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
whence we may conclude that these words of our Saviour are meant not of the Jewish but of the Christian sabbath wherein his own people were concerned Indeed sometimes we meet in the Acts of the Apostles with mention made of the seventh day sabbath The Apostles taking the advantage of that day to preach to the Jews in their Synagogues but we never find it mentioned after that meeting at Troas Act. 20.7 So that long before the time of their flight they wholly withdrew from the Jewes and kept their assemblies separated by themselves on the Lords day 3 It was an ordinary thing with our Saviour before his death and passion to instruct his disciples in many divine truths which they did not rightly understand till after his resurrection or ascension When the Holy Ghost was sent to that end to bring his words to their remembrance and to teach them the right meaning of the same See Jo. 2.20 21 22. Jo. 12.16 Luk. 9.44 45. Luk. 24.44 45 46. Act. 11.15 16. This if well observed will take off the force of their objection who plead that Christs words must needs be meant of the Jewish Sabbath because say they his disciples undoubtedly so understood them This I acknowledg as probable that they took his speech as meant of the Jewish when yet our Saviour intended it of the Christian Sabbath It being usual with him to deliver many things unto them which they did not rightly understand till he was risen from the dead Probably this very business of the alteration of the Sabbath was one of the things which he had to say unto them but they could not then bear them Jo. 16.12 And one of those many things touching the kingdom of God which he taught them between his resurrection and ascension Acts 1.3 See the words of Bishop Andrews concerning this text in his Pattern of Catechistical doctrine upon the fourth commandment All ceremonies were ended in Christ but so was not the Sabbath for Mat. 24.20 Christ bids his disciples pray that their visitation be not on the Sabbath day So that there must needs be a Sabbath after Christs death Mr. Fennor in his treatise called the Spiritual mans Directory bringeth this in as a special argument for a Sabbath now in the dayes of the Gospel because as he expresseth it Christ speaking of those dayes when all the ceremonial law was dead and buried sheweth the Sabbath to stand still quoting for it this text Take the concurrent testimony of A. B. Usher Our Saviour Christ willing his followers that should live about 40. years after his ascension to pray that their flight might not be on the Sabbath day to the end they might not be hindred in the service of God doth thereby sufficiently declare that he held not this commandment in the account of a ceremony And lastly which may abundantly shew that it is not any novel interpretation Mr. Palmer and Mr. Cawdrey give this paraphrase upon the words As if Christ said unto his disciples the Jews have charged me as a breaker of the Sabbath but whatever disputes and reasonings you have heard betwixt me and them concerning that subject I would not have you to think that I am an enemy to the Sabbath or that I mean to put an end to that commandment For I tell you there shall still remain a Sabbath day to be observed to God for his worship In token whereof I admonish you to pray that your flight be not on that day The Second text I would touch upon is that prophecy of the Psalmist concerning the resurrection of Christ Psal 118.22 23 24. The stone which the builders refused is become the head stone of the corner This is the Lords doing it is marvellous in our eyes This is the day which the Lord hath made We will rejoyce and be glad in it From which words as I remember I have met with this close and formal argument The day wherein the stone which the builders refused became the head stone of the corner that is the day which in the times of the gospel the Lord hath made i. e. which he hath appointed and set apart solemnly to be observed in religious duties one of which special evangelical duties viz. praise and thanksgiving joy and gladness in the Lord is instanced in But the first day of the week or the day of the resurrection of Jesus Christ is that day wherein the stone which the builders refused became the head stone of the corner Therefore the first day of the week or the day of the resurrection of Jesus Christ is the day which in the times of the Gospel the Lord hath made i. e. which he hath consecrated and set apart for the solemn attendance upon religious duties The major proposition lieth fair and clear in the text And the minor is bottomed upon the Apostle Peters comment upon the text which comment he * Acts 4.10 11. made by the inspiration of the Holy Ghost who speaketh of this Scripture as meant of the day of our Saviours resurrection from the dead I leave therefore the conclusion to be considered Wherein I have learned Dr. Ames his concurrent apprehensions Neque facile rejiciendum est quod ab antiquis quibusdam urgetur pro die Dominicâ ex Psal 118.24 Haec est dies quam fecit Jehova Eo enim loco agitur de resurrectione Christi Christo ipso interprete Mat. 21.41 The last Scripture I will name on this account is that of the Apostle to the Hebrews cap. 4.9 10. There remaineth therefore the keeping of a Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the people of God for he that is entered into his rest he also hath ceased from his works as God did from his own As if the Apostle had said will you fall off from attendance upon gospel ordinances and question the celebration of the Christian Sabbath that you may return to Judaism again Why let me tell you the Lords-day-sabbath which now remaineth when the other is abolished is of Gods own appointment and institution David prophecied concerning it for this is the day of rest which he spake of in the 95. Psalm And besides it is bottomed on a very equitable foundation For as when God had ended the work of creation which was peculiarly his work he ordained the seventh day Sabbath in commemoration thereof So hath Christ the mediatour finished the work of redemption and is entred into his rest as God entered into his and therefore hath appointed the Christian Sabbath for celebration of the work of mans redemption I must not dwell upon all the particulars that might be insisted for the clearing and vindication of this sense of the words from the manifold exceptions that are likely to be made against it Only let these few things be seriously weighed 1 That the Hebrews unto whom the Apostle writes this Epistle and with whom he dealeth in this place were declining apace from gospel administrations and ready to embrace again
may live up to the Precepts of God and not be carried away from the observance of his commandments Why to this end we must diligently see to it that we be not swayed and over-ruled by the example of others be they never so many In this and the former chapter we have a solemn promulgation of the divine laws by which the Lord would have his people to be guided and the Text is introduced as a serious caution to warn us to stick close to those laws though others reject them and trample them under foot Although a multitude forsake them yet must not we that will not bear us out in any sin whatsoever Thou shalt not follow a multitude to do evil That we may open this portion of Divine writ more clearly and methodically let us take it asunder into 3 parts Here is 1. The end intended or the design that 's carried on by this counsel and that is to preserve us from evil Thou shalt not do evil 1. Primarily it is to preserve us from the evil of sin and transgression 2. Consequentially to keep us from the evil of affliction and judgment which is deserved by Sin and which God is usually provoked to inflict upon sinners If we would escape the evil of suffering and sorrow we must carefully avoid the evil of iniquity and disobedience Thou shalt not do evil 2. The direction prescribed in order to the attainment of that end Why to this purpose you must take heed that you be not led by the multitude Thou shalt not follow a multitude to do evil Thou shalt not follow them It is a comprehensive expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non eris post multos Ar. Mont. Thou shalt not be after them It may reach to these 3. things 1. Thou shalt not follow them in point of inclination Thy heart shall not hanker after their wayes thou shalt not desire to joyn with them in any wickedness This is to follow a thing in the dialect of the Scripture when the affections are touched with any propension towards it As the understanding is the eye of the Soul whereby we discern or see into an object so the will and affections are the feet of the Soul whereby it goes out unto it or follows after it So that it imports thus much thou shalt not so much as have any liking or the least inclination in thy Spirit to be of their society and fellowship 2. Thou shalt not follow them in respect of incouragement q. d. This shall not imbolden thee to sin against God because thou seest many others to sin against him What people are afraid to venture upon singly and by themselves they will be animated unto by observing others to go before them But let it not be so saith the Lord in the case of Sin though you see never so many go before you 3. Thou shalt not follow them in point of actual concurrence You must not tread in their steps if it be a sinful way wherein they travel You must not take your pattern from their practise nor act according to the tenour of their actions if they be evil This I take to be principally meant and the other in reference hereunto Thus you read of those carnal wretches They followed the way of Balaam i. e. Their carriage was correspondent to his carriage and their hearts went after covetousness even as his 2 Pet. 2.15 And it is mentioned of Jehoahaz the son of Jehu that he followed the sins of Jeroboam that is he carried on the same carnal interest and committed the same abominations This is the second thing to be noted in the Text. 3. We have observable the manner of the prescribing this rule of direction how the caution is delivered as to this matter And that is 1. Singularly or personally included in the verb. 2. Negatively 1. The prohibition is laid down singularly or personally Thou that it might extend to all sorts of people without exception of any that every one of us might take it home to our selves and apply it to our own souls that none might think himself exempted from the obligatory power of this prohibition As the prophet Malachi speaks unto the Priests cap. 2.1 This commandment is for you The like may I say in this case to men of all ranks and qualities Art thou a master or governour This precept is for thee Art thou a child or servant This prohibition reacheth thee Art thou a Magistrate or a subject young or old rich or poor Jew or Gentile whatever thy condition is thou art included herein Thou shalt not follow c. 2. It is delivered negatively It is one of those precepts which are usually called negative precepts That it might be of a binding force as to all times and seasons Herein is a special difference betwixt affirmative and negative precepts The affirmative commandments always bind but not to all times For instance Hear the word Search the Scriptures Give alms of thy Goods These and such like injunctions always bind but not to all times and seasons i. e. I am not obliged to be every moment of my life in the actual discharge of those duties But negative precepts bind universally and unlimitedly to all times and seasons ex gr Lye not one to another Thou shalt not steal There is no time of a mans life wherein these may be done And such a precept is this of not complying with the multitude Sinners are apt to think they must strictly walk up to such rules whilst they may be observed with safety But in perillous times they must be excused when it may cost them their livelyhoods or their lives if they step out of the common road Nay but you must never take the liberty to break the bounds of this law you must see to it that at no time you say a confederacy with the multitude in sin The Text being thus explained will affourd us this practical lesson Doct. That in order to our keeping close to the commandments of the Lord and for the right ordering our conversations in the presence of the Lord we must take heed to our selves that at no time whatsoever we follow a multitude to do evil We must not sin against God though we see never so many go on in sin before our faces We must stick fast to Gods testimonies and do only what is acceptable in his sight though we have very few to bear us company though we are forced to go alone in the ways of holiness Hos 4.15 Though thou Israel play the harlot yet let not Judah offend Israel was the greatest body of the people it contained ten of the Tribes whereas the kingdom of Judah consisted but of two Why but saith the Lord though they are a very numerous company that have fallen off to Idolatry and your selves are but an handful in comparison yet you must not give ground because of their multitude though you have the 10. Tribes to lead you the way
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
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
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
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