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Post by Admin on Dec 11, 2023 16:25:06 GMT -5
OF THE FOURTH COMMANDMENT EXOD. 20:8. Remember the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work: But the seventh day is the Sabbath of the Lord, thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day and hallowed it.
This commandment was engraved in stone by God's own finger, and it will be our comfort to have it engraved in our hearts.—The sabbath-day is set apart for God's solemn worship; it is God's enclosure, and it must not be alienated to common uses. The Lordhath set a preface before this commandment,—he hath put a memento to it,—"Remember to keep the sabbath-day holy." This word, "remember," shews that we are apt to forget sabbath holiness; therefore we need a memorandum to put us in mind of sanctifying this day.
I shall explain the word.
I. Here is a solemn command, "Remember the sabbath-day to keep it holy."
II. Many cogent arguments to induce us to observe the command.
I. In the command,
(1.) The matter of it, viz. The sanctifying of the sabbath, which sabbath-sanctification consists in two things:—1. In resting from our own works.—2. In a conscientious discharge of our religious duty.
(2.) The persons to whom the command of sanctifying the sabbath is given: 1st, Eeither superiors, and they are,
1. More private, as parents and masters. Or,
2. More public, as Magistrates. Or, 2dly, Inferiors.
1. Natives, as children and servants, "Thy son, and thy daughter, thy man-servant, and thy maid-servant."
2. Foreigners, "The stranger that is within thy gates."
II. The cogent arguments to obey this command of keeping holy the sabbath,
1. From the rationality of it,"Six days shalt thou labor and do all thy work." As if God had said: 'I am not an hard master, I do not grudge thee time to look after thy calling,and to get an estate. I have given thee six days,—six to do all thy work in,—and have taken but one day for myself: I might have reserved six days for myself, and allowed thee but one, but I have given thee six days for the works of thy calling, and have taken but one day for my own service: therefore it is equal and rational, that thou shouldest set this day in a special manner apart for my worship."
2. The second argument for sanctifying the sabbath, is taken from the justice of it. "The seventh day is the sabbath of the Lord thy God."
As if God had said: "The sabbath-day is my due, I challenge a special right in it, and none hath any thing to do to lay claim to it. He who
robs me of THIS DAY, and puts it to common uses, is a sacrilegious person,—he steals from the crown of heaven, and I will in no wise hold him guiltless."
3. The third argument for sanctifying the sabbath is taken from God's own pattern, he "rested the seventh day." As if the Lord should say:
"Will you not follow my pattern? Having finished all my works of creation, I rested the seventh day: so you having done all your secular work on the six days, you should now cease from the labor of your calling, and dedicate the seventh day to the Lord, as a day of holy rest."
4. The fourth argument for sabbath-sanctification, is taken — from the benefit which redounds, from a religions observation of the sabbath: "The Lord blessed the seventh day and hallowed it." It is not only a day of God's appointment, God did not only appoint the seventh day, but he blessed the seventh day. The sabbath-day is not only a day of honor to God, but a day of blessing to us; it is not only a day wherein we give God worship, but a day wherein he gives us grace; on this day a blessing drops down from heaven.
This is a great argument for the keeping the sabbath-day holy. God is not benefited by it, we cannot add one cubit to his essential glory,—but we ourselves are advantaged; the sabbath-day, religiously observed, entails a blessing upon our souls, our estate, our posterity, as the not keeping this day holy, brings a curse, Jer. 17:27. God cursed a man's blessings, Mal. 2:2. The bread which he eats is poisoned with a curse; so the conscientious observation of the sabbath, brings all manner of blessings with it. These are the arguments to induce sabbath sanctification. And so I have divided the commandment into its several parts and explained the sense of it.
The thing I would have you observe is, That this commandment about keeping the sabbath was not abrogated with the ceremonial law, but it is purely moral, and the observation of the sabbath is to be continued to the end of the world. Where can we shew that God hath given us a discharge from keeping one day in seven? So that I say, this fourth commandment is moral, and obligeth Christians to the perpetual commemoration and sanctification of the sabbath.
QUEST. Why God hath appointed a sabbath?
Ans. 1. In respect of himself. It is requisite that God should reserve one day in seven for his own immediate service, that hereby he might be acknowledged to be the Great Plenipotentiary or Sovereign Lord,who hath power over us both to command worship, and appoint the time when he will be worshipped.
2. In respect of us. The sabbath-day makes for our interest,—it promotes holiness in us; the business on the week-day makes us too forgetful of God and our souls,—the sabbath brings God into our remembrance. When the dust of the world falling hath clogged the wheels of our affections that they would scarce move towards God, the sabbath comes, and oils the wheels of our affections, and now they move swiftly in religion, therefore God hath appointed a sabbath to ripen our holiness. On this day the thoughts contemplate heaven,—the tongue speaks of God, and is as the pen of a ready writer,—now the eyes drop tears,—now the soul burns in love. When the heart was all the week frozen, now on the sabbath it is melted with the word. The sabbath is a friend to religion,—it files off the rust of our graces, it is a spiritual jubilee, wherein the soul is set to converse with its Maker.
I should in the next place, show you the modus, or manner how we should keep the sabbath-day holy. But before I come to that, I shall propound a great question, viz.
QUEST. How comes it to pass that we do not keep the seventh-day sabbath, as it was in the primitive institution, but have changed it to another day?
Ans. The old seventh-day sabbath (which was the Jewish sabbath) is abrogated, and in the room of it the first day of the week (which is the Christian sabbath) succeeds. The morality or substance of the fourth commandment doth not lie in keeping the seventh day precisely, but in keeping one day in seven, which God hath appointed.
QUEST. But how comes the first day in the week to be substituted in the room of the seventh day?
Ans. Not by ecclesiastic authority. The church (saith Mr. Perkins) hath no power to ordain a sabbath. But,
I. The change of the sabbath from the last day of the week to the first, was by Christ's own appointment. Christ is "Lord of the sabbath,"
Mark 2:28. And who shall appoint a day but he who is Lord of it? He made this day, Ps. 118:24., "This is the day which the Lord hath made." Arnobius, and the current of expositors, understand it of our Christian sabbath, and it is called the "Lord's day," Rev. 1:10. As it is called the "Lord's supper," because of the Lord's instituting the bread and wine, and setting it apart from a common to a more special and sacred use: so it is called the Lord's day, because of the Lord's instituting it, and setting it apart from common days to his special worship and service. Christ arose on the first day of the week out of the grave, and appeared twice on this day to his disciples, John 20:19, 26., which was to intimate to the disciples (say Austin and Athanasius) that he transferred the Jewish sabbath to the Lord's day.
2. The keeping of the first day (which is the Lord's day) was the practice of the apostles, 1 Cor. 16:2; Acts 20:7., "On the first day of the week, when the disciples came together to break bread, Paul preached unto them." Here was both preaching and breaking of bread on this day. Austin, and Inocentius, and Isidore, make the keeping of our gospel-sabbath to be an apostolical sanction, and affirm, that by virtue of the apostles' practice, this Lord's day is to be sequestered and set apart for divine worship. What the apostles did, they did it by divine authority, for they were inspired by the Holy Ghost.
3. Besides, the primitive church had the Lord's day—which we now celebrate—in high estimation; it was a great badge of their religion to observe this day. Ignatius the most ancient father, who lived in the time of St. John the apostle, hath these words, "Let every one that loveth Christ, keep holy the first day of the week, the Lord's day." This day hath been observed by the church of Christ, above sixteen hundred years, as learned Bucer notes. Thus you see how the seventh-day sabbath comes to be changed to the first-day sabbath. Now there is a grand reason for changing of the Jewish sabbath to the Lord's day, because this puts us in mind of the "Mystery of our redemption by Christ." The reason why God did institute the old sabbath was, because God would have it kept as a memorial of the creation; but the Lord hath now brought the first day of the week in the room of it, in memory of a more glorious work than creation, and that is redemption. Great was the work of creation, but greater was the work of redemption. As it was said, Hag. 2:9., "The glory of the second temple was greater than the glory of the first temple: so the glory of the redemption was greater than the glory of the creation. Great wisdom was seen in the curious making us,—but more miraculous wisdom in saving us. Great power was seen in bringing us out of nothing,—but greater power in helping us when we were worse than nothing. It cost more to redeem us than to create us. In the creation there was but 'speaking a word,' Ps. 148:5.; in the redeeming us, there was shedding of blood, 1 Pet. 1:19. The creation was the work of God's fingers, Ps. 8:3.; redemption was the work of his arm, Luke 1:5.
In the creation, God gave us ourselves; in the redemption, he gave us himself. By creation, we have a life in Adam; by redemption, we have a life in Christ, Col. 3:3. By creation, we had a right to an earthly paradise; by redemption, we have a title to an heavenly kingdom. So that well Christ might change the seventh day of the week into the first, because this day puts us in mind of our redemption, which is a more glorious work than the creation.
Use. The use I shall make, is, that we should have this Christian sabbath we now celebrate in high veneration. The Jews called the sabbath, "The desire of days, and the Queen of days;" it is a day of sweet rest. This day we must call a "delight, the holy of the Lord, honorable," Isa. 58:13. Metal that hath the king's stamp upon it is honorable, and of great value. God hath set his royal stamp upon the sabbath; it is the sabbath of the Lord, this makes it honorable. This day we should look upon as the best day in the week. What the Phœnix is among the birds,—what the sun is among the planets,— that the Lord's day is among other days. "This is the day which the Lord hath made," Ps. 118:24. God hath made all the days, but he hath blessed this. As Jacob got the blessing from his brother, so the sabbath got the blessing from all the other days in the week. The sabbath is a day in which we converse in a special manner with God.
The Jews called the sabbath "a day of light;" on this day the Sun of Righteousness shines upon the soul. The sabbath is the market-day of the soul,—the cream of time; this is the day of Christ's rising out of the grave, and the Holy Ghost's descending upon the earth; this day is perfumed with the sweet odor of prayer, which goes up to heaven as incense; this day the manna falls, that angels' food; this is the soul's festival-day; on this day the graces act their part; the other days of the week are most employed about earth, this day about heaven,—then you gather straw, now pearl. Now Christ takes the soul up into the mount, and gives it transfiguring sights of glory; now Christ leads his spouse into the wine-cellar, and displays the banner of his love; now he gives her his spiced wine, and the juice of the pomegranate, Cant. 2:8. The Lord doth usually reveal himself more to the soul on this day. The apostle John "was in the Spirit on the Lord's day," Rev. 1:10.; he was carried up in divine raptures towards heaven. This day a Christian is in the altitudes,—he walks with God, and takes as it were a turn with him in heaven, 1 John 1:3. On this day holy affections are quickened,—the stock of grace is improved,— corruptions are weakened; on this day Satan falls like lightning before the majesty of the word. Christ wrought most of his miracles upon the sabbath: so he doth now; the dead soul is raised, the heart of stone is made flesh. How should this day be highly esteemed, and had in reverence? This day is more precious than rubies; God hath anointed this day with the oil of gladness above its fellows. On the sabbath we are doing angels' work, our tongues are tuned to God's praises.
This sabbath on earth is a shadow and type of that glorious rest and eternal sabbath we hope for in heaven, when God shall be the temple, and the Lamb shall be the light of it, Rev. 21:22, 23. EXOD. 20:9, 10. Six days shalt thou labor and do all thy work: but the seventh day is the sabbath of the Lord thy God, in it thou shalt do no manner of work, &c.
"Six days shalt thou labor." God would not have any live out of a calling; religion seals no warrant for idleness. 'Tis as well a duty to labor six days as to keep holy rest on the seventh day: "Six days shalt thou labor." 2 Thess. 3:11, 12., "We hear there are some among you, who walk disorderly, working not at all. Now, them that are such, we command and exhort by our Lord Jesus, that with quietness they work, and eat their own bread." A Christian must not only mind heaven, but his calling. While the pilot hath his eye to the star, he hath his hand to the helm.
Without labor the pillars of a commonwealth will dissolve, and the earth will be like the sluggard's field, over-run with briars, Prov. 24:31. Adam in innocency, though he was the monarch of the world, yet God would not have him idle, but he must dress and till the ground, Gen. 2:15. Piety doth not exclude industry. "Six days shalt thou labor."
Standing water putrefies. The inanimate creatures are in motion,—the sun goes its circuit, the fountain runs, the fire sparkles: and animate creatures,— Solomon sends us to the ant and pismire to learn labor, Prov. 6:6., chap. 30:25. The bee is the emblem of industry; some of the bees trim the honey, others work the wax, others frame the comb, others lie sentinel at the door of the hive to keep out the drone. And shall not man much more inure himself to labor? That law in paradise was never yet repealed, "In the sweat of thy face shalt thou eat bread," Gen. 3:19. Such professors are to be disliked who talk of living by faith but live out of a calling; they are like the lilies which toil not neither do they spin, Mat. 6:28. 'Tis a speech of holy and learned Mr. Perkins, "Let a man be endowed with excellent gifts, and hear the word with reverence, and receive the sacrament, yet if he practice not the duties of his calling, all is but hypocrisy." What is an idle person good for? What benefit is there of a ship that lies always on the shore, or of armor that hangs up and rusts? To live out of a calling, exposed a person to temptation. Melancthon calls idleness the devil's bath, because he bathes himself with delight in an idle soul. We do not use to sow seed in ground when it lies fallow; but Satan sows most of his seed of temptation in such persons as lie fallow, and are out of a calling. Idleness is the nurse of vice. Seneca, an old heathen, could say, Nullus mihi per otium dies exit,—'No day passeth me without some labor.' An idle person stands for a cipher in the world, and God writes down no ciphers in the book of life. We read in scripture of eating the "bread of idleness," Prov. 31:27., and drinking the "wine of violence," Prov. 4:17. It is as well a sin "to eat the bread of idleness," as to "drink the wine of violence." An idle person can give no account of his time. Time is a talent to trade with, both in our particular and general calling: the slothful person "hides his talent in the earth,"—he doth no good,—his time is not lived but lost; an idle person lives unprofitably,—he cumbers the ground; God calls the slothful servant "wicked," Mat. 25:26., "Thou wicked and slothful servant." Draco, whose laws were written in blood, deprived them of their life who would not work for their living. In Hetruria, they caused such persons to be banished. Idle persons live in the breach of this commandment, "Six days shalt thou labor." Let them take heed they be not banished heaven. A man may as well go to hell for not working in his calling, as for not believing. So I pass to the next,
"But the seventh day is the sabbath of the Lord thy God, in it thou shalt do no manner of work."Having spoken already of the reasons of sanctifying the sabbath, I come now to that question,
QUEST. In what manner we are to sanctify the sabbath?
Ans. 1. Negatively. We must do no work in it; that is expressed in the commandment, "In it thou shalt do no manner of work." God hath
enclosed this day for himself, therefore we are not to lay it common by doing any civil work. As Abraham, when he went to sacrifice, left
his servants and the ass at the bottom of the hill, Gen. 22:5., so, when we are to worship God this day, we must leave all worldly business behind,—leave the ass at the bottom of the hill. And as Joseph, when he would speak with his brethren, thrust out the Egyptians, so, when we would converse with God this day, we must thrust out all earthly employments. The Lord's day is a day of holy rest; all secular work must be forborne and suspended, it is a profaning the day, Neh. 13:15, 17., "In those days saw I in Judah some treading wine-presses on the sabbath, and bringing in sheaves, as also wine-grapes and figs, and all manner of burdens which they brought into Jerusalem on the sabbath-day; and I testified against them. Then I contended with the nobles of Judah, and said to them, 'What evil thing is this that ye do, and profane the sabbath-day?' " It is sacrilege to rob that time for civil work which God hath dedicated and set apart for his worship.
He that converts any time of the sabbath for worldly business, is a worse thief than he who robs on the highway; for such a thief does but rob man, but this thief robs God, he robs him of his day. The Lord forbade manna to be gathered on the sabbath, Exod. 16. One would think that might have been dispensed with, for manna was the 'staff of their life;' and the time when manna fell was early, between five and six in the morning; so that they might have gathered it betimes, and all the rest of the sabbath they might have employed in God's worship; and besides, they needed not to have taken any great journey for manna, for it was but stepping out of their doors, and it fell about their tents; yet they might not gather manna on the sabbath; and but for purposing to gather it, God was very angry,
Exod. 16:27, 28., "There went out some of the people on the seventh day to gather, and they found none: and the Lord said, 'How long refuse ye to keep my commandments and my laws?' " Surely the anointing Christ when he was dead, was a commendable work; but Mary Magdalene, and Mary the mother of James, though they had prepared sweet ointments to anoint the dead body of Christ, yet they came not to the sepulchre to embalm him, till the sabbath was past, Luke 23:56., "They rested on the sabbath-day according to the commandment." The hand cannot be busied on the Lord's day, but the heart will be defiled. The very heathens, by the light of nature, would not do any secular work, in that time which they had sot apart for the worship of their false gods. Clemens Alexandrinus reports of one of the emperors of Rome, that on the day of set worship for his gods, he did forbear warlike affairs, and did spend that time in his devotion. To do servile work on the sabbath, shews an irreligious heart, and highly affronts God; to work servile work on this day, is to follow the devil's plough, it is to debase the soul. God hath made this day on purpose to raise the heart up to heaven, to converse with God, to do angel's work; and to be employed in earthly work, is to degrade the soul of its honour. God will not have his day intrenched upon, or defiled in the least thing; the man that gathered sticks on the sabbath, God would have him stoned, Numb. 15. One would think it a small thing to pick up a few sticks to make a fire, but God would not have this day violated in the smallest matters. Nay, that work which had a reference to a religious use, might not be done on the sabbath, as the hewing of stones for the building of the sanctuary: Bezaleel, who was to cut the stones, and carve the timber out for the sanctuary, yet he must forbear it on the sabbath, Exod. 31:15. A temple is the place of God's worship, but it were a sin to build a temple on the Lord's day. This is keeping the sabbath-day holy
negatively, in doing no servile work. Yet caution: not but that works of necessity and charity may be done on this day,—God, in these cases, will have mercy and not sacrifice.
1. 'Tis lawful to take the necessary recruits of nature; food is to the body, as oil to the lamp.
2.'Tis lawful to do works of mercy, as helping our neighbor when either life or estate are in danger. Herein the Jews were too nice and precise, they would not suffer works of charity to be done on the sabbath; if a man were sick, they thought on this day they might not use means for his recovery. Christ charges them with this, that they were angry that he had wrought a cure on the sabbath, John 7:23. If an house were on fire, the Jews thought they might not bring water to quench it; if a vessel did run, they thought that on this day they might not stop it. These were 'righteous overmuch;' here was seeming zeal, but it wanted discretion to guide it. But unless in these two cases of necessity and charity, all secular work is to be suspended and laid aside on the Lord's day: "In it thou shalt do no manner of work." Which justly doth arraign and condemn many among us who do too much foul their fingers with work on that day,—some dressing great feasts,—others in opening their shop-doors, and selling meat on the sabbath, which I have seen. The mariner will not set to sea but on the sabbath, and so runs full-sail into the breach of this commandment. Others work on this day though privately; they put up their shop-windows, but follow their trade within doors; but though they think to hide their sin under a canopy, God sees it, Ps. 139:7., "Whither shall I flee from thy presence?" ver. 12., "The darkness hideth not from thee." These persons do profane this day, and God will have an action of trespass against them.
A. 2. Positively. We keep the sabbath-day holy, by "consecrating and dedicating" this day to the "service of the high God." 'Tis good to rest on the sabbath-day from the works of our calling; but if we rest from labor and do no more, the ox and the ass keep the sabbath as well as we, for they rest from labor. We must dedicate the day to God; we must not only "keep a sabbath," but "sanctify" a sabbath. This sabbath-sanctification consists in two things: 1st. The solemn preparation for it. 2d. The sacred observation of it.
1. The solemn preparation for it. If a prince were to come to your house, what preparation would you make for his entertainment,— sweep the house, wash the floor, adorn the room with the richest tapestry and hangings, that there might be something suitable to the state and dignity of so great a person? On the blessed sabbath, God intends to have sweet communion with you; he seems to say to you, as Christ to Zaccheus, Luke 19:5., "Make haste and come down, for this day I must abide at thy house." Now, what preparation should you make for entertaining this King of glory? Now this preparation for the sabbath is First, When the evening of the Saturday approaches, sound a retreat; call your minds off from the world and summon your thoughts together, to think of the great work of the day approaching. Secondly, Purge out all unclean affections which may indispose you for the work of the sabbath. Evening-preparation will be like the tuning of the instrument, it will fit the heart the better for the duties of the ensuing sabbath.
2. The sacred observation of it; touching which these things are to be practiced:
(1.) Rejoice at the approach of this day, as being a day wherein we have a prize for our souls, and enjoy much of God's presence, John 8:56., Abraham saw my day, and rejoiced. So, when we see the light of a sabbath shine, we should rejoice, Isa. 58:13., "Thou shalt call the sabbath a delight;" this is the queen of days, which God hath crowned with a blessing. As there was one day in the week on which God did rain manna twice as much as upon any other day, so God rains down the manna of heavenly blessings twice as much on the sabbath as on any other. This is the day wherein Christ carries the soul into the house of wine, and displays the banner of love over it; now the dew of the Spirit falls on the soul, whereby it is revived and comforted. How many may write the Lord's day, the day of their new birth! This day of rest is a pledge and earnest of that eternal rest in heaven; and shall not we rejoice at the approach of it? That day on which the Sun of Righteousness shines, should be a day of gladness.
(2.) Get up betimes on the sabbath-morning. Christ rose early on this day before the sun was up, John 20:1. Did Christ rise early to save us, and shall not we rise early to worship and glorify him? Ps. 63:1., "Early will I seek thee." Can we be up betimes on other days? The husbandman is early at his plough,—the traveller riseth early to go his journey,—and shall not we when we are on this day travelling to heaven? Certainly did we love God as we should, we would rise on this day betimes, that we may meet with him whom our soul loveth. Such as sit up late at work on the night before, will be so buried in sleep that they will hardly be up betimes on a sabbath-morning.
(3.) Having dressed our bodies, we must dress our souls for the hearing of the word. As the people of Israel were to wash themselves before the law was delivered to them, Exod. 19:10., so we must wash and cleanse our souls, and that is, by reading, meditation and prayer.
I. By reading the word. The word is a great means to sanctify the heart, and bring it into a sabbath-frame, John 17:17., "Sanctify them through thy truth," &c. And read the word not carelessly, but with seriousness and affection; it is the oracle of heaven,—the well of salvation,—the book of life. David, for the preciousness of God's word, esteemed it above gold; and for the sweetness, above honey, Ps. 19:10. By reading the word aright, our hearts, when they are dull, are quickened,—when they are hard, are mollified,—when cold and frozen, are inflamed; and we can say as the disciples, "Did not our hearts burn within us?" Some step out of their bed to hearing. The reason why many get no more good on a sabbath by the word preached, is because they did not breakfast with God in the morning by reading of his word.
II. Meditation. Get upon the mount of meditation, and so converse with God. Meditation is the soul's retiring of itself, that, by a serious and solemn thinking upon God, the heart may be raised up to divine affections.—Meditation is a work fit for the morning of a sabbath.
Meditate on four things:
1. On the works of creation. That is expressed here in the commandment, "The Lord made heaven and earth, the sea," &c. The creation is a looking-glass in which we see the wisdom and power of God gloriously represented. God produced this fair structure of the world without any pre-existent matter, and with a word, Ps. 33:6., "By the word of the Lord were the heavens made." The disciples wondered that Christ could with a word calm the sea, Mat. 8:26.; but it was far more with a word to make the sea. Let us on a sabbath meditate on the infiniteness of our Creator. Look up to the firmament, there we may see "God's wonders in the deep," Ps. 107:24. Look into the earth, there we may behold the nature of minerals, the power of the loadstone, the virtue of herbs, the beauty of flowers. By meditating on these works of creation, so curiously embroidered, we come to admire God and praise him, Ps. 104:24., "O Lord, how manifold are thy works, in wisdom hast thou made them all!" By meditating on the works of creation, we come to confide in God. He who can create, can provide; he that could make us when we were nothing, he can raise us when we are low; Ps. 124:8., "Our help stands in the name of the Lord who made heaven and earth."
2. Meditate on God's holiness, Ps. 111:9., "Holy and reverend is his name." Hab. 1:13., "Thou art of purer eyes than to behold iniquity."
God is essentially, originally, and efficiently holy; all the holiness in men and angels is but a crystal stream that runs from this glorious ocean. God loves holiness because it is his own image: a king cannot but love to see his own effigies stamped on coin. God counts holiness his glory, and the most sparkling jewel of his crown, Exod. 15:11., "Glorious in holiness." Here is a meditation fit for our first entrance into a sabbath, God's holiness; the contemplation of this would work in us such a frame of heart as is suitable to an holy God; it would make us then reverence his name, hallow his day; while we are musing of the holiness of God's nature, we begin to be transformed into his likeness.
3. Meditate on Christ's love in redeeming us, Rev. 1:5. Redemption exceeds creation; the one is a monument of God's power, the other of his love. Here is fit work for a sabbath. O the infinite stupendous loveof Christ in raising poor lapsed creatures from a state of guilt and damnation!
(1.) That Christ who was God should die,—that this glorious Sun of Righteousness should be in an eclipse,—we can never enough admire this love, no, not in heaven.
(2.) That Christ should die for sinners,—not sinful angels, but sinful mankind. That such clods of earth and sin should be made bright stars of glory: O the amazing love of Christ! This was illustre amore, Christi mnemosynium, BRUGENSIS.
(3.) That Christ should not only die for sinners, but die as a sinner, 2 Cor. 5:21., "He was made sin for us."
He who was among the glorious persons of the Trinity, "was numbered among transgressors," Isa. 53:12. Not that he had sin, but he was like a sinner, having our sins imputed to him. Sin did not live in him, but it was laid upon him. Here was an hyperbole of love, enough to strike us into astonishment.
(4.) That Christ should redeem us, when he could not look to gain anything, or be advantaged at all by us. Men will not lay out their money upon
purchase, unless it will turn to their profit: but what benefit could Christ expect in purchasing and redeeming us? We were in such a condition, that we could neither deserve nor recompense Christ's love. First, We could not deserve it; for we were in our blood, Ezek. 16:6. We had no spiritual beauty to tempt Christ. Nay, we were not only in our blood, but we were up in arms, Rom. 5:8., "When we were yet sinners, Christ died for us;" when he was shedding his blood, we were spitting out poison. Secondly, As we could not deserve, so neither could we recompense Christ's love: for,
1. After he had died for us, we could not so much as love him, till he made us love him.
2. We could give Christ nothing in lieu of his love, Rom. 11:35., "Who hath first given to him?" We were fallen to poverty. If we have any beauty, it is from Christ, Ezek. 16:14., "It was perfect through my comeliness which I put upon thee." If we bring forth any good fruit, it is not of our own growth, it comes from Christ, the true vine, Hos. 14:8., "From me is thy fruit found." So that it was nothing but pure love for Christ to lay out his blood to redeem such as he could not expect to be really bettered by.
(5.) That Christ should die so willingly, John 10:17., "I lay down my life" The Jews could not have taken it away, if he had not laid it down; he could have called to his Father for a legion of angels to be his life-guard; but what needed that, when his Godhead could have defended him from all assaults? But he "laid down his life;" the Jews did not so much thirst for Christ's death, as he thirsted for our redemption, Luke 12:50., "I have a baptism to be baptized with, and how am I straitened till it be accomplished?" Christ called his sufferings a baptism: he was to be baptized and sprinkled with his own blood, and Christ thought the time long before he suffered, "How am I straitened till it be accomplished." Therefore to shew Christ's willingness to die, his sufferings are called 'an offering,' Heb. 10:10., "By the offering of the body of Jesus;" his death was a free-will-offering.
(6.) That Christ should not grudge nor think much of all his sufferings; his being scourged and crucified, (we grudge him a light service) but that he should be well contented with what he hath done; and, if it were to do again, he would do it, Isa. 53:11., "He shall see of the travail of his soul, and be satisfied." As the mother, though she hath hard labor, yet when she sees a child brought forth, she doth not repent of her pangs, but is well contented: so Christ, though he had hard travail upon the cross, which put him into an agony, yet he doth not think much,—he is not troubled, but thinks his sweat and blood well bestowed, because he sees the man-child of redemption brought forth into the world. "He shall see of the travail of his soul, and shall be satisfied."
(7.) That Christ should make redemption effectual to some and not to others: here is the quintessence of love. Though there is a sufficiency in Christ's merit to save all, yet only some partake of its saving virtue; all do not believe. John 6:64., "There are some of you that believe not." Christ doth not pray for all, John 17:9.
Some refuse Christ, Ps. 118:22., "This is the stone which the builders refused." Others deride him, Luke 16:14. Others throw off his yoke,
Luke 19:14., "We will not have this man to reign over us." So that all have not the benefit of salvation by him. Here in appears the distinguishing love of Christ, that the virtue of his death should reach some and not others, 1 Cor. 1:26., "Not many wise men after the flesh, not many mighty, not many noble are called." That Christ should pass by many of birth and parts, and that the lot of free grace should fall upon thee; that he should sprinkle his blood upon thee; "O the depth of the love of Christ!"
(8.) That Christ should love us with such an entire transcendant love. The apostle calls it a 'Love which passeth knowledge,' Eph. 3:19. That he should love us more than the angels; he loves them as his friends, believers as his spouse. He loves them with such a kind of love as God the Father bears to him, John 15:9., "As the Father hath loved me, so have I loved you." O what an hyperbole of love doth Christ shew in redeeming us!
(9.) That Christ's love in our redemption should be everlasting, John 13:1., "Having loved his own, he loved them to the end." As Christ's love is matchless, so endless; the flower of Christ's love is sweet, and that which makes it sweeter, it never dies. Christ's love is eternized, Jer. 31:3. He will never divorce his elect spouse. The failings of his people cannot quite take off his love; they may eclipse his love, not wholly remove it; their failings may make Christ angry with them, but not hale them. Every failing doth not break the marriage-knot. Christ's love is not like the saints' love; sometimes they have strong affections towards Christ,—at other times the hot fit is off, and they
can find little or no love stirring in them,—but it is not so with Christ's love to the saints, it is a love of eternity. When the sun-shine of Christ's electing love is once risen upon the soul, it never sets finally. Death may take away our life from us, but not Christ's love.
Behold here a rare subject in a sabbath-morning to meditate upon! The meditation of Christ's wonderful love in redeeming us, would work in us a sabbath-frame of hear
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Post by Admin on Dec 11, 2023 17:35:29 GMT -5
First, It would melt us in tears for our spiritual unkindnesses,—that
we should sin against so sweet a Saviour,—that we should be no more
affected with his love, but requite evil for good, like the Athenians,
who, notwithstanding all the good service Aristides had done them,
banished him out of their city,—that we should grieve Christ with our
pride, rash anger, our unfruitfulness, animosities, strange factions.
Have we none to abuse but our friend? Have we nothing to kick
against but the bowels of our Saviour? Did not Christ suffer enough
upon the cross, but we must needs make him suffer more? Do we
give him more 'gall and vinegar to drink?' O if any thing can dissolve
the heart in sorrow, and broach the eyes with tears, it is disingenuity
and unkindness offered to Christ! When Peter thought of Christ's
love to him, how he had made him an apostle, and revealed his
bosom-secrets to him, and taken him to the mount of
transfiguration, and that he should deny Christ, it broke his heart
with sorrow; "he went out and wept bitterly," Mat. 26:75. What a
blessed thing is it to have the eyes dropping tears on a sabbath! And
nothing would sooner fetch tears, than to meditate on Christ's love to
us, and our unkind requitals.
Secondly, The meditating on a Lord's day morning of Christ's love
would kindle love in our hearts to Christ. How can we look on
Christ's bleeding and dying for us, and our hearts not to be warmed
with love to him? Love is the soul of religion,—the purest affection; it
is not rivers of oil, but sparks of love that Christ values. And sure, as
David said, "While I was musing the fire burned," Ps. 39:3., so, while
we are musing of Christ's love in redeeming us, the fire of our love
will burn towards Christ; and then is a Christian in a blessed
sabbath-frame, when he is like a seraphim burning in love to Christ.
4. On a sabbath-morning meditate on the glory of heaven. Heaven is
the extract and quintessence of happiness. It is called a kingdom,
Mat. 25:34. A kingdom for its riches and magnificence; it is set out
by "precious stones, gates of pearl," Rev. 21. There is all that is truly
glorious,—transparent light,—perfect love,—unstained honour,—
unmixed joy; and that which crowns the joy of the celestial paradise
is eternity. Suppose earthly kingdoms were more glorious than they
are,—their foundations of gold,—their walls of pearl,—their windows
of sapphire,—yet they are corruptible: but the kingdom of heaven is
eternal,—those rivers of pleasure "run for evermore," Ps. 16:11. And
that wherein the essence of glory consists, and makes heaven to be
heaven, is the immediate sight and fruition of the blessed God, Ps.
17:15., "When I awake I shall be satisfied with thy likeness." O think
of this Jerusalem above! This is proper for a sabbath!
1. The meditation of heaven would raise our hearts above the world.
O how would these things disappear and shrink into nothing, if our
minds were mounted above the visible orbs, and we had a prospect
of glory!
2. How would the meditation of heaven make us heavenly in our
sabbath-exercises! It would quicken affection,—it would add wings to
devotion,—it would make us to be "in the Spirit on the Lord's day,"
Rev. 1:10. How vigorously doth he serve God who hath a crown of
glory always in his eye!
III. We dress our souls on a sabbath-morning, by prayer, Mat. 6:6.,
"When thou prayest, enter into thy closet," &c. Prayer sanctifies a
sabbath.
1. The things we should pray for in the morning of the sabbath.—Beg
a blessing upon the word which is to be preached,—that it may be a
savour of life to us,—that by it our minds may be more illuminated,
our corruptions more weakened, our stock of grace more increased;
pray that God's special presence may be with us,—that our hearts
may burn within us while God speaks; pray that we may receive the
word into meek, humble hearts, James 1:21.,—that we may submit to
it, and bring forth the fruits of it. Nor should we only pray for
ourselves, but for others.
First, For him who dispenseth the word; that his tongue may be
touched with a coal from God's altar; that God would warm his heart
who is to help to warm others. Your prayers may be a means to
quicken the minister. Some complain, they find not that benefit by
the word preached: perhaps they did not pray for their minister as
they should. Prayer is like the whetting and sharpening of an
instrument, which makes it cut the better.
Secondly, Pray with and for your family; yea, pray for all the
congregations that meet this day in the fear of the Lord,—that the
dew of the Spirit may fall with the manna of the word,—that some
souls may be converted, and others strengthened,—and that gospelordinances may be continued, and have no restraint put upon them.
These are the things we should pray for. The tree of mercy will not
drop its fruit unless it be shaken by the hand of prayer.
2. The manner of our prayer. It is not enough to say a prayer; to pray
in a dull, cold manner, which teacheth God to deny; but we must
pray with reverence, humility, fervency, hope in God's mercy, Luke
22:44. Christ prayed more earnestly. And that we may pray with
more fervency, we must pray with a sense of our wants. He who is
pinched with wants, will be earnest in craving alms. He prays most
fervently, who prays most feelingly. This is to sanctify the morning of
a sabbath, and it is a good preparatory for the word preached. When
the ground is broken up by the plough, now it is fit to receive the
seed; when the heart hath been broken by prayer, now it is fit to
receive the seed of the word preached. Thus you see how to dress
your souls on a sabbath-morning. There are other duties remaining.
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IV. Having thus dressed your souls in a morning for the further
sanctification of the sabbath, address yourselves to the hearing of the
word preached.
1. And when you are set down in your seat,—Lift up your eyes to
heaven for a blessing upon the word to be dispensed; for, you must
know the word preached doth not work as physic, by its own
inherent virtue, but by a virtue from heaven, and the co-operation of
the Holy Ghost; therefore put up a short ejaculatory prayer for a
blessing upon the word, that it may be made effectual to you.
2. The word being begun to be preached, set yourselves in a right
manner,—With reverence and holy attention, Acts 16:14., "A certain
woman, named Lydia, attended unto the things which were spoken
of Paul." Constantine the emperor was noted for his reverent
attention to the word. Luke 19:48., "Christ taught daily in the temple:
and all the people were attentive to hear him." In the Greek, 'they
hung upon his lip.' Could we tell men of a rich purchase, they would
diligently attend; and shall they not much more, when the gospel of
grace is preaching unto them? Now, that we may sanctify and hallow
the sabbath, by attentive hearing, take heed of two things in hearing,
viz. 1st. distraction; 2d. drowsiness.
1st. Distraction. 1 Cor. 7:35., "That ye may attend upon the Lord
without distraction." It is said of St. Bernard, that when he came to
the church-door, he would say, 'Stay here all my earthly thoughts:' so
should we say to ourselves, when we are at the door of God's house,
"Stay here all my worldly cares, and wandering cogitations; I am now
going to hearken what the Lord will say to me." Distraction hinders
devotion. Distraction in hearing is when the mind is tossed with vain
thoughts and diverted from the business in hand. It is hard to make
the quicksilver heart fix. St. Hierom complained of himself:
"Sometimes (saith he) when I am about God's service, per porticos
diambulo,—I am walking in the galleries, and sometimes casting up
accounts." So, oft in hearing of the word, the thoughts dance up and
down; and, when our eye is upon the minister, our mind is upon
other things. Distracted hearing is far from sanctifying the sabbath.
It must needs be very heinous to give way to vain thoughts at this
time; because, when we are hearing the word, we are now in God's
special presence. To do any treasonable action in the king's presence
is high impudence, Jer. 23:11., "Yea, in my house have I found their
wickedness." So may the Lord say, "In my house, while they are
hearing my word, I have found wickedness; they have wanton eyes,
and their soul is set on vanity." This enhanceth and aggravates the
sin.
QUEST. Whence do these roving distracted thoughts in hearing
come?
Ans. 1. Partly from Satan. The devil is no recusant, he will be sure to
be present in our assemblies: if he cannot hinder us from hearing, he
will hinder us in hearing: Job 1:6., "When the sons of God came to
present themselves before the Lord, Satan came also among them."
The devil sets vain objects before the fancy, to cause a diversion.
Satan's great design is to render the word we hear fruitless. As when
one is writing, another jogs him that he cannot write even, so when
we are hearing, the devil will be jogging us with a temptation, that we
should not attend to the word preached, Zech. 3:1., "He shewed me
Joshua the high-priest standing before the angel of the Lord, and
Satan standing at his right hand to resist him."
A. 2. These wandering thoughts in hearing come partly from
ourselves. We must not lay all the blame upon Satan.
(1.) They come from the eye. A wandering eye causeth wandering
thoughts. A thief may be let into the house at a window: so vain
thoughts are let in at the eye. So that, as we are bid to keep our feet
when we enter into the house of God, Eccl. 5:1., so we had need make
a covenant with our eyes when we are in the house of God, Job 31:1.,
that we be not distracted by beholding other objects.
(2.) Wandering thoughts in hearing rise out of the heart. These
sparks come out of our own furnace. Vain thoughts are the mud
which the heart (as a troubled sea) casts up, Mark 7:21., "For," from
within, "out of the heart" of men, "proceed evil thoughts." It is the
foulness of the stomach sends up fumes into the head; and the
corruption of the heart sends up evil thoughts into the mind.
(3.) Distracted thoughts in hearing proceed from an evil custom. We
inure ourselves to vain thoughts at other times, therefore we cannot
forbear them on a sabbath. Custom is a second nature, Jer. 13:23.,
"Can the Ethiopian change his skin, or the Leopard his spots? then
may ye also do good, that are accustomed to do evil?" He that is used
to bad company, knows not how to leave it; such as have vain
thoughts keeping them company all the week, they know not how to
get rid of them on the sabbath. Let me show you how evil these vain
distracting thoughts in hearing are.
First, To have the heart distracted in hearing, is a disrespect to God's
omnisciency. God is an all-seeing spirit; and thoughts speak louder
in his ears, than words do in ours, Amos 4:13., "He declareth unto
man what is his thought." Therefore, to make no conscience of
wandering thoughts in hearing, is the affronting of God's
omnisciency, as if he knew not our heart, or did not bear the
language of our thoughts.
Secondly, To give way to wandering thoughts in hearing is hypocrisy.
We pretend to hear what God saith, and our mind is quite upon
another thing. We present God with our bodies, but do not give him
our hearts, Hos. 7:11. This hypocrisy God complains of, Isa. 29:13.,
"This people draw near me with their mouth, and with their lips do
honour me, but have removed their hearts far from me." This is to
prevaricate and deal falsely with God.
Thirdly, Vain thoughts in hearing discover much want of love to God.
Did we love God we should listen to his words as oracles, "and bind
them upon the table of our heart," Prov. 3:3. When a friend whom we
love speaks to us, and gives us advice, we mind it with seriousness,
and suck in every word. The giving our thoughts leave to ramble in
holy duties shows the defect of our love to God.
Fourthly, Vain impertinent thoughts in hearing defile an ordinance;
they are as dead flies in the box of ointment. When a string of the
lute is out of tune, it spoils the music: distraction of thought puts our
mind out of tune, and makes our services sound harsh and
unpleasant. Wandering thoughts poison a duty, and turn it into sin,
Ps. 109:7., "Let his prayer become sin." What can be worse than to
have a man's praying and hearing of the word become sin? Were it
not sad when the meat we eat should increase bad humours? So
when the hearing of the word, which is the food of the soul, should be
turned into sin.
Fifthly, Vain thoughts in hearing, anger God. If the king were
speaking to one of his subjects, and he should not give heed to what
the king saith, but be thinking on another business, or playing with a
feather, would not this provoke the king? So, when we are in God's
presence, and God is speaking to us in his word, and we minding not
much what he saith, but our hearts go after covetousness, Ezek.
33:31. Will not this anger God, to be thus slighted? God hath
pronounced a curse upon such, Mal. 1:14., "Cursed be the deceiver
which hath in his flock a male, and sacrificeth to the Lord a corrupt
thing." To have strong lively affections to the world, here is a male in
the flock; but to hear the word with distraction,—to give God duties
fly-blown with vain thoughts,—this is to offer to the Lord a corrupt
thing; this brings a curse, "cursed be the deceiver."
Sixthly, Vain thoughts in hearing (when allowed and not resisted)
make way for hardening the heart. A stone in the heart, is worse than
in the kidneys. Distracted thoughts in hearing, do not better the
heart, but harden it. Vain thoughts take away the holy awe of God
which should be upon the heart; they make conscience less tender,
and hinder the efficacy the word should have upon the heart.
Seventhly, Vain distracting thoughts rob us of the comfort of an
ordinance. A gracious soul oft meets with God in the sanctuary, and
can say, as Cant. 3:4., "I found him whom my soul loveth." He is like
Jonathan, who having tasted the honey on the rod, his eyes were
enlightened. But vain thoughts hinder the comfort of an ordinance,
as a black cloud hides the warm comfortable beams of the sun from
us. Will God speak peace to us when our minds are wandering and
our thoughts are travelling to the ends of the earth? Prov. 17:24. If
ever you would hear the word with attention, do as Abraham, he
drove away the fowls from the sacrifice, Gen. 15:11.: so when we find
these excursions, and sinful wanderings in hearing, labour to drive
away the fowls,—get rid of these vain thoughts, they are vagrants,
and we must not give them entertainment.
QUEST. But how shall we get help against these vagabond thoughts?
Ans. 1. Pray and watch against them. 2. Let the sense of God's
omniscient eye overawe your hearts. The servant will not sport in his
master's presence. 3. Labour for an holy frame of heart. Were the
heart more spiritual, the mind would be less feathery. 4. Bring more
love to the word. That which we love we fix our minds upon; he that
loves his pleasures and recreations, his mind is fixed upon them, and
he can follow them without distraction. Were our love more set upon
the word preached, our minds would be more fixed upon it and
surely there is enough to make us love the word preached; for it is
the word of life, the inlet to knowledge,—the antidote against sin,—
the quickener of holy affections: It is the true manna which hath all
sorts of sweet tastes in it; it is the pool of Bethesda, in which the
rivers of life spring forth to heal the broken in heart; it is a sovereign
elixir or cordial to revive the sorrowful spirit. Get love to the word
preached, and you will not be so distracted in hearing. What the
heart delights in, the thoughts dwell upon.
2d. If you would sanctify the sabbath by diligent attentive hearing,
take heed of drowsiness in hearing; drowsiness shews much
irreverence. How lively are many when they are about the world, but
in the worship of God how drowsy, as if the devil had given them
some opium to make them sleep! A drowsy temper is (now) very
absurd and sinful. Are not you in prayer asking pardon of sin? Will
the prisoner fall asleep when he is begging his pardon? In the
preaching of the word, is not the bread of life broken to you,—and
will a man fall asleep at his food? Which is worse, to stay from a
sermon, or sleep at a sermon? While you slept, perhaps the truth was
delivered, which might have converted your souls. Besides, sleeping
is very offensive in these holy assemblies: it is not only a grieving the
Spirit of God, but a making the hearts of the righteous sad, Ezek.
13:22. It troubles them to see any show such a contempt of God and
his worship; to see them busy in the shop, but drowsy in the temple.
Therefore, as Christ said, Mat. 26:40., "Could ye not watch one
hour?" so, can ye not wake one hour? I deny not but that a child of
God may sometimes through weakness and indisposition of body
drop asleep at a sermon, but it is not voluntary or ordinary. The sun
may be in an eclipse, but not often; if sleeping be customary and
allowed, it is a very bad sign, and a profaning of the ordinance. A
good remedy against drowsiness is to use a spare diet upon this day.
Such as indulge their appetite too much on a sabbath, are fitter to
sleep on a couch, than pray in the temple. Now, that you may throw
off distracting thoughts and drowsiness on the Lord's day, and may
hear the word with reverent attention, consider,
1. It is God that speaks to us in his word; therefore the preaching of
the word is called the "breath of his lips," Isa. 11:4. And Christ is said
now "to speak to us from heaven," Heb. 12:25., as a king speaks in his
ambassador. Ministers are but as the pipes and organs, it is the Spirit
of the living God breathes in them. When we come to the word, we
should think thus with ourselves: God speaks in this preacher. The
Thessalonians heard the word Paul preached as if God himself had
spoken unto them, 1 Thess. 2:13., "When ye received the word of
God, which ye heard of us, ye received it not as the word of men, but
(as it is in truth) the word of God." When Samuel knew it was the
Lord that spake to him, he lent his ear, 1 Sam. 3:10. If we do not
regard God when he speaks to us, he will not regard us when we pray
to him.
2. Consider how serious and weighty the matters delivered to us are.
As Moses said, Deut. 30:19., "I call heaven and earth to record this
day, that I have set before you life and death." Can men be regardless
of the word, or drowsy when the weighty matters of eternity are set
before them? We preach of faith, and holiness of life, and the day of
judgment and the eternal recompenses; here is life and death set
before you, and doth not all this call for serious attention? If a letter
were read to one of special business, wherein his life and estate were
concerned, would not he be very serious in listening to that letter? In
the preaching of the word your salvation is concerned; and if ever
you would attend, it should be now, Deut. 32:47., "It is not a vain
thing for you; because it is your life."
3. To give way to vain thoughts, and drowsiness in hearing, doth
much gratify Satan. He knows that not to mind a duty is all one as
not to do a duty in religion. "What the heart doth not do, is not
done." Therefore Christ saith of some, "Hearing they hear not," Mat.
13:13. How could that be? Because, though the word sounded in their
ear, yet they minded not what was said to them,—their thoughts were
upon other things,—therefore it was all one as if they did not hear.
"Hearing, they hear not;" and doth not this please Satan, to see men
come to the word, and as good stay away? They are haunted with
vain thoughts; they are taken off the duty while they are in it; their
body is in the assembly, their heart in their shop: "Hearing, they hear
not."
4. It may be the last sabbath that ever we shall keep; we may go from
the place of hearing to the place of judging; and shall not we give
reverent attention to the word, did we think thus when we come into
God's house: Perhaps this will be the last time that ever God will
counsel us about our souls; before another sermon, death's alarm
will sound in our ears; with what attention and devotion should we
come hither, and our affections would be all on fire in hearing?
5. You must give an account for every sermon you hear, Luke 16:2.,
Redde rationem,—"Give an account of thy stewardship." So will God
say, Give an account of thy hearing. Hast thou been affected with the
word? Hast thou profited by it? And how can we give an account, if
we have been distracted in hearing, and have not taken notice what
hath been said to us? The Judge to whom we must give an account, is
God. Were one to give an account to man, he might falsify his
accounts; but we must give an account to God. Nec donis
corrumpitur, nec blanditiis fallitur, BERN. "He is so just a God that
he cannot be bribed, and so wise, that he cannot be deceived."
Therefore, going to give an account to such an impartial Judge, how
should we observe every word preached, remembering the account?
Let all this make us shake off distraction and drowsiness in hearing,
and have our ears chained to the word.
EXOD. 20:8. Remember the sabbath-day to keep it holy, &c.
2d. If you would hear the word aright, lay aside those things which
may render the word preached ineffectual: As,
1. Curiosity. Some come to the word preached, not so much to get
grace, as to enrich themselves with notions: "Itching ears," 2 Tim.
4:3. Austin confesseth that before his conversion, he went to hear St.
Ambrose, rather for his eloquence, than for the spirituality of the
matter. Ezek. 33:32., "Thou art unto them as a very lovely song of
one that hath a pleasant voice, and can play well on an instrument."
Many come to the word only to feast their ears; they like the melody
of the voice, the mellifluous sweetness of the expression, the newness
of the notion, Acts 17:21. This is to love the garnishing of the dish
more than the food; this is to desire to be pleased, rather than
edified. Like a woman that paints her face, but neglects her health: so
they paint and adorn themselves with curious speculations, but
neglect their soul's health. This hearing doth neither sanctify the
heart, nor the sabbath.
2. Lay aside prejudice. 1. Prejudice against the truths preached. The
Sadducees were prejudiced against the doctrine of the resurrection,
Luke 20:27.—2. Prejudice against the person preaching: 1 Kings
22:8., "There's one Michaiah by whom we may inquire of the Lord,
but I hate him." This hinders the virtue of the word. If a patient hath
an ill opinion of his physician, he will not take any of his recipes
though never so good. Prejudice in the mind is like an obstruction in
the stomach which hinders the nutritive virtue of the meat. Prejudice
poisons the word, and makes it lose its efficacy.
3. Lay aside covetousness. Covetousness is not only getting the world
unjustly, but loving it inordinately; this is a great hinderance to the
word preached. The seed which fell among thorns was choked, Mat.
13:22.: an emblem of the word being preached to a covetous hearer.
The covetous man is thinking on the world when he is hearing; his
heart is in his shop, Ezek. 33:31., "They sit before thee as my people,
and they hear thy words, but their heart goeth after their
covetousness." A covetous hearer derides the word, Luke 16:14., "The
Pharisees, who were covetous, heard all these things, and they
derided him."
4. Lay aside partiality. Partiality in hearing is, when we like to hear
some truths preached, but not all. We love to hear of heaven, but not
of self-denial; of reigning with Christ, but not of suffering; of the
more facile duties of religion, but not them which are more knotty
and difficult,—as mortification,—laying the axe to the root, and
hewing down their beloved sin: Isa. 30:10., "Prophesy smooth
things,"—such as may not grate upon our conscience. Many like to
hear of the love of Christ, but not of loving their enemies; they like
the comforts of the word, but not the reproofs. Herod heard John
Baptist gladly; he liked many truths, but not when he spake against
his incest. Lay aside partiality(4.) "The holy of the Lord honourable." In the Hebrew, it is glorious.
To call the Sabbath honourable, is not to be understood so much of
an outward honour given to it, by wearing richer apparel, or having
better diet on this day, as the Jewish doctors corruptly gloss: this is
the chief honour some give to this day; but by calling the sabbath
honourable, is meant that honour of the heart which we give to this
day, reverencing it, and esteeming it the queen of days. We are to
count the sabbath honourable, because God hath honoured it. All the
persons in the Trinity have honoured it,—God the Father blessed it,—
God the Son rose upon it,—God the Holy Ghost descended on this
day, Acts 2:1. And indeed this day is to be honoured of all good
Christians, and had in high veneration. It is a day of renown. On this
day a golden sceptre of mercy is held forth. The Christian sabbath is
the very crepusculum and dawning of the heavenly sabbath. It is
honourable, because this day 'God comes down to us and visits us.'
To have the king of heaven present in a special manner in our
assemblies, makes the sabbath-day honourable. Besides, the work
that is done on this day makes it honourable; the six days are filled
up with servile work, which makes them lose much of their glory; but
on this day sacred work is done. The soul is employed wholly about
the worship of God; it is praying, hearing, meditating; it is doing
angels' work, praising, and blessing God. Again, the day is
honourable by virtue of a divine institution; silver is of itself
valuable, but when the royal stamp is put upon it, it is honourable: so
God hath put a sacred stamp upon this day,—the stamp of divine
authority, and the stamp of divine benediction,—this makes it
honourable; this is a sanctifying the sabbath, to call it a delight, and
honourable.
(5.) "Not doing thy own ways." That is, thou shalt not defile the day
by doing any servile work.
(6.) "Nor finding thy own pleasure." That is, not gratifying the fleshly
part, by walks, visits, or pastimes.
(7.) "Nor speaking thy own words." That is, words heterogeneous and
unsuitable for a sabbath,—vain, impertinent words,—discourses of
worldly affairs. Here is the sanctifying of a sabbath described.
Use 2d. If the sabbath-day be to be kept holy, it reproves them who,
instead of sanctifying the sabbath, profane it. They take that time
which should be dedicated wholly to God, and spend it in the service
of the devil and their lusts. The Lord hath enclosed this day for his
own worship, and they lay this day common. God hath set an hedge
about this commandment, 'remember;' and they break this hedge;
but "whoso breaketh a hedge, a serpent shall bite him," Eccl. 10:8.
The sabbath-day in England lies bleeding: and oh that our
parliament would pour in some balm into the wounds which the
sabbath hath received! How is this day profaned, by sitting idle at
home, by selling meat, by vain discourse, by sinful visits, by walking
in the fields, by using sports. The people of Israel might not gather
manna on the sabbath, and may we use sports and dancings on this
day? Truly it should be matter of grief to us to see so much sabbathprofanation! When one of Darius's eunuchs saw Alexander setting
his feet on a rich table of Darius's, he fell a-weeping: Alexander asked
him why he wept? He said it was to see the table which his master so
highly esteemed to be now made a footstool. So we may weep to see
the sabbath-day, which God so highly esteems, and hath so honoured
and blessed, to be made a footstool, and to be trampled upon by the
feet of sinners. To profane the sabbath, is a sin of an high nature; it is
a wilful contempt of God; it is not only a casting God's law behind
our back, but a trampling it under foot. God saith 'keep the sabbath
holy,' but men will pollute it: this is to despise God, to hang out the
flag of defiance, to throw down the gauntlet, and challenge God
himself. Now, how can God endure to be thus saucily confronted by
proud dust? God will not suffer this high impudence to go
unpunished. This will draw God's curses upon the sabbath-breaker;
and God's curse will blast where it comes, though the law of the land
lets sabbath-breakers alone. No sooner did Christ curse the fig-tree,
but it withered. To rob a man of his purse, shall be punished with
death; but to rob God o his day, shall not be punished with death But
God will take the matter into his own hand; he will see after the
punishing of sabbath-violation: and how doth he punish it?
1. With spiritual plagues. He gives up sabbath-profaners to hardness
of heart, and a seared conscience. Spiritual judgments are sorest: Ps.
81:12., "So I gave them up unto their own hearts' lusts." A sear in the
conscience is a brand-mark of reprobation.
2. God punisheth this sin of Sabbath-breaking, by giving them up to
commit o ther sins. God, to revenge the breaking of his sabbath,
suffers men to break open houses, and so come to be punished by the
magistrate. How many such confessions have we heard from thieves
going to be executed! They never regarded the sabbath, and so God
suffered them to commit those heinous sins, for which now they are
to die.
3. God punisheth sabbath-breaking, by sudden visible judgments on
men for this sin; God punisheth them in their estates, and in their
persons. One carrying corn into his barn on the Lord's day, both
house and corn were consumed with fire from heaven. In Wiltshire
there was a dancing-match appointed upon the Lord's day; and one
of the company, as he was dancing, fell down dead suddenly, and so
was made a spectacle of God's justice. The 'Theatre of God's
Judgments' relates of one, who used every Lord's day to hunt in
sermon-time, and he had a child by his wife with a head like a dog,
and it cried like a hound. His sin was monstrous, and it was punished
with a monstrous birth. The Lord threatened the Jews that if they
would not hallow the sabbath-day, he would kindle a "fire in their
gates," Jer. 17:27. The dreadful fire which brake out in London,
began on the sabbath-day; as if God would tell us from heaven, he
was then punishing us for our sabbath-profanation. Nor doth God
punish it only in this life with death, but with damnation. Such as
break God's sabbath, let them see if they can break those chains of
darkness, in which they and the devils shall be held.
Use 3d. It exhorts us to sabbath-holiness.
1. Make conscience of keeping this day holy. The other
commandments have only an affirmative in them or a negative; this
fourth commandment hath both an affirmative in it and a negative;
"Thou shalt keep the sabbath-day holy," and, "thou shalt not do any
manner of work in it;" to show how carefully God would have us
observe this day. Not only must you keep this day yourselves, but
have a care that all under your charge keep it; "thou, and thy son,
and thy daughter, and thy man-servant, and thy maid-servant;" that
is, thou who art a superior, a parent or a master, thou must have a
care that not only thyself sanctify the day, but those who are under
thy trust and tuition. To blame are those masters of families, who are
careful that their servants serve them, but have no care that they
serve God; they care not though their servants should serve the devil,
so long as their bodies do them service. That which St. Paul saith to
Timothy, 1 Tim. 1:11., Serva depositum,—"Keep that which is
committed to thy trust," is of large extension. Not only have a care of
thy own soul, but have a care of the souls thou art entrusted with. See
that they who are under thy charge sanctify the sabbath. God's law
provided, that if a man met with an ox or an ass going astray, he
should bring him back again: much more, when thou seest the soul
of thy child or servant going astray from God, and breaking his
sabbath, thou shouldest bring him back again to a religious
observation of this day. Now that I may press you to sabbathsanctification, consider,
(1.) God hath promised great blessings to the strict observers of this
day.—1. A promise of joy. If this be a delight, Isa. 58:14., "Then shalt
thou delight thyself in the Lord." Delighting in God is both a duty, Ps.
37:4., and a reward. In this text it is a reward, "Then shalt thou
delight thyself in the Lord:" as if God had said, "If thou keep the
sabbath conscientiously, I will give thee that which will fill thee with
delight; if thou keep the sabbath willingly, I will make thee keep it
joyfully; I will give thee those enlargements in duty, and that inward
comfort, which shall abundantly satisfy thee; thy soul shall overflow
with such a stream of joy, that thou shalt say, 'Lord, in keeping thy
sabbath there is great reward!' "—2. Of honour. And, "I will cause
thee to ride upon the high places of the earth." That is, I will advance
thee to honour,—ascendere faciem,—so Munster interprets it. Some,
by the 'high places of the earth,' understand Judea,—so Grotius. I will
bring thee into the land of Judea, which is higher situated than the
other countries adjacent.—3. Of earth and heaven. "And I will feed
thee with the heritage of Jacob;" that is, "I will feed thee with all the
delicious things of Canaan, and afterwards I'll translate thee to
heaven, whereof Canaan was but a type." And another promise, Isa.
56:2., "Blessed, is the man that doth this, that keepeth the sabbath
from polluting it." "Blessed is the man;" in the Hebrew, it is,
blessedness. To him that keeps the sabbath holy, here is blessedness
upon blessedness belongs to him; he shall be blessed with the upper
and nether springs; he shall be blessed in his name, estate, soul,
progeny. Who would not keep the sabbath from polluting it, that
shall have so many blessings entailed upon him and his posterity
after him?
(2.) A conscientious keeping the sabbath, seasons the heart for God's
service all the week after. Christian, the more holy thou art on a
sabbath, the more holy thou wilt be on the week following.
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Post by Admin on Dec 11, 2023 17:36:48 GMT -5
5. Lay aside censoriousness. Some, instead of judging themselves for
sin, sit as judges upon the preacher; either his sermon had too much
gall in it, or it was too long. These will sooner censure a sermon than
practise it. God will judge the judger, Mat. 7:1.
6. Lay aside disobedience. Rom. 10:21., "All the day long have I
stretched forth my hands unto a disobedient people." 'Tis spoken of
the Jews; God stretched out his hands in the preaching of the word,
but they rejected Christ. Let there be none among you that wilfully
refuse the counsels of the word; it is sad to have an adder's ear, an
adamant heart, Zech. 7:11, 12. If, when God speaks to us in his word,
we are deaf; when we speak to him in prayer, he will be dumb.
3d. If you would hear the word aright, have good ends in hearing;
"come to the word to be made better." Some have no other end in
hearing, but because it is in fashion, or to gain repute, or stop the
mouth of conscience; but come to the word to be made more holy.
There's a great deal of difference between one that goes to a garden
for flowers to wear in her bosom, and another that goes for flowers to
make syrups and medicines of. We should go to the word for a
medicine to cure us, as Naaman the Syrian went to Jordan to be
healed of his leprosy: 2 Pet. 2:2., "Desire the sincere milk of the
word, that ye may grow thereby." Come to the word to he changed
into the similitude of it; as the seal leaves its print upon the wax, so
labour that the word preached may leave the print of its own holiness
upon your heart; labour that the "word" may have such a virtue upon
you, as the water of jealousy, to kill and make fruitful, Numb. 5:27.
That it may kill your sins, and make your souls fruitful in grace.
4th. If you would hear the word aright, come to it with delight. The
word preached is a feast of fat things: with what delight do men come
to a feast? The word preached anoints the blind eye; mollifies the
rocky heart; it beats off our fetters, and turns us from the "power of
satan to God," Acts 26:18. The word is the seed of regeneration,
James 1:18., the engine of salvation. Hear the word with delight and
complacency, Jer. 15:16., "Thy words were found, and I did eat them.
Thy word was unto me the rejoicing of my heart." Ps. 119:103., "How
sweet are thy words unto my taste! yea, sweeter than honey to my
mouth." Yea, love that word which comes most home to the
conscience; bless God when your corruptions have been met with,
when the sword of the Spirit hath divided between you and your sins.
Who cares for that physic which will not work.
5th. If you would hear the word aright, mix it with faith. Believe the
verity of the word preached, that it is that word by which you must be
judged; not only give evidence to the word preached, but learn to
apply it to your own souls; faith concocts the word, and turns it into
spiritual nourishment. Many hear the word, but it may be said of
them, as Ps. 106:24., "They believed not his word." As Melancthon
once said to some of the Italians, "Ye Italians worship God in the
bread, when ye do not believe him to be in heaven:" so, many hear
God's words, but do not believe that God is; they question the truth
of his oracles. If we do not mix faith with the word, it is like leaving
out the chief ingredient in a medicine, which makes it ineffectual;
unbelief hardens men's hearts against the word, Acts 19:9., "Divers
were hardened, and believed not." Men hear many truths delivered
concerning the preciousness of Christ,—the beauty of holiness,—the
felicity of a glorified estate,—but, if through unbelief and atheism
they question these truths, we may as well speak to the stones and
pillars of the church as to them. That word which is not believed, can
never be practised. Ubi male creditur, ibi nec bene vivitur, HIEROM.
Unbelief makes the word preached of no effect: Heb. 4:2., "The word
preached did not profit, not being mixed with faith in them that
heard it." The word to an unbeliever is like dioscordium put into a
dead man's mouth, which loseth all its virtue. If there be any
unbelievers in our congregations, what shall ministers say to God at
the last day? "Lord, we have preached to the people thou sentest us
to,—we showed them our commission,—we declared unto them the
whole counsel of God,—but they believed never a word we spake; we
told them what would be the fruit of sin, but they would drink their
sugared draught, though there was death in the cup; Lord, we are
free from their blood." God forbid that ever ministers should make
this report to God of their people! But this they must be forced to do,
if people live and die in unbelief. Would you sanctify a sabbath in
hearing the word aright? hear the word with faith. The apostle puts
these two together, "belief and salvation," Heb. 10:39., "We are of
them that believe to the saving of the soul."
6th. If you would hear the word aright, hear it with meek spirits:
James 1:21., "Receive the word in mansuetudine,—with meekness."
Meekness is a submissive frame of heart to the word; contrary to this
meekness is fierceness of spirit, when men rise up in a rage against
the word, as if the patient should be angry with the physician when
he gives him a recipe to purge out his bad humours: Acts 7:54.,
"When they heard this, they were cut to the heart, and gnashed on
Stephen with their teeth." 2 Chron. 16:10., "Asa was wroth with the
seer, and put him in a prison-house." Pride and guilt make men fret
at the word. What made Asa storm so, but pride? he was a king, and
thought he was too good to be told of his sin. What made Cain so
angry, when God said to him, "Where is Abel thy brother?" Saith he,
"Am I my brother's keeper?" What made him so touchy, but guilt?
He had imbrued his hands in his brother's blood. If you would hear
the word aright, lay down your passions,—"receive the word with
meekness,"—get humble hearts to submit to the truths delivered.
God takes the meek person to be his scholar, Ps. 25:9., "The meek
will he teach his way." Meekness makes the word preached to be an
"ingrafted word," James 1:21. A good scion grafted in a bad stock
changeth the nature of it and makes it bear good and generous fruit;
so, when the word preached is grafted into men's hearts, it sanctifies
them and makes them bring forth the sweet fruits of righteousness.
By meekness it becomes an ingrafted word.
7th. If you would hear the word aright, be not only attentive, but
retentive. Lay the word up in your memories and hearts, Luke 8:15.,
"The seed on the good ground are they, who having heard the word,
keep it." The Greek word for "to keep," signifies to hold the word fast,
that it do not run from us. If the seed be not kept in the ground, but
is presently washed away, it is sown to little purpose: so if the word
preached be not kept in your memories and hearts, it is preached in
vain. Many people have memories like leaky vessels. If the word goes
out as fast as it comes in, how can it profit? If a treasure be put in a
chest and the chest be not locked, it may easily be taken out: a bad
memory is like a chest without a lock, the devil can easily take out all
the treasure, Luke 8:12., "Then comes the devil and takes away the
word out of their hearts." Labour to keep in memory the truths you
hear; the things we esteem we are not so apt to forget. 'Will a bride
forget her jewels?' Jer. 2:32., "Can a maid forget her ornaments?"
Did we prize the word more, we should not so soon forget it; if the
meat doth not stay in the stomach, but comes up as fast as we eat it,
it cannot nourish: so, if the word stays not in the memory, but is
presently gone, it can do the soul but little good.
8th. If you would hear aright, practise what you hear. Practice is the
life of all: Rev. 22:14., "Blessed are they that do his commandments,
that they may have right to the tree of life." Bare hearing will be no
plea at the day of judgment. "Lord, I have heard so many sermons."
But God will say, "What fruits of obedience have ye brought forth?"
The word we preach is not only to inform you but reform you; not
only to mend your sight, but to mend your pace in the way to heaven;
a good hearer is like the heliotropium, &c. it opens and shuts with
the sun,—to God against sin. Now that you may sanctify a sabbath by
hearing:
1. If you do not hear the word aright, you lose all your labour. How
many a weary step have you taken; your body hath been crowded,
your spirit faint; if you are not bettered by hearing,—if you are as
proud, as vain, as earthly as ever, all your hearing is lost. You would
be loath to trade in vain, and why not as well to hear sermons in
vain? Job 9:29., "Why then labour I in vain?" Put this question to
your own soul: "Why labour I in vain? Why do I take all this pains to
hear, yet have not the grace to practise it? I am as bad as ever! why
then labour I in vain?"
2. If you hear the word, and are not bettered by it, you are like the
salamander in the fire, not hotter; your hearing will increase your
condemnation, Luke 12:47., "That servant which knew his Lord's
will, and did it not, shall be beaten with many stripes." We pity such
as know not where to hear; it will be worse with such as care not how
they hear. To graceless disobedient hearers, every sermon will be a
faggot to heat hell; it is sad to go loaded to hell with ordinances. O
beg the Spirit to make the word preached effectual! Ministers can but
speak to the ear,—the Spirit speaks to the heart: Acts 10:44., "While
Peter spake, the Holy Ghost fell upon all them that heard the word."
9th. Having heard the word in an holy and spiritual manner, for the
further sanctification of the sabbath, confer of the word. We are
forbidden on this day to speak our own words, Isa. 58:14., but we
must speak of God's word. Speak of the sermons as you sit together;
this is one part of sanctifying the sabbath. Good discourse brings
holy truths into our memories, and fastens them upon our hearts:
Mal. 3:17., "Then they that feared the Lord, spake often one to
another." There is a great power and efficacy in good discourse, Job
6:25., "How forcible are right words?" By holy conference on a
sabbath, one Christian helps to warm another when he is frozen, to
strengthen another when he is weak. Latimer confessed he was much
furthered in religion, by having conference with Mr. Bilny the
martyr. Ps. 119:172., "My tongue shall speak of thy word." One
reason why preaching the word on a sabbath doth no more good, is,
because there is so little good conference. Few speak of the word they
have heard: as if sermons were such secrets that they must not be
spoken of again, or as if it were a shame to speak of that which will
save us.
10th. Shut up the sabbath-evening with repetition, reading, singing
of psalms, and prayer; beg that God would bless the word you have
heard. But I hope your practice herein will prevent my further
speaking. Could we but thus spend a sabbath, we might be "in the
Spirit on the Lord's day," Rev. 1:10.; our souls might be nourished
and comforted; and this sabbath which we now keep, would be an
earnest of that everlasting sabbath which we shall celebrate in
heaven.
EXOD. 20:8. Remember the sabbath-day to keep it holy.
Use 1st. See here a Christian's duty, "To keep the sabbath-day holy."
1. The whole sabbath is to be dedicated to God. It is not said, Keep a
part of the sabbath holy, but the whole day must he religiously
observed. If God hath given us six days and taken but one to himself,
shall we grudge him any part of that day? It were sacrilege! The Jews
kept a whole day to the Lord; and we are not to abridge or curtail the
sabbath (saith St. Austin) more than the Jews did. The very
heathens, by the light of nature, did set apart a whole day in the
honour of their false gods; and Scœvola the high-priest did affirm
that the wilful transgression of that day could have no expiation or
pardon. Whoever robs any part of the sabbath for servile work or
recreation, Scœvola the high-priest of the heathenish gods shall rise
up in judgment against such Christians, and condemn them. And
they who say, that to keep a whole sabbath is too Judaical, let them
shew where God has made any abatement of the time of worship;
where he has said, you shall keep but a part of the sabbath; and if
they cannot shew that, it argues much boldness to go to rob God of
his due. That a whole day be designed and set apart for God's special
worship, is a perpetual statute, while the church remains upon the
earth, saith Pet. Martyr. Of this opinion also were Theodoret, Austin,
Iræneus, and the chief of the fathers.
2. As the whole sabbath is to be dedicated to God, so it must be kept
holy; you see the manner of sanctifying the Lord's day, by reading,
meditation, prayer, hearing of the word, and by singing of psalms to
make melody to the Lord. Now, besides what I have said for the
keeping this day holy, let me make a short comment or paraphrase
on that scripture, Isa. 58:13., "If thou turn away thy foot from the
sabbath, from doing thy pleasure on my holy day; and call the
sabbath a delight, the holy of the Lord, honourable; and shalt honour
him, not doing thy own ways, nor finding thine own pleasure, nor
speaking thine own words:" Here is a description of the right
sanctifying a sabbath.
(1.) "If thou turn away thy foot from the sabbath." That may be
understood either literally, or spiritually.—First, literally, "If thou
turn away thy foot from the sabbath," that is, if thou withdrawest thy
foot from taking long walks or journeys on the sabbath-day: So the
Jewish doctors expound it. Or, secondly, spiritually, "If thou turn
away thy foot from the sabbath," that is, if thou turn away thy
affections (the feet of thy soul) from inclining to any worldly
business.
(2.) "From doing thy pleasure on my holy day." That is, thou must
not do that which may please the carnal part, as sports and pastimes:
this is to do the devil's work on God's day.
(3.) "And call the sabbath a delight." Call it a delight, that is, esteem
it so: though the sabbath be not a day for carnal pleasure, yet holy
pleasure is not forbidden. The soul must take pleasure in the duties
of a sabbath. The saints of old counted the sabbath a delight; the
Jews called the sabbath dies lucis,—'a day of light.' The Lord's day,
on which the Sun of Righteousness shines, is both a day of light and
delight. This is the day of sweet intercourse between God and the
soul. On this day a Christian makes his sallies out to heaven; his soul
is lifted above the earth; and can this be without delight? The higher
the bird flies, the sweeter it sings. On a sabbath the soul acts its love
to God; and where the love is, there is the delight. On this day a
believer's heart is melted, q. d. quickened, enlarged in holy duties;
and how can all this be, and not a secret delight go along with it? On
a sabbath a gracious soul can say, as Cant. 2:3., "I sat down under his
shadow with great delight, and his fruit was sweet to my taste." How
can a spiritual heart choose but call the sabbath a delight? Is it not
delightful to a queen to be putting on her wedding-robes in which
she shall meet the king her bridegroom? When we are about
sabbath-exercises, we are dressing ourselves, and putting on our
wedding-robes in which we are to meet our heavenly bridegroom the
Lord Jesus: and is not this delightful? On the sabbath God makes a
feast of fat things, he feasts the ear with his word, and the heart with
his grace. Well then may we call the sabbath a delight; and to find
this holy delight, is to "be in the Spirit on the Lord's day.
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