his Bloud Without Faith Christ himself will not avail us Branch 2. Let us love a Bleeding Saviour and let us show our Love to Christ by being ready to suffer for him Many rejoyce at Christ's Suffering for them but dream not of their Suffering for him Ioseph dreamed of his Preferment but not of his Imprisonment Was Christ a Sacrifice Did he bear God's Wrath for us we should bear Man's Wrath for him Christ's Death was voluntary Psal. 40.7 Lo I come to do thy will O God Luke 12.50 I have a baptism to be baptized with and how am I straitned till it be accomplished Christ calls his Sufferings a Baptism he was to be as it were baptized in his own Bloud And how did he thirst for that time How am I straitned Oh then let us be willing to suffer for Christ Christ hath taken away the Venom and Sting of the Saint's Sufferings there is no Wrath in their Cup. Our Sufferings Christ can make sweet As there was Oyl mix'd in the Peace-Offering So God can mix the Oyl of Gladness with our Sufferings The ringing of my Chain is sweet Musick in my Ears Landgrave of Hesse Life must be parted with shortly what is it to part with it a little sooner as a Sacrifice to Christ as a Seal of our Sincerity and a Pledge of Thankfulness 3. Use of Consolation This Sacrifice of Christ's Bloud may infinitely comfort us This is the Bloud of Atonement Christ's Cross is Cardo salutis Calv. The Hing and Foundation of our Comfort 1. This Bloud comforts in case of Guilt O saith the Soul my sins trouble me why Christ's Bloud was shed for the Remission of Sin Mat. 26.28 Let us see our sins laid on Christ and then they are no more ours but his 2. In case of Pollution Christ's Bloud is an healing and cleansing Bloud 1. It is healing Isa. 53.5 With his stripes we are healed It is the best Weapon-Salve it heals at a distance though Christ be in Heaven we may feel the Vertue of his Bloud healing our bloudy Issue 2. And it is cleansing 'T is therefore compar'd to Fountain-water Zec. 13.1 The Word is a Glass to show us our Spots and Christ's Bloud is a Fountain to wash them away it turns Leprosy into Purity 1 Joh. 1.7 The bloud of Iesus cleanseth us from all our sin There is indeed one Spot so black that Christ's Bloud doth not wash away viz. The Sin against the Holy Ghost Not but that there is Vertue enough in Christ's Bloud to wash it away but he who hath sinned that Sin will not be washed he contemns Christ's Bloud and tramples it under foot Heb. 10.29 Thus we see what a strong Cordial Christ's Bloud is it is the Anchor-hold of our Faith the Spring of our Joy the Crown of our Desires and the only Support both in Life and Death In all our Fears let us comfort our selves with the Propitiatory Sacrifice of Christ's Bloud Christ dyed both as a Purchaser and as a Conquerour 1. As a Purchaser in regard of God having by his Bloud obtained our Salvation 2. And as a Conqueror in regard of Satan the Cross being his Triumphant Chariot wheâ—ein he hath led Hell and Death captive Use ult Bless God for this precious Sacrifice of Christ's Death Psal. 103.1 Bless the Lord O my soul. And for what doth David bless him Who redeemeth thy life from destruction Christ gave himself a Sin-offering for us let us give ourselves a Thank-offering to him If a Man redeem another out of Debt will not he be grateful How deeply do we stand obliged to Christ who hath redeemed us from Hell and Damnation Rev. 5.9 And they sung a new Song saying Thou art worthy to take the Book and open the Seals for thou wast slain and hast redeemed us to God by thy Blood Let our Hearts and Tongues join in consort to bless God and let us shew our Thankfulness to Christ by Fruitfulness let us bring forth as Spice-Trees the Fruits of Humility Zeal Good-works This is to live unto him who hath died for us 2 Cor. 5.15 The Wise-men did not only worship Christ but presented him with Gifts Gold and Frankincense and Myrrhe Matth. 2.11 Let us present Christ with the Fruits of Righteousness which are unto the Glory and Praise of God CHRIST's Intercession ROM 8.34 Who also maketh Intercession for us WHen Aaron entred into the Holy Place his Bells gave a Sound so Christ having entred into Heaven his Intercession makes a melodious sound in the Ears of God Christ though he be exalted to Glory hath not laid aside his Bowels of Compassion but is still mindful of his Body Mystical as Ioseph was mindful of his Father and Brethren when he was exalted to the Court Who also maketh Intercession for us To Intercede is to make Request in the behalf of another Christ is the great Master of Requests in Heaven Christus est Catholicus Patris Sacerdos Tertul. Quest. What are the Qualifications of our Intercessor Resp. 1. He is holy Hebr. 7.26 For such an High Priest became us who is holy undefiled separate from sinners Christ knew no sin 2 Cor. 5.21 he knew sin in the weight not in the act It was requisite that he who was to do away the sins of others should himself be without sin Holiness is one of the precious Stones which shines on the Breast-Plate of our High Priest 2. He is faithful Hebr. 2.17 It behoved him to be like unto his brethren that he might be a faithful High Priest Moses was faithful as a Servant Christ as a Son Hebr. 3.5 he doth not forget any Cause he hath to plead nor doth he use any deceit in pleading An ordinary Attorney may either leave out some word which might make for the Client or put in a word against him having receiv'd a Fee on both sides but Christ is true to the Cause he pleads we may leave our Matters with him we may trust our Lives and Souls in his hand 3. He never dies The Priests under the Law while their Office lived they themselves died Hebr. 7.23 They were not suffered to continue by reason of death but Christ ever lives to make Intercession Hebr. 7.25 He hath no Succession in his Priesthood Quest. Who Christ intercedes for Resp. Not for all promiscuously Iohn 17.9 but for the Elect. The efficacy of Christ's Prayer reacheth no further then the efficacy of his Blood but his Blood was shed only for the Elect therefore his Prayers only reach them The High Priest went into the Sanctuary with the Names only of the Twelve Tribes upon his Breast so Christ goes into Heaven only with the Names of the Elect upon his Breast Christ interceeds for the weakest Believers Iohn 17.20 and for all the sins of Believers In the Law there were some sins the High Priest was neither to offer Sacrifice for nor yet to offer Prayer Numb 15.30 The Soul that doth ought presumptuously shall be cut off The
with us as we do with froward Children while we fret and quarrel God will give us nothing but when we are submissive and say Thy Will be done now God carves out Mercy to us The way to have our Will is to submit it David brought his Will to God 2 Sam. 15.26 Here am I Let him do to me as seems good to him And after he resigned his Will he had his Will God brought him back to the Ark and setled him again in his Throne 2 Sam. 19. Many a Parent that hath had a dear Child sick when he could bring his Will to God to part with it God hath given him the life of his Child There 's nothing lost by referring our Will to God the Lord takes it kindly from us and it is the only way to have our Will 27. and Vlt. Consideration We may the more chearfully surrender our Souls to God when we dye when we have surrendred our Wills to God while we live Our blessed Saviour had all along submitted his VVill to God there was but one VVill between God the Father and Christ now Christ having in his life time given up his Will to his Father at death he chearfully gives up his Soul to him Luke 23.46 Father into thy hands I commend my Spirit You that resign up your VVills to God may at the hour of death comfortably bequeath your Souls to him II. The second Means to bring our VVill to God in Affliction is Study the Will of God 1. It is a Sovereign Will he hath a supream right and Dominion over his Creatures to dispose of them as he pleaseth A Man may do with his own as he list Mat. 20.15 Is it not lawful for me to do what I will with my own A Man may cut his own Timber as he will Gods Sovereignty may cause submission he may do with us as he sees good God is not accountable to any Creature for what he doth Iob 33.13 He giveth not account of any of his matters VVho shall call God to account VVho is higher then the Highest Eccl. 5.8 VVhat Man or Angel dare summon God to his Bar He giveth not account of any of his Matters God will take an account of our Carriage towards him but he will give no account of his Carriage towards us God hath an absolute Jurisdiction over us the remembrance of this Gods Will is a sovereign Will to do with us what he please may silence all discontents and charm down all unruly Passions we are not to dispute but submit 2. Gods Will is a wise Will he knows what is conducing to the good of his People therefore submit Isa. 30.18 The Lord is a God of Iudgment that is he is able to judge what is best for us therefore rest in his VVisdom and acquiesce in his VVill VVe rest in the wisdom of a Physician we are content he should scarify and let us blood because he is judicious and knows what is most conducible to our health If the Pilot be skilful the Passenger saith let him alone he knows how best to steer the Ship and shall we not rest in Gods VVisdom Did we but study how wisely God steers all Occurrences and how he often brings us to Heaven by a cross wind it would much quiet our Spirits and make us say Thy Will be done Gods VVill is guided by VVisdom should God sometimes let us have our VVill we would undo our selves did he let us carve for our selves we should choose the worst piece Lot chose Sodom because well watered and was as the Garden of the Lord Gen. 13.10 but God rained fire upon it out of Heaven Gen. 19.24 3. Gods VVill is a just VVill Gen. 18.25 Shall not the Iudge of all the Earth do right Gods VVill is Regula Mensura it is the Rule of Justice the VVills of Men are corrupt therefore unfit to give Law but Gods VVill is an holy unerring VVill which may cause submission Psal. 97.2 God may cross us but he cannot wrong us severe he may be not unjust therefore we must strike Sail and say Thy Will be done 4. Gods VVill is a good and gracious VVill it promotes our Interest if it be Gods VVill to afflict us he will make us say at last it was good for us that we were afflicted Gods Flail shall only thresh off our Husks That which is against our VVill shall not be against our profit Study what a good VVill Gods is and we will say Fiat Voluntas let thy Will be done 5. Gods VVill is an irresistible VVill we may oppose it but we cannot hinder it The rising of the VVave cannot stop the Ship when it is in full sail so the rising up of our Will against God cannot stop the execution of his Will Rom. 9.19 Who hath resisted his Will Who can stay the Chariot of the Sun in its full Career Who can hinder the Progress of Gods Will Therefore it is in vain to contest with God his Will shall take place there 's no way to overcome God but by lying at his Feet 3. Means to submission to God in Affliction is Get a gracious heart all the Rules and Helps in the World will do but little good till Grace be infused the Boul must have a good Byas or it will not run according to our desire so till God puts a new Byas of Grace into the Soul which inclines the Will it will never submit to God Grace renews the Will and it must be renewed before it be subdued Grace teacheth self denyal and we can never submit our Will till we deny it 4. Means Let us labour to have our Covenant-Interest cleared to know that God is our God Psal. 48.14 This God is our God he whose Faith doth flourish into assurance that can say God is his will say Thy VVill be done A wicked man may say God hath laid this Affliction upon me and I cannot help it but a Believer saith My God hath done it and I will submit to it He who can call God his knows God loves him as he loves Christ and designs his Salvation therefore he will with Saint Paul take pleasure in Reproaches 2 Cor. 12.10 and in every adverse Providence yeild to God as the Wax to the impression of the Seal 5. Means to submission to God in Affliction get an humble Spirit A proud Man will never stoop to God he will rather break then bend but when the Heart is humble the Will is pliable What a vast difference was there between Pharaoh and Eli Pharaeoh cries out VVho is the Lord that I should obey his Voice Exod. 5.2 but Eli saith It is the Lord let him do what seems good in his sight 1 Sam. 3.18 See the difference between an Heart that is swell'd with Pride and that is ballasted with Humility Pharaoh saith VVho is the Lord Eli It is the Lord. An humble Soul hath a deep sence of sin he sees how he hath provoked God he wonders he
Job 22.23 26. Thou shalt put away iniquity far from thy tabernacle and shalt lift up thy face unto God Lifting up the Face is an Emblem of Boldness Nothing makes us so ashamed to go to God as Sin a wicked Man in Prayer may lift up his Hands but he cannot lift up his Face When Adam had lost his Holiness he lost his Confidence he hid himself But the holy Person goes to God as a Child to his Father his Conscience doth not upbraid him with allowing any Sin therefore he can go boldly to the Throne of Grace and have Mercy to help in time of need Heb. 4.16 7. Holiness gives Peace Sin raiseth a Storm in the Conscience Ubi peccatum ibi procella Isa. 57.21 There 's no peace to the wicked Righteousness and Peace are put together Holiness is the Root which bears this sweet Fruit of Peace Righteousness and peace kiss each other 8. Holiness leads to Heaven Holiness is the King of Heaven's High-way Isa. 35.8 An high-way shall be there and it shall be called the way of holiness At Rome there was the Temple of Vertue and Honour and they were to go through the Temple of Vertue to the Temple of Honour So we must go through the Temple of Holiness to the Temple of Heaven Glory begins in Vertue 2 Pet. 1.3 Who hath called us to glory and vertue Happiness is nothing else but the Quintessence of Holiness Holiness is Glory militant and Happiness Holiness triumphant Quest. What shall we do to resemble God in Holiness Resp. Have recourse to Christ's Bloud by Faith it is Lavacrum animae Legal Purifications Types and Emblems of it 1 Ioh. 1.7 The Word is a Glass to shew us our Spots and Christ's Bloud is a Fountain to wash them away 2. Pray for an holy Heart Psal. 51.10 Create in me a clean heart O God Lay thy Heart before the Lord and say Lord my heart is full of Leprosy it defiles all it toucheth Lord I am not fit to live with such an heart for I cannot honour thee nor die with such an heart for I cannot see thee O create in me a clean heart send thy Spirit into me to refine and purifie me that I may be a Temple fit for the holy God to inhabit 3. Walk with them that are holy Prov. 13.20 He that walketh with the wise shall be wise Be among the Spices and you will smell of them Association begets Assimilation nothing hath a greater Power and Energy to effect Holiness then the Communion of Saints Of GOD's Iustice. THE next Attribute is God's Iustice All God's Attributes are identical and are the same with his Essence Though he hath several Attributes whereby he is made known to us yet he hath but one Essence A Cedar Tree may have several Branches yet it is but one Cedar So there are several Attributes of God whereby we conceive of him but one intire Essence Well then concerning God's Justice Deut. 32.4 Iust and right is he Job 37.23 Touching the Almighty we cannot find him out he is excellent in plenty of Iustice. God is said to dwell in Justice Psal. 89.14 Iustice and Iudgment are the habitation of thy Throne In God Power and Justice meet Power holds the Scepter and Justice holds the Balance Question What is God's Iustice Resp. Iustitia est jus suum cuique tribuere Justice is to give every one his due God's Justice is the Rectitude of his Nature whereby he is carried to the doing of that which is righteous and equal Prov. 24.12 Shall not he render to every Man according to his Works God is an Impartial Iudge he judgeth the Cause Men oft judge the Person and not the Cause which is not Iustice but Malice God judgeth the Cause Gen. 18.21 I will go down and see if they have done according to the cry which is come up unto me When the Lord is upon a punitive act he weighs things in the Ballance he doth not punish rashly he doth not go in the way of a Riot but a Circuit against Offenders Concerning God's Justice I shall lay down these six Positions 1. God cannot but be Just. His Holiness is the Cause of his Justice Holiness will not suffer him to do any thing but what is Righteous He can no more be unjust then he can be unholy 2. God's Will is the Supream Rule of Justice It is the Standard of Equity His Will is wise and good God wills nothing but what is just and therefore it is just because he wills it 3. God doth Justice voluntarily Justice flows from his Nature Men may act unjustly because they are bribed or forced God will not be brib'd because of his Justice he cannot be forc'd because of his Power He doth Justice out of Love to Justice Hebr. 1.8 Thou lovest righteousness 4. Justice is the perfection of the Divine Nature Aristotle saith Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends in it all Vertues To say God is just is to say he is all that is Excellent Perfection meets in him as Lines in a Center He is not only Just but Justice it self 5. God never did nor can do the least wrong to his Creature God's Justice hath been wronged but never did any wrong God doth not go according to the summum jus or rigour of the Law he abates something of his Severity He might inflict heavier Penalties than he doth Ezra 9.14 Thou hast punished us less then our iniquities deserve our Mercies are more then we deserve our Punishments less 6. God's Justice is such that it is not fit for any Man or Angel to expostulate with God or demand a Reason of his Actions God hath not only Authority on his side but Equity He lays Iudgment to the Line and Righteousness to the Plummet Isa. 28.17 and it is below him to give an Account to us of his Proceedings Which of these two is fittest to take place God's Iustice or Man's Reason Rom. 9.20 Who art thou O man that disputest against God The Plumb-Line of our Reason is too short to fathom the depth of God's Justice Rom. 11.33 How unsearchable are his Iudgments we are to adore God's Justice where we cannot see a reason of it Now God's Justice runs in two Channels 'T is seen in two Things the distribution of Rewards and Punishments 1. In rewarding the Vertuous Psal. 58.11 Doubtless there is a reward for the righteous The Saints shall not serve him for nought he will reward praeces lachrymas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they may be losers for him they shall not be losers by him Hebr. 6.10 God is not unrighteous to forget your work and labour of love which ye have shewed to his Name He gives a Reward not that we have deserved it but because he hath promised it 2. He is just in punishing Offenders And he is just 1. Because he punisheth Sinners by a Law Where there is no Law there is no transgression Rom. 4.15 But God hath given Men
whole World but the virtue of it is applied only to such as believe Christ's Blood is meritorious for all not efficacious All are not saved because some put away Salvation from them Acts 13.46 and vilifie Christ's Blood counting it an unholy thing Hebr. 10.29 Use 1. Here is a great Pillar for our Faith the Truth of God Were not he a God of Truth how could we believe in him our Faith were Fancy But he is Truth it self and not a word he hath spoken shall fall to the ground Truth is the object of Trust. The Truth of God is an unmoveable Rock we may venture our Salvation here Isa. 59.15 Truth faileth Truth on Earth doth but not Truth in Heaven God can as well cease to be God as cease to be True Hath God said he will be good to the Soul that seeks him Lam. 3.25 he will give rest to the weary Matth. 11.28 Here is a safe Anchor hold he will not alter the thing which is gone forth of his Lips The Publick Faith of Heaven is engaged for Believers can we have better Security The whole Earth hangs upon the word of God's Power and shall not our Faith hang upon the Word of God's Truth where can we rest our Faith but upon God's faithfulness There is nothing else we can believe in but the Truth of God we cannot trust in an Arm of Flesh we cannot trust in our own Hearts this is to build upon the Quicksands but the Truth of God is a golden Pillar for Faith to stay upon God cannot deny himself 2 Tim. 2.13 If we believe not yet he abideth faithful he cannot deny himself Not to believe God's Veracity is to affront God 1 Iohn 5.10 He that believeth not hath made God a lyar A Person of Honour cannot be more affronted or provoaked then when he is not believed He that denies God's Truth makes the Promise no better than a forged Deed and can there be a greater affront offered to God Use 2. of Terrour to the Wicked God is a God of Truth and he is true in his Threatnings the Threatnings are a flying Roll against sinners God hath threatned to wound the hairy scalp of every one that goes on still in his Trespasses Psal. 68.21 He hath threatned to judge Adulterers Hebr. 13.3 to be avenged upon the malitious Psal. 10.14 Thou beholdest mischief and spight to requite it with thy own hand To rain fire and brimstone upon the sinner Psal. 11.6 And God is as true in his Threatnings as his Promises God hath oft to shew his Truth executed his Threatnings and let his Thunder-bolts of Judgment fall upon Sinners in this Life He struck Herod in the act of his Pride He hath punished Blasphemers Olympius an Arrian Bishop reproached and blasphemed the blessed Trinity immediately Lightning fell down from Heaven upon him and consumed him God is as true in his Threatnings as in his Promises Let us fear the Threatning that we may not feel it Use 3. Is God a God of Truth let us be like God in Truth 1. We must be true in our Words Pythagoras being asked what made Men like God answered Cum vera loquuntur when they speak Truth It is the note of a Man that shall go to Heaven Psal. 15.2 He speaketh the Truth from his heart Truth in words is opposed 1. to Lying Eph. 4.25 Putting away lying speak every one truth to his neighbour Lying is when one speaks that for a truth which he knows to be false A Lier is most opposite to the God of Truth There is as Austin saith two sorts of Lies 1. Mendacium Officiosum an Officious Lie when a Man tells a Lie for his Profit as when a Trades-man saith his Commodity cost him so much when perhaps it did not cost him half so much He that will lie in his Trade shall lye in Hell 2. Mendacium Iocosum a jesting Lie when a Man tells a Lie in sport to make others merry he goes laughing to Hell When you tell a Lie you make your selves like the Devil Iohn 8.44 The Devil is a lier and the Father of it He deceived our first Parents by a Lie Some are so wicked that they will not only speak an Untruth but will Swear to it nay they will wish a Curse upon themselves if that Untruth be not true As I have read of a Woman one Anne Averies 1575. who being in a Shop wished that she might sink if she had not paid for the Wares she took she fell down speechless immeditately and died in the place A Lier is not fit to live in a Commonwealth Lying takes away all Society and Converse with Men. How can you Converse with him whom you cannot believe what he saith Lying shuts Men out of Heaven Rev. 22.25 Without are Dogs and whosoever loveth and maketh a lie And as it is a great sin to tell a lie so it is a worse sin to teach a lye Isa. 9.15 The Prophet that teacheth lies He who broacheth Errour teacheth Lies he spreads the Plague he not only damns himself but helps to damn others 2. Truth in words is opposed to Dissembling The Heart and Tongue should go together as the Dial goes exactly with the Sun To speak fair to ones Face and not to mean what one speaks is no better then a lie Psal. 55.21 His words were smoother than oil but war was in his heart Some have an Art at this they can flatter and hate Hierom speaking of the Arrians saith They pretended friendship they kissed my hands but plotted mischief against me Psal. 29.5 A man that flattereth his neighbour spreadeth a net for his feet Impia sub dulci melle venena latent Falshood in Friendship is a lie Counterfeiting of Friendship is worse then counterfeiting of Money This is contrary to God who is a God of Truth 2. We must be true in our Profession of Religion Let Practice go along with Profession Eph. 4.24 Righteousness and true Holiness Hypocrisie in Religion is a Lie The Hypocrite is like a Face in a Glass there is the show of a Face but no true Face So he makes a shew of Holiness but hath no Truth of it 't is but the Face in the Glass Ephraim pretended to be that which he was not and what saith God of him Hos. 11.12 Ephraim compasseth me about with lies By a lie in our words we deny the Truth by a lie in our profession we disgrace it Not to be what we profess to God is telling a lie and the Scripture makes it little better than Blasphemy Rev. 2.9 I know the blasphemy of them that say they are Iews and are not O! I beseech you labour in this to be like God he is a God of Truth he can as well part with his Deity as his Verity be I say like God be true in your Words be true in your Profession God's Children are Children that will not lie Isa. 63.9 When God sees Truth in the inward parts and lips in
and could we have shed Rivers of Tears offered up Millions of Holocausts and Burnt-Offerings we could never have pacified an angry Deity therefore Christ must dye that God's Justice might be satisfied It is hotly debated among Divines Whether God could not have forgiven Sin freely without a Sacrifice Not to dispute what God could have done but when we consider God was resolved to have the Law satisfied and to have Man in a way of Justice as well as Mercy then I say it was necessary that Christ should lay down his Life as a Sacrifice 1. To fulfil the Predictions of Scripture Luke 24.46 Thus it behoved Christ to suffer 2. To bring us into Favour with God 'T is one thing for a Traytor to be pardoned and another thing to be made a Favourite Christ's Bloud is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice whereby God is appeased but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation whereby God becomes gracious and friendly to us Christ is our Mercy-seat from which God gives Answers of Peace to us 3. Christ dyed that he might make good his last Will and Testament with his Bloud There were many Legacies which Christ bequeathed to Believers which had been all null and void had not he dyed and by his Death confirm'd the Will Heb. 9.17 A Testament is in force after Men are dead The Mission of Spirit the Promises those Legacies were not in force till Christ's Death but Christ by his Bloud hath sealed them and Believers may lay claim to them 4. He died that he might purchase for us Glorious Mansions Therefore Heaven is called not only a promised but a purchased Possession Eph. 1.14 Christ dyed for our Preferment He suffered that we might reign he hung upon the Cross that we might fit upon the Throne Heaven was shut c. Crux Christi clavis Paradisi The Cross of Christ is the Ladder by which we ascend to Heaven His Crucifixion is our Coronation Use 1. In the Bloudy Sacrifice of Christ see the horrid Nature of Sin Sin it is true is odious as it banish'd Adam out of Paradise and threw the Angels into Hell but that which doth most of all make it appear Horrid is this it made Christ vail his Glory and loose his Bloud We should look upon Sin with Indignation and pursue it with an Holy Malice and shed the Bloud of those Sins shed Christ's Bloud The sight of Caesar's Bloudy Robe incensed the Romans against them that slew him The sight of Christ's bleeding Body should incense us against Sin let us not parly with it let not that be our Joy which made Christ a Man of Sorrow Use 2. Is Christ our Priest sacrific'd see God's Mercy and Iustice displayed I may say as the Apostle Rom. 11.27 Behold the goodness and severity of God 1. The Goodness of God in providing a Sacrifice Had not Christ suffered on the Cross we must have lain in Hell for ever satisfying God's Justice 2. The Severity of God Though it were his own Son the Son of his Love and our Sins were but imputed to him yet God did not spare him Rom. 8.32 but his Wrath did flame against him And if God were thus severe to his own Son how dreadful will he be one day to his Enemies Such as dye in wilful Impenitency must feel the same Wrath as Christ did and because they cannot bear it at once therefore they must be enduring it for ever Use 3. Is Christ our Priest who was sacrificed for us then see the endeared Affection of Christ to us Sinners The Cross saith Austin was a Pulpit in which Christ preached his Love to the World That Christ should dye was more then if all the Angels had been turned to Dust And that Christ should dye as a Malefactor having the weight of all Mens Sins laid upon him That he should dye for his Enemies Rom. 5.10 The Balm-tree weeps out its precious Balm to heal those that cut and mangle it Christ shed his Bloud to heal those that crucified him And that he should dye freely it is call'd the Offering of the Body of Jesus Heb. 10.10 And though his Sufferings were so great that they made him sigh and weep and bleed yet they could not make him Repent Isa. 53.11 He shall see of the travel of his soul and be satisfied Christ had hard travel upon the Cross yet he doth not repent of it but thinks his Sweat and Bloud well bestowed because he sees Redemption brought forth to the World O infinite amazing Love of Christ a Love that passeth Knowledge Eph. 3.19 That neither Man or Angel can paralel How should we be affected with this Love if Saul was so affected with David's Kindness in sparing his Life How should we be affected with Christ's Kindness in parting with his Life for us At Christ's Death and Passion the very Stones did cleave asunder Matth. 27.5 The rocks rent Not to be affected with Christ's Love in dying is to have Hearts harder then the Rocks Use 4. Is Christ our Sacrifice then see the Excellency of this Sacrifice 1. It is perfect Heb. 10.14 By one offering he hath perfected them that are sanctified Therefore how impious are the Papists in joyning their Merits and the Prayers of Saints with Christ's Sacrifice They offer him up daily in the Mass as if Christ's Sacrifice on the Cross were imperfect this is a Blasphemy against Christ's Priestly Office 2. Christ's Sacrifice is meritorious he not only died for our Example but to merit Salvation The Person who suffered being God as well as Man did put Vertue into his Sufferings and now our sins are expiated and God appeased No sooner did the Messengers say Uriah is dead but David's Anger was pacified 2 Sam. 11.21 No sooner did Christ dye but God's Anger is pacified 3. This Sacrifice is beneficial out of the dead Lyon Sampson had Honey it procures Justification of our Persons Acceptance of our Services Access to God with Boldness Entrance into the Holy Place of Heaven Heb. 10.19 Per latus Christi paâ—escit nobis in coelum Israel passed through the Red Sea to Canaan so through the Red Sea of Christ's Bloud we enter into the Heavenly Canaan 2. Use of Exhortation Branch 1. Let us fiducially apply this Bloud of Christ All the Vertue of a Medicine is in the applying though the Medicine be made of the Bloud of God it will not heal unless by Faith applyed As Fire is to the Chymist so is Faith to a Christian the Chymist can do nothing without Fire so there is nothing done without Faith Faith makes Christ's Sacrifice ours Phil. 3.8 Christ Iesus my Lord. It is not Gold in the Mine enricheth but Gold in the Hand Faith is the Hand receives Christ's Golden Merits It is not a Cordial in the Glass refresheth the Spirits but a Cordial drunk down Per fidem Christi sanguinem sugimus Cypr. Faith opens the Orifice of Christ's Woundâ— and drinks the precious Cordial of
Request for them in Heaven Quest. What are the Fruits of Christ's Intercession Resp. 1. Iustification In Justification there is two things 1. Guilt is remitted 2. Righteousness is imputed Ier. 23.6 The Lord our Righteousness We are reputed not only Righteous as the Angels but as Christ having his Robes put upon us 2 Cor. 5.21 But whence is it that we are justified 'T is from Christ's Intercession Rom. 8.33 34. Lord saith Christ these are the Persons I have died for look upon them as if they had not sinned and repute them Righteous 2 d Fruit. The Unction of the Spirit 1 Iohn 2.20 Ye have an Unction from the holy one This Unction or Anointing is nothing else but the Work of Sanctification in the heart whereby the Spirit makes us partake of the Divine Nature 2 Pet. 1.4 Such as speak of the Philosophers Stone suppose it to have such a Property that when it toucheth the Mettal it turns it into Gold such a Property hath the Spirit of God upon the Soul when it toucheth the Soul it puts into it a Divine Nature it makes it to be holy and to resemble God This sanctifying work of the Spirit is the fruit of Christ's Intercession Iohn 7.39 The Holy Ghost was not yet given because Iesus was not yet glorified Christ being glorified and in Heaven now he prays the Father and the Father sends the Spirit who pours out the holy Anointing upon the Elect. 3 d Fruit. The Purification of our holy Things It is Christ's work in Heaven not only to present his own Prayers to his Father but he prays over our Prayers again Rev. 8.3 Another Angel came having a golden Censer and there was given to him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar This Angel was Christ he takes the golden Censer of his Merits and puts our Prayers into this Censer and with the Incense of his Intercession makes our Prayers go up as a sweet perfume in Heaven It is observable Lev. 16.16 Aaron shall make Atonement for the holy Place this was Typical to shew that our holy Duties need to have Atonement made for them Our best Services as they come from us are mixed with Corruption as Wine that tasts of the Cask Isa. 64.6 they are filthy rags But Christ purifies and sweetens these Services mixing the sweet odours of his Intercession with them and now God accepts and Crowns them What would become of our Duties without an High Priest Christ's Intercession doth to our Prayers as the Fan to the Chaff it winnows it from the Corn so Christ winnows out the Chaff which intermixeth with our Prayers 4 th Fruit. Access with boldness unto the Throne of Grace Hebr. 4.16 We have a great High Priest that is passed into the Heavens let us go Come boldly to the Throne of Grace we have a Friend at Court that speaks a good word for us and is following our Cause in Heaven therefore let this animate and encourage us in Prayer We think it too much boldness what such Sinners as we to come for pardon we shall be denied this is a sinful modesty Did we indeed come in our own Name in Prayer it were presumption but Christ intercedes for us in the forcâ— and efficacy of his Blood now to be afraid to come to God in Prayer is a dishonour to Christ's Intercession 5 th Fruit. The sending the Comforter Iohn 14.16 I will pray the Father and â—e will give you another Comforter The Comfort of the Spirit is distinct from the Anointing this Comfort is very sweet sweeter than the Honey drops from the Comb it is the Manna in the Golden Pot it is Vinum in pectore a drop of this heavenly Comfort is enough to sweeten a Sea of worldly Sorrow It is called arrhabo the earnest of the Spirit 2 Cor. 1.22 an Earnest assures one of the whole Sum. The Spirit gives an Earnest of Heaven in our Hand whence is this comforting work of the Spirit Thank Christ's Intercession for it I will pray the Father and he shall send the Comforter 6 th Fruit. Perseverance in Grace Iohn 17.11 Keep through thy own Name those which thou hast given me It is not our prayer or watchfulness or grace that keeps us but it is God's care and manu-tenancy he holds us that we do not fall away and whence is it God preserves us it is from Christ's Intercession Father keep them That Prayer of Christ for Peter is the Copy of his Prayer now in Heaven Luke 22.32 I have prayed for thee that thy faith fail not Peter's Faith did fail in some degree when he denied Christ but Christ prayed that it might not totally fail The Saints persevere in believing because Christ perseveres in praying 7 th Fruit. Absolution at the Day of Judgment Christ shall judge the World Iohn 5.22 God hath committed all Iudgment to the Son Now sure those that Christ hath so prayed for he will Absolve when he sits upon the Bench of Judicature Will Christ condemn those he prays for Believers are his Spouse will he condemn his Spouse Use 1. Branch 1. See here the Constancy of Christ's Love to the Elect. He did not only die for them but intercedes for them in Heaven when Christ hath done dying he hath not done loving he is now at work in Heaven for the Saints he carries their names on his breast and will never leave praying till that Prayer be granted Iohn 17.24 Father I will that those whom thou hast given me be with me where I am Branch 2. See whence it is that the Prayers of the Saints are so powerful with God Iacob as an Angel prevailed with God Moses's Prayer tied God's hands Precibus suis tanquam vinculis ligatum tenuit Deum Let me alone Exod. 32.10 Whence is this It is Christ's Prayer in Heaven makes the Saints Prayers so available Christ's Divine Nature is the Altar on which he offers up our Prayers and so they prevail Prayer as it comes from the Saints is but weak and languid but when the Arrow of a Saint's Prayer is put into the Bow of Christ's Intercession now it pierceth the Throne of Grace Branch 3. It shows where a Christian must chiefly fix his Eye when he comes to prayer viz. on Christ's Intercession We are to look up to the Mercy-seat but to hope for Mercy through Christ's Intercession We read Levit. 6. That Aaron made the Atonement as well by the Incense as the Bloud We must look to the Cloud of Incense viz. the Intercession of Christ. Christian Look up to thy Advocate one that God can deny nothing to A word from Christ's Mouth is more then if all the Angels in Heaven were interceding for thee If a Man had a Suit depending in the Court of Chancery and had a skilful Lawyer to plead this would much encourage him Christ is now at the Court appearing for us Heb. 9.24 and he hath great Potency in Heaven
Lion of the Tribe of Judah whose Eyes are as a Lamp of fire and the Rocks are thrown down by him Nahum 1.6 He shall cut off the spirit of Princes Psal. 76.12 Use 3. If Christ be a great King submit to him Say not as those Iews We have no King but Caesar no King but our Lusts. This is to choose the Bramble to rule over you and out of the Bramble will come forth a fire Iudg. 9. Submit to Christ willingly all the Devils in Hell submit to Christ but 't is against their will they are his Slaves Not his Subjects Submit cheerfully to Christ's Person and his Laws Many would have Christ their Saviour but not their Prince such as will not have Christ to be their King to rule them shall never have his Blood to save them Obey all Christ's Princely Commands if he commands Love Humility Good Works be as the Needle which points which way soever the Load-stone draws Branch 2. Let such admire God's Free-grace who were once under the Power and Tyranny of Satan and now Christ hath made them of Slaves to become the Subjects of his Kingdom Christ did not need Subjects he hath Legions of Angels ministring to him but in his Love he hath honoured you to make you his Subjects O! how long was it e're Christ could prevail with you to come under his Banner How much opposition did he meet with e're you would wear this Prince's Colours but at last Omnipotent Grace overcame you When Peter was sleeping between two Souldiers an Angel came and beat off his Chains Acts 12.7 So when thou wert sleeping in the Devil's Arms that Christ should by his Spirit smite thy heart and cause the Chains of Sin to fall off and make thee a Subject of his Kingdom O admire Free-grace Thou who art a Subject of Christ art sure to Reign with Christ for ever Christ's Humiliation in his Incarnation 1 TIM 3.16 Great is the Mystery of Godliness God manifest in the flesh Quest. XVII WHerein did Christ's Humiliation consist Resp. In his being born and that in a low condition undergoing the Miseries of this Life the Wrath of God and the cursed Death of the Cross. Christ's Humiliation consisted in his Incarnation his taking Flesh and being Born It was real Flesh Christ took Not the Image of a Body as the Manichees erroniously held but a true Body therefore Christ is said to be made of a woman Gal. 4.4 As the Bread is made of the Wheat and the Wine is made of the Grape so Christ was made of a Woman his Body was part of the Flesh and Substance of the Virgin This is a glorious Mystery God manifest in the flesh In the Creation Man was made in God's Image in the Incarnation God was made in Man's Image Quest. How it came about that Christ was made flesh Resp. It was by his Fathers special designation Gal. 4.4 God sent forth his Son made of a Woman God the Father did in a special manner appoint Christ to be Incarnate which shews us how needful a Call is to any business of weight and importance to act without a Call is to act without a Blessing Christ himself would not be Incarnate and take upon him the work of a Mediator till he had a Call God sent forth his Son made of a Woman Quest. But was there no other way for the restoring of fallen Man but this that God should take flesh Answ. We must not ask a Reason of God's Will it is dangerous to pry into God's Ark we are not to dispute but adore The wise God saw this the best way for our Redemption that Christ should be Incarnate it was not fit for any to satisfie God's Justice but Man none could do it but God therefore Christ being both God and Man he is the fittest to undertake this Work of Redemption Quest. Why Christ was born of a Woman Resp. 1. That God might fulfil that promise Gen. 3.15 The Seed of the Woman shall break the Serpents head 2. Christ was born of a Woman that he might roll away that reproach from the Woman which she had contracted by being seduced by the Serpent Christ in taking his flesh from the Woman hath honoured her Sex that as at the first the Woman had made Man a Sinner so now to make him amends she should bring him a Saviour Quest. Why Christ was born of a Virgin Resp. 1. For Decency It became not God to have any Mother but a Maid and it became not a Maid to have any Son but a God 2. For Necessity Christ was to be an High Priest most pure and holy Had he been born after the ordinary course of Nature he had been defiled all that spring out of Adam's Loins have a tincture of sin but that Christ's Substance might remain pure and immaculate he was born of a Virgin 3. To answer the Type Melchisedeck was a Type of Christ he is said to be without Father and without Mother Christ being born of a Virgin answered the Type he was without Father and without Mother without Mother as he was God without Father as he was Man Quest. How could Christ be made of the flesh and blood of a Virgin yet without sin The purest Virgin that is her Soul is stained with Original sin Answ. This Knot the Scripture unties Luke 1.35 The Holy Ghost shall come upon thee and overshadow thee therefore that holy Thing which shall be born of thee shall be caled the Son of God The Holy Ghost shall come upon thee that is the Holy Ghost did consecrate and purifie that part of the Virgins flesh whereof Christ was made As the Alchymist extracts and draws away the dross from the Gold so the Holy Ghost did refine and claritie that part of the Virgins flesh separating it from sin Though the Virgin Mary her self had sin yet that part of the flesh whereof Christ was made was without sin otherwise it must have been an impure Conception Quest. What is meant by the power of the Holy Ghost overshadowing the Virgin Answ. St. Basil saith It was the Holy Ghost's blessing the flesh of that Virgin whereof Christ was formed But there is a further Mystery in it the Holy Ghost having framed Christ in the Virgins Womb did in a wonderful manner unite Christ's Humane Nature to his Divine and so of both made one person This is a Mystery which the Angels pry into with Adoration Quest. When was Christ incarnate Answ. In the fulness of time Gal. 4.4 When the fulness of time was come God sent forth his Son made of a Woman By the fulness of time we must understand Tempus à Patre praefinitum so Ambrose Luther Cornâ—à Lap. the determinate Time that God had set More particularly this fulness of time was when all the Prophesies of the coming of the Messiah were accomplished and all Legal Shadows and Figures whereby he was tipified were abrogated in the fulness of time God sent his Son And
the Law which he hath transgressed the other from the Gospel which he hath despised But Christ hath redeemed a Believer from this Malediction he hath set him out of the Power of Hell and Damnation Quest. To what hath Christ redeemed us Resp. He hath redeemed us to a glorious Inheritance 1 Pet. 1.4 To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you 1. To an Inheritance Christ hath not only redeemed us out of Prison but he hath redeemed us to a State of Happiness to an Inheritance Heaven is not a Lease which soon expires but an Inheritance and a glorious Inheritance Col. 1.12 An Inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Light Lumen actuat colores Light adorns and gilds the World What were the World without Light but a Prison The Heavenly Inheritance is irradiated with Light Christ as a continual Sun enlightens it with his Beams Rev. 21.23 2. To an Inheritance incorruptible It doth not moulder away or suffer Dissolution Earthly Comforts are shadowed out by the Tabernacle which was transient but Heaven is set out by the Temple which was fixed and permanent built with Stone overlaid with Gold This is the Glory of the Coelestial Inheritance it is incorruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost. Eternity is written upon the Frontis-piece of it 3. Undefiled The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Undefiled alludes to a precious Stone called Amiantus which cannot be blemished Such a Place is Heaven undefiled nothing can stain it there 's no Sin there to Eclipse its Purity For the Holiness and Undefiledness of it it is compar'd to pure Gold and to the Saphir and Emerald Rev. 21. The Saphir hath a Vertue saith Pliny to preserve Chastness the Emerald to expel Poyson These are the lively Emblems of Heaven to show the Sanctity of it no Feaver of Lust no Venom of Malice there are none but pure Virgin spirits inhabit 4. It fadeth not away The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of a Flower Amarantus which keeps a long time fresh and green as Clem. Alexandrinus writes Such is the Heavenly Inheritance it doth not lose its Orient Colour but keeps its Freshness and Greenness to Eternity the Beauty of it fadeth not away To this glorious Inheritâ—nce hath Christ redeemed the Saints an Inheritance which cannot be fully described or set forth by all the Lights of Heaven though every Star were a Sun and that which is the Diamond in the Ring the Glory of this Inheritance is the Eternal Sight and Fruition of the blessed God the sight of God will be most alluring heart-ravishing Object Kings Presence makes the Court Ioh. 3.2 We shall see him as he is It is comfortable to see God showing himself through the Lettuce of an Ordinance to see him in the Word and Sacrament The Martyrs thought it comfortable to see him in a Prison O then what will it be to see him in Glory shining ten thousand times brighter then the Sun and not only see him but enjoy him for ever Proemium quod fide non attingitur Aug. Faith itself is not able fully to comprehend this Reward And all this Blessedness hath Christ purchased through the Redemption of his Bloud Use 1. Branch 1. See into what a wretched deplorable Condition we had brought ourselves by sin we had sinned ourselves into Slavery Slavery so that we needed Christ to purchase our Redemption Nihil durius servitute Cicero Slavery is the worst Condition Such as are now Prisoners in Algiers think so But by Sin we were in a worse Slavery Slaves to Satan a Merciless Tyrant who sports in the Damnation of Souls In this Condition were we when Christ came to redeem us Branch 2. See in this as in a transparent Glass the Love of Christ to the Elect he came to redeem them these he dyed Intentionally for Were it not great Love for a King's Son to pay a great Sum of Money to redeem a Captive but that he should be content to be a Prisoner in his stead and dye for his Ransom this were Matter of Wonder Jesus Christ hath done all this he hath written his Love in Characters of Bloud It had been much for Christ to speak a good word to his Father for us but he knew that was not enough to redeem us Though a Word speaking made a World yet it would not redeem a Sinner Heb. 9.22 Without shedding of bloud is no remission 2. Use of Tryal If Christ came to purchase our Redemption then let us try whether we are the Persons whom Christ hath redeemed from the Guilt and Curse due to Sin This is a needful Tryal for let me tell you there is but a certain Number whom Christ hath redeemed O say Sinners Christ is a Redeemer and we shall be saved by him Beloved Christ came not to redeem all then we overthrow the Decrees of God Redemption is not as large as Creation I grant there is a Sufficiency of Merit in Christ's Bloud to save all but there 's difference between Sufficiency and Efficiency Christ's Bloud is a sufficient Price for all but it is effectual only to them that believe A Plaister may have a soveraign Vertue in it to heal any Wound but it doth not heal unless applyed to the Wound And if it be so that all have not the Benefit of Christ's Redemption only some then it is a necessary Question to ask our Souls Whether we are in the Number of them that are redeemed by Christ or no Quest. How shall we know that Resp. Such as are redeemed are reconciled to God the Enmity is taken away their Judgments approve their Wills incline ad bonum Col. 1.21 Are they redeemed that are unreconciled to God who hate God and his People as the Vine and Laurel have an Antipathy who do all they can to disparage Holiness are these redeemed who are unreconciled Christ hath purchased a Reprieval for these but a Sinner may have a Reprieve and yet go to Hell Ioh. 5.6 2. Such as are redeemed by Christ are redeemed from the World Gal. 1.4 Who gave himself for our sins that he might deliver or redeem us from this present evil world Such as are redeemed by Christ are risen with Christ Col. 3.1 As the Birds though they light upon the Ground to pick up a little Seed yet immediately they take their Wings and flye up to Heaven again so the Redeemed of the Lord though they use the World and take the lawful Comforts of it yet their Hearts are presently off these things and they ascend to Heaven live here trade above Such as Christ hath dyed for are dead to the World Gal. 6.14 I am crucified to the world to the Honours Profits and Preferments of it What shall we think of them who say they are the Redeemed of the Lord yet are Lovers of the World like the Tribes who desired to have their Portion on this side Canaan Phil. 3.19
Health Riches Success but by drawing his Image of Sanctification on us by the Pensil of the Holy Ghost Branch 2. It shows the Misery of such as are destitute of a Principle of Sanctification they are spiritually dead Eph. 2.1 Though they breathe yet they do not live The greatest part of the World remain Unsanctified 1. Ioh. 5.19 The World lies in Wickedness that is the major Part of the World Many call themselves Christians yet blot out the word Saints you may as well call him a Man who wants Reason as him a Christian who wants Grace Nay which is worse some are boy'd up to such an height of Wickedness that they hate and deride Sanctification 1. They hate it 't is bad to want it it is worse to hate it they embrace the Form of Religion but hate the Power The Vulter hates sweet smells so do they the Perfume of Holiness 2. Deride it these are your Holy Ones To deride Sanctification argues an high Degree of Atheism and is a black Brand of Reprobation Scoffing Ishmael was cast out of Abraham's Family Gen. 21.9 Such as scoff at Holiness shall be cast out of Heaven 2. Use of Exhortation Above all things pursue after Sanctification seek Grace more then Gold Prov. 4.13 Keep her for she is thy life Quest. What are the chief Inducements to Sanctification Resp. First it is the Will of God that we should be Holy In the Text This is the will of God your sanctification As God's Word must be the Rule so his Will the Reason of our Actions This is the Will of God our Sanctification Perhaps it is not the Will of God we should be rich but it is his Will that we should be holy God's Will is our Warrant 2. Jesus Christ hath died for our Sanctification Christ shed his blood to wash off our impurity The Cross was both an Altar and a Lavor Tit. 2.14 Who gave himself for us to redeem us from all iniquity If we could be saved without holiness Christ needed not have died Christ died not only to save us from wrath but from sin 3. Sanctification makes us resemble God It was Adam's sin that he aspired to be like God in Omnisciency but we must endeavour to be like him in Sanctity It is only a clear Glass in which you can see a face it is only an holy Heart in which something of God can be seen there is nothing of God to be seen in an unsanctified Man you may see Satan's Picture in him Envy is the Devil's Eye Hypocrisie his cloven Foot but nothing of God's Image can be seen in him You can see no more of God in him then you can see a Man's face in a Glass that is dusty and foul 4. Sanctification is that God bears a great love to Not any outward Ornaments high blood or worldly grandure draws God's love but an heart embellished with holiness Christ never admired any thing but the beauty of holiness he slighted the glorious buildings of the Temple but admired the Womans Faith O woman great is thy faith Amor fundatur similitudine A King delights to see his Image upon a piece of Coin where God sees his likeness there he gives his love The Lord hath two Heavens he dwells in and the holy Heart is one of them 5. Sanctification is the only thing doth difference us from the wicked God's People have his Seal upon them 2 Tim. 2.19 The foundation of God standeth sure having this Seal the Lord knoweth them that are his and let every one that nameth the name of Christ depart from iniquity The Godly are sealed with a double Seal 1. a Seal of Election The Lord knoweth who are his 2. a Seal of Sanctification Let every one that nameth the name of Christ depart from iniquity This is the name by which God's People are known Isa. 63.18 Gnam Kodsheca the people of thy holiness As Chastity distinguisheth a vertuous Woman from an Harlot so Sanctification distinguisheth God's People from others 1 Ioh. 2.27 Ye have received an unction from the holy one 6. It is a shame to have the Name of a Christian yet want Sanctity as to have the Name of a Steward yet want Fidelity the Name of a Virgin yet want Chastity It exposeth Religion to reproach to be baptized into the Name of Christ yet unholy to have Eyes full of Tears on a Sabbath and on a Week-day Eyes full of Adultery 2 Pet. 2.14 To be so devout at the Lord's Table as if Men were stepping into Heaven and so prophane the Week after as if they came out of Hell To have the Name of Christians yet unholy is a Scandal to Religion and make the ways of God evil spoken of 7. Sanctification fits for Heaven 2 Pet. 1.3 Who hath called us to glory and vertue Glory is the Throne and Sanctification is the Step by which we ascend to it First you cleanse the Vessel and then you pour in the Wine First God cleanseth us by Sanctification and then pours in the Wine of Glory Solomon was first anointed with Oil and then he was King 1 Kings 1.39 First God anoints us with the holy Oil of his Spirit and then he sets the Crown of Happiness upon our Head Pureness of Heart and seeing God are link'd together Matth. 5.8 Quest. How may Sanctification be attained to Resp. 1. Be conversant in the Word of God Iohn 17.17 Sanctifie them through thy truth The Word is both a Glass to shew us the Spots of our Soul and a Lavor to wash them away the Word hath a transforming vertue in it it irradiates the mind and consecrates the heart 2. Get Faith in Christ's Blood Acts 15.9 Having purified their hearts by faith She in the Gospel that touched the hem of Christ's Garment was healed a touch of Faith purifies nothing can have a greater force upon the heart to sanctifie it then Faith If I believe Christ and his Merits are mine how can I sin against him Justifying Faith doth that in a Spiritual sense which miraculous Faith doth it removes Mountains the Mountain of Pride Lust Envy Faith and the love of sin are inconsistent 3. Breathe after the Spirit it is called the sanctification of the Spirit 2 Thess. 2.13 The Spirit sanctifies the Heart as Lightning purifies the Air as Fire refines Metals Omne agens generat sibi simile The Spirit stamps the impress of its own Sanctity upon the Heart as the Seal prints its Effigies and Likeness upon the Wax The Spirit of God in a Man perfumes him with Holiness and makes his Heart a Map of Heaven 4. Associate with sanctified Persons They may by their Counsel Prayers holy Example be a means to make you holy As the communion of Saints is in our Creed so it should be in our Company Prov. 13.20 He that walketh with the wise shall be wise Association begets Assimilation 5. Pray for Sanctification Iob propounds a Question Who can bring a clean thing out of an unclean
our strength lay But in a true Gospel Sense we may so obey the Moral Law as to find Acceptance Which Gospel-Obedience consists in a Real Endeavour to observe the whole Moral Law Psal. 119.166 I have done thy Commandments Not I have done all I should do but I have done all I am able to do and wherein our Obedience comes short we look up to the perfect Righteousness and Obedience of Christ and hope for Pardon through his Blood This is Evangelically to obey the Moral Law which though it be not to Satisfaction yet it is to Acceptation Thus I have done with the first The Preface to the Preface God spake all these words I should now come to the second the Preface it self to the Commandments I am the Lord thy God c. Of the Commandments Exod. 20.2 I am the Lord thy God c. 2. THE Preface it self which consists of three parts 1. I am the Lord thy God 2. Which have brought thee out of the Land of Egypt 3. Out of the House of Bondage 1. I am the Lord thy God Where we have a Description of God 1. By his Essential Greatness I am the Lord 2. By his relative Goodness Thy God 1. By his essential greatness I am the Lord or as in the Hebrew Iehovah This name of God sets forth his Majesty Sanctius habitum fuit saith Buxtorf the name Iohavah was had in more Reverence among the Jews than any other name of God it signifies Gods Self-sufficiency Eternity Independency Immutability Mal. 3.6 Use 1. If God be Iehovah the Fountain of being who can do what he will let us fear this great Lord Deut. 28.58 That thou maist fear Hashem Hanicbad Jehovah this glorious and fearful name Jehovah Use 2. If God be Iehovah the supream Lord then it condemns the Blasphemous Papists who speak after this manner Our Lord God the Pope Is it a Wonder the Pope lifts his Tripple Crown above the Heads of Kings and Emperors when he Usurps Gods Title Shewing himself that he is God 2 Thess. 2.4 The Pope goes to make himself Lord of Heaven for he will Canonize Saints there Lord of Earth for with his Keys he doth bind and loose whom he pleaseth Lord of Hell for he can free Men out of Purgatory But God will pull down these Plumes of Pride He will consume this Man of sin with the breath of his mouth and the brightness of his coming 2 Thess. 2.8 Use 3. God is described by his relative goodness Eloeka Thy God Had God only called himself Iehovah it might have terrified us and made us fly from him but when he saith Thy God this may allure and draw us to him This though a Preface to Law is pure Gospel This word Eloeka Thy God is so sweet that we can never suck out all the Hony in it I am thy God not only by Creation but by Election This word Thy God though it was spoken to Israel yet it is a Charter belongs to all the Saints For the further Explication here are three Questions Quest. 1. How God comes to be our God Resp. Through Jesus Christ Christ is a middle Person in the Trinity He is Emanuel God with us He brings two differing Parties together He makes our Nature lovely to God and Gods Nature lovely to us He by his Death causeth Friendship yea Union He brings us within the Verge of the Covenant and so God becomes our God Quest. 2. What doth this imply God being our God Resp. It is comprehensive of all good things God is our strong Tower our Fountain of living Water our Salvation More particularly God being our God implies the sweetest Relation 1. The Relation of a Father 2 Cor. 6.18 I will be a Father unto you A Father is full of tender care for his Child Who doth he settle the Inheritance upon but his Child God being our God will be a Father to us a Father of Mercy 2 Cor. 1.3 the everlasting Father Psal. 9.7 If God be our God we have a Father in Heaven that never dies 2. It imports the Relation of an Husband Isa. 54.5 Thy Maker is thy Husband If God be our Husband he esteems us precious to him as the Apple of his Eye Zech. 2.8 He imparts his Secrets to us Psal. 25.14 He bestows a Kingdom upon us for our Dowry Luke 12.32 Quest. 3. How may we come to know this Covenant-Union That God is our God Resp. 1. By having his Graces planted in us Kings Children are known by their costly Jewels It is not having common Gifts which shews we belong to God many have the Gifts of God without God but it is Grace gives us a true genuine Title to God In particular Faith is Vinculum Unionis the Grace of Union By this we may spell out our Interest in God Faith doth not as the Mariner cast its Anchor downwards but upwards it trusts in the Mercy and Blood of God and trusting in God engageth him to be our God Other Graces make us like God Faith makes us one with him 2. We may know God is our God by having the Earnest of his Spirit in our Hearts 2 Cor. 1.22 God often gives the Purse to the Wicked but the Spirit only to such as he intends to make his Heirs 1. Have we had the Consecration of the Spirit If we have not had the Sealing work of the Spirit have we had the Healing work 1 Iohn 2.20 Ye have an Unction from the Holy One. The Spirit where it is stamps the Impress of its own Holiness upon the Heart It embroiders and bespangles the Soul and makes it all glorious within 2. Have we had the Attraction of the Spirit Cant. 1.4 Draw me we will run after thee Hath the Spirit by its magnetick Vertue drawn our Hearts to God Can we say as Cant. 1.7 O thou whom my Soul loveth Is God our Paradise of Delight Our Segullah or chief Treasure Are our Hearts so chained to God that no other Object can inchant us or draw us away from him 3. Have we had the Elevation of the Spirit Hath it raised our Hearts above the World Ezek. 3.14 The Spirit lifted me up Hath the Spirit made us superna anhelare seek the things above where Christ is Though our Flesh is on Earth is our Heart in Heaven Though live here trade above Hath the Spirit thus lifted us up By this we may come to know that God is our God Where God gives his Spirit for an Earnest there he gives himself for a Portion 3. We may know God is our God if he hath given us the Hearts of Children Have we obediential Hearts Psal. 27.8 Do we subscribe to Gods Commands when his Commands cross our Will A true Saint is like the Flower of the Sun it opens and shuts with the Sun He opens to God and shuts to Sin If we have the Hearts of Children then God is our Father 4. We may know God is ours and we have an Interest in
loseth all its Vertue If there be any Unbelievers in our Congregations what shall Ministers say to God at the last Day Lord we have preached to the People thou sentest us to we showed them our Commission we declared unto them the whole Counsel of God but they believed never a Word we spake We told them what would be the Fruit of Sin but they would drink their Sugared Draught tho there was Death in the Cup Lord we are free from their Blood God forbid that ever Ministers should make this Report to God of their People But this they must be forc'd to do if People live and die in Unbelief Would you sanctifie a Sabbath in hearing the Word aright Hear the Word with Faith The Apostle puts these two together Belief and Salvation Heb. 10.39 We are of them that believe to the Saving of the Soul VI. If you would hear the Word aright hear it with meek Spirits Iam. 1.21 Receive the Word in mansuetudine with meekness Meekness is a submissive Frame of Heart to the Word Contrary to this Meekness is Fierceness of Spirit when Men rise up in a Rage against the Word As if the Patient should be angry with the Physician when he gives him a Receipt to purge out his bad Humours Acts 7.54 When they heard this they were cut to the Heart and gnashed on Stephen with their Teeth 2 Chron. 16.10 Asa was wroth with the Seer and put him in a Prison-House Pride and Guilt make Men â—ret at the Word What made Asa storm so but Pride He was a King and thought he was too good to be told of his Sin What made Cain so angry when God said to him Where is Abel thy Brother Saith he Am I my Brothers Keeper What made him so touchy but Guilt He had embrued his Hands in his Brothers Blood If you would hear the Word aright lay down your Passions Receive the Word with Meekness get humble Hearts to submit to the Truths delivered God takes the meek Person to be his Scholar Psal. 25.9 The Meek will he teach his way Meekness makes the Word Preached to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted Word Iam. 1.21 A good Cion grafted into a Bad Stock changeth the Nature of it and makes it bear sweet and generous Fruit. So when the Word Preached is grafted into Man's Heart it sanctifies them and makes them bring forth the sweet Fruits of Righteousness By Meekness it becomes an engrafted Word VII If you would hear the Word aright be not only attentive but retentive Lay the Word up in your Memories and Hearts Luke 8.15 The Seed on the good Ground are they who having heard the Word keep it The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep signifies to hold the Word fast that it doth not run from us If the Seed be not kept in the Ground but is presently washed away it is sown to little purpose So if the Word Preached be not kept in your Memories and Hearts it is Preached in vain Many People have Memories like leaking Vessels the Word goes out as fast as it comes in How can it profit If a Treasure be put in a Chest and the Chest be not lock'd it may easily be taken out A bad Memory is like a Chest without a Lock the Devil can easily take out all the Treasure Luke 8.12 Then comes the Devil and takes away the Word out of their Hearts Labour to keep in Memory the Truths you hear The things we esteem we are not so apt to forget Will a Bride forget her Iewels Ier. 2.32 Can a Maid forget her Ornaments Did we prize the Word more we should not so soon forget it If the Meat doth not stay in the Stomach but comes up as fast as we eat it it cannot nourish So if the Word stays not in the Memory but is presently gone it can do the Soul but little good VIII If you would hear aright practise what you hear Practice is the Life of all Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life Bare Hearing will be no Plea at the Day of Judgment Lord I have heard so many Sermons But God will say What Fruits of Obedience have ye brought forth The Word we Preach is not only to inform you but to reform you not only to mend your Sight but to mend your Pace in the way to Heaven A good Hearer is like the Helitropium c. it opens and shuts with the Sun to God against Sin Now that you may sanctifie a Sabbath by Hearing 1. If you do not hear the Word aright you lose all your Labour How many a weary Step have you taken Your Body hath been crowded your Spirit faint if you are not bettered by hearing if you are as proud as vain as earthly as ever all your hearing is lost You would be loth to Trade in vain and why not as well to hear Sermons in vain Iob 9.29 Why then labour I in vain Put this Question to thy own Soul Why labour I in vain Why do I take all this Pains to hear yet have not the Grace to practise I am as bad as ever why then labour I in vain 2. If you hear the Word and are not bettered by it you are like the Salamander in the Fire not hotter your hearing will encrease your Condemnation Luke 12.47 That Servant which knew his Lord's Will and did it not shall be beaten with many Stripeâ— We pity such as know not where to hear it will be worse with such as care not how they hear To graceless disobedient Hearers every Sermon will be a Faggot to heat Hell It 's sad to go loaden to Hell with Ordinances O beg the Spirit to make the Word Preached effectual Ministers can but speak to the Ear the Spirit speaks to the Heart Acts 10.44 While Peter spake the Holy Ghost sell upon all them that heard the Word V. Having heard the Word in an Holy and Spiritual manner for the further Sanctification of the Sabbath confer of the Word We are forbid on this Day to speak our own Words Isa. 58.14 but we must speak of God's Word Speak of the Sermon as you sit together This is one part of sanctifying the Sabbath Good Discourse brings holy Truths into our Memories and fastens them upon our Hearts Mal. 3.17 Then they that feared the Lord spake often one to another There is a great Power and Efficacy in good Discourse Iob 6.25 How forcible are right words By holy Conference on a Sabbath one Christian helps to warm another when he is frozen to strengthen another when he is weak Latimer confessed he was much furthered in Religion by having Conference with Mr. Bilny the Martyr Psal. 119.172 My Tongue shall speak of thy Word One reason why Preaching the Word on a Sabbath doth no more good is because there is so little good Conference Few speak of the Word they have heard as if Sermons were
these about to massacre and damn their own Souls 3. They murder their Souls who avoid all means of saving their Souls They will go to Plays to drunken Meetings but will not set their Foot within God's House or come near the Sound of the Gospel Trumpet As if one that is Diseased should shun the Bath for fear of being healed These do wilfully damn their Souls and are as great Murderers of themselves as he who having means of Cure offered him chooseth Death rather than Physick 4. They do voluntarily murder their Souls who suck in false Prejudices against Religion as if Religion were too strict and severe they that espouse Holiness must live a melancholly Life like Hermits and Anchorites and drown all their Joy in Tears This is a Slander which the Devil hath cast upon Religion For there 's no true Joy but in believing Rom. 15.13 No Hony so sweet as that which drops from a Promise Some Men have foolishly taken up a Prejudice against Religion they are resolved rather never to go to Heaven than go thither through the Strait Gate I may say of Prejudice as Paul to Elimas Acts 13.10 O Prejudice thou Child of the Devil thou Enemy of all Righteousness how many Souls hast thou damned 5. They are wilfully set to murder their own Souls who will neither be good to themselves nor suffer others to be so Matth. 23.13 Ye neither go into the Kingdom of Heaven your selves neither suffer ye them that are entring to go in Such are those that persecute others for their Religion Drunken Meetings shall escape Punishment But if Men meet to serve God then let all Severity be used These are resolved to Shipwrack others tho they themselves are cast away in the Storm Oh! Take heed of this of murdering your own Souls No Creature but Man doth willingly kill its self So I have done with the First the Sin Forbidden in this Commandment Thou shalt not kill EXOD. XX. 13 Thou shalt not Kill II. The Second Duty implyed is That we should do all the Good we can to our selves and others 1. In reference to Others We should endeavour to preserve the Lives and Souls of others 2. In reference to our selves To preserve our own Life and Soul 1. In reference to Others 1. To preserve the Life of others Comfort them in their Sorrows relieve them in their Wants Be as the good Samaritan pour Wine and Oyl into their Wounds Iob 29.16 I was a Father to the poor 13. The blessing of him that was ready to perish came upon me This is a great means of preserving the Life of another by relieving him when he is ready to perish Pompey when there was a great Dearth in Rome provided Corn for their Relief and when the Mariners were backward to sail thither in a Tempest saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not necessary that we should live but it is necessary that Rome be relieved Grace makes the Heart tender it causeth Sympathy and Charity As it melts the Heart in Contrition towards God so in Compassion towards others Psal. 112.9 He hath dispersed he hath given to the poor This the Commandment implies That we should be so far from ruining others that we should do all we can to preserve the Lives of others When we see the Picture of Death drawn in their Faces administer to their Necessities Be Temporal Saviours to them draw them out of the Waters of Affliction with a Silver Cord of Charity That I may perswade you to this let me lay before you Arguments First Works of Charity evidence Grace 1. Faith Iam. 2.18 I mill shew thee my Faith by my Works Works are Faith's Letters of Credence to show We judge of the Health of the Body by the Pulse where the Blood stirs and operates Christian judge of the Health of thy Faith by the Pulse of Charity The Word of God is the Rule of Faith and good Works are the Witnesses of Faith 2. Love Love loves Mercy It is a Noble bountiful Grace Mary loved Christ and how liberal was her Love She bestows on Christ her Tears Kisses costly Oyntments Love is like a full Vessel will have Vent it vents it self in Acts of Liberality Secondly To communicate to the Necessities of others is not Arbitrary it 's not left to our Choice whether we will or no but it is a Duty incumbent 1 Tim. 6.17 Charge them that are Rich in this World that they do good that they be rich in good Works This is not only a Counsel but a Charge If God should lay a Charge upon the Inanimate Creatures they would obey If he should charge the Rocks they would send forth Water If he should charge the Clouds they would melt into Showers If he should charge the Stones they would become Bread And shall we be harder than the Stones not to obey God when he chargeth us to be rich in Good Works Thirdly God supplies our Wants and shall not we supply the Wants of others We could not live without Mercy God makes every Creature helpful to us The Sun doth enrich us with it's Golden Beams The Earth yields us its Encrease Veins of Gold Crops of Corn store of Flowers God opens the Treasury of his Mercy he feeds us every Day out of the Alms-basket of his Providence Thou openest thy hand and satisfiest the desire of every living thing Psal. 145.16 Now doth God supply our Wants and shall not we minister to the Wants of others Shall we be only as a Spunge to suck in Mercy and not as a Breast to milk it out to others Fourthly Herein we resemble God to be doing Good to others 'T is our Excellency to be like God Godliness is God-likeness And wherein are we more like him than in Acts of Bounty and Munificence Psal. 119.68 Thou art good and dost good Thou art good there is God's Essential Goodness and dost good there is his Communicative Goodness The more helpful we are to others the more like we are to God We cannot be like God in Omnisciency or in working Miracles but we may be like him in doing Works of Mercy Fifthly God remembers all our Deeds of Charity and takes them kindly at our Hands Heb. 6.10 God is not unrighteous to forget your labour of Love which ye have shewed towards his Name in that ye have ministred to the Saints The Chief Butler may forget Ioseph's Kindness but the Lord will not forget any kindness we show to his People Mat. 25.35 I was an hungred and ye gave me Meat Thirsty and ye gave me Drink Christ takes the kindness done to his Saints as done to himself God that hath a Bottle for your Tears hath a Book to write down your Alms. Mal. 3.16 A Book of Remembrance was written before him Tamerlane had a Register to write down all the Names and good Service of his Soldiers So God hath a Book of Remembrance to write down all your Charitable Works and at the
Iudge of all the Earth do right God would not punish one more than another but that his Sin is greater It is true all Sins are equally hainous in respect of the Object or the Person against whom Sin is committed viz. The Infinite God But in another Sence all Sins are not alike hainous Some Sins have more bloody Circumstances in them which are like the Die to the Wooll to give it a deeper Colour Quest. What Sins may be said to be more hainous than others Resp. 1. Such Sins as are committed without any occasion offered A Man swears or is angry and hath no Provocation The less the occasion of Sin is the greater is the Sin 2. Such Sins are more hainous that are committed presumptuously Under the Law there was no Sacrifice for Presumptuous Sins Numb 15.30 Quest. What is it to sin presumptuously which doth heighten and aggravate Sin and make it more hainous Answ. To sin presumptuously is to sin against Convictions and Illuminations or an enlightned Conscience Iob 24.13 They are of those that rebell against the Light Conscience like the Cherubim stands with a Flaming Sword in its Hand to deterr the Sinner yet he will sin Did not Pilat sin against Conviction and with an high hand in condemning Christ He knew that of Envy the Jews had delivered him Matth. 27.18 He confessed he found no fault with him Luke 23.14 And his own Wife sent to him Have nothing to do with that just Man Matth. 27.19 Yet for all this he gave the Sentence of Death against Christ. Here he sinned presumptuously against an enlightned Conscience To sin ignorantly doth something extenuate and pare off the Guilt Iohn 15.22 If I had not come ye had had no sin That is your Sin had been less But to sin against Illuminations and Convictions doth inhance and accent Mens Sins These Sins make deep Wounds in the Soul Other Sins fetch Blood these are a Stab at the Heart Quest. How many ways doth a Man Sin against Illuminations and Convictions Answ. 1. When he lives in the total neglect of Duty He is not ignorant that it is a Duty to read the Word yet he lets the Bible lie by as rusty Armour that he seldom makes use of He is convinced that it is a Duty to pray in his Family yet he can go Days and Months and God never hear of him He calls God Father but never asks him Blessing Neglect of Family-Prayer doth as it were uncover the Roof of Mens Houses and make way for a Curse to be rained down upon their Table 2. When a Man lives in the same Sins which he condemns in others Rom. 2.1 Thou that judgest another dost the same things As Austin saith of Seneca He wrote against Superstitions yet he worshipped those Images which he reproved One Man condemns another for rash censuring yet lives in the same Sin himself A Master reproves his Apprentice for Swearing yet he himself Swears The Snuffers of the Tabernacle were of pure Gold They who reprove and snuff the Vices of others had need themselves to be free from those Sins The Snuffers must be of Gold 3. When a Man sins after Vow Psal. 56.12 Thy Vows O God are upon me A Vow is a Religious Promise made to God to dedicate our selves to him A Vow is not only a Purpose but a Promise Every Votary makes himself a Debtor he binds himself to God in a solemn manner Now to Sin after Vow to vow himself to God and give his Soul to the Devil must needs be against the highest Convictions 4. When a Man sins after Counsels Admonitions Warnings he cannot plead Ignorance The Trumpet of the Gospel hath been blown in his Ears and sounded a Retreat to call him off from his Sins he hath been told of his Injustice living in Malice keeping bad Company yet he would venture upon Sin This is to sin against Conviction it aggravates the Sin and is like a Weight put in the Scale to make his Sin weigh the heavier If a Sea-mark be set up to give Warning that there are Shelves and Rocks in that place yet if the Mariner will fail there and split his Ship it is Presumption and if he be cast away who will pity him 5. When a Man sins against express Comminations and Threatnings God hath thundered out Threatnings against such Sins Psal. 66.21 God shall wound the hairy Scalp of such an one as goes on still in his Trespasses Yet tho God set the point of his Sword to the Breast of a Sinner yet he will commit Sin The Pleasure of Sin doth more delight him than the Threatnings affright him He like the Liviathan laughs at the shaking of a Spear Iob 41.29 Nay he derides God's Threatnings Isa. 5.19 Let him make speed and hasten his Work that we may see it We have heard much what God intends to do and of Judgment approrching we would fain see it For Men to see the Flaming Sword of God's Threatnings brandished yet to strengthen themseâ—ves in Sin is in an high manner to sin against Illumination and Conviction 6. When a Man sins under Affliction God doth not only thunder by Threatning but hath let his Thunderbolt fall he hath inflicted Judgments on a Person he may read his Sin in his Punishment yet he sins His Sin was Vncleanness he hath wasted his Strength as well as his Estate he hath had a Fit of Apoplexy yet tho he feels the smart of Sin he retains the Love of Sin This is to sin against Conviction 2 Chron. 28.22 In his Distress did he trespass yet more this is that King Ahaz This doth inhance and make the Sin greater than other Sins For sinning against an enlightned Conscience First Is full of Obstinacy and Pertinaciousness Men can give no Reason make no Defence for their Sins yet they are resolved to hold fast Iniquity This is desperate Wilfulness And Voluntas est regula mensura actionis The more of the Will in a Sin the greater the Sin Ier. 18.12 We will walk after our own Devices Tho there be Death and Hell every step we will march on under Satan's Colours This made the Sin of the Apostate Angels so great because it was wilful they had no Ignorance in their Mind no Passion to stir them up there was no Tempter to deceive them but they sinn'd obstinately and out of Choice Secondly To sin against Convictions and Illuminations is joyn'd with slighting and contempt of God It is bad for a Sinner to forget God but it is worse to contemn him Prov. 10.13 Wherefore do the wicked contemn God An enlightned Sinner knows that by his Sin he disobligeth and angers God but he cares not whether God be pleased or no he will have his Sin Therefore such an one is said to reproach God Numb 15.30 The Soul that doth ought presumptuously the same reproacheth the Lord. Every Sin displeaseth God but sins against an enlightned Conscience reproach the Lord. To contemn the Authority
therefore the Sin is infinite and so the Punishment must be Infinite Now because the Nature of Man is but Finite and a Sinner cannot at once bear Infinite Wrath therefore he must in Eternity of Time be satisfying what he cannot satisfie at once 4. While the Wicked lie scorching in the Flames of Wrath they have none to commiserate them 'T is some Ease of Grief to have some condole with us but the Wicked have Wrath and no Pity shown them Who should pity them God will not pity them They derided his Spirit and now he will laugh at their Calamity Prov. 1.26 The Saints will not pity them They persecuted the Saints upon Earth therefore they will rejoyce to see God's Justice executed on them Psal. 58.10 The Righteous shall rejoyce when he sees the Vengeance 5. The Sinner under Wrath hath none to speak a good Word for him An Elect Person when he sins hath one to intercede for him 1 Iohn 2.1 We have an Advocate Iesus Christ the righteous Christ will say It is one of my Friends one whom I have shed my Blood for Father pardon him But the Wicked that die in Sin have none to solicit for them they have an Accuser but no Advocate Christ's Blood will not plead for them they slighted Christ and refused to come under his Government therefore Christ's Blood cries against them 3. God's Wrath is Iust. The Greek Word for Vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Iustice. The Wicked shall drink a Sea of Wrath but not one drop of Injustice 'T is just that God's Honour be repaired and how can that be but by punishing Offenders Having shown you what this Wrath of God is I shall shew you 2. That we have deserved the Curse and Wrath of God He who infringeth the Kings Laws deserves the Penalty Mercy goes by Favour Punishment by Desert Dan. 9.8 To us belongeth Confusion of Face Wrath is that which belongeth to us as we are Sinners it is as due to us as any Wages that is paid Vse I. Inform. First Branch It justifies God in condemning Sinners at the last Day Sinners deserve Wrath and it is no Injustice to give them that which they deserve If a Malefactor deserves Death the Judge doth him no wrong in condemning him 2 d. Br. See what a great Evil Sin is which exposeth a Person to God's Wrath for ever You may know the Lion by his Paw And you may know what an evil thing sin is by the Wrath and Curse it brings When you see a Man drawn upon an Hurdle to Execution you conclude he is guilty of some Capital Crime that brings such a Punishment When a Man lies under the Torrid Zone of God's Wrath and roars out in Flames then say How horrid an Evil is Sin They who now see no Evil in Swearing or Sabbath-breaking they will see it look black in the Glass of Hell-Torments 3 d. Br. See here an Hand-writing upon the Wall here is that which may check a Sinners Mirth He is now brisk and frolick he chants to the sound of the Viol and invents Instruments of Musick Amos 6.5 He drinks stollen Waters and saith they are sweet Oh! but let him remember that the Wrath and Curse of God hang over him which will shortly without Repentance be executed on him Dionisius thought as he sat at Table he saw a naked Sword hang over his Head The Sword of God's Justice hangs over a Sinner and when the slender Thread of Life is cut asunder the Sword falls upon him Rejoyce O young Man in thy Youth and let thy Heart cheer thee in the Days of thy Youth Eccles. 11.9 But know thou for all these things God will bring thee into Iudgment For a drop of Pleasure thou must drink a Sea of Wrath. Your Pleasure cannot be so sweet as Wrath is bitter The Delights of the Flesh cannot countervail the Horror of Conscience Better want the Devils Honey than be so stung with the Wrath of God The Garden of Eden which signifies Pleasure had a Flaming Sword placed at the East-end of it Gen. 3.24 The Garden of carnal and sinful Delight is surrounded with the Flaming Sword of God's Wrath. Vse II. Reproof It reproves the Stupidity of Sinners who are no more affected with the Curse and Wrath of God which is due to them Isa. 44.19 No Man considereth in his Heart If they were in Debt and were ready to have the Serjeant Arrest them they would be affected with that But tho the fierce Wrath of God is ready to Arrest them they remember not A Beast tho he hath no Shame yet he hath Fear he is afraid of Fire But Sinners are worse than Bruitish they fear not the Fire of Hell till they are in it Most have their Conscience asleep or feared but when they shall see the Vials of God's Wrath dropping then they will cry out as Dives O I am tormented in this Flame Luke 16.24 Vse III. Exhort 1. Let us Adore God's Patience who hath not brought this Wrath and Curse upon us all this while We have deserved Wrath yet God hath not given us our Desert We may all subscribe to that Psalm 103.8 The Lord is slow to Anger And ver 10. He hath not rewarded us according to our Iniquities God hath deferred his Wrath and given us space to repent Rev. 2.21 God is not like an hasty Creditor that requires the Debt and gives no time for the Payment He shoots off his Warning-Piece that he may not shoot off his Murdering-Piece 2 Pet. 3.9 The Lord is long-suffering to us-ward not willing that any should perish God adjourns the Assizes to see if Sinners would turn he keeps off the storm of his Wrath. But if Men will not be warned let them know that long Forbearance is no Forgiveness 2 d. Br. Let us labour to prevent the Wrath we have deserved How careful are Men to prevent Poverty or Disgrace Oh labour to prevent God's Eternal Wrath that it may not only be deferred but removed Quest. What shall we do to prevent and escape Wrath to come Answ. 1. By getting an Interest in Jesus Christ. Christ is the only Skreen to stand between us and the Wrath of God He did feel God's Wrath that they who believe in him should never feel it 1 Thess. 1.10 Iesus hath delivered us from Wrath to come Nebuchadnezzar's Fiery Furnace was a Type of God's Wrath and that Furnace did not singe the Garments of the Three Children nor was the smell of Fire upon them Dan. 3.27 Jesus Christ went into the Furnace of his Fathers Wrath and those that believe in him the smell of the Fire of Hell shall never pass upon them 2. If we would prevent the Wrath of God let us take heed of those sins which will bring the Wrath of God Edmund Successor of Anselm hath a Saying I had rather leap into a Furnace of Fire than willingly commit a Sin against God There are several fiery sins we must
so small that it is scarce discernable Such as at the first dash have a strong Perswasion that Christ is theirs who leap out of Sin into Assurance their Faith is false and spurious That Faith which is come to its full Stature on its Birth-day is a Monster The Seed that sprung up suddenly withered Matth. 13.5 4. Faith is a Refining Grace it consecrates and purifies Moral Vertue may wash the out-side Faith washeth the in-side Acts 15.9 Having purified their Hearts by Faith Faith makes the Heart a Sacrary or Temple with this Inscription Holiness to the Lord. Such whose Hearts have Legions of Lusts in them were never acquainted with true Faith For one to say he hath Faith yet lives in Sin is as if one should say he were in Health yet his Vitals are perished Faith is a Virgin-Grace it is joyn'd with Sanctity 1 Tim. 3.9 Holding the Mystery of Faith in a pure Conscience The Jewel of Faith is always put in the Cabinet of a pure Conscience The Woman that touch'd Christ by Faith fetch'd an healing and cleansing Vertue from him 5. True Faith is Obediential Rom. 16.26 The Obedience of Faith Faith melts our Will into the Will of God If God commands Duty tho cross to Flesh and Blood Faith obeys Heb. 11.8 By Faith Abâ—aham obeyed Faith doth not only believe the Promise but obey the Command It is not having a Speculative Knowledge will evidence you to be Believers The Devil hath Knowledge but that which makes him a Devil is he wants Obedience 6. True Faith is encreasing Rom. 1.17 From Faith to Faith i. e. From one Degree of Faith to another Faith doth not lie in the Heart as a Stone in the Earth but as Seed in the Earth it grows Ioseph of Atimathea was a Disciple of Christ but afraid to confess him afterwards he went boldly to Pilate and begg'd the Body of Jesus Iohn 19.36 And a Christians Encrease in Faith is known two ways 1. By Stedfastness He is a Pillar in the Temple of God Col. 2.7 Rooted and built up in him and stablished in the Faith Unbelievers are Scepticks in Religion they are unsettled they question every Truth But when the Faith is on the encreasing Hand it doth Stabilire animum it doth corroborate a Christian he is able to prove his Principles he holds no more than he will die for As that Martyr Woman said I cannot dispute for Christ but I can burn for him An encreasing Faith is not like a Ship in the midst of the Sea that fluctuates and is tossed upon the Waves but like a Ship at Anchor which is firm and stedfast 2. A Christians Encrease in Faith is known by Strength He can do that now which he could not do before When one is Man-grown he can do that which he was not able to do when he was a Child He can carry an heavier Burden So a Christian can bear Crosses with more Patience Obj. But I fear I have no Faith it is so weak Resp. If you have Faith tho but in its Infancy be not discouraged For 1. A little Faith is Faith as a Spark of Fire is Fire 2. A weak Faith may lay hold on a strong Christ A weak Hand can tie the Knot in Marriage as well as a strong She in the Gospel who but touch'd Christ fetch'd Vertue from him 3. The Promises are not made to Strong Faith but to True The Promise doth not say He who hath a Giant-faith who can believe God's Love through a Frown who can rejoyce in Affliction who can work Wonders remove Mountains stop the Mouth of Lions shall be saved but whosoever believes be his Faith never so small A Reed is but weak especially when it is bruised yet the Promise is made to it Matth. 12.20 A bruised Reed he will not break 4. A weak Faith may be Fruitful Weakest things multiply most The Vine is a weak Plant but it is Fruitful The Thief 's Cross which was newly converted was but weak in Grace but how many precious Clusters grew upon that tender Plant Luke 23.40 He chiâ—les his Fellow-Thief Dost not thou fear God He Judgeth himself We indeed suffer justly He believes in Christ when he said Lord. He makes a Heavenly Prayer Remember me when thou comest into thy Kigdom Weak Christians may have strong Affections How strong is the first Love which is after the first planting of Faith 5. The weakest Believer is a Member of Christ as well as the strongest and the weakest Member of the Body Mystical shall not perish Christ will cut off rotten Members but not weak Members Therefore Christian be not discouraged God who would have us receive them that are weak in Faith Rom. 14.1 will not himself refuse them II. The Second means whereby we escape the Curse and Wrath due to Sin is by Repentance Acts 11.18 Then hath God also to the Gentiles granted Repentance unto Life Repentance seems to be a bitter Pill to take but it is to purge out the bad Humour of Sin Repentance is by some Antinomian Spirits cryed down as a Legal Doctrine but Christ himself preached it Matth. 4.17 From that time Iesus began to Preach and to say Repent c. And in his last Farewell when he was ascending to Heaven he commanded that Repentance should be Preached in his Name Luke 24.37 Repentance is a pure Gospel-Grace The Covenant of Works would not admit of Repentance It cursed all that could not perform perfect and personal Obedience Gal. 3.10 Repentance comes in by the Gospel it is the Fruit of Christ's Purchase that Repenting Sinners shall be saved Repentance is wrought by the Ministry of the Gospel while it sets before our Eyes Christ Crucified Repentance is not Arbitrary but Necessary there is no being saved without it Luke 13.3 Except ye repent ye shall all likewise Perish And we may be thankful to God that he hath left us this Plank after Shipwrack 1. I shall show the Counterfeits of Repentance 1. Natural Softness and Tenderness of Spirit Some have a tender Affection arising from their Complexion whereby they are apt to weep and relent when they see any Object of Pity These are not Repenting Tears For many weep to see anothers Misery who cannot weep at their own Sin 2. Counterfeit Legal Affrightments A Man hath lived in a course of Sin at last he is made a little sensible he sees Hell ready to devour him and he is filled with Anguish and Horror but within a while the Tempest of Conscience is blown over and he is quiet Then he concludes he is a true Penitent because he hath felt some bitterness in Sin This is not Repentance Iudas had some trouble of Mind If Anguish and Trouble were sufficient to Repentance then the Damned should be most penitent for they are most in Anguish of Mind There may be Trouble of Mind where there is no grieving for the Offence against God 3. Counterfeit a slight superficial Sorrow When God's Hand
Apostacy 'T is a renouncing of our Baptism 'T is damnable Perjury to go away from God after a Solemn Vow 2 Tim. 4.10 Demas hath forsaken me He turned Renegado and afterward became a Priest in an Idol Temple saith Dorotheus Iulian the Apostate Gregory Nazianzen observes bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen Gods and so as much as in him lay washed off his former Baptism The Case of such as fall away after Baptism is dreadful Heb. 10.38 If any Man draw back The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back alludes to a Souldier that steals away from his Colours So if any Man steal away from Christ and run over to the Devils side my Soul shall have no pleasure in him That is I will be severely avenged on him I will make my Arrows drunk with his Blood If all the Plagues in the Bible can make that Man miserable he shall be so II. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption is the Lord's Supper Mark XIV 24 And as they did Eat Iesus took Bread c. Secondly Having spoken of the Sacrament of Baptism I come now to the Sacrament of the Lord's Supper The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted Here we have to do more immediately with the Person of Christ. In Prayer we draw nigh to God in the Sacrament we become one with him In Prayer we look up to Christ in the Sacrament by Faith we touch him In the Word Preached we hear Christ's Voice in the Sacrament we feed on him Quest. 1. What Names and Titles in Scripture are given to the Sacrament Resp. 1. It is called 1. Mensa Domini The Lord's Table 1 Cor. 10.21 The Papists call it an Altar not a Table The Reason is because they turn the Sacrament into a Sacrifice and pretend to offer up Christ corporally in the Maâ—s It being the Lord's Table shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries The Lord takes notice of the Frame of our Hearts when we come to his Table Matth. 22.11 The King came in to see the Guests We dress our selves when we come to the Table of some Great Monarch We should think with our selves we are going to the Table of the Lord therefore should dress our selves by Holy Meditation and Heart-Consideration Many think it is enough to come to the Sacrament but mind not whether they come in Due Order Perhaps they had scarce a serious Thought before whither they were going All their Dressing was by the Glass not by the Bible Chrysostom calls it The dreadful Table of the Lord So it is to such as come unworthily 2. The The Sacrament is called Coena Domini the Lord's Supper 1 Cor. 11.20 to import it is a Spiritual Feast It is indeed a Royal Feast God is in this Cheer Christ in both Natures God and Man is the matter of this Supper 3. The Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion 1 Cor. 10.16 The Bread which we break is it not the Communion of the Body of Christ The Sacrament being called a Communion shews 1. That this Ordinance is only for Believers because none else can have Communion with Christ in these Holy Mysteries Communio fundatur in â—nione Faith only gives us Union with Christ and by Vertue of this we have Communion with him in his Body and Blood None but the Spouse communicates with her Husband A Stranger may drink of his Cup but she only hath his Heart and communicates with him in a Conjugal manner So Strangers may have the Sign drink of the Cup but only Believers drink Christ's Blood and have Communion with him in his Priviledges 2. The Sacrament being a Communion shews That it is Symbolum Amoris a Bond of that Unity and Charity which should be among Christians 1 Cor. 10.17 We being many are one Body As many Grains make One Bread so many Christistians are one Body A Sacrament is a Love-Feast The Primitive Christians as Iustin Martyr notes had their Holy Salutations at the Blessed Supper in token of that Dearness of Affection which they did bear each to other It is a Communion therefore there must be Love and Union The Israelites did eat the Passover with Bitter Herbs so must we eat the Sacrament with bitter Herbs of Repentance but not with bitter Hearts of Wrath and Malice The Hearts of the Communicants should be knit together with the Bond of Love Thou braggest of thy Faith saith Austin but show me thy Faith by thy Love to the Saints For as in the Sun Light and Heat are inseparable so Faith and Love are twisted together inseparably Where there are Divisions the Lord's Supper is not properly a Communion but a Disunion Quest. 2. What is the Lord's Supper Resp. It is a visible Sermon wherein Christ crucify'd is set before us or it is a Sacrament of the New Testament wherein by receiving the Holy Elements of Bread and Wine our Communion with Christ is signify'd and seal'd up to us Or thus It is a Sacrament Divinely Instituted wherein by giving and receiving Bread and Wine Christ's Death is shewed forth and the worthy Receivers are by Faith made Partakers of his Body and Blood and all the Benefits flowing from thence For the further explaining of the Nature of the Lord's Supper I shall look back to to the Institution 1. Iesus took Bread Here is the Master of the Feast or the Institutor of the Sacrament The Lord Iesus he took Bread He only is fit to Institute a Sacrament who is able to give Vertue and Blessing to it 2. He took Bread Christ's Taking of the Bread was one Part of his Consecration of the Elements and setting them apart for an Holy Use. And as Christ did consecrate the Elements so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord's Supper How unseemly a Sight is it to see any come to these Holy Elements having Hearts leavened with Pride Covetousness Envy These do with Iudas receive the Devil in the Sop and are no better than Crucifyers of the Lord of Glory 3. And Blessed it This is another Part of the Consecration of the Element Christ blessed it He blesseth and it shall be blessed Viz. He look'd up to Heaven for a Benediction upon this Ordinance newly founded 4. And Brake it The Bread broken and the Wine poured out was to signifie to us the Agony and Ignominy of Christ's Sufferings the Rending of Christs Body on the Cross and that Effusion of Blood which was distilled from his blessed Sides 5. And gave it to them Christ's giving the Bread denotes Christ's giving of himself and all his Benefits to us freely Tho Christ was sold yet given Iudas did sell Christ but Christ gave himself to us 6. He gave it to Them viz. The Disciples This is Childrens Bread
Name and put his Image upon us and bestow a Kingdom of Glory what a Miracle of Mercy is this Every adopted Child may say Even so Father for so it seemed good in thy sight Mat. 11.26 2. Br. or Infer If God be a Father then hence I infer whatever he doth to his Children is Love 1. If he smiles upon them in Prosperity it is Love They have the World not only with Gods leave but with his love God saith to every Child of his as Naaman to Gehazi 2 Kings 5.23 Be content take two talents So saith God to his Child I am thy Father take two talents Take Health and take my Love with it take an Estate and take my Love with it Take two talents Gods Love is a sweetning ingredient into every Mercy Quest. How doth it appear that a Child of God hath Worldly things in love Resp. 1. Because he hath a good Title to them God is his Father therefore he hath a good title A wicked Man hath a civil title to the Creature but no more he hath it not from the hand of a Father he is like one that takes up Cloth at the Drapers and it is not paid for but a Believer hath a good title to every foot of Land he hath his Father hath setled it upon him 2. A Child of God hath Worldly things in love because they are sanctified to him 1. They make him better and are Loadstones to draw him nearer to God 2. He hath his Fathers Blessing with them A little blest is sweet Exod. 23.25 He shall bless thy bread and thy water Esau had the Venison but Iacob got the Blessing While the wicked have their Meat sawced with Gods Wrath Psal. 78.30 31. Believers have their Comforts seasoned with a Blessing It was a secret Blessing from God made Daniels Pulse nourish him more and make him look fairer than they that ate of the Kings Meat Dan. 1.15 3. A Child of God hath Worldly things in love because whatever he hath is an earnest of more Every bit of Bread is a pledge and earnest of glory 2. God being a Father if he frown if he dips his pen in gall and write bitter things if he corrects 't is in Love A Father loves his Child as well when he doth chastise and discipline him as when he settles his Land on him Rev. 3.19 As many as I love I rebuke Afflictions are sharp Arrows saith Gr. Nazianzen but they are shot from the hand of a loving Father Correctio est Virtutis gymnasium God afflicts with the same love he gives Christ he doth it to humble and purifie Gentle Correction is as necessary as Dayly Bread nay as needful as Ordinances as Word and Sacraments There is love in all God smites that he may save 3. God being a Father if he desert and hide his face from his Child it is in love Desertion is sad in it self a short Hell Iob 6.9 When the Light is withdrawn Dew falls Yet we may see a Rainbow in the Cloud the love of a Father in all this 1. God hereby quickens grace perhaps grace lay dormant Cant. 5.2 it was as fire in the embers and God withdraws comfort to invigorate and exercise grace Faith is a Star sometimes shines brightest in the dark night of desertion Ionah 2.4 2. When God hides his face from his Child yet still he is a Father and his heart is towards his Child as Ioseph when he spake roughly to his Brethren and made them believe he would take them for Spyes still his Heart was full of Love and he was fain to go aside and weep So Gods Bowels yearn to his Children when he seems to look strange Isa. 54.8 In a little wrath I hid my face from thee but with everlasting kindness will I have mercy on thee Though God may have the look of an enemy yet still he hath the heart of a Father 3. Br. or Infer Learn hence the sad case of the wicked they cannot say Our Father in Heaven they may say Our Iudge but not Our Father they fetch their pedigree from Hell Iohn 8.44 Ye are of your Father the Devil Such as are unclean and profane are the spurious blood of the Old Serpent and it were blasphemy for them to call God Father The case of the wicked is deplorable if they are in misery they have none to make their moan to God is not their Father he disclaims all Kindred with them Matth. 7.23 I never knew you depart from me ye that work iniquity The wicked dying in their Sins can expect no Mercy from God as a Father Many say he that made them will save them but Isa. 27.11 It is a people of no understanding therefore he that made them will not have mercy on them Though God was their Father by Creation yet because they were not his Children by Adoption therefore he that made them would not save them VSE II. Of Exhortation To perswade all who are yet strangers to God to labour to come into this Heavenly Kindred Never leave till you can say Our Father which art in Heaven Quest. But will God be a Father to me who have profaned his Name and been a great Sinner Resp. If thou wilt now at last seek to God by Prayer and break off thy Sins God hath the Bowels of a Father for thee and will in no wise cast thee out When the Prodigal did arise and go to his Father his Father had compassion and ran and fell on his neck and kissed him Luke 15.20 Though thou hast been a Prodigal and almost spent all upon thy Lusts yet if thou wilt now give a bill of divorce to thy Sins and fly to God by Repentance know that he hath the Bowels of a Father he will embrace thee in the Arms of his Mercy and seal thy Pardon with a Kiss What though thy Sins have been heinous The Wound is not so broad as the Plaister of Christs Blood The Sea covers great Rocks The Sea of Gods Compassion can drown thy great Sins therefore be not discouraged go to God resolve to cast thy self upon his Fatherly Bowels God may be entreated of thee as he was of Manasseh 2 Chron. 33.13 He prayed unto the Lord and he was entreated of him Manasseh made the streets run with Blood yet when his eyes ran with Tears Gods Fatherly Bowels began to melt and he was entreated of him VSE III. Of Comfort To such as can upon good grounds call God Father There 's more sweetness in this word Father then if we had ten thousand Worlds David thought it a great matter to be Son in Law to a King 1. Sam. 18.18 What is my Fathers family that I should be Son in law to the King But what is it to be born of God and have God for our Father Quest. Wherein lies the happiness of having God for our Father Resp. 1. If God be our Father then he will teach us what Father will refuse to counsel
do all that God commands they leave nothing of his Will undone Psal. 103.20 Ye his Angels that do his Commandments If God send an Angel to the Virgin Mary he goes on Gods Errand if he gives his Angels a Charge to Minister for the Saints they obey Heb. 1.14 It cannot stand with Angelical Obedience to leave the least Iota of Gods Will unfulfilled This is to do Gods Will as the Angels when we do all his Will quicquid propter Deum fit aequaliter fit This was Gods Charge to Israel Numb 15.40 Remember to do all my Commandments And it was spoken of David Act. 13.22 I have found David a Man after mine own heart who shall perform all my Will Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my Wills Every Command hath the same Authority and if we do Gods Will uprightly we do it uniformly we obey every part and Branch of his Will we joyn first and second Table surely we owe that to God our Father which the Papists say we owe to our Mother the Church unlimited Obedience we must incline to every Command as the Needle moves that way which the Loadstone draws 2. This discovers the unsoundness of many who do Gods will by halves they pick and choose in Religion they in some things comply with Gods will but not in other like a foundred Horse who sets but some of his Feet on the Ground he favours one Foot He who is to play upon a Lute must strike upon every Sring or he spoils all the Musick Gods Commandments may be compared to a ten-string'd Lute we must obey Gods will in every Command strike upon every string or we can make no good Melody in Religion The Badger hath one Foot shorter then the other Hypocrites are shorter in some duties then other some will pray not give alms hear the word not forgive their Enemies receive the Sacrament not make Restitution hovv can they be holy vvho are not just Hypocrites profess fair but vvhen it comes to sacrificing the Isaac crucifying the beloved sin or parting vvith some of their Estate for Christ here they stick and say as Naaman 2 King 5.18 In this thing the Lord pardon thy Servant This is far from doing Gods will as the Angels do God likes not such as do his will by halves if your Servant should do some of your vvork vvhich you set him about but not all hovv vvould you like that Object But vvho is able to do all Gods vvill Answ. Though vve cannot do all Gods vvill legally yet vve may Evangelically vvhich is 1. When we mourn that we can do Gods will no better when we fail we weep Rom. 7.24 2. When it is the desire of our Soul to do Gods whole Will Psal. 119.5 O that my ways were directed to keep thy Precepts What a Child of God wants in strength he makes up in desire in magnis voluisse sat est 3. When we endeavour quoad conatum to do the whole Will of God A Father bids his Child lift such a burden the Child is not able to lift it but he tries and doth his endeavour to lift it the Father accepts of it as if h◠had done it this is to do Gods Will Evangelically and God is pleased to take it in good part though it be not to satisfaction yet it is to acceptation 3. We do Gods Will as it is done in Heaven by the Angels when we do it sincerely sine fuco To do Gods VVill sincerely lies in two things 1. To do it out of a pure respect to Gods Command 2. With a pure Eye to Gods Glory 1. To do Gods Will out of a pure respect to Gods Command Abraham's sacrificing Isaac was contrary to Flesh and Blood to sacrifice the Son of his Love the Son of the Promise and that no other hand but the Fathers own should do this here was hard Service but because God commanded it out of pure respect to the Command Abraham obeyed This is to do Gods will aright when though we feel no present Joy or Comfort in Duty yet because God commands we obey not Comfort but the Command is the Ground of Duty thus the Angels do Gods will in Heaven Gods Command is the weight sets the wheels of their Obedience a going 2. To do Gods will sincerely is to do it with a pure Eye to Gods Glory The Pharisees did the will of God in giving Alms but that which was a dead Fly in the Ointment was that they did not aim at Gods Glory but vain-glory they blew a Trumpet Iehu did the will of God in destroying the Baal worshippers and God commended him for doing of it but because he aimed more at setling himself in the Kingdom then the Glory of God therefore God lookt upon it no better then Murder and said he would avenge the blood of Iezreel upon the house of Iehu Hos. 2.4 Let us look to our ends in Obedience though we shoot short let us take a right aim one may do Gods will yet not with a perfect heart 2 Chron. 25.2 Amaziah did that which was right in the sight of the Lord but not with a perfect Heart the Action was right for the matter but his aim was not right that Action which wants a good aim wants a good issue he doth Gods Will rightly that doth it uprightly his end is to honour God and lift up his Name in the world A gracious Soul makes God his Center as Ioab when he had taken Rabbah sent for King David that he might carry away the glory of the Victory 2 Sam. 12.27 So when a gracious Soul hath done any duty he desires that the glory of all may be given to God 1 Pet. 4.11 That in all things God may be glorified This is to do Gods will as the Angels when we not only advance Gods Glory but design his Glory the Angels are said to cast their Crowns before the Throne Rev. 4.10 Crowns are signs of greatest Honour but these Crowns the Angels lay at the Lords Feet to show that they ascribe the glory of all they do to him 4. VVe do Gods will as it is done in Heaven by the Angels when we do it willingly sine murmuratione The Angels love to be employed in Gods Service 't is the Angels Heaven to serve God they willingly descend from Heaven to Earth when they bring Messages from God and glad Tydings to the Church now Heaven being a place of such Joy the Angels would not leave it a Minute of an Hour only that they take such infinite delight in doing Gods will we do resemble the Angels when we do Gods will willingly 1 Chron. 28.9 And thou Solomon my Son serve the Lord with a willing mind Gods People are called a willing People Psal. 110.3 in Hebrew Gnam nedaebot a People of willingnesses they give God a free-will Offering though they cannot serve him perfectly they serve him willingly an Hypocrite though he doth facere bonum yet not velle he hath no
Righteous Will it is a sin God cannot bear Numb 14.26 27. How long shall I bear with this evil congregation which murmur against me May not God justly say thus How long shall I bear with this wicked Person who when any thing falls out cross murmurs against me ver 28. Say unto them as truly as I live saith the Lord as ye have spoken in my ears so will I do unto you God swears against a murmurer As I live and what will God do as he lived ver 29. Your carcases shall fall in the wilderness You see how provoking a discontented quarrelsome Spirit is to God it may cost Men their Lives nay their Souls God sent fiery Serpents among the People for their murmuring 1 Cor. 10.10 he may send worse than fiery Serpents he may send Hell fire 20. Consideration How much doth God bear at our hand and shall not we be content to bear something at his hand It would tyre the Patience of the Angels to bear with us one day 2 Pet. 3.9 The Lord is long-suffering towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How oft do we offend in our Eye by envious impure glances in our Tongue by rash censuring but God passeth by many injuries he bears with us Should the Lord punish us every time we offend he might draw his sword every day shall God bear so much at our hands and can we bear with nothing at his hands Shall God be patient with us and we impatient with him Shall he be meek and we murmur Shall he endure our sins and shall not we endure his strokes Oh let us say Thy Will be done Lord thou hast been the greatest sufferer thou hast born more from me than I can from thee 21. Consideration Submitting our Wills to God in Affliction disappoints Satan of his hope and quite spoils his design The Devils end is in all our Afflictions to make us sin The Reason why Satan did smite Iob in his Body and Estate was to perplex his Mind and put him into a Passion he hoped that Iob would have been discontented and in a fit of anger not only have cursed his Birth-day but cursed his God but Iob lying at Gods Feet and blessing him in Affliction disappointed Satan of his hope and quite spoiled his plot Had Iob murmured he had pleased Satan had he fallen into an heat and the sparks of his anger flown about the Devil had warmed himself at this fire of Iobs Passion but Iob quietly submitted and blessed God here Satans design was frustrated and he missed of his intent The Devil hath oft deceived us the best way to deceive him is by quiet submission to God in all things and saying Thy Will be done 22. Consideration It may rock our Hearts quiet in Affliction to consider that to the Godly the Nature of Affliction is quite changed to a wicked Man it is a Curse the Rod is turned into a Serpent Affliction to him is but an effect of Gods displeasure the beginning of Sorrow but the nature of Affliction is quite chang'd to a Believer it is by a divine Chymistry turn'd into a Blessing it is like Poyson corrected which becomes a Medicine it is a Love-token a Badge of Adoption a preparatory to glory should not this make us say Thy VVill be done The poyson of the Affliction is gone it is not hurtful but healing this hath made the Saints not only patient in Affliction but have sounded forth Thankfulness As Bells when they have been cast in the Fire do afterwards make a sweeter sound so the Godly after they have been cast into the Fire of Affliction have sounded forth Gods Praise Psal. 119.71 It is good for me that I was afflicted Iob. 1.21 Blessed be the Name of the Lord. 23. Consideration To make us submit our Will to God in Affliction is to think how many good things we receive from God and shall we not be content to receive some evil Iob 2.10 Shall we receive good at the hand of God and shall we not receive evil In the Hebrew hatton meeth haâ—elohim shall we receive good from God and not evil This may make us say Thy Will be done How many Blessings have we received at the Hand of Gods Bounty we have been be miracled with Mercy what sparing preventing delivering Mercy have we had the Honey-comb of Mercy hath continually drop'd upon us Lam. 3.23 His Mercies are new every Morning Mercy comes in as constantly as the Tide nay how many Tides of Mercy do we see in one day we never feed but Mercy carves every bit to us we never drink but in the golden Cup of Mercy we never go abroad but Mercy sets a guard of Angels about us we never lie down in our bed but Mercy draws the Curtains of Protection close about us Now shall we receive so many good things at the hand of God and shall we not receive evil Our Mercies far out weigh our Afflictions for one Affliction we have a thousand Mercies O then let us submit to God and say Thy Will be done The Sea of Gods Mercy should swallow up a few drops of Affliction 24. Consideration To bring our Wills to God in Affliction doth much honour the Gospel An unsubmissive Christian reproacheth Religion as if it were not able to subdue an unruly Spirit it is weak Physick which cannot purge out ill Humours and sure it is a weak Gospel if it cannot master our discontent and martyr our Wills Unsubmissiveness is a Reproach but a chearful resignation of our Will to God sets a Crown of Honour upon the Head of Religion it shows the power of the Gospel which can charm down the Passions and melt the Will into Gods Will therefore in Scripture submissive patience is brought in as an adorning Grace Rev. 14.12 Here is the Patience of the Saints 25. Consideration The Example of our Lord Jesus how flexible and submissive was he to his Father He who taught us this Prayer Thy Will be done had learned it himself Christs Will was perfectly tuned to his Fathers Will it was the Will of his Father that he should dye for our sins and he endured the Cross Heb. 12.2 It was a painful shameful cursed death he suffered the very pains of Hell equivalently yet he willingly submitted Isa. 53.7 He opened not his Mouth he opened his sides when the blood ran out but he opened not his Mouth in repining his will was resolved into the will of his Father Iohn 18.11 Shall not I drink the Cup which my Father hath given me Now the more our Wills are subject to Gods Will in Affliction the nearer we come to Christ our Pattern is it not our Prayer we may be like Christ by holy Submission we imitate him His Will was melted into his Fathers Will. 26 Consideration To Submit our Will to God is the way to have our Will every one would be glad to have his VVill the way to have our Will is to resign it God deals
fare grow short yet an Interest in God is a Pillar of Support to us and we may with David encourage ourselves in the Lord our God Mat. 6.12 And forgive us our Debts as we forgive our Debtors BEfore I speak strictly to the Words I shall take notice 1. That in this Prayer there is but One Petition for the Body Give us our daily Bread but two Petitions for the Soul Forgive us our Trespasses lead us not into Temptation but deliver us from Evil Hence observe that we are to be more careful for our Souls than for our Bodies More careful for Grace than daily Bread more desirous to have our Souls saved than our Bodies fed in the Law the Weight of the Sanctuary was twice as big as the common weight to typify that Spiritual Things must be of far greater Weight with us than Earthly The Excellency of the Soul may challenge our Chief Care about it 1. The Soul is an immaterial Substance it is an heavenly Spark lighted by the Breath of God It is the more refined spiritual Part of Man it is of an Angelical Nature it hath some faint resemblance of God The Body is the more dreggish part it is but the Cabinet which though curiously wrought the Soul is the Jewel the Soul is near a-kin to Angels it is Capax beatitudinis capable of Communion with God in Glory 2. It is immortal it doth never expire It can act without the Body tho' the Body dissolve into Dust the Soul lives Luk. 12.4 The Essence of the Soul is Eternal it hath a beginning but no end It is a Blossom of Eternity Sure then if the Soul be so Ennobled and Dignifi'd more care should be taken about the Soul than the Body We make but One Petition for the Body but Two Petitions for the Soul Vse 1. It reproves them that take more care for their Bodies than their Souls The Body is but the brutish part yet they take more care 1. about dressing their Bodies than their Souls They put on their best Cloaths are dressed in the Richest Garb but care not how naked or undrest their Souls are they do not get the Jewels of Grace to adorn their inner Man 2. About feeding their Bodies than their Souls they are Caterers for the Flesh they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Provision for the Flesh Rom. 13.14 they have the best Diet but let their Souls starve As if one should feed his Hawk but let his Child starve The Body must sit in the Chair of State but the Soul that princely thing is made a Lacky to run on the Devil's Errand Vse 2. Let us be more careful for our Souls Omnia si perdas animam servare memento If it be well with the Soul it shall be well with the Body If the Soul be gracious the Body shall be glorious for it shall shine like Christ's Body Therefore 't is Wisdom to look chiefly to the Soul because in saving the Soul we secure the Happiness of the Body And we cannot shew our Care for the Soul more than in taking all Seasons for our Souls Reading Praying Hearing Meditating O look to the Main Chance let the Soul be chiefly tended the loss of the Soul would be fatal other Losses may be made up again If one loseth his Health he may recover it again if he lose his Estate he may get it up again but if he lose his Soul this Loss can never be made up again The Merchant that ventures all he hath in one ship if that ship be lost he is quite broken 2. From the Connexion in the Text assoon as Christ had said Give us daily Bread he adds and forgive us Christ joyns this Petition of Forgiveness of Sin immediately to the other of Daily Bread to shew us that tho' we have daily Bread yet all is nothing without Forgiveness If our sins be not pardoned we can take but little comfort in our Food As it is with a man that is condemned tho' you bring him meat in Prison yet he takes little comfort in it without a pardon So tho' we have Daily Bread yet it will do us no good unless Sin be forgiven What tho' we should have Manna which was call'd Angels Food tho' the Rock should pour out Rivers of Oyl Iob 29.6 all is nothing unless sin be done away When Christ had said give us our Daily Bread he presently adds and forgive us our Trespasses Daily Bread may satisfie the Appetite but forgiveness of sin satisfies the Conscience Vse 1. It condemns the Folly of most People If they have Daily Bread the delicious things of this Life they look no further they are not sollicitous for the pardon of sin If they have that which feeds them they look not after that which should Crown them Alas you may have Daily Bread and yet perish The Rich man in the Gospel had Daily Bread nay he had Dainties he fared deliciously every day but in Hell he lift up his Eyes Luk. 16.19 Vse 2. Let us pray that God would not give us our Portion in this Life that he would not put us off with daily Bread but that he would give us Forgiveness This is the sawce that would make our Bread Relish the sweeter A Speech of Luther Valde protestatus sum me nolle si◠satiari ab illo I did solemnly protest that God should not put me off with outward things Be not content with that which is common to the bruit Creatures the Dog or Elephant to have your Hunger satisfi'd but besides daily Bread get pardon of Sin A drop of Christ's Blood a dram of forgiving Mercy is infinitely more valuable than all the Delights under the Sun Daily Bread may make us live comfortably but forgiveness of Sin will make us die comfortably So I come to the words of the Petition Forgive us our Debts c. 1. Here is a Term given to Sin it is a Debt 2. The confessing the Debt Our Debts 3. A Prayer forgive us 4. A Condition on which we desire Forgiveness as we forgive our Debtors I shall speak of the Term given to Sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Debt that which is here called a Debt is called Sin Luk. 11.4 forgive us our sins So then sin is a Debt and every sinner is a Debtor Sin is compar'd to a Debt of ten thousand Talents Mat. 18.24 1. Why is sin call'd a Debt 2. Wherein sin is worse than other Debts we contract 3. Wherein sinners have the property of bad Debtors Q. 1. Why is Sin call'd a Debt Answ. Because it so fitly resembles it 1. A Debt ariseth upon non-payment of Money or the not paying that which is ones due So we owe to God exact Obedience and not paying what is due thus we come to be in debt 2. As in case of non-payment the Debtor goes to Prison So by our sin we become guilty and stand oblig'd to God's Curse and Damnation Tho' God doth a while
the Law upon us and throw us into Hell-Prison By Confession we give Glory to God Iosh. 7.19 My Son give Glory to the God of Israel and make Confession to him Say that God were Righteous if he should strain upon all we have If we confess the debt God will forgive it 1 Ioh. 1.9 If we confess our sins he is just to forgive do but confess the Debt and God will cross the Book Ps. 32.5 I said I will confess my Transgression to the Lord and thou forgavest me 3. Labour to get our spiritual Debts paid that is by our Surety Christ. Say Lord have patience with me and Christ shall pay thee all He hath laid down an infinite Price The Covenant of Works would not admit of a Surety it demanded Personal Obedience But this Priviledge we have by the Gospel which is a Court of Chancery to relieve us that if we have nothing to pay God will accept of a Surety Believe in Christ's Blood and the debt is paid Luk 11.4 And forgive us our sins for we also forgive every one that is indebted to us IN the Words are two Parts 1. A Petition forgive us our Sins 2. A Condition for we also forgive every one that is indebted to us Our forgiving others is not a Cause of God's forgiving us but it is a Condition without which God will not forgive us 1. I begin with the first the Petition Remitte nobis peccata nostra Forgive us our Sins A Blessed Petition the ignorant world say who will shew us any good Ps. 4.6 meaning a good Lease a good Purchase but our Saviour here teacheth us to pray for that which is more noble and will stand us in more stead the pardon of sin Forgive us our Sins Forgiveness of sin is a Primary Blessing it is one of the first Mercies God bestows Ezek. 36.25 I will sprinkle clean water upon you that is Forgiveness When God pardons there is nothing he will stick at to do for the Soul He will Adopt Sanctifie Crown Quest. 1. What Forgiveness of Sin is Resp. It is God's passing by Sin Micah 7.18 his wiping off the score and giving us a Discharge The nature of Forgiveness will more clearly appear 1. By opening some Scripture-phrases 2. By laying down some divine Aphorisms and Positions 1. By opening some Scripture-phrases 1. To forgive Sin is to take away Iniquity Iob 7.21 Why dost not thou take away mine Iniquity The Hebrew Word Vethagnabir signifies to lift off 'T is a Metaphor taken from a man that carries an heavy Burden ready to sink him and another comes and lifts off this Burden So when the heavy burden of sin is on us God in pardoning lifts off this burden from the Conscience and lays it upon Christ. Isa. 53.6 He hath laid on him the Iniquity of us all 2. To forgive sin is to Cover sin Ps. 85.2 Thou hast covered all their sin This was typifi'd by the Mercy seat covering the Ark. To shew God's covering of sin through Christ. God doth not cover sin in the Antinomian Sence so as he sees it not but he doth so cover it as he will not impute it 3. To forgive sin is to blot it out Isa. 43.25 I am he that blotteth out thy Transgressions The Hebrew Word Mecha to blot out alludes to a Creditor who when his Debtor hath paid him blots out the debt and gives him an Acquittance So God when he forgives sin blots out the Debt he draws the red Lines of Christ's Blood over our sins and so crosseth the Debt-Book 4. To forgive sin is for God to scatter our sins as a Cloud Isa. 44.22 I have blotted out as a thick Cloud your Transgressions Sin is the Cloud interposeth God dispels the Cloud and breaks forth with the light of his Countenance 5. To forgive sin is for God to cast our sins into the depths of the Sea Micah 7.19 which implies Gods burying them out of sight that they shall not rise up in judgment against us Thou wilt cast all their sins into the depths of the Sea God will throw them in not as Cork that riseth again but as Lead that sinks to the bottom 2. The nature of Forgiveness will appear by laying down some Divine Aphorisms or Positions Aphorism 1. Every sin is Mortal and needs Forgiveness I say Mortal that is deserves death God may relax the Rigour of the Law but every sin merits Damnation The Papists distinguish of Mortal Sins and Venial Some sins are ex Surreptione they creep unawares into the mind as vain Thoughts sudden Motions of Anger and Revenge these saith Bellarmine are in their own nature venial it is true the greatest sins are in one sence Venial that is God is able to forgive them but the least sin is not in its own nature Venial but deserves Damnation We read of the Lusts of the Flesh Rom. 13.14 and the Works of the Flesh Gal. 5.19 the Lusts of the Flesh are sinful as well as the Works of the Flesh. That which is a Transgression of the Law merits damnation but the first stirrings of Corruption are a breach of the Royal Law Rom 7.7 Prov. 24.9 therefore they merit damnation So that the least sin is mortal and needs Forgiveness Aphorism 2. It is God only that forgives sin To pardon sin is one of the Iura Regalia the Flowers of God's Crown Mark 2.7 Who can forgive sins but God only It is most proper for God to pardon sin only the Creditor can remit the debt Sin is an Infinite Offence and no finite Power can discharge an infinite Offence That God only can forgive sin I prove thus No man can take away sin unless he be able to infuse Grace for as Aquinas saith with Forgiveness is always infusion of Grace but no man can infuse Grace therefore no man can forgive sin He only can forgive sin who can remit the Penalty but 't is only God's Prerogative-Royal to forgive sin Object 1. But a Christian is charged to forgive his Brother Col. 3.13 Forgiving one another Answ. In all second table sins there are two distinct things 1. Disobedience against God 2. Injury to Man That which man is requir'd to forgive is the wrong done to himself but the wrong done to God he cannot forgive Man may remit a Trespass against himself but not a Transgression against God Object 2. But the Scripture speaks of the Power committed to Ministers to forgive sin Iohn 20.23 Whose soever sins ye remit they are remitted unto them Answ. Ministers cannot remit sin authoritatively and effectively but only declaratively They have a special Office and Authority to apply the Promises of pardon to broken Hearts When a Minister sees one humbled for sin yet is afraid God hath not pardoned him and is ready to be swallowed up of Sorrow in this case a Minister for the easing of this man's Conscience may in the Name of Christ declare to him that he is pardoned the Minister doth not forgive sin by
that which is already forgiven 2. This opinion that sins to come as well as past are forgiven doth take away and make void Christ's Intercession Christ is an Advocate to interceed for daily Sins 1 Iohn 2.1 but if sin be forgiven before it be committed what need is there of Christ's daily Intercession What need have I of an Advocate if sin be pardoned before it be committed So that God tho' he forgives all sins past to a Believer yet sins to come are not forgiven till Repentance be Renewed Aphorism 10 Faith doth necessarily antecede Forgiveness there must be Believing on our part before there is forgiving on God's part Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of Sins So that Faith is a necessary Antecedent to Forgiveness There are two Acts of Faith to accept Christ and to trust in Christ to accept of his Terms to trust in his Merits and he who doth neither of these can have no Forgiveness he who doth not accept Christ cannot have his Person he that doth not trust in him cannot have benefit by his Blood So that without Faith no Remission Aphorism 11. Tho' Justification and Sanctification are not the same yet God never pardons a sinner but he doth Sanctifie him Justification and Sanctification are not the same 1. Justification is without us Sanctification is within us The one is by Righteousness imputed the other is by Righteousness imparted 2. Justification is equal Sanctification is gradual Sanctification doth recipere maegis minus one is sanctified more than another but one is not justified more than another One hath more Grace than another but he is not more a Believer than another 3. The matter of our Justification is perfect viz. Christ's Righteousness but our Sanctification is imperfect there are the spots of God's Children Deut. 32.5 Our Graces are mixed our Duties are defiled Thus Justification and Sanctification are not the same yet for all that they are not separated God never pardons and justifies a sinner but he doth sanctifie him 1 Cor. 6.11 but ye are justified but ye are sanctified 1 Iohn 5.6 This is he that came by Water and Blood even Iesus Christ. Christ comes to the Soul by Blood that denotes Remission and by Water that denotes Sanctification Let no man say he is pardoned that is not made Holy And This I the rather urge against the Antinomians who talk of being forgiven their sin and having a part in Christ and yet remain unconverted and live in the grossest sins Pardon and Healing go together Isa. 57.19 I create the fruit of the lips peace and I will heal him Peace is the fruit of pardon and then it follows I will heal him Where God pardons he purifies As in the Inauguration of Kings with the Crown there is the Oyl to anoint So when God crowns a man with Forgiveness there he gives the anointing Oyl of Grace to sanctifie Revel 2.17 I will give him a white Stone and in the Stone a new Namâ— A white Stone that is Absolution and a new Name in the Stone that is Sanctificationâ— 1. If God should pardon a man and not sanctifie him this would be a Reproach to him then he should love and be well pleased with men in their sins which is diametrically contrary to his Holy Nature 2. If God should pardon and not sanctifie then he could have no Glory from us God's people are formed to shew forth his Praise Isa. 43.21 but if he should pardon and not sanctifie us how could we shew forth his Praise how could we glorifie him what Glory can God have by a proud ignorant prophane Heart 3. If God should pardon and not sanctifie then that should enter into Heaven that defileth but Revel 21.27 Nothing shall enter that defileth Then God should settle the Inheritance upon men before they are fit for it contrary to that Col. 1.12 He hath made us meet for the Inheritance how is that but by the Divine Unction so that whoever God forgives he Transforms Let no man say his sins are forgiven who doth not find an inherent Work of Holiness in his Heart Aphorism 12. Where God remits sin he imputes Righteousness This Righteousness of Christ imputed is a Salvo to God's Law and makes full satisfaction for the breaches of it This Righteousness procures God's favour God cannot but love us when he sees us in his Sons Robe which both covers and adorns us In this spotless Robe of Christ we Out-shine the Angels Theirs is but the Righteousness of Creatures this is the Righteousness of God himself 2 Cor. 5.21 That we might be made the Righteousness of God in him How great a Blessing then is Forgiveness With remission of sin is joyned imputation of Righteousness Aphorism 13. They whose sins are forgiven must not omit praying for forgiveness Forgive us our Trespasses Believers who are pardoned must be continual Suitors for pardon When Nathan told David The Lord hath put away thy sin 2 Sam. 12.13 yet David after that composed a penitential Psalm for the pardon of his sin Sin after pardon Rebels Sin like Sampson's Hair tho' it be cut will grow again We sin daily and must as well ask for daily pardon as for daily bread Besides a Christian's pardon is not so sure but he may desire to have a clearer Evidence of it Aphorism 14. A full Absolution from all sin is not pronounc'd till the day of Judgment They day of Judgment is called a time of Refreshing when sin shall be compleatly blotted out Acts 3.19 Now God blots out sin Truly but then it shall be done in a more publick way God will openly Pronounce the Saints Absolution before Men and Angels their Happiness is not compleated till the day of Judgment because then their Pardons shall be solemnly Pronounced and there shall be the Triumphs of the heavenly Host. At that day it will be true indeed that God sees no sin in his Children They shall be as pure as the Angels then the Church shall be presented without wrinkle Eph. 5.27 She shall be as free from Stain as Guilt then Satan shall no more accuse Christ will shew the Debt-book crossed in his Blood Therefore the Church doth so pray for Christ's coming to Judgment Rev. 22.17 the Bride saith Come Lord Iesus Light the Lamps then burn the Incense Vse 1. Informaet From this word forgive we learn that if the debt of sin be no other way discharg'd but by being forgiven then we cannot satisfie for it Among other damnable Opinions of the Church of Rome this is one Man's power to satisfie for sin The Councel of Trent holds that God is satisfied by our undergoing the Penalty impos'd by the Censure of Priests And again we have Works of our Own by which we may satisfie for the wrong done to God by these Opinions let any judge what the Popish Religion is They intend to pay the debt they
under her Gen. 31.34 He knows God sees him which is more than if Men and Angels did behold him He avoids Complexion-sins Psal. 18.23 I was also upright before him and kept my self from my iniquity As in the Hive there is a Masâ—er-Bee so in the Heart there is a Master-Sin An heart without guile takes the Sacrificing-knife of Mortification and runs it through his Beloved-Sin 3. An heart without guile desires to know the whole mind and will of God An unsound heart is afraid of the Light lucifuga he is not willing to know his Duty A sincere Soul saith as Job 34.32 What I know not teach thou me Lord shew me what is my Duty and wherein I offend let me not sin for want of light what I know not teach thou me 4. An heart without guile is uniform in Religion He hath an equal eye at all God's Commands 1. He makes Conscience of private Duties he worships God in his Closet as well as in the Temple Iacob when he was alone wrestled with the Angel Gen. 32.3 4. So a Christian when he is alone wrestles with God in Prayer and will not let him go till he hath blessed him 2. He performs difficuâ—t duties wherein the heart and spirit of Religion lie and which do cross flesh and blood His is much in self-humbling and self-examining Vtitur specâ—lis magis quam perspicillis Sen. He rather useth the Looking-glass of the Word to look into his own heart than the broad Spectacles of Censure to spy the faults of others 5. An heart without Guile is true to God's interest 1. He grieves to see it go ill with the Church Nâ—hâ—miah though the King's Cup-bearer and Wine so near yet was sad when Sion's Glory was Eclipsed Nehem. 2.3 Like the Tree I have read of if any of the Leaves are cut the rest of the Leaves begin to shrink up themselves and for a time to hang down the head So a sincere Soul when God's Church suffers feels himself as it were touched in his own Person 2. He Rejoyceth to see the Cause of God get Ground To see Truth Triumph Pieâ—y lift up its head and the Flowers of Christ's Crown flourish This is an Heart without Guile it 's loyal and true to God's interest 6. An heart without Guile is Iust in his dealings As he is upright in his Words so he is upright in his Weights He makes Conscience of the Second Table as well as the First He is for Equity as well as Piety 1 Thessal 4.6 That no Man go beyond and defraud his Brother in any matter A sincere heart thinks he may as well Rob as Defraud His Rule is to do to others what he would have them do to him Matt. 7.12 7. An heart without Guile is True in his Promises His Word is as good as his Bond If he hath made a Promise though it be to his prejudice and doth intrench upon his Profit he will not go back The Hypocrite plays fast and loose flies from his word there 's no more binding him with Oaths and Promises than Sampson could be bound with green Wit hs Iudg. 16.7 A sincere Soul saith as Iephtha Judg. 11.3 5. I have opened my mouth to the Lord and I cannot go back 8. An Heart without Guile is faithful in his Friendship He is what he pretends his Heart goes along with his Tongue as a well-made Dial goes with the Sun He cannot Flatter and Hate Commend and Censure Counterfeiting of Love is Hypocrisie 'T is too usual to betray with a Kiss 2 Sam. 20.9 Ioab took Abner by the beard to kiss him and smote him in the fifth rib that he died Many deceive with Sugar Words Physicians use to judge of the Health of the Body by the Tongue if that look well the Body is in Health but we cannot judge of Friendship by the Tongue the Words may be full of Honey when the Heart hath the Gall of Malice Sure his heart is not true to God who is Treacherous to his Friend Thus you see what an Heart without guile is now to have such an Heart is a Sign sin is pardoned God will not impute Sin to him in whose Spirit is no Guile What a blessed thing is this not to have Sin imputed If our Sins be not imputed 't is as if we had no Sin Sins remitted are as if they had not been committed this is the blessing belongs to a sincere Soul God imputes not Iniquity to him in whose Spirit is no Guile 9. He whose sins are forgiven is willing to forgive others who have offended him Ephes. 4.32 Forgiving one another even as God for Christ's sake hath forgiven you An Hypocrite will Read come to Church give Alms build Hospitals but cannot forgive Wrongs He will rather want Forgiveness from God than he will forgive his Enemies A Pardon'd Soul argues thus Hath God been so good to me to forgive me my sins and shall not I imitate him in this Hath he forgiven me Pounds and shall not I forgive Pence 'T is noted of Cranmer Nihil oblivisci solet praeter injurias Cicero He was of a forgiving Spirit and would do Offices of Love to them that had injur'd him Like the Sun which having drawn up black Vapours from the Earth returns them back in sweet Showers By this Touchstone we may try whether our sins are pardoned we need not climb up into Heaven to see whether our sins be forgiven but let us look into our hearts Are we of Forgiving Spirits Can we bury Injuries requite Good for Evil a good sign we are forgiven of God If we can find all these things wrought in our Souls they are happy signs that our sins are pardoned and are good Letters Testimonials to shew for Heaven Vse 3. Consolation I shall open a Box of Cordials and shew you some of the Glorious Priviledges of a pardoned condition This is a peculiar favour 't is a Spring shut up broched for none but the Elect. The Wicked may have Forbearing Mercy but onely an Elect Person hath Forgiving Mercy Forgiveness of sin makes way for solid joy Isa. 40.1 Comfort ye comfort ye my People saith your God speak ye comfortably to Ierusalem or as in the Hebrew Dabberu Gnal leâ— speak to her heart What was this must chear her heart tell her that her iniquity is pardoned If any thing would comfort her the Lord knew it was this When Christ would chear the Palsie Man Matt. 9.2 Son be of good chear thy sins be forgiven thee It was a greater comfort to have his sins forgiven than to have his Palsie healed This made David put on his best clothes and anoint himself 2 Sam. 12.20 It was strange his Child was newly dead and God had told him the sword should not depart from his house yet now he spruceth up himself he puts on his best Clothes and Anoints himself Whence was this David had heard good News God sent him his Pardon by Nathan the Prophet 2 Sam.
would take heed to my Ways that I offend not with my Tongue Look to the former slips of your Tongue and how you have by your Words provoked God and that will be a good means to make you more cautious for the future A Mariner that hath twice touched upon a Rock and been like to be cast away will be more careful how he comes there again 3 Rule Watch your Tongue Most Sin is committed for want of Watchfulness As the Tongue hath a double Fence set about it so it had need have a double Watch. The Tongue when it is let loose will be ready to speak loosly watch it lest it run beyond its Bounds in frothy and sinful Discourse Prov. 30.32 If thou hast thought Evil lay thy Hand upon thy Mouth That is say some lay thy Hand upon thy Mouth in token of Repentance But it may bear another Sence If thou hast thought Evil if angry malicious thoughts come into thy Mind lay thy Hand upon thy Mouth to stop thy Lips that thy thoughts come not into Words do not speak what thou thinkest If thou hast in thy Heart conceived Evil let not thy Tongue be the Midwife to bring it forth lay thy Hand upon thy Mouth The Spiritual Watch must be kept daily Watch and Pray 'T is not enough to Pray against Sin but you must Watch against it Look to your Tongue that there be no Wild Fire got into it The Iews Sealed the Sepulchre and set a Watch So Seal up your Lips by an Holy Vow and then Watch them that they speak no Evil. 4 Rule If you would not offend in your Tongue ponder your Words well before you speak Eccles. 5.1 Be not rash with thy Mouth Some speak vainly because inconsiderately they do not weigh their Words before they speak them He must needs make wild Work in Printing that should print his Letters and never mind how he sets them He that speaks rashly speaks rudely and discovers either Indiscretion or Sin Words spoken in haste may be repented of at leisure As it is with a Man's going if he goes carelesly and doth not mind his way his Foot may be in a Slough e'er he is aware So with a Man's speaking If he do not mind his Words but gives his Tongue liberty he may speak not only unadvisedly but unholily and give just offence 5 Rule If you would not offend in your Tongue pray to God to guard your Tongue Psal. 141.3 Set a Watch O Lord before my Mouth Set not about this Work in your own Strength but implore God's help The Tongue can no Man tame Jam. 3.8 Man that can tame the fiercest Creatures Lion Wolf Elephant yet cannot tame the Tongue but God can tame it therefore go to him by Prayer Pray Lord set a Watch before the Door of my Lips keep me that I may speak nothing to grieve thy Spirit or that may tend to thy dishonour God is the great Lord-Keeper he keeps the Heart and Tongue Pray that his fear may be a Golden Bridle to check us from speaking Evil then we are safe when we have God for our Guardian 6 Rule If you would be kept from evil speaking inure your Tongues to good speaking If you would not have the Cask have a bad scent put good Liquor into it So if you would not have your Tongue run out sinfully let it be used to good discourse speak often one to another of Christ and the things pertaining to the Kingdom of God The Spouses Lips drop'd as an Honey-comb Cant. 4.11 MOTIVES Vse To beware of Tongue-Sins 1 Motive If you have no care of your Tongues all your Religion is Vain Iam. 1.26 If any Man among you seems to be Religious and bridleth not his Tongue this Man's Religion is vain Many a one will hear the Word and make a profession of Religion but cares not what Liberty he takes in his Tongue to reproach and vilifie others This Man's Religion is vain That is 1. He hath no Religion his Religion is but a shew or pretence The Blazing Comet is no Star 2. It is vain because it is ineffectual it hath not that force upon him as Religion ought That is a vain Thing that doth not do its Work or Answer its End That Engine is vain that will not carry the Water That Physick is vain that will not Work That Ship is vain that will not Sail. And that Religion is vain which is ineffectual it will not Bridle the Tongue or Master the Passions That which doth not attain the end for which it was appointed is a vain Thing 2 Motive The Tongue discovers much of the Heart Verba sunt nuncia cordis Such as the Tongue is such commonly the Heart is A lascivious Tongue shews a lustful Heart an earthly Tongue a covetous Heart a murmuring Tongue a discontented Heart The Tongue is oft a Commentary upon the Heart As the Face breaking out in Sores shows the Blood is corrupt so the Tongue breaking out in sinful Discourse shows the Heart is corrupt 3 Motive To allow our selves in the abuse of the Tongue cannot stand with Grace I know a good Man may sometimes speak unadvisedly with his Lips he may fly out in Words be in a Passion but he doth not allow himself in it when his Passion is over he weeps Rom. 7.15 What I do I allow not but for a Man to allow himself in Sin Censuring Slandering dropping Words like Coals of Fire sure it is not consistent with Grace A Sheep may fall into the Dirt but doth not lie there A good Man may fall into a Sin of the Tongue but doth not lie in it he gets out again by repentance To allow one's self in Sin shews a Man is overcome of it that he regards it in his Heart and that is inconsistent with Grace Psal. 66.18 4 Motive The Sins of the Tongue are very defiling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3.6 The Tongue defileth Defiling to one's self and chiefly defiling to others The Tongue conveys Poison into the Ear of another sometimes by false Suggestions raising Prejudices in the Mind of another against such a Person sometimes by passionate Speeches the Spirit of another is provoked as the firing one Beacon causeth more Beacons to be fired So one angry Tongue makes more and stirs up the Fire of Contention 5 Motive The Evil Tongue is set on Fire of Hell In the Text Isaiah's Tongue was set on Fire from Heaven but a malicious censorious passionate Tongue is set on Fire from Hell When Satan inflames the Tongue then it spits Fire How rashly and sinfully did the Prophet Ionah speak Ch. 4.9 I do well to be angry to the Death Ionah in the Hebrew signifies a Dove which is without Gall but he shew'd too much Gall of bitterness What! to be angry and to be angry with God! and to justifie it Sure his Tongue had not a Coal from God's Altar for that was very unseemly for a Prophet When you find your
they know Matth. 12.50 Whosoever shall do the Will of my Father in Heaven the same is my Brother and Sister That is he is dear to me as if he had a Natural Alliance in Blood nay far dearer for many of Christ's Kindred in the Flesh are in Hell but where there 's a Spiritual Consanguinity there 's no fear of perishing Such as know Christ's Will and do it not are Strangers to Christ and he will say I know you not But if you that know to do good do it Christ will know you sure he will know his kindred his Sisters and Brothers 2. To know to do good and do it sets a Crown upon the Gospel Rom. 16.19 Your Obedience is come abroad unto all Men not your Knowledge but your Obedience When Christians do what they know are eminent in Humility and Charity when they walk exemplarily this adorns Religion To know to do good and not to do it hardens others in Sin scandalizeth Religion and makes People ready to turn Atheists When some of the Spaniards came into Hispaniola the Spaniards carriage being loose and prophane the Indians asked them What God they served they answered the God of Heaven the Indians replied Sure your God is not a good God that hath such bad Servants Thus to know to do good yet not do it puts a scar in the Face of Religion and brings an evil report upon it but to do what we know Trumpets forth the Fame of the Gospel and makes them that oppose it to admire it 3. To know to do good and to do it entitles you to Blessedness Iam. 1.25 He shall be Blessed in the Deed not for the deed but in the deed God will not only pour golden Oil of Temporal Blessings on you give you Corn and Wine but he will bless you with Salvation Heb. 5.9 He became the Author of Salvation to all them that obey And that you may do what you know beg the Holy Spirit God hath promised to give us his Spirit to make us walk in his Statutes Ezek. 36.27 Lex jubet gratia juvat The Word commands the Spirit inables The Word is a Star to direct us the Spirit is a Load-stone to draw us The Word Anoints our Eyes the Spirit Guides our Feet into the Path of God's Commandments 3 Doct. That he who knoweth to do good and doth it not is of all others most guilty to him it is Sin Crimson Sin that is it is heinous Sin Capital Sin Sin emphatically Sin with a Witness and punished with a Vengeance Such an one is a notorious desperate Sinner he knows he should abstain from such Sins because the Law of God forbids them yet he goes on in those Sins he knows he should do such Duties because the Law of God enjoins them Sanctifie the Sabbath be just in his Dealings but though he knows to do good yet he doth it not such a one is a desperate prodigious Sinner he Sins with a Witness And the Reason is because he that knows to do good yet doth it not he Sins presumptuously Under the Law there was a Sacrifice for Sins of Ignorance but for presumptuous Sins there was no Sacrifice Numb 15.30 The Soul that doth ought presumptuously the same reproacheth the Lord and that Soul shall be cut off from among his People Quest. What is it to Sin presumptuously Answ. To Sin presumptuously is to Sin against the Light which shines into a Man's Conscience i. e. A Man is convinced those things he doth are Sin Conscience saith O do not this great Evil Conscience like the Cherubims hath a flaming Sword in its Hand to afright and deterr the Sinner yet he will pluck the Forbidden Fruit This is to Sin presumptuously To Sin ignorantly doth something extenuate and take off from the Sin it excuseth à tanto Ioh. 15.22 He had had no Sin It may be supposed that if the Man had known the thing had been so Evil he would not have done it but he that Sins knowingly is a Presumptuous Sinner he Sins with his Eyes open he is like one that hath a Torch in his Hand and yet runs into the Pond and drowns himself Iob 24.13 They are of those that Rebel against the Light This is desperate this is to be worse than Balaam for when he saw the Angel before him with a naked Sword he durst not go on but the presumptuous Sinner though he sees the Flaming Sword of God's Wrath before him yet he will go on in Sin O Sinner thou art making way for thy own Torment thou that sinnest against the Light of Conscience thou stuffest the Pillow of Conscience with Thorns on which thy Head must lie to all Eternity If a Man Sins out of Ignorance saith Aristot. when he knows it he repents if out of Passion when the Passion is over he weeps but he that Sins knowingly against his Conscience he is set upon Sin and he will hardly be reclaimed Now there are two aggravations of this presumptuous Sin viz. Sinning against the Light of Conscience And to know to do good yet not to do it 1. This sinning presumptuously against Conscience is after Councils Admonitions Warnings Such an one cannot say he was never told of his Sin he hath had Ministers rising up early who have told him what a damnable Thing Sin was yet he would venture on so that now he hath no excuse Iohn 15.22 Now you have no Cloak for your Sin After Reproofs and Caveats now to persist in Sin it gives a Dye and Ticture to the Sin Thou that livest in Malice Uncleanness and neglect of Family Duty think how often thou hast been warned of Sin We read if the Prophet had warned another Ezek. 33.9 If thou warn the Wicked of his way to turn from it if he do not turn from his way he shall die in his Iniquity this made Saul's Sin Presumptuous and it is called Rebellion because the Prophet had warned him and given him express charge utterly to destroy Amaleck yet he spared Agag and the best of the Sheep and Oxen 1 Sam. 15.9 This was Rebellion and for it he lost his Kingdom To Sin against Conscience and to do it after warning doth give an Accent to Sin as the Dye to Wool or as a Weight put in the Scale which makes it weigh heavier Oh! take heed all you that go on in Sin presumptuously there hath been a Trumpet blown in your Ears you have been told what Sin would cost you God himself will draw up the Charge against you and this will be put in your Indictment It was after warning If a Sea-mark be set up to give notice that there are Shelves and Rocks in isto loco yet if the Mariner will Sail there and split his Ship he is presumptuous and none will pity him because there was a Sea-mark set up to give him warning of the danger 2. T is an aggravation to sin presumptuously against Conscience when it is after Afflictions After God hath
like and approve all they have done but he will not justifie the wicked So that such who rebel against Light and sin presumptuously there is little hope for such The presumptuous Sinner stops his Ear to the Councels of the Word vexeth the holy Spirit tramples on Christ's Blood he rejects the Remedy he necessitates himself to Damnation 8. Such as sin presumptuously that know to do Good yet do it not know what is evil yet will not forbear it God refuseth all their Services They sin against their Conscience and yet come and worship God God abhors their Sacrifice Isa. 1.15 When you make many Prayers I will not hear your hands are full of Blood For Men to sin presumptuously and come and pray and hear the Word they do but provoke God the more And take notice such as live in Sin against their Conscience when they pray most God will punish them most Hos. 8.13 They sacrifice Flesh for the Sacrifices of mine Offerings but the Lord accepteth them not now will he remember their iniquities and visit their Sins They were highly guilty of Idolatry they had set up one Idol in Dan and another in Bethel Here they sinn'd presumptuously went against Light and now they come and offer their Sacrifices to God Saith God I will not accept your Offering now will I remember your Iniquities and while you are worshipping me I will punish you Now will I visit your Sins Thus you see what cause you have to tremble who are guilty in this kind you see your Misery Besides all that hath been said consider these Two Things 2. You that sin presumptuously that know to do Good and do it not that know what is evil yet will not forbear you cannot sin so cheap as others though Sin will cost every one dear yet it will cost you dearer You go directly against Conscience and if there be either Justice in Heaven or Fire in Hell you shall be sure to be punished Some Places you use to say are dearer to live in than others it is dearer living in the City than the Countrey Let me tell you it is dearer sinning in the City than in a blind Village where they have not had the Means of Grace To lye cozen and be drunk after the powerful Preaching of the Word the Convictions of Conscience the Enlightnings of the Holy Ghost this will put a Weight into the Scale it will make Sin the heavier and Hell the hotter 2. You who sin presumptuously cannot take so much Pleasure in your Sin as another may have One whose Conscience is less enlightned though his Sin will be bitter to him afterwards yet at present he may rowl it as Honey under his Tongue and find Pleasure in it but you that sin against your Knowledge you cannot have so much pleasure in Sin as he for Conscience will put forth a Sting and all the Threatnings of the Word will set themselves in Battel array against you so that you can have no quiet He that hath the Tooth-Ach doth not taste so much sweetness in his Meat as another O presumptuous Sinner every step thou takest in Sin thou goest with a Thorn in thy Foot and that Trouble thou feelest now in thy Conscience is but the beginning of Sorrow Quest. What shall we do that we may not sin presumptuously against Conscience Answ. Take heed of little Sins though to speak properly there are no such things as little Sins no little Treason but comparatively one Sin may be lesser than another Take heed of little Sins The frequent committing of lesser Sins will prepare for greater A lesser Distemper of Body if it be let alone prepares for a greater Distemper Being unjust in a little prepares for being unjust in much Luke 16.10 Such as were at first more modest yet by accustoming themselves to lesser Sins by degrees their Sins have boiled up to a greater height Jayl-Sins have begun at little Sins 2. If you would not sin presumptuously viz. knowingly and wilfully then reverence the Dictates of Conscience get Conscience well inform'd by the Word as you set your Watch by the Sun and then be ruled by it do nothing against Conscience If Conscience saith do such a thing though never so unpleasing set upon the Duty When Conscience saith Take heed of such a thing come not nigh the forbidden Fruit. Conscience is God's Deputy or Proxy in the Soul The Voice of Conscience is the Voice of God Do not stifle any Checks of Conscience lest God suffer thee to harden in Sin and by degrees come to presumptuous Sin 3. Labour to have your Knowledge sanctified Men sin against their Knowledge because their Knowledge is not sanctified Knowledge is like the Moon Light in it but no Heat Sanctified Knowledge works upon the Soul it inclines us to Good it makes us fly from Sin Sanctified Knowledge is like a Breast-plate which keeps the Arrow of presumptuous Sin from entring An Alphabetical INDEX of the chief Matters of this Book A. ABstaining from external Acts of Sin not sufficient to entitle us to Salvation Pag. 879 Acts of Sin how we may keep from them 871 Adam how long he continued in Paradise before he fell 79 Adam's Sin how made ours 82 Adoption what it is 134 From what and to what it is 135 Adopted Son how free Ibid. Adoption the instrumental Cause of it ib. Adoption Signs of it 137 Adultery the heinousness of it wherein it appears 370 Adultery how we may abstain from it 372 Afflictions of the Godly how they differ from those of the Wicked 261 Afflicted how they are happy 262 Affliction what kindness there is in it when God seems most unkind 525 Affliction what profit is in it ib. Afflictions how they contribute to our Happiness 528 Afflictions how they magnifie us 864 Aggravation of Adam's Sin 81 Aggravations of the loss of the Kingdom of Heaven 488 Angels their Society how can it add to the happiness of Souls when God is infinite to fill the Soul with delight 474 Anthropomorphites Objection answer'd 24 Aphoriâ—ms about Sin and Forgiveness 805 Apostacy from Religion whence it proceeds 485 Appearance of Evil the mischief of it 871 Arguments to persuade us to seek after obtaining the Kingdom of Heaven 503 Arrians Error about the H. Ghost refuted 64 Arminians Objections against Perseverance 220 Arminians deny Saints Perseverance and why 493 Assurance what it is 201 True Assurance the difference between it and Presumption 202 Assurance its Excellency ibid. Assurance how to know if we have right to it 204 Assurance what we must do to get it 203 Assurance they that have it how they must carry themselves 205 Atheist the wickedest Creature that is 22 B. Baptism what it is 409 The Benefit of it ibid. Believers why they have not all the full enjoyment of Peace 209 Believers Privileges at Death 225 How they come to have those Privileges 227 What they are 228 How shall we know that we shall gain them at Death 230
the World yet he was raised up by the Spirit The same Power the Spirit of God puts forth in working Faith the Spirit irradiates the Mind subdues the Will the Will naturally is like a Garrison which holds out against God the Spirit with a sweet Violence conquers or rather changeth the Will making the Sinner willing to have Christ upon any Terms to be ruled by him as well as saved by him Quest. Wherein lyes the Preciousness of Faith Resp. As Faith is the chief Gospel-grace the Head of the Graces as Gold among Mettals so is Faith among the Graces Clem. Alexandrinus calls the other Graces the Daughters of Faith Indeed in Heaven Love will be the chief Grace but while we are here Militant Love must give place to Faith Love takes Possession of Glory but Faith gives a Title to it Love is the Crowning Grace in Heaven but Faith is the Conquering Grace upon Earth 1 Joh. 5.4 This is the victory that overcometh the world even our faith 2. As Faith hath influence upon all the Graces and sets them awork not a Grace stirs till Faith set it awork As the Clothier sets the Poor awork he sets their Wheel a going Faith sets Hope awork The Heir must believe his Title to an Estate in Reversion before he can hope for it Faith believes its Title to Glory and then Hope waits for it Did not Faith feed the Lamp of Hope with Oyl it would soon dye Faith sets Love awork Gal. 5.6 Faith which worketh by love believing the Mercy and Merit of Christ causeth a flame of Love to ascend Faith sets Patience a work Heb. 6.12 Be followers of them who through faith and patience inherit the promises Faith believes the glorious Rewards given to Suffering this makes the Soul patient in suffering Thus Faith is the Master-wheel it sets all the other Graces a running 3. As Faith is the Grace which God honours to Iustifie and Save thus indeed it is precious Faith as the Apostle calls it 2 Pet. 1.1 The other Graces help to sanctify but it is Faith that justifies Rom. 5.1 Being justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith Repentance or Love do not justifie but Faith Quest. How doth Faith justifie Resp. Faith doth not justify 1. As it is a Work that were to make a Christ of our Faith but Faith justifies as it lays hold of the Object viz. Christ's Merits If a Man had a precious Stone in a Ring that could heal we say the Ring heals but properly it is not the Ring but the precious Stone in the Ring heals Thus Faith saves and justifies but it is not any inherent Vertue in Faith but as it lays hold on Christ so it justifies 2. Faith doth not justify as it exerciseth Grace It cannot be denied Faith doth Invigorate all the Graces it puts strength and liveliness into them but it doth not justifie under this Notion Faith works by Love but it doth not justifie as it works by Love but as it applys Christ's Merits Quest. Why should Faith save and justifie more then any other Grace Resp. 1. Because of God's Sanction He hath appointed this Grace to be justifying and he doth it because Faith is a Grace that takes a Man off himself and gives all the Honour to Christ and Free-grace Rom. 4.20 Strong in faith giving glory to God Therefore God hath put this Honour on Faith to make it saving and justifying The King's Stamp makes the Coyn pass for Currant if he would put his Stamp upon Leather as well as Silver it would make it Currant So God having put his Sanction the Stamp of his Authority and Institution upon Faith this makes it to be justifying and saving 2. Because Faith makes us one with Christ Eph. 3.17 It is the espousing incorporating Grace it gives us Coalition and Union with Christ's Person other Graces make us like Christ Faith makes us Members of Christ. 1. Use of Exhortation Let us above all things labour for Faith Fides est sanctissimum humani pectoris bonum Ephes. 6.16 Above all taking the shield of faith Faith will be of more use to us then any Grace as an Eye though dim was of more use to an Israâ—lite then all the other Members of his Body not a strong Arm or a nimble Foot it was his Eye looking on the Brazen Serpent that cured him It is not Knowledge though Angelical not Repentance though we could shed Rivers of Tears could justifie us only Faith whereby we look on Christ. Without Faith it is impossible to please God Heb. 11.6 and if we do not please him by believing he will not please us in saving of us Faith is the Condition of the Covenant of Grace without Faith without Covenant and without Covenant without Hope Eph. 2.12 2. Use of Tryal Let us try whether we have Faith There is something looks like Faith and is not a Bristol-stone looks like Diamond Some Plants have the same Leaf with others but the Herbalist can distinguish them by the Root and Tast. Something may look like true Faith but it may be distinguished by the Fruits Let us be serious in the Tryal of our Faith there is much depends upon our Faith If our Faith be not good there is nothing good comes from us our Duties and Graces are adulterate Quest. Well then how shall we know it is a true Faith Resp. By the Noble Effects 1. Faith is a Christ-prizing Grace it puts an high Valuation upon Christ 1 Pet. 2.7 To you that believe he is precious St. Paul did best know Christ 1 Cor. 9.1 Have I not seen Iesus Christ our Lord Paul saw Christ with his bodily Eyes in a Vision when he was wrapped up into the third Heaven and he saw him with the Eye of his Faith in the Holy Supper ergo he best knew Christ. And see how he stiles all things in comparison of him Phil. 3.8 I count all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung that I may win Christ. Do we set an high Estimate on Christ could we be willing to part with our Wedg of Gold for the Pearl of Price Greg. Nazianzen blessed God he had any thing to lose for Christ's sake 2. Faith is a refining Grace 1 Tim. 3.9 Mystery of faith in a pure conscience Faith is in the Soul as Fire among Metals it refines and purifies Morality may wash the outside Faith washeth the inside Acts 15.9 Having purified their hearts by faith Faith makes the Heart a Sacrary or Holy of Holies Faith is a Virgin-Grace tho' it doth not take away the Life of Sin yet love of Sin Examine if your Heart be an Unclean Fountain sending out Mud and Dirt Pride Envy if there be Legions of Lusts in thy Soul there is no Faith Faith is an Heavenly Plant which will not grow in an impure Soil 3. Faith is an Obediential Grace Rom. 16.26 The obedience of faith Faith melts our Will into Gods Faith runs at God's Call if God commands Duty though
cross to Flesh and Bloud Faith obeys Heb. 11.8 By faith Abraham obeyed Faith is not an Idle Grace as it hath an Eye to see Christ so it hath an Hand to work for him Faith doth not only believe God's Promise but obey his Command It is not your having Knowledge will evidence you to be Believers the Devil hath Knowledge but wants Obedience and that makes him a Devil And the true Obedience of Faith is a chearful Obedience God's Commands do not seem grievous Have you the Obedience and obey chearfully What say you to this do you look on God's Command as your Burden or Priviledge as an Iron Fetter about your Leg or a gold Chain about your Neck 4. Faith is an assimulating Grace it changeth the Soul into the Image of the Object it makes it like Christ. Never did any look on Christ with a believing Eye but he was made like Christ. A deformed Person may look on a beautiful Object but not be made beautiful but Faith looking on Christ transforms a Man and turns him into his Similitude Faith looking on a bleeding Christ causeth a soft bleeding heart Looking on an holy Christ causeth sanctity of Heart looking on an humble Christ makes the Soul humble As the Camelion is changed into the Colour of that which it looks upon so Faith looking on Christ changeth a Christian into the similitude of Christ. 2. By the growth of it if it be a true Faith it grows living things grow Rom. 1.17 From faith to faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. How may we judge of the growth of Faith Answ. Growth of Faith is judged 1. By strength We can do that now which we could not do before When one is Man-grown he can do that he could not do when he was a Child he can carry a heavier burden so thou canst bear crosses with more patience 2. Growth of Faith is seen by doing Duties in a more spiritual manner viz. with fervency we put coals to the Incence from a principle of love to God When an Apple hath done growing in bigness it grows in sweetness thou dost Duties in love and now are sweeter and come off with a better relish Object But I fear I have no Faith Resp. We must distinguish between weakness of Faith and nullity a weak Faith is true The bruised Reed is but weak yet it is such as Christ will not bruise Though thy Faith be but weak yet be not discouraged 1. A weak Faith may receive a strong Christ. A weak hand can tye the Knot in Marriage as well as a strong a weak Eye might have seen the brasen Serpent The Woman in the Gospel that but touched Christ received Vertue from him The Touch of Faith 2. The Promise is not made to strong Faith but to true The Promise doth not say Whosoever hath a Giant-faith that can remove Mountains that can stop the mouth of Lions shall be saved but whosoever believes be his Faith never so small Though Christ sometimes chides a weak Faith yet that it may not be discouraged he makes a Promise to it Matth. 5.3 Beati qui esuriunt 3. A weak Faith may be fruitful Weakest things multiply most the Vine is a weak Plant but it is fruitful Weak Christians may have strong Affections How strong is the first love which is after the first planting of Faith 4. Weak Faith may be growing The Seed springs up by degrees first the Blade then the Ear then the full Corn in the Ear. Therefore be not discouraged God who would have us receive them that are weak in Faith Rom. 14.1 will not himself refuse them A weak Believer is a Member of Christ and though Christ will cut off rotten Members from his Body yet not weak Members Effectual Calling ROM 8.30 Them he also called Quest. XX. WHat is effectual Calling Answ. It is a gracious work of the Spirit whereby he causeth us to embrace Christ freely offered to us in the Gospel In this Verse is a golden Chain of Salvation made up of four Links this is one Vocation Them he also called Calling is nova Creatio a new Creation the first Resurrection There is a twofold Call 1. An extrinsick or outward Call 2. An intrinsick or inward effectual Call 1. An extrinsick or outward Call which is God's offer of Grace to sinners inviting them to come in and accept of Christ and Salvation Matth. 20.16 Many are called but few chosen This outward Call shews Men what they ought to do in order to Salvation and renders them inexcusable in case of Disobedience 2. There is an intrinsick or effectual Call when God with the offer of Grace works Grace by this Call the Heart is renewed and the Will effectually drawn to embrace Christ. The outward Call brings Men to a profession of Christ the inward to a possession of Christ. Quest. What is the means of this effectual Call Resp. Every Creature hath a Voice to call to us The Heavens call to us to behold God's glory Psal. 19.1 Conscience calls to us God's Judgments call to us Repent Mic. 6.9 Hear ye the Rod. But every Voice doth not convert There are two means of our effectual Call 1. The preaching of the Word which is the sounding God's silver Trumpet in Mens Fears God doth not speak by an Oracle he calls by his Ministers Samuel thought it had been only the Voice of Eli that called to him but it was God's voice 1 Sam. 3.6 So perhaps you think it is only the Minister speaks to you in the Word but it is God himself speaks Therefore Christ is said Now to speak to us from Heaven Hebr. 12.25 How doth he speak but by his Ministers as a King speaks by his Ambassadors Know that in every Sermon preached God calls to you and to refuse the Message we bring is to refuse God himself 2. The other means of our effectual Call is the Holy Spirit The Ministry of the Word is the Pipe or Organ the Spirit of God blowing in it doth effectually change Men's hearts Acts 10.44 While Peter spake the Holy Ghost fell on all them that heard the Word of God Ministers knock at the door of Men's hearts the Spirit comes with a Key and opens the door Acts 16.14 A certain woman named Lydia whose heart the Lord opened Quest. From what doth God call Men Resp. 1. From sin He calls them from their Ignorance and Unbelief 1 Pet. 1.14 By Nature the Understanding is inveloped with Darkness God calls Men from darkness to light Eph. 5.8 as if one should be called out of a Dungeon to behold the Light of the Sun 2. From Danger As the Angel called Lot out of Sodom when it was ready to rain fire so God calls his People from the Fire and Brimstone of Hell and from all those Curses they were exposed to 3. He calls them out of the World as Christ called Matthew from the Receipt of Custom Iohn 17.16 Ye are not of the world Such as are