to be filled up with any thing else we are guilty of Sacriledge if we do not give him this as Levit. 27. 28. the Lord saith Whatsoever is devoted unto the Lord that is most holy unto him now God saith he hath devoted the seventh day to himself therefore we are to keep it holy Nebuchadnezzar a very heathen when he knew that the Vessels came out of the Temple of the Lord he would not employ them to a common use Dan. 1. 2. He put them into the house of his god which was the holiest place he had Fifthly This is necessary because we are apt to be worldly and carnal Reas 5 and non-resident from Prayer and from the Word and serious humbling of our selves before God if we be never so little taken off how suddenly do our minds cleave unto the world and grow vain and unfit and distempered Now if God should not once in seven dayes have a day to take us off from the world as six dayes are employed in worldly affairs so if there were not a seventh day to take us off there would be no hoâ— with us therefore there must be a whole day to accustom us and habituate us to the Service of God otherwise we should drown our selves in the world The Sixth Proposition is this That as it must be one of seven so it is not Propos 6. That day of the seven to be kept holy on which God rested indifferent which of the seven dayes we keep holy but it must be that day whereupon God rested therefore it hath the name of a Sabbath Sabbath is nothing but rest The reason of the name is Two-fold First Because God rested upon that day And Secondly Because we are to rest upon that day The Seventh Proposition is this That all that is in the fourth Commandment Propos 7. All that is in the Fourth Commandment is not essential to it is not essential to the Commandment the fourth Commandment delivers only these Two things First That God will have a seventh day Secondly That this seventh day is to be the day of Gods rest This is the whole meaning of the fourth Commandment now all other particulars in the fourth Commandment are not essential to the fourth Commandment as that God made Heaven and Earth in six dayes and rested the seventh day c. It is not essential to the fourth Commandment but because at that time when God delivered the Decalogue there was no greater work then the Creation and the rest from that work was the rest from the greatest work in the world theefore it was kept upon the last day of the week upon which God rested from the Creation Now the meaning of the fourth Commandment is in the eighth Verse all the other particulars are but Commentaries to open it to the Jewes Remember the Sabbath day to keep it holy this is the fourth Commandment The Sabbath that is the day that God rested on and the day that we are to rest upon this is the holy day that is devoted to the Lord now it was kept upon the last day of the week because God created heaven and earth and rested upon that day and the Creation of heaven and earth was the greatest work that God then had done But then you will say Why doth the Commandment say That in Quest six dayes God created Heaven and Earth and rested the seventh day I Answer 1. It is no strange thing to see some things in the Commandments Answ which are not essential to them because the Commandments were delivered to the Jewes though they concern the whole world yet the persons that actually stood before God when the Decalogue was delivered were only the Jewes Deut. 5. 22. God spake to the Jewes now no wonder that God speaking to the Jews did speak divers particulars according to them and in their phrase which if we had been alive and they to succeed us God would have spoken according to us as he did according to them 2. Secondly We see plainly there are some things in the Commandments which do not concern the whole world but only the Nation of the Jewes as in the first Commandment I have brought thee out of the Land of Egypt out of the house of Bondage Thou shalt have no other gods but me That is the Commandment but though they together with the other were put into the Tables of Stone yet it concerns only the Jewes 'T is true indeed it is a type of our deliverance that we are delivered from Hell and Sin and Satan as they were delivered out of Egypt and the house of Bondage but literally these words belong only to the Jews and the Commandment is this Thou shalt have no other gods but me So it is for the fourth Commandment Again There is something in the Fifth Commandment that doth not concern us but only them Honour thy Father and thy Mother c. That thy dayes may be long in the Land which the thy God giveth thee that belongs only to the Jews it is meant particularly of the Land of Canaan This then is the effect of the Commandment Honour thy Father and thy Mother that thy dayes may be long in the Land of Canaan So that the first words are the Commandment and the later part belongs only to the Jewes So Deut. 5. 14. the Fourth Commandment it was put into the Tables of Stone thus Remember the seventh day to keep it holy for the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of work thou nor thy Son nor thy Daughter c. that thy man-servant and thy maid-servant may rest as well as thou that belongs to us as well as to them but then it follows Remember thou wert a servant in the Land of Egypt Here you see the Jewes have another Argument besides the Arguments that we have but though we have not that Argument yet the Commandment stands still and the Commandment is only thus much namely That there must be a Seventh day and that seventh day God rested upon now whereas the Jewes kept the last day of the week that was only by a temporary Commandment because the making of heaven and earth was the greatest thing that God had then done and God rested from that upon that day but now if God work a greater work then the Creating of heaven and earth and rest from that then by vertue of the fourth Commandment we are to keep that day holy upon which he rested from that work Now I come to the Eighth Proposition That this Fourth Commandment Propos 8. The 4th Commandment continual alwayes to abide in the Church concerning a Sabbath day concerning the keeping of a Seventh day holy is a continual Commandment alwayes to abide in the Church of God I will prove it by divers Arguments that it was not to continue only in the time of the Jewes but it is to abide alwayes in the Church to the
Lords day In that day there shall be a Root of Jesse which shall stand up for an Ensigne to the people and the Nations shall flie unto it and his Rest shall be Glorious Not only the Fathers Rest shall be glorious when he had Created Heaven and Earth and rested the seventh day but Christs Rest also shall be glorious for all Divines agree that the Prophet speaks of the Rest of Christ from the work of Redemption now his Rest shall be glorious As God the Father Rested from his work and his Rest was glorious for four thousand years together so Christs Rest from his work shall be glorious there shall be glory and honour put upon it as well as upon the Rest of the Father when he Rested from making of Heaven and Earth Secondly Another Argument to prove this is out of Rev. 1. 10. there Reas 2 Saint John speaking of the first day of the week the Spirit of the Lord calls it the Lords Day I was in the Spirit on the Lords Day so that it is not by Apostolical Tradition only but by the Institution of God himself he doth call it the Lords Day I was in the Spirit upon the Lords Day he calls the first day of the week the Lords Day by the same reason that the Sacrament is called the Lords Supper Now the Sacrament is so called because the Lord Instituted it and therefore it must be Holy so the Lords Day is called so because the Lord Instituted it and therefore it must be kept Holy Another Argument is this Our Saviour Christ himself doth Intitle himself Reas 3 to be the Lord of the Sabbath and therefore able to alter it and change it and appoint what businesse is to be done and what not to be done upon that day he doth openly profess that he is Lord of the Sabbath Mark 2. 28. and John 5. 23. he saith They shall Honour the Son as they Honour the Father As they honour the Father with a Sabbath in regard of his Rest from the work of Creation so they shall honour the Son with a Sabbath in regard of his Rest from the work of Redemption which being compared with Rev. 1. 10. where it is called the Lords Day These two being put together do plainly prove it Fourthly Christ himself did command his Apostles to keep this day it Reas 4 was not by the Apostles counsel as if they would set up this day in the Church as some would have it but Christ did command them so to do for the Apostles did deliver nothing Generally to the Church but what they received from the Lord as Paul saith What I have received from the Lora that I declare unto you 1 Cor. 11. But I will prove it was the Commandment of Christ to them by this Argument Because the first day of the week was alwayes kept for the assemblies of the people of God before the Apostles durst order any thing in the Church the Apostles never durst undertake to set up any order in the Church until the Holy Ghost fell upon them in fiery tongues and that was fourty dayes after Now the first day of the week was kept long before this John 20. 19. they kept the first day of the week and again the next week ver 26. they kept the first day of the week and Luke 24. they kept the first day of the week And if you compare three or four places of Scripture together as Mat. 28. 16 20. together with John 20. 19 26. we shall see plainly in John that they did meet upon the first day of the week and in Mat. 28. we shall see that Christ appointed them so to do it was by his Commandment Fifthly Another Argument to prove that it is by Divine Institution and Reas 5 not by Humane Ordinance is this Because the Wisdome of Jesus Christ would never have committed such a weighty thing as this is to the Judgement of man Certainly the Lord Jesus Christ before his ascending up unto his Father would never have left things so raw and uncertain and imperfect as to leave such a Branch of such a Sacred Ordinance to be at the Arbitrament of men being so apt to take liberty and so negligent to keep any day Holy surely the Lord would never have left it to the Arbitrament of men Therefore we may well conclude it is to be found in Scripture by Ordination of God for mark what the Apostle saith As Moses was faithful in all his house so Christ is faithful in all his house Heb. 3. 2 3. He proves that Christ is more faithful then Moses Now Moses was faithful for he delivered the whole mind of God to the people of Israel there was nothing left out for time or place or manner there was not any Ceremony in the worship of God left out but he delivered all to them he was faithful So Christ is faithful in his house therefore seeing Christ knew how ready men were to neglect and prophane the Sabbath plain reason tells us that he would order it himself Again Who should Institute any Ordinance in the Church but only he Reas 6 that is the Head of the Church Again Another Argument is this It hath been the Practice of all holy Reas 7 men since the Apostles daies to keep this day That it was the practice of the Apostles that you will grant that they kept the first day of the week Now if there were no Argument but this that the Apostles did keep it this were enough to prove the change of the day when we find that the Apostles did sanctifie this day this were proof enough to stay our mindes for certainly they had a more Infallible guidance and direction then we have and they insisted upon this day 1 Cor. 16. 1. 2. They ordained and John the Divine kept this day though he were in the place of his banishment where he could hear no Sermon but was all alone yet he would keep the Sabbath on the first day of the week and the Lord rewarded his sanctifying of this day by declaring the Revelation unto him to incourage all good people to go on in keeping this day But to leave these and come to the time of the ancient Fathers immediately after the Apostles they all agree upon the first day of the week Ignatius doth so and Saint Austin saith as the Virgin Mary is among women so is the first day of the week among dayes as she was blessed above women so is the first day of the week blessed above daies No man that makes conscience of his wayes but shall find a blessing upon every day but God hath blessed this day in a more peculiar manner and the soul that makes conscience of the keeping of it may by the Covenant of God expect a blessing Now to come to the dead times of Popery If ever the Sabbath was out of memory and out of date then was the time for then there was a great falling away
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 graviâ—ribus 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 those things that doe more distract must needs be forbidden upon that day THE END
Therefore 1 Let us so come to this Ordinance that we may be strengthned 72 2 This condemns the most Christians 3 This shews reason why we doe not receive good by the Sacrament Reasons why men do not receive good by the Sacrament 73 1 Because they come not with lively sense of their wants 2 Without true repentance 74 3 Without faith 4 They do not seek to God to blesse the Sacrament to them 75 5 They doe not behave themselves well at it 6 Do not afterwards examine what good is got by it 7 If they get good they do not interpret it to be by the goodness of God in the Sacrament 8 They do not stir up the Sacraments that they formerly pertook of 76 Doct. A child of God cannot fall from Grace 77 which is 1 Not from any thing in himself 1 Because the best is bid to look on himself as one that may fall into any sin in himself 78 2 Because they are bidden to feare themselves 78 3 To take heed that they do not fall away totally 4 Because they are commanded to grow in grace 79 5 Because exâ—mples of Apostates are propounded for the Saints to take warning by 6 Because people of God are fain to pray God to keep them 7 Because â—no grace received can hold out without continuall influences from heaven 80 But 2 from the meer favour and goodness of God 81 Qu. What is it that doth and shall ever remain in a believer 82 Ansâ— An anointing from the holy one for 1 A child of God if he sinne cannot carry it away as others 83 2 cannot stand it out as others do 2 Lusting against every known sin 84 For 1 He never sins but against his standing purpose 2 Against the study and composure of his heart 3 Something or other breaks the fulness of the voluntariness of it 1 Ignorance 2 Inconsideration 3 Possion 4 Violent temptation 4 Cannot make a trade of sin 85 5 Hath an apness to rise again 3 A tender disposition to look after God 86 For 1 he cannot lie down in spirituall distempers 2 He hath a feeling of his hardness 3 He cannot be so secure as to forget God 4 A love to the Image mercy holiness goodness and Ordinances of God 5 A disposition to check and chidâ— his soul for sin 87 6 The habit of grace Use 1. For confutation of those that hold falling from grace 88 2 For comfort to people of God against fears temptations perserutions 3 Labour to make sure that we be godly Doct. A particular Church may perish 89 Four notes of a true Church that may be lost 1 Sincere preaching of thâ— Gospel 90 2 True and sincere use of the Sacraments 92 3 Sincere profâ—ssion of the Word of God 93 4 True discipline Seven marks of a fals Church 94 1 Antiquitâ— 2 Vniversality 3 Succâ—ssion of Pastors 4 Vnity 5 Miracles 6 Pomp 7 Outward prosperity 95 Reas 1. because the Church is Catholick not tied to any place 96 2 God needs no place or person 3 No particular Church hath a promise of continuance Use 1. To confound the Church of Rome 2 To warn all particular Churches 97 Doct. The second Covenant requires works Works necessary 98 1 By necessity of presence 2 By necessity of inseparable effects 3 By necessity of signs 99 4 By necessity of commandement 5 By necessity of end 1 to glorifie God in the world 2 to do good unto others 100 3 to purifie our selves 4 to qualifie us for heaven 5 to proportion our reward 6 By necessity of thankefulness 101 Use 1. See how the Papists wrong us by accusing us to be against good works 2 Let Ministers call on people to have a working faith 3 This discovers them to be graceless who do not follow Christ in doing good 4 Be exhorted to good works Mot. 1. Good works are signs of our condition and state 1 Of election 2 Effectuall calling 3 Justification 4 Adoption 5 Of our love to God 103 2 The reason why we pray no better is because we are not abundant in good works 3 They would chear us in an evill day 4 Thâ— want of them the cause of temporal judgments 1â—4 Doct. The covenant of grace requireâ— peâ—fect works ibid Not a perfection of degrees but of sincerity Difference between Legall and â—vangelicall perfection 105 1 The law requires performances as well as the will and desire 2 The perfection of the L 〈…〉 stands on quantities as wel as qualities 3 Vpon full measure whether a man have power or no. 4 Admits no failings 106 5 Mâ—kes nothing of repentance Doct We should labour â—o bâ— perfect Reas 1. From the nature of God 107 2 Because God hath commanded us to be sincere 3 Because God knows our hearts 4 God will let down the Câ—venant no lower 5 All Gods Saints have been perfect Use 1. To reprove the want of uprightness 108 2 To humble the people of God 109 3 To exhort us to be upright Mot. 1 God delights only in an upright heart 2 This is the total sum of all that God requires p. 110 3 The least grace with uprightness is better then all the goodly performances in the world 4 God will bear with grievous faults where there is uprightness 5 Vprightness will help us to profit by all ordinances 111 6 Is most excellent ground of comfort 7 Will make us and our posterity blessed 112 Use 4 For examination Signs of uprightnesse 1 An upright man is universal in regard of all Gods commands 2 In regard of all graces 3 Of all places and company 113 4 Of all times 5 Of all his parts understanding will memory c. 114 6 Of all conditions 115 7 Of all relations 116 8 Of all the circumstances of his actions 117 Doct. As we must be perfect so we must be perfect before God 118 1 Not so as God should approve our works in strict justice But 2 On account of his mercy in Jesus Christ Reas 1 Because God hath so commanded 2 Otherwise a man hath no faith 119 3 This is the end of Christs redemption 4 This is the end of election 5 Because God will search us out 120 6 God only doth esteem of the worth of holiness c. Use 1 To condemn the ceremonious devotion of many 2 For humiliation 121 3 For exhortation to be upright Doct. God will search whether we be perfect 122 Difference between Gods searching and mans 1 Mans searching may be without finding 2 Hath ignorance foregoing 3 Is properly so called 4 Is necessary for knowledge 5 Is for himself 123 God searcheth five wayes 1 By his own spirit 2 By the spirit of man 3 By conscience 4 By his word 124 5 By his providence Whereby God discovers mens secret works 1 By letting his people suspect men 125 2 By letting his people injure wicked men 3 By guiding his Ministers to home preaching 4 By their own lusts and corruption 126 5 By persecution Reas 1 It
4 Stir up Sympathy 69 Qu. 5 How shall we sympathize with Christs members Ans 1 By informing our selves concerning one another 2 By visiting fellow-members 3 By laying to heart their afflictions Of the Sabbath Exod. 20. 19. Prop. 1. There must be some set time for the worship and immediate service of God 70 Reas 1 All actions cannot be done at once 2 Because of our dulness Prop. 2. There must be some set time every day Reas 1. Else we live like beasts 71. 2 Every morning God reneweth mercies 3 God is the beginning and ending of all things Prop. 3. Every day is in some sort a Sabbath Reas 1. Gods covenant with us requires it 2 Not to do so is a brand of hypocrisie 3 Blessednesse consists in it 72 4 This is the sum of the law of righteousnesse Prop. 4. There must be a particular special day Reas 1. That in this life we may have an Emblem of Heaven 2 Gods honour requires it 73 3 God sometimes calls for extraordinary dayes 1 Of rejoycing 2 Of fasting 1 When judgements are feared 74 2 Mercies wanting 3 Souls tempted 4 Some notable work undertaken 4 It is most equitable 75 1 That God should have one day 2 That our souls should have one day Prop. 5. One day in seven is to be set a part for Gods worship Reas 1. Gods positive command 76 2 It is Gods day 3 That servants cattel c. may have rest 4 God hath sanctified it 5 Because we are apt to be worldly c. Prop. 6. That day of seven is to be kept holy on which God rested 76 Prop. 7. All that is in the fourth Commandement is not essential to it Prop. 8. The fourth commandement continually to abide in force 78 Reas 1. Because the Sabbath was instituted before there was room for ceremonies 2 The Sabbath was kept before the Law given 3 It was written by the finger of God 79 4 God often urgeth this Commandement as well as any other 5 Else we have not ten Commandements 6 Christ plainly tells us so 7 The Heathens have ever kept a Sabbath day 80 Prop. 9. The first day of the week is now the Lords day 81 Reas 1. From Psal 118. 24. 2 From Rev. 1. 10. 3 Christ calls himself Lord of the Sabbath 82 4 Christ commanded the Apostles to keep this day 5 Christs wisdom would not leave such things uncertain 6 Who should institute this day but be that is the head 7 All Christians have kept this day since the Apostle time 8 Gods judgements on the prophaners of this day do evince it 83 Use 1. Then we are to keep an whole day 84 Reas 1. We have six whole daies for our selves 2 God rested an whole day 3 From Levit. 23. 32. 4 God never instituted halfe holy daies 85 5 It is the judgement of Divines in all ages Use 2. Then sports are unlawful on this day Reas 1. Because working is otherwise commanded sporting only permitted 2 Working doth less distract the mind The Second Part of CRISTS Alarm to DROUSIE SAINTS REVEL 3. 1. Thou hast a name that thou livest and art dead I Have spoken of the life of the affections and now I should come to the next thing namely to shew how far a child of God may be said to be dead but before I handle this there 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 is another point that would be spoken to in a word or two and that is this Why a child of God may think himself to be dead when he is not and think he is grown deader then ever he was and there is no such matter and others may think he is grown cold and negligent and yet the truth is he is more affected and more alive towards God then formerly this is a very needful point and there be several causes of false liveliness which a child of God may have and when they go away he may seem to be deader then he was whereas indeed he is not so The first is novelty of Religion and grace when grace is yet new and the word comes fresh to a man and the promises of eternal life look freshly into a mans heart they will affect him much and not only raise his sanctified affections but his unsanctified too for the unsanctified affections will stir at a novelty a man that hath no grace at all nor any life will be stirred at a new thing as when the Apostle preached new doctrine to the Athenians Acts 17. 32. we will hear thee again of this matter say they they cared not how often they heard this because it was news to them so when Christ preached up and down O what new doctrine is this say they never man spake as this man Joh. 7. 46. it was a new kind of preaching new gifts this stirred them mightily so it may be with a true Christian when the word of God comes first to him and grace comes first to him the novelty of grace may affect him when God first opens his eyes how strangely will he be moved in prayer how strangely will he carry himself at a Sermon his very bowels yearn at a Sermon and he will cry out Oh the infinite mercy of God to my soul what a beast was I before I was an hell-hound a child of the Divel and now the Lord hath made me a child of God I went on in the high way to perdition and now God hath brought me into the right way this is admirable but do you think these are all good affections there is a great deal of corruption in these as new Beer when it is first tunned it hath a great deal of working then but when it is staler it doth not work so much yet then is the Beer more powerfull and hath more life as it is with a mans first entrance into an hot bath it doth so stir him as if it did seald him but after he hath been in a while he is sensible of little or no heat the heart is as much as it was at the first and works upon him as much but he feels it not so much so a good Christian doth not seem to be so much affected afterwards as formerly are his true affections therefore down no but his unsanctified ones are down may be a man hath not lost a jot of his true and sound and sanctified affections but only his unsanctified ones for when grace comes first into the soul of a new convert there is a greater Army raised up for God then is likely to continue there are a company of mercenary Souldiers steping and seem to go out and to fight for God as well as the 〈…〉 t you shall have more fears in that man then are true and more deâ—â—res after grace then are true carnal desires and joys and delights these
be and prayes as often as a godly man doth but he is not able to bring them to a good end to do them well he hath no strength at all as Christ saith to the Scribes and Pharisees how can ye escape the wrath to come they had great parts and strength in other matters but to escape hell and shun the wrath to come they had no strength to do that they were as weak as water there what a woful thing is this when a man hath no strength to overcome his sins and deny himself when men have eyes full of Adultery and cannot cease from sin 2 Pet. 2. 14. this is a miserable condition for a man to be in Secondly This may condemn those that though they have some good things in them yet they do not strengthen them that are of the strain of the Church of Sardis that let their graces dye and decay and go down the wind and perish and consume they suffer a consumption in their graces rather then watch and strengthen the things that are in them what a lamentable thing is this though our faith be never so weak we are hardly able to lay hold upon one promise and when we study to find sign of conversion in us we can hardly find any and yet notwithstanding people will not strengthen their faith and other graces Let us not deceive our selves if we be Christians let us shew it by the strength that is in us for if we be true Christians we must be able Christians to do all the works of God able to fight against our corruptions able to do good duties able to obey the Gospel he hath the least strength of true saving grace is able to be upright in all his wayes he is able to observe all the commandements of God in some measure he is able to carry himself uprightly against every evil way in one word he is able to keep all the word of God in some measure he that hath but the least strength of grace is able to do this as the Lord saith Rev. 3. 8. of the Church of Philadelphia though she had but a little strength yet she kept the very word of God a little strength of saving grace will make a man do more then the whole world can do it is able to make a man reach above all the reach of nature and all naâ—â—ral parts and morality and civility and all the fair carriages that ever were it is able to go beyond all there is more wisedom in the least degree of saving grace then in all the Politicians in the world and more knowledge in the least fool in Christs school then in all the wise men under heaven I mean true saving knowledge therefore let us not deceive our selves but as we desire to be able to say that we are true Christians let us labour to strengthen all the good things that are in us that our faith we think we have to shew for heaven may be a strong faith and that our hope may be a strong hope that we may purifie our selves by it and that the fear of God may be a strong fear to make us depart from hell beneath so that our desires may be strong to the throne of grace and our endeavours strong against our corruptions and our care conscience strong from day to day to do the works of God Vse 2 The second Use is an Use of direction what we are to do to strengthen the good things that are in us Aâ—â— fiâ—sâ— Let â—s labour to have all the powers of our â—ouls strengthened by the strengthening the powers of the soul I mean this you know that divine operations are above nature above the reach of the powers of our souls naturally Now if we would be strong to doe the works of God and divine things we must get our hearts to be raised and lifâ—ed up to an higher strain to a subliâ—er pitch as it is said of Jehosapâ—at 2 Chrâ—n 17â— His heart was lifâ—ed up in the ways of God That is his heart was strengthened to walk in the wayes of God and now his heart was lifted up the Text shewes â—e did great matters he could restore the worship of God and make the Priests and Levites doe their duties he could doe admirable things for the glory of God Now his heart was lifted up above the reach of nature so we should labour to have all the powers of our souls lifted up to God we are not converted to God unless God hath raised up our minds and wills and affections as it is said God raised up Judges to deliver Israel from their enemies The Judg. 2. 16. meaning is they were no more able to deliver them then other people but God raised up their spirits and liâ—ted them up that they were able to goe about the function God had set them in So Jer. 51. 11. before God had raised up the spirits of the Medes they were a weak people they durst not meddle with Babylonâ— but when God had raised up their spirits and lifted them up to an higher pitch of courage and strength they were not only able to goe against them but to overcome them so before God raise up our minds to an higher pitch we are not able to know God aright we are not able to doe good and mortifie sin and be crucified to the world we are not not able to goe about these things but when God hath raised up our hearts and the powers of our souls we can then goe about them as the water is not able to boil the meat of it self but let the fire come and raise the water to an higher pitch to a seething quality now it is able to â—oil the meat so it is with a mans heart therefore we should labour earnestly with God in the use of all good means that we may get the powers of our souls raised and lifted up on high that they may be able to reach the works of God and attain unto them And first labour to have strong minds and understandings I do not mean strong literal knowledge for with a little of that a man may have strong love to God and zeal to his glory as we may see in the book of Martyrs Elizabeth Sackwell and Katharine Hâ—rst and others they were marvellous ignorant when they were asked what a Sacrament was and how many there were they could not tell and yet were admirable Martyrs and sealed to Gods truth according to that knowledge they had and laid down their lives for the Gospel though they had not this knowledge therefore I mean not that though that be very good and without some literal knowledge the mind cannot be good a man may have literal knowledge without spiritual but not spiritual without literal therefore it is good but that is not it therefore we must labour to have strâ—ng spiritual understandings that we may understand spiritually the things of God as David saith Psal 119. 34. Give
is holiness and righteousness that is a sign of our effectuall calling Thirdly They are signs of justification also as the Apostle sheweth but you are washed c. 1 Cor. 6. 11. you see if we be justified we are also sanctified so 1 Joh. 1. 7. if we walk in the light as he is in the light c. We have not one drop of the blood of Christ sprinkled upon our souls by Gods eternal spirit through faith unless we walk in the light and bring forth the works of the light Fourthly They are signs of adoption John 8. 39. If you were Abrahams children you would bring forth the works of Abraham so if we were Gods children we would do the works of God the will of God The Apostle having spoken of the adoption of Saints behold what love the Father hath shewed to us c. presently he tells us that holiness and righteousness follows from hence he that hath this hope purifieth himself as he is pure So Rom. 8. 14. As many are led by the spirit of God are the sons of God this is an infallible sign if we be the sons of God we are led by the spirit of God so that we have no mark that we are the children of God but rather of the Divel unlesse we walk in purenesse of conversation from day to day Fifthly They are the marks of our love to God as Christ saith if you love me keep my commundements John 14. 15. we love not God except we keep his commandments as ever you would be able to say in truth you love me keep my commandments look that you yield not to the corruptions of the world look that you renounce the Divel and all his works I will conclude you love me not at all if you keep not my commandments and he that loves not Christ let him be Anathema Maranatha saith the Apostle Secondly Consider this that the reason why we cannot pray better is Motive 2. because we are no more abundant in good works not only because we want faith but because we want good works for certainly this is a great help to prayer a great support to the soul a great encouragement to go to the Throne of grace and a great sign that God means to hear a man when God hath given him an heart to fear him and love him and make conscience of his wayes as the Apostle saith 1 John 3. 22. Whatsoever we aske we receive of him because we keep his commandments and do the things pleasing in his sight As who should say when we go to God and intreat him to be merciful to us and intreat such and such favours that we stand in need of we know that we shall receive them because we keep his commandments These are admirable supports to hold up the hands to the Throne of grace and to make us importunate in prayer and confident because we know God hath poured forth his gracious good will and pleasure into our hearts and hath given us a mark he loves us and beares us good will indeed Why can we pray no better our hands are weake and our knees feeble there is no power in our supplications to the Almighty the spirit of grace is departed from us why the spirit of holiness is gone there is the reason of it when people are loose and do not mortifie their lusts when they are not abundant in following God in fearing God and serving God and obeying the commandments of God they cannot have confidence at the Throne of grace Thirdly Consider this would be a great chearing and rejoycing in the Motive 3. evil day whatsoever afflictions come upon us in this world if we can carry letters testimonial in our own conscience that we do serve God with a pure conscience in this world as Paul saith 2 Cor. 1. 12. God knows what evil may befal us before we are a little older what temptations may await us what distresses and calamities may fall upon us happy are we if we have the testimony of a good conscience that we walk in the wayes of God and fear him and love those things that are beloved of God if we love his children his Ordinances his glory and are tender of it a good conscience tender of the commandments of God and his waâ—es is the best comfort a man can have in the world setting aside his faith in God and this is an evidence of his faith too how can we tell what may be may be the best of us may come to Davids pass you know hoâ— he was put to it once in the time of his misery and affliction he was fain to look if he could see an honest life and conversation whither he had pleased God saith he I communed with my spirit and made diligent search Pâ—al 77. 6. How have I pleased God and followed God what manner of â—e have I led he ransacked all his life and conversation and would be glad to see he had done the things pleasing to God iâ— would be more comfort thâ—n if all the Angels in heaven had spoken comfort so temptations or afâ—â—ictions may be upon us that we would be glad to see signs and tokens of Gods favour in sanctifying our hearts and making us to be obedient to his will and tremble at his word and if we cannot see these things woe unto us 1 Tim 6. 19. charge them that be rich in the world that they be not high minded c. So we do not know what times may come we had need lâ—y a good foundation for comfort against the time to come and charge rich men that they be rich in good works charge all Christians all that desire to had in the evil day to be rich in good works and abound in them and lay up in store a good foundation against the time to come that they may lay hold of eternal life Lastly Consider that your want of obedience and good works is the cause of all Gods temporal judgements why God doth stop the bottles of Heaven and turns the Earth into dust and parcheth our Corn we see God hath begun the plague among us in the principal place of the Kingdom wherefore is all this see what the Prophet saith Jer. 3. 3. therefore have the showers been withholder because you have been wicked thou hast an whores forehead and refusest to be ashamed thy carelesseness and barrenness under the means of grace thy impenitency and hardness of heart these have caused the showers to be withholden and have made God to deny the former and latter rain The second point is this As the Covenant of grace requires works so it Doctrine The Covenant of grace requires perfect works Objection requires perfect works he tells the Church of Sardis that he looks for works and perfect works but câ—nnot find them so that the second Covenant requires perfect works But you will say how can that he Paul himself that was as forward a man and had as
should sâ—â—rch us oâ—t is it good for us to leave all this wâ—â—â— to him to neglâ—â—t 〈◊〉 soules to lay aside our lives and consciences and bosâ—mâ—s and never to â—ansick thâ—m from â—ay to day never to enquire into our owne bosomes that we may reforâ—â— our selves but leave all to God to search us doe you think this â—ill doe will saith Job Then when afflictions and death and judgement shall come that then God should search you and lay before you your works therefore as you desire when God shall search you you may be found upright be careful to search your selves FINIS 2 TIM 1. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began IN this verse the Apostle declares what God hath done for him and for Timothy he hath saved us that is he hath redeemed us with the blood of his Son and freed us from sin and from Satan and from hell and hath given us title to eternal life he hath saved us 2. He hath called us that is he hath given us a pledge of this that we shall be saved that we shall The reasons of Gods mercies to Paul and Timothy certainly have salvation compleatly and fully for he hath called us Now he illustrates this two wayes first by shewing what kinde of calling it is which he here means and that is an holy calling he hath called us with an holy calling and then 2ly By shewing the reason why God would do these things for him and for Timothy these are great things what to save them and make them heirs of his Kingdome and to call them to the fellowship of Jesus Christ and give them interest in all Gods goodness and mercy what should be the reason that should move God to do so much for Paul and for Timothy he doth here expresse this three wayes First by removing all false causes not according to our works as who The removing of false causes should say it is not for any thing in us there was nothing in us that moved God to do this 2ly He layes down the true cause of it in the next words but according to The true cause of it his own purpose and grace that is he hath done it freely out of his own mercy and love and according to his own purpose Lastly He proves this and that by three arguments that this must be the Proved by three arguments cause and no other the first is this it was a gift that was given us therefore it must needs be free 2ly It was given in Jesus Christ as who should say he did not look at any thing in us there was nothing in us that was in his eyes no it was meerly for the merits of the Lord Jesus Christ Lastly Another argument is taken from the time when and that is from all eternity before the world began The point that I will handle out of these words is this that it is an excellent Doctrine thing for a man to be able to say that God hath effectually called him the Apostle here speaks it as a great comfort to his soul and the soul of Timothy and as a pledge of Gods everlasting love and salvation to them both that the Lord had called them and had been pleased to take them out of the world and to make them partakers of his Kingdome and glory Now for the opening of the point I will here first shew you what kinde of For the opening of the point calling it is that is here spoken of and it is not that calling whereby God doth call people to an office as of a Magistrate or a Minister but he speaks of a general calling of a calling out of the Kingdome of sinne and Satan into the Kingdome of his dear Son to be made partakers of eternal communion with himself 2ly It is not an outward call whereby wicked men that go on in their sins are called for so a reprobate may be called he may be called out of his own sinful courses and wretched estate and condition to the participation of Jesus Christ thus every man is called all men are called by Gods Ministers as Mat. 22. 9. the King sent out his servants to bid all that they found to the marriage Secondly A reprobate may be called inwardly by Gods Spirit I mean the How a reprobate may be called Spirit of God may go along with Gods Ministers to strive and wrestle with the soul and conscience of a man that remains in his sins Prov. 1. 24. because I called and ye refused therefore will I laugh at your destruction and mâ—â—ke when your fear cometh Thirdly A wicked man may be called not only with an outward call of How a wicked man may be called the Minister and with an inward call of the Spirit but with some efficacy it may go a great way so far forth as to make a man come in some kindâ— as it was with the man Mat. 22. 12. He was called together with the râ—sâ—â—â— come to the wedding and he came but he came without a wedding garment nâ—w one of these callings are meant here for in this sence many are called but 〈…〉 sâ—n Mat. 22. 14. But the calling here meant is a different calling from them and that in three things First It is a call according to Gods own purpose when God calls a man and hath a purpose to make a man come in deed and to come home this is A calling to Gods purposes the calling here spoken of Rom. 8. 28. We know that all things worke together for the best to Gods children that are called according to his purpose as God calls them so he doth purpose to make them come to himself and make them partakers of everlasting mercy God hath no such purpose when he calls the reprobate he hath a purpose indeed to do them good if it be not through their own default but yet notwithstanding he hath no such purpose and absolute intention to do them good he hath no such purpose to bring them to his Kingdome and carry them quite through in the business Secondly This is a secret in Gods own bosome and that is another difference How one calling differs from another wherein this calling differs from the other it is such a calling wherein God puts forth his power and the greatness of his power too God called the light and it came God called the Heavens and they came when as they were not God calling of them they were made to come so when God doth call a man by his Spirit he calls a man powerfully he doth powre in divine instincts of grace and faith and all other holy vertues whereby the soul is made able to come to God the Lord gives the heart a kinde of touch that being touched by his Spirit it must and
gathered you under her wings and made you safe so againe it is called the drawing of a man unto Christ Joh. 6. 44. No man cometh to me except the Father draweth him that is except the Father effectually call him he cannot come unto me now this bare and naked calling cannot do it without drawing therefore it is here called drawing of a man before which a man was altogether out of Christ therefore this is the first act God performes upon a man to draw him to Christ the man is as unwilling to come to Christ naturally as any else his lusts draw him another way and he is as heavy as a milstone and his heart is lumpish to the things of God till the father draws him and pulls his affections and thoughts and minde to come home unto Christ this is the first act God doth and againe it is called the bringing of a man to Christ Joh. 10. 16. other sheep also have I saith Christ which I must bring unto this fold he speaks here how that he means to call the Gentiles all the elect of God among them now because they cannot come they have no strength of their own to come therefore he saith he must bring them unto him Againe there must be application of Christ unto a man now effectual calling is the first step to the application of the Lord Jesus Christ to a man There must be applying of Christ to a man we know the Lord Jesus is the Redeemer of the world he hath taken away the sinnes of the world satisfied the wrath of God wrought righteousness for Gods elect he hath overcome death and sinne and Satan and hath expiated for us and wrought an everlasting salvation by his own death and passion in the daies of his flesh Christ hath done this now except this be applied to a man what is a man the nearer now the first step of the application of the redemption of Christ is wrought by this effectual calling of a man unto him then the Lord begins to make a man have union with Jesus Christ before a man was like a branch out of the vine a dead branch that could do nothing he could not repent or serve God or please God or do any thing he was estranged in minde and heart and will but when God doth effectually call a man he doth first work this application of Christ that a man may have union with him and effectual calling is the first putting of a man into the estate of grace the first estating of a man into eternal life it is the first ingraffing of a man into the Son of God it is the putting on of Christ the Saints of God after they are called weare Christ and walke in Christ but at a mans first effectual calling there is the putting of him on it is the first notice that a man hath of salvation the first tydings that comes to the soul of eternal redemption by Jesus Christ people heare it with their outward ears before but never do they come to heare this in their souls and spirits till now this is the first notice and inkling of it when God doth effectually call them then he begins this work as Col. 1. 6. which Word is come unto you speaking of the Gospel it is come unto you and bringeth forth fruit since the day you heard of it and knew the grace of God in truth that is since the day you were effectually called then was the first time of hearing this blessed Gospel your ears were deaf till then your hearts were dead in sins and trespasses till then but when you were effectually called then was the first knowing of the grace of God in truth therefore it is called in Scripture the first beginning of God to do a man good it is the first beginning of all the goodness of God towards a man as Phil. 1. 6. being confident in this that he which hath begun a good work in you will perform it till the day of Jesus Christ that is he that did effectually call you as he did begin a good work in you and did begin to put forth his eternal good will and pleasure in you and powred forth the beginning of his mercy and grace and favour into your souls now he that hath done this will never leave it till he hath brought it to perfection So againe it is called the first building of a man for heaven this is done in effectual calling Acts 15. 14. Simâ—on hath declared how God at the first did visit the Gentiles saith the text to take out of them a people for his name that is the Word had effectually called the Gentiles and this ver 16. is called the first building of the Gentiles and the first plucking of them out of the other people of the world to be a people of God This is the first day of a child of Gods consecration it is called the forming of Christ in a mans heart when a man comes to be formed in the womb of the Church before he was a non ens he had no being in the world he was but a natural man but this new workmanship never came into the world till now when a man is effectually called So againe it is called a mans first entring into Christ enter in at the straight-gate as who should say obey the call of God come in a mans effectual calling is a mans first entring into the estate of grace I speak the more largely of it because I would have you understand the Scripture that speaks of it in these phrases I say effectual calling is the first step to the application of Jesus Christ the first step of putting a man into the estate of grace the first bringing of a man to Christ The first reason of this is because before effectual calling a man was without Before effectual calling no interest in Christ out Christ and had no interest in Christ no communion or fellowship with Christ he was altogether dead in trespasses and sinnes a cursed creature a damned creature in the estate of sinne and condemnation whatever parts or gifts he had all were no better then may be in a reprobate Eph. 2. 12. before that time you were without Christ aliens and strangers from the commonwealth of Israel may be you were civil but you had no union with Christ though you were constant hearers of the Word which is a laudable thing yet you had no union with Christ may be you were decked with admirable qualities and jewels as the Prophet shews a man may be decked with golden vertues and afterwards turne to drosse a man may have admirable things in him before he hath this but there was nothing of God in a man nothing of Christ in a man no saving operation of Gods Spirit at all in a man no union with Christ this is the first passage of a man from death to life from nature to grace from the devil to God we are
up to the brazen Serpent first our first parents saw they were naked and then came forth the promise of the seed of the woman so first God convinceth a man of sinne and then of righteousness Joh 10. 8. first he convinceth a man of his sins and then shews him where righteousness is to be had how he may have righteousness and peace of conscience and be justified before God Now for the opening of the point I will shew you three things first that it is thus God doth first prepare a man before he calls him effectually Secondly the reasons why the Lord doth thus and Thirdly the uses First That it is true the Lord doth prepare a man before he doth effectually Proofe 1. from texts full of terror call him either more or lesse there must be a work of the law one way or other and to prove this first wherefore else are those many texts of Scripture full of terrours of sharp arrows and fierce pellets against sinners wherefore are these but to terrifie a man and pull a man down and that we that are Ministers of God should fling them against sinners and the Lord looks that men should tremble Amos 3. 6 8. The Lord saith there shall a trumpet be blown in a City and people not be afraid c. and ver 8. When the Lyon roars who will not feare all those terrible texts of Scripture they are the roaring of the Lyon of the tribe of Judah against all that go on in sinne now who would not tremble saith the Prophet 't is true many wicked and ungodly men do not tremble a jot almost but some shall tremble God looks upon some and they shall tremble at his Word Isa 66. 1 2. Secondly Because this is the office of the Spirit of God to be a Spirit of 2 From the Spirâ—ts office bondage before he be the Spirit of adoption he was so to the Romans he was the Spirit of bondage in their hearts before he was the Spirit of adoption to make them cry Abba Father Râ—m 8. 15. You have not received againe the Spirit of bondage to feare you did receive it once but you have not received it againe but now you have received the Spirit of adoption whereby you cry Aâ—ba Father Now to deny this doctrine is to deny the maine office of the Spirit which is dangerous for every man naturally is a bedlam now how are bedlams tamed they are beaten and whipt and kept under till they come to themselves so the Lord deals with a man as with a bedlam he comes with the Spirit of bondage flinging in slavish terrours and fears and what a miserable creature he is this sin and the other sinne and the wrath of God is come out against him the Spirit takes a man down from day to day and undermines him and breaks his stomack and then afterwards when he hath â—â—ought that work he comes to be the Spirit of adoption to teach him to cry Abba Father Thirdly Because the Gospels turne is not come till the Law hath done his 3 Because the Gospel follows the law part thâ—s was the method that Christ was anointed to observe in his Ministery he would first have a man bruised and broken and captivated and blind and poore and in misery and then he preacheth the Gospel to him as you may see Lâ—k 4. 19. The Spirit of the Lord hath anointed me to this order saith he it is an excellent place for this purpose to stop the mouthes of those that hope there is an easier way he will preach the Gospel and liberty and comfort and enlargement but he will have a broken heart first and a tender Spirit first Fourthly You may see an expresse place of our Saviour Christ that he 4 From Christs design in coming came to save that which was lost first a man shall be in a lost estate and he shall be in a wilderness and he shall have his sinnes discovered and his misery and then the Lord comes to those that he hath a minde to do good unto Mat. 9. 12. 13. saith he They that are whole need not the Physitian but they that are sâ—â—k he means to deale with a man as a Physitian a man must be sick before he comes to him the Physitian gives Physick to none till they be sick now till a man is sick of his sinnes till they are the diseases of his soul till he is in torments and misery the Lord Jesus saith he will not be his Physician Fifthly Because God doth see it sitting to deale thus with his converted ones when they fall into some foule sinne and grosse iniquity the Lord is 5 From Gods working with believers after grosse sins pleased to go this way to work even towards his own converted ones when they sinne not onely through invincible infirmities and through temptation but when they grow stubborn when they fall into some horrible iniquity the Lord doth use to go even legally to work with them though they lie under grace therefore much more towards those that never yet were under grace that never had any free Spirit that never had any part of an ingenious nature that were never yet wrought to be led by the faire means of grace if God work so with those that he hath given in some measure his grace and given in some measure a portion of his free Spirit unto if when they sinne and sinne foully it is not all the promise of the Gospel all the covenant of Grace that will raise them up againe and make them walk before God with holiness and zeale and fervency then much more will he deale thus with those that never had any grace at all Thus David cryeth out thy fears have got hold upon me and Psal 28. 4. his sinnes were as an heavy burthen unto him too heavy for him to beare he did not onely set his sinnes before him they were not onely the objects before his eyes so they are to a man that walks in the comforts of the Spirit they are before his eyes every man that walks in obedience he hath his sinnes before him at times to humble him and keep him low and make him still hang upon Christ and depend upon him and esteem Christ precious to you that believe Christ is precious 2 Pet. 4. 5. But now he sets them before them not only as objects but layeth them as loads upon their backs that their sins shall not only be seen but felt by them now this is a legal work when any part of a mans sinnes and misery lyes upon his soul and conscience 't is true God never shews sinne to the utmost to his people he never layeth all the load if God should stirre up all the stink of uncleanness that is in his people if God should discover to them all the ugly looks of their sinnes they were not able to beare it As a good man said when I see my self saith he
bursts forth and so he hath no evidence of comfort to his soul be knows not how to meet God in the field But when the wrath of God breaks out in any kind upon his Goods or Wife or Children or Body or Friends or any thing he is at a losse and knows not what to do he is fain to sink under the hand of God and hath no refuge to flie unto therefore we should watch against the day of Gods anger Thirdly We should watch over the times of Grace for there be gracious Time of Grace and acceptable times as the Apostle calls them 2 Cor. 6. 21. Many times good motions come in Now if we do not watch to keep them and nourish them in our hearts the Lord will passe us by at another time and we shall not be moved Sometimes God affects thy heart at a Sermon and puts in a good resolution to forsake sin and lead a new life now have a care to keep these resolutions and let them not perish in thee and go out like lightning The Lord hath given many a blessed season and oportunity of mercy the water was moved if he would have but stepped in if he would but have taken hold of the mercy he might have had it but afterwards he may go mourning and thirsting and longing and never have the mercy offered more and it is well if he can be humbled for missing of that mercy by his neglect and watch for the future the times of Grace Again we should watch the times of Death we are all mortal men Death must die and Blessed is that servant whom his Lord when he cometh shall find him so doing Mat. 24. 5. If any of us should dye before we are converted and brought home to God we perish for ever Whosoever thou art if thou die in thy sins with thy dead hard unsanctified unregenerate heart thou art damned thou goest to Hell Therefore watch for the coming of death that so when it comes it may not be the King of Terrours and an amazement to thy heart Againe We must watch for the day of Judgment as Death leaves us so Judgment will find us Therefore we should consider with our selves seriously Judgment the strictnesse of the account we are to give at the dreadful day of the Son of man when all works shall be brought to a Touch-stone and all secrets shall be Preached on the House top It is an excellent thing when a man doth consider these things before hand when a man hath looked upon his thoughts for they shall be Judged and upon his speeches and upon all his wayes for they shall all be brought before the Judgment Seat of God and according as a man hath done such reward he shall receive for evermore The next thing is the Reasons why we are to Watch. Reasons Our proneness to be drowzy And the First Reason is Because we are marvellous prone to be Drowzy in Spiritual things In temporal things we are watchful enough for Covetousnesse and Pride and the like we are very watchful but in Spiritual things how subject are we to Drowzyness Paul himself was fain to complain I know that in me that is in my flesh dwelleth no good thing Rom. 7. 18. Is thy heart better then Saint Pauls If he were left to himself he should be as miserable and proud and untoward as another and have as vile an heart as another and therefore that made him watch Therefore we had need to watch for how loath are we to be brought to watch And how unwilling to take such an hard piece of service to do we are marvellous apt to be secure If Jonah had watched if he had had a watch over his heart he would have gone to Nineveh but for want of watchfulnesse he ran away Cant. 5. 2. I sleep saith the Church it was not like the sleep of she wicked and ungodly for her heart waked but she was asleep she was proud and marvellous secure there was a great deal of untowardnesse of spirit grew upon her And as we are untoward to that which is good so we are prone to that which is evil we are glued naturally to the world and the things of this life it is an easie thing to draw us away into evill therefore we had need to watch As it is said of the Disciples of Christ in regard of temporal drowziness so it is with us in regard of Spiritual drowziness Matth. 26. 43. He came and found them asleep again for their eyes were heavy Though Christ had awakened them and jogged them yet they were asleep again for their eyes were heavy So though the Lord hath awakened us even now we were awakened by a Crosse by Sicknesse by a Sermon by a Reproof something or other God hath been pleased to waken us by but all on the suddain we fall asleep again for our hearts are very heavy as it is with an heavy brain what a doe he hath to keep himself awake though he pinch himself and rowze up himself yet he hath much adoe to keep his eyes open so the heart of man is so drowzy that he hath much adoâ— to keep any Grace alive in himself we are so apt to be so secure that we had need to watch Zech. 4. 1. the Prophet complains of the drowziness of his heart The Angel that talked with me came again and waked me as a man is wakened out of his sleep when God was talking with him he fell into a sleep So when we are in Prayer we have much adoe to hold out in the duty we have such vile natures and cursed dispositions How ought we then to watch over our selves Secondly Another reason why we should be watchful is because our life is a Warfare and we do not lie like two Armies in a field removed Christians life is a Warfare one from the other but we lie in the midst of our enemies round about us and so they are ready to surprize us The greatest means of doing us mischief are most commonly those things we have need of as our meat and drink and affaires and callings The world an Eenemy we cannot go to prayer but worldly thoughts are ready to intangle us we cannot go to the House of God but a man is in danger to be intrapped There is danger in every thing we go about by reason of the worlds powerful enticements therefore we had need to stand upon our guard and be careful for else how can we avoid to be suprized and led away This is the reason why so many sink into Perdition Many that have given good hopes many that have promised excellent things have come to nothing but have fallen away as the fall of a leafe Whence comes this but because they have not been careful and watchful The Divel is watchful to insnare and intrap us therefore we should watch The Divel to avoid his snares As the Apostle saith 1 Pet.
is all that are born of God they are brought forth in the day of Gods power in the day wherein God is pleased to put forth his power in them therefore they are called the seed of Christ Isa 53. 10. They are his seed but unless he begets them by his Spirit they can never be so Therefore if we consider the greatness of the work it sheweth plainly it must needs be the effect of the Will of God and his good Pleasure towards man and therefore must be wrought by the Spirit Secondly Another Reason is Because it is not a work of this world It No other agent can do it is a work of another world it is none of the creatures of this life it is beyond the sphere of the activity of any natural agent they cannot reach it Joh. 1. 13. Which were born not of the will of the flesh nor of bloud c. It is not of mans Will he cannot so much as Will it or Desire it effectually he cannot wish it truly nay his heart had rather have the world nay saith he It is not of the Will of the Flesh that is a man may go and beget another Child in the world because it is of the Will of the Flesh it is in the power of the Will of the Flesh Gods power going along with him but this is not so whatsoever a man be though he hath never so many excellent parts it is not in the Will of the Flesh to do it Then again it is not of Bloud it is no terrene or earthly thing this new creature is otherwise made than any new creature in the world besides therefore he concludes it is only born of God it is God only that is the great Author of this great work it descends down meerly from above Thirdly Because it is so far from being wrought by any power Man is totally against it of himself in man or any counsel in man or any endeavours in man it is so far from that as that a man is totally against it A man is an enemy unto it a man hath reluctancy and repugnancy against it he would not be regenerate when a man doth think he desires heaven and to be regenerated of God he doth apprehend Regeneration in a wrong way and heaven in a wrong way so as he apprehends it he doth Will it he thinks of heaven as of a fine place and a place full of pleasure and therefore desires it but that he should alwayes be with God that he should alwayes be praysing and thinking of God and minding of God and have his heart weaned from all other things and set it on God this is heaven but he hates these things and so hates heaven so he Wills that which he apprehends to be Regeneration but Regeneration is when a man hath a new heart and when he is a new-man he was wordly before but he is now brought to be spiritual he was proud before but he is now come to be humble but the heart cannot abide this therefore let the Lord fling in abundance of throws into a natural mans heart to begin some preparatory work this way to make a man begin to look out towards heaven he flings all away he is weary of them quickly as a man at a Sermon perhaps may have throws concerning the new Birth but the corruption of his heart will throw all way he cannot endure them they are contrary to the corruption of a mans nature nay when God comes to work upon his own people what a deal of pleading is there with the world the flesh and the Divel that they may not be cast out Therefore when Peter saw that through the grace and power of God this work was wrought in those he wrote unto 1 Pet. 1. 3. Mark how he speaks Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead He lifts up his hands to heaven and blesseth God that ever this work was wrought he saw so much adoe and such a stir and such a deal of opposition this is a plain sign that it is not of man it is not of him that willeth nor of him that runneth but of God which sheweth mercy Rom. 9. 16. Neither can man Will neither can he run neither go nor stir towards it nay though God make him go how apt is â—e to laggar in the way and draw back again So you see the Fourth Thing Why it must needs be the Spirits Work The Fifth Thing is How the Spirit of God works this Work It is after How the Spirit worketh Regeneration an unspeakable manner Who can declare the noble acts of the Lord The works of God in Nature are marvellous David himself when he looked upon his natural Birth the Conception of him in the Womb of his Mother he wondered at it Psal 139. 14. That was a wonderful work how much more is this unspeakable and unutterable As it is said of our Saviour Christ Who can declare his generations So may I say in a lower sense of this Work Who can declare this Regeneration of his people But yet thus far the Scripture doth authorize and warrant us to go First That he doth it by the word of Life By the Gospel of Salvation by the Preaching of it or otherwise according as he pleaseth that is the By the Word of Life immortal seed 1 Pet. 1. 23. Being born again not of corruptible seed but of incorruptible by the word of God c. And as Paul saith to the Coriâ—thians Though you have ten thousand and instructers yet you have not many Fathers for in Christ Jesus I have begotten you through the Gospel 1 Cor. 4. 15. As who should say You are begotten and born again and you are born again by the Word and I was an instrument under God of your new Birth by the Word which I have Preached among you and therefore 1 Tim. 1. 2. he calls Timothy His own Son So Tit. 1. 4. he calls him His Son in the Faith that is he was an instrumental Father under God by the Doctrine of Faith to bring him to be a Child of God So that I say it is done by the Word Of his own Will hath he begotten 〈◊〉 by the Word of truth Jam. 1. 18. The Spirit of the Lord sanctifies the Word when he is pleased to convert a man the Word shall shew him what a miserable creature he is by nature it sheweth him that flesh and bloud cannot enter into the kingdom of God it sheweth him that he is utterly forlorn in himself and past all recovery and shews him where life is to be had namely in Jesus Christ discovering his worth and excellency and necessity and that all Grace and good is in him and shews him the freedom of this gracious offer Thus the Spirit of God when he
continually there is nothing but this is the kingdom of heaven Now God will have a little picture of this among his Saints here upon earth You know there remains a rest for the people of God Heb. 4. 9. It is an express place the word in the Original is There remains a Sabbath for the people of God As who should say There is a glorious Sabbath that all the Elect of God shall have and they are preserved for it and that is reserved for them and they shall enter into it when this body of death is laid down and they shall enjoy God face to face to all eternity they shall behold him as he is and have communion with him now the Lord will have a little picture of this here in this life we cannot have it altogether in this life for we have mortal bodies that must be fed and cloathed and stand in need of the creature for mans sin is not yet purged away but there is a great deal of rubbish still left therefore this cannot be complete here but yet God will have a little picture ot this even in this life and that is the Sabbath day wherein they are to lay aside all the works of their ordinary callings and rest from all servil labours this is Gods day and we must now call upon him and hear what he saith and wholly employ and occupy our selves about him as neer as we possibly can but now this we cannot do every day for we have Children to look after and Families to provide for and there be an hundred occasions to call a man away it may be a man thinks to go into his Closet and seek God in private and one occasion or other calls him aside that he cannot go on but the Lord will have a little emblem and expression of the kingdom of heaven upon the Sabbath day therefore the Apostle saith It remains for us scil in the life to come The Second Reason why the Lord will have a set day for his Worship and Reas 2 Service besides the every day Sabbath is because the honour of God doth so require it doth require that there should be a solemn day for Gods Service as Kings though their subjects are to obey them every day and keep their Laws every day and if a subject transgress the Laws at any time he is in danger of the displeasure of the King but he will have one day of solemnity to his Majesty So God Almighty though every day we are to tremble before him and stand in aw of his Word and take heed we do not err from his Commandments yet he will have one solemn day for the honour of his Name he will have a solemn day wherein his people shall have nothing else to do but to set themselves apart for his Worship therefore this set day is called The honourable of the Lord Isa 58. 13. that is we must count the Sabbath day an honourable day a day of honour wherein Gods Servants should from morning to evening fall down before him and confess that great is the Lord God We should wholly dedicate it unto him seeking of him in Publick and in Private that we may store up holy affections for all the week following Thirdly Because God sometimes calls for an extraordinary day and an Reas 3 extraordinary day hath ever relation to an ordinary if I say this is my extraordinary food and diet I imply that I have ordinary diet so if the Scripture tells us that God calls for extraordinary dayes it is an evident Argument that there be ordinary dayes which he calls for Now that God calls for extraordinary dayes it is plain 1. First He calls for extraordinary dayes of rejoycing when God compasseth us about with songs of Deliverance and works wonderful Mercies for us we ought to set a part a day for rejoycing and delighting in his goodness and favour towards us and this day is to be an holy day as Nehemiah 8. 9. This day is holy unto the Lord your God mourn not nor weep So that when we are to rejoyce towards God for any spiritual favour towards us we ought to keep this day an holy day we ought to employ the hours of the day in labouring to affect our hearts with his kindnesse and labouring to make his goodness to have impression upon us that we may with cheerfulness run over all our dayes afterwards that we may adhere unto him the better all our life time 2. Secondly As he calls for extraordinary dayes of rejoycing so he calls for extraordinary dayes of Fasting and Humiliation and that in Four Cases 1. First When we fear some heavie judgement to come upon us or else when some judgement is already upon us may be some heavie judgement is upon us or else we fear it to come upon us and now we are to set an extraordinary day apart to seek the Lord as 2 Chron. 20. Jeâ—osaphat proclaimed a Fast when the Land was in danger Suppose the Lord should take away the Gospel and the feet of those that bring glad tydings should be turned from us then should we Fast in those dayes we should grieve before God and bewail the loss of his Mercies and Favours that we may have his Goodnesse to quicken us and keep us and uphold us in the want of them 2. Secondly In case that we want some Mercy that we cannot well be without in such a case as this if ordinary seeking will not do the deed we ought to set apart an extraordinary time to prevail with God as Ezra he was in danger of the enemy and if he should go to Jerusalem the enemy would set upon him now thought he if I should go to the King though he were very great with the King of Persia at that time yet thought he if I should go to the Kigng for a Band of Souldiers he would think our God were a weak God I have told him what a strong God we have and that he is ready to help all those that trust in him now if I should go to him for a Band of Souldiers he might think that our God were not able to deliver us and it would be a great dishonour to God therefore he set a day apart for a Fast and laboured to get aid and help from heaven Ezra 8. 21. So when a Child of God is exceedingly afflicted with any crosse or temptation and he shall wonderfully dishonour God and cast a snare upon them that fear his Name in this case he is bound to seek God extraordinarily and if the ordinary means that God hath appointed will not prevail he is to set a part a Fast to seek him extraordinarily 3. Thirdly If we be assaulted from hell and Satan and our own hearts with strong temptations then we are to seek God extraordinarily as it was with Paul when the Messenger of Satan was sent to buffet him when he lay under some heavy temptation either unto Pride or
coming of the Son of man there is not a jot of Ceremony in the fourth Commandment The First Reason is Because God did institute the Sabbath before there Reas 1 was any room for Ceremonies it was commanded to Adam in his Innocency Now all Ceremonies did prefigure Christ and before Adam fell there was no Promise of the Seed of the Woman nor no need of it and so no need of a Figure to represent it but before Adam fell the Sabbath was prescribed Gen. 2. 2 3. On the seventh day God rested from all that he had made so that God blessed the seventh day and sanctified it So that you see God having rested upon this day he sanctified it and put holiness upon it therefore we are not to name that Common which he hath named Holy now though we do not read of Adams keeping this day nor Abels nor Enochs nor Noahs nor Abrahams nor Isaacs nor Jacobs yet it doth not follow it was not kept for Moses doth not take in hand to set down the actions of the Fathers but only generally for you see what a short story we have of Methashelah a good man though he lived a thousand years almost yet we have scarce Three Syllables concerning him Now sith Moses did not undertake to set down all that they did therefore they might keep the Sabbath though he did not set it down neither afterwards doth he set it down for 319. years and 111. years which 430. years to the time of the Judges we have nothing spoken of concerning the Sabbath therefore seeing God did Institute it to Adam in his Innocency that is enough but what though the Fathers had not kept it holy doth it therefore follow that we must not keep it holy They had many wives doth it therefore follow that we must have many wives So suppose they did not sanctifie the seventh day though wee can see no proof that they did not yet this is enough That God did sanctifie it before any Ceremony was Again Though we do not read that they practised this yet the Scripture doth intimate to us that they did it The Second Argument to prove this is out of Exod. 16. 23. before the Reas 2 Law was delivered upon Mount Sinai before the Commandment was spoken from Horeb yet you may see that the Sabbath is spoken of and the Lord doth finde fault with Israel for not keeping of it which intimateth it was a day they well knew and the Lord saith afterwards to Moses How long will ye refuse to keep my Laws and Statutes As in vers 28. the Lord there speaks of a Sabbath as a day well known unto them that it was commanded to be sanctified by them and this was before the delivering of the Ceremonial Law therefore it is not a ceremonial Law but a positive Law equipollent with the moral Law A Third Reason is Because it was written by the singer of God in Tabels Reas 3 of stone and put into the Ark Exod. 31. 18. and Deut. 10. â— the Commandments were written upon Two tables of stone and by the finger of God Now all Divines in all ages agree upon this that the writing of this Commandment in the Two tables of stone is an evident Argument of the morality of it For as a Reverend Divine saith Not to think the Fourth Commandment to be moral is the way to all Atheisme for if one should say the Fourth Commandment is not moral but ceremonial another might step up the next year and say the Second and the Fifth is not So that whereas the Law is written by the finger of God in tables of stone if we root it out of the tables of stone we shall root it out of the heart of man therefore the writing of it in the tables of stone is an evident Argument of the morality of it to all ages A Fourth Argument is this The Lord doth urge this Commandment Reas 4 more then any other Commandment in the Decalogue so that a man may question the First or Second or any of the Ten as well as this for first we know that God hath made this Commandment larger then any of the rest Secondly hee hath made it stronger and urged it with more arguments then any of the rest 3. He hath fixed a memento remember before it As who should say Be carefull of this and take heed of forgetting it take heed of those that shall teach you the contrary that this Commandment is not morall 4. It is negatively delivered and affirmatively the other delivered only one way either affirmatively only as the Fifth Honour thy Father and Mother or else negatively only as all the rest There is never a Commandment delivered both negatively and affirmatively but only the Fourth as Remember the Sabbath day to keep it holy there it is delivered affirmatively And afterwards it is delivered negatively In it thou shalt do no manner of work thou nor thy son nor thy daughter c. The Lord hath delivered it both wayes noting that this Commandment is equall and equipollent with the other and the Lord did this in infinite wisdome because he had not written this Commandment in the heart of man by the light of nature therefore the Lord did urge it more with Arguments that what was wanting in the light of nature might be supplyed by the pressing of Arguments 5. Another Argument is Because if this be not morall then we have Reas 5 not Ten morall Commandments there are but Nine now this is false for the Scripture tels us that the Commandments are Ten as Deut. 10. 4. it is not an Ecclesiasticall thing but the Lord hath said it as you may see there And he wrote upon the Tables according to the first writing the Ten Commandments which the Lord spake unto you in the Mount out of the midst of the fire The Lord spake Ten Commandments now if the Fourth Commandment be not morall there be not ten Commandments And you may as well deny the Articles of the Faith and the Petitions of the Lords Prayer as the ten Commandments The Sixth Argument is this Christ tels us plainely that it is a Reas 6 morall Commandment Matth. 24. 20. Pray saith he that your flight be not in the winter nor on the Sabbath day Our Saviour Christ here prophesied of the destruction of Jerusalem which was forty yeares after Christs Ascension when all Ceremonies were ceased as Paul had proclaimed before the destruction of Jerusalem That if any man would be Gal. 5. 2 circumcised Christ should profit him nothing Galat. 5. 2. That is if he would keep the Ceremonial Law Now Christ bids those that should live forty years after the Ceremonies were ceased I would have you have a care of the Sabbath and delight in hearing of the word of God and meditating upon it and so forth and if any occasion come that you fall into the hands of your enemies pray that your flight be not in the Winter nor
on the Sabbath day as who should say If it be in the Winter that will do hurt and be troublesome to your bodies and so if you fly upon the Sabbath day that will trouble your consciences if you regard Gods commandment and the good of your own consciences if you regard or fear Gods name it will grieve you to fly on the Sabbath day whereby you shall be deprived of the Congregation of Gods Saints therefore pray that your flight be not upon that day Intimating that it was Morall for if it had been Ceremoniall he would not have wished them to pray that it might not be upon that day Now whereas our Saviour doth so often condemn the Pharisees in regard of their strictnesse of the Sabbath it is not as if he did disallow the keeping of it but they were foolishly precise they strained at a gnat and swallowed a camel they crowded out and regarded nor Mercy and Judgment they would not pull a poor beast out of a pit or relieve a poor man upon the Sabbath day they found fault that a man should be helped from deaths door by our Saviour upon the Sabbath this was their folly Now our Saviour did not condemn strict keeping of the Sabbath but he did condemn their Superstition for ever since Adams time it was lawful to do works of Mercy on the Sabbath it was Lawful to pull a beast out of the pit and do works of Mercy and Necessity upon the Sabbath day And whereas the Law saith The Jewes might not kindle a fire on the Sabbath Exod. 35. 3 day if we were in their case we might not neither for they were in the Wildernesse in an hot Countrey where they needed no Fire and having their Food provided to their hands And being in an hot Countrey if they kindled a Fire it was out of wantonnesse but if it had been a cold Countrey in Adams time and Abrahams time and in all times it was lawful to kindle a Fire Againe another Argument is this The very Heathen themselves have Reas 7 ever kept a Sabbath day though they could not tell which the day was some kept the Eighth day and some the Ninth yet they ever kept a Sabbath day Yea it is certain many of the Heathen themselves kept the Sabbath after their manner Alexandrinus a godly Father that lived but a little after Christ saith That the Heathen did count the â—eventh day an Holy day And it is related of Alexander Severus Emperour of Rome though he were a Pagan and Infidel yet every Sabbath day he retired from his Warlike affaires and went up into the Capitol to worship his gods And it is reported againe in Heathen Histories our boyes go not to School upon the Sabbath day neither are Humane Arts taught on that day but we have a Rest upon that day Nay some of the Heathens tell us That they keep it from the Creation therefore Philo tells us That the Sabbath day is the Creation day and divers other poor people that never had Scripture or Prophet or Minister among them but went meerly by the light of Nature and what they had learned from their Ancestors and Fathers they did keep the Sabbath day Nay one of them saith That on the Seventh day all the Host of Heaven and Earth was finished Therefore seeing the very Heathen have learned to keep this day Holy it is an Evident Argument that this is a Moral Commandement I conclude the Proof of this Point with the saying of our Saviour Christ Mat. 5. 18. Heaven and Earth shall passe away but not one jot or title of the Law shall passe away Marke our Saviour saith there that there shall not one jot or title of the Decalogue passe away As for the Ceremonial and Judicial law they stand not still but the whole compasse of them is removed the Ceremonial Law is quite and clean abolished and the Judicial Law in many particulars therefore our Saviour meant it not of those two Laws but he speaks of the Decalogue and he saith Heaven and Earth shall passe away before one jot of it shall passe away much lesse an whole branch be rooted out And Gal. 3. 10. the Apostle saith Cursed is every one that continues not in all things that are written in this Law to do them not only he that continueth not in the fourth and fifth and all the rest And Jam. 2. 10. the Apostle there saith If a man should keep the whole Law of God and be guilty only in one point he is guilty of all Suppose thou didst keep the Three first Commandments and all the Six last if thou keepest not the Fourth Commandment thou art guilty of the breach of all the Commandments I let this passe and come now to the last Proposition which is this That Propos 9. The first day of the week was the Lords day and so to continue to the end of the world though the last day of the week were kept for the Sabbath till the coming of Christ yet the first day of the week that seventh day is now the Lords Day and is so to continue to the end of the World I frame it thus The change of the seventh day to the first day of the week is not by Ecclesiastical Law or by the Law of man or Apostolical Tradition but it is by the Institution and express Commandment of God The first Argument to prove it is taken out of Psal 118. 24. It is an Argument Reas 1 used by the Church of God in all Ages ever since twelve hundred years agoe Saint Austin did use it in his time the Psalmist Prophecieth of the Resurrection of Christ the Stone which the builders refused is become the Head-stone of the Corner this is the Lords doing and it is marvellous in ver 22 23 our eyes Our Saviour Christ Mat. 21. doth expound it of his Crucifying and Resurrection This is the day that the Lord hath made we will be glad and rejoyce in it The Psalmist speaks here of the Resurrection of Christ now speaking of this very day saith he This is The day that the Lord hath made And we for our part that are godly and desire to be built upon this Corner Stone we will be glad and rejoyce in it we will keep it as a glorious day a day of Thanksgiving and Rejoycing in God The thing is plain see Isa 56. 1 2. the Prophet Prophecyeth of the Day of Christ and saith They are blessed that keep the Sabbath thus saith the Lord Keep Judgement and Justice for my Salvation is at hand to come and my Righteousness is to be revealed Blessed is the man that doth this and keepeth my Sabbaths This is a Prophecie of the day of our Lord and Saviour Jesus Christ and he pronounceth a blessing upon those that keep the Sabbath in those dayes Again Isa 11. 10. it was Prophecied of old that the first day of the week should be the Sabbath day the