God c. 4. True Discipline Marks of a false Church 1. Antiquity 2 Universality 3. Succession of Pastors 4. Unity 5. Miracles â— 6. Pompe and stateliness 7. Outward happiness and prosperity Reas 1. Because the Church is Catholique 2. God needs no place or persons 3 No particular Church hath a promise of continuance Vse 1. To confound the Church of Rome Vse 2. To all particular Churches Observat 1. The second Covenant requires works Doctrine The Covenant of grace requires perfect works Objection Answer The difference between Legal and Evangelical Perfection Doctrine Every man ought to labour for perfection Vse 1. Reproof Vse 2. Humility Vse 4. Signes of uprightness Doctrine We must labour to be perfect before God Vse 1. Doctrine God will search whither we be perfect 2 Sam. 3.8 Reason 1. The reasons of Gods mercies to Paul and Timothy The removing of false causes The true cause of it Proved by three arguments Doctrine For the opening of the point How a reprobate may be called How a wicked man may be called A calling to Gods purposes How one calling differs from another Gods call is an effectual call Then a man may reflect on his life past This interest a man in the promises It sweetens the promises to a man It helps him to pray Knowledge of our effectual calling a help to good actions A foundation of godlinesse A help against falling Reas 1. It is an argument of his election It 's a sure pledge Vse 1. The spirit makes known the things of God How to make our calling and election sure Of the knowledge of our effectual calling Why the word of God is written to us The soul hath the power of reflection Obj. Ans The knowledge of effectual calling experimental The knowledge of effectual calling spiritual The knowledge of a mans calling hindred for a time The knowledge of our effectual calling may be hindered by ignorance A young believer is ignorant of the voyce of the Spirit A child of God is ignorant of the work grace How the knowledge of effectual calling may be hindred A man may be ignorant of the tenderness of Jesus Christ It may be hindred through melancholy Grace may be hindred by the unskilfulness of a Minister A Minister ought to preach the word of God in a right manner First conscience doth accuse No joy in Jesus Christ without knowledge of our interest in him c. We cannot tell what to make of Gods mercies without this knowledge We know not how to beare our selves in afflictions without this knowledge We cannot pray without this knowledge We cannot go on in the waies of God wiahout this knowledge We differ not from wretches without this knowledge We are of all men most miserable without it We were never effectually called if we totally want it Obj. Ans How the uncertainty of beleevers differs from others The 2 difference The 3 difference The 4 difference The uncertainty of it breaks the heart Faith supplies this uncertainty Faith contrary to doubting A child of God may doubt of his condition Effectual calling is the first gathering of men unto Christ There must be applying of Christ to a man Before effectual calling no interest in Christ Effectual calling declared in the heart All works follow the work of effectual calling Several names given to effectual calling Dangerous to erre about our effectual calling Because this is the foundation Because man most often have recourse to it Because it is the beginning of Gods works on the soul See why Scripture urgeth us to make our calling sure Reas 1. All the promises of God meet in a mans effectual calling Effectual calling is the first point of obedience Effectual calling is the only means to go forward Effectual calling the very ground to stand fast upon There is a preparatory work to effectual calling Proofe 1. from texts full of terror 2 From the Spirits office 3 Because the Gospel follows the law 4 From Christs design in coming 5 From Gods working with believers after grosse sins 6 From Scripture examples Object Answ Reas 1. To declare Gods justice 1. To sweeten mercy 3. That he may bring men home to Christ 4. To wean men from sin 5. To knock us off from any thing else Vse 1. To reprove Dawbers Vse 2. Be content to heare the curses of the Law preached Vse 3. To comfort those that have had this work of the Law on them Two parts of effectual calling 1. Offering of Christ 2. The receiving of Christ Two parts or degrees of offering Christ 1. General 2. Personal 2. Both 1. External 2. Internal Doct. The Gospel or general tender of grace â—s that by which God calls men home 1. What is this general tender of Christ Reas 1. This the surest ground of faith 2. This is the best answer to Satan 3. Because this is that which is true before all acts of man 4. This only that which every man is bound to beleeve The tender of the Gospel must be without restraint to election 1. Otherwise the elect would have no ground for their faith 2. Because in reference to men calling is before election 3. Because there is a difference between men and devils Use 1. For the comfort and encouragement of Beleevers Use 2. For confutation Object Answ Object Answ Object Answ Object Answ Object Vse 3. For encouragement to all that are without Use 4. For terrour to the obstinate Doct. The general tender of mercy workes some hope in the soul 1. What is this hope 2. How it agrees with that which followes justifying faith 1. Both are of God 2. Both are wrought by the Gospel 3. Both set a man on work 4. Both are the anchor of the soul Heb. 6.19 5. Neither of them shall make a man ashamed 3. How this hope differs from that which followes justificaâ—ion 1 This ariseth out of the seeds of grace the other out of grace it self 2. They come from several apprehensions Reas 1. To prevent despaire 2. That a man may not be disabled from looking after heaven 3. Because God will not do all at once 4. That he may be sought to for every mercy Use 1. To shew the graciousnes of God Use 2. Comfort for believers Use 3. Informe how God works this hope 1. By rooting out all vain hopes 2. By setting a look upon the Gospel 3. By removing all impossibilities Use 4. Labour not to diminish this hope Quest How may this hope be cherished Ans 1. Look to the power of God 2. Look to the freeness indifferency and universality of the promises 3. Send often unto God by prayer Quest What is that particular word which God speaks Ans It is contained in general Doct. When God calls the soul he makes it hear a particular voice Reas 1. Else no man could come to Christ 1. That we may have a ground for our faith Quest 1. Why is this act attributed to the Father 1. Not as though Christ did not speak
faith they have abundandance of cursed principles Now if we look not to our selves how shall we be carried away as the Apostle saith 2 Pet. 3.17 so may be thou art in a wicked family as Lot in Sodom now I say it is impossible for thee to stand in such a place but thou shalt be hooked in in an horrible manner the Apostle puts a chiefly upon the Saints in Caesars house Phil. 4.22 chiefly those that are of Caesars houshold it is a wonder of wonders there should be Saints in Caesars house it is impossible for a man to be among the wicked to have wicked neighbours and companions but he shall be drawn away by them if he be not watchful over his own soul Fifthly It is good to watch in regard of good things I speak to the Reas 5 Saints of God First It is good to watch in regard of our graces look what grace a man hath it is as a precious jewel and thou mayst lose it if thou be not watchful thou mayst lose a great deal of faith and quickning and heavenly mindedness or any good that is in thee thou mayst lose a great deal of it if thou look not well to it As a sheep that hath a great deal of wool if she go among briars and thorns how soon may a great deal of it be torn off so a poor creature that walks in the world among so many briars and thorns among so many temptations he may have all good things rent away if he look not to it if a man had a great deal of money in his purse and were among cutpurses cheaters would not a man have an eye about him it is said of a godly one 1 John 5.18 he keeps himself c. he looks what he hath and carries about him that he may not lose it Again We should watch our graces to encrease our graces and strengthen them watchfulness is an excellent thing to strengthen grace as it is in the Text watch and strengthen the things that remain whereas if a man do not watch his graces will dye and decay every temptation will overcome him now we have need of more grace though we be mortified and lively and fear God and regard his name and are humble c. yet we had need be more humble and more vile in our own eyes now how can we have this unless we be watchful the Apostle therefore when he had called upon Christians to be watchful in the next words saith he grow in grace 2 Pet. 3.18 for if a man be watchful it is the way to grow Thirdly We should watch our graces that we may work with them and exercise them and improve them upon all occasions we should watch all opportunities to occupie with our talents it is said that God will have his people to seek good Amos. 5.14 to seek how to do good from day to day so we should watch all opportunities to do good and to stand for God and glorifie his name and adorn the Gospel that we professe opportunities do not come so often we had need take them when they come they are precious things now if we do not watch God will many times tender us these things and we shall have no heart to them Secondly It is good to watch all good duties What is the reason that people pray no better hear no better draw neer to Gods table and partake of the Sacrament no better they get no power against sin no power against corruption it is because they do these things without watchfulness Mat. 26.41 Christ saith watch unto prayer we must be watchful if we will get good by the Ordinances of God First We should watch before the duty when we are going to prayer and going to Gods courts we should be watchful a prudent man looks well to his goings Prov. 14.15 wheresoever he goeth he looks well about him that he may observe all circumstances how many thousand lets and impediments are there which if a man take not off aforehand he cannot perform the duty aright if we had been watchful we might have done the duty better a great deal Secondly We should be watchful in the duty when we call upon God we should take heed how we come into his presence when we hear the Word we should be careful that we be not carried away with vile thoughts nor suffer anything to attempt us when we are about any good duty the Divel will be about us to interrupt us therefore we had need be watchful against him Again We should watch after the duty that we may not lose the fruit and benefit of it most people when they have been at the Ordinances of God are as if they had not been there when they have been at prayer as far from power against sin and drawing mercy down from heaven as if they had never been down upon their knees Thirdly It is good to watch in regard of God First Sometimes God comes with motions and draws nearer to us then he doth at other times therefore now we had need take hold of them Isa 55.6 call ye upon him while he is neer as who should say sometimes God is neerer then at other times O now have your eyes in your heads and let not God go but make use of this if ever God speaks to our souls or open our eyes let us make use of these things and be up and a doing lest they slip away from us Secondly Sometimes God doth extraordinarily help us and give us extraordinary favours let us watch those favours for then the Divel is most busie when God doth any notable thing for us when he gives us peace or joy or comforts or power against sin or whatsoever it be then Satan is most busie so soon as Christ had that extraordinary favour from his Father to be owned from heaven before all the standers by This is my beloved son c. The next newes we hear of he had a terrible assault by Satan when God had shewed great favour to Saint Paul in wraping him up into the third Heaven the next thing he met with was Satan to buffet him Thirdly Sometime God doth punish us and afflict us now how should we watch to get good by our afflictions This is the reason that afflictions and crosses and distresses are so often among us and do no good it is for want of watchfulness Is it so that it is good to watch Then how may we lament the horrible Vse 1 neglect of this duty I speak not to drunkards and prophane persons no wonder though they doe not watch neither doe I speak to the common sort of Christians that content themselves with civility and fair carriage but I speak to those that are of the better sort how horribly is this duty laid aside this is the reason of the want of grace and that people go down the wind and that there are so many Apostates and Decliners and this is the
take when instruction comes it strengthens a man much Now when a man hath communion with all the Saints what abundance of counsel hath he you may see how weak David was he was not able to beat down his wrath and impatience Now when Abigail came with her good counsel he blessed God for it Let us have a care to come so to the Sacrament that we may be strengthened in all good things that we may be more quickned up to every good word Vse 1 and work for it is a strengthening Ordinance it is appointed of God for the very nonce to strengthen Gods people in all business and employments they have to doe from day to day When Moses and all Israel received the Passeover God smote the first borne of all Egypt Psal 105.30 This was a seal that God smote all the strength of the Egyptians but there was not one weak person among the Israelites So if we did receive the Sacrament aright there should not be a weak Christian among us God would smite the Egyptian and weaken the strength of all their lusts and corruptions is therefore any among us weak and he cannot do this and that his lusts are like the sons of Zerviah to David too hard for him Though I be anointed King I am weak c. 2 Sam. 3.39 So dost thou say I am very weak this day and though God hath anointed me King over my lusts and I am a Christian that should have power over my lusts yet these base lusts and cursed corruptions are too hard for me I say if we did but wisely and carefully as we ought to do goe to the Word and Sacrament and the rest of Gods Ordinances we should have marvellous supply and help to carry us on in our Christian Combate It is a very remarkable thing that when God would have Joshua and alâ— Israel goe about that same hard work to goe â—nd encounter with 31 Kings of Canaan at one clap and they were now newly come into the Land of Canaan and were hemmed in the waters of Jordan came back and they could not goe back again it is to be noted that before God would have them strike a blow he would have them take the Sacrament of Circumcision you know the Canaanites might have come and cut their throats when they were sore nay when they were circumcised God would not have them goe fight yet but they must take the Sacrament of the Passeover which would cost them seven dayes one would think this was not the way to be strong but this was indeed the way to be strong to go in the strength of heaven this made the spirits of their enemies melt for they were now within the Covenant of God therefore how should we help our own souls if we would but go in the strength of Gods Covenant to prayer and every business we have to do and if we would but rightly partake of this Sacrament as a seal of the Covenant nothing would make it so strong as this This may seem to condemn the most of us all generally How do Christians misse of the partaking of the Sacrament what a deal of weakness is Vse 2 there among us where is there a strong Christian they can hardly doe any thing or suffer any thing whence is all this this comes from not receiving the Sacrament as they ought to doe as the Apostle saith of bodily weakness 1 Cor. 11.30 For this cause many are weak and sickly among you and many sleep He speaks there of their unworthy receiving the Sacrament this is the cause that your bodies are weak So this is as true of the weakness of the soule for this cause many are weak among you and many have such sick souls nay many are even dead to all manner of good even for this cause the not receiving the Lords Supper in a right manner for if the Sacrament were duely come unto as it doth require it is to strengthen us in grace and against Satan but when people come hand over head when they prâ—pare themselves slightly pray slightly before they come and come carelesse and negligently and take not pains to come in due fashion they rather strengthen themselves in sinne and Satan against them as it is said of Judas after he had received the sop the Devil entred into him John 13.27 you see he went away with more hardness of heart from the Lords Supper then he came to it he went away with more wrath and discontent against Christ and his blessed company then before the Devil had more strength then he had before A true Christian that comes to the Sacrament as he ought gets more strength to his faith more strength to his lively hope more patience and meekness he strengthens all the graces of Gods spirit and strengthens himselfe against Satan and his own flesh and against his lusts and corruptions but when a man comes otherwise he doth not only not get strength against corruption but corruption gets strength rather he goes away with more corruption of heart and more guiltiness of sinne then before and is more heartless to prayer and good duties The Devil deals with men as the Monk did with Henry the 7th Emperour it is reported that he was poysoned by coming to the Sacrament for he had poysoned it so the Devil poysons the Sacrament to most men they eat and drink their own damnation when they goe away from the Lords Supper they are worse then when they came more weak and unable to put off Satan and more exposed to his fiery darts whereas if the Sacrament were approached unto according to the due order that God hath set down in his Word we should gather strength from it This may serve to shew the reason why people get no more good by the Vse 3 Sacrament and doe not meet with this strength that the Sacrament administers to every worthy Communicant in general because they doe not come in a right manner to the partaking of it and when they doe not regard the manner God doth not regard the matter when they doe not come faithfully and readily and preparedly to the Table of the Lord the Lord regards not their coming and they shall get no good by it as Solomon saith When a man is not ready to heare he offers the sacrifice of fools Eccles 5.1 So when a man receives the Sacrament and is not ready to receive he receives the Sacrament of fools he doth not consider what a sacred thing it is and what great matters are required of him and what care and conscience is requisite thereunto we should examine our selves as the Apostle saith 1 Cor. 11.28 We must not only eat of that bread and drink of that cup for so even wretches and carnal people do and never partake of any strength but we must partake of it after a right manner as Christ saith Luke 12.47 He that knew his Lords will and prepared not himselfe to doe it shall
that though they be in the captivity of sinne and Satan yet they are prisoners of hope and the Lord gives some hope that the prison doores shall be opened and this we have here in the text for though the Apostle means here by hope the things hoped for yet we call it hope because as soone as ever they dawn in the soul they breed hope if they be the servants of God so that this Gospel breeds hope in a mans bosom Now here be five things I would shew unto you First what this hope is Secondly how it agreeth with that hope that follows justifying faith Thirdly how it disagrees with it Fourthly the Reasons of the point And fifthly the Uses For the first what this hope is and it is an hope that ariseth out of the faith of possibility when the Lord lets in a possibility of faith and makes the soul believe that his sinnes may be forgiven and he may attaine everlasting life and he may come to be a Saint and one of Gods dear and faithful children he lets in such a possibility into the heart and this hope flows out of this faith of possibility and this faith of possibility is another-gesse thing then people take it for every drunkard will say he beleeves that it is possible to be saved and to finde mercy with God but you will finde it is a greater matter then so it is spoken as a great commendation of Abraham that he did beleeve that God was able to raise up his sonne Isaac Heb. 11.19 so our Saviour Christ speaking to the blinde man asks him this question do you believe that I am able to do this for you Mat. 9.23 it was a great matter for him to believe that he was able to do this for him Sarah though an excellent woman for faith otherwise yet she stuck mightily here and thought it was impossible for her to have a childe nay Moses as faithful a man as he was he could not believe that all the people could be fed in the wildernesse it is a greater matter then you think for for every sinful wretch thinks it is an easie matter to believe that Christ died for sinners and that they may be saved it is an easie matter for the faith of presumption but if a mans eyes be opened and his conscience awakened and he comes to have a sight of his sins now Cain will say his sinnes are greater then can be forgiven and Judas is not able to flie unto Christ to believe a possibility of pardon but goes and hangs himself and despairs totally of the businesse this faith of possibility it comes within the compasse of a definition of faith it is the evidence of things not seen it is far above our nature and flesh blood cannot reveal it that there is salvation in Christ and that there is such a thing as a pardon to be had at Gods hands let a man have his understanding enlightned to see what a wretch he is and how fearfully he hath provoked Gods wrath against him and it is not in his power to beleeve that there is a possibility for him to finde mercy or any hope of pardon it cannot be attained to without the work of God a weak shelfe is able to hold when a man lays but a book upon it but if a man lay a great weight upon a weak shelf it will break under it so it is with the faith of men when there is no weight laid upon it the burthen of the Lord is not laid upon them then they may think it is an easie matter to have salvation and their sinnes pardoned but if this weight should be laid upon them their faith would burst unlesse the Lord should be pleased to put in a better faith then this it is not in a mans power to look beyond the power of justice for a man to beleeve that there is mercy in God contrary to the sentence of his own Law and contrary to the sense and feeling of a mans own soul and therefore when the Lord is pleased effectually to call a man though he lay a bleeding bleeding before in the sight and sense of his misery he opens a door of hope to the soul he lets in a light of possibility that he may yet come to be quickened and be a new creature and obtaine mercy at the hands of the Lord as the Lord dealt with his people Hos 2.14 there saith the text I will give them the valley of Achor for the door of hope so when the Lord doth cast a man into the valley of Achor of stoning and astonishment then he opens a door of hope that he may look in and see at a crevis some hope for him to speed though yet I have an hard heart yet such a thing may be if I come to Christ I see God may afford mercy to whom he will and hath propounded it to every man that will have it therefore I may have mercy the Lord begins to stir and move the heart and now the soul begins to have a door of hope you see then what this hope is it is such a thing as flowes from the faith of possibility I do not say that it is a justifying faith but it is the forerunner of it to make way for it The second thing is how this hope agrees with that which proceeds from a justifying faith I answer it agrees in five things First both are of God all the hope a creature hath if it be a true hope it is of God therefore the Apostle saith the God of all hope c. Rom. 15.13 God is the God of all hope I do not say that all hope absolutely is of God for the vaine hope of wicked men is of the Devil and is not of God but I speak of a true hope and courage that the soul gets to seek God in his wayes and fear him Secondly they are both wrought by the Gospel Rom. 15.4 All things were written for our learning saith the Apostle that we through patience and comfort of the Scriptures might have hope Thus it is with a believer though he hath nothing in present possession though he be persecuted and afflicted and forsaken in the world though he hath never so many miseries here below yet when he looks into the Scriptures and sees what promises God hath made he comes to have some hope it is thus with a man that is not yet a believer but is in the way to be a believer the Lord works with him this way though he see himself a miserable and wretched sinner and undone man cast off and there is no hope in himself yet when he looks into the Scriptures and sees what a gracious tender of mercy there is to any man that will have mercy it is not the wretchednesse of a mans heart that casts him off but the not coming to Christ and receiving of him that damnes him for the fountaine of mercy is
Prince of life to all the people of God and therefore Saint John saith He that hath the Son hath life and he that hath not the Son hath not life 1 Joh. 5.12 He is the Father of this new Birth and he is the daily and continual Father of it He is not a Father for one or two or divers years but Isa 9.6 he is called An everlasting Father to regenerate a people to God and he doth it by his Resurrection 1 Pet. 1.3 This must needs be granted That Christ must be the Author of this new Life Now you will say Then why is it attributed to the Spirit The Text gives it to the Spirit of God the Holy Ghost now if Christ be the Author of this new Birth and the giver of this new Life and God the Father hath appointed him to be so Why is it then here said That the Spirit doth it I Answer It is given to the Spirit for Three Reasons First Because Christ doth it by the Spirit Whatsoever Christ doth without he doth it by the Spirit when he cast out Divels here upon Earth he did it by his Spirit all the outward VVorks that he wrought he wrought them by his Spirit and therefore the Spirit is called the Finger of God Luk. 11.20 Now if Christ do this VVork by his Spirit if he do Regenerate all his people by his own Spirit there is Reason why they should be said to be born of the Spirit Secondly Another Reason is Because though this life be all from Christ it is he that begets it it is he that is the soul of every Believer as I may so speak yet it is the Spirit that is the Bond of Vnion it is the Spirit that joyns Christ and them together it is the Spirit that tyeth the knot it is the Spirit that unites and puts them together into one though Christ be life and eternal life yet notwithstanding they are all Aliens from Christ they are all out of Christ that the Spirit doth not joyn together with Christ they that have not the Spirit of Christâ—â—â— they are none of his they are all out of Christ they are like dead branches out of the Vine it is the Spirit that is the bond of Vnion between Christ and those that are Christs Thirdly Another Reason is Because the Spirit quickens the Word whereby this is done The people of God the thing that they are born of again it is the immortal seed of the VVord 1 Pet. 1.23 You are born again not of corruptible seed but of incorruptible Now this seed is sowen in all mens hearts scattered among all the Congregation but yet it doth not Regenerate all the Congregation The Reason is where the Spirit comes that makes it fruitful and that makes it to quicken the heart and thus you see the meaning of the words That which is born of the Spirit is Spirit Now here are Two Points First That the Spirit of God or the Holy Ghost Regenerates all the people of God whosoever is born again is born of the Spirit The Second Point is this That all that are Regenerate all that are born of the Spirit they are Spirit that is they are spiritual they are like the Spirit The First is That it is the Spirit of God the Holy Ghost that doth Regenerate all the people of God this is that which makes them to be new Creatures to be new men to be altogether different from that they were before this is that which doth distinguish them from themselves even as much as white from black this is that which doth alienate them from the courses of the world this is that which doth make them to be singular and odde fellows as if they were of another world this makes them lead a different kind of life and follow a different kind of way from all their neighbors because the Spirit of God works in them as Ishmael and Isaac though Ishmael was born after the flesh yet Isaac was born after the Spirit as the Apostle alludes Gal. 4.23 that is one took one kind of course the other another one was born one way the other another way the Spirit begat one the Flesh the other and this made Ishmael to persecute Isaac because Isaac could not abide his courses they were of different Natures and Dispositions one was born after the Spirit the other after the Flesh Now here be Six Things I would shew unto you First What Regeneration is Secondly Why it is so called Thirdly Wherein it consists Fourthly The Reasons why the Spirit of God only works this work Fifthly How he works it And Lastly The Vses First What Regeneration is And it is thus much namely The renewing of the whole man and by degrees completed after the Image of God in Jesus Christ This is Regeneration and there be Five Things to be opened in it First That it is the renewing of a man It is not every change there may be abundance of changes and alterations and yet a man for the main may be the same man he is a man may be changed from a Drunkard to be sober from an Adulterer to be chaste yet still he was the same man he was before though there be changes wrought in him but Regeneration is the renewing of a man the making of a man another man as the Apostle speaks 2 Cor. 5.17 Old things are passed away and all things are become new The Lord doth take away the old frame and the old affections and the old inclinations the old acquaintance the old course and conversation all these things passe away and the Lord puts in new things in the room thereof till all things become new thus it is in this work as the Apostle speaks Tit. 3.5 According to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost the Lord removeth the old rubbish and puts a new fabrick in the room as a Goldsmith he takes a vessel of dishonour and melts it and makes it a vessel of honour God doth undo the old workmanship and makes a new as David saith Create in me O Lord a clean heart c. Psal 51.10 David thought he had lost all therefore he prayeth to God that he may be new cast that he may be taken all to pieces as a VVatch-maker takes a VVatch that is out of order he takes it all to pieces and sets it together anew again so he prayes God to deal with him he had lost all in sense and feeling and would have God make him a new workmanship it is called the renewing of a man Ezek. 11.19 there is an excellent place I will give them a new heart c. The Lord puts out and he puts in even just as a Suister doth when she works cut-works she puts out the cloths own threds and puts in needle-work so the Lord puts out the old heart and puts in a new heart he takes out
he doth give him a common life one minde and heart he doth give them all natural help and natural care one of another for they have need one of another In the Third place we must shew That the Spirit doth this And why he doth it First That it is the Spirit that unites and tyeth all these Members together This makes them hang together therefore it is called the unity of the Spirit Eph. 4.3 He exhorts the Ephesians that were the Members of Christ to keep the unity of the Spirit because as the Members of Christ are united to Christ so they are united mutually by the Spirit Therefore take heed saith the Apostle to keep the unity of the Spirit that you may be of one mind and one heart Therefore the Apostle speaking of the Body of Christ he compares it to a building A building consists of divers bricks and stones and timber which being joyned together make up an house So the Members of Christ being joyned together make up an house for God to dwell in But who makes this The text saith the Spirit of God Eph. 2.22 The Spirit of God makes up this blessed building all the elect of God all the faithful all the heirs of Grace in the world are as an house or body though there be never so many parts in it yet they make all but one body or house so it is here Now the Spirit unites these and layes them artificially together so that they may prop one another Ezek. 11.19 The Lord there speaking of his Elect I will give them saith he one heart and make them of one mind How will he do it I will put a new Spirit within them And so he makes them to be of one and the self same mind Now the Reason Why the Spirit of God doth do this is First Because none else besides the Spirit is able to do it For by nature we are wofully and fearfully different from the Body of Christ we are of another nature of another kind of another life nay we are contrary to it all the Members of Christ they are as young sucking children but wicked men and all men by nature are Lions and Leopards and Bears and Tigers as the Prophet speaks Isa 11.6 7. Now the Prophet there speaking how Christ means to effect it is to unite these together to make the Lion and the Lamb to have communion together to make the Bear and the Kid to lye down together Mark how he sheweth how Christ will do it in the second verse of the same Chapter the text saith The Spirit of the Lord shall rest upon him he speaks of Christ that is whereas this requires a great deal of power to do this to make a man to be clean contrary to his nature whenas a mans nature is carnal and wicked and earthly to make him of the Body of Christ therefore saith the text The Spirit of Might shall be upon him c. There is a great deal of Might required to turn their dispositions it is a mighty thing to change a man that is a drunkard a proud person a wicked wretch to turn this man topsie-turvy to make him mind other things to make him clean another man this requires infinite wisdom Therefore the Spirit of Wisdom shall rest upon him to do it and the Spirit of Knowledge and the Spirit of the Fear of the Lord that is the Lord Jesus shall put in the Spirit of Fear into mens hearts and this will turn them this will alter mens minds and conversations Secondly There is none so fit as the Spirit of God to do it For this Body of Christ it is a company of Sons and Daughters that God hath up and down in the world that are able to cry Abba Father now who is so fit to do this as the Spirit of the Son As the Apostle saith That he might redeem them that were under the Law that they might receive the Adoption of Sons Gal. 4.5 Fourthly How the Spirit of God doth this and that is Two wayes as the Scripture reveals to us The One is By being one and the same Spirit in all the Members of Christ He comes into them and dwells in them as one and the self-same Spirit and so makes up this union The same Spirit that was in Paul was in Peter and so all the rest of the Members of Christ one and the self-same Spirit is in them 1 Cor. 3.16 Know ye not that yeare the Temple of God and that the Spirit dwelleth in you Therefore look what Spirit of Faith one man hath another comes to have the same Spirit of Faith as the Apostle speaks 2 Cor. 4.13 We having the same Spirit of Faith with them as it is written I believe and therefore I speak so we believe and therefore we speak Secondly The Spirit doth this by uniting and tying a knot between these Members He doth unite them and make them hang together in one he makes them to be of one heart and of one soul by knitting and combining of their hearts all together Therefore this fellowship is called the fellowship of the Spirit Phil. 2.1 Though Paul were far off from Philippi yet he could adjure the Philippians by the fellowship of the Spirit But you will say How can this be Can the people of God have communion and fellowship one with another when they are so far asunder one from another and may be never saw one another may be never heard one of another How can this be I say Very well for the Spirit of God hath a long arm and is able to make the people of God shake hands though they be a thousand miles asunder it is the Spirit that tyeth this knot and unites them together As Paul speaks Col. 2.5 Though I be absent in the Flesh yet I am present with you in the Spirit and methinks I am in your company and meetings when you meet together I see you in my mind methinks and I joy in your order The Spirit makes the communion between the people of God and hence it is that they can love one another because all the Members are tyed together by one knot and they come to help one another and do any thing one for another even by the very love of the Spirit which they have one towards another Rom. 15 30. The Apostle had some need of the good Romans to help him Now see how he doth intreat help from them he desires them by the love of the Spirit to pray heartily for him he knew that the love of the Spirit would be a great motive to them you know you and I are joyned together by the same Spirit for the love of the Spirit pray for me Thus we see First What this Body of Christ is Secondly What the putting a man into this Body is Thirdly The Reasons why Fourthly How the Spirit doth it Now I come to the Vses And First Is
though now under the gospel because Christ arose in the morning they are reckoned from morning to morning Fourthly another argument is this God never ordained halfe holy dayes in his Church indeed the Church of Rome have halfe holy dayes as saint Blacies day which is to be kept in the fore noon so they have other dayes that are to be kept in the after-noone but in the fore-noone they may do what they list so heathens did as Ovid saith the former part of the day is holy the latter part of the day is not holy the Lord hath no such days as these but all holy dayes in scripture if God ever appointed a fast or new moon or feast of Tabernacles whatsoever holy day he did institute it was an whole day and not a part of a day therefore much more this solemn day Again the judgment of all Divines in all ages hath been concerning an whole day I could instance in the fathers as in Irenaeus who saith we are to continue in the Sabbath all the day long for the Lord hath required all the day to be kept holy unto him and the saints of God have alwayes kept an whole day so saint Austin saith It is not enough that wee keep three or four houres of the day but that we rest the whole day And what rest not only to rest from our bodily labours for the beasts keep this Sabbath nor the rest of sport and pastime for that is the Sabbath of the golden calfe they ate and drink and rose up to play No but that thou mayest be vacant to God all the day in prayer and serving of him So in the Councell of Mexicon there was an assembly of ministers out of all nations in Christendome and they ordained a canon concerning the Lords day We ordain that people keep the whole Lords day holy and that they set themselves the whole day to pray to God and delight in God and heare his word and if a countrey-mans servant breake this day his punishment shall be to be beaten with severe blowes ictubus gravioribus are the very words of the Councell and if a Lawyer offer to plead this day he shall not have the benefit of his pleading or case and if a minister breake this day he shall be excommunicated half a year and throwne out of the Church and shall not be received into the Church again but upon great humiliation This was the judgment of Divines in all ages and it is the observation of a reverend Divine Musculus upon Exod. 20. God doth not say Remember the Sabbath to keepe it holy he that keeps it an hour or two keeps it holy but Remember the Sabbath Day to keepe it holy he will have a day kept holy Nay Calvin whom they take to be on their side to be a patron of their liberty he himselfe writing upon Deut. 6. upon these words Remember the Sabbath day he saith we are to keep this day speaking of himselfe and all the people of God we are to keepe this day and not a part of it but all of it The second Use is this we may hence see that sports and pastimes are not Vse 2 agreeable to the Lords day for if the Lord hath forbidden our weekly works on that day then surely he hath forbidden sports and pastimes The reason is good first because our weekly works are things Commanded at other times now sports and pastimes are never Commanded by God but onely permitted now if things commanded and things that are good at sometimes if these notwithstanding may not be done upon the Lords day then much lesse must those be done that are permitted onely Secondly because weekely works do lesse distract a man from God then sports and pastimes I appeale to any man here present if he be not more heavenly and better employed and lesse distract from good thoughts and gracious affections when he is plowing or sowing or threshing then when he is diceing and carding sports and pastimes beat a man further off from religion and let a man go to prayer after sports and pastimes he shall find himselfe more unfit and unaffected a great deal then he shall when he comes from the works of his calling Now if those things that do lesse distract from Gods worship and service are forbidden upon the Sabbath day then surely much more thâ—se things that doe more distract must needs be forbidden upon that day THE END Quae Deus abscondit ne scrutemur quae in apertum protulit ne negligamus ne aut unâ ex parte nimiae curiositatis aut alterâ iugratudinis damnemur 1. Point why a child of God may think he is dead or deader then ever when there is no such matter Seven cases of false liveliness 1. Novelty of Religion and grace 2. Violent Commotions 3. Indiscretion 4. Presumption 5. Activeness of natural disposition 6. Extraordinary assistance 7 Freedom from temptations How far forth a child of God may be dead 1. All by nature dead 2. Liveliest of Saints have some deadnesse 3. Deadest of Saints have some life 4. Dangerousness of the point 5. Needfulness of the point 6. How far forth a child of God may be dead 2 Chro. 16. Use 1 Tim. 1. The deadness of a child of God amplified A child of God may fall into very foul sins 2. A child of God may be hardned in sin 2 Chro. 19. 3. A child of God may be long in sin John 3. Reasons of the point Rev. 12.13 Mat. 26. Mat. 26.74 Rom. 9. James 4. Vse Joh. 13.1 Rev. 3.8 Why Gods people are to stand upon their guard 2 Sam. 7â— Jer. 32. Quest Answ â—â—uses of â—â—â—dness â— Gener. Pâ—ov 9.18 Mat. 26.47 â—â—h 2. Jonah 1. 2 Partic. Matth. 22. Jonah 4. 2 Chron. 17. Gal. 4. Phil. 3. Pro. 15. 2 Tim. 4. Matth. 25. 2 Pet. 1. Phil. 3. Matth. 26. Means of quickning 1. Means Second means The fourth meanes 5. Meanes 6. Means 7. Means James 5. Matth. 6. Motives 5 Matth. 24. Rev. 3. Matth. 19. 1 John 5 Acts 26. Five Remedies given the Church Verse 3. 1 John 1.3 Observation 1 Sam. 23.11 Prov. 13.3 Acts 19.25 Mark 4.19 1 Sam. 23.22 Ephes 6. Rev. 12.12 See more of this in the Sermons upon 2 Tim. 4.5 Matth. 3.17 Psal 119.92 2. Remedy Observation Part 1. Gen. 32.28 Mat. 12.30 Psa 2â— 1 1 John 2.14 James 3.2 Matth. 11.30 Matth. 7.18 Judg. 2.16 Psal 119.29 Rom. 13.12 2 Cor. 13.8 Gen. 39.9 Josh 7.21 Dan. 1.8 Psal 103. Direct 1 Sam. 17. Acts 16. Matth 26. 1 Kings 19. John 6.55 1 Sam. 14. 1 John â— 1 Sam. 25. Josh 5. Eph. 6. Psal 119. A child of God cannot fall from grace 2 Chron. 19.2.3 Mat. 25. 1. What not the Reason Evid Rom. 11.21 A childe of God cannot sin with his whole will A particular Church may perish 4. Notes of a true Church 1. Sincere preaching the Gospel 2. True and sincere use of the Sacraments 3. Sincere profession of the word of
2. Not as though we should set up a conceited distinction of works in the Trinity 2. What is this voice Not distinct from the word preached Consists 1. In the opening a a mans senses 2. In taking away a mans lameness Called a voice 1. Because it is joyned to the word 2. Because it hath a similitude of a voice Quest How may we know whether that soul hath heard this voice Answ 1. There is a power goes along with this Word 2. This voice makes one hear more then any creature can speak 3. It is the irrefragable propounding of the promise 2. Confidence in natural man 1. In the power of God 2. Unrooted in the will 3. Presumptuous 2. Confidence in the godly 1. Special perswasion of Gods love 2. A constant expectation Confidence in Christ for life and salvation is true justifying faith Arg. 1. From the several expressions of faith in Scripture 1. Trusting 2. Relying on God 3. Staying upon God 4. Rolling ones self on God 5. Adhering unto God 6. Beleeving on God Arg. 2. From the offer of Christ Arg. 2. From the offer of Christ Arg. 3. Because faith is a coming to Christ Arg. 4. Because the object of justifying faith is no proposition but Christ himself Arg. 5. Because true faith is a faith of union Use 1. Then no absurdity to say faith is in the heart as well as in the minde Object Use 2. A believer may not be sure in regard of sense Arg. 1. The event is not the object of justifying faith 2. The event is conditional till a man believes Argument 3. Arg. 4. The event is known another way Arg. 5 Not the truth but strength of faith aprehends the event Doct. It is faith that makes a man obey the call of God Reas 1 Because faith seeth Gods purity and mercy to be inseparable attributes 2. Because faith looks on Christ not only as a Saviour but as a Lord. 3. Because faith gleweth the heart to the Commandements as well as to the promises 4. Because faith looks to a fitnesse for heaven as well as a title to heaven 5. Because faith is eminently all that a man is to do John 2. 2. By carrying a man to God 3. By making a man improve all his abilities 4. By making a man relie on Christ Quest How doth faith fetch power from Christ Answ 1. As an instrument 2. In a moral way Use 2. See what little faith is in the world Use 3. For examination Evidences of true obedience 1. Willing and hearty 2. Works resignation to God 3. It puts forth all a mans strength to God The Division of the Text. Obser The latter part of the Text Opened Obser Luke 16. Quest Answ Vse 1 King 21. Acts 5. What it is to watch Literally Ordinary Extraordinary For a civil end For a Spiritual end Spiritually It implies proneness to be drowzy Endeavour to stir up our selves It is an intentive Consideration in all Cases What we must watch Our Selves Our thoughts Heart Words Senses Eyes Ears Whole selves Duties of Religion Before Duty In Duty Time Present time Time of Gods wrath Time of Grace Death Judgment Reasons Our proneness to be drowzy Christians life is a Warfare The world an Eenemy The Divel The certain advantage of Watchfulness We cannot else expect help or â—â—râ—on Object Answ Gods appointment None can Watch for us Object Answ Vse Condemning the general neglect of Watchfulnesse Reproving the godly's too great neglect Directing how to watch Account watchfulness our life Watching in all things Proportioning it to what we are about Avoiding hinderances Vain company Spiritual drunkennesse Setting God before our eyes Vse Exhorting to watchfulnesse Motives Because otherwise it will be ill with us at last Because our souls are sickly We are already awakened Badness of the times and carelessness of the most Regeneration attributed to the spirit Because Christ doth it by the spirit Spirit is the bond of union between us and Christ Because the spirit quickens the word whereby we are born again That the spirit of God doth regenerate all the Saints What Regeneration is A Renewing A Renewing of the whole man By degrees perfected According to Gods Image In Jesus Christ Why called Regeneration To shew the great Corruption of Nature The work well expressed by the Name Father both in Natural and Spiritual Generation A Mother in both First Conception and then Birth Pain accompanies both Births Both come to a Being they had not New Kindred follows both Wherein Regeneration consisteth Passive receiving Christ An active power to become a child of God Reasons why the Spirit worketh Regeneration It is the good pleasure of God No other agent can do it Man is totally against it of himself How the Spirit worketh Regeneration By the Word of Life By a secret and supernatural power Vse 1. Of Confutation of Pelagians c. Information Of our continual need of the Spirit Exhortation 1. Not to grieve the Spirit 2. To do any thing for God 3. To the Unregenerate to pray for the Spirit Of Examination whether regenerated or no. First Signe When doing good is natural The heart 's a good soil for Grace He cannot live in Sin It is pleasant to do the will of God Grace gets the upper hand He loves the people of God He loves Spiritually to profit others VVhat this Body is The invisible Church of God Gathered out of all Nations Predestinated unto life Begotten again by the VVord VVhat putting into this Body is A part of our ingrafting into Christ VVrought by Faith Making us have â—ommon life with other Members It makes of one consent with all the people of God For mutual care and help That this is the Spirits work Reasons why the Spirit of God doth thus unite to the Body of Christ None but the Spirit is able None but the Spirit is fit to do it How the Spirit doth Unite to Christ's Body By being one and the same spirit in all Members By tying a knot between all the Members Vses The want of the Spirit is the cause of difference Let none put asunder what the Spirit joyns To try our acquaintance hereby To stir up a sâ—mpathy amongst the Saints How to work maintain and express this sympathy By informing our selves concerning one another By visiting our fellow-Members By laying to heart their afflictions Proposit 1. A set time for worship Propos 2. Some set time for worship every day Propos 3. Every day in some sort a Sabbath Luk. 1.74 75. Propos 4. A particular special day for Gods worship Propos 5. One day of Seven to be set apart for Gods worship Propos 6. That day of the seven to be kept holy on which God rested Propos 7. All that is in the Fourth Commandment is not essential to it Quest Answ Propos 8. The 4 th Commandment continual alwayes to abide in the Church Gal. 5.2 Exod. 35.3 Propos 9. The first day of the week was the Lords day and so to continue to the end of the world ver 22 23