God created and made And our Saviour in his sermons when he was upon the earth endeavoured to reduce the people unto the Institutions of God as they were established from the beginning Mat. 19.8 The argument indeed is pressed as to the ordinance of marriage but the reason holds the same in relation unto the Sabbath 2. It was not delivered by way of appendix or additament to another precept but it is in it self one entire precept of the Decalogue One of those ten words which were wrote in tables of stone by the Lord of hosts Deut. 10.4 If the law of the Sabbath be abrogated it will from thence follow that there are but nine commandments whereas the Holy Ghost expresly mentioneth them to be ten Exod. 3â— 28. Deut. 10.4 And this precept is written as one of them Exod. 20.8 Deut. 5.12 13 14. When Christ was entring upon his discourse concerning the Tâ—n Commandments in vindicating several of them from the false glosses and interpretations of the Scribes and Pharisees he delivered before hand this doctrine of the perpetuity of the obligatory vertue of the Law Mat. 5.17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil For vertly I say unto you till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled And the Apostle James treating of some of the Ten Commandments bottometh his argument upon this as an undoubted axiome that one of those câ—mmandments hath the same perpetual obligation upon us to obedience as another So that the reason is strong for the Sabbath upon the Apostles foundation For he that said honour thy Father and thy Mother said also Remember the Sabbath day to keep it holy Now if thou obey thy parents yet if thou prophane the Sabbath day thou art become a transgressour of the law Jam. 2.10 11. 3. Let such as plead for the reversing or repealing of the law of the Sabbath now under the Gospel shew us cut of the Gospel where it is repealed which they are in no wise able to perform for though there be made an alteration of the day yet there is not to be found any abrogation of the commandment And therefore it is observable that even in the pub like liturgy this prayer is added at the close of the 4. Commandment as well as of the other Lord have mercy upon us and inclene our hearts to keep this law 2. Be well setled in the grounds of the chang and alteration of the day from the Jewish sabbath to the first day of the week Clear convictions in the judgment of the divine institntion of the Lords day will help to ingage the heart unto the solemn devoting thereof to the Lord. Many considerations might be insisted on to this end 1 The name and title which is attributed unto it of the Holy Ghost The Lords day Rev. 1.10 I was in the Spirit on the Lords day What better reason can be given of that appellation than that it was constituted and ordamed of the Lord in memory of his resurrect on and our redemption compleated thereupon Even as the Sacrament of the Eucharist is called the Lords supper because of the Lord Christs appointment and in remembrance of his passion 2 The appearance of Christ to his disciples after he was risen from the dead several times on the first day of the week Jo. 20.19 26. Why should our Saviour pass by the Jewish sabbaths and make choice of the first day of the week and the Holy Ghost set such an emphatical note * Then the same day at evening being the first day of the week came Jesus c. Jo. 20.19 upon it that it was indeed upon that day but that he intended to intimate that this was the day establshed for Christian-sacred-assemblies 3 The practise of the Apostles and the Church after Christs ascension in observing the Lords day for their coming together to partake of the ordinances of the gospel When they were met together on that day with one accord the Holy Ghost came down upon the Apostles Act. 2.1 2 3 4. And the disciples assembling on that day is not spoken of as a practise newly taken up but in such a manner as may intimate it was their usual course and custom Act. 20.7 4 The ordination of Paul in the churches of Galatia and Corinth that their collections should be made every first day of the week which plainly 〈…〉 the believers 〈…〉 â—ssemâ—â—ies Aâ—d you know S. Paul professeth he received of the Lord what he delivered to his people and that his established 〈◊〉 were the same in all the churches of Christ 1. Cor. 16.1 2. Mark it I say every first day of the week for so the words are to â—e rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every first day of the week one after another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every month qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in singulis verbis Aristop◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppidatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vicatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viritim Many things might be added for the eâ—ucidation and vindicâ—ting of these scripture considerations But I shall chuse rather to open three other texts which are not so commonly dwelt upon to this end wherein yet I have several of eminence both for piety and learning to go before me The first is that of the counsel of our Saviour to his disciples in reâ—erence to the destruction of Jerusalem and the sore calamities that were to 〈◊〉 the land of Judaea It is in the gospel written by S. Matthew cap. 24.20 But pray ye that yoâ—r flight be not in the winter neither on the Sabbath day Not in the winter because it would be troublesom to their bodies to be then driven away from their habitations It would expose them to manifold inconveniences Tum ob frigoris rigorem tum ob dierum lucisque brevitatem Not on the sabbath day because it would be matter of grief and perplexity in their spiries to be then forced to shift away for their lives when they should have their hearts ingaged in solemn attendance upon the Lord and communion with him So that 1 Here is full proof of the continuance of a sabbath to be celebrated by believers in the dayes of the gospel That the law of the Sabbath was not to expire and be annulled upon the death of the Messiah b but to be still observed and kept by Christs disciples Those sad times where in our Saviâ—ur speaks of their flying were to fall out neer upon forty years after his cracifixion and suffering and still there was to be a Sabbath 2 The disciples of Christ unto whom he gave this counsel privately and apart by themselves Mat. 24.3 before this time of their flight kept their assemblies wholly apart from the Jewes and kept the Lords day the first day of the week having altogether cost off the Jewish sabbath
the Mosaical pedagogy and probably their deferting the Lords day Sabbath and adhering to the Jewish was one special part of their apostacy The first of these is plain to any understanding Christian that shall throughly study the whole scope and drift of the Epistle And I think we may very probably suppose the truth of the latter also What part of the old administration were they more likely to be zealous of than the Seventh day Sabbath in the observation whereof they had formerly been so excessively and rigorously superstitious Mat. 12.2 Mar. 3.2 And therefore it may seem consonant to the Apostles scope as to set forth the vanishing and disappearing of the legal oblations and sacrifices so to speak as here concerning the abrogation of their Sabbath and substitution of the Lords day in the room of it 2 The Holy Ghost speaketh here of a certain day of rest the celebration of a set determinate day and not of the whole season of the gospei indefinitely And what set determinate day is there that may be fitly assigned as the time of a believers rest but the Lords day See v. 7. Again he limiteth a certain day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saying in David to day after so long a time as it is said to day if ye will hear his voice hardon not your hearts And then it followeth thereupon v. 9. There remaineth therefore the celebration of a Sabbath 3 This determinate day of rest which the Apostle calleth the Sabbath that is to be kept is clearly to be meant of that day wherein the people of Christ meet together in the worship of God and provoke and quicken one another to hear the word of the Lord. For so it plainly appeareth from the 95. Psalm from which portion of Scripture the Apostles argument is taken and upon which his whole discourse of this matter is built See the whole entrance of the Psalm particularly the sixth and seventh verses O come let us worship and bow down Let us kneel before the Lord our maker For he is our God and we are the people of his pasture and the sheep of his hand To day if ye will hear his voice It is of this day and the rest of it which the text I am opening is to bemeant And what day is that in the times of the gospel but the Christian Sabbath There is not to be met with any other day wherein the Saints can be supposed ordinarily to exhort and quicken each other unto the worship of God The other six dayes are appointed for labour 4 A believers personal rest into which he enters by faith was enjoyed by the Saints in the times of the old Testament For they were saved by the grace of our Lord Jesus Christ even as we But the Apostle treateth here out of the words of David of a rest or Sabbath to be celebrated a long time after even in the daies of the New Testament for that Psalm is a prophesy of evangelical dispensations As it is said in David to day after so long a time By the same reason that the Apostle proveth that this day of rest must not be meant of the Jewish Sabbath because that was instituted from the beginning of the world Heb. 4.3 We may prove it is not meant primarily of a believers personal rest by faith because that was enjoyed by the Saints in all ages of the Church before the dayes of David But here he prophecieth of a priviledg that was to be conferred on the people of Christ a long time after 5 The Apostle is to be understood of the celebration of such a Sabbath as is to be kept upon the like ground in reference to the Lord Christs ceasing from his work as the Seventh dayes Sabbath was in relation to Gods ceasing from his work For so it is in v. 10. which I mentioned For he that is entred into his rest that is the Lord Jesus Christ our Redeemer hath ceased from his work as God did from his own And therefore there remaineth a Sabbath for Christians to cefebrate I know the words are usually understood of a Believers ceasing from the works of sin But let it be well considered that the Holy Ghost speaketh of such a ceasing as Gods was when the creation was finished He rested the seventh day and was refreshed he looked on every thing that he made and beheld it was very good entirely good nothing but Good This is justly attributable unto Christs work of redemption but cannot so fitly be applyed unto the Saints When they cease from sin behold it appeareth unto them exceeding evil and bitter and they are filled thereupon with godly shame and self abhorrence Ezek. 36.26 29 31. Besides the Apostle speaketh afterwards of Christs passing into the heavens as relating to somewhat that had been before delivered And unto what can it refer but unto his entring into his rest which includes his passing into the heavens So it followeth v. 14. Seeing then that we have a great high Priest that is passed into the heavens Jesus the Son of God let us hold fest our profession Mark it is the same person that is said to have passed into the heavens v. 14. that is spoken of as entring into his rest v. 10. For seeing that he is passed into the heavens And he that is entred into his rest is the person that hath ceased from his work as God did from his own And upon this account there remaineth the celebration of a Sabbath unto the people †See Carter on the Covenant with Abraham page 6 7 c. And Cotton on singing of Psalms p. 10 11. From whom I have borrowed much of this matter of God Further yet the Holy Ghost seemeth plainly to distinguish in that 10. v. between the works of redemption which are ascribed to the Son and the works of Creation which are peculiarly attributed to the Father and are therefore called his own works as the Text is to be rendred * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A believer upon his conversion is delivered indeed from the dominion and power of sin but not wholly freed from all remainders of pollution still there is a Law in his members warring against the Law of his mind and leading him often captive to the performance of his works even to manifold sins through infirmity So that it cannot so fully be said of a Christian whilst in the body that he hath ceased from his works But of our Lord Jesus Christ it is exactly verified who upon his rising from the dead came forth as a victor from the conquest which he made and entred into his state of exaltation 6 The Psalmist treating of this day of rest which the Apostle referreth to doth instance in most of the Solemn parts of worship which are to be discharged on the Sabbath 1. Singing of Psalms Psal 95.1 2. 2. Prayer v. 6.3 Hearing the word which implyeth the Preaching of the word v. 7 8. All to be
performed by the united companies of the people of God on that day of rest 7 The Psalmist urgeth to the practise of those duties from the consideration mainly of Gods work of Creation v. 4 5 6 7. Which is the reason given for the institution of a Sabbath To the commemoration whereof the Lords day fitly serveth as being a seventh day as well as to the celebration of the work of Redemption being the Resurrection day the first day of the week 8 The Apostle presseth the Hebrews to the observation of this rest from two special arguments which may seem clearly to relate to the work of the Sabbath 1. Because it would be a special means to prevent Apostasy Heb. 4.11 Lest any man fall And what duty is likely to be more effectual to that end than a conscientious sanctification of the Lords day 2. From the mighty influence and efficacy of the word of God upon mens hearts v. 12. q. d. Be very diligent and heedful to keep this day of rest and to wait upon God in his ordinances and to give attendance upon his word for it is not in vain so to do His word will cleanse your hearts and consciences from dead works for it is quick and powerful and sharper than any two edged sword I might add 3. From the consideration of the omniscience and heart seurching power of God with whom our business lieth in all religious exercises especially See v. 13. But I must forbear Pardon this larg digression or out-leap which yet will not be unuseful if it may but serve to provoke some others of greater abilâ—ties to make a more diligent search into the Scope and drift of this Scripture I will study brevity in that which doth remain 3. To preserve you from infection by the example of the multitude as to the neglect of the Sabbath Be often meditating upon the manifold advantages that will arise from a conscientious sanctification thereof and the blessings entailed thereupon This is the way to attain the most intimate acquaintance with God and to get tasts of the sweetness of the way of holiness There are many persons who complain of a strict course of religion as a tedious and burdensom way Behold what a weariness it is unto their spirits and they never found that sweetness and that spiritual joy and refreshment which believers are wont to speak of Probably the reason may be for want of diligence and faithfulness in sanctification of the Sabbath for thereunto is the promise of divine consolations annexed Finally it hath assurance of the mercies of this life and of that which is to come Be much in studying that pregnant text Isa 58.13 14. If thou turn away thy foot from the sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy father for the mouth of the Lord hath spoken it This is the second thing to be noted as to the time of religion 3. The generality of people will cry unto God and seem tobe much displeased with their sins only in the time of sickness and adversity when the hand of God is upon them and his rod upon their backs But in the dayes of their health and prosperity they forget the Lord and perhaps entertain not so much as a serious thought of him from one end of the day to the other This the Prophet notes as a common evil Isa 26.10 Let favour be shewed to the wicked yet will he not learn righteousness in the land of uprightness will he deal unjustly and will not behold the majesty of the Lord. But let him be reduced into straits and exigencies and bound with fetrers of affliction on the bed of sorrowes then he will at least seemingly lament and mourn and be earnest in seeking unto God For so it followeth v. 16. Lord in trouble have they visited thee they poured out a prayer when thy chastening was upon them This was the temper of the Israelites of old and the multitude take the like course Psal 78.34 35 36 37. When he slew them then they sought him and they returned and inquired early after God And they remembred that God was their rock and the high God their Redeemer Nevertheless they did flatter him with their mouth and lied unto him with their tongues For their heart was not right with him neither were they stedfast in his covenant My brethren you must not herein follow the track of the multitude Labour as to improve afflictions so to spiritualize all your comforts and to serve the Lord with the best of your strength and abilities Do not put him off with your sick-bed devotions and some flittering promises of obedience when you are in distress but manifest the sincerity of your hearts by dedicating your most prosperous dayes and enjoyments unto his glory That is the sure way to lay up in store a good foundation of support and comfort against the day of trouble Else what cause will there be to suspect that your affliction-eries are but the howling of hypocrites Hos 7.14 How can you with such confidence address your selves to the Lord for succour in the day of tribulation and adversity if you forget him in the time of your prosperity and peace May not you justly fear least he should laugh at your calamity and mock when your fear cometh least he should refuse to answer any of your requests in mercy least he should put you off to the world which you served and to the lusts which you satisfied to fetch your comfort from thence when you are surrounded with sorrows And they would be sure to prove very miserable comforters Instead of asswaging your grief they would increase your anguish and bring further horrour and perplexity into your spirits So he threatned thaâ— sinful people Jer. 2.27 28. They say unto a stock thou art my father and to a stone thou hast brought me forth for they have turned their back unto me and not the face But in the time of their trouble they will say arise and save us But where are thy Gods which thou hast made thee Let them arise if they can save thee in the time of thy trouble q. d. You would have none of me for your master when the Sun of prosperity shone upon your tabernacles and now you are reduced into straits and extremities I will have nothing to do with you except it be in a way of wrath and judgment My brethren if you be guilty of the like impiety how justly may you fear the same dreadful dismission Often read and study that awakening scripture Deut. 28.45 46 47 48. Moreover all these curses shall come upon thee and shall pursue thee
in iniquity yet you must not be led by their example This was the doctrine in which Isaiah was instructed with a mighty hand intimating that it is a difficult point to be learnt and a matter of great concernment If we will be the servants of God in truth we must learn this Lesson Isa 8.11 12. For the Lord spake thus to me with a strong hand and instructed me that I should not walk in the way of this people saying say ye not a confederacy to all them to whom this people shall say a confederacy neither fear ye their fear nor be afraid q. d. Though the whole people combine together to do wickedness cast not in thy lot amongst them keep thy self far from their combination Dare not to tread in their steps nor joyn in their association be they never so numerous a company keep thy self free from their confederacy and fear the Name of the Lord. For the handling of this Point as a Preservative against infection by the practise of the multitude I shall lightly pass over four Heads of enquiry in the doctrinal part of our discourse and then close up all with a practical improvement of the whole 1. What are we to understand by the doing of evil which is the matter to be avoided 2. What usual influence hath the practise of a multitude to incline a man or woman to the doing of evil 3. In what cases especially doth it concern us to be most cautious upon this account that we be not drawn to evil by the example of a multitude 4. What are the principal reasons that may be produced for the confirmation of this point and pressed upon our hearts to preserve us from seduction by the example of a multitude SECT II. QU. 1. To begin with the first of these What are we to understand by the doing of evil which is the matter to be avoided Thon shalt not do evil Ans In answer to this enquiry I shall speak very briefly as being a matter that needs not any large explication All that I have to deliver under this Head shall be gathered into five plain Conclusions Concl. 1. This caution that is laid down here against the doing of evil for the extent of it how far it reacheth may be well taken in the greatest latitude and comprehensiveness of the expression as it sets against all sorts and kinds and qualities of sin whatsoever Whether they are greater or lesser sins of omission or commission against the first table of the Law or the second Whether they are sinful contrivances of the mind or inordinate passions working in the heart and spirit whether it be rotten communication that proceedeth out of the mouth or any manner of disorderliness in the outward behaviour and carriage A mans actions or doings in a restrained sense are sometimes contradistinguished and opposed to his words and thoughts and affections Col. 3.17 In word or deed Jam. 2.12 So speak ye and so do But in this place you may take it without any limitation or restriction for it is delivered indefinitely and without exception It may possibly have a special reference to the sin of bearing false witness as some think which is mentioned immediately before the Text or to the sin of wresting judgment according to the apprehensions of others being the sin which is condemned in the words following the Text But it ought not to be confined to either As where the holy Ghost hath not distinguished we must not distinguish so where the Spirit of God hath not set restrictions and limits we must not restrain Besides The original word is in the plural Thou shalt not follow a multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad mala to evils i. e. not to any sort of evil So that the meaning may be this Thou shalt not joyn with a multitude in their plots and contrivances against the wayes of God Thou shalt not talk vainly and frothily or in any wicked manner as they speak You must not act in any thing after the pattern and similitude of their sinful actions But in every thing keep your selves pure and unspotted from the taint of their abominations Concl. 2. This doing of evil for the nature of it wherein it consists is a breaking of the Law of God or walking contrary to the dictates of his revealed will which he hath given as the rule for the guidance of our steps It is the neglecting of any thing which God hath injoyned to be performed or the doing of that which he hath forbidden to be done Herein lies the ratio formalis or the nature of sin that it is a want of conformity to the Law of God or a transgression of it 1 Joh. 3.4 So that if you would examine your selves in order to repentance what evils you have done you must compare your actions with the Law of God and bring your lives and conversations unto the word of the Lord Psal 119.59 I thought on my wayes and turned my feet to thy testimonies So in relation to the time to come if you would be directed for the avoiding of evil you must be well verst in the Law of God and get a through insight into the word of God Psal 119.9 Wherewithal shall a young man cleanse his way By taking heed thereto according to thy word Sin is sometimes called A going astray and a turning aside Isa 53.6 All we like sheep have gone astray Psal 14.3 They are all gone aside they are altogether become filthy The word of the Lord is compared to the way wherein a Believer is to travel that he may arrive at the land of promise Now the doing of evil is nothing but a declension from that path or a stepping aside out of the way Deut. 5.32 You shall observe to do therefore as the Lord your God commandeth you you shall not turn aside to the right hand or to the left Concl. 3. For the reason of the name and appellation The committing of sin or breaking the Law of God is called the doing of evil because of the destructiveness and malignity that is in sin and the sad and fearful consequences that attend thereupon It is the most poysonous and venemous thing in the world the most mischievous thing under the Sun It is the great evil the most signal evil Sinners may have low thoughts and slight apprehensions of it They are apt to ask when they are charged with some kinds of ungodliness What hurt is there in them But in the conclusion they will be found to be the principal evils When God doth awaken the conscience or begin to take the work of judgment into his hands sinners shall be forced to acknowledge it to be so Jer. 44.4 Oh do not this abominable thing that I hate And v. 7. Wherefore commit ye this great evil against your souls Neh. 13.17 What evil thing is this that ye do profane the Sabbath day Men imagine it is for their ease and pleasure and sometimes for their
be ashamed to look Jesus Christ in the face whose laws they despised and preferred the pleasing and regarding the multitude before him For you know that is one of the differences which God will put between his own servants and evil doers hereafter Dan. 12.2 And many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt 3. All sin whatsoever is shameful in its own nature and tendency as considered in it self and however it is committed though no eye of the world take cognizance of it Is it not a shameful thing for a rational creature to be in subjection to base and sensual lusts and pleasures For a man to degenerate into a condition viler than the beasts that perish For a person to be so besotted as to sell his soul for a trifle Is it not a shameful thing for a knowing creature to rebel against his creatour upon whom he hath his constant dependance and by whom he wholly subsist Why Sirs if ever God intend you mercy he will cause you to bear your shame and to loath your selves upon the account of your iniquities He will open your eyes and cause you to see that the shamefulness of sin doth not only lye in the opinions of men but in its own nature and tendency Ezek. 20.43 And there you shall remember your wayes and all your doings wherein ye have been defiled and ye shall loath your selves in your own sight for all the evils that ye have committed And see the language of true converts Jer. 3.25 We lie down in our shame and our confusion covereth us for we have sinned against the Lord our God we and our fathers from our youth even unto this day and have not obeyed the voice of the Lord our God Thus I have dispatched the fourth incouragement to sin taken from the practise of the multitude 5. Persons are easily prevailed with to follow a multitude in their sins Lest they should be reproached and reviled for dissenting from them lest they should bespatter them and cast dirt upon them if they withdraw from their fellowship My brethren if a man will not joyn with the multitude in the work of their hands he shall be sure to suffer under the lash of their tongue If he will not do evil with them they will be sure to speak evil of him They will brand him for a factious troublesom and seditious person one that is over much wedded to his own way and proud and high conceited of himself They will be apt to mark him as the troubler of Israel and the pest and plague of the land wherein he dwelleth 1 Pet. 4.4 Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you Mind it if you separate from them in your conversation they will do what in them lyeth to blast your reputation And to avoid this reproach people are easily perswaded to close with them For it is an hard thing to suffer taunts and revilings for the sake of Christ because of that monstrous pride that is in mens hearts They have high thoughts of themselves and therefore cannot endure that others should vilifie and debase them There are many who can rather suffer loss in their estates and some pains to be inflicted on their bodies than reproach should be cast upon their names Hence they are called cruel mockings because they pierce deep into the soul and lye heavy upon the spirit Heb. 11.36 And the heart of David was even broken with them Psal 69.20 Reproach hath broken my heart and I am full of heaviness This had almost turned aside the Prophet Jeremie from the course of obedience had he not been kept by an almighty power and followed with the effectual operation of the spirit of God Jer. 20.7 8 9 10. I am in derision daily every one mocketh me For since I spake I cryed violence and spoil because the word of the Lord was made a reproach unto me and a derision daily Then I said I will not make mention of him nor speak any more in his name But his word was in mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay To fence you against the prevalency of this powerful temptation there are five things worthy to be seriously weighed 1. Are you likely to be reproached for the sake of Christ and because you will not say a confederacy with the multitude in sin Why this is none other than he hath particularly warned you of that you should expect and look for if you will be faithful unto him and stedfast in his covenant This is one of the termes and articles upon which salvation by Christ is propounded and offered unto sinners that you be willing to be made a reproach for his sake and to be accounted as the scum of the world and the offscouring of all things If you are Israelites indeed disciples of Christ in reality this will undoubtedly come upon you You will be reckoned as the worst and vilest of men especially at some seasons when religion is discountenanced So that this is part of the cost you must reckon to be at if you will be wise builders in the matters of eternity This is one of the incumbrances that is entayled upon godliness and the favour of the most High and if you will enjoy his favour you must have it with all the incumbrances that attend it Mat. 10.21 You shall be hated of all men for my names sake And v. 25. If they have called the master of the house Beelzebub how much more shall they call them of his houshold q. d. You must expect to be accounted as very monsters of men nay as very devils if you will be upright with the Lord. So that you have no cause to complain of religion or the wayes of holiness when you find your selves reproached for them because it is no more than you were told of before you entred into that estate As when we fell a commodity in the market that hath some defect and imperfection and we deal openly and plainly with the buyer giving him information of it and yet he will have it If afterwards he come and complain of it we are ready to say Did not I tell you what it was Have I done you any wrong Were not you acquainted with it before hand So may the Lord say unto such as profess his name for a while and at length boggle at his precepts when they find themselves reproached Friends I have done you no wrong Did not I warn you of it before hand that it would surely come thus to pass If you were not resolved to go through good report and evil report why did you list your selves amongst the number of my followers when as I took you into my service upon no other terms and covenants And pray mark it Sirs Christ
into the bond of the Covenant of reconciliation with him and that shall everlastingly dwell in his presence Which you cannot do if you follow the multitude for the children of God are a selected company such as are called and pickt out from the multitude that they may drive on other designs and take a way by themselves Although believers are in the world yet they are not of the world but a spiritual body gathered out of the world Joh. 17.16 They are not of the world even as I am not of the world Psal 14.3 Know that the Lord hath set apart him that is godly for himself How are such set apart for the enjoyment of God Why as in the designation and fore-appointment of the Father before time so he doth set them apart in time by the grace of conversion whereby they are plucked out from amongst the generality who are still suffered to walk in their own wayes This is an argument of great strength and efficacy if rightly managed and improved And therefore give me leave to open it more distinctly in three Conclusions 1. It concerns us as we tender our own spiritual comfort and welfare not only to resign and give up our selves to be the Lords but also to make it manifest and evident that we are the Lords not only to become unfeignedly the servants of God but to clear it up to our hearts that we are indeed his servants and that he hath made with us an everlasting Covenant For herein lies the sweetness of Religion and that which will put life and comfort into every condition and providence when we can assure our hearts that through grace we are beloved of the Lord. Then a person may eat his bread with joy and drink his wine with a merry heart he may partake of all his enjoyments wiht delight and pass through every estate without any perplexity or trouble when he knoweth that God hath accepted him Eccl. 9.7 And moreover the joy arising from this knowledge will wonderfully enlarge the heart and minister strength to the spirit in running the steps of Gods commandments The love of God when it is thus shed abroad into our souls will constrain us to love him again and to put forth our utmost vigour and might in keeping his statutes And therefore we are so earnestly called upon To make our calling and election sure 2 Pet. 1.10 And to examine our selves whether we are in the faith 2 Cor. 13.5 2. The sure way to make it evident without danger of being deceived that we are the Lords and that he is our father is by a serious reflecting upon our carriage towards him and diligently observing the tenour of our conversation before him If you would prove that there is a principle of grace in your hearts it must be by the exercise of grace in bringing forth fruits of holiness in your lives 'T is by our conversations Christ will judge us hereafter and therefore according to the tenour thereof we must pass sentence upon our selves here That is they way to prevent self-deception and to put it out of question that the root of the matter is in us Gal. 6.4 Let every man prove his own work and then he shall have rejoycing in himself alone and not in another And v. 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he also reap 3. To bring the matter home to our purpose you must observe That if your conversation be moulded according to the example of the multitude and if you walk no otherwise than the generality walk it will never conduce to this end nor be effectual to evidence that you are of the number of Gods children Common practises will not be evidential of special grace It is a singularly righteous and holy conversation that must prove you to be partakers of a saving conversion If you will make it appear that you are chosen out of the world you must not be conformed unto the world For the children of God are a chosen generation a royal priesthood an holy nation and a peculiar people 1 Pet. 2.9 And therefore take notice by the way that such a conversation as is evidential of saving grace in the heart and consequentially of the persons being translated into the state of grace must have these three poperties It must be 1. A spiritual 2. An uniform 3. A singular Conversation 1. It must be a spiritual conversation or obedience When a man doth the commandments of God from the heart and with the soul and spirit out of an awful regard that is within him to the majesty of God and a conscientious respect unto the law of the Lord. External duties may be performed by an hypocrite and are no certain caracters of a sanctified heart But they are born of God who do ingage their very spirits to approach unto him When a person doth serve the Lord because he loveth him and doth obey his voice because be delighteth in it when he doth act righteously in his life and his heart goeth along with him in his actions Here is the note of an Israelite indeed It was this comforted Hezekiah Issa 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight 2. It must be a setled and uniform conversation when holiness is a clew of thread that runs through the whole of a mans course and doth interest it self in his constant and continued practise It is not a fit of affection or some obedience tendered upon occasion when the sinner is in a good mood that will prove him to be a regenerate person But when he doth wholly dedicate himself and his time unto the service of God and bringeâ—h all other affairs and concernments into a subordination thereunto As it is not every particular act of sin that will denominate the party offending to be an impenitent sinner except he make it his way and course wherein he walketh So it is not every particular act of righteousness that will bespeak the person performing it a righteous person except holiness be the high way where in he walketh and he take it along with him into all conditions and companies into all his concernments and undertakings Psal 106. 3. Blessed are they that keep judgment and he that doth righteousness at all times And Enoch had this testimony that he pleased God For he walked with God three hundred years i. e. He was in the fear of the Lord all his life time Heb. 11.5 Gen. 5.22 3. It must be a special or singular conversation such as is differenced from that of the generality of people If you walk as they do you will prove your selves to be such as they are How shall it appear that you are a peculiar people unless your demeanour be answerable i.e. a peculiar demeanour It is upon this condition that God doth accept of you as his and
in one way And helps to prevent manifold mischiefs and inconveniences which dissension and multiformity are apt to introduce into the Church of Christ For difference in worship is apt to breed distance and alienation in affection and from thence arise animosities and spiritual feuds and perverse disputings So that I have not a word to speak against a Religious uniformity in that which is excellent and so far as it goeth hand in hand with the divine Institutions and appointments of our Lord Jesus Christ and doth not intrench upon his royal prerogative Psal 133.1 Behold how good and how pleasant it is for brethren to dwell together in unity O the abundant benefit of the communion of Saints as the contents of the Psalm seem to explain that passage Psal 122.1 2 3 4. I was glad when they said unto me Let us go into the house of the Lord. Our feet shall stand within thy gates O Jerusalem Jerusalem is builded as a City that is compact together Whither the tribes go up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord. Psal 42.4 When I remember these things I pour out my soul in me for I had gone with the multitude I went with them to the house of God with the voice of joy and praise with a multitude of them that kept holy-day For such united societies and combinations of believers God hath in store a peculiar blessing and is wont to be amongst them with his especial favour and presence For the Lord loveth the gates of Sion more than all the dwellings of Jacob Psal 87.2 And therefore it is mentioned as one of the great evangelical mercies promised to make way for the conveyance of further grace and mercy Jer. 32.39 And I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them 3. But when a people unite and joyn together in what is sinful if their uniformity consist in the joynt and unanimous practise of superstition and will-worship or in any thing that is contradictious to the Law and commandment of the Lord In such case it becomes exceeding sinful and detestable and a very great provocation of the wrath of God This kind of uniformity is nothing els but a grand conspiracy against the God of heaven a closely compacted rebellion against the King of Kings Thus the Pharisees and all the Jews did uniformly practise their superstitious washings and other ceremonious observances received by tradition from the Elders There were no Schisms or divisions amongst them about such matters Mark 7.3 But what saith our Saviour in the case See Mat. 15.9 In vain do they worship me teaching for doctrines the commandments of men And again v. 13 14. Every plant which my heavenly father hath not planted shall be rooted up Let them alone they be blind leaders of the blind And if the blind lead the blind both shall fall into the ditch Such a kind of unity was that of the High Priest and the people in their martyring of Stephen They ran upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord They were all linkt together in the same mind Act. 7.57 And that of the Kings of the earth and Rulers that set themselves and took counsel together against the Lord and against his Christ Psal 2.2 3. And in this case we must say as the Patriarch Jacob Gen. 49.6 O my soul come not thou into their secret unto their assembly mine honour be thou not united I must not do evil to bring about uniformity nor unite with any in that which is sinful 4. Lastly observe under this head That the only way to settle and compass such a kind of uniformity as is enjoyned of the Lord and pleasing unto him is to keep exactly close to the rule of Gods word to take heed of making additions thereunto and not to be wise above what is written Here is the ready way to prevent Schisms and divisions and the breaking a sunder into Sects and parties when we keep up to this one uniform and perfect rule of Worship My brethren If persons be guided by traditton and impose upon mens consciences humane inventions and traditions that 's a most soveraign way to perpetuate Schism to the end of the Chapter If persons will load the spirits of their brethren with their burdensom ceremonies under whatever pretext of decency or uniformity they are pressed If they will force mens consciences to stoop under the weight of their Canons here 's a sure way to cause separations and divisions without remedy But if you would indeed attain to such uniformity as is according to the mind of God To the Law and to the Testimony Isa 8.20 Traditions are multiform and Canons of Counsels are multiform vain customs urged under the specious pretences of order and decency are multiform and therefore will undoubtedly produce variance and strife and multiformity Besides coming into the worship of God without the stamp of divine authority they want a power and energy to settle the conscience there is no firm footing where a Christian may tread in fuch cases without danger or fear of pricking his feet among bryars and thorns But the word of God is uniform and at perfect peace with it self and layes a sure foundation whereon to bottom in all soul-concernments And hereupon must you build all your superstructures in order to the erecting and setting up of uniformity amongst Christians This is very plain from former and latter woful experiences Look into primitive times what a stir was there in the Church about the keeping of Easter What tumults bickerings and heart-burnings both here in Brittain and in many other parts Why Because they had recourse to tradition and rested thereupon and endeavoured to impose one upon another their own private sentiments and practises whereas the Scriptures would quickly have ended the controversie When divisions were risen up in the Church of Corinth particularly in the point of the Lord's Supper what means doth S. Paul make use of that the strife might cease He puts them in remembrance of the words of the Lord Jesus Christ and brings them close to the first institution For I have received of the Lord that which also I delivered unto you 1 Cor. 11.23 Mark them which cause divisions and offences contrary to the doctrine which ye have learnt and avoid them Keep up Sirs to the doctrines of the old and new Testament and let them be the standard of peace and unity Obj. All sorts of persons are pretenders to Scripture even such as rest and pervert it to their own destruction The vilest hereticks will Father their erroneous doctrines upon the word and profess to deduce them from thence How then is it possible that we should rationally expect unity and concord in the Church by this means seeing the most notorious hereticks will have this pretext they will shelter their
monstrous opinions under the protection and patronage of the Scriptures Sol. This is a trite objection much insisted on by them that are contentious and of an imposing spirit and are loath to be concluded and shut up in the exercise of their power within the limits and boundaries of the word of God And therefore deserves to be answered more largely than at present I can spare time to do All that I shall speak unto it which yet may sufficiently discover the vanity of this cavil I shall gather into five heads 1. There will be heresies maintained in the Church of Christ amongst people that call themselves his disciples and servants in all ages unto the end It is a matter that will fall out unavoidably and cannot be otherwise As there will be men of corrupt lives tares mingled with the wheat in the kingdom of the Son of man so there will be men of corrupt notions and doctrines that speak perverse things to draw away disciples after them 1 Cor. 11.19 For there must be also heresies among you that they which are approved may be made manifest among you Mark It must be there is a necessity of it Not a necessity of precept God is a God of truth he requires truth in the judgment as well as integrity in the heart he calls for soundness of mind as well as fervour of affection But in respect of the event there is a necessity it will certainly be so and the Lord hath excellent ends to accomplish thereby and therefore will suffer errors to be vented and spread abroad But there were false Prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction 2 Pet. 2.1 See also 1 Tim. 4.1 2. Act. 20.30.31 This is no excuse unto the Authors and broachers of any cursed opinions But it is an useful lesson or document for the servants of God that they may be quickned to get their judgments principled with sound knowledge and to beware lest they be led aside from the way by the errors of the wicked and so fall from their own stedfastness That is pertinent on this account which our Saviour speaketh as to scandals in general Mat. 18.7 Wo unto the world because of offences For it must needs be that offences heresies come but wo to that man by whom the offence heresie cometh 2. The people of God have no just cause to think ever a jot the worse of Religion and godliness because of the heresies that sometimes abound in the Church of Christ It should rather confirm us in the belief of the truth of the Gospel Our Saviour having foretold us that thus it will be and we seeing it verified before our eyes As the Apostle exhorts the Thessalonians that no man might be moved by his afflictions For saith he your selves know that we were appointed thereunto 1 Thes 3.3 And v. 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to pass and ye know So may I speak in the case of errors and heresies Let no man stumble or be offended at the wayes of Christ upon this account Let not your faith be weakened nor your progress in holiness retarded because of these corrupt opinions and heresies For your selves know that Christ by his Spirit hath foretold of these things that it must come to pass as it is in all ages And he hath therefore warned you of it before-hand lest you should be offended Joh. 16.1 2 3 4. 3. When we speak of unity in Christian fellowship and uniformity in the worship and service of God it must not be interpreted of union and combination with such as are hereticks It must not be taken as if it were meant that we must unite and go hand in hand with such persons Our Lord Christ hath left upon record sufficient directions in this case how to purge his Church of such vermine and to keep our selves free from the taint of their pollutions as well as in the case of those who are profane and disorderly in their conversations A man that is an heretick after the first and second admonition reject Knowing that he that is such is subverted and sinneth being condemned of himself Tit. 3.10 11. From such withdraw thy self 1 Tim. 6.3 4 5. If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed 2 John 10. See also Gal. 1.9 Rom. 16.17 Rev. 2.2 20 24 25. 4. But then as to sound and sober Christians let this be observed That the principles of the doctrine of Christ which may be a sufficient ground for their uniting in the worship and service of God are plainly delivered in the Scriptures and to be clearly and easily deduced from thence They are wrote in legible characters that he that runs may read them And why should not those things which will declare a man a sound believer capacitate him for communion with believers These things are written plainly as with the Pen of a diamond and inculcated frequently that they may be apprenended by the meanest of the Saints Isa 45.19 I have not spoken in secret in a dark place of the earth The oracles of God are not delivered darkly and obscurely they are not folded and wrapt up in intricate and ambiguous sentences as the devils oracles the answers of false gods were wont to be delivered in caves and grotto's and corners under the ground The truths of God are set forth perspicuously They are all plain to him that understandeth and right to them that find knowledge Prov. 8.9 For this commandment which I command thee this day is not hidden neither is it far off It is not in heaven that thou shouldest say Who shall go up for us to heaven and bring it to us that we may hear it and do it Neither is it beyond the Sea that thou shouldest say Who shall go over the Sea for us and bring it unto us that we may hear it and do it But the word is very nigh unto thee in thy mouth and in thine heart that thou mayest do it Indeed prating fools as the holy Ghost calleth them will seek nodum in scirpo they will find matter to wrangle with the most undeniable principles But the foundation-truths of Christianity are fully proclaimed in the ears of all within the pale of the Church that will lend their ears attentively to the sound of the Gospel and will diligently study divine mysteries And the people of God are under precious promises of the Spirits instruction to guide them into the knowledge of all necessary points Joh. 16.13 1 Joh. 2.20 27. Psal 25.12 14. And why should not those who are under the conduct of the same truths in the way of holiness unto eternal life hereafter unamimously joyn together in the service of
earthly and sensual and do not walk with God in your particular places and callings and then think to make it up by duties of worship Such worship is detestable in his sight and will not be received favourably at your hands God will reckon all such acts of worship but as the dissimulation of hypocrites who pretend to love him but are indeed his enemies Jor. 7.9 10 11. Will ye steal and murder and commit adultery and swear falsely and burn incense unto Baal and walk after other Gods whom ye know not And come and stand before me in this house which is called by my name and say We are delivered to do all these abominations Is this house which is called by my name become a den of robbers in your eyes Behold I have seen it saith the Lord. Do you think by religious exercises and acts of devotion to expiate the guilt of your unrighteous dealings and other crying enormities Behold I have seen it saith the Lord i. e. not only with an eye of observation and knowledge but with an eye of indignation and fury I will recompence your wayes upon your heads Brethren let every man wherein he is called therein abide with God 1 Cor. 7.24 Let pure Religion and the fear of the Lord go with you into your fields and accompany you in your markets and abide with you in your shops and be closely impacted and interwoven with all your civil affairs As he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1.15 This is the second instance as to the matter of Religion 3. The multitude are accustomed to place their Religion only in external performances and outward acts of piety But they little study to ingage their hearts and spirits in the service of God They give him their bodies and outward demeanour but surely think they our thoughts are free and they heed not to mortifie vile and inordinate affections provided that they break not forth into any overt acts of ungodliness Prov. 21.2 Every way of a man is right in his own eyes but the Lord pondereth the hearts q. d. Men commonly neglect the consideration of their hearts they think it enough to mind their outward actions but little regard the workings of their spirits But ye my beloved keep your hearts above all keeping Give unto God your very souls and spirits and see that all that is within you be employed in his service Psal 103.1 2. Let us cleanse our selves from all the filthiness both of the flesh and spirit 2 Cor. 7.1 And therefore be much in the study of these three considerations following 1. The greatest number of transgressions whereof sinners are ordinarily guilty are sins of the spirit and the most heinous impieties keep their residence and habitation there As the heart of man is the cursed principle from whence they flow so it is the shop where they are forged These spiritual sins are the most devilish wickednesses as carrying the greatest conformity and resemblance to the deeds of the Prince of darkness And then as I said they are ever the greatest number Prov. 26.25 When he speaketh fair believe him not for there are seven abominations in his heart Seven abominations i. e. a multitude of abominations wickednesses of every kind For one gross act of murder committed there is much hatred and malice which are spiritual murder in the sight of God For one robbery done there is abundance of envy and covetousness For one gross act of fornication or adultery there is much sinful lusting which is adultery in the heart Now where sin hath its principal residence there should a Christian be most vigilant and careful 2. God doth judg and pass sentence upon mens outward actions according as the heart is ingaged in them So much of the spirit as is imployed in duty so much worth and excellency in the duty and so much of the heart as is set upon the commission of a sin so much malignity and sinfulness is therein Jer. 17.10 I the Lord search the heart I try the reins even to give every man according to his wayes and according to the fruit of his doings Jer. 30.21 Who is this that engaged his heart to approach unto me saith the Lord 3. The God whom we serve and with whom in all concernments we have to do is such a being as we call a spiritual being that is incorporeal and invisible And therefore bare external acts of obedience carry no proportion or suitableness to his nature and excellencies That service which is acceptable unto God must have in some measure an answerableness unto the nature and perfections of the God that is served It must be a walking worthy of the Lord Col. 1.10 Now this can never be absolved by meer outward devotion For God is a spirit and they that worship him must worship him in spirit and in truth Jo. 4.24 We are the circumcision who worship God in the spirit Phil. 3.3 That 's the third instance as to the matter of religion 4. Most persons limit their religion to a freedom and abstinence from grosser acts of pollution and heinous enormities But they make nothing to swallow down lesser impieties that make no such noise in the ears of the world Provided they be not drunkards and swearers and guilty of such other acts of debauchery they think some lighter offences are inconsiderable What if they take liberty now and then to talk vainly and frothily and wantonly What if they defraud and go beyond their brethren if it be but in a small matter wherein they receive no great damage or detriment Surely think they we need not be so exact and precise as to these things But my brethren do not you write after their copy stand you in awe of the least of Gods commandments Whatsoever is the object of divine displeasure and indignation let it be the object of your hatred and detestation Take the prayer of David for your pattern Psal 119.133 Order my steps in thy word and let not any iniquity have dominion over me These are the persons whom the Lord hath blessed Who are undefiled in the way that walk in the law of the Lord These also do no iniquity they walk in his wayes Psal 119.1 3. Isa 56.1 2. Besides what I have mentioned in this case in the doctrinal part of this subject let me give you farther these three particulars 1. Lesser sins if they are maintained and allowed and harboured in the heart if they are customarily practised in the life they become upon that account exceeding heinous The greatest sums are made up of unites the vastest mountains are made up of small dust and gravel that will crumble between the fingers Smaller iniquities continued in will bring upon the soul a load of guilt of weight enough to sink it into the pit of destruction Is the matter little wherein thou sinnest and so thy transgressions small as thou imaginest Yet the custom
least disturbance or cause of distraction 1 Cor. 14.40 4. All manner of irreverent and unseemly actions must be abstained from in such places as any way reflect dishonour or contempt upon the worship of God which is there performing or hath been performed or that may render the place unmeet for religious services afterwards Not as if the building were more holy than others but because it is sinful by any means to cast disgrace upon holy duties wherein our business consisteth in attendance upon the Great King the Lord of hosts whose name is dreadful throughout the earth * See Mr. Jenkins's Farewell Sermon and who is a jealous God even a consuming fire Deut. 4.24 5. Lastly let it be observed That the opinion of the holiness of one place above another is for the most part but a fond conceit that hath obtained amongst the multitude of the most ignorant people the tincture of which conceit hath not improbably continued from the very daies of popery as their addictedness to some other fopperies hath done But it is an opinion exploded and rejected by the Protestant Churches This is conspicuously evident amongst our selves 1. By the general permission of Schoolmasters and Writing Masters to teach in such places 2. By the usual meetings there about all Parish affairs as rating assessments and giving orders for mending high-wayes and the like 3. By the publike order for private dwellings to be erected in several of such places in the great City whereby they are converted to civil uses For as for the papalizing doctrines and superstitious practises of some whereby the vulgar are hardened in their apprehensions being but the off-spring of their own brain it is equitable they be laid at no door but their own These particulars being premised let me lay down and confirm this plain position further than decency and conveniency in attendance upon the worship of God there is no manner of holinesse now in the dayes of the gospel in one place more than another nor hath one place preheminence above another This seems to be covertly intimated by our Saviour Jo. 4.21 23. Where the question was touching the place of worship whether upon mount Gerizâ—m or in Jerusalem Jesus saith unto her woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerâ—salem worship the father * Futurum tempus gratiae novi Testamenti evacuantis utrumque locum imo omnem locum praedicit Per haec duo exclusa loca neque in hoc monâ—e neque Hierosolymis ntelliguntur exclusa omnia alia loca Cajet But the houre cometh and now is when the true worshippers shall worship the Father in spirit and truth As if our Saviour had said the time is shortly at hand the gospel state of the Church when all difference of places as to the worship of God shall cease and the main things to be lookt after therein will be whether the worship of God be spiritually performed and according to his own prescription and institution This is a lesson and Instruction hardly learnt by some who mind formes and ceremonies more than the life and fulstance of godliness and whose interest leads them to oppose such truths And therefore give me leave to hint unto you these four things 1. Thâ—t the very synagogues or places of publike assemblies amongst the Jews had nothing of holiness in them above other places only they were appointed for convenience in the serving of God They were places where their Courts of judicature met as well as their religious exercises were performed On the week daies their civil courts were convened in them and on the sabbath day their religious assemblies Some think that the Synagogues were publike places of meeting as well for civil as sacred affairs Eng. Annot. in Mat. 10.17 As if there should be a meeting of Christians in Guild-hall or in Westminster-hal where at other times the Judges sit And therefore you read of Beating in their Synagogues Act. 22.19 And punishing oft in every Synagogue Acts 26.11 And Christ tells his disciples that they should be brought unto the synagogues and unto magistrates and powers Luke 12.11 And that they should be delivered up to the synagogues and into prisons being brought before Kings and rulers for his names sake Luke 21.12 I any persons shall say that the Jews had two sorts of Synagogues one for religious and the other for civil assemblies their proof is expected Bare unscriptural assertions weigh little in the balance with understanding Christians 2. Whereas some fetch their arguments from the holiness of the Temple and tabernacle of old and apply to places now the passages that are upon record concerning the sanctuary there needs little pains to be taken to shew the weakness and invalidity of such arguments Who knoweth not that they were places designed and set apart by God himself and appointed as Symbols of his presence 2 Kings 23.27 Heb. 8.5 Who knoweth not that they were tipes and shadows of good things to come and therefore to continue till the time of reformation Christ hath put an end to these legal ceremonies He came and tabernacled †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 1.14 amongst us He suffered death in the Temple * Joh. 2.21 22. of his body Who knoweth not that there were special promises of mercy annexed to worshiping in the temple and towards the Temple 1 Kin. 8.33 38 39. 1 King 9.3 Let any of these be shewn concerning places of worship now in the times of the gospel else the arguments run a baculo in angulum The promise of acceptance is made to the ordinances and institutions of our Lord Jesus Christ and to the persons that wait upon the Lord in those institutions without any respect to the place Where two or three are gathered together in my name there am I in the midst of them Mat. 18.20 Superstition and will-worship humane inventions and observances of our own devising are abominations in the sight of the Lord in what place soever they are practised and religious duties of Gods appointment discharged according to his revealed will are pleasing unto the Lord wheresoever they are performed God is graciously present in the place for his ordinance sake and for his peoples sake and not a whit the more amongst them for the places sake 1 Cor. 1.2 3. To them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the name of Jesus Christ our Lord both theirs and ours Grace be to you and peace from God our Father and from the Lord Jesus Christ And mark that eminent prophecy of gospel times Mal. 1.11 For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering For my name shall be great among the heathen saith the Lord of hosts q. d. For
hold upon eternal life Why should the work cease whilst I spend my time in trifles I have not an hour to spare that may be passed away in idleness and negligence in doing nothing or what is as good as nothing 2. This was one of the sins of Sodom for which they were destroyed in such a dreadful manner by fire from heaven and upon which account they are set forth as an example suffering the vengeance of eternal fire namely the spending their time in idleness and vanity without taking care for the right improvement of it And very probably this sin might be a means to carry them into those other horrid abominations for which they are branded to all the succeeding generations For when men take liberty to spend their time in idleness and make no conscience of laying it out to the ends for which they are intrusted with it they will soon be wrought upon to spend it wickedly Through idleness and slothfulness or that which is tantamount vain delights and fooleries sinners are obnoxious and exposed to all Satanicaâ— assaults ready to run upon any of the devils errands Whereas if Christians were exact and conscientious in filling up their time with duty there would be no such room left open for the devils suggestions to enter in at Besides it's putting them under the verg of Gods protection and safe custody Ezek. 16.49 Behold this was the iniquity of thy sister Sodom pride fulness of bread and abundance of idleness was in her and in her daughters 3. This is one of the Talents for which you are strictly accountable at the great and notable day of the Lord viz. All the time of your continuance upon the face of the earth You read the kingdom of heaven is compared to a man travelling into a far countrey who called his servants and delivered certain Talents unto them to be imployed according to their several abilities And after a long time the Lord of those servants cometh and reckoneth with them Now pray what are those Talents which God will call us to a reckoning for Why as there are talents of grace so there are talents of nature such as strength of body parts and endowments of the mind and the like And amongst these the time which is allotted to us is not the meanest or least considerable How hath that been managed in the Masters service What good have you done answerably to the time you have enjoyed Rev. 2.21 I gave her space to repent of her fornication and she repented not And mark it my beloved If you would come off with comfort at the day of accounts and be found unto praise and glory at the glorious appearance of our Lord Jesus Christ it will not be enough to plead that you spent not your time prophanely or licentiously It will suffice to bring you under a sentence of condemnation if it were spent idly vainly and unprofitably Mat. 25.30 Cast ye the unprofitable servant into outer darkness there shall be weeping and gnashing of teeth What millions of gold would sinners then give for the least portion of that time to repent in which now they throw away as if it were not to be regarded This is the first thing I would note as to the time of religion when it is minded 2. In respect of the special time that is to be consecrated and appropriated to the more immediate service of God The multitude have been much set upon the observation of the dayes of mans devising and inventing but little concerned in the sanctification of the Lords day If they spend two or three hours in the publike exercises of religion then they think themselves acquitted for the rest of that day they find their own pleasures and follow their recreations and sports they let their tongues loose to vain and worldly discourses if they have any visit to make or merriment to be at this is the day wherein they have best leisure for it And yet as the whore in the Proverbs they wipe their mouths and say We have done no wickedness But ye my friends be not acted with the spirit of the multitude Give unto the Lord that which is due unto him He hath graciously allowed you six dayes for your own imployments wherein you may lawfully labour and do all that you have to do and he hath reserved a seventh day for himself a whole seventh day as he hath granted unto us the six Do not grudg the Lord and your souls this equitable and merciful proportion Be not as the rich man in Nathans parable who had many flocks and herds and yet when the wayfaring man came to him he spared to take of his own flock but took the poor mans lamb that lay in his bosom and dressed it for the man that was come unto him 2 Sam. 12. Thus do the carnal world deal with the God of heaven He hath given to them a whole flock of daies and kept unto himself but one Lamb the Lords day And yet when they have a journey to take or an errand to do some mirth and pleasure to follow or bodily ease to indulge they spare of their own flock and make bold with the Lords But my brethren be not ye like unto them As you would expect a blessing upon your souls and a blessing upon your labours on the six dayes be careful of the spiritual and entire sanctification of the Lords day the Christian Sabbath For blessed is the man that doth this and the son of man that layeth hold on it that keepeth the Sabbath from polluting it and keepeth his hand from doing any evil Isa 56.2 That you may be careful in the discharge of this great daty and not fall short of the blessedness thereto annexed suffer me to leave upon you a few words by way of advice and counsel 1. Study much the morality of the Law of God concerning the weekly Sabbath That it is a commandment which carries with it a perpetual and everlasting obligation The ceremonial Sabbaths were observanâ—â—s that disappeared upon the death of the Lord our righteousness When the Sun was risen in his glory the shadowes vanished But the weekly Sabbath was appointed to continue in the Church of Christ unto the end Be well setled I say in this great truth For if there be haesitation in your thoughts of the obligation of the commandment you will proportionably waver in your obedience unto the commandment Wavering and unstedfast obedience is the usual product of fluchuating apprehensions An unsetled judgment will usher in unconstant service And therefore be well verst in the morality of the weekly Sabbath 1. It was part of the Law given unto our first parents in the state of innocency when there was no ground for distinction of Jew and Gentile Gen. 2.2 3. And on the seventh day God ended his work which he had made And God blessed the seventh day and sanctified it because that in it he had refted from all his work which
in the imagination of mine heart to adde drunkeness to thirst As if the sinner should have said as carnal people in our dayes are wont to doe Do you think Heaven was appointed only for a company of Puritans that make more Scruples than they need Why may not a man take his fill of pleasures upon earth and yet come to the kingdom of heaven as well as others surely God never intended to tye us up in such narrow bounds as these Strait-lac't Preachers would perswade us Come let us fill our selves with strong drink and take our freedom whilst we may and yet our souls shall do as well as theirs If you would see the farther workings of this cursed and Hellish principle consult Psal 10.3 Isa 28.14 15. And Jer. 5.12.13 My beloved if you will keep your selves unspotted from the world great care must be taken that you give not the least reception or entertainment unto these devilish dictates For if once such libertine thoughts do but enter into your heads they will quickly fall down as a mighty Torrent upon your hearts and carry you headlong to all excess of riot As the first point of wisdom is to pitch upon the right end So the next is to take care of electing and closing with the sure and proper means for compassing that end If you fancy to your selves an easy way to salvation you do thereby tempt the tempter to lead you in the broad way to destruction Your spirits are thereby as a City without gates or walls open to all the inroades of that wicked one and of wicked men that are his instruments And therefore to Antidote your souls against this Poysonous principle let these three contrary principles sink deep within you 1. That the Holy Ghost is expresse concerning it that the way of salvation is a narrow and difficult way and that there are but few of those that sit under the teachings of the word of God that will arrive with safety at the kingdom of heaven Mark it I say these are truths which are frequently inculcated and very clearly asserted They are not dark notions and conclusions that are pretended to be drawn by far-fetcht consequences from the scripture but they are delivered so plainly that there is no way left for evading the force of them Mat. 7.13 14. Enter ye in at the straitgate for wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat Because strait is the gate or how strait is the gate amd narrow is the way that leadeth unto life and few there be that find it Not only the way of holiness in the utmost extent of it is a difficult way but the way that leadeth unto life such holiness as is of absolute necessity to conduct a sinner to salvation And they are but an handful in comparison that walk in it But this may be meant will the carnal professour say in relation to Heathens and Infidels and gross Idolaters that worship a false God and never had the knowledg of a Mediatour We are Christians and members of the Church and hear the word of the Lord. Se therefore what our Saviour saith in another place Mat. 22.14 For many are called but few are chosen When are sinners externally called by a common vocation but when the word of God sounds in their eares inviting them to repentance and the Spirit of God deals by his motions with their hearts admonishing and perswading them to come unto Christ that they may be saved And few of this sort attain to eternal life Look into the old world and there were but eight persons saved from the deluge whereof there was one at least an hypocrite and the rest of the world were swept away not only with the besom of temporal destruction but into the pit of eternal perdition Consider the state of Sodom and there could not be found ten righteous persons in that populous City But least you should say that these were professed Atheists and Infidels and so the case not parallel with such as are called the people of God Let us therefore make inspection into the body of Israel when Elias made intercession to the Lord against them who thought that only himself had been left alone faithful unto Jehovah And pray what was the answer of God unto him See Rom. 11.4 I have reserved to my self seven thousand men who have not bowed the knee to the image of Baal Mark it but seven thousand in the whole kingdom of Israel that consisted of ten of the Tribes We read of eleven hundred and threescore thousand mighty men of valour at one time in the two tribes of Judah and Benjamin besides the souldiers that kept the garisons Now if you should reckon proportionably concerning the ten tribes and make but a reasonable computation of the rest of the people men and women What were seven thousand in respect of the whole What an inconsiderable pittance scarcely one of a thousand However the case is plain there are but few in comparison that hear the word of the Lord that will come to the state of blessedness in the enjoyment of the Lord. And to bring this matter to an head if the way to Heaven were easy how comes it to pass that such multitudes perish If men might be saved at a cheap rate without strictness and diligence whence is it that the greatest number fall short of salvation If the careless and sensual are in the way to heaven who are the multitude in the visible Church that Christ tells us shall be sent into the chains of darkness Do not you tremble when you meet with such passages in the Bible I am afraid Sirs you dare not seriously study and meditate upon such scripture-truths least they should make your hearts to ake and awaken you out of your golden dreams 2. Though there are degrees of grace and different measures of holiness in the Saints and servants of God and many persons that are saved never attained to that stature and pitch of godliness in this life at which some have arrived Yet there are such things of absolute and indispensable necessity to salvation and to evidence that you are partakers of saving grace in the smallest degree that will sufficiently manifest that Heaven is not to be got without much pains and diligence in the pursuance of it Mat. 11.12 The kingdom of heaven suffereth violence and the violent take it by force There is no geting into that City except you storm it unless you vehemently strive to lay hold upon it Lazy wishings and wouldings will never bring you thither Lukewarmness and slothfulness will certainly fall short of it The bare external and superficial performance of some duties whilst in other things you take liberty to indulg the flesh will undoubtedly leave you still in the state of Damnation what ever fond conceits you may have of the contrary Let us lightly pass over the mention of some particulars
of the way that they may give themselves up freely to lasciviousness to commit iniquity with greediness It is the very principle which S. Paul mentioneth to be in the hearts of the impenitent and which he rebukes with such vehemency and holy indignation Rom. 9.18 19. He hath mercy on whom he will have mercy and whom he will he hardeneth Thou wilt say then unto me why doth he yet find fault for who hath resisted his will As if they should say our salvation we see depends wholly on the will and pleasure of God If he hath decreed to bring us to heaven we shall get thither however we demean our selves and if God hath decreed us to condemnation we shall be condemned whatever pains we take to walk in the strict wayes of religion For his will is arbitrary and unchangeable such as cannot be resisted My brethren these corrupt reasonings must be silenced else they will cut the sinews of all vigorous indeavours to please the Lord and to be found faithful unto him The doctrine of Gods Prescience and Decrees is no countenancer of slothfulness no enemy to godliness but a promoter thereof if rightly weighed and considered It mightily tends to the advancement of the Grace of God 2 Tim 1.9 To empty a man of himself and to stop the mouth of all proud carnal gloriation and boasting 1 Cor. 4.7 To quicken and provoke us to diligence and exactness in the works of piety that thereby it may appear that we are a chosen people whom God hath called according to his purpose 1 Thes 1.4 5 6 7. And therefore to stop the mouth of those sin-advancing and soul-ruining reasonings and to set your spirits right in this particular Let these four contrary principles be well setled and fastened in your souls 1. Whom God hath appointed to salvation as the end he hath appointed to regeneration and universal obedience in the life as the means leading to that end Whom he hath predestinated to partake of the kingdom of Heaven by vertue of the Merits of the death of Jesus Christ he hath predestinated to be conformed to the image of his Son Rom. 8.29 These things are so inseparably connected together in Gods decree that they cannot possibly be parted God hath not determined to conduct such or such to eternal life though they live in a course of sin and lie polluted in their bloud If any plead form such apprehensions let them know that this is not the scripture doctrine of Gods decrees but a wicked slur and aspersion whereby the adversaries of free grace indeavour to bring up an evil report upon the truth The scripture doctrine is this That whom God purposeth to save from the wrath to come he doth purpose to sanctifie and cleanse from all their filthiness and to guide them by his spirit in the way of holiness What can be more plain if ungodly men had not a mind wilfully to pervert the words of the Holy Ghost and to wrest the Scriptures to their own destruction 2 Thes 2.13 14. God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth Whereunto he hath called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our epistle 1 Pet. 1.3 Elect according to the fore-knowledg of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ Rom. 8.30 Mereover whom he did predestinate them he also called and and whom he called them he also justified and whom he justified them he also glorified Mark it where the Lord hath decreed glorification for the end he hath decreed conversion and holiness and evangelical obedience as the necessary means to lead thither And what God hath joyned together let no sinner be so â—ardy as to pluck asunder 2. The rule for guidance of our conversations at which we are to take counsel for direction in all our actions is not Gods will of purpose what he hath determined to do But his will of precept what he hath appointed in his laws and statutes to be done by us Our work lieth in the diligent observation of his commandments His counsels are secrets reserved in his own breast and bosom till by the uprightness of our hearts and the integrity of our lives we make it appear that we are chosen of God A man may have an hand in bringing about much of the purpose of the Lord and yet be a wicked rebel in so doing Act. 2.23 So that I say our business consisteth in hearkening to his law and conforming our selves to the dictates and injunctions of the same Deut. 29.29 The secret things belong unto the Lord our God But those things which are revealed belong unto us and to our children for ever that we may do all the words of this law 3. Settle this as a principle in your hearts That it is a point of egregious folly and sottishness to be more earnest and heedful in the preserving our bodies than in the saving our souls and to venture our precious and immortal souls and the affairs of the world to come in such a bottom wherein we will not venture to put our selves as to the transitory enjoyments of this world This very consideration if throughly laid to heart will sufficiently shew us the weaâ—â—â—ss and gross stupidity of the multitude in their reasonings For none of them will be perswaded thus to argue the case in respect to their bodily health and outward estate My beloved as God hath predetermined in the matters of mans salvation So he hath fore ordained all things that come to pass There is not the smallest concernment that befalleth any of the children of men but it falleth under the compass of Gods decrees Eph. 1.11 Being predestinated according to the purpose of him who worketh all things according to the counsel of his own will Now take the profanest sinner and he will not plead after this fashion in relation to his outward man and earthly comforts When a wicked man is bound upon the bed of sickness he will not say If God hath purposed I shall have ease of my pains then I shall be sure to have it however disorderly I am If God hath decreed to recover me I shall recover though I neglect the means And if not all my care and endeavours are to no effect No but saith he send for the Physitian give me this potion which is proper to my distemper and that cordial which is of use to strengthen nature For I must use the means of health if ever I would expect the blessing of health Take an unconverted sinner in his trade and trâ—ffique he will not thus reason the case If God hath purposed that I shall be rich then I am sure it will come to pass however idle and negligent I am in my calling And