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and love? To neglect this duty is injurious to God,

our neighbour, and ourselves. But fome may object, 2 Our reproofs will do no good, we may as well hold I our tongue. I answer, Be.ye in your duty, and leave

the event to God. Your duty ye have laid before you, * Matth. xviii. 15. 16. 17. If thy brother shall trespass a

gainst thee, go and tell him his fault between thee and him alone : if he shall hear thee, thou hast gained thy

brother. But if he will not hear thee, then take with o thee one or two more, that in the mouth of two or three

witnesses every word may be established. And if he Mall neglect to hear them, tell it unto the church : but if he neglect to hear the church, let him be unto thee as an Heathen man, and a publican. Habitual profane swearers are surely more offensive to God and good men, than those who are guilty of a single act of fornication, Lev. v. 1. Tell these things to your neighbours that lie at home unneceifarily on the Lord's day. None are more likely to be guilty of these things than such. Be so kind to their fouls as to let them know, that if they continue in these things, what has been said here against them, seeing they were obliged to have come and heard our message from the Lord, shall witness against them at the great day, as well as against those who have heard the fame, if they continue in fuch courses. I shall close this with that word, Deut. xxviii. 58. 59. If thou wilt not observe to do alt the words of this law that are written in this book, that tbou mayst fear this glorious and fearful name, THE LORD THY GOD; then the Lord will make thy plagues wonderful, and the plagues of thy feed; eren great plagues, and of long continuance, and Jore ficknelles, and of long continuance. And () that all oaths, grofs or minced, all profaning of the name of God, and irreverent use of it, and all cursing of whaiever kind, might end with these sermons against it.

4. Let us all fee ourselves in the glass of this conimand and threatening, and learn to know our guilt with respect to it, and our danger thereby, God will let VOL. II.

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us know, sooner or later, that he thinks much of what we think very little of. And let us be humbled under, and wash in Christ's blood for, our fins in taking God's name in vain *.

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Of the fourth Commandment.

EXODUS XX. 8. 9. 10. 11. Remember the fabbath-day, to keep it holy. Six days

malt thou labour, and do all thy work. But the seventh day is the fabbath of the Lord thy God: in it thou malt not do any work, thou, nor thy fon, nor thy daughter, thy man- fervant, nor thy maid-fervant, nor thy cattle, nor thy stranger that is within thy gatęs. For in fax days the Lord made heaven and earth, the sea, and all that in them is, and refled the seventh day: wherefore the Lord blessed the fabbath-day, and hallowed it. THIS command respects the time of worship, and

is the last of the first table, set to join both together, the fabbath being the bond of all religion. In the words we have,

1. The command. It is delivered two ways.

1, Positively, Remember the fabbath day, to keep it holy. Sabbath signifies rest or ceflation from labour.

There is a threefold rest or fabbath spoken of in fcrip. ture. (1.) Temporal. (2.) Spiritual,, which is an inter. nal soul-rest, in ceasing froni fin, lieb. iv. 3. (3.) Eter. nal, Heb. iv. 9. 11. celebrated in heaven, where the faints rest from their labours. It is the first of these, the weekly sabbath, that is here meant. Observe here,

(1.) Our duty with respect to the fabbath. It is to keep it holy. God has made it holy, set it apart for holy exercises, and we must keep it holy, spending it in holy exercises.

* Advices to common swearers may be seen, and read with profit, in the author's Caveat against profane fwearing, in his Distinguishing characters of trus believers. p. 302. &c. .

giftrates, tis directed, anhis day.

E (2.) The quantity of time to be observed as a fab.

bath of rest, a day, a whole day of twenty-four hours ; i and the one day in seven. They must observe a seventh

day after fix days labour, wherein all our work must be done, put by hand, so as nothing of it may remain to be done on the fabbath . (2.) A note of remembrance put upon it ; which imports that this precept should be diligently observed, special regard paid to it, and due honour' put upon

this sacred day. - 2dly, Negatively. Where observe, (1.) What is

forbidden here; the doing of any work that may hin; der the sanctifying of this day. (2.) To whom the - command is directed, and who muit observe it. Ma: gistrates, to whom belong the gates of the city; and

masters of families, to whom belong the gates of the house. They must observe it themselves, and caufe

others to observe it. i - 2. The reasons annexed to this command. None of

the commands are thus delivered, both positively and negatively, as this is. And that imports, · ir, God is in a special manner concerned for the : keeping of the fabbath, it being that on which all re

ligion depends. Accordingly as it is observed or dis. regarded, so it readily goes with the other parts of re.

ligion. . 1. 2dly, People are most ready to halve the service of

this day, either to look on resting from labour as sufficient, or to look on the work of the day as over when the public work is over.

3dly, There is less light of nature for this command than the rest : for though it is naturally moral that there should be a sabbath; yet it is but positively moral that this should be one day in seven, depending entirely on the will of God.

In discoursing further from this fubject, I shall fhew, 1. What is required in the fourth commandment.

II. Which day of the seven God hath appointed to be the weekly sabbath.

III. How the sabbath is to be sanctified.
IV. What is forbidden in this command.
V. The reasons annexed to it.
VI. Make improvement.

1. I am to shew what is required in the fourth commandment. This command, according to our cate-, chilm, requireth “ the keeping holy to God such set 66 times as he hath appointed in his word; expressly 6 one whole day in seven, to be a holy fabbath to “ himself.” Here I shall shew, .

1. That this command requireth the keeping holy to God such set times as he hath appointed in his word.

2. That it requires one day in seven to be kept as a holy fabbath to the Lord,

3. That the day to be kept holy is one whole day.

First, I am to Thew, that this command requireth the keeping holy to God such set times as he hath ap* pointed in his word. · The Jews under the Old Testament had several days beside the weekly sabbath, that by divine appointment were to be kept as holy days, and by virtue of this command they were to observe them, even as by vir. the of the second they were to observe the sacrifices and other parts of the Old-teftament instituted worfhip. But these days are taken away under the gofpel, by the coming of Chrift. . . * But that which this command in the first place tequires, is the keeping holy of a fabbath to God; whatever be the day God determines for it; whether the leventh in order from the creation, as under the Old

Testament, or the first, as under the New. And so the command is, Remember the fabbath day, to keep it holy; not, Remember the seventh day. Thus the keeping of a fabbathr is moral duty, binding all persons in all places of the world.

For it is moral duty, and by the natural law re

- quired, that as God is to be worshipped not only internally, but externally, not only privately, but publicly; so there must be some special time designed and set apart for this, without which it cannot be done. And fo the very Pagans had their fabbaths and holy days. This is the first thing imported here, That a fabbath is to be kept.

Another thing imported here is, That it belongs to God to determine the fabbath, or what day or days he will have to be kept holy. He says not, Remember to keep holy a fabbath-day, or a day of rest, leaving it to men what days shall be holy, and what not; but, Remenber the fabbath-day, &c. supposing the day to be already determined by himself. So that we are bound to the set time appointed in his word.

And this condemns mens taking on themselves, whether churches or states, to appoint holy days to be kept, which God has not appointed in his word. Confider, - 1. This command puts a peculiar honour on the fab. bath above all other days, Remember the fabbath-day, &c.': But when men make holidays of their own to be kept holy, the day appointed of God is spoiled of its, peculiar honour, and there is no peculiar honour Jeft to it, Ezek. xliii. 8. Yea, in practice they go before it; for mens holidays, where they are regarded, are more regarded than God's day..

2. This command says, Six days shalt thou labour. Formalifts say, there are many of these fix days thou shalt not labour, for they are holy days. If these words contain a command, who can countermand it? if but a permillion, who can take away that liberty which God has left us ? As for fast-days or thanki: giving-days occasionally appointed, they are not holy days; the worship is not made to wait on the days, as on fabbaths and holy days, but the days on the worship which God by his providence requires; and confequently there muit be a time for performing these exercises,

fore it," Ezek. xli; and thereed of God

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