as much as light excelleth darkness; and
that without proper means being used,
we have no title to expect the blessing of
God upon our affairs. But they ought to
teach us to "commit our ways unto God"
in well doing; to trust also in him that
he may bring it to pass; to acknowledge.
him in all our ways, that he may direct
our steps.
our steps."—In the

carry our lawful designs into execution. There are two assertions in the 10th chapter of the book of Proverbs, which have a seeming opposition to each other. At the 4th verse, it is said, that "the hand of the diligent maketh rich;" where it would appear, that prosperity, in our worldly callings, is to be ascribed to our own activity and skill. On the other hand, it is as serted at the 22d verse, that "the bless- 4th and last place, This amendment, ing of the Lord, it maketh rich; and he suggested by the apostle, teacheth us to addeth no sorrow with it." These two as-resign ourselves entirely to the will of sertions are not opposed; but the one is God, and to submit all our schemes to subordinate to the other; and the mean- him, to prosper or to disappoint them as ing is, that the hand of the diligent, by seemeth good to him. This is the true spirthe blessing of God, is the means of gain-it of the text. "If the Lord will, we shall ing wealth and honor. Accordingly, we live, and do this or that." Resignation. find that God gave this caution to his to the will of God frees the mind from a ancient people. "Beware that thou say grievous bondage, the bondage of earthly not in thine heart, when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied, My power, and the might of my hand, hath gotten me this wealth. But thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth." How often do we see the best laid schemes miscarry; while others, far less flattering, succeed in a wonderful manner? One man shall toil with incessant industry, rise early, and sit up late, and eat the bread of carefulness, and yet all in vain. Another, who, compared with this man, hath neither a head to contrive, nor hands to execute, shall prosper in all his plans. "I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong; neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to them all." Men are too apt "to sacrifice to their own net, and to burn incense to their own drag." In great mercy, therefore, God denies riches to those who may be said to live for no other end but to obtain them; while, on the other hand, they sometimes drop, as it were, into the lap of others, who have no talents and little anxiety to acquire them. These observations are not meant to discourage industry or skill in the management of our lawful business. For it is still true, notwithstanding what hath been said, that wisdom excelleth folly,

pursuits and expectations. Whatever God wills, is pleasing to the resigned soul; and when a Christian hath, by prayer and supplication, made known his requests to God, then the peace of God which passeth all understanding keeps his heart and mind through Jesus Christ. Then only is life truly enjoyed, when we relish its comforts, at the same time that we are prepared to part with them. The anxieties of the worldly man torment him with the pangs of a thousand deaths. His soul dies within him as often as he conceives the apprehension of losing those good things which he would wish always to enjoy. Whereas he who hath resigned his will to the will of God, "eats his bread with joy, and drinks his wine with a merry heart." Even the thought of his dying hour throws no damp on the joys of his mind From the contemplation of God's goodness to him in life, he can pass without terror or amazement to the thought of his protection in the dark valley and shadow of death. Even in that gloomy passage he fears no evil; but commits himself to the Lord his shepherd, who will make goodness and mercy to follow him all the days of his life, and at last will bring him to dwell in his house above for ever.

These are some of the instructions which we may derive from the amendment here suggested by the apostle: "For that ye ought to say, If the Lord will, we shall live, and do this or that."

FROM what hath been said, let us learn, | plan for eternity, and let us choose the in the unchangeable God for our portion. Know1st place, To guard against that extrav-ing that we have here no continuing city, agance in laying down schemes for the let us seek one to come; a city which time to come, which, upon cool reflection, hath foundations, whose builder and appears so unjustifiable in the example be- maker is God. Let the Lord Jesus be fore us. Had the persons here described, our leader and guardian; under his conduct upon finding it inconvenient to set out im- let us presently set out for the heavenly mediately, asked themselves this question, Jerusalem; and in due time he will bring What assurance have we of another day? us safe to the city of the great and univerthis might have given them a timely sal King, where we shall continue, not for a check. But their imagination having year only, but for ever; and where we shall taken possession of the morrow, it carried get possession of substantial gain, even them forward without the least interrup- that glorious inheritance of the saints tion, brought them safe to the end of their in light, which is incorruptible, and undejourney, fixed their residence, transacted filed, and which fadeth not away. Amen. business, and reaped the profits of the whole ensuing year. One presumptuous step leads on to another. The first object is near, and appears to be within our reach : but if we assure ourselves of possessing that before it actually become ours, then we see another object a little farther on, which appears as near to it EXODUS XX. 8.-" Remember the Sabbath-day, again; afterwards a third but a little beyond that; and thus we proceed step by step, till we have passed the utmost bounds of probability, before we begin to suspect that we have gone any length at all. Let us then, in the

SERMON XLIII.

THE SABBATH REMEMBERED AND KEPT.

to keep it holy."

THE too general and growing abuse of the Christian Sabbath, must render a discourse on this subject both seasonable and necessary; and I propose therefore, in dependence on divine aid,

1st. To inquire how far the precept in this text is binding on us.

2dly. To show how this command

3dly. To enforce the observance of it by some motives and arguments.

First. I begin with inquiring how far this precept of keeping holy the Sabbathday is binding on us.

2d place, Realize this awful and important truth, That our life is but " a vapor, which appeareth for a little time, and then vanisheth away." Die we must, and we know not how soon. Our worldly enjoyment ought to be kept or observed. And, ments must be relinquished, our worldly plans and projects must perish. "The wind shall pass over us, and we shall be gone, and our place shall know us no more." Nature will look on the day of our decease as it ever did; the business of the world will go on as briskly as before; our habitations will make our successors as welcome as they made us; and even our names, in a few years, shall perish as if we had never been. What wise man, then, would build his house on such unstable sand? How wretched must that man be, whose inheritance lies wholly upon earth? What pangs must he feel at the parting hour? with what horror must he hear the summons of dissolution?

Let us then be persuaded to raise our affections above the things of the earth to those things which are above. Let us

Although your stated attendance on this day, for the worship of God, may, be interpreted as a public declaration on your part, that you reckon this commandment binding on you, yet the inquiry I have proposed is by no means superfluous. We are exhorted in Scripture, not only "to sanctify the Lord God in our hearts," but likewise "to be always ready to give an answer to every man who asketh us a reason of the hope that is in us." should at all times be ready to declare the grounds of our hope, we should certainly be at least equally ready to explain and to justify the reasons of our practice. Besides,

And if we

us; the consequence is unavoidable, that the whole of our time is due to God, and that his right is absolute to reserve any part of it which he pleaseth for his own worship. And this leads me to observe, in the

have now read to you, hath reserved for himself one day in seven; that he hath consecrated or set apart this portion of our time, by his precept, example and blessing, for a holy rest or cessation from secular employments, and for such acts of religious worship and adoration as creatures owe to their great Creator.

although in the judgment of charity, | the disposal of it: But if we cannot draw "which thinketh no evil," your weekly one breath without his aid; if his conattendance on this day for public worship stant visitation is necessary to preserve may be supposed to flow from a religious principle; yet in our present situation, it is easy to conceive, that something else than a sense of duty may occasion our meeting together in this manner. The laws of our country not only permit, but require, the observance of the Christian 3d place, That God hath actually interSabbath so that human authority, the posed his authority in this matter: and by manner of our education, a regard to de-a clear and positive law, part of which I cency, or even motives inferior to any of these, may bring people to church who have never seen themselves to be bound by any divine law to keep holy the Sabbath-day. And I am sorry to add, that there is too great cause to suspect this to be the case with many who frequent our religious assemblies, from their defective and partial observance of this holy day. It is confessed by all who admit the inI therefore judge it to be of the highest spiration of the Old Testament, that this importance, to set the authority of this law was strictly binding upon the Jews, precept in a clear and striking light. For to whom it was delivered by the ministry until we view the Sabbath as a divine in- of Moses. But some have made it a stitution, we shall never either pay to it question, whether it continues to be bindthat regard which it deserves, nor reap ing under the Christian dispensation. We any spiritual advantage from the most ex-maintain that it is still in force, inasmuch act outward observance of it. I suppose as it contains a declaration of the will of it will not be denied, in the God, that one day in seven, or the seventh 1st place, That some part of our time part of our time, should be separated from should be employed in the immediate wor-common use, and dedicated to religious ship of God. Reason must necessarily purposes. With regard to the particular teach us, that such homage is due to that day to be observed, all days being alike in Almighty Being on whom we depend for themselves, the appointment of it must be life, and breath, and all things. In order to secure the regular performance of this worship, the same principle of reason will naturally suggest the propriety of allotting certain stated seasons for that purpose. If any shall dispute the necessity of this, they will at least allow us to affirm the expediency of it: for it is a common and true observation, that what is left to be done at any time is in great danger of being done at no time. I may likewise take it for granted, in the

2d place, That the right of determining what proportion of time, or what stated seasons should be employed in divine worship, will be readily admitted to belong to God. This is so evident, that it scarcely needs an illustration. If we can live one moment independent of God, we may call that moment our own, and claim

of a positive nature, and may therefore be varied at the pleasure of the Lawgiver. Accordingly we find, that in this circumstance the law hath received an alteration. The seventh, or last day of the week, is now become common; and in commemoration of our Saviour's resurrection from the dead, the holy rest is transferred to the first day of the week; which hath ever since been called, by way of eminence, The LORD's day. Whether this remarkable change is sufficiently supported by divine authority, admits of farther inquiry. What I have hitherto said, is only intended to prove our obligation to keep one day in seven holy to the Lord; and for this, I think I have given you very satisfying evidence. It is a natural principle, that God ought to be worshipped; and as it is highly necessary to secure the per

formance of such an important duty, rea- | churches of Galatia, even so do ye. Upon son farther teacheth us, that some stated the first day of the week, let every one of times ought to be set apart for that end. The right of determining these doth certainly belong to God himself; and he hath actually been pleased to give a plain intimation of his will in this matter, claiming, by a distinct and peremptory statute, one whole day in seven, for the peculiar exercises of religious worship. Thus far, then, the commandment is strictly moral; and therefore still binding upon us, inasmuch as it only enjoins a natural duty, and prescribes the most effectual means for securing the performance of it.

Having established this point, the way lies more open to the other subject of inquiry; and I expect to find less difficulty in satisfying you about the alteration of the day. Some Christians, indeed have maintained, that both days ought to be kept; but I reckon there will be no need to guard you against a mistake of this kind. You will easily convince yourselves that there is but one Sabbath in the week. As to our practice in observing the first, instead of the last day in the week, which was the Jewish Sabbath, the reasons of it may be reduced under these following heads.

you lay by him in store, as God hath prospered him, that there be no gathering when I come." In this passage, there is not only a practice of the church described, but likewise the appointment of an inspired apostle ratifying and confirming it. For if the words extend to the religious observance of that particular day, then we have a plain scriptural command for our warrant or if they refer only to the collecting alms on that day, which is the lowest sense that they will bear, they necessarily imply, that this was a weekly holy day then in use, on which Christians ceased from their worldly business, and met together for the social worship of God; that the apostle justified and approved of this practice, and thereby testified his opinion that it was perfectly agreeable to the will of Christ.

Besides, we find that this day was, in the earliest times, distinguished by the title of The LORD's day; for this appears from Rev. i. 10, where John informs the churches, that he "was in the Spirit on the Lord's day;" that well known day, sacred to the memory of the Lord Redeemer; the day on which he triumphed 1st. We learn from Scripture, that this over death, and which he dignified, by his was the day on which the apostles and resurrection, above all other days. From primitive Christians held their solemn as- these circumstances taken together, it apsemblies for the public exercises of reli- pears, that this change took place in the gious worship. Thus we read, (Acts xx. apostolic age; and that the first day of the 7.) that "upon the first day of the week, week was then esteemed holy to the Lord, when the disciples came together to break and separated from the rest for religious bread," i. e. to celebrate the sacrament of purposes; so that though we cannot find our Lord's Supper, "Paul preached unto any express command, appointing the althem, and continued his speech until mid-teration in so many words; yet we have night;" where it is observable, that their the most convincing evidence, that it was meeting together on that precise day is either part of the instruction which Christ not spoken of as a thing extraordinary, or gave to his disciples before his ascension, merely occasional, but as a stated and or- when he was seen of them forty days, as dinary practice. It was their custom so the sacred history informs us, and spake to do; and Paul being on the spot, met of the things pertaining to the kingdom of with them, and presided in their assembly. God; or else that it was afterwards enIt farther appears that this was the day acted by the apostles, in virtue of their on which they laid up their public charity, authority derived from Christ, and under and contributed for the relief of their the infallible direction of his blessed needy brethren; and this by an express apostolical injunction. For thus Paul writes to the Corinthians, (1 Cor. xvi. 1, 2.) "Now concerning the collection for the saints, as I have given order to the

Spirit.

2dly. There appear to be many great and weighty reasons for such a change. Under the Old Testament, the seventh day was kept holy in memory of the crea

tion, because on that day God rested from | spirit of prophecy, and had visible repreall his works; and is it not equally rea-sentations of the various revolutions in sonable and fit, that the first day should the church of Christ, down to the final be sanctified under the gospel dispensation, seeing on that day the great God and our Saviour rested from all the labors of his suffering state, and rose from the dead, in testimony that man's redemption was fully accomplished? Surely the renovation of the world, after sin had in a manner broken it in pieces, is a work as glorious and divine as the first creation of it, and as worthy to be gratefully remembered by us.

3dly. It is of some moment to observe, that this day has been uniformly kept as the Christian Sabbath from the apostolic age down to the present time. This fact is proved by the concurring testimony of historians in all the different periods of the church. At the same time, they tell us what hot disputes arose about other matters, particularly about the institution and observance of holy days. We find the Eastern and Western churches so divided with regard to the time of keeping Easter, as to proceed to excommunicate each other: but we hear of no controversy about observing the first day of the week; for in this they were all agreed. Now, what could have produced such perfect uniformity, especially in those ages, when there was no Christian magistrate to interpose his authority, but a clear conviction, and a well-grounded belief, that this was really a divine institution delivered by Christ, or his apostles, to the church? Once more, in the

consummation of all things. And in latter times God hath signally blessed his people when met together on this holy day; making all his goodness to pass before them, and giving them such views of his power and glory in the sanctuary, that they have been obliged to say with Jacob at Bethel, "This is no other than the house of God, and this is the gate of heaven;" a foretaste of the everlasting Sabbath, an earnest of that rest which remains for the people of God. And is it to be supposed, that the holy and righteous Governor of the world would countenance his creatures in a superstition of their own contrivance, to the open and weekly neglect of a plain and positive law? No, surely: These tokens of the Divine presence and favor dispensed on this day, are sure indications that this is the day which God himself hath made, and which he hath separated, by his authority, for the Christian Sabbath.

Thus have I finished the first thing proposed in this discourse; which was to inquire how far the precept in the text is binding on us; and I hope I have said enough to satisfy every unprejudiced mind, that it is still in force, as to the great scope and design of it; and that the change of the day, which is only circumstantial, bears such evident marks of divine authority, as sufficiently justify the uniform opinion, and uninterrupted practice, of all the Christian churches. I pro

Second thing proposed, Which was to show how this commandment ought to be kept or observed, "Remember the Sabbath-day, to keep it holy."

4th place, God hath remarkably hallow-ceed now to the ed this day, by many acts of grace done to his people, when employed in the religious observance of it. On this day, when the disciples were all with one accord in one place," the Spirit of God This, as it is the first, so it is likewise descended upon them, insomuch that they the principal and most important branch were filled with the Holy Ghost, to their of the precept. Nay, the full scope and own unspeakable comfort, and the admira- design of the law is probably expressed in tion of all who saw and heard them. On these few significant words. For I canthe same day," the arm of the Lord was "not help thinking that the bodily rest or gloriously "revealed," in the conversion cessation from labor, which is afterwards of three thousand souls, who were brought from a state of enmity to Christ into the bosom of the church, by the plain and powerful preaching of the apostle Peter. On this day John was inspired with the

enjoined, derives its chief value from its subserviency to those spiritual exercises by which the Sabbath is most eminently sanctified; and that it ought principally to be considered as a description of the