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
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
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
consideration of a multitude may carry some stroke with men as to the mitigating or with-holding the punishment deserved yet it is of no validity whatsoever to stave off the execution of the vengeance of God or to abate the severity of his proceedings For he is of infinite power and everlastingly blessed in the enjoyment of himself Indeed men are wont to forbear the executing the rigour of the Law when a multitude offend together or at most they punish but some for an example and terrour to the rest And what is the reason of it Why possibly it may be dangerous to provoke many thousands by the rigour of the law and may force them to run upon desperate courses Perhaps they to whom the administration of justice is committed have not power to bring under the whole body of a rebellion without using lenitives and mildness towards some and ingaging for their security and indemnity Or in some cases the common-wealth would be impaired and a Nation or Kingdom dispenpled if all that have their hand in a rebellion should be cut off together But alas what are these things in reference to the God of heaven Is there any thing too hard for the Lord Is it not as easie for him to cut off many as few Doth he stand in need of your service that he should spare you out of respect to his own advantage Why man All thy service and homage doth not extend unto the Lord. He hath thousand thousands ministring unto him and ten thousand times ten thousand attending upon him He can bring glory to himself in thine utter extirpation and destruction And see what he hath said Psal 9.17 The wicked shall be turned into hell and all the nations that forget God So that if a whole Kingdom or Countrey nay if many people and Countreys conspire together in sin the Lord will not spare them but will bind them in bundles together and cast them into the furnace of fire So in that dreadful parable of the boiling pot Ezek. 24.6 Wo to the bloody City to the pot whose scum is therein and whose scum is not not gone out of it bring it out piece by piece let no lot fall upon it It is as much as if God had said They are universally corrupted and I will destroy them all I will not have compassion on any one of them It is spoken in allusion to the practise of Commanders in war when Souldiers mutiny they do not wont to cut off a whole legion or regiment but only some are made exemplary and to that end they used to câ—st lots who should die and which of them should be spared and the like lottery was used when captives were taken for the saving of some and putting others to the sword Well but saith the Lord of Hosts I will deal with these rebels after another rate I will utterly consume them without exemption of any There shall no lot fall upon them And study well that Scripture which is peculiarly designed to overthrow this ground of presumption Prov. 11.21 Though hand joyn in hand the wicked shall not be unpunished i. e. Though sinners strengthen themselves by mutual counsels and combinations and joyn together in parties for the doing of evil yet it shall not stand them in stead The God of heaven will break in upon them in his fury and sweep them away with the besom of destraction He will pull them out piece-meal one after another and there shall none of them escape And if you do not see this alwayes executed visibly in signal outward judgments yet you must remember there are spiritual plagues poured out upon the wicked here which are the forest of judgments and that the wicked are reserved unto the day of destruction and shall be brought forth to the day of wraths 2. The examples of the judgments of God that are upon record in the word may abundantly suffice to shew the vanity of this kind of reasoning When the greatest numbers have conspired to reject his word and to trample upon his glory what hath been the manner of his dealing with them Why He hath come down in the heighth of indignation against them and set them forth as Paradeigmes or publike examples of his justice that others might be induced to take warning Look into the wilderness when the people did joyn themselves to Baal Peor and did eat the sacrifices of the dead Psal 106.28 i. e. when they did partake of the worship that was tendered to Idols which are but dead Gods which never had any reality of being and forsook Jehovah who is the living and true God when they were sharers with Idolaters in their offerings or by the sacrifices of the dead you may understand the funeral banquets which amongst Idolatrous Nations were used by way of solemn parentation to the dead You will find that this idolatry was a spreading corruption multitudes were defiled with it And were they delivered because of their multitude Why consult the History Num. 25. The plague brake in amongst them and there dyed in one day three and twenty thousand and afterwards a thousand more And this instance of severity is recorded for our admonition upon whom the ends of the world are come 1 Cor. 10.8 11. Let us look a little higher into the case of Sodom and Gomorrha Admah and Zeboim the inhabitants of which Cities were a great company and they were in confederacy together in sin both old and young all the people from every quarter And were they spared because they were many See Gen. 19.24 25. Then the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven And he overthrew those Cities and all the plain and all the inhabitants of the Cities and that which grew upon the ground In the old world there was a numerous multitude and all flesh had corrupted their way and filled the earth with violence And were they exempted from punishment upon the account of their numbers Indeed the Lord spared them for a time and his long-suffering waited expecting their repentance but at length he brought the flood upon the world of the ungodly The fallen angels were a very comprehensive body of glorious creatures and yet when they kept not their first estate but left their own habitationp God hath reserved them in everlasting chains under darkness unto the judgment of the great day But you will say what are these examples unto us We hope the Lord will not be so severe now in the days of the Gospel Mark therefore how the Apostle Peter doth argue from this Topick 2 Pet. 2.4 5 6 9. If God spared not the angels that sinned but cast them down into hell c. and spared not the old world c. and turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow making them an ensample to those that after should live ungodly The Lord knoweth how to deliver the godly out of temptations and to
at the Judgment-seat of Christ and save thee from everlasting burnings Alas they are not able to save themselves For he accepteth not the persons of princes nor regardeth the rich more than the poor for they are all the work of his hands Job 34.19 He shall break in pieces mighty men without number and set others in their stead v. 24 He shall cut off the spirit of princes he is terrible to the kings of the earth Ps 76.12 So that I will shut up this point with that passage of Solomon Prov. 29.26 Many seek the Rulers favour but every mans judgment cometh from the Lord. Men may think it is a point of wisdom and policy to please Rulers and to keep in with them though to the defiling of conscience and robbing the Lord of his glory But in the end it will appear to be gross folly and sottishness For it is upon the God of heaven we have our constant dependance both for this life and eternity And if God adjudge thee to hell for thy sinful compliance who can reverse the sentence or can be able to deliver thee out of his hands That is the second case wherein special caution is required 3. In case of neer relations and kindred and intimate friends and acquaintance Their practise hath a more than ordinary attractive influence This is a snare of the devil wherein many have been taken captive an engine whereby Satan hath drawn abundance to destruction Persons are apt to plead for themselves that they must carry it fairly and courteously towards their relations and friends and hold a familiar correspondency with them so that if their relations be vain themselves must be so too and if they be wicked how should they help it but that they must sometimes partake with them in their wickedness What would you have us to do will they say Would you have us cast off our dearest friends and to separate from our nearest relations This is given as the reason of the wickedness of Jehoram His relations were sinners and he joyned with them He had contracted affinity with a wicked family and so drank of the cup of their abominations 2 Chron. 21.6 He Jehoram walked in the way of the Kings of Israel like as did the house of Ahab for he had the daughter of Ahab to wife and he wrought that which was evil in the eyes of the Lord. And this was one of the reasons why God did so frequently and severely charge his ancient people that they should not make a league nor joyn themselves in affinity with Idolaters Because he knew it would be a strong incentive to carry them into the like courses and woful experience proved it to be a truth Deut. 7.2 3 4. Thou shalt make no covenant with them nor shew mercy unto thm Neither shalt thou make marriages with them thy daughter thou shalt not give unto his son nor his daughter shalt thou take unto thy son For they will turn away thy son from following me that they may serve other gods so will the anger of the Lord be kindled against you and destroy thee suddenly As godly relations and acquaintance that follow after holiness may be a means to turn a man unto the Lord or at least a great restraint to with-hold from open profaneness and professed rebellion against the Lord so it is upon the other hand When most of a mans relations and kindred and acquaintance are evil it proveth a strong temptation to lead him unto evil with them and to make him such as they are Now therefore to fortifie your spirits for the vanquishing of this temptation let these following truths sink deep into your hearts 1. That the best love you can manifest and the most signal kindness you can shew to your dear friends and relations is to endeavour to turn them from their sins and so to be a means of promoting their deliverance from the infernal pit of perdition And if you will walk humbly and seriously as in the sight of God and thereby adorn the doctrine of the gospel and put a lustre upon religion to the practical condemnation of their evil deeds who knoweth what effect it may have to their conviction and consequently to their conversion and the salvation of their souls So that here is the question Dost thou love thy relations indeed Hast thou an affectionate desire of the welfare of thy friends Why here is the way to do them the greatest office of love by endeavouring to ingage them in the way that leadeth to eternal life If thou dost comply with them in sin that will but further harden them and help them forward to hell whereas if thou art perfect and upright with the Lord Peradventure thy counsels and example may win them over to the wayes of holiness As the Apostle speaks in the case of conjugal relation 1 Cor. 7.16 What knowest thou O wife whether thou shalt save thine husband Or how knowest thou O man whether thou shalt save thy wife The like may I press upon you as to all kinds of relations How knowest thou but thou mayest be a means to convert thy friends and acquaintance Or how canst thou tell but thou mayest save the souls of thy relations at least of some of them As thy self art a servant of God so thou mayest possibly bring them into the same covenant with the Lord. 2. It is no point of incivility and discourteousness however persons may call it for a man to stop his friends or acquaintance in a course of ungodliness and to pull them as firebrands out of the burning This I adde to obviate the vain objections and to prevent the carnal excuses that sinners commonly insist upon to shift off their duty in this respect Alas will they say would not you have us to be courteous towards them and to deal civily with them Why man it is the greatest incivility imaginable for thee to see thy friend or thy brother or some of thy near relations to be in danger every day of being everlastingly undone and dropping down into hell and for thee to look on and let them perish without speaking a word in order to the prevention and not to make use of any means for their deliverance but rather to hasten their eternal ruine and destruction Put the case that one of your dearest friends or nearest relations were distracted and mad and you should see him take up a sword into his hand that he might fall upon it and destroy himself Would you let him alone and say I am loath to disturb him He is my dear friend and I would not deal uncivily with him Or would not you rather make hast and snatch the weapon away to prevent his killing This is parallel to the case that we are upon For Sirs all impenitent sinners are mad and besides themselves they have lost the right use of their reason Eccl. 9.3 The heart of the sons of men is full of evil and madness is in
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
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