifices Macrobâ—us l. 1. c. 16. and the Flamins their Priests to see a work done on the holy dayes and therefore by a Cryer it was proclaimed that no such things should be done and he that neglected the Precept was fined and besides the fine he which did ought unawares on such dayes was to offer Sacrifices for expiation And Scaevòla the High Priest affirmed that the wilful offendor could have no expiation Now shall Heathens be so strict in the observation of their holy dayes and shall not Christians be as strict in their observation of the Lords Day These Heathens will one day rise in judgement against the slight observers and the gross prophaners of the Lords Day But Secondly We must sanctifie the Sabbath by preparing ouâ— selves before hand for that day and all the duties of that day Eccles 5. 1 2. Hence it is that God hath fixt a Memorandum upon this Command more than he hath upon any other Command Exod. 20. 8. Remember the Sabbath day to keep it holy Sabbath dayes are our Market-dayes Now men that are worldly wise they consider before hand what to buy and what to sell The Husband-man dungs dresses plowes harrows and all to prepare it for seed I will saith holy David Psalm 26. 6. wash my hands in innocency so will I compass thine Altar O Lord. Signifying that to holy performances there ought to be holy preparations When the Temple was to be built the Stones were hewen and the Timber squared and fitted before they were brought to the place where the Temple stood The Application is easie First The Jews had their preparations Mark 15. 42. And now when the Even was come because it was the preparation that is the day before the Sabbath c. Their preparation began at three a clock in the after-noon which the Hebrews called the Sabbath Eve The Jews as I have read were so careful in their preparation for the Sabbath that to further it the best and wealthiest of them even those that had many servants and were Masters of Families would chop
Hearbs sweep the house cleave wood and kindle the fire and do such like things c. Sâ—condly The Heathens did use to prepare themselves by a strict kind of holiness before they would offer Sacrifices to several of their Gods They had as Authors write their stone pots of water set at the doors of their Temples where they used to wash before they went to Sacrifice Thirdly The works of the day are great and glorious and what excellent works are there in nature but requires some previous preparation c. Fourthly Consider the Dignity Majesty Authority and Purity of that God with whom you have to do in all the duties of the day When men are to converse and treat with earthly Princes or to give them entertainment how do they prepare and make ready And will you carry it worse towards 1 Tim. 6. 15 16. the King of Kings and Lord of Lords than men do carry it towards mortal Princes whose breath is in their nostrils and whose glory shall assuredly be laid in the dust c. Fifthly Consider if you do not prepare your selves beforâ— hand for that day of the Lord and all the duties of that day what difference will there be between you and the worst of Hypocrites Formalists Superstitious or prophane persons who rush upon holy duties as the Horse rusheth into the Battel Dost thou dress up thy house thy Husband thy self thy children so do the worst of persons If you do not prepare for the dutiâ—s of the day and to meet with God in those duties what singular thing do ye Matth. 5. 27. Sixthly Consider what blessed yearnings you have made on those Sabbaths wherein you have been prepared to meet with the Lord and to manage the duties of those dayes O the joy the peace the comfort the communion the satisfaction the enlargements that you have then met with and on the other hand consider what poor yearnings you have made of it when you have been careless and rash and have not prepared your selves for the duties of the day and for the enjoyment of God in those duties Oh how flat how cold how dull how dead how straitned have you been on those Sabbâ—ths wherein you have not prepared to meet with the Lord c. But you may say Wherein doth our preparation for the Sabbath Quest consist In these three things Answ First In a holy care so to order all our worldly business and affairs on the day before that they may not encrease upon us on the Lords Day to trouble us or distract us in the duties of that day Secondly In putting iniquity far from you in laying aside all superfluity of naughtiness that you may receive the ingrafted Job 11. 14 15. James 1. 12. word with meekness which is able to save your souls When the vessel is unclean it sowres quickly the sweetest liquors that are poured into it And so when the heart is filthy and unclean it loses all the good it might otherwise gain by Ordinances If the stomach be foul it must be purged before it be fed or else the meat will never nourish and strengthen nature but encrease ill humours So the souls of men must be purged from soul enormities and gross impieties or else they will never gain any saving good by Ordinances 2 Tim. 2. 21. If a man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the Masters use and prepared unto every good work c. Thirdly In acting your graces in all the duties of the day Sleepy habits will do you no good nor bring God no glory all the honour he hath and all the comfort and advantage Isaiah 50. 10. you have is from the active part of grace and therefore you must still be a stirring up the grace of God that is in you 2 Tim. 1. 6. Stir up the gift of God that is in thee I know the Apostle speaks of the Ministerial gift but it is as true of the work of grace for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies grace as well as gift Stir up the grace of God in thee Mark the phrase it is a remarkable phrase for in the Original it is to blow up thy grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as a man blowes up a fire that growes dull or is hid under the ashes blow up the grace of God in thee Some think that it is a Metaphor taken from a spark kept in ashes which by gentle Calvâ—n and others blowing is stirred up till it take a flame Others say it is an allusion to the fire in the Temple which was alwayes to be kept burning Look as the fire is encreased and preserved by blowing so are our graces preserved and encreased by our acting of them We get nothing by dead and useless habits Talents hid in a Napkin gather rust Look as the noblest faculties are imbased when they are not improved when they are not exercised So the noblest graces are imbased when they are not improved when they are not exercised Grace is bettered and made more perfect by acting neglect of our graces is the ground of their decrease and decay Wells are the sweeter for drawing and so are our graces for acting We had need pray hard with the Spouse Cant. 4. ult Awake O North wind and come thou South blow upon my garden that the spices thereof may flow out let my beloved come into his garden and eat his pleasant fruit Satans grand design is not to keep men from going the round of duties nor yet to keep men from attending on Ordinances but his grand design is to hinder the exercise of grace All other exercises without the exercise of grace will do a Christian no good as you may see Luke 22. 31 32 33. 1 Tim. 4 8 Isa â—â— 1 -8 Neh. 7. 4 5. 6. by comparing the Scriptures in the Margent together The more grace is exercised the more corruptions will be weakned and mortified As one buâ—ket in the Wâ—ll rises up the other goâ—s down so as grace rises higher and higher corruptions fall lower and lower There was two Lawrâ—ls at Rome and when the one flourished the other withered so where grace flourishes corruptions wither As the house 2 Sam. 3. 1. of David grew stronger and stronger so the house of Saul grew weaker and weaker So as grace in its exercise grows stronger and stronger So sin like the house of Saul will every day grow weaker and weaker If you keep not grace Mark 4. 40. in exercise it may most fail you when it should stand you most in stead If a man uses a knife but now and then he may have his knife to seek when he should use it That Sword grows rusty in the scabbard that is used but now and then You know how to apply it But Thirdly You must sanctâ—fie the Sabbath by looking upon the enjoyment of Sabbaths and Ordinances as your great happiness by
of the tongue Now if these last have hit the mark how highly doth at concern us all to set a watch before the door of our lips at all times but especially on the Lords day Now considering how wonderful apt and prone Christians are to be speaking their own words Yea foolish vain worldly and unprofitable words on the Lords day Give me leave â—o offer to your serious consideration these four things First Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandment Thou shalt do no manner of work the Lord hath commanded the whole Exod. 4. 10. man to rest from servile works And therefore the tongue from talking of this or that worldly business But Secondly Those things which as lets hinder the duties of the Lords day are forbidden But worldly words as lets hinder the duties of the Lords day therefore worldly words are forbidden But Thirdly Where bodily works are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more than bodily works do but bodily works are forbidden in the fourth Commandment therefore worldly words which hinder more the sanctifying of the Sabbath than bodily works do are forbidden in the same Commandment That worldly words do hinder the sanctifying of the Sabbath as much or more than bodily works is evident by this among other arguments that might be produced that a man may work alone but he cannot talk alone But Fourthly That Commandment which tyes the outward man from the deed done that Commandment ties the tongue from talking of the same But the fourth Commandment ties the outward man from worldly works and therefore that Command ties the tongue from worldly words Certainly all those persons that make the Lords day a reckoning-day with workmen as some do or a directing-day what shall be done the next week as others do or a day of idle talk about this worldly business or that or about this person or that or about this fashion or that or about this mans matters or that or about this pleasure or that or about this profit or that or about this mans calling or that or about this Gossips Tale or that c. All such persons are prophaners and no sanctifiers of the Lords Day I have been the longer upon this particular to confute and recover those Christians who give their tongues too great a liberty on the Lords Day Now in these fourteen particulars I have shewed you how the Sabbath is to be sanctified O Sirs as you desire to see London rebuilt as you desire to see London in as great or greater prosperity and glory as she hath been in as you desire to see her once more the Bulwark of the Nation As Psaâ— 48. 12 13. Cant. 6. 4. Isa 60. 15. you desire to see her a shield and shelter to her faithful friends at home and a terror and dread to her proudest enemies abroad As you desire that she may be an eternal excellency Zech. 2. 5. a joy of many Generations As you desire the Lord to be for ever a wall of fire about her and a glory in the midst of her Mâ—ke conscience of sanctifying the Sabbath in a right manner Make it your great business and work to sanctifie the Sabbath according to those fourteen Rules which I have now laid down I know there is a desperate opposition and contrariety in the hearts of carnal men to the strict observation of the Sabbath When Moses had first received a Commandment Exod. 16. 25. 31. concerning the observation of the Sâ—bbath his Authority could not so prevail with the Jews but that some of them would be gâ—dding abroad to seek Manna on the Sabbath day contrary to an express prohibition yea when it was death Chap. 31 13 14 15 16. to gather sticks on that day yet in contempt of Heaven it self one ventures upon the breach of the Law How sadly and frequently the Prophets have lamented and complained of the breach of the Sabbath I have in this Treatise already discovered and therefore need say no more of it in this place The horrid prophanation of this day in France Holland Germany Sweden and in thâ—se three Nations England Scâ—tland and Ireland and among all Protestants every where else is and must be for a sore lamentation The Sabbath in all Ages hath been more or less crucified between prophaneness and superstition as Christ the Lord of the Sabbath was crucified between two Thieves When the observation of the Sabbath came to be more sacred and solemn in publick performances which was about Nehemiahs time as is conceived presently after Satan stirred up some Hypocrites who â—un into such an extream of superstition that they held that they might not stir out of their places nor kill a flea and a thousand such like fooleries Yea some dangerous fooleries they laboured to distill into the people as that they might not draw a Sword to defend themselves in a common Invasion c. For a close remember this that there are no Christians in all the world comparable to those for the power of godliness and heighths of grace holiness and communion with God who are most strict serious studious and conscientious in sanctifying of the Lords day Such as are careless remiss light slight formal and carnal upon the Sabbath day they will be as bad if not worse on every other day in the Week The true reason why the power of godliness is fallen to so low an ebb both in this and in other Countreys also is because the Sabbath is no more strictly and conscientiously observed in this Land and in those other Countreys where the name of the Lord is made known The Jews were never serious in the observation of their Sabbaths till they smarted seventy years in Babylon for their former prophanation of it And who can look upon the ashes of London and not see how dearly the Citizens have paid for their prophaning of the Lords day And Oh that all these short hints might be so blest from Heaven as to work us all to a more strict serious and conscientious sanctifying of the Lords day according to those Directions or Rules that I have in this Treatise laid before you And thus I have done with those Duties that are incumbent upon those who have been burnt up by that late dreadful fire that hath turned London into a ruinous heap I come now to those Duties that are incumbent upon those whose habitations are yet standing as monuments of divine Wisdom Power and Grace O Sirs the flames have been near you a devouring fire hath consumed many thousand habitations round about you and you and your habitations have bâ—en as so many brands pluckt out of the fire O how highly doth it concern you seriously and freqâ—ently to lay to heart the singular goodness
Command more strongly about then he has any other and all to prevent our transgression of it and the more effectually to ingage us to the keeping of it holy Now here observe First It is marked with a Memento above all other Commands Exod. 20. 8. Remember the sabbath-day to keep it holy and that partly because we are so desperately apt and prone to forget it and partly because none can keep it holy when it comes that do not remember it before it comes and partly because this is one of the greatest if not absolutely the greatest of all the Commandments it is sometimes put for all the Ten it is the Synopsis of them all and partly because Philo Judaeus saith that the fourth Commandment is a famous Precept and profitable to excite men to all kind of vertue and piety the observation of all the Commandments depends chiefly upon the observation of this fourth None walk so much after the Spirit on other days as they who are most in the Spirit on the Lords day There are none that walk so close with God all the six days as those that keep closest to God on the seventh day In the due observation of this Command obedience to all the rest is comprised and partly because this Command has least light of Nature to direct us to the observation of it and partly because the forgetting of this Duty and prophaning of this Day is one of the greatest sins that a people can be guilty of it is a violation of all the Decalogue at once it is a sin against all the concernments and Commandments of God at once But Secondly It is delivered both negatively and affirmatively which no other Command is to shew how strongly it binds us to a holy observation of it Thirdly It hath more Reasons to enforce it then any other Precept viz. its equity Gods bounty his own Pattern and the Days benediction Fourthly It is put in the Close of the first and beginning of the Second Table to note that the observation of both Tables depends much upon the sanctification of this Day Fifthly It is very considerable also that this Command is more frequently repeated then others of the Commands are Exod. 20. 31. Exod. 14. 34. Exod. 24. 35. Levit. 19 3. Levit. 28. 30. God would have Israel know in these Scriptures last cited that their busiest times as earing and harvest yea and the very building of the Tabernacle must give way to this Precept Secondly Consider that God is highly pleased and delighted with the sanctification of his Sabbaths Jer. 17 24 25. Now in this promise he shews that the flourishing estate both of Church and State depends greatly upon the sanctification of this day Two things are observable in this promise First the duty unto which the promise is made and that is in vers 24. 2. Observe the reward that is promised and that is twofold 1. The first concerns the Common-wealth and Civil State vers 25. as if he should say I will maintain the honour and dignity the wealth and strength the peace and safety of this Nation The second blessing that is promised concerns the Church and state of Religion vers 26. As if he should say my solemn Assemblies shall be duely frequented and I will continue my own Worship in the purity liberty and power of it But Thirdly Consider that all publick Judgments and common Calamities that ever befel the people of God are imputed by the Holy Ghost to no sin more then to the prophanation Prophaners of the Sabbath were to be put to death they were to be cut off Exod. 31. 14 15. This Scripture includes not only death inflicted by the Magistrate according to that Numb 35. 36. but also the immediate stroke of God when that was neglected If you turn to that Ezek. 20. 13. 21. you shal find that God threatens Sabbath-prophanation with his consuming fire Now what City Gates Palaces stately Structures strong Holds can stand before divine fury of the Sabbath 2 Chron. 36. 17 18 19 20 21. turn to it So Nâ—hâ—m 13. 15 16-18 Ezek. 22. 26 -31 Her Priests have violated my law and have prophaned my holy things they have put no difference between the holy and prothane neither have they shewed difference between the unclean and the clean and have hid their eyes from my sabbaths and I am prophaned among â—hâ—m Therefore have I poured out my indignation upon them I have consumed them with the fire of my wrath their own wâ—y have I recompensed upon their own heads saith the Lord God Levit. 26. 31 32 33. And I will make your Cities waste and bring your Sanctuaries unto desolation and will not smell the savour of your sweet odâ—uâ—s And I will bring the land into dâ—solation and your enemies which dwell therein shall be astonished at it And I will scatter you among the Heathen and will draw out a sword after you and your land shall be desolate and your cities waste I but what iâ— the reason why God brings those two terrible Judgments of Fire and Sword upon them The resolution of this Question you have in vers 34. 35. Then shall the land enjoy her sabbaths as long as it lyeth desolate and ye be in your enemies land even then shall the land rest and enjoy her sab baths As long as it lyeth desolate it shall rest because it did not rest in your sabbaths when ye dwelt upon it The land did not rest in your sabbaths saith the Lord when ye dwelt upon it But when 't is eased from the wicked weight of such Inhabitants which brought upon it heavy curses and toyled and tyred it out with continual tillage it shall then rest and be at quieâ— According to the Law of God the Land should have rested every seventh year Levit. 25. 3. But they got out the very heart of the land to spâ—nd on their lusts but saith God I will ease the land of such inhabitants and then it shall in a Lam. 1. 7. manner take its recreation then it shalâ— rest and take its own pleasure Where there is not a resting from sin there Sabbaths are not truly kept Prophaning the Sabbath brings most desolating and destroying Judgments upon a professing people The first blow given to the German Churches was on the Sabbath-day For on that day Prague was lost the Sabbaths were wofully prophaned amongst them their Nobility thought it was for their not trimming and beautifying of their Churches but better and wiser men concluded it was for their prophaning of the Lords day Some are of opinion that the Flood began on the Lords day from that Gen. 7. they being grown notorious prophaners of the Sabbath The Council of Matiscon in France attributed the irruption of the Goths and Vandals to their prophanation of the Sabbath But Fourthly Consider there are singular blessings which the sanctifying of the Sabbath will crown us with Ezek. 20. 12. Moreover also I gave them my
or else a waiting upon the Lord in his publick Ordinances Fire in thâ— night is terrible to all but mostly to such whose spirits and bodies were tired out in the preceding day Wasting and destroying Judgements are sad any day but saddest when they fall on the Lords Day For how do they disturb distress and distract the thoughts the minds the hearts and the spirits of men So that they can neither wait on God nor wrestle with God nor act for God nor receive from God in any of the duties or services of his day And this the poor Citizens found by sad experience when London was in flames about their ears Certainly the anger and wrath of God was very high and very hot when he made his day of rest to be a day of labour and disquiet When his people should have been a meeting hearing reading praising praying For the Lord now to scatter them and to deliver them their substance and habitations as a prey to the devouring fire what dos this speak our but high displeasure That the fire of Gods wrath should begin on the day of his rest and solemn Worship is and must be for a lamentation In several of those Churches where some might not preach there God himself preacht to the Parishioners in flames of fire And such who loved darkness rather than light John 3. 19. Exod. 19. 16 17 18. because their deeds were evil might now see their Churches all in a flaming fire What a terrifying and an amazing Sermon did God preach to his people of old in Mount Sinai when the Mount burned with fire And so what terrifying and amazing Sermons did God preach to the Citizens on his own day when their Temples and their habitations were all in flames Instead of holy rest what hurries were there in every street yea in the spirits of men Now instead of takeing up of Buckets men in every Street take up arms fearing a worse thing than fire The Jealousies and Rumors that fire balls were thrown into several houses and Churches by such that had no English tongues but out-landish hands to make the furious flames flame more furiously were so great that many were at a stand and others even at their wits end Now relations friends and neighbours hastened one another out of their houses as the Angels hastened Lot out of Sodom Gen. 19. 15 16 17. Such were the fears and frights and sad apprehensions that had generally seized upon the Citizens Not many Sabbaths before when men should have been instructing of their families what bonfires what ringing of Bells and what joy and rejoycing was there in our Streets for burning the Dutch Ships in their Harbour where many English and others were highly concerned as well as the Dutch little did they think who were pleasing and warming themselves at those lesser fires that the great God would in so short a time after kindle so great a fire in the midst of their Streets as should melt their Bells lay their habitations in ashes and make their Streets desolate So that those that were so jolly before might well take up that sad lamentation of weeping Jeremiah The Lord hath swallowed up all the habitations of Jacob and hath not pittied he hath thrown down in his Lam. 2. 2 3. wrath the strong holds of the daughter of Jâ—dah he hath brought them down to the ground He burned against Jacob like a flaming fire which devoureth round about May we not soberly guess that there were as many strict observers and sanctifiers of the Lords Day who did turn away their feet from doing their Isa 58. 13. pleasure on Gods holy day and that did call the Sabbath a delight the holy of the Lord and honourable within the Walls of London as in a great part of the Nation besides Now for the Lord of the Saâ—bath to kindle such a devouring fire in such a City and that on his own day O what extraordinary wrath and displeasure dos this speak out When God by his Royal Law had bound the hands of his people from doing their own works for him now to fall upon his strange work and by a flaming consuming fire to turn a populous City a pious City an honourable City and an Ancient City into a ruinous heap what indignation to this indignation O Sirs it highly concerns us to take notice of the Judgements of the Lord that fall upon us on any day but especially those that fall upon us on his own day because they carry with them more than a tincture of Gods deep dâ—splâ—asure In the Council of Paris every one labouring to perswadâ— unto a more religious keeping of the Sabbath Day When Concil Paris lio 1. cap. 50. they had justly complained that as many other things so also the obsâ—rvation of the Sabbath was greatly decayed through the abuse of Chrâ—stian lâ—bâ—rty in that men too much followed the deligâ—â—s of the world and their own worldly pleasures both wicked and dangerous They further add For many of us have been eye witnesses many have intelligence of it bâ— the relation of others that some men upon this day being about their husbandry have been strucken with Thunder some have been maimed and made lame somâ— have had their bodies even bones and all burnt in a moment with visible fire and have consumed to ashes and many other Judgements of God have been and are daily inflicted upon Sabbath Breakers Stratford upon Sluon was twice on the same day twelve moneth being the Lords Day almost consumed with fire The Theatre of Gods Judgements pag. 419 420. chiefly for prophaning the Lords Day and contemning his word in the mouth of his faithful Minister Feverton in Devonsâ—ire whose remembrance makes my heart bleed saith my Author was oftentimes admonished by her godly Preachers that God would bring some heavy Judgement on the Town for their horrible prophanation of the Lords Day occasioned châ—efly by their Market on the day following Not long after his death on the third of April 1598. God in less than half an hour consumed with a sudden and fearful fire the whole Town except only the Church the Court-house and the Alms-houses or a few poor peoples dwellings where a man might have seen four hundred dwelling houses all at oâ—â—e on â—ire and above fifty persons consumed with the flames And on the fifth of August 1612. fourtâ—en years since the former fire the whole Town was again fired and consumed except some thirty houses of poor people with the School-house and Alms-houses Now certainly they must be much left of God hardned in sin and blinded by Satan who do not nor will not see the dreadful hand of God that is lifted up in his fiery dispensations upon his own day But Tenthly and lastly Consider That the burning of London 10. is a National Judgement God in smiting of London has smitten England round the stroke of God upon London was When one member in the natural
we then put off God with a part of a day Shall we be worse than the Heathens Shall we act below Heathens Shall nature shall blind devotion do more than Grace The Lord forbid But Thâ—rteenthly You must sanctifie the Sabbath by such an abstinence or moderate use of all your lawful comforts conâ—entments and enjoyments as may tender you most apt and fit for the sanctification of the Sabbath Let your moderation â—e known among all men alwayes but especially on the Lords day be moderate in your eating drinking entertainments Phil. 4. 5. c. Oh how do many by their immoderate use of lawful comforts on this day indispose and unfit themselves for the duties of the day It is a Christians duty every day to eat and drink soberly Titus 2. 11 12. The grace of God which bringeth salvation hath appeared to us teaching us to live soberly in this present world It is both the duty and the glory The Greeks call Sobriety the Keeper and Guard of Wisdom of a Christian to be temperate in his diet A little will satisfie nature less will satisfie Grace though nothing will satisfie mens lusts Sobriety is a gift of God whereby we keep a holy moderation in the use of our dyet Prov. 23. When thou sittest to eat c. consider diligently what is before thee and put the knife to thy throat That is be very careful and circumspect in taking thy food bridle thine appeâ—iâ—e take heed thou dost not exceed measure He may endanger his health his life his soul that gives way to his greedy appetite Some read the words thus For thâ—u puttâ—â—t a knife to thy throat if thou be a man given to appetite Thou shortnest thy life and diggest as it were thine own grave with thine own teeth Meat kills as many as the Musket the Board as the Châ—ysost Sword I know that the bodies stomacks callings constitutions and climates wherein men live differ and therefore In the hot Eastern Countreys men have lived long with parâ—hed Corn and a Cake but their example is no rule for us Phil. 3. 18 19. no such particular Rules as to eating and drinking can be laid down as shall be binding to every one Yet this is certain that a man that eats or drinks so much on the Lords Day as oppresses nature and as unfits him for praying working or hearing work or reading work or closet work that man is guilty of intemperance Such who feed till they unfit themselves for service are Belly-Gods Paul wept over such in his day and so should we in ours Thou shouldst use thy food O Christian as a help and not as a hinderance to thee in thy Christian course A full belly never studies well nor never prayes well nor never hears well nor never reads well nor never repeats well nor never doth any thing well either on the Lords day or any other day What a shame is it to see a Christian a slave to his palate on any day but especially on the Lords day I may use the creatures so as to support and chear nature but not so as to clog it and weaken it and debase it I may use the creatures as my servants but I must never suffer them to be my Lord. Daniel was very temperate in his diet Though there was not a greater born of a woman than John the Baptist yet his Dan. 1. 8. Matth. 11. 11. fare was but Locusts and wild-honey A little bread was Basils provision Hilarion did seldom eat any thing till the Sun went down and then that which he did eat was very mean Jerom lived with cold water and a few dry'd Figgs And Augustine hath this expression concerning himself Hoc Lâ—b 10. Confessionum me docuisti Domine c. Thou Lord hast taught me this that I should go to my meat as to a medicine his meaning was that he went to his meat not to satisfie his appetite but to repair nature And Luther made many a meal with Bread and â— Heâ—ring Socrates Anacharsis Cyrus Caesar Herodicus Augustus and many other Heathens were very temperate in â—hâ—ir diet The old Gaules were very sparing in their diet â—nd used to fine them that out-grew their Girdles These Hâ—athens will one day rise in judgement against those nominal Christians who are intemperate both upon the Lords day and other dayes also But Fourteenthly and lastly You must sanctifie the Sabbath â—y abstâ—ining from speaking your own words The Spouses lips are like a thread of Scâ—rlet they are red like a thread of Cant. 4 3. scarlet in discoursing of a crucified Christ and they are thin like a thred of scarlet and not swelled with frothy empty worldly discourses on the Lords dayes or on other dayes Such words as will neither profit a mans own soul nor better â—thers are not to be spoken on the Lords day It is Gods express pleasure that we should not speak our own words on his day Isa 58. 13. Nâ—r speaking thine own words Caesar passing through the streets of Rome and seeing many of the Ladies Pluta ch in the life of Peâ—icles playing with little Dogs Monkies and Baubones askt them if the women in that Countrey had no children So when men spend the Lords day in playing sporting toying or talking of this or that trifle of this or that person of this or that fashion of this or that vanity we may ask them whether they have no God no Christ no Heaven no Promisâ—s no Experiences no Evidences to talk of There are Matth. 12. 36. Alexander forgave many sharp swords but never any sharp tongues c. many idle talkers of every idle word that men shall speak they shall give an account at the day of Judgement An idle word is a profuse or needless word used rashly or unadvisedly wanting a reason of just necessity bringing neither honor to God nor edification to others nor conducing to any profitable end And as there are many idle talkers so there are many over-talkers and they are such who spend a hundred words when ten will serve the turn And as there Eccles 5. 2 3. are many over-talkers so there are many that are only talkers that can do nothing but talk To fall under the power Prov. 14. 23. or scourge of these mens tongues is to fall under no easie persecution And as there are many that are only talkers so there are many that are unprofitable talkers The beginning of the words of their mouth is foolishness and the end of his Eccles 10. 13. talk is mischievous madness And as there are many unprofitable talkers so there are many unseasonable talkers that place one word where another should stand A wise man Eccles 8. 4. discerneth time and judgement And as there are many unseasonable talkers so there are many rash talkers who speak Chap. 5. 2. first and think afterwards God hath set a double bar about the tongue the teeth and