The Practical Sabbatarian

CHAP. XLVIII. The first Decad of Arguments, to persuade conscience to an holy observation of the Lord's day.

THe design of pressing conscience to a due observance of God's blessed day is already begun, and the rise hath been taken from the sometimes solemn and accurate carriage of the Jews upon their Sabbath: And shall a Vagabond Jew out-vy us? shall that branch which is cut off, be more fresh and flourishing in Sabbath-observation then the branch which is engraffed and implanted in its room? Shall the slave be more obsequious then the Son? The vassal more obediential then the Heir? The Jews still, though blasted with a Curse, yet they, at least some of them keep their Sabbath with great zeal and devotion: And shall not Christians, who lie under dews of divine blessing, and live under Sun-shines of Gospel heat and light, be more frugal of the time, and more spiritual in the duties of the Lord's day? Let not a disinherited Jew rise up in judgment against us. (But of this already.) But now further to press conscience to a holy keeping of the Lord's day.

[Arg. 1] Let us consider how much folly is bound up in profaning God's day: We put away from us all those golden promises which God hath entailed upon a due observation of it.

1. Temporal promises, Isa. 56. 5.

2. Spiritual promises, Isa. 58. 14. He who profanes the Sabbath loseth the sweets which are to be found in a God, and disinherits himself of those plenties which are to be reaped in a flourishing earth: He tramples upon pearls; for the promises which are to be made good in Christ, 2 Cor. 1. 20. are the riches of the Gospel. Let us review this folly in the severals of it.

1. The profanation of the Sabbath argues much contempt, it spurns the crown of a promise, and despiseth the riches of divine grace, it refuses the breast of a promise, which is a breast not filled with milk, but consolation, Isa. 66. 11. It is worthy our notice; God hath made promises to every duty of a Sabbath.

1. To Prayer, John 14. 15. Mat. 21. 22. Nay, it is part of the Covenant of Grace, that the Saints should fly to God by prayer, and that the Lord should hear from Heaven his dwelling place, Psal. 89. 26, 27.

And 2dly, Promises are made to the right receiving of the Sacrament, Mat. 26. 29. That blessed banquet wants not a blessed promise.

3. Hearing of the word is encouraged by a promise, Isa. 66. 2. That duty also is like Benjamins sack, with a cup in the mouth of it.

4. Acts of charity, a necessary and comely duty, which fills up the services of a Sabbath, they are bribed with a promise, Psal. 41. 1. Every silver piece we give, shall be turned into gold by the inhancing nature of a promise.

5. Meditation, another duty of a Sabbath, hath the experience of divine sweetness, and soul-satisfaction, Psal. 104. 34. Now when all these duties are carefully and spiritually acted on a Sabbath, under what a golden shower of promises doth the active Saint lie? Let those who profane the Sabbath be ashamed of their contempt, to slight the treasure of so many promises. We may take notice, that the promises are the Saints best estate, they are the Churches privileges, Rom. 9. 4. They are the highest encouragements, 2 Cor. 7. 1. They are the rewards of faith, Gal. 3. 16. They are the believers inheritance, Heb. 6. 12. They are the varnish, and the wealth of the Gospel, Heb. 8. 6. What is the Gospel but a golden mine filled with promises with the stamp of Christ upon them? The promises are the cordials of grace to keep it from fainting, Heb. 11. 13. They are the most pregnant incentive to obedience, Heb. 11. 17. They are the exceeding great and precious donations of the soul, 2 Pet. 1. 4. Nay they are the believers fairest revenue:

For 1. They are in the surest hand, 2 Cor. 1. 20.

And 2dly, They shall be paid in the most seasonable time, Psal. 50. 15.

3. They contain in them most glorious acquests, John 3. 16. Luke 11. 13. The spirit and glory are folded up in the promise.

4. We shall be spending upon them to eternity, Heb. 11. 13. Now what base contempt are they guilty of, who profaning the Sabbath trample upon these glorious and precious promises, these despise the riches of divine goodness, to use the Apostles phrase, Rom. 2. 4.

2. Prophanation of the Sabbath speaks much infidelity: Did we believe God's promises which he hath made to Sabbath holiness, we should be more precise and strict in our observance. Indeed unbelief is the damp of every duty, it puts a faintness and languor upon holy services. The primitive Saints who were acted by a principle of faith, Heb. 11. 33, 34. run upon, and accomplished glorious things; this grace shows us the crown, realizes all the promises to us, Heb. 11. 1. And so it puts animation and life into every holy duty. Constantine the Great, when he saw the Cross in the air with this Inscription, 〈 in non-Latin alphabet 〉 , In this overcome, he summoned up his undaunted courage, and obtained a noble victory. Many look on the promises of God, as bonds without a seal, as debenters which are not like to be paid; and this makes the Chariot of duty drive heavily, and causeth men to slight Sabbaths with so much carelessness and indifferency. A believing soul will double the tale of his duties, he will hear attentively, he will pray devoutly, he will meditate divinely, and discourse savourily on God's blessed day; and all this as eying the recompense of reward, and preying upon the rich incomes of the promises. It is cursed unbelief sowers and flags the duties of a Sabbath, that men either desperately neglect them, or else carelessly perform them.

3. A profanation of the Sabbath discovers much ingratitude. Doth God give thee a Sabbath, a Jewel of great price, to throw away into the Sea of idleness or profaneness? Men who are slight on the Sabbath do not adore the rising Sun, for the Sun of righteousness arose as upon this day. Our Sabbath is Christ's resurrection day, which is the foundation of all our happiness; had the grave detained him, hell had enclosed us. Christ opening the prison of the grave, opened our way to the throne. How ungrateful then shall we be to wound Christ on his own resurrection day? Shall we be formal, drossy, vain, talkative, sensual, upon that day, when the Sun rose to give light to a new world? what blackness of darkness had we eternally been wrapped in, if this blessed Sun had not risen after the night of a grave, to be our conduct and guidance to a better life? Sabbath-breakers may wear the scars and brand of the most loathsome ingratitude.

4. Prophanation of the Sabbath is soul-prodigality, it is a disinheriting sin too? Can we expect a Sabbath to eternity, and not keep a Sabbath here? Can we neglect the service of a day, and yet look for the reward of more then many ages? It is a good observation of a Learned Man, That our Rest-day is not called 〈 in non-Latin alphabet 〉 Manuchah, a Common rest, but 〈 in non-Latin alphabet 〉 Sabbath, which signifies a holy Rest; to show us, that the due and holy observation of our Rest here, is the ready way to our perfect rest hereafter. It is a sad contemplation to take a view of profane persons, how they impose upon themselves in a dream of glory. Can they possibly conjecture, that they can sing their songs here on a Sabbath, take their cariere in sensual delights, play away, walk away, prate away their precious Sabbaths, and at last sing Hallelujahs in the Sabbath above? Is not this to conceive a Mountane to be Crystalline, because it is covered with snow, which bears some resemblance to the color of it? Well then profanation of God's day is a complicated evil, a chain of darkness with many links in it a body of sin made up of the four Elements, of Contempt, Infidelity, Ingratitude and Soul-prodigality, it is an heretical vice which practically denies the resurrection of Christ.

[Arg. 2] There is much in the day, to solicit our holy observation: It is a Sabbath of spiritual delights, it is the souls festival day, a day of fat things, and wine upon the lees, Isa. 25. 6. The Sabbath is the season in which Christ brings his beloved into to his banqueting house: Christians on this day are to rejoice in the Lord, as the memorial of the greatest benefit which ever accrued unto them: Their life rose this day a conqueror, and in him they are more then conquerors, as the Apostle speaks most triumphantly, Rom. 8. 37. And therefore holy men in all ages have waited with impatience for the coming of this day, and have rejoiced with unspeakable joy at its approach. This day is the darling, is the delight of days, and all other days are to be obsequious unto it. It is recorded of holy Mr. Dod, and heavenly Mr. Bruen, that they were even in heaven upon a Lord's day. This day is the day of Christ's visits, the souls spiritual market and fair; in it we have our prospect of Canaan upon Mount Nebo, the day it is of holy Discipline, to train us up in the School of Christ. Hilary cries out, Let Christians be exceeding glad on this day of their festivals. This day is the souls seeds time, and glory shall be its harvest: this is the most special time for the recruiting of the inward man, and strengthening it with all might. The duties of this day are not only the plowing, but the reaping of the soul; they are in themselves not only work, but wages, for in acting of spiritual duties, there is great reward. As one saith, Sabbath-service implies a wonderful sweetness, as the music of the spheres, which is included in its own circumference. How delitious is it to enjoy communion with Christ on his own day, and to embrace him in the way of his Ordinances, as Zacchaeus, to meet him in the way as he passeth by, Luke 19. 5. Christ indeed is sweet to our enquires, much sweeter to our acquests, when we have found our beloved, Cant. 3. 4.

Now then the Sabbath being a day of joy and jubilee to the soul, how spiritual, exact and heavenly should we be? The Sabbath is joyous in its constitution, let it be so in our disposition; let not this joy be damped by our sin or neglect, let us not jar the music of it by our sloth or sensuality, our carnal ease, or fleshly delights, for so we may at night go down with sorrow to our bed.

[Arg. 3] Not only the pleasure of this day might allure, but the profit of this day might enforce our greatest care and devotion: On this day, the soul makes its greatest merchandise, and drives its most gainful bargains; on this day the poor believer follows the chase of a Christ, of an heaven, of an eternity; this day is a day of ble • sings; how many have met with their beloved, recruited their faith, amplified their joy, and gained a better insight into their spiritual condition on this holy day? Their souls, as Hannah, have begun the Sabbath with sighs and sobs, but in the close thereof have gone away, and have been no more sad, 1 Sam. 1. 18. It is usually on the Sabbath, that the believer makes his greatest journeys towards his home. God saith of this day, as once Isaac said concerning Jacob, I have blessed it, yea, and it shall be blessed, Gen. 27. 33. On this day, the gracious soul enjoys Christ's presence, communion with the blessed Trinity, and the happiness of those spiritual Ordinances which are the Mines, and the means of grace. On this day he drinks more deeply of the waters of life, and participates more freely of the good things, of the graces of the spirit, and tastes more sensibly of the prelibations of future and eternal joy, Rev. 1. 10. Indeed on the Lord's day, the believer makes up himself for the decays and losses of the week, and drives the spiritual trade to the best advantage.

Now profit should engage us to care and sedulity, and add a wing to our zealous and holy industry: when we are slothful or sensual upon the Sabbath, we do not only sin away our tim • ▪ • ut our treasure, and lose our season for advantage. Limn • rs will be very exact in drawing that picture for which they are well rewarded: a high price will procure the most curious works; and why should not a gainful Sabbath, which will pay for all our pains, engage us in the greatest strictness of observation? Profit is the great engine which prevails with worldly men. Some Nations will sell Swords and warlike furniture to their open and proclaimed enemies for profit and unusual gain; and surely the riches of Ordinances are finer gold, then the treasures of the Mine, though they be digged in Ophir.

[Arg. 4] The honor of this blessed day commands our severest observation. The Sabbath contains all the three arguments in it, which some calls the worlds Trinity, Pleasure, Profit, Honor: And if these arguments have so much force in temporals, why should not they be as cogent in spirituals? spiritual good things,

1. They yield most. Sure there is more in a grace of the spirit, then in the stuffing of a bag, or the lining of a cost • r.

2. They last longest.

3. They are purchased with greater difficulty, they are bought with a price, with the blood of a Redeemer.

4. They enrich our better part; and shall not they more influence our care and our devotion? Our Sabbath is solemn in its own dignity, let it be so in our observation. God hath crowned this day with honor, why should we degrade it by our sin and vanity? Our heavenly carriage doth best comport with the glory of this day. Jerome calls our Christian Sabbath, the Mother of days, not only intimating its own antiquity, but pointing at the veneration we should give to it: And so the fifth Commandment comes in to the support and assistance of the fourth. We must honor this Mother of days, that our days may be happy and long in the land, Exod. 20. 12. Nor unfitly is the Sabbath called a Mother, when it hath so fruitful an issue, and hath brought forth so many Children to Christ, who is its Lord and Master. Ignatius calls our Sabbath the Queen of days, and all other parcels of time are only hand-maids to wait on her; now every evil fact is aggravated, which is committed in the presence-chamber. The Holy Ghost calls our Sabbath the Lord's day, Rev. 1. 10. And God doth not call this day by his own Name, but to intimate thus much to us, that we should likewise honor it by a holy and careful celebration. Sin then and vanity is a blot in the Escucheon of the Sabbath, and the profane person as much as in him lies, lays the honor of it in the dust.

The Jews had a very high esteem of their Sabbath, and they compared it to a Queen; their other festivals they compared to Concubines, and ordinary days they compared to hand-maids, and they made a six fold difference between their Sabbath, and other festivals.

[unspec 1] Other festivals had no parasceue, or preparation going before them; but the Sabbath had still a preparation, and it was called 〈 in non-Latin alphabet 〉 , or pervigilium Sabbati, the Vigils of the Sabbath: [Obj.] but it may here be said, that, John 19. 14. we meet with the preparation to the Passover; and therefore a preparation was not peculiar to the Sabbath. [Answ.] To which it is answered, It is called the preparation to the Passover, because at that time, the Sabbath and the Passover fell both together, and then the Jews transferred the Passover to the Sabbath, and therefore it was called the great Sabbath; Joh. 19. 31. That Sabbath day was an high day saith the Text, because both feasts fell on the same day. But the preparation mentioned, John 19. 14. was then in respect of the Sabbath, and not in respect of the Passover, which was drowned in the Sabbath. For other feasts besides the Sabbath, needed no preparation.

[unspec 2] The Sabbath of the Jews had a prerogative above all other festivals, in that other festivals were translated to the Sabbath, but the Sabbath stood immovable, and could never be transferred to any other festival, & therefore they oftentimes made the feast day a common day, and upon it they prepared their meat, and buried their dead, and they transferred the religious exercises which did belong to that day, to the Sabbath.

[unspec 3] The Sacrifices of all their festivals gave way to the Sabbath: Their daily Evening sacrifice was killed at eight of the clock, and half an hour past, according to the Jews counting of the hours, half an hour before three with us, and offered at the ninth hour and an half past, which with us is half an hour after three; and this they did that they might rest the evening of the Sabbath.

[unspec 4] The Sabbath had a double sacrifice upon it, Numb. 28. 9, 10. Whereas all other festivals had only their particular services and sacrifices; which as it was to distinguish the Sabbath from all other feasts, so to mind us of that industry and sedulity we should show on the holy and blessed Sab-Sabbath.

[unspec 5] The Sabbath was kept in the wilderness, and in the captivity; and he who violated and brake the Sabbath in the Wilderness was stoned to Death, Numb. 15. 35. But other festivals were not kept in the captivity, and the Passover but once in the wilderness, Numb. 9. 5.

[unspec 6] The whole week took denomination from the Sabbath, Luke 18. 12. Acts 13. 42. And besides all this, every Sabbath day they came to hear the Scriptures read and expounded, Mat. 1. 21. Luke 4. 31. But on the week days they met occasionally. The Sabbath was the appointed time for those holy exercises. Now shall the Jews be so curious in drawing of their Sabbaths Eschutcheon of Honor, and marking its dignified prerogatives, and shall we give less veneration to the Lord's Day? I mean not, in verbal praises, or rhetorical panegyricks, but in holy practices. Our careful Preparation for the solemnities of it, our serious behavior in the duties of it, our frugal improvement of the time of it, our unwearied diligence in the service of it; this, and this only speaks our Sabbath honorable. Piety and Devotion best proclaim the dignity of this holy day; when we act, as those who believe, that Christ is not only the institutour of our Sabbath, but will be the Judge of the world. Let us then consider the Lord's Day under what notion we will, either as the souls jubilee and festival day, or as the souls market day, or as the Churches best and most glorious day, yet still nothing but holiness becomes it, and its beauty is best seen in our sanctification; Our holiness is the foil to set off the glory of it.

[Arg. 5] Let us look upon our Sabbath, as a day of distinction, the observation of which distinguisheth Christians from the rest of the world; and this meditation will prompt us to holiness. What the Lord said to the Jews, Exod. 31. 13. Verily my Sabbaths shall ye keep, for it is a sign between me and you, that ye may know that I am the Lord who doth sanctify you; is as applicable to us, as it was to them; and it is, as if the Lord had said, the keeping of my Sabbath shall be a distinctive badge and cognizance of Covenant holiness, a sign that I do sanctify you, and separate you to myself for a holy and peculiar people. Let us cast our eye upon our Sabbath as our discriminating and differencing badge: And shall we shame our livery? Shall we make our Sabbath a day of riot or excess, of sloth or idleness, and so mingle with the profane world? Do we profane our Sabbaths, how can we distinguish ourselves from a sensual Jew, or a miscreant Turk; they likewise have their Sabbaths? And will a diurnall distinction serve the turn; that the Turk keeps his Sabbath on the Friday, the Jew on the Saturday, and we Christians the First day of the week? It is a poor shift, and a faint distinction to keep a different day; will not the world scoff at this distinction? It is not the Day only, but the manner of observance. The Apostle saith, that Christ's people are a peculiar people, zealous of good works, 2 Tit. 14. And so our Savior makes the distinction of his people from the rest of the world, John 17. 14. It is observable, that the Hebrew word 〈 in non-Latin alphabet 〉 Chadash signifies two things; 1. To separate from common use. 2. To sanctify, to teach us, our sanctification is our only separation from the rest of the dregs of the world: Therefore still let our holiness upon God's blessed day, be a sign between God and us, that he hath sanctified us. This is his will, and let it be our work, as always, so peculiarly on the Sabbath, our sanctification, 1 Thes. 4. 3. Let Christ know us to be his sheep by this, our will is not only melted into his will, but our obedience is fully calculated for his day. Rivet hath a pregnant note, The Sabbath, saith he, is given formally for holy uses, for hearing the Word, for Prayer, for receiving the Sacrament, by which our sanctification is ripened and accomplished.

[Arg. 6] No command but that of the Sabbath hath a memento prefixed to it; As if our obedience to this command was our chief business, which we must not forget: God doth not usually annex his mementoes to anything, but to matters of the greatest moment. As 1. Sometimes to press his Laws, Num. 15. 39, 40. And 2. sometimes to press his Love, as a motive to obedience, Deut. 5. 15. 3. Sometimes to mind us of himself, Deut. 8. 13. 4. Sometimes to mind us of his Enemies, Deut. 25. 17. And 5. Sometimes to mind his Sabbath, Exod. 20. 8. God puts an Higgaion Selah upon this Commandment, that as among the Jews, the singing of it caused them to raise their voice: So among us in keeping Sabbaths, it should raise our hearts to a holy observation. Now God prefixes a memento to the Commandment for the Sabbath upon divers designs, which will very well suit with our purpose.

[unspec 1] As first to intimate the opposition of man's corrupt heart to this holy Command, Rom. 7. 12. Depraved man cannot endure the snaffle of a whole days service, he loves not to be bridled to spiritual duties, and therefore God here awakens us by a shrill memento; the learned Rivet observes, That men are upon the wing in flight, and heat after their own works, and they are most easily entangled in the snare of their own pleasures and delights; but to do God's work upon his own day, this goes against the grain of corrupt Nature.

[unspec 2] This Memento shows the venerable antiquity of the Sabbath. God hath been pressing the Sabbath upon us from the beginning of the world, (as hath been shewn already:) The good Lord is jealous, least an ancient should be an antiquated institution.

[unspec 3] God gives us this Memento to mind us of the strict account we must make hereafter for all our Sabbaths. When a Master gives his servant many errands, but saith he, be sure you remember this above all the rest; if that errand be forgotten he breaks out into a greater passion. God remembers us to keep inviolably his holy Sabbath, to assure us he will else remember to punish severely the breaches, and violations of this Emphatical Commandment. His expostulation hereafter will be, Did not I give you my Sabbath with a Memento?

[unspec 4] To inform us, the sum of Religion lies in a due observation of the Sabbath. It was a good saying of worthy Mr. Rogers, Take away God's Sabbath, and Religion will soon dwindle and faint into nothing. Jacob gave a severe charge to his Sons about Benjamin, because he lay nearest his heart; And is it not an evidence, that the fourth Commandment lies nearest to God's heart, that he gives so severe a charge about it? That much of Religion is wrapped up in it, nay, the very quintessence of piety is dropt into it?

We are more apt to forget the fourth Commandment then any of the rest. And it is observable, when any duty is charged by God with a Memento, it argues a proneness to forget it, so Eccles. 12. 1. Remember thy Creator in the days of thy Youth; which charge intimates to us, no age is so prompt to forget God as Youth, which usually is snarled and entangled in divers lusts, called by the Apostle, Youthfull lusts, 2 Tim. 2. 22. And there are many reasons why we are so apt to forget this Commandment:

1. Because the rest of the Commandments are written in our hearts by the light of Nature; but this only was given by outward Ordinance and Institution, and we are more apt to forget Instructions then Inclinations.

2. Because this Commandment more restrains natural liberty then all the rest: the other Commandments restrain only things sinful, but this prohibits things lawful at any other time, nay, it restrains our very words, Isa. 58. 13. and our very thoughts; our lawful works, and secular employments must be laid aside on this day; we must not think or discourse of the world, and the things of it on this blessed day.

3. Because of the multitude of our affairs on the six days, which had need to be remembered to be finished seasonably, or else they will breed distractions on the Lord's day; nor is it so facile and easy to keep off their impressions and intrusions, when we are to converse with God on his own day.

4. Because the Devil will assuredly prompt us▪ to forget this Commandment; so to quench the memory both of the Creation, and the work of our Redemption, that he may the more readily draw us to despair by forgetting the salvifical work of our Redemption, or else to Atheism, by forgetting the stupendous work of the Creation; for as the work of Creation first give us a Sabbath, so the work of Redemption afterwards gave us our Sabbath. Now to prevent these mischicvous inconveniencies, we are alarmed and quickened with a Memento to keep this Commandment, as a means to preserve the memory both of Father and Son, and so to keep on foot holy and divine worship.

This Commandment of the Sabbath, is of most weight to be remembered, for the observance of all the rest of the Commandments depend much upon the keeping of this: Let us cast our eye upon the Conversion of sinners; where one hath been converted on the week day, many have been brought home to God on his own day; God doth delight to dispence his graces on his own day: so that in keeping this day, we preserve an opportunity when God doth confer his graces on the Sons of men, and in a careless observing of this day, we put from us an opportunity of getting and obtaining the grace of God: So then, keep this day, and we keep all; neglect this day, and we neglect all the proper means for life and salvation. This is the season when the Angel comes down to stir the waters, and then is our time to step in and be healed. This indeed is the fundamental command, on which the superstructure of piety and religion is fastened and built. On this day God draws nigh to his people, and they to him; nay, the way to lay hold on God's Covenant, is to keep his Sabbath: there is some hopes of a man's salvation when he makes conscience of keeping this holy day.

7. The reason why this Commandment is of so much weight to be remembered, is, because in it we are made more spiritually minded; it frames our spirits to be more fit and adequate to every good word and work, we are as not of this world; the Apostle saith, Heb. 4. 9. Verily, there remains a Rest for the people of God: Implying that the Saints in Heaven keep a Sabbath-Rest; meditating divine things, singing praises, and minding only the things of Heaven. Nothing more fits and accommodates our spirits to the supreme good, then a holy observation of the Sabbath; it is the beginning of heaven here, our hearts then work up more and more to their center, to their God, to their Christ.

8. We must remember this Commandment. In keeping the Sabbath, we keep in mind God's chiefest mercies, the benefit of our Creation, and of our Redemption: the first giving us our beings, the second our well beings; the first being the fountain of Nature, the second being the spring of Grace: And whereas there are Three most glorious persons, showing themselves in their several works tending to man's good, the due observation of the Sabbath puts us in the remembrance of them all; Of the Father who created us, and then gave the world a Sabbath; of the Son who redeemed us, and on this day ascended from the Grave; of the Holy Ghost who inspires us, and sheds a beauty upon us, who as on this day descended from heaven in a miraculous flame upon the blessed Apostles, which was an infallible earnest of those plenteous effusions of the spirit, which should be poured forth upon the Church in all ages. Thus upon weighty reasons, a Memento is affixed to the fourth, and only to the fourth Commandment; which if it be not a note of observance, to point out our great concernment in the holy keeping of it, it will be an handwriting on the wall, to make us tremble to all everlasting. A learned man observes, That God should preface this Commandment with a Memento, it implies that some serious thing is commanded, something of the highest importance, which upon our peril must not be neglected or forgotten: This command is a treasure committed to us with a great charge. And it is observable, it is not said, Remember that thou keep the Sabbath day; but remember the Sabbath to keep it holy, Exod. 20. 8. God stops not at Sabbath day, but adds, to keep it holy, evidently implying, that to set apart the time of a Sabbath is not considerable; but to spend that time in holy duties, and in the holy exercises of faith and religion, this is the fulfilling of the Commandment: When God's sanctifying of the day, as Musculus speaks, is not profaned by us, but kept pure and unspotted. The Memento then in this Commandment is only the usher of holiness, God's, loud call to strictness and sanctity on his own day; the significant harbinger to tell us, Christ is coming, and on this day he must lodge in our hearts.

[Arg. 7] No Command is sweetened with more equity then that of the Sabbath. There is that which Aristotle calls 〈 in non-Latin alphabet 〉 in it, a just and moderate Imposition, there is not so much voluntas imperantis, the will of him who commands, as ratio imp • andi, the reason of the command itself. In this command God rather exercises jus Patris, quam jus Domini, the right of an indulgent Father, then of an Authoritative Lord. Mans good and benefit is twisted into God's Command, as rich embroydery is put upon a piece of sine cloth. This is a Precept not only prefaced with a memento, but seconded with an appeal to man's reason and conscience. Let us take a view of the force of this equity.

[unspec 1] It is most equal that God should have one in seven, (to add somewhat to what hath been said already) If God gives us six days, shall we deny him one? It is the confession of Mr. Brerewood, (Our adversary in this cause of the Sabbath)

Thus far our adversary pathetically exhorts us to keep God's blessed day wholly and fully to himself. Holy Greenham saith, It was a rational discourse of Joseph with his Mistress, Gen. 39. 9. My Master hath kept back nothing from me, but thee, because thou art his Wife, and therefore how can I do this great wickedness, and sin against God? God hath kept no day in the week from us but only the first day, because it is his Sabbath; how then can we do this great wickedness to profane his Sabbath, and sin against God? This amplified Adams guilt, he was only forbidden one Tree in the Garden, and he must eat of that; and this will aggravate our sin, we are only forbidden one day in the week, and yet we must do our own work, please our own corruptions, and gratify our flesh and sense on that very day. Nathan's parable which he used to David, 2 Sam. 12. 3, 4. is rightly calculated for everyone who profanes God's day. Hath God only one day which he hath kept to himself, and sanctified to his service, and laid as it were in his bosom; and shall men be so unworthy, then when their hearts tempt them to vanity, they must take the time of this one day to please and gratify their own corrupt hearts, when they are rich in time, and have six days every week given them for themselves? I may here take up that of the Apostle, Rom. 8. 1. Shall we sin, and continue in it, because Grace abounds? God's bounty should encourage, not dispirit our duties; it should be a spur to holiness, and not a gap to profaneness.

[unspec 2] 2. And most equitable it is, that Time being one of the most precious blessings on this side eternity, a jewel of inestimable worth, a golden stream dissolving, and as it were continually running down by us out of one eternity into another, yet too seldom taken notice of, till it be quite passed by us and from us; It is most just, I say, and meet, that he who hath the dispensing of other things less precious and momentous, should be the supreme Lord of our time, especially when he takes so little to himself as one day in seven.

[unspec 3] And our guilt must boil up to a great heighth, if we dash the eighth Commandment upon the fourth, to break both in pieces, and rob God of his little spot of time, the Sabbath day, to waste it upon our lusts, sloth or vanities. It is a zealous and pathetical speech of the excellent Chrysostom;

Let us observe the Argument of this holy man: not only God's indulgence, but our own dependence commands Sabbath-holiness; God is the common Lord, and shall we not consecrate one day in the week to his service, to the great Jehovah, in whom we live, move, and have our being? His time is not only in our hand, but our times are in his hand, Psal. 31. 15. And if we abuse his time, he can shorten ours. And besides all our labors, which are as the humming of a Be, or the fluttering of a Butterfly, are not so valuable to take up six days, as his sacred worship, which is not only our homage and tribute, but our way to life and salvation, to take up one day. God's honor and glory, which is promoted on his own day by all devout and holy Christians, is infinitely more considerable then all our worldly gains, and petty interest which is carried on the other six days. Bucer saith most truly and gravely, This holy man thinks him unworthy of any station in the Church of God, who hath so far sunk himself below the shadow of all reason and justice, as not to take God's grant in giving us six days for ourselves, and so to conscerate the seventh in holy duties and exercises to the glory of a bountiful and a gracious God. And indeed the waste and profanation of God's day, only one in seven, would fill any pen with gall, and turn the smoothest tongue into a sword; such sacrilegious and unreasonable men who profane this blessed day, a day in a week, would fill any face with blushes, and any tract with sharpness. Dr. Twisse observes, that Gomarus and Rivolus two learned men, though much differing from other Divines in Sabbatical controversies, yet in this particular they speak very plausibly, not without a note of good zeal; For thus they speak, That in reason it is fit, now under the Gospel, to allow more time for God's service, rather then less. Gospel seasons call for greater services.

And indeed in this we heartily accept their just acknowledgement. It is a witty descant of the learned Weems,

[Argum. 8] And is it not most just and meet, that since man's life upon earth is a pilgrimage, and he hath no abiding City here, but looketh for one above, therefore he should not spend all his time, his thoughts and studies upon the trivials of the world, and the services of the week; but (as some time every day) so also someone day every week, to retire from the world, and to draw near to God in his holy and fructiferous Ordinances, and to seek communion with him, with whom he expects to live forever in glory and blessedness.

No Command pressed with more vehemency than that of the Sabbath. God in his word doth not press things trivial or indifferent, but those which are most necessary, and of the greatest importance. As the Apostle speaks of the Ministers preaching in season, and out of season; so it may be said of God's pressing this Commandment, he takes all occasions to urge and importune it: and the Leyden Professors give us this reason, Because all divine worship is comprised in a due observation of God's holy day; And the breaking of this Command God calls the breaking of all his Commandments, Exod. 16. 28. Let us glance a little at the jealous God, and see what methods and importunities he hath used to preserve his Sabbath holy, and that it might not be defiled and polluted.

[unspec 1] No sooner God gives this command for the Sabbath in the midst of thunders and lightnings upon Mount Sinai, Exod. 19. 18. Exod. 20. 8. But he gives a new and strict charge for the due observation of his Sabbath, Exod. 31. 13. and thunders out his threats against all, whoever shall violate or make any breaches upon it, Exod. 31. 15.

[unspec 2] And presently he insinuates an Argument of love to endear the people of Israel to this Commandment, Exod. 31. 16, 17. and tells them it shall be a perpetual Covenant betwixt him and them, the very tie of friendship and amity between them, and it should be a sign of God's owning them for his peculiar people, and their owning him for their only God. The Jews should be known to belong to Jehovah by their observation of his Sabbath, that should be the Shibboleth to distinguish them from the Chaos of the rest of the World.

[unspec 3] But after this, a few days sliding away, God renews his Command for the Sabbath, Exod. 35. 1, 2. in a full assembly of the people, that none might plead ignorance, and that a repeated Law to their Ears, might be a rivetted Law in their hearts.

[unspec 4] And lest the Israelites might interpret this Law of the Sabbath positive only, and so transient, God presently after this inserts it among the Laws natural, that if the Jews should forget Mount Sinai, they might have a principle in their own breasts, to lead them to the obedience of this Law; God tells them, Levite. 19. 3. They must honor their Father and their Mother, and keep the Sabbath. God would have the one Law as fairly written, and as deeply engraven on their hearts, as the other, and he joins neighbor Commandments together; Nature leads them to reverence their Parents, Religion, Gratitude, Reason, Obedience, and much of Nature should draw them to keep God's Sabbath.

[unspec 5] And which is not to be over-passed, the same Law of the Sabbath is inculcated again in the same Chapter, Levite. 19. 30. where God reckons up his Feasts which he will have observed throughout the current of the year; there God takes an occasion to begin with his Sabbath; and so Levite. 23. 2, 3. that Feast must be looked upon in the first place, they must first seek the observation of the Sabbath, and all other Feasts shall be added unto them, for greater splendor and solemnity.

[unspec 6] When God tells the Jews of his Sacrifices, what kinds, in what order, on what seasons he will expect them, he enjoins duplicate Sacrifices on the Sabbath, Numb. 28. 9, 10. to intimate plainly to us, that the more service he hath from us on that day, the more grateful it is to him.

[unspec 7] When Moses repeats the ten Commandments to the people of Israel a little before his death, he forgets not the Commandment for the Sabbath, Deut. 5. 14. that lies still in the bosom of the Decalogue, as the beloved Disciple leaned upon the bosom of Christ, John 21. 20. this Command hath neither lost its site, nor force.

[unspec 8] When the Civil Government was changed in the state of the Jews, from Judges to Kings, still the observation of the Sabbath is the same, 1 Chron. 9. 32. There may be a change in the times, there must be none in the Sabbath; the care of the Sabbath is the duty of every Governor, by what Name or Title soever he be distinguished.

[unspec 9] And in after Ages, the Prophets press hard for the observation of the Sabbath, Jer. 17. 21. And this was one considerable piece of their message to the people, God still alarms his people to Sabbath-holiness.

[unspec 10] And if the people fail in the observation of God's holy Sabbath, how sharply doth God upbraid them by his Prophets, Ezek, 20. 12. as a most ungrateful and inconstant people, and how bitterly doth he expostulate with them, as a froward, and shortly to be forlorn Generation, Ezek. 20. 13. and looks upon the violation of his Sabbath, as a contempt poured out upon all his Laws and Statutes, Ezek. 20. 16. and yet in the midst of his anger, his Sabbath is so dear to him, that if they will yet keep his Sabbath, his wrath may be withheld and restrained, Ezek. 20. 20. and better days may befall and betide them.

[unspec 11] But yet the pollution of his Sabbath is so great and so gross an abomination, that God knows not how to put it up, and therefore he goes on in his complaints, reiterating his charges against them, and bringing in new Bills of Indictment for the violation of his Sabbath, Ezek. 20. 24. Ezek. 22. 8. 26. Ezek. 23. 38.

[unspec 12] And when God pronounces his sorest judgments against Israel, he at last comprises them all in one, he tells them Hos. 2. 11. He would cause her Sabbaths to cease, they should lose that darling mercy, which they had so much abused.

Now then, all this importunity of God in urging Sabbath-holiness, doth but the more alarm us to break off our sin by keeping holy this blessed day: Surely the sanctifying of God's day is a matter of the highest moment, else God would not so multiply his Injunctions and charges about it, for the Scriptures know no vain repetitions.

[Argum. 9] No Command is rewarded with more bounty, than that of the Sabbath: God hath set the richest crown on the head of Sabbath-obedience, like Jacob it hath obtained the Blessing: and if you ask, what blessing, it is answered.

God rewards the holy observation of his day with spiritual blessings, and indeed they are the choicest blessings, they are most refined, not mingled with the dross of earth and inconstancy, they most concern the Soul, which is man's more sublime and better part: and for these was the Sabbath principally ordained, that God in the use of Ordinances on this day, might enrich our Souls with spiritual blessings in heavenly places in Christ, Ephes. 1. 3. and with these blessings will the Lord bless a conscientious observation of his day; so saith the Lord, Ezek. 20. 12. I gave them my Sabbaths, that they may know, that I am the Lord who sanctifies them. We shall find and know, that the Lord will sanctify us, both with the beginnings and the increases of grace in our hearts, if spiritually and solicitously we keep his Sabbaths; yea, the Lord hath promised, Isa. 56. 6, 7. to everyone who keeps his Sabbath from pollution, that he will make them joyful in his house of prayer: and in Isa. 58. 14. that they shall delight themselves in the Lord. By these two Texts of Scripture, it appears, that God hath bound himself by promise, not only to work sanctification, increase of holiness, and power over corruptions, but also by his spirit of adoption to increase in their hearts a lively sense of his favor, assurance that he hears their prayers, and accepteth their oblations, as likewise peace of Conscience, and joy in the Holy Ghost, which are the blessings the Christian prizeth above ten thousand Worlds.

These spiritual mercies then are the reward of Sabbath-holiness: and indeed how often doth the devout Soul on God's holy day, sensibly feel the power of Ordinances, the workings and impressions of grace, the very drawing out of Christ's heart towards them; and whilst they meet with the people of God in their holy Assemblies, the presence of God breaks out, like the Sun in a bright Morning, and the Holy Ghost falls upon them, Acts 10. 44. manifold experience might be subpoenaed in to attest and verify this truth.

[unspec 2] God rewards Sabbath-holiness with temporal blessings: this is a top-branch of that godliness, which hath the promises of this life that now is. Sabbath-holiness can entail blessings on the Throne, and make that splendid and illustrious, Jer. 17. 25. it can pour blessings upon the family, and make that wealthy and prosperous, Isa. 58. 14. I will cause thee to ride upon the high places of the earth; which must be meant of fruitfulness and abundance, as Expositors inform us: the phrase refers to feracious and flourishing Mountains, which are the richest pasturage; or else to the Land of Canaan, much swelling with Hills, which was the most plenteous spot of ground (while God was with his people there) that was in the whole world, some observing that, that small Land of Canaan maintained at once no less than thirty Kings: High-grounds, as a learned man conceives, are places for the most flourishing Vines, and the rarest fruits; and the Septuagint interpret these high places of the earth, the good things and increases of the earth: However, rich temporal blessings must be implied, which shall certainly, as there is truth in the promise, be the portion of those who are holy and devout upon God's blessed day.

[unspec 3] Sabbath-holiness will bring down blessings upon single persons:

1. Upon the more inferior. The very Eunuchs, who were pieces of contempt, and in the time of the old Law, were not to enter into the Congregation of the Lord, but their infirmity sued out a Writ of Excommunication against them, Deut. 23. 1. and they served only for a type of the Gentile Nations, who were barren of piety and good works, yet saith the Lord, Isa. 56. 45. Unto the Eunuchs who keep my Sabbaths, I will give to them in my house a place, and a name better than of Sons and Daughters: So grateful to the Lord is the holy observation of the Sabbath, that it can make an Eunuch fruitful, and put the meanest person into the Bond of the richest promise.

2. As the holy observation of God's day, can raise the meanest, so it can honor and bless the greatest. Nehemiah was an excellent example of zeal for God's day, and his zeal flamed out so much, that it scorched presumptuous despisers of it; and this sacred heat of zeal was rewarded with great success, his combat against Sabbath-profanation was vigorous, and his victory was glorious, Nehem. 13. 15, 16, 17, 18, 19, 20, 21. his contest was sharp, and his conquest was sweet.

[unspec 4] The good observation of the Sabbath can bring safety to a City: so the Prophet speaking of the keeping of God's Sabbath, Jer. 17. 24. which if it shall be done, Jer. 17. 25. This City shall remain forever. Nothing can better encompass a City with walls, barricado a City against danger, preserve a City from decay, and secure a City from ruin, then when the Citizens are not more industrious in their shops on the week day, then they are zealous in the Sanctuary and in their families upon the Sabbath. God watcheth over that City for good, where the due observation of the Lord's day is most strictly practiced, and the profanation of it, is most severely chastised.

[unspec 5] The sanctification of the Sabbath can cause the state to Flourish: It can fill the Court with splendor and glory, Jer. 17. 25. If ye hallow my Sabbaths, then shall there enter into the gates of this City Kings and Princes sitting on the throne of David, riding in Chariots, and on Horses, &c. Indeed Religion, and so that eminent branch of it, Sabbath-holiness, is the beauty and luster of Courts, and that which fills them with glory, as God's presence in the cloud, filled the temple with amazing and astonishing glory, 1 Kings 8. 10, 11. God indeed keeps Nations, as they keep his day, and when they are loose upon his Sabbath, God is more indifferent in his protection over them, and benedictions upon them. It is very observable, that God did most complain of Sabbath-pollution, Ezek. 20. 13, 16, 21, 24. Ezek. 22. 8, 26. Ezek. 23. 38. immediately before the Jews going into Captivity. When a people despise God's Ministers, and profane God's Sabbaths, then there is no remedy. Nay in our Nation of England, immediately after the Book of sports was set forth for recreations and liberty upon the Lord's day, that bloody civil War began, which turned England into an Aceldania • ; and it was infinite mercy, that that field of blood was not like that flood of waters in Noah his time, to drown all the Nation, and leave only one family surviving.

[unspec 6] The sanctification of God's day can bring prosperity to the Church: It cannot only fill the throne, but the temple with glory, and bless not only the shop but the sanctuary: Our spiritual privileges shall be like Aaron's rod blossoming, Numb. 17. 8. If the Sabbath, like the Sun, shine hot with zeal and devotion. Let us hear God speaking by the Prophet, Jer. 17. 24, 26. If they shall hallow my Sabbath, &c. They shall come from the Cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the south, bringing burnt-offerings and sacrifices, and meat-offerings and incense, and bringing sacrifices of praise unto the house of the Lord. In this glorious promise are comprised all the Characters of a flourishing Church.

1. Here is a multitude of worshippers, they should flock to the house of God from all circumjacent parts, from all adjacent quarters, from the plain, and from the mountains, from Judah, and from Benjamin, the two most considerable tribes from the South, &c. And indeed a confluence of proselytes is the glory of a Church, when believers are as the corn of the valley, and not as grapes after a vintage, Mic. 7. 1. Then the primitive Church became glorious to a wonder, when thousands were added to it, Acts 2. 41, 47. Acts 4. 4. Acts 5. 14. Churches are then prosperous, when believers flock as Doves to the windows, Isa. 60. 8.

2. Here is the variety of sacrifices, burnt offerings, meat offerings, emblems of legal worship, sacrifices of praise, the evidence of worship Evangelical. God's Altar ever flourishes when there is most incense offered, and the Church is in its best estate when the Saints have liberty to worship God in every Ordinance. Variety of Ordinances is the joy and harmony of the Church.

3. Here is likewise observable in this precious promise, the zealous affection of the profelytes, they shall come from the Cities of Judah, &c. And indeed zealous Saints make a prosperous Church. Zeal is the natural heat of holy duties, and speaks us to be living sacrifices, Rom. 12. 1, 11. And our services to be lively services. Heat is always a sign of life, as in naturals, so in spirituals. Nor is it to be over-passed, that in this promise, there is implied God's presence, which is the true glory and flourish of every Church, so the text, They shall come to the house of the Lord, where the Lord will give them a meeting, else these words were an Irony, not a promise. For to come to God's house, and he withdraw, this is a judgment, not a promise, for the Sun may sooner want light, then a promise sweetness: If then the Divine Presence be enclosed in the promise, what a glorious thing is Sabbath-holiness? For what can we enjoy more then a God? His smiles are heaven, his frowns are hell. Our condition is calculated and computed according to the nearness of God to us, or his remoteness from us, if God be with us, saith the Apostle, Rom. 8. 31. Who can be against us? I may say, who can be above us? Communion with God is our throne, his absence is our dunghill. Our condition is gradually advanced or depressed according to the degrees of God's approach or retirement: The hiding of his face is the blackness of darkness, and his presence is the sweetness of every mercy, the fullness of every Ordinance; nay, the glory of heaven itself. It is the presence of God which fills the hearts of glorified ones with perpetual joy, and their tongues with perpetual Hallelujahs. And it is this presence which invites our holy observation of God's Sabbath. It is an elegant note of Origen, I demand, saith he,

Divine blessings more sweet, more pleasant then Israel's Manna, or bread resembling wafers, or Corianders seed, shall enrich and refresh the devout soul on God's holy day.

[Arg. 10] No command is punished with more severity then that of the Sabbath, when it is broken and disobeyed. Sabbath profanation is a sin which will be beaten with many stripes: For the better discovery of this great truth, we shall follow it by degrees.

[unspec 1] God eyes Sabbath-profaneness most exactly. If it be but the carrying of a burden, Jer. 17. 27. God takes notice of it, and it sets all in a flame. There are two things God is most jealous of,

1. Of his truth.

2. Of his day: God will see little spots on his own day. Little flaws are seen in a jewel, everyone takes notice of spots in the Moon, which is a bright and glorious luminary, the finer the cloth is, the more damageable the rent is which is in it. God's Sabbath is one of his most precious things, it is not said, Jer. 17. 27. If any commit a gross sin upon my Sabbath, But if any bear a burden. Secular works are sinful works on God's holy day, every toil is a trespass, and to bear a burden upon the back, is to draw guilt upon the soul.

[unspec 2] God threatens Sabbath-prophanness most sharply: The threats of God are the drawing of his bow, they are the sharpening of his sword, and the fitting it for execution, they are his warning-pieces which he shoots off to affright secure sinners, they are his frowns which are the evidences of his wrath and indignation: Now God surely threatens the violations of his Sabbath, he threatens them not with a light affliction, but with death itself, Exod. 31. 14, 15. The soul which shall profane the Sabbath shall die the death; nay, this sin shall not only destroy the Citizen, but the City too, Jer. 17. 27. set the gates on fire, where the safety of the City lay: No Portcullis can secure that City where the Sabbath is profaned; nay, God threatens Sabbath-profanation with his consuming fury, Ezek. 20. 13, 21. which can lay waste all which lies before it, everything is stubble to God's wrath, no gate so strong to resist it, no Person so potent to withstand it. Divine fury can as easily rase, as Divine Power can create a world: And this fury God will pour out on those who profane his day.

God complains of Sabbath-profanation most bitterly. When God was drawing up his Endictments against the people of Israel now going into captivity; one of his chiof charges was Sabbath-pollution; they defiled his day which he would have kept spotless: and this did accent his complaints, and put an Emphasis upon his grievous expostulations. They despise my statutes, saith God, Ezek. 20. 24. How doth this appear? Why saith God, They pollute my Sabbaths; as if the contempt of Religion was wrapped up in Sabbath-profanation. And in another place, Ezek. 22. 8. They despise my holy things, saith God; but what is the evidence of it, why saith the Lord, they profane my Sabbaths; this goes to the heart of God, and nothing more provokes his spirit. Nay, which is observable, God calls the profaning of his Sabbath, the profaning of himself, Ezek. 22. 26. so the text; They have hid their eyes from my Sabbaths, I am profaned among them. To pollute God's day, is to cast dirt in the very face of God himself; and when men make light of the Sabbath, they lose the reverence they should bear to the sacred Majesty of God. Sabbath-profanation huddles all in confusion; as God complains, Ezek. 22. 26. and makes men Atheists, so as to have no regard of the incomprehensible and tremendous Jehovah, who, as the Apostle saith, Heb. 12. 29. is a consuming fire. And so God bitterly complains, Ezek. 23. 38. Moreover this they have done unto me, they have defiled my sanctuary in the same day, and have profaned my Sabbaths. What is done to God's day, he takes it as done to himself: When his day is polluted, and when his Saints are persecuted, this is drawing against God himself. In a word, the profaning of God's Sabbath, makes him first pour out his complaint, and then pour out his fury; the smothering of his complaint, quickly breaks out into the flame of his indignation.

[unspec 4] God punisheth Sabbath-profanation most severely: We have already discovered the sharpness of God's eye in the discerning the frowns of God's brow in the threatening, the complaints of God's mouth in his complaining against; and now we come to take notice of the strokes of God's hand in the revenging of the violations of his blessed Sabbath. The Histories of all ages do afford many dreadful examples of Vengeance executed upon those who have profaned this day. The Reverend Mr. Walker tells us, That he could relate more then thirty examples of God's heavy vengeance upon Sabbath-breakers within the space of two years, some of which were struck with sudden death by God's immediate hand, others devoured in the waters, some cut off by surfeits, which they got by dancing and drinking on the Lord's day, some fired out of their houses in the midst of their quaffing and jollity, and all their goods and substance consumed: And these Judgments have befallen them in the very act of their abominations, when they were most busied in their sports, in their worldly employments, or in their vain and frothy pleasures.

But for the better discovery of divine justice in the pursuits of it upon Sabbath-breakers;

1. I shall search the Scriptures of God.

2. I shall trace the Providences of God. And in both these glasses we may easily discern the severities of the Almighty upon the violatours of his holy day: Judgment hath not slumbered, but hath awakened and taken hold on them.

[unspec 1] Let us cast our eye on sacred Writ, and we shall see God executing temporal judgments upon those who have profaned his day. If a poor man gather but a few sticks upon the Sabbath he must die for it, Numb. 15. 33, 34, 35, 36. he must be stoned into his grave, stones must be his death, but not his tomb; and this not by a sudden heat and passion of the people, but by an express command of God himself.

[Object.] But and if it be objected, this was under the rigor of the Law;

[Answ.] It is answered, God forgets not his judgments against Sabbath-breakers in the times of the Gospel; Eutichus sleeps at a Sermon on a Lord's day, and he dies for it, Acts 20. 9, 10. and it was a miracle he ever came to life again. Indeed much may be said to extenuate his crime; He was a young man, and a younger Christian, it was late in the night, the proper time of sleep and rest: Paul had preached very long, and had extended his discourse to an unusual enlargement; and though the spirit is willing, the flesh is weak, Mat. 26. 41. yet notwithstanding all this Eutichus falls down dead. By this example we may feel the heat of divine displeasure against the profanation of God's holy day. Both in the times of the Law, and of the Gospel, we may discern the revenges of God against this sin. It is Sabbath-breaking can devour Palaces, Places of honor, Jer. 17. 27. the beauty and the ornaments of the most flourishing City or Kingdom. Palaces they are the pride of Architecture, the extrinsique glory of a Nation, they are the habitations of the most Renowned Princes, the Court, and Council-house of Kings; and yet Sabbath-breaking can turn all these into a flame: Nay, this sin can kindle a fire in the Gates, places of Power, wherein the safety and strength of a City doth consist, Jer. 17. 27. the Gates where justice is done, the constant bull-works of the place whereunto they are fastened, the chief guard of the town. This sin of defiling God's day can petar those gates, and not only open, but consume them. But the Citizen will still have some relief, if the gates be burnt, yet the shops are remaining; though safety be lost, yet trade continues; therefore God saith, he will lay waste Cities, Levite. 26. 2, 31. He will destroy Gates and Shops and all: But the Professors replies, though our Cities are consumed, our Sanctuaries still remain; and though we have lost our Palaces, which are the glory of the Prince, and our Cities are waste, which are the dwelling of the people; yet we have our sanctuaries, which are the delight of the Saint, and we can yet drive a spiritual trade: No, saith God, Sabbath-pollution shall lay the Cities waste, and shall bring their sanctuaries into desolation, Levite. 26. 2, 31. This sin shall destroy Cities, Shops as well as Gates, Sanctuaries as well as Palaces, Necessaries as well as Accessories, it shall lay all waste and depopulate.

[unspec 2] In the same Holy Writ we meet with God executing spiritual judgments upon Sabbath-breakers. In the 8th of Amos, verse. 5. we find the Jews weary of God's Sabbath; that was their disgust, which should have been their delight, Isa. 58. 13. and how doth God chastise them for this transgression? We may read, Amos 8. 11, 12. He will send a famine of the Word among them. God will cure the surfeit of his Sabbath with a famine of his precious Word: And of all judgments this is the sorest. A famine of the Word, is the loss of the best food, the bread of life; a starving of the best part, the soul of man: a loss which can never be compensated, not with the treasures of Gold and Silver; a loss which can never be terminated, it may and will be bemoaned to all eternity. Woe, woe, woe, saith Luther, Where there is a Church and no Preaching Minister, none to break the bread of life. By such a judgment, Great Cities become like dark dens, and the most lovely Goshen is turned into a brutish Egypt. Where there is a famine of the Word, the Sun sets at noon day, and the most magnisicent Courts are transformed into the most loathsome dungeons, Prov. 29. 18. Now when men cease from Sabbaths, the holy and due observation of them, then it is just with the Almighty, that Sabbaths should cease from men; men sinfully forget God's Sabbaths, and God judicially causeth Sabbaths to be forgotten, Lam. 2. 6. And when the Sabbath of God leaves a Nation, the God of the Sabbath goes a way too; And woe to that Nation, when God departs from it, Hos. 9. 12. The sin of profaning God's Day can wear out the very prints of Christ, and write Lo-Ammi upon a Kingdom, and Lo Ruhamah upon a City or a Family. The wise man saith, Where there is no vision, the people perish, Prov. 29. 18. And to this perishing condition Sabbath-profanation brings a people: It can chase Christ out of a Family, City or Kingdom; and when the Sun leaves us we are all in the dark. There goes a story of Nazianzen, that being about to leave a place, where he preached for some time, a good man cries out, O Nazianzen wilt thou go away, and carry the Holy Trinity with thee? Sure it is, Father, Son and Holy Ghost forsake such as are violatours of his Holy Day; and what then is left to the unhappy sinner? the absence of God strips the soul of its Ornaments, nay, of its Ordinances, of its beauty, nay of its breasts, and carries away divine truth, which is both its Guardian and its Nurse.

[unspec 3] Nay, God punisheth the breaches of his Sabbath with eternal judgments. The great day of God's general judgment is now approaching, and hastening with a speedy flight; when as such who sin against God's sacred Sabbath, shall be condemned of the Almighty, and they who regarded not the Lord's Day, shall not be regarded in the day of the Lord, nor of the Lord of this day, but shall be enforced to undergo unavoidable and intolerable calamity. O how sweet would one Sabbath of Rest be from Hell torments in ten thousand years? But this drop of water shall not be granted to the miscarrying sinner. This day indeed draws near, when all men must appear bofore the judgment-seat of Christ, 2 Cor. 5. 10. and then answer for not attending on God's holy day. O what shall we do, saith Jerome, In that day when the Lord shall come with trumpet sounding, fire flaming, sinners fainting, stars falling, mountanes melting, poor creatures crying to graves to hold them, to hills to hide them? Let none then who abuse the Lord's day suppose this day is afar off, for behold saith the Apostle, The Lord comes with ten thousands of his holy ones to execute judgment, Jude verse. 14, 15. And the coming of the Lord draws near, saith another Apostle, James 5. 8. Nay, The day of the Lord is at hand, said a third Apostle, Phil. 4. 5. Let all therefore who trifle away God's blessed Sabbath, fear and tremble, and not like wanton Israelites, Amos 6. 3. put far from them the evil day. Rivet pronounces peremptorily, That to obstinate offenders, on God's holy day eternal death and damnation is denounced. Shortly there comes a day, when reckoning must be made for all our sleepy duties, cold affections, dead hearts, sensual meals, open profaneness and secret hypocrisy, for all our wastes of time, and pleasing the flesh on God's most blessed day; I might add, that all our formal services on that day, shall be weighed in the balance, and with Belshazzar, will be found too light: And then, if Repentance and Faith in Christ hath not crossed the debt, we shall be discharging it in terrors and torments to all Everlasting.

CHAP. XLIX. God's Tremendous Judgments executed upon those who have profaned and violated his holy Day.

WE have already seen by Scripture light, frowns in the face of God, wrath in the heart of God flaming in the eye of God, and a Sword in the hand of God against those who dare pollute his holy Sabbath.

Let us now trace the methods of Providence, and still more wrath and vengeance breaks out against the same Offendors; and indeed (a little to preface what is subsequent) The sin of profaning of God's day is no sin of surprisal, but it is a deliberative offense, a sin carried on with consultation. Sometimes an Oath is sworn unadvisedly, as that of Herod to Herodias her Daughter, Mark 6. 26. which cost John the Baptist his life: an act of intemperance is hatched by the warmth of a temptation; he is brutified, when reason on a sudden hath left its habitation: Nay, sometimes one wounds another, and it is only a lightning of passion, as high Fevers soon run into a distraction. But now the violation of the Sabbath is a premeditated act, and is the leisurely effect of a corrupt heart; it is a sin accompanied with time to consider, and with an enlightened mind to understand it. Recreations upon a Sabbath, they are no vain surprisal, but studied wickedness; sleeping at Ordinances is a giving way to the flesh; Riots and Surfeits on the Lord's day, they are designed debauchery, nothing but a striking hands with Hell in cold blood; we consult with our ease, when we trifle away the Sabbaths; we neglect not Ordinances on the Lord's day, and court our Bed, or our Belly, instead of the Sanctuary, without advice and debate with ourselves; nor can the fantastic piece of pride, spend hours on God's holy day, with the Glass and the Dressing-box, nay, and it may be the Box of Patches, and the Perfuming-pot, without concluding before hand they will appear to the worlds eye in the most flattering dress. Sabbath-profanation is a sin of knowledge and deliberation, which puts it into a scarlet die; surely it must needs be a great sin to forget that, which God bids us remember; to profane that, which God biddeth us to keep holy; to labor on that day, when God bids us to rest; and to unhallow that day, which God hath blessed: what is this, but to throw down the Gantlet, and to challenge God himself? God indeed hath punished this sin with the most stupendous revenges, I shall marshal his dreadful executions into their several ranks, whereby we observing the many examples of divine fury and indignation, we may carefully take the alarm, and so avoid the stroke, (for God usually strikes one, to awaken and warn another) and hearing these thunders, we may fly that guilt, which is pursued with such Hue and Cries of divine displeasure, and may write upon our hearts, not our phylacteries, that dreadful position of the Apostle, Heb. 10. 31. It is a fearful thing to fall into the hands of the living God.

[unspec 1] Sometimes God hath punished the profanation of his Sabbath, with consuming the goods of the Offendor. One who carried Corn into his Barn upon the Lord's day, had it all consumed with fire from heaven, together with his house. A Miller likewise who lived at Wotton, was going forth to a Wake upon the Lord's day, and coming home at Night found his house, his Mill, and all that he had, burnt down to the ground. Thus the fire of God's wrath hath over-taken this sin and great transgression.

To add one Example more; In the year 1635, a Miller at Churchdown near Gloucester, would needs make a Whitson Ale, notwithstanding the private and public admonitions of the Minister, and all Christian friends; so, great provision was made, and Music was set out as the Minister and people were going to Church in the Afternoon, and when Sermon was done, the Drum beat up, the Music played, and the people fell on dancing until the Evening, at which time they all resorted to the Mill: But oh, the Justice of God! before they had supped, at nine of the Clock, a sudden fire seized upon the house which was so furious, that it burned down his house and Mill, and the most of all his other provisions and housholdstuff: • nd most just it is, that if we commit Sacrilege, and 〈…〉 the time of his day, he should act severely, and dispoy • 〈…〉 fruits of our labor; sinners make waste of his glory, and most righteous it is, God should make waste of their habitations and goods.

[unspec 2] God for the profanations of his Sabbath, draws a little nearer to Offendars, and strikes their persons, as shall be seen in a few instances.

One serving a Writ of Subpoena upon another, coming from Church on the Lord's day, after some words of reproof for so doing, and a light answer thereunto, the person who served the Writ, died in the place, without speaking anymore words: O the fearful and just judgment of the Lord! this profane person himself was subpoenaed unexpectedly by a Writ he could not refuse, to appear before God's dreadful Tribunal.

A Grasiers Servant would needs drive his Cattle on the Lord's day in the Morning from the Inn where he lay on the Saturday Night, but he was not gone a stones cast from the Town, but he fell down dead suddenly, when he was in perfect health before: Thus the Lord's day is written in dominical letters, in the blood of Transgressors who profane it.

To add one dreadful example more; One Richard Bourn Servant to Gaspar Birch of Eli, was so accustomed to travel on the Lord's day, that he made no conscience of it, s • ldom or never coming to the public Congregation, to hear God's word on that day, but went to St. Ives Market, where he stayed and spent the day; where being drunk, he was overtaken by Divine Justice, for coming home fraught with Commodities, he fell into the River and was drowned. And thus as his sins did meet to provoke the Lord, viz. his Drunkenness and Sabbath-breaking, so the stream did meet to destroy and overthrow him.

[unspec 3] Sometimes God doth not presently cut off those who profane his day, but he puts a brand of infamy upon them, to make them a shame, and a terror to themselves, that they may be hissed off from the Stage of the World, and with self-confounding, and horror may go down unexpectedly to their Graves; this is verified by this story.

There was an Husbandman who went to plough on the Lord's day, and cleansing his Plow with an Iron, the Iron stuck so fast in his hand for two years, that he carried it about with him as a signal testimony of the Lord's just displeasure against him, and so he lived infamously in the world till he died, and made his passage to another world; the Iron in his hand only discovering the Adamant in his heart.

[unspec 4] Sometimes God leaves those who profane his holy day to the commission of prodigious evils; and so he punisheth one fin with another, which is the sorest punishment, and the ultimate effect of Divine Vengeance: for when God punisheth sin with suffering, then he chastiseth with Rods, but when he punisheth sin with sin, then he scourges with Scorpions, as may be instanced in these succeeding stories.

In Helvetia near Belessina, Three men were playing at Dice on the Lord's day, and in their play, one called Utricke Schraetorus having hopes of a good Cast, having lost much money before, he now expected fortune, or rather the Devil to succor him, and therefore he breaks out into this horrid blasphemy, If Fortune deceive me now, I will thrust my Dagger into the body of God, as far as I can; And so with a powerful force he throws it up towards Heaven, which Dagger was never seen more, and immediately five drops of blood fall before them all upon the Table, and as suddenly came the Devil among them, and carries away this vile wretch, with such a terrible and hideous noise, as the whole City was astonished at it: Those who remained, endeavored to wipe off the blood, but to little purpose, for the more they rubbed, the more perspicuous and visible the blood was: Report carries it over the City, multitudes flocked to see this wonder, who find those who had thus profaned the Sabbath, rubbing the blood to get it out. These two men who were Companions to him who was carried away by the Devil, were by the Decree of the Senate bound in Chains, and as they were leading to prison, one of them was suddenly struck dead, and from his whole body, a wonderful number of worms and vermin was seen to crawl. The City thus terrified with God's judgments, and to the intent that God might be glorified, and a future vengeance averted from the place, they caused the third Offendor, one of the gaming Companious to be forthwith put to death; And they caused the Table with the drops of blood upon it, to be preserved as a Monument of God's wrath against this sin, thus this blasted Table like Lots wife, was a standing warning-piece, to cause all to take heed of Sabbath-breaking, and ingratitude.

At Simsbury in Dorsetshire, One rejoicing at the erecting of a Summer-Pole on a Lord's day, He said he would go see it, though he went through a quick-set hedge; Going with wood in his arms, to cast into the Bonefire, profanely uttered these words, Heaven and earth are full of thy glory O Lord; he was immediately overtaken by the stroke of God, and in two or three hours died and his wife also. And thus as God once punished Pharaoh with hail mixed with fire, so he hath punished the profanation of his day with sin and judgment jointly, with leaving the Offendor to vile sins, overtaking the Offendor with sore smarts, that his burdens like those of the Israelites in Egypt, might be doubled.

[unspec 5] Sometimes God punisheth the profanation of his Sabbath with executing vengeance on great numbers: God hath not decimated such sinners, but destroyed them in the lump, as may be verified in these ensuing stories.

Fourteen youths adventuring to play at Foot-ball on the River Trent upon the Lord's day, when it was, as they thought, very hard frozen, meeting at last together in a shove, the Ice brake, and they were all drowned.

At the Bear-Garden in Southwark on a Sabbath-day in the Afternoon, many persons pressing on the Scaffold to see the sport, forced it suddenly down, with which fall, eight were killed, and many spoiled in their bodies, who died soon after. And by the way let me observe, This seeing of Shows upon the Lord's day was complained of above 1200 years ago, and Edicts set out against it by the Emperors Valentinian and Gratian; the early zeal of the Primitive Christians took notice of this detestable and prodigious practice.

God sometimes takes away Sabbath-breakers immediately by his own hand, as may be seen in these instances:

A Fellow near Brinkley in Essex, usually coming home late from his sports on the Lord's day, his good Mistress reproving him for it; one Sabbath he goes to a Chalk-pit to work with another man, and tells him, he used to vex his Mistress for his sports on the Sabbath, but now he would vex her worse with his work, which words were no sooner spoken, but Justice seizes upon him, for the earth fell upon him, and he stirred no more, but presently died. Thus the Lord by his own hand cut off this Miscreant wretch, and threw him into Corah, Dathan, and Abirams Grave. Let me add another dreadful example:

One Sabbath-day in the Afternoon, a Match at Foot-ball was made in Bedfordshire; as two of the company were tolling the Bell to call the rest together, some that sat in the Church-porch heard a terrible noise, as a clap of Thunder, and they saw a flash of Lightning coming through an obscure Lane, which flashed in their faces to their terror and amazement, and the Lightning passing on to those who were tolling, it trips up the heels of the one, and leaves him stark dead, and so blasted the other, that he died within a few days. Thus the swift Messengers of Divine wrath overtook those incautelous sinners, and blasted them in the midst of their presumptuous impieties. Lightning from heaven testifies against the deeds and facts of Hell.

At Dover the same day the Book of sports was read in St. James Parish, one profanely went to play upon a Kit, which drew a multitude of people, especially of the younger sort together: But oh the terror of the Lord, this profane person was struck by a divine hand, and in two days died. 〈1 page duplicate〉 〈1 page duplicate〉 Thus daring sinners by an unexpected doom are folded up in their dust to awaken others, that they may not adventure upon the same impieties.

A Vintner who was a great swearer and drunkard, as he was standing at his door upon the Lord's day with a pot of wine in his hand to invite his guests, was by the wonderful justice and power of God carried into the Air with a whirlwind, and never seen or heard of more. How soon can the word of God make the creature, and how suddenly can the wind of God destroy the sinner. Let us read and tremble.

[unspec 7] Sometimes God revenges the profanation of his day mediately by the hand of others; as may be verified in this ensuing story.

Not far from Dorcester lived one widow Jones, whose Son Richard upon the Lord's day (notwithstanding all the persuasions and admonitions of his good Mother) did with his companions go to Stoake to play; where after he had done, and drank freely with his company, they return home, and by the way fall out; whereupon John Edwards one of the company stabbed this Richard Jones under the left rib, whereof at seven of the clock the next night he died. Thus every thing becomes a sword, even a companion to destroy a presumptuous Sabbath-breaker.

One disposed to sin and debauchery would needs keep an Ale in the Church-house on the Lord's day: But O the severity and formidable justice of God! At night his youngest Son was taken Prisoner for stealing of a purse out of another's pocket while he lay drunk in the said Church-house, and the week ensuing his eldest Son was stabbed to death. Thus Sabbath-profanation blasts families as well as persons, and plucks down the house upon the sinners head.

[unspec 8] Sometimes God leaves the sinner who profanes his day to destroy himself: When God in patience suspends the execution of his own hand, and in pity restrains others, that they shall not destroy the Sabbath-breaker, then he himself becomes his own murderer: And when he is not with Aaron's Sons destroyed by God himself, Levite. 10. 2. Nor is he with Sennacherib slain by others, Isa. 37. 37, 38. Then with Saul in rage and despair he falls upon his own sword, 1 Sam. 31. 4.

One Richard Clark was drunk in company with one Henry Parram on the Lord's day, to whom he said, he would either hang or drown himself, desirous to know which was best, but Parram replied, he hoped he would do neither. But oh the judgment of the Lord! especially upon those who profane his day: For on Monday morning he was seen going through the Town, as if he was going about his masters business, and having got up into the midst of a tree without the town, He did there hang himself. Thus Ahithophel's doom was this man's death, and as disappointment sent the one, so Guilt, Sabbath guilt sent the other to his place.

[unspec 9] God for the profaning of his holy day takes away sinners in the very act of their sin, as may be observed in these ensuing stories.

Some boys of St. Albans going into Verulams pond to swim upon the Lord's day, one of them was drowned, and another very narrowly escaped.

Two young men of St. Dunstans in the West London, going to swim on the Lord's day, were both drowned. Thus neither the tenderness of youth, nor the suitableness of the recreation can apologize for the great sin of Sabbath-breaking: God will be sanctified by, or upon all Christians for their carriage or miscarriage upon his sacred Sabbath.

[unspec 10] God executeth vengeance upon the very Heathens for the abuse of his day. Natures light might induce us to keep a solemn day for the worship of God, and if that light be damped by profaneness, God observes, and will revenge that sin.

It is recorded of Pompey, the great Roman, that he shrunk under the depression of God's sore displeasure for profaning God's Sabbath and Sanctuary: And this story is related by an Heathen too. Among the very Heathens there is a Veneration observable in God's holy Sabbath.

[unspec 11] God executes his vengeance upon the greatest persons for the profanation of his day.

The Centuriatours of Magdeburg tell us of one of the Kings of Denmark, who when he contrary to the admonition of the Priests (who desired him to defer it) would needs on a Lord's day go to battle with his enemy, he was slain in the fight: Thus justice and revenge in its triumphs over this sin, can reach the Scepter as well as the spade.

Nicanor a great Commander of Syria engaging against the Jews in battle upon the Sabbath, supposing that was a time in which they would not fight, and so it would facilitate his victory, he falls and dies in the battle, and his head was cut off, and his hand and his shoulder, and they are brought with joy to Jerusalem, 2 Macchab. 15. 2, 28, 30. Valour cannot withstand God's stroke, when his Sabbath is contemned, and defied by presumptuous sinners; nor can the blindness of paganism extenuate or apologize for the sin.

[unspec 12] God punisheth the profanation of his day with prodigious and monstrous births, that his vengeance may be written in a fairer, and more legible Character, as may be seen in this story.

A great man using every Lord's day to hunt in Sermon time, had a child by his wife, with a head like a dog, and it cried like a hound; and it had ears and chaps like the forementioned beast. This monstrous sin is most justly punished with a monstrous birth, to make good that of holy Job; Job 4. 8. Even as I have seen, they who plough iniquity and sow wickedness, reap the same.

[unspec 13] God sometimes punisheth the profaning of his day in the posterity of the offender, as may be seen in the ensuing stories.

On the Sabbath in the afternoon at Twickenham in Middlesex, the people being much given to May-games, they assembled to take down the May-pole, and as they were taking it down, one of the Church-Wardens wives was with her young child in her arms, within her own gate looking upon them. But whilst she was looking on, one of the greatest ropes failed and broke, and the pole fell down upon the pale that parted the gate and the street, and the upper end of the pole with the fall lapped over, and struck the child on the head in it mothers arms and killed it. Thus little children, who knew not the sin, yet must die for it. Let this story be annexed.

A vain and wanton maid hired on the Lord's day a fellow to go to the next town to fetch thence a minstrel, that she and others might dance and be merry, but she committing lewdness that night with one of her companions, proved with child, And at the time of its birth she murders it, and so was hanged for the murder, confessing, and mournfully acknowledging at the time of her death, That the occasion of her great misery, was her profanation of the Lord's day. Thus this crimson sin o • Sabbath-breaking, can cut off root and branch, and pursue with ruin and shame the actors of it, and all those who are entangled in it.

[unspec 14] God overtakes those who profane his blessed day oftentimes with sudden death, and shoots no warning-pi • ces to summon them to prepare for their departure out of this world, to his own d • eadful and tremendous Tribunal, as may be seen in these following stories.

A Tailor of Buntingford being a nimble and active man, dwelling at the upper end of the town, in a bravado would go to the other end to buy some meat before morning prayer, but coming home with both his hands full, in the midst of the street he fell down stark dead, Dr. Teate was an eye-witness of his fall and burial: Oh what swift destruction pursues this cursed sin!

A townsman of Watford going to gather Cherries on the Lord's day, fell from the tree, and in the fall was battered and bruised insomuch that he never spake more, but lay groaning in his blood till the next day, and then he died.

A company of profane young men near Salisbury, upon the Lord's day in the morning went to Claringdon Park to cut down a May-pole, and having loaden a Cart with the tree, and themselves with the bitter fruits of sin, they are severely punished by the hand of God, for entering into the City of Salisbury through a place called Milners Barns, unawars the Cart turns, and struck one of the Sabbath-breakers such a mortal blow, that his brains flew out, and there died on the place. This story was attested by divers godly persons living in the City of Salisbury to a Reverend Minister who made enquiry about it.

One at Ham nigh Kingelone going on the Lord's day to visit his grounds, where finding some cattle grazing which were not his own, and running to drive them out, he fell down and died suddenly upon the place. Thus God's angry eye is seconded by his revenging hand, he sees and strikes together, and they who will not keep a day, shall not live an hour.

[unspec 15] God punisheth the profanation of his Sabbath with painful and tormenting death, as may be exemplified in these stories.

At Tidworth on the Lord's day, many were met in the Church-yard to play at foot-ball, where one of this wicked company had his leg broken, which by a secret judgment of the Lord, so festered, that it turned into a gangrene in despite of all means used, and so in pain and terror he gave up the Ghost and died. For the sin of Sabbath-breaking God embitters his very executions; and the offender must not only die, but he must die upon the rack.

One gathering fruit on the Lord's day, fell from the tree, and was so hurt, That he lay in anguish and dreadful dolour all the week till Sabbath day, and then he ended his miserable life. Thus God puts Gall and Wormwood into the Cup of those who profane his blessed day.

[unspec 16] God sometimes stops those who profane his Sabbath in their carier and proceeds of sin, as is seen in this following story.

One Mr. Ameredith, a Gentleman of Devonshire being recovered from a pain he had in his feet; one of his friends said, he was glad to see him so nimble; the Gentleman replies, he hoped he should not be frustrated of his expectation in dancing about the May-pole the next Sunday: But behold the justice of God in his just punishments of such vain and sinful resolutions; for the Lord presently smote him with such feebleness and faintness of heart, ere he stirred from the place where he was, and likewise with such a great and unusal dizziness in the head, that he was forced to be led home, and from thence to his last home, before the Lord's day shone upon him. Thus the very intentions of acting this sin, were dreadfully and strangely punished, God punished this sin in the Embryo of it, while it lay only in the Womb of a resolution.

[unspec 17] God punishes the most inconsiderable breaches of his holy day, as may be observed in the ensuing story.

Two Brethren on the Lord's day in the Forenoon, came to an Uncle they had to dine with him, they living in a Market-Town not far off; after Dinner they took horse again, but had not gone far, but one of the horses fell down dead, and these Brethren going back again to their Uncles house, put the other horse into the Stable, and within an hour or two, that horse likewise died in the place. Thus the insensible beast shall bear the burden of man's sin, and Sabbath-profanation shall be branded upon the brute creatures.

We may observe in this Edict of this worthy Prince, not unfitly called Pius, that the Crimes committed on this day, were only rustical works, which might easily meet with an Apology, and lay a specious claim to a dispensation, yet the judgments mentioned are fearful and tremendous: And the use this noble Emperor makes of these doleful Providences, is most excellent and commendable, becoming the Throne of Majesty, a fit Motto for Princes Courts, and Kings Palaces, where holy zeal would be as genuine and proper as soft Rayment, and to live piously as becoming, as to live delicate • y.

[unspec 18] God for the profaning of his Sabbath, hath poured forth wrath upon whole Towns and Corporations; as may be abundantly testified by these ensuing Instances.

G •• gorius Thronensis who lived a thousand years since and upward, in the end of the fifth Century according to Beliarmines Chronology, this learned man a verred, That for the dishonor done to the Lord's day, fire from Heaven burn • d • oth men and houses in the Town of Lim • ges in France.

But to come nearer home, at Tiverton in Devonshire, which was often admonished of the profanation of the Lord's day, which day was very much polluted by their keeping a Market the day following, and notwithstanding they would not reform; presently after the Ministers death, upon the third of April, 1598, a su • den fire from Heaven consumeth the whole Town in less than half an hour, excepting only the Church, Court-house, and Alms-house; and in this fire was consumed four hundred dwelling houses, and fifty persons were destroyed: The same Town fourteen years after on the fifth of Augu • t 1612. for the same sin was wholly consumed, excepting some thirty poor people's houses, the School-house, and the Alms-house. Thus God redoubled his wrath, as he did Pharaohs Dream, to confirm this great Truth, viz

Stratford upon Avon was twice on fire, and both times on the Lord's day, whereby it was almost consumed, and chiefly for profaning that blessed day, and contemning the word of God out of the mouth of his faithful Ministers. And is it not just, that Market-Towns should be laid waste, where the Souls Market-day is despised and profaned? And it is no wonder, if we make God's day the stage of sin, if he make our houses the fuel of wrath.

[unspec 19] God hath brought ruin upon Churches for the sacrilegious abuse of his holy Sabbath; the blow which was first given to the German-Churches was on the Lord • day, which was too carelessly observed among them; and on that day Prague in Bohemia was lost, a fatal loss, which filled the Papists with fury and rage, and caused the true Professors of Religion to roll in ashes. Thus Sabbath-profanation paved the way to their ensuing and intolerable miseries.

[unspec 20] The profanation of God's day hath blasted whole Kingdoms, and populous Nations. The Council of Matiscon imputed the irruption of the Goths into the Empire, to the profanation of the Sabbath: Germany may now see, that one great cause of their late trouble was, that the Sabbath wanted its rest in the days of their quietness; and many moderate men have thought, that the abuse of the Lord's day was a principal procurer of God's anger, since poured forth upon poor England, in a long, tedious, and bloody War; and such observed that our Fights of greatest importance were fought on the Lord's day, As the Fight at Edgehill, Newbury, &c. as pointing at our sin in the punishment, and God's wrath was written in Dominical letters: And it is remarkable, that Edgehill Fight which was fought on the Sabbath-day, first brake the Peace, and made an irreconcilable breach between the two contending Parties. Indeed God is very jealous of his own blessed day, which when men dare to profane, it is not in populous Towns to watch against, nor in City-Gates, to shut out, nor in mighty Kingdoms to resist, or beat back his furious and severe indignation. Therefore let all the premised Examples in their several varieties cause us to walk with all due circumspection, and to keep God's holy day with just solemnity and holy devoti • n, and so we may secure ourselves against these heavy strokes, which have broken others like a Potters vessel.

CHAP. L. Some Remarkables relating to the dreadful Fire of LONDON, which began on the Lord's Day, Sept. 2. 1666.

THat God doth threaten the fiering of Cities for the pollution of his holy day, is clear and manifest from Scriptural attestation, and more especially from that remarkable Text of Scripture, Jerem. 17. 27. the words of the Text are these, But if you will not hearken unto me, to hallow the Sabbath-day, and not to bear a burden, even entering in at the gates of Jerusalem on the Sabbath-day, then will I kindle a fire in the gates thereof, and it shall devour the Palaces of Jerusalem, and shall not be quenched. In this solemn Text, we have,

1. A specification of the judgment, that God will punish Sabbath-pollution with, viz. Fire.

2. The specification of the Object, that this fire shall fall upon, viz. A City, not a Village, a place of meanness and poverty, but a City, a place of stateliness and plenty, a City, a place of traffick and safety.

3. Here is the specification of the City, Not every City neither, but Jerusalem, the best of Cities; not the subordinate, but the Metropolitan City: It was not Tyberias a Maritime City, not Cesarea Stratonis, a Garrison City; not Tyre a merchandizing City; nay, not Samaria the chief City of the Kingdom of Israel, but Jerusalem the Metropolis of stately Judah, which only was crowned with the honor of being called, the City of God, Psal. 87. 3. Jerusalem where God's honor dwelt, Jerusalem where God's Temple stood, Jerusalem the general Rendezvous of Worshippers at set and solemn times; Jerusalem whose fame was noised all the World over: yet God threatens this Jerusalem, with f • re and flames for profaning his Sabbath; and did God only threaten it? No, He fully executed his threats upon it, Jer. 39. 8. And the Chaldeans burnt the Kings house, and the houses of the people with fire, and brake down the walls of Jerusalem. God did not only light and shake the Match in a threat, but shot off the Piece in tremendous execution; he lays Jerusalem waste, which would not hallow his holy Sabbath. And is not famous London the sad counterpane of destroyed Jerusalem? England's Metropolis lies in its rubbish; fire hath taken hold of it and turned it into ashes. What those Chaldeans were who brought the fire to consume our Jerusalem, it will not here be seasonable to inquire; but it is most probable they came from Babylon, the Enemies of the Jews from the literal, and our implacable Adversaries from the mystical Babylon. But did the same sin which fire'd Jerusalem, fire London? It may be answered, most visibly, or else why was London fired on the Lord's day? The time showeth the Trespass. And surely one of London's foulest scars, was the profanation of God's holy day. No sin, especially of later years, more generally and more impudently acted.

[unspec 1] 1. What playing of Children, the younger sort, up and down the streets? The playing of Children in the streets in the week-day, is a symptom of prosperity; but on the Lord's day, is an evidence of impiety.

[unspec 2] 2. What sitting at the door of those who should find something divine and spiritual to exercise head and heart in? Zach. 8. 5. As if the Lord's day was a day of leisure, not of light; a day of fond recreation, and not of heavenly instruction: And how contrary to Abraham have Parents in London