sabbaths to be a sign between me and them that they may know that I am the Lord that sanctifie them The singular blessings that the right sanctifying of the Sabbath will bring upon us are 1. Spiritual they that conscientiously sanctifie the Sabbath they shall see and know the work of God the work of Grace upon their own Souls There are many precious Christians that have a work of God a work of Grace upon their own Souls who would give ten thousand worlds were there so many in their hands to give to see that work to know that work Oh but now they that sanctifie the Sabbath they shall both see and know the work of God upon their own Souls And they shall find â—he Lord carrying on the work of Grace and Holiness in their Souls they shall find the Lord destroying their sins and filling their hearts with joy and with a blessed assurance of his favour and love Isa 56. 6 7. Also the sons of the stranger that joyn themselves to the Lord to serve him and to love the Name of the Lord to be his servants Every one that keepeth the sabbath from polluting it and taketh hold on my Covenant Even them will I bring to my holy mountain and make them joyful in my house of prayer their burnt offerings and their sacrifices shall be accepted upon my Altar for mine house shall be called an house of prayer for all people So 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 ways nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord. Now in the second place the other blessings that the right sanctifying of the Sabbath will invest us with are temporal blessings for so they follow in the Scripture last cited And I will cause thee to ride upon the high places of the earth here is honour and esteem and safety and feed thee with the heritage of Jacob thy father Now the Land of Canaan was the Inheritance Gen. 28. 13. And Chap. 48. 4. which God promised to Jacob. Hereby is noted that comfortable provision that God would make for them that sanctified his Sabbaths Such as make the Sabbath their delight they shall never want protection nor provision God will be a Wall of fire about them and a Canaan to them But Fifthly Consider that our Lord Jesus who is the Lord of the Sabbath and whom the Law it self commands us to Math. 12. 8. Deut. 18. 18 19. hear did alter it from the seventh day to the first day of the week which we now keep For the holy Evangelists note that our Lord came into the midst of the Assembly on the two first days of the two weeks immediately following his Resurrection and then blessed the Church breathing on them the Holy Ghost Joh. 20. 19-26 Then the same day at evening being the first day of the week when the doors were shut where the disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you And after eight days again his disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst and said Peace â—e unto you Look as Christ was forty days instructing Moses in Sinai what he should teach and how he should govern the Church under the Law so he continued forty days teaching his Disciples what they shoult preach and how they should govern the Church under the Gospel Acts 1. 2 3. Vntil the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen To whom also he shewed himself alive after his Passion by many infallible proofs being seen of them forty days and speaking of the things pertaining to the Kingdom of God And it is not to be doubted but that within those forty days he likewise ordained on what day they should likewise keep the Sabbath and 't is observable that on this first day of the week he sent down from Heaven the Holy Ghost upon his Apostles Acts 2. 1-4 And when the day of the Pentecost was fully come they were all with one accord in one place And they were all filled with the Holy Ghost and began to speak with other tongues as the spirit gave them utterance So that on that day they first began and ever after continued the publick exercise of their Ministry Christ who was Lord of the Sabbath Mark 2. 28. had a soveraign right to change and alter it to what day he pleased But Sixthly Consider that according to the Lords mind and Commandment and the direction of the Holy Ghost the Apostles in all the Christian Churches ordained that they should keep the holy Sabbath upon the first day of the week 1 Cor. 16. 1 2. Now concerning the collection for the Saints as I have given order to the Churches â—â— Galatia Even so do ye upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gathering when I come In which words you may observe these five things First That the Apostles ordained this day to be kept holy therefore 't is of a Divine institution Secondly That the day is named the first day of the week therefore not the Jewish seventh or any other Thirdly Every first day of the week which sheweth its perpetuity Fourthly That it was ordained in the Churches of Galatia as well as of Corinth and he setled one uniform in all the Churches of the Saints therefore it was universal 1 Cor. 14. 33. For God is not the Author of confusion but of peace as in all Churches of the Saints Fifthly That there should be collections for the poor on that day after the other Ordinances were ended Now why should the Apostles require collections to be made on the first day of the week but because on that day of the week the Saints assembled themselves together in the Apostles time And in the same Epistle he protesteth that he delivered them no other Ordinance or Doctrine but what he had received from the Lord 1 Cor. 11. 23. For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 1 Cor. 14. 37. If any man think himself to be a Prophet or spiritual let him acknowledge that the things that I write unto you are the Commandments of the Lord. Now mark he wrote to them and ordained among them to keep their Sabbath on the first day of the week therefore to keep the Sabbath on that day is the very Commandment of the Lord. But Seventhly Consider the Apostles on that day ordinarily dispensed the holy Ordinances
Son nor thy Daughter thy man-servant nor thy maid-servant nor thy cattel nor thy stranger that is within thy gates Jer. 17. 22. Neither carry forth a burden out of your houses on the Sabbath Day neither do ye any work but hallow ye the Sabbath Day as I commanded your fathers Isa 58. 13. 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 of thine own words Here are three things distinctly observable in the words 1. Words 2. Works 3. Pleasure Not doing thine own wayes that is works not speaking thine own words not finding thine own pleasure Now mark we have stronger reasons to engage us to a stricter observation and sanctification of the Lords Day than they had for their Sabbath which may be thus evinced Not to speak of their double Sacrifices upon their Sâ—bbath Numb 28. 9 10. which as some think might typifie our double devotion on the Lords Day nor yet to speak of those six Lambs whereby others conjecture was fore-prophesied the abundant services in the time of the Gospel Ezek. 46. 1 -5 First Our Motives are far greater and more efficacious For First Our day hath many priviledges above theirs witness the honourable Tâ—tles given to it by holy and learned men As the Queen of dayes Princess Principal Primate a Royal day higher than the highest the first fruits of the days yea saith Hierom The Lords Day is better than any other common day than all Festivals New-moons and Sabbaths of Moses By these Titles 't is evident that the Ancients had the Lords Day in very hâ—gh esteem and veneration Sirs look what Gold is among inferiour Mettals and what among other Grain c. the same is the Lords Day above all other dayes of the week Secondly Their Sabbath was celebrated for the memorial of the Creation ours for the great work of Redemption But Thirdly Theirs was celebrated for their deliverance out of Aegypt ours for our deliverance from Hell Now if the Jews were bound and that for a whole day not to do their own works nor speak their own words nor find their own pleasure how much more solemnity belongs to our Lords Day O what a day is the Lords Day and how solemnly and devoutly ought it to be observed and sanctified But Sâ—condly We have greater means and helps for the sanctification of the Sabbath than the Jews had for a long time or than the Primitive Christians had for three hundred years Mark the holy observation of the Sabbath among them came in by degrees long after the day was settled and the reason was this because for a good while they had no word written to be read nor no Synagogues built to read it in It was well nigh a thousand years or above a thousand years after the giving of the Law before the reading of the Law in Synagogues came up For a long time they had no Books among them but the five Books of Moses and those Books neither were not well understood by the common people And it is further observable that the children of Israel being in Aegypt under sore pressures afflictions and cruel bondage c. neither did nor could keep the Sabbath in any solemn manner not being permitted either to rest or enjoy any solemn assemblies And when they were in their wilderness condition they had many stations diversions and incursions of enemies so that they could not keep the Sabbath in any solemn publick manner as afterwards they did when they were setled in peace and safety in the Land of Canaan And so the Primitive Christians for three hundred years liveing undâ—r very great and violent Persecutions they neither did nor could keep the Lords Day with that solemnity that they should or would but as for place they met not openly but secretly in Woods and Desarts and Holes and Caves and Dens of the earth and so for time sometimes they met in the day and often they met in the night But as for us who have lived and do live in these dayes of the Son of man what rare means and helps what abundance of means and helps what choice and precious means and helps have we had and still have in spite of all oppositions from high or low to enable us to sanctifie the Sabbath And O that all the means and helps that we yet enjoy may be signally blest to that purpose But Thirdly The Heathens by the very light of nature held it but reasonable that the dayes consecrated to their Gods should totally be observed with rest and sanctity the Flamins which were their Priests affirmed that the Holy-dayes were polluted if any work were done upon the solemn dayes besides it was not lawful for the King of the Sacrifices Macrobâ—us l. 1. c. 16. and the Flamins their Priests to see a work done on the holy dayes and therefore by a Cryer it was proclaimed that no such things should be done and he that neglected the Precept was fined and besides the fine he which did ought unawares on such dayes was to offer Sacrifices for expiation And Scaevòla the High Priest affirmed that the wilful offendor could have no expiation Now shall Heathens be so strict in the observation of their holy dayes and shall not Christians be as strict in their observation of the Lords Day These Heathens will one day rise in judgement against the slight observers and the gross prophaners of the Lords Day But Secondly We must sanctifie the Sabbath by preparing ouâ— selves before hand for that day and all the duties of that day Eccles 5. 1 2. Hence it is that God hath fixt a Memorandum upon this Command more than he hath upon any other Command Exod. 20. 8. Remember the Sabbath day to keep it holy Sabbath dayes are our Market-dayes Now men that are worldly wise they consider before hand what to buy and what to sell The Husband-man dungs dresses plowes harrows and all to prepare it for seed I will saith holy David Psalm 26. 6. wash my hands in innocency so will I compass thine Altar O Lord. Signifying that to holy performances there ought to be holy preparations When the Temple was to be built the Stones were hewen and the Timber squared and fitted before they were brought to the place where the Temple stood The Application is easie First The Jews had their preparations Mark 15. 42. And now when the Even was come because it was the preparation that is the day before the Sabbath c. Their preparation began at three a clock in the after-noon which the Hebrews called the Sabbath Eve The Jews as I have read were so careful in their preparation for the Sabbath that to further it the best and wealthiest of them even those that had many servants and were Masters of Families would chop
declares made by the Heathen the reproach of Christ himself Quomodo bonus magister cujus tam pravos videmus discipulos How can we think the Master to be good whose Disciâ—les we see to be so bad Epiphanius saith that in his days many shuâ—'d the society of the Christians because of the loosness and luxuriousness of their lives And Augustin confesseth that August de moribus Ecclesiae cap. 34. in his time the loose and luxurious lives of many who profest the Christian Religion gave a great advantage to the Manichees to reproach the whole Church of God and the ways of God The Manichees were a sort of people who affirmed that there were two principles or beginnings of things viz. a summum bonum and a summum malum A summum bonum from whence sprang all good and a summum malum from whence issued forth all evil Now the loose and luxurious lives of such as had a profession upon them hardned these in their errours and caused them with open mouth greatly to reproach and deeply to censure the sincerest Saints And Chrysostom preferred brute beasts before luxurious persons for they go from belly to labour when the luxurious person goes from belly to bed or from belly to Cards or Dice if not to something that is worse And Augustine well observes that God hath not given to man talons and claws to rent and tear in pieces as to Bears and Leopards nor horns to push as to Bulls and Unicorns nor a sting to prick as to Wasps and Bees and Serpents nor a bill to strike as to Eagles and Ostriches nor a wide mouth to devour as to Dogs and Lyons but a little mouth to shew that man should be very temperate both in his eating and drinking How applicable these things are to the luxurious persons that lived within and without the Walls of London before it was turned into ashes I shall leave the wise in heart to judge But Thirdly Those great and horrid sins that were to be found in maâ—y mens Callingâ— viz. excessive worldliness Prov. 28. 20. 22. See Josh 7. 15. 21. 24. 25. extortion deceit bribery c. these brought the sore Judgment of Fire upon us When men are so greedy and mad upon the world that they make haste to be rich by all sinful devices and cursed practices no wonder if God burns up their substance and turns their persons out of house and home The coal the Eagle got from the Altar the Sacrifice and carried it to her nest set all on fire So that Estate that men get by sinful ways and unwarrantable courses first or last will set all they have on fire He that resolves to be evil may soon be rich when the spring of conscience is screwed up to the highest pin that it is ready to crack when Religion is lock'd up in an out-room and forbidden upon pain of death to look into the Shop or Ware-house no wonder such men thrive and grow great in the world but all the riches such men store up is but fuel for the fire Hab. 2 9. Wo to him that coveteth an evil covetousnâ—ss to his house that he He saith Chrysostom that locks up ill-gotten riches in his counting-house locks up a Thief in his countenance which will carry all away and if he look not the betteâ— to it his precious Soul also may set his nest on high that hâ— may be delivered from the power of evil Verse 11. For the stone shall cry out of the wall the beam out of the timber shall answer it Verse 13. Behold is it not of the Lord of Hâ—sts that the people shall labour in the very fire and the people shall weary themselves for very vanity They had got great Estates by an evil covetousness and God was resolved that he would make a bon-fire of all their ill gotten goods and though they should venture their lives to save â—heir goods and quench the flames yet all should be but labour in vain according to that word Jer. 51. 58. Thus saith the Lord of Hosts the broad walls of Babylon shall be utterly broken and her high gates shall be burnt with fire and the people shall labour in vain and the folk in the fire and they shall be weary Though Babylon was a City of great same and state and riches and deservedly accounted one of the worlds nine wonders though the compass of the Walls was 365 furlongs or 46 miles according to the number of the days in the year and the heighth 50 cubits and of so great a bredth that Carts and Carriages might meet on the top of them yea though it was so great and vast a City that Aristotle saith that it ought rather to be called a Country then a City adding withal that when the City was taken it was three days before the furthest part of the City could take notice of it Yet at last according to the Word of the Lord it was set on fire and though the Inhabitants did weary and tire out themselves to quench the flames and to save their stately houses and ill-gotten riches yet all was labour in vain and to no purpose In the days of Pliny it was an utter desolation and in the time of Hierom it was turned into a Park in which the King of Persia did use to hunt So Ezek. 28. 18. Thou hast defiled thy Sanctuaries by the multitude of thine iniquities by the iniquity of thy traffick therefore will I bring forth a fire from the midst of thee it shall devour thee and I will bring thee to ashes upon the earth in the sight of all them that behold thee Verse 19. All they that know thee among the people shall be astonished at thee thou shalt be a terrour and never shalt thou be any more Tyruâ— among the Sea-bordering Cities was most famous and renowned for Merchandise and Trade for thither resorted the Merchants of all Countries for Traffick of Palestina Syria Egypt Persia and Assyria They of Tarshis brought thither Iron Lead Brass and Silver The Syrians brought thither Carbuncles Purple broidered Work fine Linnen Coral and Pearl The Jews brought thither their Honey Oyl Treacle Cassia and Calamuâ— The Arabians brought thither Lambs Muttons and Goats The Sabeans brought thither their exquisite Spices and Apothecary-stuff with Gold and precious Stones Now by fraud and deceit they grew exceeding rich and wealthy which in the close issued in their total ruine according to that of the Prophet Zacha. 9. 3 4. And Tyrus did build her self a strong hold and heaped up silver as the dust and fine gold as the mire of the streets Behold the Lord will cast her out and he will smite her power in the sea and she shall be devoured with fire The Tyriâ—ns did hold themselves invincible because of their siâ—uation being round about environed by the Sea but yet the Prophet tells them that though they were compassed about with deep waters yet they should be destroyed by
Joh. 20. 19-26 Acts 20 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight 1 Cor. 16. 1 2. 1 Cor. 11. 23. But Eighthly Consider such things as are named the Lords in Scripture are ever of the Lords institution As the Word of the Lord 1 Tim. 6. 3. The Cup of the Lord 1 Cor. 11. 27. The Supper of the Lord 1 Cor. 11. 20. And so the Lords Day Rev. 1. 10. I was in the Spirit on the Lords day Now why does John call it the Lords day but because it was a day known to be generally kept holy to the honour of the Lord Jesus who rose from death to life upon that day throughout all the Churches which the Apostles had planted which St. John calls the Lords day that he might the better stir up Christians to a thankful remembrance of their Redemption by Christs Resurrection from the dead But Ninthly Consider that a right sanctifying of the Sabbath is one of the best signs in the Bible that God is our God and that his sanctifying work is past in power upon us Ezek. 20. When the primitive Christians had this question put to them Servasti Dominicum Hast thou kept the Lords day answered Christianus sum omittere non possum I am a Christian I cannot but keep it 20. And hallow my sabbaths and they shall be a sign between me and you that ye may know that I am the Lord your God So Exod. 31. 13. Speak thou also unto the Children of Israel saying Verily my sabbaths ye shall keep for it is a sign between me and you throughout your generations that ye may know that I am the Lord that doth sanctifie you Look as Circumcision and the Passeover were signs that the Jews were in Covenanâ— with God so likewise was the Sabbath Ezek. 31. 13. and because it was a sign of the Covenant between God and them Vers 16. Wherefore the Children of Israel shall keep the sabbath to observe the sabbath throughout their generations for a perpetual Covenant God tells them that they must observe it for a perpetual Covenant and hence it was that when they violated the Sabbath God accounted it the violation of the Covenant between him and them The sanctifying of the Sabbath in the primitive times was the main Character by which sincere Christians were differenced from others they judged of mens sanctity by their sanctifying of the Sabbath And indeed as there cannot be a greater argument or evidence of a prophane heart then the prophaning the Sabbath so there cannot be a greater argument or evidence of a gracious heart then a right sanctifying of the Sabbath But Tenthly Consider a right sanctifying of the Sabbath will 10. be a most sure and certain pledge pawn and earnest of our keeping of an everlasting Sabbath with God in Heaven Heb. 4. 9. There remaineth therefore a rest to the people of God Gr. a sabbatism an eternal rest a sabbath that hath no evening Now mark if this Sabbath be a sign and pledge of Heaven then we must keep it till we come there For if we lose the pledge of a benefit we lose the evidence of that benefit whereof it is a pledge A man that is in the Spirit on the Lords day Rev. 1. 10. he is in Heaven on the Lords day there cannot be a more lively resemblance of Heaven on this side Heaven then the sanctifying of the Sabbath in a heavenly manner What is Heaven but an eternal Sabbath And what is a temporal Sabbath but a short Heaven a little Heaven on this side Heaven Our delighting to sanctifiâ— Gods Sabbath on Earth gives full assurance to our faith grounded upon Gods infallible promise that we shall enter into Gods eternal Rest in Heaven for so runs the promise Isa 58. ult 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 The former part of the verse relates to earthly blessings but these words I will feed thee with the heritage of Jacob thy father that is with a heavenly inheritance for what is the heritage of Jacob but Canaan in the Type and Heaven it self in the Antitype But should I thus sanctifie the Sabbath should I be sure of going to Heaven yes for so it roundly follows in the next words The mouth of the Lord hath spoken it But Eleventhly Consider that of all days God hath put the highest honour upon his Sabbaths by appointing his precious Ordinances in a special manner to be used on those days The Sabbath is a gold Ring and the Ordinances are as so many costly sparkling Diamonds in that Ring All the works of the new Creation are commonly wrought on this day this is the joyful day wherein ordinarily God gives spiritual sight to the blind and spiritual ears to the deaf and spiritual tongues to the dumb and spiritual feet to the lame That Exod. 12. 42. is here applicable It is a night to be much observed to the Lord for bringing them out from the Land of Egypt this is that night of the Lord to be observed of all the Children of Israel in their generation Those that are new-born are commonly new-born on this day and therefore 't is a day to be much observed to the Lord. Those that are converted are ordinarily converted on this day and therefore 't is that day of the Lord that ought to be observed by all the converted Israel of God Those that are edified are commonly most edified on this day O the sweet communion O the choice converse O the singular discoveries O the blessed manifestations O the excellent enjoyments that Christ vouchsafes to his people on this day O the discoveries of Grace O the exercise of Grace O the increase of Grace the progress in Grace O the comforts of Grace that God vouchsafes to his Chosen on this day Experience shews that the right sanctifying of the Sabbath is a powerful means under Christ to sanctifie us and to increase our faith and raise our hope and inflame our love and to kindle our zeal and to enlarge our desires and to melt our hearts and to weaken our sins But Twelfthly and lastly Consider this that a right sanctifying of the Sabbath will cross Satans grand design it will spoil his plot his master-piece Satan is a deadly enemy to the right sanctifying of the Sabbath witness the many temptations that many Christians are more troubled with on this day then they are on any other day in the whole week and witness the many vain wandring and distracting thoughts that many precious Christians are more afflicted with on this day then they are on all the days of the week beside and witness that high and hot opposition
33 1. Psalm 32 11. Phil. 4. 4. 1 Thes 5. 16 18. as the garment of gladness God hath laid his royal command upon us to rejoyce on this day 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 or as the Hebrew runs delights and so Tremelius reads it the holy of the Lord honourable and shalt honour him c. Then shalt thou delight thy self in the Lord c. Psalm 118. 24. This is the day which the Lord hath made we will be glad and rejoyce therein Now if you compare this Text with Matth. 21. 22 23. and Acts. 4. 11. you will find that the precedent Verses are a prophetical prediction of Christs resurrection and so this Verse fore-tells the Churches joy upon that memorable and glorious day A feâ—st saith Solomon is made for laughter Eccles 10. 19. Now on this day the Lord of Hosts is pleased more especially and more abundantly to make for his people A feast of fat things a feast of wines on the lees of fat things full of Isa 25. 6. marrow of wines on the lees well refined On this day we enjoy the freest and the fullest and the sweetest and the choicest and the nearest communion of Saints And what doth this call for but a spirit of holy joy on this day we enjoy all the precious Ordinances in a most solemn manner and why then should we not be joyful in Gods house of prayer The Isa 56. 7. Luke 2. 10 11 12 13 14. heavenly Host sung at his birth and why should not we sing and rejoyce at his second birth his resurrection from the dead O Sirs Sabbaths are the very suburbs of heaven and who can be in the suburbs of heaven and not rejoyce A beautiful face is at all times pleasing to the eye but then especially when there is joy manifested in the countenance Joy in the face puts a new beauty upon a person and makes that which before was beautiful to be exceeding beautiful it puts a lustre upon beauty And so doth holy joy put a lustre upon the day of God the wayes of God and the people of God It is the duty and glory of a Christian to rejoyce in the Lord every day but especially on the Lords Day God reserves the best wine the best comforts and the choicest discoveries of himself and of his love and of his Christ and of his glory for that day and all to make his people joyful in the house of Isa 56 7. prayer The Manichees were wont to keep their Fasts upon the Lords Day which made Tertullian say that that practice Lect. 15. of theirs was a detestable wickedness To fast on the Lords Day saith Ignatius is to kill Christ But to rejoyce in the Lord this day and to rejoyce in all the duties of this day and to rejoyce in that redemption that was wrought for us on this day this is to crown Christ this is to lift up Christ But Twelfthly You must sanctifie the Sabbath by sanctifying of the whole day to Gods service and not by fits and flashes and sudden pangs O Sirs if the Lord was so strict that he would not lose a moments honor in a ceremonial day of rest Lev. 23. 32. It shall be unto you a Sabbath of rest and ye shall afflict your souls in the ninth day of the moneth at even from even unto even shall ye celebrate your Sabbath What shall we think the Lord expects upon this day which is mo-Psalm 92. 1 2. It is good to sing of his loving kindness in the morning and of his faithfulness every night Jer. 17. 22. You shall do no work but sanctifie my Sabbath Now that this may the better stick consider First God hath given you six whole dayes that you may Exod. 20. 9. Chap. 23. 12. provide for your selves and families and therefore do not deny him one day in seven What an unrighteous thing is it to buy by one measure which is greater and sell by another which is lesser Do not rob God of his time who hath been so noble as to give you six in seven But Secondly God rested all the seventh day he had finished the creation in six dayes God did not rest on one part of Gen. 2. 1 2 3. the seventh day and work on the other part of the seventh day but he rested all the seventh day And doubtless it is your wisdom duty and glory to write after the coppy that God has laid before you But Thirdly The Sabbath is not to be an artificial day but a natural day viz. twenty four hours together as you may see in Lev. 23. 32. From even unto even shall ye celebrate your Sabbath The dayes then were so reckoned But Fourthly You would not take it well at your servants hands if they should only work three or four hours in a day and either trifle away the rest of the time or else spend it in doing their own work when they should be a doing of yours and do you think that the great God will take it well at your hands that when you have spent three or four hours in the duties of his day that then you should either trifle away or fool away or play away or sleep away or sin away the remaining part of his day But Fifthly This hath been the judgement of most judicious Divines in all ages In the Counsel of Mexicon there was an Assembly of Ministers out of all Nations in Christendom and they ordained a Canon concerning the Lords Day The Canon runs thus We ordain that people keep the whole Lords Day holy and that they set themselves the whole day to pray to God and delight in God and hear his word and if a Countrey mans servant break this day his punishment shall be to be beaten with severe blows ictubus gravioribus are the very words of the Councel and if a Lawyer offer to plead this day he shall not have the benefit of his pleading or case and if a Minister break this day he shall be excommunicated half a year and thrown â—ut of the Church and shall not be received into the Church again but upon great humiâ—iation It is a good observation of Musculus upon Exâ—d 20. 8. God doth not say saith he râ—member the Sabbath to keep it holy for he that keeps it an hour or two keeps it holy but remember the Sabbath day to keep it holy he will have not a part of a day only but a whole day kept holy And Calvin upon these words Remember the Sabbath day to keep it holy saith we are to keep this day holy and not a part of it but all of it I might produce a cloud of witnâ—sses in the case but let these suffice But Sixthly and lasâ—ly Consider that the very Heathen have kept the whole day to their Idol Gods and not a part And shall
the lips that men should not speak rashly Words once spoken cannot return A man that thinks before he speaks seldom repents of what he speaks Silence is far better than rash speaking or than vain speaking c. O Sirs the tongue is the nimble Interpreter of the heart If there be piety or iniquity at the bottom of your hearts Matth. 12. 43 44. your tongues will discover it The stream riseth not above the fountain We know not what mettal the Bell is made of by the Clapper What is in the Well will be in the Bucket What is in the Ware-house will be in the shop So what is in the heart will be in the mouth if there be any thing of God of Christ of grace of heaven of hell of sin of the world of self in the bottom of your souls your tongues will discover it Man saith one is like a Bell and his tongue Plutarch like the Clapper So long as this standeth still he may be thought to be without any flaw craze or crack in him but let it once stir and then he discovers himself presently No man can so change himself but his heart may sometimes be seen at his tongues end Men watch Interpreters Oh that on the Lords day especially you would make more conscience of watching your tongues if the tongue be not watched it will be sins Solicitor General it will be a Bawd to all lusts it will plead for sin and defend sin and lessen sin and provoke to sin and shew the pleasure of the heart in sin There are but five Virtues of the tongue reckoned up by Philosophers but there are twenty several sins of the tongue reckoned up by Peraldus The Arabians have a Proverb Take heed thy tongue cut not thy throat Many a mans tongue James 3. 3. 11. The Holy Ghost sheweth the mischief of the tongue by the several characters by which he brands it He calls it the flattering tongue the double tongue the deceitful tongue the the lying tongue the perverse tongue c. Psalm 52. 2. Prov. 18. 21. Eccles 10. 12. Psalm 19. 4. Psalm 73. 9. Mat. 28. 13 15. has cut his throat that is it hath been his ruine Our Chronicles make mention of one Burdet a Merchant who living at the Sign of the Crown in Cheap-side in the dayes of King Edward the fourth in the year 1483. jestingly said to his Son that he would leave him heir of the Crown meaning the Sign of the Crown where he lived for which he was apprehended and within four hours hanged drawn and quartered The tongue is often like a sharp Razor that instead of shaving the hair cuts the throat If a man do not look well about him he may every day be in danger of dying by his tongue Life and death saith Solomon are in the power of the tongue Gaping mouth'd men are noted for fools by Lucian and a better and a wiser man than Lucian hath told us That the lips of a fool will swallow up himself Ah how good had it been for many that they had been born dumb The tongue can easily travel all the world over and wound mens names and credits in this Countrey and that in this City and that in this Town and that in this Family and that it can in a trice run from one place to another here it bites and there it tears in this place it leaves a blot and in that it gives a wound and therefore you have cause to watch your tongues on every day but especially on the Lords day There are many whose tongues do more mischief and travel further on the Sabbath day than they do on all the other dayes of the week You ought to keep a strict Guard upon your tongues every day but on the Lords day you should double your Guard Satan without you and that strong party that he hath within you will do all they can so to oyle your tongues on that day as to make you miscarry more wayes than one if you do not carefully look about you Are there none on that day that do watch your Jer. 20. 10. It is better for a man to watch and stop his own mouth by silence than to have it stopt by others reproofs words to deride you and jear you Yes Are there none on that day that do watch your words either to ensnare you or trapan you Yes Are there none on that day that do watch your words that they may find matter if possible either to reprove you or to reproach you Yes Are there none on that day that do watch your words that do hang upon your lips expecting to be instructed edified confirmed comforted and strengthned by you Yes Well then if this be your case how highly it doth concern you on this day to watch your words I shall leave you to judge O Sirs all your words whether good or bad are all noted and observed by God as you may see by comparing the Scriptures Psalm 139. 4. Isa 59. 3. Jer. 33. 24. Chap. 44. 25. Mal. 3. 16 17. Job 42. 7. Matth. 12. 37. in the Margent together If a person were by us that should book all our words from Sabbath day morning to Sabbath day night and the like on other dayes would we not be very careful what we spoke Why God is by and hears all Athenodorus a Heathen used to say that all men ought to be very careful of their actions and words because God was every where and beheld all that was done and said And Zeno a wise Heathen affirmeth that God seeth and taketh notice of our very thoughts how much more then of our words O Sirs how many men and women are there that are choice of what they eat that are not choice of what they speak that are curious about the food which goes into their mouths lest it should hurt or poyson them who are no wayes curious about the words that go out of their mouths lest they should hurt or poyson others Oâ— all the members in the body there is none so serviceable to Satan as the tongue And therefore Satan spares Jobs tongue his grand design being not to make Job a begar but a blasphemer Job was blistered all over by Satan only his tongue was not blistered Satan thought by that member to work Job to fight against God and the peace of his own soul It is queried in the Schools what was the first sin of the first Angel that fell for they assert that one fell first then the rest Now there are very many opinions about it Some say it was envy others discontent and some say it was their refusing to undertake the charge that was given to them to Minister unto man Others think it was a spiritual luxury others ingratitude The most and best say pride but wherein that pride consisted is not easily determined nor by them unanimously resolved and by some it is as confidently observed that it was a sin
of the tongue Now if these last have hit the mark how highly doth at concern us all to set a watch before the door of our lips at all times but especially on the Lords day Now considering how wonderful apt and prone Christians are to be speaking their own words Yea foolish vain worldly and unprofitable words on the Lords day Give me leave â—o offer to your serious consideration these four things First Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandment Thou shalt do no manner of work the Lord hath commanded the whole Exod. 4. 10. man to rest from servile works And therefore the tongue from talking of this or that worldly business But Secondly Those things which as lets hinder the duties of the Lords day are forbidden But worldly words as lets hinder the duties of the Lords day therefore worldly words are forbidden But Thirdly Where bodily works are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more than bodily works do but bodily works are forbidden in the fourth Commandment therefore worldly words which hinder more the sanctifying of the Sabbath than bodily works do are forbidden in the same Commandment That worldly words do hinder the sanctifying of the Sabbath as much or more than bodily works is evident by this among other arguments that might be produced that a man may work alone but he cannot talk alone But Fourthly That Commandment which tyes the outward man from the deed done that Commandment ties the tongue from talking of the same But the fourth Commandment ties the outward man from worldly works and therefore that Command ties the tongue from worldly words Certainly all those persons that make the Lords day a reckoning-day with workmen as some do or a directing-day what shall be done the next week as others do or a day of idle talk about this worldly business or that or about this person or that or about this fashion or that or about this mans matters or that or about this pleasure or that or about this profit or that or about this mans calling or that or about this Gossips Tale or that c. All such persons are prophaners and no sanctifiers of the Lords Day I have been the longer upon this particular to confute and recover those Christians who give their tongues too great a liberty on the Lords Day Now in these fourteen particulars I have shewed you how the Sabbath is to be sanctified O Sirs as you desire to see London rebuilt as you desire to see London in as great or greater prosperity and glory as she hath been in as you desire to see her once more the Bulwark of the Nation As Psaâ— 48. 12 13. Cant. 6. 4. Isa 60. 15. you desire to see her a shield and shelter to her faithful friends at home and a terror and dread to her proudest enemies abroad As you desire that she may be an eternal excellency Zech. 2. 5. a joy of many Generations As you desire the Lord to be for ever a wall of fire about her and a glory in the midst of her Mâ—ke conscience of sanctifying the Sabbath in a right manner Make it your great business and work to sanctifie the Sabbath according to those fourteen Rules which I have now laid down I know there is a desperate opposition and contrariety in the hearts of carnal men to the strict observation of the Sabbath When Moses had first received a Commandment Exod. 16. 25. 31. concerning the observation of the Sâ—bbath his Authority could not so prevail with the Jews but that some of them would be gâ—dding abroad to seek Manna on the Sabbath day contrary to an express prohibition yea when it was death Chap. 31 13 14 15 16. to gather sticks on that day yet in contempt of Heaven it self one ventures upon the breach of the Law How sadly and frequently the Prophets have lamented and complained of the breach of the Sabbath I have in this Treatise already discovered and therefore need say no more of it in this place The horrid prophanation of this day in France Holland Germany Sweden and in thâ—se three Nations England Scâ—tland and Ireland and among all Protestants every where else is and must be for a sore lamentation The Sabbath in all Ages hath been more or less crucified between prophaneness and superstition as Christ the Lord of the Sabbath was crucified between two Thieves When the observation of the Sabbath came to be more sacred and solemn in publick performances which was about Nehemiahs time as is conceived presently after Satan stirred up some Hypocrites who â—un into such an extream of superstition that they held that they might not stir out of their places nor kill a flea and a thousand such like fooleries Yea some dangerous fooleries they laboured to distill into the people as that they might not draw a Sword to defend themselves in a common Invasion c. For a close remember this that there are no Christians in all the world comparable to those for the power of godliness and heighths of grace holiness and communion with God who are most strict serious studious and conscientious in sanctifying of the Lords day Such as are careless remiss light slight formal and carnal upon the Sabbath day they will be as bad if not worse on every other day in the Week The true reason why the power of godliness is fallen to so low an ebb both in this and in other Countreys also is because the Sabbath is no more strictly and conscientiously observed in this Land and in those other Countreys where the name of the Lord is made known The Jews were never serious in the observation of their Sabbaths till they smarted seventy years in Babylon for their former prophanation of it And who can look upon the ashes of London and not see how dearly the Citizens have paid for their prophaning of the Lords day And Oh that all these short hints might be so blest from Heaven as to work us all to a more strict serious and conscientious sanctifying of the Lords day according to those Directions or Rules that I have in this Treatise laid before you And thus I have done with those Duties that are incumbent upon those who have been burnt up by that late dreadful fire that hath turned London into a ruinous heap I come now to those Duties that are incumbent upon those whose habitations are yet standing as monuments of divine Wisdom Power and Grace O Sirs the flames have been near you a devouring fire hath consumed many thousand habitations round about you and you and your habitations have bâ—en as so many brands pluckt out of the fire O how highly doth it concern you seriously and freqâ—ently to lay to heart the singular goodness
13. know that have but read any thing of Scripture or History S. Austin plainly denies that ever the Româ—n Politie could be called properly a Common-wealâ—h upon this ground that Ubi nâ—n est Justitiâ— non est Râ—spublica he calls Common wealths without justice but magna Lâ—tâ—ociniâ— or in Lipsius his language Congeries Confusio Turba 't is but an abuse of the word Respublica Common-wealth where the publick Good is not consulted by an impartial justice and equity 't is but a confused heap a rout of men or if we will call it so at present it will not be so long without impartial justice partly because injustice 1 Kings 12. 1 Sam. 8. 3. and oppression makes the multitude tumultuous and fills the peoples heads with dangerous designs as you may see by comparing the Scriptures in the Margine together and partly because it lays a Nation open and obuoxious to the wrath and vengeance of God as might easily be made good by scores of Scriptures Impartial justice is the best establâ—shment of Kingdoms and Common-wealths The King by judgment establisheth the See Numb 25. 11. 2 Sam. 21 14. land Prov. 29. 4. It is the best security against desolating judgments Run ye through the streets of Jerusalem and seek in the broad places thereof if ye can find a man iâ— there be any that executeth judgment and I will pardon it Jer. 5 1. My Lord 〈◊〉 the Honour of a Magistrate to do justice impartially so iâ—â—s the Honour and Glory of a Magistrate to do justice speedily Jer. 28 12. O house of David thâ—s sâ—iâ—h the Lord execute judgment in the morning and deliver him that is spoiled out of the hâ—nd of the opprâ—ssâ—r lest my God is very speedy and swift in the execution of Justice Joel 3. 4. Gen. 19. Numb 16. Ezra 7. 20. In this as in other things it becomes Magistrates to be like to God sury go out like fiâ—e â—nd burn that none can quench it because of the evil of your doings After examination execution is to be done with expedition When men cry out for justice justice Magistrates must not cry out crâ—s craâ— to morrow to morrow Magistrates must do justice in the morning neiâ—her noon-justice nor afternoon justice nor evening-justice nor night-justice is so acâ—eptable to God or so honourable to Magistrates or so advantagious to the people as morning-justice is to delay justice is worse sometimes than to deny justice 't is a very dangerous thing for Magistrates to be as long a bringing forth their Verdicts as the Elephant her young Delay of justice makes many more irreconcileable it makes many men go up and down this world with heavy hearts empty purses and thred bare coats I have read of a famous passage of Theodorick King of the Romans who when a Widow came to him with a sad complaint that she had a suit depending in the Court three years which might have been ended in a few days the King demands of her the Judges names she tells him he sends a special Command to them to give all the speedy dispatch that was possible to the Widows Cause which they did and in two days determined it to the Widows liking this being done the King calls for the Judges and they supposing that they should have both applause and reward for their expedition hastned to him full of joy but after the King had propounded several things to them about their former delayâ— he commanded both their heads to be struck off because they had spun out that Cause to a three years length which two days would have ended Here was Royal justice and speedy justice indeed Psal 101. 8. I will early destroy all the wicked of the land Summomane I will do morning-justice Festinanter so Genebrad I will hastily do it Justice should be on the wing delays are very dangerous and injurious Prov. 13. 12. Hope deferred maketh the heart sick the Hebrew word Memushshacah that is here rendred deferred is from Mashâ—ch that signifies to draw out at length Men are short-breathed and short-spirited and Hopes hours are full of Eternity and when their hopes are drawn ouâ— at length this makes their hearts sick and Ah what a world of such sick souls lyes lâ—nguishing at Hopes Hospital all the world over Hope in the Text is put for the good things hoped for Now when the good things men hope for be it justice or a quick dispatch c. are deferred and delayed this makes the poor Client sick at heart A lingring hope always breeds in the heart a lingring Consumption Julius Caesars quick dispatch is noted in three words Veni vidi vici I came I saw I overcame the harder travel hope hath and the more strongly it labours to bring forth and yet is deferred and delayed the more deadly sick the Client grows The speedy execution of justice is the very life and soul of justice Amos 5. 24. Buâ— let judgment run down as waters and righteousâ—eâ—s as a mighty stream The Hebrew word Veiiggal that is here rendred run down is from Galal that signifies to rowl down freely plentifully vigorously constantly speedily as the greaâ— Billows of the Sea or as waves rowl speedily over the Rocks Judgment and Righteousness like a mighty stream should bear down all before it Fiat justitia tuat orbâ—s let justice be done whatever come of it Deut. 16. 20. That which is altogeâ—her just shalt thou follow or rather as the Hebrew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedek Tsedek justice justice shalt thou follow that is all manner of justice thou shalt follow and nothing but â—ustice shalt thou follow and thou shalt follow justice sincerely out of love to justice and thou shalt follow justice exactly without turning to the right hand or the left and thou shalt follow justice resolutely in spite of the world the flesh and the Devil and thou shalt follow justice speedily without delays or excuses A Magistrate that has the sword of justice in his hand must never plead there is a Lyon in the way My Lord this will be your Honour while you live and your Comfort when you come to dye that whilst the Sword was in your hand you did justice speedily as well as impartially You did justice in the morning and justice at noon and justice in the afternoon and justice at night what has been your whole Mayoralty but one continued day of justice Who can sum up the many thousand Causes that you have heard and determined and the many thousand differences that you have sweetly and friendly composed and ended If the Lawyers please but to speak out they must ingenuously confess that your Lordship has eased them of a great deal of work My Lord as it is the Honour and Glory of a Magistrate to do justice speedily so it is the Honour and Glory of a Magistrate to do justice resolutely couragiously valiantly It is observable that as soon as ever Joshua came into the
by inflicting the Judgment of Fire when the Sodomites burned in their lusts one towards another Then the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven The Lord rained brimstone and fire from the Lord that is by an elegant Hebraism from himself it being usual with the Hebrews to put the Noun for the Pronoun as you may see by comparing the Scriptures in the Margine together Gen. 1. 27. 1 Sam. 15. 22. 2 Chron. 7. 2. 1 Kings 8. 1. Now this fiery vengeance came not from any inferior cause but from the supream cause even God himself This brimstone and material fire that was rained by the Lord out of Heaven was not by any ordinary course of Nature but by the immediate almighty power of God Doubtless it was the supernatural and miraculous work of the Lord and not from any natural cause that such showers not of water as when the Old world was drowned but of material fire and brimstone should fall from Heaven upon Sodom and Gomorrah to which add Adama and Zeboim for all these four Cities were burnt together God rained not sprinkled yea he rained not fire only but fire and brimstone for the increase of their torment and that they might have a Hell above ground a Hell on this sâ—de Hell They had hot fire for their burning lusts and stinking brimstone for their stinking brutishness They burned with vile and unnatural lusts and therefore against the course of Nature fire falls down from Heaven and devours them and their stinking abominable â—â—lthiness is punished with the stench of brimstone mingled with fire Thus God delights to suit mens punishments to their sins yea that temporal fire that God rained out of Heaven upon Sodom and Gomorrah was but a fore-runner of their everlasting punishment in that Lake which burns with Rev. 21. 8. fire and brimstone for evermore The temporal punishment of the impenitent Sodomites did but make way to their Jude 7. eternal punishments as Jude tells us I readily grant that the fire of Hell was typified by that fire which fell from Heaven upon Sodom and Gomorrah but I cannot conceive that the Apostle Jude in the place last-cited doth intend or design to prove that the Sodomites were destroyed by Hell-fire for in the History of Genesis to which the Apostle alludes there is no mention at all of Hell-fire or of Eternal fire and doubtless the example that should warn sinners to repent of their sins and to turn to the most High is to be taken from the History in Genesis I cannot at present see how Sodom and Gomorrah can be set forth as an example to sinners by suffering the punishment of Hell-fire when the History is wholly silent as to any such fire Some to mollifie the seeming austerity of that Phrase which Jude uâ—es viz. Eternal fire read the words thus Were made an example of eternal fire suffering vengeance by which construction they gather that the fire which hath irreparably destroyed Sodom and Gomorrah was a type and figure of that fire of Hell of that Eternal fire that is reserved for wicked men and by which sinners ought to be warned Others by eternal fire understand the duration of the effects of the first temporal punishment the soil thereabout wearing the marks of divine displeasure to this very day Several Authors write that the Air there is so infectious that no creature can live there Josephus Tertullian Augustine c. and though the Apples and other fruit that grow there seem pleasant unto the eye yet if you do but touch them they presently turn into cinders and ashes The stinking Lake of Asphaltes near to Sodom is left as a perpetual Monument of Gods Vengeance killing all fish that swimmeth in it and fowls that flye over it Others by eternal fire understand an utter destruction according to that 2 Pet. 2. 6. And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow that is utterly destroyed them making them an ensample unto those that after should live ungodly God hangs them up in Gibbets as it were that others might hear and fear and not dare to do wickedly as they had done What though it be said that the fire wherewith these Sodomites were destroyed was eternal yet there is no necessity to understand it of Hell-fire for even that very fire which consumed those Cities may be called Eternal because the punishment that was inflicted on Sodom and Gomorrah by fire was a punishment that should last as long as the world lasted God resolved those Cities should never be rebuilt but remain perpetual desolations in all generations Now in this sense the word Eternal is often used in the Scripture Again the fire and brimstone that fell upon Sodom and Gomorrah was a type and figure of that eternal fire or those eternal torments that shall be inflicted upon all impenitent sinners for ever and ever The sum of all is this that the Sodomites by giving themselves over to fornication and by going after strange flesh did provoke the Lord to rain Hell out of Heaven upon them they did provoke the Lord to rain material fire and brimstone both upon their persons and their habitations Now give me leave to say that doubtless the body of the inhabitants of that famous City which is now laid in ashaes were as free from giving themselves over to fornication and going after strange flesh as any in any part of the Nation yea more free then many in some parrs of the Nation yea give me leave to say that I cannot see how these sins that are charged upon the Sodomites can be clearly or groundedly charged upon any of the precious Servants of the Lord that did truly fear him in that renowned City And my Reasons are these First Because in all their solemn and secret Addresses to the Lord they have seriously lamented and mourned over these crying abominations Secondly Because mens giving themselves over to fornication and going after strange flesh are such high and horrid sins against the Light and Law of Nature that God commonly preserves his Chosen from them He shall be an Apoâ—lo to me that can produce any one instance in the Old or New Testament of any one person that after real and through Conversion did ever give himself over to fornication and to go after strange flesh Aristotle calls beastiality a furpassing wickedness By the Laws of those two Emperors Theodisius and Arcadius Sodomites were adjudged to the fire In the Councel of Vienna the Templers who were found guilty of this sin were decreed to be burnt And among the Romans it was lawful for him who was attempted to that abuse to kill him who made the assault Tertullian brings in Christianity triumphing over Paganism because this sin was peculiar to Heathens and that Christians never changed the Sex nor accompanied with any but their own wives This and such like as Tertullian speaks
visit thee And the most proud shall stumble and fall and none shall raise him up and I will kindle a fire in his Cities and it shall devour all round about him There is nothing more fearfull or formidable either to man or beast than fire and therefore by fiery dispensations God will take vengeance on the wicked This will be the more evident if you please but to consider to what the wicked are compared in Scripture First They are compared to stubble and chaffe which the fire doth easily consume Isa 5. 24. Therefore as the fire devoureth the stubble and the flame consumeth the chaff so their root shall be as rottenness and their blessom shall go up as dust Nah. 1. 10 For while they be folden together as thorns and while they are drunken as drunkards they shall be devoured as stubble fully dry Mark that word fully dry and so as it were prepared and fitted for the flames Secondly The wicked are compared to thorns and how easily doth the flaming fire consume them Isa 27. 4. Fury is not in me Who would set the bryars and thorns against me in Battel I would go through them I would burn them together Isa 33. 12. And the people shall be as the burnings of lime as thorns cut up shall they be burnt in the fire Mark 't is not said as thorns standing and rooted in the earth and growing with their moisture about them but as thorns cut up as dead and dry thorns which are easily kindlâ—d and consumed c. Thirdly The wicked are compered to the melting of wax before the fire and to the passing away of smoak before the wind Micah 1. 4. Psal 8. 2. Fourthly and lastly The sudden and certain ruine of the wicked is set forth by the melting of the fat of Lambs before the fire Psal 37. 20. But the wicked shall perish and the enemies of the Lord shall be as the fat of Lambs which of all fat is the most easiest melted before the fire they shall consume into smoak shall they consume away The fat of Lambs in the Lev. 3. 15 16 17. Sacrifices was wholly to be burnt and consumed Thus you see by the several things to which wicked men are compared that God by fiery calamities will bring ruine and dâ—stâ—â—ction upon his and his peoples enemies Such as have burnt the people of God out of house and home may in this world have burning for burning God loves to retaliate Judg. 1. upon his peoples enemies Sâ—ch as have clapt their hâ—nds at the sight of Londons flamâ—s may one day lay their hands upon their loinâ— when they shall find Divine Justice appearing in flames of fire against them But The eighth support to bear up the hearts of the people of God under the late fiery dispâ—nsation is this viz. That Consult these Scriptures Isa 1. 25. Chap. 27 3 9 10 11. Zech. 13. 9. Heb. 12. 10. Hosea 2. 6. Acts 14. 22. John 16. ult Jer. 29. 11. all shall end well all shall work for good God by this fiery dispensation will do his people a great deal of good God cast Judah into an Iron furnace into a fiery furnace but it was for their good Jer. 24. 5. Like these good figs so will I acknowledge them that are carried away captive of Judah whom I have sent out of this place into the Land of the Chaldeans for their good Psalm 119. 71. It is good for me that I have been afflicted Though afflictions are naturally evil yet they are morally good for by the wise sanctâ—fying over ruling Providence of God they shall either cure the Saints of their spiritual evils or preserve them from spiritual evils Though the Elements are of contrary qualities yet Divine Power and Wisdom hath so tempered them that they all work in an harmonious manner for the good of the Universe So though sore afflâ—ctions though fiery tryals seem to work quite cross and contrary to the Saints Prayers and dâ—sires yet they shall be so ordered and tempered by a skilful and omnipotent hand as that they shall all issue in the Saints good At the long-run by all sorts of fiery tryals the Saints shall have their sins more weakned their Graces more improved and their experiences more multiplied their evidences for Heaven more cleared their communion with God more raised and their hearts and lives more amended God by fiery tryals will keep off from his people more tryals God loves by the Cross to secure his people from the curse and certainly 't is no bad exchange to have a cross instead of a curse God lead the Israelites about and about in the Wilderness forty years together but it was to Deut. 8. 2. 16. humble them and prove them and do them good in their latter end God lead them through fire and water that is Psal 66. 12. â—hrough variety of sore and sharp afflictions but all was in order to his bringing them forth into a wealthy place God stript Job to his Shift but it was in order to his clotheing Compare the first and last Chapter of Job together of him in Scarlet he brought him low but it was in order to his raising him higher than ever he set him upon a Dunghil that he might the better fit him to fit upon a Throne Joseph is not and Simeon is not and ye will take Gen. 42. 36. Benjamin away all these things are against me saith old Jacob but yet as old as he was he lived to see all working for his good before he went to his long home Under all fiery dispensations God will make good that Golden Promise Rom. 8. 28. And we know that all things work together for good to them that love God Mark the Apostle doth not say we suppose or we hope or we conjecturâ— but we know I know and you know and all the Saints know by daily experience that all their sufferings and afflictions work together for their good the Apostle doth not say de futuro they shall work but de praesenti they do work All second causes work together with the first cause for their good who loves God and who are called according to his purpose The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work together is a Physical expression Look as several poisonful ingredients put together being well tempered and mixed by the skill and care of the prudent Apothecary makes a Soveraign Medicine and work together for the good of the Patient So all the afflictions and sufferings that befall the Saints they shall be so wisely so diviâ—ely tempered ordered and sanctified by a hand of Heaven as that they shall really and signally work for their good Those Gen. 50. 20. dreadful Providences which seem to be most prejudicial to us shall in the issue prove most beneficial to us Look as vessels of Gold are made by fire so by fiery dispensations God will make his people Vessels of Gold 2 Tim. 2. 20 21.
hath hewen out her seven pillars Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chakmoth the Hebrew word is Plural wisdoms Wisdoms hath built her a house By Wisdoms some understand the Trinity of persons but most Col. 2. 3. conclude that by wisdoms is meant our Lord Jesus Christ in whom are hid all the treasures of wisdom and knowledge The word is Plural for honour sake As Princes write we command the Lord Jesus Christ is said to be Wisdoms in the Plural number to note that he is the soveraign and supream wisdom and that he is instead of all wisdoms and comprehends all wisdoms in himself all the world being â—ools in comparison of him Wisdoms hath built her a house 1. Some take this house to be the Humane nature of Christ but that was not then built 2. Others understand it of the work of Grace in mans soul but this Gal. 5. 22 23. the Spirit commonly works in this house by the Ministry of the word 3. Others by this house understand Heaven that upper house that house of State in which Christ saith there are many Mansions but this can't because the house in the Text is such a house to which Wisdom doth immediately invite and call all her guests But 4. and lastly Others by house understand the Church of Christ on earth for the Church Militant is a house built up of many lively stones 1 Pet. 2. 5. and with these I close Now by these Scriptures it is very plain that Gods house is his Church and his Church his house Now if you were enemies to Gods house if you hated his house and designed and endeavoured to pull down his house no wonder that the Lord has laid your Mat. 23. 37 38. Zech. 12. 2 3 6 9. houses desolate Such who cry out concerning his house rase it rase it even to the foundation thereof Psal 137. 7. may one day want a house to live in It is observable that in private houses Christ his Apostles and particular Churches and Primitive Christians frequently used to meet when the times were dangerous Joh. 20. 19. Then the same day at evening being the first day of the week Luke 24. 33. when the doors were shut where the Disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you Verse 26. And after eight dayes again his Disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst and said Peace be unto you This was the usual manner of salutation among the Jews whereby they wâ—shâ—d one another all happiness and prosperity The doors of the room where they were together were shut for the more secrecy and security to avoid danger from the Jews saith Dâ— Hammond on the words Acts 1. 13 14. And when they were come in they went See the Dutch Annotations up into an upper room where abode both Peter and James and John and Andrew Philip and Thomas Bartholomew and Matthew James the Son of Alpheus and Simon Zâ—lotes and Judas the brother of James These all continued with one accord in prayer and supplication with the women and Mary thâ— Mother of Jesus and with his brethren Acts 20. 7. And upon the first day of the week when the Disciples came together tâ— break bread Paul preached unto them ready to depart on thâ— morrow and continued his speech until midnight Verse 8. And See the Dutch Annotations and Diodation on Acts 20. 7 8 9 10 11 12. here were many lights Gr. many Lamps in the upper chamber whither they were gathered together Verse 9. And there sate in a window a certain young man named Eutychus being fallen into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead Verse 10. And Paul went down and fell on him and embracing him said trouble not your selves for his life is in him Verse 11. When he therefore was come up again and had broken bread and eaten and talked along while even till break of day so he departed Verse 12. And they brought the young man alive and were not a little comforted Acts 5. 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Acts 12. 12. And when he had considered the See Dr. Hammond on the words the English Annotations things he came to the house of Mary the Mother of John whose surname was Mark where many were gathered together praying or where many thronged to pray as it runs in the Original Acts 20. 20. And how I kept back nothing that was profitable unto you but have shewed you and have taught you publickly and from house to house Acts 28. 30 31. And Paul Vide Dr. Hammond of Acts 28. 30 31. dwelt two whole years in his own hired house and received all that came in unto him Preaching the Kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him Luke 10. 38 39. Now it came to pass as they went that he entered into a certain Village and a certain woman named Martha received him into her house And she had a sister called Mary which also sate at Jesus feet and heard his word Beloved by these Scriptures â—is most evident and clear that our Lord Jesus Christ and his Disciples and Apostles and those Christians that lived in their times did frequently meet in private houses and there performed acts of publick Worship viz. such as preaching hearing praying breaking of bread c. How the primitive Christians in those hot times of persecution met in the nights and in woods and houses and obscure places they best understand who have râ—ad the writings of Tertullian Cyprian Chrysostome Theodoret Austin Eusebius Justin Martyr Pliny c. But this to some being an unpleasing Theam I shall not enlarge my self upon it Only remember this that there was never yet any Town City oâ— Country Kingdom or Common-wealth that did ever fare the worse for an holy praying people Frequent and fervent prayer be it in publick or in private in a Synagogue or in an upper Room never did Jam. 5. 17 18. nor never will bring misery or mischief upon those places where such exercises are kept up Such Conventicles of good fellowship as some call them where there is nothing but swearing and cursing and carousing and gaming and all manner of filthiness and prophaneness are the only Conventicles that bring desolating Judgements upon Princes People and Nations as is most evident throughout the Scriptures Take two texts for all 1 Sam. 12. 25. But if ye shall still do wickedly ye shall be consumed both ye and your Kings When Several hundred Scriptures might be produced to make good the Assertion Remember what one Achan did and what one Manasseh did 2 Kings 21. 11
himself though at first his heart was in a strange violent motion yet he recovers himself and stands still before the Lord. you hold your peace now your houses are devoured by fire What were your houses to Aarons Sons All the houses in â—he world are not so near and dear to a man as his children are In this story concerning Aaron and his Sons there are many things remarkable As 1. That he had lost two of his Sons yea two of his eldest Sons together at a clap 2. These two were the most honourable of the Sons of Aaron as we may see Exod. 24. 1. in that they only with their Father and the seventy Elders are appointed to come up to the Lord. 3. They were cut off by a sudden and unexpected death when neither themselves nor their Father thought their ruine had been so near What misery to that of being suddenly surprized by a doleful death 4. They were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God They sinned by fire and they perished by fire Look as fire came from the Lord before in mercy so now fire is sâ—nt from the Lord in Judgement Certainly the manner of their death pointed out the sin for which they were smitten Now what Father had not rather lose all his children at once by an ordinary stroke of death than to see one of them destroyed by Gods immediate hand in such a terrible manner 5. They were thus smitten by the Lord on the very first day of their entring upon that high honour of their Priestly Function and when their hearts were doubtless full of joy now to be suddenly thunder-struck in such a Sun-shine day of mercy as this seemed to be must needs add weight to their calamity and misery 6. They were cut off with such great severity for a very small offence if reason may be permitted to sit as Judge in the case They were made monuments of divine vengeance only for taking fire to burn the Incense from one place when they should have taken it from another And this they did say some not purposely but through mistake and at such a time when they had much work lying upon their hands and were but newly entred upon their new employment Now notwithstanding all this Aaron held his peace It may be at first when he saw his Sons devoured by fire his heart began to wrangle and his passions began to work but when he considered the righteousness of God on the one hand and the glory that God would get to himself on the other hand he presently checks himself and layes his hand upon his mouth and stands still and silent before the Lord. Though it be not easie in great afflictions with Aaron to hold our peace yet it is very advantageous which the Heathens seemed to intimate in placing the Image of Angeronia with the mouth bound upon the Altar of Volupia to shew that they do prudently and patiently bear and conceal their troubles sorrows and anxieties they shall attain to comfort at last What the Apostle saith of the distressed Hebrews after the spoyling of their goods Ye have need Heb. 10. 34 36. of patience the same I may say to you who have lost your houseâ— your Shops your Trades your all you have need yea you have great need of patience Though thy mercies are few and thy miseries are many though thy mercies are small and thy miseries are great yet look that thy spirit be quiet and that thou dost sweetly acquiesce in the will of God Now God hath laid his fiery Rod upon your Psalm 39. 9. See my Mâ—lâ— Châ—istâ—aâ— under the smarting rod where the excelleâ—cy of patiâ—nce the evil of impatience is largely set forth backs it will be your greatest wisdom to lay your hands upon your mouths and to say with David I was dumb I opened not my mouth because thou didst it To be patient and silent under the sharpest Providences and the sorest Judgements is as much a Christians glory as it is his duty The patient Christian feels the want of nothing Patience will give contentment in the midst of want No loss no crosâ— no afflâ—ction will fit heavy upon a patient soul Dionysius saith that this benefit he had by the study of Philosophie viz. That he bore with patience all those alterations and changes that he met with in his outward condition Now shall Nature do more than Grace Shall the study of Phiâ—osophy do more than the study of Christ Scripture and a mans own heart But The fourth Duty that lyes upon those who have been burned up is to set up the Lord in a more eminent degree than ever as the great object of their fear Oh how should we fear and tremble before the great God who is able to turn the most serviâ—eable and useful creatures to us to be the means of destroying of us Hâ—b 12. 28. Let us have grace whereby we may serve God acceptably with reverence and godly fear Verse 29. For our God is a consuming fire Here are two Arguments to work the Saints to set up God as the great object of their fear The first is drawn from the terribleness of Gods Majesty He is a consuming fire The second is drawn from the relation which is between God and his people Our God What a strange Title is this of the great God that we meet with in this place and yet this it one of the Titles of God expressing his nature and in which he glories that he is called a consuming fire Thâ—se words God is a consuming fire are not to be taken properly but metaphorically Fire we know is a very terrible and dreadful creature and so may very well serve to set forth to us the terribleness and dreadfulness of God Now God is here said to be a consuming or devouring fire The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubly compounded and so the signification is augmented and encreased to note to us the exceeding terribleness of the fire that is here meant When God would set forth himself to be most terrible and dreadful to the sons of men he dos it by this resemblance of fire which of all things is most terrible and intolcrable Deut. 4. 24. For the Lord thy God is a consuming fire even a jealous God The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here rendered consuming doth properly signifie devouring or eating it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to devour and eat and by a Metaphor it signifieth to consume or destroy God is a devouring fire a eating fire and sinners and all they have is but bread and meat for divine wrath to feed upon Deut. 9. 3. See Psal 50 3. Isa 33. 14. Deut. 28. 58. Vnderstand therefore this day that the Lord thy God is he which goeth before thee as a consuming fire he shall destroy them and
Behold I have done according to thy words Lo I have given thee a wise and an understanding heart so that there was none like thee before thee neither after thee shall any arise like unto thee v. 13. And I have also given thee that which thou hast not asked both riches and honours so that there shall not be any among the Kings like unto thee all thy dayes This is more generally and fully expressed in 2 Chron. 1. 12. Wisdom and knowledge is granted unto thee and I will give thee riches and wealth and honour such as none of the Kings have had before thee neither shall there any after thee have the like Solomon desired wisdom of the Lord and the Lord granted him his desire and cast in riches and wealth and honour as an over plus which he did not so much as once desire God won't be wanting to them in Temporals who in their desires and prayers are most carried out after spirituals Matth. 6. 33. First seek the The shorter cut to riches is by their contempt it is great riches not to desire riches and he hath most that covers least saith Socrates and Seneca Kingdom of God and his righteousness and all these things shall he added to you or over-added He who before all and above all other things seeks Grace and Glory shall have the things of this world cast in as an over-plus as a handful to the sack of grain or as inch of measure to an Ell of Cloath or as paper and pack-thred is given into the bargain 1 Tim. 4 8. Godliness is profitable unto all things having the promise of the life that now is and of that which is to come There is Earth as well as Heaven Bread as well as Grace and Rayment as well as Righteousness and the lower springs as well as â—e upper springs to be sound in the precious promises Abraham 2 Pet. 1. 4. and Isaac and Jacob and Joseph and Job and Nehemiah and Mordicai and David and Hezekiah and Josiah and Jehosaphat and Daniel and the three Children or rather Champions made it their business to be holy to walk with God to maintain communion with God and to exalt and glorifie God and you know how the Lord heaped up the good things and the great things of this world upon them I verily believe if men were more holy they would be more outwardly happy if they did but more seriously and earnestly press after the great things of that upper world the Lord would more abundantly cast in the things of this lower world upon them But when men are immoderately carryed out in seeking after the great things of this world 't is just with God to blast their endeavours and to curse their mercies to them Jer. 45. 5. Mal. 2. 2. But Fifthly 'T is better to get a little of the world than to get much of the world 't is better to get a little of the world justly and honestly than to get much of the world unjustly and dishonestly A little of the world blest is better than much of the world curst Solomons Dinner of Gen. 22. Prov. 3. 33. Chap. 15. 17. Dan. 1. green Hearbs Daniels Pulse Barly Loaves and a few Fishes and Johns rough Garment blest are better and greater mercies than Dives his Riches Purple Robes and dainty fare curst But Sixthly The greatest outward gain cannot counter-vail the least spiritual loss Be it but a dram of Grace oâ—â— Psal 30. 6 7. cast of Gods countenance or an hours communion with him c. Suppose a man could heap up Sâ—lver as the dust Job 22. 24. Chap. 27. 16. Matth. 4. and Gold as the streams of the Brook that he could gain as much as the Devil promised Christ viz. all the Kingdoms of the world and the glory of them yet all these could not make up the least spiritual loss He that shall exchange the least spiritual favour for the greatest outward good shall but with Glaucus and Diomedes exchange Gold for Copper he shall with the Cock in the Fable part with a Pearl for a Bâ—rley Corn. Chrysostom compareth such to workers in Mines who for a little wages do alwayes hazard and sometimes lose their lives Menot a French Preacher compareth them to a Hunts-man that spoileth a Horse worth many pounds in pursuit of a Hare not worth so many pence Pareâ—â— compares them to a man that with much ado winneth Venice and as soon as it is won is hanged up at the Gates of the City When such a one shall at last compute what he hath gained and what he hath lost he will certainly conclude that he hath but a miserable bargain of it But The seventh Maxim is this viz. A little that a righteous man hath is better than the riches of many wicked the Psalm 37. 16. righteous mans mite is better than the wicked mans millions A little that is a competent and mean portion though yet but very little one little piece of Gold is more worth than a bagg of Counters one little Box of Pearls is more worth than many loads of Pâ—bbles And so a little that a righteous man hath is better than the abundance of the wicked Is better than the riches of many wicked Hamon which is the word here used is from Hamah which signifies multitude of riches or great plenty or store of riches from this Hebrew word Hamon Riches are called Mammon The Luke 16. 9 11 13. little that the righteous man hath is better than the multitude or store of riches that the wicked have Out of these words you may observe these following particulars 1. Here is the righteous mans portion and the wicked mans portion as to this world the righteous man hath but little the wicked has much 2. The righteous man hath but little but the wicked has riches 3. The righteous mans little is a better portion than the riches of the wicked 4. The righteous mans little is better than the multitude of riches that the wicked have 5. The righteous mans little is better than the multitude of riches that many wicked men enjoy Now for their sakes who have been burnt up and have but little of the world left them I shall make good this blessed truth by an induction of these eleven particulars First The righteous man hath a better tenure â—o this little than wicked men have to their multitude of riches The righteous man holds his Tenure by vertue of his marriage union with Christ who is the heir of all things We had an Heb. 1. 2. equal right in the first Adam to all the good things of this world but in his fall we lost our original right to the good things of this world But now the righteous man by the second Adam has recovered his right to all he enjoyes Rom 8. 32. How shall he not with him a so freely give us all things 1 Cor. 3. 21. All things are yours v. 22.