by the finger of God whereas Exod. 31. 18. no part of the ceremonial Law was 3. It was written in tables of stone to signifie the perpetuity of it 4. It was before any ceremony of the Law yea before Christ promised for it was instituted in Paradise Gen. 2. 2 3. 5. The ceremonies were as a partition-wall betwixt Jews and Gentiles but God extends this Commandment not only to the Jews but also to strangers Exod. 20. 10. Herein I say the Moral Law which is the ten Commandments is preheminent above the ceremonial or judicial Law 1. Because the Moral Law is a foundation of the other Laws and they are reducible to it 2. The Moral Law was to abide always but not the ceremonial nor judicial 3. This was immediately written by God and commanded to be kept in the Ark which the others were not The ceremonial Law was to continue but until Christ came The judicial Law Gal. 3. 19. was for the Jews political estate for the time being But of the Moral Law it is spoken The Lord came from Sinai with Deut. 33. 2. ten thousand of His Saints from his right hand went a fiery law for them The Service and Ministery of the Angels in promulgating of the Law makes much to the honour of the Law for we never read of a Law enacted by so solemn sacred and august a Senate as the Moral Law was where Jesus Christ accompanied with thousands of Angels was the Speaker and gave these Precepts Acts 7. 53. Heb. 2. 2. Psal 68. 8. By how much the more glory God put upon this Moral perpetual Law the greater is their sin who derogate from it I have read a story of Stesâ—chorus that when in some words he had disparaged Helena's beauty he was stricken with blindness but afterwards when he praised her again he obtained his sight It may be because some men have not set forth the due excellency of this Moral Law God hath taken away their eye-sight not to see the beauty of it but let them begin with holy David to set forth the excellent benefits of it and then they may see the glory perpetuity and morality of it more than ever How careful then should men be that they transgress not this Law which hath so sacred authority It was Christ that appeared to Moses in the bush He is also called the Acts 7. 35. Isai 63. 9. Angel of the Covenant because He made that Covenant of the Law with the people on Mount Sinai And it was no created Angel for thus He beginneth I am Jehovah thy God who brought thee out of the land of Egypt Well might Paul then speaking of the Moral Law say It is holy just and good Rom. 7. 12. Away then with those prophane opinions and licentious Doctrines of some against the Sabbath-day which is a taking away of one of the Commandments The Sabbath hath its morality and perpetuity from the meer positive Commandment of God Pardon this digression and come we to a more practical discourse The Sanctification of the Sabbath is Description whereby we rest from labours and outward work that man together with his family and beasts may be refreshed that the whole day may be spent in the Worship and Service of God So there are two parts of this 1. Rest from labour Parts of it 2. Sanctification of this Rest To sanctifie the Sabbath is not to make it holy so it is already by God's institution but to separate it from prophane uses and to devote it to the Worship of God We must omit upon this day the works of our outward temporal Vocation which must be done in the six dayes of the week But the proper works of the Sabbath are these three 1. Works of Necessity which are allowed for our bodily sustentation 2. Works of Charity both to man and beasts which can no ways be deferred to another day So our Saviour which of you having an Oxe or an Ass Luk. 14. 5. fall into a pit will not help him out on the Sabbath day 3. But especially of works Piety which are the proper works of the Sabbath as to frequent the publick Assembly to read and hear to meditate and speak of the Word of God sing Psalms receive the Sacrament to exhort and encourage each other to Piety to build up Jude â—0 each other in our most holy faith praying in the Holy Ghost c. And to refrain all those things which may hinder divert or distract the mind from the Service of God and everlasting benefit of our Souls such as vain thoughts idle worldly and unsavoury speeches which no ways tend to edification pastimes recreations and such-like which are Isai 58. 13 14. expresly forbidden in the Prophet Isaiah as some well observe which may be explained thus Turn thy foot from the Sabbath that is from spurning at it and this is Paraphrased by not doing our own ways nor finding our own pleasure nor speaking our own words Herein is the negative Sanctification of the Sabbath Affirmatively it consists as the same Prophet farther goes on 1. In calling the Sabbath our delight that is in a real account of it to be such and using it as such both in desiring it before it comes and rejoycing in it when it is come as a good and joyful day 2. In calling it the holy of the Lord that is by faith to apprehend it to be of His holy institution and so set it apart from all other worldly time to sanctifie it 3. In calling it honourable or a glorious day a portion of time honoured with the name of God stamped upon it as the day of days and so accounting and using of it 4. In honouring Jehovah herein by declaring His holiness and goodness in His Sabbath setting forth His praise from morning to night The due sanctifying of the Sabbath is hedged about with many great and precious promises both of the upper and nether springs Judg. 1. 15. heavenly and earthly blessings to keep men close to their obedience why should not these cords of love bind and engage men They who abhor Sabbath-performing in duty drive the Lord from promise-performing in mercy bitterness will be to them in the latter end I have observed that a serious strict and conscientious observation of the Sabbath is the outward greatest character of an upright and gracious person The 92 Psalm entituled a Psalm for the Sabbath-day declareth that it is a good thing to begin the day with Praises to God early in the morning and continue the same until it be night Q. Some will say this strict observation of the Sabbath belonged only to the Jews A. Nay but as the most Reverend Arch Bishop Vsher and others very well say we are bound more strictly to observe these Sabbath-duties than they were and that because of the greater measures of Gods Graces upon us than ever were given unto them Q. But the
into His rest hereafter Now a little to speak farther of the right sanctifying of the Lords day summarily and we have done Our care must be over-night having laid aside all our earthly affairs to begin to fit our selves for the Lords-day and His Service thereon Rising as early or earlier on the Lords day as we do on other days for our own businesses as David said O Lord thou art my God Psal 63. 1. early will I seek thee when we are dressing our selves let us have heavenly thoughts as to put on the garments of Christ's righteousness to be as a Bride trimmed to meet the Bridegroom of our Souls Then to retire our selves and pray to God that He will prepare our hearts aright for the preparation of the Psal 10. 17. Prov. 16. 1. heart is from the Lord. That God would enable us for to sanctifie His holy name in all our duties of worship for He will be sanctified of all that draw Levit. 10 3. near to Him Then if we are governours of families to call our family together and strive to prepare them likewise so to Psal 42. 4. Josh 24. 15. Acts 16. 14. Mat. 15. 10. go to the house of God together that we and our family may serve the Lord Attend diligently to the Word of God hear and understand and hear as for our lives so to hear as our souls Isai 55. 3. Deut. 30. 19. may live it is not a vain thing it is for our lives take heed also be not forgetful hearers of the Word but doers of it Jam 1. 22. that we may be blessed in the deed else we deceive our own souls and that is the greatest deceit and of most dismal consequence Let us joyn with the Congregation in Prayer Sing with the Spirit and sing with understanding also 1 Cor. 14. 15. If the Sacrament of the Lord's Supper be administred having duely prepared ourselves let us receive it When the Sacrament of Baptism is administred Pray for the party baptized give thanks to God for adding one member more to His outward visible Church and remember we our vow made to God in our Baptism to be humbled for the breaking of it and resolve by God's Grace to perform it better for the future And depart not from the Church before the Minister hath pronounced the blessing And so let us not turn our backs on any of God's ordinances When we come home let us feed in fear and season it with meditation and speeches of holy things After Dinner let us meditate confer on and repeat what we have heard examine and catechize our families and strive to make that we heard to be our own ruminating upon it as those only were clean beasts under the Law which did chew Lev. 11. 3. the cud Then to return in season to the afternoon Publick Worship and demean our selves as in the morning When we return home then to do as before we did after dinner If we are enforced to walk through the fields then to contemplate the works of God His Providence and Mercies After Supper to confer read meditate sing Psalms instruct exhort encourage c. And close the day with Prayer craving pardon for sin and for the iniquities of our holy things Pray for more Grace to profit by all we have heard for it is God alone that teaches us to profit and that we may persevere therein Isai 48. 17. unto the end blessing God that hath given us one Sabbath-day more and hath in any measure assisted us in the performance of our duties Thus sanctifying the Sabbath God hath made it not only our duty so to do but also an essential means of His bestowing Mercies Blessings and increase of Grace on us in this our religious observation of the same Thus God blessed the Sabbath-day Isai 56. 6 7. When we lye down in our beds examine we our hearts how we are bettered what increase of knowledge and Grace what strength against corruptions what heavenly-mindedness more we have obtained And so repose our selves to sleep in the arms of our heavenly Father having heavenly thoughts in our hearts that we may be able comfortably to say How precious are thy thoughts to me O God that is my thoughts which I have of Thee how great is the sum of them when I awake Psal 139. 17 18 I am still with Thee Be not weary of Sabbath-duties and exercises like those wicked Jews who said When will the sabbath be gone that Amos 8. 5 Mal. 1. 13. we may go to our worldly businesses and what a weariness is this and so snuffed at it These men and women are far from tasting how gracious the Lord is and from those who by reason of use 1 Pet. 2. 3. Heb. 5. 14. have their senses exercised to discern both good and evil They see no such excellency and preciousness in Christ they find no sweetness in His ordinances to say with Peter Lord it is good for us Mat. 17. 4. to be here They are far from David's temper to have their souls to long yea even to faint for the courts of the Lord Psal 84. 1 2. and cry out when shall I come and appear before God our blessed Saviour for us spent a whole night in Prayer to Luk. 6. 12. God Heaven will be no Heaven to Rev. 4. 8. 11. such persons as these where we shall for ever be praising God And like as God rested the seventh day from all His works Heb. 4. 4. 10. as one would say God did retire Himself to the quiet enjoyment of Himself His glory and blessedness So we being by death freed from the works of this life from all our labours and toâ—ls from all sin and suffering from all sorrow and misery when God shall wipe away â—â—v 7. 17. â—â—â— 35. 10. all tears from our eyes and sorrow and sighing shall flee away then shall we altogether live with God in the perfect rest of glory For there remaineth a rest or keeping an everlasting Sabbath â—â—â— 4. 11. to the people of God Sabbath in Hebrew signifies Cessavit Addition quievit vacavit a sabbath-Sabbath-day is a day of rest It signifies not such a rest as when one sitteth still and doth nothing but a resting and ceasing from doing that which he did before So God called this day a Sabbath which He dedicated and consecrated to His own publick Worship 1. Because on that day God rested from His creation of all those new species but not from conserving and propagating of them by the continual generation of individuals 2. Because the Sabbath is a representation of that spiritual rest from sin and of that rest in everlasting life 3. Because that we must on that day cease from all our secular and worldly employments that devoting our selves wholly to God's Worship He may work His work upon our hearts and exercise His works in us 4. That our
the words in our Church-Catechism are a death unto sin and a new-birth unto righteousness So said the Apostle buried with Christ in Baptism wherein also we are risen with Him through faith c. Col. 2. 12. God who usually accompanies His own Ordinance with His blessing will not frustrate our expectation in any of those good things which He hath promised therefore we must strive to be perswaded that remission of sins and regeneration or a renewedness of life by Baptism is offered unto us and that we receive it therein In as much as by Baptism we are incorporated into Christ and receive His Holy Spirit unless we reject the promises there made unto us and so render them unprofitable to our selves The right use of Baptism is placed in faith and repentance if thou wouldst use Baptism aright as it should be then repent and believe so we read in sundry places of the Gospels and also in the Acts of the Apostles that is that we be perswaded that we are purged by the blood of Christ from our sins and be sensible that we have His holy Spirit dwelling in us and so daily to meditate of mortifying our corrupt flesh and of yielding obedience to all Gods commands Baptism is a Sacrament of the New Testament by the washing of water representing the powerful washing of Eph. 5. 26. the Blood and Spirit of Christ and so 1 Cor. 6. 11. Heb. 10. 22. sealing up our regeneration or new birth our entrance into the Covenant of Grace our ingraffing into Christ and into His mystical body which is the Joh. 3. 5. Tit. 3. 5. Church Acts 8. 27. This Sacramental washing sealeth to those that are within Gods Covenant their birth in Christ and entrance into Christianity The Covenant which is in general to all believers is in Baptism especially made and established with every one of the faithful And it is always ratified and sure even to them that fall when they do repent Although Novatus and his Sect taught otherwise Neither do they enter into a new Covenant after their falls but that which was entered into is restored renewed and confirmed again We must often meditate on and consider of the Covenant made and entered into in our Baptism Baptism came in place of circumcision and keepeth analogy and proportion with it for both of them were a Sacrament of entrance or of receiving into the Covenant of Grace Baptism came in place of circumcision 1. By the command of God God sent John to baptize with water so we have it Joh. 1. 33. 2. By the Ministry of John therefore he was called John the Baptist so we have it Mat. 3. 1 In those days came John the Baptist preaching in the wilderness c. 3. It was sanctified and confirmed by our Saviour Christ Himself being baptized by John Mat. 3. 13. 4. By his giving commission to His Apostles and Ministers to continue the Mat. 28. 18. same in His Church unto the end Baptism is therefore also called the circumcision made without hands or tâ—ue regeneration in the Spirit in puting off the body of the sins of the flesh Col. 2. 11 by the circumcision of Christ That is by virtue of the gift of regeneration which is the spiritual circumcision whereof Christ alone is the workeâ— Buried with Him in Baptism c. So Baptism is our Circumcision on comes to us in the place of Circumcision that is by which the same things are confirmed and in all things assured to us in the Nâ—w Testament which were confirmed and conferred on those in the Old Testament by Circumcision The words of institution of Baptism are recorded in Mat. 28. 19. Mark 16. 14. Go ye into all the world and preach theâ— Gospel to every creature that is to every rational and intelligent creature or Teach all Nations baptizing them in the Name of the Father of the Son and of the Holy Ghost He that believeth and is baptized shall be saved but he that believeth not shall be damned To be baptized in the Name of the Father of the Son and of the Holy Ghost signifies and imports these things 1. That it is done by the command of God 2. To testifie that by this Rite and Ceremony that he that is thus baptized is received into Grace and favour by the eternal Father for and through His Son and is sanctified by the Holy Ghost We must still understand this of believers and them alone for Mark 16. 1â— He that believeth not shall be damned and that for all his Baptism unless he believe So here is the principal end of Baptism 3. To be baptized in the Name of the Father Son and Holy Ghost is to shew that the pâ—â—son baptized is bound to know and acknowledg to believe and trust in to worship and fear to honour and call upon this true God Father Son and Holy Ghost and this is the second end of Baptism which St. Paul shews in these words 1 Cor. 1. 13 Were ye baptized in the name of â—aul â—â— as much as if he had said ye must be His to whom in Baptism ye have given and obliged your selves given your names unto and in whose name ye were baptiâ—eâ— Of Baptism there are two parts 1. The water of Baptism 2. The lawful use thereof 1. By the water of Baptism is signified both the Spirit and the Blood of Christ spilt upon the Cross This is that blood of sprinkling which speaketh better Heb 12. 24. things than that of Abel We are redeemed by the precious blood of Christ as of a lamb without blemish and without 1 Pet. 1. 19. spot This is the fountain opened for sin and for uncleanness Zech. 13. 1. As the Blood of Christ so also the Spirit of Christ is signified by the water of Baptism Therefore said our Saviour If any man thirst let him come unto Me Joh. 7. 37 38 39. and drink he that believeth on Me out of His belly shall flow rivers of living water this spake He of the Spirit which they that believe on Him should receive John indeed baptized with water but Acts 11. 16 â—e shall be baptized with the Holy Ghost The lawful use of the water of Bapâ—ism is perceived in the action both of the Minister administring it and also of the faithful who receive Baptism The action of the Minister is twoâ—old 1. The Sanctification of the water 2. The outward washing 1. The Sanctification of the water is the setting it apart to this end to signifie the Blood and Spirit of Christ by His ordinance and institution which the words of institution do declare 2. The outward washing is a most sure sign pledg and seal of the inward washing whereby we with the Blood and Spirit of Christ are washed from out sins He hath washed us from our sins Rev. 1. 5. in His own blood So many of us as Rom. 3. 1. are baptized into Jesus Christ are
God hath sifted us fully if we will meekly and patiently depend upon Him and holily and humbly wait till He send deliverance There is a work of patience it must not be an idle patience but a patience working in the use of all lawful means And there is also a perfect work to bear a very heavy burden and a long time and that with patience this doth shew that patience hath had its perfect work Be we patient stablish our hearts for the coming of the Lord draweth Jam. 5. 8. nigh that is not in the general judgment at the last day but in this or that particular mercy or deliverance out of such a streight tryal or affliction Shall not God avenge His own elect which cry day and night unto Him though He bear long with them I tell you saith our Saviour He will avenge Luk. 18. 7 8. them and that speedily that is when God's good time is come Nevertheless when the Son of man shall come shall He find faith on the Earth the meaning is that God oftentimes deferreth such or such a mercy or deliverance until we are even weary of waiting our hope lost our faith even spent and so our extremity God takes for His opportunity then is Gods time to work then mercies will be most sweet then most refreshing Every thing is beautiful in Eccles 3. 11. its time 3. Wait diligently Stir up thy self to take hold on God waiting is no idle posture or sitting still Engage thy Isai 64. 7. Jer. 30. 21. heart to approach unto God Consider that the blessing doth not consist in the removal of an affliction but in the sanctified use of it And therefore blessed is the man whom thou chastenest Psal 94. 12. O Lord and teachest him in thy Law When instruction and correction go together that is a blessed and happy correction Labour therefore for a sanctified use of every affliction to be purged and purified thereby Give aâ— â— Pet. 1. 10. diligence to make thy calling and election sure Keep thy heart with all diligence Prov. 4. 23. Heb. 6. 12. And shew the same diligence to the full assurance of hope unto the end Looking Heb. 12. 15. diligently lest we fail of the Grace of God So let us be diligent in our waiting that we may be found of God in peace 2 Pet. 3. 14. without spot and blameless I wait for the Lord my Soul doth Psal 130. 5. wait and in His word do I hope God will have us to wait until He come and rain righteousness upon us Oh how Hos 10. 12. doth our blessed Saviour wait upon us standing at the door of our hearts and knocking saying Open to Me My Sister Rev. 3. 20. My love My dove My undefiled Cant. 5. 2. and so woes us for to let Him come into our hearts and we wickedly shut the door of our hearts against Him and refuse His offers of Grace and Mercy and put Him off with delays yet He stands still and knocks and waits till His head is filled with dew and His locks with the drops of the night And He hath sent forth His Ministers also to wooe for Him and to pray us in 2 Cor. 5. 20. Christs stead that we would be reconciled unto God We know not how long God may wait for us Now is the acceptable 2 Cor. 6. 2. Heb. 3. 7. time now is the day of salvation Hear while it is called to day Lay hold on Grace while it is offered And strike while the iron is hot Remember Jerusalems case how our Saviour wept over it spake and wept wept and spake O Jerusalem Jerusalem how often would Luke 19. 41. to 44. I have gathered thy children together as a hen gathereth her chickens under her wings I would but thou wouldst not therefore desolation misery and confusion followed God waited 120 years for the repentance and conversion of the old world 40 days for Nineveh God waiteth for Gen. 6. 3. Jonah 3. 4. Ezek. 18. 21. 2 Pet. 3. 9. Rom. 2. 4. poor sinners not willing that any should perish but that all should repent and live Yet they despise the riches of His goodness forbearance and long-suffering not knowing that the forbearance of God should move them to repentance If we hear not while it is called to day but Heb. 3. 8. Prov. 14. 9. Prov. 23. 32. harden our hearts through unbelief and like fools make a mock of sin at length it will sting like a serpent and bite like an adder God hath His appointed time when he will wait no longer As Solomon spake of temporal things so do I of spirituals and things of everlasting concernment Man most men know not Eccles 9. 12. 8. 6 7. their appointed time therefore the misery of man is great upon earth Laesa patientia fit furor Patience abused turns into fury Now mercy is offered mercy sits at the helm Justice will have its course and that upon all those who come not in nor accept of this golden Scepter of Grace and Mercy now Rev. 6. held forth They shall have a cup of the pure wrath of the Almighty a cup of pure wrath without mixture no drop of mercy or pity more ever to be expected or hoped for Oh who knows the Psal 90. 11. Rev. 14. 10. power of God's wrath They shall drink of the wine of the wrath of God which is poured out without mixture into the cup of His indignation and shall be tormented with fire and brimstone c. and the smoak of their torment ascendeth up for ever and ever and they have no rest day nor night c. But I have expatiated too far upon God's waiting for poor Sinners For God will have His glory magnified if His Mercy and Grace be not so in the Conversion and Salvation of poor Sinners His justice will be for ever magnified and glorified in their everlasting confusion and condemnation So God will be no loser at all But now according to the words at first read come we to man's waiting upon God My soul wait thou upon God The Lord waits that He may be gracious Isaâ— 30. 18. to us as we have seen and He will be exalted that He may have mercy upon us for the Lord is a God of judgment Blessed are all they that wait for him Jacob in the middest of blessing his Children as in an holy rapture breaks out in this pathetical expression I have waited for Thy Salvation O Lord. Gen. 49. 8. Likewise the Church O Lord be gracious unto us we have waited upon Thee Be Thou our arm every morning our Salvation Isai 33. 2. also in the time of trouble Let these examples of Saints formerly stir up and encourage us still to wait upon God yea though He seem to hide His face from us as the Church complains Verily Thou art a God that hidest Thy self Isai 45.
day is altered The Jews did and do observe Saturday because upon that day God rested from the work of Creation which now is changed into the first day of the week A. This was done not by humane but by Divine authority which appears by the practice of Christ and the Apostles Joâ— 20. 19. 26. 20. 7. which should be a sufficient rule to us especially because the Apostles have added a Commandment thereunto And 1 Cor. 16. 1 2. there is no other reason but in regard of the Lord Christ's special institution Rev. 1. 10. why it should be called the Lords-day as the Lords Prayer because of His making and the Lords Supper is so also 1 Cor. 11 2â— called because it was of Christ's immediate institution therefore there is no special mention made of it in the New Testament because there was no question made at all of this change in the Apostles time it was so commonly known and another reason which I imagine why it is not mentioned in the New Testament not to deter the Jews from coming into the Church for we read in several places of the Acts of the Apostles how much and how far they Acts 15. 29. 21. 24. condescended to the Jews to win them to Christ So this day is specially dedicated to the Lords service for otherwise all the dayes of the week are the Lords dayes and he is to be served and worshipped in them but on this day wholly and more especially For Christ alone could change the sabbath day who is the Lord of the Sabbath Mat. 12. 8. Athanasiuâ— plainly saith that Christ himself did change the day There are many more arguments for the change of the Sabbath which we read of but I spare prolixity As God rested from the works of Creation then he sanctified and blessed the seventh day on which He rested so it was meet that our Lord Jesus Christ having finished the work of our Redemption on the Cross when He said It is finished and Joh. 19. 30. bowed His head and gave up the ghost and rested in the grave and was declared to be the Son of God with power Rom. 1. 4. by His resurrection from the dead this same day in which Christ rested from His labour and the work of our redemption which was greater than the work of Creation this day did He sanctifie unto Himself This day as Christ sanctified by His resurrection so by twice Joh. â—â— 19. â—â— Acts 2 â— â— appearing to His Apostles on the same day and by sending the Holy Ghost upon them on the same day which day Acts 20. â— 1 Cor. 16. â— Apoâ— â— â—â— the Apostles observed and the Churches also But in the words at first read God said that the Sabbath was a sign between Him and the Children of Israel therefore some say it is a type or a ceremony or a representation of something to come We have proved it not to be a ceremony but we may well and will also grant it to be a type or representation of our heavenly rest that perpetual Sabbath Heb. 4. 3. 9. of rest we shall keep there But sign signifies here as much as a document so Christ said By this shall Joh. 13. 35. all men know that ye are My Disciples if ye love one another In the observation of the Lords Day there is a common and publick profession made of that Communion which is between God and us So then every solemn profession is a sign of that thing of which it is a profession so also the Sabbath is called a Sign in that common reason But some will say this Sabbath was enjoyned only to the Children of Israel what is that to us This belongs also to the spiritual Israel and not only to the bodily which Rom. 9. â— were of that lineage by corporal generation The Jews alone were Israel 1 Cor. 10. 18. after the flesh but we also after the spirit for the believing Gentiles are called the Israel of God Gal. 6. 1â— The word Remember is prefixed to this fourth Commandment to shew that although all the Commandments are needful diligently to be observed and remembred yet this more especially The word Remember is to put us in mind 1. Of our natural forgetfulness of this Commandment 2. Of the excellency and worth of it 3. To prepare our selves for the due keeping of it For we are naturally most negligent in it suffering our selves to be with-drawn by our worldly businesses from the Lords Service upon the Lords day and therefore such a special warning is needful to be added And as to keep it holy when it is come so also to prepare our selves for it and put our hearts our selves in a ready Sabbath-days posture and to dispose our worldly businesses so that if possible we may have no avocation lett or hinderance on the Lords day To speak a little more of the words read at first in Exodus 31. 13 c. for this word Verily the Septuagint render it see to it or look unto it that ye keep My Sabbath then we have the reasons annexed 1. It is a sign between Me and you of which word Sign we have spoken already 2. That ye may know that I am the Lord that doth sanctifie you as ye expect a Sabbath-blessing or for Me to instamp My image of holiness upon you see that ye keep holy My Sabbath Observe here also the frequent iterated injunctions ye shall keep it holy therefore 3. It is fenced with such dreadful Comminations Every one that defileth it shall surely be put to death And whosoever doth any work therein that soul shall be cut off from amongst his people And again he shall surely be put to death and more such expressions here are So then it is not at every man's liberty if he will observe the Sabbath or no. God as He is faithful in His promises of mercy so also in His threatnings of vengeance Although Sabbath-prophaners may escape punishment here God will assuredly without great repentance make them suffer for ever hereafter for slighting neglecting and breaking of His Covenant of the Sabbath For the breaking of the Sabbath is a violation of the whole Worship of God Wo therefore to those prophane ungodly Sabbath-breakers who are also usually addicted to Oaths Cursings and Blasphemies to Whoredom Drunkenness and other notorious abominations for one such hainous sin never goes alone whose judgment lingreth 2 Pet. 2. 3. not and their damnation slumbreth not Wo also to those who idle away the Sabbath spending it in worldly discourses gadding gazing idleness and such-like as if the negative part of keeping the Sabbath thou shalt do no manner of work were enough never looking to the positive part to keep it holy to spend the whole day in God's Service to His glory and for their own spiritual edification and advantage They that will not sanctifie God's rest here shall never enter
own destruction 2. As Patience looks on men for its Object or those means in the hand of such instruments whereby evil is brought upon us There we ought wholly to leave it to God 2 Thes 1. 6. For it is a righteous thing with God to recompence tribulation to them that trouble us If when we do well and 1 Pet. 2. 20. suffer for it we take it patiently that is acceptable with God Following the â—â—â— 23. example of our Saviour who when He was reviled He reviled not again when He suffered He threatned not but committed His cause to Him that judgeth righteously And in this respect a desire of revenge is opposed to patience Avenge not your selves for it is written Rom. 12 19. vengeance is Mine I will recompence saith the Lord. 3. As Patience hath reference to our selves that through the sense of our crosses and afflictions we be not tempted to forsake our duty which is incumbent upon us we have need of patience that after we have done the will of God we might receive the promise To this is opposed when our hearts are broken with afflictions and from peevishness there hence to turn out Heb. 12. 13. of the right way The just shall live by Heb. 10. 38. Faith but if any draw back God soul shall have no pleasure in them Make straight steps for your feet lest that which is lame be turned out of the way c. Q. By what means may we be confirmed and strengthned in this our Patience By these Four Arguments A. 1. Because without this Patient enduring for so the Greek word sig-Nifies no good thing can be perfected in us Let patience in you have its perfect Jam. 1. 4. work that ye may be perfect and entire wanting nothing 2. Because without patience we cannot possess our own souls in your patience possess ye your souls If thou faint Prov. 24. 10. in the day of adversity thy strength is small 3. Because by these troubles we are called forth by God who tries us to combate against the Devil who then when we have any notable cross or affliction upon us will be sure to tempt Heb. 10. 32. us Call then to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions Now if we are foiled by Satan it will be a great dishonour to God and a great calamity to our selves Therefore Rom. 12. 21 be not overcome of evil but overcome evil with good 4. Because in this combate as God will give unto us strength so He will grant us a happy issue There hath no Cor. 10. 13. temptation taken you but such as is common unto man but the Lord is faithful who will not suffer you to be tempted above that ye are able but will with the temptation also make a way to escape that ye may be able to bear it To sum up all as we said before Patience is a Christian vertue whereby we willingly submit our selves to the pleasure of God in all things and with alacrity and cheerfulness go through those troubles which He sendeth upon us like obedient children meekly enduring the correction of our heavenly Father The vices contrary to Patience are 1. In defect murmuring and impatiency in grudging to bear whatsoever cross the Lord shall lay upon us 2. In excess stupidity in not being touched with nor profiting under or by the Hand of God when it is upon us This Patience is a vertue which doth arise from our assiance and trust in God which is a duty enjoyned in the First Commandment EXERCITATION THE TWELFTH James 4. 6. God resisteth the proud but giveth grace to the humble HEre be two entire Propositions the subject Copula Praedicate in each of them The first is this 1. God resisteth the proud And then with the Supplement God which is necessarily understood 2. The second is God giveth grace to the humble The word But sheweth the great contrariety in the account and esteem of God between the proud and the humble they are as contrariant as Hell to Heaven First to speak of the first Proposition and open the words and descant a little upon them 1. God resisteth the Proud The great the mighty the All-mighty the just the terrible and sin-revenging God who with the breath of His lips shall slay the Isai 11. 4. wicked it is He that resisteth proud men He resisteth them the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that God opposeth them and sets himself against them God opposeth and sets Himself against all proud persons for that they oppose and set themselves against Him Now we must know that in Scripture-Phrase the proud and wicked and they that are hated and abhorred of Psal 31. 23. Mal. 3. 15. God are synonimous do signifie and are taken for one and the same Behold 4. 1. the day of the Lord cometh that shall burn as an oven and all the proud yea and all the wicked shall be stubble and the day that cometh shall burn them up and it shall leave them neither root nor branch It is endless to quote all the Texts of Scripture to this purpose that proud and wicked in Scripture are convertible terms they are and signifie one and the same The word Proud in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparâ—â— in lucem profero c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra to appear and shew themselves above others Endeavour in a plain and practical way to speak to the meanest capacity We will first set down what Pride is Pride is an inordinate affectation of Definition of Pride our own parts or excellency I will not speak of pride of Apparel which is childish and very wicked for apparel is the badge both of our sin and of our shame Before the Fall we read that the man and woman were both naked Gen. 2. 25 and were not ashamed There is pride 1. In reference to Parts of Pride God 2. In reference to men The parts of pride in reference to men are these five 1. Boasting 2. Arrogancy 3. Vain-glory. 4. Ambition And 5. Presumption 1. If our pride be about those good things which we have then it is called Boasting 2. If it be about those things which we would seem to have it is called Arrogancy 3. If it be concerning our fame and esteem which we seek to have from others then it is called Vain-glory. 4. If it be concerning dignities and honours it is called Ambition 5. If it be concerning getting of things which do exceed our own strength and power then it is Presumption This affectation of our own parts How it is shewed worth or excellency is shewed 2 ways 1. When a man lifteth up himself above another 2. When he arrogateth to himself something above himself In the former of these a man is
an anxious and solicitous care of which before we spake which distracteth the mind that it cannot wholly be intent to God's Service as is required And this doth partly arise from covetousness and partly from diffidence and distrust in God's Promises and Providence as before we said So we must regulate our desires of these outward things in subserviency to God's Will His Glory and our own Salvation and to desire heavenly things in the first place before and above all earthly things Spiritual things we may pray for absolutely and there let us open our mouthes wide be large in our desires for them and God will fill us Blessed are they that hunger and thirst Psal 81. 10. Mat. 5. 6. after righteousness for they shall be satisfied God takes it well at our hands when we ask heavenly things in the first place then He will give us earthly things as an advantage So God did to Solomon because he asked not riches or honour or the necks of his enemies but because he asked Wisdom therefore said the Lord Wisdom and knowledg is granted unto thee and I will give thee 2 Chron. 1. 10 11 12. also riches and wealth and honour such as none ever had before thee c. Take we heed yet that we seek not earthly things inordinately or over-earnestly Gen. 30. 1. as Rachel said Give me children or else I dye Nor to seek them by sinful or unlawful means to the hazard of our souls and everlasting Salvation A Christian can be set in no estate or condition wherein the abundant care of God is not seen over him and commonly in the greatest straights He sheweth the greatest care of us As water runs strongest in the narrowest passages so when we walk in darkness and have Isa 50. 10. no light when we seek water and there is none and our tongue faileth for thirst Isa 41. 17. then is Gods fittest time to help us and then is our most needful time to stay our selves upon Him God many times takes our extremity for His opportunity to do us good In the mount will the Gen. 22. 14. Lord be seen Many will say they trust in God aye but most commonly it is when their Coffers and Barns are full then it is an easie thing for them to say they depend upon God But the tryal of a Christians Faith is if God doth strip him naked and bare of worldly comforts and enjoyments deprives him of humane helps yet then to rest on the Name of Isa 50. 10. the Lord and to stay himself upon his God then to live by Faith upon the promises as the Apostle Habakkuk Hâ—b 3. 17. 18. said although the Figg-tree shall not blossom neither shall fruit be in the Vines the labour of the Olive shall fail and the fields shall yield no meat the flocks shall be cut off from the fold and there shall be no herd in the stalls Yet I will rejoyce in the Lord and will joy in the God of my Salvation The Lord is my strength c. Here is the tryal of Faith and of a holy dependance upon God if God bring us into such or the like streights and we never let go our hope and confidence in God but still trust in Him like Job who said though He kill me Job 13. 19. yet will I trust in Him then we glorifie God by believing and greatly engage Him so that He will doubtless appear for our help succour and relieve us for Psal 44. 26. His mercy and truths sake For He that said Call upon Me in Psal 50. 15. the day of trouble I will hear thee and give the cause to glorifie Mee None that wait upon God shall be ashamed Rom. 10. 11. We shall never be ashamed of our faith and hope and confidence in Him For that engageth God to succour help and supply us because we have trusted in Psal 33. 21. His holy Name Blessed are all they that thus wait and hope and trust in God as in regard of Spiritual and Everlasting Isa 30. 18. blessings especially so also in regard of these Temporal and outward supplies This is a great argument we have to prevail with God in prayer that in Christ we call Him Father as God is the Father of our Lord Jesus Christ by Eternal Generation so in and through Christ He is our God and Father also by Grace and Adoption Therefore said our Saviour I ascend to my Father John 20. 17. and your Father to my God and your God We present our selves before God as His own Children and Servants we make mention of no other Lord or Name over us but His alone we are called Isa 63. 8 19. by His Name and therefore He cannot deny us those things which are good for us These outward things are necessary for us in a Three-fold respect 1. In respect of Nature to the sustaining of Nature as food and rayment Having food and rayment let us therewith 1 Tim. 6. 8. be content It was Jacob's desire and wish if God will be with me and Gen. 28. 20 21. keep me in the way that I go and will give me bread to eat and rayment to put on so that I come again to my Fathers house in peace then shall the Lord be my God c. 2. Necessary in regard of Persons when we have sufficient for our selves and those that belong unto us He that 1 Tim. 5. 8. provideth not for his own and especially for those of his own house he hath denied the Faith and is worse than an infidel If I have not wherewithal I cannot provide for them 3. Necessary in respect of State when we have that which is sufficient to maintain us in that rank place and calling wherein God hath set us These things we may lawfully desire and beg of God Contrary to these are 1. A voluntary affectation of poverty as in the Popish begging Fryers commending that for a vertue and a degree of perfection which the Spirit of God hath taught us to pray against give me Prov. 30. 8. neither poverty nor riches c. 2. The immoderate affectation of riches and honour and that in a greater measure than is needful for us If we have more than is needful or necessary we are apt to be proud therewith to have our hearts lifted up with pride and so to fall into the condemnation of the Devil For riches are a snare and are 1 Tim. 6 9. ver 17. apt to drown men in destruction and perdition they are also uncertain they soon flee away as an Eagle towards heaven Prov. 23. 5. and yet they are to us as a stone or a piece of Lead ty'd to a Bird hindering our soaring upwards in heart and affection towards heaven they are desiling also for we cannot tell a sum of money but it will foul our singers but worst they are apt to deâ—ile our hearts and