Sober Singularity, Section 7

Sober Singularity · Section 7

p. 128SECT. VII. 2. For Exhortation.

IF God hath given us ſtrict charg, that we do not comply with a multitude in doing of evil, let us then ſeriouſly ponder and weigh this leſſon in our thoughts, and endeavour to practiſe it in all the particulars of our converſations. Take heed leſt Satan pravail upon you, through this wile and artifice, of perſwading you to that which is ſinful, becauſe a multitude embrace it. Take the example of Noah for imitation herein, Gen. 6.9. Noah was a juſt man, and perfect in his generations, and Noah walked with God. Mark it, the generation wherein he p. 129lived was exceſſively corrupt, and ſinful; it was egregiouſly profane and debauched; wickedneſs, as a deluge, forerunner of the other, had overſpread the whole face of the earth: And yet Noch was upright, and kept cloſe to the Lord, thereby condemning the world of the ungodly. Take the inſtance of Obadiah, who dwelt in Ahabs family, a man that sold himſelf to wickedneſs in the ſight of the Lord, that there was none like unto him: He lived in dayes of ſuch general Apoſtacy and Idolatry, that Elijah thought there had been none left but himſelf, who had any zeal for Jehovah, and had not dealt falſely in his covenant: And yet in ſuch place and time, Obadiah feared the Lord greatly, 1 Kings 18.3. See the carriage of the Chriſtians at Pergamus for incouragement herein. They dwelt where the Devil had his ſeat, where he was ſet upon the throne, and had many ſervants and followers: And yet they departed not from God, they would not ſay a confederacy with them in ſin: They held faſt the name of Chriſt, and did not deny the faith, though in dayes when perſecution raged, and reached unto the death, Rev. 2.13. Hath God caſt your lot in a wicked family, amongſt carnal relations, in times of general atheiſm, corruption and debauchery? Labour as Obadiah, to fear the Lord greatly; do they entice thee to ſin? Walk not thou in the way with them, refrain thy foot from their path, Prov. 1.15. Do they violently and furiouſly rebel againſt the Lord, and make a ſcoffe of godlineſs, and oppoſe the profeſſours of it? Do you ſtudy to ſerve him the more eminently, and to walk with God, as Noah, the more cloſely and ſtrictly. Let no man p. 130deceive you with vain words: (Let not their enticements prevail with you, let not their preſumptions embolden you to fin with them, let not their reproaches cauſe you to deſiſt from your courſe) For becauſe of theſe things cometh the wrath of God upon the children of diſobedience. Be not ye therefore partakers with them, Eph. 5.6, 7. So keep your ſelves free from any ſinful correſpondency with the ungodly, be they never ſo many, that you may be blameleſs and harmleſs, the ſons of God, without rebuke, in the midſt of a crooked and perverſe nation, among whom ye ſhine as lights in the world: Holding forth the word of life, Philip. 2.15, 16.

In managing this uſe of exhortation, I ſhall ſpeak ſomething to you under theſe four heads.

1. By way of particular exemplification, or inſtance, Wherein you ſhould beware that you do not follow the multitude.

2. By way of ſpecial direction, what courſe you ought to take, that ye be not intangled with their example.

3. By way of motive or provocative, to quicken you to a cloſure with that courſe, and a diligent obſerving this counſel.

4. By way of Retortion, I ſhall ſhew you what uſe you ſhould make of the example multitude, ſeing you muſt not joyn in combination with them.

1. By way of particular exemplification and inſtance. Wherein we ſhould beware that we be not led into ſin by the example of the multitude. For the better digeſting whereof, and that the truths I ſhall deliver may be more eaſily imprinted upon, p. 131and firmly reteined in your thoughts, and memories; I will caſt them into five rankes.

1. The Ground of religion, whereon it is bottomed.

2. The matter of religion, wherein it is placed.

3. The method and order, wherein it is proſecuted.

4. The time and ſeaſon, when it is minded.

5. Sundry particular duties, wherein the multitude are prone to miſcarry.

1. As to the ground of religion, whereon it is bottomed. The generality of people are wont to take up the principles and myſteries of godlineſs wholly upon truſt: They build their faith upon the dictates and opinions of men. they believe that Chriſt is the Saviour, and accordingly call themſelves his ſervants; they acknowledg ſuch and ſuch ordinances, ought to be attended upon, and accordingly lend their bodily preſence at them; and the like: But if you enquire into the ground and reaſon, why they believe and embrace this way of religion and worſhip; all they can truly ſay, is, becauſe the Miniſter tells them it is ſo; or their parents bred them up in this way: They hold theſe things for truths, for they are points which they have held ever ſince they can remember; they were of this religion from their very childhood, and infancy; and were brought up in theſe performances. But do you my brethren, build your faith upon the infallible word of the Lord, and get an inſight into the everlaſting goſpel: Search the ſcriptures daily, and diligently, and make uſe of the miniſtry of men to help you to get knowledg of p. 132the ſcriptures; that your belief may not reſt upon the bare opinions of men, but upon the mouth of the Lord. That you may be able to ſay, not only, I acknowledg theſe doctrines to be divine, and practiſe this and the other duty, becauſe men have perſwaded me; But becauſe I find them contained in the Law of the Lord, and that they are agreeable to his mind, and will: and that herein by the miniſtry I have been inſtructed in that which God himſelf hath revealed, and preſcribed, who is a God of truth and faithfulneſs; upon whoſe living word I bottome my truſt and confidence. Thus did the noble Beraeans, and therefore many of them were converted, and ſavingly wrought upon. They did not take matters upon truſt, no not from Paul and Silas; but they would ſee, whether they taught them faithfully, what they received from above. And mark the note of excellency or aſterisk that is ſet by the Holy Ghoſt, upon their heads; and the bleſſed iſſue of their enquiry, Acts 17.11, 12. Theſe were more noble than thoſe in Theſſalonica, in that they received the word with all readineſs of mind, and ſearched the ſcriptures daily, whether thoſe things were ſo. Therefore many of them believed. Do not think it enough, to receive information of truth; but examine whether they are indeed of heavenly extraction. Search the Scriptures, Jo. 5.39. They are appointed of God, to be the ſure doctrinal foundation, whereupon our faith is to be bottomed, Eph. 2.20. Ye are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner ſtone.

That I may awaken you to heedfulneſs, in this regard, let me beſeech you to ſtudy p. 133throughly theſe three following conſiderations.

1. If your faith be not bottomed upon a divine teſtimony, even upon the word of the Lord, it can amount no higher, than an humane faith: It cannot be a divine faith, which receives mattes wholly upon truſt, from the dictates of men. For Sirs, the nature of faith is not diverſified by the quality of the principles and truths, that are believed; but by the grounds whereupon, and the reaſons why they are believed. Then is it an humane faith, when built upon humane teſtimony: and then is it divine faith, when the teſtimony is divine, whereupon credence is given. Elſe a man may receive ſpiritual and ſupernatural truths, divine doctrines, by a meer common faith, an humane faith; when he taketh them wholly upon truſt from the credit of men. If you would ſee the difference betwixt theſe two, that text is full by way of illuſtration, Jo. 4.39, 40, 41, 42. And many of the Samaritans of that City believed on him, for the ſaying of the woman, which teſtified, he told me all that ever I did. And many moe believed becauſe of his own word: And ſaid unto the woman, Now we believe, not becauſe of thy ſaying: for we have heard him our ſelves, and know that this is indeed the Chriſt the Saviour of the world, See alſo, 1 Theſ. 2.13.

2. If you do not ſearch into the word, and bottome your belief thereon, you can never be ſtedfaſt and ſetled in the wayes of the Lord, nor in any of the truths of religion. You will be ſtill in a wavering, inconſtant, condition; and in danger to be turned aſide from the faith. And the reaſon is apparent, becauſe the dictates of men are variable, and inconſtant. One man may preſs upon you this, as a point to be believed, and another may poſſibly inſtruct you p. 134in the contrary, as a truth. Nay the ſame perſons at different ſeaſons, may vent doctrines of a different nature: To be laid in the ballance, they are altogether lighter than vanity; And therefore, if you build your faith upon their opinions, you muſt of neceſſity be left at great uncertainties. But the word of the Lord is fixt, and permanent, alwayes conſonant and agreeable unto it ſelf. There you may reſt as upon a rock that can never be moved. For every word of God is pure. Prov. 30.5. The words of the Lord are pure words; as ſilver tried in a furnace of earth purified ſeven times, Pſal. 12.6. Men are ſubject to miſtakes and errours, but the word of the Lord will never deceive you; that cannot be miſtaken.

3. Unleſs you try doctrines by the rule of the ſcriptures, and bottom your faith upon the word of the Lord, you do not give glory to God in believing: Unleſs you take it upon his word and receive it as proceeding out of his mouth, you do not give unto God the honour of believing the truth. If you receive the matters of religion, only upon the dictates of men, you rob God of his glory, and give it unto them. For this is a ſpecial part of our worſhip of God, and one of the peculiar prerogatives, which he doth challeng unto himſelf, that we give up our judgments abſolutely unto his guidance; and yield perfect credence unto his word, Jo. 4.20.21. Our fathers worſhipped in this mountain, and ye ſay that Jeruſalem is the place where men ought to worſhip, Jeſus ſaith unto her, Woman believe me, &c. q. d. You are apt to pin your faith upon the ſleeves of your fathers; whereas this is one of the glorious Royaltie p. 135**Magnus Dei cultus fides. Magna in Deum blaſphemia, incredulitas.which appertain unto me, who am the Chriſt, to have the abſolute command of your faith: you muſt try the doctrines and practiſes of your fathers; and all the opinions of men, are to be eſtimated, according to their conſonancy unto my word. As in performance of duty, we ſhould be careful to give unto God the glory of his Sovereign authority; which is, when we do the work of the Lord, becauſe it is commanded to be done by him: So in our aſſent to the truths of the Goſpel, we ſhould give unto God the glory of his truth, and faithfulneſs: which is, when we believe what is ſpoken of the Lord, becauſe we know the mouth of the Lord hath ſpoken it. It is ſaid of Abraham, Rom. 4.20. He ſtaggered not at the promiſe through unbelief; but was ſtrong in faith, giving glory to God. Why Sirs, this is the way to give glory to God, when we ſet to our ſeals to the doctrines of godlineſs, becauſe they proceed from the God of heaven: believing the things which are written by the Prophets and Apoſtles, thoſe faithful Amanuenſes of the Spirit of God, who ſpake as they were moved by the holy Ghoſt.

2. Take heed of being corrupted by the example of the multitude, in reſpect of the matter, and ſubſtance of Religion, wherein it is placed, and whereunto they confine it. For commonly people are wont to be too narrow and ſhort upon this account.

Q. Wherein do the multitude for the moſt part, place their Religion?

p. 136Anſ. I ſhall inſtance only in ſive things.

1. The generality of people place the whole of their Religion, In the reforming and ordering their lives and actions: But they ſeldom or never think of the neceſſity of ſanctifying their natures. They ſometimes conſider what they have done, but never bethink themſelves in what ſpiritual ſtate they are. When their conſciences are a little awakened, and flie in their faces, perhaps they conſider, for that fit, what ſins they have committed, and make reſolutions againſt them: But then they proceed no further; They conſider not at all how to be at peace with God, through the bloud of ſprinkling, nor whether they are in Covenant with God by the Mediator of the Covenant. They mind to reform their lives, to ſtill the clamours of conſcience: but few think they muſt be partakers of regenerating grace. Whereas the Law of God is the rule of our natures, as well as of our actions: It ſhews us what manner of perſons we ſhould be, as to habitual principles; as well as what we ſhould do, in the right ordering our practiſes. You cannot poſſibly be ſoved, except you be ſanctified. So that, be not like unto the multitude, in this reſpect. But examine your ſelves, whether you be in the faith. See whether Jeſus Chriſt be formed in you, 2 Cor. 13.5. Be earneſt with God, to create in you a clean heart, and to renew within you a right ſpirit, Pſal. 51.10. Firſt endeavour to get into Chriſt, that you may then bring forth acceptable fruits of righteouſneſs unto God. Firſt get your natures ſanctified, that you may walk in the wayes of new and evangelical obedience, Ezek. 18.31. Caſt away from you all your tranſgreſſions, whereby ye have tranſgreſſed; p. 137and make you a new heart, and a new ſpirit: for why will ye dye, O houſe of Iſrael! Conſider, in reference hereunto three things.

1. That the acceptation of a mans actual righteouſneſs, and obediential performances, doth depend upon his ſpiritual eſtate, and the ſanctification of his nature. Firſt God hath reſpect to the perſon, and then to the duties practiſed by that perſon, Gen. 4.4. If you remain in the ſtate of nature, without the work of regeneration wrought within you, though you may do many things for the matter, which God hath required, yet all you do will be an abomination unto the Lord. For they that are in the fleſh cannot pleaſe God, Rom. 8.8. If there be corruptions unmortified in the perſon, they will taint and defile the beſt performances. For, as our Saviour ſaith, Mat. 12.33, 34. Either make the tree good, and his fruit good: or elſe make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye being evil, ſpeak good things? for out of the abundance of the heart, the mouth ſpeaketh.

2. The main enquiry of Jeſus Chriſt, in the day of accounts, will be, into the nature, and quality, of mens ſpiritual ſtate, and condition: And he will examine their wayes and converſations, as an evidence of their eſtate. So that here is the great matter to be ſought after, whether you are converted or unconverted; whether you are implanted into Chriſt, or belong to the kingdom of the devil, Mat. 25.32, 33. Before him ſhall be gathered all nations, and he ſhall ſeparate them one from another, as a ſhepherd divideth his ſheep from the goats: p. 138And he ſhall ſet the ſheep on his right hand, but the goats on the left.

3. Unleſs your ſtate be changed, and your hearts ſanctified and renewed by the holy Ghoſt, you have no intereſt in the bloud of the Covenant, nor can you plead any title to the death of Jeſus Chriſt, the Mediator of the Covenant: whatſoever reformation be wrought in your lives. For it is by the Spirit, and faith, that perſons are united unto Chriſt, and ingraffed into him: without which there can be no ſaving intereſt in him, 2 Cor. 5.17. If any man be in Chriſt, he is a new creature. Rom. 8.9. Now if any man have not the Spirit of Chriſt, he is none of his.

That's the firſt inſtance, as to the matter of Religion.

2. The generality of people confine their Religion only to ſpiritual exerciſes, and immediate worſhip: But they mind it not in their ſecular affairs, and civil negotiations, and imployments. They think that Religion lieth only in hearing the word of God, and praying, and receiving Sacraments, and the like. But when they come to their particular callings, and places, and the buſineſſes of this world, there they conclude they may take their liberty, as being things of another nature, wherein godlineſs is not concerned. Do not you follow their example in ſo doing: But labour to ſet the Lord alwayes before you, Pſal. 16.8. and to intereſt the glory of God, in all your undertakings. Thus in a meaſure it will be in the day of converſion, Zech. 14.20. In that day ſhall there be upon the p. 139bells of the horſes, Holineſs unto the Lord: and the pots in the Lords houſe ſhall be like the bowls before the altar. Yea, every pot in Jeruſalem, and in Judah, ſhall be Holineſs unto the Lord of Hoſts. In that day, i. e. When the Spirit is poured out upon the ſervants of God, Chap. 12.9, 10. When the people are waſhed from their guilt, in the fountain that is ſet open for ſin, and uncleanneſs, Chap. 13.1. Then they will carry themſelves in this ſort, ſo as to intereſt Religion in all their concernments. To this purpoſe remember theſe two or three motives.

1. That the word of God, in its directive power and influence, is very extenſive, and exceeding broad. It reacheth to all the particulars of a mans life and carriage. It is not only a rule for guidance in matters of worſhip, but takes in all our affairs in this world, within the compaſs of it, Pſal. 119.96. I have ſeen an end of all perfection; but thy commandment is exceeding broad. How broad is it? Why, It is of as great a latitude on the one hand, as the corruption of nature is on the other; which, you know, brings pollution and defilements into all our wayes and affairs: It rides a large circuit; it is of the ſame extent with all the workings of a mans heart; It is of equal latitude and comprehenſiveneſs, as a mans life upon earth. When thou goeſt, it ſhall lead thee: when thou ſleepeſt, it ſhall keep thee: and when thou awakeſt, it ſhall talk with thee.

2. Except you intereſt God in your ſecular concernments, and manage them in obedience to his will, and with a due ſubordination to his glory, How can you comfortably expect his gracious preſence with you, and p. 140his bleſſing upon your affairs? Wherever you would have God to go with you, by the influence of his grace, you muſt ſtudy to walk with God in the exerciſe of your graces. If you would keep under the verge of his merciful promiſes, you muſt have a conſcientious regard to his divine precepts. You cannot look that the Lord ſhould ſucceed and proſper your buſineſs in the world, to your good; unleſs you manage it in a ſubſerviency to his honour and glory, Prov. 3.6. In all thy wayes acknowledge him, and he ſhall direct thy paths.

3. If you are earthly, and ſenſual, and do not walk with God, in your particular places, and callings, and then think to make it up by duties of worſhip, Such worſhip is deteſtable in his ſight, and will not be received favourably at your hands. God will reckon all ſuch acts of worſhip, but as the diſſimulation of hypocrites, who pretend to love him, but are indeed his enemies, Jor. 7.9, 10, 11. Will ye ſteal, and murder, and commit adultery, and ſwear falſely, and burn incenſe unto Baal, and walk after other Gods whom ye know not; And come and ſtand before me in this houſe, which is called by my name, and ſay, We are delivered to do all theſe abominations. Is this houſe which is called by my name, become a den of robbers in your eyes? Behold I have ſeen it, ſaith the Lord. Do you think by religious exerciſes, and acts of devotion, to expiate the guilt of your unrighteous dealings and other crying enormities? Behold I have ſeen it, ſaith the Lord; i. e. not only with an eye of obſervation and knowledge, but with an eye of indignation and fury; I will recompence your wayes upon your heads. Brethren, let every man wherein he is called, therein abide with p. 141God, 1 Cor. 7.24. Let pure Religion, and the fear of the Lord, go with you into your fields, and accompany you in your markets, and abide with you in your ſhops, and be cloſely impacted and interwoven, with all your civil affairs. As he which hath called you is holy, ſo be ye holy in all manner of converſation, 1 Pet. 1.15.

This is the ſecond inſtance, as to the matter of Religion.

3. The multitude are accuſtomed to place their Religion only in external performances and outward acts of piety: But they little ſtudy to ingage their hearts and ſpirits in the ſervice of God. They give him their bodies and outward demeanour; but ſurely, think they, our thoughts are free; and they heed not to mortifie vile and inordinate affections, provided that they break not forth into any overt acts of ungodlineſs, Prov. 21.2. Every way of a man is right in his own eyes: but the Lord pondereth the hearts; q. d. Men commonly neglect the conſideration of their hearts; they think it enough to mind their outward actions, but little regard the workings of their ſpirits. But ye, my beloved, keep your hearts above all keeping: Give unto God your very ſouls and ſpirits, and ſee that all that is within you be employed in his ſervice, Pſal. 103.1, 2. Let us cleanſe our ſelves from all the filthineſs, both of the fleſh and ſpirit, 2 Cor. 7.1. And therefore be much in the ſtudy of theſe three conſiderations following.

1. The greateſt number of tranſgreſſions, whereof ſinners are ordinarily guilty, are ſins of the ſpirit; and p. 142the moſt heinous impieties keep their reſidence and habitation there. As the heart of man is the curſed principle, from whence they flow; ſo it is the ſhop, where they are forged. Theſe ſpiritual ſins are the moſt deviliſh wickedneſſes, as carrying the greateſt conformity and reſemblance to the deeds of the Prince of darkneſs. And then, as I ſaid, they are ever the greateſt number, Prov. 26.25. When he ſpeaketh fair, believe him not: for there are ſeven abominations in his heart. Seven abominations, i. e. a multitude of abominations, wickedneſſes of every kind. For one groſs act of murder committed, there is much hatred, and malice, which are ſpiritual murder, in the ſight of God. For one robbery done, there is abundance of envy, and covetouſneſs. For one groſs act of fornication or adultery, there is much ſinful luſting, which is adultery in the heart. Now where ſin hath its principal reſidence, there ſhould a Chriſtian be moſt vigilant and careful.

2. God doth judg, and paſs ſentence upon mens outward actions, according as the heart is ingaged in them. So much of the ſpirit as is imployed in duty, ſo much worth and excellency in the duty: and ſo much of the heart as is ſet upon the commiſſion of a ſin, ſo much malignity and ſinfulneſs is therein, Jer. 17.10. I the Lord ſearch the heart, I try the reins, even to give every man according to his wayes, and according to the fruit of his doings, Jer. 30.21. Who is this that engaged his heart to approach unto me, ſaith the Lord?

3. The God whom we ſerve, and with whom in all concernments we have to do, is ſuch a being as we call a ſpiritual being, that is, incorporeal, and inviſible. p. 143And therefore bare external acts of obedience carry no proportion, or ſuitableneſs to his nature and excellencies. That ſervice which is acceptable unto God, muſt have in ſome meaſure, an anſwerableneſs unto the nature and perfections of the God, that is ſerved. It muſt be a walking worthy of the Lord, Col. 1.10. Now this can never be abſolved by meer outward devotion. For God is a ſpirit, and they that worſhip him, muſt worſhip him in ſpirit and in truth, Jo. 4.24. We are the circumciſion, who worſhip God in the ſpirit, Phil. 3.3.

That's the third inſtance, as to the matter of religion.

4. Moſt perſons limit their religion to a freedom and abſtinence from groſſer acts of pollution, and heinous enormities: But they make nothing to ſwallow down leſſer impieties, that make no ſuch noiſe in the ears of the world. Provided they be not drunkards and ſwearers, and guilty of ſuch other acts of debauchery; they think ſome lighter offences are inconſiderable. What if they take liberty, now and then to talk vainly, and frothily, and wantonly? What if they defraud, and go beyond their brethren, if it be but in a ſmall matter, wherein they receive no great damage or detriment? Surely, think they, we need not be ſo exact and preciſe as to theſe things. But, my brethren, do not you write after their copy; ſtand you in awe of the leaſt of Gods commandments. Whatſoever is the object of divine diſpleaſure and indignation, let it be the object of your hatred and deteſtation. Take the prayer of David for your pattern, Pſal. p. 144119.133. Order my ſteps in thy word: and let not any iniquity have dominion over me. Theſe are the perſons whom the Lord hath bleſſed, Who are undefiled in the way, that walk in the law of the Lord: Theſe alſo do no iniquity: they walk in his wayes, Pſal. 119.1, 3. Iſa. 56.1, 2.

Beſides what I have mentioned in this caſe, in the doctrinal part of this ſubject, let me give you farther theſe three particulars.

1. Leſſer ſins, if they are maintained and allowed, and harboured in the heart; if they are cuſtomarily practiſed in the life, they become, upon that account, exceeding heinous. The greateſt ſums are made up of unites; the vaſteſt mountains are made up of ſmall duſt and gravel, that will crumble between the fingers. Smaller iniquities continued in, will bring upon the ſoul a load of guilt, of weight enough to ſink it into the pit of deſtruction. Is the matter little, wherein thou ſinneſt? and ſo thy tranſgreſſions ſmall as thou imagineſt? Yet the cuſtom in ſin is no ſmall matter: and perhaps the aggravating circumſtances may be very heinous, when thou ſinneſt againſt light, and knowledg, and under the means of grace, 2 Pet. 2.14. An heart they have exerciſed with covetous practiſes; curſed children. Mark it, therefore vile wretches, accurſed children, becauſe accuſtomed to that which is evil. Hereby ſinners are ſhut up as in a priſon, fettered and manacled that they cannot get free, Jer. 13.23. Can the Ethiopian chang his skin, or the Leopard his ſpots? Then may ye alſo do good, that are accuſtomed to do evil.

2. Leſſer ſins, as thou accounteſt them, will make p. 145way for greater; and ſerve the devil as an engine, whereby to carry ſinners to the moſt horrid abominations. You read of the wiles, and methods **Eph. 6.11. foreign.Eph 6:11of the devil. He carrieth on his work of deluding and deſtroying ſouls, orderly, and methodically. And this is one of his uſual methods: He is not wont to tempt men to the heighth of wickedneſs preſently, but firſt he makes way into the ſoul by ſmaller tranſgreſſions, that he may gradually bring him to comply with greater, 2 Tim. 2.16. Shun profane and vain bablings, for they will increaſe unto more ungodlineſs, Prov. 23.31, 32, 33. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth it ſelf aright. At the laſt it biteth like a ſerpent, and ſtingeth like an adder. Thine eyes ſhall behold ſtrange women, and thine heart ſhall utter perverſe things. Tipling and drinkings, will in a while become drunkeneſs and debauchery, wanton words and dalliances will bring forth adulteries. Forgetfulneſs of God will increaſe, till it grow up into atheiſm. He that taketh liberty to allow himſelf in the ſmalleſt impieties, is like one that breaketh up an hedg, whereby an entrance is ſet open, for the whole herd of ungodlineſs.

3. The ſmalleſt ſins, if continued in, will bring as certain damnation upon the ſinner, as the greateſt. Though the deſtruction of heinous ſinners will be moreſore, yet the deſtruction of ſuch as live in leſſer tranſgreſſions will be as ſure and unavoidable. For ſalvation and damnation, according to the tenour of the goſpel, do not lie in the ſmallneſs p. 146or greatneſs of the ſins committed; but in mens repentance, or impenitence in a courſe of ſin, Mat. 5.19. Whoſoever therefore ſhall break one of the leaſt of theſe commandments, and ſhall teach men ſo, he ſhall be called the leaſt in the kingdom of heaven, Ezek. 18.30. Repent and turn your ſelves from all your tranſgreſſions; ſo iniquity ſhall not be your ruine.

That's the fourth inſtance as to the matter of religion.

5. Laſtly, The generality of people put much of their religion, in the obſerving of places, where the worſhip of God is performed. And they think it doth much adde to the excellency of their worſhip, when it is tendered and diſcharged in ſuch places. As if that were the main matter to be regarded: They look upon them as holy places. They little mind to make evangelical applications unto Jeſus Chriſt, and to get into him; they ſeldom think of putting their offerings into his hands, who is conſecrated to be our High-Prieſt for ever; or of preſenting their ſacrifices, by laying them upon that Goſpel altar, appointed to ſanctifie all our ſpiritual duties: But if they pray in ſuch a place, and hear the word in ſuch a place, then they hope their prayers will be acceptable, and their hearing tend to their ſalvation. I am perſwaded, theſe are apprehenſions rivited in the hearts of the moſt, That the worſhip of God is far more acceptable and pleaſing unto God, if performed there, than it is in any other place whatſoever. But, my beloved, be not ye like unto them: But make ſure your intereſt in the righteouſneſs of the Lord p. 147Jeſus, and make uſe in every place of his Advocateſhip, and interceſſion; and then you may come boldly unto the throne of grace, to obtain mercy, and to find grace to help in time of need, Heb. 4.16. Mark that paſſage of the Apoſtle Paul to Timethy 1 Tim. 2.8. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. Mind it Sirs, It is not ſo much to be regarded, in what place you pray, as with what ſpirit, and affections, with what holineſs of heart, and with what faith and fervency you pour out your ſupplications. It is a corrupt notion and fancy (a Jewiſh fancy) to put holineſs now in the dayes of the goſpel in one place rather than another. It is a Popiſh and Anti-chriſtian notion. For they make pilgrimages for devotion, to this and the other holy place. And for my part I am apt to think, that if ever God ſhall pleaſe to ſuffer Popery with its pollutions and idolatries to prevail again in the Nations, out of which it hath been extirpated; this very principle of the Holineſs of places, being rivited in the hearts of the vulgar, will contribute no little aſſiſtance, to the introduction and ſettlement thereof. Now to clear up the truth in this particular, more diſtinctly, let us firſt concede and grant, what is to … granted, in reference to places of worſhip. And there are theſe five things muſt be acknowledged.

1. That it is not only lawful, but commendable, to appoint and beſtow publike places and buildings upon the Churches of Chriſt, for their attendance upon the worſhip of God. Not to render the worſhip better, and more acceptable, becauſe there performed; but p. 148for their commodiouſneſs and conveniency in attendance thereon. It was an act of kindneſs in Philemon, to afford the Church, a room in his houſe, for their religious Aſſemblies. Philem. 2. Much more is it to erect an edifice, purpoſely to that end.

2. Theſe places and buildings ſo deſigned and provided, are ordinarily to be preferred before other places; when the worſhip in them performed is according to Chriſts inſtitution, and the people of God joyn unanimouſly together in managing the ſervice of God, according to his will. Not as if ſuch a place did meliorate the worſhip, or contribute any real, intrinſick worth thereunto, more than if performed elſewhere: But only for convenience ſake as before. Chriſtians will commonly reſort thither with greater freedom, and without thoſe ſuſpicions and jealouſies, which ſometimes are in their ſpirits, of being burdenſome to the people, in whoſe habitations they convene. And unbelievers and ſuch as are without, will eaſier be induced to come there, that they may hear the word, and underſtand what is ſpoken in defence of the doctrines of godlineſs: who may poſſibly be ſavingly wrought upon, to converſion, and carried further than ever was intended by them, through the powerful efficacy of Goſpel Adminiſtrations, 1 Cor. 14.24, 25.

3. In ſuch places, all things requiſite for an aſſembly of Chriſtians, ought to be fitted and diſpoſed in a ſeemly and decent manner; and ordered to the beſt advantage of the congregation; That matters may be carried on in a comely way, with leaſt diſturbance, or cauſe of diſtraction, 1 Cor. 14.40.

p. 1494. All manner of irreverent, and unſeemly actions, muſt be abſtained from in ſuch places, as any way reflect diſhonour, or contempt, upon the worſhip of God, which is there performing or hath been performed; or that may render the place unmeet for religious ſervices afterwards. Not as if the building were more holy than others; but becauſe it is ſinful by any means to caſt diſgrace upon holy duties; wherein our buſineſs conſiſteth in attendance upon the Great King, the Lord of hoſts, whoſe name is dreadful throughout the earth; **See Mr. Jenkins's Farewell Sermon.and who is a jealous God, even a conſuming fire, Deut. 4.24.

5. Laſtly, let it be obſerved, That the opinion of the holineſs of one place above another is, for the moſt part, but a fond conceit that hath obtained amongſt the multitude of the moſt ignorant people; the tincture of which conceit hath, not improbably, continued from the very daies of popery, as their addictedneſs to ſome other fopperies hath done. But it is an opinion exploded and rejected by the Proteſtant Churches. This is conſpicuouſly evident amongſt our ſelves. 1. By the general permiſſion of Schoolmaſters and Writing Maſters to teach in ſuch places. 2. By the uſual meetings there about all Pariſh affairs, as rating aſſeſſments, and giving orders for mending high-wayes, and the like. 3. By the publike order for private dwellings to be erected in ſeveral of ſuch places in the great City, whereby they are converted to civil uſes. For as for the papalizing doctrines and ſuperſtitious practiſes of ſome, whereby the vulgar are hardened, in their apprehenſions, being but the off-ſpring of their own brain, it is equitable p. 150they be laid at no door but their own.

Theſe particulars being premiſed, let me lay down and confirm this plain poſition, further than decency, and conveniency in attendance upon the worſhip of God, there is no manner of holineſſe, now in the dayes of the goſpel, in one place more than another, nor hath one place preheminence above another. This ſeems to be covertly intimated by our Saviour. Jo. 4.21, 23. Where the queſtion was, touching the place of worſhip whether upon mount Geriz…m, or in Jeruſalem. Jeſus ſaith unto her, woman, believe me, the hour cometh when ye ſhall neither in this mountain, nor yet at Jer…ſalem worſhip the father **Futurum tempus gratiae novi Teſtamenti, evacuantis utrumque locum, imo omnem locum, praedicit. Per haec duo excluſa loca (neque in hoc mon…e, neque Hieroſolymis) ntelliguntur excluſa omnia alia loca Cajet.But the houre cometh, and now is, when the true worſhippers ſhall worſhip the Father in ſpirit and truth. As if our Saviour had ſaid, the time is ſhortly at hand, the goſpel ſtate of the Church, when all difference of places, as to the worſhip of God, ſhall ceaſe: and the main things to be lookt after therein, will be whether the worſhip of God be ſpiritually performed, and according to his own preſcription and inſtitution. This is a leſſon and Inſtruction hardly learnt by ſome, who mind formes and ceremonies, more than the life and fulſtance of godlineſs; and whoſe intereſt leads them to oppoſe ſuch truths. And therefore give me leave to hint unto you theſe four things.

1. Th…t the very ſynagogues, or places of publike aſſemblies amongſt the Jews, had nothing of holineſs in them above other places; only they were appointed for p. 151convenience in the ſerving of God. They were places where their Courts of judicature met, as well as their religious exerciſes were performed. On the week daies their civil courts were convened in them, and on the ſabbath day their religious aſſemblies. Some think that the Synagogues were publike places of meeting; as well for civil, as ſacred affairs. Eng. Annot. in Mat. 10.17.Matt 10:17As if there ſhould be a meeting of Chriſtians in Guild-hall, or in Weſtminſter-hal, where at other times the Judges ſit. And therefore you read of Beating in their Synagogues, Act. 22.19. And puniſhing oft in every Synagogue, Acts 26.11. And Chriſt tells his diſciples, that they ſhould be brought unto the ſynagogues, and unto magiſtrates and powers, Luke 12.11. And that they ſhould be delivered up to the ſynagogues, and into priſons, being brought before Kings and rulers for his names ſake, Luke 21.12. I any perſons ſhall ſay that the Jews had two ſorts of Synagogues, one for religious and the other for civil aſſemblies; their proof is expected. Bare unſcriptural aſſertions weigh little in the balance with underſtanding Chriſtians.

2. Whereas ſome fetch their arguments from the holineſs of the Temple and tabernacle of old, and apply to places, now the paſſages that are upon record concerning the ſanctuary, there needs little pains to be taken to ſhew the weakneſs and invalidity of ſuch arguments. Who knoweth not, that they were places deſigned and ſet apart by God himſelf, and appointed as Symbols of his preſence? 2 Kings 23.27. Heb. 8.5. Who knoweth not, that they were tipes and ſhadows of good things to come, and therefore to continue till the time of reformation? Chriſt p. 152hath put an end to theſe legal ceremonies. He came and tabernacled ††foreign Jo. 1.14.John 1:14amongſt us. He ſuffered death in the Temple **Joh. 2.21, 22.John 2:21John 2:22of his body? Who knoweth not, that there were ſpecial promiſes of mercy annexed to worſhiping in the temple, and towards the Temple? 1 Kin. 8.33, 38, 39. 1 King. 9.3. Let any of theſe be ſhewn concerning places of worſhip, now in the times of the goſpel: elſe the arguments run a baculo in angulum. The promiſe of acceptance is made to the ordinances and inſtitutions of our Lord Jeſus Chriſt, and to the perſons that wait upon the Lord in thoſe inſtitutions, without any reſpect to the place. Where two or three are gathered together in my name, there am I in the midſt of them, Mat. 18.20. Superſtition and will-worſhip, humane inventions and obſervances of our own deviſing, are abominations in the ſight of the Lord, in what place ſoever they are practiſed: and religious duties of Gods appointment diſcharged according to his revealed will, are pleaſing unto the Lord, whereſoever they are performed. God is graciouſly preſent in the place, for his ordinance ſake, and for his peoples ſake; and not a whit the more amongſt them, for the places ſake, 1 Cor. 1.2, 3. To them that are ſanctified in Chriſt Jeſus, called to be Saints, with all that in every place, call upon the name of Jeſus Chriſt our Lord, both theirs and ours. Grace be to you, and peace, from God our Father, and from the Lord Jeſus Chriſt. And mark that eminent prophecy of goſpel times, Mal. 1.11. For from the riſing of the ſun, even unto the going down of p. 153the ſame, my name ſhall be great among the Gentiles, and in every place incenſe ſhall be offered unto my name and a pure offering: For my name ſhall be great among the heathen, ſaith the Lord of hoſts. q. d. For the preſent, many parts of my ſolemn worſhip, are limited, and confined unto certain places; but the time is at hand, when my glory ſhall be revealed unto all people, and then the diſtinction of places ſhall be done away.

3. The worſhip of God in the pure primitive times, was performed by the people of God, according to their conveniency, without being tied or reſtrained to certain determinate places. See the example of Chriſt in the firſt place; ſometimes he preacheth in the houſe, where the people were congregated. Again, at another time, by the ſea-ſide and out of a ſhip; And ſometimes in the Synagogues: And when his audience was ſo great, that a particular building could not probably contain them, you ſhall find him preaching upon a mountain, Mat. 5.1, 2. Mar. 2.13: Mar. 4.1, 2. See the practiſe of believers, in ſcripture times, after the aſcenſion of Chriſt. Then moſtly they met in private houſes. **In hac conſueſcitis parte crimen nobis maximum impietatis affigere, quod neque aedes ſacras venerationes ad officia conſtruamus — Templa extruimus nulla — Arnob. contra Gentes.Becauſe that was moſt convenient to avoid the fury of the adverſaries, who perſecuted them for their meetings. This is ſo plain and obvious, that he ſeems little to conſult his readers patience, that ſhall ſpend much time or paper in the proof of it, Acts 2.46. Acts 12.12. Acts 20.7, 8. From hence, as I conceive, you have that common expreſſion p. 154in ſome of Pauls Epiſtles, the Church that is in ſuch a ones houſe, i. e. The Church that was wont there to aſſemble, and meet together, to partake of the ordinances of the goſpel, 1 Cor. 16.19. Col. 4.15. Why elſe ſhould the Apoſtle ſpeaking of Priſcilla and Aquila, greet the Church in their houſe? and preſently after changing his expreſſion, ſalute Ariſtobulus houſhold, and the houſhold of Narciſſus which were in the Lord? Rom. 16.5, 10, 11. Well then; the Church of Chriſt met in any place, according to their convenience: And in this reſpect thoſe publike buildings (which are commonly called Churches) are ordinarily to be preferred before other places, where there is freedom for the purity of the worſhip of God; as being beſt fitted, and ordered, for convenience.

But if the room of a private dwelling be large enough, for the company, that attend upon the ſervice of God, and fitly diſpoſed for orderlineſs, and decency, in their attendance thereupon; there is as great an excellency therein, and the duties there performed are as acceptable as in any other place whatſoever. For it paſſeth the reach of my underſtanding to conceive, how that croſſings and holy water, and ſuch ſuperſtitious devices with the reſt of the pageantry **See Rhem. Annot. in 2 Tim. 4. ſect. 12, 13. & Bellarm. lib. 3. cap. 7. de Sanctis.2 Tim 4uſed amongſt the Papiſts in the conſecration of Churches (where there are no footſteps in ſcripture, for direction in ſuch a practiſe) ſhould any thing avail, to the putting a ſtanding excellency in thoſe places.

4. Laſtly, let it be obſerved, that whereas ignorant p. 155people are wont to have an high reverence, and eſteem, for ſuch a place, and to think the worſhip of God is more acceptable therein, becauſe (as they ſpeak) it is the Church, and the houſe of God; this very thing is one ſign and taken of their ignorance. For the building or ſtructure is called the Church, only figuratively and metonymically, becauſe the Church is accuſtomed there to aſſemble together. As we call one place in Weſtminſter-hall the Court of Chancery, and another partition, the Court of common pleas; becauſe there thoſe courts are wont to ſit for deciding of controverſies. Elſe, it is the congregation of the faithful, that is the Church of Chriſt. The living members of Chriſt, & the ſervants of God are his houſe and temple. And wherever they are wont to meet together, though in an upper chamber, that's the Church metonymically as well as any other building, which we uſualy ſo call, Act. 12.5. Prayer was made without ceaſing of the Church unto God for him, and v. 1. Herod the King ſtretched forth his hands, to vex certain of the Church, 1 Cor. 14.12. Seek that ye may excel, to the edifying of the Church, Eph. 5.25. Husbands love your wives, as Chriſt alſo loved the Church, and gave himſelf for it. So that, look what is the object of the perſecution of the wicked; by whom are prayers and ſupplications ſent up unto the throne of grace; Who are edified unto ſalvation, by the ordinances of the goſpel; for whom Chriſt died and ſhed his precious bloud; they are the Church of Jeſus Chriſt, and the place no otherwiſe, than as there they congregate. Know ye not that ye are the temple of God, and that the ſpirit of God dwelleth in you? 1 Cor. 3.16. For the temple of p. 156God is holy, which temple ye are, v. 17. Chriſt [was faithful] as a ſon over his own houſe: whoſe houſe are we, if we hold faſt the confidence and the rejoycing of the hope, firm unto the end, Heb. 3.6. The perſecutors and the profane who vilifie the Saints and ſet againſt them, are the perſons that are guilty of deſpiſing the Church, and of bearing no reſpect or reverence unto the Church.

So much for the ſecond point, wherein it concerns us to be cautious that we be not led by the multitude; namely as to the matter of Religion wherein it is placed.

3. See to it, that you be not carried down the ſtream with the multitude, in reſpect of the method, and order, wherein religion is proſecuted. The moſt people purſue the intereſt of religion and the fear of the Lord in a ſecondary way; in a ſubſerviency to the promoting of ſome carnal and worldly intereſt. Men profeſs godlineſs, that they may be well eſteemed amongſt the godly; that they may gain the favour, or friendſhip, of this or the other holy man, from whom they expect to reap advantage; that they may get the better credit among ſuch with whom they have to deal; and ſo drive on their worldly deſigns with greater likelihood of ſucceſs, or the like. At leaſt they have ſome earthly and carnal intereſt, which they purſue in coordination, and conjunction, with the ſervice of God. They think they may ſerve God, and the world together; that they may be true Chriſtians, and yet mammoniſts alſo.

But, my beloved, be not ye conformed to the multitude. Serve the Lord in ſingleneſs, and godly p. 157ſimplicity of Spirit. Let all other concernments ſtoop to the matters of the kingdom of heaven. Serve the Lord only, and undividedly, and dedicate your ſelves and all that you have wholly, and entirely, to the maſters uſe. Let godlineſs have the preheminence, and ſuperiority, in all your affairs and undertakings, Mat. 6.33. Seek ye firſt the kingdom of God and the righteouſneſs thereof: and all theſe [earthly] things ſhall be added unto you. How ſhould the kingdom of God and the righteouſneſs thereof be ſought after in the firſt place? Why, there is a five-fold primacy, or priority, which they may juſtly callenge, and muſt of neceſſity be given them, if you will deal faithfully with God, and make ſure work, in the working out your ſalvation. 1. They muſt have the priority, in reſpect of our thoughts and ſtudies. This is the main buſineſs we ſhould aime at the accompliſhment of, and be plotting and laying contrivances, how to effect: That God may be honoured by us, and that we may get an intereſt in his favour, and in the light of his countenance. We may lawfully contrive, how to manage the affairs of this world, with prudence and diſcretion: But our principal care muſt be, how to get a portion in the world to come, to lay hold on eternal life, 2 Tim. 2.15. Study to ſhew thy ſelf a man approved of God, Prov. 4.7. Wiſdom is the principal thing, therefore get wiſdom, and with all thy getting [or above all thy getting] get underſtanding. Look upon other matters as trifles in compariſon of this, and lay them all aſide till this be finiſhed. 2. They muſt have the priority, or uppermoſt room, in our affections. Theſe are the things which your p. 158hearts muſt earneſtly pant after, and your ſpirits be reſtleſs and indefatigable in the purſuance of. We may love our relations, and comforts, in a ſecondary way; but the enjoyment of God and his glory, muſt have the top and cream of our love. Pſal. 63.1, 8. O God, thou art my God, early will I ſeek thee: my ſoul thirſteth for thee, my fleſh longeth for thee, in a dry and thirſty land, where no water is, and v. 8. My ſoul followeth hard after thee, thy right hand upholdeth me. 3. They muſt be firſtly and primarily ſought after, in reſpect of the time of our lives, and pilgrimage upon the earth. We muſt give unto God the primitiae or firſt fruits of our being, Eccl. 12.1. Remember now thy creatour, in the dayes of thy youth, while the evil dayes come not, nor the years draw nigh, when thou ſhalt ſay, I have no pleaſure in them. 4. They muſt have the priority, and precedence, in reſpect of the work of every particular day. The things of God ſhould enjoy our virgin thoughts, in the morning; before they be adulterated and embaſed with any lower matters. How may I be inſtrumental to advance the excellencies of God this day? what ſpecial corruptions have I to watch againſt? and what ſpecial temptations am I likely to meet with? how may I fill up my place and relations with holineſs and comfort to my own ſoul. Pſal. 139.18. When I awake I am ſtill with thee. 5. The things of God muſt have the preheminence, when they come in competition, with any other matters whatſoever. They muſt out all corruptions, that are incompatible therewith, and make all intereſts whatſoever, how down before them. They muſt have the whole man, and the whole p. 159ſtrength, and the whole time of our lives, Mat. 22.36, 37, 39. God doth account an hypocritical religion, no better than atheiſm and infidelity; and a divided heart, to be a falſe heart. Religion indeed, and the fear of the Lord, is of that power and purity, that it will not mingle intereſts with any other deſign: it will be ſovereign commander wherever it comes, Mat. 6.24. No man can ſerve two maſters. Ye cannot ſerve God and Mammon. Beſides, if you purſue any other intereſt in coordination with the intereſt of godlineſs, it is impoſſible you ſhould be ſtedfaſt in the covenant of God. Providences may ſo concenter, that if you will not make ſhipwrack of faith and a good conſcience, you muſt caſt all your outward enjoyments overboard; if you will hold faſt the truth, you muſt part with all things beſides it, even your very lives, Mar. 8.34, 35. Whoſoever will come after me, let him deny himſelf, and take up his croſs, and follow me. For whoſoever will ſave his life ſhall loſe it: But whoſoever will loſe his life for my ſake, and the goſpels, the ſame ſhall ſave it.

That's the third point, I intended to touch upon.

4. Let not your demeanour be ordered after the example of the multitude, in reſpect of the time, and ſeaſon, when religion is minded. Herein they commonly faulter, and you muſt not be followers of them. This I ſhall branch forth into four heads.

1. As to the time in general, and the improvement of it. Moſt, even of thoſe that in ſome ſort p. 160abhor to ſpend their daies in profaneſs and open abominations, make little conſcience of ſpending their times in idleneſs: If they ſhould employ it wickedly in rioting, and luxury, and ſuch inordinate courſes, they think they ſhould be worthily condemned: But they never regard the redeeming of time, or the right improvement of it, that it may be profitably managed, in the doing, and getting of good. My brethren, beware that you tread not in their ſteps. But ſee that ye walk circumſpectly, not as fools, but as wiſe: Redeeming the time, becauſe the dayes are evil, Eph. 5.15, 16. And to this purpoſe, let me beſeech you ſeriouſly to ponder in your thoughts, and preſs upon your hearts, theſe three enſuing particulars.

1. That the trade and employment of godlines, is a very buſy employment, ſuch as brings much work along with it, and hath abundance of affairs appertaining to it. If it be minded throughly and effectually, you will find no time to ſpare, to be ſpent unprofitably, or ſquandred away upon vanity; unleſs you beſtir your ſelves to purpoſe, your glaſs will be run out before your ſpiritual work is at an end: and then you are undone eternally, and irrecoverably. For there is no work, nor device, nor knowledge, nor wiſdom in the grave, whither thou g…eſt, Eccl. 9.10. The reaſon Sirs why men are no more choyce of their time, is becauſe they are ſo little ſenſible of the weight and greatneſs of their work. Did they conſiderately mind, how many ſpiritual leſſons muſt be learnt, how many ſtrong corruptions muſt be mortified, what variety of duties there are to be faithfully performed, what ſeveral methods the devil hath whereby to deceive p. 161us in his temptations, that ſhould be carefully enquired into, that he may not get advantage againſt us, together with the difficulties attendant upon each of theſe; would they trifle away their times as if they had nothing to do? Did we conſult the ſcriptures, and ſee what is expected at our hands in order to eternal life; ſurely we ſhould be ready to anſwer, when our ſinful temper prompts us to ſlothfulneſs, or when any vanities and follies invite us to ſlacken our pace, as Nehemiah anſwered the adverſaries, Neh. 6.3. I am doing a great work, ſo that I cannot come down: Why ſhould the work ceaſe, whilſt I leave it, and come down to you? I am exerciſing my ſelf in a buſy buſineſs, of everlaſting weight and moment, and it infinitely concerns me not to do it by halfes, or leave it unfiniſhed, and unperfected; even in laying up in ſtore a good foundation againſt the time to come, that I may lay 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 p. 162laying 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 Satanica… 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 p. 163fornication, 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 p. 164unto 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.

p. 1651. 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 obſervan…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 p. 166tables 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. 3… 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 T…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 c…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. p. 167And 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.John 20:19upon 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 p. 168together, 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 … …ſſem…ies: A…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 …e rendred, foreign. Every firſt day of the week, one after another, as foreign. every month, qu. foreign in ſingulis verbis. Ariſtop…. foreign oppidatim. foreign vicatim. foreign viritim. Many things might be added for the e…ucidation, and vindic…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 re…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 yo…r flight be not in the winter, neither on p. 169the 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 Savi…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: 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 p. 170long 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: p. 171So 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 p. 172ſtone 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.Acts 4:10Acts 4:11made 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.

p. 173The 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 [foreign] 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 p. 174Jewiſh 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 foreign 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 p. 175whole 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 p. 176of 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 p. 177the 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. **foreign.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 p. 178be 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 outleap; which yet will not be unuſeful, if it may but ſerve to provoke ſome others, of greater abil…ties, to make a more diligent ſearch into the Scope and drift of this Scripture. I will ſtudy brevity in that which doth remain.

p. 1793. 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 p. 180is 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 p. 181and 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 tha… 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, p. 182all theſe curſes ſhall come upon thee, and ſhall purſue thee, and overtake thee, till thou be deſtroyed, becauſe thou hearkenedſt not to the voice of the Lord thy God, to keep his commandments, and his ſtatutes which he commanded thee. And they ſhall be upon thee for a ſign and for a wonder, and upon thy ſeed for ever: Becauſe thou ſervedſt not the Lord thy God, with joyfulneſs and with gladneſs of heart, for the abundance of all things. Mark it Sirs, if you do not labour to be holy in the time of your health and proſperity, there is a curſe from the Lord of hoſts gone forth againſt you, and who knows the power of his anger? what a dreadful thing is it to be a man or woman accurſed of God? But we hope, may the ſinner ſay this curſe doth contain no great matter of evil; ſome curſes indeed of the law are terrible, but others are leſs to be feared. Why but, O vain man, thou ar… under all the curſes mentioned in the Law of Jehovah. Well, but theſe curſes may remain unaccompliſhed, and we hope, God will not be ſo ſevere as his word. Nay, but they ſhall certainly be fulfilled and come to paſs: All theſe curſes ſhall come upon thee. If thou flie from them, they ſhall purſue thee: And if thou think to haſten thine eſcape, it ſhall not avail, for they ſhall overtake thee. And leaſt thou ſhouldeſt expect to get from under them, they ſhall lye upon thee, and that perpetually, till thou be deſtroyed. If you will not fear the Lord, in the enjoyment of all things, therefore v. 48. Thou ſhalt ſerve thine enemies which the Lord ſhall ſend againſt thee, in hunger, and in thirſt, and in nakedneſs, and in want of all things. And he ſhall put a yoke of iron upon thy neck, untill he have deſtroyed thee.

p. 183That's the third thing to be obſerved, as to the time of religion.

4. The multitude neglect the preſent time, and are much addicted to procraſtinate, as to the concernments of eternity. Moſt that call themſelves Chriſtians, will acknowledg a neceſſity of believing, and repenting, and minding the wayes of holineſs, in order to the kingdom of heaven: But they ſay in their hearts, theſe are matters to be thought upon hereafter; for the preſent we may take our fill of carnal pleaſures, and worldly vanities, and follow our worldl delights; provided that we repent and make our peace with God, before we dye. At leaſt we may give our ſelves liberty, for a little longer, to ſatisfie our fleſhly deſires, and hereafter we will be ſerious in the working out our ſalvation. Time enough to think of that, for the future, before we depart hence, Ezek. 12.27. Son of man, behold they of the houſe of Iſrael ſay, the viſion that he ſeeth is for many dayes to come, and he prophecieth of the times that are far off. Take heed that you be not herein conformed to the multitude. Do not defer your repentance, and turning to the Lord a moment; upon any pretence of finding a more convenient ſeaſon. For the time preſent is, in every reſpect, the moſt convenient ſeaſon. 1. 'Tis the only certain ſeaſon; you cannot promiſe your ſelves another hours continuance upon the earth. How many unexpected providences are the children of men ſubject to, that may take us away in an inſtant? So that man knoweth not his time, as the fiſhes that are taken in an evil net, and as the birds that are caught in the ſnare, ſo are the ſons of men p. 184ſnared in an evil time, when it falleth ſuddenly upon them. How many hidden diſeaſes may lie lurking in the body, and inclinations unto diſeaſes apoplexies, impoſtumations, and the like, which may break forth as in the twinkling of an eye, and carry the ſinner irrecoverably to his long home? And then where is the promiſe of his repenting hereafter? Go to now ye that ſay, to morrow or the next day, when this buſineſs is over, or the other ſeaſon is come, we will return to the Lord, and be reconciled to him. Whereas you know not what ſhall be on the morrow. For what is your life? It is even as a vapour, that appeareth for a little time and then vaniſheth away, Jam. 4.14. The time to come is Gods to diſpoſe of, and he hath allotted only the preſent to make ſure of our ſalvation. 2. The preſent time is the ſeaſon which alone hath the promiſe of acceptation. Acquaint now thy ſelf with God, and be at peace; thereby good ſhall come unto thee, Job. 22.21. Behold now is the accepted time, now is the day of Salvation, 2 Cor. 6.2. If you put off the Lord till hereafter, and quench the preſent motions of his ſpirit, how juſtly may that come upon you which is ſpoken of by the prophet Zechariah, cap. 7.13. Therefore it is come to paſs, that as he cried, and they would not hear: ſo they cried and I would not hear ſaith the Lord of hoſts. 3. The time preſent is the fitteſt ſeaſon, in order to prevention of the farther hardening your hearts. The longer you lie in the ſtate of ſin, the more ſeared and ſecure will your conſciences grow, and be more difficultly wrought upon to any cordial complyance with the right wayes of the Lord. To day if ye will hear his voice, harden not your hearts, Heb. p. 1853.7. 4. The preſent ſeaſon is the moſt convenient, becauſe though you ſhould through the longſuffering of the Lord live to repent hereafter, yet late repentance is ſeldom true, and evangelical. Thou mayeſt perhaps be filled with ſome legal ſorrow for ſin, and repent as Judas repented, and yet periſh for ever. And it is to be feared that this is the caſe of the multitude. For my part, I know not one paſſage of ſcripture, whereupon a ſinner, that liveth under the means of grace, and being convinced of the neceſſity of repentance, ſhall break through thoſe convictions, and put it off till hereafter, can bottom the leaſt comfortable hopes, that his future repentance will be ſincere and ſaving: But there are many places, from which he may have juſt cauſe to fear the contrary. Qualis vita, finis ità. Commonly as wicked men live, ſo they die, and periſh without any ſaving change upon their hearts: and their death-bed repentings prove but hypocritical and rotten, Job. 27.8, 9. For what is the hope of the hypocrite, though he hath gained, when God taketh away his ſoul? Will God hear his cry, when trouble cometh upon him? i. e. It will not be ſuch a cry, as God will have any gracious regard unto, Prov. 5.22, 23. His own iniquities ſhall take the wicked himſelf, and he ſhall be holden in the cords of his ſins. But he may repent when he cometh to die, and then all his ſins will be forgiven. I tell you, ſaith the Holy Ghoſt, it will be otherwiſe. So it followeth, v. 23. He ſhall die without inſtruction, and in the greatneſs of his folly he ſhall go aſtray, q. d. The promiſe of his future repentance, his deathbed repentance, will come to nothing, Prov. 29.1. He that being often reproved hardneth his neck, p. 186ſhall ſuddenly be deſtroyed, and that without remedy. Mark it, ſuddenly, i. e. in a ſpiritual ſenſe, before he is prepared to give up his accounts, with comfort: So all impenitent ſinners dye ſuddenly, though not ever taken away by ſignal outward judgments, Mat. 24.48, 49, 50, 51. But, and if that wicked ſervant ſhall ſay in his heart, My Lord delayeth his coming. And ſhall begin to ſmite his fellow ſervants, and to eat and drink with the drunken [If he ſhall incourage himſelf in ſin, and delay his repentance, upon hopes that he hath time enough to make his peace with God hereafter.] The Lord of that ſervant ſhall come in a day that he looketh not for him, and in an hour that he is not ware of. And ſhall cut him aſunder, and appoint him his portion with the hypocrites: there ſhall be weeping and gnaſhing of teeth.

So much for the fourth general head, wherein we muſt be cautious that we follow not the example of the multitude; namely the timeing of religion, when it is proſecuted.

5. Laſtly, I ſhall inſtance in ſome particular duties, wherein the multitude are prone to miſcarry; that I may not be over-tedious and burdenſome, I will only name theſe eight.

6. Moſt perſons think is enough, if they take a little care of their words, and external demeanour; but ſeldom or never mind the regulation of their thoughts They may rove and wander, whether they pleaſe; They may be working towards vanity, and folly; They may be cuſtomarily employed in ſins of any ſort; and men charg not themſelves with guilt, upon that account. Contemplative p. 187wickedneſs is as nothing in their eſteem. It is an ordinary ſaying amongſt them, that thought is free. Or at beſt, if their ſpirits riſe up in any kind of deteſtation againſt horrid, blaſphemous, murderous thoughts, and the like; yet they ſuppoſe themſelves no way concerned in mortifying vain thoughts, and keeping their ſpirits free from fruitleſs, fooliſh and diſorderly imaginations. Do you then, my brethren, keep ſentinel upon your hearts, as to theſe matters. Let not ſinful thoughts not ſo much as vain thoughts lodg within you, Jer. 4.14. See to it, that the imaginative powers of your ſouls, be rightly principled, and employed about that which is honeſt and good. For, remember, they are the firſt inlet to the ſuggeſtions of the devil: ſo that if you are careleſs and negligent in your watch there, you miniſter advantage to the Prince of darkneſs, to be tampering with you. And if the ſerpent get in his head, he will quickly wriggle in his whole body. If the way be ſet open for entrance, into your thoughts, the paſſage is obvious, from thence unto your hearts and affections. A Chriſtian is much known, by the working of his imaginations. Therefore when the Lord ſets forth the malignity and wickedneſs of the old world, this is the particular mainly inſiſted on, Every imagination of the thoughts of their heart, was only evil, and that continually, Gen. 6.5. And when David made an humble appeal unto God concerning his integrity, he ſpecially mentioned the workings of his thoughts. Pſal. 139.23, 24. Search me, O God, and know my heart, try me, and know my thoughts: And ſee if there be any wicked way in me, and lead p. 188me unto the way everlaſting. One of the firſt ſteps to a ſound and ſincere converſion, is the rectifying of the Soul in this reſpect, and rooting up thoſe falſe notions and conceits which are by nature rivited in the thoughts of ſinners. As long as there be extenuating thoughts of the evil of ſin, the heart will never be in bitterneſs for it. Falſe apprehenſions of the nature of God, will make men ſlight, and formal, and corrupt, in their obedience unto God. Flattering thoughts of a mans ſpiritual eſtate, will keep him from preſſing after deliverance. Unbelieving thoughts of the word of the Lord, will put a bar in the way of an awful regard unto the word, Iſa. 55.7. Let the wicked forſake his way, and the man of iniquity his thoughts, and let him return to the Lord, and he will have mercy upon him: and to our God, for he will multiply to pardon.

2. The generality are wont to be defective, in looking to their words. If they abſtain from rotten, filthy, and profane communication, they hope it may ſuffice; however they are addicted to talk idly, and frothily, and to multiply words without bounds. There are few that live as if they did believe our Saviour, when he telleth us, That of every word that men ſhall ſpeak, they ſhall give account thereof at the day of judgment, Mat. 12.36. Let not your practiſe herein be according to the multitude: but follow the example of David, in being earneſt in prayer unto God, to ſet a watch before your mouth, and to keep the door of your lips? Pſal. 141.3. Why is a watch ſet before the gates of a City? and to what end do keepers ſtand before the doors of mens houſes? To apprehend ſuſpitious paſſengers, and to examine ſuch as are going in, whence they p. 189come, and whither they go, and what their errand and buſineſs is. How much guilt might be prevented, if you would but obſerve this courſe, to let no words paſs without apprehending, and calling them to an account? Whence came you? From love or hatred, or flattery which is the worſt ſort of hatred? Come you from grace or corruption? What errand go you about? Is it for good or evil? Be not haſty to blatter out ſpeech without due premeditation, and adviſe. The tongue is the hearts interpeter, and therefore ſhould firſt take counſel of the heart. Shun not only wicked talk, but tatling alſo, and talkativeneſs. **The ſin of talkativeneſs is noted by the Holy Ghoſt as an evil to which women are moſtly inclined: and therefore they ought to give the more earneſt heed againſt it. 1 Tim. 5.12, 13.1 Tim 5:121 Tim 5:13Let every man be ſwift to hear, ſlow to ſpeak, ſlow to wrath, Jam. 1.19. For in the multitude of words and many dreams, there are alſo divers vanities: but fear thou God. Eccl. 5.7. Think it not enough to ſpeak truly, unleſs withall you ſpeak ſeaſonably and profitably. A Chriſtian is not bound alwayes to ſpeak of grace, but let your ſpeech be alway with grace, ſenſoned with ſalt, that ye may know how ye ought to anſwer every man. Col. 4.6.

3. The greateſt number of perſons, even of thoſe that will not be ſo vile as to raiſe a ſcandal, and be the firſt broachers of an evil report, yet if ſuch a matter come to their cogniſance, being raiſed by others, they are too apt to receive it, with both their ears, greedily. And ſometimes their hearts are ready to leap within them, with a ſecret joy and gladneſs, when they hear others beſpattered, and defamed. And the reaſon is, becauſe men think it redounds to p. 190their own commendation, if they are free from the ſins, wherewith others are charged. But do not follow their example herein. We ſay in the caſe of robbery, the receiver is as bad as the thief: The like may be ſaid in the caſe of ſlandering and defamation, he that cheriſheth and foſtereth an evil report, is in ſome reſpect, as bad as the firſt parent and deviſer. This I mention the rather, becauſe I find it in the words immediately preceding the Text, Exod. 23.1. Thou ſhalt not raiſe or (as the word is rendred in the marginal reading) thou ſhalt not receive, a falſe report. They may be well coupled together, the raiſer and the receiver: For they are both ſervants to the ſame maſter, and carry on the ſame devilliſh accurſed deſign, to wound or deſtroy the reputation of their neighbour. It is ſaid of the falſe witneſs, Prov. 25.18. He is a maul, and a ſword, and a ſharp arrow. He doth a threefold miſchief by one ſinful action: As a maul, he beateth down the good name of his neighbour: He darts a lye, as with a ſharp arrow, into the breſt of him to whom he ſpeaketh: And as with a ſword, he deſtroyeth his own ſoul. And it is the receiver of falſe reports, by whom he is animated in his miſchievous undertaking. Were there none that readily hearkened to lies, the ſlanderer himſelf would be diſcouraged. The Holy Ghoſt obſerveth it as the character of the man that feareth the Lord, That as he backbiteth not with his tongue, ſo he taketh not up a reproach againſt his neighbour. foreign He cannot bear it, to hear his brother defamed; It is a burden to his ſpirit: He is ready to chaſe away the ſlanderer with his ſevereſt reproofs, he cannot endure it, Pſal. 15.3. p. 191Be not talebearers your ſelves, and diſcourage them that are ſuch. That is the way to maintain peace, and love, to prevent heart-burnings, and animoſities; whence come debates and contentions, Prov. 26.20. Where no wood is, the fire goeth out: So where there is no tale-bearer, the ſtrife ceaſeth. In all ſinful quarrels and conteſts, corruption within is the fire that burneth; The tale-bearer addes fewel to the fire, and the receiver and ſpreader of the falſe report, of the others framing, bloweth with the devils bellows, leſt the fire ſhould be extinguiſhed. But I muſt contract my meditations.

4. The religion of the multitude conſiſteth wholly in open acts of piety and devotion, done in the face of the world, where they may be ſeen of men. But do you ſtudy to be accepted of God, who ſeeth in ſecret. Mat. 6.3, 4. Renounce the hidden things of diſhoneſty; and look well to your carriage, when you are alone in ſecret, where there is no eye upon you, but that of God, and your own conſciences. Be ſerious, conſtant, and diligent in the performance of ſpiritual duties, where you are not in a capacity to receive applauſe from men: as cloſet prayer, frequent meditation upon the Scriptures, contemplation of the excellencies of God, Self-examination as to your hearts, and wayes, ſedulom evangelical mortification of inordinate paſſions and inward motions of the Soul to ſin, dealing your bread to the hungry, where the left hand knoweth not what the right hand doth. Theſe, and ſuch like, are duties to which the multitude are ſtrangers: But if you labour herein to have a due regard to the precepts of God, and to approve your ſelves in p. 192ſecret unto him, your heavenly Father, who ſeeth in ſecret, himſelf will reward you openly.

5. The multitude are a generation of narrow and ſelfiſh ſpirits. Empty vines (as it is ſaid of Iſrael) they bring forth fruit unto themſelves. But little are affected with the concernments of others, or of the people of God. If they thrive in the world, they can rejoyce; let publike affairs go backward or forward, let the intereſt of the Church of Chriſt ſink or ſwim. For all men ſeek their own, not the things which are Jeſus Chriſts, i. e. Moſt of the children of men, are of this temper Nota univerſalitatis ponitur pro pleriſque, Rav. Philip. 2.21. They drink wine in bowls, and anoint themſelves with the chief ointments: but they are not grieved for the affliction of Joſeph, Amos 6.6. My beloved, labour ye, in a contradiction to the multitude, to be of publike ſpirits. Remember them that are in bonds, as bound with them. Rejoyce with them that do rejoyce, and weep with them that weep. Be kindly affectioned one towards another, with brotherly love. And above all, lay to heart the ſuffering eſtate of the Church, and people of Chriſt. Be of the number of thoſe, that are ſorrowful for the ſolemn aſſemblies, to whom the reproach of them is a burden: that the Lord may rejoyce over you, to do you good, and may gather and ſave you, as he hath ſpoken, Heb. 13.3. Rom. 12.15. Zeph. 3.17, 18.

6. Moſt perſons have an eye to the enjoyment of outward mercies, but they mind not the ſanctifying of the mercies which they enjoy. But do you be more induſtrious to get the mercies, and comforts, ſanctified, which you have, than to reach after more, which you ſeem to want. Better is a little p. 193with the bleſſing of God, upon it, than great revenues, and treaſures, with a curſe intermingled. So in eaſe of affliction, be more earneſt with the Lord, that the trouble may be ſanctified, than to get a bare, naked, deliverance from the trouble. Afflictions may be removed in wrath, but the Sanctification of afflictions is one of the choiceſt bleſſings. And if you be thus careful, and diligent, to get every condition ſanctified, you will not only be ſure to obtain that mercy, but may alſo comfortably expect to receive outward mercies and deliverances, as far as they are for your good, 1 King. 3.11, 12, 13. And God ſaid unto him, becauſe thou haſt asked this thing, and haſt not asked for thy ſelf long life, neither haſt asked riches for thy ſelf, neither haſt asked the life of thine enemies; but haſt asked for thy ſelf underſtanding to diſcern judgment. Behold I have done according to thy word: Lo I have given thee a wiſe and underſtanding heart, ſo that there was none like thee before thee, neither after thee ſhall any ariſe like unto thee. And I have given thee alſo that which thou h…ſt not asked, both riches and honour, ſo that there ſhall not be any among the Kings like unto thee, all thy dayes.

7. The multitude take up their reſt in avoiding ſuch things, as are openfaced evils; ſins which are capable of no colourable pretence for their excuſe, and cannot be gilded over by any artifice. But do you abſtain alſo, from every thing, that hath really the appearance of evil. 1 Theſ. 5.22. Do not content your ſelves to flee from open ungodlineſs, but keep at a diſtance from ſuch things as are juſtly offenſive, and carry the face of ungodlineſs. Indeed, as to principles of faith, and neceſſary duties of p. 194religion, you muſt hold them faſt whatever offences ariſe. Si enim de veritate aut ſanctitate ſcandalum ſumatur, melius eſt ut ſcandala oriantur, quam ut iſta relinquantur. But in all points of indifferency, meddle not, where it may prove a ſtumbling block to the weak. Though in no caſe I muſt betray my chriſtian liberty, yet in many caſes I am bound to forbear the uſe of my liberty, rather than make my brother offend, 1 Cor. 8.9, 10, 11.12.13. Keep your ſelves pure and untainted, not only from fouler blots, in matters apparently evil; but from the ſtain of any thing that is of evil report; hating even the garment ſpotted with the fleſh, Jude 23. Finally, brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report: if there be any vertue, and if there be any praiſe, think on theſe things, Phil. 4.8.

8. Laſtly, the multitude are commonly like the corrupt teachers of old time amongſt the Jewes; they think they muſt love and deal kindly with their friends, and relations; but they cannot but hate and malign ſuch as are their enemies. They will deal juſtly and fairly, with thoſe who deal juſtly and regularly with them; but if any do them an injury, be ſure they will be revenged on him. They will give railing for railing, and rapine for rapine, and injury for injury: And this they conceive is a matter juſtifiable, when they do but pay men in their own coine, and give them no worſe than they brought, Mat. 5.38, 43. But Sirs, if you will act as Chriſtians, do not follow the multitude. Love your enemies, bleſs them that curſe you, do good p. 195to them that hate you, and pray for them that deſpitefully uſe you and perſecute you: That ye may be the children of your Father which is in heaven. For he maketh his Sun to riſe upon the evil and on the good, and ſendeth rain on the juſt and on the unjuſt. For if ye love them which love you, what reward have ye? Do not even the publicans the ſame? And if ye ſalute your brethren only, what do you more than others? [foreign; what extraordinary matter is it? what excellent thing do ye? wherein do you go beyond the multitude?] do not even the publicans ſo? Mat. 5.44, 45, 46, 47. Say not, I will do ſo to him as he hath done to me; I will render to the man, according to this work, Prov. 24.29. But you will be apt to reply, why ſhould I not right my ſelf upon him from whom I have ſuffered wrong? why ſhould I put up an affront at his hands? If I do mine adverſary a kindneſs, he will not thank me for it. Mark therefore what the Lord hath ſpoken, by way of incouragement unto this duty, Prov. 25.21, 22. If thine enemy be hungry, give him bread to eat: and if he be thirſty, give him water to drink. For thou ſhalt heap coals of fire on his head, and the Lord ſhall reward thee, q. d. Poſſibly thy Chriſtian carriage may overcome his rugged diſpoſition; thy kindneſs may melt him into love, and cauſe him of an enemy to become thy ſure friend: However thou ſhalt in no wiſe loſe thy reward, for the Lord hath undertaken it, who is a ſure pay-maſter.

Thus I have diſpatched the firſt thing I deſigned under the uſe of Exhortation, by way of exemplification or inſtance, wherein we ought to be cauious not to follow the multitude.