A Christians Walk and Work on Earth, Chapter 11

A Christians Walk and Work on Earth · Chapter 11

p. 192The ſeventh Walk of a Chriſtian wherein all the other Walks do meet, is the Lordy-Day. CHAP. XI.

1. COnſiderations, and 2. Directions, before, in and after it. 1. Conſideration, Remember to keep holy the Sabbath-day, Exod. 20. 8. you muſt firſt Conſider the Number of it. Before the fall (when Mans nature was pure) that the Lord God gave Man but one Commandment, to wit, that of not eating the forbidden Fruit: but after the fall (when Mans nature was defiled) God gave him ten Commandments, and thoſe moſtly prohibitive to ſtop his proneneſs and ſtrong Inclinations unto evil: The firſt of the tenth doth teach you the Object of Worſhip; The ſecond, the matter of Worſhip the third, p. 193the manner of worſhip (both of outward and inward worſhip in all theſe) as the fourth teaches you the time of worſhip, inwardly and outwardly alſo. The time of worſhipping God, is not left to mans own liberty, for then the looſe heart of man would keep no time at all, though time of worſhip (as well as, that God is to be worſhipped) is [Juris naturalis] written on the Tables of mans heart, yet one of ſeven is [Juris poſitivi] and written on the Tables of ſtone; both which are the Writings and the workmanſhip of God, as Exod. 32. 16. The fourth Commandment cloſes up the firſt Table. (1) As the moſt powerful means to keep all the three former, and (2) As it draws into one the whole worſhip of God: and [laſtly] as it makes Gods worſhip known to the World, which otherwiſe would not be ſo well known, as it is by keeping a day for it.

2. Conſider ſecondly the Scituation of it, as the fourth Commandment is placed by God [himſelf] in the cloſe of the firſt Table, ſo likewiſe before the front of the ſecond Table; it ſtands in the midſt of both, to ſhow you, that the Obſervation of both Tables in the Decalogue, depends much upon the Sanctification of the Sabbath, which hath influence on both Tables; for as the immediate honour and worſhip of God (which is brought forth and ſwaddled in the three firſt Commandments) p. 194is ſuckled and nurſed up in the boſom of the Sabbath; ſo the keeping of the Sabbath is the beſt expedient, and the moſt bleſſed help for the keeping of all the ſix following Commandments; thus it appears, that the Sabbath is [caput & Compendium Religionis, & omnem Dei cultum in ſe Continet] 'tis the head and Epitome of all Religion, containing in it the whole worſhip of God, and the whole duty of man, reſpecting both his hollineſs to God and his righteouſneſs to men.

3. The third Conſideration is, the Influence of it; that Religion and the power of Godlineſs is, juſt as the Sabbath is, as the Obſervation of the Sabbath finds reception, accordingly doth true Chriſtianity decay or flouriſh in Perſons, Families, Towns, Cities, Kingdoms and Countrys. It decreaſes or increaſes juſt as the Sabbath is eſteemed, or diſeſteemed. This might be demonſtrated (without difficulty) both by Scripture and Reaſon, or Argument, as well as by Experience: moreover 'tis richly worth your Obſervation, that when the Children of Iſrael broke the fourth Commandment only in the matter of gathering Manna, the Lord taxeth them for the breaking of all the Commandments, Exod. 16. 28. becauſe he that makes no Conſcience of breaking the Sabbath, will not ſtick (when it may ſerve his turn) at the breaking of any other Commandment, he ſtands alike affected unto p. 195all; the whole Law is but one Copulative. Ezek. 18. 10, 11, 12, 13. 'Tis like a Chain that is diſſolved by the looſening of one link; that an offence in one, makes guilty of all, Jam. 2. 10. All Sins flow from the ſame corruption as Temptation draws it out; he that breaks one (eſpecially this fourth) habitually breaketh all, not ſo Actually.

4. The fourth Conſideration is, the ſtamps on it, that as the Sabbath is the Mother of Religion. So God hath put four Immortal ſtamps upon this precept that concerns it, above all the other nine precepts: as (1) It hath ſuch a Preface before it, as none of the other hath, to wit, [Remember.] (2) Whereas the other nine are delivered either negatively (as moſt of them are) or poſitively only. The fourth is delivered both ways. (3) Whereas the other Commandments are delivered to a mans perſon only [Thou and Thou.] This is not to our perſons only, but to our Families and Relations alſo. [Thou and Thine, Thou and all Thine.] (4) It hath more grounds and Reaſons alledged in it (to enforce the Obſervation of it) then any other precept, as 1. 'Its own Equity. 2. Gods bounty. 3. His own Example. and 4. The days benediction. Thoſe four Immortal ſtamps and Characters of Authority, you muſt neither forget nor neglect, much leſs the Sabbath, but remember to ſanctify it; the Gentiles as well as the Jews are obliged p. 196to obſerve it, ſeeing the ground of it is general (to Gentiles as well as to Jews) and the Equity of it perpetual, for the Commemoration of Gods Creation of the World, and of Chriſts Redemption of it, have (both) an Univerſal and an everlaſting Equity in Them.

5. Conſider fifthly, the ſenſe of its preface [Remember] imports three things: 1. The Antiquity of the command, (as 'tis ſaid in another Caſe, 1 Chron. 4. 22.) Theſe are ancient things, almoſt as ancient as the World it ſelf, Gen. 2. 2, 3. and the ceaſing of Manna on the ſeventh day. Exod. 16. 24, 30. plainly ſhews, that [ab ipſius Mundi primordio invaluiſſet Sabbati Obſervantia] the Sabbath was kept from the beginning of the Creation before the promulgation of the Law at Sinai, Exod. 20. which was added, becauſe antient things are apt to wear out of the mind of Man; and the Devil had endeavoured to blot out the Remembrance of the Sabbath, and of the Creation in the long-lives of the Patriarks, that ſo he might Uſher in that fooliſh conceit of the Worlds Eternity, ſo cryed up by ſome Heathen Sages, though decryed and exploded by the wiſeſt of them. 2. It implies the weightineſs of the Command; 'tis not left either to your pleaſure, or to your leiſure, or liking, (as a frivolous or indifferent thing) that may admit either of a diſpenſation or a p. 197diſcharge; but among all your other neceſſary duties, you muſt Remember this duty of weight and of great importance: and 3. It Imports mans proneneſs to forget it; ever ſince his memory was wounded by the fall, therefore is he oft call'd on to remember: Alas you will forget it (thinking yourown thoughts, &c.) before you be aware.

6. Conſider the morality of it: the fourth Command doth indeed conſiſt of ſome things Temporary and Ceremonial (and ſo by conſequence changeable) peculiar to the Jews: as (1) Not ſtirring out of their places, Exod. 16. 29. (2) Not kindling of Fires, Exod. 35. 3. (3) Nor carrying burdens, Jer. 17 21. Neh. 13. 15, 16, 17. So likewiſe their Sabbath was (4) A ſign 'twixt God and them, Exod. 31. 13. Ezek. 20. 12. and (5) In remembrance of their deliverance from Egypt. Deut. 5. 15. Yea (laſtly) there Seventh day was to be Obſerved with ſeveral Rites. Num. 9. 10. all which are Typical, and ſo Temporary and Changeable; beſides all theſe appendices, there is another part of it which is moral and perpetual; as (1) That there ſhould be a day of Sabbatizing or Reſting [as the Word [Sabat] ſignifies,] (2) That this day ſhould be kept holy to the Lord; and (3) That a Seventh day ſhould be obſerved as an holy reſt, not this or that particular Seventh day, but one of the Seven: For, 1. The preciſe time of the Seventh-day, p. 198from the Creation, is loſt by the Suns ſtanding ſtill in Joſhuahs days, and by 'its retrograde Motion ten degrees in Hezekiahs days, Joſh. 10. 13. Eſa. 38. 8. Hence ſome think that our Lords-day is the very ſame numerically with the Seventh-day, if ſo, then we keep Godsday commanded here.

7. Again ſecondly, as the Suns ſtanding ſtill and running backward made an alteration, in the courſe of the univerſe, and ſo did loſe [as to us] that preciſe computation of the Seventh day. So likewiſe, ſhould that preciſe part of 24. hours (from the Creation) of the Seventh-day belong to the morality of the fourth Commandment, then ſuch as Travel by Sea, either Eaſt or Weſt to ſuch and ſuch degrees, are obliged to Impoſſibilities; for by the diſtance of Climates, they may gain or loſe, half a day or a whole day, (as Sir Francis Drake did, who putting a girdle about the World in his Sea-Voyage, though a critical meaſurer of time, yet through the Variation of Climats, loſt one day. (Fullers Holy State. Chap. 22. Book. 2. Pag. 128. In his life.) So that 'tis Impoſſible for them preciſely and punctually to obſerve that part of time. (3ly.) Neither is it ſaid in the fourth Command: [Remember to keep holy the Seventh day,] but 'tis ſaid, twice over, [keep holy the Sabbath-day] which doth not only reſpect the Jewiſh-Sabbath under the Law, but may alſo p. 199have reference to the Chriſtian Sabbath under the Goſpel. The Hebrew Text may as well be read thus, Remember the reſting-day to keep it holy, [a ſeventh day is the Sabbath of the Lord thy God.] So that he who Remembers to keep a Religious reſt weekly, is not breaker, but a true obſerver of the fourth Commandment.

8. Fourthly and laſtly, 'tis worth your obſervation that the Seventh-day after the Creation is not butted and bounded with the Evening and the Morning, as all the other ſix days are, Gen. 2. 2, 3. becauſe (as may be ſuppoſed) the time would come under the Goſpel, wherein the Sabbath ſhould have a new beginning and a new ending, when all things were to be made new by Chriſt, Revel. 21. 5. and if all things, then (by conſequence) the Sabbath is made new by the Lord of the Sabbath, Mat. 12. 8. Mark. 2. 28. And hence is that new Sabbath cal'd the Lords-day, Revel. 1. 10. which very Phraſe Imports the Lords Inſtitution of it, as paralel Phraſes do (the Lords Supper, the Lords-Prayer, the Lords-Table) intimate that he Inſtituted all theſe. It being the manner in the Apoſtles-days to call all things [the Lords] rather then [Chriſts.] [foreign] the Article [foreign] (ſet before it) makes it found in ſenſe [that Lordsday] 'tis predicated of him denominatively as it is, of, or belonging properly to the p. 200Lord, 'tis expreſſed by an Adjective poſſeſſive, as ſhewing the day to be a part of Chriſts poſſeſſion, not only as all other days are his by Creation, but this is his (more Emphatically cal'd ſo) by way of Conſecration and Inſtitution.

9. This leads to the ſeventh Conſideration, the Actions of it, that 'tis more then probable, Chriſt (himſelf) in his own Perſon was the Author and Inſtitutor of the Firſt-day. Sabbath, ſuppoſing thoſe few things, which ought to be ſuppoſed: as (1) That Chriſts life was the light of Men, Joh. 1. 4. as he is the Object of your hope, ſo he muſt be the pattern of your holineſs; he will not be your Saviour for happineſs, unleſs he be your Samplar for holineſs too, 1 Joh. 3. 3. (as above) therefore he bids you learn of him, Math. 11. 29. [Imitari quem colimus eſt ſumma Chriſtianitatis.] Conformity to Chriſt (whom we Worſhip) is the very Sum of Chriſtianity, 'tis an Imitation of his Morals, though his Miracles and Mediatory Actions are unimitable. Chriſt came primarily as the price of our Redemption, but ſecondarily as the pattern of our Sanctification, and ſo gave us an Example that we ſhould follow his ſteps. 1 Pet. 2. 21. and he inſtructs us by his doing as well as by his teaching, Act. 1. 1. [to do and to teach.]

10. The premiſſes being granted, that Chriſts [doing] inſtructs us as well as his p. 201teaching, you will find this one of Chriſts [doings] to keep the firſt day holy (himſelf) after his Reſurrection; as he roſe again (after he had reſted all the Jewiſh Sabbatb in the grave) upon the firſt day morning; So he came the very next firſt day into the midſt of his diſciples (then Aſſembled,) Joh. 20. 19. and the very next firſt day (immediately after that) he came to them again alſo. Ver. 26. The like he did ('tis very probable) every firſt day during the 40. days he continued upon Earth between his Reſurrection and Aſcenſion, becauſe the Sabbath-day (being alſo the firſt day of the week) the Apoſtles ſtill kept their holy Aſſemblies, Act. 2. 1. and then was the holy Ghoſt given to them. The (2) thing to be ſuppoſed (briefly) is, that Chriſt taught his Diſciples the obſervation of the firſt day-Sabbath, not only by his appearing once and again to them on this day in a Solemn manner, and thereby approving of their meetings on that day, but alſo by his ſpeaking to them of the things pertaining to the Kingdom of God, (all the 40. days of his abode on Earth with them, no. conſtantly but by intervals on each firſt day,) Act. 1. 3. and ſurely this great concern of the time of worſhip muſt needs belong to the Kingdom of God. The (3) thing to be ſuppoſed is that Chriſt is as faithful as Moſes, who ordained all things generally neceſſary and profittable for the Church, Heb. 3. 2. and p. 202no leſs can be the obſervation of the Sabbath, ſo needful as above.

11. The eighth Conſideration is, the Arguments for it. The many Arguments for the Firſt-day-Sabbath, which for brevities fake I ſhall here but name. as (1) Chriſts own pattern, as above. So (2) the Apoſtles practice, whom undoubtedly Chriſt inſtructed, (during the 40. days) in the change of legal Sacrifices, Sacraments, and Miniſtry into Evangelical (as all grant) and why not of the Jewiſh-Sabbath into the Chriſtian, ſince there is the ſame Reaſon; otherwiſe the Apoſtles would not have kept their Solemn meetings on the firſt day, as they did, Act. 2. 1. & 2. 7. (the Apoſtle being at Troas ſeveral days might have kept any of the ſeven-days, yet pitches on the firſt day for Prayer, Preaching, and Celebrating the Lords Supper,) 1 Cor. 16. 2. As Chriſt is the Rule Ruling, ſo the Apoſtles are the Rule Ruled, and we ſhould follow them as they followed Chriſt, 1 Cor. 11. 1. The (3) Argument is the precept of the Apoſtles (as well as their practice.) They did not only obſerve it themſelves, but they alſo preſcribed it to others, Phil. 4. 9. 1 Cor. 16. 2. [Every firſt day, &c.] Which implys, (1) That their Solemn meetings were on the firſt day. (2) That this day was well known among Chriſtians for their meeting day, this Epiſtle being writ to the Corinthians about 23. Years after Chriſts death, p. 203(3) This day was injoined for ſuch holy exerciſes, as Collections uſually followed in primitive times, Act. 2. 42. (4) The word (every) ſhews 'twas no occaſional preſcription, but a perpetual Ordinance, and (5) Ordained to be obſerved in all the Churches, 1 Cor. 4. 17. 1 Cor. 11. 23. Beſides [foreign] the Lords-day is added in the old Greek-Copy, as Beza witneſſeth, on 1 Cor. 16. 1. [foreign]

12. The fourth Argument is, from the proportion or equality of honour due to Chriſt with the Father, Joh. 5. 23. The Son muſt be honoured equally with him, and 'tis no Robbery, Phil. 2. 7. As the Father hath been honoured with the Seventh-day Obſervation (his reſting day) from the Creation to the Redemption of the World. So the Son muſt be honoured from thence to the conſummation of the World with the firſt-days obſervation, which was his reſting day. Heb. 4. 10. and that from a greater work, as Jer. 23. 7, 8. otherwiſe there would be no equality: The (5) Argument is, the prophecies of the old Teſt. that the Sabbath of the new Teſt. ſhould be on the firſt-day of the week; as the Inſtitution of Circumciſion on the eighth-day, the Pſalms [on Shemineth] or eights, and Pſal. 110. 3. with 118. 24. Math. 21. 42. Act. 4. 11. ſpeaks all of this day as the latter Scripture expounds the former, &c. The (6) Argument is, the prerogative of this day above other p. 204days, as on this day, (1) The light was Created and the Angels of Light alſo, (2) Iſrael went through the Red Sea. Ancients ſay (3) God fed them with Manna, (4) Alſo on this day the ſtar appeared to the wiſe men, and (5) That Chriſt fed 500. with 5 Loaves, and (6) Was Baptized on it, however roſe upon it, And (7) is Gods Judgments upon profaners of it, and the (8) The conſtant and continued cuſtom of the Church to keep it, in all ages ſince Chriſt.

13. The ſecond thing (after the pregnant conſiderations) is the practical and profitable Directions, how the Chriſtian Sabbath may be Sanctified ſo, as to bring a Spiritual bleſſing into the Soul. The firſt Direction: prepare to meet your God, O Chriſtian, Amos 4. 12. there is no work (either Natural or Artificial) but it requires preparation, how much more this Religious work! the Husbandman prepares for his Husbandry, and the Muſician for his Muſick, and ſhall not you [that are part of Gods Husbandry, 1 Cor. 3. 9.] have your Soil prepared for the Celeſtial ſeed. O pray to the only preparer of hearts. Prov. 16. 1. to the skilful Muſician, that he may tune your harp (your heart) to Sions Songs, and Sabbathſervices, that you may make melody therewith and therein to the Lord, Eph. 5. 19. The ſecond Direction is, ſet ſome time apart (at leaſt) the evening before the Sabbath to p. 205trim your Lamps for meeting your Bridegroom, Math. 25. 7. The Traveller makes all ready over night for his Journey intended next morning; and that Oven which is heated the night before, will be the ſooner fitted for baking in the following day: the Jews had their preparation for the Sabbath the evening before it, Mark. 15. 42. Joh. 19. 31. their preparation to the Sabbath began at three a Clock in the afternoon, having [Sabbatulum ante Sabbathum] afore Sabbath, before the Sabbath. Thoſe of Tiberias began the Sabbath ſooner then others, as thoſe of Trephore continued longer, laying down this as their Rule (as Buxtorf relates) Tutius eſt tollere de profano & addere ad Sacrum, quam tollere de Sacro & addere ad profanum; 'Tis ſafer to pinch a part of the week-day, than the leaſt part of the Sabbath-day.

Our own Chronicles tell us, that the Saxons (in thoſe dark times) were ſo devout, as not to allow their ſecular affaires to entrench upon their Sabbath-days Devotion, and therefore began their preparation at three in the afternoon on the laſt day of the week; inſomuch that our forefathers at the Ringing of the Bell to Prayer at that hour, the Husband-man would give over his labour in the Field, and the Tradeſ-man his work in the Shop, and ſet themſelves to prepare for the Sabbath: Clarks, Engl. Martyr. Pag. 30. Tells of Edgars Law p. 206to this purpoſe. And Tacitus ſaith [Nox diem ducere videtur] the night ſeems to lead the day, as the evening, in Gen. 1. is (all along) ſet before the Morning, and therefore the evening before muſt belong to it. O how the Devotion of thoſe dark days condemns the Indevotion of our (more knowing) times, wherein Men are ſo far degenerated from their Aunceſtors Zeal, that they dare entrench upon the holy time, either in worldly works or in fooliſh games, as if the waters of the Sanctuary (that full-Sea of knowledg promiſed, Eſa. 11. 9.) had extinguiſhed the fire of the Sanctuary, to wit, that former Zeal and fervent devotion in Solemnizing Gods Sacred Sabbath in the entire extent of it. ☜ I the longer inſiſt upon this ſecond Direction, becauſe uſually, as men meaſure to God in preparation, God remeaſureth to men in performance of his bleſſing: I have found my beſt Prognoſticks about what communion with God I ſhould enjoy on the Sabbath-day, from the Divine influences I have had upon my heart the evening before.

15. The third Direction is, Remember, not only to prepare for it, but alſo to long after it, as a day of deſires to your Soul, the preface (Remember) ſpreads it ſelf over all the duties of the Sabbath, before, in and after alſo: Druſius tells of an holy Jew that would uſually go out early in the Morning of the Sabbath, p. 207and having put on his beſt Apparrel would, cry out (Veni ſponſamea) come my bleſſed Bride, thou art welcom; as being exceeding glad of 'its comming. If you, (with the Mariner) have lanched out your heart (the Ship) out of the Haven of Worldly mud over night, you will long for the Morning, (as Pſal. 130. 6.) to hoiſe up Sail for your Voyage to the Cape of good Hope, and you cannot then but riſe early as Iſrael did in their Siege of Jericho upon the Sabbath day. Joſh. 6. 15. have not you the ſtrong holds of Sin (as they had the walls of Jericho) to batter down. O long for this Queen of days (as the Antients cal'd it) for your Souls market-day, having caſt up all your Spiritual wants overnight. Say with David, my Soul longeth, yea even fainteth for the Courts of the Lord, O when ſhall I come and appear before him, &c. Pſal. 8. 42. & 63. 1. & 42. 1, 2.

16. The fourth Direction is, Improve every part and parcel of the Lords Sabbath for your Souls edification and advantage (either publickly, or privately) in holy and Religious exerciſes; the Hebrew word (Shamer) to (keep) the Sabbath, ſignifies ſuch a careful and diligent keeping, as is that of Gold or precious things, which a man would not loſe any part or parcel of: how careful is the Gold-Smith of keeping the very filings of his Gold, and the Apothecary (in his beating of Pearl to p. 208Powder) is extraordinary watchful, that the leaſt duſt of it fly not out of his Mortar; and why? Becauſe a little of ſuch things is very pretious and of great value: Thus the ſmalleſt part of this Holy-day is of great price, take heed of loſeing the leaſt moment of the pretious Sabbath (one Inch whereof the Damned in Hell would give worlds for, if they had them) but improve the whole day for Gods glory and your Souls good. O then, that practice (of too many perſons in too many places) in making Gods Sacred Sabbath the very voider and dunghil for all refuſe-buſineſſes (putting them off to that day) muſt needs be a great provocation to the moſt high and holy God, 'tis a Scripture wonder, [will a man rob God? [or, Hebr. will Adam plunder Elohim?] Mal. 3. 8. Seeing the whole day is conſecrated both by God, and alſo (as Ananias goods) to God, it is dangerous to keep back any part of it for your own uſe, Act. 5. 1, 2, 5, 10. and not keep it wholly and (in every part of it) holy to the Lord.

17. The fifth Direction is, make this day a day of your delights, as before a day of deſires; delight in the day, and in every duty of the day; account the Sabbath not only your duty, but alſo your priviledg, not only your work, but your wages too, Iſa. 58. 13. Call the Sabbath your delight, and if it be not ſo, you may not call it ſo; ſurely it was not ſo to p. 209thoſe Worldly wretches that cryed, when will the Sabbath be over, &c. Amos 8. 5. as if they had been in the ſtocks, all the while they were keeping a Sabbath; The Greek word for delight is [foreign] Septuag. Pſal. 37. 4. &c. Which comes from the word [foreign] that ſignifies Paradiſe, or place of pleaſure; to intimate, the Lord and his Sabbaths may not be as ſtocks to you, but as a Paradiſe, and a place of pleaſure; you ſhould take as much delight therein, as in walking the Round in the choiceſt Spring-garden. O how ſhould you bleſs God for the Sabbath, as Neh. 9. 14. and rejoice in it as in the day the Lord hath made (for Spiritual delight,) Pſal. 118. 24. counting it ſo, and making it ſo; not only a delight, but alſo holy and honourable and becauſe holy therefore honourable. O may you but be in the Spirit on this Lords day, (as Rev. 1. 10.) and taſt how good the Lord is, (Pſal. 34. 8.) in the dainties of holy duties, and in his heart refreſhing and Soul-raviſhing Ordinances; you will find moſt incomparable pleaſure therein, and far-far exceeding all the dirty delights of ſenſualiſts and Sabbath breakers, Prov. 14. 10. Job 27. 10.

18. The ſixth Direction, be not weary of it before it be over. The whole Sabbath ſhould be ſpent without wearineſs, in works of Piety, mercy and neceſſity, and in none elſe; here's variety to prevent nauſeating in works of Piety p. 210you may paſs from one Ordinance to another, (as the Bee flys from one flower to another) and not be weary; and from works of Piety you may go to works of Charity, and from thence to works of neceſſity for your own natural nouriſhment: O then, here is no need of crying out [what a wearineſs is it] as Mal. 1. 13. or [when will it be over] as Amos 8. 5. as if in little eaſe all the while; Carnal hearts know not (indeed) how to wear out the Sabbath ('tis ſuch a wearineſs to them) and therefore they wiſh it over, full loth would they begg Davids office out of his hand (of being a doorkeeper in the houſe of God, who muſt be firſt in and laſt out,) Pſal. 84. 10. and what would they do to ſpend an everlaſting Sabbath in Heaven, that are ſo troubled and tyred with a ſhort one on Earth, not without a world of wilful diſtractions, but the Spiritual heart that is rapt up and raviſhed in Spirit, Rev. 1. 10. and is in the fear of the Lord (and in the comforts of the holy Ghoſt) all the day long, Prov. 23. 17. can wiſh with Joſhuah that the Sun ſtood ſtill on that day for more killing of Sin, and quickning of grace.

19. The ſeventh Direction is, be ſure you make it a right day of reſtraint to you, as it is called, Deut. 16. 8. (Jomegnatſereth) diem Interdicti; a day of prohibition from all Improper work; the ſame word is uſed, Numb. 16. 48. and the Plague was ſtayed, or reſtrained by p. 211either. (1) Intreaty, as 2 Sam. 24. 21. or (2) By Authority and Commands or (3) By ſtrength and force; all theſe ways you ſhould Remember to [keep] the Sabbath, if you keep not your heart with all keepings, Prov. 4. 23. You can never (keep) the Sabbath holy. The Plague of your heart (mentioned, 1 King. 8. 38.) will not be ſtayed or reſtrained, unleſs you, (1) Offer upon Chriſt (your Altar, Heb. 13. 10.) Your Intreaties to God with David 2 Sam. 24. 21. and (2) Unleſs you lay Gods charge and command upon your extravagant heart to keep within compaſs, Cant. 2. 7. Yea and (3) You muſt uſe holy force and Violence (going but in Gods ſtregth, Pſal. 71. 16.) to reſtrain your looſe, ſlippery and treacherous heart, both from wicked, and from worldly work on that day, for in the former work you keep the day to Satan, and in the latter to your ſelf, but not to your Saviour in either; beſides every wicked work is curſed Sin any day, but 'tis doubly ſo on the Lords-day, the ſeaſon being a great aggravation of the Sin, like that in, Eſt. 7. 8. 'tis a raviſhing the Queen of days before the very face of the King of Kings: and every Worldly work done on Gods-day can never expect Gods bleſſing, but will be a Canker, and may ſay with Jacob, I ſhall bring a curſe and not a bleſſing, Gen. 27. 12. he that did but gather a few ſticks (a ſmall buſineſs ſome may ſay) was paid home with p. 212ſtones becauſe he did preſumptuouſly on that day, Numb. 15. 30, 32, 35, 36. If you muſt do no manner of work, (ſave only the three works of Piety, Charity, and Neceſſity,) no manner of Worldly work, much leſs wicked work. O do not eat forbidden fruit, when you may eat of all the Trees in the garden, on your ſix days, do not your own works, (but ceaſe from them, Heb. 4. 10.) nor ſpeak your own words on this high and holy day. Iſa. 58. 13. Exod. 31. 14.

20. The eighth Direction is, never ſatiſfie your Soul with ſpending one Sabbath, without enjoying ſomething therein of the Lord God of Sabbath; never content your ſelf with Elijahs Mantle, without the Lord God of that Mantle, 2 King. 2. 14. O let it not be enough to you (as it was not enough to Abſolom to live in Jeruſalem. 2 Sam. 14. 32.) without ſeeing the Kings face; cry with David (in every duty of the day) O when will God come unto me, Pſal. 101. 2. To miſs of a good friend is ſad, to meet him is joyful, Pſal. 73. 25. If you miſs of this your beſt friend, this will juſtly fadden you (as it did even Saul himſelf, 1 Sam. 28. 15. If you meet him and miſs him not, If your friend (the King of Saints, Rev. 15. 3.) Sit at your Table, then your Spiknard will ſend forth the ſmell thereof, Cant. 1. 12. Such a ſign of ſweet friendſhip and fellowſhip muſt needs fill your heart with joy unſpeakable, and full of p. 213glory (as it reminds and repreſents your Communion in Heaven) and make the Sabbath a delight (indeed) to you; then ſhall you delight your ſelf in the Lord and he will (not only) cauſe you to ride upon the high places of the Earth, but alſo, upon the heights of the Heavens, where you ſhall keep an everlaſting Sabbath (in which all Sabbaths meet) and whereof there is no evening. Iſ. 58. 13, 14. Pſal. 37. 4.

21. The ninth and laſt Direction is, be careful to cloſe up the Sabbath with a gracious frame of heart when (with Zacheus) you have got a view of your ſweet Jeſus from top to toe, upon the Sycomore Tree of ſome Goſpeladvantage (though low of ſtature in your ſelf) this is your after duty, be ſure you take Chriſt home with you, and joyfully receive him there, as he did, Luke 19. 3, 4, 5, 9. he is (you'l find) the moſt bleſſed gueſt that brings Salvation, with him as well as a Supper, Rev. 3. 20. Reflect then upon the whole carriage of your heart all the day; and falling down upon your knees. (1) Beg pardon for your drowſineſs or diſtraction, for your want of fervency of Spirit in ſerving the Lord, Rom. 12. 11. And a Sabbath frame of Soul. (2) Return praiſe for the Angels moving the waters in order to any healing, either the weakneſs of your grace or the ſtrength of your Corruption: loſe not the warmth of the day in the cool of the evening, p. 214for want of watchfulneſs; and let Sabbath day thoughts abide with you all the weekdays, then week-day thoughts will leſs trouble you on the Sabbath day.