too is little enough to make him write well That of the Wise man Eccles 9. 10. is chiefly true in the Sanctuary what ever our hand finds to do we must do it with all our might And holy resolution best answers this case with a serious endeavour that former negligence shall be repaired by future diligence If thou hast been formal or neglectful on a Sabbath shame thy self in the observation of the melting behaviours of others There was once a General who when his souldiers fought faintly and cowardly he allighted from his Horse and run into the middle of the foot-souldiers and shamed his Army by his own valourous example When thou seest Agendum est à nobis secundum ideam divinam one weeping in the Congregation another sighing anotehr hanging upon the lips of the Minister by serious and vigorous attention say within thy self O my soul why art thou Psalm 43. 5. so formal so dead and superficial and why art thou so Exod. 25. 40. discomposed within me Curious pictures are drawn from Heb. 8. 5. lovely persons and thou shouldst do well to correct thy formality by the serious examples of others Emulation in spirituals 1 Cor. 11. 1. is very commendable and it doth well become a Christian to copy out the religious custome of an Isaac in holy meditation Gen. 24. 63. The gust and satisfaction of David in holy Ordinances Psal 63. 5. The humility of a Daniel in holy Prayer â—an 9. 3. The attention of a Lydia in hearing the Word Acts 16. 14. The melting frame of a Josiah Vides fratrem profluentem lacrymis huic colluge et condole Ita enim fiet ut alienis malis castiges propria Bas in reâ—ding the Law 2 Chron. 34. 27. The heart-breaking expressions of an Ezra in confession of sin Ezra 9. 3 4 5 t. Thus others musick may shame our jarring and cause our harmony truly sometimes the sight of another mans carriage doth more enflame us then the sense of Gods presence the Assembly which we see doth more affect us then God whom we do not see In Ordinances the Apostle his counsel is very authentical we must rejoyce with them that rejoyce and weep with them that weep Rom. 12. 15. Symphony is the sweetness and credit of an Ordinance The Prophet speaketh of one Name and one Lord Zach. 3. 9. Zach. 14. 9. It may be added one weeping eye and one melting heart doth very much beautifie social worship In a word others humble carriage in Gospel opportunities should constrain ours we will thank a beggar who puts us in the way Thus much for the first Case Case 2 What must we do in the good performance of holy duties and the happy enjoyment of God in Ordinances It is sometimes the felicity of Gods people to be in a flame in holy services Exod. 34. 30. and to enjoy much of God on the day of God their faces shine while they are in the Mount with God with holy David Obiectam habuit saciem Moses prae splendore vultus quem Israelitae intueri non puterant Lyppom they see the glory and power of God in the Sanctuary Psalm 63. 2. with the two Disciples travelling to Emmaus their hearts burn Luke 24. 32. whilst Christ communes with them in Gospel dispensations As once it was said of Viretus his Auditours they were ever rapt up into heaven in holy Prayer and in the evening of a Sabbath thus satisfactorily spent they are ready to sing Requiems to their souls and to say one day in Gods Courts is better then a thousand Psalm 34. 10. In this case when duties have been transformed John 2. 8. into delights as water turned into wine by a miracle of Love Then it is incumbent upon us To be thankful Surely gratitude becomes us is our comely oblation as the Psalmist speaks Psal 33. 1. is our convenient sacrifice as the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when God gives us not onely the space but the grace of a Sabbath not only the Sabbath of mercy but the mercy of a Sabbath The stone wall reflects the beams of the Sun which shine upon it If beams of love and joy have visited Paulus raptus est ab eo quod est secundum naturam ad illud quod est supra naturam vi superioris naturae Thom. us in holy opportunities on Gods blessed day reflections of praise are our suitable tribute it is most rare mercy with Paul to be caught up when we have been in the lower stories of Gospel-grace Nehemiah blessed the Lord for the priviledge of a Sabbath how much more shouldst thou for the divine pleasures of it when thou hast tasted how good and gracious the Lord is and thou hast discharged thy self sweetly and sincerely in holy performances The Hallelujahs of Heaven 2 Cor. 13. 2. are the glorified Saints onely offering for their seraphical Nehem. 9. 14. and eternal Rest Indeed the enjoyment of God in Ordinances is our clearest Sunshine on this side glory If thou Psalm 27. 5. hast had such an enjoyment speak in the language of the sweet Singer of Israel Bless the Lord O my soul let all that Psalm 103. 1. is within me bless his holy Name To be careful The Saints usually after the best spent Sabbaths meet with the worst assaults It was the speech of an experienced Christian I look for the Devil every Munday morning I am sure he will come to rob my soul of Sabbath 1 Thes 3. 5. good if it be possible Have our hearts been raised ravished enliven'd and enlarged upon the Lords day we Datur morbus mentis etiam et morsus serpentis est malum innâ—tum est et seminatum Bern. had need watch the tempter least he damp our joyes and so grieve our spirits and embitter our sweets and lest our mind which one day hath been heavenly the next day become haughty for pride is a worm which is apt to breed in the best weed It is a rare observation of Bernard That the mind can swell as well as the Serpent can bite we have evil within us as well as assaults without us When we have comfortably waited on our God we must as sedulously watch over our own hearts or else our sweet raptures will turn into swelling conceits as refreshing fires send up a black smoak It was not for nothing that Paul had a thorn in his flesh after 2 Cor. 12. 7. he had had a Paradise in his view We are apt to surfet on the richest Banquets Too much light doth not encrease but dazle the sight After well-spent Sabbaths let us admire our good and double our guard If the Devil will steal away the seed Mat. 13. 19. he will surely attempt the harvest the Thief will sooner fetch away bags then pence To be faithful If our souls have been sweetned by holy Ordinances upon Gods holy day let us study to
loose to carnal liberty on the Lords day the more loose his heart will be in all good duties the whole week following Let men neglect meditation repetition of Sermons holy conference and other private duties betakeing themselves after the publick worship is over to vain and worldly discourse or vainer pleasures they shall quickly find that the publick service is utterly lost and become unprofitable And on the contrary as Moses continued forty dayes with God on the Mount had his face shining with splendor and glory Exod. 34. 30. So he who shall this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag of God wholly converse with God not only in publick Ordinances as Moses in the tabernacle but likewise in private duties as Moses on the Mount shall find a sensible spiritual vigour and an unexpected strength to carry him through all the occasions of the whole week following and a kind of glorious lustre arising from the increase of holiness put upon him and this shall be visible to the eye and hearts of others Eccles 3. 1. He who keeps the Lords day with the most strict and and accurate observation shall find 1. Most blessing upon his labours 2. Most holiness in heart and life 3. Most comfort and joy in his own soul 4. Most sweetness in death 5. Most glory and rest in Heaven when there remains that Populo dei superest Sabbatismus i. e. requies dâ—i ad quam quotidiè sanctus vocatur Par. everlasting Sabbatism for all the people of God It is a good observation of a learned man That when the spirit cometh effectually to convince of sin usually one of the first sins which the eye of the enlightned conscience fixes upon is the neglect of the Lords day and conviction usually ending in conversion one of the first duties which the soul comes seriously to close withall is the strict observation of the Lords day and grace usually works this way and doth exceedingly dispose to this duty Young Converts will be full of meltings on Gods holy day And truly the holy observation of the Sabbath much speaks the temper of a Christian However the week fares as Judg. 12. 6. the Sabbath doth Good Sabbaths usher in good weeks and are the morning stars of an approaching day when we hear truth on the Sabbath digesting it by prayer and meditation when we put up strong cries to God with fervour and devotion when we enjoy Ordinances our spiritual meals on a Sabbath with appetite and satisfaction this will cast a chain upon our corrupt hearts and will be bellows to our future zeal wil supply us with holy meditations which will be as so many bright gleams and will put a heat upon our affections and make us every way act the Saint all the ensuing week As Queen Mary said when she lost Callais When I am dead open me and you shall find Callais written upon my heart So the Christian who hath been very serious on Gods day you shall find Sabbath written upon his heart all the following week The seent of a conscientious Sabbath is not easily lost nor is the warmth of it so speedily chilled souls drenched in Sabbath Ordinances like vessels seasoned with excellent liquors Quo semel est imbuta recens servabit odorem Testa diu they long retain the taste The believer is disciplined upon a Sabbath and we do not easily forget our Education A Sermon kindly entertained on the Lords day will be faithfully improved on the week day Our best Christians were ever strictest on the Sabbath Those tasts of love we then sense and gust will abide and not lightly wear off these will lie upon the heart when the Sabbath is over Let us keep Sabbaths well we shall be better in our shops better in our worldly affairs better in our families better in our discourses better in our converses more righteous in our dealings more exemplary in our walkings more vigorous in our duties all the week following After a well passed Sabbath we shall more watch our hearts more keep our ground and withstand temptations and the deceipts of our Calling which happily Quaestus magnus est pietas quia opes supernaturales secum affert et amicitiam dei obtinet qui suis opes coelestes promittit praeparat are quilted into the very nature of it shall not so much tempt as exasperate and provoke us The whole week must be spent holy to prepare us the better for the Sabbath and the Sabbath must be spent hâ—ly the better to influence the week as the beginning with God on the morning of a Sabbath may influence the whole Sabbath so the beginning with God in the morning of the week viz. The Lords day may exceedingly influence and prosper the whole week He 2 Thes 2. 10. who on the Sabbath hath been much in the work of heaven cannot easily be much in the dross of earth or the dregs of sin on the time of the week Ordinances like clocks when they have struck leave a sound and a noise for a considerable time nor can a Sermon carefully heard be presently shaken out of the heart The word when received in the love thereof is fire in the bones Jer. 20. 9. and not heat in the face an inward warmth which is permanent and not only a colour which is transient The tasts the impressions the power and spirituality of a well-observed Sabbath cannot without much difficulty strong assaults of Satan powerful workings of a corrupt heart be disanulled and eradicated Hearts steeped in holy Ordinances will not soon lose their perfume It is very true our slight deportment in Ordinances makes them superficial and so soon slide off and they who pass over the Sabbath loosly will spend the week profligately they who spend it formally will spend the week vainly But a serious composure of spirit on Gods holy day will blow off the froth of the ensuing week Ignatius as hath been suggested calls the Lords day the Queen of dayes Regis ad exemplum totus componitur Oâ—bis and according to the example of the Queen inferiour and subordinate days will be composed The endeavour of every Christian should be that his practices in secret in his calling in his company on the week day should be answerable to the great priviledges he enjoyed and to the rich grace he received on the Lords day One well observes That Religion is just as the Sabbath and it decays or groweth as the Sabbath is esteemed it flourishes in a due Veneration of the Sabbath and it pines and consumes when the Sabbath is under neglect or contempt And Dr. Twisse takes notice That the conscionable observation of the Sabbath ever was is a principal means to draw us to spiritual rest from sin and to fit us for an eternal rest in glory In a word the Sabbath and the week are both embarqued in the same ship they both are safe or sink together if our souls
Jer. 17. 24. which if it shall be done Jer. 17. 25. Si custodieâ—ur Sabbatum Hierusalem flarebiâ— templum mirè frequentabitur This City shall remain forever Nothing can better encompass a City with walls barricado a City against danger preserve a City from decay and secure a City from ruine then when the Citizens are not more industrious in their shops on the week day then they are zealous in the Sanctuary and in their families upon the Sabbath God watcheth over that City for good where the due observation of the Lords day is most strictly practiced and the prophanation of it is most severely chastised The sanctification of the Sabbath can cause the state to Flourish It can fill the Court with splendor and glory Jer. 17. Extendit deus fructus hujus promissionis ad totum corpus postquam de proceribus locutus est simul adjungiâ— plebem fore fociam hujus benedictionis gratiae dei Calv. 25. If ye hallow my Sabbaths then shall there enter into the gates of this City Kings and Princes sitting on the throne of David riding in Chariots and on Horses c. Indeed Religion and so that eminent branch of it Sabbath-holiness is the beauty and lustre of Courts and that which fills them with glory as Gods presence in the cloud filled the temple with amazing and astonishing glory 1 Kings 8. 10 11. God indeed keeps Nations as they keep his day and when they are loose upon his Sabbath God is more indifferent in his protection over them and benedictions upon them It is very observable that God did most complain of Sabbath-pollution Ezek. 20. 13 16 21 24. Ezek. 22. 8 26. Ezek. 23. 38. immediately before the Jews going into Captivity When a people despise Gods Ministers and prophane Gods Sabbaths then there is no remedy Nay in our Nation of England immediately after the Book of sports was set forth for recreations and liberty upon the Lords day that bloudy civil War began which turned England into an Aceldaniaâ— 2. Chron. 36. 26. and it was infinite mercy that that field of bloud was not like that floud of waters in Noah his time to drown all the Nation and leave only one family surviving The sanctification of Gods day can bring prosperity to the Church It cannot only fill the throne but the temple with Deus erit modis omnibus beneficus ad populum si modò Sabbatum observent et puro corde se addicunt ad dei cultum cùm in templum ascendunt hilaritèr offerunt juge sacrificium ex vicinâ regione advenient cultores dei qui dres festos celebyem et pro more florebit Religio et vigebit in Sabbato observando immò et sacrificia laudis offerentur huc spectant omina sacrificia ut nomen dei celebretur c. Calv. glory and bless not only the shop but the sanctuary Our spiritual priviledges shall be like Aarons rod blossoming Numb 17. 8. If the Sabbath like the Sun shine hot with zeal and devotion Let us hear God speaking by the Prophet Jer. 17. 24 26. If they shall hallow my Sabbath c. They shall come from the Cities of Judah and from the places about Hierusalem and from the land of Benjamin and from the plain and from the south bringing burnt-offerings and sacrifices and meat-offerings and incense and bringing sacrifices of praise unto the house of the Lord. In this glorious promise are comprised all the Characters of a flourishing Church 1. Here is a multitude of worshippers they should flock to the house of God from all circumjacent parts from all adjacent quarters from the plain and from the mountains from Judah and from Benjamin the two most considerable tribes from the South c. And indeed a confluence of proselytes is the glory of a Church when believers are as the corn of the valley and not as grapes after a vintage Mic. 7. 1. Then the primitive Church became glorious to a wonder when thousands were added to it Acts 2. 41 47. Acts 4. 4. Acts 5. 14. Churches are then prosperous when believers flock as Doves to the windows Isa 60. 8. 2. Here is the variety of sacrifices burnt offerings meat offerings emblems of legal worship sacrifices of praise the evidence of worship Evangelical Gods Altar ever flourishes when there is most incense offered and the Church is in its best estate when the Saints have liberty to worship God in every Ordinance Variety of Ordinances is the joy and harmony of the Church 3. Here is likewise observable in this precious promise Christiani charitate et spiritu sancto ferveant quasi igne impetu quodam animi sint succensi ferveant ad officium faciendum the zealous affection of the profelytes they shall come from the Cities of Judah c. And indeed zealous Saints make a prosperous Church Zeal is the natural heat of holy duties and speaks us to be living sacrifices Rom. 12. 1 11. And our services to be lively services Heat is alwayes a sign of life as in naturals so in spirituals Nor is it to be over-passed that in this promise there is implyed Gods presence which is the true glory and flourish of every Church Levit 26. 2 11 12. so the text They shall come to the house of the Lord where the Lord will give them a meeting else these words were an Irony not a promise For to come to Gods house and he withdraw this is a judgment not a promise for the Sun may sooner want light then a promise sweetness If then the Divine Presence be inclosed in the promise what a glorious Psal 63. 3. thing is Sabbath-holiness For what can we enjoy more then a God His smiles are heaven his frowns are hell Our condition is calculated and computed according to the nearness of God to us or his remoteness from us if God be with us saith the Apostle Rom. 8. 31. Who can be against us I may say who can be above us Communion with God is our throne his absence is our dunghill Our condition 1 John 1. 3. is gradually advanced or depressed according to the degrees Omnia possidet qui illum possidet qui omnia possidet Aret. of Gods approach or retirement The hiding of his face is the blackness of darkness and his presence is the sweetness of every mercy the fulness of every Ordinance nay the glory of heaven it self It is the presence of God which fills the hearts of glorified ones with perpetual joy and their tongues with perpetual Hallelujahs And it is this presence which invites our holy observation of Gods Sabbath It is an elegant note of Origen I demand saith he When Manna first began to fall from heaven and it is apparent from the holy In nostrâ etiam die dominicâ semper pluit dominus Manna de coelo Orig. Scriptures that Manna was first given upon the Lords day for if as the Scripture saith
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 Sabbatâ—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 fâ—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 priâ—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 exuemâ—â— 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 superstisiâ—sâ— 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 perpetâ—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 iâ— 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 seriâ—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 quà m 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
and therefore it must remain in eternal purity The two Sabbaths differ in the fulness of their enjoyments Mat. 5. 8. 2 Pet 3. 13. Our Sabbath here is only the tuning of our Musick we shall enjoy in the Bride-chamber and in the tuning of the rarest instrument there will be some jarring some harshness Our present Sabbath is a pleasing twilight in it we tast how good and gracious God is we see through a glass darkly we Psal 34. 8. drink drops of divine delight we have refreshing gleams sweet visits of Christs presence but we know visits are soon 1 Cor. 13. 12. over There is a threefold imperfection which clouds the enjoyments of the present Sabbath We enjoy but little of God we onely see him through a cranny or a lattice on our Sabbath here It may be one truth in a Sermon may warm the heart and many savory Cant. 2. 9. Nonne fidelis anima Deum talem experitur quando celeri omnium commutatione in spiritualibus exercitiis illum modò presentem devotionis fervore modò ut absentem ariditate quidem sentit modò suprae coelos contemplatione elevatur modò transilit humilium cogitationum colles Del. Rio. truths pass by and make no impression we are sometimes affected in a prayer other times the heart is dead and flat and the chariot wheels are taken off and we drive heavily we rise with grief and guilt from our knees Sometimes at a Sacrament we make a good meal but at another season we are little better than spectators at that heavenly banquet Nay the very efficacy of Ordinances is sharp and painful when the word doth work it breaks hearts it slaughters lusts it meets with the torrent of corruptions it is the corrosive which eats out dead flesh and all those things are unknown in our better Sabbath And how many Ordinances do we enjoy and how few do we profit by Sermons oftentimes are more our musick then our medicine they court more then they cure we seldom meet with the blessed appearances of God Our spiritual benefit by Gospel-dispensations is like the grapes after the Vintage In our Sabbath here we see God more remotely at such an infinite distance we can scarce discern him as we look upon stars as so many twinkling tapers they are at such a distance we see little or Ezek. 33. 32. Mic. 7. 1. Psal 63. 2. nothing of their vast magnitude Our little enjoyment of God on our Sabbath here meets with great interruptions it is like a shallow stream which runs a little way and then is dryed up we happily meet with Christ on a Sabbath and many Sabbaths pass over before we meet again with our beloved there are many pauses and chasms in our sensible communion with God The visits of Christ are sweet but they are not constant we often come to the assemblies of the Saints but we do not meet with our beloved Showers of divine mercy they are refreshing but they are rare the Spouse cannot find Christ Cant. 3 1. no not on his own day how often doth the Saint say even Cant. 5. 1. concerning the Sabbath as once Titus did They have lost a day as some flowers sometimes they lift up the head and open but of a sudden they hang the head and fade away so the poor soul it sometimes cries out in an Ordinance He is Cant. 3. 4. come he is come he hath given me the kisses of his lips but presently all is dark again and the distressed Saint is ready Cant. 3. 3. to enquire did you see my beloved did ye meet with him whom my soul loveth Our little enjoyment of God upon our present Sabbath is much darkned by our own neglects On Gods holy day we do not prepare to meet with God and so we miss of that little of his presence we might enjoy Our own follies draw the curtain raise the cloud set up the screen which hinder Isa 59 2. Sicut firmamentum est interstitium dividens aquas superaâ— ab inferis ita peccata nostra sunt interstitium firmiter dividens et separans nos à deo abscondunt ejus faciam oculos ejus benevolos ne nos benigne et gratiosè respiciat Alap our pleasing views we might have of God We sometimes come to hear from God and we will not take pains with our hearts and then though we hear the word of God we miss of the God of the word And so in Prayer we do not pullice up our hearts exert our graces and stir up our strength to lay hold on God and so we loose the sweet appearances we might otherwise be ravished with we loose the lifting up of Gods countenance Psal 4. 7. the sweet smiles of Gods face the powerful workings of his Spirit and the practical visits of his grace that power and glory which God shews in his sanctuary revives his pâ—ople with on his own day So that many imperfections beset our present Sabbath But our enjoyments in our Sabbath above are superlative and glorious we shall have a three fold vision to delight us First A corporal vision by which we shall see the humane nature of Christ which will be most transcendent his incarnation Robes being embroydered with all variety of perfections Mans nature was crowned with all glory in Christs assumption of it Secondly A spiritual vision By which we shall see the Psal 103. 20. Psal 148. 20. In vitâ aeternâ primò penitus remoto velo ignorantiae et densissimarum tenebrarum quibus in hac vitâ circum septi sumus gloriosissimam faciem Domini dei Zebaoth Patris Fâ—ii et Spiritus sancti lucem essentâ—am bonitatem sapientiam c. Chytr Lib. de vit Mort. blessed Angels those beauteous spirits the illustrious master-piece of the whole Creation and this view will be most complacential the Angels beauty being never stained their strength never impaired their wisdom never foyled their musick never jarred but these morning stars sing together Job 38. 7. and it shall be ever morning with them and their Hosts were never discomfited Thirdly An intellectual vision by which we shall see the ever blessed Trinity and not as we do here with clouds and shades but clearly and face to face 1 Cor. 13. 12. Job 19. 26. which sight will be the spring of ineffable joyes Chytreus observes In our heavenly Sabbath we shall see God and all masks shall be removed all vails rent we shall be filled with light without all darkness with wisdom without all errour with righteousness without all sin with joy without all grief with life without all decease or death One well observes That our sight of God in glory shall not be like the sight of one man beholding another for from that sight Rev. 20. 14. Ex visione dei â—mnia beotorum bona unicè oriuntur et dependent Ger. there may be some pleasure but nothing of advantage But our sight
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 Sabbatâ—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 feal 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 â—â— domus orâ—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 â—â—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 Illustâ—â—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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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 mecâ—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 honoâ—e â—â—li invenâ—râ—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 â—aris relates That when his Father and his mother forsâ—â—k him Dâ—o sunt quae sâ—ntertiae gratâ—â—m dignitâ—tâ— coâ—ciâ—iant 〈…〉 si 〈…〉 ad 〈…〉 rationâ—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
likewise of this day is of no less excellency then the Fathers blessing of the seventh day Nay how many wayes did Jesus Christ bless his own day By his Glorious Resurrectiâ—n when the Sun of Righteousness diâ— riâ—e wiâ—h healing in his wings to visit and make Mal. 4. 2. Rom. 13. 12. happy the world and to make it day among the Sons of Men. By his several apparitions on this day when Christ did exhilarate and revive his sadned and disconsolatâ— Disciples St. Aug. de Câ—vit dei lib. 22. cap. 30. with the bright intervals of his pellucid and salvifical presence But of this more hereafter By his heavenly instructions on this day Luke 24. 25. when as Elijah now he was going to heaven he dropt his Mantle and shewed his Disciples his mind by revelation 2 Kings 2. 13. before he shewed them his face in glory By illuminating the minds and opening the understandings ings of his Disciples more eminently on this day Luke 24. John 20. 22. John 20. 28. Rev. 22. 16. 45. On this day not only the morning star arose in the World of inhabitants but in the hearts of the Disciples and he opened not only the curtains of the grave but of the minds of his Apostles by his redoubted and omnipotent operation By breathing the Holy Ghost upon his Disciples John 20. 22. as on this day When Christ did that by his breath which the Minister cannot do by his Zeal the Scholar by his Art the Friend by his love nay Nature it self by its force Aug. Serm. 15. de verb. Apost viz. inspire the heart with holy principles and the head with holy knowledge and spiritual understanding By the installation of his Apostles into their supream jurisdiction giving them power to bind and to loose in heaven and in earth John 20. 21 22 23. On this day the Apostles received not their Miter but their Mission and the emblem of their dignity was no ceremonial vesture but a supereminent power All which blessings Christ scattered on this solemne day our Christian Sabbath and on this day as an essay of converting power Christ by the Ministry of Peter turned three thousand to his own Divine self Now all these blessings which Christ heaped on this day Acts. 2. 41. what are they but so many acts of consecration They are only the pouring out of the oyl to anoint it to be far above its fellows and to be the Christians solemn and weekly festival And thus Ignatius calls our Sabbath the Highest and Psal 45. 7. Queen of dayes The argument then is very forcible à pari if the Fathers blessing a day made it a Sabbath to the world before and in the times of the Law then the Sons blessing a day must needs make it a Sabbath to the world in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ignat. John 5. 23. times of the Gospel And this is the more to be taken notice of because Christ saith expresly John 5. 23. That all men shall honour the Son even as they honour the Father Reas 3 Christs Faithfulness in his Church proclaims him the institutor of his own day God the Father when he had ordained Expendendum est quod non solùm ritus et ceremonias populo suo dedit deus quibus ad fidem charitatem gratiarum actionem observantiam dei imbuerentur sed et certa tempora praescripsit in quibus vigore legis praescriptas Ceremonias exercerent Haud permisit illis libertatem ut ferias quas et quando vellent pro suo libero arbitrio figerent out refigerent mutarent tollerent multiplicarent minuorent sed ferias servandas tradid it ex quibus est Sabbati sanctificatio Muscul his worship leaves it not to Moses nor to the people of Israel to appoint a set and solemn day for it but he himself first ordains it in paradise Gen. 2. 3. and then revives and renews it on Mount Sinai Exod. 20. 8. Nay when the Idolaters among the people of Israel did invent a worship they who invented it instituted a day for it Exod. 32. 5. Jeroboam when he devised a worship he likewise ordained a day for it 1 Kings 12. 32 33. So Nebuchadnezzar when he set up an Idol and appointed a worship for it he set apart a day for the performance of this worship Dan. 3. 2. The miscreant Prophet Mahomet as he gave laws to his Proselytes and prescribed a form of worship so he himself instituted his solemn day viz. Every Fryday And he did not leave it to the arbitrary will and pleasure of his worshippers to ordain or solemnize what day they pleased Therefore from all this we may conclude unless Christ should fall short of the example of his Father Nay of the very Idolaters he must be the institutor of his own day for it cannot be proved that at any time or in any age that any publick worship was ever invented to be observed but the Author and institutor of it was also the institutor of the day for that worship not leaving it to others will to appoint the same for him Now Christ is the great Law-giver of his Church the glorious founder of Gospel-worship the Sacraments were ordained by him Prayers must be made in his name Discipline is of his institution the Ministry of his calling and sending and shall our blessed Mediator be only excluded from the appointment of a day for weekly Mark 16. 16. Luke 22. 19 20. John 20. 22. Mat. 21. 22. James 4. 12. Mat. 28. 19. Mat. 26. 26. John 14. 15. Mat. 18. 18. Rom. 1. 1. Cant. 2. 16. Hâ—g 2. 7. Rev. 15. 3. Eph. 1. 22. Mat. 18. 20. Psal 89. 7. Heb. 12. 2. and solemn worship Shall that cursed caitiff Mahomet as was hinted constitute and appoint a weekly day for his worshippers to observe to himself and read that system of Vanities that miscellany of lying inventions the Alchoran and shall not our beloved the desire of Nations the King and Soveraign of his people the Head of his Church not only influential but authoritative shall not he be invested with a power to set apart a weekly Sabbath for his people wherein they may meet in his name and assemble in his fear and congregate to hear his glorious Gospel and to participate of those blessings which attend his salvifical presence Or did Christ forget his main import when he ascended to his Father his approaching joy swallowing up his thoughts of and care for his poor Church which he left behind Surely we must make Christ the institutor of his own blessed day or inveniencies too many will arise which no salves will be able to smoother or suppress Should Christ have left it to his Church to appoint a day what end would be of the discord and disagreements which unavoidably follow When should the whole Church meet to enact such a constitution Or shall one part of the Church being as is
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 enâ—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 deiâ—idium â— Christiciâ—â—um est summum malum spomaneâ— infania somnus et mors anima ex sui naturâ mortem meretur gravâ— 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 fâ—â—icius est quâ dominâ—â— judaeâ—â— mortuus est nobis resurrexit In quâ cultus Synagogae ocâ—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 bâ—â—â—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
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 11â— â—â— 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 〈◊〉 â—â—minicae obseâ—vatione 〈◊〉 minuitur quicquam Christiana libertas Non enim est libertas sed licentia Christina ut nos liberaâ—i putemus ab observatione illius praecepti è Decalogo Et experientia docet licentiam et rerum sacrarum non curantiam magis magisque invalescere ubi diei domâ—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 desiâ—â—â— 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
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 sâ—lis venustas gloria dâ—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. â— we might see the wrath of God That which was observable in Londons fire was That the waâ—eâ—-house which served much of the City with water was onâ— 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 hâ—miâ—is â—â—a est potentia si sola intres non râ—libis vaâ—uâ— â—â— vincis inviâ—cibilem et ligâ—s omnipotenâ—eâ— et filium vâ—ginis incliâ—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 sharâ—en â— 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 stripâ— 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
healing in his wings Mal. 4. 2. The Apostle saith 1 Cor. 15. 17. If Christ had not risen we had been still in our sin which fully implies he rising again our sins are taken away and blotted out as a thick cloud and nothing remains to break the peace between God and believers That conscience may be serene and fully satisfied For nothing stung conscience and wounded that tender part nothing Christus resurrexit ideò pacatam tranquillam consciemtiam habere possumus scimus enim pro peccatis quae deum et nos dividebant per Christum fit satisfactio nosque ideò deo reconciliatos esse kept it raw full of pain and anguish but only sin which being fully satisfied for by Christs death and so clearly declared by his blessed Resurrection the burden removed gives ease to conscience and so the poor believer being sensible his peace is made and he is reconciled to his angry Father he hath Halcyon dayes in his bosom and he lies down with comfort and saith his lot is fallen in a pleasant place and God hath given him a goodly heritage Psal 18. 6. And this the Apostle Peter compriseth in fewer words 1 Pet. 3. 21. But the answer of a good conscience towards God by the Resurrection of Jesus Christ That our Redemption will certainly follow So saith our blessed Saviour expresly John 20. 17. I ascend unto my Per Christum quasi antesignanum et mortis dominatorem in Orbem illata est Resurrectio mortuorum Alap Rom. 8. 11. Christus solis bonis est causa meritoria resurrectionis sed efficiens omnibus Reprobi verò resurgunt non ad vitam sed ad damnationem mortem potiùs quà m vitam Thom. Father and to your Father and unto my God and your God And if Christ ascend unto our Father shall not we likewise come to his house John 14. 2. Shall not we see his face shall not we rise again to enjoy his glory Yes verily God is a God of the living and not of the dead of triumphant Saints and not of putrid carkases Mat. 22. 32. Let us further argue if Christ be our Head and we his Members then it is expedient for the glory of the Head that the Members be glorious And it may be further considered that as the first Adam received blessings for himself and his posterity and lost the same for all So Christ the second Adam received life and all other gifts for himself and others and he rising gloriously his Saints likewise shall be charioted to glory by a glorious Resurrection And so moreover Christ being our Elder Brother in his tenderness and affection will not leave us in the grave there always to sleep the sleep of death and so much the rather because he can raise us with a Call with the sould of a Trumpet by the message of an Archangel 1 Thes 4. 16. For he being dead raised himself much more being alive shall he be able to raise us up And withall we should consider our Vnion with Christ by the Spirit whose heavenly influence and divine vertue in raising of our souls to spiritual life is most eminent and admirable how much more clearly may we conclude the necessity of our being raised from death to fellowship with him in glory And Virtutem resurrectionis Christi non tantùm cognoscimus per fidem sed et per experientiam ut Christi resurgentis potentiam sentiamus shall not we know the power of Christs Resurrection to use the Apostles words Phil. 3. 10. in raising us on his own blessed day to heavenly-mindedness to get above the world and to have our hearts taken up in the divine services of it We should remember when Christ rose it was the seal of our Resurrection and can we think of a Resurrection and sleep away Sermons trifle away Sabbaths and formalize away Ordinances which then must come unto a severe account shall we who hope to rise to a Crown be entombed in sloth and idleness upon a Resurrection day The very thoughts of our Resurrection should strike an awe upon us and bridle us from vanity and lightness of spirit knowing 2 Cor. 5. 10. that our Sabbaths are not over when we have spent them but they will meet us at Gods tribunal and at his tremendous Rev. 20 12. Bar. Nothing can more acutely check the prophane person who pollutes Gods day and unravels that golden season in froth and formality then the serious thoughts of a certain Resurrection whereof Christs rising was an undoubted pledge The Resurrection of Christ was an evidence of infinite power And therefore Dr. Twisse rightly fastens the Lords day on Christs Resurrection day because as the Apostle speaketh Rom. 1. 4. Christ was declared mightily to be the Son of God by the spirit of sanctification in his Resurrection from the dead Hereby Christ was manifested to be the Son of God the very Lord of glory Christs Resurrection was the manifestation of most glorious power that the tomb should not confine him nor the dust hold him nor the grave stone stop him but throwing off these clogs as Samson did his wit hs he shews himself a while to his beloved Ones and so takes his joyous ascent to the right hand of his Father Love laid Christ in the grave and Power raised him from the grave love rocked him asleep and power awakened him again love made him die as a Malefactor Luke 23. 33. and power raised him as a Saviour to give full assurance that all was done which was required to procure life and salvation Indeed this did manifest wonderful power when after three dayes being dead the Sepulcher sealed the stone rolled to the mouth of the grave a strong watch placed that Christ should break through all bars beat down all opposition and 1 Cor. 15. 55. spring forth out of his yielding dust as a triumphing Conqueror Heb. 2. 14. over Death and Devils The Jews cryed out Let him Plus erat de sepulchro surgere quà m de cruce descendere et plus mortem resurgendo destruere quam vitam descendendo servare Greg. come down from the Cross and we will believe on him Mat. 27. 42. But it is more saith Gregory to rise from the grave then to descend from the Crosse to destroy death by rising then to preserve life by descending Reas 5 And shall Christs Resurrection be an evidence of his power and not an argument for our piety upon his own blessed day which is the Commemoration of this glorious act Surely he who could pierce the grave and shake off the chains of death for the good of believers can exert as great power for the destruction of sinners especially those who prophane his day Christs love in dying should allure and his power in rising should enforce Sabbath-holiness it is not safe nor providential to provoke the Lion of the tribe of Judah who trampled upon death and the grave especially on the day