Dies Dominicus Redivivus, OR, The Lord's Day Enlivened. OR A TREATISE, As to discover the practical part of the Evangelical Sabbath: So to recover the spiritual part of that Pious Practice to its primitive life: Lamentably lost, in these last Declining times. By PHILIP GOODWIN M. A. Preacher of the Gospel, and Pastor of the public Congregation at Watford in Hartford shire. Mark 2 7. The Son of man is Lord also of the Sabbath. Luk. 4.16. And Jesus camt to Nazareth, and went into the Synagogue on the Sabbath day as his custom was. Imprimatur, Ed. Calamy. LONDON, Printed by J. L. for Andrew Ke●be and are to be sold at his Shop over against St. Margarets-hill in Southwark, 1654. TO THE Worshipful the Justices of the Peace adjacent. Gentlemen, AS the most high God hath set you up to be supreme persons in the places of your abode: so he hath been pleased to put precious opportunities into your hands for the honouring of him as Christian Magistrates. Now among the many things requisite for Religious Magistrates that they may honour the most high God, mention I shall only make Of Knowledge, and Courage. Knowledge to examine and state things right; Courage to determine and act right things. Knowledge as the eye seeing what is just to be done; Courage as the hand doing what is seen to be just. If courage be without knowledge, the eye of justice is blind: If knowledge be without courage, the sword of justice is blunt. Though your knowledge I do not question: yet your courage I would quicken. And therefore I humbly beseech you to consider, In what cases, And for what causes, courage is comely in every Christian Magistrate. The cases that require courage, are either Civil or Religious. Civil cases that tend to the good of the body Politic. Religious cases ●hat tend to the good of the body Ecclesiastic. These cases last are not the least. Yea, as the Church is more excellent than the Commonwealth, so a Christian Magistrate is more to mind the affairs of God's Church, than the concernments of any civil State. Magis miror Davidem sallantem quam pugn●●tem. Hence Gregory professed, he did more commend David dancing before the Ark, then fight with the Philistines. All his courage in conquering enemies, was not like his zeal for Religion, and the holy worship of God. Moses having brought Israel out of Egypt, Romae qu●tie scunque Senatus cog●ba●ur, nulla de re prius qu●●● de relig●one ageba●●t●. Varro. lib. 14. cap. 17. before he settled the Commonwealth, he prescribed the way of God's worship. Our dear Lord little looked after Civil Judicature, but much laboured the purging of the Temple. 'tis Religion as Lactantius oft teacheth that maintains humane Societies, civil Subordinations, Lact. de vera sepient lib 4. cap. 4. which otherwise could not subsist, but savage cruelties and sensual impieties would pull all in pieces. Yea, there is no State, City, or Town, but it prospers in temporals, according as Religion and things that relate to God are nourished, and do flourish. Dilexi virum, qui cum corpor● solveretur, magis de statu Ecclesiarum quam de propriis periculis ang●b●tur. Ambros. in vit. Theodosii. See Hag. 1. God bids some consider whether they did not thrive, according as they promoted the building of the Temple. How well went it with the Commonwealth of Israel when Josiah and Jehoshaphat bestirred them in a Religious reformation? And how was solomon's and Rehoboams Kingdom shaken when they did not regard Religion, but corrupted the worship of God, leaving the things of God to lie naked and open to enemies and evils. The Gold, blue silk, and purple would never have been so safe, or shined so well within the Tabernacle had not the outside been covered with red skins and Goat's hair. Such a shelter ought Magistracy to be to God's Church and all the things of Religion therein, whereby they may the better, and the brighter shine. And as the care and courage of Magistrates ought to be most in the matters of God: So among them their zeal ought to be most earnest in the matter of the Sabbath. The Sabbath observed, is the Compendium and Epitome of the whole practice of Piety. As the transgression of the Sabbath is the violation of the whole Law of God. When the people of Israel went to gather Manna on the day of the Sabbath, God makes his complaint to Moses their Magistrate, saying, Exod. 16.18. How long will they refuse to keep my Commandments, and to obey my Laws? Laws and Commandments, in the plural: In that they broke the Command of the Sabbath God accounts it as a breach of all his Commandments, and a sin against all his concernments: This Moses is to be affected with. And therefore all that are in office under God, aught to be most burning in zeal against Sabbath-sins & sinners, and for due observing the day of the Sabbath. Such was the zeal of the first and best reformers, as we find in Scripture, Euseb. lib. 3. cap. 10. Socrat. lib. 5. Russin. Ecc. by. lib. 2. Gen. 3.24. The Magistrate's duty in this point. See Pag. 132, 133, 134. and in the Histories of all ages. In this case therefore of the Lords day in the Lords Name, let me call upon you who about us bear the civil sword to be towards this Gospel Sabbath (as the Cherubims with their flaming sword towards that tree in Paradise) preserving the way thereof, and observing the work therein, etc. SIRS, so far as possibly you can draw out your care, and lift up your courage so as to be a wall of fire for this day's defence, that on this day the visible parts of God's worship be performed, and therefore that the places of God's worship be diligently frequented. As I would beseech your zeal against the principal places of Satan's service, I mean Rotten Alehouses the Suburbs & Seminaries of Hell, the Nurseries of sin, and Synagogues of sinners: so for the places (within your precincts) of God's public worship. The worship of God in public upon the Lord's day by your personal presence, and by your Magisteriall power express how much you prise. No marvel David had such a desire to build a house to God, when he cries out, Psal. 84. How amiable are thy Tabernacles, O Lord! Blessed are they that dwell in thy house, etc. How you highly esteem the public Ordinances of God declared by your close endeavours to support both the DAY, and the place of their public use. The causes that may encourage zeal in these cases, mount your minds and raise your spirits for God and all that is Gods, His Sabbaths and service. I beseech you observe, How hereto you are bound, and How herein you are backed. You are bound that about these things above all you burn in zeal. Hath not God bound you? And have not you bound yourselves? God hath bound you not only as men, but as Magistrates by his holy commands to mind the matters of Religion before all other things in the world, Deut. 16.17, 18. We see what Injunctions are set upon the Supreme Magistrate in this regard, and therefore Magistrates subordinate are chief to see to such things, above all to look that the days and duties of God's worship be carefully kept up, by all within the Gates, as of their Domestic, so of their Civil Jurisdiction, Exod. 20.10. Yea, you kave bound yourselves by solemn oaths. Though civil things are principally expressed, yet all is in order to a higher end and greater good. True, some Magistrates, as Jehu, and Jeroboam, have made the matters of God subordinate to their own interests and the outward peace of their kingdoms, but it hath ever proved the fatal miscarriage of such misplacing Governors. State-ends must all be subordinate, the chief and uppermost end of all in power is to preserve the things of God. The main end therefore of all your engagements, is to maintain God's worship, his holy Sabbaths, and whatever serves for his honour. As an oath hath a Divine Ground, so it is for ends Divine. And though many simple men that be brought before you discern God no more in oaths, than Christ in Sacraments, and therefore can take, yea, and break oaths (as Samson his Withs) at their wills; Yet what a solemn and sacred thing an oath is you well know. Hereby you are bound, as to do just things betwixt man and man, so to do things just for God much more. And as you are bound, so you are backed, and backed so, as may well work up your warmest courage in the cause of God, for the WAYS and DAYS of God. You are backed with good Laws against all open offenders, and seen-Sabbath-sinners: Evil doers upon the Lord's day. You are backed with the prayers of all Gods precious people, who pour out their hearts to God to preserve, bless, and prosper all pious Magistrates by whose means Godliness may be promoted amongst men, 1 Tim. 2.1, 2. You are backed with the promises of God, the presence of God; God is with you, be valiant: Be valiant, for God is with you. The Lord is with thee, thou mighty man of valour, says the Angel to Gideon, Judg. 6.12. Be strong and of a good courage, ayes God to Joshua, I will be with thee, I will not fail thee, nor forsake thee: Only be thou strong and very courageous, Chap. 1. vers. 5, 6, 7. And therefore, worthy SIRS, I beseech you against all encounters yourselves with courage. You are to encourage others, (inferior Officers are by your language, carriage, countenance, counsel, commands, to become courageous) and therefore be you yourselves full of fiery courage. The Audaciousness of men to sin, even Sabbath-sins; And the dulness of men even to God's Sabbath-service, calls loud for courage in Christian Magistrates. Our Saviour had his scourge or whip, with which he drove men out of the Temple with their sheep and oxen from their buying and selling: Magistrates had need have their whips, penal Laws in force to drive men into public places of God's pure worship with their children and servants to hearing Gods holy Word and other duties upon the Lord's day. Good SIRS, so far as you can put on with enkindled courage. Such must not be soft wood, but heart of Oak, that are in the place of civil pillars; not men of easy, facile, flexible, timorous natures; but men of unbended, dispositions, resolutions, full of fortitude, valour, magnanimity, and of Masculine spirits, etc. Theodoret hath a good observation upon that in Leviticus, Levit. 4.22.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. where the Ruler for his sin is enjoined to offer an he-Goat, the private man a she-Goat; for though the female may fit the ruled, yet the male most suits such as rule. Some think that hence Constantine was termed, Revel. 12. the Churches Male or manchild, because of his manly zeal for God's Church, the Lords day, and all the affairs of the Gospel. Gentlemen, I hope you bear with me, I conceive I am not eccentric, but move within my own sphere while I seek to incite you with courage to set to it for God. Num. 10. Joshua 6.20. When of old the Armies of Israel were to go out in Battle, the Priests were to blow the trumpets. 'tis meet for us that are Gospel Ministers to be as God's Trumpeters, or Drummers, to draw up the spirits, & raise the courage of all that are to engage on God's side for Sabbaths, and all his sacred concernments against sinful men, among ●hich Magistrates, and men in office must have a main stroke. If I may by these expressions, and by this present Dedication more hearten you up for God, and more heighten your zeal for the beating down of sin, and well-being with us of God's blessed Sabbath: I have my design, Who am ready to serve you in all such affairs, Philip Goodwin. Watford, July 20. 1654. To the Reader. Dear Christian, A Quickening and a wakening providence that appeared in the place of my abode about a year ago, put me then on publicly to preach and press the practical observation of the Christian-Sabbath. And though upon that sad providential passage, I thought it seasonable to say something upon that subject, yet at first I only intended two Sermons as one day's exercise, but I found the Bread so abundantly to multiply even in the breaking, that I could not but acknowledge the bounty of a Divine hand. Whereupon I proceeded, and upon the same further insisted. That soul-provision which was therein made, though some hungrily received, yet others hungrily refused, so that I could not but clearly see As God with, So the Devil against. Which made me more to mind the matter. Hereupon having for divers days discoursed, I was soon after much moved to transcribe some Notes thereof by me that were very unlegible in their first Draught. These after coming into the hands of several friends, they much encouraged me further to communicate the same. I considering they were both Gracious, and Judicious, thought it might be the Lords voice, and that whereunto I ought to listen. Likewise considering of the matter itself, I could not but confess it might be of necessary use in the concernments of the Sabbath. For whereas there are two sorts [Sabbath-ward] whose case is sinful and sad: So here are two parts applying proper remedies for their recovery and cure. He is not only a stranger, but a stone in our English Israel, who doth not sensibly discern, concerning Gods sacred Sabbath. As some putting off the practice of all good thereon: so others not expressing any spirit of life therein. As some slighters of the Sabbath-day-duties: so others slighty in the duties of the Sabbath day. As some living in a fearful neglect: so others resting in a formal discharge of a few feeble and faint performances. The former part is pertinent to put men on to the practice of Sabbath-service. The latter part is pertinent to pull men up, in the service of the Sabbath that they practise. And indeed as the levers of the Lords-day-duties: so the liveless in the duties of the Lords day, who would not condole their conditions, and endeavour to quicken their affections? These latter we as Ministers should much lament, and if possible amend. The wont way and day of God's worship how doth it wax old in our Land? Like David, when he was old and stricken in years they covered him with , but he got no heat; wherefore his servants said to him, Let there be sought for my Lord the King a young Virgin, and let her stand before the King, and let her cherish him, and let her lie in thy bosom, that my Lord the King may get heat, 1 Kings 1.1, 2, 3. 'Tis not ordinary or bare outward Ordinances that will bring warmth into this blessed day, that now seems with us to wax old and cold. We must seek for the Spirit of God, the spirit of duty, which as the soul being brought into its bosom will put new life, with warmth thereinto. And were but the Lord's day thus recovered to its heat and health, other duties of Religion would not long lie sick: yea, though all religious duties with divers lie dead in our days, yet if this live, they would live likewise. Of the lively Lords day, we may say as 'tis said of Eve, Gen. 3.20. She was the Mother of all living. As the Lord of the Sabbath is the Father: so the Sabbath of the Lord is the Mother of all spiritual life. In the womb of a wel-spent Sabbath are the most vigorous and best spiritual conceptions. In the arms and by the breasts of such blessed Sabbaths are born and brought up many newborn babes for God: yea, let the Spirit of the Lord spring life in the Lords-day-duties and Ministerial endeavours, how soon would sunk Christians, decaying and dying professors be fetched back that are going apace to the grave of Apostasy, And other raised that are ●ven dead and buried in sin? Indeed some have sunk so low, and (God-ward) been dead so long, that we may say of them, as Martha of her brother, Lord, by this time he stinketh, Joh. 11. yet we might look to see even such Lazarusses arise from their Sepulchers of sin upon the spiritual living of Sabbaths and the sacred service of God; such things I also considering, my encouragments have increased thus publicly to appear in this present Treatise. Yet (as great cause requireth) reflecting upon my many infirmities, cross thoughts have sometimes beset me, not knowing what to do, but looking up to the Lord, at length I resolved to let it go, considering likewise that the Lord oftentimes does great matters by little and unlikely means. The Prophet was pulled out of a dark deep Dungeon by cast clouts and rotten rags that only seemed fit for the Dunghill, Jer. 38.11, 12, 13. If th● Lord will, my poor weak word may be some means to draw Sabbaths and sacred Ordinances out of those Dungeons of contempt into which they seem now to be cast. And therefore (good Reader) join with me in prayer, that a blessing from above may abide this book, and that the great God of heaven would go with it from heart to heart, and make it some help to this holy Sabbaths and servants. Now the good Lord put life into every leaf▪ line and letter, and the Lord out of his goodness more enliven my soul and thine, Who am thine in the Lord glad to do thy soul any good, Philip Goodwin. August 9 1654. To the Reader. THe matters of Almighty God, and of man's immortal soul, are things of the greatest concernment in all the world. This truth is in the general readily acknowledged by all, and yet there is no one truth more contradicted by the constant courses of the most of men. The business of the Sabbath is a convincing instance: for although God's honour, and men's welfare are very much engaged herein; yet many in opinion, and more in their practice, do oppose the right observation thereof, as holy to the Lord. First, God's concernment herein may many ways be made manifest. This is one of those ten Commandments charged by the Creator of heaven and earth upon man: ●eut. 4.13. ●●o. 31.18. Remember the Sabbath day, to keep it holy. And the engrossing of this charge, God did not leave to any Amanuensis, but he writ it with his own finger. ●eut. 4.13. ●●sworth. Also to intimate that his intentions were to perpetuate this (with the other precepts of the Decalogue) in the morality thereof, the Lord himself imprinted it, (not in paper) but upon Tables of stone: yea, when the first Tables of stone were broken, ●xo. 34.1, ●. ●en. 2.2. chald. Pa●phr. ●a. 58.13. ●oc ad ●eum, non ●d homines ●ferri de●t. Calv. ●ark 2.28. his Majesty gave express order unto Moses, to have other Tables like to the former prepared, and he wrote thereon the same Law, the second time. As the Lord delighted in the first institution of the Sabbath, so he accounts himself honoured, by its sanctification: yea, he taketh this, as a title of glory, to be called, The Lord of the Sabbath: whereas this is his complaint and charge against them who are regardless of his Sabbath: I am profaned amongst them, Ezek. 22.26. Secondly, Man's obligations to keep the Sabbath, would neither be judged few, nor weak, Ezek. 20.12. Ezek. 20.20. Ezek. 20.12. Heb 4.4, 5, 8, 9 if principles of sacred self-love might prevail: For the Sabbath is givin, not as a task, but as a privilege to God's people to be a pledge of their interest in God, and a confirmation unto their hope of their further sanctification; as also of their everlasting Sabbatisme, or rest after their wearisome wander in this World. ●sa. 58.13. Sabbathum deliciarum: And for the sweetening of the Wildernesse-Way, unto the heavenly Canaan, the Lord hath provided a Sabbath for our spiritual feasting every Week, in which respect, he commandeth us to call it, and to observe it, as a day of delight. The Text, opened and improved in this ensuing Treatise, giveth instance, of an heavenly rapture, Isa. 58.13. Sabb thum delicatum quia delicatè, et te nerè est observandu●. Lapid. locum. ●n with which Saint John in his exile, was refreshed on the Lord's Day; and the servants of Christ have, in all ages, had abundant experience of spiritual Cordials given in, upon their conscientious keeping of this Sabbath: therefore, the rather should we observe it, with holy tenderness, as Solomon counselleth every one, to keep God's Law, as the Apple of his eye, Prov. 7.2. Upon the first consideration, we may condemn the profaners of the Sabbath, as guilty of sacrilege; Exo. 20.10. Rev. 1.10. for, it being the Sabbath of the Lord, and the Lords Day, that time is stolen from God himself, which is spent otherwise then he alloweth. And how sad this sacrilege and theft is, I find unfolded in the following Treatise. Only observe, this sin against God in Sabbath-abuse is abominable, and inexcusable, because we are charged only with one day weekly, to be kept as holy unto the Lord. I remember, Deut. 5. that Moses maketh mention of this, as an Act of God's great indulgence towards man, and that having written the ten Commandments, he added no more: And should not we with obediential submission, acknowledge the same concerning the Sabbath? Upon the second consideration, men may without uncharitableness, be censured also as inexcusably regardless of their own souls good, both in regard of grace and comfort, here and hereafter, who disrespect the Sabbath day, which is the Market-day of the soul, as worthy Mr. Rich. Rogers was wont to call it. And that smart sentence (which was misapplyed unto Christ, (for he strictly kept the Sabbath of the Lord his God,) may be applied to that person, who is a wilful, ordinary profaner of that holy time: Joh 9.16. This man is nor of God, because he keepeth not the Sabbath day. According to a man's regard, or disregard of the Sabbath, is his respect, or disrespect unto all the rest of God's Commandments. Here I might take occasion to bewail bitterly England's woeful declinings, both in matters of doctrine and practice, concerning the Sabbath. In former times, no Reformed Church was so famous, either for soundness in judgement, or exactness in conversation, in relation to the Lords Day. But our Apostasy began to be Notorious, when the Book for the allowing of sports, on that day, was promoted, to gratify the profane and Popish party, then predominant in England. And hereupon many, both Bishops and others (for alas, how apt are men, even Ministers among others to swim down the tide with them who bear rule?) appeared in the Pulpit, and in the Press, to decry the morality and exact observation of the fourth Commandment. Many worthy servants of Christ looked upon Germanies Wars as a fruit of this high provocation there, and they have judged our late-yeares troubles an effect of the like profanation. At this day (notwithstanding our Covenanted Reformation) how woefully is God's Sabbath neglected every where! and may we not say, that the looseness of them, who are Atheistically wicked, is not so dangerous to poor England, as the carnal liberty of such, who pretend unto the highest pitch of sanctity? How many even amongst them, under pretence of Gospel immunities, and of observing every day as a spiritual Sabbath, do both take, and plead for that liberty on the Lord's Day, which old Puritans (amongst whom the power of godliness shined gloriously) did decry and abominate. Many years since I heard this speech (uttered with much affection) from famous Mr. John Rogers, Take away the Sabbath, and Religion will soon whither. And is not this too much verified amongst ourselves in England at this day? We have had, and we have Acts, Ordinances, Orders, for the better keeping of the Lords Day; but who knoweth not, that the life of the Law, lieth in the execution? Proclamations and Papers will not pluck down profaneness, except they be strengthened by the vigorous actings of persons in power. The Lord threateningly complaineth of the Priests in former times, because they hide their eyes from the Sabbath. Ezek. 22.26. The meaning of the complaint is judged to be, either (more generally) their regardlessness thereof, 〈◊〉 (more particularly) their not taking notice when, and how, and by whom profaned, that they might by roproof seek redress. This I mention, that we Ministers may mind our Duties in this regard more. The Reverend Author of this Useful Treatise hath expressed vigorous affections, with forcible arguments to awaken, quicken, and encourage people unto the better keeping of the Christian Sabbath. And what considerations can be more commanding and conquering unto an ingenuous experienced Christian, than those two, hinted and handled from the Text, which this godly man undertaketh and pursueth to good purpose in this present Treatise, viz. 1. Christ, (whose Day, the Sabbath is in a way of sanctified peculiarity;) 2. Spiritual joy, with which the Lord is wont to crown the sanctifiers of this his holy Day. The former useful Works of this my worthy good friend, have found so good acceptance amongst God's people, that I hope this piece (for its own sake, rather than for my poor Testimony) will also be welcomed and improved. I commend this savoury Treatise to thy serious perusal, and thyself therein, to the blessing of God Almighty. I am Thy friend and servant in, and for Jesus Christ, Simeon Ashe. August 7. 1654. THE Contents of the first Part. 1. HOw God from the Beginning before the Law, ordained a set Day for Religious Duties, pag. 6 2. How God after under the Law did more unfold and confirm the same. pag. 7 3. Why Christ under the Gospel should have a set Day for his Service, p. 10 4. Wherein the work of Redemption surpassed the work of Creation. p. 11 5. Wherefore the first Day of the week is called The Lord's Day. p. 15 6. What warrant for the change of the Sabbath from tke last to the first Day. p. 34 7. Their Objections answered who oppose the Doctrine of the Lords Day. p. 36, etc. 8. Of the Lords-Day-Duties what they are, and where to be performed. p. 58, 125 9 Their Objections answered who neglect the Duties of the Lords Day, p. 65, etc. 10. The Multitudes of sinners against the Lord's Day discovered. p. 20, etc. 11. The Magnitude of their sin opened in several respects. p. 83, etc. 12. The sad Judgements to which Sabbath-breakers are subject. p. 96, etc. 13. God's Delay of executing Judgement upon many that misspend his Day, why. p. 110, etc. 14. What all are to do to help on due Sabbath-observance. p. 120, etc. 15. What especially some are to do that the Sabbath-Day may be duly observed. p. 132, etc. 16. The Necessary Use of the Sabbath. To whom, and for why. p. 138, etc. 17. The probable loss of the Lords Day, when and wherefore. p. 148, etc. 18. How the Lords Day being removed, may be long before its return. p. 160, etc. 19 How the Lords Day may remain amongst some as a sore curse. p. 166. etc. 20. How equal it is to observe one Day in seven holy to God. p. 169, etc. 21. The excellency of the Lords Day, being well observed. p. 179, etc. 22. The commodity of well keeping this our Christian Sabbath. p. 196, etc. 23. The comforts of the Christian Sabbath well kept. p. 214 24. Their Objections answered, who cannot find the comfort and profit. p. 225, etc. 25. How the Lords Day in the worst times may be certainly and sweetly continued. p. 244. THE CONTENTS of the second Part. 1. TO be in the Spirit on the Lord's Day, as S. John was, what it is. p. 259 2. Why some of God's Servants are on the Lord's Day in the Spirit. p. 281 3. How any others of the servants of God may be in the Spirit on the Lord's Day. p. 293 4. The properties of God's Spirit towards good men. p. 294 5. The properties of good men's spirits towards the lord p. 300 6. Unsanctified men cannot be on the Lord's Day in the Spirit, why. p. 309 7. A false spirit moves mightily in them, how that is discovered. p. 325 8. How far some such men may be moved by the Spirit of God. p. 343 9 Objections by and about some in this regard answered. p. 357 10. Some of God's Saints on the Lord's Day are not in the Spirit, why. p. 354 11. Spiritually to spend the Lords Day what it contains. p. 380 12. Motives that incite spiritually to spend the Lords Day, of two sorts. p. 389 13. Duties requisite to a spiritual spending the Lords Day, of three sorts. p. 433 14. Preparation for the Lords Day, wherefore, and wherein it is. p. 437 15. How the Lords Day is to be begun, carried on, and ended. p. 452 16. What is required after the Lord's Day is over. p. 468. A short Epistle to the Reader, touching the Erratas. Courteous Reader, THough thou art no faultfinder, yet thou mayest find many faults in a few sheets, both through the Defects of the Author, and through the Mistakes of the Printer. These latter, are either lesser, or greater. Very many words false-spelled, * As centre, for centre. survile, for servile. and such like. and misprinted, yet the sense of the place preserved. These and such errors being less, I let pass. But many words are printed so much amiss, as destroy the very sense of the place. And among such errors more gross, Note these. In the main Text. Page 33. line 12. for sports, read spots. p. 34 l. 24. for use, r. cause. p. 37. l. 25. for breach, r. branch. p. 54. l. 3. for meal, r. wheal. p. 96. li. 15. for renounced, r. removed. p. 107. l 4. for note, r. find p. 108. l. 4 for frogs, r. fogs. p. 121 l 21. for conjunction, r. conviction. p. 135. l. 14. for Yea, r. So. p. 142. l. 27. for, in days past, r. in day's future. p 145. l 6. for but, r. yea, pa. 153. ●. 3. for cause, r. case. pa. 217. line 10. for Goats, r. Groats. p. 250. l. 2. for pre. r. preserve. p. 2●2. line 12. for whole man, r. whole of man. p. 353. l. 16. for, fixed, r. fired. p. 372 l. 18. for fixed, r. fired. p 389 l. 16. for spirituality, read spiritual. pag. 412. l. 23. for provoke, r. promote. p. 419. l. 16. for condile, r. condole, etc. Errata in the Mergent. Pag. 41. pro s●dendum. lege ludendum. pag. 24. pro ankle. leg. ante. pa. 253. pro sancto, leg. sancta. ibid. pro quisc●ns, leg. quiescens. ibid. pro Exem. leg. Erem. pag. 322. pro pessima. lege pessimi. pag. 328. pro August, leg. August. These, (Good Reader) and some other such Bruises, the Body of this Book in the Birth hath suffered, which yet thou mayest much heal, by applying thereunto thy charitable Interpretations, which he humbly entreats, who hearty desires God's honour herein, and thy Benefit hereby. Philip Goodwin. THE LORDS DAY Enlivened. Revel. 1.10. I was in the Spirit, on the Lord's Day. SAint John among the Apostles, is compared to the Eagle among the birds: and truly let him be observed, but only as the Text present reports, therein he is found to fly exceeding high, soaring upward with heavenly wings, yea, he did as it were pass out of the world into the Spirit, to converse with God in sublime mysteries upon the day of the Lord. I was in the Spirit upon the Lord's Day. Indeed if we reflect upon the foregoing verse, we may view him in a very low place and case. I John who also am your Brother, (written to some afflicted Churches of Christ) and companion in tribulation, etc. Other Histories also tell into what troublesome times he was turned, how Soldiers having apprehended him in Asia, Non multum ante temporis Apocalypsin vidit Joannes. Sed pene nostro seculo ad finem Domitiani Imperii. Irenaeus li. 5. cont. Valent. and hurried him to Rome, where being brought before Domitian (under whom was the second, if not the saddest of the ten persecutions) this cruel Emperor caused him (for the cause of Christ) to be cast into a Cauldron of boiling oil, out of which by a strange providence being escaped, he was after carried to prison in the Isle Patmos, which (as Geographers writ) was a barren beggarly place, a little desert Island, lying in the Aegean Sea, where sure this good man met with misery so much as might have sunk his Soul. But though he was (world-ward) in a woe case all the week; yet he was in a high rapture, and Heavenly posture when the Lords day came. I was in the Spirit upon the Lord's Day. In the words of the Apostle are observable: Somewhat employed: And, Somewhat expressed. Or his Concession. And his Assertion. That which he silently grants, and secretly, yet certainly implies, is, That there was then a Lords Day in use▪ and which he himself in his sufferings observed. That which he positively expresses, and plainly affirms, is, That upon this Day of the Lord, he was in the Spirit, I was in the Spirit on the Lord's Day. As there were two brazen Pillars whereupon the burden of Solomon's Porch was placed, 1. Kin. 7. So the burden of following discourse shall all be brought and laid (through the Lords help) upon two Principal Points. 1. Point, That even in the times of the Gospel there hath been, and is continued a day, which is the Lord Christ's by a peculiar claim. THE LORDS DAY. 2. Point, that some of the Servants of the Lord have been, and others may be, in the Spirit on this day of the Lord. The Apostle is plain from his own experience: I was in the Spirit on the Lord's Day. Upon these two bottoms I shall endeavour to raise the Religious observance of the Christian Sabbath, and to lift up the Lord's Day unto its highest and holiest use. And now enter the first, That the Lord Christ our dear Saviour hath a day that is peculiarly (His). THE LORDS DAY. All days indeed are the Lords. The Lord Christ in all days hath an undoubted interest, yea, and a double power for their dispose. Natural, and Economical. An original power and property pertains to him as he is God coessential and coeternal with his Faher. A derivative property and power as he is Christ the Mediator. For as God the Father hath put all things, so all times into his Son Christ's hands. We find, Genesis 1. the whole space of time divided into Days, and Nights. Now there is not a night or day but is the Lords, Psalm 74.16. The day is thine, the night also is thine. Yet there is a day which is THE LORDS, by an excellency, and in a supereminent and immediate manner. As we see, Psalm 50. the Lord says, that all creatures are his; Every beast of the Forest is mine, the cattles upon a thousand hills, and all the Fowls of the Mountains are mine, Verse 10, 11. But yet those Bullocks and sheep that were set apart for Sacrifice, were more immediately the Lords. And thus all time is the Lords, there is not a day in a thousand years, nor an hour in ten thousand days, but to the least minute, all is the Lords. Yet there is a day so set apart for holy service, That 'tis THE LORDS DAY. I shall reduce things to a threefold Thesis or Position. 1. Pos. That God hath one day in seven set apart for his solemn service, is sure even from the beginning. 2. Position, That Christ also should have one day in seven solemnly set apart for his service, is sure. 3. Position, That this day, viz. the first day in the week, which Christians have commonly kept, is that day assuredly. THE LORDS DAY. First, God from the beginning did ordain such a day for religious duties, a holy Sabbath. This we shall consider, As first, sanctified. And after, ratified. The consecration of it to Adam in Paradise, And The promulgation of it to Moses on the Mount. 1. God did establish a seventh day for a sacred Sabbath, Gen. 2.2, 3. And God blessed the seventh day, and sanctified it, etc. As God appointed Adam his work, to wit, on the weekdays to dress the ground: so God provided him a Sabbath, a seventh day of holy rest. The ground indeed did not then as now need tillage, but the first man must be an Exemplar or pattern to Posterity. Neither did Adam need rest by reason of any bodily weariness in Innocency presupposed: but God would have him full and whole to set himself one day in seven to serve him, and in a holy communion then more immediately to meet his Maker, which might be unto him a Paradise in Paradise. This Sabbath for his souls solace was as the sweetest flower in all his Garden. This Seventh day God had b●●ssed, and man was bound to keep. As there was a special Tree whereof Adam might not eat; So there was a special time that Adam might not break. Though he should live without sin: Yet he must not live without a Sabbath. Secondly, God did publish his Sabbath-pleasure more plain to his People upon Mount Sinai, Exod. 20.8, 9 ver. Remember the Sabbath to keep it holy, etc. Which words, as they concern a Set-seventh-day-sabbath, so they seem to look towards it with a twofold aspect, Both backward, And forward. Backward] As reflecting upon the Sabbath for mere entrance. Such a day already instituted, the Seventh day, God in mercy had made it holy, and man must remember to keep it holy. Some (especially Popish Writers) say, there was no Sabbath set before the Lord had proclaimed his Law upon Mount Sinai: but all the most Orthodox determine otherwise. Besides that in Genesis precited, we see, Exod. 16.23. To morrow (says Moses) is the rest of the holy Sabbath to the Lord. It appears 'twas a preappointed day. Forward] As directing to the Sabbaths further continuance. A day that must be remaining. Some would make the fourth commandment to be a mere transient ceremony, to live and die with the Jewish Church: But if they grant that the other nine are moral and perpetual, Then this. For 'tis comprised among them. Yea, 'tis advanced above them. This is set in the middle of all, as the very heart of the whole, as if the Sabbath on the seventh day were the centre in which all the lines of God's Law meet. Yea, this is set beyond them, as we may see if we observe, with what a word 'tis enforced in the preface, and with what words 'tis enlarged in the progress. Remember, it stands at the door to invite, Calvin, Musculus, Zanchius, etc. 'tis a word of great weight, as our late Writers observe. And in the precept, as we pass the rooms, there we meet with many words to welcome. The Seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, etc. As saint Paul said of himself, considered with the other Apostles, 2. Cor. 11. Are they Israelites? So am I. Are they the seed of Abraham? So am I. Are they the Ministers of Christ? I am more. In labours more abundant. In prisons more frequent: So may the Sabbath-precept say of itself in respect of the other commandments: Were they written with the finger of God in stone? so was I. Were they put into the Ark safe to be preserved? So was I. In reasons more urgent. In circumstances more abundant; more particulars pressing practice, then in any of the other precepts. The whole Decalogue or holy Law of God was delivered in thunder, and the loudest and longest clap seemed to lie upon the fourth commandment. As if at this the Trumpet gave the largest and shrillest sound, to set it forth and to settle it fast. So we see God had for his service (a Sabbath) the seventh day. From the creation settled: and so to proceed. Secondly, that our dear Saviour should have such a set day of holy rest and religious labour, as relating to him, suits with Scripture, and agrees with grounds of reason. For Christ he hath wrought, as God the Father did; and Christ is to be honoured, as God the Father was. First, the same works have been done by Christ the Son, as were done by God the Father: John 5.19. Jesus answered. Verily, verily, I say unto you, The Son does nothing of himself, but what he sees the Father do. For whatsoever things he doth, the same doth the Son likewise. Did God the Father bless and sanctify a seventh day for his sacred service? and shall not the Son do the same? Is there not a set day which the Son hath sanctified? As God the Father rested from his works, so hath Christ the Son ceased from his, Heb. 4.10. Therefore Christ is to have his Sabbath of rest, as well as God the Father, in the first age of the world. Yea, the work of Redemption done by the Son doth it not surpass the work of the whole Creation? Being In itself most precious. Upon Christ more pressing, and Unto us more profitable. First, most precious is this work in itself, viz. Christ's recovering souls above Gods creating the World. As man's gaining the world cannot recompense the loss of his soul: so Gods making the world does not equalise Christ's redeeming the soul. To draw men out of an enthralled bondage, is more than to bring matters out of a confused Chaos. In the former God was to deal with no enemy: but in the latter Christ was put to combat with all the Devils in hell, yea, and to overpower men opposing their own mercies. 2. Most pressing was this work to Christ, it made his very soul heavy unto the death, Mat. 26.38. In this Christ did not only fight with the Devil, but God herein fought with Christ, bruised him and put him to grief, Isay 53.10. The world's creation was done without difficulltie: But the redemption of souls was difficult and painful. To effect the former, God did but speak the word; Whereas to fulfil the latter, the Lord Christ did shed his dearest blood. 3. Most profitable unto us men, is this mighty work of Christ. Indeed to have earth to tread on, air to breath in, meat to feed of, light to walk by, are benefits: but the subduing the strength of the Devil, the removing the sting of sin, with all the astonishing and sad sequels thereof: The reconciliatian of God's anger, and The reparation of man's nature: These and the like are benefits more abundantly benenficiall. 'Tis a mor admirable and andvantagious work for Christ to pull brands out of the fire, then for God to bring a world out of the water. After such works than may not Christ well require a day of religious rest? A Sabbath to be sanctified for his service one day in seven? Secondly, The same honour is due to the Son that was done to God the Father, John 5.23. All men should honour the Son of God even as they honour the Father. In the times of the Old Testament, all men did honour the Father with a day of holy worship, and was a special part of his honour: therefore all men must honour Christ the Son, in the times of the New Testament, with a set day for his solemn service. To Christ, for his Honour is ascribed The service of the day (and therefore, The day for the service) is his due. We find Christ honoured by attributing to him the Word, Coloss. 3.16. The Sacraments, of Baptism, Act. 8.16. of the Supper, 1. Cor. 11.24. So prayer, John 16.23. Yea, the whole Gospel-Ministery; 1. Cor. 4.1. Sure then he ought for his honours-sake to have a Sabbath-day for the exercise of all these. And are there not as great endeavours in these last days to lay the honour of Christ in the dust, as ever before was to trample down the glory of God the Father? Yea, and far greater: For Christ and the things of Christ. As they are much above nature created. So they are most against nature corrupted. Yea, and the corruption of nature was never so active and opposite against the dignities of Christ, as in these last days, 1 John 2.18. Little Children, it is the last time, and as ye have heard that Antichrists shall come, even now are there many Antichrists, whereby we know that 'tis the last time, (or the last hour, as in the Greek). And the devil knowing his time is short) as he is the more malicious: Quanto potestas Diaboli decrescit in tempore, tanto crescit in malignitate. so he is the more expeditious, and industrious to dash down all the dignities of Christ; and to hinder him the honour of his day, which for his honour is his due. Thirdly, that the first day in the week is the day due to Christ. THE LORDS DAY. And this is fitly called the Lords day for a double cause. Because of what was done by the Lord on this day: and Because of what upon this day was done unto the Lord, First, Such things the Lord did upon this day as might well denominate it, The Lords Day; as, 1. His resurrection from the dead upon this day, Luk. 24.1, 2. John 20.1. Very early in the morning did this Sun rise upon the first day in the week. And well might he settle this day most observable for by his this day rising, he made himself Most honourable, Most profitable, Most comfortable. First, Hereby honourable, manifesting his marvellous Power, when after three days dead, the Sepulchre sealed, the stone rolled, a strong watch placed, yet he broke through all bars, beat down all opposition, as a Triumphing Conqueror over death and devils. Lazarus, John 11. When he risen came up with his grave-clothes bound, but Christ cast off his grave-clothes, leaving them in the Sepulchre, Joh. 20. signifying he had victory over death, whereas Lazarus was subject to die again. Plus erat de sepulchro surgere quam de cruce descendere, & plus mortem resurgendo destruere quam vitam descendendo servare. Greg●. The Jews cried, Let him come down from the Cross, and we will believe. 'Twas more (says one) for Christ to ascend from his sepulchre, then to descend from the Cross; more to vanquish death by rising, then to save his life by escaping: O the honour of this! 2. Hereby profitable; The death of Christ was at the sowing of the Corn, Joh. 12.24. The raising of Christ is as the springing up of the Corn. The benefits of Christ's death are reaped in his resurrection; the death of Christ was as the casting of Joseph into the pit, selling him into Egypt, and putting him into Prison; the raising of Christ is like the preferring of Joseph, by which he comes into a capacity to enrich all his Relations. 3. Hereby comfortable; O the joy of a raised Christ! The Christians in the Primitive Church were wont when they saw one another to have this joyful salute; The Lord is risen: and the others ordinary answer was: True, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plus gaudere propter resurrectionem gloriosam quam dolere propter passionem ignominiosam. Bern. The Lord is risen indeed. We should not so much mourn (saith a good Author) at Christ's ignominious Passion, as we should rejoice at his glorious resurrection. The day therefore of Christ's rising, may well set up this Christian Sabbath. 2. Christ's appearing to his Disciples was upon this day; he shown himself five times upon the very day he risen: first, to Mary Magdalen in the morning, Mark. 16.9. Secondly, to the women, Matth. 28.9, 10. Thirdly, to the two Disciples, Luk. 24.18. Fourthly, to Peter, Luk. 24.33. Fifthly, to the Eleven, Mark, 16.14. Excepting Thomas, Joh. 20.24. When the Disciples were assembled Christ came in, and he stood in the midst among them (as the tree of life in the midst of Paradise) and unto them we may observe, He spoke peace, and He gave power. He said unto them, Peace be unto you; Peace, From outward foes, and From inward fears. And when fears were out, joys were in, Joh. 20.20. Then the Disciples rejoiced when they saw the Lord: never did their spirits so spring within them. Never before did such a day of comfort dawn: And upon this day he gave them a threefold power; To Preach the Gospel, To administer the Sacraments, and To exercise Church-Discipline. As is evident, Matth. 28.16, 17, 18, 19, 20. Mark 16.15, 16, 17. Joh. 20.21, 22, 23, etc. Hereby He did both sanctify the day for such Ordinances, And he did signify such Ordinances were for the day. And again, the very next first day of the week after he arose from the dead he appeared to his Disciples, Thomas being with them. Then he did for his sake more familiarly and fully unfold himself then before. This made (one say) He was more beholding to Thomas doubting, then to Peter believing; for upon the occasion of that Disciples doubts, our dear Lord upon this day drew forth most infallible testimonies of the truth of his resurrection, and so left not only to his present Disciples, but to his succeeding servants a more firm foundation for their faith in himself, and a more strong Argument to enforce their following observance of the same day, Joh. 20.26, 27, 28, 29. August, detempore. Ser. 25. Bellarm. de cultu sanctorum. l. 3. cap. 11. Tertul. li. de carne Christi. 3. The Mission, or Christ's sending down of the holy Ghost was upon this day. It appears the Apostles met upon the day of Pentecost, Act. 2.1. this was a day instituted in remembrance of the Law delivered to Moses in the Mount fifty days after their departure out of Egypt. Answerably whereunto the holy Ghost (and Gods love thereby, Rom. 5.5.) is sent out, and shed abroad, the fiftieth day after Christ our Passeover was Sacrificed for us, which by computation of the learned, both Orthodox and Popish, was the first day of the week. Christ being gone up, the holy Spirit he comes down; A blessed bargain (saith an ancient Writer) hereby was made betwixt heaven and earth, to triumphing Saints was given the presence of Christ's body, and to Militant Saints was sent the comforts of Christ's Spirit. The Spirit of Christ the Comforter came down upon this day. That cannot but be a holy day wherein the holy Ghost came down. There be 3. works of excellency applied to the three Persons in Trinity: to wit, The work of Creation to God the Father. The work of Redemption to God the Son. And The work of Sanctification to God the holy Ghost. Times and things, Persons and seasons he sanctifies. The holy Spirit passing through this day, hath made it holy: This being the day of the Lord his thus doing, 'tis THE LORDS DAY. 2. To the Lord upon this day hath been done Sabbath-service; In the Primitive times, and In posteriour times. The holy Apostles punctually set apart this first day of the week, for the worship of God. And they were men eminently endowed with the Spirit of Christ. Yea, men intimately acquainted with the secrets of Christ, men immediately instructed by the person of Christ: Christ in his own person before his death did discover things to them as to no other men, John 15.15. and after his resurrection, they were the men whom he did commissionate to erect a Gospel-Church, and to order all things therein, and therefore he did continue with them for the space of forty days before he ascended, that he might fully furnish them for those great appointments wherein he found them faithful. And how successful they were, we see, Act. 2. when on this same day were gained three thousand souls at one Sermon. O blessed day, blessed day! And as for the Apostle Paul, I shall pray you to ponder both, His practice, and His precept, binding the day. His practice in the day is plainly expressed, Act. 20.7. And upon the first day of the week, when the Disciples came together, Paul preached unto them, and continued his speech till midnight, being to departed on the morrow, etc. His precept for the day is plainly employed, 1 Cor. 16.1, 2. the Apostle there speaking of Collections for Saints upon the first day of the week, when they should meet about the works of God's worship, adds this, [As I have ordained in the Churches of Galatia, Piscator in Gene. 2.3. fol. 52, etc. even so do ye.] In that, He Ordains such duties for the day, He Ordains the day for such duties. And above forty years after this (as Chronologie saith) Saint John tells us in the text of such a continued day: The Lord's day. And as for other good Authors since the holy Apostles, they report concerning the Christian Sabbath upon the first day of the week things of two sorts: Some more remote, as being a Preparance for it, and Some more immediate, asserting the observance of it. Some things they recite as referring to this first-dayes-Sabbath: August. de tempo. Ser. 25. Austin notes that this very day, was the first day of the World's Creation, when Angels, Elements, and lights were made; and that of all the six dayes-works, the work of the first day was greatest; because then the first matter and Model, the principals and Platform of all was laid. Austin also observes that this was the day of Noah's entering into the Ark, August. de civet. Dei. l●b. 16. cap. 26. of Infants receiving Circumcision, of Mannas first falling in the Wilderness: Origen before him saith▪ that if the Manna were gathered six days together as the Scripture declares, Origen. Homil. 7. in Exod. and it ceased upon the seventh day, which was the Sabbath, without doubt it began on the first day which is the Lords day; and so he concludes the Lord's day to be more excellent than the Jewish Sabbath. This was the day (say others) of Christ's Nativity and Baptism; of the Stars appearing at Bethlehem to the Wise men, of Christ's feeding five thousand persons, and other particulars which are in this case collected. But I proceed to such as insist upon matters more immediate, affirming this first day of the week to be celebrated for the Sabbath of Christians. In Eusebius we read the witness of Dionysius the Corinthian, that they diligently kept holy this Lord's day in those times. Tertullian naming the Solemnities of Christians, gins first with the Lords day, which they (he saith) most carefully kept, declaring their exercises thereon. Justin Martyr names the same day, and shows their works: Ignatius against some that being Christians would retain the Jewish Sabbath, saith in plain terms, Plinius sub Trajano scripsitsolitos hoc stato die convenire Christianos ankle lucem, carmenque Christo quasi ●eo communi voce dicere; postea Sacramento se obstringere non in scelus aliquod, ne furia, ne latrocinia, ne adulteria committerent, etc. Magdeb. cent. 2. cap. 6. We celebrate no longer the Sabbath of the Jews, but every one that loves Christ keepeth now holy the Lord's day. An Historian writes of the Christians custom in the Emperor Trajan's time, how they met upon this same set day early in the morning, sung a Psalm, received the Sacrament, and bound themselves in Covenant to fly sin, etc. And 'twas a common question put to Christians when they were brought before Pagan Governors: [Dost thou observe the Lords day? and the ordinary answer than was, I am a Christian, and I dare not intermit it.] I shall shut up my discourse about this settling the Christian Sabbath, only by considering, Something that Christ himself said, concerning that; and Something concerning that Christ said of himself. That which our Saviour saith of the Sabbath, we find, Matth. 24.20. Pray ye that your flight be not in the winter, nor on the Sabbath-day: We may observe, the Sabbath our Saviour means, it was for such as were converted to the faith of Christ; and 'twas for to remain long after the death of Christ. 1. The Persons that the Sabbath was for, appears to be the praying Saints of God, though Jew's by Nation, Christians by profession; and therefore the day they ought to observe was suitable. 2. The season of this Sabbath-day was during that Sabbath which should be at the time of the sacking, and sad desolating the City Jerusalem. About forty years after Christ's death that dreadful and terrible time came, when according to the voice heard in the Temple, Let us departed hence] God's people departed thence to Pella and other places; and for the Unconverted Jews, (as Eusebius reports) whereas they had sold Christ for thirty pence, thirty of them were sold for a penny, and so many hundreds of them who crucified Christ, were crucified themselves in one day, that there were not places enough for Crosses, not Crosses for bodies. Then, then were God's faithful ones fain to fly for their lives; yet then were they to be serious, and incessant in Sabbath-day-duties, than all Ceremonies were abolished. And that special day which the Jew had observed being Ceremonial, was before abrogated; and a seventh day as a holy Sabbath upon an another account then kept, and so to continue. 2. That which our Saviour saith of himself as concerning the Sabbath, we see, Mark 2.28. The Son of man is Lord also of the Sabbath-day. Which notes in Christ touching this day two things; His Authority for it, and His Propriety in it. The Sabbath is such a day, that the Lord Christ For it gives a special command, and In it keeps a special Interest. Other time the Lord allots, and allows men for their ordinary affairs, but this day he reserves as his proper and peculiar Portion. Truly may we say of the Sabbath, as 'tis said of Jacob, Psal. 135.4. The Lord hath chosen it unto himself for his peculiar treasure. Vox segulah significat rem quandam auctam & charam, sive the saurus fuerit sive res aliae quae cunqu●. (His Segullah.) Time the Lord gives out, but this he keeps as his store, and as that which to him is most dear. THE LORDS DAY. Christ he is clearly the Lord of all, but especially THE LORD OF THE SABBATH. The Sabbath at first considered with other days, As Christ hath separated it from them; So Christ hath elevated it above them. Above all days he doth estimate this, 'tis emiminently his: And he the Lord of this day. It being from him, in respect of its Rise, And it being for him, in respect of its Use. Christ was the raiser of it, and Christ is the ruler in it. This is that high day, he hath set upon stable grounds. This is that great day, he doth guide unto noble ends. The grounds on which this day is erected, are, The Lords abundant care of: And, His abiding Covenant with his Church and people throughout all ages. Such is the care the Lord hath for the spiritual profit of his People, and to perpetuate the Practice of Religion, as thereupon he appoints this present day. Yea, and that it might abide: he hath bound it by covenant to continue through all generations, Vid. willet's Hexapla in locum. Exodus 13.16, 17. The ends to which this day is directed: are, The honour of God, And, The happiness of man. Hence is that, Isay 58.13. If thou call the Sabbath a delight, the holy of the Lord honourable, and shalt honour him. And hence is that, Isay 56.2. Happy [or blessed] is the man that doth this, & the son of man that layeth hold on it, that keepeth the Sabbath from polluting it To say now no more: this is that sweet day upon which Saint John had such Soul-ravishing-Revelations in the Spirit. I was in the Spirit upon the Lord's Day. The Use twofold. Of Information. Of Exhortation. First, we are here informed of men's fearful evils relating to the Lords Day, viz. Both The sinful evil they are guilty of, & The Penal evil they are subject to. First, to set out the sinfulness of men against the Sabbath, I shall consider, and clearly discover The Multitude of the sinners, And The Magnitude of the sin. Sinners against the Holy Sabbath are of several sorts: Some sinning against the doctrine of the day: And, Some sinning against the duties of the day. 1. Some that in point of judgement lie cross to the Lords Day. Of such There be some gross in their opinion, And others in their opinion more lose. The former deny the day Positively, and in whole. The latter deny the day respectively, and in part. Those that do not at all believe the Lords Day, are of two sorts: Some that more Sordidly declare it, & Some that more subtly conceal it. 1. There be some that publicly proclaim their denial of this Holy Day; and of them we may observe two sorts; Some that did never better appear in time past: And, Some that in time past did much better appear. Some that have been so Sottishly and abominably bred up, that a conviction of the Lords Day, they never let in; Sabbath-Principles they never laid up. And some whose education and profession hath formerly declared their belief of the Lords Day: but now run in ranting and riotous ways, publishing their opinions against all Sabbath-observance: yea, are come to scorn, and mock at the Sabbaths of the Lord, like those, Lam. 1.7. Of such what shall I say? But declare them utterly unclean: because the Leprosy is in their heads I allude to that, Levit. 13.44. verse. Secondly, there be others that carry Some Sabbath-day-shew, they abstain from their ordinary works, and meet where some matters of Religion are managed: but not from any tye upon conscience, or obedience to any divine Authority. The Papists upon an Ecclesiastical, and others upon a Political account, and because of the civil power; otherwise in their own opinions, they are set Sabbath-free. They do not embrace the Sabbath, that's cross to their inward principles: yet they do not disclaim the Sabbath, that may prove their outward Prejudice. This is plain hypocrisy in the Lord's Day, and woe to such hypocrites in the Day of the Lord. I proceed next to consider them that assent somewhat to a Sabbath-day: but their assent thereunto is not right and through. Of such there be two sorts. Some which deny that this is the Day: And, Some who deny that of the Day which is. Some grant the Lord hath a Day for his service, but they plead against the first, and for the last day in the week (the particular day which the Jews kept) to be still the standing Sabbath-day. In this is a subtle design of Satan, when he sees, as Sabbath-men will have, he seeks to set it where it may be sure to fall; and though about this scruples may be in some conscientious: yet the principal Patrons for the Jewish Sabbbath do it out of a secret design to lay waste the Lords Day. Conatus eorum tanquam Pestilentissimus est retundendus. Musc. Loc: Com. Part. 1. fol. 148. This made Musculus to conclude their cunning endeavours were perilous and pestilent, and by all means possible to be suppressed. Such men lift up Moses to throw down Christ: advance God the Father to abase Christ the Son, and to deface his glory due. Zanchius de oper. redempt. li. 1. ca 19: fol: 612. And though they seem to be for God and his Law: yet 'tis an unlawful and ungodly thing (says Zanchius) as to have no certain day for God's public service: so to undermine and to overturn that day which is certainly settled for the Lords Day. Secondly, some grant this to be the very Lords Day: but they do not believe 'tis a day so precisely to be celebrated. As there are few so far Atheists as absolutely to deny there is a God: (A God many grant there is, that yet deny the true God, and many acknowledge the true God: that yet cannot be convinced he is such a God, so just, holy, pure, and perfect.) Thus there are few so far opposite to Sabbath as wholly to deny there is any day. A day they yield there is; but then they do not confess the right day, or they do not confess the day aright, a day to be kept, so holy and strict, this they withstand, whence they are very lose and take large liberties upon the Lord's Day. And of these there are two sorts. Some so minded for want of better Instructions. And some so minded from the force of base Corruptions. 1. Some have strange latitudes in their judgements of the Lords Day: and indeed the very Doctrine of some Churches, and Canons of Synods set the door wide, allowing liberty for worldly labour, recreations and sports upon the Sabbath-day. But these are black sports that blemish their beauty in the sight of God. 2. Some who live where they might learn better, the light of the Lords Day in the Doctrine of it, breaking out more bright, and shining forth clear and pure: yet they cannot see the holiness of the Day, through the filthiness of their flesh, and their dear indulgings of their delightful lusts. Neither are they willing to see the Sabbaths Sanctity, lest it should disturb their sinful security. If for the Lords Day they should be strict in their opinions, they could not with conscience-quiet be lose in their practice: these persons, in this point of corrupt principles, and erroneous judgements, object divers things, as, 1. Objection, The Sabbath is mutable and movable from one day to another, and therefore may be removed quite and made utterly to cease. Answer, The Sabbath 'twas mutable, being altered from the last to the first day of the week: but 'tis not possible there should be such another change, in that there can never possibly be such another cause. To that change we may consider a double cause concurring The material cause for it, and The actual cause of it. The cause upon which the day was altered. viz. Christ's Resurrection. The cause through which the day was altered, viz. Christ's Institution. So that the cause on which, and the cause by which this was done, all was Christ. In this change of the Sabbath we may observe a double use: Original, and Organical. The primary, Id sine dubio tenendum, quod Ecclesia ab Apostolis Apostoli à Christo, Christus à Deo suscepit, etc. Tertul. Nostrae potestatis non est sanctificare. Deus est qui sanctificat, etc. Muscul. Loc. Com. Precept. 4. principal efficient cause of that change, was Christ: The holy Apostles were the Secundary and Instrumental cause; for to such purposes all their power, was from Christ, who did extraordinarily call, qualify, and commissionate them upon such accounts as never can come the like. The Lord himself set up his own Sabbath: and indeed, 'tis only for him to give a being to a Sabbath that can give a blessing to a Sabbath: this is the work of the Lord alone, to bless and sanctify a day. Therefore not any person may assume power, nor by any power may persons presume to alter and settle any other Sabbath. Men must not alter the ordinance for the day, as they may not alter the ordinances in the day, to bring in other Sacraments, another Gospel. Gal. 1.8. If an Angel from heaven should preach another Gospel to you then that you have received, let him be accursed; and so he that shall cry up amongst you any other Sabbath then what ye have observed, let him be accursed. 2. Object. 'Tis contrary to Christian liberty to be limited to a day wherein to worship God. Answer, Christian liberty learned out, is taken Either more strictly, Or more largely. Strictly,] Christian liberty is a release from Mosaical Ceremonies and Judaical circumstances; but this doth not free from a fixed day for the Lords service, which is not a ceremony, a circumstance, but the very Soul and substance of Christian religion. Largely,] Christian liberty or Gospel-freedom it does comprise these two things; Freedom from the service of sin, and Freedom in the service of God. First, to be free from sins servitude, this implies freedom from death and devil, the curse of the Law, and the wrath of God, the sequels of sins slavery; Sins service is the sorest bondage. Augustine's Position is proper: August. de civet. Dei li. 3. cap. 4. A good man though he serves, yet he is free; a wicked man though he reigns, he is a servant. Rome, saith he, is the great Mistress of the World, yet the drudge of sin: Chrysos. Hom. 19 in priorem Epi. ad Corinth. and hence chrysostom concludes Joseph was the freeman, and his Mistress who obeyed her lusts, was the servant. 2 Pet. 2.19. While they promise themselves liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same he is brought into bondage. Secondly, to be free in the service of the Lord is sweet liberty: this is the case of Christians; whatever they do towards God as their duty, 'tis under a freetenure, viz. the Covenant of Grace. 'tis through a free mover, viz. the Spirit of Christ, yea, and their own spirits set free by Christ: The precepts of the Lord are a good man's large walks, Psal. 119.45. I shall walk at liberty, for I seek thy precepts. BEDDACHAH, at large: that is the only free life, that's spent in seeking, serving, obeying, and blessing God. So then into Christian liberty let's look never so fare, we shall not find that a discharge from the Lords day is any breach thereof. And therefore a strict observance of this Lord's day is no breach thereof. 3. Objection, Under the Gospel there is no difference of days to be observed. Answer, For satisfaction herein, we shall consider first, That there is a difference between days, which it is sinful for to observe. And Secondly, That yet there is a difference of the Sabbath from other days, which not to observe is sinful. Sinful it is to observe such a difference of days as is Heathenish, Jewish, Popish; the Apostle plainly prohibits this, Rom. 14.6. Gal. 4.10. Colos. 2.16. Yet by these places the Apostle doth not forbid a distinct observance of the Christian Sabbath, for than should he contradict himself, as Zanchius well observes; and others before him clear those Scriptures, from any relation to the Lords day. Let him bless the Lord, says Luther, that knows how to distinguish between the Law and the Gospel. Likewise let him thank God who hath learned to distinguish between several Sabbaths under the Law, and this Lord's day under the Gospel; they being abolished wear not bound to observe them, or to make any difference between those days, and others of equal concernment. But for the Christian Sabbath, it abides; and a difference of that day from others we ought to observe. This is that day set apart, By the holiest Person; and, For the holiest purpose. Psal. 4.3. Know ye that the Lord hath set apart the man that is godly for himself. So know ye that the Lord hath set apart the day that is holy for himself. Here not to distinguish, is to abolish. As God will have his Servants to be separated from other men: So he will have his Sabbath to be differenced from other days. As men must not divide what God hath joined: so men must not mingle what God hath separated, or debase what God hath elevated. 4. Object. Every day ought to be a Sabbath. Answ. True, the whole term of our life should be a continued Sabbath, in two respects, Viz. Cessation from the service of sin, and Disposition to the service of God. 1. To serve sin we should be ever averse; and O how glad would God's Saints be to keep such a perpetual Sabbath, as always to rest from sin! and O how sad have some of God's Saints been, because such a Sabbath comes so seldom! How does the Apostle complain, Rom. 7. That though with his mind he served the Law of God, yet with his flesh he served the Law of sin? Thus Austin condoles his own condition, Alas, sin follows I fly, and yet I fall; I fight, and yet I am captive: I run from it, and yet I am drawn to it; I would rest, but I cannot be quiet one day, one hour, etc. To have such an uninterrupted rest, as to be every day at a distance from sin, is a very desirable Sabbath. 2. To serve God we should be ever prepared. Though we are not always in Sabbath-day-time, yet our hearts should be always in a Sabbath-day-frame, in such a blessed bent as is fit for all holy business. Some expound that precept of the Apostle Paul, Pray continually,] Have a continual frame of heart sit for holy prayer. And that of St. James, Be swift to hear,] Have always an open ear, ready to hearken to the holy Word of God. We find, Ezek. 1. Angels described under the form of Beasts;] Having four faces and four wings, vers. 6. Faces] Ready to mind, Wings] Ready to move into any part of the World, about any portion of work God pleases to appoint them: Thus God's people should be in a prepared posture at all seasons for Sabbath-service. Yet if we respect the performance of the solemn works of God's worship, or the forbearance of the lawful works of men's callings; we are not required to keep an every day Sabbath, Exod. 20.9. Six days shalt thou labour, and do all thy work, vers. 10. But the seventh day is the Sabbath of Lord thy God, in it thou shalt not do any work. God could in the Creation (as Austin observes) have made an immediate dispatch of all with a word, but he took six days about the works of the World, that he might allot men six day's time for worldly works. Yea, before the Law this was laid upon man: In the sweat of thy brows thou shalt eat thy Bread. * Cumlegatur Adam in Paradiso positus, ut operaretur, quis sanum sapiens filios ejus in hoc mundo positos ad sudendum arbitraretur Bern. Serm. And after the Law, under the Gospel. We command, saith the Apostle, men to work with quietness, and to eat their own bread. So that if men should not be in their worldy business upon the weekdays, they would sin in a defect, falling short of what is commanded. And if they should be every day in the set service of a Sabbath, they would sin in an excess, going beyond what is required, which would be but will-worship, unwarranted by the Word, and unpleasing to God. But with men this is but a mere pretence, to evade and avoid all Sabbath-observance. As Polytheisme is the way to Atheism, an omni-Religion to no-Religion; so a pretended every-day-Sabbath, and then really no Sabbath at all. Next we come to consider such as sin against the Lord's day in point of practice. Such are of two sorts. Some doing upon this day what they should not; and Some upon this day not doing what they should. The works that men should not do on the Sabbath day are double. Servile, and Sinful or Worldly, and Wicked works. And accordingly those that do upon the Lord's day, what they be bound to forbear, are of two sorts; Those that then be about, Est triplex servitus, unde opus dicitur servile, etc. Thom. Aqui. 22. qu. 122. art 4. either The evil works of sin, or The servile works of the world. In evil actings there are those that sin out the Sabbath day, passing away this precious time; Some in sinful pleasures, and Some in the pleasures of sin. Pleasures that are in themselves lawful, yet are sinful upon the Lord's Day. 'Twere better (Says Austin) for a man to dig and blow, August. in tit. Psal. 91. then to dance and play upon the Sabbath day: that to the Commonwealth may be a benefit: but of this there is no advantage: yet this is one of Satan's stratagems, to make men mindless of Sabbath duties, he pleases them with sinful delights. Justin. lib. 1. As Cyrus dealt with the Lydians when he had conquered them in battle, he allowed them liberty for all sports and pastimes, and so more fully subdued them, that they became his servants for ever: Thus Satan in policy puts men upon sinful pleasures even upon Sabbath days, that for ever he may make them his assured and settled Servants. How contrary is this to what God in the Prophet expresses, Isay. 8.13. Thou shalt not find thine own pleasure upon my holy day. But there are some who do exceed these, passing Sabbath-days in the down right pleasures of sin: in lasciviousness, wantonness, surfeiting & drunkenness, and such like sinful actions, that 'tis rather the Devil's day, than the Lords Day. Plutarch thought that the Sabbath of the Jews was from [Sabbos] a name of Bacchus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jovialiter vivere. that signifies to live riotously, jocundly, merrily, and the like. And indeed the Sabbath of Christians, as some keep it, may seem to have such a derivation, for they make it the day of their mad merriments, when they are most Jovial, vain and voluptuous. And were it not for God's wonderful Patience, while they are thus polluting the holy seasons of God, it should be to them as to Belshazzar, when he was abusing the holy vessels of God: In the same hour came forth fingers of a man's hand, and wrote upon the plaster of the wall; MENE, MENE, TEKEL, etc. Then the King's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another, Danniel 5.3, 4, 5, 6. To be sinful upon the Sabbath-day, Hieron. in Isaiam. cap. 5. August. Tract. 4. in Joan. 'Tis an aggravation of sin; And, 'Tis an assimilation of Satan. Thus a man greatens his sin, by sinning upon the Sabbath; a man not only offends against the fourth Commandment, but other Commandments by such sins are also violated, which makes the offence more deep and double. As to be good in evil days, is that which heightens a man's praise, and declares the eminency of his grace; so to be evil on good days, sinful upon the sacred Sabbaths of the Lord, is that which makes a man's case more culpable, and his sin the more abominable. Thus a man likens himself to Satan, who is ever bad, but worst upon the best days. The wickedest act that ever the Devil did, was when he met man in the holy place of Paradise: and O what sinful designs hath Satan upon the sons of men, when he meets them upon the holy time of Sabbaths! Of all sins such Satan is most prone to promote, that will most provoke God, and such are the sins of the Sabbath. 1. Cor. 6.15. Shall I (says the Apostle) take the members of Christ, and make them the members of an Harlot? God forbidden; so should a man say, Shall I take the days of Christ, and make them the days of sin and vanity, of gluttony and drunkenness? God forbidden. Unto God sin is ever offensive, but to sin upon the Sabbath does most incense God. Ezra 9.13. Seeing, O Lord, thou hast given us such a deliverance as this, should we break thy commandments, and join affinity with the people of these abominations, wouldst not thou be angry till thou hadst consumed us, and so as there should be no escape? Thus ought men to argue, O Lord, seeing thou hast given us such A DAY as this, should we transgress thy commands, and practise abominations thereupon, wouldst not thou be very angry, & c.? Chrysost: de Lazar. con. c. 1. chrysostom well observes: that the Sabbath is the Day God appoints to purge and cleanse men from sin; and therefore on that day for men to mix themselves in sin, is exceeding sinful. Secondly, in earthly actings there are those that spend out the Sabbath-Day, ravelling and running out this rich and precious time of the Lords Day. Some upon their worldly business, & Others about their business in the world. In Sabbath-time are some set upon their ordinary affairs. As Sea-water it will not abide in its own banks, but beats and eats upon the Land, and drowns the dry ground; so many men's worldly callings will not keep within their weeks compass, but eat upon the Lord's Day, and drown up Sabbath-time. God in the creation went on through all the works of the World, till he had made man, and then he took his Seventh Day's rest, and sanctified it; how sad is it to see man stay in worldly works, and never care to come at God in a Sanctified-Seventh-Days-rest. True, there are some who though they will not be in the open Sabbath upon their ordinary week-day-work, yet they will be about such things as have tendency thereunto. We find in the 14. of Luke, of some that when they were sent to at Super-time, they made their excuse: One said, I have bought a piece of ground, and I must needs go and see: and another said, I have bought five yoke of Oxen, and I go to prove them. The one sort did not at that very time purchase their Farm, but went then to see it; nor the other did not then buy their Oxen, but went then to prove them. Thus some in Sabbath-time though they are not upon the common work of their Trades, yet than they go to see, and are busy about the disposing of their week-day-works. As God in the Creation wrought out the works of the World in six several days, but the very first day he fitted and ordered the matter for the whole frame. Thus men upon the first day of the week, OUR LORDS DAY, are busy about the ordering of matters for their earthly affairs in the following days. All this proceeds from Satan that evil one, and from covetousness the root of all evil. 1. The Devil upon the Lord's day, when he cannot draw to that which is wicked, he will to what is worldly; Thereby To augment the sin of man, and To prevent the service of God. 1. Hereby Satan increases the sin of man, he well knows those works which are upon the week days lawful, are upon the Sabbath sinful, and so sets men thereupon. 2. Hereby Satan opposes and suppresses the Service of God: God upon this account requires (as Austin excellently notes) men upon the Sabbath to forbear their worldly business, August. de civet. Dei lib. 6. cap. 11. Idem de tempore Serm. 25●. that they may then be the more free and full, prompt and ready for religious service; and for this cause th● Devil puts people then upon their earthly business, that he may beat them off from God's blessed service upon his holy Sabbath day. The Devil does not like diligence in a lawful calling, but upon sinful designs he unseasonably sets men thereupon. I could report of a poor woman, oft under strong temptations, whom I have heard sometimes sadly say, she was not able all the week to go about the necessary works of her calling, but when the Lords day was, she knew not how to keep from her worldly work, being violently provoked thereunto. True, the more common case is for Satan upon the Sabbath to hold men on in their earthly affairs, who are eagerly bend thereabout all the week besides. As the subtle Serpent said to Eve, Gen. 3. Yea, hath God said, ye must not eat of every tree? so Satan subtly says to men; Hath God said, Ye shall not work upon every day? ye may work, 'twill be for your benefit. Yea, should Satan be silent, to survile work on the Sabbath. 2. A principle of covetousness puts men hereupon: What made Eve to eat of the tree th●● was forbidden of God? And what caused Achan to take the wedge of gold that was otherwise disposed and set apart of God, but covetousness? And whence is it, that men upon the Sabbath day which God hath separated for himself, are so carried about their own common business, but from covetousness? Covetousness, Colos. 1.5. is called Idolatry; This Idol the world, it takes up that time of service which does belong to God. The Sun must bear the sway of the Day, though the Moon rules the Night; and though the World▪ hath the predominancy all the week, yet 'tis meet Christ should have the command of his own day, THE LORDS DAY. I proceed to a second sort that sin against this Lord's day, by not doing on the day what they ought. Concerning Sabbath-day-duties, we shall consider, The kind they are to be of, and The place they are to be in. For the kind,] the duties on the Lord's day to be done, are Of Piety towards God, and Of Charity towards men. For the place,] the duties to be done on the Lord's day, Are in our public meetings, Or in our private dwellings. Now persons who do not their Sabbath duties, and so sin against this day, are of two sorts. Some that Idle out the day, and do nothing of the duty, and others that trifle in the day, and of the duty do but something. 1. Too many are manifest, that spend this holy day in Idleness. By the Law the Priests upon the Sabbath day, were to offer double sacrifice; whence chrysostom collects, Chrysost. contion. de Lazaro. that the Sabbath ought not to be a day of ease and Idleness, but of double diligence in holy exercises. In the Gospel even the Lord of this day is revealed, not as in an idle, but an active posture; During the days of his flesh he went about doing good, Act. 10.38. And the Sabbath was the day of his best and most abundant works, as is well observed; and therefore this Lord's day calls for diligence in the best duties, and does not indulge Idleness. The Jews use to call the seventh year the Idle year, because then the ground lay follow, no Ploughing, or sowing, or bringing forth of Corn. Many Christians may call the seventh day, the Idle day, for than is no praying, hearing, etc. or bringing forth any fruit that is good, the whole day to the man, and the whole man in the day lies like the desert, dry and barren, where no seed is sown; through Idleness on the Lord's day men they become, Most culpable in their sin, and Most liable unto Satan. 1, To be Sabbath-idle increases a man's sin: Idleness is ever evil, but never so bad, as upon this good day: No time is allowed for Idleness. As of every idle word: Matth. 12.36. so of every idle hour, a man must give account at the day of judgement; and as one upon the place further infers: S● pro etioso verbo reddemus rationem, videamus ne reddamus pro otioso silent●o. Ambros. de ossic. lib. 1. cap. 3. ut nullo die intermittantur certa tempora orandi. Aug. Haeres. 57 We shall not only give account for our idle sayings, but we must give account for our idle silence, for our not speaking, when men do not take unto themselves words in prayer, and the like: but he like the Prophet's Idols, having mouths, and speak not; ears, and hear not, etc. Some religious exercises are every day duties: Austin upon that place of the Apostle, Pray continually.] Expounds it, See that in no day there be any intermission of certain times for prayer. But then from prayer and other holy duties to be idle, vacant, and void on the Lord's day, deepens the sin, because on such days, Men have best work, And most work to do. 1. The Sabbath is a day of the best work. Most of the week-work is world-work, poor in comparison of this. That's like digging in a dark pit, this as reaping in a pleasant field. As 'tis best being with God: so 'tis best working for God. Weekly labour is but bodily labour, burdensome labour; Sabbath-work is chief soul-work, and all sweet work. Men work on the week, that they and theirs may live well in this world a while: But the Lord's Daywork is our meal for ever. Therefore for any to be idle on this day aggravates their sin of Idleness. Secondly, the Sabbath is a day of the most work: men on that day should do more in the service of God than all the week besides. The Jews did much on their Sabbath; Christians are to do more on their Lord's Day. If we compare Numb. 28.9. with Ezek. 46.4. we shall find that the offerings in the time of the Gospel prophesied of, were more than those in the time of the Law. In Num. we find but two Lambs: but in Ezekiel we find six Lambs and a Ram for the Sabbath. This signifies that in the settled times of the Gospel, God's Worship upon the Christian Sabbath should be solemnised more fully then in former times under the Law. Now for men to be idle when they have most work to do, causes idleness to become the more culpable, and the greater sin. Secondly, to be Sabbath-idle, exposes souls to Satan's service: hence so many do the devil's drudgery, and draw the devil's cart upon the Lord's day. When Satan, especially in Sabbath time, sees men idle and not about any thing that is good, than he soon sets them about that which is naught: so that upon this day men are most eager to go on the devil's errand, though to their own ruin. Yea, men upon the Lord's Day, that lie idle, they tempt the Tempter, and do invite the Devil to their dwellings, and as it were ask if he hath no work, or what service he will command them. They are ready, each saying, Here am I, send me. As in suppertime Satan entered into Judas: so in Sabbath-time Satan takes possession of such idle ones. Some keep the Sabbath like their , they go not to blow in deed, but nothing good they go about. They are in their houses as their horses in their stables: yea, perhaps in their beds as their hogs in their sties. Or on the Lord's Day, if they be not as beasts, they are as birds that fly from place to place: so do they wander from town to-town, idly passing away of Sabbath-time. Yea, 'tis with many in this, as with the Devils, they believe a Sabbath, but they observe no Sabbath: as they can keep no Sabbath in point of rest: so they will keep no Sabbath in point of work. Men are on earth as the damned in hell, who never are in any religious duties: they may be crying for water to cool they tongues: but never praying for grace to change their hearts, or for mercy to remit their sins. For thousands of idle Sabbaths hath God with some to reckon: and let them be sure, that as God will not hold them guiltless that take his Name in vain; so God will never hold them guiltless that spend his time in vain. Secondly, I come to consider such as indeed do somewthat of duty in the day of the Sabbath: but of these there are that take up their Sabbath-work, Either in some one part of the day: Or in some one place for the day. The part of the Lords day wherein the exercises of religion ought to lie, being both The former, and The latter. Some men they take the one, but then leave the other, and will not let the Lord have his time entire. They say of the Lords day, as she in the Kings of the living child; Divide it, Divide it. Yea, they make the time of the Sabbath like the Veil of the Temple at Christ's death, to be rend in twain, viz. between the Lord and the World, or which is worse, between the Lord and their lusts; whereas not a bone of Christ's body was to be broke, so not an hour in his day: As not a member of that, so not a minute of this. As our Saviour said concerning the loaves, and the fishes; Gather up the fragments, let nothing be lost: so he seems to say concerning his holy Sabbath, Gather up the parcels thereof, let not minutes be lost, which are precious like the least parings of gold. It hath been perilous to clip a King's Coin, 'tis more dangerous to clip the Lords day. O the dreadful death and doom of Ananias, who kept back part of the price, and brought only a certain part, and laid at the Apostles feet, whereas before 'twas all in his own power, Act. 5.3, 4. But this holy time was never ours, nor ever was any part thereof in our power, therefore to keep back any hour of this holy day is worthy of death. If no part be the Lords, why do you give him any? if the whole be the Lords, why do you put him off with part? 2. The places wherein religious exercises are to lie upon the Lord's day, being Both public, And private. Some rest in the public and neglect the private: And others are all for the private, and contemn the public. First, There are some, all whose religion upon the Lord's day lies at Church, no praying, reading of Scriptures, repeating of Sermons, instructing their charge, or any such duty done in their houses all the day long. 'Tis said, Exod. 12. that there was a great cry at midnight in all the dwellings of Egypt, for there was not a house where there was not one dead: but not so much as upon the Lord's day from the dwellings of divers does any holy cry go up to heaven. ('Tis doubtful in divers houses there are not any alive by grace, to bewail them that lie there dead in sin,) while yet 'tis easy to hear, and evident to see what rudeness they suffer in their children and servants on the Sabbath day. Hast thou kept the commandment of the Lord (said Samuel to Saul) in destroying all Amelek? What then means the bleating of the Sheep, and lowing of the Oxen which I hear to day? So may we say to many a man: hast thou kept the commandment of the Lord, in observing his Sabbath? What mean● then the laughing and sporting and foolish talking of children and servants, which is then heard in their houses? Such parents, and ungoverning governor's sure the Lord will one day charge with the breach of his blessed Sabbath. See what God says to Eli, 1 Sam. 2.29. Wherefore kickest thou at my sacrifice, and honour'st thy sons above me, & c? did Eli kick at the sacrifice of God? no, but his sons did, and he restrained them not; and therefore Gad accounts it upon him. Will not God thus say to some Fathers and Masters, Wherefore profane ye my Sabbath? and why have ye polluted my holy day? for they so do in their children and servants, whom herein they do not restrain. They are careful to provide for family necessities, but careless to perform family-duties, though it be the Lords day, when they should look to all within their gates, Exod. 20.10. 2. There are others, what they do in God's service on the Sabdath, 'tis private. for in the public Assemblies they are seldom or never seen. For the Israelites to sit still in their houses when a thick darkness was abroad in all parts of the land, was excusable. [I pray God there be not a near approach of such a time upon England, when through worse than an Egyptian darkness, people be constrained to stay at home in their houses.] But to lie at home on the Lord's day, while through the open light of the Gospel the land is like Goshen, is an inexcusable evil. And sure, Chrysost. in Act. 3. Hom. 9 & Hom. 2. in 1 Cor. 1. 'tis no good presage, when people despise public Ordinances, even on the Lord's day: does not to such the Lord say, 1 Sam. 2.29. Wherefore do ye kick at my sacrifice, and at mine offering which I have commanded in my habitation? Read but those Gospel-Prophesies and Promises, Isay 2.2, 3. Isay 56.7. Mich. 4.1. which import the gatherings of God's people for his public worship. There are those who withdraw themselves from such duties, and while they think to prejudice others, they do themselves the greatest wrong. 'Tis clear they do not only fall from holy ordinances, but they fall into ugly errors, and filthy evils many of them come to act. Chrysosto. Serm. count. Anomeos. chrysostom concludes that there is nothing more causes stableness in the truth, and keeps up holiness of life, and corrects opposite vanities and vices, than a constant frequenting of the public assemblies, and a careful and cheerful there hearing the holy Word of God. And hence Augustin so earnestly exhorts and persuades in some of his Sermons, Aug. de tempore. Ser. 251. not to separate, but to congregate upon the Lord's Day, and to the Gospel publicly preached to apply themselves. Just. Mart; Apol. 2. Justin Martyr reports of the Christians in the primitive times, how they would call one another out of their houses, to meet together in the most solemn manner they might upon the Lord's Day And if we come out of the Ocean of the Ancients, and go into the streams of our late * Calv. in Deut. 5. etc. Pet. Mart. in 1. Sam. 1.3. Bucer, in Math. 12.11. Zanch. in 4. Precep: Bullinger. Gualterus in Act. Writers, as they all urge the observance of the Lords Day: so they press the practice of public duties in open assemblies, as most necessary unto the right, and religious observation thereof. Give me leave (I hope I dote not on any holiness of places, but prise the public gatherings of God's people, especially upon the Lord's Day) to tell you that such servants the Lord hath had in preceding times, that would pitch upon places of public worship, not only therein to serve the Lord; but to suffer for the Lord therein: thither they would run to die, where they use to pray: and rather than they would be driven from them, they would be destroyed in them, thinking it good going together from thence to heaven. Eusebius reports that under the cruel persecution of Dioclesian many thousand Christians were burned in the Temple of Nicomedia, being assembled to celebrate the Day of Christ. And another mentions how at Ments in Germany, Hieron. Epistol. ad Geront. the City being taken, in the Church were many thousands murdered. But O how exceeding sad is this when people may come to the public in peace, pray in peace, hear in peace, depart in peace from Sabbath after Sabbath, yet loiter at home on the Lord's Day! I wish empty seats make not way for empty pulpits: and that quite forgetting Sabbaths, be not the event of slighting Sermons. (To say nothing of such as desert our assemblies, upon the groundless grounds of Separation,) what Atheism gins to grow in the Land? wholeParishes live as without God in the world, scarce knowing when a Sabbath comes: Help Lord. Now amongst such as sin against the Lord's Day in respect of works thereupon to be done, Divers things are objected: Some against the condition of the work in the day: And Some against the continuance of the day in the work. The condition of this days work considered, some object, Because any thing of the day is required in public. Others, Because so many things in the day are required. Some say, They can read good books, and serve God at home, when the Sabbath comes. Answer, 1. They can, but 'tis a question whether they will or no. Such as in their houses all the whole week do little or nothing in the worship of God, are like to do no great matter at home when the Sabbath comes in the service of God. As one well observes, that commonly, they who forget God in the time of their life, do forget both God and themselves in the day of their death: So they who neglect God in the week-time, do ordinarily little regard God or the good of their souls upon the Sabbath-day. Secondly, The public preaching of the Word is of more Soul-concernment on the Sabbath than any private reading at home, if we consider, Either the precept of God; Or the Profit of man. Both express in that of the Apostle, 1 Pet. 2.2. As newborn babes desire the sincere milk of the Word, that ye may grow thereby. Sincere milk of the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sermon-milk, warm milk from the Mother's breast is best to battle the babe. Sodden milk hath not so much spirits therein, nor the child that refreshing thereby. * Revera fratres nubes sunt praedicatores etc. August. in Psal. 35. Sermon-milk is the best food for spiritual growth. Agustin compares the preaching of the Word to the raining of the clouds, which more refreshes the corn then if pond-water should be poured out in pails and buckets: My doctrine shall drop as the rain, and my speech shall distil as the dew, Deut. 32.1, 2. 'Slight not such Sabbath-showres, nor miss upon the Lord's Day the former or the latter rain. Object. On the Sabbath in public I shall only hear another, at home I myself can speak to God in prayer. Answ. In public thou mayest not only hear, but also pray even then when not one word thou speakest. A man at home may speak many words, yet make never a prayer: and a Christian in the congregation may pray earnestly, though he speaks never a word. 'Tis not the speaking of the tongue, but the working of the heart that makes prayer. * Non vocis magnitudine, sed cordis magnanimitate clamandum est, etc. Clamabat populus et non audiebatur, tacebat Moses et audiebatur ille. Ambros. in Psal. 119. One observes how the Israelites, when the Egyptian army was behind them, and the Red-sea before them, they lift up their voices and cried out to the Lord: yet God did not regard, this as a prayer. Exod. 14.10. Moses he was silent, not one word of prayer appears: yet the Lord says to Moses. Wherefore criest thou unto me? ver. 15. Though his tongue was still, his heart was hot in holy prayer. Secondly, he that will not upon the Lord's Day hear God's Word, his private prayer is but unpleasing to God. 'Tis a saying of one of the Ancients, God oft rejects his prayer in trouble, who in the days of his peace does despise God's precepts: Deus saepe ejus precem in perturbatione deserit, qui precepta illius in tranquillitate contemnit. Greg. Mor. li. 5. ca 36. and so God does but abominate his prayer in private, who will not hear upon the Sabbath-day God's holy precepts in public. He that turns away his ear from hearing the Law, his prayer shall be an abomination, Prov. 28.9. He must first hear God that will be heard of God. Objection, On the Sabbath in public I may be put upon expense, in contributing to some or other in want, which by being at home I escape. Answ. 1. Charity to such as are in necessity is always an excellent duty. It makes a man to resemble God, who hath never need to receive, but is ever most free to give, Jam. 1.5. 2. For the duty of charity the most seasonable day is the Sabbath * Chryso. in 1. Cor. 11. Homil. 43. Chrysostenme observes that the Sabbath is the day when God in his best bounty does most appear unto us, and therefore for us to express our bounty to others the Sabbath is the fittest day. 3. Though charitable duties are fit for every Sabbath, yet such occasions are not constant. Christians indeed upon those Lords Days when they are not communicating to, they should be commiserating of such as suffer in the World; when they are not in their contributions liberal, they should be in their compassions lively. In their thoughts they should go forth and look upon the burdens of their brethren, remembering those that are in bonds as if bound with them, Hebr. 13.3. Object. Some Sabbath-work I am willing to do, but so many works on the Sabbat be burdensome. Answer, 1. The more work, the more wages. The more good Sabbath-seed men sow, the more plentiful crops of comfort they shall r●ap both in earth and heaven. God hath more Sabbath-mercies to vouchsafe than we duties to perform. 2. As on this day men have much work: So they have much help; Scriptures, Ministers, Ordinances, yea, Angels: yea, God himself, Father, Son, and Holy Ghost. Our Lord is not like Pharaoh who required brick, but withheld straw. 3. The work indeed on the Lord's Day is large, but it is all excellent business, that well becomes Kings: yea, and pions Princes have accounted it not only their duty, but their dignity not only to see that others, but themselves also in all holy duties do observe the Lords Day. Zozom. Eccl. hist. si. 1. ca 8. History in the praise of Constantine reports much of this. And the Scripture prophesies that Princes in Gospell-times should not abate, but abound in Sabbath-day-duties. And the burnt-offering that the Prince shall offer to the Lord in the Sabbath-day, Exek. 46.4. shall be six Lambs without blemish, and a Ram without blemish. This by type did signify that in succeeding times the Service of God should be plentifully performed, even by the highest of the people upon the Lords holy Day. 4. Upon the Lord's Day, though of duties there be a great variety, yet there is no contrariety. In the soul of a Saint there be contrary principles, flesh and spirit one opposing another: but there are not in the Sabbath contrary practices each to other repugnant, one duty does not thwart another▪ but Sabbath-services are to each other helpful. Prayer fits for hearing, and hearing prepares for prayer. 5. The diversity and change of Sabbath-work, shows the Lord's wisdom, yea, and the love of the Lord; to make exercises the more easy, that holy labour may not be heavy labour, nor men tired all Sabbath-time with one continued work, the Lord lets them pass from one employment to another for refreshment. 6. On the Sabbath we have several works, yet in all we serve but one Master: Indeed had we divers Masters, it might discourage; but to us there is but one Lord. Upon the Sabbath in religious services we change our place, and we change our business, but we do not change our Master: All is to Christ; to Christ men should say upon a Sabbath-morning, Though other Lords in the week-time have had too much dominion over us, yet now we will make mention of thy Name only. 7. If multitude of services be tedious, what will multitude of sufferings be? Jam. 1.2. says the Apostle, My brethren, count it all joy when ye fall into divers temptations. How will they rejoice in divers daily distresses, that shrink back because exercises are divers upon the Lord's day? Object. The Sabbath ceases when public exercises end: no longer holy day, then while holy duty. Answ. If so, sure then with some Sabbaths are very short. But shall we think that men can begin and end a Sabbath when they list? The Churches of Christ in ages past have determined of an entire day due to the Lord. The Sabbaths, Iren. count. Valent. lib. 4. cap. 31. August. de temp. Serm 251. says Irenaeus, do require a complete day, and the perseverance of that whole day in the Lord's service. Austin declares his judgement touching the time of the Sabbath from that text, Levit. 23.32. From even to even shall ye celebrate your Sabbath. 'Tis evident from that place of the Apostle, Jam. 2.10. that whosoever carelessly casts by any part of God's precept, transgresses the whole law of God; and thus, whosoever wilfully neglects any part of God's Sabbath, is guilty of breaking this whole holy day: men must not suit the day to their duties, but their duties to the day; while the day endures their duty remains. Object. But so to keep the whole day is terribly tiring: a hard service, who can do it? Answ. God because of our infirmities does afford what may refresh, the better to bear up our bodies the Lord allows moderate sleep in the night, and temperate food in the day. True, it was in Tertullia's time a dispute, Tertul. de coron. milit, cap. 3. Tom. 1. pag 747. whether it be not a duty on the Lord's day to fast? but our Saviour's Apology for his Disciples, in plucking and eating the ears of Corn upon the Sabbath day, may easily quiet that question, Mark. 2.25. And blessed be the Lord for the allowances of his love. 2. Men do not complain of whole days for the world, They rise early, and go to bed late, and eat the bread of carefulness, Psal. 127.2. They do not say all the week, when the morning is, Would God it were evening, but rather in the evening they wish, would it were morning again, to go after the world afresh; yet we find some even in sinful ways so unwearied, that when one day is past, they pitch upon the very next day with enlarged resolutions: Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink and to morrow shall be as this d●y, and much more abundant, Isai. 56.12. 3. We may see what some of God's servants have desired; instance David, that dear servant of God, Psal. 27.4. One thing have I desired of the Lord, (says he) and that will I seek after, that I may dwell in the house of the Lord all the days of my life. As if he should wish it were always Sabbath day with him. Psal. 84.4, 10. O blessed are they that dwell in thy house, etc. For a day in thy Courts is better than a thousand: I had rather be a doorkeeper in the house of my God, then to dwell in the tents of wickedness. Were men of David's mind, a day in seven for the service of the Lord would not be too long. 4. There have been them that have spent divers days and nights also in the service of God: see a considerable instance, Luk. 2.37. A widow of about fourscore and four years, which departed not from the Temple, but served God with fastings and prayers night and day. For her sex] A woman: For her case] A widow, not having the company or comfort of a husband. For her age] About fourscore and four years, yet night and day with fasting and prayer serving God in the Temple. 5. For such as are tired out with the time of a Sabbath, would they go to heaven? There 'tis ever Sabbath, always singing, serving, and setting up of God. Bernard urges the observation of the Sabbath, and holding out in holy exercises thereon upon this account, that by present rest men may learn to live in rest eternal, Bern. super Saluz Regina Serm. 4. Col. 1744. and by persevering service men may be prompt to perpetuate the Lords everlasting praise. But how would men do to endure heaven, and a never ending Sabbath there, who know not here how to bear out the durance of a Sabbath day? Object. I cannot so tend duties on the day, for I have other works of necessity to do. Ans. 1. There are works of necessity which we grant may be done upon the Lord's day, Vid. Lyra. in Exod. 20. & in Jonna. 5.8. Beda in Marc. 2.23. Zanch in 4. praece. as by food to refresh our bodies, to resist the invasion of enemies, to stop the irruption of waters, to quench the rage of fire, to preserve the life of our , and the like. 2. Those that say on the Sabbath such things they must necessarily do, ought yet carefully to see, it be not A feigned necessity, or A made necessity. To pretend a things necessity, when yet indeed no necessity of such a thing to be done, is to commit a double sin: To do what is not good, and To say what is not true. Men must also beware they bring not a necessity upon themselves, upon the Sabbath to do such things as they might prevent through a prudent foresight, this is to make a sin with a necessity. Isay 58.13. Thou shalt call the Sabbath a delight, not doing thine own ways, nor finding thine own necessities; so some Paraphrasing expound the Hebrew word: men have many necessities which yet are of their own causing, and not of Gods appointing. 3. There are things necessary in their season, that yet are not necessary upon the Sabbath. 'Tis necessary for a man to follow his lawful calling, and to be diligent in his worldly business. When we read (says Bernard) that Adam in the pleasant place of Paradise was appointed to work, shall we think that the sons of Adam in the troublesome Wilderness of this world are placed for play? No, 'tis necessary for the sons of men to be industrious in their lawful affairs: Moses putting his hand in his bosom, 'twas leprous; but putting it out, 'twas made whole. God hath given men hands, for a threefold work, says one: To lift them up in prayer to God, To stretch them out in charity to the poor; and To put them down by labour in a lawful calling. So that for a man in his lawful calling to labour it is necessary, viz. in its season. But herein to labour upon the Lord's day is dangerous: The gain of this day may be as the gold of Tholosse, as the coal brought to the nest setting the young and all on fire. Luk. 10. Reproof is given to Martha by our Saviour, for her being about ordinary affairs, assuring her that [One thing was needful.] Needful it was for Martha to be about her household business. Yea, but not then when Christ was present, and an opportunity served for soul-advantage, which her sister Mary minded. Thus though 'tis needful for Christians to look after their lawful occasions in the world, yet not upon the Lord's day, the season for soul-advantages. 4. Are such worldly walks and works necessary? and are the works of Gods worship arbitrary? yea, upon the Sabbath is not the service of God much more necessary? As the Apostle said, Act. 4. Whether it be more needful to obey God or men, judge ye: So say I, Whether it be on the Sabbath more needful to serve God or yourselves, judge ye; whether more needful to take care for your temporal or your eternal being, judge ye. Among necessaries that which is most necessary, is to be first minded. Object. We see none so exact, our neighbours are not so nice, but take their liberties on the Sabbath; and why not we the same? Answ. 1. We must live by precept, not by example; 'tis the Law of God, and not the lives of men that must be our rule. As he that will be for God must cross the most of men; so he that would go to heaven must leave the greatest part of the world behind him. He shall never write a good hand, that makes the world his Copy; nor shall he ever well observe a Sabbath, who frames himself unto the common platform. 2. If patterns are to be followed, Be ye then followers of God as dear children, Ephes. 5.1. In six day's God made heaven and earth, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hollowed it. Likewise let us look unto the Lord Christ, Luk. 4.16. He went into the Synagogue on the Sabbath day, as his custom was, etc. Learn we ought of Christ, though not (as Austin observes) to walk on the waters, yet to work in God's worship upon the Sabbath-day. 3. If we will take our Model herein after the manner of men, 'tis best to look back to preceding Saints. God's Church and people considered as past and present may be compared to that cloud, Exodus 14. which was partly bright, and partly dark. The bright part was before, to give light to the Israelites, and the dark part behind, to blind the Egyptians. The Saints and people of God aforetime were as the bright side of the cloud, shining clear in Chistianity, strict in all the ways of God, and most exact in Sabbath-service; such as now profess themselves the Saints of God, are as the following dark side of the cloud, more dim and dull in holy duties, more lose upon the Lord's Day, having less of the life and lustre of religion. O let us but think what was the care of Christians not many years ago, to improve Sabbaths, and all the service of God, such follow, with holy Apostles and Martyrs, and the spirits of just men made perfect. 4. If herein we will take such as are present for our pattern, Blessed be the Lord, some are left, that hold up religion to the life; and with great care look to the Lords Day, and the duties thereof. Indeed there are divers of whom we may complain, Chrysost. in Matth. Hòm. 3. as chrysostom of some in his time: Whereby (says he) shall I know you to be Christians? Do you not delight in any place more than in the Courts of the Lords house? and take pleasure in any time, more than in the hours of the Lords day? Yet some few are found faithful to the Lord, and his Day, and such we should duly observe. 5. When an age is in religion lose, 'twill be the more any man's credit and comfort to be exact and strict. To be a precise Sabbath-keeper in a Sabbath-breaking-age, that's a man's honour: For a man to remain sound in his principles, and punctual in the practical observation of the Sabbath, when opposite evils are high and huge, August. de Tempo. Serm. 23 2● in times and places that strange birds build their nests, when multitudes in Towns and Parishes (as Austin resembles them) are like Toads and Frogs in fens and puddles, Croaking against the Lord's Day. When many as Musculus upon the fourth commandment complains, Beza in Cant. Solo: Hom. 30. Bucer● in Psal. 92. (the like Beza Bucer and others laments) pitifully profane the Lords holy Day; this is praise, then to be painful, pure and permanent in the practice of all the Lords-Day-duties. Object. We for ourselves observe the Sabbath, but there are some with us, that will have their liberties, and who can help it? Answ. Superiors must help as much as is possible, that others under them as well as themselves observe the Lords Day. Therefore as many of us as have others within our gates, and under our government, we ought as much as in us lies, upon the Lord's Day to endeavour the drawing them to holy duties, which may appear plain through a double proof: The precept of God about them, & The property of God in them. 1. God gives his precept for them herein, as we find in the fourth Commandment: The Seventh day is the Sabbath: in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, etc. If it be our duty to keep them from ordinary work for the case of their bodies, then to bring them to holy ordinances for the good of their Souls: and the bodily rest we are to allow them lies upon this account, they are to rest from the common works of their vocation in order to the exercises of religion in private and public upon the Lord's Day. Luke 13.15. Doth not each one of you on the Sabbath lose his ox or his ass from the stall, and lead him away to watering? and ought not each one of us on the Lord's Day to lose his children and Servants from our businesses and houses, and lead them away with us to be instructed? should not every one of us publicly present ourselves on the Sabbath before the Lord, as it were, saying, Behold, here am I, and the children and servaants that thou hast given me? And if we go before God alone leaving our families to their liberties, what will the Lord say? As Eliah said to David when he came to the Camp of the Israelites, 1. Sam. 17.28. How comest thou down hither? where is the flock? and with whom hast thou left those few sheep in the wilderness? And may not God thus question some, when they come, and on the Sabbath day appear in public, How comest thou hither? where is thy family? with whom hast thou left thy Children, and servants? * Euseb. de vita Const. li 4. Ca 18. et 19▪ Eusebius reports of Constantine what good laws he made for the bringing forth of families, all sorts of servants, yea souldiets and men of war, to Gods public worship upon the Sabbath day. And other pious Princes in times past, have thought it no less a part of their duty. 2. God keeps his propriety in them; he is the great householder, and all our families are his; as Laban said to Jacob, Gen. 31.43. These daughters are my daughters, and these children are my children, and these are my , and all that thou seest is mine: Thus says God to a Governor, Thy sons are my sons, and thy servants are my servants, and all that thou hast is mine. Now as by virtue of our interest in them, and authority over them, they work for us on the week: So by virtue of God's interest in them, and sovereignty above them, they are bound to serve God upon his holy Sabbath; they have a Father in heaven, and a Master in heaven, whose commands especially on this day they ought to obey, which we must further, not hinder. As the Lord said by Moses to Pharaoh, Let my people go, that they may serve me: so he says to us, Let my children go, and my servants go, that they may worship me upon my holy Sabbath. Pharaoh against this was froward, but think what befell him, and let us fear. We should be in this case towards all under our charge, as the Master of the Colt, as soon as he had heard the Lord had sent for him, he straight way unloosed him, and let him go, Luk. 19 Let them be loath herein, if we do not put them on, the utmost we can, ourselves fall under sin. Thus having seen the several sorts of men sinning against the Lord's day, and examined the arguments which on each side they urge, answering among objections the principal they press, that they may pass without blame; Multitudo peccantium auget peccatum, I proceed from the multitude of the sinners to discover The Magnitude of the sin. Sin that lies against the Lord's day is Great Both in judgement, And in practice. To err in opinion upon this point, as the error Is very senseless, So very sinful. 'Tis a senseless error; For such as own the Lord of the day, yet to deny the day of the Lord: for men to acknowledge themselves under the command of Christ, and yet to be above the Sabbath of Christians, etc. 'Tis a sinful error. 'Tis an error full of sin, in judgement to be against the Christian Sabbath: for it is A Mother-error, A Master-error. And therefore a monstrous error; men may easily imagine, many other errors are under the beck, and bred in the belly of this. Hence people cry down Sanctification, Mortification, Repentance, practical holiness, public Ordinances, Prayer, Preaching, Scriptures, and all the means of grace, etc. Yea, hence ready to plead for Popery, to embrace Images, and advance all Idolworship. At this one door this triple crown will easily come in, with all Antichristian, yea Heathenish vanities: 'Tis a fundamental error, O what Babel's may be built upon this: yea, by this such batteries may be made, as may shake and shatterdown the whole Fabric of Christian Religion. This makes many so miserably misuse Scripture: some texts they muzzle their mouths, and will not suffer them to speak; other texts they set upon the rack, making them speak what God never meant, and all to make the Sabbath nothing: Satan having not a greater design than to down this day. And indeed the Devil well knows, there is not a readier way to rout & out all the truths of God all the world over, and to introduce all errors into all parts of the Christian world, then to corrupt the judgements of people, with an Antisabbatarian principle. Therefore to err herein, is a very great sin. 2. To err in point of practice, and to transgress against the Lord's day in respect of the duties thereof, is a sin exceeding sinful: Both for its gradation, And for its dilation. If we observe, How high it riseth, and How far it reacheth, The sin is great. Great is the sin of Sabbath neglects: If we consider How it ascends in height, & How it extends in breadth. 1. For height;] This sin goes up to God, and is a sin of such degrees against him, as that therein are not only many sins enwrapped, but each sin rising higher than the other, so that the latter is much worse than the former. As Austin once aggravated Adam's sin in eating the fruit God had forbidden: August. Enchi. ad Laur. cap. 45. so may I aggravate this sin, in not keeping the day God hath commanded; For therein is Ingratitude, Forgetfulness, Perfidiousness, Theft, Robbery, & Sacrilege. Ingratitude.] God at the beginning gave man a Sabbath; but man by sin soon lost his Sabbath-right, yet God after gives men a new Charter for Sabbath-priviledges, Christ confirms it; the day is sure, Consul Ambros. Orat. de obitu Satyri. the mercy is sweet. Lord, what is man? even a monster in nature (says one) herein to be ungrateful. For him that is unworthy of a minute, to be unthankful for a day, and such a DAY as this; a monstrous sin indeed. Forgetfulness.] As for God to forsake man is among the sorest judgements: So for man to forget God is among the greatest sins. When the Scripture would set out the worst of wicked persons and Nations, it says they are such as forget God. Now sure, he that does not remember the Sabbath of God, he does forget the God of the Sabbath. Yea, it argues God forgotten all the week, when men do not remember the Sabbath day and duty. Perfidiousness.] This blessed day is one of those precious things God hath committed to man's trust to keep; now to be untrusty and treacherous herein, is a most abominable sin. Constantine was wont to say, Such men I am sure will never be faithful to me, that are unfaithful to their God. No marvel men betray so many trusts in the world, when they deal falsely with God, in his holy times and things. To be ungrateful to God is bad, to be forgetful of God is worse, but to be perfidious with God worst of all. Theft.] Though God hath given man the Sabbath for his use, yet he still continues therein his own interest, and lets it go upon no other account, then to have it religiously kept; therefore they that take it from God upon other terms, and turn it to other ends, shall be thrust among thiefs in the great day of the Lord. Perhaps a man may say with Samuel, Whom have I ever defrauded? whose Ox or Ass have I taken, & c? Some though they have not theeved from their neighbour, yet they have stolen from God the time of his holy day. Who is not afraid to be found such a Felon? August. lib. 4. in Exod. & habetur 14. q. 15. c. Robbery.] Austin well observes, that Robbers are worse than thiefs: Thiefs they take nothers' goods secretly, by fraud, when the owners are not ware: But Robbers they take openly, by force, the owners looking on. Thus men take away the Sabbath day, under God's allseeing eye; that which God holds, they profanely pluck away: among high-way-Robbers shall such be ranked not repenting, Mal. 3.8. Will a man rob God? yet ye have rob me: But ye say, Wherein have we rob thee? even in the days and times of the Sabbath. Yea, and this greatens the sin of such men: they that theeve and rob, they possibly may plead necessity, having nothing of their own whereon to live. But the Lord hath allowed men time of their own, for any needful and lawful work, and yet to rob him of his Sabbath? Sacrilege. August. super Joann. & habetur 13. q. 4. ] This is worse than all the rest. Austin does admirably aggravate this sin, and he makes it so much the greater, because it is a sin which cannot be committed but against God alone. Augu. count: Cres. lib. 4. cap. 10. And what way can it be worse committed against God, then by polluting the holy time of his Sabbath? To abuse sanctified time, is such Sacrilege as the Lord most abominates: Thou then that abhorrest Idols, dost thou commit Sacrilege? Rom. 2.22. Why, is it not worse Sacrilege to take this blessed day from God's holy worship, then to take the silver Cup from the communion Table, or the great Bible from the reading Desk? Be not deceived, here be heaps upon heaps, many sins piled upon this sin, yea, more might be mentioned, as disobedience, rebellion, unbelief, pride, self-conceit, a base and low esteem of the ways of God, Word of God, worship of God, all concur to make this sin hateful and horrible in the height thereof. 2. For the breadth;] This sin is of a large spread, Both against God the Father of Christ, And against Christ the Son of God. 1. This sin against the Sabbath day, considered in the duties thereof, does reach so far against God, as it is found to be a sin Against all the Attributes of God, & Against all the Ordinances of God. 1. The Attributes of God are herein all sinned against: He that takes not care to keep the Sabbath of God, slights the wisdom of God, disobeys the will of God, despises the mercy of God, provokes the Justice of God, contemns the power of God, abuses the patience of God, defiles the holiness of God, defaces the beauty of God; yea, as it were undermines the whole being of God blessed for ever: No marvel if they that observe no Sabbath, should believe there is no God. 2. The Ordinances of God are herein all sinned against; to sin against Ordinances, is to pollute those holy vessels wherein are laid up for us the treasures of heaven, and to cut those precious pipes that convey to us the water of life. To sin against Ordinances, is to break those Chariots wherein the Lord rides towards us, and to sink those Boats which are to carry us over to God. To sin against Ordinances is to cast by those clear Lanterns wherein the light of the Lord shines, and to fling dirt in those bright glasses wherein the face of our God is seen. Word, Sacraments, and Prayer, all are as it were pulled in pieces and put out of doors when the Lords day is laid by, and Sabbaths set aside. 2 This sin against the Sabbath day in its duties reaches also so far against Christ, as it's found to be a sin Against the estates of Christ, and Against the offices of Christ. Christ considered in his estates, is by this sin injured Both as humbled in his death, And as honoured in his resurrection. 1. To sin against the Lord's day, is to sin against the Lord's death. This holy day was one of those precious things Christ purchased, and with his blood bought. As with his blood he bought a people to serve him, so with his blood he bought this time for them to serve him in. To sin then against the day of Christ, is to sin against the blood of Christ: What sin so abominably black, as to sin against Christ's blessed blood? I was nothing (says Austin) and God made me with his word; Aug. Serm. 151. de tempore. I was worse than nothing and Christ redeemed me with his blood; what shall I say? shall I ever sin? we may well add, 2. To sin against this institution of Christ, is to sin against the resurrection of Christ. August ad Janua. 119. cap. 13. & ad Casul. 86. Idem, de civet. Dei. lib. 22. cap. 30. Idem, de verb is Apost. Serm. 15. Chemni. exam. cap. de diebus festis. Sozom. lib. 1. cap. 8. Austin does oft in his writings praise the practice of the Apostles, in that they did observe this first day of the week to be the Lords day, upon the account of Christ's resurrection. So Chemnitius commends it much, saying that the celebration of the day of Christ's resurrection, was the best way for the abrogation of Judaisme, and the exaltation of Christianisme in the world. Sozomene sets this down for the honour of Constantine, that in the Law he made for the keeping of this day, he laid the strength of his reason upon Christ's resurrection. On the contrary, how cross is this to Christ who risen from the dead this day? And what a sinful shame is this to them that profess Christianity, to cast by that day whereon Christ risen from the dead? Oh the sin of such as put this day to death, when Christ died that it might live! and how abominable is it to bury this blessed day, which God raised together with Christ! This is a wickedness worthy to be cried down. 2. Christ considered in his offices is herein injured, Both as a King, And as a Prophet. 1. Christ as a King is herein cast off: 'Tis one of the Regalities of a King, to appoint his own time when his servants shall attend. Berna. Serm. 2. in Epiphas. Christ (as one well notes) though his kingdom be not of this world, yet he hath his kingdom in this world; and in this world is to exercise Kingly power, in respect of his dispose of persons and seasons, times and things: 'Tis the message that every Sabbath-breaker sends to heaven, Christ shall not be our King, we will not have him to reign over us. 2. Christ as a Prophet is herein put off: Tertul. li. contra judaeot. An ancient writer affirms, that Christ by his coming into the world, accomplished the prophecies of precedent Prophets, and as it were sealed up them: but left a Prophetical office of his own to be fulfilling even unto the end of the world, and the Sabbath day to be the especial day for his exercise▪ in this office. Ramus de relig. lib. 2. cap. 6. Another calls it the School-day, wherein Christ the great Doctor of his Church, whose chair is in heaven, August. Serm. 4. in fest. Jo. B. keeps School on earth, and those persons proudly contemn Christ's teaching, who neglect Sabbath-time. Is not this then a great sin? a sin against God and Christ: a sin against Law and Gospel: a sin which Pagans and Devils are not guilty of. Object. This is the sin of such as profane and pollute the Lords day, but I do not so, though I do not the duties thereof. * Polluitur Sabbathum, cum cujus gratiâ instituitur, à plerisque plane non curatur. Muscul. Answ. They pollute the Lord's day who do not keep it holy; as they are said to defile God's Name, who do not sanctify the Name of God, Jer. 34.16. To fanctifie the Sabbath is to spend it in holy exercises Lyra. in Exod. 26. Bulling, in Rom. 14.5. and not to sanctify it, is to pollute it. There are things men may be said to destroy them, when they do not take care to preserve them: So such are said to defile the Sabbath, who do not use the means to sanctify it. But for this, that saying of the Prophet may suffice, Isay 56.2. Blessed is the man that doth this, and the son of man that laith hold on it, which keepeth the Sabbath holy, and polluteth it not. By which place it plainly appears, that as he doth not pollute the Sabbath who keeps it holy; Zanchi. de tribus Eloh. part. 2. lib. 3. cap 9 & de oper. create par. 3. lib. 1. cap. 1. Idem in 4. praecep. so he who keeps not the Sabbath holy, doth pollute it. Now all accord, that to keep the Sabbath holy, is to pass the whole day in pious duties. Indeed divers they think they very well keep the Sabbath day, if they forbear wicked and worldly works, though that day little be done in the service of God: But as God speaks in the Prophet, Isay 58.5. Is it such a fast as I have chosen? so is it such a Sabbath as I have appointed? a day for men to do what they will? to take up and lay down duties as they please? Is it such a Sabbath as I have commanded? a day for men to take their carnal ease, to be idle, slothful, and vain? Is not this the day that I have ordained? to be lose from earthly delights, worldly cares, to be free from all entanglements for God? Is it not for men to give themselves wholly to holy service? Is it not to pray fervently, to hear diligently, & c? The neglect of these upon the Lord's day, is a loud sin. 2. The judgements that such sinners are subject to, come next to be noted. These are, Both Privative And positive Penalties. Through this are Good things renounced, and Evil things inflicted. God's judgements of the Privative sort; are either In temporal matters, or In Spiritual means. 1. God in judgement removes, or restreines matters necessary for men in this world for the sinful neglect of his Sabbaths and service; As things needful For their personal sustentation, For their political preservation. 1. Things neeedful and good for the supporting of their bodies as they are men God removes as a punishment for this sinful neglect of the Lords day. Hence God does not hear the heavens, the heavens do not hear the earth, the earth does not hear the Corn. Cypria. contra Demet. Cyprian hath an elegant saying: thou complaiest that now adays the fountains are not so flowing, nor the air so wholesome, nor the rain so plentiful, nor the earth so fruitful, etc. Dost thou serve God by whose means all serves thee? dost thou wait on him by whose beck all waits on thee, & c? God withdraws his bounty when men omit their duty. When the Lords day and religious duties, his house and holy things are laid waste; what follows? let the Lord himself speak, Levit. 26.2, 16.19. Hagg. 1, 9 with several such texts. 2. Things needful and good, as people are embodied, for the preserving of their civil State, God in punishment pulls them away for sinfulness against his Sabbaths: as order, government, good laws, just administrations amongst men. Let justice be removed (says an ancient Writer) and what are Kingdoms and Commonwealths, but great robbing places, where might overcomes right? Let government be gone, and multitudes of miseries break in, Nations of men are made as the fishes of the Sea, and as the creeping things that have no Ruler over them, ruins rush in upon them. Yet such are the sad sequels of Gods slighted service, and neglected Sabbaths, as may be easily evidenced from that of the Prophet, Jer, 17.24, 25. Jer. 22.8, 9 2. Judgements privatively considered, which sinners against the Sabbath are like to suffer, in removing of Spiritual good things; Both Instrumental, And Principal. 1. Things Instrumental for much good, God removes from men not minding his Sabbaths and service; I mean, the means of grace, the Ministry of the Gospel. A miserable punishment. True; such as have an immediade hand in removing the Word of God preached from a people, are guilty of a very great sin. And woe, woe, woe, says Luther to them that leave the Church without a Preaching Ministry, through which great Towns of people come to be like dark dens of wild beasts. And a dreadful doom it is on such as suffer under a famine of the Word of God. Yet such a famine God inflicts for sinning against his blessed Sabbath; See Amos 8. 5. some saying, When will the Sabbath be gone, that we may set forth wheat, etc. vers. 11. Behold, the days come, saith the Lord, I will send a famine in the land, not of bread, but of hearing the word of the Lord. 'Twas ill with Israel when there was no Smith found in all the Land, but the Israelites were forced to go to the Philistines every man to sharpen his Share and his Coulter, his Axe and his Mattock, 1 Sam. 13.19, 20. And will it not be ill with England, if no faithful dispensers of the Gospel should be found in the Land, but poor people should be put to go to Papists, and other persons of corrupt opinions; thinking thereby to quicken and comfort their dead and sad hearts, etc. The God of heaven hold off the sight of such a dismal day. We read Gen. 21.15, 16. of Hagar, when the bread and water in the bottle was spent, and her son ready to famish, she went and sat her down at a distance, saying, O let me not see the death of my child! And she looked toward him, and left up her voice and wept. When Spiritual food shall fail, will not a faithful Minister sit down sorrowfully, saying, O let me not see the death of my people? Yea, when holy Ordinances are gone, how will other Christian Churches look over to England, and lament saying, We have a sister, and she hath no breasts? Can. 8.8. These are the deserved effects of our lamentable neglects of the Lords day: when men cease from Sabbaths, than God makes Sabbaths to cease, Hosea 2, 11. Men sinfully forget God's Sabbaths, and then God as a punishment causes Sabbaths to be forgotten, Lam. 2.6. The Lord hath violently taken away his Tabernacle, destroyed the places of assembly, and caused the Sabbaths to be forgotten in Zion. 2. The principal of all precious things is hereby brought to departed, even God himself. When Gods Sabbaths, service, and servants leave a Land, the Lord goes along with them. I read of Nazianzene, who being about to go from a place where he had Preached for some time, a good man comes crying unto him. O Nazianzene, wilt thou go away, and carry the holy Trinity with thee? Father, Son, and holy Ghost, all forsake such as are Sabbath-forsaken: the Gospel of God, and the God of the Gospel goes together. In the departure of the Lords day, the Lord of the day departs. 2 The positive punishments for Sabbath-sins are considerable, Both in their Diversity, And in their Severity. 1 God does execute divers judgements upon the neglect of the Lords day; when God himself with his Sabbaths and service forsake a Land, he lets in lamentable calamities, and makes men suffer several ways. 2 Chron 15.5, 6, 7. For along season Israel was without the true God, and without a teaching Priest, and without Law: And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the Countries. Nation was destroyed of Nation, and City of City, for God did vex them with all adversity. Gaulter. in Act. 13. Homil. 88 A learned Expositor thus speaks▪ In our days even among Christians, the Sabbath is sinfully broken, that blessed day abused which should be wholly consecrated to God, and do we yet marvel what is the cause of our calamities? I have heard that in Germany, under their woeful Wars, there was at a time a very great convention sitting to consult what should be the cause of their calamities, and the Major part pressed the not trimming of their Churches and adorning them with Images; not considering how careless they were of the Lords day, and the due worship of God. The error with us is slighting of all public places, painful Preach, pure Administrations, Gods holy Institutions of times and things; yet we are not ware that these things work our wo. Let's look into Levit. 26.2. Ye shall keep my, Sabbaths and reverence my Sanctuary: What if not? I will make your Sabbaths to cease, and bring your sanctuaries into desolation, and I will not smell the savour of your sweet odours: vers. 31. And is that all? I will set my face against you, they that hate you shall reign over you, I will send wild beasts among you, and I will bring a sword upon you: and several other sad miseries we meet in the Chapter. The like Lamentations. 2. The Lord hath violently taken away his Tabernacle, caused his Sabbaths to be forgotten in Zion, and hath despised (or suffered to be despised) in the indignation of his anger the KING and the PRIEST: contempt to be cast upon all that are appointed to rule and govern both in Church and State, A great sin, a grievous punishment. and what further? The wall of the Daughter of Zion is fallen, her gates are sunk her bars are broken, the LAW is no more, vers. 7, 8, 9 Alas! O the breaches God makes, and bloodsheds God brings for breaking his Sabbaths! The Christian world is filled with wars when the Lords day grows dim; When the Sun is darkened, the Moon is turned into blood, Joel 2.13. 2. God does execute severe judgements for the Non-sanctifying of his Sabbaths, In general upon people, And also on particular persons: Jer. 17.27. If you will not hearken to me, to hollow the Sabbath day, then will I kindle a fire in the gates of Jerusalem, and it shall devour the Palaces thereof, and it shall not be quenched. Fire it holds forth the fierceness of anger, evidenced in its most fearful effects: The Lord by the mouth of the Prophet threatens fire, fire, Fire in the Palaces, and Fire in the Gates. Palaces;] Places of honour, the beauty and ornaments of a City: upon these shall be fire. Gates;] Places of power, where the strength of a City is laid, and where justice is done, here also fire. Fire in the Palaces,] No keeping in: and also Fire in the Gates,] No running out. A devouring fire round about, that all must feel, and none can quench; and all this comes for not keeping the Sabbath holy. See how Nehemiah contends with transgressors against this holy time of the Sabbath, What evil is this that ye do, and profane the Sabbath day? did not your fathers thus, and did not our God bring all this evil upon them, and upon this City? yet ye bring more wrath upon Israel by profaning the Sabbath. This sin heightens the wrath of God, and causes great fires, Nehem. 13.17, 18. Not only Nations, but Particular persons have also been severely punished upon the same account, as there have been sad instances in several ages; men made as monuments of Gods dreadful anger in divers places. Tacit. Histor. lib 5. Josephus Antiq. lib. 12 cap. 13. & lib. 16. cap. 11. Pompey that great Soldier, is reported sorely to suffer for defiling of God's Sabbath and Sanctuary. 'Tis written of Herod the King, who appointing some to pull up the Sepulchers of God's Saints, and to search for supposed treasures therein, God made fire to rise out of the earth, whereby such as searched were devoured. Ecclesiast. Histor. 12. centur. Magdeb. cap. 6. Histories are found full of examples of Gods fearful judgements upon such, who upon supposals of earthly pleasure, and profit, have presumed to pull down the Sahbath of his Son, in the solemn service thereof. Joh. Fincel, lib. 3. de mirac. Many make mention of that miserable Woman, who upon the Lord's day dressing her flax, fire flamed out thereof, and the third Sabbath it so burned in the house that her children and self was consumed therewith. Discipul de de tempore Serm. 117. Another carrying in his Corn upon the Lord's day, fire kindled in his Barn, and burned it to the ground: I have read of many such sad examples. Some within doors their brains beat out, others abroad their bodies burnt with Lightning, and beat down dead with claps of Thunder, as some recite. Object. We see no such punishments in our present times, upon persons profaning the Sabbath. Answ. The Lord now leaves men unto that which is worse than punishment; to wit sin, Both in the time of the Sabbath, And out of Sabbath-time. O the sad sins of several, even upon the Sabbath day! Such sins set Musculus upon the fourth Commandment to make a sad moan; and Bucer upon the 92. Psalm, does bitterly bewail such sins. O that we had some so seriously mourning! for we have now many miserably so sinning: yea, and also at other times: Men are in sin▪ when they are out of the Sabbath: God leaves men to week days transgressions as a punishment of Sabbath day omissions. The Lord lets men on the week days do the evil they should not, because on the Sabbath day they did not the good they should. Yea, let's sadly consider our abominable sins, Both in judgement, And in practice. The sinking of Sabbaths, is the rising of all errors. Hence we note Arminian, Socinian, Pelagian opinions published almost in every place. With our sins against the day of Christ we have sinful errors against the death of Christ, against the whole Doctrine of Christ, Dignity of Christ, Deity of Christ. I have found some affirming, that 'twas a piece of the Devil's policy, to hinder the Sabbath from being called (the Lord's day,) that he might the more keep men from knowing, and embracing the Lord of truth, and the truth of the Lord. I dare say, 'tis Satan's design, that he might make men vent and advance Venomous opinions against the pure and precious truths of Christ, he causes them to become careless in keeping the Lords day. 'Twas observed among the Jews, that when they grew remiss concerning the Sabbath, they became corrupt in their Tenants touching the works of God in the Creation: And it may be observed among Christians, that since men have fallen to soul neglects of the Lords day, they have about the works of Christ redemption, waxed wild in their imaginations; yea, errors of all sorts hath God suffered, as filthy frogs to infect our English air. 2. Sinful and prodigious practices are also plentiful in every place. As the observation of the Sabbath is that which brings on all the duties of godliness, cease that, and all sinks: so the violation of the Sabbath is the inlet of all looseness, a door to all the works of darkness; what wickedness will not rise up where the Lords day is down? As in the Decalogue the command for the Sabbath is set in the middle, being the band of the whole, and that which hath an influence into all: thus in the Catalogue of Jerusalem's sins, Ezek. 22. the sin against the Sabbath is set in the midst amongst them, as being the main, and that through which all the rest move. Read vers. 7, 8, 9, 10. In thee have they set light by father and mother, in thee have they dealt by oppression, in thee have they vexed the father less and the widow. Thou hast despised my holy things, and hast profaned my Sabbath; In thee are men that carry tales to shed blood, in thee they commit lewdness, thou hast greedily gained by extortion, and hast forgotten me, saith the Lord God. Now for the Lord in a Land to suffer such sins, is worse than if he should in an ordinary way punish, punishment not being so great an evil as sin: Sin is the common cause of punishment. In evil things the cause is more corrupt than the effect; punishment is the work of God, sin is the proper work of the Devil, punishment is opposite to the peace and quiet of the creature, sin 'tis repugnant to the very being of man, yea, of God himself: 'Tis sin alone which formally and causally separates a soul from God the chiefest good, and therefore is the greatest evil: 'Tis sins that are Bars in Heaven-gates, that there is no entering in; and Bonds in Hell flames, that there's no getting out. If I (says Anselme) were in hell without sin, I should not be kept in, and were I in heaven with sin, I should soon be turned out. This (says chrysostom) do I think, and this I will ever Preach, that 'tis worse by sin to offend Christ, then to be tormented in hellfire for ever, May not we then well think, that sin is a sorer evil than any punishment possible? And therefore, though God does not punish persons for polluting his Sabbath: yet in that he leaves them upon this unto other sins, their case is a thousand fold worse. Yet of such too many are manifest, men who on the Sabbath do not regard Gods assisting grace to help them in good: God on the week days withdraws his restraining grace that might keep them from evil, even sin the worst of evils. 2. Though God does not in visible ways punish such men, yet he does in various ways whereof they are not ware, viz. Negative, and Positive. 1. 'Tis a punishment that God does not punish them, Hosea 4.14. I will not punish your Daughters when they commit whoredom, Infignis est poena, & vindicta impietatis connivere Deum & indulgere peccantibus Philo. lib. de confus. linguarum. etc. When God does not punish persons for polluting and neglecting his Sabbath, this is a sore punishment: Yea, 'tis a notable punishment (says a learned Writer) and a dreadful revenge, when God seems to indulge, and as it were oversee sinful men. As God shows love in correcting, so he shows wrath when he does not correct. 'Twas mercy to me, may some man say, that I was chastised. 'Twas good for me (says David) that I was afflicted. So every wicked one shall one day say, 'twas ill for me I was not afflicted, 'twas a judgement to me God did not correct me. The less smart on earth, the more pain in hell: 'tis a terrible punishment upon some Sabbath-breakers, to break the Sabbath, and yet to pass unpunished. 2. God sends in sad Judgements for this sin which men do not see; as a Judge he smites them with blindness of mind, and hardness of heart; for this God threatens, Levit. 26. to make the earth as brass, and heavens as Iron: Iron-hearts are worse than Iron-heavens. If sometimes on the Lord's day to the Congregation men of hard hearts come, yet that word which is a mercy to some, is a judgement to them: * Quum sanctae exhortationis verba aliamens suscipit, alia recipere recusat, super unam civitatem pluit Dominus, & non super aliam. Grego. in Ezek. Hom. 10. 'tis God's expression in the Prophet, That he caused it to rain upon one City, and not upon another, (that is, says an ancient Writer) the same words of exhortation which God as a loving Father causes some to receive, as an angry Judge he makes others to reject. Yea, God for sins against his Sabbath, gives men up to follow their own fancies, and eagerly to pursue their own seducements, Ezek. 20.24, 25. Because they despised my statutes, and polluted my Sabbaths, I gave them statutes that were not good, and I polluted them in their own gifts, etc. Under such punishments poor people perish, and perceive it not. We see men's Sabbath-sins against God, and Gods judgements are upon men for those sins, though we see them not. 3. Though God does not appear presently to punish such men, yet he will ere long. God is fitted himself to be sure, and God has fixed his day which is near. 1. God himself is fitted to inflict punishment upon such as defile his holy day: for as he is the Lord of the Sabbath, so he is the Lord of hosts. The same that in the Hebrew term is the Lord of the hosts, in the Greek Septugint, is the Lord of the Sabbath; and so does the New Testament express it. Except the Lord of hosts (says the Prophet) had left us a remnant, we had been like Sodom. Isay 1.9. Except the Lord of the Sabbath, says the Apostle, Rom. 9.27. repeating the words of the Prophet. It appears he that is the Lord of this day, hath many hosts at his command, wherewith he is ready to give Battle to all the breakers of his blessed Sabbath. Josephus lib. 5. Ant. Juda●car: cap. 6. Josephus speaking of the Battle, Judg. 5. wherein God fought against Sisera, with an host of Men, an host of Stars, an host of Storms, an host of Rain, Hail, and Winds; for, says he, there fell such a sudden and terrible tempest beating full in the faces of the Canaanites, as took away their sight, and benumbed their hands, that they could not hold their shields, not fling their darts; but beat so on the backs of the Israelites, as emboldened them the more. God indeed does not immediately make war with men that misuse his Sabbath, but he hath his forces ready to fight them, his Armies are mustered and ready to march: all his weapons of war are prepared, Psal. 7.12, 13. 2. God hath such days drawing near when he will certainly proceed against Sabbath-sinners, and pursue them to death; As a day of National Judgement, And a day of general Judgement. Indeed a dismal day of calamity may our Land look for, wherein the polluters of the Lords day shall be drawn out to suffer Gods severe vengeance. There be some offenders and Malefactors, which the Magistrate does not immediately punish, but they are bound over to the next Assizes. Though Sabbath-breakers by Gods immediate blows be not beaten down, yet they be bound over to such an Assizes as we never yet saw in England. God may not aforehand inflict exemplary punishments upon particular transgressing persons, because he means to come with common calamities upon the whole body of a Nation, when transgressors shall be destroyed together. Psal. 37.38. if a National repentance prevents not. Such a day of National distress draws near, wherein Sabbath-breakers with other sorts of sinners shall assuredly suffer: The Lord will either lay the Land in blood, or in water. If waters of sorrows do not flow from men, fires of fury will flame from God, and then woe to such as sinned down the day of the Sabbath. 2. The great day of God's general Judgement is now apace approaching, when such as sin against God's sacred Sabbath, The Lord will disown them, and The Lord will condemn them. Disown them,] so that they who regarded not the Lord's day, shall not be regarded in the day of the Lord, nor of the Lord in his day. Condemn them,] down to endure pains perpetual, and torments eternal; O how sweet would one Sabbath of rest be from Hell-torments in ten thousand years! But they who would not keep the Lords day of rest, shall never have a day of rest to keep. The day when Sabbath-slighters shall be certainly adjudged so to suffer, now draws on. God in some former ages might more exemplarily punish Sabbath-abusers, because then this Judgment-day was at a further distance, this day now drawing nearer, the Lord may more let men alone, and they may escape present penalties. But they that neglect the Lords day shall not escape the dreadful day of the Lord. We may observe a double day that men for the most part mind not: The present day of the Lords Sabbath, and The approaching day of the last Judgement. Men live as if there were no Sabbath day to be religiously employed in: and as if there were no Judgement-day to be diligently prepared for. I eat, I drink, I play, Bernard de interna Domo. cap. 33. (says Bernard) as if I were gone beyond the day of Judgement. Thus may many a man say, I eat, I sport, I sleep, I leap, and laugh, as if I had passed over, and got above God's blessed day. Men are as if they were now exempted from attendance on the Lords day; and as if they should hereafter be excused from appearance at the day of the Lord. But the day draws near, when all men must appear before the Judgement-seat of Jesus Christ, and answer for non-attending upon his holy day. Hieron. Epist. de scient. legis. Tom. 4. Oh what shall we do, says Jerom, in that day, when the Lord shall come with Trumphet sounding, fire flaming, sinners fainting, stars falling, mountains melting, poor creatures crying to graves to hold them, and hills to hid them? Let none that abuse the Lords day, suppose this day of the Lord to be far off; for, Be●old, says the Apostle, The Lord comes with ten thousands of his holy ones, to execute judgement, etc. Judas 14, 15. The coming of the Lord draws nigh, Jam. 5 8. T●e Lord is at hand, Phil. 4.5. Hear this all ye who with the Lords good day, put off the evil day of the Lord. Lastly, though the Lord does not evidently punish all such men, yet he hath openly of late laid hold upon some. Yea, herein the Lord hath spoken so loud from heaven against Sabbath-sinners, that I cannot be silent. We hereabout have had in a short time terrible tokens of Gods severe vengeance upon men not minding the service of his day. Among ourselves a sad example, a Townsman going into the Parish, and gathering Cherries on the Lord's day, fell from the tree, and in the fall was so battered and bruised, that he never spoke more, but lay groaning in his blood until the next day, and then he died. Another man not far off, this Cherry-time fell from a Cherrytree, and lay in dreadful dolour all the week, and the very next Lord's day died. A grown youth upon the Lord's day, not long ago, in a Neighbour-Town scrambling with others for Pears, thrown out of some pockets in the Churchyard, broke his main thighbone, and the bone of his leg on the same side, in such a miserable manner, as a precious man who set those bones, assured me though he had seen very many; yet he never saw the like. Thus much may evidence, that though now the Lord lets alone the most Sabbath-slighting-men, yet he does evident execution on some: To inform men of himself, and To reform men in themselves. 1. By this God brings out unto men more of the knowledge of himself, Psal. 9.16. The Lord is known by the judgement he executeth, etc. God executing judgement upon such as pollute his holy day, is known to be a holy God. Some such the Lord lets alone, that his patience may be seen, and some he proceeds against, that his justice may be known. August. de civet Dei. cap. 8. Austin is excellent in this: God now punishes some sinners, that the Attribute of his present justice may be observed: but God he reserves others, that the Doctrine of his future Judgement may be believed. If God should punish none, he would not be known to be just: If God should for present punish all, the need of a Judgement day to come might be questioned. 2. By this God brings on more men to amendment of life: at least 'tis the Lord's end in executing judgement upon some Law-breakers, to stop others in the breaking of his Law: when God bodily beats any sinner down, his aim is, to strike thereby upon the hearts Of all sorts of sinners, but Especially upon sinners of that sort. God in doing visible and terrible execution upon some Sabbath-breakers hereabouts, expects that all who break his blessed Sabbath, Interim plectuntur quidam, quo caeteri corrigantur, etc. Cypr. de lapsis, Serm. should hear and fear, repent and amend. Cyprian doth sweetly press the recovery of some relapsed Christians, from the dreadful examples of God's judgements upon some Apostates. And this use our Saviour makes of those eighteen, whose brains were beaten out by the fall of the Tower of Siloam, to provoke others unto speedy repentance, Luk. 13.4, 5. Except, etc. Alsted: Chronol. We read of one Waldus in France, who seeing a man suddenly to fall down dead, it so struck upon his heart, that he went home, reform his family, admonished his friends to repent, and became famous, being the founder of the Waldenses. O that the hand of the great God would now reach all your hearts, who have seen and heard of what God hath in justice done in the fearful falls of some, who defiled his Sabbath! For except ye repent, Pereunt impii, non ut pereant, sed ut pereundo alios proficiant. Seneca. ye shall all likewise perish. O repent, repent! That the Lord may have the praise of his justice, And that you may have the profit of his judgements. The exhortation follows. And in prosecuting this present use, attend Both the Matters men are to be exhorted to, And the Motives men are to be exhorted by. The most material things to which I would incite concerning the Christian Sabbath be, To Assent in judgement, and To Assist in practice. Let all assent that this Sabbath ought to be observed, and let each assist in the observation of the Sabbath; and let's seriously see that our Sabbath-assent be Full without doubting in it, and Firm without swerving from it. With some little varying, let me press in the words of the Apostle, 2 Thess. 2.1, 2, 3. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, neither by spirit, nor by word, nor by letter; as if the Lord's day should not be at hand, and ever in your hearts: Let no man deceive you by any means, for that day is, and must be, and will be owned, except there come a sad and fearful falling away, through the subtleties of that man of sin. O let us take and keep such a conjunction upon our consciences concerning this day and duty, as may be strong and stable. Indeed to be well settled in the point of the Sabbath, we have exceeding good cause, considering we have Not only the help of Nature, But also the help of Scripture. There be some lessons the light of nature leads to, viz. That there is a God, That this God must be worshipped, That there must be a time set to worship him in, Than 'tis meet for God to appoint his own way and time of worship. 'Tis true, to determine the seventh part of time for the worship of God, is above the dictate of Nature; hence the Heathen in derision were wont to call a Jew [the seventh man] because he observed a seventh day wherein to worship God. We have not only principles of nature, but expressions of Scripture: nor only consequential deductions, but also positive assertions to settle our belief concerning a holy Sabbath; yea, we have Not only the help of the Law, But also the help of the Gospel. The Gospel guides into most glorious truths, viz. That there is a Christ, That this Christ is God: That therefore he must have Divine worship: That for his worship he must have a set seventh day, as God had. That every first day in the week is the day set, for the solemn worship of Christ: yea help, Not only of the Gospel of Christ, But also of all the Churches of Christ, In ages past, And present. They all with an harmonious consent subscribe this truth, and hand over to us this testimony, That the Lords day, Is the Lords due. Yea, Not only the Churches of Christ without us, But also the Spirit of Christ within us helps. The Spirit of Christ, though he savingly converts but few; yet he does forcibly convince the most: most men amongst us are hereby convinced of this fundamental in Religion, viz. That the Lords day ought to be observed. Let us not then dim the light, nor drown the voice within us, that cries, Sabbath, Sabbath. Let us not suffer our minds to be corrupted with any poisonous opinions in this point. But Brethren, stand fast, and hold the institutions of God, according as you have been taught. Silence all doubts about, and disputes against the Lord's day; and stick close to that truth herein, which you have professed and embraced. O let not any of you let in the least thought ever to live Sabbath-free; indeed 'tis a day all men must always be free for, and free in; but not any ever freed from. Bulling: in Rom 4 et 5. 'Twas a good observation of a learned Writer: The Sabbath as it came in with the first man, so it most not go out but with the last man. As it was from the beginning of the World, so it must continue till the world's end. And therefore for the Lords sake, and your own souls sake, suffer none to seduce you, as to conceive a Sabbath-cease: but keep your Intellectuals sound in Sabbath-Tenents: and while you live, labour to keep pure your Sabbathp-rinciples. And as for practices, 2. Let all and every one assist unto the service of the Sabbath day: Suitable to the parts of the service, & Suitable to their places for the service. Concerning the service of the Lords day itself observe The spring of it, and The spread of it. What it must proceed from, and What it must extend unto. 1. Sabbath-service must proceed from a spring of love: The service of our Christian Sabbath-love, Amor meus pondus meum; eo feror, quocunque feror. Aug. 'Twill facilitate it, and 'Twill perpetuate it. Love it will lead out and carry through the will business of this blessed day with ease to the end. Love is the best Loadstone through all the Lords day-duties. This is one of the days of the Lords appearing, which every Christian is bound to love, 2 Tim. 4.8. And who ever loves the day, will not leave the duty, 2. The service of the Sabbath is of such extent, that there are divers duties duly to be performed, Both secretly in our Habitations, And openly in the Congregation. In our private dwellings;] Religious duties upon the Lord's day are required of every one, as Prayer, Meditation, and holy Conference: Prayer, whereby we speak to God. Meditation, whereby we speak to ourselves. And good Conference, whereby we speak one unto another. Prayer;] The Sabbath is indeed a day God hath sanctified, yet 'tis not sanctified as to us, nor we to it without prayer. Our Sabbath in heaven shall all be employed in praisings of God, but prayer to God must have a prime part of every Sabbath we observe on earth. Are there Sbbbath duties to be performed? we must pray, [that God would make us able.] Are there Sabbath mercies to be received? we must pray, [that God would count us worthy.] Meditation;] The Sabbath is the day for the body's rest from earthly affairs, and therefore the mind is then most meet to be about the best business. Theophil. in Marc. 1. et 21. One well notes that the Lord commands rest upon the Sabbath, that men might read the Word, and meditate upon the Word they read. The Word and the Works of God are indeed every day to be meditated on, but most upon the Lord's day. Augustine gives this reason why God was six several days in the works of the World, to wit, that upon the seventh day man might the more orderly think upon those Works of God. Conference;] The Sabbath is the day when all in a family have more liberty to be together, then on any other day. On the week days persons in a house are as Bees in a Hive, that go forth several ways to work; but on the Lord's day their common work abroad ceases: so that they may the better set themselyes to assist each other in soul concernments. Exhorting one another while it is called to day, Heb. 3.13. In our public meetings;] The religious duties which upon the Lord's day are required, be Either more ordinary, Or less ordinary. Ordinary and constant] duties for the exercise of all, As Prayer to God, Hearing the Word, and Singing of Psalms. Prayer;] Upon the Lord's day, though one be made the Mouth, yet 'tis meet there should be as many praying hearts, as present bodies. Prayer was a principal thing; the practice of which, the Primitive Christians continued, in their congregated assemblies, Act. 2.42. Austin sadly complains of some in his time, August. de tempore Serm. 251. who when they should be entering in the Church doors, they are tarrying in the Churchyard: playing without, when they should be praying within: idly talking of the world, when they should be seriously seeking the Lord, etc. O that this abuse had died in his days! but the Lord knows, it lives for us to lament. Hearing;] Upon the Lord's day a great duty is diligent attention to God's word read and preached. They (says a reverend Writer) who rightly use the Sabbath day, Gualt. in Marc. 3. Hom. 23. they go to the public assemblies to hear the holy word of God. And herein what was the practice of God's people in the time of the Apostles, is plain, Act. 13.14, 15, 16, 42, 44. Act. 15.21. Act. 20.7. etc. And Justine Martyr who died for the cause of Christ, in the year of our Lord 170. in his second Apology for Christians, reports the people of God to gather into one place perpetually on the Lord's day, to hear the Scriptures read, and to attend exhortations thereupon. Singing;] Upon the Lord's day it being the day of Saints sweetest delight, holy Psalms are seasonable to be sung. And in ancient times there were some Psalms penned and purposely appointed for the Sabbath day▪ as is expressed in the Preface of Psal. 92. Pliny in his letter to Trajan tells how in those times the Christians upon their set days of solemn worship used early in the morning sweetly to sing together unto the praise of God. August. lib. 9 confessio. cap. 6. Austin in this public exercise, says he had often wept for joy, joy, etc. Some seek to cut off and cast this comfortable service quite out of doors: contrary to the example of Christ, Matth. 26.30. the practice of the Apostles, Act. 16.25. and other express texts in the New Testament, August. in lib. Psal. Prologue. Basil. de virt. & laud. Psal. Tom. 1. as Colos. 3.16. Ephes. 5.19. Jam. 5.13. Among other ancient Writers Basil speaks large in the praise of praising God in this way, and abundantly blesses God for the Book of the Psalms as a fit foundation for this duty. Less ordinary, yet frequent] duties upon the Lord's day to be done, they do relate to Sacraments administering, Censures inflicting, and Necessities supplying. Sacraments;] The transacting of these suits best unto the Sabbath season. One well observes that upon the day of the ancient Sabbath, the sacrifices were doubled: Danaeus, Ethic. Chr. lib. 2. cap. 10. And our Sacraments succeeding these, should not only come in their room, but be at their time as services most seasonable for the day of our Sabbath. chrysostom reports how in the primitive times the Lords day had a double name, 'twas called Chrysost. de Resurr. Serm. 15. The day of light, and The day of bread. Of light,] Because on that day the Sacrament of Baptism was wont to be openly administered. Of bread,] Because the Sacrament of the Lords Supper used to be celebrated on that day in the Assemblies of Christians. And this was the manner of the Disciples in the time of the Apostles, Act. 20.7. Censures,] The exercise of Discipline is fit for the Lords day, when the servants of Christ are assembled, then to remove from among them scandalous persons both in opinion, and practice; that's a plain place, 1 Cor. 5.4. In the Name of our Lord Jesus Christ, when ye are gathered together, [viz. on our Lord's day] and my spirit, with the power of our Lord Jesus Christ, to deliver such a one unto Satan, etc. And the first power for this purpose that our Saviour gave to his Disciples, was upon the day of our Christian Sabbath, the first day of the week: see Joh. 20.19, 23. Therein directing them as on this day to exercise that power: and that power (it does appear) was upon this present day principally put in execution afterward; thus Origen, Cyprian, and others relate. Orig. can. Cells. lib. 3. Cypr. ad Pomp. Epi. 62. Greg▪ Nys. orat. And O how pure and clean would our waters boil, could we on this day so cast off our scum! Help Lord, etc. Necessities,] The duty of charitable relief is proper for the Lords day, 1 Cor. 16.1, 2. Tertullian tells in his Apology for Christians, how careful the Christian Churches were to works of mercy on the Lord's day, whereby their Brethren in bonds were bountifully supplied, and the bellies of the afflicted refreshed. Irenaeus contra Valenti. lib. 4, cap. 19● Another of the Ancients does excellently note from the example of our Saviour, Luk 13.15. that the right sanctifying the Sabbath day does consist in acts of pity, works of mercy; and how charitable deeds become this comfortable day, Luk. 14.1, 2, 3, 4, 5. is full. These Sabbath-duties some way concern the whole body of a people more promiscuously. 2. There be some duties on the Sabbath that do concern some persons principally, as Magistrates and Ministers, Parents and Masters. All aught to concur in their care for the keeping of this day. Indeed the Lords day is the Fort-royal of Religion, let all stand to it in their places, we be not beaten out of that, especially now, when so many lay siege thereunto: Some set their wits a-work, and oppose the doctrinal part of it. Others set their wills a-work, and impugn the practical part of it; and as they will not rest on the Lord's day, so they will not let the Lords day to be at rest, but mount their Cannons, and make what batteries they can, etc. O let all, and especially such as may do more than others, now bestir themselves to raise the Sabbath siege, and to maintain our Sabbath Fort; if we die, let us die in a courageous keeping of this, indeed if this be taken, all is lost; hold this, and yet there is hope. Let us that are in public places play the men. As the two milk-cows, 1 Sam. 6. being coupled together they bore up and carried on the Ark of God; Thus let Magistrate and Minister be united to hold up the holy day of God, and the holy worship of God upon his day. Let Sabbath-breakers for multitude be like a numerous Army: if Magistrate and Minister would but join, we should rout them all: O how commendable were it if these two in this regard would agree like Joab and Abishai his brother, 2 Sam. 10.11, 12. If the Syrians be too strong for me, than thou shalt help me: but if the children of Ammon be too strong for thee, than I will come and help thee; only be of a good courage, let us quit ourselves like men, for our people, and for the Cities of our God, and the Lord do that which seemeth him good. So let us do what we are able to the utmost for the Sabbaths and the service of our God, and then the Lord do with us what seems him good. O that those who bear the sword were fired with some of that Sabbabth-zeal that once Nehemiah had, Chap. 13.17, 18, 19 'Twas a high praise that Ambrose gave of Theodosius, that he was more solicitous to preserve the things of God as a Magistrate, then to preserve himself as a man. And it was a good caution that Austin gives upon Psal. 2. Magistrates are to be admonished, Vid. Pet. Martyr. in judge. cap, 1. (saith he) as not to grant men immunity to any false worship, so not to allow men liberty to leave the true worship of God. The Magistrate upon the Lord's day, is not only to see men forbear the outward works of their callings, but to see that they be about the visible works of God's worship. August: Bonif. comiti. Epi▪ 50. & praecip. Tom. 7. Cont. epist. Parmeniani lib. 1. cap. 7. Tom. 7. lib. 2. contra Epist Gaudentii, cap. 16.17. Austin more than once commends Imperial Laws against the Donatists for separating from the public worship of God, and gathering into private houses upon the Lord's day, there to promote their Anti-magisterial opinions. Which Laws were to punish the ordinary people with fines of Money, their leaders with banishment, the places of their meeting to be forfeited to the Emperor: and that none of them should have power to bestow their goods by will, or to enjoy any Legacy to them by will bequeathed. And he gives Instances of the execution of these Laws, and the good success thereof, encouraging the Magistrate therein. And when people are brought to the public Pool, Joh. 5.2, 3. the Minister is as the Angel that upon this Sabbath-season must move and work in the waters, to wit, be active in all the Ordinances of God, that such as by divine assistance step close in, may meet God for the cure of their souls. And as the Minister is more immediately to manage the worship of God upon this holy day; yea, his place is to press that men do not on this day of the Sabbath satisfy themselves in a bare bodily way to worship God, but to see they on the Sabbath serve God in Spirit and truth. Thus these two as the two Cherubims that looked one towards another, and both upon the Mercy-seat, they should with respect look one upon another, and both upon the service of the Sabbath, that so the Lord may have his day and his due. Lastly, Let governor's of families, Parents and Masters contribute their best assistance to see the Sabbath well observed; for which end towards their children and servants there is required upon the Lord's day a double duty, A taking of them to the public means, And a taking with them private pains. 1. You are to bring them with you unto the public Ordinances. In the time of the Old Testament people that went to worship God, they carried their flocks and their herds with them, Hose. 5.6. that in sacrifice they might offer them up to God. In these times of the New Testament, men are to carry their children and servants with them to the worship of God upon his holy day, offering them up, with themselves as a sacrifice to God. When 'twas required that the whole body of the Israelitish people should go out from their dwellings in Egypt to serve the Lord together in the Wilderness, Pharaoh called Moses and said, Go ye serve the Lord, but let your flocks and your herds be stayed: but what says Moses? We will go with our flocks and our herds, with our sons and our daughters, with our young and with our old will we go; there shall not a hoof be left behind: for we must hold a feast unto the Lord, and serve the Lord our God, Exod. 10.9, 24, 26. Such Religious resolutions become Christians in the present case. 2. Such of you as are heads of families, must upon the Lord's day be diligent in houshold-duties: We find in the 4 th'. of Mark, yea, and likewise Luke 14. how our Saviour on the Sabbath day, when he had publicly preached to the people as a Minister of the Gospel, he after privately examined his Disciples, and further instructed them as a Master of a family. From which example of Christ an excellent Expositor observes, Chemnit. examen cap. de dieb, fest. how unto the sanctification of the Sabbath, besides public duties there is work to be done in Families, as instructing servants, repetition of Sermons, reading Scriptures, counselling and quickening such as are under our care, that all may keep holy the Lord's day. So we see the matters men are exhorted unto, I come now to consider the motives by which hereunto men are to be exhorted. These are of two sorts: Some more driving, and Others more drawing. Motives that more drive unto diligence in these Duties, may arise by observing concerning the Christian Sabbath these four things: The necessity of its continued being, The Jeopardy of its future losing, The uncertainty of its sudden regaining, and The possibility of its present cursing. 1. The being of the Lords day is necessary, note, Negatively, and Affirmatively. Not that God needs any Sabbath-service, or such holy duties as additionals to his Dignity. Indeed as to us the honour of God seems to sink when Sabbaths cease. And the supporting of Sabbaths seems the advancing of God's glory; but the glory of God can receive no increase. God would be infinitely happy, though men keep no day holy: we need his service, not he our obedience. When our Saviour sent, Luk. 19 to unloose the Colt, the Disciples were to give the owner this reason thereof: The Lord hath need of him. We call indeed to a careful keeping of the Sabbath, but we do not say the Lord hath need of it. The gods of the Heathen need the supports of such as serve them; but so does not the God of heaven. Hence says the holy Apostle, Act. 17.24, 25 God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwells not in temples made with hands, neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life and breath and all things. One well observes of the Angels, Chrysost▪ in Matth. Hom. 9, they are not poor, though they have no flocks of sheep; they are not in want, though silver & gold they have none; they do not need these things, because they have better things abide them. Thus God does not want our service in Sabbaths, neither needs he any of our duties on holy days, because of those most perfect felicities, and glorious excellencies that are in himself abiding. As the Lord is omniscient, and needs not any man to assist his knowledge: So the Lord is all-sufficient, and needs not any thing to help his happiness. And therefore the necessity of Sabbath-observance does not refer to God: But to observe Sabbaths, the necessity is in reference to us for a double cause, viz. Necessitas duplex, Praecepti, & Medii. God's Injunction towards us, and Our condition towards God. 1. 'Tis necessary for us to observe the Sabbath day in all its duties, because of God's injunction. And here 'tis meet of two things to take good notice, to wit, Every command of God causes a necessity of our obodience: and here is a necessity of our obedience, because of Gods express command. 1. Wherever God gives a word of command, there is a work of our obedience necessary. I had rather (says Luther) obey the Lords commands, then to work Miracles. If Miracles need be wrought, God will do his own work; but 'tis needful we obey commands, for God will not do man's work. As God by his promises binds himself to vouchsafe mercy: So God by his precepts binds us to perform duty. As God promising mercy, requires our faith; so God commanding duty, requires our obedience. Obedience 'tis a debt which as we certainly own, so we must necessarily pay. Some they own to God the debt of passive obedience, as they are his prisoners: all, they own to God the debt of active obedience, as they are his creatures. 2. Here God gives a word of manifest command, and therefore visibly to obey is necessary: Remember thou keep holy the Sabbath day, Exod. 20.8. Touching this commandment, That the Sabbath day be kept holy, we may observe, Who was the Giver of it, Mediatorem hic appellat Christum, declarans quòd ipse ante legem fuerit, & legem tulerit. Chrysost. In principio mundi Christus Mediator erat hominum, etfis nondum erat homo, etc. Orig. Ambros. lib. 4. in Luc. and To whom it was given. 1. He who gave this Sabbath Command, was Christ the Mediator; He who came down upon Mount Sinai, and gave the whole Law, is called Jehovah, Exod. 20.2. Deut. 4 11. This the Septuagint translate (Lord;) And the same the holy Apostle applies to the Mediator, our Lord Christ, Gal. 3.19. And Origen, chrysostom, Ambrose, with almost all the Ancients, in expounding that place of the Apostle, do affirm, that 'twas Christ the Mediator both of the Old and New Testament, by whom the Law was given: So Calvin, Junius, Marlorat, and other able Writers since assert upon the same text. We are therefore to look upon this sanctifying the Sabbath, as that for which Christ hath given a positive Command. 'Twas not a Mosaical Ceremony pointing to Christ: but 'tis a Moral duty appointed by Christ, and so to remain under the Gospel and government of Christ, until Christ shall deliver up the Kingdom to God the Father, and set an end to all times and things in this world. 2. He to whom this Sabbath-Command was given, is every one Individually, [Thou] Remember thou keep holy the Sabbath day. Thou;] Not as a Jew, but as a man, every man, both Jew and Christian. Herein whosoever exempts himself, deceives himself. Yea, and of all the commands, not any have such a Memorandum upon it, as that which concerns the sanctifying of the Sabbath. Remember,] As it related to a duty to be performed in days past, so it related to a people that in days past should still perform that duty. A Christian Church to come. Remember,] If men forget all the rest, yet let them remember this; and if they well remember this, not any of the rest will be forgotten. That which Luther affirms of the first, may well be referred to the 4. Commandment, that in the observance of that, obedience to all the rest is comprised. 2. The Sabbath day in all its duties is necessary for men to sanctify, because of their condition, whether they be considered As unregenerate, Or as regenerate. 1. For men in an unregenerate estate, they need to have a holy Sabbath observed. And of such there are two sorts; Some in a sinful estate, and know it not: and others that know their estate to be sinful. And towards both, there's a necessity of Sabbaths. 1. For such men as are sinful, and do not know it, but are utterly in the dark. Gen. 1. we find, that at the beginning there was darkness as a black veil drawn over the face of the deep, but God upon the first day in the week created light, which was exceeding good. God upon the first day of the week our Christian Sabbath, creates that good light which scatters darkness, that before covered the face of the soul, and causeth such discoveries of things never before seen, 1 Cor. 14.23 24, 25. If the whole Church be come together, [viz. on the Lord's day] there comes in one ignorant, and he hearing the Word, is convinced, is judged, the secrets of his heart are made manifest, and so falling down he worships God, etc. And indeed this is one great end of Sabbaths and Sermons, Act. 26.18. 2 Cor. 4.4, 5, 6. 2. For such men as know themselves sinful, Sabbath-service is necessary, that they may consider how sad it is to persist in known sins, Luk. 12.47. Joh. 15.22, 24. Jam. 4.17. For some, our Saviour says, Father, forgive them, they know not what they do: but of several we may say, Father, affright them, they know what they do. They transgress Gods Laws, abuse his mercies, they oppose his Servants, and they know what they do. The former need Sabbaths to convince them of the evil they know not: And these latter need Sabbaths to convert them from the evil they know. Yea, to all sorts of sinners there's such a necessity of these days and duties, as that there is little likelihood of any saving good to the souls of such as lay aside the Lords day: but they who come not within Sabbath-compasse, their case becomes incurable. Though a man be never so diseased and sick, yet as long as he lies at Physic, keeps his purging days, and uses good means for health, there is hope he may do well; but when he neglects his healing time, lets his disease run, will not come under the Physicians hands, than his case grows desperate, and die he must. Even so though a man be never so sinful, yet as long as he keeps within Sabbath-compasse, and comes under the means of soul-cure, there is hope he may amend; but if he neglects the Lord's day, leaves off holy duties, damn he must. 2. For men in a regenerate estate, the Lords day is of necessary use; Of whatsoever sort we consider them. Of such Some are in sins relapsed, and Others are in sorrows distressed. All need these Sabbath-helps. 1. Relapsed Christians need Sabbath-relief. Whether their spiritual decay be, In opinion, In affection, Or practice. The service of the Lords day is of necessary concernment, to clear truth clouded, to quicken love deadened, and to introduce the duties of a holy life neglected. 2. Distressed Christians need Sabbath-succours. Sabbath-Cordials are required for the recovery of fainting spirits, and the reviving of drooping dying hearts. Again, God's Saints are to be considered, either As more weak, Or more strong. And unto them all the Lords day, is a day of deep concernment. 1. For weak ones, they need Sabbath-supplies, Days wherein they may draw near and derive virtue from Christ, into all their feeble parts. Day's wherein as babes from the breasts of the Lord, they may suck in soul-nourishing milk of grace and mercy to breed them up. 2. For strong ones, they need Sabbath-supports, that they may stand fast in their good estate and plight. The highest and holiest of God's Saints ought to be under Sabbath-observance, 'tis a reserve for heaven's privilege to be above Ordinances, and present Administrations. 'Tis the City of the Heavenly Jerusalem, that needs not the light of the Sun, neither of the Moon, Revel. 21.22. While we live, as we need the Moon, viz. the world with its creatures and comforts for the bearing up of our bodies: So we need the Sun, viz. Christ with his holy times, and things for the well-being of our souls. Some say of the time that is spent upon the service of Christ, as they said of the ointment poured out upon the body of Christ. What need this waste? Matth. 26.8. But as St. Paul said, A necessity is laid upon me, and woe to me if I preach not the Gospel, 1 Cor. 9.16. So may every one say, A necessity is laid upon me, and woe to me if I sanctify not the Sabbath. The sanctifying of the Sabbath is as the [One thing needful] to Christians in religion, and unto the religion of Christians. 'Tis said of Jacob that his life was bound up in the life of his son Benjamin: So the life of a Christian, and the life of his religion is bound up in the life of Sabbaths. As Rachel said, Give me children, or else I die: so a Christian says, Give me Sabbaths, or else I die. Religion says, Give me Sabbaths, or else I die. The Sabbath is as the soul of Christian-Religion, if that departs, all becomes as a Carcase, upon which the Vermin of corrupt opinions prey: 'tis necessary than this continue. 2. Of losing the Lords day there is danger: And here we shall discover The grounds of the loss, and The greatness of the loss. The grounds on which we may see the Sabbath in hazard to be lost, and the Lords day in our days likely to cease, are The sinfulness of men, and The righteousness of God. 1. Men being monstrously sinful, put upon us this present peril of being deprived of the Lords day, to wit, Wicked men against us more remote, and Wicked men amongst us more immediate. 1. Men of the Romish Religion in remote Nations, are they not big with a design to make our Sabbaths cease? As some of the Powder-Traitors 1605. Confessed the cause why they sought to blow up the was, because that was a place wherein against the Romish Religion so many Laws were made. And do not Popish parties in all places, plot against the Sabbath day, because that is the time wherein against their Idolatrous worships so many truths are taught? And are not now their hopes high, by our present Wars, to deprive us of our precious times and things; to raise Rome in the ruins of poor Protestant Nations? Does not Antichrist crow ovet these Christian Kingdoms, as once Tyrus over Jerusalem, Aha, aha, she is broken, that was the gates of the people, she is turned unto me, I shall be replenished, now she is laid waste? 2. Among ourselves how many seek to set us beside our Sabbath-mercies? As Both Papists, And Atheists. Papists,] Who secretly consult in our chief Cities to lay us Sabhath-waste. Jesuits who can cunningly comr like Countrymen, and be seen like Soldiers, Citizens, Lawyers, Preachers, in any posture to promote their projects. Atheists,] These like Pharaoh's-frogs are found covering the land, and croaking against the Lord's day in every Pond, in every Parish. Men that would have no God for a Sabbath, would have no Sabbath for God Yea, what numbers of two sorts may we see, all setting against our Sabbath-enjoyments. Men of rotten principles, and Men of wretched practices. As Herod and Pilate both agreed for the Lords death, so these both join against the Lord's Day. As the blessed body of Christ was crucified between the Thiefs, so the blessed day of Christ is now crucifying between lose Sectaries, and profane sinners. And Lord help, who labours to rescue it? Who sees not our Sabbath-slightnesse, weariness, and willingness to be set Sabbath-free? The barrenness of the best, and the ingratitude of the greatest part, what does it foretell, but an approaching time of turning out, and overturning Sabbaths? 2. God being infinitely righteous, makes the danger of this more exceedingly dangerous. God in his just way of Judgements makes mournful removes of such sweet mercies, either When men to follow their sins, forsake his Sabbaths; Or when men observe his Sabbaths, but in their sins. Isay 1.13. Your Sabbaths, and your solemn Assemblies I cannot away with, your hands are full of blood. Bloody hands cannot hold God's blessed day. Those things will away, that God cannot away with. 'Tis not all the powers, nor policies of men and Devils can pull away Sabbaths from a Land if there the Lord will hold them, neither is it all the Prayers and Powers of Saints and Angels can keep Sabbaths in a Land if thence the Lord will take them. Let not us in England think we have such a settled Fee-simple of the Sabbath, as that there is no disinheritting, or such an entail, as cannot be cut off. The Apostle, Rom. 11. speaking of Gods cutting off the Church of the Jews, a learned Expositor puts the question, How did God cut them off? Olevian. And then gives the answer, By taking from them his Word, Sacraments, and Sabbaths, Lam. 2.6. The Lord hath caused the solemn feasts and Sabbaths to be forgotten in Zion. What in Zion? The Lord loves the gates of Zion, Psal. 87.2. The Lord hath chosen Zion, Psal. 132.13. The Lord dwelleth in Zion, Psal. 76.2. yet God causes Sabbaths to be forgotten in Zion? Yes, Zion and Sabbaths are parted, with the loss of Sabbaths even Zion is punished. And O England, dost not thou fear such a day drawing near? Art thou better than Zion? 2. How great, the loss of the Lords day will be, we may mournfully foresee in four things, viz. The Matter it will be of, This was Preached at a time when no less lay in danger. The Subject it will be to, The Season it will be in, and The Sequels that will be thereupon. 1. The matter the loss will be of. In the ceasing of Sabbaths, a pause is put unto the precious things of God, as the Gospel with its glorions administrations. Was it not a sad cause with the City Jerusalem, when the sucklings swooned in the streets, and the children cried to their Mothers, Where is Corn and Wine? And will it not be for poor people pitiful to cry to their Ministers, Where is the Word and Sacraments? Where be those blessed refreshments we were wont to find? That was a doleful day, Jer. 14.3. when little ones were sent to the waters, but they returned with vessels empty, because the pits were dry. And will it not be a woeful day for men, women and children to go for the water of the Word whither they were wont, but to return with vessels empty, for the pits are dry, or full of mud and dirt? [What the present sinking of the springs and drying of the streams may mean, I much fear to think.] Will not that loss be great, wherein the Word of life is lost? What (says Luther) is the World without the Word but a dark hell? And what is a Land without the Gospel, but a black Lantern without a candle? The keeping of the Sabbath hath been the honour of our Nation, and the Gospel the glory of our Land; when the one is down, the other will be gone, and then may we write Ichabod upon all our doors. I read of a German Minister, when he saw hopes of the Gospels-passage, he cried out with joy, Let it come, let it come. O but to let it go, what bitter cries will it cost? 2. The Subject, this loss will be to, It will be the souls of men will suffer sorely herein. Sabbath-losse is a soul-losse. A soul in our Saviour's account is of more worth than all the World, Matth. 16.26. Even the worst soul (says Austin) is better than the best body. As the Apostle says of man, he was not made for the woman, but the woman for the man. And so (says chrysostom) the soul was not made for the body, but the body for the soul which is the better part. If we lose health, Wealth, and all the things of the world that relate to the body, 'tis but a little loss. But if we lose the Word, Sacraments, and Sabbaths, it being a loss that relates to the soul, it is exceeding great. 3. The Season this loss is likely to be in, makes it more lamentable. We find it foretold, Math. 24, that towards the latter end of the World there should be times of great tribulation. Nation should rise against Nation, etc. Ill in such a time to be without Sabbat as: It was woeful for those Virgins, Matth. 25. when there was a cry at midnight, Behold, the Bridegroom comes, and then their Lamps were out, and their oil to seek. And doleful will it be for those Nations, when they shall be in their Nights of Trouble, and hear nothing but cries, Behold, more misery comes, and then to have their Lamps out, their burning and shining lights gone. Have not our hopes been high to see Sabbaths more firmly settled, the Gospel more clearly preached, Ordinances more purely administered, and if after all, all should be dashed down in the dirt, and we left in the dark, how dreadful would this be? To lose Sabbaths at any time were sad but at such a time as this. 4. The sequels of the loss make it most lamentable. Fearful effects will follow the loss of the Lords Day, viz. the desolating the places of public assemblies, Levit. 26.31. Lam. 2.6. Psal. 74.4, 5, 6. The Prophet thus sadly sighs it out to God: Thine enemies roar in the midst of the congregation, they set up their ensigns for signs. A man was famous according as he had lifted up axes upon the thick trees, viz. to build places for God's public Worship. But now they break down the carved work thereof at once with axes and hammers. They cast fire into thy Sanctuary: yea, they say in their hearts, Let us take the houses of God in possession, let us destroy them together, and burn up all the Synagogues of God in the Land. Decet Sacerdotes cum Templis interire. Titus with his Roman army when he ruined Jerusalem, burned the Temple, he commanded the Priests of the Lord to be slain. Time will come, says our Saviour to his Disciples, that they which kill you, will think they do God good service, John 16.2. Rom. 11.3. Or if such places be not plucked down, they abuse them to abominable worships. When ye shall see the obomination of desolation stand in the holy place, Math. 24.15. Instead of a preaching Ministry, a wooden Idol. 'Tis said of the Egyptian Temples, they are beautiful without but within ugly forms. To have the places of our public meetings filled with deformed faces, and blaspheming voices. Owls to dwell there, and Satyrs dance there, Isay 13.22, 23. Yea, upon this loss follows not only the desolating the places of public worship that be in the Land, but the desolating the Land itself wherein the places of public worship be, Levit. 26.31, 33. I will bring your Sanctuaries into desolation, and I will not smell the savour of your sweet odours, Yea, I will make this whole Land desolate, that your enemies shall be astonished thereat. Then shall the Land enjoy her Sabbaths, as long as it lies desolate. The Land shall have Sabbaths of rest from ploughing, when Sabbaths of praying cease. Now let us hence learn how lamentable the loss of the Lords Day would be. I fear some are so profane, that they think while Sabbaths are kept, the loss is great. August. de civet. Dei, li. 6. ca 11. Austin reports of that heathen Philosopher Seneca, That he severely blamed the Jews for resting on the Seventh Day, because thereby they lost the seventh part of their time. Some I doubt that are called Christians, that yet are of such a Paganish opinion, that they think that time lost which is spent in the Service of God. But this, this is indeed that loss which the Lord help us to lay close to heart, not to have the Service of God to spend Sabbath-time in, and not to have Sabbath-time to spend in the Service of God. To lose the Sabbath is not alone the loss of bare time, but of blessed time, time sanctified and set apart by a Divine Ordinance, etc. 3. The Lord's Day lost in a land may be long before it be regained. The way of Sabbaths once ceased, may not soon (if ever) return, as may evidently appear in a double respect. viz. Of God inflicting this loss, and Of Men on whom this loss is inflicted. 1. Because God does not make Sabbaths to cease in a sinful Land, but when there is great wrath in him stirred up, and great wrath of him to be poured out. 1. When God takes away his holy Sabbath from a people, he is with great wrath provoked. The Lord does not deprive a people of such precious privileges, as his holy times and things, till he is very angry, and exceedingly incensed, so as that himself forsakes them. Now great wrath in God as it is not suddenly raised; so it is not presently appeased, but it may remain long, Zech. 1.12. 2. When God takes away his holy Sabbath from a people, he hath great wrath to execute: The Lord hath caused the Sabbaths to be forgotten in Zion, Lam. 2.6. This was when God had great anger against Zion, and Zion was sadly covered with the anger of God. How hath the Lord covered the daughter of Zion with a cloud in his anger Lam. 2.1. He hath thrown down in his wrath the strong holds of the daughter, of Zion, v. 2. He hath cut off in his fierce anger all the horn of Zion, v. 3. He hath poured out upon Zion his fury like fire, v. 4. etc. Now when God hath much fury to bring forth, and in the way of his judgements much work to do, he takes time. God in the ways of his mercy goes swift, because therein he moves with delight, Micah 7.18. But as God is slow to execute wrath, so he is slow in the wrath he executes, Dolet Deus quoties cogitur esse ferox. for herein he moves with a kind of grief, Judg. 10.16. Lam. 3.33, 2. Such men as suffer this sad punishment, the cessation of Sabbaths. 'Tis long As before they come to a true sense of it, So before they may make a good use of it. Men are many times long before they are sensible Either of their sin, which is the cause of punishment, Or of the punishment, that is the effect of their sin. Commonly men that come under this Spiritual Judgement, the deprival of the Lords holy day, Either they are pleased with it, Or they are stupid under it. Some they please themselves in being Sabbath-free, as we may see at present in some parts of the Nation. Can it be believed, that in England or Wales, there should be Parishes wherein the people know not when the Sabbath comes, neither do they inquire, but are contented, and account liberty from God's Ordinance, a great deliverance. People are pleased when well-spent Sabbath days are down, Because than they are gone, who disturbed them, and Because than they find others in place, that flatter them. Such as caused them some soul-disquiet are gone, Revel. 11. See how merry the world makes it when God's witnesses are slain: They that dwell upon earth shall make merry, rejoice and send gifts one to another, because the two Prophets that tormented them are dead, vers. 10. Yea, and then such as keep them in a carnal, quiet, and sinful secure peace are present. See the people of the Jews, when Moses was gone from amongst them and they got Aaron to be of their own minds, and made them a golden Calf; O what dance and merry do there was! Exod. 32. It liked them well, but it wrought them woe. 'Twas that which had a sad influence into all their after troubles. Hence it grew a Proverb: Non est poena supra Israelem in qua non est uncia vitult. That there was no punishment upon Israel in which there was not an ounce of the goldden Calf. Thus people when they can get such Ministers among them, Sabbatum aurei vituli. August. as will help make them, a Sabbath of the golden Calf, as Austin calls it, that they may huddle and slubber over a little service to God, and pass the principal of the day in dancing, feasting, and Jovial meetings, this is to their minds, but 'twill be misery in the end. 'Twill put a sting into every trouble on earth, and torment in hell. Others under this judgement of Sabbath-ceasing are sottish, and brutish. Abundance such there be now abroad in England, where for want of a public Ministry the Lords day it laid by, and since that liberty hath been granted to some upon the Sabbath, wholly to separate into private houses: others have taken the advantage to live like Atheists and Epicures, as if there were no Sabbath for God, nor any God for a Sabbath. Yea, people are in such a posture, that if the Lord should punish the Land with the loss of Sabbaths, 'tis not like soon to be laid to heart. With many, the Lords day is already lost in the Land. As they that being asked, whether they had received the holy Ghost? Answered, We know not whether there be any holy Ghost. So ask many now adays, whether they have observed the Lords holy day? they are ready to answer, they know not whether there be any such holy day to be observed. Time was, a Book was set out to give liberties upon the Lord's day, men now take their liberties from the Lords day without any Book. And they that do not, are so listlesse and liveless in the Lords-day-duties, that I doubt if God should judicially deprive us of Sabbath-Seasons, we should not thereof soon be sensible. And so the time of Sabbath-returnes may likely be long. Again, if the Lord should lay such a Judgement upon the whole Land, as the loss of Sabbaths, 'tis not probable people will presently make such a profitable use thereof, As to prise them highly, And to pray for them earnestly. Highly God will have them prized. God will raise Sabbath-esteems before he makes Sabbath-returns; before God brings back his blessed Day, as men shall feel the want, so know the worth thereof, and be of David's mind: One day in thy Courts is better than a thousand, Psalm 84.10. vers. Hearty God will have them prayed for. [Sabbath-Liberties,] Men shall be humble Petitioners for them before they be happy possessors of them. 'Twas one of the three things Latimur did so ordinarily and earnestly pray for in Queen mary days; That the Gospel might be restored to England, once again, once again, etc. That Sabbaths might be openly observed, and Gods worship publicly performed, [Once again, once again.] Which words he used to repeat with great vehemency of spirit. Others concurred in the same request, and had from God a most gracious grant. What are David desires and prayers? Psalm 63.2. That I may see (Lord) thy power and thy glory, so as I have seen thee in the Sanctuary. And, Psalm 42.4. When I remember these things, I pour out my soul within me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with the multitude that kept holiday. Should holy sabbath-days cease, some I doubt not but upon knees bended would beg their bringing back, though the Major part would likely make little of it. O that men would yet make much of Sabbath-Seasons, lest such a time come when they would they cannot! Time will be, says our Saviour to his Disciples, Luke 17.22. when ye shall desire to see one of the days of the Son of man, and shall not see it. O if you might but have one Sabbath as in former times! Luke. 19.42, 43. When he came near, he beheld the City & wept over it, saying, If thou hadst known, even thou, at least in this thy Day? the things that belong to thy peace, but now they are hid from thine eyes. The things with the day, and the day with the things thereof are now past and gone. Amos 8.11. Behold, the days come, saith the Lord, I will send a famine in the Land, not of bread, but of hearing the Word. And men shall wander from Sea to Sea, and from the North to the East, they shall run to and fro to seek the Word of the Lord, and shall not find it. O now, now, while it is called to day, THE LORDS DAY, before Sabbaths, and Sermons cease: though there should not come such a time over all the Land, yet it may be upon particular places rain may fall on one City, and not upon another, Amos 4.7. Brighr beams of the Sun may shine on one field, and the very next field under a dark shadow, and over it a black cloud. There shine; Here rain. O the clear light that hath shined upon the Lord's Day, and the sweet Sabbaths that have been kept in some Towns of England not long since: but now Ichabod, The glory is gone: God knows whose turn it may be next. O let me beseech you of this place to look to the Lords Day, be diligent, hold fast. God never takes away his Sabbaths till people are weary of them, and willing to part with them, 4. To a people the Lords Day may not be lost, but last; yet all lie under a curse. They may be cursed to the Sabbath, & The Sabbath may be cursed to them. The souls of men may be cursed towards Sabbaths. Never let fruit grow on this tree: Never let Sabbath or Sermon do this people good. No sooner had our Saviour cursed the figtree, but it withered at the roots. May there not be found amongst us men and women that are most miserably withered, Both branch, And root? Not only the branch of their outward profession, but also the root of their inward affection withered. What shall we say of such Galatians, who would now pluck out Paul's eyes, that were once ready to pluck out their eyes for Paul? Are not they withered? Are not they under God's dreadful curse? For men to be cursed in the trades they follow, & fields they possess, is sad: but to be cursed in the Sabbaths they spend, and cursed in the Sermons they hear, is worse. For God to say to a Minister every time a Sabbath comes, Go indeed to the Pulpit, and preach to that people, Hearing they shall hear, but shall not understand: seeing they shall see, but not perceive. For the heart of this People is waxed gross, their ears are dull of hearing, their eyes have they closed. Now make their hearts hard their ears deaf, their eyes blind, that they may never be converted, never healed, but live and die under a Gospell-curse, and their Souls sinking under a Sabbath-curse: yea, and so Sabbaths themselves may be cursed to the souls of men. As men by their sins may pollute that day, which otherwise is holy: So God by his judgement may curse that day, which otherwise is blessed, and so Sabbath-mercy may be turned into a judgement, as Moses Rod was turned into a Serpent. It would have been ill for Israel if the brazen Serpent should have become a fiery Serpent; that mortally to sting them, that was made to heal them. And will it not be ill for any if the Lords day which is a day of life, shall become a day of death? This saving day, changed into a damning day? 1 Sam. 12.17. We see 'twas terrible when God turned a day of Harvest, into a day of tempest; and that time wherein they should have gathered their Wheat with the labour of their hands on earth; God scattered it with thunder and hail from heaven. And who would not fear such an effect, for God to turn a day of Rest, into a day of Wrath, and therein not to bless, but thereby to blast men's hearts and hopes? 'Tis sweet for Saints, when to them the very curses of men are blessed; but 'tis sad for sinners when to them the very blessings of God are cursed, Mal. 2.2. I, saith the Lord, will send a curse upon you, I will curse your blessings, yea, I nave cursed them already, yet ye lay it not to heart. Beware than I beseech you, how you spend the Lords day, lest the Lord make this blessed day, to become a curse. But I proceed from these Motives that are more driving, Generosus animus facilior ducitur quam trahitur. to insist upon such Motives as are more drawing; for upon Generous and Ingenuous minds such Arguments work most. And here I beseech you consider: The careful keeping of the Lords day, and the Lords day carefully kept, It is Equitable, It is Honourble, It is Profitable, It is Delectable. And O that God from heaven would set to the help of his own hand, that unto diligence in the Lords-day-duties you might be drawn by this fourfold Cord. 1. For the equity,] That 'tis just and fit we all do the utmost of our endeavours in the duties of this day, divers reasons may be drawn. Some from God, Some from other men, and From ourselves some. 1. If we consider God in his gracious deal, there is much may draw to a diligent observance of his holy Sabbath, As his general dealing towards us with others, And above many others, his special dealing with us. Let us mark how well God hath herein dealt with mankind in common; as for instance, His mercy in appointing this day, out of other time, and His bounty in affording so much time, beside this day. First, if we consider, Both our souls, And Bodies, There's much mercy. The common rest of the day, is mercy to our bodies, And the holy work of the day, is God's mercy to our souls. For the saving of our souls, God enjoins the work, And for the casing of our Bodies, God Ordains the rest: That neither our souls fall, into hell-torments, Nor our bodies faint, under earthy toilings. God is pleased in pity to set apart a Sabbath. Hence 'tis said, Mark 2.27. That the Sabbath was made for man] That is, for man's use, in order to man's advantage. Gualther in Marc. 2. Homil. 22. A learned expositor upon the place does excellently open this; Even as had it not been for man, a Saviour had never been born: So had it not been for man, a Sabbath had never been made. For their sakes (says Christ) do I sanctify myself. And for their sakes (says God) do I sanctify my day. Now it cannot but be manifest to as many as mark this mercy, how meet it is for each man to make much of the day of God. 2. Let us see how liberal the Lord hath been in allowing man so much other time, viz. six days, with a reserve to himself, [This ONE.] As Joseph, Gen. 39 said to Potiphars Wife, My Master hath not kept back any thing from me but thee, because thou art his Wife: So may each man say to the Sabbath, God the great Master hath kept back no time from me but thee, because thou art his DAY. We read how under a Parable Nathan the Prophet aggravated David's sin, 2 Sam. 12. A rich man that had many flocks of sheep, yet when a traveller came to his house he spared to take of his own, but took and killed the one ewe-Lamb, that this poor neighbour had nourished up for himself. This aggravates the sin of many a man, when a temptation comes to his heart, and business he is to go about, he spares to take of his own time, though he hath several days, but takes of this ONE DAY which God hath set out for himself. Luk. 13. There are six days wherein men ought to work in them, therefore come and be healed, but not on the Sabbath day. So say I, There are six days for lawful labour; in them men may go and trade and travel, but not on the Sabbath day. What says the Apostle, 1 Cor. 11.21. Have ye not houses to eat and drink in? or despise ye the Church of God? So I say: What have ye not nights to sleep in, and have ye not days to buy and sell in? and have ye not time to recreate and take any lawful delights in? but pollute ye the day of God? Seeing 'tis but one day in seven, how unwearied in holy workings ought we to be? As Christ said to his Disciples when he found them asleep, Can ye not not watch with me one hour? So will the Lord say to some at the last and great account, Can ye not work for me one day? Seeing the Lord hath been so bountiful as to give us six days for our necessary concernments in the World, he may well claim our close attendance upon this one day. God might (as one well observes) have required all days to be spent in the works of his worship, See Pet. Martyr. Gen. 2.3. Read. Cal. upon Deut. 5. Ser. 35. and set us by night to get our necessary living. Had all time been ours, then if God had taken out one whole day for himself and his service, and left us six, we might have made some exception: But when all time was Gods, so that for men to have a minute is a mercy: yet to have such a plentiful portion as six-days-time of God every week, with so small a reserve to himself, is well worthy of wonder. But O how much more to be admired is God in his goodness towards us of this Nation, and especially in these parts thereof, in settling amongst us for so many years such Sabbath-Helpers, and Helps for Sabbaths! Should we go into many parts of the Christian world, yea, into divers parts of this Land we might see poor people sitting of Sabbaths destitute. Matth. 20.6, 7. 'tis said to some, Is it not the eleventh hour? Why stand ye here all the day idle? they said, Because no man hath hired us. Thus might it be said to several, Is it not the Sabbath? why walk you about, or sit you at home all the day idle? They may answer, Because we have no Minister to preach to us. For want of the Ministry of the Word, in many Churches of this Land, the Lords Day lies dead and buried, the generality of people running into Atheism, ready for Popery, and all soul-poisoning opinions; yet God is good to us, and gives us Sabbath-supplies, Sermons in season, and out of season: Week-day-lectures, as preparatives to Sabbath-day-labour, and preservatives of Sabbath-Day-life, to keep up quickenings in Christians, that what they gain on the Lord's Day, they may not lose in the week. Behold, what manner of love is this? And is it not meet, that this Day should be duly observed? 2. Let us consider some men, and we shall see the observance of this day more meet; viz. Adam before Moses, The Jews before Christ. 1. For Adam, Peter Martyr upon Genesis the second observes, that man immediately after his creation, was to enter upon this Holy-day-duties. God having made him a woman for his wife: soon made them a Sabbath for their work. And chrysostom notes, Chrysost. Gene. 2. Homil. 18. how God in settling the very first week of the world sanctified a Sabbath; thereby (says he) insinuating that in the compass of every week one whole day was to be spent in spiritual working for God, and a Sabbath to be for holy rest as long as a week of the world last Had Adam in innocence remained, he was bound to God in Sabbath-obedience, and is it not more meet that we should be Sabbath-bound in obedience to God? Must he keep a Sabbath to God his Creator, and we keep no Sabbath to Christ our Redeemer? Must not he miss a Sabbath in his complete condition? and may we omit Sabbaths who have manifold imperfections? Might not the first Man and the common Father of us all be free? and shall any of his posterity plead liberty? 2. The Jews generally were held under the tye of a holy Sabbath. Hereof we have greater cause for a conscionable course. If we consider, Our Sabbaths are fewer, and Our mercies are larger. 1. The Jews besides their great Sabbath, every seventh day, they had several other Sabbaths which they were required to observe: [Sabbaths of months, and Sabbaths of years;] Sabbaths of divers sorts, Isay 1.13. Hosea 2.11. We for our Christian Sabbath, have only one day in seven, and shall we cease the service of that, or in the service thereof be slight? 2. The Jews had not so many mercies as we, for engagements unto Sabbath-observance. They lost many mercies that we might find them; We find many mercies that they never lost. 1. Mercies were taken from them, for us to possess. They that were the natural branches were broken off, that we of the wild Olive might be graffed in. Behold therefore the goodness and the severity of God: on them severity, but towards us goodness. See Romans the eleventh at large. They received their Lo-ammi and Lo-ruhamah, that it might be Ruhamah and Ammi to us, Hosea 1.6, 8. Hosea 2.1. 2. Mercies are given to us that they did never possess. The best of them could but look through a lattice, and see Christ to come; look upon the sacrifices slain, and see a Christ to die: We may see Christ come, crucified, raised and set at the right hand of the Majesty on high. They had the Gospel vailed in the Law, We have the Law revealed in the Gospel. They had the promises of things precious, We have the precious things promised. Shall God to us be more in mercy? And shall we in duty be less to God? We should be stricter than they in Sabbath-obedience, because God hath been larger to us in all sorts of kindness. 3. If we yet further consider ourselves, the best care in keeping the Sabbath-day is due. Other days we observe, whilst we live, We may live to observe but few Sabbath days. As long as we live there are days we duly observe; some their Birthday, others their Marriage-day; The day of some notable victory; The day of a great deliverance, wherein we know ourselves concerned: Our Fair-dayes, and market-days, that meet us every week; upon that day who lies in bed? or lazies abroad? are not shops filled, and sacks crowded, every one in his calling careful? And is it not more meet to mind the Lords day, in the serious observing of which consists the saving good of souls, and men's necessary commerce for heaven, and converse with God? And long we may not live to celebrate Sabbath-seasons. The Wise man Eccl. 3. says, There is a time to be borne, and a time to die; he says nothing of any time to live. For what is our life? says the Apostle, Jam. 4. 'Tis but a vapour, that appears a little time, and then vanisheth away. Man's time in this world is certainly short, and how short uncertain; and are his Sabbaths sure? The days of man's life are few, and are his Sabbaths many? Indeed he that hath not lived above twenty years, above a thousand Sabbaths have passed over his head, but whether his life will last to the light of another Lord's day, he cannot say. Before the rest comes of another Sabbath on earth we may come to our Sabbath-rest by death. Thus we see the Equity. 2. Let us see the Excellency of Sabbath-time. The honour and dignity of this day is discoverable, Both as a holy Sabbath, And as a Christian Sabbath. 1. This day having holiness hath honour: For what ever God sanctifies and makes holy, he dignifies and makes honourable, 1 Thes. 4.4. God hath much honoured this holy day, And this holy day hath much honoured God. 1. God hath highly honoured this his holy Day, By precious Ordinances in it, and By glorious Exercises on it. 1. The Ordinances God hath put into the day, adds to its honour. A ring that is itself gold, is of value; but put a precious Diamond into it, the weight and worth thereof is greater. Take a plot or parcel of ground that is itself good, yet if there be rich Woods, Springs, and Mines in it, costly houses, and stately buildings on it; this raises the price. Thus is the Sabbath itself holy, and highly to be prized. O but the rich treasures of Ordinances wherewith God hath adorned the day, draw up the dignity of it. Yea, upon the Sabbath day there is not only some single Ordinance, but the Ordinances of God gathered; as then there is a meeting of good Christians at the Ordinances: So then there is a meeting of Ordinances for the good of Christians. Prayer says to Preaching, Come and help me. The Sermon says to the Sacrament, Come and help me. Upon this day they all join, which is indeed the honour of the day. Ahashuerus commanded Mordecai to be dressed in all his brave attire, and to have it proclaimed, Thus shall it be done to the man the King delights to honour. The Sabbath, 'tis dressed up with all the rich attire, and stately furniture of glorious Ordinances, that we well may say, Thus shall it be done unto the day that God delights to honour. 2. Let us see what God for a further honour hath done upon this day. Upon this day God hath commanded light to shine out of darkness, brought many a dead Lazarus out of his grave: upon this day God hath of stones raised up children to Abraham, of Lions made Lambs to God, out of sinful men converted thousands of souls to the faith of Christ. Upon this day God hath made the blind to see, the deaf to hear, the dumb to speak, and the lame to walk. Whereas the works of the first Creation were all done upon the six days, and none upon the seventh which was the Sabbath-day. All the works of the new Creation are ordinarily done upon the Sabbath day, rather than upon any of the six days. This, this hath been the Birth day of many spiritual Kings and Princes, Psal. 87.5. And of Zion it shall be said. This and that man was born in her. And of the Sabbath it may be said, This and that man was born therein. O blessed day! Millions of Saints in heaven they bless this day of God, and they bless God for this day. I read of one that cursed the day of his Birth; but I never read of any that cursed the day of his New Birth. This is the day of rescuing the prey from the mighty, the day of opening the Prison-dores, and setting the captive free. Exod. 12.42. It is a night much to be observed to the Lord for bringing them out from the Land of Egypt. This is that night of the Lord to be observed of all the children of Israel in their generations. So may we say of the Sabbath, 'Tis a day much to be observed to the Lord for bringing souls from the bondage of sin. This is the day much to be observed to the Lord of all the children of God throughout all generations. This hath been the day of many a spiritual Marriage, or the day of Gods espousing many souls to Christ. Thus hath God honoured this his holy day highly. And as for this holy day, it doth highly honour God, exalting all that appertains to God; It beautifies the service of God, It dignifies the servants of God. 1. Hereby the service of God is beautified. Eccles. 3.11. Every work (says the Wise man) is beautiful in its season. Holy duties are best in season upon holy days. Preach the Word, says the Apostle, 2 Tim. 42. Be instant in season and out of season, rebuke, exhort, etc. In season;] That is, upon the Sabbath day. Out of season;] That is, in the week-time. So several sound Expositors upon the place. Prov. 25.11. Words spoken in season, are like apples of gold in pictures of silver. Thus Prayers made, and Sermons preached in season, are as golden apples in silver pictures, one helping to honour the other. The golden apples grace the silver pictures, and the silver pictures set out the golden apples. Thus the Sabbath-service advances the Sabbath-season, and the Sabbath-season exalts the Sabbath-service; and all lifts up the honour of God, who hath prepared silver dishes for golden apples, and put golden apples into silver dishes. Appointing blessed days for sacred duties, and sacred duties for blessed days. 2. Hereby the servants of God are dignified. God in giving the whole Law, and so in proclaiming the Command for the sanctifying of the Sabbath, made use of the Ministry of Angels, not for necessity to him, but dignity to them. 'Twas an honour to the Angels to be present and assistant when the Sabbath was set forth, Gala. 3.19 .. Thus God in the continued management of the Sabbath, and carrying on the sanctification thereof in the world: makes use of the Ministry of men as a dignity to them. Among other respects there are two most remarkable things that do dignify the office of Ministers above all other Functions: The subject they are employed for, viz. The Souls of men, And the Season they are employed in, viz. The Sabhaths of God. Other callings their work lies upon the weekdays, but the Minister in his business lies bound for the Sabbath. O let not any earthly discouragements sink the souls of my dear brethren: but let's honour that God who hath so honoured us, as to bend and bind our business to this blessed Day. Hath God magnified our office to labour on this day? Let us magnify our office by this days-labour. Steadfast, , abounding in the Lords work upon the Lord's day. That God who hath blessed the day for our work, will bless our work in the day. 2. The Sabbath considered as Christian, hath honour. Christianity brings on dignity. Theodosius accounted himself more noble as he was a Christian, then as he was an Emperor. Hence Luther professed, He had rather be a Christian beggar, then Heathen Alexander. Our Sabbath is Christian, and therefore excellent. The excellency of our Christian Sabbath may be seen by two sorts of things; Some more Principal. Some less Principal. The principal things that put a price upon the Sabbath, lie, In the appointing of it, and In the abiding of it. This day may appear precious, if we ponder The person by whom, and The reason for why 'twas appointed. 1. The person through whom this appointment came, was Christ, and his Institution. August. de temp. Serm. 36. To this Austin applies that prediction of the Prophet, Psal. 118.24. This is the day which the Lord hath made, we will rejoice and be glad therein. Jesus Christ himself set out this Sabbath-time. Christ in person, Christ in the Apostles. THE LORD CHRIST, Coelum e● Christus non patiantur hyperbolen: O how excellent is he? Christ and Heaven, (says Luther) in their praise can be no excess. Too little we may speak, never too much. All the excellencies of God and man meet in Christ. That then must needs be excellent whereof Christ is the Author. That Child is nobly born which can call Christ Father. The Sabbath derives its pedigree from Christ. 2. The reason upon which this Day was ordained, was Christ in his Resurrection. The Resurrection of Christ was the first degree of his exaltation. Had he not risen from the dead, he had never ascended into heaven, never sat down at the right hand of God. And therefore his rising day, may well be our resting day: that day on which Christ took the first step to all his great honours, is an honourable day, and a day much to be honoured. God hath highly honoured this day; As by converting on it the Souls of men, So by raising on this day the Body of his Son. 2. We may see this days excellency in its permanency. As the Priesthood of Melchizedeck was more excellent than the Priesthood of Aaron, because of its order for ever, Hebr. 7.17. So the Sabbath of Christians is more excellent than all the Sabbaths of the Jews, because it continues. To this Sabbath it might be said in regard of all the Jewish Sabbaths, They shall perish, but thou remainest, and they shall all wax old as doth a garment. As a vesture shalt thou roll them up, and they shall be changed; but thou art the same, and thy years shall not fail. Heb. 1.11, 12. To this day all the powers of earth & hell shall never put a period. Lastly, we may look into the large dignity of this Day, From the timing of it, and From the naming of it. 1. This day is so timed, as is a help to its honour: 'Tis the first day in the week. We have a rule, That the first in every kind is more excellent than all the rest, August. de civet, De. ili. 11. Cypria. Serm. de Spir. S, Austin, Cyprian, and other of the Ancients much advance the excellency of the Sabbath from the circumstance of time: That 'tis the seventh Day: The number seven being most perfect & that which they say comprises many mysteries of moment. But that which is more meet for us to consider, is the settling of our Christian Sabbath upon the first day of the week. Luke. 2.23. we read how 'twas written in the Law, that every Male that first opened the womb, was called holy to the Lord: our Sabbath it is that day which first opened the womb of time, that day which first opens the womb of every week: and therefore may well be kept holy to the Lord, and be accounted honourable in the world. Whereas the Jews Sabbath was upon the last, ours is upon the first day of the week. So that the Jewish Sabbath might well say concerning the Christian, as John Baptist of Christ, There comes one after me, that is to be preferred before me: 'Tis more excellent as 'tis time. 2. Our Sabbath as it is named, transcends in excellency. Heb. 1.9. 'tis said of Christ in respect of the Angels: He hath obtained a more excellent name than they; so may it be said of our Sabbath in respect of all the Judaical Sabbaths, It hath obtained a more excellent name than they, it is called THE LORDS DAY. True, there is excellency in the name (Sabbath) as it signifies rest. Rest is the Centre to which all living creatures move. Rest is the perfection and satisfaction of all creatures after their tiring and troublesome motions: But in this name excellency more abounds, THE LORDS DAY. As it made much for the honour of Jacob when he had another name added, Israel. Jacob signified, The supplanter of weak man: Israel signified, The prevailer with a strong God. The latter the far more excellent name. This is the honour of the Sabbath, it hath another name, and the former was not like this last. THE LORDS DAY. There is admirable excellency in all that is called the Lords. The Lord's Gospel. The Lord's People. The Lord's Prayer. The Lord's supper. 1. The Lord's Gospel;] There is excellency. The Law of God hath beauty, but the Gospel excels in glory. The Jewish Rabbins were wont to say, That upon every letter of God's Law hang Mountains of admirable matter. But Luther of the Gospel goes further, saying, That the shortest line, and the least letter thereof is more worth than all Earth and Heaven. The very Angels look out from Heaven's Glory, stooping down to see into the glory of the Gospel, 1 Pet. 1.12. 1. The Lord's people:] There is excellency. They are the honour of the earth, the glory of the world, the ornaments of Towns and Cities. As one pearl (says chrysostom) is more worth than a thousand pebbles: So one pious man is more precious than ten thousand sinners. The whole wicked world may say to a Saint, as the people of Israel to David, Thou art worth ten thousand of us, 2. Sam. 18.3. We may say of Saints in the world, as our Saviour said of the Lilies of the field, Solomon in all his glory was not clothed like one of these, Matth. 6.29. 3. The Lord's prayer;] There is excellency. Some have called it, The Abridgement of the Bible; and others, Tertul. li. de orat. ca 1. Cypr. ser. de orat. Dom. The Epitome of the Gospel. And several observe, that though it be little for phrase of words, yet it is great for matter, and sweet for order, pithy and precious in every part. A short prayer may be full of God, as there may be little of God in a prayer that is long. The Lord's prayer is, as it were, a Breviary and Compendium of the great God. Enfolded. God's worth, and Man's wants 4. The Lord's Supper;] There is excellency. 'Tis that Ordinance, wherein Saints the most excellent of persons, and wherein faith the most excellent of graces hath the highest activities. Here the precious blood of Christ, and the precious faith of Christians meet. Cypr. de coe Dom. Here faith (says Cyprian) lays its mouth close to the wounds of Christ, and sucks in sin-killing, and soul quickening blood. O blessed be God Thus 'tis evident what is the Lords is excellent: And is not the Lords day? Let us observe, All time from the Beginning was precious. Gospel-time is more precious than any before it. The Lord's day is the most precious part of Gospel-time. 'Twas a brave expression of Galeacius Garacciolus that Italian marquis▪ when a great sum of money was offered him, to draw him to his own Popish Country and kindred: Let all their money perish with them, who account all the wealth of the world worth one day's Communion with Jesus Christ. One sabbath-days society with a Saviour ought to be of higher esteem than all the honours of the earth. O let us not sink down the dignity of this day in our hearts, but every way let us labour to lift up its Honour higher and higher: For As 'tis sad to debase it, So to advance it is good. 1. To debase and despise the Lords day is common now in our Nation. Men for the most part make no more of this then of any other day, Cant. 5.9. What is thy beloved more than another beloved? say they to the Church extolling of Christ. Upon this she fell to a more full discovery of the dignities and excellencies of Christ. Some had need set up God's Sabbath-honour the more, there are so many that say in their hearts, What is the day of the Sabbath more than another day? yea, and indeed it is no more, as many in their lives sinfully make it. Dalilah prevailing upon Samson, he lost his locks and his strength, and became like another man. The Devil with divers hath prevailed so far against the Sabbath, that it hath lost its life and lustre, glory and honour, and is become like another day; which I am sure is no sign of good to come. Some say, that if the Sun which is the chief of planets be Eclipsed, it signifies great Commotions, Mutations, Destructions. I dare say, that when the Sabbath which is the chief of days, is clouded and covered over with black opinions and practices, it intimates heavy evils to come. O how do men pollute that which God hath sanctified! and debase that day which God hath dignified! Act. 10.15. What God hath cleansed, call not thou common. And what God hath honoured O man, account not thou base. 2. To advance this day is its due, and our duty; And indeed could we in England but recover the Sabbaths honour, that this Sabbath-Sun might shine again in its beauty and lustre, and our Horizon be filled with the bright beams thereof, it would remove the fogs of filthy errors, prevent the inflicting of sad calamities, regain the credit of contemned Ordinances, Joh. 12.32. as there the Lord of the Sabbath said. If I be lifted up, I will draw all men to me: So may the Sabbath of the Lord say, If I be lifted up, I will draw all to me. Then all the things of God shall rise. As when Christ was risen, Matth. 27.52. Many bodies of Saints which were asleep in their graves, arose and went into the holy City, etc. Thus were the Christian Sabbath raised, the whole body of Christian Religion would be brought out of its grave, and many of God's Saints that are as it were now asleep upon the beds of sad seducing errors, would arise and come forth to the holy service of God. Heb. 11.35. 'tis said of some Mothers, that they received their dead children raised to life again. O what joy would it be to poor Ministers, that they might receive again some of their spiritual children as alive from the dead! Such things would be, were Sabbaths raised in their honour, that lie now under the world's contempt. Indeed as the Lord in the Prophet speaks, Ezek. 37.3. Son of man, can these dry bones live? And I answered, O Lord God, thou knowest. Then saith the Lord, I will cause breath to enter, and the dead bones shall live. May not the Lord say, Can my dead Sabbaths live? Can my dry Ordinances be green, juicy, and sappy again? Lord, thou knowest. O would but God breath from above, and bring his Sabbaths up from below, then would come on that FIRST RESURRECTION! O that I might live to see somewhat of this! As there hath been a certain day of the Lords Resurrection: Oh that there might be a speedy resurrection of the Lords day! A day for the recovery of whose life, all aught to labour. A day for the clearing of whose honour, all aught to be earnest. A day that above all days ought to be had in very high esteem. This for the Excellency. 3. Let us mark the Commodity that accompanies the well keeping of this Christian Sabbath. That the profit may appear: Note, The Grounds for it, and The Parts of it. Viz. Out of what it proceeds, and Unto what it extends. The grounds from which profit by the Sabbath proceeds, are Primary and antecedential, Secondary and consequential. The antecedent grounds through which proceeds Sabbath-profit for several purposes, are The pleasure of God for it, and The blessing of God upon it. 1. The pleasure of God;] This brings out abundant benefit by the Sabbath. This makes the Sabbath-Tree to bear plenty of precious fruit. As if we shall inquire upon what account, and from what cause there comes such a confluence of all good to be gathered in, and gained by Christ the Lord of the Sabbath? the Apostle makes it plain, to proceed from the good pleasure of God, Colos. 1.19 It pleased the Father, that in him should all fullness dwell: So if any ask after the reason, why multitudes of mercies meet in the Sabbath of the Lord? 'tis because it seemed good in God's sight: It pleased the Father to fill this day with all fullness of good, fitting for glorious designs. 2. The blessing of God;] This brings benefit and good in abundance; from the beginning of the World, God sanctified this day, and blessed it, Gen. 2. Sanctified,] that is, separated the day from common things. Blessed,] that is, God consecrated the day to special ends. Junius observes, Juni. in Gen. 2. That the Sabbath besides the common blessing it had with other days by the law of Nature, it had a special blessing above other days from the Love of God. God's blessing on his Sabbath, As 'tis abounding So 'tis abiding. As the precious portion God hath blessed his Sabbath with, Is double: So stable. Such a Sabbath-blessing as God will never reverse: But as Isaac said of his son, I have blessed him, and he shall be blessed: So says God of his Sabbath, I have blessed it, and it shall be blessed. Whence was it that Joseph was as a fruitful bough, whose branches run over the wall, etc. but that blessing that was upon him from his Father above all his brethren? Genes. 49.22, 26. And hence is it that the Sabbath in the Tree of the week is the most fruitful bough outrunning the rest of the days in doing good; because beyond all the other days it hath the blessing of God. The subsequent grounds of Sabbath-Benefit are: The promise of God to it, and The presence of God with it. 1. The promise of God,] This produces profit in the day. Precious promises God hath made to men minding his Sabbath, Teneamus fidelissimum debitorem, quia tenemus miscricordissimum promissorem. Aug. in Psal. 32. Levit. 26.2, 3, 4, 5. Isay 56.4, 5, 6. Isay 58, 12, 13, 14. Jerem. 17.24, 25, 26. Let us but all here seriously consider, God's bountifulness in making promises, And God's faithfulness in keeping promises made. And none need marvel if mercies by multitudes meet in, and march out upon the Sabbath-day. The work of God's promises, sets a promising God a-work. 2. The presence of God,] This is productive of Sabbath-profit. As the Angel said to Gideon, Judges 6.12. The Lord is with thee thou mighty man of valour; and hence he did great things, ver. 14, 15. thus may it be said to the Sabbath, Sicut Maria virgo inter omnes mulieres principatum tenet. ita inter caeteros dies haec dies omnium dierum Mater est. Hieron. de resurrect. Domini. The Lord is with thee thou mighty day of Honour; and no wonder if thereon great things be done: or as the Angel saluted the virgin Mary, Luke 1.28. Hail, thou art highly favoured, the Lord is with thee. Blessed art thou among women. O the wonder of mercy that her womb brought forth! And thus may we bespeak the Lords Day with a Hail, holy Sabbath, thou art highly favoured, the Lord is with thee, and blessed art thou among days. And O the blessed births that are from this womb! And O the abundant benefits that are in and by this Day upon these grounds! But I shall pass on to the parts of the profit, and discover where in the Sabbath-day is so profitable; viz. Against Evil, And for good. First, great is the profit of God's precious Sabbath, Against evil things, and Against evil ones. Evil things.] God's holy Sabbath is good against The evil of sin, and The evil of punishment. First, the Sabbath it is good against the evil of sin: Iniquity now abounds, but O how would sin superabound were this world set Sabbath-free! Sin that is vigorous all the week, may be upon the Sabbath-day subdued. Exod 14.13. Moses said unto Israel, Stand still, & see the salvation the Lord will show to day: for that very day God drowned the Egyptians in the water of the Red-sea, etc. The Sabbath is the day wherein God saves souls from their sins, drowning their corruptions this day in the Red-sea of Christ's blessed blood. Or if sin does not immediately die; yet it may receive such a Sabbath-wound, as it shall never recover, but as the house of Saul wax weaker and weaker, till all comes to an utter end. 2. The Sabbath 'tis good against the evil of punishment, and all kinds of calamities. When Judgements desolating are up and down, O 'tis safe being in a Sabbath-sanctuary: when enemies are black and bloody, the Sabbath of God will bring the God of the Sabbath to be on our side. Luther reports of a Bishop of Magdenburg, who being told that a Duke of Saxony prepared war against him, answered, My care shall be to reform the Church and amend what is amiss in the Sabbaths and service of God, and God will fight for me: Which when the Duke heard, he disbanded his forces, saying, he would not contend with that man, that engaged God in his quarrel. Let who will resolve war against us, this days reforming, would prevent the Lands ruining. Indeed while Religion is languishing, Nations are perishing; while Sabbaths are sinking, Cities are shaking: O what a controversy hath God O what a fire did God threaten within the walls of Jerusalem, for the breach of his blessed day! Jer. 17.27. Breaking's of Sabbaths, brings burning of Cities. And the best way for the safe keeping of Cities, is the well keeping of Sabbaths. 2. The sanctification of the Sabbath is of singular use against evil ones; As the Devil, And Antichrist. Much good against the Devil may this day be done, To the delivering from him, and To the conquering of him. O the rare reskues of souls from the power of Satan upon the Sabbath day! Luk. 13.16. We see a poor woman eighteen years bound by the Devil, was upon the Sabbath-day loosed from her bond. Some under the sore bondage of Satan twenty, thirty, forty years, have been delivered upon the Lord's day. God hath made heavy chains to fall off, and Iron gates to fly open, which hath put the Jailor the Devil in a rage to see upon the Sabbath souls pulled out of his prison, and sinners set free from his fetters. And O the successful Battles that have been sought against Satan upon this day of the Sabbath! We read, Josh. 10. That when five Kings came out in Battle against Israel, there was a day the Sun stood still, and the Moon stayed at the command of Joshua. And says the text, There was no day like that before it, nor after it, that the Lord so harkened to the voice of man; for the Lord fought for Israel, and they had that day a very great victory, vers. 13, 14, etc. Thus upon the Lord's day combinations of Devils have been broken and beaten; no day like this, wherein God hearkens to the voice of man, Heaven and Earth stand still, God fights, and the Devil falls, Luk. 10.18. 2 Cor. 10.4, 5. Yea, and much good may be done this day against Antichrist, and all his Adherents, both by The preach of Christ's Gospel, And the prayings of God's people. This days preaching of the Gospel brings on Babylon's fall, Rev. 14.6. An Angel flies in the midst of heaven, having the everlasting Gospel to preach to men that dwell on the earth. And what follows? v. 7, 8. Another Angel, saying, Babylon is fallen, is fallen. The words are doubled, to foretell a double fall of Babylon, The one Spiritual, The other Literal. Babylon's spiritual fall, viz. in the hearts of Princes and people, this is wrought by the Word. Babylon's literal fall, viz. in its visible pomp and power, this shall be done by the sword. The former falling makes way for the latter. The more purely the Word is preached, and the more clearly the Gospel shines, the more the Mysterious workings of that man of sin is made manifest, and the more he loses in the minds of men, 2 Thes. 2.8. Then shall that wicked one be revealed, whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming. It notes the coming of Christ in the clearness of the Gospel, to cast down Antichrist, and call home the Jews. Amen, Lord Jesus, come quickly. 2. sabbath-days prayings of the people of God, this brings Babylon down. Luther was wont to call his and the Church's Tears and Prayers their great Guns and Cannons. Upon the Lord's Day the Lord's people play with their Cannons against the walls of Babylon and make irreparable batteries and breaches, Joshua 6. Every day the army of Israel went round the city of Jericho, but on the Seventh day they compassed the city seven times. And at the seventh time the Priests blew the trumpets, and the people shouted; and then the walls fell, and the City was taken. Every day the Saints of God in their sighs and suits should besiege Babylon, but on the Sabbath day beset it seven times: Ministers preach, and people pray. Upon this day all the soldiers of Jesus Christ must march out of their quarters into the open fields to fight the battle of the Lord against Satan and Babylon, Hell and Rome: and when they be in prayer fervent, than they are in the heat of battle; then shout, shout, this would make walls fall. O even upon this account let us keep up Sabbaths, and therein cry mightily, Jerem. 50.14, 15. Put yourselves in array against Babylon round about, all that bend the bow, shoot at her, spare for no arrows: shout against her round about, her foundations are fallen, her walls are thrown down. Upon this day let all God's people in all parts, put themselves in array against Rome, Mystical Babylon; pour out tears, put up prayers, all Artillery-Christians, bend the bow, shoot, spare for no arrows; cry again and again. With the hands of the Prayer of faith lay hold, as Sampson upon the pillars of the great Philistine-house, bowing himself with all his might, & then down it fell, Judges 16.30. O let us every Lords day bow ourselves with all our might. 2. Samuel. 17.13. Counsel was given to Absalon that if David were got into a City, all Israel should bring ropes to that City, and draw it into the River, till not one small stone be found there. Is not Antichrist got into a City? Every Sabbath let all Gods Israel bring their ropes, pull hard by holy prayer, draw all into the River, till not a stone be left upon a stone. No marvel Antichrist and the devil seeks to throw down Sabbaths; for Sabbaths will throw down the devil and Antichrist. Again, great is the profit of this precious Sabbath: For good things towards men, and For men towards good things. First, this brings on things that much concerns men's good, In Church, And in State. Let Sabbaths be well observed, and we shall see Good Governors to be obeyed, and Good obedience to Governors. To keep holy the Sabbath is a sure way to settle a succession of Governors that are good, Jerem. 17.24, 25, 26. If ye diligently hearken to me, saith the Lord, and hollow the Sabbath-day, Then shall there enter into the gates of this City KINGS and PRINCES sitting upon the throne of David, riding in Chariots and on horses; they and their Princes, the men of Judah and inhabitants of Jerusalem, and this City shall remain for ever. This speaks good things to the State. And they shall come from the Cities of Judah, and the places about Jerusalem, and from the Lana of Benjamin, etc. bringing burnt-offerings and Sacrifices of praise unto the house of the Lord. This speaks good to the Church, and all upon this account, The well keeping the Sabbath. If then in Church and State we would have things go well, and do desire a series of such settled as may govern for God, let us see to the Sanctification of the Sabbath. God he makes breaches in men's Government, when men make breaches in God's Commandment. The way to keep good Government whole, is to keep God's Sabbath Holy. Yea, this will bring on obediential respects to governor's that are good. People that profane and pollute God's Sabbaths, will contemn and reject good Rulers. That is a sad case, Lam. 2.6. The Lord hath destroyed the places of the public assemblies, he hath caused the Sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger, the KING and the PRIEST. [That is, God, then as a testimony of his terrible displeasure, did suffer such to be despised. Where Sabbaths are not remembered, There Superious are not regarded. None so soon give to Caesar the things that are Caesar's, as they who first give to God the things that are Gods. Remarkable is God's Method in the ten Commandments: Remember, the Sabbath:] and then the next, Honour thy Father,] whether they be Natural, Civil, or, Spiritual. Fathers. The way to honour the Father, is first to remember the Sabbath. No marvel if such as make little of the fourth Commandment, make nothing of the fifth. Indeed none will make more of the fifth Commandment, than they that make most of the fourth. We shall find it clear, That such as most embrace God's Commandments, They will best obey God's Vice-gerents. 2. The men, this sanctifying the Sabbath is profitable for, are Sinners, and Saints. Men that remain in their finfull estate, the Sabbath is good, For their conforming in some part, & For their transforming throughout. Through Sabbath-day-impressions some men bad are brought to the outward performance of religious actions. As Herod hearing John Baptist preach (probably at such appointed times) was so far wrought upon, that her everenced John, and did many good things, Mark 6.20. If Sabbaths were laid aside, men would not have the face of visible profession, nor so much as keep the tongues of Christians, but turn into absolute Atheism, yea, brutish Barbarism, forgetting the Lord to be God, and themselves to be men. Christianity would soon cease, and not long after humanity sink. The Name of God, the knowledge of Christ●, civilities among men, are all kept up by a Sabbath-support. Yea, besides such more common commodities, some by Sabbaths-meanes are brought to a soulsaving change. In that glass of the Gospel which this day is held up, some beholding the glory of the Lord, are changed from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. This is the day wherein the net is cast out, that draws many to shore. Yea, fishes that could never be caught, are brought in by a Sabbath-tyde. Through the warm beams of a Sabbath-sun some new creatures are engendered, that were before but as filthy dung. Such ciences of saving graces are graffed into the souls of some upon the Sabbath-day, as that after they prove trees bearing the best fruit, who were before but as Crab-tree-stocks. Men that are removed into a sanctified estate, the Sabbath does exceedingly concern their good: That they which are fallen may stand, and That they which stand, may not fall. Such as are fallen through sin are set up through Sabbath-helps. The helps of a Sabbath have recovered decayed Christians, impoverished places and persons have been relieved by Sabbath-Collections, and so by Sabbath-petitions, have some had sweet relief who were sunk low in their souls estate. Nothing better by way of means, then holy Ordinances upon the Lord's day to recover soul-Consumptions. Some that have been as Aaron's dry Rod, yet through this day's blessing, have blossomed and born abundance after of the best fruit. Mark 2. we see our Saviour upon the Sabbath day healing of a man that had a withered hand. O how many withered hearts bath Christ upon the Sabbath cured? How many cast down by the Devil, hath the Lord upon this day raised, Matth. 12.11. And Jesus said unto them, What man among you, having his sheep fallen into a pit, will not pull it out on the Sabbath day? Out of deep pits of Apostasy the Lord hath pulled poor relapsed Saints upon the Sabbath day. 'Twas upon this Lord's day that Paul raised Eutichus fallen down from the third loft, Act. 20. O how many in our days are fallen from the third loft, lamentably lapsed, In judgement, Affection, and Practice! Yet we hope that in some of them there is some life left, and that the Lord will ere long raise and recover them through benefit of this blessed day. Others that have not yet fallen, the Sabbath is of singular use to settle them fast. 'Tis conceived by sound Authors from several grounds, that our first Parents fell from their created Innocency, upon the sixth day of the week, the very same day wherein God had made them: Should they have stood up, and possessed out the service of the ensuing Sabbath, they would have been more settled in their obedience, and better confirmed for their continuance; but Satan subtly assaults them before the Sabbath, or the seventh day comes, and so more easily were they conquered, and cast down. The Sabbath with the service thereof is soul-quickning, Saint-strengthening. The Christian Sabbath is the main sinew of Christian Religion; if this be stopped or obstructed, and vital blood does not well pass, all the parts weaken, whither, waste and die: but if all passes well in Sabbath-veines, than all grows and gathers strength, and is more vigorous, lively, and lasting. Sabbaths serve to make the Saints of God more pure, perfect, and permanent. That's holy which the Sabbath sanctifies, and that is strong which the Sabbath ratifies, and that is blessed upon which passes the blessing of the Sabbath. Some Collect from Levit. 22. & 27. that the Lamb appointed for the Paschal sacrifice, was not allowable before it was eight days old: And some of the Rabbins render this reason, because nothing in the world was to be reputed perfect, until a Sabbath had passed over it; but then was a thing clean, complete, and blessed, when it had gone under the blessing of a Sabbath. Yea, such is the benefit of this blessed day, that as it brings all things to be blessed to us: so it brings us to be in all things blessed, Isay 56.2. Yea, all things that concern our good, not only for time, but eternity, are brought in at this Sabbath-door, Isay 56.5. As Caleb gave his daughter the upper and the lower springs: so God hath given his day the good things both of Earth and Heaven. Thus the careful keeping of Christian Sabbath is profitable. Lastly, the Lords day duly kept, is delectable. For the delights and comforts that do accompany the careful keeping of this holy day, consider Both the persons they are to, And the properties they are of. 1. The persons to whom the Lords day well kept is a delight, are, Superior, and Inferior. Persons superior that herein take pleasure, are God, and his Holy Angels. 1. God himself [Father, Son, and holy Ghost] take herein great delight. A Sabbath well spent, As it is formidable to the Devil, So 'tis acceptable to God. We go from Sabbath-day-duties, Prayer well made, Sermons well heard, and Sacraments well received (says chrysostom) as Lion's breathing fire, terrible to the Devils themselves. But that which is bitterly displeasing to the Devil, is most sweetly pleasing to God. So Calvin expounds that place of the Prophet Isay 58.13. Thou shalt call the Sabbath a delight. Or [Delights] in the plural, as that worthy Interpreter renders it from the Hebrew, and refers it not to men, but to God, saying, That the right observation of the Sabbath is [the delights of the Lord,] nothing to God more grateful. And indeed no less from the place appears; Thou shalt call the Sabbath a delight, the holy of the Lord, HONOURABLE, and shalt honour him. The Prophet seems to set down a double reason, why the Sabbath should be the delights of the Lord, viz. 'Tis the holy of the Lord, and 'Tis the honour of the Lord. That sure is the delight of the Lord, which is the holy of the Lord. A holy God cannot but delight in a holy day. That which is so suitable to him, must needs be acceptable with him. And that which is the Lords honour, is certainly the Lords delight. The Sabbath it is the honour of God displayed; 'tis the great Engine God moves in this world, to make out his honour. As God hath honoured this day by making it holy for us: so we much honour God by keeping it holy to him. What is his honour, is his pleasure. 2. The Angels of God are greatly delighted to see Sabbaths observed; which may arise from a double advantage, viz. To themselves, and To others. Through our Sabbath-day-exercises Angels do much advantage themselves, in that their knowledge comes hereby constantly to increase. Austin well observes, that the Angels of heaven have, Both their Morning, and Also their Evening-knowledge. Their morning-knowledge;] This they have by Creation from the World's beginning; as soon as they were made, they were able knowingly to contemplate God, heaven's glory, and their own felicities. Their evening-knowledge;] This they have by inspection and diligent observation of the affairs of the Church, and Mysteries of the Gospel made manifest in the end of the World, Ephes. 3.10. 1 Pet. 1.12. Those Gospel-discoveries of Christ upon the Lord's day the Angels delight fully to look into, and enlarge their knowledge by. 2. Through Sabbath-day-exercises Angels see great advantage to others, and this makes the day their delight. This being the day wherein lost Goats are found, strayed sheep are brought home, and prodigal sons return to their Father's house. O the music it makes in heaven, and joy among the Angels of God, Luk. 15. Luk. 2. we see what rejoicing was among the Angels upon the day of Christ's Birth, singing, Glory be to God, good will to men. Tidings of great joy, To you is born this day, in the City of David, a Saviour which is Christ the Lord. If Angels rejoiced at the day when Christ is born to men; do they not rejoice on the day wherein men are born to Christ? Ut hom●nes nascerentur ex Deo; primo ex ipsis natus est Deus. August in Joan. c. 2. The very end (as Austin observes) why God was first born of men, was that after men might be born of God. Therefore Angels who rejoiced at the other, may well rejoice at this. Yea, Angels who are present in the public Assemblies of God's Saints, 1 Cor. 11.10. not only to observe, but to assist them in Sabbath day-duties; O how much is it Angels delight, to find us this day fervent in praying, painful in preaching, diligent in hearing, & c? Persons inferior that herein find pleasure, are Faithful Ministers, and Faithful Christians. 1. To Ministers that are faithful, the Sabbath is a day of sweet delight. Upon the Lord's day labouring, Either they have herein their desired success: Or they have not that success herein they do desire. Sometimes God gives them good success in their Sabbath-Day-endeavous, that is their delight. Austin having preached an excellent sermon, some of his hearers thinking to please him with their applause, fell into his high praises; the good man sighed, saying, Alas, these are but leaves, it is fruit we delight in. The people's fruit and profit is the Ministers delight and pleasure. Let a faithful Minister meet with never so many molestations all the week, yet if upon the Sabbath God prospers, and the people's profit, lo this is his delight and comfort, this his crown and joy. John 16. it is said of a Mother, she forgets her pain and travels for joy that a manchild is born into the world: Thus a good Minister forgets all his week-day-difficulties and discouragements in the world, for joy that a soul on the Sabbath is born again to God. And if they have not such success, yet the day of their labour is the day of their delight, 2, Cor 12.15. I will very gladly spend and be spent for your souls, though the more abundantly I love you, the less I be loved. Here the Apostle in all his Ministerial pains seems to have poor success, cold encouragement. Little love for great labour. Yet for the desired good of souls he gladly, yea very gladly spends himself, & is spent. Faithful Ministers if they find good success of their Sabbath-service, than they rejoice, because they have a sure reward from God. If upon the service of the Sabbath they have no such success, yet they can rejoice, because they have azure reward with God, Isay 49.4. I have laboured in vain, I have spent my strength for nought, yet SURELY my Judgement is with the Lord, & my REWARD with my GOD. Vers. 5. Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord. If Israel be gathered, then are we glorious in the eyes of men. If Israel be not gathered, yet are we glorious in the eyes of God, who looks more to our sincere intent in our work, Nos octauâ die (quae ipsa prima est) perfecti Sabbeti festivitate laetamur. Hilar. Prologue. in Psal. pag. 335. then at the successful event of our work. We may well therefore make our labouring day, our delighting day. The day of our greatest pains, the Day of our sweetest Pleasure. 2. To Christians that are fruitful, the Lords Day is a day of large delight. This is the day which the Lord hath made, we will rejoice and be glad therein. Psal. 118.24. As there is not a day, which the Lord hath not made: So there is not a day, wherein Saints may not be glad; but as the Lord hath made this DAY to differ from all the rest; so saints may be otherwise glad on this day, then at any other times. Which will be evident if we consider, 2. The properties of Sabbath-joyes as to God's Saints, They are The safest, and The sweetest. They are The firmest, and The fullest joys. 1. These are the safest joys.] Take week-day-delights, as in worldly matters, and ordinarily there is a deadly hook within a pleasant bait. Our Mother Eve, Gen. 3. looked upon the fruit of the forbidden tree, and it was pleasant for her eye. Ai, Ai, but that which was pleasant for her sight, it was perilous for her soul. It was but week-day-pleasure in a Garden-tree: had she continued innocent, and tasted of Sabbath-day-delights in a glorious God, of that fruit she might have eat, and at that Fountain she might have drunk safely. 2. These are the sweetest joys.] Weekday-sports in lawful delights, are but as pills rolled up in Sugar, bitter-sweet, sweet without, & bitter within. As the Prophet's Book that was as honey in the mouth, and as gall in the belly. These earthly pleasures are as garden-Roses, which as they have their pleasant leaves; so they have their pricking stalks. Whereas true Sabbath-delights are throughout sweet. Some bitter drops may possibly fall in them, but they are not properly of them. For as there is saltness in every drop of Sea-water; So there is sweetness in every dram of true Sabbath-comfort. 3. These are the firmest joys.] Unto sinful men their week-delights are weak delights, that rise and soon fall, that spring up and soon whither away. One blast of God's displeasure it blows out those Candle-comforts: One drop of a troubled conscience (says Luther) swallows up a Sea of worldly joy. Whereas to God's Saints Sabbath-delights are surer delights, stable and strong. As the strength of the Lord is their joy, So the joy of the Lord is their strength. Their delights in the Sabbath of the Lord, Is by delighting in the Lord of the Sabbath. Isay 58.13. Thou shalt not do thy pleasure on my holy day, but call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor speaking thine own words. What then? Then shalt thou delight thyself in the Lord. I will cause thee to ride upon high places, and feed thee with the heritage of Jacob thy Father. Here is a firm foundation for Saints Sabbath-delightings, viz. God and his gracious deal. 4. These are the fullest joys.] Sabbath-feasting-delights are soul-filling-delights. Week-day-pleasures in worldly matters are ever swelling, but never filling. They are windy, and empty, and so apt to swell men with pride, and self-conceits: But they do not fill men so as to give them any good satisfactions. Soul-satisfying joys, are Sabbath-sanctifying joys. Comforts in, and communions with God, give full content. Some of God's Saints who have had their souls filled with sorrows all the week, yet upon the Sabbath God hath turned their water into wine. August de tempore Serm. 154. Austin is of the judgement that that Marriage in Cana of Galilee, Joh. 2. was upon the Sabbath-day, when the six water pots being filled with water to the brim, Christ made all into wine. When with some the six-week-dayes have been like those six water pots, all filled brim full with the waters of sorrow, the Lord upon the day of our Christian Sabbath hath changed all into the best wine of soul-refreshing comfort. Joseph. de bello Judaico. lib. 7. cap. 24. Josephus writes of a River near Jerusalem, that upon the six days in the week was dry through the failing of the water from the spring head; but upon the Sabbath which was the seventh day, the springs sent out so fast, that the banks were filled; whereupon it was commonly called, The Sabbath-River. I cannot affirm the truth of this: But this is truth; There are that can by experience speak it. When little hath come from the spring head of comfort all the week, yet upon the Sabbath day soul-eomforts have flowed in, and filled up amain. About the tents of the Jews Manna fell from heaven only upon the weekdays, none was found upon the Sabbath. 'Tis otherwise with Christians, that Manna of heavenly joy, that falls not all the week, is to be found upon their Sabbath day; so as that therewith their souls are safely, sweetly, and firmly filled. O how much might this promote among us the careful keeping of our Christian Sabbath, viz. The profitable comfort, and the comfortable profit, that may in the same be possessed! Yet upon the souls of several of God's Saints, some things may be supposed sadly to sit. Some complain that though past, there hath been a long continuance of the Sabbath, yet they have found no such profit and comfort. Others confess they have found much comfort and profit, but they fear a short continuance of the Sabbath for the future. The former are damped in the duty and service of the day, because they feel no present profit and comfort coming. The latter are damped in their comfort and profit for present, because they fear the day will not publicly endure. But that, neither the want of the comfort of the day, may dishearten the duty; Nor the doubt of the continuance of the day, may diminish the comfort: Some things suitable to both sorts, may be said to help in such cases of sadness. First, for such of God's Saints as are under temptations, discouraging from the service of the Sabbath, because they have not had such good success in Sabbaths observed. 1. Be it so, yet such aught in the Sabbath-day-duties, to continue their diligence. We are bound to perform duty, though we should not receive mercy: 'tis the mark of mere Mercenaries, without some recompense, no obedience. Indeed the recompense of reward may be in our eye, though it be not our end. In our work we do, we may have a love to the reward; but for mere love of the Reward, we are not to do our work. God is our great Lord and Master; though 'tis not servile obedience, yet 'tis obedience of servants we own to him daily, and much more upon his holy day. If he should not be as a liberal Master to pay us wages for it, yet we must be as loyal servants to perform his work in it. A learned Author reports, Cassianus, lib 4 cap. 24. that he knew a young man, who merely in obedience to a superiors command, for a whole year together he went two miles every day, only to pour water on a dry withered stick. We ought every Lord's day to come under Gospel-watering, though our hearts should remain as withered, dry, and dead sticks, or hard stones; though we should feel no softening, quickenings, comfort, 'tis enough we have a command; the duty is ours, the day is Christ's, who is over all, God above all, blessed for ever. 'Tis a favour God will employ us, though he should not reward us. Angels are glad God will send them on his business, though they have no new recompense. They are cheerful to increase their duty, though they do not enlarge their glory. We be not to conceive of the Angels, that some God hath to stand up by him, and others are sent out of him; for, says the Apostle, Are they not all ministering spirits, sent forth to minister? Heb. 1. Yet this is their property, they all think themselves happy, in that God thinks them worthy to do his work in the world. And as there are special persons they are employed for: So there are special seasons they are employed in: Most for God's servants, and Most on God's Sabbaths. Job. 1.6. Now there was a day when the sons of God came to present themselves before the Lord, Job. 2.1. And again, There was a day when the sons of God came to present themselves before the Lord. This day is by some applied to the Sabbath, on which day the Angels more than ordinary tender themselves to God to go out as Assistants in his Sabbath-service. Bernard was wont to say, The holy Angels helped him to preach every Lord's day. Though hereby there be no actual addition to their essential holiness, or Celestial happiness; Their very employment is their pleasure. Suppose hereby they may come to a greater knowledge of Christ: yet hereby they do not gain a nearer access unto God, to see any more of his face then they did, or to receive any more glory in heaven then they had. What then? Notwithstanding they stand ready every Sabbath day, if God will send them out, then to assist in his service And shall not we be willing to perform Sabbath-works, though we receive no Sabbath-Rewards? We that are Ministers must not in our places lay by the business of the Lords Day, because we cannot have that comfortable success, which the Searcher of all hearts knows, is our soul's desire, in converting sinners to God. Chrysost. Hom. 15. in Matth. Chrysostom hath a good expression, As fountains send out water, though no pitcher be brought to fetch from them: So Pastors ought to preach, though none receive fruit or profit by them. And thus other Christians must not cast off the service of the Sabbath which concerns them, because they cannot come up to those encouragements they carry in their eye. 2. Say, some serving of God upon the Sabbath-day should not be successful in that plenty of peace and profit they expect; yet what peace or profit could such expect, should they lay aside the service of the Sabbath? upon the same account, at all other times all the exercises of religion might be left off, and what good could then be looked for? Jerom upon that place of the Apostle. Rom. 9.16. It is not of him that willeth, nor of him that runneth; Hieron. in Psal. 107. but of God that shows merry: Sure then (says he) it is not of him that sleepeth, nor of him that idleh, nor of him that neglects duty: for on such the Lord will have no mercy. And Chrysostom well observes upon that saying of our Saviour, Matth. 16. If any will come after me, Chrysost. in Matth. Homil. 56. etc. Christ says not, If any will stand still, or sit down: for (says he) the Kingdom of God is not given to standers and idlers; but to walkers and workers, etc. So say I, the comforts of God are not given to any person upon any pretence whatsoever, that shall neglect his duty, especially upon the Lord's Day. For any to pretend they have performed duties, but see no good success; what good success are any like to see upon the ceasing of their duty? Non est gloriosa victoria nisi, ubi fuerint laboriosa certamina. Ambr. If in the Day of battle he that fights may not win the field, sure he that is loath to combat will lose the Conquest. If such as look well to their seedtime, plough and sow, miss their crops; what harvest can they hope for, who in due time do not sow their seed? If such as are provident and diligent in their callings all the week, yet decay and sink in the world; are they like to thrive if they throw by their business? As if some on the Sabbath industrious in duty, yet perceive their souls sinking, and no comfort coming; what comfort is like to come by casting off the duties of the Sabbath? If men may use the means, and yet miss the end: sure such must miss the end, who do not use the means. Let none think to better their soul's condition, by ceasing Sabbath-transactions. 2. When Christians have performed Sabbath-day-duties, and do not find such desired success in comfortable communions with God, it should presently put them, Upon self reflectings, and Not upon Sabbath-neglectings. Instantly to enter their own hearts, enquiring the cause. The Word is a fire, why am I cold? The Word is quickening, why am I dead? Ordinances are the means of comfort, why have I no comfort by the means? Some are at Sermons and Sacraments with their hearts leaping, and go away with their faces shining, that such as see them may say, They have been with Jesus: why go I drooping all the day? yea, when Christians find their Sabbath-performances yield them no fruit, it should presently put them Upon the amending their duties, Not upon the omitting their duties. As Fishermen in the use of their Nets, having caught nothing, they fall to turning and mending of their Nets with care: and not to casting away of their Nets with discontent. An Archer in the use of his Bow, if his arrow flies wide, or falls short, he shoots again, directs his arrow more strait, draws his bow with more strength, that yet if possible he may not miss the mark; Thus in the discharge of the Lords-day-duties, if we miss Gods desired mercies, we must stir up ourselves, and strive with the more strength, quickening up the greater care in a Sabbath-course. We must not conclude through humane frailties, we will do this days work no further; but we must resolve through divine abilities to do the work of this day better. 4. The Sabbath-performances of soul-afflicted Saints, although they are not Sensibly good and comfortable to them, yet They are certainly good and acceptable to God. God sees that in their aiming, which they cannot see in their actings. That which they cannot see in their work, God sees in their will. God knows after what all the day long the set desire of their souls reacheth, not a bare being in duty, but therein a clear beholding of God, a close coming in to Christ, to keep up their intercourse with Father, Son and Holy Ghost. 'Tis not so much the Ordinance of God, as God in the Ordinance they look for. I know whom you seek (says the Angel, to the women, Luk. 24.) Jesus of Nazareth, which was crucified. There they saw the Sepulchre wherein Christ was laid, and there they saw the linen clothes wherein Christ was wrapped, but all would not satisfy. It was not the Sepulchre of Christ, but Christ in the Sepulchre they sought for. So 'tis not so much the Sabbath of Christ, as Christ in the Sabbath, nor so much the Gospel of Christ, as Christ in the Gospel they groan after. Something like that of Bernard's, is a true Christians cry, Lord, unless that I give thee myself, 'tis not all my duties on the Sabbath will satisfy thee, nor is it thy Sabbath with all its duties or mercies can satisfy me, except thou give me thyself. Now such as in the Sabbath seek God giving himself unto them, and in the Sabbath seek to give themselves unto God; Oh how well pleasing is this? In cain's sacrifice God took no content, but to Abel and his offering God had respect, August. de civet. Dei lib. 1. cap. 7. Gen. 4. Austin renders this reason, Cain gave some sacrifice, but not himself unto God: Abel offered up himself to God with his sacrifice. O how sweetly does God accept such in the service of Sabbaths, though in Sabbath-service such cannot find sweet refresh from God? God's face towards them hath smiles in it, although a vail over it. Though God's mercy is not perspicuous to them, Yet their duties are wel-pleasing to God. Object. Ai but alas, I cannot believe it, and whosoever is not in the faith cannot please God. Answ. It is very requisite here to distinguish Between the state of faith, And the acts of faith. True, it is not possible a person should please God that is not set into a state of faith; but God may possibly be pleased with a person that does not move in some acts of faith. A true Christian, though all the Lords day long, he hath no fiducial acts as are comfortable to himself, yet he doth such obediential acts as are acceptable to God. 5. All those that are faithful in performing upon the Lord's day their duty, though comfortable success Is not sensible for present, Yet 'tis certain for future. 'Tis the fault of some Christians (as Luther upon Esay 54. and vers. 7 th'. observes) that they will close with nothing, learn nothing, meditate nothing, hear nothing, see nothing, but what suits with present sense, and according to what feeling affords. Feeling and sense set aside, faith in the Lord, as well as obedience to the Lord, especially upon the Lord's day, should be drawn out, so as that what comfort we cannot by sense perceive, we should by faith believe. Because we suddenly see not ourselves successful in our services, shall we think God is unfaithful in his promises? In promises God hath engaged himself certainly to reward a good man for all that good seed, which he upon the Sabbath sows. Unto him that soweth righteousness, shall be a sure reward, Prov. 11.18. A Christian sincere every Sabbath day, he sows the seed of joy, and God will assuredly reward him with the sweetest fruits of joy. And though he hath not comfort in his way, yet he is in the way of comfort. For as God hath bound man to transact Sabbath-duties; so he hath bound himself to vouchsafe Sabbath-mercies. And though upon this day, man's discharged duties may not leave in his soul the sense of sweet delight; yet Gods engaged mercies, they lay the sure grounds of sweet delight in his soul. And as none shall receive the mercies, but who performs the duties: So whoever faithfully performs the duties, shall assuredly receive the mercies. And the less mercy good men meet for present, the more is to come. Many men upon the Lord's day do the works of the Devil, yet for present they have no punishment of body, no perplexity of soul. Ai but there is the more terror and torment to come. So there are some of God's Saints most serious in the service of the Sabbath, that yet have no sensible peace, no soul-satisfying comforts. There is the more plenty of peace and comforts to come. Christ in the great work of man's Redemption by his death and sufferings, his soul was in sorrows, yet there was joy set before him, Heb. 12.2. Looking to Jesus the Author and finisher of our faith, who for the joy set before him endured the Cross, despised the shame, and is set down at the right hand of the throne of God. Christians who seek to sanctify the Sabbath, yet can see nothing but their own sadness and badness, however there is joy set before them, which may support them against all despondency, and encourage them in the course of their duty. Luk. 5.5 6. Master, (says Simon to our Saviour) we have fished all night, and caught nothing: nevertheless at thy Word we will let down the net. And when they had this done, they enclosed a great multitude of fishes. Expositors observe, how they fished in the fittest place to take, Aretious, & Hemingius, & Maldo●at. in locum. viz. the deep; the fittest time to take, viz. the night, yea, all night, but nothing caught; however they go again to work, and afterward even with the same net, and in the same waters where before they could find nothing, they have a very great draught, insomuch as their ships were filled with fishes. It is the sigh, and sad saying of some of God's Saints, Lord, we have laboured all the day, many days, and yet got no good: in private, in public upon the Sabbath, time and place probable for soul-peace and profit, yet no success: however let them seek again the next Sabbath, in the same Ordinances, and by the same Ministry they may find that which will fill their souls with refreshing comforts. Abraham when he eyed God, and did not meditate his own oldness, nor the deadness of Sarahs' womb, than he had a son born, an Isaac, whose name signified laughter, joy, joy. O let none of the sons or daughters of Abraham sit thinking of the late deadness of the Sabbath-womb, how few births have been brought forth for God upon this day! nor so sit thinking of the badness and barrenness of their own hearts as to break off, or not to bear up in the business of this blessed day! Yet Sarah may be fruitful, and an Isaac may be born; yet the Sabbath may be successful, and their souls joyful. O, brethren, yet be steadfast, , abiding, and abounding in the Lords work upon the Lord's day, your labour shall not be in vain, 1 Cor. 15.58. Lastly, for them that have drunk deep of the sweetness of Sabbath-successe, but now find some bitter drops to fall from thoughts of fear, lest the present public use of Sabbaths should cease; Let such consider, 1. That if in the Land our public liberties on the Lord's Day should be lost, and the Sabbaths of God be as it were carried into captivity; yet it would not be long before their return. Touching that great Question, about which are such various apprehensions, Whether the witnesses or no be as yet slain? should we determine the negative, yet after their death it is not long before their resurrection will be, Revel. 11.11. And then dead Ordinances, dead Christians, dead Sabbaths will be assuredly raised to their primitive life, and lustre. O let me not live to preach the Funeral Sermons of England's Sabbaths! that would be a dark day. When as the Lord of the Sabbath died, darkness was over all the Land for some few hours: And should the Sabbath of the Lord die, darkness might be over all the Land for some few years. Those strange astonishing turn which we have seen in our times, whether they tend to the overturning of the holy times and things of God, God knows. Should we have our deserts, and some their desires, there would soon be seen a sad sinking of Sabbaths. Should some succeed in their designs, yet the Day of God might say, as the Church of God, Mieh. 7.8. Rejoice not against me, O mine enemy: when I fall, I shall arise, etc. Yea, and 'tis hopeful it would not be long after its falling, before it is rising. We are in the last; times, wherein God, as he hath great works to do, so great works he may permit men to do, yet in all he will have quick dispatches. Should the Gospel-Sabbath, and the Gospel with the Sabbath be beaten down in England, yet mangre the might and malice of all their enemies, we have some grounds to hope, it would not be long, before the Lord lifts them up again. The time for the conversion of the Ancient Jews, and the subversion of the Antichristian Rome, now draws nigh, for the batteries of whose external part, God will make use of Externall Powers. And it appears by consulting Revel. 17. that these Nations of Europe who have taken part with the beast, and born her up, shall beat her down. The most Orthodox that I meet, make England one of those ten horns, which shall hate the whore, and make her desolate and naked, and shall eat her flesh, and burn her with fire. Now sure it will be England, beset with Sabbaths that shall send out, and be assistant in this Service. When Joshuas shall be forth abroad with their armies in the valleys, many Moses shall be at home in the mount, especially on the Lord's Day, preaching and praying with hands lifted up unto the most High God: then shall be the ruin of this Romish Amalek, this day draws near. I think indeed it is impossible punctually to determine the time of Rome's final fall, except we could be exact in the time of Antichrists first originals: but certain that time does apace approach. Therefore should any party acted by the Spirit of Antichrist, for a time interrupt the Lords Day, and oppress the precious privileges thereof: yet they shall not long prevail, they shall prove but as Athanasius said of julian's power, A cloud that will presently pass. Indeed should Sabbaths fail and fall, in respect of sinful men (as I have said before) there would be grounds of great fear, that it might be a long time before God returns them: but in respect of good men, there is and will be good grounds of hope, God will shorten that sad time: For the Elects sake those days shall be shortened, Matth. 24.22. Our Saviour there speaks of such a sad time, as even upon Sabbath-days, there might be such dangers, that men instead of resting and serving God, they should then be running to preserve themselves, verse 20. Ai but such a time should not be long. For the Elects sake God would cut it short; Indeed as the least time of the Lord of the Sabbaths absence: So the least time of the Sabbath of the Lords hindrance to gracious hearts will be grievous long. Bernard upon that saying of our Saviour. John. 16. Yet a little while, and ye shall see me: and a little while, and ye shall not see me. A little while, Lord? (says he) A little while? Thou canst not be gone the least while, but it will be a long time. So the Sabbath cannot cease the smallest season, but the time to God's Saints will seem exceeding long: and therefore that time which in itself and to others would indeed be long, God for their sake makes it short. 2. There is a possibility, notwithstanding the projects of men and perils we are in, to preserve with us the present liberties of the Lords Day. But then let us observe Some things towards the Sabbath of the Lord, And some things towards the Lord of the Sabbath. Towards the Sabbath of the Lord, let us labour To advance Sabbath-esteemes, and To revive Sabbath-decays. The Sabbath we ought all to consider, in respect Of its worth, And its work. In its worth, let us rise to higher opinions, and In its work, let us strive to quicker affections. 1. Let our opinions rise higher in the worth of the day. Indeed with the best, God's holy times are of too low esteems; but with the most, God's glorious Day is covered with great contempt, buried in the minds of men under the Tombstone of deep forgetfulness, or under heaps of base and unbeseeming thoughts. Lamentations 4.2. The precious stones of Zion comparable to fine gold, how (says the Prophet) are they esteemed as earthen Pitchers, the work of the hands of the Potter? So (may I say) the precious Sabbaths of God better than the finest gold, how are they esteemed as ordinary weekdays, fit only for the common work of men's labouring hands? But let us estimate this above all other times and things. Let God and his holy Sabbath have the highest room in our hearts, and the chief place in the prime of our thoughts. The Jews were wont to call the whole week by the name of the Sabbath, and to say, Chrysost. in 1. Cor. 16. Hom. 43. Hieron. ad Hedibi. Quaest. 4. Theophyl. in Luc. 18. Lyra. in eundem. Beza in. 1. C. 16. 1. Tremel. in Syriac. Paraphras. Matth. 28.1. etc. the first, second, third, etc. Day of or after the Sabbath; and so the Greek in some texts of the New Testament reads it, as Luk. 18.12. Mark 16.2. etc. This they did, as learned Writers observe, 1. For to discriminate themselves, in calling the days of the week otherwise then the Gentiles, who called them by the names of their Idols. 2. For to demonstrate the dignity of the Sabbath-day, and that above all the days of the week it was with them of the greatest account, they had that reverend esteem thereof, as to denominate the whole week thereby. And ought not Christians much rather to hold up an high and honourable esteem of the Gospell-Sabbath, as a more glorious day? 2. Let our affections become quicker in the work of the day. O, how of late hath the Lord's day lain a dying, through the dulness, yea, deadness of Christians in the duties thereof! The way to revive the Sabbaths of God, is to revive the service of God; and the way to revive the service of God, is to revive God's Saints in the service. And if that we would have such Sabbath-revivings, Therein Let our visions of God be clearer, And our approaches to God be closer. 1. The clearer upon the Sabbath we can see God, the better will our revivings be. It is said, Gen. 45. that when Jacob saw the wagons that Joseph his Son had sent, his spirit within him revived. Did his spirit revive when he saw the wagons his Son had sent? O what were his revivings of spirit, when he saw his son who sent the wagons? The Ordinances upon the Lord's day, they are the wagons that for us God hath sent, it is some reviving to see them; O but to see God whence these wagons are, and whose the Ordinances be, how reviving is that? O, says David to God, that I may see thy power and thy glory, so as I have seen thee in the Sanctuary, Psal. 63.2. 2. The closer upon the Sabbath we can draw to God, the better will our revivings be. We read, 2 King. 13.21. of a dead man, that being let down into the Sepulchre of Elisha, as soon as he touched the bones of the dead Prophet, he presently revived: Thus Christians whose hearts are dead, yet coming close to God in the Sabbath, have sudden soul-revivings, and most comfortable quickenings. And this is the way to recover the life of the Lords day, and so to settle the liberties thereof, which at least to some seem to be shaking. Towards the Lord yet further that his day may endure, let us Keep in the presence of the Lord, & Keep up prayer to the Lord. 1. The presence of the Lord kept in with us, will hold holy Sabbaths amongst us. Indeed let the Lord depart, and then the days of grace, and means of grace will immediately remove. When Christ goes, he calls, Come with me, my Sabbaths, Ordinances, and all my holy Institutions. Time was, Christ walked in the midst of the seven golden Candlesticks, Rev. 1.13. That is, those seven once famous Churches of Asia had the presence of christ with them, and the Ordinances of Christ among them, the Lords day was a known day. But now the Sabbath of the Gospel, and the Gospel with the Sabbath is gone, because Christ there was not kept. O, says Martha, Lord, if thou hadst been here, my brother had not died: If thou hadst been present my brother had not departed. So may those Asian people now say to Christ, Lord if thou hadst abode with us, thy holy Times and Things had never been stirred. Matth. 28.20. Christ there hath promised his presence, even in the use of Ordinances, unto the end of the world. The way to retain Christ's presence, Is to believe his promise. No hands like faith to lay hold upon Christ. Faith (says Luther) is like the beloved Disciple, it leans in Christ's bosom, it will not leave him, nor let him go. Faith it produces A vigorous love, and A virtuous life. Unto a people both will bind Christ. 2. Prayer to the Lord kept up by us, will hold holy Sabbaths amongst us. In the land were the Spirit of prayer up, Sabbaths would never go down. Indeed it will be a hard matter to make Sabbaths stand, if still praying hands fall. O pray, pray, pray: And in prayer plead with God, To send out more Sabbath-labourers, and To bless Labourers more in the Sabbath. 1. Pray, that more may be sent out, who will be faithful in the labours of the Sabbath, Matth. 9.37, 38. The harvest is plenteous, but the labourers are few: pray ye therefore the Lord of the harvest, that he will send forth lavourers into his harvest. Many places in this Land are as fields of ripe Corn; and alas, how do the Devils, [those fouls of the air, Math. 13.4.] and wicked men [those swine of the earth, Matth. 7.6.] wholly waste and spoil all, for want of Sabbath-labouring men, to gather into Gods Barn. In divers places upon the Lord's day, O what dark do! people being as a black Lantern without any Candle. And shall not we pray that God would set up lights, and send out labourers, that his day may be duly observed; and that we may pre- his day? 2. Pray that those who are sent out may be fruitful in their Sabbath-labour; that they may see the travels of their souls, and be satisfied: That Gods good work may prosper in their hands, and their people's hearts: That every Sabbath they spend, and every Sermon they preach, may prove as the bow of Jonathan, which from the Battle never returned empty. There is a precious promise fit in prayer to be pressed, Esay 54.10, 11. As the rain comes down, and the showers from heaven, and returns not thither, but watereth the earth, making it bud and bring forth seed to the sour, and bread to the eater; So (says God) shall my Word be that goes out of my mouth, it shall not return to me void. O pray we that neither the Red or the Black horse be harnessed out to the Battle, But that Christ on the white horse may conquer, Rev. 6. Many souls in the Sabbath by the Gospel may be gained over to God. This would perpetuate Sabbaths, and make the Lords day lasting. Last of all, unto God's Saints a Sabbath in some sense is sure never to cease. God's people Shall either have the Sabbath of the Lord, Or to them the Lord will be a Sabbath. Ezek. 11.16. Thus saith the Lord, I will be to them as a little Sanctuary in the Countries where they shall come. God's people in Babylon, when they could not go to worship God in the great and beautiful Temple at Jerusalem, yet than God was as a little Temple to them, [And this little Temple was better than the great.] Thus the Saints of God, when they cannot have the Sabbath that is present, God will be to them a Sabbath more precious, [God is the best Sabbath.] 1 Sam. 1.8. Elkanah says to Hannah his Wife, Am not I better to thee then ten sons? One God better than ten Sabbaths, and twenty Sermons, to the souls of his Saints. No Sabbath of God, is like [God, a Sabbath;] no Sabbath-rest like to the rest that is in this Sabbath; no comfort in a Sabbath, like this Sabbath of comfort. Yea, let Gods sincere Saints live or die, they have a Sabbath will last, an everlasting Sabbath. If they live, their Sabbath will be ever with them; and If they die, they shall be ever with their Sabbath. Ambros. in Psal. 119. August. de cavit. Dei, lib. 22. cap. 30. Some of the Ancients were wont to call that eternal life God gives in heaven [The great Sabbath] And [That long Sabbath-day, that hath no night:] O but then God himself who in heaven gives life eternal, what a Sabbath is he? O the height, and depth, breadth and length of this Sabbath! [Christus] est magnum sempiter-numque Sabbatum, cujus parvum illud [Judaicum] exemplar; in illo siquidem Sabbato requiescimus, cum in illo solo spem ponimus; cum hunc toto cordis amore diligimus, etc. Epiphan. lib. 1. Haeres. 30 Greg. Nyss. de Resurre. Orat. 1. Yea, I find of the Ancients, who affirm, that to God's dear Saints in the days of the Gospel, there is a double enduring Sabbath, viz. Christ, And a good conscience. Christ is the great and eternal Sabbath which in the Gospel God hath set up, and in this Sabbath we rest, when we repose our hearts and hopes upon him. This is an unchangeable Sabbath; Christ the same yesterday, to day, and for ever. Christ who is The Lord our righteousness, he is the Lord our Sabbath; So chat we shall have a Sabbath last, as long as Christ lives. A good conscience, Sabbatum Dei illud quo exterius ●b opere cessasse dicitur, Sacramentum est interioris Sabati ubimens sancto per bonam conscientiam a peccato quisc●ns etc. Hugo. Chrysost. Homil. 17. in Genes. August. Serm. 10. ad fratres in Exem. as it is a continual feast, so a Sabbath of rest, Prov. 15.15. Esay 57.20. The wicked are like the troubled Sea., that have no Sabbath of rest. Tell me not, (says chrysostom) the man hath a sumptuous Table, is clothed mith silks, attended with servants; shows me his conscience, there is a hurry of lusts, a tumult of sins. [A continual Sabbathlesse man.] A good conscience, 'tis (says Austin) the bed of God, the Palace of Christ, the Temple of the holy Ghost, the Paradise of delights, the standing Sabbath of Saints, etc. Let us be faithful in the Sabbath, that may possibly cease, and then may we be sure of a never ceasing Sabbath. In the saddest & most unsettled seasons, when customs are changing, and Kingdoms are shaking, and all God's Ordinances seem to be taking their leave in a Land, yea, when all externals in the world are at worst, yet there is an internal Sabbath in the heart, and an eternal Sabbath in the heavens, whereof every Saint may be sure. Sabbatum duplex. Pectoris, et Temporis. Aquinas 12ae. quest. 100 Art. 5. Suppose there should be here no more Sabbaths remaining, yet there is a remaining Sabbath, Heb 4.10. And though the Lord's day will end: the Lord himself will be a never ending day. THE LORDS DAY Enlivened. Revel. 1.10. I was in the Spirit on the Lord's Day. THe holy Apostle in the words present plainly reports, The Season upon which he was set, and The condition into which he was put. The Season which he was on,] It was the Lord's Day. The condition which he was in,] He was in the Spirit. I was in the Spirit on the Lord's Day. The Point we are next to prosecute, is, That it is sensible to some, and possible for all pious men, to be in the Spirit on the Lord's Day. This Doctrine I shall endeavour To clear, To prove, and To press. For the clearing of truth, it is fit to unfold, What is the Spirit in which they may be on the Lord's Day, and What it is for them on the Lord's Day to be in the Spirit. Spirit;] This is to be considered both as it relates, To God, and To Man. Omnes Nomenis Jehovae literae sunt spirituales, ut denotetur Deum esse Spiritum. Alsted. Spirit,] This as unto God, does import, Either the whole divine Essence, Or one personal subsistence. The whole Essence of the Godhead is [Spirit;] As Christ, King, Priest, and Prophet is one complete Saviour: So God, Father, Son, and holy Ghost is one spiritual being. And as in the Spirit, they are but one being; So in their being, they are but one spirit. Thus God is a Spirit, John 4.24. Thus Spirit is attributed as unto God, 1 Tim. 3.16. 1. Pet. 3.18, etc. 2. The third Person subsisting in the Godhead is [Spirit.] As there is God a Spirit, So there is the Spirit of God. Through mighty signs and wonders, by the power of the Spirit of God, Rom. 15.19. The things of God knoweth no man, but the Spirit of God, 1 Cor. 2.11, etc. This is called, The Spirit of truth, John. 14.17. The Spirit of life, Rom. 8.2. The Spirit of holiness, Rom. 1.4. The Holy Ghost, Tit. 3.5. Spirit,] This as appropriate to man, implies, Either the whole soul of man, Or the superior faculty of the soul. 1. For the soul wholly in the substance thereof. As every individual man hath his soul, So the soul of every single man it is his spirit. Each man is a compound creature, made up of soul and body. Hence men are compared to gideon's soldiers, Judg. 7.16. Ambros. de Spir. Sa. lib. 1. cap. 16. Each having his, ●arthen pitcher and Lamp therein: when the earthen pitcher of man's body is broken by death, the Lamp of his soul abides burning either in heaven or hell. Thus, Matth 10.28. Man's soul while in his body is called [his Spirit.] Isay 26.9. Ex egests. vid. Augustin. in locum, et Ambros. Com. in loc. With my soul have I desired thee in the night, and with my spirit within me will I seek thee early. Luk. 1.46, 47. Marry said, My soul doth magnify the Lord: and my spirit hath rejoiced in God my Saviour. 2. [Spirit,] That is the souls superior faculty. As the soul it is spirit, So there is the spirit of the soul. Or, The spirit of the mind, as the Apostle calls it, Rom. 12.2. This is the intellectual, or the knowing power of the soul. Who knows the things of man, save the spirit of man which is in him? 1. Cor 2.11. Thus, 1 Thess. 5.23. the Apostle mentions body, soul, and spirit. Indeed this is most applicable to man as born of God, considered Not only in his proper constitution: But also in his further restitution. As the woman in the Gospel who hide her leaven in three measures of meal, till the whole lump was leavened; Thus the Lord lays his Grace in these three parts: body, soul, and spirit, till the whole man is sanctified. Now such a man so spirited, is fit to be in the spirit on the Lord's Day. On the Lord's Day in the spirit. [Spirit] it is taken as referring both to God and man. The Spirit of God, and the spirit of man meeting. 2. What it is for a godly man, on the Lords Day to be in the Spirit. [In the Spirit,] This notes, Both his souls habitual condition, as settled; And his souls actual condition, as moved. 1. The soul of a sanctified man according to his settled condition considered, is [in the spirit,] Being by grace habitually planted, and effectually put into God, Father, Son, and Holy Ghost. John. 17.21. That they (says Christ to his Father) may be one in us. [In us] That they are, not in thee only, nor in me alone, but [in us,] viz. Father, Son, and holy Spirit. Every gracious soul Rests in God, Abides in Christ, and Lives in the Spirit. Bernard. 1. In God there is a resting, Psal. 37.7. The soul of every true Believer (says a learned Writer) Hath a double Mansion, One wherein it rules, viz. the body, and The other wherein it rests, viz. God. The soul of every Saint is settled in God, as in its centre. The force of some temptation may seem to unsettle his soul, and as it were to separate it from God, but then as Noah's Dove out of the Ark it finds no rest, back again it comes. God is its centre; and out of God truly it can never be taken. maugre all the malice of hell. 2. In Christ there is his abiding, John 15.7. In the heart of Christ, and In the hand of Christ. As by force none can pluck him from the strength of Christ's hand: So by fraud none can take him out of the lov of Christ's heart. In Christ Not only as a man, But as a member. Not the least bone of Christ's mystical body can be broke off, nor the smallest stone be struck out of this building. The weakest branch ever abides in this vine. 3. In the Spirit, there the believing soul lives, Gala. 5.25. If ye live in the spirit, walk in the spirit. That life by which the souls of Saints live, Both for its entrance, And its progress, It is in the Spirit; the Spirit being the Principle, From which their life was first received, And by which their life is after preserved. As man is kept alive by his souls being in the body; So a Saint is kept alive by his souls being in the Spirit. It is through the Spirit that converted Christians are set into God, and put into Christ. Therefore sure the holy Spirit does not leave their souls out of himself, but they are likewise in the Spirit, Rom. 8.9. Ye are not in the flesh, but in the Spirit. In the Spirit thus are not only some, but all the Saints of God. And in the Spirit thus are Gods servants not only upon the Sabbath-day, but at all other times; they are never out of the Spirit, nor ever shall. Yea, in the Spirit thus is the whole man of every good man; The man whole, if Not the whole man. The man whole is so in the Spirit, as that he is a spiritual man, Gal. 6.1. Take him with his bodily part, and about his weekly work, yet he is a spiritual man, and a man that is in the Spirit. Now to be in the Spirit on the Lord's day, though 'tis to be in the Spirit thus; yet it is more than thus, to be on the Lord's day in the Spirit. So in the Spirit signifies the spiritual transactions of man's sanctified soul, as it is moved and acted by the Spirit of God, and as man's renewed spirit, through the Spirit of God moves and acts, upon the Lord's day exercised in the Spirit; That is, In the graces of the Spirit, and In the comforts of the Spirit. 1. In the Spirit,] That is in the graces of the Spirit exercised all the Lords day: then acting in graces Various, and Vigorous. On the Sabbath the soul is set a work in several graces, and such as seem to be of a differing nature, as faith, and fear, heavenliness of mind, and humbleness of heart, repeatings for sin, yet relyings on God: Tremble of soul, yet restings on Christ. Dreading God in the justness of his Judgements, yet loving God whose judgements are just: A real longing for promised mercies, and yet a quiet staying for those mercies long: By hope expecting good things to come, and yet by faith possessing the same things at present: Utterly unsatisfied in Gods hiding his face, yet patiently waiting for God while his face is hid. And though this be the continued posture of gracious souls, yet into this they are put, and on in this they are kept through Sabbath-day-quicknings. [In the Spirit.] On this day grace is enlivened in them, and they lively in grace. In gracious actings their hearts were before as the Chariots of Pharaoh, that drove heavily: now in the activities of grace their hearts are as the Chariots of Amminadib that ran swiftly. Before the members of the newman were as the lame Cripple that lay at the gate: but then they became as the cured Cripple, Whose ankle-bones receiving strength, he stood up, and went on leaping and praising God, Act. 3.8. Yea, upon the Lord's day the soul of a sincere Saint may be in the lively actings of grace, Both reflect, And direct. 1. Reflect actings;] That soul which in the week-season walks out in & with the body about the business thereof, upon the Sabbath-day it turns in upon itself, most seriously considering its own concernments. Gregor. moral. lib. 31. cap. 17. An ancient Writer spiritually expounding that place, Prov. 24.27. Prepare thy work without in the field, and afterward go in, and build thine house. Understands by the field man's body, and by the house the heart and soul of man. In the week a man's work more lies in the field, viz. about the business of his bodily being: but upon the Lord's day his work more lies in the house, viz. the work of the soul is more gathered then within itself. And as Christ's Spouse-sayes, Cant. 1.7. They have made me to keep other Vineyards, but mine own Vineyard have I not kept: So upon the Sabbath (says a good man's soul within him) all the week I have been made to mind a multitude of worldly affairs, but mine own concernments have been set aside. Now return into thyself, O my soul: O my soul, now bethink thyself. And is not this to be in the Spirit upon the Lord's day? the soul of a Saint being then seriously set Upon deep intuitions, and Diligent Inquisitions. Narrowly looking in itself, and Throughly searching of itself. One of the Ancients compares holy men on the earth, Gregor. moral. li. 19 Sect. 30. unto those holy Angels of heaven, Revel. 4.8. that are said to be full of eyes within and without. In the week God's Saints make use of their eyes without, looking after their necessary callings and occasions in the world: but upon the Sabbath they more solemnly set a work their eyes within, looking inward upon the true estate of their souls. Upon the Sabbath are a Saints most serious soul-searches, and heart-discourses: I communed with mine own heart, and my spirit made diligent search, says David, Psal. 77.6. Upon the Lord's day with great diligence is the soul of a Saint set, To find out things that are, and To find up things that were. Within he finds so much of sin, and so little of God, as makes his heart lie low, and brings him to be in spirit poor, Matth 5.3. Blessed are the poor in spirit. August lib. 1. de Serm. Do. in monte Ambros. lib. 5. in Luc. cap de beatit. Basil. in regulis contract. quaest. 205. Not poor of spirit, as if any without the Spirit of God were blessed; but poor in spirit, that is, good men poor in the spirit of their own minds, out of a sight of soul-sins, and sense of soul-wants: or poor in spirit,] That is, says one, poor for the spirit. Of the spirit they may discern little, but desire much. That good they seek after which they never possess; And that good they seek for which seems to be lost. The woman in the Parable, Luk. 15. having lost a piece of silver, She lights a candle, and sweeps the house, and seeks diligently till she finds it. O this is good seeking in the spirit; upon the least loss of God, to go into the house of the Heart, and there using The candle of knowledge, and The Bosom of Repentance. Diligently seeking till somewhat more of God may appear. When hearts and hopes have been down and dead, yet then to look back, and call to mind mercies of old, tracing the former footsteps of God in their souls, looking up, and reading over the Lords love letters long since sent, and then comes quickening life into their hopes and hearts, Psal. 77.5, 6, 7, 8. Lam. 3.18, 19, 20, 21, 22. And though these gracious actings may be at other times, yet I appeal to the most experienced Christians, whether they have not found themselves best bend about such Soule-work upon the Sabbath-day. 2. Direct actings.] Upon the day of the Sabbath the souls of God's Saints may be set a work, Onwards towards the People of God, and Upwards towards the God of his People. In grace admirably acting towards their Brethren. Both in sufferings scattered, And in service assembled. 1. Where ever a good man's body be found or fixed, yet in spirit he goes visiting his fellow-servants in prisons, and the foreign Churches of Christ in all their afflictions. Beza reports of Calvin, That he was so tenderly affected to Christian Churches remote, as if he had carried them on his shoulders, or born them in his bosom, often sighing out, Vsque quo Domine, How long Lord? more lamenting the Church's calamities, than his own adversities. Thus the holy Apostle, 2 Cor 11.28, 29. Besides those things that are without, viz. several sad afflictions upon his own body, that which cometh upon me daily, (more than all the rest) the care of all the Churches. Who is weak, and I am not weak? Who is offended, and I burn not, etc. Yea, and in such Christian compassions to others in affliction God's dear Saints are most deep upon that day, wherein they see their own sweet liberties, privileges, and Gods precious things peaceably possessed. 2. Where ever a good man's body abides, yet in soul he will be sure at some place in which Gods People publicly meet for Sabbath-service. David when in body he was banished, and lay hid in the Land of Hermon, yet he was in spirit at Jerusalem, and went with good people to the Temple for the service of the Sabbath. My soul (says he) thirsteth for God, for the living God: Oh when shall I come & appear before God? [viz. In body also.] When I remember these things I pour out my soul within me; for I had gone with the multitutde, I went with them to the House of God with the voice of joy, and praise, with a multitude that kept Holy Day, Psal. 42.1, 2, 3, 4. The Jews that were bodily at Babylon, yet in soul they kept their Sabbaths at Jerusalem, Psalm 137.5, 6. Jonah, though his body was in the bottom of the sea, and belly of the Whale, yet in spirit he was in the Temple at Jerusalem: Then I said, I am cast out of thy sight, yet I will look again towards thy holy Temple, Jonah 2.4. Though the body of Saint John was a prisoner at Patmos, an Island as some writ near Africa, yet was he in spirit with the Churches of Christ at Asia, and with them he kept the Lords Day. When Saint Paul was in body at Philippi, yet in spirit he was with God's Saints in their assemblies at Corinth: I verily as absent in body, yet present in spirit, have judged concerning him that hath done this deed, in the Name of the Lord Jesus Christ, when (viz. on the Lords Day) ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one to Satan, etc. So when he was in body at Rome, yet in spirit he was with Gods assembled Saints at Colosse. Though (says he) I am absent from you in the flesh, yet I am with you in the spirit rejoicing to behold your order, (viz. in their Church-assemblies, etc. Colossians 2.5. But above all are the souls Sabbath-actings in Grace God-ward. Though the body is then carried out by the soul, Yet the soul to God is then carried beyond the body. A man's soul is then so set, as that it incites the body, and the body is so brought on, that it says to the soul, as Ruth to Naomi, Wither thou goest I'll go, where thou stayest I will stay, thy God shall be my God, and thy people my people, nothing but death shall part thee and me. As Joseph and Mary went together to seek Christ: So on the Sabbath soul and body in public and private go together to serve God. Even upon weekdays, when the body as Martha is about worldly and household-businesse, the soul as Mary sits at the feet of Christ. But upon the Sabbath, when they be both serving of God, yet the soul does the most and the best work. Body and soul are upon the Sabbath, as those two Disciples that went out to Christ's Sepulchre, but the soul is as that Disciple which outran his fellow, John. 20.4. It comes quickest in, and closest up to Christ. Yea. suppose the heart and mind of a good man may all the week-time be as a boat that bears upon the ground: yet upon the Sabbath the soul may be set as a boat upon a strong stream, and goes as a Ship full sail for God; In meditations of him, And applications to him. O the admirable meditations this day on God The mind that in the week hath been as the foot of jacob's ladder standing upon the earth, upon the Sabbath the soul hath been as the top of that ladder reaching up to heaven in high thoughts of God. One observes of the Virgin Mary, Hieron. Epist. 17. when the holy Ghost had over-shadowed her, and that holy thing was conceived in her womb, she arose & went up into the hill-countrey, Luke 1.39. When the holy Spirit comes upon the soul of a Saint, and holy thoughts are conceived in the heart, O how the mind mounts up hill to God in heaven! Such a soule-frame is most frequent in Sabbath-time. And O the close applications this day made to God, In prayer, and In praises! A good Expositor gives this gloss upon what the Apostle does here express, Vid. Aret. in Locum. I was in the Spirit; That is, he was in prayer upon the Lord's Day. It is one thing to be at prayer, And another to be in prayer. There is never a day comes over a good man's head, but he is at prayer; Bernard. in F●st. Pen-Pentec. Serm. 1. but to be in prayer on the Lord's Day, that is more. Not only praying by the Spirit: but in the Spirit of prayer. Prayer does not only ascend to God from the soul: but the soul itself ascends to God in prayer. In prayer wrestling with God, and With God reasoning in prayer. So that such beams break out, Greg. Orat. de laudib. Basilii. as make the man's heart burn, and his face shine. It is reported of Basil, that the Emperor Valence coming in upon him while he was in prayer, he saw such lustre in his face, as struck him with terror that he fell back. Luk. 9.29. And Jesus went up into a Mountain to pray: and as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. Thus for a Saint to be set in Sabbath-Prayer, that his grace is vigorous, and his face is glorious; This is then to be in the spirit: Yea, upon the Lord's Day to be in the praises of God on high, and in the high praisings of God, As adoring God for his goodness received from him, So admiring God for goodness perceived in him. In such Sabbath-celebrations of God blessed for ever, and of Christ for ever blessed of God, as to say, Psalm 45.1, 2. My heart is inditing of a good matter, my tongue is the pen of a ready writer. Thou, O King, art fairer than the Children of Men, God hath blessed thee for ever, etc. Some birds how sweetly do they sing, when they soar up into the air, and in a sun-shine-day, sit in trees, upon the highest Twigs! Thus some of God's Saints upon the Sabbath-day with hearts meeting, and minds mounting, O the melody that they make in heavenly Hallelujahs unto God. Of such it may be safely said, they are in the spirit upon the Lord's Day. This will be further unfolded In that which follows. In the Spirit;] That is, in the comforts of the Spirit, considered In their heights, And breadths. Heights of comfort.] Upon the Sabbath the soul sanctified may be carried in comforts high, Both for matter, And measure. The matter of the comforts wherein the soul of a Saint may upon the Sabbath ascend, is exceeding high. Higher comforts had John in Patmos, than Adam in Paradise. The Apostle upon the Lord's day had comfortable converses with God in Christ, which our first parents had not in the day of their Innocency; They rejoiced in God a Creator, But not in Christ a Redeemer. And they be far lower delights in which the most of men, do since solace themselves upon the Sabbath-day. Upon God's holy day men find only their own pleasure, Esay 58.13. But God's Saints can find soul refreshing comforts in Christ the Lord, upon the Lord's day. With delights in the Lord their hearts leap. Yea, and the measure of their comforts may mount their minds so high upon this holy day, as to make them to be like Moses upon mount Pisgah, viewing Canaan flowing with milk and honey. The soul of a sincere Christian upon the Sabbath may be as it were swimming in a Sea of sweet delights unto the Land of promise. He whose heart hath been as a Boat that could not be got up because of low water all the week, yet it hath been brought up in a high springtide of spiritual comfort upon the Lord's day. Comforts so high that he is ready to sing with Simeon a Nunc dimittis: Now Lord, let thy servant departed in peace. Now the man would gladly die, and be gone to God: content never to see his habitation or relations on earth more, his soul being so fired and filled with joy, upon God's holy day, in his house of prayer, Esay 56.7. Breadths of comfort.] Upon the Sabbath the pious soul spreads itself in sweet delights, God having given to a good man for his comfort, as Caleb did to his Daughter, the upper and the lower springs. A Christian in his lower comforts the further he goes, the narrower they grow, and the lesser they be: but in his comforts upward, the higher he rises, the greater are their increases: when he is most lively let in, they are most largely let and laid out. Sabbath comforts may be exceeding broad: All things that meet being made into comforts, and. All things for comforts being made to meet. Into comforts are made all things that meet the soul of some Saint in the service of the Sabbath: The crosses of the world are the increases of comfort. God's rod and his staff cause comfort, Psal. 23.4. As sufferings abound, consolations abound, 2 Cor. 1.3. The more outward troubles, the more inward triumphs. The Apostle was never so in the Spirit of comforts, as when he was a prisoner at Patmos. Under his greatest confinements he had his sweetest enlargements. His every day-afflictions increased his Sabbath-comforts. To his soul nothing was sad when the Sabbath came. Yea, upon the Lord's day a believer being in the Spirit, the worst evils greaten the best comforts. Sin remitted, Hell removed, Death vanquished, Devil conquered, do all increase his comforts. Out of every eater comes meat. He gathers grapes of thorns, and figs of thistles. Upon Sodom (says Salvian) God reigned hell out of heaven. Upon the Sabbath God to his Saints raises Heaven out of Hell. Hell, Devil, Death, Sin, Crosses, Curses, all increase their Sabbath-Cordials. Yea, upon the Sabbath, a gathering of all comforts, considered according To several sorts, And seasons. Comforts of differing sorts receive a Sabbath-change: Earthly comforts are made heavenly, those delights that lie in worldly relations, possessions, promotions, creature-accomodations and contents, in the Spirit are made spiritual. As a man in carnal comforts makes all comforts carnal: so a Saint in spiritual delights makes all delights spiritual. The upper and lower springs run all into one stream, and upon the Lord's day become all as of one kind. Comforts of differing seasons are brought within the Sabbath-compasse. A Christians case becomes such, That in Spirit good past is then with him presenr, And good future he is then present with in Spirit. Things past come in for comfort at present. Luther reports, that sometimee, and especially upon a Sacrament-day, the death of Christ was as full and fresh upon his spirit, as if he were then at mount Calvary, and as if that were the very day and hour wherein our dear Lord died: Thus a Christian may be so in the Spirit of comfort upon the Sabbath-day, as if that were the very day when Christ broke the bars of the grave, fling the stone off the Sepulchre, and risen again from the dead. Or as if it were the very day when with the holy Apostles he stood and saw the Lord Christ taken up into heaven, to sit down at the right hand of God. Now to his comfort he can recall the comforts found in former days and duties. That very Sabbath his soul comfortably possesses all the Ordinances of Jesus Chhist. He sees as it were the Lord opening his bowels, his bosom, and drawing out both breasts of his blessed Word and Sacraments, bidding his soul suck, and be fully satisfied. And unto things future he comes for his present comfort. Not only as at a distance a believer may look at heaven, and the felicities thereof, but his soul in the Spirit of comforts may be so carried out, as if heaven were already possessed. 'Twas a brave expression of the Martyr to his cruel tormentors: Work your will upon my weak body, as for my soul it is in heaven already, and over that Caesar hath no power. And as such may be a Christians case in the day of his sufferings: so may it be in THIS DAY of his service. Jerom professes that he had sometimes found things so with himself, Hieron. in lib. de virgin. Seru. that it seemed to him, as if he had been triumphing among Troops of Angels, and singing Hallelujahs with the Saints in heaven; Yea, walking arm in arm with Christ in the Galleries of eternal glory. The Apostle is to this purpose, 2 Cor. 12.2, 3. I know a man in Christ above fourteen years ago, whether in the body I cannot tell, or out of the body I cannot tell, God knows; such a one caught up into the third heaven. And I knew such a man, whether in the body or out of the body I cannot tell, God knows; how he was caught up into Paradise, & heard unspeakable words, etc. This of the Apostle St. Paul does import the highest pitch of a persons being in the Spirit. And of such a being in the Spirit the Apostle St. John does here speak his experience, I was in the Spirit on the Lord's day. This for Explication. Now for Confirmation. Upon the Lord's day good men's thus being in the Spirit, See Why 'tis sensible to some, and How 'tis possible to others. 1. Some of God's Saints are sensibly in the Spirit upon the Sabbath-day. Indeed, This day is fittest for the Spirits working; yea, And they are fittest this day for the working of the Spirit. The Sabbath it is a fit day for the Spirit thus to work: for 'Tis a day blessed, Gen. 2.3. and 'Tis a day sacred, Exod.. 20.11. 1. The Sabbath being a blessed day, it is fit for the blessed Spirit to be about his work. [Day blessed;] Note, The blesser of it, and The blessing on it. The blesser of this Sabbath-day is God; God above all blessed for ever, hath made this day blessed. As that is cursed which God curses, So that is blessed which is blessed of God. The blessing of this Sabbath-day is great. As God hath blessed his Servants above other men, So he hath blessed his Sabbaths above other time. As Isaac had a blessing for Esau, but no such blessing as had passed upon his brother Jacob: So God hath a blessing for every day, but no such blessing as he hath passed upon his Sabbath. The very blessing of blessings, is the blessing on the Sabbath: so that well now may the blessed Spirit be about his most blessed works, this being the most blessed day. 2. The Sabbath being a sacred day, a day sanctified, and made holy, it is meet for the works of this holy Spirit. The holy Ghost, As he loves to live in holy persons, So he loves to move in holy seasons. And so working, there is Holy, Holy, Holy, Viz. God's holy Spirit, the work is by; Gods holy servants, the work is in; Gods holy Sabbath, the work is on. God hath poured out the holy oil upon the head of the Sabbath (as the precious ointment upon the head of Aaron,) some drops of which may indeed run down upon the other days. Upon the head of this day God hath set the holy Crown, whence the Ancients well call it, The King of days. The Spirit of God, 'tis termed a Kingly, or Princely Spirit, Psal. 51.12. Uphold me with thy free Spirit. Or, as the Septuagint reads it, Thy Princely Spirit. The works of Gods Princely Spirit, are most proper for this Princely day: this high and holy day, it best suits to the work of the most high and holy Spirit of God. God's holy Spirit may (its true) take A sinful subject to work in, And yet a holy Sabbath to work on. But his best works in souls sanctified, are most seasonable upon this sanctified day. Yea, and the holy Spirit being now about his best business, Both honours the Lord of the Sabbath, And honours the Sabbath of the Lord. The Lord is highly honoured in the holy Spirits workings; for He brings in Christ's presence, through his Ordinance; And he draws up Christ's Ordinance, through his presence. The presence of Christ is by the Spirit so brought in, & by the Spirit the Ordinance of Christ is so wrought up, as lifts up the Lords honour high. The Lord never hath so high honour in a Sabbath-Ordinance, as when therein appears his Sabbath-presence. The holy Spirit by Christ's presence supplies the want of an Ordinance, & improves the worth of an Ordinance by the presence of Christ. And by all this is Christ's honour held up, in being the Lord of the Sabbath. Yea, the Sabbath itself is much honoured thereby. God's people whose hearts have been made to sparkle and spring through the Spirit of God upon the Sabbath-day, they esteem the day of the Sabbath, Not only as their resting day, But rather as their rising day. A day Not so much for the earthly easing of their bodies, As for the heavenly actings of their souls. This day in their hearts they so highly honour, that for it they long, and in it they labour, and all with delight. O how honourable in the heart of this Holy Apostle was the Christian Sabbath, having there on been ravished in the Spirit! He writing to the Churches of Christ, first gives it this high Title, THE LORDS DAY; For the honour both of the Lord, and the day. Upon such accounts, the Holy Ghost may well to choose take up this as a day most fit for his great and wonderful works. 2 The Sabbath it is the day wherein God's Saints are most fit for these wonderful workings in the Spirit. This day they being From the world most severed, And with themselves best gathered. 1. Upon the Sabbath God's Saints are most remote from the world, Greg. Moral. lib: 1. and so meetest for the Lord, and fittest for intimate converse with God. One observes, that our Saviour being entered into a ship, Mark 4. He commanded his Disciples to put a little from the shore, but not to launch out into the deep; Thus true Christians in the week-time may put the ship of their souls a little off from the land, removing so far from their worldly affairs, as by and by to step back into the business of their lawful callings: but on the Sabbath they put the ship further off from the shore, and launch out into the deep, withdrawing themselves quite from their earthly occasions, and applying themselves wholly to the solemn service of God. Another speaking to the Church of Christ, does something thus expresse● himself; O chaste and holy spouse, Bernard, Christ thy heavenly Husband that will not all the week crowd in to thee through a throng of worldly cares, yet upon the Sabbath will give thy soul most sweet visits. While Zaccheus was among the press of people, he could not behold Christ; but climbing up into a sycomore-tree, than he saw him: a good man in the press of his week-day-imployments can get no view of Christ; yet than the Sabbath-day is as the sycomore-tree, on that he climbs and comes close to Christ; Then his heart is in the best frame, freest for God, being furthest from the world. 2. Upon the Sabbath God's Saints are best brought together, both In Body, And Mind. Christian's being thus gathered upon the Lord's Day, lie in the readiest way for these high workings of the Spirit. Act. 2.1, 2. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly, etc. Day of Pentecost:] This fiftieth day (so the word imports) it was the first day in the week, Vid. Cypri. de Spir. San; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the best affirm (even our Lord's Day. They were all;] That is, Basil. de spi. Sancto. ca 27. August. de temp. Ser. 251. all the eleven Apostles of Christ, as is plainly expressed, Act. 1.26. In one place:] In an upper Chamber at Jerusalem, they were all [Bodily] gathered together. With one accord;] Their minds were met as well as their bodies. They were all in one house, with one Heart, waiting for the promises of the Lord. And suddenly there came;] That is, with all speed the Spirit of God came down upon them, so as never before, for Manner, and Measure. The manner,] A sound from heaven as of a rushing mighty wind all about the house where they were sitting. And there appeared unto them cloven tongues, like as of fire and sat upon each of them. The measure,] And they were all filled with the Holy Ghost, and they spoke with other tongues, August. Ser. 2 add fratr. in eremo. as the Spirit gave them utterance. The Spirit spoke in them, and they spoke in the Spirit the wonderful works of God; The Spirit was poured in upon them, and they poured it out in the Spirit. God's work was wonderful. and thus being upon the Lord's Day gathered, they found such spiritual fierings and fillings. That evil spirit oft assaults the souls of God's Saints when they are solitary, single, and severed, Matth 4.1. But the good Spirit of God descends upon the souls of his servants met in their solemn assemblies. One well observes, that the dry bones which the Prophet saw, Ezek. 37. the Spirit of God did not enliven them while they lay scattered in the field: but when the bones came together, bone to his bone then the Spirit of life came into them, and they stood up upon their feet, vers, 7, 8, 9 Thus God's servants, when together they are upon the Sabbath assembled, than these kindle, and comfortable quickenings come. Yea, though their hearts and thoughts were all the week more scattered about in the world, yet they are better gathered in to the Lord upon the Sabbath-day. And the souls of God's people put into such a Sabbath-posture are most prompt and best prepared for comfortable converse with God in the Spirit. And in the Spirit on the Lord's day some actually are, that so they may the better, For present receive the mysteries of Faith, and For future perform the duties of obedience. Faith,] That the apprehensions of this may hereby be enlarged, and man unto the Dimensions hereof may hereby be better enabled. By being in the Spirit a Christian is made more able to reach out unto the lengths, breadths, heights, & depths of faith, and by believing to find out, and fetch in the vast Mysteries of God in the Gospel. Gospel-truths vailed, are hereby clearly revealed, and closely received. Hence St. John came to receive such close and clear revelations from God, which he could never have reached, had he not on the Lord's day been in the Spirit. His whole Book that is so mysterious to others, Jerom. epist ad Paulin. things therein were perspicuous to him. To him therefore several of the Ancients so apply that, Ambros lib. 3. de Spir. Sancto, cap. 21. August. de civet. Dei, lib. 20. cap. 17. Revel. 22.1. And he shown me a pure river of water of life, clear as Crystal, proceedinding out of the Throne of God, and of the Lamb. Things to him issued from God, all pure and clear. This made John the Baptist a greater Prophet than Esay, or any other before him; things intricate to others, were explicate to him. Now the Apostle could not have been capable of such clear discoveries, had he not been first in the Spirit upon the Lord's day. Upon the Lord's day being in the Spirit a Christian rides in the Chariot of faith triumphant from earth [yea, possibly as out of Hell] into Heaven, where he sees those glorious mysteries of mercy that concerns his souls comfort; yea, and what may be of singular concernment for the souls of others. Obedience,] That the several conditions of this may be the better fulfilled, Both in service, And suffering. God's servants by being in the Spirit are abundantly fitted, Both for Affliction, And Action. Act. 20.22, 23, 24. And now (says the Apostle) behold, I go bound in the Spirit to Jerusalem, not knowing the things that shall befall me there, save that the holy Ghost witnesseth in every City, saying, that bonds and afflictions abide me. But none of these things move me, neither count I my life dear to myself, so that I may finish my course with joy, and the Ministry which I have received of the Lord, to testify the Gospel of the Grace of God. O what a fixed frame of heart had the holy Apostle to honour God, both By doing, And dying. He was [bound in the Spirit.] The Spirit that is compared to wind, did now upon the Apostle blow with such a full gale, that he went as a ship full sail unto the Port God had appointed. The spirit of this good man did not hang lose, but was girt up to go thorough with the work whatever came. The Spirit hemmed it about, loosened him from all that might any way hinder; but so gathered up his heart for God and the Gospel, as to further him in his way and work. One telling a Martyr that it was hard to burn. It is indeed, said he, for him that hath his soul li●ked to his body, as a Thiefs foot in his fetters; but for him that hath his soul set above his body it is easy to burn. Kindle fire, I come, Saviour. Another having put one foot into the flame, steps back, saying, The flesh shrinks, and says: On earth it is better to burn. The Spirit says, In heaven it is sweet to shine: The flesh says, wilt thou shorten thy life? The Spirit says, It is nothing, nothing to life eternal. The flesh says, Wilt thou leave thy friends? The Spirit says, Christ and his Saint's society is better, etc. And so in the power of the Spirit he flings himself into the fiercest flames. And the souls of God's Saints may expect such Spiritual supports in the days of their suffering, who serving God have been in the Spirit on the Lord's day. The truth of all which some have sensibly found. 2. That others of God's Saints possibly may find their souls thus in the Spirit on the Lord's day. This proved, By the properties of the Lords Spirit towards them, and By the properties of their spirits towards the Lord. As for the Spirit of the Lord towards them, 'Tis a Spirit enriching, and ruling. 'Tis a Spirit raising, and resting on them. 1. The Spirit enriches the people of God, by imparting to them, What is precious and excellent, and What is Plenteous and abundant. The riches of grace, Ephes. 1.7. which is compared to enriching gold, Revel. 3.18. This in abundance is brought in by the Spirit, 2 Cor. 3.18. An evil spirit is reported to have brought to some in league with him, Remigi. lib. de Daemo. pieces in appearance of true gold, but they were never the richer; for when they went to use them, all turned into withered leaves; (And so with false gold of seeming grace does Satan deceive the souls of some.) But the good Spirit of God brings into the souls of God's Saints such gold of grace as is of real and rare use for their great enriching God-ward. Men rich in earthly gold and the ordinary wealth of the world, are able to compass and accomplish those▪ things that others cannot. Such as the Spirit of the Lord hath largely enriched with Gospel-gold, O what great things are they enabled to do! O what fellowships with the Father, converses with the Son, communion with the holy Ghost are they prepared for! And may not they be in the Spirit on the Lord's day? 2. The Spirit he rules the people of God by exercising over them, Both a Negative, and A Positive power. A power whereby he holds them off from what he dislikes. They cannot with others wade into the ways of the world, the Spirit will not let them; they cannot shift their sails as the wind, change in every turn of times. And though (as Nazianzen said of Athanasius) they be as loadstones to draw others in to God; yet they are as Adamants that will not warp wind, bend, or break, or shrink from God. The Spirit of the Lord will not let them; they cannot, they care not: yea, the Spirit may keep them from something which may seem good to them, because of some greater good in the sight of God. When Saint Paul was going to preach the Word at Asia, the Holy Ghost forbade him; and being about to go to Bythinia, the Spirit suffered him not, Act. 16. And a power the Spirit doth daily exercise over the People of God, to lead them on to what the Lord requires, Rom. 8.14. Gala. 5.18. Ezechiel the Prophet saw four wheels which were sometimes carried on upon the earth, and sometimes lifted up above the earth, according as the spirit of the living creature moved that was in the wheels; Thus the Souls of God's Saints are set a going, sometimes they rise higher, and sometimes they run swifter as the Spirit of the living God leads that is in their hearts. Good men, The Spirit leads them, they may not be at a loss: yea, And when they are at a loss, yet the Spirit leads them. August. de cor. et gra. Cap 2. Id. de Grat. et lib. Arb. Cap. 1. God led the people of Israel through the wilderness, not only by a pillar of fire, but by a pillar of the cloud, Nehem. 9.19. The Spirit leads God's people through the world as a fire that gives them light, that so they may not lose their way: sometimes there is such a cloud, they cannot see their way: yet than the Spirit leads them, and when they are at a loss, it is that voice behind them, saying, This is the way, walk in it, Esay 30.21. Now they that are thus under the daily conduct of the Spirit, may not they be in the Spirit on the Lord's Day? 3. The Spirit raises the people of God, lifts up a good man being down, through amazing meditations Either of God in the Heights of his Majesty. Or of himself in the depths of his Misery, When the Prophet was fallen upon his face through affrighting thoughts at the glorious presence of God in a vision, Then the Spirit entered into him, and set him upon his feet, Ezek. 2.2. Ezek. 3.24. The usual cause of a Christians casting down is the sad apprehensions of his several sins: so that he seems to himself as if his soul were sinking into the depths of hell, than the Spirit helps him up, By recalling former mercies, and By revealing further Mysteries. The Spirit recalls, or causes a Christian to remember The promises of mercy the Lord hath made, and The experiences of mercy himself hath found. John 14.26. The Spirit shall bring all things to your remembrance, viz. The gracious say and glorious do of God in days past are drawn a fresh into the thoughts of dejected Saints. The Spirit reveals, or makes such mysteries of mercy manifest as were not before known, Eph. 1.17, 18. That God the Father of glory may give you the Spirit of wisdom and revelation in the knowledge of him: That the eyes of your understanding being enlightened, ye may know what is the hope of his calling, &c Thus the Spirit pulls up poor Saints pitifully plunged: Being down, Either in sins, Or in sorrows, The Spirit raises. Saints in their sad relapses have sweet illapses, the Spirit letting in such light and heat as heaves up their hearts, dark, down and dead. They who in ordinary days may have such experiences of Spirit-helps, may not they be in the Spirit on the Lord's Day? 4. The Spirit rests upon the People of God; so the Apostle expresses it, 1 Pet 4.14. This imports The Spirit's Presence Both intimate, And pertuate With the people of God They have the friendly and familiar presence of the Spirit in close acquaintance, Communions and Communications, as is not to any other men. They have the presence of the Spirit in his continued workings, Without Intermission, and Without Termination. The Spirit within them does never intermit all his actings. Though he is in the soul as the pulse in the arm, that does not always beat with the same sensible strength, and evenness (Motions may to a good man's feeling be more weak and low;) yet even in such distempers he is still stirring. As when the body of a man is asleep, yet there in the soul is acting: So when the soul of a Saint is asleep, yet there in the Spirit is working. Neither can any period possibly be put to such an operative presence of the Spirit in the People of God. The gracious soul is on earth as the Spirits centre, the settled presence here of is not in any other soul. The Spirit of Noah's Dove hovers over the hearts of earthly men: but a holy and humble heart is to the Spirit as Noah's Ark to the Dove; there he rests. John. 14.16. I (says Chrsst) will pray the Father, and he shall send you another Comforter, even the Spirit of truth, and he shall abide with you for ever. Your bodies have had my corporal presence for a time, but in your souls the presence of my Spirit shall remain for ever. Now they that have in them such a perpetual presence of the Spirit, may not they be in the Spirit upon the Lord's Day? 2. We shall consider their spirits towards the Lord, For suitableness, And capableness. For the pliableness, and Indefatigableness of them. 1. Suitable are the spirits of Saints to the Lord Christ. Christ and the things of Christ, and the spirit of a Saint so suit, That his Spirit hath only a sympathy with them, And they only can satisfy his Spirit. The sympathy of a good man's spirit is with the things of Christ. His heart hath a kind of Antipathy to things of an other nature, Even the things of the world his Spirit opposes, refuses, riseth, if of them any tenders be to take him off from Christ. When Valence the Emperor sent to Basil the offer of great preferments, the good man's spirit was up in an anger, and made this answer, Let him offer these ratles to children, and not to Christians. When some bade stop Luther's mouth with preferments, one of his Adversaries answered, It is no boot, that German Beast cares not for gold. God himself (says Luther) shall not put me off with these things. Hooper when one offered him a pardon for life if he would recant, he cried out, If you love my soul, away with it: For God's sake away, away with it: But to such men the things of Christ, truths of Christ, ways of Christ, Words of Christ, Commands of Christ do accord. And herein also are the Spirits of God's Saints satisfied. How was it with that holy man who replied to his friend, Speak to me while you will, no words can satisfy me except you mention Christ. Writ to me what you please, it will not satisfy me, unless in your letters I may read Christ. Give me never so much I cannot be satisfied, except you help me to somewhat of Christ. Christ and the things of Christ were only things that satisfied the spirit of this precious man. Suitable things are ready to run into one another, to mix, and hold fast together. This made Nebuchadnezars Image to fall asunder: because it was made up of such unsuitable matter, things of such a differing nature. This makes famous professors to fall, and divers to desert Christ; because the things of Christ do not suit to their spirits. The spirits of sincere Saints are agreeable to gracious objects, the very frame of their hearts is fitted to the ways of truth and holiness. Among good things, with that which is best their spirits best agree. The more holy and pure any person or Ordinance is, the better there with their spirits accord. The new nature and settled temper of their spirits is most suitable to the Lord himself, and may not they be in the Spirit upon the Lord's Day? 2. Capable are the spirits of God's servants to take in of the Lord largely. Their hearts are compared to Vials, Revel. 5.8. A Vial is a vessel narrow beneath, and wide above. The hearts and spirits of good men are more closed downward, and more open upward: Of enlarged capacities Christ-ward. And though of Christ's fullness they have already received grace for grace, yet there is room to receive more. In these two we may comfortably conclude, there's room, viz. God's glorious heaven, and Man's gracious heart. As God in his heaven hath more room for good men: So good men in their hearts have more room for God. Holy men's spirits are let out, and their hearts made wide, By Godly sorrows for sin, and By earnest desires for God. By Godly sorrows Christians cast out sin, Beata anima quae est instardomus Jacobi in qua nulla simula●hra, nulla effigies vanitatis. Amb. de fuga secur cap. 5. and so make more room for Christ in their hearts. Hence the heart of a holy man is made as the house of Jacob, in which is no place allowed for the least representation of vanity; the very images of evil thoughts are thrown out, and the whole house is set apart for the precious things of God; and the more plenty of these appearing, the more he labours heart-enlargement. As the rich man, Luk. 12. when he saw plenty of Corn upon the ground, he pulls down his barns, and builds greater, that he may have more room to receive in such fruits: Thus a Godly man by repentance pulls down his heart, he sees it is too narrow for the vast things of God, and thereupon labours to make his heart as capacious as possible. And by every penitential breaking, builds it better. By earnest desires also after God he brings his heart into a better and bigger capacity. O whom, Lord, have I in heaven but thee, and who on earth do I desire besides thee? Psal. 73. Yea, for Sabbath-enjoyments of God, the Spirit of a pious man pants, Psal. 42.1, 2. He even faints for more full fellowships and fruitions of God. As against sin he thinks his heart can never be close enough shut: So for God he thinks his heart can never be wide enough open. Of sin he would fain have less, when he hath least: and when he hath most of God, he yet desires more. And by such ways the soul of a Saint is set wider for God, and thus the spirits of Christians become more capable to take in more largely the things of the Lord; and may not they then be in the Spirit on the Lord's day? 3. Pliable are the spirits of God's people for the Lord to let out themselves freely. Their hearts towards the Lord are waxy and willing in all ways of wellpleasing, Judg. 5.9. Psal. 110.3. Being oiled with an holy Unction, And wheeled with holy affections. The oil of grace is poured upon the hidden man of the heart, which makes all the spiritual members of the new man to be agile and nimble for God. As it is said to Christ, Heb. 1.9. God, even thy God, hath anointed thee with the oil of gladness above thy fellows: So may we say to the soul of a Saint, God, even thy God, hath anointed thee with the oil of grace and goodness above thy fellows. The heart it is first and most sanctified, and therefore may well be most free and forward for God. In man no marvel the sensitive powers and corporal parts are less pliable. As the ointment was first and most poured upon the head of Aaron, and from thence drops went down to his beard and skirts of his garments. Thus the oil of grace is primarily and principally upon the heart of a Christian and from thence it descends into all the powers & parts of the man, so that this hath cause to come in first, and come off freest for God, as indeed it daily does. When other parts rest, the heart runs. Yea, the heart of a holy man is set upon such wheels, as make it move quick for Christ; Judgement cleared, affections fired, 1 Chron. 29.3. I have (says David) set my affection to the house of my God, and hence he was so lively and liberal, labouring to lift up the honour of God in preparing for him a house. The dispositions and affections in the soul of a Saint are such, as that his heart is prompt & prepared for every precept, purpose and providence: O God, my heart is prepared, my heart is prepared (says David.) One observes how he doubles the expression, to imply he was willing to a differing condition. Paratum cor meum ad prospera, paratum ad adversa, paratum ad sublimia, paratum ad humilia, paratum ad universa quae preceperis, etc. Bern. Ser. 2. de quadrages. If God would have him high or low, rich or poor, a shepherd again, or a Prince still: His heart was prepared, prepared. Thus is it with a pious man, his heart is prepared to put on after God in any condition, his Spirit is upon such wheels of love to the Lord, that he is oft carried out beyond and before he is ware. Cant. 6.12. Or ever I was ware my soul made me as the Chariots of Amminadib. The spirit of the Spouse did unexpectedly rise and run out after Christ, as a Chariot upon the wheels. And are the spirits of God's Saints set into such a frame for the Lord, and may not they be in the Spirit on the Lord's day? 4. Indefatigable are the spirits of God's people in following the Lord. In God's worship their spirits are unwearied, when their bodies are weakened. Their spirits may be weary in, but are never weary of any worship of God, or any work for God in his worship; their hearts and minds Being pitched down, And girt up for God. The heart of a holy man is pitched down, and firmly resolved for God, his mind does not fluctuate, hover, and waver in unsettled uncertainties, he is not upon demurs and disputes, confers not with flesh and blood. Baron. An. 261. num. 30. Cyprian that blessed Martyr, when the Governor bade him advise with himself: answered, Sir do your office; in a righteous cause I am not now to resolve. A man of a wavering spirit is soon wearied out, and wrought off from God. A good man indeed his heart is fixed for God; though he be not fixed firmly in the ways of God: yet for the ways of God he is firmly fixed. Though he hath some doubtings in his way, yet he hath not doubtings of his way, and so walks on unweariedly. His heart will not be tired, or turned out. Yea, the heart of a holy man is girt up, and closely united to God, his mind is not divided between the Lord and the world. Frederick the Elector of Saxony, who was a prisoner to Charles the fifth, being offered liberty and dignity if he would come to Mass: answered, I have but one Master, one soul, and one Saviour: I dare not serve two. A man of a double heart, that halts between God and Baal, God and Mammon, never holds out. He may seem for a while to outrun many, but he will be weary. A gracious man his spirit is not only for God gathered in one: but it is so knit up as to be one with God, 1 Cor. 6.17. He that is joined to the Lord, is one Spirit: and hence he holds out to the end: never weary. And they who in the ways of the Lord are of such unwearied spirits, may not they be in the Spirit on the Lord's day? There is none of God's Servants, but possibly now may be as some of the servants of God certainly have been, upon the Lord's day in the Spirit. I was in the Spirit upon the Lord's day. The USE IS, Of Information. Of Exhortation. 1. This may clearly declare the ill case of two kinds of men, neither of which are in the Spirit on the Lord's day. Some that are not, nor possibly can; Some that possibly may, yet are not. 1. 'Tis the sad case of all unsanctified men, they neither are, nor possibly can be upon the Lord's day in the Spirit. This will plainly appear, considering Both what they be, And what they do. Men remaining in a sinful estate, we may observe what they be, Both privatively, And positively. Privatively,] They cannot be in the Spirit on the Lord's day, because They be without the Spirit of the Lord, And towards the Lord they be without spirit. 1. As men in nature's estate are without God, and without Christ, Ephes. 2.12. so they are without the holy Spirit, Rom. 8.9. Judas 19 As when man was to be created, the three Persons they all concur Let us make man, Gen. 1.26. And no sooner is man corrupted, but they all conclude with a Let us leave man. So that every sinful man is forsaken of God the Father, Son and holy Ghost. Such men be without God's holy and blessed Spirit, whether we consider Some more profane, Others more refined. Men that express nothing but vice and vanity, sons of Belial, chief servants to the Devil, such as do that for the Devil as he cannot do for himself. Satan himself, because of spiritual being, cannot commit many sins. But men that herein they may fulfil his will, they run into drunkenness, and all kind of corporal uncleanness; they swear and curse, steal and commit adultery, and wallow in all worldly filthiness, and have they the Spirit of holiness? Men whose mouths are as that Gate of Jerusalem, out at which was carried forth all the filth of the City, Their throats are as open Sepulchers, their tongues are set on fire of hell, and have they the holy Spirit of God in their hearts? Other men there are who profess better. They speak high, but live low. Their voice is jacob's, but their hands are Esau's. Like Peter's fish that had silver in the mouth, but none in the belly. Nothing of the spirit appears in their ways, yet much of the Spirit may be heard in their words. As if the Dove were in their Arks only, and none had the Spirit of God but they. Thus Muncer the Anabaptist, while he called Luther a spiritless man, a silly soul, one without the Spirit of God, he pretended himself to be all full of the Spirit, etc. Men may think they have the Spirit; yet not have the Spirit which they think. And indeed, whatever any unregenerate man think, they all are without the good Spirit of God. They cannot have the Spirit, who are not born of the Spirit; and they who never yet all their days were born of the spirit, they cannot be in the Spirit on the Lord's Day. On the Lord's Day a man may not be in the Spirit, that yet every day dwells the Spirit in him: And can they be on the Lord's Day in the Spirit of God, who to this day have not Gods indwelling Spirit in them? 2. Such men God-ward are without spirit. As Absalon stole away the people's hearts from David: So sin and Satan hath enticed and taken away all these men's hearts from God, Hose. 4.11. Or else the world hath so won upon them, that their hearts and spirits are gone God-ward. The Queen of Sheba when she was at King Solomon's Court, and saw the house he had built, and the meat of his table, and the sitting of his servants, and the attendance of his Ministers, and their apparel, and his cupbearers, and his ascent, etc. There was no more spirit in her, 1. King. 10.4, 5. Thus the honours, pleasures and profits of the world do so work upon the hearts of many, that they have no more spirit left in them. Without Spirit,] That is, Without judgement to know, and Without courage to do the will of God. Without judgement to discern good, Hose 7.11. Ephraim is a silly Dove, without heart. God's Saints are as Innocent doves, without gall; and others are as silly doves, without heart, without any wisdom of spirit. The spirit of man (says Solomon) is the candle of the Lord. Many a man is a dark Lantern without a candle, having in him no knowing spirit to give him light, he gropes after God in the dark, Act. 17.23. So without courage to pursue any saving good, or withstand any destructive evil, when they should stand up in God's cause, and soul's defence, they have no spirit. Joshua. 5.1. When the Kings of the Amorites, and all the Kings of the Canaanites heard that the Lord had dried up the waters of Jordan from before the Children of Israel; so th●t they were passed over, their hearts m●l●ed, neither was there spirit in them any more. We se● several men, Who though set in a superior station, And though of Christ they make a visible profession: Yet if any difficulty appear, or danger approach, they have no spirit for God is or good, only their care is to secure themselves. The King of Navarre, when Beza blamed him for his spiritlessenesse in the cause of Christ, he replied, That for Christian religion he would launch no further to sea, then if a storm did arise, he might be sure himself to return safe to shore. Men who thus towards the Lord are without spirit, they cannot be in the Spirit on the Lord's Day. Positively;] It is not possible such persons on the Lord's Day should be in the Spirit: Because [In the flesh.] They be in the flesh which is evil. And they be in an Evil Spirit, Flesh,] It is in several Texts taken for that which is lawful and good, Psalm 79.2. Eph. 5.13. Rom. 9.3. 1. Cor. 7.18. But [Flesh] ordinarily intimates that which is evil and naught, as man's natural corruption and sinful condition 1. Cor. 5.5. Coloss. 2.13. Gala. 5.24. 1 Pet. 4.6, etc. In this flesh are all unregenerate men, Rom. 7.5. Rom. 8.8. Not only (flesh) in them, that is the case of the best Christians, Rom. 7.18. but in the flesh, as a fish in the water. Not only sin in them, but they in sin, as the Leviathan in the Sea; In sin they sport and take delight. They live in sin, and yet are dead in sin. Sin is as the Sepulchre in which they lie dead and buried, they lie in sin as a swine in the slow. They are in sin as a Malefactor in his fetters, in the Gall of bitterness, and in the bond of iniquity, Act. 8.23. They are so in sin, as they are nothing but sin: so in the flesh, that they are all, and only flesh. We may say of such men's persons, prayers, services, hopes and hearts, as the Prophet of the Egyptian horses, they are flesh, and not spirit, Isay. 31.3. These therefore cannot be in the Spirit on the Lord's Day. Their fixed condition is in the flesh. Yea, on the Lord's Day they cannot be in this good Spirit of God. For, They have an evil spirit in them, And they are in an evil spirit. An evil spirit is in them, Eph. 2 2. The spirit that now works in the children of disobedience. The Greek hath two [in's] The Spirit does inwork in them: to signify how exceeding inward Satan that evil spirit is at work in wicked men, Every sinful soul is such an Ark, wherein is the Raven, though not the Dove; the Devil, though not the Spirit of God. Though in them is not the Holy Spirit, yet the unclean spirit is in them, Matth. 12.44. The unclean spirit saith, I will return into my house. [The Devils house is every evil heart. We see there the house may be [swept and garnished,] yet the Devils swept.] A man may be free from some gross pollutions, horrid thoughts of Atheism, Blasphemy, Butchery of the Lords Lambs may be thrown out of the heart. Garnished,] A man may be furnished with gifts, parts, performances a fair outward profession, some flashes of good affection; yet he may be the house wherein the Devil dwells, Jam. 4.5. Do ye think the Scripture saith in vain, The spirit that dwells in us lusteth to envy? He speaks of [us] as men, not of [us] as Saints. In all men naturally the evil spirit dwells. A spirit that moves to all lusts of envy, hypocrisy, pride, infidelity, sensuality. Can they who have such an evil spirit in them, be in the Spirit on the Lord's day? Yea, but this is worse, they are in an evil spirit, Mark 1.23. And there was a man with an unclean spirit. In an unclean spirit, the Greek reads it. So, Mark 5.2. When Jesus was come out of the ship, there met him a man in an unclean spirit. Every sinful man is in Satan as in a Prison, in the Devil as in a Dungeon. In the power of the Devil, Act. 26.18. In the snare of the Devil, 2 Tim. 2.26. In the mouth of the Devil, as Jonah in the belly of the Whale. Yea, sinful men they are strongly acted, and they do strangely act in this evil spirit, and therefore they cannot be in any spirit that is good, upon the LORDS DAY. 2. Such cannot be on the Lord's day in the Spirit, appears by what they daily do, Both in respect of their own spirits God-ward, And in respect of the Spirit of God. They cannot be in the Spirit on the Lord's day, For They draw their spirits from the Lord, And against the Lord they turn their spirits. 1. From the Lord they withdraw their spirirs. Whereas Gods dear Saints, when their bodies are brought into bonds, or are bound upon their beds; yet than they in holy worships engage their hearts to approach near to God, Jer. 30.21. But other men when in outward worships their bodies be brought in to God, yet than they remove their hearts far off from God, Esay 29.13. A good man watches his heart, to hold it in to God; he does not slip away his heart from God, though while he is with God his heart may give him the slip. This made a holy man in the midst of prayer cry out, O Lord, August. in 2 Sam. 7. ●7. my heart hath left both thee and me: But every sinful man, he takes his heart off, and turns it away from God. As the Levite, Judg. 19 divided his Concubine, and sent her several parts into all the coasts of Israel: thus many a man when he should bring in his heart, and knit it up for God, he divides it, and sends it into all the parts of the world, leaving none for God. True Christians, though God makes them suffer, yet their hearts stick to God: All this is come upon us, yet our heart is not turned back, though thou hast sore broken us, etc. Psal. 44.17. yea, when Satan makes them sin, yet their hearts hold to God. 'Tis said of Peter, his heart did not forsake Christ, when his tongue denied him. Cord tenuit illum quem voce negavit. Greg. But these men when they do not outwardly sin, yet in heart they go away from God. They do not only in heart fall back, but they draw back their hearts from God, Heb. 10.38. Now they that thus daily draw back their spirits from God, they cannot be in the Spirit on the Lord's day. 2. Against the Lord they turn their spirits. The spirits of all unconverted are turned against God, Both by Original corruption, And by actual rebellion. Rom. 8.7. The carnal mind is enmity against God. 'Tis more than if he had said: The carnal man is an enemy to God. The mind] the best part of corrupt man; is enmity] which notes monstrous malevolence. The Greek word is in the plural [Enmities,] To import multiplied perverseness. As there are many excellencies in God for man: so there are many enmities in man against God. Enmities against all the Attributes of God. Enmities against all the Ordinances of God. Enmities against all the actings of God in the world. The spirit of man from his birth is bitterly bend, and utterly turned against God. But further every man does act up his spirit in rebellion against God blessed for ever. Turns his spirit against God. This Eliphas does falsely charge upon that good man Job, 15.13. But this charge may truly be drawn up against every evil man, he turns his spirit, & makes his mind to swell against God. The least rise of spirit against God, a good man groans under and grieves for. Hieron. epest. 32. ad Abiga. There is nothing (once said a precious man) that I have all my life more laboured against, than a swelling mind, a stiff neck, and a stubborn heart. A wicked man he hardens his heart, stiffens his neck, and turns his spirit against God. He heightens his inward corruption, and becomes a hearty enemy against God by thoughts, words, and deeds, Col 1.21. Or if there be outward restraints from evil works; yet his spirit is turned against God. The impenitent thief when his body was nailed to the Cross, yet his spirit was turned against Christ. A man's body may be bound from sin, and yet his heart bend against God. The bow of the bad heart may be bend up, though no arrows of evil works or words be shot out. Peter Martyr in Genes. A Learned Writer makes the Rainbow in the heavens an admirable Emblem of peace, For though (says he) we see a bow, yet we see no string or arrow. An unregenerate man's heart is a bow that hath both strings and arrows. The strings of the bow, are the corruptions and ill dispositions of the heart, and the arrows are the evil cogitations and thoughts thereof. A multitude of these arrows a man let's fly in the face of God, which argues the acted enmity of his heart against God; he is at heartwarre with, his spirit is bend against the Lord: such cannot be in the Spirit on the Lord's day. Lastly, on the Lords day these cannot be in the Spirit; For The gifts of the Spirit they abuse, and The grace of the Spirit they oppose. 1. The Spirit of God in the gifts thereof they pervert. The Holy Ghost helps them to knowledge, remembrance, utterance, etc. These they take and turn them to a wrong use. As the Israleites, who took their earrings, jewels, and bracelets of gold, and therewith made an Idol. As the Devil he hath large knowledge, and great abilities, but of all he makes an ill use: so it is his design upon sinful men that whatever good things God gives them for his praise, and their profit, may be employed to their harm, and God's dishonour. As Eve whom God gave to Adam for his meetest help, was made the Engine of his greatest hurt: Of this rib (says one) the devil made a dart, and wounded man to death with that should have sweetened his life. Basil: Divers act the Devil's part: they take things given them for their chiefest good, and turn them to the greatest evil. Conrruptio optimi pessimi. As the devils could never have been such vile and venomous spirits as they are, had they not once had excellencies above other creatures; And so there are several that could never have been so transcendently sinful in prodigious opinions and practices as now they be, had they not had rare parts, and admirable abilities above their Brethren. And can we think that they who thus abuse the gifts of the Spirit, should be in the Spirit on the Lord's Day? 2. The Spirit of God in the graces thereof they resist, Act. 7.51. Ye stiffnecked, and uncircumcised in heart and cares, ye do always resist the H●ly Ghost; viz. in all his gracious workings. Men who make provision for the flesh to fulfil the lusts thereof, they make opposition against the Spirit, and withstand the works thereof. And though as with bellows they blow up the Devil's fire; yet as with buckets of filth they quench out the sparks of the Spirit. As when the Angels were entered into Lot's house, the men of Sodom from every quarter compassed the house by force and fury to fetch them forth Genes. 19.3. Thus when any good motions enter into the hearts and minds of some men, they are up in arms, and out of quiet, till they can crush them, and cast them forth. How oft do they (in effect) say to the Spirit, as Pharaoh to Moses. Get thee from me, see my face no more, till at length the Spirit replies to them, as Moses to Pharaoh, Be it as thouhast said: Lo, I will see thy face no more for ever, Exodus 10.28.29. Some when they are in soul affrighted, they would have the peace of the Spirit to calm them: but though they are in sin polluted, they will not have the grace of the Spirit to cleanse them. And because they regard not the grace of the Spirit, they resist the Spirit of grace. And can such be in the Spirit upon the Lord's Day? Indeed the Lords Day is the main time they thus gainsay the Spirit of God, upon the Sabbath-day they most beat back God's blessed Spirit, and can they this day be in the Spirit? Object. Upon the day of the Sabbath sure some sinful men meet with Spiritual move: and therefore they may this day be in the Spirit. Answer, By way of concession, & By way of distinction. Upon the Lord's day, as at other times, men may by a false spirit be forcibly moved, & have strong impulses, strange raptures and revelations from a lying spirit. As the Devil can transform himself into an Angel of Light: so he can conform himself to the Spirit of Light. And as Satan can in shape assume the body of man; so he can in show assimilate the Spirit of God. 1 John 4.1. Beloved, believe not every spirit, but try the spirits, whether they are of God or no. Whence we note, 1. That there are spirits which pretend to be of God and are not. 2. That such mere pretending spirits may much resemble the true Spirit of God. 3. That their resemblance may proceed so fare, that professing Christians may be prone to believe they are the very Spirit of God. 4. That such spirits may not be believed, a discovery of them is to be made by trial. 5. That the trial to discover spirits to be not of God, must be exact and prudent. Try the spirits, viz. as skilful Lapidaries do their stones, or as wise Goldsmiths do their metals, by touch and weight, as the word imports. Now that men may so try, as to discern whether upon the Sabbath, as at other seasons, they are moved by the Spirit of God; Be it known, that The Spirit which is, Swelling, Smiting, Roving, 'Tis not ●he Spirit of God. Renting, Ranting. Driving, 1. A swelling spirit, that puff● men up with pride is not the Spirit of God. One of the chief lessons taught by God's holy Spirit, is humility of heart. And upon this account God's Spirit suggests to a man, His Iniquity, and His mortality. When man's heart gins to swell, the Spirit of God puts in. Berna. August. Serm. 21. Christ was humble, yet without sin, and shall a sinner be proud? What? thou proud, dust and ashes? For pride God plunged Angels out of heaven, and will he spare thee a rotten creature, a worm that must die tomorrow? Swelling in heaven Angels sunk, and shalt thou proud upon a dunghill pass unpunished? Ambros. lib. de viduis. As Christ (says a good Author) cured the blindness of the man by putting clay upon his eyes, so the Spirit of Christ cures the swelling pride of man's heart by putting thoughts into his mind of his mortal and dying condition. That while he lives he is but a piece of warm clay. That is, the Spirit of God which as it enlarges a man's abilities, it increases the man's humility. As Nazianzene said of Athanasius. He was high in worth, and humble in heart. Of such instances the Holy Scriptures are full: But some their souls are swelled with pride, as Simon Magus, who gave out that himself was some great one Act. 8.9. Such a one was Muncer the Anabaptist in Germany as Sleiden reports his proud pranks, and bragging boasts; such a one is that man of sin, who exalteth himself above all that is called God, 2 Thess. 2.4. The Spirit of God it is not that moves these men. 2. A smiting spirit, that makes men clamorous and contentious is not the Spirit of God; Chrysost. homil. ad Pop. Ant. 36. et 51. the Spirit of God it makes men peaceable, pitiful. To act pity and show mercy (says a good man) is a more glorious work then to raise the dead, or to build temples for God. Yet this lesson men learn through the help of God's holy Spirit. A meek and a quiet spirit. Such a spirit acted in Abraham, Genes. 13.8. And Abraham said to Lot, let there be no strife, I pray thee, between me and thee, or between my herdsmen and thy herdsmen, for we are Brethren. Is not the whole land before thee? take either the right hand or the left, etc. Abraham said [though he were the Elder and Superior, Let there be no strife.] His spirit did so incline to peace, that he would not have the least breach: I pray thee;] he begged agreement, so greatly did his soul desire it. I scorn, (says Luther to the Pastors of Stratsburge) that any should be more earnest than I for peace. Brotherly peace, and bowels of pity are the fruits of the Spirit, Gala. 5.22 Likewise long-suffering, gentleness, meekness, temperance. It is an evil spirit, that makes men tumultuous, mutinous, contentious, apt to smite both with hand and tongue, 2. Chron. 18.23. And Zedekiah smote Micaiah on the cheek, saying, Which way went the Spirit of the Lord from me to speak to thee? It was not the Spirit of the Lord, but a lying spirit that moved Zedekiah against Micaiah. Such a spirit wrought in them against the Prophet Jer: 18.18. Come, let us smite him with the tongue, and let us not give heed to any of his words. A false spirit is so all for speaking, that it cares not to hear, 1 Joh. 4.6. Hereby we know the Spirit of truth, and the spirit of error. He that is not of God, heareth not us. Thus a Manichees furiously contesting with Augustine, clamoured and cried out, Hear me, hear me. To whom the good man modestly answered. Neither hear me, or I thee, but let us both hear the blessed Apostle. Some they are all upon speaking, wording of it, with a full and fierce mouth against others. As Samsons foxes that had fire on their tails, and set all the fields on a flame: So some have such a fire on their tongues, that they set Cities and Countries in a blaze. Those movings such men have, are not from the Spirit of God. 3. A driving spirit, that hurries men to move about matters, wherein they do not consider, or consult Times, or Means: Grounds, Or ends. But on they go, this is not the Spirit of God. God's Spirit moving to any great matter does not drive, but draw, and so leads men as to let them Both consider with themselves, And consult with others. Whether the time be seasonable, Viz. The means approvable, The grounds warrantable, And the ends comfortable. When God's Spirit is the mover, a man so examines the matter about which he is moved, that 1. He considers if the time be fit he is moved in; He knows that which is untimely is uncomely, things being beautiful in their season, Eccl. 3. 2. He considers if the means be right he is moved by, and that which he is to make use of. For, as the least false weight is not allowed for the getting of the largest gain: No more is the least evil lawful for the attaining of the greatest good. 3. He considers if the grounds be sure he is moved on: Not success in the world, But an express from the Lord. A warrant from Gods revealed will in his Word: for that only can bear him out in his obedience. 4. He considers if the ends be safe and good he is moved to: not only in respect of his purpose and intendment of good therein, but in respect of God's promise and engagement for good thereupon. Such a man is certainly moved by the good Spirit of God. Yea, and in respect of others; Counsel He both asks And takes That both from God, And men. In holy prayer he humbly asks counsel of God. When David had lost all by a Troop of the Amalekites horse who had plundered Ziklag, his spirit sparkled to be up, and after them. But David first calls for Abiathar the Priest to bring the Ephod, and enquired of the Lord saying, Shall I pursue after this Troop? and shall I overtake them? 1 Sam. 30. Thus Jehoshaphat before he would march with Ahab to Ramoth-Gilead, he desires all the Prophets of God, and God by the Prophet Micaiah might be consulted with. Ahab transported with a false spirit presses only, Horse and away. Let Micaiah say what he will. To Ramoth-Gilead he must, 2 Chron. 18. Whereas counsel given a good man takes, and turns his designs. So David when he was with his men upon the march against the house of Nabal, Abigail meets him, and he stops upon her advice, blessing God that he shed no blood, 1 Sam. 25. Now an evil spirit having sprung a design, at least seemingly good; yet violently provokes, and impetuously presses to prosecute men, not considering or consulting, except with such as are on the same mind. No seeking to God, except some prayer as a colour. They first resolve their business, and then go to prayer, then ask counsel; but if contrary come, they cast off all. Yea, this spirit it drives and will rarely leave, or let them have time to take advice. Satan that evil spirit in the Serpent, having upon Eves sight of the pleasant fruit begun to move, gave her no time to seek God, confer with her husband, or consider the sad events, only eat she must. So Judas, the Devil suggesting a Booty to betray his Master, he immediately goes out, Joh. 13. rises from Supper even when the best dish was to come, as the Learned conceive, he never stays to speak a word, but away about his work. He considers not what guilt of blood he should bring, Matth. 27.3. Then Judas which betrayed him, when he saw what was done, he repent himself, etc. It seems he thought things would never have come to that. That spirit which thus drives men in considerately, precipitately, etc. 'tis not the Spirit of God. 4. A roving spirit that wheels and whurries men obout is not the Spirit of God. Men rove.] Psal. 78.8. Esay 19.14. Jam. 1.6, 7, 8. Observe, From what, and In what. There is a spirit that in moving makes men to rove, viz. Ordinarily from the rules of Scripture, And often from the rules of Reason. Scripture-rules men rove from. They will make Scripture go with them as far as ever they can; and being they must go further, they leave it. They wrist and rack Scripture, and stretch it as far as for their own advantage. Thus that wicked spirit did with our dear Lord, Matth. 4. Thus do such unstable spirits in these last days, 2 Pet. 3.16. They make holy Scriptures, as their hired servants, who when they will no further serve their design, they turn them off. Every good man moved and managed by God's good Spirit, says to Scripture as Ruth to Naomi, Where thou goest, I will go: where thou stayest, I will stay, thy God shall be my God, and thy people my people; nothing but death shall part thee and me. Sozomen reports of Constantine, that whatever was pressed, he would say, Bring me the Book of God; when things were disputed, and various ways urged, he used still to stand up and call for God's Book commanding all should there settle, and none from thence swerve. That spirit which in moving men makes them swerve and rove from God's good Word, is not the Spirit of God. Yea, beyond the rules of reason, as well as Scripture men are made to rove through an ill-moving spirit. Hence they roll and rove, Both from using reason, And from reason used. They do not use that reason which might stay themselves. From men of no reason the Apostle prays he may be delivered. That we may be delivered from unreasonable men, 2 Thess. 3.2. Neither can that reason which others use, stay them. As they have not reason to rule themselves, no more will they be ruled by reason. Grounds of reason, and strength of arguments will no more bound nor bind them then green with'hs could Samson. The things in which an evil spirit moving makes men to rove, are Both inward, And outward. Viz. In their opinions, And affections. In their discourses, And courses. Men of rolling spirits who hold many things, yet hold to nothing. Like those Arrians of whom Athanasius reports, now they held one thing, and anon another, and never were at any certain stay: Socrat. Scho. lib. 1. cap. 25. wand'ring Stars, fixed to no Orb, Meteors carried about with every gust, as children tossed to and fro with every wind, Ephes. 4.14. They like and dislike, cry up, and cry down; hot and cold, ramble, and rest at no point, unstable in all their ways: Constantly inconstant, men given to change, See Seneca. lib. de tranq. and that love to wander, as unsettled as the waves of the Sea. Such Christians even Heathens condemn. Such motions are not from the Spirit of God. 5. A renting spirit, that moves men to make divisions and fractions, is not the Spirit of God. The Spirit of God, 'tis All is uniting. The Spirit of faith, The Spirit of love, & The Spirit of patience. By faith the Spirit unites and knits us up to God, and by love the Spirit unites and knits us one unto another, and by patience the Spirit unites and knits each one within himself. And for want of the Spirit of God in these graces, there are a multitude of sad severing. For want of faith a man breaks and falls off from God. For want of love a man breaks and falls off from his Brethren. And for want of patience a man breaks in pieces, and falls asunder within himself. All evidences an evil spirit present and prevalent. Mark. 9 There is a man possessed with a spirit that did ofttimes cast him into the water, and into the fire, and wheresoever it did take him, it did tear him, that he gnashed his teeth, and foamed at the mouth. O what a spirit does possess such men, as does cast them into that water, whereby their love is quenched, and into that fire whereby their wrath is kindled, and so takes them as it tears them with impatiency, infidelity, and separation from Christian-society. Sure such have not the Spirit of God, Judas 19 These be they who separate themselves, sensual, having not the Spirit. 'Tis not the Spirit of God that hath moved some to separate themselves from our public Assemblies. Vid. Cameron. de Eccles. tract. de Schism. They having no good cause for it, and There being many bad effects upon it. No cause good.] If we in our assemblies, are not separated from God, they have no cause to separate from us. Are we separate from God? Is not the drift of our daily endeavours to draw men to God? Is not this the bent of our business, to bring men into obedience to God? communions with God? to set up God in hearts, and houses? Is it not the enjoyments of God after which we seek? Is it not worshippings of God in Spirit & truth after which we press? that people must not be content, except in Ordinances they come up to God? And cannot the experience of many Christians speak, that among us through mercy they meet with much of God? And are we separated from God? And what cause have they to separate from us? Yea, if with us there be sufficient means for salvation, than they have no sufficient cause for their separation. For salvation have not we with us means sufficient? Means apt, and able to bring home, and build up, proper and prevalent through God for converting of sinners, and confirming of Saints? If any shall seek a proof of Christ speaking in us, the Apostles answer is proper, Prove your own selves, examine yourselves whether you be in the faith. Know ye not your own selves? etc. 2. Cor. 13.4, 5. If their souls were ever sensible of any saving good, let them consider our Assemblies. Through our way of worshipping God lies there no path to life everlasting? What will they say to those Martyrs and precious men that are dead and gone? And what will they say to those thousands of God's dear Saints that yet live, and with us worship God with love and delight? Must they be all shut out of heaven? If not, why do these then separate themselves on earth? Many effects bade] both to themselvet and others. Some we feel, and More we fear. Hence are our desired unions broke, and hoped reformations stopped, and monstrous deformations and divisions come instead. Pharez is born when we looked for Zarah, Genes. 38.27, etc. Tamar being in the time of her ●t raval, behold, twins were in her womb; And it came to pass when she traveled, than one put out his hand, and the Midwife bound thereon a scarlet thread, saying, This came out first. And it came to pass as he drew back his hand, behold, his brother came out, and she said. How hast thou broken forth? This breach be upon thee: therefore his name was called Pharez. And after his brother came out that had the scarlet thread on his hand, and his name was called Zarah. Have not we in this Land had our time of travel; and hath not a sweet settlement, and good government sometimes been brought so near the birth, that we have said, This will come out first: But how hath it been drawn back, and such a Monster born, of which we may say, How hast thou broken forth? This and that breach be upon thee. Breaches at home, breaches abroad, wars continued, strifes increased, civil States disturbed, Protestant Nations perplexed, brotherly Leagues and Covenants laid violate, contrary to all civil, sacred, and religious bonds. What bloody breaches have been made? but above all sad and bad is our breach with God. This breach be upon thee. etc. Since some have forsaken our assemblies, O what abundance of others are broken off from all the Ordinances, and holy worship of God, from the Sabbath and service of God O what a Spirit of Atheism fills men's heads, hearts, and houses! How are the exercises of religion laid by, yea, left off both in public and private! Yea, how do men break out in ways of profaneness, to the shame not only of their persons, but of our religion and Nation! This Breach be upon thee. Men ceasing that which is good, soon pursue that which is evil. Men who cast off the worship of God, will easily follow the works of the Devil. This dividing and rending spirit, that moves men to make such separations and schisms, of which there are sequels so sad, sure is not the Spirit of God. 2. A ranting spirit that sets men upon sensual practices and pleasures, is not the Spirit of God: Judas. 19 Sensual, having not the Spirit. The Spirit of God and the sensual delights of the flesh are utterly opposite, though the lusts of the flesh, and spirit of the Devil do easily accord. A man led by a lose spirit loves that which suits his sinful lusts, and carnal contents, Micah. 2.11. If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and strong drink: he shall even be the Prophet of this people. Not any will so forwardly & forcibly prophecy of wine & strong drink, as the man who walks in a spirit of falsehood. With these things he thinks to content others, they being the things wherewith himself is most pleased. As Saul possessed with an evil spirit, nothing could quiet him, but instruments of music; while one was by him curiously playing upon the Harp, his heart was refreshed, 1 Sam. 16.23. Thus some, their sweetest refreshment and greatest contentments are in the merriments of the world, in revelling and rioting, luxury and sensual delicacies, indulging the delights of the flesh, such as stretch out their wits for to rear up their lusts, setting off their abominable vices with plausible pretences, to cover their carnal nature; they run over Scripture, and speak much of the Spirit, they may live the more in the flesh. As Rachel that sits over her father's Idols, and says, It is with her after the manner of women. Thus they brood and hid their filthy designs, and say, it is with them after the manner of men moved by the Spirit. But 'tis not the Spirit of God that moves in these men. Men may be strangely acted only by a Spirit of error. And as at other times, so also upon the Lord's day, lift up by a spirit of delusion. This lying and deluding spirit, As in some things he may seemingly take the way, So he may at sometimes subtly take the day, viz. Of the usual workings of Gods holy Spirit, that he may the more undiscernably deceive the souls of sinful men and women. As Satan crept into Paradise, and in that place beguiled our first Parents: So he gets into the Sahbath, and upon this day seduces divers persons, I b 1.6. Now there was a day when the sons of God came to present themselves before the Lord, add Satan came also among them. He seemed as if on that day he had something to do as well as they. Though undoubtedly whatever this evil spirit does, is not to bring men to a care of, and love to the Sabbath as it is the Lords holy day: But his drift indeed is to draw men to an idle neglect, and a low esteem of this day of the Sabbath. 2. Upon the Sabbath men may have many Spititual motions from the good Spirit of God: Movings of the Spirit in them, and Yet they no movings in the Spirit. As the Spirit of God upon the Sabbath moves in sanctified souls: So likewise may he then move in sinful and unsanctified hearts. Here observe, Wherein it may be evidenced, and Whereby it may be differenced. Good evidence may be given that God's Spirit may move in sinful men upon the Sabbath-day, so as that in respect of spiritual good things they may be brought To Observe, Discern, & Assent. To Admire, Affect, & Resolve. 1. The Spirit may so move as that men may much observe what is said upon the Sabbath concerning things Spiritual and Eternal, not barely to hear, but to hearken; not only to employ the ear, but to apply the mind, to mark things mentioned, to consider and ponder what is preached and pressed. When our Saviour upon the Sabbath preached the Gospel in the Synagogue of Galilee, the people were so moved, that they pressed with eagerness to lesson and learn what he delivered, Luk. 5.1. Thus people may possibly under the preaching or the Gospel, have their thoughts so helped, and their hearts so held, as to heed what they hear. 2. God's Spirit may upon the Sabbath so move, as that men may discern and see much into the matters of God, and according to the Word of God become very knowing. Divine things may not only be opened to their understanding, but their understandings open to things Divine, Numb. 24.4. Heb. 6.4 Through the Spirit their minds may so be enlightened, and their eyes so opened, that into the good things of the Gospel they may have a great insight. Their heads may be gold, though their feet be clay. Their understandings may have light, though their affections no heat. Though the tree of life be not yet planted that may bring forth fruit unto God, yet they may have a tree of knowledge so full of leaves, that therewith they may flourish in the World. 3. God's Spirit may move upon the Sabbath so as men may assent to the truth of Gods revealed will, so as to believe the reports God hath made in his Word to be all infallibly true. A man may be brought to yield such an allowance, and to give that credit to whatever God speaks in Scripture, that his soul may secretly say, Truth Lord. Though that which most transcends reason, as the mysteries of the Gospel, yet to each the soul inwardly says, Truth Lord. Though that which condemns his own course, and discovers his own case to be naught, yet conscience concludes, Truth Lord. That secret way is sinful, says God, and must be broken from. Yea, says the man, Lord I believe it. That way is holy, just, and good, and must be walked in. Lord, I believe it. That is necessary to be sought, and that is worthy to be embraced. Lord, I believe it, Luk. 8.13. Act. 8.13. All which is brought on by the blessed Spirit of God. 4. God's Spirit may so on the Sabbath incite, as to set men in admiring at the greatness of God's grace and mercy, wondering at God's works and words, Luk. 4.14. Jesus returned in the power of the Spirit into Galilee, and taught in their Synagogues on the Sabbath day; there they admired him, and he was glorified of them all, After he came to Nazareth, and went into the Synagogue on the Sabbath-day, where preaching upon some part of the Prophet Esay, the people before him witnessed, and wondered at the gracious words that proceeded out at his mouth, Luk. 4.17, 18, 22. 5. God's Spirit may be so inciting upon the Sabbath-day, as that men may be much moved to affect the good things of God; hereby they may be brought To desires of them, and To delights in them. Spiritual good things men may be desirous of. When our Saviour in a Sermon, Joh. 6. preached about the Bread which comes down from heaven, and giveth life to the World; some of his hearers were so stirred, that they broke out saying, Lord, ever give us this Bread. Thus when men hear of heavenly things, their hearts may spring witn desires, and their souls secretly say, O Lord, ever give us this good. Yea, with joy may their hearts dance and leap, Luk. 8.13. Thus some rejoiced in the Ministry of John the Baptist, Joh. 5.35. With gladness of heart did Herod hear him, Mark 6.20. 6. God's Spirit may on the Sabbath so move, as that men may resolve upon obedience to God and his holy Commands, Deut. 5.27. Go thou near (say the people to Moses) and hear all that the Lord our God shall say, and speak thou to us all that the Lord our God shall speak unto thee, and we will hear it, and do it. Jer. 42.4, 5, 6. I will pray (says the Prophet to the people) unto the Lord your God, and whatever the Lord shall answer, I will declaer to you, and keep nothing back. Then they said to Jeremiah, The Lord be a true and faithful witness between us, if we do not according to all things for which the Lord thy God shall send thee to us. Whether it be good or evil, we will obey the voice of the Lord our God. Thus people under the Gospel, their hearts may be wrought to a real resolving upon the right way, not only something persuaded, but their present purposes pitched to practise and prosecute that which is good. These and such like good movings may the Spirit of Grace have upon the hearts of sinful men upon the day of the Sabbath, and yet are far from being like God's Saints in the Spirit upon the Lord's day. Now between these there is a discernible difference; God's Saints upon the Sabbath are so in the Spirit, as no other ever are. Those Spiritual motions that are in other hearts, may be found defective in a four fold respect, Viz. of Depth, Breadth, Height, and Length. For depth,] Those Spiritual movings that are in carnal hearts, are but superficial and shallow, they do not reach down into the inmost parts of the heart, in deep humblings, and soul-afflictings, so as at first to lay the foundation deep. A man admires the mercy of God in Christ: but does not abhor himself for sin in the dust, as that dear Saint of God, who when he was affected and wondered at the glory of God he saw, he also (reflecting upon his own infirmities) abhorred himself in dust and ashes, Job 42.2. God's Saints are first moved to deep and bitter self-bemoaning sorrows, Jer. 31.18. and after comes in sweet soul-quickning comforts, Matth. 5.4. Others are like that stony ground, Matth. 13.20. who when they heard the Word, immediately they received it with much joy, the seed sprung upward, but downward took no deep rooting, as in the good ground, Luk. 8.13, 14, 15. When the Spirit moves upon true believers, it makes them to bottom well, to dig deep, and lay the foundation on a rock, and then raise their building in holy resolutions, and sweet affections, with suitable performances; but others, all the motions they feel, puts them upon some fair buildings, without any deep bottoming, Matth. 7. Luk. 6. For breadth,] Those Spiritual movings that are in carnal hearts, are but straitened and narrow; they do not spread out, either in respect Of subject, Or object. They do not reach out into all the powers of the soul, so as to take up the whole soul for God. Thus does the Spirit move in the Saints of God, having a wonderful work in the whole soul, so as that they are set about God and good with their whole heart, and whole desires, 2 Chron. 15.5. All their joys and desires are in and after God. Whom have I in heaven but thee? and who on earth do I desire besides thee? Psal. 73.25. Others they desire God, but there is somewhat besides their soul is set upon. In their affections or resolutions God he hath not the whole heart or whole soul and spirit. Neither do those good motions they have, reach out to all the precious things of God. Something of God they would have, but not whole God. O how are they delighted to hear of the loving kindness, patience, pity, mercy of God. But the omniscience, omnipresence, purity, holiness of God they are not so taken with, or stirred at, pleased with. The Death of Christ for their salvation, Not the life of Christ for their imitation. Fain have that of Christ which justifies: But care not for that of Christ which sanctifies. A Saint of God spiritually moved desires to know nothing but Christ and him crucified. And, God forbidden (says the Apostle) I should glory in any thing save in the Cross of our Lord Jesus Christ Gala. 5.14. Moses can prise the reproaches of Christ, Heb. 11.26. Others only regard somewhat of Christ, the honours of Christ, the happiness of Christ. the comforts of Christ: but to bear the Cross of Christ, and to possess the Grace of Christ, and to stoop to the yoke of Christ, this is grievous. For height] Those spiritual movings that are in carnal hearts, cause them Heaven-ward to make some assays: but up to heaven they do not in soul ascend, as God's Saints who mount up, and have communion with Christ, 1 John 1.3. and have their conversation in heaven, Phil. 3.20. sitting down in heavenly places with Christ, Eph. 2.6. Upon some movings of the Spirit others hearts and minds like Grasshoppers leap up, but fly not far; Or as a vapour that ascends out of the earth into the lower regions of the air, but never rises to get up into the highest region; but when the heat or force is a little over, as a heavy body, it falls back again, and that which was like to be fire, proves but water. When the minds of carnal men are most mounted, and their hearts most heightened, yet they do not come to that pitch of pious affections, and positive resolutions, as whereunto God's people are raised. They do not so highly admire, nor so highly desire, nor so highly esteem the holy things of God, as do the dear Saints of God in their heavenly converses with God, when God by his Spirit carries them as upon eagle's wings. For length,] Those Spiritual movings that are in carnal hearts, are for the most part sudden and short; as sparks of fire that are soon quenched out, Esay 50.11. Or as morning dews that are soon dried up, Hose. 6.4. Through the workings of the holy Spirit, O in what a hopeful way for heaven are the hearts of men sometimes set, but things do not abide, all being by and by beat down. This made Chrysostom observe a sad difference between the work of the Minister in his calling, and the work of other men in their earthly trades and ordinary employments. Men commonly as they leave their work, so they find it: But the Minister's work (who is a Co-worker with God for people's spiritual good) it is one day set forward, and another backward. Upon some Sabbath O how mighty are men moved! how sweetly are their souls disposed, how are their affections fixed, and their resolutions raised, as if the new building would pass on apace! but by that time a Minister comes again to his work all is dashed down, so broken, as not a stone is left upon a stone. The work is new to begin, yea, the case perhaps worse than it was before. As water once warmed being ward cold (some say) is afterward the more hardly heated. Those holy heatings, warmings, workings, movings, melt, mountings, and meetings of God which good men have through the help of God's holy Spirit; are more remaining, and better abiding; such good things are established and nourished in them, that are vanishing and perishing in others, Luk. 8.13. John 6.67, 60. Gala. 4.15, 16. The Spirit does so act and stir in the hearts of holy men, and their souls upon the Sabbath may so act and stir in the Spirit, as is not possible for any other persons. The peculiar privilege of pious men to be in the Spirit on the Lord's Day. 2. We yet grant there be several of God's Saints, who though they possibly may, yet upon the Lord's day in the Spirit they actually are not. Because Either they go from Ordinances, Or they rest in Ordinances. Some upon the Sabbath forsake Gods public Ordinances, and for that cause they are not in the Spirit. The wise God will so honour his own holy appointments, that such as sinfully desert them, shall not comfortably possess him: But they shall comfortably enjoy him, who carefully attend them. O how much of God's good Spirit have good men met, when they have been on the Sabbath assembled in the use of Ordinances! John. 20.19. upon the first day in the week, when the Apostles were gathered together [The Greek word does signify such a gathering as in Church-Assembly, it being a word of Ecclesiastical use, and so applied in several texts, Act. 4.31.11.26.13.44.14.27.20.8. 1 Cor. 5.4. Then the Lord breathed on them, and they received the Holy Ghost. When Peter was preaching the Gospel, the holy Ghost fell upon all them that heard the Word, Act. 10.44. It is in the use of Ordinances Christ hath promised his Spiritual presence, Matth. 28.19, 20. As the presence of Christ in body is not enjoyed but in the heavenly Jerusalem, Grego. Moral. lib. 18. et cap. 15. the general Assembly, the Church of the firstborn, where are gathered an innumerable company of Angels, and the spirits of just men made perfect, Hebr. 11.22, 23, 24. So the presence of Christ in Spirit is not to be expected, but in the holy Assemblies of Gods Militant Saints, met to honour God, gathered to glorify God in the way of his Ordinances, Word and Sacraments, etc. It is true, divers of God's dear Saints can by experience speak that they have met with much of Christ in Spirit, and much of the Spirit of Christ in private duties, as Meditation, and Prayer, etc. But then this comfortable experience hath been to Christians, Either while public Ordinances also were attended, Or when Ordinances in public could not be enjoyed. 1. Christian's while they remain upon the Lord's day diligent in public duties, may in duties private meet with much of God's Spirit. Christian's may even in the week-time, have sweet incomes of Spirit in their private Closets, the better to prepare them for, encourage them to, and carry them through the public service of the Sabbath, when the Lord with enlarged measures of refreshing mercies may more fully flow in upon them. 2. The souls of sincere Christians may have in the private exercises of religion, large enjoyments of God through the Spirit, being deprived of public Ordinances, and debarred from the open liberties of the Lords day. Yea, when they are held and hindered from ordinary works of God's worship, God may more immediately and abundantly in the best comforts break in upon them. As the Israelites when they were in the wilderness, and could not have comfortable crops from the earth, God gave them Manna immediate from heaven; but when they were come into Canaan, if they would have a harvest, they must mind their seedtime, and blow and sow in the season. When Gods servants are settled where the means of Grace may be had, and the work of God's worship may be performed, they must not think to have Spiritual comforts, as Manna immediate from heaven. Some upon the Sabbath they forsake the solemn worship of God, and departed from the public Ordinances of God, and so are not in the Spirit on the Lord's day. Object. In Spirit God himself is departed from the public Assemblies, and therefore men's forsaking of them hinders not from rheir being on the Lord's day in the Spirit. What prejudice can it be to forsake God-forsaken Ordinances, ways, and means, wherein God is not now to be found? Answ. Thus some have suggested to justify their sinful separation; for how can they make good their going from us, if they grant that God is with us? With what face can they forsake those Ordinances with which God himself is present? Present is God in Spirit with public Ordinances, though Not sensibly at all seasons, Nor savingly to all persons, Nor effectually for all purposes. 1. God in Spirit and the Spirit of God is in Ordinances present, when not apparent. He hath secret and undiscerned ways of working. This holy Spirit hath his hidden accesses unto the souls of men. The dews of divine grace they fall in small and insensible drops. The seed of sanctifying grace is sown by an invisible hand. Great works are done by a deep and intimate energy of the Spirit of grace, whereof no present notice is taken. As Joseph by his servant put his silver cup into Benjamins' sack, when neither he nor any of his Brethren knew it. Thus God by his Spirit puts sanctifying grace into the souls of men, when not themselves, much less others are able to perceive the same. In the conversion of Saint Paul 'tis said, Act. 97. that they who were with him in his journey, they heard a voice, but saw no man: In the public preaching of the Gospel the whole Congregation hear a voice, but do not see what secret works the Spirit of God hath in the hearts of men to promote their good. And though the Lord is not ever appearingly present with public Ordinances, yet he hath not forsaken them. God does never forsake his precious servants, yet he is not always with them sensibly present. As at the pool of Bethesda, people who desired a cure, they waited for the moving of the water, there being certain seasons when the Angel of God stirred in the same: So there be some special seasons when the Spirit of God stirs in Ordinances, and therefore thereon people must wait, that would have a cure. 2. God's Spiritual presence it is with public Ordinances, though upon several they have no saving work. Though divers under Gospel-dispensations be blinded, hardened, ruined, Act. 19.8, 9 Exod. 14. We find a cloud that cast darkness upon the Egyptians, so that it blinded them, and brought them to run upon their own ruin; yet with that very cloud God was present, thereby giving light to the Israelites, and leading them in the way to Canaan, Nehem 9.12. 1 Sam. 4. The Philistines having in a set battle worsted the Army of Isra●l, the Elders of Israel cry●d out, Let us fetch the Ark of the covenant into the field, it may save us from the hands of our enemies. And accordingly they caused the Ark of the covenant to be brought into the Camp. But the Philistines fight, and Israel was smitten with a very great slaughter, and the Ark itself was taken, yet the Ark 'twas God's ordinance, and with it was Gods immovable presence, as may appear by the plagues God inflicted upon the Philistines who carried the Ark captive. It was a curse to them, yet Gods own blessed appointment for his people's profit. The preaching of the Gospel, it is to several a savour of death, yet with the Gospel preached God is graciously present, for the saving good of the souls of some, 2 Cor. 2.16. Heb 4.12. The word of God it is a two edged sword, it hath a kill edge, and wounds some to death; yet through God it hath a curing edge, some being saved by the very Word which wounds them. Christ himself who is a Cornerstone, upon whom many a blessed building is raised: yet he is a Rock of offence, and a stone at which some stumble, and fall, and rise no more, 1 Pet. 2.7, 8. Notwithstanding God is never separated from his Son, but abides with him for ever, Joh. 16.32. 3. In public Ordinances God by his holy Spirit is present, even unto all persons, for some or other good purpose. For the best & highest purpose is God Spiritually present to some persons in the use of his Ordinances, so that they are effectually wrought upon, and brought in to grace and glory. And surely where ever the net is cast out, there are some fish to be caught; and where the candle is lighted up, there are some lost groats to be found, though but few. And as for other persons, for other good purposes, though of lower concernment, is God in Spirit present: so that though they are not by grace renewed, yet they are through grace restrained. Hence as Saint Paul complains that he could not do the good he would: So sinners they cannot do the evil they would. Might good men have their minds, they would be much better: And might wicked men have their wills, they would be far worse. Hence men are not only brought to forbear many things evil, but drawn to do divers good things. Thus Herod heard John Baptist gladly, reform much that was evil, Josephus lib. 15. cap. 8. et 12 etc. and performed many things good, Mark. 6.20. Josephus reports of this Herod many excellent things he did, as acts of Justice, acts of Fortitude, acts of Liberality: In the time of a famine how he caused all his vessels of Gold and Silver to be melted, and therewith corn to be bought for the relief of the poor. People under the preaching of the Gospel that are not effectually converted, yet are ordinarily convinced, have some Illuminations, Inclinations, Qualifications, Commiserations, Operations, whereby others may have profit, though themselves perish. All which are the actings of Gods good Spirit, and the evidences of Gods sure presence in the use of his Ordinance. Let not any than say that God hath forsaken any of his administrations, but let men rather reflect and fear lest themselves should be forsaken of God. This was commendable in King Saul, 1. Sam. 28.15. O, says he, The Philistines make war against me, and God is departed from me, and answereth m● no more, neither by Prophets, nor by dreams, etc. He does not say, God is departed from his Prophets, God is departed from his ordinary ways of answer; but, God is departed from me, etc. Persons that do not find profit by the Word, should misdoubt their own conditions, for God's Word does good to them that walk uprightly, Micah 2.7. Such as say, God is gone from public ordinances, it argues their hearts are gone if their bodies be with us, & they do but learn the Language of such as are gone from us both in body and Heart. But God is with us. Object. None have such comfortable discoveries of God by the the Spirit, as some that are departed from public Assemblies. Answ. Some that have been damnable seducers have given out, that they through the Spirit have had glorious discoveries of God. The Spirit of God descending upon our Saviour like a Dove, when he had heaven opened, and God speaking, This is my beloved Son, Matth. 3.16, 17. in allusion thereto, and imitation thereof, a grand Impostor having taught a white Pigeon to take pease out of his ear, reported to the people that it was the holy Ghost, imparting the mind of God to him in most comfortable Mysteries, for the which he was much admired of many. And our Saviour having promised the sending of the Spirit, the Comforter, that should make known all things from the Father, Alsted. Chronolo. Haeresium 38. pag. 382. Joh. 14. One impudently affirmed, not only that he had extraordinary Spiritual comforts from God: but that he was the very Spirit of God, the Comforter; and that God had sent him to make known most comfortable messages to the Churches of Christ; whereupon he had many favourers and followers. Luther citys several sects in his time, who though they fled from the Word, as Owls from the light, yet they pretended to high raptures and ravishments through the Spirit, and t●us especially the prime leaders with lies as loadstones drew parties after them, etc. And there are in our days divers whose language it loud of large discoveries they have from, and comforts they have in God through the Spirit, never so as since they separated from our public Assemblies: before they were full of fears and doubts, but now they are in the firmest settlements and fullest assurance, free from all sad thoughts, filled with the joys and comforts of the holy Ghost, having intimate acquaintance with the mind of God, and understanding in the deep Mysteries of Christ. This I shall only say, that if it be really so, let us see more of it, Both in their lives and actions, And in their deaths and afflictions. In the actings of their lives how little of the power of this appears, Either towards God above them, Or towards men about them? If they say, they now see and know so m●●h, taste and partake so much, trust and confide so much in God; let them evidence it by their exact actings, and strict live, so as to out strip others in all goodness, kindness, meekness, mercifulness, etc. As the Apostle speaks to the man who boasts of his belief, Show me thy faith by thy works, Jam. 2. So may we say to such, Let them show their comforts and confidence in God by their holy working, humble walking, sin-subduing, selfdenying, loving those that they count their enemies, and praying for those they call their persecutors, Math. 5.46, 47. That saying of our Saviour to the Pharisees, may fitly be applied; If ye love them which love you, what reward have you? Do not even the Publicans the same? And if ye salute your brethren only, what do you more than others? Do not even Publicans so, & c? Nay, instead of doing more than others] in their conversations and actions they express less of the power of godliness, and practice of holiness, keep less to the rules of righteousness, and in the paths of peaceableness, than other Christians do, and yet they speak of higher raptures, greater discoveries, sweeter comforts, stronger confidence than other Christians have. I question whether these be any more than self-deceiving conceits, arising from Satans-subtil designs. 2. In their deaths and days of deep distress, how little likewise do they lay forth of that firm confidence and those full comforts they speak of in God? It were easy to instance from among the Anabaptists and such other Sects, how especially the prime leaders who have spoken of raptures and ravishing revelations by the Spirit, yet some of them have died ragingly and in a frenzy, others stupidly, their heart sinking within them like a stone. And have not some been seen who have carried it boldly out, while the Sun hath been warm under which they have set, and while the Sea hath been calm over which they have sailed; but when the winds have been rough, and their hopes as ships have been wracked, their vapourings have vanished? History reports of a river that at every Midsummer swelleth and runneth over the banks, but in Midwinter is clean dried up; Thus some while they have had prosperous success, their confidence and comforts have risen high; but when they have been down in the depths of their distress, all have been damped and dashed to the dust. As Pharaohs Chariots that carried him fast, and ran swift upon the Land: but when they were in the Sea, than they went heavy, and their wheels fell off. The Jews said of our Saviour, Let us see him come down from the Cross, & we will believe in him: But of such we may say, Let us see them go up to the Cross, let us see how they can look death, devil, & God in the face, keeping up the heights of their comforts & confidence, and then we may the better believe them. In the mean while, let not Christians believe they may have high comforts & heavenly raptures through the Spirit; yet neglect holy Ordinances, Christian Assemblies, the Lords Day, and the duties thereof. Though some men be in Sabbath-day-duies that are out of the Spirit, yet let none think to be in the Spirit, that lie out of duties upon the day of the Sabbath. As whoever would sail over Sea to a friend in another Land, must have both a ship and a wind; so whoever would in soul ascend from earth unto God in heaven, must have the help Both of God's holy Ordinances, And of God's holy Spirit. The Ordinance as the Ship, and The Spirit as the wind. As the Ship of an Ordinance cannot move without the wind of the Spirit: so the wind of the Spirit will not blow without the Ship of an Ordinance. And therefore as a man must desire the wind: So he must take care that he be in the Ship, else if he goes to Sea, his soul will sink, and not ascend. Some neglect the Ordinances of God, and the duties of the Sabbath, and therefore are not in the Spirit upon the Lord's Day. 2. Some others they so rest in Ordinances, that therefore they are not upon the Lord's Day in the Spirit. This may be considered, Both in respect of the Ordinances they use, And in respect of their use of Ordinances. 1. The Ordinances that some upon the Sabbath use, are of a lower rank, viz. Reading of Scriptures, Hearing of Sermons, and Prayer to God. In these they rest, and do not rise to duties of a higher sort, viz. Sequestered Meditation, Sacramental participation, and Solemn congratulation. These three duties are as David's 3. Worthies, that outwent all their fellows, 2. Sam. 23.23. In reading and hearing God's Word, truths are more transient, but in meditation they are more stayed and established. In the Word are rare things uttered and opened; But in the Sacrament they are also sealed and settled. In prayer to God we seek the supplying our wants and serving our present necessities, etc. But in praises of God, we set up God's worth, exalting his Bounty and Beauty. In the Ministry of the Word God comes as it were down into the world to us: In meditation we go as it were out of the world up to God. Of Isaac 'tis said, he went into the field to meditate; but of a Christian it may be said, he goes out of the field, viz. out of the world, to meditate, dilate, and delight his thoughts upon God. Of God he cannot take in so much by the hearing of the ear, as he doth by the thoughts of his heart. In the Word we hear discovered the Love of God by his voice: In the Sacrament we see uncovered the Love of Christ in his Cross: herein the soul by a working faith walks into the wounds of Christ, banquets upon his bruised body, and baths itself in his blessed blood. By prayer we receive mercy from God: By Praises we give glory to God. Now 'tis more excellent to give then to receive. Prayer is the sole work of Saints militant on earth; praises is also the work of Saints triumphant in Heaven. As in an Orchard the ripest and sweetest fruit, and that which is most pleasant to sight and taste, is to be gathered from off the upper boughs of trees; So the sweetest comforts of the Spirit, that most refresh the heart, and ravish the souls of Saints, are to be found in these upper duties upon the Day of the Sabbath. Now because Christians do not rise unto these higher performances, but rest in those lower services, therefore they are not in the Spirit upon the Lord's Day. 2. The use that some upon the Sabbath have of sacred Ordinances, is only in a lower way, viz. so as that their hearts in holy duties Are heavy and sad, Or lazy and dead, And empty of God. Thus they rest, and do not rise to that higher way of using Gods holy Ordinances, viz. so as in religious exercises to have their hearts, Cheered, Fixed, and Filled with God First, they perform the Service of the Sabbath all with sadded hearts in a lumpish way. Their spirits bowed down with a burden of black apprehensions, so as that all the Lords day long they have no list to lift up themselves. fishermans when upon the waters of the Sea they cast out their nets, they not only hang on lead, but they put on cork that they may the better bear them up, and bring them out; whereas when Christians upon the duties of the Sabbath draw out their hearts, having no cork of encouraging hope, but all lead of desponding thought, and distrusting fears, they cannot bear up, their souls sink in the service of God, Matth. 28.8. it is said of some good women that they went from Christ's Sepulchre upon his Resurrection-day with fear and great joy: but some Christians they come and go from God's Ordinances upon the Lord's Day with great fear, but no joy: so that when they should be in the triumphs of the Spirit, th●●r spirits are filled with troubles. T●● Sabbath it is the day whereon Christ came up from his Sepulchre, in which before he lay dead and buried: bu● the Sabbath 'tis the day whereon some Christians go down into the Sepulchre of sorrows, and bury their souls under sad doubts, in which graves of darkness they rest, when from them they ought to rise. Upon the day of the Sabbath the souls of God's Saints should send out sweet comforts, as the conduits of a City that run with wine upon the day of some triumph. Upon this day the minds of all good men should mount up into heaven, and comfortably converse with God from morning to night, drinking deep of those rivers of pleasure that are in God's presence. Now this Christians do not, whose hearts are upon this day down in deep fears and sorrows. 2. God's Saints may sometimes transact the duties of the Sabbath with deadness of heart, in a liveless and lukewarm way. Dead Sacrifices, and Jewish Sabbaths suited: but dead services, and Christian Sabbaths do not accord. Gospell-Sabbaths require living Sacrifices, yea, a lively soul in every service. As the true mother in the Kings could not be content with a dead child in her bosom: no more should a true Christian be satisfied with a dead heart in holy duty, especially upon the Lord's Day: The day wherein deadness should be turned into life, weakness into strength, and earthly coldness into heavenly heatings. For want of this Sabbaths pass with small profit. The day may be long, yet little work done. Soldiers, who meet and muster upon a training day, and discharge their Muskets without bullet or shot, they make a noise but no execution is done: Christians meet and gather on the Sabbath day, discharge their duties without fervour and heat: some noise is made, but little work wrought: no rising of heart, no ascending of soul▪ no being in the Spirit on the Lord's Day. As Christians should not rest in liveless low or weak graces, but labour to enliven and still more to strengthen those divine qualities: so they should not rest in liveless, low and flat performances, but endeavour to grow to greater life, warmth, and strength in all holy duties. Not slothful in business, but fervent in Spirit, serving the Lord, Rom. 12. For want of fervency of Spirit, there is so much slothfulness in the business of God's blessed Day. Fervency or zeal is to duty as the soul to the body, without which all is but a cold carcase. Zeal is to the Soul as oil to the wheel, whence it goes quick and is agile in all the ways of God's worship. This is that Pillar of fire, which as it must go along with us in the night of our suffering, so in the day of our service. Service and soul and all dies, as this decays. As upon the wasting of radical heat the body grows into weakness, sickness and death: so in the soul of man and Service of God all languishes and declines, as spiritual heat abates. It is said of John the Baptist, he was a burning and a shining light. When Christians are before men shining in actions, but are not towards God burning in affections, they keep days, and carry on duties in a spiritless way; And for lack of such sparklings and springings of soul, they are not in the Spirit on the Lord's day. 3. Pious men may possibly pass Sabbaths, resting in God's Ordinance without enjoying God's presence. God having made those heavenly creatures, Sun, Moon, and Stars, yet rested not till he had created man: so man having used holy duties, Word, Sacraments, and Prayer, yet therein should not rest till he can attain God. When the Jews were gone out of Egypt, and were in their way to Canaan, God told them, they should have his Angel to go before them, but himself would not go with them: which when they heard, they all mourned, and none would put on his Ornaments, Exod. 33.2, 3.4. God's servants in Sabbaths should not be satisfied though they had the Ministry of Angels, except God himself be present. When Rebecca was in her journey to Abraham's house with his servants, she road on the Camel, but she did not rest on the Camel, when she saw Isaac who was to be her husband; she lighted down and modestly met him, Gen. 24.63, 64. Jacob rejoiced to see the wagons his son Joseph had sent; yet was not the seeing of them, nor being in them that satisfied Jacob, but thereby to go into Egypt, and see and enjoy Joseph himself. It becomes Christians to rejoice when God gives them Ordinances to use, yet is not the highest Ordinances they can have upon this holy day, wherein they should rest contented, except thereby they can come to some communion with God. It is reported of Master Bradford the Martyr, that he would never leave off in holy duties till he found therein somewhat of God; as in prayer he would not give over till he had some intimation from God of his love; in meditation till he had some manifestation of God's presence, quickening and quieting his heart. God's servants even upon Sabbath days, when duties are most solemn and settled, should not rest satisfied, except God shows upon them some token for good, and seals upon their souls some impression of his presence, which they may carry with them all the week. The Church, Cant. 3. being at a loss for her beloved, she goes to the watchmen and inquires of them: And 'twas but a little (said she) t● at I passed from them; but I found him whom my soul loveth. We are not so far to pass Instruments and Ordinances, as not to make use of them or attend in them: but we are to pass them a little, in respect of any reliance on them, or resting in them. As evil things unrepented of carry us from God: so good things rested in keep us from God. It is for Pharisees and Papists to rest in good works done, Christians should rise higher, and reach at a GOD in every good work, at Christ a Saviour in every service of the Sabbath. When Samuel was to anoint one of the family of Jesse to be King over Israel, Jesse made seven of his sons to pass before the Prophet, and as they passed one after another, the Prophet's word was, This is not he, Neither this he, etc. Then says Samuel, Is there not yet another? And Jesse said, There remains yet the youngest, and behold, he keeps the sheep. And Samuel said, Send and fetch him, for we will not sit down till he come hither. And Jesse sent, and brought in David. Then says the Prophet, This is he, and he anointed him, 1 Sam. 16. Thus upon a Sabbath, when Instruments, Ordinances, Ministers, Scriptures, Prayers, Sermons, Sacraments and all pass one after another, the souls of God's Saints should secretly say, Is there not yet another? The Lord our righteousness: we cannot sit down till he comes hither. And when the Lord himself appears in an Ordinance, each soul should say, This, this is he. Some, they sit down in Ordinances, though no Christ comes in, little or nothing of the Lord himself is seen, and so their hearts rise not. The Virgin Mary coming into the house where Elizabeth was, she being with child the babe leapt in her womb, and she was filled with the holy Ghost, and said with a loud voice, Whence is this that the mother of my Lord should come to me? Luk 1. Now it was not so much the Mother of the Lord, as the Lord in his Mother that made the child in Elizabeth leap. 'Tis not the Ministers of Christ, nor the Ordinances of Christ, but Christ in his Ministers, and Christ in his Ordinances that makes the hearts of holy men to leap upon the Lord's day. Thus they are filled with the holy Ghost, and fixed with the Spirit of God. Now because Christians do not rise to a high minding the presence of Christ, but rest in a low using the Ordinances of Christ, they are not in the Spirit on the Lord's day. Use: Exhortion. Let this incite all God's Saints to such a spiritual spending of the Gospel-Sabbath, that upon this day they may be in the Spirit. Two things 'tis here meet to mark, Viz. The matter whereof this is comprised, and The motives whereby this is enforced. Spiritually to spend the Lords day does comprise principally these two things, viz. The influence of God's Spirit with us, and The concurrence of our spirits with God. 1. The inflowing of God's Spirit, so as to work in a double way, viz. Of Resistance, And Assistance. There being mighty oppositions against us, we need the Spirit of God for their resisting, and There being many imperfections about us, we need the same Spirit for our assisting. 1. The blessed Spirit upon the Sabbath to resist Satan, and what he secretly suggests to damp the duties of the day. Indeed the Devil's design is not only to dull us in, but if possibly to drive us from this day in all the duties thereof. And when he cannot keep off our bodies to carry away our hearts, he comes oft like a flood, a flood of water to hinder a flame of zeal, Revel. 12.15. And the Serpent cast out of ●is mouth water as a flood after the woman, that he might cause her to be carried away of the flood. When Satan sees that upon the Sabbath we will go out to the Ordinances of God, to quench and carry away our hearts he then causes temptations to come as a flood, viz. Both in abundance, And with violence. Against this, the best helper is Gods holy Spirit, Esay 59.19. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. Thus eaten the billows beat back, and the floods dried up, and Satan's designs dashed, and our souls upon the Sabbath set in a more hopeful way for Spiritual work. 2. The Spirit of God upon the Sabbath to assist and help our infirmities, Rom. 8.26 Our infirmities likewise the Spirit helpeth; for we know not what to pray for as we ought, but the Spirit itself makes intercession for us with groans that cannot be uttered. 'Tis not prayer, nor any other part of God's service upon the Sabbath that we can spiritualy perform except the Spirit assist. The Spirit helpeth] Or claspeth in with us together, as the Greek word notes. As when a business is too big, a work too weighty for one, others put to their helping hands, lifting and labouring together. The work of the Sabbath (especially to be spiritual therein) is above our abilities; except the Spirit closes in, and sets to his assisting hand, service will be sleepy, and souls will be dead. As 'tis said, that the whole soul is in the whole body, and the whole soul in every part of the body, to animate and actuate all: Thus the holy Spirit must be wholly in the whole body of Sabbath-businesse, and whole in every particular duty, that all may be active, heavenly and lively. Upon the Lord's day God's people need the help of God's holy Spirit, Both to transport them, And to support them. 1. The Spirit upon the Lord's day to transport and carry them out in holy duties, beyond ordinary formalities, and their own abilities: though in the week their wings have been wetted in the world, yet upon the Sabbath they are made fit to fly and soar up to God. Though upon this day Christ risen from the dead, yet it was forty days after he ascended into heaven. But to a Christian through the Spirit, as it is his resurrection day, so it is his Ascension day. As on this day he comes up from the dead: So on this day he goes up unto God. 2. The Spirit upon the Lord's day to support and keep them up in holy and heavenly frames of heart; That in God's service they sink not, Either through sinful inclinations, Or through Satan's temptations. Good men's hearts are as Moses hands, when they are lifted up, they must be born up. Ever since Adam's fall man's natural motion is downward. The soul that ascends, will soon descend if God's blessed Spirit does not bear it up. This made David pray, when he saw the people for the service of the Temple with their hands liberal, and their hearts lively: O Lord God, (says he) keep this up for ever in the thoughts of the hearts of thy people, etc. And Satan he sets in to sink the soul down when it is highest in holy movings, and heavenly mountings. Matth. 4. we find when our Saviour was taken up into the holy City, and s●t upon a pinnacle of the Temple, than Satan solicits him, that if he were the Son of God, he might cast himself down; Such is Satan's design when he sees God's Saints taken up in holy service, and set upon the pinnacle in the practical part of holy Sabbaths, than he privily puts in presently to pull them down, but the Spirit helps, and holds them up. 2. There must be the close concurrings of our spirits with God, or the Lord's day cannot be spiritually spent. Not our bodies barely, but our very souls must so set in with God in Sabbath-service, as Freely to stir, and Firmly to stand. 1. To stir freely, with readiness and willingness of mind moving about the business of God's blessed day; Though there seems difficulty in work, and Though there is diversity of work. Although some of the service of the Sabbath may seem difficult, yet with a prompt and ready mind to move thereto, and with all agility apt to act therein. As some of the men that Mos●s sent to search Canaan, they came back and their hearts sunk, O, say they, The Cities a●e walled, and the people are strong, and we can never do the work. But Caleb who had another spirit, and was of a ready and resolute mind, Come (says he) let us go up and take it at once, Num. 13.30. Some are as awke to enter upon holy Sabbaths, as upon walled Cities, their hairs shrink back, and they say, The service is too great, they cannot do it, whereas Christians of another spirit whose minds are bend upon Sabbath-businesse, they say, Come let us go up through God, we shall do great things this day. Yea, to have a heart free and fit to move, although the duties of the Lords day be divers, viz. Works of piety, works of charity, Works together, works asunder. Sometimes lowly abasing ourselves for sins committed: Sometimes highly advancing God for good vouchsafed, etc. As a well-tuned instrument, the strings are ready to stir upon a light touch to divers lessons which the Musician may play as he please one after another. Thus to have a well-framed heart, apt upon the Lord's day to its divers duties, prompt to pray, swift to hear, ready to distribute, prepared to every good work, 1 Tim. 2.21. Tit. 3.1. Yea, to have a heart freely moving not only about divers Ordinancts, but about the same Ordinance. To set in a way of work several graces, and To set the same grace several ways a work. As in prayer, in hearing the Word, in receiving the Sacrament, in any one such service of the Sabbath, to act up in the soul several graces. Faith, Hope, Love, Sincerity, Humility, Fervency, etc. To have the heart in a ready exercise of all these, at the use of any Ordinance. Yea, such an Ordinance one of these is, wherein the soul of a Christian is to exercise the same grace several ways. As in receiving the Supper of the Lord there is a manifold use of faith: Faith here it is as an eye to see, as a hand to take, as a tongue to taste, as a mouth to feed, as the stomach to digest, retain, etc. Thus when God's Saints upon the Sabbath do not only use sacred Ordinances, but therein also exercise several and suitable graces: yea, and are active in their exercise, so that their spirits are quick in coworking with the good Spirit of God, then indeed do they Spiritually spend this holy day. 2. To stand firmly, when the Saints of God upon the Lord's day as they labour to get their hearts up, so they are loath to let them down all the day long. Whereupon they strongly strive, Rising to stand fast, they may not fall, and Falling to rise, they may the faster stand. 1. That rising their hearts may stand fast, and not fall in holy duties while the day lasts. As when General Joshua was in the heat of battle against the enemies of Israel having his spirit fixed, he looks up to the firmiament, saying, Sun stand thou still upon Gibeon, and the Sun stood still and hasted not to go down about a whole day; So a Saint of God when he is in the heat of Sabbath-service, his affections all on a flame, he looks in and says to his soul, O my soul, now stand thou still. Hold here, and so the heart holds up, and the soul stands still all the Lords day. 2. That falling their hearts may rise again to a more fixed affectionate performance of all holy duties, Prov. 24.16. The righteous falleth seven times a ●●y, and rises again. Seven times even upon the seventh day, the Sabbath day the hearts and souls of God's Saints are sub●ect to fall, from those heatings and heightenings they then have in duties holy. But then they struggle in holy heats of heart to rise higher, and to fix faster, Psal. 108.1. O God, my heart is fixed, my heart is fixed. Fixed, and loosened, and fixed again. Warmed and cooled, and kindled again; so as that the fire is greater, and flame hotter. More abounding and abiding through the business of God's blessed day. Thus when God's Spirit flows in upon us, and our spirits fall in with God, so as with agility to act, and with stability to be set in all sweet ways of Sabbath-works; This is Spiritually to spend the Lords day. 2. The Motives that may incite all God's Saints to such a Spiritual spending the Gospel-Sabbath, may arise from things of two sorts observable, viz. Some more antecedential, and Some more consequential. Arguments from things antecedent which may set all the servants of God upon a Spiritual passing this present day, may be to consider [Sabbath-ward] these four things, all which we find to be spiritually, viz. The Ordainer of it, The Ordinances in it, The ends for it, and The opposites against it. 1. The Ordainer of this day, the Lord Christ, the things Spiritual concerning him we may discern, by considering of him, Both as he once was, And as he now is. 1. Christ the Lord of the Sabbath was Spiritual, In his Conception and Birth, In his Conversation and life, In his Passion and death, In his Resurrection from the dead, And in his Ascension to heaven. 1. Christ in his Conception and Birth was spiritual, he being conceived of the holy Ghost in the womb of the Virgin: ●nd the Angel said unto her, The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee, therefore that holy thing which shall be born of thee, shall be called the Son of God, Luk. 1.35, 36. 2. Christ in his Conversation and life was Spiritual, Lo the heavens were opened u●to him, and the Spirit of God descending like a Dove lighted upon him, Matth. 3.16. Joh. 1.32. His joys were Spiritual, Luk. 10 21. His words were Spiritual, Joh. 6.63. All his ways in the world both towards God and men were Spiritual, Heb. 7.26. 3. Christ in his Passion and death was Spiritual. He through the eternal Spirit offered himself without spot to God, Heb. 9.14. Even when he was condemned in the world, he was justified in the Spirit, 1 Tim. 3.16. 4. Christ in his Resurrection from the dead was Spiritual, Rom. 1.4. He was declared to be the Son of God by the Spirit of holiness in his resurrection from the dead, Rom. 8.11. If the Spirit of him that raised up Jesus dwell in you, etc. Christ put to death in the flesh, but quickened in the Spirit, 1 Pet. 3.18. 5. Christ in his Ascension to heaven was Spiritual. As he went up to God by a Spiritual assistance, so upon a Spiritual design, viz. to send down the holy Spirit of promise's, Joh. 16.7. It is expedient for you that I go away, for if I go not away the Comforter [the Spirit of truth] will not come unto you; but if I depa●t, I will send him unto you: which we find fulfilled, Act. 1. Act. 2. 2. Christ the Lord of the Sabbath, he is Spiritual, Both in his positive condition, And in his Relative transactions. Considered in himself according to his glorified estate he is all Spiritual. His blessed body is now brought beyond all humane infirmities, filled with beauty, clarity, agility, impassibility, immortality, through the eternal Spirit. In his humbled estate he was endowed and adorned with the Spirit, what then in his honoured estate? God gave him then the Spirit not by measure, Joh. 3.34. O what immense and immeasurable fillings of the Spirit were in a crucified, much more in a glorified Christ! Such an infinite fullness of the Spirit is fixed in Christ, whereby he is completely fitted to the perfect performance of all his excellent offices. Yea, and Christ in his actings is now every way Spiritual, Both in what he does with God for men, And in what he does with men for God. With God for men,] Christ hath his Spiritual exercise. Christ's acting as an Advocate with the Father, 1 Job 2. His appearing and pleading our cause in the presence of God, Heb. 9.24. His making Intercession at the right hand of God, Rom. 8.33. As this is founded in the sufficiency of his Merit, So it is performed by the efficiency of his Spirit. As a mere man Christ does not manage his Mediatorship with God, but Christ in Spirit presents unto God the Father for his members, His deserts, and His desires. Both what for his people he hath purchased, and what to his people God hath promised, that they may perfectly possess, Joh. 17.21, 23, 24. And with men for God,] Christ acts all Spiritually. As Christ executes his Priestly office in heaven, So he fulfils his Prophetical and Regal office on earth, in a way of Spiritu●l working. As with Ordinances by the Spirit, does Christ teach, So by the Spirit with officers, does Christ govern. As his Kingdom is Spiritual which he governs, So his government is spiritual of his Kingdom. It is through the Spirit that Christ does such great things in our days: as it was through the Spirit that Christ did so many good things in the days of his flesh. Being anointed with the holy Ghost, he went about d●ing good, Act. 10.38. He now sits on his throne in heaven, yet by the holy Ghost he transacts manifold and marvellous things on earth. By the Spirit he writes his Law in the hearts of his people, and rules his people by the Law in their hearts. Leads his flock in the way they should walk, and Feeds his flock as they walk in the way, etc. Thus Christ the Lord of the Sabbath is Spiritual; And shall not we be Spiritual in the Sabbath of the Lord? 2. The Ordinances in the Lord's day are Spiritual likewise. Go through all the appointments of God, that are for this day's exercise; Are they not Spiritual? If we seriously consider things that concern The Word, Prayer, Sacraments, Singing of Psalms, Collections for the poor, etc. Are they nor all duties to be spiritually done? Doth not Both the precepts of God, bind us hereto? And the practice of the bind us hereto? Godly, 1. For the Word, As it is of a Spiritual nature, So it is in a Spiritual manner to be managed, Both on the Ministers, and On the people's part. Every part of God's precious Word is Spiritual. The Law is Spiritual, Rom. 7.14. The Gospel that is Spiritual, Rom. 1.11. Yea, because the Law in Spirituality comes short of the Gospel: the Gospel in glory outgoes the Law; As it is excellently opened, 2 Cor. 3.6, 7, 8. They that preach the glorious Gospel, that is so surpassingly Spiritual, must endeavour to do it, in the evidences, and efficacies of the Spirit, 1 Cor. 2.4. My preaching (says the Apostle) was not with enticing words of man's wisdom, but in the demonstration of the Spirit, and of power. When the poewr of the Spirit is so upon the Preacher, as to put warmth into the heart, & words into the mouth, and is to his soul, as wind to the sail, so that he is carried out in clear and close discoveries of the Counsel of God, Act. 18.25. And Apollo's being mighty in the Scripture, and fervent in the Spirit, he spoke diligently the things of the Lord. Beza when he was a Preacher to the Protestant forces in France, he was so mighty in his Ministry, that to some his Sermons were more encouraging and quickening, than the sound of Drums and Trumphts: though others Popishly disposed were offended, and said his Doctrine was made up of nothing burr fire and brimstone, all combustible and terrihle. To preach in the power of the Spirit neither carnal men, nor Devils can endure, but is most pleasing to God, and men spiritually good, being that which does mighty things, 2 Cor. 10 4. The weapon's of our warfare are not carnal but Spiritual mighty through God. Spiritual weapons spiritually wileded, work wonders. The Word of God which is the sword of the Spirit, it must be spiritually handled, And as they that preach the Gospel, must spiritually preach it: so they that hear the Gospel must hear it spiritually. This is more than barely with the bodily ear to hear the voice of man, it is therein with the ear of the soul through the assistance of the Spirit to hear the voice of Christ, Joh. 10.27. My sheep hear my voice, I know them, and they follow me. Cant. 5.2. It is the voice of my beloved that knocketh, saying, Open to me my sister, my love, my Dove, my undefiled, etc. 1 Thess. 1.5. Our Gospel came not unto you in word only, but also in power and in the holy Ghost, 1 Thess. 2.13. For this cause we thank God for when ye heard the word, ye received it, not as the word of men, but (as it is in truth) the Word of God which effectually worketh in you that believe. Christians are not so to hear, as only to take in words at the ear, but so as to take in warmth at the heart. Often (says Jerom) when I read the Apostle in his Epistles, I seem not to hear words, but me thinks I hear the noise of Thunder, and as it were feel the force of lightning that sets all on a fire so that I am made to shake, to shine, to burn. Did not our hearts burn within us while he opened unto us the Scriptures? Luk 24.32. Such Spiritual hearing God expects of his people every Lord's Day. 2. For Prayer,] This must be spiritually poured out in the presence of God. God's servants, As the Spirit is to be praying in them, So they are to be praying in the Spirit. Judas 20. But ye, beloved, building up yourselves in your most holy saith, praying in the holy Spirit. Both in the Spirit of love and unity. And in the Spirit of life and fervency. Not clashing, but with close agreements of soul, carrying out the same suit, Symphonical in prayer: Matth 18.19. If two of you shall agree on earth touching any thing they should ask, it shall be done. It notes such a symphony and agreement of the souls of God's Saints in prayer, as Musicians who with several Instruments play the same tune. Not cooling, but with kindled enlargements to be affectionate in prayer, fired with the Spirit. 'Tis (says Luther) for want of the fire of the Spirit in Preaching, that Sermons prevail so little with men: and 'tis for want of the fire of the Spirit in praying, that petitions are no more prevailing with God. As in confessions of sin our hearts must be wounded with bitter sorrows; So in petitions for Grace our hearts must be warmed with burning Desires. God's people are to be together praying with their Hearts as Bells raised, and to ring such a loud peal of prayer as may be heard into heaven. Such spiritual praying is expected of God, as duly as the Lord's Day comes. 3. For the Sacraments,] Viz, Both Baptism, and The Lords Supper. As they are spiritual for the Principal of them: So the Practice of them, must be spiritual. The Principal of each Sacrament is the spiritual part thereof. The outward Element is but as the transient shadow. The spiritual and enduring substance is Christ himself with his Cross, with his Grace, with his Merits, Mercies, Excellencies, and Al-sufficiencies, 1 Cor. 10.3, 4. They (viz. our fathers of old) did all eat the same spiritual Meat, and did all drink the same spiritual Drink; (for they drank of the Rock that followed them, and that Rock was Christ.) As when our Saviour road in Triumph to Jerusalem, Luk. 19 the company that went before, and they which followed after; All cried Hosanna: Thus the Sacraments of the Old Testament that went before, and the Sacraments of the New Testament that follow after, all say to Christ, Hosanna. All point at Christ, saying, Behold the Lamb of God. The Practice or transactions of the Sacraments must be spiritual, Both on God's part, And on our part. In Baptism all depends upon the powerful presence of the Spirit. At the Beginning, when t●e Spirit moved upon the waters, than were the creatures made: And so when the Spirit moveth upon the waters of Baptism, then is Gods work done. And our work therein after is all to be done through the Spirit. In the first receiving of Baptism we were totally passive: but for the further improving of Baptism we ought to be spiritually active. A spiritual Use we are bound to make of Baptism, Both to keep us off from evil, And to keep us on in all good. Luther reports of a pious Maid, who by her Baptism bore up against the several assaults of Satan. If Satan sought to draw her to sin, Her reply was, I dare not do it, I have been Baptised. If to draw her from Duties, her reply was, I dare not but do it, I have been Baptised. We should observe, that to fly sin, and follow God, we are Baptisme-bound: But for want of this, how does Baptism lie like a Dead Ordinance? What multitudes are there, who making no Spiritual Improvements of it, they make many Carnal Arguments against it? Because they never knew how to work it up, they easily learn how to cry it down. They say the Truth and life of Baptism lies in their deep Dipping, and Water-burying. But sure a little water and much fire, Baptismus flaminis et flaminis. makes the best Baptism. I indeed (says John) baptise you with water, but he that comes after me is mightier than I, he shall baptise you with the Holy Ghost, and with fire, Matth. 3. [Against their Water-works, we may see God angry in our want of water.] In the Lord's Supper;] All the great works which both God and we are to do, be spiritual. What God is to do, in Preparing, Declaring, Conferring, Confirming; All are spiritual. Christ, the hidden Manna for the heart, and the hidden Man itself of the heart, which God makes ready, by causing hungering, humble, and holy Desires, by quickening Graces, calling up all Divine qualities, abilities, etc. That presenting and setting forth Christ as Shewbread on the Table, evidencing and opening Christ, his Wounds, his Worth, etc. That giving Christ his Body to be eat, and his Blood to be drunk, that is meat indeed, and drink indeed: whole Christ given out, etc. That settling souls in the assurance of his love, so as they may proceed in the paths of Piety and Peace. Are not all these spiritual Acts? What we are to do, in Remembering, Discerning, Applying, Employing; All are spiritual. To remember Christ cruc fi●d by Meditation, to look back on the bitter sufferings, and bloody death of our blessed Lord, till the heart be warmed, and wound up. To discern Christ, so as that the outward Elements are as bright Glasses, and broad Lattices through which we see the Lord looking, and behold the Bounty of his Goodness, and Beauties of his Holiness. To apply Christ, so as to take and eat not barely the bread of the Lord, but also the Bread which is the Lord. Potiphar's wife had the Garment, but Joseph himself fled from her. The Elements are but the garments, 'tis Joseph himself, and Jesus himself that we apprehend. To employ and make use of Christ, so as to go from the Table of the Lord, in the power of the Lord, and strength of his might, meet for all managements. In these spiritual actings, lieth the life of the Lords Supper. 4. For singing of Psalms;] This is a spiritual service, Ephes. 5.18, 19 Be filled with the Spirit, Speaking to yourselves in Psalms, and hymns, and spiritual songs, singing, and making melody in your hearts unto the Lord, Coloss. 3.16. 1 Cor. 14.15. I will (says the Apostle) pray with the Spirit, and pray with the understanding also: I will sing with the Spirit, and I will sing with the understanding also. Luther was wont to make a large and lively use of the Psalms of David. Johan. Manl. loc Com. Pag. 43. According as he had his several sufferings, he had his suitable Psalms. Having been under Satan's sad Assaults, Come, (says he to some company about him) Let us go sing the 130 Psalms in despite of the Devil. A precious Minister once in England, now with God, being upon the waters with some friends in a Boat, Come, (says he) let us sing the 16 Psalm. And when they had passed through those words, Of perfect joy are in thy face, And pleasure for evermore: His spirit so wrought, and heart so leaped, that he affectionately broke out, What? pleasure for evermore? O let us sing that again. Nicepho. Hi●. Eccles. lib. 3. ca 37. History speaks much of the zeal of the Primitive Christians, how by singing of Psalms, they were wont to make hard work seem easy, and long journeys appear short, and bitter cups taste sweet. In all their Travels and Troubles, Doubts and dark conditions, they use to ease themselves, and cheer their souls by this heavenly service, which they spiritually performed, however now sinfully slighted. 6. Collections for the Poor.] This is also a Duty to be spiritually done, Both Pondering, And Pitying, Persons in Poverty. Pondering and considering such as are in a poor condition, Psal. 41.1. Blessed is he that considereth the poor and the needy: Not only relieves them with his hand, but lays their case to heart. Considers the poor.] The ground of their poverty, whether it be good, whether that it be from God's hand upon them, or men's hands against them for God's sake. The degree of their poverty whether that it be great. Considers the poor and needy.] That is, such as are miserably poor, neediness noting extreme poverty. Quanta nobis paupertas, imò egestas. Seneca, Epist. ad Lucillum. A good man so considers this, as according to the poors Necessity, he proportions his Charity. To help he does not only reach out his hand, but draws out his heart. If thou draw out thy soul to the Hungry, Esay 38.10. With Bowels of Pity compassionating persons in their impoverished condition. There is little of this Duty done, except with the bounty and contributions of the hand, there goes the Pity and compassions of the heart, 1 Cor. 13.4 If I bestow all my goods to feed the poor, and ha●e not chari●y, 'tis nothing. Liberal al●es are nothing, without a fpirit of love; Love to Christ, and love to men as the members of Christ: herein lies the life of liberality. This is spiritual. 6. Inflicting of Censures.] This is also to be done Both with a spirit of zeal against the offending person; And with a spirit of love unto the person offending. There aught to be anger and grief against the scandal of the man; and yet compassion and love towards the man that is scandalous, 1 ●or 5.2, 3. Ye have not mourned, that he which hath done this deed be taken from among you. I verily as absent in body, but present in spirit, have judged concerning him that hath done this deed. In the Name of our Lord Jesus Christ, when ye are gathered together, and my spirit▪ with the power of our Lord Jesus Christ: To deliver such to Satan for the destruction of the flesh; [yet with affections to the soul] That the Spirit may be saved in the day of our Lord Jesus. This casting out must have a spiritual carriage, and be upon spiritual accounts. Thus all the business that belongs to the Lords day, is and aught to be spiritual. 3. The ends for which the Lords day was appointed, are also spiritual. Whether we consider The end primary, viz. The glory of God, or The end secondary, viz. The good of man. And these are to be our spiritual aims in Sabbath-times, that the Lords gracious ends and ours may suit. 1. Sabbaths are seasons set apart for the exalting the glory of God, Both in his spiritual being And in his spiritual working. That the glorious being of God blessed for ever might the better be set out, the Sabbath was set up. Although there is no day wherein we can add any glory to God: yet on this day does God open much of his glory to us. Apud Persas persona regis sub specie Majesta tis soc●u litur, etc. Justin. lib. 1. Historians report, that it was a great part of the pomp of the Persian Kings, that they were seldom seen: but upon some very high days they use to show themselves to their people in their most Princely attire, when they were so much the more admired and adored. The Sabbath is that high and holy day, whereon God so shows himself to his servants in his garments of glory, that they are made much to admire and adore him, who at other seasons is more concealed. Our Saviour after his resurrection and begun glorification, still took this day to discover himself unto his Disciples, Joh. 20.19.20. Upon this first day of the week, when they were assembled, he shown them His hands, and His side. Then were they glad. Thus upon the Sabbath the Lord shows to his servants Both his hands And his side. His hands,] That is, the great things he hath wrought in them and for them, acts of his glorious Attributes. His side,] That is, the good thoughts he hath further towards them, intendments of eternal good will. All which makes for the manifestation of God's great glory. And although we can never mention that glory which God did nor before possess: yet we may manifest that glory of God which our souls did not before perceive. We never see the Sun of God's glory to shine so bright, as upon this blessed day. It being the very end why this day was blessed, that thereon the brightness of God's glory might be the better seen. 2. The Sabbath is set up to promote man's good, In his spiritual part, and In his spiritual estate. To wit, his soul in the concerments of grace, that he may be cast into a spiritual mould, and become a spiritual man. The appointments of Sabbath-time is to set and keep souls in a spiritual frame, Both by the first infusions of grace, And by the further additions of grace. Man's heart is hardly put into a spiritual temper: and as hardly kept in a spiritul order. It would never rise from corruption or soon fall into confusion were it not for Sabbath-assistances. Should we have only week-time, and be all for worldly things, and have no time of Sabbath for soul-concernments, into what an ill case would our souls soon sink? As Abraham accounted all his earthly comforts nothing while he went childless, sonless: so should we esteem all our worldly enjoyments nothing, if we went Sabbathlesse. Indeed did we go Sabbathlesse, we should be in danger to go Saviourlesse, Christlesse, heavenlesse, to lose God and all that is spiritually good. But that we may not lose, but gain God and all spiritual good, this day is drawn out from the common lump of time, and set apart to advance, as Gods spiritual praise: so man's spiritual profit. Thus the ends of the Lords day are spiritual. 4. The opposites are spiritual against the day, As Satan, and Seducing men. 1. Satan against the Sabbath-day, as he is a spiritual, he is a spiteful foe: he knows if he can make this fall, other things will fly. As the Assyrian General said to his forces, Fight neither against great, nor small, but against the King of Israel: So says Satan to all his instruments, Contend neither with great nor small, but with the day of the Sabbath, down with it, down with it. Satan against the Sabbath seeks, Either to beat it out from men, Or to beat men off from it. Here may I make a mournful mention of a good woman, who by reason of her soul safflicted condition, I have had with her the occasion of many a sad conference; and though her usual estate was full of extreme strange assaults, yet I have frequently observed, and the same herself hath oft freely confessed, that still as the Lords day grew nearer▪ her temptation grew stronger. Never such sad bouts, and sore buffets as upon some Saturday-nights. Whereby she hath been ordinarily unfit for the following Sabbath, and oft times violently hindered, especially from the public Ordinances for divers Lords days together, unto her after great grief. Wherein I cannot but conclude the wiles and subtle works of Satan, as the Sabbaths great enemy. Yea, Satan's design is, Either that men may not at all mind it, Or that they may not spiritually spend Either to draw them from the day in its duties, Or to dull them in the duties of the day. A zealous sanctification of the Sabbath Satan to his utmost power opposes. He cannot abide the spirit of burning should be upon us in the business of God's blessed day. As the holy Spirit puts us into the fire, the unclean spirit oft casts us into the water; so that our hearts heavenly kindled, are commonly cooled. The Devils, Ephes. 6.12. are called [spiritual wickednesses,] or the spirituals of wickedness, as 'tis in the Greek. As they are wicked Spirits, So they are the spirits of wickedness. And as they are so spiritually bad: so they cannot abide what is spiritually good. As spiritual sinning against God they most seek to provoke: so spiritual serving of God they most seek to prevent. The devil can be content men should forbear bodily acts of filthiness, if they will but pursue spiritual sinfulness: so can he be content men should perform outward acts of Religion, if they will but cease from spiritual service; they may be at all th● Ordinances of God upon the Lord's day, so they be not spiritual in any; not miss a Sabbath, so they pass not any spiritually. 3. Seducing persons are Sabbath-opposers. These are called [spirits] 1 Tim. 4.1. Because there be spirits that act them, And because they act like spirits. They be men whom spirits act, viz. the spirit which i● of the world, the spirit of the Devil, the spirit of pride and falsehood, ●●e spirit of error and Antichrist, etc. They be men who act as spirits with subtlety, sedulity, agility, restless and unwearied, creeping up and down, compassing places to and fro, abusing Scripture to propagate error, etc. These oppose Gods precious Sabbath, seeking Either directly to overturn it, Or remotely to undermine it. Directly,] By Atheistical arguing against all Gods holy times and things, professedly and profanely despising of, and disputing against, as the doctrine of Sanctification, so the day which God hath sanctified. Remotely,] By setting against such as are Sabbath supports, viz. Against Ordinances used in public, And against instruments of public use. Ordinances they clamour down, especially some, as singing of Psalms, administering of Sacraments, etc. endeavouring (if possible) to pull away one Ordinance after another, till they leave the day destitute of all. As Rachel weeping for her children. Hence there is such a sad ceasing of several Ordinances in some Congregations, that the Lords day may speak like Jacob Joseph is not, and Simeon is not, and will ye take Benjamin away also? all t●is is against me, Gen. 43. Instruments the● thrust sore at, that are for Sabbath-Use: Ministers by their law must be laid in the dust. Their endeavours are to deal worse with the Servants of Christ, than Hanun with the servants of David, 2 Sam. 10.4. He shaved off the one half of their Beards, and cut off their Garments in the middle, etc. But these seek to shave, and cut off all, both countenance, and maintenance, and to leave Ministers under poverty, and perpetual reproach. And are not these Enemies to Sabbaths, and public Assemblies? And are all these [Sabbath-ward] spiritual? The Ordainer of it spiritual. The Ordinances in it spiritual. The ends for it spiritul. The opposites against it spiritual. And shall not we be spiritual, so as that we may be in the spirit on the Lord's day? Thus are the antecedent arguments, arguments from things subsequent: let us see, viz. what desirable effects will follow upon spiritual spending of the Lords day. Hereby we shall raise Our souls advantage, The Sabbaths excellency, The Lord's acceptance, and The Lands concernments. 1. To be spiritual in the Sabbath, will be exceedingly for our souls advantage. It will be operative for our present good on earth, and It will be preparative for our future good in heaven. This will work us much spiritual good on earth. For hereby Grace shall be increased into Comforts, and Comforts shall be increased through Grace. 1. Hereby comes a comfortable increase of Graces: for if we be spiritual upon the Lord's Day in duties, Then Grace is acting in Us, and We are then acting in Grace. The which actings, makes for the augmenting of it. Grace it acts in Us.] When we are spiritual on the Sabbath, than grace is not in the Spark, but in the Flame, and so rises and runs on. Grace is then not barely in the root, but in the branch; so that it springs and spreads out. We act in Grace.] This adds to its further degrees. The way to enjoy that Grace we have not, is to employ that Grace we have. While we are spiritually spending the Sabbath, we are in the Employments, and so in the Improvements of grace. Grace is greatned in us, and we do great things through Grace. Elisha when he had not only the Mantle, but the Spirit of his Lord Elijah, he went and wrought wonderful works. When upon the Sabbath we have not barely the Mantle, viz. the Ordinance of Christ, but also the Spirit of Christ; yea, wrapped in the Spirit as a Mantle, then are we meet to leap Mountains, and look Devils in the fac●: To Triumph in the Lord, and tread Death in the dust, 1 Cor. 15.54. 2. Hereby comes in a gracious increase of Comforts. Comforts spiritual are springing, While the Lords Day is spiritually spending. Being in the Spirit which is the Comforter, we cannot but be in the Comforts of the Spirit. 'Tis a true Rule. That most cheers the heart, which best clears the estate. But spiritually to spend the Lords Day, it clears a Christians good estate God-ward. An external observing of the Sabba●h does distinguish us f●om Pagans; But a spiritual spending the Sabbath does difference us from Hypocrites. An Hypocrite in the Sabbaths outward observation may seem very precise, Luk. 13.14, 15. But he never rises to be spiritual in the Sabbaths of God, and service of God. A spiritual-spent Sabbath is a sure sign of a sincere heart, and saving estate. This therefore may well be a cause of the Incomes of Comfort. Would we have the profit, peace, and comfort of the Lords Day, let us be spiritual then in our Duty. They who spend the Sabbath spiritless; they pass the Sabbath profitless, comfortless. The more we have of the Spirit on the Sabbath, the more we shall have of profit by the Sabbath, and comfort in the Sabbath. This will secure us from the worst of Judgements; And the best of Mercies this will assure us of. The worst of Judgements, to wit, such as are spiritual, hereby we escape; and the best of Mercies, that is, such as are spiritual, through this we partake. Divers that come out on the Sabbath, and do the outward service, yet they fall short of spiritual Mercies; and they fall under spiritual Miseries, because they rise not to spiritual Duties. By being spiritual in the service of the Sabbath, O the sweet Soul-advantage that is unto the Saints of God Yea, this it fits us for all spiritual good in Heaven, puts into us Heart-capacities for Heaven-felicities. In Heaven all is spiritual, enjoyments spiritual, employments spiritual, company, comforts spiritual. To be spiritual in the holy Sabbath, As it best declares the Heavenly estate, So it best prepares for the state of Heaven. That Sabbath which Saints shall for ever have with God, will all be spiritual. That this Sabbath may be as a resemblance of that, and an Introduction to that, we ought to be spiritual. 2. To be spiritual, will much advance the Sabbaths excellency: O how much is the Beauty and Glory of Gods-Day gone! the honour and lustre of the Lordsday lost! Undoubtedly our Duty is, as together To condole the Dignity of it down: So to endeavour to raise up the Dignity. 'Tis matter of bitter sorrow to see the Sabbath so Eclipsed. One writes of the Barbarians in the East-Indies, that seeing the Sun Eclipsed in the year 1600. they fasted, wept and cried all the day long, O we miserable people! the Dragon hath devoured the Sun; alas, alas, we have lost the Sun, etc. O how much may we lament in England to see the Brightness of God's blessed Day dimmed, the light and life of the Lords Day lost. How hath the Devil with his doctrines, and the doctrines of Devils almost devoured the Sabbath! We have the Body of the Day, but the soul of the Day, the Spirit of the Day is gone, with the greatest part even of professing Christians, who though they retain the Truth, they have let go the life of Religion, and may well weep over dead Days and Duties. To recover amongst us true Sabbath-life, 'tis requisite, That God enliven the Day to us, and That we towards God be lively in the Day. 1. We must labour with the Lord, who quickens the Dead, to enliven this Day. When the Ruler of the Synagogues Daughter was dead, no sooner did our Saviour say, Damsel arise, but her spirit came into her again, and she arose straightway, Luk. 8.54, 55. Let but our Lord say over his Dead Sabbath, Day arise, and the Spirit will come into it again, and straightway all will be well. O what quickenings & kindle, when the Spirit of life, and the Spirit of burning from above shall abide upon Sabbaths, the service and servants of God setting all on a fire! When Elijah & Elisha were going together, there appeared a chariot of fire, and horses of fire, and a whirlwind came which caught up Elijah, and he was carried into heaven, 2 King. 2.11. Thus upon the Sabbath, when God's servants are together, and there appear Instruments and Ordinances all on a fire, Ministers on fire, and Sermons on fire, and the Spirit as a whirlwind comes, O what carryings then up of hearts into heaven! This is the Honour of the Day. 2. We must labour with ourselves in all the Lords Dayes-Duties to be lively, and with the Spirit of the Lord to act high for God, and to be heart-warm at work. All the Sacrifices of the Sabbath must be Burnt-offerings: Every service fired with zeal. Indeed, for Christians while they are on the Weekdays in worldly company to be cooled, is common; [Peter never got such a cold as at the High Priests fire among those servants, he warmed himself till he lost his heat:] but for Christians when they are together on the Sabbath in holy Assemblies, to have hearts cold, and affectiont flat, as 'tis a dishonour to the Lord of the Sabbath; so 'tis a dishonour to the Sabbath of the Lord. Christians should be like Angels who are called [Seraphims] for their fiery zeal in the service of God. And so to be zealous in Sabbath-Duty, will raise the Dignity of the Sabbath. This will admirably evidence, As God's Interest in the Day, So the excellency of this Day of God. The more we have herein of Heat and fervour, life and vigour, the better we demonstrate the Day is Gods. As the true Mother in the Kings cried, The living son is mine: so says God, The living Sabbath is mine. As when Christ was raised from the Dead, than he was declared to be the Son of God, Rom. 1.4. So let the Sabbath rise from the dead to its due life and lustre, and then 'twill appear to be the Day of God. Yea, the more Vigorous and Spiritual we be in the Day, the more glorious and excellent will the day be. O what advantage is to the bodies of men, when after death they are raised again? Read 1 Cor. 15.42, 43, 44. It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in honour; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. Thus will it be with the Lords Day, when it shall be raised from the dead, as it will be more spiritual in its Nature; so it will be more transplendent in its Lustre; greater in power, higher in honour, all redounding to the dignity of it. This will bring the Sabbath as the Sun to break forth from under those black clouds with which it is now darkened. 3. The Lord's acceptance will be certain if we spiritually sanctify the Sabbath. This with the Lord will be acceptable, because it is suitable, As to the precepts which God gives, So to God which gives the precepts. 1. The precept or command given of God requires a spiritual care in Sabbath-keeping. Remember the Sabbath-day to keep i● holy;] This implies a remembrance of the Sabbath day to keep it spiritually, let the spirituality of the day be raised, and the sanctity of the day will not sink, but be better seen. This will hold out the dayes-hidden holiness, and meet Gods command that calls to keep it holy. And such Sabbath-keeoing, is to God wellpleasing, Esay 56.4. It being that which complies with God's prescribed Will, Esay 58.13. 2. God himself from whom such precepts proceed, is hereby resembled. God is a Spirit and a spiritual being, so that spiritual-spent Sabbaths, and spiritual-performed duties, do best suit a Spiritual God, and so are accepted. A good God being spiritual, spiritual good is most acceptable to God, 1 Pet. 2.5. To offer up spiritual sacrifices acceptable to God Acceptable, because spiritual: With such sacrifices God is well pleased, Heb. 13.16. That best likes God, Which is most like to God, To be spiritual on the Sabbath, the Lord likes it, and loves it; it is so pleasing to God, that he does highly prise it and praise it. As it is a thing for the praise of God, So it is a thing with God of praise. To be in the spirit of the Sabbath, and to be on the Sabbath in the spirit, As it will make for God's praise from us, So it will prove our praise with God. The Apostle declaring who are now to be accounted Jews, and what is circumcision under the Gospel, says, Rom. 2.28, 29. He is not a Jew which is one outwardly, neither is that circumcision that is outward in the flesh: but he is a Jew which is one inwardly, and circumcision is that of the heart, in the Spirit and not in the letter, whose praise is not of men, but of God: So may we say, He is not a Sabbath-keeper, that keeps it only outwardly: but he is a keeper of the Sabbath, that keeps it inwardly; and that is observation of the Lords day, that is in the heart and in the spirit, whose praise though it may be not of men, it will be of God. God at the great day will give him praise in the presence of men and Angels. Yea, present praise will God by his Spicit speak to such as spiritually spend his holy day. And O how sweet will it be for God in a Sabbath to say to our souls, Well done, well prayed, well preached, well heard to day my dear servants. Now that which the Lord thus praiseth, we may be sure much pleaseth the Lord. Yea, to sanctify the Sabbath in a spiritual way, the Lord is so pleased with it, that he takes pleasure in it: then the Lords day is the Lords delight. The Sabbath so kept on earth, causes joy in heaven. It is meet, says the Father in the fifteenth of Luke, to his friends about him. It is meet we should rejoice, for this my son was dead and is alive; was lost, and is found. So says God, Blessed for ever, to all in bliss about him, 'tis meet we should rejoice, for this my Sabbath was dead, and is alive; the glory of it was lost and gone, but is now returned again. 4. The Lands general concernments will through the Sabbaths spiritual observance be much promoted, Both in the Ecclesiastic, And in the Civil State. Let the spirit of the Lords day be well up in the Land, Then will God's Ordinances remain that are present, And God will remain present with his Ordinances. 1. God's Ordinances with us will abide. What makes God remove precious means from among a people, but their dulness in his Sabbaths and service, their falling from their fervent affections, their leaving their first love and life? as we see in the case of that languishing Church, Revel. 2.4, 5. I have somewhat, (says Christ) against thee, thou hast left thy first love: Remember from whence thou art fallen, and do thy first works, or I will come and remove the Candlestick out of his place. Let Christians be carried out with a spirit of love and life in the Sabbaths and service of the Lord, and though the Lord may lay some sad afflictions upon them, yet he will continue the means of Grace among them. And though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be removed into a corner, but thine eyes shall see thy teaches, And thine ears shall hear a word behind thee, saying, This is the way walk in it, Esay 30.20. 2. God himself will also abide with his Ordinances. Let the Sabbath be so spiritually sanctified, Then as God will be with the Ordinances his people use, So God will be with his people in use of Ordinances. Then may Ordinances say to God's Saints, and Saints may say to Ordinances, [Emmanuel, God with us:] God with us in service and suffering makes all sweet. That is a precious promise, Esay 43.1. When thou art in the water I will be with thee; and when thou art in the fire, I will be with thee. Water and fire both may refer to afflictions, be they various and violent, God will be with: Yea, in the waters of suffering, and in the fire of service God is with us. Or though we cannot say, God is with us when we are in the water, to wit, when we be cold or lukewarm in his work; Yet we may be sure God is with us, when we are in the fire, to wit, fervent and zealous in the works of his worship. Is God with us in the fire of heavy afflictions? And is not God with us in the fire of holy devotions? And let the Lord thus abroad in the Land, be with his service and servants, and with his servants in service, O what great and good things will follow! As the cleansing out of pollutions, And the closing up of divisions. Pollutions cleansed,] Were the holy Spirit thus up in the Nation, the unclean spirit would be soon forced to pass out of the Land, Zach. 13.2. This would not only keep informing Ordinances that are, but reforming Ordinances that are not would be also brought in. In our English-house we might hope to have the Bosom as well as the Candle, Luk. 15.8. As the Candle of good Doctrine, So the Bosom of good Discipline. The Bosom of Discipline to sweep out dust, As well as the Candle of Doctrine to drive out darkness. 'Tis lamentable to see how the Leprosy hath taken our house, Levit. 14. And O what an infection hath broke out even in the new building. Infliction of due censures, would be a good means to remove the plague-stones out of the wall, and so to heal the house, and help its standing. Can we but increase our Sabbath-zeal, sure Church-Keyes would not lie so rusty, yea, the civil sword would have a sharper edge. When God came down upon Sinai in thunder and lightning, fire and much smoke, God commanded Moses to set bounds about the Mount, that the people might not presumptuously break in: Thus were there for the Sabbath that fire of zeal that is fits, the Civil Power would set bounds that persons might not so profanely break out. Those intolerable tolerations we now see, would soon cease. Those Anti-Congregations that are now, Assembly against Assembly in the same place, at the same time; It is the cause of many sad evils. Hence is it that if there be any that will not afford their presence at the public preaching of the Word: or if there be any that cannot abide the power of the Word publicly preached, there be those by, that will invite them from us, and abet them against us. Hence is it, that the common sort account Sabbath days, and duties but as indifferent things, matters they may use, or omit if they please. Hence is it, that the vilest of men have learned to vilify and blaspheme the ways which God hath blessed, to speak evil of the Instruments, and Ordinances God hath sanctified, and by which God is glorified, and which of God shall one day be justified, etc. Did but the spirit of the Lords day rule in the Land, those that are opposite we should either reduce or restrain. Those gross abuses and great profaneness that is grown amongst us, would be either redressed or suppressed. Divisions closed,] If Christians on the Sabbath were higher raised by a spirit of fervency, they would at other times be better ruled by a spirit of unity. Were there in men more of the spirit of life upon the Lord's day, there would be more among men of the spirit of love all the week long. Men are not spiritual, but carnal which is the cause divisions are common. There is among you envying and strife and divisions, are ye not carnal and walk as men? For while one saith, I am of Paul, and another, I am of Apollo, are ye not carnal? 1 Cor. 3.3, 4. To heal the Land of divisions will be, Both the beauty, and The safety of it. Beauty,] Rents and divisions are to a Land as fits of convulsions to a child which draws the mouth awry, and pulls parts out of their place, and causes all to be uncomely; cure the Convulsions, and the beauty of the Babe returns. Safety,] Rents and divisions are to a Nation as cracks and cliffs in a building, which yet Art may stop, and the house may be strong, and the dwellings therein may be safe and sweet. Now that which will most powerfully repair our breaches is the Spirit of the Lord, which is a Spirit of love, and of a sound mind, 2 Tim. 1.7. As it is a spirit of love it unites affections, and As it is the spirit of a sound mind it unites opinions. And so brings all into one: Nothing can so cause union of spirits, as the spirit of union. Were we more carried out by a spirit of power, we should be more carried on with a spirit of peace. This spirit would be in us out of Sabbath-service, were we in the spirit upon the service of the Sabbath; yea, O the abundant benefits that would abide our Nation upon this spiritual being, and being in the Spirit! Then would the works of the Devil be dissolved, the darkness of ignorance dispelled, Errors outed, blasphemies banished, the Gospel cherished, truth established, iniquity would be less, & the love of many would wax warm, formalities would fall, and the power of Godliness rise: Ministers would be vigorous, and Magistrates valorous, and Christians in God's cause Courageous, Inferiors well governed, and Families well ordered, so that Old England would become New, and we should find New England in Old: O happy day, O let me beseech all that my weak words may reach, for our souls sakes, for the Sabbaths sake, for the Lords sake, and the Lands sake let us be spiritual; spiritual in Sabbath-service. O let us be like St. John in the text upon the Lord's day in the Spirit. I was in the Spirit on the Lods day. Now that the Lords day may be thus spiritually spent, there be duties of three sorts to be observed, Anteceden t Concomitant, Consequent. Antecedent duties.] Before the Sabbath comes Christians that would well keep the day, are required to be, Both valiant in resisting temptations against it, And diligent in making preparations for it. Temptations that may turn soul● aside from this observing the Sabbath, may proceed From some more remote, or From some more immediate. There be some remote that may suggest what may draw off from the Lords day, and its spiritual duties. There be evil spirits now abroad whose bent is, to beat down the day of God, and to beat off from the soul-benefitting duties thereof. As the spirit of Atheism, And the spirit of Sectarisme; The spirit of profaneness, and The spirit of separation. The former fight against the Sabbath day, and its due observers in open field, by professed battles. The latter labour to cut off the Lord's day, and all its lovers, by secret and subtle Stratagems. Men that separate from our settled Congregations, and run wild in their opinions. Grant some of them meet on sabbath-days in their religious duties: yet themselves say, they do it not out of obedience to any divine Command, or upon the acknowledgement of any Gospel-Canon, binding the conscience more to this then to other days. As for many, they pretend to have things so immediate from God, that they are utterly against the use of any holy means or times. As Ehud told Eglon he had a message from God, and in the mean while thrust him through the belly with a Dagger, Judg. 3. Some they say, they have a message from God, and that they alone have the mind of Christ, & in the mean time they strike through God's holy day, and stab into the very heart of Christian Religion. Dear Christians, do not hearken to any of these, but stoutly withstand them, as being strongly resolved for the Lords day, and the lively duties thereof. 2. Some immediate that may seek to hinder the holy observation of the Sabbath. As sinful relations,] Deut. 13.6, 7. If thy brother, the son of thy Mother, or thy son, or thy daughter, or the wife of thy bosom, etc. shall entice thee secretly, saying, Let us seek another God [let us set ourselves Sabbath-free] thou shalt not consent to him nor hearken to him, thou shalt not conceal him, etc. Yea, perhaps ancient intimate acquaintance, such of whom thou mayest say, as David, Psal. 55.14. We took sweet counsel together, and walked unto the house of God in company, spent many a sweet Sabbath together, traveled together many a mile to hear the good Word of God, went home with hearts warmed full of comfortable conference by the way, etc. Now course and counsel is quite contrary, all to carry off from Ordinances, and to discourage care about the Lods day and duties. All such must be stiffly withstood, and you strongly resolved, not to lose the Lordsday privilege. When Ahab sought to persuade Naboths vineyard from him, 1 King. 21. Naboth answers Ahab, saying, The Lord forbidden it me, that I should give away the inheritance of my fathers unto thee: Thus if you meet any man that would bereave you of your Sabbath-right: say, The Lord forbidden it me, that I should give away the sacred time of God my Father. If Devil or World, profit or pleasure seek to pull aside: say, The Lord forbidden that I should so give away the day of my dear Redeemer, etc. Thus must you with courage crush temptations. 2. Care must be to make for the day due preparations: In order to the Sabbath day a double preparation is due, More general and remote, More special and immediate. Matters must be so ordered every day as to prepare for this day. As our whole life should be a preparing for death: so the whole week should be a preparing for the Sabbath. But as this precious day does more approach: so preparative work must more increase. For that more solemn preparation when the Sabbath day draws nigh, observe, Wherefore it is required, and Wherein it is performed. Things that do require, and that may encourage Christians to a right preparation for the Sabbath day are, The necessities of it, The equity's for it, and The commodities by it. 1 Things necessary that for this day we do prepare are, Because This preparation is a duty of the Lords commanding, And the Sabbath is the day of the Lords coming. 1. Hath not the Lord commanded every man to prepare for the Sabbath, before it comes? Remember the Sabbath Day, to keep it holy. Remembering properly is of things absent, not present. And words of Remembrance or knowledge do import both affection and action. To remember the Sabbath,] 'Tis aforehand to mind and manage matters that concern the Sabbaths sanctification; or that when it comes, it may be holily kept. Yea, for every Duty of the Lords day must be a due preparance. Yea, take up any holy task at any other time, and for it we ought to prepare. Before we pray we must prepare for prayer; and before we hear, prepare for hearing. Prepare for a Sermon, and prepare for a Sacrament. Now if God would have us prepare for single Duties, when they lie more asunder, sure we should prepare for the Sabbath when such duties are laid more together, or as Jacob and Esau, one hold the heel of the other. Yea this Day, when we are not only to be in the Duty, but in the Spirit, in the prompt, and powerful, and precise transaction of every service, we had need to prepare. 2. Doth not the Lord upon this Day come in comfortable visits to the souls of his Saints, and must not they prepare for his presence? When Christ was to come in the flesh preparation was made: And must not we make preparation when Christ is to come in the Spirit? 'Twas the Opinion of some of the Ancients, Lactant. lib. 7. ca 1. Augu t. De Temp. Serm. 154. that Christ's personal coming to Judgement will be on the Sabbath Day. Christ's Spiritual coming in Mercy is to be sure on the Day of the Sabbath. We see when the Bridegroom was to come, Matth. 25. the Virgins (especially the wise) trimmed their lamps, and prepared oil in their vessels. The Sabbath 'tis the Day when our Bridegroom comes, how ought we to trim our Lamps, and get ready oil in our vessels? When a Great Man is to come to our houses, how are all the rooms dressed up? When a Great God is to come to our hearts, 'tis necessary we be well prepared. 2. 'Tis Equal and Meet for us to prepare upon the Sabbaths approach, as may appear, if we observe the practice of several: Some past, and Some present. In time past the people of the Jews their practice was to prepare for their Sabbath, Luk. 23.54. And that day was the preparation, for the Sabbath drew on. That day they called their [Sabbatulum] or their little Sabbath, on which they made ready against the great Day of their Sabbath came. Yea, the Jews in honour of their Sabbath, and that they might the more mind it, and be in the better preparedness for it, they use [as some Learned observe] to call the whole week a Sabbath; P. Mart. in Gen. 1. Tremel. in Syriac Paraphr. Mat. 28.1. Theophyl. Matth. 28.1. The first day of the Sabbath, and the second day of the Sabbath, and so on. And thus much is clear according to the Greek in several Texts in the New Testament, Luk. 18.12. & 24.1. And is it not meet then for Christians, whose Sabbath exceeds that of the Jews, to prepare themselves thereunto? We are eased of the business of Sacrifices, have no Sheep and Oxen to prepare; we have the more time to make ready hearts and souls for spiritual service. Secondly, The practice of several present makes such Sabbath-preparation meet, as may appear, if we ponder Both the good actings of some, And the evil of others. For good actings in order to the Sabbath, Observe, Both the good that God doth in his People, And the good that others do for the People of God. 1. God puts into his people for their good, gracious Habits, Principles of holiness, disposing them to all parts of his worship: yea, the Spirit of holiness to act up those principles, that so his people may be ready pressed and prepared always to every good work, much more for the Sabbath in the service thereof. 2. Others [as Ministers] they prepare for the Sabbath-good of God's people. 'Tis fit people should prepare to hear, as they prepare to preach. God's faithful Ministers before the Sabbath do not only prepare matter to speak, but they prepare their hearts to speak the matter. As Cocks when they are about to Crow, they lift up themselves, and clap their wings, they may be well awake: Thus good Ministers when they are to teach, they rouse up themselves, and strive to raise up their own hearts, and that God's Word it may be as a fire in their bones. Bernard in a Sermon breaks out thus to the people: Bern. in festo omnium sanct. Serm. 1. To prepare you meat, my heart all this night hath been seething within me, and in my meditations I have been inflamed as with fire. Is it not meet that people be prepared when preachers thus prepare for the people? And as for the evil actings of some, they are sad. There are such who on the Sabbath prepare for their worldly work in the week. Calvin complains of some Christians in his time: Let us consider (says he) whether they which call themselves Christians do any otherwise regard the Sabath then thereon to attend their worldly affairs; Calvin. in Deut. 8. Serm. 34. they reserve to themselves this day as if they had no other to deliberate for the whole week to come, etc. Upon the Lord's day men cut out their work, and cast their business, how to have this and that done upon this and that day. Shall men on the Sabbath prepare for the week, and shall not we in the week prepare for the Sabbath? Is Mammon more to be minded then God? 3. The profit that will be to our souls by such Sabbath preparance, is precious. By such a serious preparation our hearts will be well fitted, Both with abilities to perform Sabbath-duties, And with capacities to receive Sabbath-mercies. 1. The duties of the Sabbath will the better and freer come off. We shall then with more dexterity, agility, facility transact the several parts of God's service. A cause why we are so oft upon the Lord's day lame in duty, drive heavy, because we did not aforehand oil our wheels, inure ourselves. When David had put on saul's Armour, his helmet, sword, and coat of Male, he assayed therein to go and fight with Goliath, but he is at a stand; saying, I cannot go in these, for I have not proved them, 1 Sam. 17.39. Thus a Christian when he is to go out in the service of the Sabbath, he is so straitened, stiff and bound up, he knows not how to go on in such duties, because he hath not proved them, or prepared for them. We should aforehand put ourselves into Sabbath-Armour, and see how we can go, how we can pray, preach, hear, etc. this would much help. 2. The mercies of the Sabbath will the larger and fuller come in. According to our preparations, are our after-participations. According to the number and measure of sacks the sons of Jacob prepared and carried with them out of Canaan, so were they filled with Corn when they came to Joseph in Egypt, Gen. 44.1. According as we prepare our hearts at home in the week-time, so our comfortable fillings be when we come before the Lord on his own day. He that would have from his field a large crop in harvest-time, must aforehand take pains in ploughing and well preparing the ground. We do not aforehand take preparative pains, which is the reason we reap so little in Sabbath-time. 2. We are to consider wherein this preparation of ourselves for the Sabbath consists. Now this work does comprise acts of two sorts, viz. Reflect acts on ourselves from others, and Direct acts towatds others beyond ourselves. 1. Each man amongst us must act inward upon himself, In self-examination, And self-humiliation. We must diligently examine ourselves, What sin hath been before the Sabbath, And what need we have of the Sabbath. Sin before must be found out, lest we come to Sabbath-day-work, under week-day-guilt. If for week day sins God be against us when in Sabbath day service we seek to be with God, no wonder then if things work cross. The Mariners in Jonah they rowed hard, but the Sea wrought and was tempestuous against them, and they could not get the ship to shore till Jonah was found and fling out. Thus in the service of the Sabbath we may row hard, yet not get ship to shore, heart into heaven by reason of some sin before committed that hath set God against us. Yea, we must so set into ourselves as to discern the necessities that we have of Sabbath-helps, Because of the prevalencies of sin, And the imbecilities of grace. We must also deeply humble ourselves, and be low in self-abasements. Those herbs rise high in the summertime, that in the winter shrink low into the ground: Those hearts that in the week-time are laid lowest, they rise highest upon the Sabbath day. Yea, there must be such soul-humblings for sin, as there may be sin-removing from the soul; else the day of God's service comes, but we cannot serve God in the day, Joshua 24.19. Thus before the Sabbath we must bethink ourselves, common with our heart, and make diligent search, with penitent sorrows. 2. We must act onward towards others, to wit, God-ward, and World-ward. 1. Towards God, we must prepare for the day, By consideration of him, and By supplication to him. 1. God must be seriously thought upon. Out of desires to the God of the Day, we should long for the Day of God, Psal. 42.1, 2. My soul thirsteth for the living God, O when shall I come and appear before God? As she said, Judg. 5. Why is the chariot so long in coming? and why tarry the wheels of the chariot? So let each soul say, Why is the Sabbath so long in coming, & c? Amos 8. some say, When will the Sabbath be gone, that we may sell corn? Let us say, O when will the Sabbath be come, that we may sell all, and buy that Pearl? When will the Sabbath be come? Not that we may sell, but only that we may buy of God wine and milk without money, Esay 55.1. That we may buy of Christ eyesalve, white raiment, and tried gold, Rev. 3.18. O when will the Day come that we may have communion with God, Father, Son, and Holy Ghost! As that Martyr with a leap said when he was going to the stake, There is but one stile more, and I am at my Father's House. A good man on Saturday-evening going to bed, leaps, saying, 'Tis but one Night more, and I shall be in the House of God upon his Holy Day: Meet God himself in the use of Holy Things. 2. God must be seriously sought unto. Prayer in this preparative work hath a Principal Task. Our Prayer should precede the Sabbath, In Sunder, If not Together. It hath been the manner of some, the day before the Sabbath, to meet and spend some time in seeking God by Prayer; and quickening one another. This fervently performed, would lay a great Ground of a GOOD DAY indeed to follow. Melancthon who lived with Luther in lamentable times, though his heart was ordinarily oppressed with fears, yet finding on a time a company of good Christians together praying: Now (says he) there be some good days coming. Say days be evil, yet how would this raise hopes in hearts that there be many good days coming, if the Lords Day, this good Day were by a holy prayer duly prepared for! Indeed for want of prayer-preparation God's good Day may be as to us an evil Day. But upon due preparing Prayer we may safely say of an approaching Sabbath, Behold, even as to us there is a Good Day coming! O pray, pray, pray beforehand, pray that Ordinances may be accompanied, Instruments encouraged; pray that there may be dischargings of sins, enlarging of souls: Seek to set our hearts well upon the wheels. Pray that we may be upon the wing in the work. Pray (says our Saviour) that your Flight be n●t on the Sabbath day, Matth. 24. But thus pray that your Flight may be on the Sabbath day, to wit, from earth to Heaven, holding a holy converse with God. 2. Towards the world; what we are to do in this due preparing for the Lords Day, is Sequestration from the Matters of the World, And Reconciliation with Men, in the World. 1. We must make off from worldly Hindrances. As Mariners that intent a Voyage to Sea, they put the Ship off from the Land; so if we mean to serve God on the Sabbath, our hearts and minds must be put off from the world. Put off thy shoes, (says God to Moses) for the place whereon thou standest is holy ground, Exod. 3.5. We must put off earthly affections, for the Sabbath we are to observe is a Holy Day. The affairs and cares of the world we must cast off, for 'tis not fit with them to come before the Lord in the Day of the Sabbath. Joh. 5.10. the Jews said unto the man whom Christ had cured, It is not lawful for thee to carry thy bed, because it is the Sabbath day. Upon the day of the Sabbath it is not lawful for to carry about us our worldly minds and matters. Therefore from these we must get free before. A bird (says a learned Writer) that she may fly, Musculus, loc. comm. precept. 4. she flutters with her wings, and frees herself all she can from what may hinder her flight. And shall not we when we are to come to God's service on the Sabbath, labour aforehand to deliver ourselves from all earthly lets, who are in our spirits upon the Lord's day to be lifted much higher (says he) than birds can fly? It was Nehemiahs' care when the Sabbath came on, to have the Gates of the City shut up, that not any might enter in with their burdens. It ought to be our course to shut up the Gates of our souls, when the Sabbath is at hand, that no burdensome cares may come in. That Christ might make us a Sabbath to keep, in body he first risen from the earth: In heart we must rise from the earth before ever we can well keep the Sabbath Christ hath made. 2. We must make up earthly differences before the Lords day comes. While we are at a sinful distance with men, we shall hardly make any good Sabbath approach to God. Some they come to Sabbath-day-service, in weekday-malice: So that on the Sabbath thougb their bodies be together, their hearts are asunder. When you come together in one place, (says the Apostle) I hear there be divisions among you. This is not to eat the Lords Supper, 1 Go●. 11. Though on the Sabbath we meet in one public place, yet if we have our private grudges amongst us, and unreconciled dissensions betwixt us, this is not to keep the Lords Sabbath. If thou bring thy gift▪ to the Altar, and remember thy brother hath aught against thee, leave thy gift, and go first, and be reconciled to thy brother, and then come and offer thy sacrifice, Matth. 5.23. If men unreconciled were unmeet for a legal sacrifice, how unmeet then are unreconciled Christians for a Gospel-Sabbath? It sets us off from God, and gives way to the Devil to end a day in strife and wrath, but in an angry case to end a week is worse; then to let the Sun go down upon our wrath, gives place to the Devil against the next day, Ephes 4.27. There is no Sabbath-duty, but strife and wrath renders us unfit for; unfit to hear, unfit to pray. I will (says the Apostle) that men pray, lifting up pure hands without wrath, 1 Tim. 2.8. They that will be swift to hear, must be slow to wrath, Jam. 1.19. O then especially when the Lords day approaches, we should put away all bitterness, wrath, and anger, and evil speaking, and kindly close one with another. Did we thus at the end of every week make up breaches, distances would not grow so great, and Lords days would be better spent. Thus much for Antecedaneous duties to the day of the Sabbath. Let us now consider the days Concomitant duties, These refer, To the entrance, The progress, and To the end of the day. 1. For the right entering of the Lords day, our duty is, That our bodies be early up, and That our hearts be largely . Bodies up early.] A great ground of our Christian Sabbath is Christ his Resurrection upon this day. Now Christ he risen early in the morning. Before the rising of the Sun our Saviour was risen, Matth. 28.1. Mark 16.1. It is the judgement of Orthodox Authors that our Sabbath day gins in the morning, when Christ risen Shall a Christ be quick to get out of his grave? and shall a Christian be slow to get out of his bed? Shall the Lord make haste to begin the day? [even soon after midnight say some] And shall we make no haste when the day is begun? When our Saviour saw Zaccheus in the Sycomore-tree, he said to him, Make haste, and come down, for this day I must abide at thy house; & O the haste that he then made to get down, etc. Luk. 19.5, 6. A Christian in the morning as he lies in his bed, should think as if the Lord looked down from heaven, saying, Make haste and get up; for this day I must abide in thine heart, and this day thou must meet me in mine house. When Abraham was to offer his son in sacrifice to God: He risen early in the morning, and saddled his Ass, and took two of his servants, and Isaac his son, with wood cleaved for a burnt-offering, and went to the place of which the Lord had told him, Gen. 22.5, 6. And shall not we on the Sabbath morning be early up ourselves, and our famlies, to go to the place the Lord hath appointed, and to offer our bodies and souls in service to God? The Israelites who lay in siege against Jericho, upon the seventh day they being to compass the City seven times, the text says, And it came to pass on the seventh day, that they risen up early, about the dawning of the day, and they compassed the City after the same manner seven times, Joshua 6.15. Upon the Sabbath day we are to compass the City of God seven times, to encompass heaven with multiplied prayers: and thetefore we should be early up. To helps hereunto, let us take, to wit, A timely going to rest the night before, and An entire love to the work of the day that follows. 'Tis too common a fault even with some professing Christians, they clog the night before the Sabbath with a multitude of worldly businesses, which brings them to sit up late. [A Sabbath let;] And a certain fault.] Hence in the morning when they should be up with God, they lie sleep-bound in their bed. And (alas!) we have too little love to the Lords-day-work, and so but little list to be at the work of the day. Were there love to it, we should long to be at it. Our minds would be upon it in the night, and we should catch the first hour of the day. With my soul have I desired thee in the night, and with my spirit within me will I seek thee early, says the Prophet to God, Esay 26.9. Hearts open largely.] The door of the heart upon the entrance of the Sabbath must be set wide, shut to the world, but open to God. Ezek. 46.1. Thus saith the Lord God, The gate of the inner Court that looketh toward the East, though shut all the six working days, yet shall be opened as soon as the Sabbath comes: Thus the gate of the heart, that is, the inward Court, however kept shut all the week, yet as soon as the Lords day is come, it ought to be opened: to wit, In delights at the day of the Lord, and In desires to the Lord of the day. Delights at the day should enlarge the heart: joy to see a Sabbath appear. A learned Author reports, that near the Pole where the nights endure divers Months, the inhabitants in the end of such a night, when the Sun gins to be seen, they deck themselves in their best apparel, and get up to the highest mountains, with joy, saying. Behold, the Sun, the Sun appeareth: The day, the day is come. Were we for several months kept without a Sabbath; how would our spirits spring at such a day's appearance! Why should the commonness of the Suns shining, and the Sabbaths coming diminish the mercy? How should we every Lords-day-morning have our minds mounting, and say, Behold, the Sabbath of the Lord: It is come, it is come: Desires to the Lord our hearts should be enlarged in. The day being begun, we should begin to pour out our hearts and breath out our requests to God in prayer, that he would prosper us with his presence; O how well will it be, if God shall say, Go and prosper pray and prosper, preach and prosper, hear this day and prosper: Fear not, for I am with thee, I will help thee, I will uphold thee, I will strehgthen thee. Thus in the morning we shall have encouraging mercies, if we take care to perform our morning duties. Moses, Exod. 34.4. risen up early in the morning, and presented himself before God in the top of mount Sinai, with two tables of stone ready hewed in his hand, for the finger of God to write what he would: Thus a Christian on the Lords-day-morning should present himself before God upon the mount of meditation and prayer with a heart ready for what God will that day writ thereupon; waxy and willing to take whatever impression God please to stamp therein: Not any of us are then to be content to have a heart stiff and strait, hard and dead. The true Mother, 1 King. 3. was filled with trouble, when in the morning she found a dead child by her: 'Tis the trouble of a true Christian, when on a Sabbath day-morning he finds a dead heart in him, a heart that's hard, cold and closed up. His labour is to begin with a heart lowly and lively, to feel those quickenings, and kindle of heart, as may encourage to the day, in all the duties thereof. 2. For the progress and principal part of the Lords day our duties are considerable, In their varieties for matter, And in our properties for manner. For matter, the varieties of duties on the Lord's day required, have been already declared. For manner, in performing the Lords day-duties, we in our properties must be Knowing, Willing, Unite, Fervent, Cheerful, Watchful. Knowing.] Knowledge it must be the Guide, Usher, Pilot and promptor of practice. In mysteries of faith we may as a blind man [sometimes] not see our way: But in matters to obedience we must not go blindfold, but the eye of understanding must see how we ought to go, and what we ought to do. So in Sabbath-work we must know how to manage the matter of God, and actions of Godliness. We must know how to order and time our duties, that each act may go out in its place. Ignorant people in the public Congregation will be reading, when they should be praying; and praying, when they should be hearing, etc. Every work (says Solomon) is beautiful in its season. We must know how to season and proportion our duties: not greaten one to straiten another. Like one that Artificially draws out the picture of a man, as he sets every part in its place, so he gives every part its due proportion which is the beauty of the body: So it is the beauty of the whole body of Sabbath-day-duty, when every member hath its measure, every act is in order, and the whole business of Religion hath its due proportion. We must also know whereat to aim, and how to eye God; whence to fetch strength, and how to go strait; wherein lies our wants, and where our supplies, etc. Willing.] Psal. 100.3. Thy people shall be a willing people in the day of thy power: [or a people of willingnesses in the plural;] To show how exceeding willing-hearted the Lords people should be in the day of the Lords power. The day wherein the Lord powerfully converts men, and that day wherein men by a spirit of power are converted to the Lord: a day of Grace: a Gospel-day. Indeed the day of the Sabbath is a day of the Lords power, wherein all the Lords people should be most willing in the work of the Lord. In what we can do we are willing, and What we cannot do we are willing to. On the Lord's day we would do more good, and more for God if we could. 'Tis a complaint that on the Sabbath a gracious soul sighs up into heaven: Lord, I would better break out, but my sins beset me: I would faster run on, but my own heart hampers me: Lord, I would otherwise serve thee, but my thoughts hinder me: fears and cares encompass me: help, Lord. Unite.] Not only the will, but the whole soul; y●●, the whole man, and the whole might is knit and bound up for God in every good work, body and soul must not lie severed, nor any heart in itself scattered. 'Twas a sad sin in him, who upon the Sabbath-day gathered up sticks that lay scattered on the ground, Num. 15.32. But it is our duty on the day of the Sabbath to gather up together our hearts and thoughts that are scattered upon the earth, and wand'ring about in the world. We should say, as the Prophet, Bless the Lord O my soul, and all that is within me. O my soul, and all that is within me, pray: O my soul and all that is within me hearken, etc. Unite my heart, (says David) that I may fear thy Name. So let each soul say, Lord, unite my heart, that I may hear thy Word. Unite my heart, that I may hold fast thy truth, keep holy thy day. Fervent.] The zeal of God's house, and zeal of the Lords day should even eat us up. Our hearts should burn within us like fire. See what God by Moses says to the Jews, Exod. 35.3. Ye shall kindle no fire throughout your houses upon the Sabbath-day. But upon the day of the Sabbath our duty is to kindle a fire throughout all our hearts. The fire of zeal fits the service of God. On the Sabbath we should go up to God in a Chariot of this fire. The force of this fire would carry us into the highest heaven from the lowest earth. And from earth to heaven is a good Sabbath-dayes-journey. Yea, such a burning fire of zeal on the Sabbath would bring heaven (as it were) down to the earth, God into our hearts. Exod. 3. we read how the presence of God appeared in a burning Bush In burning hearts, in burning prayers appears much of the presence of God. 'Twas the praise of holy Hezekiah, he appointed burnt-offerings for the Sabbath days, 2 Chron. 31.3. Burning sacrifices for blessed Sabbaths. Cheerful.] Several of the Ancients much insist upon that care and course which becomes Christians in carrying on the Sabbath more strictly than the Jews were wont. August. Enar. in Psal. 32. Tom. 8. part. Pag. 242. Aug. Tract. 3. in Joan. 1. Tom. 9 Ignat. Epist. ad Magnes. Pag. 57 Hilar. prolog. in Psal. oper. p. 335. Whereas they kept the Sabbath carnally in feasting, dancing, and sensual delights. We Christians must Sabbatise or keep the Sabbath spiritually, in holy joys, heavenly contents, and religious delights; we must feast and dance too: but our feasting must be conversing with God: our meat and drink to do the will of God: Our dancing must be, the leaping of soul to see the face of the Lord in the glass of the Gospel. And though on the Lord's day we be not drunk with wine wherein is excess, yet we must be filled with the Spirit. The comforts of the Spirit are sweeter and better than all the wine in the world, and of this we should take our Lord's day draughts, Cant. 5.3. On this day we should drink wine with our milk, eat our hony-comb with our honey, be in the Garden and gather Myrrh with our Spice. This is the day that the Lord hath made, we will rejoice▪ and be glad therein, Psal. 118.24. Psal. 42. says David, Why art thou cast down, O my soul, why art thou disquieted within me? Himself gives the cause: His banishment, that he could not now go with the multitude to the house of God, with the voice of joy and praise among them that keep holy day. Such as can come to God's house upon his holy day, should not come with dejected souls, but with the voice of joy and praise, triumphing in God, Watchful.] For our Sabbath day watch, observe What we are to watch against, and What we are to watch for. 1. Against the incursions of the Devil we are to watch all the Lords day long. That God, who will, Revel. 20. bind up Satan for a thousand years, can easily bind him for sabbath-days. But yet even upon such days Satan is much let lose, Job. 1.6. There was a day when the Sons of God came to present themselves before the Lord, and Satan came also among them. The Sons of God on that day came before God for good, but Satan had ill designs to hinder them that would honour God. When Joshua the high Priest stood before the Angel of the Lord, Satan stood at his right hand to resist him, Zech. 3.2. 'Twas the policy of Pompey, Vespasian, Titus and other enemies of the Jew's soreliest to assault the City Jerusalem on the Sabbath days, when they refused to defend themselves. Upon Sabbath days are the Devils most desperate designs. He is ever bad, but worst upon the best days. O watch, watch: A harming Devil on a helping day. 2. For the incommings of the Spirit of Christ, let us watch upon the Lord's day. As when the Dove sat upon the Ark, Noah put forth his hand & took her in: When the Spirit of the Lord gins to light upon our hearts, we should presently hand it in. Embrace his first motions, open and give him entrance: otherwise Ordinances will do us little good. Gen. 1. We find a dark lump of earth and water, but if the Spirit of the Lord had not moved upon the face of the water the world had never been made, nor living creatures brought forth: 'Tis the Spirit upon the Word that causes a new creation, living Christians. O then when we are under the Word, and in the midst of the waters of Ordinances, wait and watch for the good Spirit of God. Other birds drive away, but bid the Dove welcome. 3. At the end of the Lords day let us see to our duty: lest we begin in the Spitit, and end in the flesh. Nebuchadnezars Image, the head and upper part was gold, but the feet and lower part Iron and Clay: In the morning and beginning of the Lords day our hearts have heavenly heat, and at evening, the end of the Sabbath, all is Iron and Day. Heart's hard and cold: 'tis ill when a Christians affections are as the grass the Prophet speaks of, Psal. 90.6. In the morning it flourisheth, and in the evening it is cut down, dried up and withered. Plutarch reports of a River that runneth sweet in the morning, but bitter in the evening. 'Tis the property of some sinful men if they have done somewhat on the Sabbath in the service of God, they are the more bold to sin even before the day is gone; like the Harlot, Prov. 7.14, 18. I have peace-offerings with me, this day I have paid my vows, come let us take our fill of love till the morning. That very day she had been at sactifice, she presumes sordidly to sin. But 'tis the property of persons truly pious, whatever good they have done upon the Lord's day, they labout to complete the service, will not neglect their evening-sacrifice, in private prayer, meditation, conference, care of their families, keeping up their kindled affections, lest in the cool of the evening, they lose the heat of the day. Or lest by neglect of the evening they lose any part of the day. God's sincere servants they keep the Sabbath as Soldiers keep a City, they look with care to every Gate and part thereof. And such care becomes Christian's Sabbath-ward, not to watch one Gate, and leave another open: to work one part, and be the other idle. To be quick and lively at first, and to stagger and grow sluggish at last. Yea, some experienced Christians can say, that upon their continued care throughout the Sabbath, though their hearts in the former part of the day have been down, dull and dead, yet towards the latter end the Lord hath come with large enlivenings of soul. As the poor Israelites weary in travel, and fainting for food, ready all day long to perish with hunger: At even there went forth a wind from the Lord that br●ught so many Quails from the Sea, as came and covered the Camp. O the quickening comforts that God in great abundance hath brought in upon the evening of a Sabbath to the souls of his Saints, who before in the day were ready to sink with sadness and deadness. Of this day to some we may say as the Prophet of another day, Zech. 14.6, 7. It shall come to pass in that day, that the light shall not be clear nor dark, but it shall come to pass that at evening-time it shall be light, and living waters shall go out. Christian's should never be satisfied to end the Sabbath-day in the dark, and in a drought without some sweet ref●eshings from God. Lastly, for subsequent duties when the day is done and gone; they come forth upon a double case, In case it hath not been well with us, In case with us it hath been well. If we have been dull in our duty, and met with little of mercy, than our endeavours should be To inquire the cause, and To lament the loss. 1. We should reflect to find out the cause of our heartless, and fruitless, passing Gods precious day; What way laid our work, what kept God and our souls asunder all the day long, When the Egyptians were pursuing the Israelites, God set a cloud betwixt them, that darkened the camp of the Egyptians so that they and the camp of Israel came not near one another all the night, Exod. 14.20. What hath caused a dark cloud betwixt us and God, so that we have not come near one another all the day, Inquire this. 2. We must sadly bewail the loss of a Sabbath. 'Twas the rxpression once of a great man, when a day was gone, and he had not done that good he was wont, he broke out to some about him: O my friends, I have lost a day: The loss of any day is matter of mourning; but to lose the Lords day, and the Lord in the day, may cause a loud cry. When Elisha was going with Elijah, and a Chariot of fire came and parted them asunder, carrying Eijah to heaven, and leaving Elisha on the earth, he looked up and cried, My Father, my Father, 2 King. 2. Hath God and thee O Christian, been parted asunder upon the Sabbath, and hath the Lord left thy heart upon the earth, and gone himself up into heaven: O think so upon this, as to cry, My Father, my Father. Repent for the loss of the Lords day, and lament after the Lord that on his day thou hast lost. If on the Lord's day we have been fired in duty, and filled with mercy, and found much of God both in mercy, and duty; In that case the things of us required are, To be thankful, To be careful, To be faithful, To be fruitful. 1. For to be thankful all have much cause: Yet some have more cause to be thankful. For the space of the Sabbath, and the use of Ordinances, all aught to be thankful to God. Had not our good God prevented evil designs we had had no Sabbaths. And had not God preserved us a Sabbath, we had been like the places of Papists and Pagans. Except the Lord of Hosts had left us a Sahhath, we had been as Sodom, and had been like unto Gomorrah, Rom. 9.29. The Lord hath showed himself loath to leave us, yea, expressed his love to our Land in the lengthened liberties of Sabbaths. The Sabbath in the first appointment was a pledge of large love: but in the perpetual preserving the Sabbath, the pledge of God's love is larger. He is worthy (say the Jews of the Centurion to Christ) for whom thou should do this; for he hath loved our Nation, and built us a Synagogue, Luk. 7.5. The Lord is worthy of this praise for he hath loved our Nation, and kept us a Sabbath. The Prophet reproves the sin of some, who say not in their hearts, Let us now fear the Lord our God that giveth both the former and the latter rain in his season, and reserveth the appointed weeks of the harvest, Jer. 5.24. O the sin of such who say not in their hearts, Let us fear, love, laud the Lord who reserveth to us the appointed days of the Sabbath, which is a greater mercy then to reserve for us the appointed weeks of the harvest. But how much more thankful ought some of us to be to our good God, who giveth us not only the space, but the grace of the Sabbath; not only the use, but the juice of Ordinances? when Sabbaths, Sermons, Sacraments, are to several, but sapless things. When the the Lord giveth us with his holy Sabbath, his holy Spirit. Nehem. 9.14, 20. Thou, O Lord, commandedst thy people precepts, and statutes by the hand of Moses thy servant, and madest known unto them thy holy Sabbath: And thou gavest them also thy good Spirit to instruct them, and withheldest not Manna from their mouths, but gavest them water for their thirst. What cause had they? Such cause have we to be thankful, to whom the Lord with a Sabbath of mercy, gives the mercies of the Sabbath. A comfortable day, and the comforts of the day. O let the Lord have the high and heated praises of our hearts in heavenly Hallelujahs. 2. Let us be very careful to keep off from sin and Satan. Satan after the best spent Sabbaths hath oft the worst assaults. 'Twas the expression of an experienced precious man: I look for the Devil every munday-morning; I am sure than he will come to rob my soul of Sabbath-good, if possible. I read of a great Captain, who being very sad the day after a mighty victory, one enquired the cause, who answered, Yesterday my heart was too much lifted up, I had need lie low to day. Have any of our hearts been raised and ravished, enlivened and enlarged upon the Lord's day; we had need look to it on the following day, and keep ourselves lowly, lest that mind which hath been one day heavenly, be the next day haughty. Pride is a worm apt to breed within the best wood. Beware, beware. 3. Let us be faithful to keep up the good we have got: we are apt to catch cold after the greatest heats: And after some close attendance in God's service to grow more lose and remiss in duty. Let us look to ourselves we do not lose the things we have wrought, we do not break the bounds we have set, or slack the holy bonds wherewith we have been begirt. To be unloosened on the Sabbath from weekday bonds is comfortable: but in the week-time to unloose the Lordsday bonds is abominable. 4. Let us be fruitful to bring forth more good for God, both in our general and particular callings. That our week day carriage may be the springing up of Sabbath-day seed: yea, our whole lives must be a walking in Sabbath-day strength. Tertul. C. Jud. 4. Origen. in Numb. Hom. 23. cont. Cells. lib. 8. Pag. 522. etc. Chryso●t. in Matth. tract. 29. Aug. de civet. Dei. lib. 22. cap. 30. Idem. Epist. 119. cap. 12. Et de cons. Evang. lib. 2. cap. 77. And thus ought we to keep a holy Sabbath throughout the whole course of our days. Divers of the Ancients dwell much upon this, persuading Christians so to practise piety, and pursue sanctity, as to perpetuate a Sabbath. As upon the Lord's day we should be full of spirits, so after the Lord's day we should be spiritual still. As on that day we should live in the Spirit, so afterward we should walk in the Spirit, Gal. 5.25. This I say then, Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. If all the week we be carnal, how can it appear we are spiritual on the Sabbath? A good Author speaks well in this case, Have we well served the Lord upon his day? Bucer. in Matth. 12.11. let our manners show it, let our works prove it, let the holiness of our lives decleare it. Who will believe that he hath been present in public Assemblies, and with a sincere heart hath heard Gods holy Word, who passes the following part of his life more loosely, vainly, carnally, coveteously, & c? 'Tis this will evidence that on the Sabbath we have been with Jesus, when afterward our faces and graces shine, our lips and lives hold out the praises of Christ, and the power of his Gospel. When the Lords day comes we should be as lively, fiery, and full, as if we were then to begin and end God's work. We should be found in such a fr●me every Lord's day, as if that were the first Sabbath that ever we spent, and as if it were the last day that we should live on this earth; or as if the weight of all our work lay upon that single Sabbath for which we were sent into the World: or as if our eternal being were to be determined hereby. And yet after the day is over we must endeavour still to be doing, as if no work were done. For as we must be all abundant and fervent on the Sabbath day in the service of God, as if after were no holy duties: So we must be as full and forward to all following duties, as if there had been no Sabbath before. Before the Sabbath day, and after we must do all the good we can even as if there were no Christ to be relied upon, and yet our reliance, both in life and death, must be on our dear Lorld, as if there never had been the least good done. We must be precise for the Sabbath-day, and duty. And yet, yet, Duty shall not be our Redeemer, Nor the Sabbath our Saviour. Whether Sabbath-day or weekday we will do as much good as ever we are able: but begin and end all in Christ. The end with us, shall be the glory of the Lord; And with the Lord in glory, shall be our end. Amen, Amen. FINIS. AN Alphabetical Table directing to some Principal things in this Treatise. A ADam in Innocency to keep the Sabbath. pag. 7, 175 Advocate how Christ is, and for whom. p. 402 Angels they have a twofold knowledge, p. 216 Angels all Ministering spirits. pag. 227 Angels helpers in all holy Duties. p. 228 Angels delight in Sabbath-service, p. 217. Atheists of two sorts. p. 32 Antichrists ruin how wrought. p. 198 Augustine's answer to a Manichees p. 328 Assent to Divine truths what. p. 121 B Babylons' fall twofold. p. 203 Baptism of Infants why many against it. p. 401 Baptism of Infants its great use. pag. 340 Book of Psalms how excellent. p. 129 Blood of Christ what it purchased. p. 92 Blessing of God how . p. 197 Breaches abundance how they come. p. 339 C CHange of the Sabbath upon a double cause. p. 34 Christian liberty wherein it consists. p. 36, 37 Charitable Duties how fit for the Sabbath. p. 66, 132 Church-Discipline exercised on the Lord's Day. p. 131 Censures in the Church how to be inflicted. p. 407 cheerfulness in God's service required. p. 462 Collections for the poor how to be managed. p. 340 Conscience good what it is. p. 253 Conscience troubled how sad. p. 222 Contentions of Brethren how bad. p. 328 Communion with Christ how sweet. pag. 102 Christ spiritual in all his Estates. p. 390 Covetousness the root of evil. p. 50 D DAyes all how they are the Lords. p. 4. Difference of Days how under the Gospel. p. 38 Doctrine of the Lords Day strongly to be held. p. 122 Day of Judgement draws near. p. 116 Delights in the Lord's Day required. pa. 456 Desires after God discovered. p. 350 Discipline requisite in the Church. p. 429 Devil a bitter enemy to Sabbath. pag. 410 Devil large in knowledge. p. 321 Devils called spiritual wickednesses, why, p. 412 Divisions the evil of them. p. 431 Divisions how closed. p 432 E ENgland one of the ten horns. p. 241 England old how made new. p. 433 Enmities in man against God. p. 319 Errors against the Sabbath how sad. p 83 F FAthers of three sorts. p. 208 Faith beyond feeling. p. 335 Faith hath its Dimensions. p 289 Faith its various Use. p. 387 Faith in the state, and in the Acts differenced. p 235 Faith the best beloved Grace. p. 248 Fervency in prayer how fit. p. 398 Forgetfulness of God how sinful. pag. 87 Fourth Commandment most excellent. pa. 9 G GOd what he best liketh. p 424 Gospel whereunto it guideth. p. 122 Gospel vailed in the Law. p. 177 Gospel it excels the Law. p. 190 Government of Christ how ordered. p. 394 Grace in its actings most excellent. p. 416 Ground why to be tilled by Adam. p. 7 H HAnds given for a threefold work. p. 75 Hearts of God's Saints like Vials. p 302 Heart is the best part in a Saint. p. 305 Heart of a wicked man as a bow. p. 321 Hearing Gods Word a Duty. p. 128 Heretics not endure Scripture. p. 364 Honour to Christ due as to God. p. 305 Humble how necessary. p 325 Humility how wrought. p. 326 Hypocrite how far observing the Sabbath. p. 417 I Idleness on the Sabbath a great sin. pag. 52 Judgements of God upon Sabbath-breakers. p. 103 Jewish Sabbath ceased. p. 31 Judgement Day now approaching, p. 116 Jews had divers Sabbaths, p. 176 Israel a more excellent Name than Jacob. p. 189 Isle Patmos where it was. p. 2 John the Apostle compared to the Eagle, p. 1. Intercession of Christ how performed. pa. 393 Judgements of God on Sabbath-breakers. p. 105 K KNowledge of God by his Judgements. p. 118 Knowledge necessary to practice. p 458 Knowledge, to sin against it sad. p. 144 L LAst days many Antichrists. p. 14 Law given by Christ, p. 141 Law and Gospel differing. p. 38 Liberty under the Gospel what it is. p. 36 Light of Nature to what it leads. p. 122 Love the spring of all God's Mercies. p. 470 Love the spring of all our obedience. p. 125 Lords Day how excellent a Name. p. 189 Lords Prayer how excellent. p. 190 Lords Supper how excellent. p. 191 Lord of the Sabbath why Christ so called. p. 24 Lord of Hosts why God so styled. p. 112 M MAgistrates who honour them most. p. 208 Magistrate his duty on the Lord's day, p. 134 Minister on the Lords Day his duty. p. 135 Masters of Families their duties thereon. p. 136 Ministers Office most excellent wherein. p. 184 Mission of the Holy Ghost when it was. p. 19 Meditation how excellent. p. 370 Man a compound creature. p. 257 Ministers work differing from others. p. 353 Ministers must preach though none profit. p. 229 Motions spiritual how discovered. p. 348 N NAzienzen's saying of Athanasius. p. 326 Necessary what works are for the Sabbath. p. 74 Necessary the Sabbath for all sorts of men. p. 144 O OBedience to God is a debt upon all, p. 141 Obedience double due to God. p. 148 Ordinances their great Use. p. 369 Ordinances the best not above them. p. 147 Ordinances of God are all spiritual. pa. 395 Order in God's service requisite. p. 459 P PAtience its necessary Use. p. 335 Pleasures of sin, and sinful pleasures differ. p. 43 Places of public Worship to be frequented. p. 63 Public preaching above private reading. p. 64 Punished here some sinners are and not other so, why. p. 118 Psalms of David fit to be sung. pag. 129 People of God more excellent than o●her men. p. 190 Power given to the Apostles threefold. p. 18 Prayer the admirable force thereof. p. 204 Praising of God more excellent than prayer. p. 371 Preparation to the Sabbath opened. pag. 444 Presence of God how with his Ordinances. p. 358 R RAnting condemned. p. 341 Rainbow sign of peace. p. 321 Reading the Scriptures in public necessary. p. 367 Reason cannot rule many men. p. 334 Redemption surpasses the work of Creation. p. 11 Robbery worse than theft. p. 88 Resurrection of Christ how excellent. p. 16 Remembrance of Good what it implies. p. 438 Reliance must be on Christ alone. p. 476 Relapsers of three sorts. p. 146 Resting in Ordinances how bad. p. 369 Ruin of Rome draws nigh. p. 241 S SAbbath how it ought to be continual. p. 39 Sabbath the whole Day to be kept, p. 56, 71 Sabbath-breaking how great a sin. p. 86 Sabbath not sanctified is polluted. p. 95 Sacrifices dead suited Jewish Sabbaths. p. 374 Sacrilege how great a sin. p. 89 Sin worse than punishment. p. 109 Sin against Ordinances how great. p. 90 Singing of Psalms a sweet Duty. p. 128 Soul of man how excellent. p. 154 Sacraments to be administered on the Sabbath day. p. 130 Segullah what it signifies. p. 26 Sacrament of the Supper how excellent. p. 191 Separation, the evils thereof. p. 337 Seducers why called spirits. p. 413 Seraphims, why Angels so called. p. 422 Soul of man hath a double Mansion. p 260 Spirie how variously taken. p. 257 Spirit of God moves freely. p. 329 T Thankfulness for Sabbath liberties. p. 470 Tree of life more excellent than the Tree of knowledge. p. 345 Trinity of persons their proper works. p. 20 U UNity among Christians, the good fruits thereof. p. 433 Unity in Religion how obtained. p. 432 Unthankfulness a great sin. p. 86 W Waldenses whence their Rise. p. 120 Watchfulness in God's servants needful. p. 463 Withering branch and root how sad. p. 166 Weekday Lectures their good. p. 174 Weekday pleasures their danger. p 221 Works not to be done on the Sabbath, two sorts. p. 42 Works on the Sabbath to be done of two sorts. p. 51 Works Christ did, the same God did. p. 10 Willingness required in God's service, pag. 459 Word preached better than Word read. pa. 64 Wrath unfits men for good Duties. p. 452. Z ZEal in God's service good. p. 375 Zion deprived of Sabbaths, sad. pa. 152 Some Scriptures occasionally explained. Genesis. ch. ver. pag. 2. 3. 197 13. 8. 327 Exodus. ch. v. pag. 32. 19 161 Leviticus. ch. ver. pag. 26. 33. 153 1 Sam. ch. v. pa. 28. 15. 363 Job. ch. ver. pag. 1. 6. 228 Proverbs. ch. ver. pag. 24. 27. 183 25. 11. 183 Psalm. 41. 1. 306 51. 12. 283 108 1. 306 Esay. ch. ver. pag. 43. 1. 413 Jeremiah. ch. ver. pag. 17. 27. 104 Lamenta. ch. ver. pag. 2. 6. 103 Amos. 4. 7. 111 Matthew. Ch. Ve. Pag. 5. 3. 266 12. 44 316 24. 20. 24 Mark. ch. ver. pag. 1. 23. 316 2. 28. 26 Luke. ch. v. pag. 2. 37. 73 5. 6. 237 15. 8. 267 John. ch. ver. pag. 20. 24. 17 Romans. ch. ver. pag. 8. 7. 319 8. 9 262 8. 26. 382 9 16. 230 12. 2. 258 Galatians. ch. ver. pag. 3. 9 141 5. 25. 261 2 Timothy. ch. v. pag. 4. 2. 183 2 Thessalonians. ch. v. pag. 2. 8. 204 Hebrews. ch. ver. pag. 4. 12. 360 1 Peter. ch. v. pag. 2. 2. 64 Jam. ch. ver. pag. 4. 5. 316 1 John. ch. v. pag. 4. 1. 325 Revelations. ch. ver. pag. 4. 8. 265 5. 8. 302 12. 15. 381 14. 6. 203 21. 22. 147 22. 1. 290 FINIS.