more wrath upon Israel by profaning the sabbath.'^ Now this is observable, that as they had profaned the Sabbath, so Nebuzar-adan set their temple on fire, and their noblemen's houses on fire, and all the considerable men's houses in Jerusalem on fire on their Sabbath- day. I know Jeremiah saith it was on the tenth day, Jer. Hi. 13, which several of the learned thus reconcile — viz.. That on the seventh day, which was their Sabbath, Nebuzar-adan kindled a fire in their habitations, and burnt them all quite down on the tenth. Now Calvin upon the text gives these reasons of God's severity against them for profaning his Sabbath : — (1.) Because it was an easy precept to cease from labour one day in seven, and therefore they that would not herein obey were worthy of all severity, as Adam for eating the forbidden fruit; (2.) Because the Sabbath was a sign of God's people by him peculiarly chosen, and therefore not to rest now was a gross neglect of upholding the memorial of the greatest privilege that ever was bestowed upon mortal men, Exod. xxxi. 13, 17 ; (3.) Because the Lord would, by their keeping of a rest now from servile works, draw them to a rest from the servile works of sin, as he rested from the works of creation. To which others add a fourth — viz.. That it might alw^ays be remembered that the whole world was created by God, that we might acknowledge his infinite power and wisdom herein appearing. And others add a fifth — viz.. Because by keeping the Sabbath-day, it being the day wherein all religious duties were done, all the exercises of religion is meant, which if it had been purely upheld, both princes, nobles, priests, and people should have fiourished for ever, and never have known what it was to have their houses set on fire about their ears. Now is not famous London the sad counterpane of desolate Jerusalem ? a sore and unquenchable fire hath turned England's metropolis into ashes and rubbish. But,
That the Lord may appear most just and righteous in inflicting this dreadful judgment of fire upon those that profaned his Sabbaths in London, consider seriously with me these twelve things : —
(1.) First, That God hath fenced this command more strongly about than he has any other, arid all to prevent our transgression of it, and the mo7^e effectually to engage us to the keeping of it holy. Now here observe,
[1.] First, It is marked with a memento above all other commands . Exod. XX. 8, ' Kemember the sabbath-day to keep it holy,' and that partly because we are so desperately apt and prone to forget it ; and partly because none can keep it holy when it comes that do not re- member it before it comes ; and partly because this is one of the greatest, if not absolutely the greatest, of all the commandments. It is sometimes put for all the ten. It is the synopsis of them all. And partly because the observation of all the commandments depends chiefly upon the observation of this fourth. 2 None walk so much after the Spirit on other days, as they who are most in the Spirit on the Lord's day. There are none that walk so close with God all the six
1 Those Chaldeans that set Jerusalem on fire came from literal Bahjion, and whether those Chaldeans that first set London in flames come not from mystical Babylon, I shall not here inquire nor dispute.
^ Philo .ludKus saith, that the fourth commandment is a famous precept, and profit- able to excite men to all kind of virtue and piety.
108 London's lamentations on [Isa. XLII. 24, 25.
days, as those that keep closest to God on the seventli day. In the due observation of this command, obedience to all the rest is com- prised. And partly because this command has least light of nature to direct us to the observation of it ; and partly because the forgetting of this duly, and ])iofaning of this day, is one of the greatest sins that a people can be guilty of It is a violation of all the decalogue at once ; it is a sin against all the concernments and commandments of God at once. But,
[2.] Secondly, It is delivered both negatively and affirmatively, which no other command is, to shew how strongly it binds us to a holy observation of it.
[3.] Thirdly, It hath more reasons to enforce it than any other precept — viz., its equity, God's bounty, his own pattern, and the days benediction.
[4.] Fourthly, It is put in the close of the first, and beginning of the second table, to note that the observation of both tables depends much upon the sanctification of this day.
[.5.] Fifthly, It is very considerable also, that this command is more frequently repeated than others of the commands are: Exod. xx. 31, xiv. 34, and xxiv. 35 ; Lev. xix. 3, and xxviii. 30. God would have Israel know in these scriptures last cited, that their busiest times, as earing and harvest, yea, and the very building of the tabernacle, must give way to this precept.
(2.) Secondly, Consider that God is highly pleaded and delighted ivith the sanctificcdion of his Sabbaths, Jew xvii. 24, 25. Now in this promise he shews that the flourishing estate both of church and state depends greatly upon the sanctification of this day. Two things are observable in this promise. (1.) The duty unto which the promise is made, and that is in ver. 24. (2.) Observe the reward that is pro- mised, and that is twofold: [1.] The first concerns the commonwealth and civil state, ver. 25, as if he should say, I will maintain the honour and dignity, the wealth and strength, the peace and safely of this nation. [2.] The second blessing that is promised concerns the church, and state of religion, ver. 26. As if he should say, My solemn assemblies shall be duly frequented, and I will continue my own worship in the purity, liberty, and power of it. But,
(3.) Thirdly, Consider that all public judgments and comvion ca- lamities that ever befell the people of God, are itti^nded by the Holy Ghost to no sin more than to the profanation of the Sabbath,^ 2 Chron. xxxvi. 17-21, turn to it. So Neh. xiii. 15-18; Ezek. xxii. 26-31, 'Her priests have violated my law, and have profaned my holy things: they have put no difference between the holy and profane, neither have they .shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. Therefore have I poured out my indignation upon them ; I have consumed them with the fire of my wrath : their own way have
• Profancrs of the Sabbath were to be put to death, they were to be cut off, Exod. xxxi. 14, 15. This scripture inchuUs not only death inflicted by ibo magistrate, accord- ini; to that Num. ,\xxv. liO, but also the immediate stroke of t^od when that was neglected. If you turn to that Ezek. xx. 13, 21, you shall find that God threatens Sabbath profana- tion with his consuming fire. Now what city, gates, palaces, stat-dy structures, strong- holds, can stand before divine fury?
IsA. XLTI. 24, 25.] the late fiery dispensatk n. 109