that we may not pray to Angels is clear from Rom. 10.14 How shall they call upon him in whom they have not believed We may not pray to any but whom we may believe in but we may not believe in an Angel ergo we may not pray to him There is but one God and it is a sin to invocate any but only God 5. If there be but one God who is above all Ephes. 4.6 then he must be loved above all 1. We must love him with a love of Appreciation set the highest estimate on him who is the only Fountain of Being and Bliss 2. We must love him with a love of Complacency Amor est complacentia amantis in amato Aquin. Our love to other things must be more indifferent some drops of love may run beside to the Creature but the full stream must run towards God the Creature may have the Milk of our love but we must keep the Cream of our love for God God who is above all must be loved above all Psal. 73.25 There is none on earth whom I desire in comparison of thee Use 2. of Caution If there be but one God then let us take heed of setting up more Gods then one Psal. 16.4 Their sorrows shall be multiplied that hasten after another God their Drink-offerings of Blood will I not offer nor take up their Names into my lips God is a jealous God and he will not endure that we should have other Gods 'T is easie to commit Idolatry with the Creature 1. Some make a God of Pleasure 2. Tim. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasure more then lovers of God Whatever we love more then God we make a God 2. Others make Money their God The Covetous Man worships the Image of Gold therefore is called an Idolater Eph. 5.5 that which a Man trusts to he makes his God but he makes the wedge of Gold his Hope He makes Money his Creator Redeemer Comforter 'T is his Creator if he hath Money then he thinks he is made It is his Redeemer if he be in danger he trusts in his Money to redeem him out It is his Comforter if at any time he be sad the golden Harp drives away the Evil Spirit So that Money is his God God made Man of the Dust of the Earth and Man makes a God of the Dust of the Earth 3. Another makes a God of his Child sets his Child in God's room and so provokes God to take it away If you lean too hard upon a Glass it will break many break their Children by leaning too hard upon them 4. Others make a God of their Belly Phil. 3.19 Whose God is their Belly Clemens Alexandrinus writes of a Fish that hath its heart in its Belly an Emblem of Epicures their Heart is in their Belly they mind nothing but indulging the Sensual Appetite they do sacrificare lari their Belly is their God and to this they pour Drink-offerings Thus Men make many Gods The Apostle names the wicked Man's Trinity 1 John 2.16 The lust of the flesh the lust of the eye the pride of life The lust of the flesh Pleasure the lust of the eye Money Pride of Life Honour O take heed of this whatever you Deifie besides God will prove a Bramble and Fire will come out of this Bramble and devour you Iudges 9.15 Use 3. of Reproof If the Lord Jehovah be the â—â—ly true God then it reproves those who renounce the true God I mean such as seek to familiar Spirits this is too much practised among them that call themselves Christians 'T is a sin condemned by the Law of God Deut. 18.11 There shall not be found among you any that consults with familiar Spirits How ordinary is this If People have lost any of their Goods they send to Wizards to know how they may come by their Goods again What is this but consulting with the Devil and so you renounce God and your Baptism What because you have lost your Goods will you lose your Souls too 2 Kings 1.6 Thus saith the Lord Is it not because there is not a God in Israel that thou sendest to enquire of Baal-zebub so is it not because you think there is not a God in Heaven that you ask Counsel of the Devil If any here be guilty be deeply humbled you have renounced the true God better be without the Goods you have lost then have the Devil help you to them again Use 4. of Exhortation If there be but one God as God is Oâ—â— so let them that serve him be One. This is that Christ prayed so heartily for Iohn 17.21 That they all may be One Christians should be One 1. in Iudgment the Apostle exhorts to be all of one mind 1 Cor. 1.10 How sad is it to see Religion wearing a Coat of divers Colours to see Christians of so many Opinions and going so many different ways It is Satan hath sown these Tares of Division Matth. 13.39 he first divided Men from God and now divides one Man from another 2. One in Affection They should have one Heart Acts 4.32 The multitude of them that believed were of one heart and of one soul. As in Musick though there be several strings of a Viol yet all make one sweet harmony so though there are several Christians yet there should be one sweet harmony of Affection among them There is but one God and they that serve him should be one There is nothing would render the true Religion more lovely or make more Proselytes to it than to see the Professors of it tied together with the heart-strings of love Psal. 133.1 Behold how good and pleasant a thing it is to see brethren live together in unity It is as the sweet Dew on Hermon and the fragrant Ointment poured on Aaron's Head If God be one let all that profess him be One of one mind and one heart this fulfils Christ's Prayer that they alâ— may be one 2. If there be but one God let us labour to clear the Title that this God is ours Psal. 48.14 This God is our God What Comfort can it be to hear that there is a God and that he is the only God unless he be our God What is Deity without Propriety O let us labour to clear the Title beg the Holy Spirit the Spirit works faith by faith we are one with Christ and through Christ we come to have God for our God and so all his glorious fulness is made over to us by a Deed of Gift Use 5. What Cause have we to be thankful that we have the knowledge of the only true God How many are brought up in blindness some worship Mahomet divers of the Indians worship the Devil they light a Candle to him that he should not hurt them Such as know not the true God must needs stumble into Hell in the dark O be thankful that we are born in such a Climate where the Light of the Gospel hath shined To
Ingratitude is a Prodigy of Wickedness Unbelief is ungrateful being against the richest Mercy Suppose a King should redeem a Captive and to redeem him should part with his Crown of Gold from his Head and when he had done this should say to the Man redeem'd All I desire of thee in lieu of my Kindness is to believe that I love thee Now if he should say No I do not believe any such thing Or That thou carest not at all for me I appeal to you Were not this odious Ingratitude So is the Case here God hath sent his Son to shed his Blood now God requires only to believe in him that he is able and willing to save us No saith Unbelief his Blood was not shed for me I cannot perswade my self that Christ hath any purpose of Love to me Is not this horrid Ingratitude And this inhanceth a Sin and makes it of a Crimson Colour 3. Unbelief is a Leading Sin It is the Breeder of Sin Qualitas malae vitae initium sumit ab infidelitate Unbelief is a Root-sin and the Devil labours to water this Root that the Branches may be fruitful 1. Unbelief breeds Hardness of Heart Therefore they are put together Mark 16.14 Christ upbraided them with their Vnbelief and Hardness of Heart Unbelief breeds the Stone of the Heart He who believes not in Christ is not affected with his Sufferings he melts not in Tears of Love Unbelief freeth the Heart first it defiles and then it hardens 2. Unbelief breeds Profaneness An Unbeliever will stick at no sin neither at Fals◠Weights nor False Oaths He will swallow down Treason Iudas was first an Unbeliever and then a Traitor Iohn 6.64 He who hath no Faith in his Heart will have no Fear of God before his Eyes 4. Unbelief is a Wrath-procuring Sin 't is Inimica Salutis Bern. Iohn 3.18 Iam condemnatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dying so he is as sure to be condemned as if already Iohn 3.36 He that believeth not on the Son the Wrath of God abideth on him He who believes not in the Blood of the Lamb must feel the Wrath of the Lamb. The Gentiles that believe not in Christ will be as well damned as the Jews who blaspheme him And if Unbelief be so fearful and damnable a Sin shall we not be afraid to live in it 2 d. Br. All Graces set Faith awork on Christ. Iohn 3.15 That whosoever believeth in him should not perish Eph. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all taking the Shield of Faith Say as Queen Esther I will go in to the King and if I perish I perish She had nothing to encourage her she ventur'd against Law yet the Golden Scepter was held forth to her We have Promises to encourage our Faith Iohn 6.37 He that cometh unto me I will in no wise cast out Let us then advance Faith by an holy Recumbency on Christ's Merits Christ's Blood will not justifie without believing They are both put together in the Text Faith in his Blood The Blood of God without Faith in God will not save Christ's Sufferings are the Plaister to heal a Sin-sick Soul but this Plaister must be apply'd by Faith 'T is not Money in a rich Man's Hand tho' offered to us will enrich us unless we receive it So it is not Christ's Vertues or Benefits will do us good unless we receive them by the Hand of Faith Above all Graces set Faith on Work Remember this Grace is most acceptable to God and that upon many accounts 1. Because it is a God-exalting Grace It glorifies God Rom. 4.20 Abraham being strong in Faith gave Glory to God To believe that there 's more Mercy in God and Merit in Christ than Sin in us and that Christ hath answered all the Demands and Challenges of the Law and that his Blood hath fully satisfied for us this is in an high Degree to honour God Faith in the Mediator brings more Glory to God than Martyrdom or the most Heroick Act of Obedience 2. Faith in Christ is so acceptable to God because it is such a Self-denying Grace it makes a Man go out of himself renounce all Self-righteousness and wholly rely on Christ for Justification Faith is very humble it confesseth its own Indigence and lives wholly upon Christ. As the Bee sucks Sweetness from the Flower so Faith sucks all its Strength and Comfort from Christ. 3. Faith is a Grace so acceptable to God because by Faith we present a Righteousness to God which doth best please him We bring the Righteousness of Christ into the Court which is called the Righteousness of God 2 Cor. 5.21 To bring Christs Righteousness is to bring Benjamin with us A Believer may say Lord it is not the Righteousness of Adam or of the Angels but of Christ who is God-Man Man that I bring before thee The Lord cannot choose but smell a sweet Savour in Christ's Righteousness Vse II. Trial. Let us try our Faith there is something which looks like Faith and is not Pliny saith there is a Cyprian Stone which is in Colour like a Diamond but it is not of the right kind There is a false spurious Faith in the World Some Plants have the same Leaf with others but the Herbalists can distinguish them by the Root and Taste Something may look like true Faith but it may be distinguished several ways 1. Trial. True Faith is grounded upon Knowledge Knowledge carries the Torch before Faith There is a Knowledge of Christ's Orient Exercises Phil. 3.8 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all made up of Love and Beauty True Faith is a Judicious Intelligent Grace it knows whom it believes and why it believes Faith is seated as well in the Vnderstanding as the Will It hath an Eye to see Christ as well as a Wing to fly to him Such therefore as are invailed with Ignorance or have only an Implicit Faith to believe as the Church believes have no true genuine Faith 2. Faith lives in a broken Heart Mark 9.24 He cryed out with Tears Lo I believe True Faith is always in an Heart bruised for Sin Such therefore whose Hearts were never touched for Sin have no Faith If a Physician should tell us there were an Herb would help us against all Infections but it always grows in a watery place If we should see an Herb like it in Colour Leaf Smell Blossom but it grows upon a Rock we would conclude this were the wrong Herb. So saving Faith doth always grow in an Heart humbled for Sin it grows in a weeping Eye a watry Conscience Therefore if there be a shew of Faith but it grows upon a Rock an hard impenitent Heart this is not the true Faith 3. True Faith is at first nothing but an Embryo it is minute and small it is full of Doubtings Temptations Fears It begins in Weakness It is like the smoaking Flax Matth. 12.20 It smoaks with Desires but doth not flame with Comfort It is at first
expos'd to the Waves and Rocks 3. Watch your Temptations Satan continually lies in ambush and watcheth to draw us to sin Stat in procinctu diabolus he is fishing for our Souls he is either laying of snares or shooting of darts therefore we had need watch the Tempter that we be not decoyed into sin Most sin is committed for want of watchfulness 7. If you would be kept from the evil of sin consult with the Oracles of God be well versed in Scripture Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee The word is Anceps gladius a two-edged Sword to cut asunder mens lusts When the Fogs and Vapours of sin begin to arise let but the Light of Scripture shine into the Soul and it dispels those Fogs Let the word of Christ dwell richly in you Col. 3.16 Alphonsus King of Arragon read over the Bible Fourteen times The word shews the damnable evil of sin it furnisheth us with Precepts which are so many Receipts and Antidotes against sin When Christ had a Temptation to sin he beat back the Tempter and wounded him Three times with this Sword of the Spirit It is written Why do men live in sin but because they either do not Read the Word or do not believe it 8. If you would be preserv'd from gross presumptuous sin get your hearts fired with love to God Love hath a great force in it it is strong as death it breaks the league between the heart and sin Two things in God cause Love First His Orient Beauty Moses desired to see some glimpse of it Lord shew me thy glory 2. His Amazing Love What a Prodigy of Love was it to give his Son out of his Bosom and lay such a Jewel to pawn for our Redemption These two the Orient of God's Beauty and the Magnitude of his Love may like two Loadstones draw our Love to God and if we love him we will not sin against him He that loves his Friend will not by any means displease him I have read of four men meeting together who asked one another What it was that kept them from sinning One said The Fear of Hell Another said The Joys of Heaven The Third said The Odiousness of Sin The Fourth said That which keeps me from sin is Love to God Shall I sin against so good a God Shall I abuse Love Love to God is the best Curben-bit to keep from sin 9. If you would be kept from the evil of sin be diligent in a Calling Dū laboribus omnia vendunt Adam in Paradise must till the Ground Such as live idly expose themselves to sin if we have no work to do Satan will find us work He sows most of his seed in Fallow ground A Woman being much tempted to sin came to Reverend Mr. Greenham for Advice What she should do to resist the Temptation He gave her this Answer Be always well employed that so when Satan comes he may find thee busied in thy Calling and thou maist not be at leisure to listen to his Temptations 10. If you would be kept from sin fix the eye of your Mind upon the Beauty of Holiness Holiness consists in our Conformity to God Holiness is the sparkling of the Divine Nature a beam of God shining in the Soul How lovely is Christ's Bride when decked and bespangled with the Jewels of Holiness What makes the Seraphims Angels of Light but their Holiness Do but think with your selves what a splendid glorious thing Holiness is and it will cause a disgust and hatred of sin which is so contrary to it The beholding of Beauty makes one out of love with Deformity 11. If you would keep from the evil of sin meditate frequently of Death First The unavoidableness of it Heb. 9.27 Statutum est It is appointed for all once to die We are not so sure to lie down this night in our Bed as we are to lie down in our Grave Secondly The uncertainty of the Time We are but Tenants at will we hold our Life at the Will of our Landlord And how soon may God turn us out of this house of clay Death oft comes when we least look for it The Floud as some Learned Writers observe came in the Month Zif or April in the Spring when the Trees were Blossoming and the Birds Singing then came the Floud when they least looked for it So oft in the Spring of Youth when the Body is most healthy and the Spirits most sprightly and vigorous and Death is least thought on then it comes Could we think often and seriously of Death it would give a Death's-wound to sin Nihil sic revocato peocata quà m crebra mortis contemplatio Aug. No stronger Antidote against sin than this Am I now Singing and to morrow may be Dying What if Death should take me doing the Devil's work Would it not send me to him to receive my Wages Would but the Adulterer think I am now in the Act of Sin but how soon may Death come and then I who have burned in lust must burn in Hell This sure would strike a damp into him and make him afraid of going after strange Flesh. 12. If you would be kept from Gross Scandalous Sins beware of a Covetous Heart Covetousness is a dry Drunkenness He who thirsts insatiably after the World will stick at no sin he will betray Christ and a Good Cause for Money Cui nihil satis eidem nihil turpe Tacitus 1 Tim. 6.10 The love of Money is the root of all evil From this Root comes First Theft Achan's covetous humour made him steal the VVedge of Gold Josh. 7.21 Covetousness makes the Jayls so full Secondly From this root comes Murder VVhy did Ahab Stone Naboth to death but to possess his Vineyard 1 King 21.13 Covetousness hath made many swim to the Crown in blood Thirdly From this bitter Root of Covetousness proceeds Cousenage It is the Covetous hand holds false weights Fourthly From this Root of covetousness comes Uncleanness You read of the hire of a Whore Deut. 23.18 For Money she would let both her Conscience and Chastity be set to sale O if you would be kept from the evil of sin beware of Covetousness which is the In-let to so many sins 13. Let us be much in Prayer to God to keep us from Ingulphing our selves in sin Psal. 19.11 Keep back thy servant from presumptuous sins We have no power inherent to keep our selves from evil Arnoldus saith That Man in his corrupt estate hath Aliqua◠reliquias vitae Spiritualis Some Reliques of Spiritual Life left And Arminius saith Man hath a sufficiency of Grace in himself whereby he may Abstinere à malo abstain from evil Free-will is a sufficient curb to check and pull him back from sin But then what needed Christ to have Taught us this Prayer Libera nos à malo Deliver us from evil If we have power of our selves to keep from sin What need we pray to
had ever been her chiefest delight 3. If the Scripture is of Divine Inspiration Believe the Word The Romans that they might gain Credit to their Laws reported that they were inspired by the Gods at Rome O give credence to the Word it is breathed from God's own Mouth Hence ariseth all the prophaneness of Men they do not believe Scripture Isa. 53.1 Who hath believed our Report Did you believe the glorious Rewards the Scripture speaks of would you not give diligence to make your Elections sure Did you believe the Infernal Torments the Scripture speaks of would not this put you into a cold sweat and cause a trembling at heart for sin But People are in part Atheists they give but little credit to the Word therefore they are so impious and draw such dark shadows in their Lives Learn to realize Scripture get your hearts wrought to a firm belief of it Some think if God should send an Angel from Heaven and declare his Mind then they should rather believe him or if he should send one from the damned and preach the Torments of Hell all in Flames then they would believe But Luke 16.31 If they believe not Moses and the Prophets neither will they be perswaded though one arose from the dead God is wise and he thinks this way fittest to make his Mind known to us by writing and such as will not be Convinced by the Word shall be Judged by the Word The belief of the Scripture is of high importance It is the belief of Scripture that will inable us to resist Temptation 1 Iohn 2.14 The Word of God abideth in you and ye have overcome the wicked one T is the belief of Scripture conduceth much to our Sanctification therefore these two are put together Sanctification of the Spirit and Belief of the Truth ◠Thess. ◠13 If the Word written be not believed it is like writing on the Wate◠which takes no impression 4. Love the Word written Psal. 119.97 O how love I thy Law Sint 〈◊〉 deliciae meae Scripturae sanctae Lord saith Augustine let the holy Scriptures be my chast delight Chrysostom compares the Scripture to a Garden every Truth is a fragrant Flower which we should wear not in our Bosom but our Heart David tasted the Word sweeter than the Honey and the Honey-comb Psal. 19.10 There is that in Scripture may breed delight It shows us the way to Riches Deut. 28.5 Prov. 3.16 to long Life Psal. 34.12 to a Kingdom Hebr. 12.28 Well then may we count those the sweetest hours which are spent in reading the holy Scriptures Well may we say with the Prophet Ier. 15.16 Thy words were sound and I did eat them and they were the joy and rejoycing of my heart 5. Conform to Scripture Let us lead Scripture Lives O that the Bible might be seen printed in our Lives Do what the Word commands Obedience is an excellent way of Commenting upon the Bible Psal. 86.11 I will walk in thy Truth Let the Word be the Sun-Dial by which you set your Life What are we the better for having the Scripture if we do not direct all our Speeches and Actions according to it What is a Carpenter the better to have his Rule about him if he sticks it at his back and never makes use of it for the measuring and squaring his work So what are we the better for the Rule of the Word if we do not make use of it and regulate our Lives by it How many swerve and deviate from the Rule The Word teacheth to be sober and temperate but they are drunk to be chast and holy but they are prophane they go quite from the Rule The Scriptures are Canonical but their Lives are Apocryphal What a dishonour is this to Religion for Men to live in a Contradiction to Scripture The Word is called a Light to our feet Psal. 119.105 It is not only a Light to our Eyes to mend our sight but to our Feet to mend our walk O let us lead Bible Conversations 6. Contend for Scripture Though we should not be of contentious Spirits yet we ought to contend for the Word of God this Jewel is too precious to be parted with Prov. 4.13 Keep her for she is thy Life The Castle of Scripture is beset with Enemies Hereticks fight against it we must therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend for the Faith once delivered to the Saints Jude 3. The Scripture is our Book of Evidences for Heaven shall we part with our Evidences The Saints of old were both Advocates and Martyrs for Truth they would hold fast Scripture though it were with the loss of their Lives 7. Be thankful to God for the Scriptures What a Mercy is it that God hath not only acquainted us what his Will is but that he hath made it known to us by writing In the old Times God did reveal his Mind by Revelations but the Word written is a surer way of knowing God's Mind than by Revelation 2 Pet. 1.19 This Voice which came from heaven we heard we have also a more sure word of prophecy The Devil is God's Ape and he can transform himself into an Angel of Light he can deceive with false Revelations As I have heard of one who had as he thought a Revelation from God to Sacrifice his Child as Abraham had whereupon he following this Impulsion of the Devil did kill his Child Thus Satan oft deceives People with Delusions instead of Divine Revelations therefore we are to be thankful to God for revealing his Mind to us by Writing We have a more sure word of prophesie We are not left under a doubtful Suspence that we should not know what to believe but we have an Infallible Rule to go by The Scripture is our Pole-star to direct us to Heaven it shews us every step we are to take when we go wrong it instructs us when we go right it comforts us And 't is matter of Thankfulness that the Scriptures are made intelligible by being translated 8. Adore God's distinguishing Grace if you have felt the Authority and Power of the Word upon your Conscience if you can say as David Psal. 119.50 Thy word hath quickened me Christian bless God that he hath not only given thee his Word to be a Rule of Holiness but his Grace to be a Principle of Holiness Bless God that he hath not only written his Word but sealed it upon thy Heart and made it effectual Canst thou say it is of Divine Inspiration because thou hast felt it to be of lively Operation O Free-grace that God should send out this Word and heal thee that he should heal thee and not others that the same Scripture which is to them a dead Letter should be to thee a Saviour of Life That there is a GOD. Quest. III. WHat do the Scriptures principally Teach Resp. The Scriptures principally teach what Man is to believe concerning GOD and what Duty GOD requires of Man Quest. What is
bosom as the Spouse did Cant. 1.13 lye betwixt my Breasts What was said of Ignatius that the Name of Jesus was found written in his heart should be verified of every Saint he should have Jesus Christ written in his heart CHRIST a Prophet DEUT. 18.15 The Lord thy God will raise up unto thee a Prophet c. HAving spoken of the Person of Christ we are next to speak of the Offices of Christ Prophetical Priestly Regal 1. Prophetical The Lord thy God will raise up unto thee a Prophet Enunciatur hic locus de Christo 't is spoken of Christ. There are several Names given to Christ as a Prophet He is called the Counsellor Isa. 6.9 In uno Christo Angelus faederis completur Fagius The Angel of the Covenant Mal. 3.1 a Lamp 2 Sam. 22.29 the bright Morning-star Rev. 22.16 Jesus Christ is the great Prophet of his Church the Woman of Samaria gave a shrewd guess Iohn 4.19 He is the best Teacher he makes all other teaching effectual Luke 24.45 Then opened he their Understanding He did not only open the Scriptures but opened their Understanding He teacheth to profit Isa. 48.17 I am the Lord thy God who teacheth thee to profit Quest. How Christ teacheth Resp. 1. Externally By his Word Psal. 119.105 Thy Word is a Lamp unto my feet Such as pretend to have a Light or Revelation above the Word or contrary to it never had their Teaching from Christ Isa. 8.20 2. Christ teacheth these sacred Mysteries Inwardly by the Spirit John 16.13 The World knows not what it is 1 Cor. 2.14 The natural man receives not the things of God neither can ye know them He knows not what it is to be Transformed by the renewing of the mind Rom. 12.2 or what the inward workings of the Spirit means these are Riddles and Paradoxes to him He may have more insight into the things of the World then a Believer but he doth not see the deep things of God A Swine may see an Acorn under the Tree but he cannot see a Star he who is taught of Christ sees the Arcana imperii the Secrets of the Kingdom of Heaven Quest. What are the Lessons Christ teacheth Answ. 1. He teacheth us to see into our own Hearts Take the most Mercurial Wits the greatest Politicians that understand the Mysteries of State yet they know not the Mysteries of their own Hearts they cannot believe there is that Evil in them as is 2 Kings 8.13 Is thy servant a dog Grande profundum est homo Aug. The Heart is a great deep which is not easily fathomed But Christ when he teacheth removes the Vail of Ignorance and lights a Man into his own Heart And now he sees swarms of vain Thoughts he blusheth to see how Sin mingles with his Duties his Stars are mixt with Clouds he prays as Austin that God would deliver him from himself 2. The second Lesson Christ teacheth is the Vanity of the Creature A Natural Man sets up his Happiness here worships the golden Image but he that Christ hath anointed with his Eye-salve hath a Spirit of Discerning he looks upon the Creature in its night dress sees it to be empty and unsatisfying not commensurate to an Heaven-born Soul Solomon had put all the Creatures into a Limbeck and when he came to extract the Spirits and Quintissence all was Vanity Eccl. 2.11 The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Show or Apparition 1 Cor. 7.31 having no intrinsical Goodness 3. The third Lesson is the Excellency of Things unseen Christ gives the Soul a sight of Glory a prospect of Eternity 2 Cor. 4.18 We look not at things which are seen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which are not seen Moses saw him who is invisible Hebr. 11.27 And the Patriarks saw a better Country viz. an heavenly Hebr. 11.16 where Delights of Angels Rivers of Pleasure the Flower of Joy fully ripe and blown Quest. How doth Christ's Teaching differ from other Teaching Resp. Several ways 1. Christ teacheth the Heart Others may teach the Ear Christ the Heart Acts 16.14 Whose heart the Lord opened All that the Dispensers of the Word can do is but to work Knowledge Christ works Grace They can but give you the light of the Truth Christ gives you the love of the Truth They can only teach you what to believe Christ teacheth how to believe 2 Christ gives us a Taste of the Word Ministers may set the Food of the Word before you and carve it out to you but it is only Christ causeth you to taste it 1 Pet. 2.3 If so be ye have tasted the Lord is gracious Psal. 34.8 Taste and see that the Lord is good It is one thing to hear a Truth preached another thing to taste it one thing to read a Promise another thing to taste it David had got a taste of the Word Psal. 119.102 103. Thou hast taught me How sweet are thy words unto my taste yea sweeter then honey to my mouth The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the savour of Knowledge 2 Cor. 2.14 The light of Knowledge is one thing the savour another Christ makes us taste a savoriness in the Word 3. Christ when he teacheth makes us obey Others may instruct but cannot command obedience They teach to be humble but Men remain proud The Prophet had been denouncing Judgments against the People of Iudah but they would not hear Ier. 44.17 We will do whatsoever goeth out of our own mouth to bake cakes to the Queen of Heaven Men come quasi armed in Coat of Male that the Sword of the Word will not enter but when Christ comes to teach he removes this obstinacy he not only informs the Judgment but inclines the Will He doth not only come with the Light of his Word but the Rod of his Strength and makes the stubborn sinner yield to him His Grace is irresistible 4. Christ teacheth easily Others teach with difficulty Difficulty in finding out a Truth and in inculcating it Isa. 28.10 Precept must be upon precept line upon line some may Teach all their lives and the Word take no impression They complain as Isa. 49.4 I have spent my labour in vain Plough on Rocks But Christ the great Prophet teacheth with ease He can with the least touch of his Spirit convert He can say Let there be light with a word he conveys Grace 5. Christ when he teacheth makes Men willing to learn Men may teach others but they have no mind to learn Prov. 1.7 Fools despise instruction they rage at the Word as if a Patient should rage at the Physician when he brings him a Cordial thus backward are Men to their own Salvation But Christ makes his People a willing people Psal. 110.3 they prize Knowledge and hang it as a Jewel upon their Ear. Those that Christ teacheth say as Isa. 2.3 Come let us go up to the Mountain of the Lord and he will teach us of his ways and we will walk in
their Offering Luke 2.24 A pair of Turtle Doves which was the usual Offering of the Poor Lev. 12.8 Christ was so poor that when he wanted Money he was fain to work a Miracle for it Matth. 17.27 He when he died made no Will. He came into the World poor 4. Why he came That he might take our flesh and redeem us that he might instate us into a Kingdom He was poor that he might make us rich 2 Cor. 8.9 He was born of a Virgin that he might be born of God he took our Flesh that he might give us his Spirit He lay in the Manger that we might lye in Paradise He came down from Heaven that he might bring us to Heaven And what was all this but Love If our Hearts be not Rocks this Love of Christ should affect us Behold Love that passeth Knowledge Eph. 3.19 Branch 2. See here the wonderful Humility of Christ Christ was made flesh O Sancta Humilitas Tu filium Dei descendere fecisti in uterum Mariae Virginis Aâ—st That Christ should clothe himself with our flesh a piece of that Earth which we tread upon O infinite Humility Christ's taking our flesh was one of the lowest Steps of his Humiliation Christ did humble himself more in lying in the Virgins Womb then in hanging upon the Cross. It was not so much for Man to die but for God to become Man that was the wonder of Humility Phil. 2.7 He was made in the likeness of Men. For Christ to be made flesh was more Humility then for the Angels to be made Worms Christ's flesh is called a Vail Hebr. 10.20 Through the Vail that is his Flesh. Christ's wearing our Flesh vail'd his Glory For him to be made flesh who was equal with God O Humility Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God He stood upon even Ground with God he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patri co-essential and con-substantial with his Father as Austin and Cyril and the Councel of Nice expresses it yet for all this he takes flesh Christ strip'd himself of the Robes of his Glory and covered himself with the Rags of our Humanity If Solomon did so wonder that God should dwell in the Temple which was enrich'd and hung with Gold how may we wonder that God should dwell in Man's weak and frail Nature Nay which is yet more Humility Christ not only took our flesh but took it when it was at the worst under Disgrace as if a Servant should wear a Noble-man's Livery when he is impeached of High Treason Nay besides Christ took all the Infirmities of our flesh There are two sorts of Infirmities Such as are sinful without pain or such as are painful without sin The first of these Infirmities Christ did not take upon him sinful Infirmities to be covetous or ambitious Christ never took these upon him but Christ took upon him painful Infirmities as 1. Hunger Matth. 21.18 He came to the Fig-tree and would have eaten 2. Weariness as when he sate on Iacob's Well to rest him Iohn 4.6 3. Sorrow Matth. 26.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul is sorrowful even unto death It was a Sorrow guided with Reason not disturb'd with Passion 4. Fear Hebr. 5.7 He was heard in that he feared Nay yet a further Degree of Christ's Humility he not only was made flesh but in the likeness of sinful flesh He knew no sin yet he was made sin 2 Cor. 5.21 He was like a sinner he had all sin laid upon him but no sin lived in him Isa. 53.12 He was numbred among Transgressors He who was numbred among the Persons of the Trinity he is said to bear the sins of many Hebr. 9.28 Now this was the lowest degree of Christ's Humiliation For Christ to be reputed as a sinner never such a Pattern of Humility That Christ who would not endure sin in the Angels should himself indure to have sin imputed to him it is the most amazing Humility that ever was From all this learn to be humble Dost thou see Christ humbling himself and art thou proud 'T is the humble Saint is Christ's Picture Christian be not proud of your fine Feathers 1. Hast thou an Estate be not proud the Earth thou treadest on is richer then thou it hath Mines of Gold and Silver in the Bowels of it 2. Hast thou Beauty be not proud it is but Air and Dust mingled 3. Hast thou Skill and Parts be humble Lucifer hath more knowledge than thou 4. Hast thou Grace be humble thou hast it not of thy own growth it is borrowed Were it not a folly to be proud of a Ring that is lent 1 Cor. 4.7 Thou hast more Sin then Grace Spots then Beauty O look on Christ this rare Pattern and be humble It is an unseemly sight to see God humbling himself and Man exalting himself to see an humble Saviour and a proud Sinner God hates the very resemblance of Pride Lev. 2.11 He would have no Honey in the Sacrifice Indeed Leaven is sowr but why no Honey because when Honey is mingled with Meal or Flour it makes the Meal to rise and swell ergo no Honey God hates the resemblance of the Sin of Pride better want Parts Comforts of Spirit then Humility Si Deus superbientibus Angelis non pepercit If God saith Austin spared not the Angels when they grew proud will he spare thee who art but Dust and Rottenness Branch 3. Behold here a Sacred Riddle or Paradox God manifest in the flesh The Text calls it a Mystery That Man should be made in God's Image was a wonder but that God should be made in Man's Image is a greater wonder That the Ancient of Days should be born that he who Thunders in the Heaven should cry in the Cradle Qui tonitruat in Coelis clamat in cunabulis qui regit sidera sugit ubera that he who rules the Stars should suck the Breasts that a Virgin should conceive that Christ should be made of a Woman and of that Woman which himself made that the Branch should bear the Vine that the Mother should be younger than the Child she bare and the Child in the Womb bigger than the Mother that the Humane Nature should not be God yet one with God This was not only mirum but miraculum Christ taking flesh is a Mystery we shall never fully understand till we come to Heaven when our Light shall be clear as well as our Love perfect Branch 4. From hence God manifest in the flesh Christ born of a Virgin a thing not only strange in nature but impossible learn That there are no impossibilities with God God can bring about Things which are not within the sphere of Nature to produce That Iron should swim that the Rock should gush out with water that the Fire should lick up the water in the Trenches 1 Kings 18.38 'T is natural for the water to quench the fire but for the fire to
consume the water this is impossible in the course of Nature But God can bring about all this Ier. 32.27 There is nothing too hard for thee Zach. 8.6 If it be marvellous in your Eyes should it be marvellous in my eyes saith the Lord How should God be united to our flesh It is impossible to us but not with God He can do that which transcends Reason and exceeds Faith He should not be God if he could not do more than we can think Eph. 3.20 He can reconcile Contraries How apt are we to be discouraged with seeming impossibilities how do our hearts die within us when things go cross to our Sense and Reason We are apt to say as that Prince 2 Kings 7.1 2. If the Lord would make windows in Heaven might this thing be It was a time of Famine and now that a measure of Wheat which was a good part of a Bushel should be sold for a Shekel viz. half an Ounce of Silver how can this be So when things are cross or strange God's own People are apt to question how they should be brought about with success Moses who was a Man of God and one of the brightest Stars that ever shined in the firmament of God's Church yet he was apt to be discouraged with seeming Impossibilities Numb 11.21 And Moses said the People among whom I am are six hundred thousand footmen and thou hast said I will give them flesh that they may eat for a whole month shall the flocks and herds be slain for them to suffice them or shall all the fish of the Sea be gathered for them to suffice them As if he had said in plain English he did not see how the People of Israel being so numerous could be fed for a month Vers. 23. And the Lord said is the Lord's hand waxed short Surely that God who brought Isaac out of a dead Womb and the Messiah out of a Virgins Womb what cannot he do O let us rest upon the Arm of God's Power and believe in him in the midst of seeming Impossibilities Remember there are no impossibilities with God He can subdue a proud heart he can raise a dying Church Christ born of a Virgin that wonder-working God that wrought this can bring to pass the greatest seeming Impossibilities Use 2. of Exhortation Branch 1. Seeing Christ took our Flesh and was born of a Virgin let us labour that he may be spiritually born in our hearts What will it profit us that Christ was born into the World unless he be born in our hearts that he was united to our Nature unless he be united to our Persons Marvel not that I say unto you Christ must be born again viz. in our hearts Gal. 4.19 till Christ be formed in you Now then try if Christ be born in your hearts Quest. How shall we know that Resp. 1. There are Pangs before the Birth so before Christ be born in the Heart there are Spiritual Pangs Some Pangs of Conscience Deep convictions Acts 2.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were pricked at their heart I grant the New-birth doth Recipere magis minus all have not the same Pangs of Sorrow and Humiliation yet all have Pangs If Christ be born in thy heart thou hast been deeply afflicted for sin Christ is never born in the heart without Pangs Many thank God they never had any Trouble of Spirit they were always quiet a sign Christ is not yet formed in them 2. As when Christ was born into the World he was made flesh so if he be born into thy heart he makes thy heart an heart of flesh Ezek. 36.26 Is thy heart Incarnate Before it was a rocky heart and would not yield to God or take the Impressions of the Word Durum est quod non cedit tactui now it is fleâ—hy and tender like melting Wax to take any stamp of the Spirit This is a sign Christ is born in our hearts when they are hearts of flesh they melt in Tears and in Love What is it the better Christ was made flesh unless he hath given thee an heart of flesh 3. Christ was conceived in the Womb of a Virgin so if he be born in thee thy heart is a Virgin-heart in respect of Sincerity and Sanctity Art thou purified from the love of sin If Christ be born in the heart it is a Sanctum Sanctorum an Holy of Holies If thy heart be polluted with the predominant love of sin never think Christ is born there Christ will never lye any more in a Stable If he be born in thy heart it is consecrated by the Holy Ghost 4. If Christ be born in thy heart then it is with thee as in a birth 1. There is Life Faith is principium vivens it is the vital Artery of the Soul Gal. 2.20 The life that I live in the flesh is by the faith of the Son of God 2. There is Appetite 1 Pet. 2.7 As new born babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milk of the word The Word is like Breast-milk pure sweet nourishing the Soul in which Christ is formed desires this Breast-milk St. Bernard in one of his Soliquies comforts himself with this That sure he had the New-birth in him because he found in his heart such strong Anhelations and Thirstings after God 3. Motion After Christ is born in the heart there is a violent Motion there is striving to enter in at the strait gate and offering violence to the Kingdom of Heaven Matth. 12.11 By this we may know Christ is formed in us This is the only comfort that as Christ was born into the World so he is born in our hearts as he was united to our flesh so he is united to our Persons Branch 2. As Christ was made in our Image let us labour to be made in his Image Christ being Incarnate was made like us let us labour to â—e made like him There are three things in which we should labour to be like Christ. 1. In Disposition He was of a most sweet Disposition Delitiae humani generis Tit. Vespasian he invites sinners to come to him He hath Bowels to pity us Breasts to feed us Wings to cover us He would not break our hearts but with Mercy Was Christ made in our Likeness let us labour to be made in his Likeness Let us be like him in this sweetness of Disposition Be not of a morose Spirit It was said of Nabal 1 Sam. 25.18 He is such a son of Belial that a man cannot speak to him Some are so barbarous as if they were a kin to the Ostrich they are fired with Rage and breathe forth nothing but Revenge like those two Men in the Gospel possessed with Devils coming out of the Tombs exceeding fierce Matth. 8.28 Let us be like Christ in mildness and sweetness Let us pray for our Enemies and conquer them by love David's kindness melted Saul's heart 1 Sam. 24.16 A frozen heart will be thawed with the fire
Job 15.14 God can do it Out of an unholy Heart he can produce Grace O! make David's Prayer Psal. 51.10 Create in me a clean heart O God Lay thy Heart before the Lord and say Lord my unsanctified Heart pollutes all it toucheth I am not fit to live with such an Heart for I cannot honour thee nor to die with such an Heart for I cannot see thee O create in me a clean heart Lord consecrate my heart and make it thy Temple and thy Praises shall be sung there for ever Use 3. of Thankfulness Hath God brought a clean thing out of an unclean hath he sanctified you wear this Jewel of Sanctification with thankfulness Col. 1.12 Giving thanks to the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath made us meet for the Inheritance c. Christian Thou could'st defile thy self but not sanctifie thy self But God hath done it he hath not only chain'd up sin but chang'd thy Nature and made thee as a King's Daughter all glorious within He hath put upon thee the Breast-place of Holiness which though it may be shot at can never be shot thorow Are there any here that are sanctified God hath done more for you then millions They may be illuminated but not sanctified He hath done more for you then if he had made you the Sons of Princes and caused you to ride upon the high places of the Earth Are you sanctified Heaven is begun in you Happiness is nothing but the quintissence of Holiness O how thankful should you be to God Do as that blind Man in the Gospel after he had received his sight He followed Christ glorifying God Luke 18.43 Make Heaven ring of God's Praises Of ASSVRANCE Quest. WHat are the Benefits flow from Sanctification Resp. Assurance of God's Love Peace of Conscience Ioy in the Holy Ghost Encrease of Grace and Perseverance therein to the end 1. Benefit flowing from Sanctification is assurance of God's Love 2 Pet. 1.10 Give Diligence to make your Calling and Election sure Sanctification is the Seed Assurance is the Flower which grows out of it Assurance is a consequent of Sanctification the Saints of old had it 1 Iohn 2.3 We know that we know him 2 Tim. 1.12 I know whom I have believed here was Sensus Fidei the reflex act of Faith and Gal. 2.20 Christ hath loved me Here was Faith flourishing into Assurance Aecolampadias when he was Sick pointed to his Heart Hic sat Lucis Here I have Light enough meaning Comfort and Assurance Quest. 1. Have all Sanctified Persons Assurance Resp. They have a right to it and I do incline to believe that all have it in some degree before their last expiring though their Comfort may be so strong and their Vital Spirits so weak that they cannot express what they feel But I dare not positively affirm that all have Assurance in the first moment of their Sanctification A Letter may be written when it is not Sealed so Grace may be written in the heart yet the Spirit may not set the Seal of Assurance to it God is a free Agent and may give or suspend Assurance pro libito as he please Where there is the Sanctifying work of the Spirit he may withhold the Sealing work partly to keep the Soul Humble partly to punish our careless walking We neglect our Spiritual watch grow remiss in duty and then walk under a Cloud We quench the Graces of the Spirit and God withholds the Comforts and partly to put a difference between Earth and Heaven This I the rather speak to bear up the Hearts of Gods People who are dejected because they have not Assurance You may have the Water of the Spirit poured on you in Sanctification though not the Oyl of Gladness in Assurance there may be Faith of Adherence and not of Evidence there may be Life in the Root when there is no Fruit in the Branches to be seen so Faith in the Heart when no Fruit of Assurance Quest 2. What is Assurance Resp. It is not Vocal any audible Voice or brought to us by the help of an Angel or Revelation Assurance consists of a Practical Sylogism where the Word of God makes the major Conscience the minor the Spirit of God the Conclusion The Word saith He that fears and loves God is loved of God there is the major Proposition then Conscience makes the minor but I fear and love God then the Spirit makes the Conclusion therefore thou art loved of God And this is that which the Apostle calls The Witnessing of the Spirit with our Spirits that we are his Children Rom. 8.16 Quest. 3. Whether hath a Sanctified Soul such an Assurance as excludes all doubting Resp. He hath that which bears up his Heart from sinking he hath such an Earnest of the Spirit that he would not part with for the Richest Prize but his Assurance though it be infallible it is not perfect There will be sometimes a Trepidation or Trembling he is safe yet not without fears and doubts as a Ship lies safe at Anchor yet may be a little shaken by the Wind. If a Christian had no Doubtings there should be no unbelief in him had he no Doubtings there would be no difference between Grace Militant and Triumphant Had not David his Ebbings sometimes as well as his Flowings like the Mariner who sometimes cries out Stellam Video I see a Star sometimes the Star is out of Sight Sometimes we hear David say Thy Loving Kindness is before mine Eyes Psal. 26.3 But at another time he was at a loss Psal. 89.49 Lord where are thy former Loving Kindnesses And there may fall out an Eclipse in a Christians Assurance to put him upon longing after Heaven Then there shall not be the least doubting then the Banner of Gods Love shall be always display'd upon the Soul then the light of God's Face shall be without Clouds and have no Sun-setting then the Saints shall have an uninterrupted Assurance and be ever with the Lord. Quest. 4. What are the differences between true Assurance and Presumption Resp. 1. They differ in the method or manner of working Divine Assurance flows from Humiliation for Sin I speak not of the measure of Humiliation but the Truth There are in Palermo Reeds growing in which there is a Sugred Juice A Soul humbled for Sin is the Bruised Reed in which grows this sweet Assurance God's Spirit is a Spirit of Bondage before it be a Spirit of Adoption but Presumption ariseth without any humbling work of the Spirit How camest thou by thy Venison so soon The Plow goes before the Seed be sown the Heart must be plowed up by Humiliation and Repentance before God sows the Seed of Assurance 2. He who hath a real Assurance will take heed of that which will weaken and darken his Assurance he is fearful of the Forbidden Fruit he knows though he cannot sin away his Soul yet he may sin away his Assurance But he who hath the Ignis Fatuus of
Peace to the World 3. Peace is a fruit of the Spirit He seals up Peace to the Conscience the Spirit clears up the work of Grace in the Heart from whence ariseth Peace There was a Well of Water near Hagar but she did not see it therefore wept A Christian hath Grace but doth not see it therefore Weeps Now the Spirit discovers this Well of Water it enables Conscience to witness to a Man that he hath the real work of Grace and so Peace flows into the Soul Thus you see whence this Peace comes the Father decrees it the Son purchaseth it the Holy Ghost applies it Quest. 3. Whether such as are destitute of Grace may have Peace Resp. No. Peace flows from Sanctification but they being unregenerate have nothing to do with Peace Isa. 57.21 There is no Peace saith my God to the Wicked They may have a Truce but no Peace God may forbear the Wicked a while and stop the Roaring of his Cannon but though there be a Truce yet no Peace The Wicked may have something which looks like Peace but is not They may be fearless and stupid but there is a great difference between a stupified Conscience and a pacified Conscience Luke 11.21 When a strong Man keeps his Palace his Goods are in Peace This is the Devils Peace he rocks Men in the Cradle of Security he cries Peace Peace when Men are upon the Precipice of Hell The seeming Peace a Sinner hath is not from the knowledg of his Happiness but the ignorance of his Danger Quest. 4. What are the Signs of a false Peace Resp. 1. A false Peace hath much Confidence in it but this Confidence is Conceit The Sinner doth not doubt of Gods Mercy from which presumptuous Confidence ariseth somâ— kind of quiet in the Mind The same Word in the Hebrew Gasal signifies both Confidence and Folly Indeed a Sinners Confidence is Folly How confident were the Foolish Virgins 2. False Peace separates those things which God hath joyned together God joyns Holiness and Peace but he who hath a false Peace separates these Two He lays claim to Peace but banisheth Holiness Deut. 29.19 I shall have Peace though I walk in the imagination of my Heart to add Drunkenness to Thirst. The Wicked are loose and vain and yet thank God they have Peace A Delusion You may as well suck Health out of Poison as Peace out of Sin 3. False Peace is not willing to be Tried a sign they are bad Wares which will not endure the Light a sign a Man hath stolen Goods when he will not have his House Searched A false Peace cannot endure to be tryed by the Word The Word speaks of an humbling and refining work upon the Soul before Peace false Peace cannot endure to hear of this The least trouble will shake this Peace it will end in despair In a false Peace Conscience is asleep but when this Lion of Conscience shall be awaken'd at Death then it will roar upon a Man he will be a Terror to himself and be ready to lay violent Hands upon himself Quest. 5. How shall we know that ours is a true Peace Resp. 1. True Peace flows from Union with Christ Communio â—undatur in unione The Graft or Cien must first be inoculated into the Tree before it can receive Sap and Nourishment from it So we must first be ingrafted into Christ before we can receive Peace from him Have we Faith By Holiness we are made like Christ by believing we are made one with Christ and being in Christ we have Peace Iohn 16.33 2. True Peace flows from Subjection to Christ where Christ gives Peace there he sets up his Government in the Heart Isa. 9.7 Of his Government and Peace there shall be no end Christ is called a Priest upon his Throne Zach. 6.13 Christ as a Priest makes Peace but he will be a Priest upon his Throne he brings the Heart in subjection to him If Christ be our Peace he is our Prince Isa. 9.6 Whenever Christ pacifies the Conscience he subdues the Lust. 3. True Peace is after Trouble First God le ts loose a Spirit of Bondage he convinceth and humbleth the Soul then he speaks Peace Many say they have Peace but is this Peace before a Storm or after it True Peace is after Trouble First there was the Earthquake and then the Fire and then the still small Voice 1 Kings 19.11 Thou who never hadst any legal Bruisings mayest suspect thy Peace God pours the Golden Oyl of Peace into Broken Hearts Quest. 6. Whether have all Sanctified Persons this Peace Resp. They have a Title to it they have the Ground of it Grace is the Seed of Peace and it will in time turn to Peace as the Blossoms of a Tree to Fruit Milk to Cream They have a Promise of it Psal. 29.11 The Lord will bless his People with Peace They may have Peace with God though not Peace in their own Conscience they have the initials and beginnings of Peace There is a secret Peace the Heart hath in serving God such Meltings and Enlargements in Duty as do revive the Soul and bear it up from sinking Quest. 7. But why have not all Believers the full enjoyment and possession of Peace Why is not this Flower of Peace fully ripe and blown Resp. Some of the Godly may not have so full a degree of Peace 1. Through the fury of Temptation the Devil if he cannot destroy us he will disturb us Satan disputes against our Adoption he would make us question the work of Grace in our Hearts and so troubles the Waters of our Peace Satan is like a subtil Cheater who if he cannot make a Mans Title to his Land void yet he will put him to many troublesom Suits in Law If Satan cannot make us Ungodly he will make us unquiet Violent Winds make the Sea rough and stormy the Winds of Temptation blowing disturb Peace of Spirit and put the Soul into a Commotion 2. The Godly may not enjoy Peace through mistake and misapprehension about Sin They find so much Corruption that sure if there were Grace there would not be such strong Workings of Corruption Whereas this should be so far from discouraging Christians and hindering their Peace that it is an Argument for them Let me ask whence is it that you feel Sin no Man can feel Sin but by Grace A wicked Man is insensible lay an 100 weight upon a Dead Man he doth not complain but the being sensible of Corruption argues a Gracious Principle Rom. 7.21 Again whence is it that there is a Combat with Sin but from the Life of Grace Gal. 5.17 Dead things cannot Combat Whence is it that the Saints weep for Sin what are these Tears but Seeds of Faith The not understanding of this hinders a Christians Peace 3. The Godly may not injoy Peace through remisness in Duty they leave their first Love When Christians abate their fervency God abates their Peace if you slacken
have taken away my Lord John 20.2 One cries my Health is gone another my Estate is gon but he who is a Lover of God cries out my God is gone I cannot enjoy him whom I love What can all Worldly Comfors do when once God is absent It is like a Funeral Banquet where there is much Meat but no Chear Iob 30.28 I went Mourning without the Sun If Rachel Mourned so for the loss of her Children what Vail or Pensil can shadow out the Sorrow of that Christian who hath lost God's sweet Presence Such a Soul pours forth Floods of Tears and while it is lamenting seems to say thus to God Lord thou art in Heaven hearing the Melodious Songs and Triumphs of Angels but I sit here in the Vally of Tears weeping because thou art gone O when wilt thou come to me and revive me with the Light of thy Countenance Or Lord if thou wilt not come to me let me come to thee where I shall have a perpetual Smile of thy Face in Heaven and shall never more Complain My Beloved hath withdrawn himself 7. The Seventh Visible Sign He who loves God is willing to do and Suffer for him He subscribes to God's Commands he submits to his Will First He subscribes to Gods Commands If God bids him Mortifie Sin Love his Enemies be Crucified to the World he obeys 'T is a vain thing for a Man to say he loves God and slights his Commands Secondly He submits to God's Will If God will have him suffer for him he doth not Dispute but Obey 1 Cor. 13.7 Love endureth all things Love made Christ suffer for us and Love will make us suffer for him It is true every Christian is not a Martyr but he hath a Spirit of Martyrdom in him He hath a Disposition of Mind to suffer if God call him to it 2 Tim. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready to be Offered up Not only the Sufferings were ready for Paul but he was ready for the Sufferings Origen chose rather to live despised in Alexandria than with Plotinus to deny the Faith and be great in the Princes Favour Rev. 12.11 Many say they love God but will not suffer the loss of any thing for him If Christ should have said to us I love you well you are dear to me but I cannot suffer for you I cannot lay down my Life for you we should have questioned his Love very much And may not the Lord question ours when we pretend Love to him but will endure nothing for his sake Use 1. What shall we say to them who have not a Dram of Love in their Hearts to God They have their Life from him yet do not Love him God spreads their Table every Day yet they do not Love him Sinners dread God as a Judge but do not love him as a Father All the strength in the Angels cannot make the Heart love God Judgments will not do it Only Omnipotent Grace can make a Stony Heart melt in Love How sad is it to be void of Love to God When the Body is cold and hath no heat in it 't is a sign of Death He is Spiritually Dead who hath no heat of Love in his Heart to God Shall ever such live with God that do not love him Will God lay an Enemy in his Bosom Such as will not be drawn with Cords of Love shall be bound in Chains of Darkness Use 2. Let us be perswaded to love God with all our Heart and Might O let us take our Love off from other things and place it upon God Love is the Heart of Religion the Fat of the Offering 'T is the Grace which Christ enquires most after Iohn 21.15 Peter lovest thou me Love makes all our Services Acceptable it is the Musk that perfumes them 'T is not so much Duty as Love to Duty God delights in therefore Serving and Loving God are put together Isa. 56.6 'T is better to Love him than to Serve him Obedience without Love is like Wine without the Spirits O then be perswaded to love God with all your Heart and Might To perswade to this Virgin Affection of Love 1. 'T is nothing but your Love God desires The Lord might have demanded your Children to be offered in Sacrifice he might have bid you Cut and Launce your Selves or lain in Hell a while but he only desires your Love he would only have this Flower Is this an hard Request to Love God Was ever any Debt easier paid than this Is it any labour to the Wife to Love her Husband Love is delightful Non potest Amor esse dulcis non esse Bern. What is there in our Love that God should desire it Why should a King desire the Love of a Woman that is in Debt and Diseased God doth not want our Love There are Angels enough in Heaven to Adore and Love him What is God the better for our Love It adds not the least Cubit to his Essential Blessedness God doth not need our Love yet seeks it Why doth God desire us to give him our Heart Prov. 23.26 Not that he needs our Heart but that he may make it better 2. Great will be our Advantage if we love God God doth not court our Love that we should lose it 1 Cor. 2.9 Eye hath not seen nor Ear heard the things which God hath prepared for them that love him If you will Love God you shall have such a Reward as exceeds your Faith God will betroth you to himself in the dearest Love Hos. 2.19 I will betroth thee unto me for ever in Loving-Kindness and Mercies Zeph. 3.17 The Lord thy God will rejoyce over thee with Ioy he will rest in his Love If you love God he will interest you in all his Riches and Dignities he will give you Heaven and Earth for your Dowry he will set a Crown on your Head Vespasian the Emperor gave a great Reward to a Woman who came to him and professed she Loved him God gives a Crown of Life to them that Love him Iames 1.12 3. Love is the only Grace that shall live with us in Heaven In Heaven we shall need no Repentance because we have no Sin no Faith because we shall see God Face to Face But Love to God shall abide for ever Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never faileth 1 Cor. 13.8 How should we nourish this Grace which shall out-live all the Graces and run parallel with Eternity 4. Our Love to God is a sign of his Love to us 1 Iohn 4.19 We love him because he first loved us By Nature we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have no Love to God we have Hearts of Stone Ezek. 36.1 And how can any love be in Hearts of Stone Our Loving God is from his Loving us If the Glass burn it is because the Sun hath shined on it else it could not burn If our Hearts burn in Love 't is a sign the Sun of Righteousness hath shined upon
take heed of which will bring the Fire of God's Wrath. 1. The Fire of Rash Anger Some who profess Religion yet cannot bridle their Tongue they care not what they say in their Anger they will curse their Passions St. Iames saith The Tongue is set on Fire of Hell Chap. 3.6 O take heed of a Fiery Tongue leâ—t it bring thee to Fiery Torment Dives begg'd a Drop of Water to cool his Tongue St. Cyprian saith He had offended most in his Tongue and now that was most set on Fire 2. Take heed of the Fire of Malice Malice is a malignant Humour whereby we wish Evil to another It is a Vermin lives on Blood it studies Revenge Caligula had a Chest where he kept deadly Poysons for them he had Malice against The Fire of Malice brings Men to the Fiery Furnace of God's Wrath. 3. Take heed of the Sin of Vncleanness Heb. 13.4 Whoremongers and Adulterers God will judge Such as burn in Uncleanness are in great Danger to burn one Day in Hell Let one Fire put out another let the Fire of God's Wrath put out the Fire of Lust. 3 d. Br. To you who have a well-grounded hope that you shall not feel this Wrath which you have deserved let me exhort you 1. To be very thankful to God who hath given his Son to save you from this tremendous Wrath. Iesus hath deliver'd you from Wrath to come The Lamb of God was scorch'd in the Fire of God's Wrath for you Christ did feel the Wrath which he did not deserve that you may escape the Wrath which you have deserved Pliny observes that there is nothing better to quench Fire than Blood Christ's Blood hath quench'd the Fire of God's Wrath for you Vpon me upon me be the Curse said Rebecka to Iacob Gen. 27.13 So said Christ to God's Justice Upon me be the Curse that my Elect may inherit the Blessing 2. Be patient under all the Afflictions which you endure Affliction is sharp but this is not Wrath this is not Hell Who would not willingly drink in the Cup of Affliction that knows he shall never drink in the Cup of Damnation Who would not be willing to bear the Wrath of Men that knows he shall never feel the Wrath of God Christian tho thou mayst feel the Rod thou shalt never feel the bloody Ax. Austin once said Strike Lord where thou wilt if sin be pardoned So say Afflict me Lord as thou wilt in this Life seeing I shall escape Wrath to come Quest. What doth God require of us that we may escape the Wrath and Curse due to us for Sin Answ. Faith in Iesus Christ Repentance unto Life with the diligent use of all the outward means whereby Christ communicateth to us the Benefits of Redemption I begin with the First Faith in Iesus Christ Rom. 3.25 Whom God hath set forth to be a Propâ—tiation through Faith in his Blood The great Priviledge in the Text is to have Christ for a Propitiation which is not only to free us from God's Wrath but to ingraâ—iate us into God's Love and Favour And the Means of having Christ to be our Propitiation is Faith in his Blood There is a two-fold Faith Fides quae creditur i. e. The Doctrine of Faith and Fides qua creditur i. e. the Grace of Faith The Act of Justifying Faith lies in Recumbency We do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest on Christ alone for Salvation As a Man that is ready to drown catcheth hold on the Bough of a Tree So a poor trembling Sinner seeing himself ready to perish catcheth hold by Faith on Christ the Tree of Life and so is saved The Work of Faith is the Holy Spirit therefore Faith is called the Fruit of the Spirit Gal. 5.22 Faith doth not grow in Nature it is an outlandish Plant a Fruit of the Spirit This Grace of Faith is Sanctissimum humani pectoris Bonum of all others the most precious rich Faith and most Holy Faith and Faith of Gods Elect. Hence it is called Precious Faith 2 Pet. 1.1 As Gold is the most precious among the Metals so is Faith among the Graces Faith is the Queen of the Graces Faith is the Condition of the Gospel Thy Faith hath saved thee Luke 7.50 Not thy Tears Faith is the Vital Artery of the Soul it animates it Hab. 2.4 The Iust shall live by his Faith Unbelievers tho they breathe yet want Life Faith is as Clemens Alexandrinus calls it a Mother-Grace it excites and invigorates all the Graces Not a Grace stirs till Faith sets it awork Faith sets Repentance awork 't is like Fire to the Still Faith sets Hope awork First we believe the Promise then we hope for it Did not Faith feed the Lamp of Hope with Oyl it would soon die Faith sets Love awork Gal. 5.6 Faith which worketh by love Who can believe in the Infinite Merits of Christ and his Heart not ascend in a Fiery Chariot of Love Faith is a Catholicon or Remedy against all Troubles A Sheat-Anchor we cast out into the Sea of God's Mercy and are kept from sinking in Despair Other Graces have done worthily but thou O Faith excellest them all 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 Iohn 5.4 This is the Victory that overcometh the World even our Faith Faith carries away the Garland from all the other Graces Other Graces help to sanctifie us but it is Faith only that hath the Honour to Justifie Rom. 5.1 Being justifyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Faith Quest. But how comes Faith to be so precious Ans. Not as it is a more holy Quality or as if it had more Worthiness than other Graces but respectu Objecti As it lays hold on Christ the blessed Object and fetcheth in his Fulness Iohn 9.16 Faith in it self consider'd is but manus mendica The Beggar 's Hand But as this Hand receives the rich Alms of Christ's Merits so it is precious and doth Challenge a Superiority over the rest of the Graces Vse I. 1 st Br. Of all Sins beware of the Rock of Vnbelief Heb. 3.12 Take heed lest there be in any of you an evil Heart of Vnbelief Men think as long as they are not Drunkards or Swearers it is no great matter to be Unbelievers This is the Gospel-sin it dies your other Sins in Grain 1. Unbelief is a Christ-reproaching Sin Unbelief disparageth Christ's Infinite Merit as if it could not save Unbelief makes the Wound of Sin to be broader than the Plaister of Christ's Blood This is an high Contempt offered to Christ and is a deeper Speaâ— than that which the Jews thrust into his Side 2. Unbelief is an Vngrateful Sin Ingratus vitandus est ut dirum scelus tellus ipsa foedius nihil creat
Christ could not have prepared Mansions for us if he had not first purchased them by his Death So that we have a great deal of cause to commemorate Christ's Death in the Sacrament Quest. In what Manner are we to remember the Lord's Death in the Sacrament Answ. It is not only an Historical Remembrance of Christ's Death and Passion Thus Iudas remembers Christ's Death and how he betray'd him And Pilate remembers Christ ' Death and how he crucify'd him But our remembring Christ's Death in the Sacrament must be 1. A Mournful Remembrance We must not be able to look on Christ crucified with dry Eyes Zech. 12.10 They shall look on him whom they have pierced and mourn over him O Christian when thou lookest on Christ in the Sacrament remember how oft thou hast crucifyed him The Jews did it but once thou often Every Oath is a Nail with which thou piercest his Hands Every unjust sinful Action is a Spear with which thou woundest his Heart O remember Christ with Sorrow to think thou shouldst make his Wounds bleed afresh Mark XIV 22 23 24. Iesus took Bread c. 2. It must be a Ioyful Remembrance Iohn 8.56 Abraham saw my Day and rejoyced When a Christian sees a Sacrament Day approach he should rejoyce This Ordinance of the Supper is an Earnest of Heaven 't is the Glass in which we see him whom our Souls love It is the Chariot by which we are carried up to Christ. When Iacob saw the Waggons and Chariots which were to carry him to his Son Ioseph his Spirit revived Gen. 45.27 God hath appointed the Sacâ—â—ment on purpose to chear and revive a sad Heart When we look on our Sins â—e have cause to mourn but when we see Christ's Blood shed for our Sins this may make us rejoyce In the Sacrament our Wants are supplyed our Strength is renewed Here we meet with Christ and doth not this call for Joy A Woman that hath been long debarred from the Society of her Husband how glad is she of his Presence At the Sacrament the believing Spouse meets with Christ He saith to her All I have is thine My Love is thine to pity thee my Mercy is thine to save thee How can we think in the Sacrament on Christ's Blood shed and not rejoyce Sanguis Christi clavis Paradisi Christ's Blood is the Key which opens Heaven else we had been all shut out 3. End of the Sacrament is to work in us an endeared Love to Christ. When Christ bleeds over us well may we say Behold how he loved us Who can see Christ die and not be Sick of Love That is an Heart of stone whom Christ's Love will not melt 4. End of the Sacrament the mortifying of Corruption To see Christ crucified for us is a means to crucify sin in us Christ's Death like the Water of Jealousie makes the Thigh of Sin to rot Numb 5.27 How can a Wife endure to see that Spear which killed her Husband How can we endure those sins which made Christ vail his Glory and lose his Blood When the People of Rome saw Caesar's bloody Robe they were incensed against them that slew him Sin hath rent the White Robe of Christ's Flesh and died it of a crimson Colour The Thoughts of this will make us seek to be avenged on our sins 5. End the Augmentation and Encrease of all the Graces Hope Zeal Patience The Word Preached begets Grace the Lord's Supper nourisheth it The Body by feeding encreaseth Strength so doth the Soul by feeding on Christ Sacramentally Cum defecerit virtus mea calicem salutarem accipiam Bern. When my spiritual strength begins to fail I know a Remedy saith Bernard I will go the Table of the Lord there I will drink and recover my decayed strength There is difference between Dead Stones and Living Plants The Wicked who are Stones receive no spiritual Encrease but the Godly who are Plants of Righteousness being watered with Christ's Blood grow more fruitful in Grace Quest. 4. Why are we to receive this Holy Supper Answ. Because it is a Duty incumbent Take Eat And observe it is a Command of Love If Christ had commanded us some great matter would not we have done it 2 Kings 5.13 If the Prophet had bid thee do some great thing wouldst thou not have done it If Christ had enjoyned us to have given him a Thousand of Rams or to have parted with the Fruit of our Bodies would we not have done it Much more when he only saith Take and Eat Let my broken Body feed you let my Blood poured out save you Take and Eat This is a Command of Love and shall we not readily obey 2. We are to celebrate the Lord's Supper because it is a provoking to Christ to stay away Prov. 9.2 Wisdom hath furnished her Table So Christ hath furnished his Table set Bread and Wine representing his Body and Blood before his Guests and they wilfully turn their Backs upon the Ordinance Christ looks upon it as a slighting of his Love and that makes the Fury rise up in his Face Luke 14.24 For I say unto you that none of those that were bidden shall taste of my Supper I will shut them out of my Kingdom I will provide them a black Banquet where weeping shall be the first Course and gnashing of Teeth the Second Quest. 5. Whether the Lord's Supper be oft to be Administred Resp. Yes 1 Cor. 11.26 As oft as ye eat of this Bread The Ordinance is not to be celebrated once in a Year or once in our Lives but often A Christians own Necessities may make him come often hither His Corruptions are strong therefore he had need come often hither for an Antidote to expell the Poyson of Sin and his Graces are weak Grace is like a Lamp if it be not often fed with Oyl it is apt to go out How therefore do they sin against God who come but very seldom to this Ordinance Can they thrive who for a long time forbear their Food And others there are who do wholly forbear This is a great Contempt offered to Christ's Ordinance Men do as it were tacitly say Let Christ keep his Feast to himself What a cross-grain'd piece is Man he will Eat when he should not and he will not eat when he should When God said Eat not of this forbidden Fruit then he will be sure to eat When God saith Eat of this Bread and Drink of this Cup then he refuseth to eat Quest. 6. Are all to come promiscuously to this Holy Ordinance Resp. No that were to make the Lord's Table an Ordinary Christ forbids to cast Pearls before Swine The Sacramental Bread is Children's Bread and it is not to be cast to the Profane As at the giving of the Law God set Bounds about the Mount that none might touch it So God's Table should be guarded that the Profane should not come near In the Primitive Times after Sermon done and they were going to
keep under my Body and Phil. 3.14 I press toward the mark Gods Children have that holy fear in them as keeps them from security and wantonness they believe the Promise therefore they rejoyce in hope they fear their hearts therefore they watch and pray Thus you see what strong consolation there is for all the Heirs of the Promise Such as have God for their Father are the happyest persons on Earth they are in such a condition that nothing can hurt them they have their Fathers Blessing all things conspire for their good they have a Kingdom settled on them and the entail can never be cut off How may Gods Children be comforted in all conditions let the times be what they will their Father is in Heaven he rules all If troubles arise they shall but carry Gods Children so much the sooner to their Father The more violently the Wind beats against the sails of a Ship the sooner the Ship is brought to the Haven and the more fiercely Gods Children are assaulted the sooner they come to their Fathers house 1 Thess. 4.18 Wherefore comfort one another with these words VSE IV. Of Exhortation Let us behave and carry our selves as the Children of such a Father In several particulars 1. Let us depend upon our Heavenly Father in all our straits and exigencies let us believe that he will provide for us Children rely upon their Parents for the supply of wants If we trust God for Salvation shall we not trust him for a Livelyhood There is a lawful provident care to be used but beware of a distrustful care Luke 12.24 Consider the ravens they neither sow nor reap and God seedeth them Doth God feed the Birds of the Air and will he not feed his Children ver 27. Consider the lilies how they grow they spin not yet Solomon in all his glory was not arayed like one of these Doth God cloath the Lilies and will he not cloath his Lambs Even the wicked taste of Gods bounty Psal. 73.7 Their eyes stand out with fatness Doth God feed his Slaves and will not he feed his Family Gods Children may not have so liberal a share in the things of this life but little meal in the barrel they may be drawn low but not drawn dry they shall have so much as God sees is good for them Psal. 34.10 They that seek the Lord shall not want any good thing If God gives them not ad voluntatem he will ad sanitatem if he gives them not alwayes what they crave he will give them what they need if he gives them not a feast he will give them a viaticum a bait by the way Let Gods Children therefore depend upon Gods Fatherly Providence give not way to distrustful thoughts distracting cares or indirect means God can provide for you without your Sins 1 Pet. 5.7 Casting all your care upon him for he careth for you An Earthly Parent may have affection for his Child and would provide for him but sometimes he is not able but God can create a supply for his Children yea he hath promised a supply Psal. 37.3 Verily thou shalt be fed Will God give his Children Heaven and will he not give them enough to bear their charges thither Will he give them a Kingdom and deny them Daily bread O depend upon your Heavenly Father he hath said he will never leave you nor forsake you Heb. 13.5 2. If God be our Father let us imitate him The Child doth not only bear his Fathers Image but doth imitate him in his Speech Gesture Behaviour if God be our Father let us imitate him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nyssen Eph. 5.1 Be followers of God as dear children 1. Imitate God in forgiving injuries Isa. 44.22 I have blotted out as a thick cloud thy transgressions As the Sun scatters not only thin mists but thick clouds so God pardons great offences imitate God in this Eph. 4.32 Forgiving one another Cranmar was a Man of a forgiving Spirit he did bury injuries and requite good for evil He who hath God for his Father hath God for his Pattern 2. Imitate God in works of Mercy He looseth the prisoners Psal. 146.7 He opens his hand and satisfieth the desire of every living thing Psal. 145.16 He drops his sweet Dew as well upon the Thistle as the Rose imitate God in Works of Mercy relieve the wants of others be rich in good works Luke 6.36 Be merciful as your Father also is merciful Be not so hard-hearted as to shut the poor out of the lines of communication Dives denyed Lazarus a crumb of Bread and Dives was denyed a drop of Water 3. If God be our Father let us submit patiently to his Will if he lay his strokes on us they are the corrections of a Father not the punishments of a Judge This made Christ so patient Iohn 18.11 Shall not I drink the cup which my Father hath given me He sees we need affliction 1 Pet. 1.6 he appoints it as a dyet-drink to purge and sanctifie us Isa. 27.9 therefore dispute not but submit Heb. 12.9 We had fathers of the flesh which corrected us and we gave them reverence They might correct out of an humour but God doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our profit Heb. 12.10 Therefore say as Eli 1 Sam. 3.18 It is the Lord let him do what seemeth him good What gets the Child by strugling but more blows What got Israel by their murmuring and rebelling but a longer and more tedious march and at last their Carcases fell in the Wilderness 4. If God be our Father let this cause in us a Childlike Reverence Mal. 1.6 If I be a Father where is my honour This is a part of the honour we give to God when we reverence and adore him If you have not alwayes a Childlike Confidence yet alwayes preserve a Childlike Reverence and how ready are we to run into extreams either to despond or grow wanton Because God is a Father therefore do not think you may be secure and take liberty to sin if you do God may carry it so as if he were no Father he may throw Hell into your Conscience When David presumed upon Gods Paternal Affection and began to wax wanton under Mercy God made him pay dear for it he withdrew the sense of his Love and though he had the heart of a Father yet he had the look of an Enemy David prayed Cause â—e to hear the voice of joy Psal. 51.8 He lay several months in desertion and it is thought he never recovered his full joy to the day of his death Oh keep alive holy fear with a Childlike confidence preserve an humble reverence The Lord is a Father therefore love to serve him he is the Mighty God therefore fear to offend him 5. If God be our Father let us walk obedientially 1 Pet. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As obedient Children When God bids you be humble and self-denying deny yours part with your bosom
Wind blowes no wonder Men go full sail in sin when the Devil the Prince of the Air blowes them Thus it is till the kingdom of Grace come Men are under the power of Satan who like Draco writes all his Lawes in blood 6. Till the kingdom of Grace comes a Man lyes exposed to the Wrath of God And who knowes the power of his anger Psal. 90.11 If when but a spark of Gods Wrath flyes into a Mans Conscience in this Life it is so terrible what then will it be when God stirs up all his anger So unconceivable torturing is Gods Wrath that the wicked call to the rocks and mountains to fall on them and hide them from it Rev. 6. 1st The Hellish torments are compared to a fiery lake Rev. 20.15 other fire is but painted in comparison of this And this lake of fire burns for ever Mark 9.44 Gods breath kindles this fire Isa. 30.33 and where shall we find engines or buckets to quench it Time will not finish it tears will not quench it To this fiery Lake are Men exposed till the kingdom of Grace be set up in them 7. Till the kingdom of Grace come Men cannot dye with comfort only he who takes Christ in the armes of his Faith can look Death in the face with joy But it is sad to have the king of Terrors in the Body and not the kingdom of Grace in the Soul 'T is a wonder every Graceless person doth not dye distracted What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus Hell followes Death Rev. 6.8 Behold a pale horse and his name that sat on him was death and hell followed him Thus you see what need we have to pray that the kingdom of Grace may come He that dyes without Grace I may say as Christ Matth. 26.24 It had been good for that-man he had not been born Few do believe the necessity of having the kingdom of Grace set up in their hearts as appears by this because they are so well content to live without it Doth that Man believe the necessity of a Pardon that is content to be without it Most People if they may have Trading and may sit quietly under their Vines and Fig-trees they are in their kingdom though they have not the kingdom of God within them If the Candle of Prosperity shine upon their head they care not whether the Grace of God shine in their hearts Do these Men believe the necessity of Grace Were they convinced how needful it were to have the kingdom of God within them they would cry out as the Jaylor Acts 16.30 What shall I do to be saved Quest. 3. How may we know that the Kingdom of Grace is set up in our hearts Answ. It concerns us to examine this our Salvation depends upon it and we had need be curious in the search because there is something looks like Grace which is not Gal. 6.3 If a man think himself to be something when he is nothing he deceives himself Many think they have the kingdom of Grace come into their heart and it is only a Chimera a golden dream Quam multi cum vana spe descendunt ad inferos Aug. Zeuxis did paint grapes so lively that he deceived the living birds There are many Deceits about Grace Deceit 1. Men think they have the kingdom of Grace in their hearts because they have the means of Grace they live where the silver trumpet of the Gospel sounds they are lift up to Heaven with Ordinances Iudg. 17.13 I have a Levite to my priest sure I shall go to Heaven The Iewes cryed Ier. 7.4 The temple of the Lord The temple of the Lord we are apt to glory in this the Oracles of God are committed to us we have Word and Sacrament Alas this is a fallacy we may have the means of Grace yet the kingdom of Grace may not be set up in our hearts we may have the kingdom of God come nigh us Luke 11.20 but not into us the sound of the Word in our ears and not the savour of it in our hearts Many of the Iewes who had Christ for their Preacher were never the better Hot clothes will not put warmth into a dead Man Thou may'st have hot clothes warm and lively Preaching yet be Spiritually dead Mat. 8.12 The children of the kingdom shall be cast out Deceit 2. Men think they have the kingdom of Grace set up in their hearts because they have some common works of the Spirit 1. They have great enlightnings of mind profound knowledge and almost speak like Angels drop'd from Heaven but the Apostle supposeth a case that after Men have been enlightened they may fall away Heb. 6. Quest. But wherein doth this illumination come short Answ. The illumination of Hypocrites is not vertual it doth not leave an impression of Holiness behind 't is like weak Physick that will not work The mind is enlightned but the heart is not renewed A Christian is all head but no feet he doth not walk in the wayes of God 2. Men have had convictions and stirrings of Conscience for sin they have seen the evil of their wayes therefore now they hope the Kingdom of Grace is come but I say convictions though they are a step towards Grace yet they are not Grace Had not Pharaoh and Iudas convictions Exod. 10.16 Quest. What makes convictions prove abortive wherein is the defect Answ. 1. They are not deep enough A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered Matth. 13.5 These convictions are like blossoms blown off before they come to maturity 2. These convictions are involuntary the Sinner doth what he can to stifle these convictions he drowns them in Wine and Mirth he labours to get rid of them as the Deer when it is shot runs and shakes out the arrow so doth he the arrow of conviction Or as the Prisoner that files off his fetters and breaks loose so a Man breaks loose from his convictions His corruptions are stronger than convictions 3. Men have had some kind of humiliation and have shed tears for their sins therefore now they hope the Kingdom of Grace is come into their hearts But this is no infallible sign of Grace Saul wept Ahab humbled himself Quest. Why is not humiliation Grace Wherein doth it come short Answ. 1. Tears in the wicked do not spring from love to God but are forced by affliction Gen. 4.13 as water that drops from the Still is forced by the fire The tears of Sinners are forced by Gods fiery Judgments 2. They are deceitful tears lachrymae mentiri doctae Men weep yet go on in sin they do not drown their sins in their tears 4. Men have begun some reformation therefore sure now the Kingdom of Grace is come But there may be deceit in this 1. A Man may leave his Oaths and Drunkenness yet â—â—ill be in love with Sin he may leave Sin
II. Such as have this Kingdom of God set up in them it calls for gratulation and thanksgiving What will you be thankful 〈…〉 not for a Kingdom Grace is the best Blessing it is the result and product of Gods electing love God in setting up his kingdom of grace hath done more for you â—han if he had made you Kings and Queens for now you are born of God and of the Blood-Royal of Heaven O admire and exalt free Grace Make Gods pâ—â—ise glorious Psal. 66.2 The Apostle seldom mentions the work of Grace but he joyns praise Col. 1.12 Giving thanks to the Father who hath made us meet for the inheritance of the Saints in light If God hath crowned you with the Kingdom of Grace do you crown him with your Praises 2. The Second thing intended by our Saviour in this Petition is That the Kingdom of Grace may encrease that it may come more into us And this may answer a Question Quest. Why do we pray Thy Kingdom come when the Kingdom of Grace is already come into the Soul Answ. Though the kingdom of grace be already come into us yet still we must pray Thy Kingdom come namely that grace may be encreased and that this kingdom may flourish still more in our Souls Till we come to live among the Angels we shall need to pray this Prayer Thy Kingdom come Lord let thy kingdom of grace come in more power into my Soul let grace be more augmented and encreased Quest. 1. When doth the Kingdom of Grace increase in the Soul when is it a flourishing Kingdom Answ. 1. When a Christian hath further degrees added to his graces there 's more oyl in the lamp his knowledge is clearer his love is more inflamed Grace is capable of degrees and may rise higher as the Sun in the Horizon It is not with us as it was with Christ who received the Spirit without measure Iohn 3.34 Christ could not be more holy than he was but our Grace is receptive of further degrees we may have more sanctity we may add more cubits to our spiritual stature 2. Then the kingdom of Grace increaseth when a Christian hath gotten more strength than he had Iob 17.9 He that hath clean hands shall be stronger and stronger Hebr. Iosiphometz He shall add to his strength A Christian hath strength to resist temptation to forgive his enemies to suffer affliction 't is not easie to suffer a Man must deny himself ere he take up the Cross The way to Heaven is like the way which Ionathan and his Armour-bearer had in climbing up a steep place 1 Sam. 14.4 There was a sharp rock on the one side and a sharp rock on the other It requires much strength to climb up this rocky way That Grace which will carry us through Prosperity will not carry us through Sufferings The Ship needs stronger tackling to carry it through a storm than a calm Now when we are so strong in Grace that we can bear up under affliction without murmuring or fainting here is the kingdom of grace increased What mighty strength of grace had he who told the Emperour Valentinian you may take away my Life but you cannot take away my love to the Truth 3. Then the Kingdom of Grace encreaseth when a Christian hath most conflict with Spiritual Corruptions he not only abstains from gross Evils but hath a Combat with inward hidden close Corruptions as Pride Envy Hypocrisy vain Thoughts carnal Confidence these are spiritual Wickednesses and do both defile and disturb 2 Cor. 7.1 Let us cleanse our selves from all filthiness of Flesh and Spirit Which shows there are two sorts of Corruptions one of the Flesh the other of the Spirit when we grieve for and combat with spiritual Sin as being the Root of all gross sins Now the Kingdom of Grace encreaseth and spreads its Territories in the Soul 4. Then the kingdom of grace flourisheth when a Christian hath learned to live by Faith Gal. 2.20 I live by the Faith of the Son of God There is the Habit of Faith and the drawing of this Habit into exercise For a Christian to graft his hope of Salvation only upon the stock of Christs Righteousness and make Christ all in Justification to live on the Promises as the Bee on the Flower and suck out the sweetness of them to trust God where we cannot trace him to believe his Love thorough a Frown to perswade our selves when he hath the Face of an Enemy yet he hath the Heart of a Father when we are arrived at this here is the Kingdom of Grace flourishing in our Souls 5. When a Christian is arrived at holy Zeal Numb 25.13 Phinehas was zealous for his God Zeal is the Flame of the Affections it turns a Saint into Seraphim A zealous Christian is impatient when God is dishonoured Rev. 2.2 he will wrestle with difficulties he will swim to Christ through a sea of blood Act. 21.13 Zeal loves truth when it is dispised and opposed Psal. 119.126 They have made void thy Law therefore I love thy Law Here is grace encreasing like the Sun in the Horizon Zeal resembles the Holy Ghost Acts. 2.2 There appeared cloven Tongues like as of fire and it sate upon each of them Tongues of fire were an Emblem of that fire of zeal which the Spirit poured upon them 6. Then the Kingdom of Grace encreaseth when a Christian is as well diligent in his particular Calling as devout in his general He is the wise Christian that carries things equally that doth so live by Faith that he lives in a Calling Therefore it is worth our Notice when the Apostle had exhorted the Thessalonians to encrease in grace 1 Thess. 4.10 he presently adds ver 11. And that ye do your own business and work with your hands This is a sign grace is encreasing when Christians go chearfully about their Calling Indeed to be all the day in the Mount with God and to have the Mind fixed on glory is more sweet to a Mans self and is an Heaven upon Earth But to be conversant in our Callings is more profitable to others I may allude to that of St. Paul To be with Christ is best for me yet to abide here is more needful for you Phil. 1.24 So to converse with God in Prayer and sweet Meditation all the Week long is more for the Comfort of a Man 's own Person but to be sometimes employed in the business of a Calling is more profitable for the Family to which he belongs 'T is not good to be as the Lillies which toyl not neither do they spin It shows the encrease of grace when a Christian keeps a due Decorum He joins Piety and Industry when zeal runs forth in Religion and Diligence is put forth in a Calling 7. Then the Kingdom of grace encreaseth when a Christian is established in the belief and love of the Truth The heart by nature is as a Ship without Ballast it wavers and fluctuates
we find an un-interrupted Peace upon Earth Either home-bred Divisions or Forreign Invasions 2 Chron. 15.5 There was no Peace to him that went out or to him that came in But the kingdom of Heaven is a kingdom of Peace there are no Enemiest o conflict with all Christs Enemies shall be under his Feet Psal. 110.1 The Gates of that kingdom alwaies stand open Rev. 21.25 The Gates shall not be shut at all to show that there 's no fear of an assault of an Enemy the Saints when they dye are said to enter into Peace Isa. 57.2 There 's no beating of Drums or roaring of Canons but the Voice of Harpers harping in token of Peace Rev. 14.2 In Heaven Righteousness and Peace kiss each other 6. The Kingdom of Heaven excels in Magnitude 't is of vast Dimensions though the Gate of the kingdom be strait we must pass into it through the strait Gate of Mortification yet when once we are in it is very large though there be an innumerable Company of Saints and Angels yet there is room enough for them The kingdom of Heaven may be called by the Name of that Well Gen. 26.22 Iacob called the Name of it Rehoboth for he said now the Lord hath made room for us Thou who art now confin'd to a small Cottage when thou comest into the Caelestial kingdom thou shalt not be straitened for room As every Star hath a large Orb to move in so it shall be with the Saints when they shall shine as Stars in the kingdom of Heaven 7. The Kingdom of Heaven excels in Unity all the Inhabitants agree together in Love Love will be the Perfume and Musick of Heaven as Love to God will be intense so to the Saints Perfect Love as it casts out Fear so it casts out Envy and Discord Those Christians who could not live quietly together on Earth which was the Blemish of their Profession yet in the kingdom of Heaven the fire of Strife shall cease there shall be no vilifying or censuring one another or raking into one anothers sores but all shall be tied together with the Heart-strings of Love there Luther and Suinglius are agreed Satan cannot put in his Cloven Foot there to make Divisions there shall be perfect Harmony and Concord and not one jarring String in the Saints Musick It were worth dying to be in that kingdom 8. This kingdom exceeds all Earthly in Joy and Pleasure therefore it is called Paradise 2 Cor. 12 4. for delight There are all things to cause Pleasure there is the Water of Life pure as Christal there 's the Honey-comb of Gods Love dropping 'T is called entring into the Ioy of our Lord Mat. 25.23 There are two things cause Joy 1. Separation from Sin Sin creates Sorrow but when this Viper of Sin shall be shaken off then Joy follows there can be no more sorrow in Heaven then there is Joy in Hell 2. Perfect Union with Christ Joy as Aristotle saith flows from Union with the Object When our Union with Christ shall be perfect then our Joy shall be full If the Joy of Faith be so great 1 Pet 1.8 then what will the Joy of Sight be Ioseph gave his Brethren Provision for the way but the full Sacks of Corn were kept till they came at their Fathers House God gives the Saints a Tast of Joy here but the full Sacks are kept till they come to Heaven not only the Organical Parts the outward Sences the Eye Ear Tast shall be filled with Joy But the Heart of a Glorified Saint shall be filled with Joy the Understanding Will and Affections are such a Triangle as none can fill but the Trinity There must needs be infinite Joy where nothing is seen but Beauty nothing is tasted but Love 9. This kingdom of Heaven excels all Earthly in self-perfection Other kingdoms are defective they have not all Provision within themselves but are fain to trafick abroad to supply their wants at home King Solomon did send to Ophir for Gold 2 Chron. 8.18 But there is no defect in the kingdom of Heaven it hath all Commodities of its own growth Rev 21.7 there is the Pearl of Price the Morning Star the Mountains of Spices the Bed of Love there are those sacred Rarities wherewith God and Angels are delighted 10. This kingdom of Heaven excels all other in Honour and Nobility it doth not only equal them in the Ensigns of Royalty the Throne and white Robes but it doth far transcend them Other Kings are of the Blood-Royal but they in this Heavenly kingdom are born of God Other Kings converse with Nobles the Saints Glorified are Fellow Commoners with Angels they have a more Noble Crown 't is made of the Flowers of Paradise and is a Crown that fadeth not away 1 Pet. 5.4 they sit on a better Throne King Solomon 1 Kings 10.18 sat on a Throne of Ivory overlaid with Gold but the Saints are in Heaven higher advanced they sit with Christ upon his Throne Rev. 3.21 they shall judge the Princes and great Ones of the Earth 1 Cor. 6.2 This honour have all the Saints Glorified 11. This kingdom of Heaven excels all others in healthfulness Death is a Worm that is ever feeding at the Root of our Gourd kingdoms are oft Hospitals of sick persons But the kingdom of Heaven is a most healthful Climate Phisicians there are out of date no Distemper there no passing Bell or Bill of Mortality Luke 20.36 neither can they dye any more in the Heavenly Climate are no ill Vapours to breed Diseases but a sweet aromatical Smell coming from Christ all his Garments smell of Myrrh Aloes and Cassia 12. This kingdom of Heaven excels in Duration it abides for ever Suppose Earthly kingdoms to be more glorious then they are their Foundations of Gold their Walls of Pearl their Windows of Saphyre yet they are corruptible and fading Hos. 1.4 I will cause the Kingdom to cease Troy and Athens now lie buried in their Ruines jam Seges est ubi Troja fuit Mortality is the Disgrace of all Earthly kingdoms but the kingdom of Heaven hath Eternity written upon it it is an everlasting kingdom 2 Pet. 1 1â— 't is founded upon a strong Basis Goâ—s Omnipotency this kingdom the Saints shall never be turned out of or be deposed from their Throne as some Kings have been viz. Hen. VI. c. But shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever Rev. 22.5 How should all this affect our Hearts What should we mind but this kingdom of Heaven which doth more out-shine all the kingdoms of the Earth then the Sun out-shines the Light of a Taper 4. Quest. When this Kingdom shall be bestowed Resp. This Glory in the kingdom of Heaven shall be begun at death but not perfected till the Resurrection 1. The Saints shall enter upon the kingdom of Glory immediately after death before their Bodies are buried their Souls shall be Crowned Phil. 1.23 having a desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to the Life drew her Face covered with a Vail So when we speak of the Kingdom of Heaven we must draw a Vail we cannot set it forth in all its Orient Beauty and Magnificence Gold and Pearl do but faintly shadow it out Rev. 21. the Glory of this Kingdom is better felt than expressed 1. They who inherit this Kingdom are amicti stolis alhis cloathed with white robes Rev. 7.9 White Robes denote three things 1. Their Dignity the Persians were arayed in white in token of honour 2. Their Purity the Magistrates among the Romans were clothed in white ergo called candidati to show their integrity Thus the Queen the Lambs Wife is arayed in fine linnen pure and white which is the righteousness of the Saints Rev. 19.8 3. Their Joy White is an emblem of Joy Eccl. 9.7 Eat thy bread with joy let thy garments be alwayes white 2. The dwellers in this Kingdom have Palms in their hands Rev. 7.9 in token of Victory They are Conquerours over the World and being Victors they now have Palm-branches 3. They sit upon the Throne with Christ Rev. 3.21 When Caesar returned from conquering his Enemies there was set for him a Chair of State in the Senate and a Throne in the Theatre Thus the Saints in Glory after their Heroick Victories shall sit upon a Throne with Christ. Here is Royal Bounty in God to bestow such an illustrious Kingdom upon the Saints 'T is a Mercy to be Pardoned but what is it to be Crowned 'T is a Mercy to be delivered from Wrath to come but what is it to be invested into a Kingdom Behold what manner of love is this Earthly Princes may bestow great gifts and donatives upon their Subjects but they keep the Kingdom to themselves Though King Pharaoh advanced Ioseph to Honour and took the Ring off his Finger and gave him yet he would keep the Kingdom to himself Gen. 41.40 but God inthrones the Saints in a Kingdom God thinks nothing too good for his Children We are ready to think much of a Tear a Prayer or to sacrifice a Sin for him but he doth not think much to bestow a Kingdom upon us 3. Br. See hence that Religion is no ignominious disgraceful thing Satan labours to cast all the odium and reproach upon it that he can that it is a devout Frenzy Folly in grain Acts 28.22 As for this sect we know that it is every where spoken against but wise Men measure things by the end What is the end of a Religious Life It ends in a Kingdom Would a Prince regard the slightings of a few franticks when he is going to be Crowned You who are beginners bind their reproaches as a Crown about your Head despise their Censures as much as their Praise a Kingdom is a coming 4. Br. See what contrary wayes the Godly and the Wicked go at Death the Godly go to a Kingdom the Wicked to a Prison The Devil is the Jaylor and they are bound with the chains of darkness Iude 6. but what are these Chains Not Iron Chains but worse the Chain of Gods Decree decreeing them to torment and the Chain of Gods Power whereby he binds them fast under Wrath This is the deplorable condition of impenitent Sinners they do not go to a Kingdom when they dye but to a Prison O think what horrour and despair will possess the Wicked when they see themselves ingulphed in misery and their condition hopeless helpless endless they are in a fiery Prison and no possibility of getting out A Servant under the Law who had an hard Master yet every seventh year was a year of release when he might go free but in Hell there is no year of release when the damned shall go free the Fire the Worm the Prison are eternal If the whole World from Earth to Heaven were filled with grains of Sand and once in a Thousand Years an Angel should come and fetch away one grain of Sand how many Millions of Ages would pass before that vast heap of Sand would be quite spent yet if after all this time the Sinner might come out of Hell there were some hope but this word ever breaks the Heart with despair 5. Br. See then that which may make us in love with holy Duties Every Duty Spiritually performed brings us a step nearer to the Kingdom Finis dat amabilitatem mediis He whose Heart is set on Riches counts Trading pleasant because it brings in Riches if our Hearts are set upon Heaven we shall love Duty because it brings us by degrees to the Kingdom we are going to Heaven in the way of Duty Holy Duties increase Grace and as Grace ripens so Glory hastens the Duties of Religion are irksome to Flesh and Blood but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom The Protestants in France called their Church Paradise and well they might because the Ordinances did lead them to the Paradise of God As every Flower hath its sweetness so would every Duty if we could look upon it as giving us a lift nearer Heaven 6. Br. It shows us what little cause the Children of God have to envy the prosperity of the wicked Quis aerario quis plenis loculis indiget Sen. the wicked have the waters of a full cup wrung out to them Psal. 73.10 as if they had a monopoly of happiness they have all they can desire nay they have more than heart can wish Psal. 73.7 They steep themselves in pleasure Iob 21.12 They take the timbrel and harp and rejoyce at the sound of the organ The wicked are high when Gods People are low in the World the Goats clamber up the Mountains of Preferment when Christs Sheep are below in the Valley of Tears the Wicked are clothed in Purple while the Godly are in Sackcloth the prosperity of the wicked is a great stumbling block This made Averroes deny a Providence and made Asaph say Surely I have cleansed my heart in vain Psal. 73.12 but there is no cause of envy at their prosperity if we consider two things 1. This is all they must have Luke 16.25 Son remember that thou in thy life time receivedst thy good things thou hadst all thy Heaven here Luther calls the Turkish Empire a bone which God casts to dogs 2. That God hath laid up better things for his Children he hath prepared a Kingdom of Glory for them they shall have the Beatifical Vision they shall hear the Angels sing in Consort they shall be Crowned with the Pleasures of Paradise for ever O then envy not the flourishing prosperity of the Wicked they go through fair way to Execution and the Godly go through foul way to Coronation 7. Br. Is there a Kingdom of Glory a coming Then see how happy all the Saints are at Death they go to a Kingdom they shall see Gods Face which shines ten thousand times brighter than the Sun in its Meridian Glory The Godly at Death
will your Heavenly Father forgive your Trespasses A man may as well go to Hell for not forgiving as for not believing How can they expect mercy from God whose Bowels are shut up and are merciless to their trespassing Brethren Jam. 2.13 He shall have Iudgment without Mercy that hath shewed no Mercy I cannot Forgive said one tho I go to Hell 6. The examples of the Saints who have been of forgiving Spirit Ioseph Forgave his Brethren tho they put him into a Pit and sold him Gen. 50.21 Fear not I will nourish you and your little ones Stephen pray'd for his Persecutors Moses was of a forgiving Spirit How many injuries and affronts did he put up The People of Israel dealt unkindly with him they murmurâ—d against him at the Waters of Marah the Water was not so bitter as their Spirits but he fell to prayer for them Exod. 15.24 He cried unto the Lord and the Lord shewed him a Tree which when he had cast into the Waters they were made sweet When they wanteâ— Water they fell a chiding with Moses Exod. 17.3 Why hast thou brought us out of Egypt to kill us with thirst As if they had said if we dye we will lay our Death to thy charge here was enough to have made Moses call for Fire from Heaven upon them but he passeth by this injury and to shew he forgave them he becomes an intercessor for them ver 4. and set the Rock abroach for them ver 6. The Prophet Elisha feasted his Enemies 2 Kin. 6.23 He prepar'd a Table for them who would have prepared his Grave Cranmer was famous for forgiving injuries When Luther had revil'd Calvin saith Calvin Etiamsi millies me diabolum vocet tho he call me Devil a thousand times yet I will love and honour him as a pretious Servant of Christ. When one had abus'd and wronged a Christian asking him What wonders hath your Master Christ wrought saith he He hath wrought this wonder that tho you have so injured me yet I can forgive you and pray for you 7. Forgiving and requiting good for evil is the best way to conquer and melt the Heart of an Enemy Saul having pursued David with Malice and hunted him as a Partridge upon the Mountains yet David would not do him a mischief when it was in his power Davids kindness melted Saulâ— Heart 1 Sam. 24.16 17. Is this thy voice my Son David and Saul lift up his Voice and Wept and said Thou art more righteous than I for thou hast rewarded me good This forgiving is heaping Coals which melts the Enemies Heart Rom. 12.20 This is the most noble Victory to overcome an Enemy without striking a blow to conquer him with love Philip of Macedon when it was told him that one Nicanor did openly rail against him the King instead of putting him to death sent him a rich present which did so overcome the man and make his Heart relent that he went up and down to recant what he had said against the King and did highly extol the Kings Clemency 8. Forgiving others is the way to have forgiveness from God and is a sign of forgiveness 1. It is the way to have forgiveness Mat. 6.14 If ye forgive men their trespasses your Heavenly Father will also forgive you But one would think other things should sooner procure forgiveness from God than our forgiving others No surely nothing like this to procure forgiveness for all other acts of Religion may have leaven in them God forbad Leaven in the Sacrifice Exod. 34.25 One may give Alms yet there may be the leaven of Vain-glory in this The Pharisees sounded a Trumpet they did not give Alms but sell them for applause Mat. 6.2 one may give his Body to be burned yet there may be leaven in this it may be a false zeal there may be Leaven in many acts of Religion which soures the whole lump but to forgive others that have offended us this can have no Leaven in it no Sinister aim this is a Duty wholly Spiritual and is done purely out of love to God hence it is God rather annexeth forgiveness to this then to the highest and most renown'd works of Charity which are so cried up in the World 2. It is a sign of Gods forgiving us It is not a cause of Gods forgiving us but a sign We need not climb up into Heaven to see whether our sins are Forgiven let us look into our Hearts and see if we can Forgive others then we need not doubt but God hath forgiven us Our loving others is nothing but the reflection of Gods love to us Oh therefore by all these arguments let us be persuaded to the forgiving others Christians how many offences hath God pass'd by in us Our sins are innumerable and Heinous is God willing to forgive us so many offences and cannot we forgive a few no man can do so much wrong to us all our life as we do to God in one day Quest. But how must we Forgive Answ. As God Forgives us 1. Cordially God doth not only make a show of forgiving and keeps our sins by him but doth really forgive He passeth an act of Oblivion Ier. 31.34 so we must not only say we Forgive but do it with the Heart Mat. 18.35 If ye from your Hearts forgive not 2. God forgives Fully he forgives all our sins He doth not for fourscore write down fifty Psalm 103.3 who Forgiveth all thy iniquities Hypocrites pass by some offences but retain others Would we have God deal so with us to remit only some trespasses and call us to account for the rest 3. God forgives often we run afresh upon the score but God multiplies pardon Isa. 55.7 Peter asks the question Mat. 18.21 Lord how oft shall my Brother sin against me and I forgive him Till seven times Ieâ—us saith to him I say not until seven times but until seventy times seven If he say I Repent you must say I Remit Quest. But this is one of the highest acts of Religion Flesh and Blood cannot do it how shall I attain to it Answ. 1. Let us consider how many wrongs and injuries we have done against God What Volume can hold our Errata Our sins are more than the Sparks in a Furnace 2. If we would forgive see Gods hand in all that men do or say against us Did we look higher than Instruments our Hearts would grow calm and we would not meditate revenge Shimei reproach'd David and Cursed him David look'd higher 2 Sam 16 11. Let him alone let him curse for the Lord hath bidden him What made Christ that when he was reviled he reviled not again He look'd beyond Iudâ—s and Pilate he saw his Father putting the bitter Cup into his Hand and as we must see Gods hand in all the affronts and Incivilities we receive from men so we must believe God will do us good by all if we belong to him 2 Sam. 16.12 It may be the Lord will requite
5.17 Quest. But may not a natural man oppose Sin Answ. Yes but there is a great difference between his opposing Sin and the new Creature 's opposing it I. There is a difference in the Manner of Opposition 1. The Natural Man opposeth Sin only for the Shame of it as it eclipseth his Credit But the new Creature opposeth Sin for the Filth of it it is the Spirit of Mischief 'T is like Rust to Gold or as a Stain to Beauty 2. The Natural Man doth not oppose all Sin 1. He doth not oppose inward Sins he fights against such sins as are against the light of a natural Conscience but not against Heart-sins the first risings of vain Thoughts the stirrings of Anger and Concupiscence the venom and impurity of his Nature 2. He doth not oppose Gospel-sins Pride Unbelief Hardness of Heart spiritual Barrenness he is not troubled that he can love God no more 3. He opposeth not Complexion-sins such as the Byass of his Heart carries him more strongly to as Lust or Avarice He saith of his Constitution-sin as Naaman 2 Kings 5.18 In this thing the Lord pardon thy Servant But the new Creature opposeth all kind of sin Odium circa speciem As he that hates a Serpent hates all kind of Serpents Psal. 119.104 I hate every false way II. There is difference between the Natural Man's opposing Sin and the New Creature 's opposing it in regard of the Motives A Natural Man opposeth sin from carnal Motives to stop the Mouth of Conscience and to prevent Hell But the new Creature opposeth sin upon more noble Motives out of love to God and fear of dishonouring the Gospel 4. In the new Creature there is mortifying old corrupt Lusts. Gal. 5.24 They that are Christ's have crucified the Flesh. The new Creature is said to be dead to Sin Rom. 6.11 He is dead as to the love of sin that it doth not bewitch and as to the power of it that it doth not command The new Creature is continually crucifying Sin Some Limb of the old Adam every day drops off though Sin doth not die perfectly it dies daily A gracious Soul thinks he can never kill sin enough He deals with sin as Ioab with Absalom 2 Sam. 18.14 He took three darts in his hand and thrust them through the heart of Absalom So with the three Darts of Faith Prayer and Repentance a Christian thrusts through the Body of Sin he never thinks this Absalom is enough dead Try then if we have this first Sign of the new Creature Old things are passed away There is a grieving for sin a detesting it an opposing it a mortifying it This is the passing away of old things though not in a legal sence yet in an Evangelical and though it be not to Satisfaction yet it is to Acceptation The second Trial of the New Creature is All things are become new The new Creature is new all over Grace though it be but in part yet is in every part By nature every branch of the Soul is defiled with sin as every part of Wormwood is bitter so in Regeneration every part of the Soul is replenished with Grace Therefore Grace is call'd The new Man Eph. 4.24 Not a new Eye or a new Tongue but a new Man There are new Dispositions new Principles new Aims all things are become new I. In the new Creature there is a new Understanding Eph. 4.23 Be renewed in the Spirit of your Mind The first thing a Limner draws in a Picture is the Eye When God newly limns us and makes us new Creatures the first thing he draws in our Souls is a new Eye The new Creature is enlightned to see that which he never saw before 1. He knows Christ after another manner An unconverted Man by the Light of common Grace may believe Christ to be the Son of God but the new Creature knows Christ after another-guise manner so as to esteem him above all to adore him to touch him by Faith to fetch an healing virtue from him 2. The new Creature knows himself better than he did When the Sun shines into a Room it discovers all the Dust and Cobwebs in it so when the Light of the Spirit shines into the Heart it discovers that Corruption which before lay hid it shews a man his own vileness and Nothingness Iob 40.4 Behold I am vile A wicked man blinded with self-Self-Love admires himself like Narcissus that seeing his own shadow upon the Water fell in love with it Saving Knowledge works self-abasement Lord thou art Heaven and I am Hell said a Martyr Hath this Day-Star of Knowledge shined in our Mind II. The new Creature is renewed in his Conscience The Conscience of a Natural Man is either blind or dumb or seared But Conscience in the new Creature is renewed Let us examine Doth Conscience check for sin The least Hair makes the Eye weep and the least sin makes Conscience smite How did David's Heart smite him for cutting off the Lap of Saul's Garment A good Conscience is a Star to guide a Register to record a Judge to determine a Witness to accuse or excuse if Conscience doth all these Offices right then it is a renewed Conscience and speaks peace III. In the new Creature the Will is renewed An old Bowl may have a new Byass put into it The Will having a new Byass of Grace put into it is strongly carried to Good The Will of a Natural man opposeth God When the Wind goes one way and the Tide another then there is a Storm so it is when God's Will goes one way and ours another But when our Will goes with God's as the Wind with the Tide then there 's a sweet Calm of Peace in the Soul The sanctified Will answers to God's Will as the Echo to the Voice Psal. 27.8 When thou saidst Seek ye my face my Heart said unto thee Thy Face Lord will I seek and the Will being renewed like the primum Mobile it carries all the Affections along with it IV. The new Creature hath a new Conversation Grace alters a man's walk Before he walked proudly now humbly before loosly now holily He makes the Word his Rule and Christ's Life his Patern Phil. 3.20 Our Conversation is in Heaven As a Ship that is sailing Eastward there comes a Gale of wind and blows it Westward So before a man did sail Hell-ward and on a sudden the Spirit of God comes upon him and blows him Heaven-ward here is a new Conversation It was a Speech of Oecolampadius I would not speak or do any thing that I thought Iesus Christ would not approve of if he were here corporally present Where there is circumcision of heart there is circumspection of Life If we find it thus that all things are become nâ—w then we are new Creatures and shall go to the new Ierusalem when we die Vse 3. Exhortation Labour to be new creatures Nothing else will avail us Gal. 6.15 Neither Circumcision availeth any thing
Hell is heated to throw Lyars into Rev. 22.15 Without are Dogs and Sorcerers and Whoremongers and whosoever loveth and telleth a Lye 9. The Evil Tongue is the Flattering Tongue That will speak fair to ones Face but will defame Pro. 26.25 He that hateth dissembleth with his Lips When he speaketh fair believe him not Dissembled Love is worse than Hatred Some can commend and reproach flatter and hate Honey in their Mouths but a sting of Malice in their Hearts Better are the Wounds of a Friend than the Kisses of such an Enemy Hierome saith The Arrian Faction pretended Friendship they saith he kissed my Hands but slandered me and sought my Ruine Many have dissembling Tongues they can say Your Servant and lay Snares Prov. 29.5 A Man that flattereth his Neighbour spreadeth snares for his Feet You oft think you have a Frieâ—d in your Bosom but he proves a Viper To dissemble Love is no better than a Lye for there is a pretence of that Love which is not Many are like Ioab 2 Sam. 20.9 And Joab said to Amasa art thou in Health my Brother and he took him by the Beard to kiss him and he smote him in the Fifth Rib that he dyed Impia sub dulci melle venena latent For my part I much question his Truth towards God that will flatter and lye to his Friend He who counterfeits love to his Friend is worse than he that Coins counterfeit Money God will bring such an one to shame at last Prov. 26.26 Whose hatred is covered by deceit his Wickedness shall be shewed before the whole Congregation 10. The Evil Tongue is the Tongue given to Boasting Iam. 3.5 The Tongue is a little Member and boasteth great things There is an Holy boasting Psal. 44.8 In God we boast all the Day when we triumph in his Power and Mercy But it is a sinful boasting when Men display their Trophies boast of their own Worth and Eminency that others may admire and cry them up A Man's sâ—lf is his Idol and he loves to have this Idol worshipped Acts 5.36 There arose up Theudas boasting himself to be Somebody 2. Sinful boasting is when Men boast of their Sins Psal. 52. 1. Why boastest thou thy self in mischief O mighty Man Some boast how wicked they have been how many they have made drunk how many they have deflowered As if a Beggar should boast of his Sores or a Thief boast of being burnt in the Hand Such as boast of their sinful Exploits will have little cause to rejoice or hang up their Trophies when they come to Hell XI The Evil Tongue is the Swearing Tongue Matth. 5.34 Swear not at all The Scripture allows an Oath for the ending of a Controversie and to clear the Truth Heb. 6.16 But in ordinary discourse to use an Oath and so to take God's Name in Vain is sinful Swearing may be called the unfruitful Work of Darkness there is neither Pleasure nor Profit in it 't is like an Hook the Fish comes to without a Bait. Ier. 23.10 Because of Swearing the Land Mourns Some think it the grace of their Speech but will God reckon with Men for idle Words what will he do for sinful Oaths Obj. But it is only a petty Oath they but Swear by their Faith Answ. Sure they which have so much Faith in their Mouth have none in their Heart But it is my Custom Is this an excuse or an aggravation of the Sin If a Malefactor should be Arraigned for Robbing and he should say to the Judge Spare me it is my Custom to rob on the Highway the Judge would say Thou shalt the rather die For every Oath thou Swearest God puts a drop of Wrath into his Viol. Obj. But may some think what though now and then I Swear an Oath Words are but Wind Answ. But they are such a Wind as will blow thee into Hell without repentance 12. The Railing Tongue is an evil Tongue This is a Plague-Sore breaking out at the Tongue when we give opprobrious Language When the Dispute was between the Arch-Angel and the Devil about the Body of Moses Jude v. 9. the Arch-Angel durst not bring a railing Accusation against him but said The Lord rebuke thee The Arch-Angel durst not rail against the Devil Railing oft ends in Reviling and so Men bring themselves into a Praemunire and are in danger of Hell-Fire Matth. 5.22 13. The Seducing Tongue is an evil Tongue The Tongue that by fine Rhetorick decoys Men into Error Rom. 16.18 By fair Speechs they deceive the hearts of the simple A fair Tongue can put off bad Wares Error is bad Ware which a seducing Tongue can put off The Deceit lies in this a smooth Tongue can make Error look so like Truth that you can hardly know them asunder As thus in Iustification Christ bears infinite Love to justified Persons this is a glorious Truth but under this Notion the Antinomian presseth Libertinism Believers may take more liberty to sin and God sees no Sin in them Thus by crying up Iustification they destroy Sanctification Here is the Seducing Tongue and Error is as dangerous as Vice One may die by Poyson as well as a Pistol 14. The evil Tongue is the cruel Tongue that speaks to the wounding the hearts of others The Tongue is made almost in the fashion of a Sword and the Tongue is sharp as a Sword Psal. 57.4 Their Tongue is a sharp Sword Kind loving Words should be spoken to such as are of a heavy heart Iob 6.14 To him that is afflicted pity should be shown Healing Words are fittest for a broken heart but that is a cruel unmerciful Tongue which speaks such Words to the afflicted as cut them to the heart Psal. 69.26 They talk to the grief of those whom thou hast wounded Hannah was a Woman of a troubled Spirit 1 Sam. 1.10 She was in bitterness of Soul and wept sore And now Eli ver 14. said unto her How long wilt thou be drunken Put away thy Wine from thee This Word was like pouring Vinegar into the Wound When Iob was afflicted with God's Hand his Friends instead of comforting him tell him he was an Hypocrite Iob 11.2 These were cutting Words which went to his heart Instead of giving him Cordials in his fainting they use Corrosives This is to lay more weight upon a dying Man 15. The evil Tongue is the murmuring Tongue Iude 16. These are Murmurers Murmuring is Discontent breaking out at the Lips Men quarrel with God and tax his Providence as if he had not dealt well with them Why should any murmur or be discontented at their Condition Doth God owe them any thing Or can they deserve any thing at his hands Oh how uncomely is it to murmur at Providence It is fittest for a Cain to be Wroth with God Gen. 4.6 1. Murmuring proceeds from Unbelief When men distrust God's Promise then they murmur at his Providence Psal. 106.24 25. They believed not his Word but murmured When Faith
Relations lie in our way to Heaven we must either leap over them or tread upon them A Child must unchild himself and forget he is a Child he must know neither Father nor Mother in God's Cause Deut. 33.9 Who said unto his father and his mother I have not seen him neither did he acknowledge his Brethren This is to aim at God's Glory 2. Then we aim at God's Glory when we can be content that God's Will should take place though it cross ours Lord I am content to be a Looser if thou a Gainer to have less Health if I may have more Grace and thou more Glory whether it be Food or bitter Physick thou givest me Lord I desire that which may be most for thy Glory Thus our Blessed Saviour Not as I will but as thou wilt Matth. 26.39 So God might have more Glory by his Sufferings he was content to suffer Joh. 12.28 Father glorifie thy name 3. Then we aim at God's Glory when we can be content to be out-shined by others in Gifts and Esteem so God's Glory may be encreased A Man that hath God in his Heart and God's Glory in his Eye desires that God should be exalted and if this be effected let who will be the Instrument he rejoyceth Phil. 1.15 Some preach Christ of Envy notwithstanding Christ is preached and I therein do rejoyce and will rejoyce they preached Christ of Envy they envyed Paul that Concourse of People and they preached that they might out-shine him in Gifts and get away some of his Hearers Well saith Paul Christ is preached and God is like to have Glory therefore I rejoyce let my Candle go out if the Sun of Righteousness may but shine 2. We Glorifie God by an ingenuous Confession of Sin The Thief of the Cross had dishonour'd God in his Life but at his Death he brings Glory to God by Confession of Sin Luke 23.41 We indeed suffer justly He acknowledged he deserved not only Crucifixion but Damnation Josh. 7.19 My son give I pray thee glory to God and make confession unto him An humble Confession exalts God how is God's Free-grace magnified in crowning those who deserve to be condemn'd as the excusing and mincing of Sin doth cast a Reproach upon God Adam denies not he did tast the forbidden Fruit but instead of a full Confession he taxes God Inscripser◠Deos sceleri Gen. 3.12 The woman whom thou gavest me she gave me of the tree and I did eat It is long of thee if thou hadst not given me the Woman to be a Tempter I had not sinned So Confession glorifies God it clears it acknowledgeth he is Holy and Righteous whatever he doth Nehemiah vindicates God's Righteousness Chap. 9.33 Thou art just in all that is brought upon us And Confession then is ingenuous when it is free not forc'd Luke 15.18 I have sinn'd against heaven and before thee he chargeth himself with Sin before ever his Father chargeth him with it 3. We glorifie God by Believing Rom. 4.20 Abraham was strong in faith giving glory to God Unbelief affronts God it gives him the Lye He that believeth not maketh God a lyer 1 Joh. 5.10 So Faith brings Glory to God it sets to its Seal that God is true Ioh. 3.33 he that believes flies to God's Mercy and Truth as to an Altar of Refuge he doth Ingarrison himself in the Promises he trusts all he hath with God Psal. 31.5 Into thy hands I commit my spirit this is a great way of bringing Glory to God therefore God honours Faith because Faith honours God It is a great Honour we do to a Man when we trust him with all we have we put our Lives and Estates into his hand a sign we have a good Opinion of him The three Children glorified God by believing The God whom we serve is able to deliver us and will deliver us Dan. 3.17 Faith knows there are no Impossibles with God and will trust him where it cannot trace him 4. We glorifie God by being tender of God's Glory God's Glory is dear to him as the apple of his Eye now when we are tender of his Glory by laying to heart his Dishonours this is a glorifying of him An ingenuous Child weeps to see a Disgrace done to his Father Psal. 69.9 The reproaches of them that reproach thee are fallen upon me When we hear God reproached it is as if we were reproached when God's Glory suffers 't is as if we suffered This is to be tender of God's Glory 5. We glorifie God by Fruitfulness Joh. 15.8 Hereby is my Father glorified if ye bring forth much fruit As 't is a Dishonour to God to be barren so Fruitfulness doth honour him Phil. 1.11 Filled with the fruits of righteousness which are to the praise of his glory We must not be like the Fig-tree in the Gospel which had nothing but Leaves but like the Pomocitron that is continually either mellowing or blossoming it is never without Fruit. 'T is not Profession but Fruit glorifies God God expects to have his Glory from us this way 1 Cor. 9.7 Who plants a vineyard and eats not of the fruit of it Trees in the Forrest may be barren but Trees in the Garden are fruitful We must bring forth the Fruits of Love and Good Works Matth. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Faith doth sanctifie our Works and Works do testifie our Faith To be doing good to others to be Eyes to the Blind Feet to the Lame doth much glorifie God And thus Christ did glorifie his Father He went about doing good Acts 10.38 By being fruitful we are fair in God's Eyes Jer. 11.16 The Lord called thy name a green olive-tree fair and of goodly fruit And we must bear much Fruit it is Muchness of Fruit glorifies God if ye bear much Fruit. The Spouse's Breasts are compared to Clusters of Grapes Cant. 7.7 to shew how fertile she was Tho' the lowest degree of Grace may bring Salvation to you yet not so much Glory to God it was not a spark of Love Christ commended in Mary but much love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she loved much Luke 7.47 6. We glorifie God by being contented in that State where his Providence hath set us we give God the Glory of his Wisdom in that we rest satisfied with what he carves out to us Thus did holy Paul glorifie God the Lord had cast him into as great variety of Condition as any Man in Prisons more frequent in Deaths oft 2 Cor. 11.23 yet he had learned to be content St. Paul could sail either in a Storm or a Calm he could be any thing that God would have him he could either want or abound Phil. 4.13 A good Christian argues thus It is God hath put me in this Condition he could have raised me higher if he pleas'd but that might have been a Snare to me God hath done it
Book against Wrath Anger Et ipse mihi irascitur yet he falls into a Passion of Anger with me So this Minister preacheth against Drunkenness yet he will be drunk he preacheth against Swearing yet he will swear this reproacheth God and makes the Offering of the Lord to be abhorred 3. Masters of Families do you glorifie God season your Children and Servants with the Knowledge of the Lord your Houses should be little Churches Gen. 18.19 I know that Abraham will command his children that they keep the way of the Lord. You that are Masters know you have a Charge of Souls under you for want of the Bridle of Family-discipline Youth runs wild Well let me lay down some Motives to glorifie God 1 Motive It will be a great Comfort in a dying hour to think we have glorified God in our Lives it was Christ's Comfort before his Death Ioh. 17.3 I have glorified thee on earth At the hour of Death all your earthly Comforts will vanish if you think how Rich you have been what Pleasures you have had on Earth this will be so far from comforting you that it will but torment you the more What is one the better for an Estate that is spent But now to have Conscience telling you that you have glorified God on Earth what sweet Comfort and Peace will this let into your Soul how will this make you long for Death The Servant that hath been all day working in the Vineyard longs till Evening comes when he shall receive his Pay They who have lived and brought no Glory to God how can they think of dying with Comfort they cannot expect an Harvest that never sowed any Seed How can they expect Glory from God that never brought any Glory to him O in what Horrour will they be at Death the Worm of Conscience will gnaw their Souls before the Worms are gnawing their Bodies 2 Mot. If we glorifie God he will glorifie our Souls for ever by raising God's Glory we encrease our own by glorifying of God we come at last to the blessed Enjoying of Him and that brings me to the second The Enjoying of God Secondly Man's chief End is to Enjoy God for ever Psal. 73.25 Whom have I in heaven but thee Quasi What is there in Heaven I desire to enjoy but thee Ibi Angeli musculus There is a twofold Fruition or enjoying of God the one is in this Life the other in the Life to come 1st An enjoying of God here in this Life The enjoying of God's Presence it is a great matter to enjoy God's Ordinances a Mercy that some do envy us but to enjoy God's Presence in the Ordinances is that which a gracious Heart aspires after Psal. 63.2 To see thy glory so as I have seen thee in the sanctuary This sweet enjoying of God is when we feel his Spirit co-operating with the Ordinance and distilling Grace upon our Hearts 1. When in word the Spirit doth quicken and raise the Affections Luke 24.32 Did not our hearts burn within us 2. When the Spirit doth transform the Heart leaving an impress of Holiness upon it 2 Cor. 3.8 We are changed into the same Image from glory to glory 3. When the Spirit doth receive the Heart with Comfort it comes not only with its Anointing but its Seal it sheds God's Love abroad in the Heart Rom. 5.5 this is to enjoy God in an Ordinance 1 Joh. 1.3 Our fellowship is with the Father and his son Iesus In the Word we hear God's Voice and in the Sacrament we have his Kiss this is enjoying of God And what infinite Content doth a gracious Soul find in this The Heart being warm'd and inflamed in a Duty this is God's answering by Fire When a Christian hath the sweet Illapses of God's Spirit these are the first Fruits of Glory when God comes down to the Soul in an Ordinance Now Christ hath pull'd off his Veil and showed his smiling Face now he hath led a Believer into the Banqueting-house and given him of the spiced Wine of his Love to drink he hath put in his Finger at the hole of the Door he hath touch'd the Heart and made it leap for Joy Oh how sweet is it thus to enjoy God! The Godly have in the use of the Ordinances had such Divine Raptures of Joy and Soul-transfigurations that they have been carried above the World and despised all things here below Use 1. Is the enjoying God in this Life so sweet how prodigiously wicked are they that prefer the enjoying their Lusts before the enjoying of God 2 Pet. 3.3 The lust of the flesh the lust of the eye the pride of life is the Trinity they worship Lust is an inordinate Desire or Impulse provoking the Soul to that which is evil there is the revengeful Lust and the wanton Lust Lust is like a feaverish Heat it puts the Soul into a Flame Aristotle calls sensual Lusts bruitish because when any Lust is violent Reason or Conscience cannot be heard the Beast rides the Man These Lusts when they are enjoyed do besot and dispirit Persons Hos. 4.11 Whoredom and wine take away the heart They have no heart for any thing that is good how many make it their chief end not to enjoy God but to enjoy their Lusts As that Cardinal said Let him but keep his Cardinalship of Paris and he was content to loose his part in Paradise Lust first bewitcheth with Pleasure and then comes the fatal Dart Prov. 7.23 Till a dart strike through his liver This should be as a flaming Sword to stop Men in the way of their carnal Delights who would for a Drop of Pleasure drink a Sea of Wrath Use 2. Let it be our great Care to enjoy God's sweet Presence here which is the Beauty and Comfort of the Ordinance Enjoying spiritual Communion with God is a Riddle and Mystery to most People every one that hangs about the Court doth not speak with the King We may approach to God in Ordinances and as it were hang about the Court of Heaven yet not enjoy Communion with God we may have the Letter without Spirit the visible Sign without the invisible Grace it is the enjoying of God in a Duty we should chiefly look at Psal. 42.2 My soul thirsteth for God for the living God Alas what are all our worldly Enjoyments without the enjoying of God What is it to enjoy a great deal of Health a brave Estate and not to enjoy God Job 30.28 I went mourning without the sun So maist thou say in the Enjoyment of all Creatures without God I went mourning without the sun I have the Star-light of outward Enjoyments but I cannot enjoy God I want the Sun of Righteousness I went mourning without the sun This should be our great Design not only to have the Ordinances of God but the God of the Ordinances The enjoying God's sweet Presence with us here is the most contented Life he is an Hive of Sweetness a Magazine of Riches
a Fountain of Delight Psal. 36.8 9. The higher the Lark flies the sweeter it sings and the higher we flie by the Wing of Faith the more of God we enjoy the sweeter Delight we feel in our Souls How is the Heart inflamed in Prayer and Meditation what Joy and Peace in believing Is it not comfortable being in Heaven He that enjoys much of God in this Life carries Heaven about him O let this be the thing we are chiefly ambitious of the enjoying of God in his Ordinances remember the enjoying God's sweet Presence here is an Earnest of our enjoying him in Heaven and that brings me to the second thing which is 2d The enjoying God in the Life to come Man's chief end is to enjoy God for ever before this plenary Fruition of God in Heaven there must be something previous and antecedent and that is our being in a State of Grace We must have Conformity to him in Grace before we can have Communion with him in Glory Grace and Glory are inter se connexae link'd and chain'd together Grace precedes Glory as the Morning-star ushers in the Sun God will have us qualified and fitted for a state of Blessedness Drunkards and Swearers are not fit to enjoy God in Glory the Lord will not lay such Vipers in his Bosom only the pure in heart shall see God We must first be as the King's Daughter glorious within before we are cloathed with the Robes of Glory as King Ahashuerus first caus'd the Virgins to be purified and anointed and they had their sweet Odours to perfume them and then they were to stand before the King Esth. 2.12 so must we we must have the anointing of God and be perfum'd with the Graces of Spirit those sweet Odours and then we shall stand before the King of Heaven now being thus divinely qualified by Grace we shall be taken up into the Mount of Vision and enjoy God for ever This enjoying God for ever is nothing else but to be put into a State of Happiness As the Body cannot have Life but by having Communion with the Soul so the Soul cannot have Blessedness but by having immediate Communion with God God is the Summum Bonum the Chief Good therefore the enjoying of him is the highest Felicity He is I say the Chief Good 1. He is an Universal Good Bonum in quo omnia Bona. The Excellencies of the Creature are limited A Man may have Health not Beauty Learning not Parentage Riches not Wisdom But in God are eminently contained all Excellencies He is a Good commensurate fully to the Soul he is a Sun a Portion an Horn of Salvation in him dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Fulness Col. 1.19 2. God is an Unmixed Good No Condition in this Life but hath its mixture for every drop of Honey there is a drop of Gall. Solomon who gave himself to find out this Philosopher's Stone to search out for an Happiness here below he found Vanity and Vexation Eccles. 1.2 but God is a perfect quintessential Good He is sweetness in the Flower 3. God is a Satisfying Good The Soul cries out I have enough Psal. 17.15 I shall be satisfied with thy likeness A Man that is thirsty bring him to the Ocean and he hath enough If there be enough in God to satisfie the Angels then sure enough to satisfie us The Soul is but Finite but God is an increase Infinite Good And yet though God be such a Good as doth satisfie yet not surfeit Fresh Joys spring continually from God's Face and God is as much desired after Millions of Years by Glorified Souls as at the first moment There is so much Fulness in God as satisfies yet so much Sweetness that the Soul still desires it is Satisfaction without Surfeit 4. God is a delicious Good That which is the chief Good must ravish the Soul with pleasure there must be in it Spirits of Delight and Quintessence of Joy and this is to be enjoyed only in God In Deo quadam dulcedine delectatur anima immo rapitur the Love of God drops such infinite suavity into the Soul as is unspeakable and full of glory If there be so much delight in God when we see him only by Faith 1 Pet. 1.8 what will the joy of Vision be when we shall see him face to face If the Saints have found so much delight in God while they were Suffering O then what Joy and Delight will they have when they are Crowning If Flames are Beds of Roses O then what will it be to lean on the Bosom of Jesus what a Bed of Roses will that be 5. God is a Superlative Good He is better then any thing you can put in competition with him he is better then Health Riches Honour Other things maintain Life he gives Life But who would go to put any thing in Ballance with the Deity who would weigh a Feather with a Mountain of Gold God excels all other things more infinitely then the Sun the light of a Taper 6. God is an Eternal Good He is the ancient of Days Dan. 7.9 yet never decays or waxes old The Joy he gives is eternal the Crown he gives fadeth not away 1 Pet. 5.4 The glorified Soul shall be ever solacing it self in God it shall be feasting on his Love and sunning it self in the light of his Countenance We read of the River of Pleasure at God's right hand but will not this in time be dried up No there 's a Fountain at the bottom which feeds it Psal. 36.9 With the Lord is the fountain of life Thus God is the Chief Good and the enjoying God for ever is the Supream Felicity the Soul is capable of 1. Use of Exhortation Let it be the chief end of our living to enjoy this Chief Good hereafter this is that will crown us with Happiness Austin reckons up two hundred eighty eight Opinions among the Philosophers about Happiness but all did shoot short of the Mark. The highest Elevation of a reasonable Soul is to enjoy God for ever It is the enjoying God makes Heaven 1 Thess. 4.17 Then shall we ever be with the Lord. The Soul trembles as the Needle in the Compass and is never at rest till it comes to God To set out this excellent State of a Glorified Soul's enjoying God 1. This enjoying of God must not be understood in a Sensual Manner we must not conceive any Carnal Pleasures in Heaven The Turks in their Alcoran speak of a Paradise of Pleasure where they have Riches in abundance and red Wine served in Golden Chalices Here is an Heaven consisting of Pleasures for the Body the Epicures of this Age would like such an Heaven when they die Though indeed the State of Glory be compared to a Feast and is set out by Pearls and precious Stones yet these Metaphors are only to be Helps to our Faith and to show us that there is Superabundant Joy and Felicity in the Empyraean Heaven but those are
God Resp. God is a Spirit Infinite Eternal and Unchangeable in his Being Wisdom Power Holiness Justice Goodness and Truth Here is 1. something implied That there is a God 2. Expressed that he is a Spirit 3. What kind of Spirit 1. Implied that there is a God The question What is God takes it for granted that there is a God the belief of God's Essence is the Foundation of all Religious Worship Heb. 11.6 He that comes to God must believe that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be a first Cause which gives a Being and Existence to all things besides We come to know that there is a God 1. By the Book of Nature the Notion of a Deity is engraven in Man's Heart it is demonstrable by the Light of Nature I think it hard for a Man to be a natural Atheist he may wish there were no God he may dispute against a Deity but he cannot in his Judgment believe there is no God unless by accumulated Sin his Conscience be sear'd and he hath such a Lethargy upon him that he hath sinn'd away his very Sense and Reason 2. We come to know that there is a God by his Works and this is so evident a Demonstration of a God-head that the most Atheistical Spirits when they have considered these Works of God have been forced to acknowledge some Wise and Supream Power the Maker of these Things as 't is reported of Galen and others 1. We will begin with the greater World 1. The Creation of the glorious Fabrick of Heaven and Earth sure there must be some Architect or first Cause the World could not make itself Who could hang the Earth on Nothing but the Great God Who could provide such rich Furniture for the Heavens the glorious Constellations the Firmament bespangled with such glittering Lights all this speaks a Deity We may see God's Glory blazing in the Sun twinkling in the Stars Who could give the Earth its Clothing cover it with Grass and Corn adorn it with Flowers enrich it with Gold only God Iob 28.4 Who but God could make the sweet Musick in the Heavens cause the Angels to joyn in consort and sound forth the Praises of their Maker Job 38.7 When the morning-stars sang together and all the sons of God shouted for joy If a Man should go into a far Country and see stately Edifices there he would never imagine that these could build themselves but that some greater Power built them To imagine that the Work of the Creation was not framed by God is as if we should conceive a curious Landskip to be drawn by a Pensil without the Hand of a Limner Acts 17.24 God that made the world and all things therein To Create is proper to a Deity 2. The wise Gubernation of all things evince there is a God God is the great Superintendent of the World he holds the Golden Reins of Government in his Hand guiding all things most regularly and harmoniously to their proper end who that eyes Providence but must be forced to acknowledge there is a God Providence is the Queen and Governness of the World it is the Hand that turns the Wheel of the whole Creation Providence sets the Sun its Race the Sea its Bounds If God should not guide the World things would run into an Ataxy and Confusion When one looks on a Clock and sees the motion of the Wheels the striking of the Hammar the hanging of the Plummets he would say there were some Artificer did make it and put it into that Order So when we see the excellent Order and Harmony in the Universe the Sun that great Luminary dispensing its Light and Heat to the World without which the World were but a Grave or Prison the Rivers sending forth their silver Streams to refresh the Bodies of Men and prevent a Drought and every Creature acting within its Sphere and keeping its due Bounds we must needs acknowledge there is a God who wisely orders and governs all these things Who could set this great Army of the Creatures in their several Ranks and Squadrons and keep them in their constant March but he whose Name is The LORD of Hosts And as God doth wisely dispose all things in the whole Regiment of the Creatures so by his Power he doth support them Did God suspend and withdraw his Influence never so little the Wheels of the Creation would unpin and the Axle-tree break asunder 3. The Motion of the Creatures All Motion as the Philosophers say is from something that is unmoveable As for Example The Elements are moved by the Influence and Motion of the heavenly Bodies The Sun and Moon and these Planets are moved by the highest Orb call'd Primum Mobile now if one should ask Who moves that highest Orb or the first Mover of the Planets Sure it can be no other hand but God himself 2. Let us speak of Man who is a Microcosm or lesser World The excellent Contexture and Frame of his Body who is wrought curiously as with Needle-work Psal. 139.15 I was curiously wrought in the lowest parts of the earth And the Endowment of this Body with a noble Soul who but God could make such an Union of different Substances Flesh and Spirit In him we live and move and have our being The quick acute Motion of every Part of the Body shews that there is a God we may see something of him in the sparkling of the Eye And if the Cabinet of the Body be so curiously wrought what is the Jewel The Soul hath a Coelestial Brightness in it as Damascen saith 'T is a Diamond set in a Ring of Clay What noble Faculties is the Soul endowed with Understanding Will Affections which are a Glass of the Trinity as Plato speaks The Matter of the Soul is Spiritual 't is a Divine Sparkle lighted from Heaven and being spiritual is immortal as Scaliger notes Anima non senescit the Soul doth not wax old it lives for ever And who could create a Soul enobled with such rare Angelical Properties but God We must needs say as the Psalmist It is he that hath made us and not we our selves Psalm 100.3 2. We may prove a Deity by our own Conscience Conscience is God's Deputy or Vicegerent Conscience is a Witness of a Deity If there were no Bible to tell us there is a God yet Conscience might Conscience as the Apostle saith either accuseth or excuseth Rom. 2.15 Conscience acts in order to an higher Judicatory 1. Natural Conscience being kept free from gross sin excuseth When a Man doth Vertuous Actions lives soberly and righteously obeserves the golden Maxim Doing to others as he would have them do to him then Conscience approves and saith well done Conscience like a Bee gives Honey 2. Natural Conscience in the Wicked doth accuse When Men go against the Light of Conscience then they feel the Worm of Conscience Eheu quis intus scorpio Sen. Conscience being sinned against spits fire in Mens
Eye was upon him so which way soever we turn our selves still God's Eye is upon us Iob 37.16 Dost thou know the balancing of the Clouds the Works of him who is perfect in knowledge God knows whatever is knowable he knows Future Contingencies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. He foretold Israels coming out of Babylon and the Virgins conceiving By this the Lord proves the Truth of his God-head against Idol-Gods Isa. 41.23 Indicate Futura Shew the things that are to come hereafter that we may know ye are gods The Perfection of God's Knowledge is that it cannot be searched out to perfection Job 11.7 What Angel can reach the top of these Pyramids But 1. God's Knowledge is Primary He is the Original the Patern and Prototype of all Knowledge others borrow their Kowledge of him the Angels light their Lamps at this glorious Sun 2. God's Knowledge is Pure It is not contaminated with the Object Divina Natura non est immista râ—bus aut sordibus inquinata Aug. Though God knows sin yet it is to hate and punish it No Evil can mix or incorporate with his Knowledge no more than the Sun can be defiled with the Vapors which arise from the Earth 3. God's Knowledge is Facil it is without any difficulty We study and search for Knowledge Prov. 2.4 If thou seekest for her as Silver But the Lamp of God's Knowledge is so infinitely bright that all things are easily intelligible to him 4. God's Knowledge is infallible there is no mistake in his Knowledge Humane Knowledge is subject to errour and misprision A Physician may mistake the Cause of a Disease but God's Knowledge is un-erring he can neither deceive nor be deceived He cannot deceive because he is Truth nor be deceived because he is Wisdom 5. God's Knowledge is Instantanious Our Knowledge is successive one thing after another We argue from the Effect to the Cause God knows Things past present and to come uno intuitu at once They are all before him in one intire prospect 6. God's Knowledge is Retentive he never looseth any of his Knowledge he hath reminiscentia as well as intelligentia he remembers as well as understands Many things elapse out of our Mind but God's Knowledge is eternized Things transacted a thousand years ago are as fresh to him as if they were done but the last minute Thus he is Perfect in Knowledge Object But is it not said Gen. 18.21 I will go down and see whether they have done according to the cry which is come up unto me and I will know Resp. It could not be a nesciency that God was ignorant because there is mention made of a Cry but the Lord speaks there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of a Judge who will first examine the Cause before he passeth the Sentence God when he is upon a work of Justice is not in a Riot as if he did not care where he hits but he goes in the way of a Circuit against Offenders he lays Iudgment to the Line and Righteousness to the Plummet Isa. 28.17 Object Hos. 13.12 The iniquity of Ephraim is bound up his sin is hid Resp. Not that his sin was hid from God but his sin is hid that is it is recorded it is laid up against a Day of Reckoning That this is the meaning is clear by the fore-going words His iniquity is bound up as the Clerk of the Assizes binds up the Indictments of Malefactors in a Bundle and at the Assizes brings out the Indictments and reads them in Court so God binds up Mens sins in a Bundle and at the Day of Judgment this Bundle shall be opened and all their sins brought to light before Men and Angels That God is thus infinite in his Knowledge 1. It cannot but be so For he who is the Original Cause and gives a Being to things must needs have a clear inspection into them Psal. 94 9. He that planted the Ear shall not he hear he that formed the Eye shall not he see He who makes a Watch or Engine knows all the Workmanship in it God that made the Heart knows all the Motions and Fallacies of it He is like Ezekiel's Wheels full of Eyes and as Austin saith Totus oculis all eye 2. It ought to be so for he is to be Iudge of all the World Gen. 18.25 There are so many Causes to be brought before him and so many Persons to be tried that he must have a most exquisite perfect Knowledge or he could not do Iustice. An ordinary Judge cannot proceed without a Jury the Jury must search the Cause and give in their Verdict but God can judge without a Jury He knows all things in and of himself and needs no Witness to inform him A Judge judgeth only Matters of Fact but God judgeth the Heart He not only judgeth wicked Actions but wicked Designs He sees the Treason of the Heart and punisheth it Use 1. Is God infinite in Knowledge 1 Iohn 1.5 He is Light and in him is no Darkness then how unlike are they to God who are Darkness and in them is no Light who are destitute of Knowledge such as the Indians who never heard of God And are there not many among us who are no better than baptized Heathens who are to seek in the first Principles of the Oracles of God It is sad that after the Sun of the Gospel hath shined so long in our Horison yet to this day the Veil should be upon their Heart Such as are inveloped with Ignorance cannot give God a reasonable Service Rom. 12.1 Ignorance is the Nurse of Impiety the Schoolmen say Omne peccatum fundatur in ignorantia Jer. 9.3 They proceed from evil to evil and know not me saith the Lord. Where Ignorance reigns in the Understanding Lust rageth in the Affections Prov. 19.2 That the Mind be without Knowledge it is not good neither Faith nor Fear no Faith for Knowledge carries the Torch before Faith Psal. 9.10 They that know thy Name will put their trust in thee A Man can no more believe without Knowledge than the Eye can see without Light Nor Fear of God How can they fear him whom they do not know The Covering of Haman's Face was a sad Presage of Death When Peoples Minds are covered with Ignorance this Covering of the Face is a fatal fore-runner of Destruction 2. If God be a God of Knowledge then see the folly of Hypocrisy Hypocrites do not virtutem facere but fingere Melanct. they carry it fair with Men but care not how bad their Hearts are they live in secret sin Psal. 73.11 They say how doth God know Psal. 10.11 God hath forgotten he â—ideth his face he will never see it But Psal. 147.5 His Understanding is infinite He hath a Grate Crates that looks into Mens Breasts he hath a Key for the Heart he beholds all the sinful workings of Men's Spirits As in a Glass-Hive we can see the Bees working in their Combs Matth.
6.4 he sees in secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in impios habet Rivet As a Merchant enters down Debts in his Book so God hath his Diary or Day-Book and he enters down every sin into the Book He makes a Critical Discant upon Mens Actions Ieroboam's Wife disguised her self that the Prophet should not know her but he discern'd her 1 Kings 14.6 Why feignest thou thy self to be another The Hppocrite thinks to prevaricate and juggle with God but God will unmask him Eccles. 12.14 God shall bring every work into Iudgment with every secret thing Jer. 29.23 They have committed Villany in Israel even I know and am a witness saith the Lord. I but the Hypocrite hopes he shall colour over his sin and make it look very specious Absolom masks over his Treason with the pretence of a Religious Vow Iudas dissembles his Envy at Christ and Covetousness with a pretence of Charity to the Poor John 12.5 Iehu makes Religion a stirrop to his Ambitious Design 1 Kings 10.16 but God sees through these Figleaves You may see a Jade under his gilt Trappings Ier. 16.17 Their Iniquities is not hid from my eyes And he that hath an Eye to see will find an Hand to punish Use 2. of Exhortation Is God so infinite in his Knowledge then we should always set our selves as under his Omniscient Eye Sic vivendum est tanquam in conspectu Seneca Let us set David's Prospect before our Eye Psal. 16.8 I have set the Lord always before me Seneca counselled Lucilius that whatever he was doing he should imagine some of the Roman Worthies beheld him and then he would do nothing dishonourable The consideration of God's Omnisciency would 1. Be preventive of much sin The Eye of Man will restrain from sin and will not God's Eyes much more Esther 7.8 Will he force the Queen before me when I stand and look on Will we sin when our Judge looks on Would Men speak so vainly if they considered God over-heard them Latimer took heed to every word in his Examination when he heard the Pen go behind the Hangings So what care would Persons have of their words if they remembred God heard and the Pen is going in Heaven Would Men go after strange Flesh if they believed God were a Spectator of their wickedness and would make them do Pennance in Hell for it would they defraud in their Dealings and use false Weights if they thought God saw them and for making their Weights lighter would make their damnation heavier 2. The setting our selves as under the Eye of God's Omnisciency would cause Reverence in the Worship of God God sees the frame and carriage of our Hearts when we come before him How would this call in our stragling thoughts how would this animate and spirit Duty it would make us put fire to the Incense Acts 26.7 The Tribes instantly served God day and night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus venibus with the utmost zeal and intensness of Spirit To think God is in this place he beholds us would add Wings to Prayer and Oil to the flame of our Devotion 2. Is God's Knowledge infinite study sincerity be what you seem 1 Sam. 16.7 The Lord looketh upon the heart Men judge of the Heart by the Actions God judgeth of the Actions by the Heart If the Heart be sincere God will see the Faith and wink at the failing Asa had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Blemishes but his Heart was right with God 2 Chron. 15.17 God saw his Sincerity and pardoned his Infirmity Sincerity in a Christian is like Chastity in a Wise which doth excuse many Failings Sincerity makes our Duties acceptable like Musk among Linen that perfumes it As Iehu said to Iehonadab 2 Kings 10.15 Is thy heart right with me and he said it is if it be saith he give me thy hand and he took him up into the Chariot So if God sees our heart is right that we love him and design his glory now saith he give me your Prayers and Tears now you shall come up with me into the triumphant Chariot of Glory Sincerity makes our Services to be golden and God will not cast away this Gold though it may want some weight Is God Omniscient and his Eye chiefly upon the Heart wear this Girdle of Truth about you and never leave it off Use 3. of Comfort Is God a God of infinite Knowledge then there is Comfort 1. To the Saints in particular 2. To the Church in general in three Respects 1. In case of Private Devotion Christian thou settest hours apart for God thy Thoughts run upon him as thy Treasure God takes notice of every good Thought Mal. 3.17 He had a Book of Remembrance written for them that thought upon his Name Thou enterest into thy Closet and prayest to thy Father in secret he hears every sigh and groan Psal. 38.9 My groaning is not hid from thee Thou waterest the Seed of thy Prayer with Tears God bottles every Tear Psal. 56.8 Put thou my Tears into thy bottle When the Secrets of all Hearts shall be opened God will make an honourable mention of the Zeal and Devotion of his People and he himself will be the Herauld of their Praises 1 Cor. 4.5 Then shall every man have praise of God 2. The Infiniteness of God's Knowledge is a Comfort in case the Saints have not so clear a Knowledge of themselves They find so much Corruption that they judge they have no Grace Gen. 25.22 If it be so why am I thus If I have Grace why is my Heart in so dead and earthly a frame O remember God is of infinite Knowledge he can spy Grace where thou canst not he can see Grace hid under Corruption as the Stars may be hid under a Cloud God can see that Holiness in thee which thou canst not discern in thy self He can spy the flower of Grace in thee though overtop'd with weeds 1 Kings 14.13 Because there is in him some good thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God sees some good thing in his People when they can see no Good in themselves and though they judge themselves he will give them an Absolution 3. It is Comfort in respect of Personal Injuries It is the Saints lot to suffer The Head being crowned with Thorns the Feet must not tread upon Roses if Saints find a real Purgatory 't is in this Life but this is the Comfort God sees what wrong is done to them The Apple of his Eye is touched and is not he sensible St. Paul was scourged by cruel Hands 1 Cor. 11.35 Thrice was I beaten with Rods as if you should see a Scullion whip the King's Son God beholds it Exod. 3.7 I know their sorrows The Wicked make wounds in the backs of the Saints and then pour in Vinegar God writes down their Cruelty Believers art part of Christs Mystical Body and for every drop of a Saint's Blood spilt God puts a drop of Wrath in his Vial. 2. Comfort
decreed the time of my Life in the use of Means so God hath decreed my Salvation in the use of Word Prayer Sacraments And as a Man that refuseth his â—ood murders himself so he that refuseth to work out his Salvation doth destroy himself The Vessels of Mercy are said to be prepar'd unto Glory Rom. 9.23 How are they prepar'd but by being sanctified and that cannot be but in the use of Means therefore let not God's Decree take thee off from Holy Endeavour A good Saying of Dr. Preston Hast thou an Heart to pray to God it is a sign no Decree of Wrath is passed against thee Use 1. If God's Decree be Eternal and Unchangeable then God doth not Elect our Faith foreseen as the Arminians Rom. 9.11 The children being not yet born that the purpose of God according to election might stand It was said Iacob have I loved Esau have I hated We are not elected for Holiness but to Holiness Eph. 1.3 If we are not justified for our Faith much less elected for our Faith but we are not justified for it We are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Faith as an Instrument Eph. 2.8 but not for Faith as a Cause and if not justified for Faith then much less elected God's Decree of Election is Eternal and Unchangeable therefore depends not upon Faith foreseen Acts 13.48 As many as were ordained to eternal life believed They were not elected because they believed but they believed because they were elected Use 2. If God's Decree be Unchangeable 't is Comfort in two Cases 1. Concerning God's Providences towards his Church We are ready to quarrel with Providence if every thing doth not jump with our Desire Remember God's Work goes on and nothing falls out but what he hath decreed from Eternity 2. God hath decreed Troubles for the Churches good the troubling of God's Church is like the Angel's troubling the Water Ioh. 5.4 which made way for healing his People He hath decreed Troubles in the Church His fire is in Sion and his furnace in Ierusalem Isa. 31.9 The Wheels in a Watch move cross one to another but they all carry on the Motion of the Watch So the Wheels of Providence often move cross to our Desires but still they carry on God's unchangeable Decree Dan. 12.10 Many shall be made white God lets the Waters of Affliction be poured on his People he doth but lay them a Whitening Therefore murmur not at God's Dealings His Work goes on nothing falls out but what he hath wisely decreed from Eternity every thing shall promote God's Design and fulfil his Decree 2. Comfort to the Godly in regard of their Salvation 2 Tim. 2.19 The foundation of God stands sure having this seal the Lord knows who are his God's Counsel of Election is Unchangeable once elected and for ever elected Rev. 3.5 I will not blot his name out of the book of life The Book of God's Decree hath no Errata's in it no blottings out once justified never unjustified Hos. 13.14 Repentance shall be hid from mine eyes God never repents of his electing Love â— Joh. 13.1 He loved them to the end Therefore if thou art a Believer comfort thy self with this the Immutability of God's Decree Use 3. To conclude a word to the Wicked who march furiously against God and his People let them know God's Decree is Unchangeable God will not alter it nor can they break it and while they resist God's Will they fulfil it There 's a twofold Will of God Voluntas praecepti decreti The Will of God's Precept and of his Decree While the Wicked resist the Will of God's Precept they fulfil the Will of his Permissive Decree Iudas betrays Christ Pilate condemns him the Souldiers crucify him while they resisted the Will of God's Precept they fulfilled the Will of his Permissive Decree Acts 4.28 Such as are wicked God commands one thing they do the quite contrary to keep Sabbath they prophane it while they disobey his Command they fulfil his Permissive Decree If a Man set up two Nets one of Silk the other of Iron the Silken Net may be broken not the Iron God's Commands are the Silken Net while Men break the Silken Net of God's Command they are taken in the Iron Net of his Decree while they sit backward to God's Precepts they row forward to his Decree his Decree to permit their Sin and to punish them for their Sin permitted Of the Wisdom of GOD. THE next Attribute is Gods ' Wisdom which is one of the brightest Beams of the Godhead Iob 9.4 He is wise in heart Kacham lavau The Heart is the Seat of Wisdom Cor in Hebraeo sumitur pro Iudicio Pineda Among the Hebrews the Heart is put for Wisdom Iob 34.32 Let Men of Understanding tell me In the Hebrew Let Men of Heart tell me God is wise in heart that is he is most wise 1. God is only wise he doth monopolize and ingross all Wisdom Ergo he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only wise God 1 Tim. 1.17 All the Treasures of Wisdom are lock'd up in him and no Creature can have any Wisdom but as God is pleased to give it out of his Treasury 2. God is perfectly wise there is no defect in his Wisdom Men may be wise in some things but in other things may betray imprudence and weakness But God is the Exemplar and Pattern of Wisdom and the Pattern must be perfect Matth. 5.48 God's Wisdom appears in two things 1. His Infinite Intelligence 2. His Exact Working 1. His Infinite Intelligence He knows the most profound obstruse Secrets Dan. 2.28 He knows the Thoughts which are the most intricate subtil things Amos 4.13 He declareth to Man what is his thought Let Sin be contrived never so politickly God will pull off all Masks and Disguises and make an Heart-Anatomy He knows all future Contingencies ante intuitu all things are before him in one clear Prospect 2. His exact curious Working He is wise in heart his wisdom lies in his works These Works of God are bound up in three great Volumes where we may read his Wisdom 1. The Work of Creation The Creation as it is a Monument of God's Power so a Looking-glass in which we may see his Wisdom None but a wise God could so curiously contrive the World Behold the Earth deck'd with variety of Flowers which are both for Beauty and Fragrancy the Heaven bespangled with Lights we may see the glorious Wisdom of God blazing in the Sun twinkling in the Stars His Wisdom is seen in the marshalling and ordering every thing in its proper Place and Sphere If the Sun had been set lower it would have burnt us if higher it would not have warm'd us with its Beams God's Wisdom is seen in appointing the Seasons of the Year Psal. 74.17 Thou hast made Summer and Winter If it had been all Summer the Heat would have scorched us if all Winter the Cold would
strike a strait stroak by crooked sticks God hath oft made his Church grow and flourish by persecution The showrs of Blood have made her more fruitful Iulian. Exod. 1.10 Come let us deal wisely with them least they multiply And that way they took to suppress them made them multiply Vers. 12. The more the afflicted them the more they multiplied Like Ground the more it is harrowed it bears the better Crop The Apostles were scattered by reason of Persecution and their scattering was like the scattering of Seed they went up and down and preached the Gospel and brought in daily Converts Paul was put in Prison and his Bonds were a Means to enlarge the Gospel Phil. 1.12 3. The wisdom of God is seen in making the most desperate Evils turn to the good of his Children As several poisonful Ingredients wisely tempered by the skill of the Artist make a Soveraign Medicine so God makes the most deadly Afflictions co-operate for the good of his Children He purifies them and prepares them for Heaven 2 Cor. 4.17 These hard Frosts hasten the Spring-flowers of Glory The wise God by a Divine Chymistry turns Afflictions into Cordials God makes his People gainers by losses and turns their Crosses into Blessings 4. The wisdom of God is seen in this that the sins of Men shall carry on God's work yet that he should have no hand in their sins The Lord permits sin but doth not approve it He hath an Hand in the Action in which sin is but not in the sin of the Action As in the crucifying of Christ so far as it was a Natural Action God did concur if he had not given the Jews Life and Breath they could not have done it but as it was a sinful Action so God abhorred it A Musitian plays upon a Viol out of tune the Musitian is the Cause of the sound but the jarring and discord is from the Viol it seâ—f so Men's natural Motion is from God but their sinful Motion is from themselves A Man that rides on a lame Horse his riding is the Cause why the Horse goes but the lameness is from the Horse it self Herein is God's wisdom the sins of Men shall carry on his Work yet he hath no hand in them 5. The wisdom of God is seen in helping in the desperate Cases God loves to shew his wisdom when Humane Help and Wit fail Exquisite Lawyers love to wrestle with Nicities and Difficulties in the Law to shew their skil the more God's wisdom is never at a loss but when Providences are darkest now appears the Morninst-star of Deliverance Psal. 136.23 Who remembred us in our low condition Sometimes God melts away the Spirits of his Enemies Iosh. 2.24 Sometimes he finds them other work to do and sounds a Retreat to them as he did to Saul when he was pursuing David The Philistines are in the Land In the Mount will God be seen When the Church seems to be upon the Altar her Peace and Liberty ready to be Sacrificed now comes the Angel 6. God's wisdom is seen in befooling wise men and making their wisdom a means of their overthrow Achitophel had deep Policy 2 Sam. 16.23 The counsel of Achitophel which he counselled was as if a man had enquired at the Oracle of God but he consulted his own shame The Lord turned his counsel into foolishness 2 Sam. 17.23 Job 5.13 God taketh the wise in their own craftiness that is when they think to deal wisely he not only disappoints them but insnares them The Snares they lay for others catch themselves Psal. 9.16 In the Net which they hid is their own foot taken God loves to counter-plot Politicians he makes use of their own Wit to undo them and hangs Haman upon his own Gallows Use 1. Adore the wisdom of God it is an infinite Deep the Angels cannot search into Rom. 11.33 His ways are past finding out And as we should Adore so we should Rest in the wisdom of God God sees what Condition is best for us Did we believe the wisdom of God it would keep us from murmuring Rest in God's wisdom in several Cases 1. In want of Spiritual Comfort God is wise he sees it good sometimes we should be without Comfort Perhaps we should be lifted up with Spiritual Enlargements as Paul with his Revelations 2 Cor. 12.7 'T is hard to have the Heart low when Comfort is high God sees Humility is better for us then Ioy. 'T is better to want Comfort and be humble then to have it and be proud 2. In want of bodily strength rest in God's wisdom he sees what is best Perhaps the less Health the more Grace Weaker in Body the stronger we are in Faith 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day At Rome there were two Laurel Trees when the one withered the other flourished The inward Man is renewed When God shakes the Tree of the Body he is now gathering the Fruits of Righteousness Hebr. 12.11 Sickness is God's Launce to let out the Impostbume of sin Isa. 27.9 3. In case of God's Providences to his Church we wonder what God is doing with us and are ready to kill our selves with Care Rest in God's wisdom he knows best what he hath to do Psal. 77.19 His footsteps are not known Trust him where you cannot trace him God is most in his way when we think he is most out of the way When we think God's Church is as it were in the Grave and there is a Tombstone laid upon her God's wisdom can rowl away the Stone from the Sepulchre Christ cometh leaping over Mountains Cant. 2.8 Either his power can remove the Mountain or his wisdom knows how to leap over it 4. In case we are low in the World or have but little Oil in our Cruise Rest in God's wisdom he sees it best it is to cure Pride and Wantonness God knew if thy Estate had not been lost thy Soul had been lost God he saw Riches would be a Snare to thee 1 Tim. 6.9 Art thou troubled that God hath prevented a Snare God will make thee rich in Faith what thou lackest in Temporals shall be made up in Spirituals God will give thee more of his love Thou art weak in Estate yet God will make thee strong in Assurance O rest in God's wisdom he will Carve the best piece for thee 5. In case of the loss of dear Friends a Wife or Child or Husband rest satisfied in God's Wisdom God hath taken away these because he would have more of your Love He breaks these Crutches that we may live more upon him by Faith God would have us learn to go without Crutches Use 2. If God be infinitely wise then let us go to him for Wisdom as Solomon 1 Kings 3.9 Give thy servant an understanding heart and the speech pleased the Lord and there is encouragement for us If any one lack wisdom let him ask of God who giveth liberally
all things he cannot deny himself Answ. Though God can do all things he cannot do that which stains the glory of his Godhead he cannot sin he cannot do that which implies a Contradiction To be a God of Truth and yet deny himself is a Contradiction Use 1. If God be so infinite in Power Fear this great God We are apt to fear such as are in power Ier. 5.22 Fear ye not me saith the Lord will ye not tremble at my presence He hath power to cast our Souls and Bodies into Hell Psal. 90.11 Who knows the power of his wrath God can with the same Breath that made us dissolve us his Eyes are as a flame of fire the Rocks are thrown down by him Nah. 1.6 Solomon saith Where the word of a King is there is power Eccles 8.4 much more where the word of a God is O let us fear this mighty God! The fear of God would drive out all other base Fear Use 2. See the deplorable Condition of wicked Men 1. This Power of God is not for them 2. It is against them 1. This Power of God is not for them they have no Union with God therefore have no warrant to lay claim to his Power His Power is no relief to them He hath power to forgive sins but he will not put forth his power towards an impenitent sinner God's Power is an Eagles wing to carry the Saints to Heaven But what Priviledge is that to the wicked Though a Man will carry his Child in his Arms over a dangerous water yet he will not carry an Enemy in his Arms. God's Power is not engaged to help those that fight against him Let Miseries come upon the Wicked they have none to help them they are like a Ship in a storm without a Pilot driven upon the Rocks 2. This Power of God is against the Wicked God's Power will not be the Sinner's Shield to defend him but a Sword to wound him God's Power will bind the the Sinner in Chains God's Power serves to revenge the wrong done to his Mercy God will be Almighty to damn the Sinner Now in what a condition is every Unbeliever God's Power is engaged against him and it is a fearful thing to fall into the hands of the living God Hebr. 10.31 Use 3. It reproves such as do not believe this Power of God We say we do not doubt of God's Power but his Will But indeed it is God's Power that we question Is any thing too hard for God Jer. 32.27 yet we stagger through Unbelief as if the Arm of God's Power were shrunk and he could not help in desperate Cases Take away a King's Power and we un-king him take away the Lord's Power and we un-God him yet how guilty of this are we Did not Israel question God's Power Can he prepare a Table in the Wilderness Psal. 78.19 they thought the Wilderness was a fitter place for making of Graves then spreading of a Table Did not Martha doubt of Christ's Power Iohn 11.39 He hath been dead four days If Christ had been there while Lazarus was sick or when he had been newly dead Martha did not question but Christ could have raised him but he had laid in the Grave four days and now she seemed to question his Power Christ had as much ado to raise her Faith as to raise her dead Brother And Moses though an holy Man yet limits God 's Power through Unbelief Numb 11.21 The People amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh for a whole month shall the flocks and the herds be slain for them to suffice them or shall all the Fish of the Sea be gathered for them to suffice them And the Lord said unto Moses is the Lord's hand waxed short This is a great Affront to God to go to deny his Power That Men doubt of God's Power appears 1. By their taking indirect Courses Would they defraud in their Dealings use false Weights if they believed the Power of God that he could provide for them 2. By their depending more upon second Causes then upon God 2 Chron. 16.12 In his disease he sought not to the Lord but to the Physitian Use 4. If God be infinite in Power then let us take heed of hardning our hearts against God Iob 9.4 Who hath hardned himself against him and prospered Iob sends a Challenge to all Creatures in Heaven and Earth Who is he did ever take up the Bucklers against God and came of Conquerour For a Person to go on daringly in any sin is to harden his heart against God and as it were to raise a War against Heaven and let him remember God is Elshaddai Almighty he will be too hard for them that oppose him Iob 40.9 Hast thou an arm like God Such as will not bow to his golden Scepter shall be broken with his iron Rod. Iulian hardned his heart against God he opposed him to his Face but what got he at last did he prosper Being wounded in Battel he threw up his Blood into the Air and said to Christ Vicisti Galilaee O Galilean thou hast overcome I acknowledge thy Power whose Name and Truth I have opposed Will Folly contend with Wisdom Weakness with Power Finite with Infinite O take heed of hardning your heart against God! he can send Legions of Angels to avenge his Quarrel 'T is better to meet God with Tears in your Eyes then Weapons in your Hand You may overcome God sooner by Repentance then by Resistance Use 5. Get an Interest in God and then this glorious Power is engaged for you God gives it under his hand that he will put forth the whole Power of his God-head for the good of his People 1 Chron. 17.24 The Lord of hoasts is the God of Israel even a God to Israel This Almightiness of God's Power is a wonderful Support and Comfort to every Believer It was Sampson's Riddle Iudg. 14.14 Out of the strong came forth sweetness So out of the Attribute of God's Power out of this strong comes forth sweetness 'T is Comfort in several Cases 1. In case of strong Corruption My sins saith a Child of God are potent I have no power against this Army that comes against me I pray and humble my Soul by Fasting but my sins return upon me I but dost thou believe the Power of God the strong God can conquer thy strong Corruption though sin be too hard for thee yet not for him he can soften hard hearts quicken the dead Is any thing too hard for the Lord Gen. 18.14 Set God's Power on work By Faith and Prayer say Lord it is not for thy honour that the Devil should have so strong a Party within me O break the head of this Leviathan Abba Father all things are possible to thee 2. In case of strong Temptation Satan is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strong Man O but remember the Power of God Christ is call'd
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hyperbolically Evil Rom. 1.13 it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abomination Deut. 7.25 God hath no mixture of Evil in him Sin hath no mixture of Good it is the Spirits and Quintissence of Evil it turns Good into Evil it hath deflowr'd the Virgin-Soul made it red with Guilt and black with Filth it is called the accursed thing Jos. 7.11 No wonder ergo that God doth so hate Sin being so unlike to him nay so contrary it strikes at his Holiness Sin doth all it can to spight God Sin would not only Unthrone God but Ungod him if Sin could help it God should be God no longer Use 2. Is God the Holy One and is his Holiness his Glory Then how impious are they 1. That are Haters of Holiness as the Vulture hates Perfumes so they hate this sweet Perfume of Holiness in the Saints their Hearts rise against Holiness as a Man's Stomach at a Dish he hath an Antipathy against There is not a greater sign of a Person devoted to Hell then to hate one for that thing wherein he is most like God his Holiness 2. That are Despisers of Holiness they despise the Glory of the Godhead Glorious in holiness the despising of Holiness is seen in the deriding of it Is it not sad Men should deride that which should save them Sure that Patient will dye that derides the Physick The deriding the Grace of the Spirit comes near to the despighting the Spirit of Grace Scoffing Ishmael was cast out of Abraham's House Gen. 21.9 Such as scoff at Holiness shall be cast out of Heaven Use 2. of Exhortation Is God so infinitely holy then let us endeavour to imitate God in Holiness 1 Pet. 1.16 Be ye holy for I am holy There 's a twofold Holiness An Holiness of Equality and an Holiness of Similitude An Holiness of Equality no Man or Angel can reach to Who can be equally Holy with God Who can parallel him in Sanctity But 2. there is an Holiness of Similitude and that we must aspire after to have some Analogy and Resemblance of God's Holiness in us be as like him in Holiness as we can though a Taper doth not give so much Light as the Sun yet it doth resemble it We must Imitate God in Holiness Quest. Must we be like God in Holiness wherein doth our Holiness consist Resp. In two things 1st In our Suitableness to God's Nature 2dly Our Subjection to his Will 1. Our Holiness stands in our Suitableness to the Nature of God Hence the Saints are said to partake of the Divine Nature 2 Pet. 1.4 which is not a partaking of his Essence but his Image Herein is the Saints Holiness when they are the lively Pictures of God they bear the Image of God's Meekness Mercifulness Heavenliness they are of the same Judgment with God of the same Disposition they love what he loves and hate what he hates 2. Our Holiness consists in our Subjection to the Will of God As God's Nature is the Pattern of Holiness so his Will is the Rule of Holiness This is our Holiness 1. When we do his Will Acts 13.22 2. When we bear his Will Mich. 7.9 What he inflicts wisely we suffer willingly This is our Holiness when we are suitable to God's Nature and submissive to his Will this should be our great Care to be like God in Holiness Our Holiness should be so qualified as God's God's is a real Holiness such should ours be Ephes. 4.24 Righteousness and true holiness it should not be only the Paint of Holiness but the Life of Holiness it should not only be like the Aegyptian Temples beautiful without but like Solomon's Temple Gold within Psal. 45.13 The King's Daughter is glorious within That I may press you to resemble God in Holiness 1. How Illustrious every holy Person is he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a fair Glass in which some of the Beams of God's Holiness shines forth We read Aaron put on Garments for Glory and Beauty Exod. 28.2 When we wear the embroidered Garment of Holiness it is for Glory and Beauty A good Christian is ruddy being sprinkled with Christ's Bloud and white being adorn'd with Holiness As the Diamond to a Ring so is Holiness to the Soul So beautiful a thing is Holiness that as Chrysostom saith ' They that oppose it cannot but admire it 2. It is the great Design God carries on in the World to make a People like himself in Holiness What are all the Showers of the Ordinances for but to rain down Righteousness upon us and make us Holy What are the Promises for but to encourage Holiness What is the sending of the Spirit into the World for but to anoint us with the Holy Unction 1 Ioh. 2.20 What are all Afflictions for but to make us Partakers of God's Holiness Heb. 12.10 What are Mercies for but Loadstones to draw us to Holiness What is the end of Christ's dying but that his Bloud might wash away our Unholiness Tit. 2.14 Who gave himself for us to purifie unto himself a peculiar People So that if we are not holy we cross God's great Design in the World 3. 'T is our Holiness draws God's Heart to us Holiness is God's Image God cannot choose but love his Image where he sees it A King loves to see his Effigies upon a piece of Coin Psal. 45.7 Thou lovest righteousness And where doth Righteousness grow but in an holy Heart Isa. 6â— 4 Thou shalt be called Hepbsiba for the Lord delighteth in thee It was her Holiness drew God's Love to her Verse 12. They shall call them the holy people God values not any by their high Birth but their Holiness 4. Holiness is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only thing that differenceth us from the Reprobate Part of the World God's People have his Seal upon them 2 Tim. 2.19 The foundation of God standeth sure having this seal The Lord knows them that are his And let all that nameth the name of Christ depart from iniquity The People of God are sealed with a double Seal 1. Election The Lord knows who are his 2. Sanctification Let every one depart from iniquity As a Nobleman is distinguished from another by his Silver Star as a virtuous Woman is distinguish'd from an Harlot by her Chastity so Holiness distinguisheth between the two Seeds All that are of God as they have Christ for their Captain Heb. 2.10 so Holiness is the white Colour they wear 5. Holiness is our Honour Holiness and Honour put together 1 Thes. 4.4 Dignity goes along with Sanctity Rev. 1.6 He hath washed us from our sins â—n his bloud and hath made us kings unto God When we are washed and made holy then we are Kings and Priests to God The Saints are call'd Vessels of Honour they are called Jewels for the sparkling of their Holiness because fill'd with Wine of the Spirit this makes them Earthly Angels 6. Holiness gives us Boldness with God
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
which is no guile now he sees his own Image in you This draws God's Heart towards you Likeness draws Love But One GOD. Quest. V. THE fifth Question is Are there more Gods then one Answ. There is but one only the living and true God That there is a God hath been proved and those that will not believe the Verity of his Essence shall feel the Severity of his Wrath Deut. 6.4 Hear O Israel the Lord our God is One Lord. He is the only God Deut. 4.39 Know therefore this day and consider it in thy heart that the Lord he is God in Heaven above and upon the Earth beneath there is none else Isa. 45.21 A just God and a Saviour There is none beside me There are many titular Gods Kings represent God their Regal Scepter is an Emblem of his Power and Authority Judges are called Gods Psal. 82.5 I have said ye are Gods viz. set in God's place to do Justice but dying Gods vers 7. Ye shall dye like men 1 Cor. 8.5 6. There be that are called Gods but to us there is but One God Argument 1. There is but one first Cause that hath its Being of it self and on which all other Beings depend As in the Heavens the primum Mobile moves all the other Orbs so God gives Life and Motion to every thing existent There can be but one God because there is but one first Cause 2. There is but one infinite Being therefore there is but one God There cannot be two Infinites Ier. 23.24 Do not I fill heaven and earth saith the Lord If there be one Infinite filling all places at once how can there be any room for another Infinite to subsist 3. There is but one Omnipotent Power if there be two Omnipotents then we must always suppose a Contest between these two that which one would do the other Power being Equal would oppose and so all things would be brought into a Confusion If a Ship should have two Pilots of equal Power one would be ever crossing the other when one would Sail the other would cast Anchor here were a Confusion and the Ship must needs perish The Order and Harmony in the World the constant and uniform Government of all things is a clear Argument that there is but one Omnipotent one God that rules all Isa. 44.6 I am the first and I am the last and beside me there is no God Use 1. of Information If there be but one God then it excludes all other Gods Some have fained that there were two Gods so the Valentinians others that there were many Gods so the Polytheites the Persians worshipped the Sun the Egyptians the Lion and Elephant the Grecians worshipped Iupiter These I may say err not knowing the Scriptures Matth. 22.29 Their Faith is a Fable God hath given them up to strong delusions to believe a lie that they may be damned 2 Thess. 2.11 2. If there be but one God then there can be but One true Religion in the World Eph. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord one Faith If there were many Gods then there might be many Religions every God would be worshipped in his way but if there be but one God there is but one Religion one Lord one Faith Some say we may be saved in any Religion 't is absurd to imagine that God who is one in Essence should appoint several Religions in which he will be worshipped 'T is as dangerous to set up a false Religion as to set up a false God There are many ways to Hell Men may go thither which way their Fancy leads them but there is but one direct Road to Heaven viz. Faith and Holiness There is no way to be saved in but this as there is but one God so there is but one True Religion 3. If there be but one God then you have but One that you need chiefly study to please and that is God If there were divers Gods we should be hard put to it how to please them all one would command one thing another the quite contrary and to please two contrary Masters is impossible but there is but one God therefore you have but one to please As in a Kingdom there is but one King therefore every one seeks to ingratiate himself into his favour Prov. 19.6 so there is but one true God therefore here lies our main work to please him Be sure to please God whoever else you displease This was Enoch's Wisdom Hebr. 11.5 he had this Testimony before he died that he pleased God Quest. What doth this pleasing God imply Answ. 1. We please God when we comport with his Will 'T was Christ's meat and drink to do his Father's will Iohn 4.34 and so he pleased him Matth. 3 17. A voice came from heaven saying this is my beloved son in whom I am well pleased It is the will of God that we should be holy 1 Thess. 4 3◠Now when we are bespangled with Holiness our Lives are walking Bibles this is according to God's will and it pleaseth him 2. We please God when we do the Work that he sets us about Iohn 17.4 I have finished the work which thou gavest me to do viz. my mediatory work Many finish their lives but do not finish their work Our work God hath cut out for us is to observe the first and second Table In the first is set down our duty towards God in the second our duty towards Man Such as make Morality the chief and sole part of Religion set the second Table above the first nay they take away the first Table for if Prudence Justice Temparance be enough to save then what needs the first Table and so our worship towards God shall be quite left out But those two Tables which God hath joyned together let no Man put asunder 3. We please God when we dedicate our Heart to give him the best of every thing Abel gave God the fat of the Offering Gen. 4.4 Domitian would not have his Image carved in Wood or Iron but in Gold Then we please God when we serve him with love fervency alacrity we give him golden Services herein lies our Wisdom and Piety to please God there is but one God therefore there is but one whom we have chiefly to please namely God 4. If there be but one God then we must pray to none but God The Papists pray to Saints and Angels 1. To Saints a Popish Writer saith When we pray to the Saints departed they being touched with compassion say the like to God for us as the Disciples did to Christ for the Canaanitish Woman Matth. 15.23 Send her away for she crieth after us The Saints above know not our Wants Isa. 63.16 Abraham is ignorant of us or if they did we have no warrant to pray to them Prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part of Divine Worship which must be given only to God 2. They pray to Angels Angel-worship is forbidden Col. 2.18 19. and
is only a Passage-room to Eternity the World is to us as the Wilderness was to Israel not to rest in but to travel through to the glorious Canaan The World is a Tyring-room to dress our Souls in not a place where we are to stay for ever The Apostle tells us of the Worlds Funerals 2 Pet. 3.10 The Elements shall melt with fervent heat the Earth also and the Works that are therein shall be burnt up 2. Positively God made the World to demonstrate his own glory The World is a Looking-glass in which we may see the Power and Goodness of God shine forth The Heavens declare the glory of God Psal. 19.1 The World is like a curious Piece of Arras or Tapestry in which we may see the Skill and Wisdom of him that made it Use 1. Did God create the World This convinceth us of the Truth of his Godhead to create is proper to a Deity Acts 17.24 This convinced Plato of a Deity when he saw all the World could not make a Fly Thus God proves himself to be the true God and distinguisheth himself from Idols Ier. 10.11 It is written in Chalde Thus shall ye say to them the gods that have not made the Heavens and the Earth even they shall perish Who but God can create The Creation is enough to Convince the Heathen that there is a God There are two Books out of which God will judge and condemn the Heathen viz. the Book of Conscience Rom. 2.15 Who have the Law written in their heart and the Book of the Creation Rom. 1.20 The invisible things of him are clearly seen by the things that are made even his eternal Power and Godhead The World is full of Emblems and Hyeroglyphicks every Star in the Sky every Bird that flies in the Air is a Witness against the Heathen A Creature could not make it self 2. Here is a mighty support for Faith God Creates He that made all things with a word what cannot he do He can create strength in weakness he can create a supply of our wants What a foolish question was that Psal. 78.19 Can he prepare a table in the wilderness Cannot he that made the World do much more Psal. 124.8 Our help standeth in the Name of the Lord who made Heaven and Earth Rest on this God for help who made Heaven and Earth The work of Creation as it is a Monument of God's Power so it is a stay to Faith Is thy Heart hard he can with a word create softness Is it unclean he can create purity Psal. 51.10 Create in me a clean heart O God Is the Church of God low he can create Ierusalem a Praise Isa. 65.18 No such golden Pillar for Faith to stay upon as a creating Power 3. Did God make this World full of Beauty and Glory every thing very good then what an evil thing is sin that hath put out of frame the whole Creation Sin hath much eclipsed the beauty sowrd the sweetness and marred the harmony of the World How bitter is that Gall a drop whereof can imbitter a whole Sea Sin hath brought Vanity and Vexation into the World yea a Curse God cursed the ground for Man's sake Gen. 3. There were several Fruits of the Curse 1. In sorrow shalt thou eat of it vers 17. By that word sorrow is to be understood all the Troubles and Cares of this Life 2. In the sweat of thy face shalt thou eat bread vers 19. In Innocency Adam did till the ground he must not live idly but it was rather a delight then a labour that tilling was without toiling The eating in sorrow and the sweat of the brow came in after sin 3. Thorns also and Thistles shall the ground bring forth vers 18. Quest. Whether in Innocency did not the Earth bear Thorns because it is threatned as a punishment Answ. It is likely it did bear Thorns for when God had done creating he made no new Species or Kinds of things but the meaning is now after Sin the Earth should bring forth more plenty of Thorns and now those Thorns should be hurtful and choke the Corn which hurtful quality was not in them before Ever since the Fall all the Comforts of this Life have a Thorn and a Thistle in them 4. The fourth fruit of the Curse was the driving Man out of Paradise vers 24. So he drove out the Man God at first brought Adam into Paradise as into an House ready furnished or as a King into his Throne Gen. 1.28 have dominion over every living thing that moveth Now God's driving Adam out of Paradise signified his dethroning and banishing him that he might look after an heavenly and a better Paradise 5. A fifth fruit of the Curse was Death verse 19. To dust thou shalt return Death was not natural to Adam it came in after sin Iosephus is of opinion Man should have died though he had continued in Innocency only he should have had a longer term of years added to his life but out of question Death grew out of the Root of Sin the Apostle saith Rom. 5.12 By sin came death See then how cursed a thing Sin is that hath brought so many Curses upon the Creation If we will not hate Sin for its Deformity let us hate it for the Curse it brings 4. Did God make this glorious World did he make every thing good was there in the Creature so much beauty and sweetness Oh! then what sweetness is there in God Quicquid efficit tale illud est magis tale the Cause is always more noble than the Effect Think with your selves is there so much excellence in House and Lands then how much more is there in God that made these Is there beauty in a Rose what beauty then is there in Christ the Rose of Sharon Doth Oil make the face shine Psal. 104.15 How will the Light of God's Countenance make it shine Doth Wine chear the heart O what Virtue is in the true Vine How doth the Blood of this Grape chear the Heart Is the fruit of the Garden sweet how delicious are the Fruits of the Spirit Is a Gold Mine so precious how precious is he who founded this Mine What is Christ in whom are hid all Treasures Coloss. 2.3 We should ascend from the Creature to the Creator If there be any Comfort here below how much more is there in God who made all these things How unreasonable is it that we should delight in the World and not much more in him that made it How should our Hearts be set on God and how should we long to be with God who hath infinitely more sweetness in him than any Creature Use 2. of Exhortation 1. Did God create the World let us wisely observe these Works of Creation God hath given us not only the Book of the Scriptures to read in but the Book of the Creation Look up to the Heavens they shew much of God's glory the Sun gilds the World with its bright
any Affliction befal you remember God sees it is that which is fit for you or it should not come your Cloaths cannot be so fit for you as your Crosses God's Providence may sometimes be secret but it is always wise Tho' we may not be silent under God's Dishonour yet we should learn to be silent under his Displeasure 3. You that are Christians believe that all God's Providences shall conspire for the good of his People and shall promote their Salvation at last The Providences of God are sometimes dark and our eyes dim and we can hardly tell what to make of them but when we cannot unriddle Providence believe it shall work together for the good of the Elect Rom. 8.28 The Wheels in a Watch seem to move cross one to another but they help forward the Motion of the Watch and make the Larum strike so the Providences of God seem to be cross Wheels but for all that they shall carry on the Good of the Elect. The pricking of a Vein is in itseâ—f evil and hurtful but as it prevents a Fevor and tends to the Health of the Patient so it is good So Affliction in itself is not glorious but grievous but the Lord turns this to the good of his Saints Poverty shall starve their Sins Affliction shall prepare them for a Kingdom Therefore Christians believe that God loves us that he will make the most cross Providences to promote his Glory and our Good 4. Let this be an Antidote against Immoderate Fear for nothing comes to pass but what is ordain'd by God's Decree and ordered by his Providence We sometimes fear what the Issue of things will be Men grow high in their Actings let us not make things worse by our Fear Men are limited in their Power and shall not go one Hair's breadth further then God's Providence will permit He might let Sennacherib's Army march towards Ierusalem but he shall not shoot one Arrow against it Isa. 38.36 Then the angel of the Lord went forth and smote in the camp of the Assyrians an hundred and fourscore and five thousand When Israel was compassed in between Pharoah and the Red Sea no question some of their hearts did begin to tremble and they look'd upon themselves as dead Men but Providence so ordered it that the Sea was a safe Passage to Israel and a Sepulchre to Pharaoh and all his Host. Use 2. Comfort in respect of the Church of God God's Providence reacheth in a more special manner to his Church Isa. 27.2 Sing ye unto her A vineyard of red wine God waters this Vineyard with his Blessings and watcheth over it by his Providence I the Lord keep it night and day Such as think totally to ruin the Church must do it in a time when it is neither Day nor Night for the Lord keeps it by his Providence Night and Day What a miraculous Conduct of Providence had Israel God led them by a Pillar of Fire gave them Manna from Heaven set the Rock abroach God by his Providence preserves his Church in the midst of Enemies which is as to see a Spark kept alive in the Ocean or a Flock of Sheep among Wolves God saves his Church strangely 1. By giving Unexpected Mercies to his Church when she looked for nothing but Ruine Psal. 126.1 When the Lord turned the captivity of Sion we were like them that dream How strangely did God raise up Queen Esther to preserve alive the Iews when Haman had got a bloudy Warrant sign'd for their Execution 2. Strangely by saving in that very way in which we think he will destroy God works sometimes by Contraries He raiseth his Church by bringing it low The Bloud of the Martyrs hath watered the Church and made it more fruitful Exod. 1.12 The more they afflicted them the more they multiplied The Church is like that Plant Gregory Nazianzen speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it lives by dying and grows by cutting 3. Strangely in that he makes the Enemy do his Work When the People of Amon and Moab and Mount Seir came against Iudah God set the Enemy one against another 2 Chr. 20.23 The children of Amon and Moab stood up against them of Mount Seir to slay them and when they had made an end of the inhabitants of Seir every one help'd to destroy another In the Powder-Treason he made the Traytors to be their own Betrayers God can do his work by the Enemies hand God made the Aegyptians send away the People of Israel laden with Jewels Exod. 12.36 The Church is the Apple of God's Eye and the Eye-lid of his Providence doth daily cover and defend it 5. Let the merciful Providences of God cause Thankfulness We are kept alive by a Wonder-working Providence Providence makes our Cloaths warm us our Meat nourish us We are fed every day out of the Alms-basket of God's Providence That in Health that we have an Estate it is not our Diligence but God's Providence Deut. 8.18 Thou shalt remember the Lord thy God for he it is that gives thee power to get wealth Especially if we go a stâ—p higher we may see cause of Thankfulness That we should be born and bred in a Gospel Climate that we should live in such a place where the Sun of Righteousness shines this is a signal Providence Why might not we have been born in such places where Paganism prevails That Christ should make himself known to us and touch our hearts with his Spirit when he passeth by others Whence is this but from the miraculous Providence of God which is the Effect of his Free-grace Use 3. See here that which may make us long for that time when the great Mystery of God's Providence shall be fully unfolded to us Now we scarce know what to make of God's Providences therefore are ready to Censure what we do not understand but in Heaven we shall see how all God's Providences Sickness Losses Sufferings carried on our Salvation Here we see but some dark pieces of God's Providence and it is impossible to judge of God's Works by Pieces but when we come to Heaven and see the full Body and Pourtraicture of God's Providence drawn out in its lively Colours it will be a glorious Sight to behold Then we shall see how all God's Providences help'd to fulfil his Promises Never a Providence but we shall see had either a Wonder or a Mercy in it The Covenant of Works Quest. IX I Proceed to the next Question What special Providence did God exercise towards Man in the Estate wherein he was created Answ. When God created Man he entred into a Covenant of Life with him upon Condition of perfect Obedience forbidding him to eat of the Tree of Knowledge upon pain of death For this consult with Gen. 2.16 17. And the Lord commanded the man saying of every Tree of the Garden thou mayest freely eat but of the Tree of the Knowledge of Good and Evil thou shalt not eat for in the day thou
defiled our Virgin-nature 'T was Death among the Romans to poison the Springs Original sin hath poisoned the Spring of our Nature it hath turned Beauty into Leprosy it hath turned the azure brightness of our Souls into a midnight darkness Original sin is become connatural to us A Man by Nature cannot but sin though there were no Devil to tempt no bad Examples to imitate yet there is such an innate principle in him that he cannot forbear sinning 2 Pet. 2.14 A peccato cessare nesciunt who cannot cease to sin as an Horse that is lame cannot go without halting In Original sin is 1. An aversion from Good Man hath a desire to be happy yet opposeth that which should promote his happiness he hath a disgust of holiness he hates to be reformed Since we fell from God we have no mind to return to him 2. A propension to Evil. If as the Pelagians say there were so much goodness in us since the Fall then why is there not as much natural proneness to Good as there is to Evil. Our own experience tells us that the natural biass of the Soul hath a tendency to that which is bad The very Heathens by the Light of Nature saw this Heriocles the Philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is grafted in us by Nature to sin Men roll sin as hony under their Tongue They drink iniquity as water Job 15.16 Like an hydropical person that thirsts for drink and is not satisfied so they have a kind of drought on them they thirst for sin They sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.19 Though they are tired out in committing sin yet they sin Ier. 9.5 They weary themselves to commit iniquity as a Man that follows his game while he is weary yet he delights in it and cannot leave off Though God hath set so many flaming Swords in the way to stop Men in their sin yet they go on in sin which all shews what a strong Appetite they have to the forbidden Fruit. That we may further see the Nature of Original sin consider 1. The Universality of it it hath as a Poison diffused it self into all the parts and powers of our Soul Isa. 1.5 The whole Head is sick the whole heart is faint Like a sick Patient that hath no part sound his Liver swell'd his Lungs perish'd his Feet gangren'd such infected gangren'd Souls have we till Christ who hath made a Medicine of his Blood do Cure us 1. Original sin hath depraved the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual part as in the Creation Darkness was upon the face of the deep Gen. 1.2 so the Understanding darkness is upon the face of this Deep As there is Salt in every drop of the Sea bitterness in every branch of Wormwood so there is Sin in every Faculty the Mind is obnubilated we know little of God Ever since Adam did eat of the Tree of Knowledge and his Eyes were opened we lost our Eyesight Besides Ignorance in the Mind there is Errour and Mistake we do not judge rightly of things we put bitter for sweet and sweet for bitter Isa. 5.20 Besides this there is much pride superciliousness and prejudice many fleshly reasonings against the Truth and swarms of vain Thoughts Ier. 4.14 How long shall vain thoughts lodge in thee 2. Original sin hath defiled the heart the heart is mortiferum junius deadly wicked Ier. 17.9 It is a lesser Hell in the heart are Legions of Lusts obdurateness infidelity hypocrisy sinful aestuations it boils as the Sea with Passion and Revenge Madness is in their heart while they live Eccles. 9.3 the heart is Officina Diaboli the Devil's Shop or Work-house where all Mischief is framed 3. The Will Contumacy it is the Seat of Rebellion the sinner crosseth God's will to fulfil his own Ier. 44.17 We will burn Incense to the Queen of Heaven There is a rooted enmity in the will against Holiness it is like an Iron sinew it refuseth to bend to God Where is then the freedom of the will when it is so full not only of indisposition but opposition to what is Spiritual 4. The Affections These as the strings of a Viol are out of tune These are the lesser Wheels which are strongly carried by the will the Master-wheel Our Affections are misplaced set on wrong Objects our Love is set on Sin our Joy on the Creature Our Affections are naturally as a sick man's Appetite he desires things which are noxious and hurtful for him he calls for Wine in a Fever so we have impure Lustings instead of holy Longings 2. The adherency of Original sin It cleaves to us as blackness to the skin of the Ethiopian we cannot get rid of it Paul shook off the Viper on his hand but we cannot shake off this inbred Corruption it may be compared to a wild Fig-tree growing on a Wall though the Roots of it are pull'd up yet there are some strings of it in the joints of the Stone-work which will not be eradicated but will sprout forth till the Wall be pull'd in pieces Original Concupiscence comes not as a Lodger for a Night but is an in-dweller Rom. 7.17 Sin which dwelleth in me It is a malus genius and evil spirit that haunts us wheresoever we go Iosh. 7.12 The Canaanite would dwell in the Land 3. Original sin retards and hinders us in the exercises of God's Worship Whence is all that dulness and deadness in Religion it is the Fruit of Original sin it is this rocks us asleep in Duty Rom. 7.19 The good that I would I do not Sin is compared to a weight Hebr. 12.1 A Man that hath weights tied to his Legs cannot run so fast it is like that Fish Pliny speaks of a Sea-Lamprey that cleaves to the Keel of the Ship and hinders its progress when it us under Sail. 4. Original sin though it lies latent in the Soul and be as a Spring which runs under ground yet oft it breaks forth unexpectedly Christian thou canst not believe that evil which is in thy heart and which will break forth suddenly if God leave thee 2 Kings 8.13 15. Is thy servant a dog that he should do this great thing Hazael could not believe he had such a root of bitterness in his heart that he should rip up the Women with Child Is thy servant a dog yes and worse then a dog when that Original Corruption within was stirred up If one had come to Peter and said Peter within a few hours thou wilt deny Christ he would have said Is thy servant a dog But alas Peter did not know his own heart nor how far that Corruption within would prevail upon them The Sea may be calm and look clear but when the Wind blows how doth it rage and fome so though now thy heart seems good yet when a Temptation blows how may Original Sin discover it self making thee fome with Lust and Passion Who would have thought to have found Adultery in David
me But if it be of Faith where is boasting Faith fetcheth all from Christ and gives all the glory to Christ 't is most humble Grace Hence it is God hath singled out this Grace to be the Condition of the Covenant And if Faith be the Condition of the Covenant of Grace it excludes desperate presumptuous Sinners from the Covenant They say there is a Covenant of Grace and they shall be saved but did you ever know a Bond without a Condition The Condition of the Covenant is Faith and if thou hast no Faith thou hast no more to do with the Covenant than a Foreigner or a Country Farmer with the City Charter Use 1. of Information See the amazing Goodness of God to enter into Covenant with us He never entred into Covenant with the Angels when they fell It was much Condescension in God to enter into Covenant with us in a state of Innocency but it was more to enter into Covenant with us in a state of Enmity In this Covenant of Grace we may see the Cream of God's Love and the working of his Bowels to sinners This is a Marriage-Covenant Ier. 3.14 I am married to you saith the Lord. In the New Covenant God makes himself over to us and what can he give more And he makes over his Promises to us and what better Bond can we have Use 2. of Trial. Whether we are in Covenant with God There are three Characters 1. God's Covenant People are an humble People 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye clothed with humility God's People esteem of others better then themselves they shrink into nothing in their own thoughts Phil. 2.3 David cries out I am a worm and no man Psal. 22.6 though a Saint though a King yet a Worm When Moses's Face shin'd he covered it with a Vail God's People when they shine most in Grace are covered with the Vail of Humility Pride excludes from the Covenant God resisteth the proud 1 Pet. 5.5 and sure such are not in Covenant with God whom he resists 2. A People in Covenant with God are a willing People though they cannot serve God perfectly they serve him willingly They do not grudge God a little time spent in his Worship they do not hesitate or murmur at Sufferings they will go through a Sea and a Wilderness if God calls Psal. 110.3 Thy people shall be a willing people Hebr. gnam nedabot a people of willingness This spontanity and willingness is from the attractive Power of God's Spirit the Spirit doth not impellere force but trahere sweetly draw the Will and this willingness in Religion makes all our Services accepted God doth sometimes accept of willingness without the work but never the work without willingness 3. God's Covenant People are a consecrated People they have holiness to the Lord written upon them Cast a placent superis Deut. 7.6 Thou art an holy people to the Lord thy God God's Covenant People are separated from the World and sanctified by the Spirit The Priests under the Law were not only to wash in the great Laver but were araied with glorious Apparel Exod. 28.2 This was Typical to shew God's People are not only washed from gross sin but adorned with holiness of heart they bear not only God's Name but Image Tamerlain refused a Pot of Gold when he saw it had not his Fathers stamp upon it but the Roman stamp Holiness is God's stamp if he doth not see this stamp upon us he will not own us for his Covenant People Use 3. of Exhort To such as are out of Covenant labour to get into Covenant and have God for your God How glad would the old World have been of an Ark How industrious should we be to get within the Arke of the Covenant Consider 1. the Misery of such as live and die out of Covenant with God 1. Such have none to go to in an hour of distress When Conscience accuseth when Sickness approacheth which is but an Harbinger to bespeak a Loding for Death then what will you do whither will you fly will you look to Christ for help He is a Mediator only for such as are in Covenant O! how will you be filled with horrour and despair and be as Saul 1 Sam. 15.28 The Philistines make war against me and the Lord is departed 2. Till you are in Covenant with God there is no Mercy The Mercy-Seat was placed upon the Ark and the Mercy-Seat was no larger then the Ark to shew that the Mercy of God reacheth no further then the Covenant 2. The Excellency of the Covenant of Grace it is a better Covenant then the first made with Adam 1. Because it is more friendly and propitious Those Services which would have been rejected in the first Covenant are accepted in the second Here God accepts of the Will for the Deed 2 Cor. 8.10 here sincerity is crowned In the Covenant of Grace wherein we are weak God will give strength and wherein we come short God will accept of a Surety 2. It is a better Covenant because it is surer 2 Sam. 23.5 Thou hast made with me an everlasting Covenant ordered in all things and sure The first Covenant was not sure it stood upon a tottering foundation Works Adam had no sooner a stock of Righteousness to trade with but he broke but the Covenant of Grace is sure it is confirmed with God's Decree and it rests upon two mighty Pillars the Oath of God and the Blood of God 3. It hath better Priviledges The Covenant of Grace brings preferment Our Nature is now more enobled we are rais'd to higher Glory then in Innocency we are advanced to sit upon Christ's Throne Rev. 3.21 we are by virtue of the Covenant of Grace nearer to Christ then the Angels They are his Friends we his Spouse 3. God is willing to be in Covenant with you Why doth God woe and beseech you by his Ambassadors to be reconciled if he were not willing to be in Covenant Object I would fain be in Covenant with God but I have been a great sinner and I fear God will not admit me into Covenant Resp. If thou seest thy sins and loathest thy self for them yet God will take thee into Covenant Isa. 43.24 Thou hast wearied me with thy iniquities I even I am he that blotteth out thy transgressions As the Sea covers great Rocks so God's Covenant-Mercy covers great Sins Some of the Jews that crucified Christ yet had their sins washed away in his Blood Object But I am not worthy that ever God should admit me into Covenant Answ. It never came into God's thoughts to make a New Covenant upon Terms of Worthiness If God should shew Mercy to none but such as are worthy then he must shew Mercy to none at all But it is God's design in the New Covenant to advance the riches of Grace to love us freely and when we have no worthiness of our own to accept us through Christ's worthiness Therefore
them and as Acts 10.33 We are all here present before God to hear all things commanded 6. Christ when he Teacheth doth not only illuminate but animate He doth so teach as he doth quicken Iohn 8.12 I am the light of the world he that follows me shall have lumen vitae the light of life By Nature we are dead therefore unfit for teaching who will make an Oration to the Dead But Christ teacheth them that are dead he gives the light of life as when Lazarus was dead Christ said Come forth and he made the dead to hear Lazarus came forth So when Christ saith to the dead Soul Come forth of the Grave of Unbelief he hears Christ's voice and comes forth it is the Light of Life The Philosophers saith Calor lux concrescunt Light and Heat encrease together 'T is true here where Christ comes with his Light there is the heat of Spiritual Life going along with it Use 1. of Information Branch 1. See here an Argument of Christ's Divinity Had he not been God he could never have known the Mind of God or revealed to us those Arcana Caeli those deep Mysteries which no Man or Angel could find out Who but God can anoint the eyes of the blind and give not only light but sight who but he who hath the Key of David can open the Heart who but God can bow the iron sinew of the Will He only who is God can enlighten the Conscience and make the stoney Heart bleed Branch 2. See what a Cornucopia or Plenty of Wisdom is in Christ who is the Great Doctor of his Church and gives saving knowledge to all the Elect. The Body of the Sun must needs be full of Charity and Brightness which enlightens the whole World Christ is the great Luminary In him are hid all Treasures of Knowledge Col. 2.3 The middle Lamp of the Sanctuary gave light to all the other Lamps Christ duffuseth his glorious Light to others We are apt to admire the Learning of Aristotle and Plato alas what is this poor Spaâ—k of Light to that which is in Christ from whose infinite Wisdom both Men and Angels light their Lamp Branch 3. See the Misery of Men in the state of Nature before Christ came to be their Prophet they are inveloped with Ignorance and Daâ—kness Men know nothing in a salvifical sanctified manner they know nothing as they ought to know 1 Cor. 8.2 This is sad 1. Men in the dark cannot discern Colours so in the state of Nature they cannot discern between Morality and Grace they take one for the other pro dea nubem 2. In the dark the greatest Beauty is hid Let there be rare Flowers in the Garden and Pictures in the Room yet in the dark their Beauty is vail'd over so though there be such transcendent Beauty in Christ as amazeth the Angels a Man in the state of Nature sees none of this Beauty What is Christ to him or Heaven to him the vail is upon his heart 3. A Man in the dark is in danger every step he goes so a Man in the state of Nature is in danger every step of falling into Hell Thus it is before Christ teacheth us nay the darkness in which a Sinner is while in an unregenerate state is worse then natural darkness for natural darkness affrights Gen. 15.12 An horrour of great darkness fell upon Abraham But the Spiritual Darkness is not accompanied with horrour Men tremble not at their condition nay they like their condition well enough Iohn 3.19 Men loved darkness This is their sad condition till Jesus Christ comes as a Prophet to teach them and to turn them from darkness to light and from the power of Satan to God Branch 4. See the happy condition of the Children of God they have Christ to be their Prophet Isa. 54.13 All thy children shall be taught of the Lord. 1 Cor. 1.30 He is made to us wisdom One Man cannot see by anothers eye but Believers see with Christ's eyes in his light they see light Christ gives them the light of Grace and light of Glory Use 2. Labour to have Christ for your Prophet he teacheth savingly he is an interpreter of a thousand he can untie those Knots which puzzle the very Angels till Christ teach never learn any Lesson till Christ is made to us wisdom we shall never be wise to Salvation Quest. What shall we do to have Christ for our Teacher Resp. 1. See your need of Christ's Teaching you cannot see your way without this Morning Star Some speak much of the Light of Reason improved Alas the Plumb-line of Reason is too short to Fathom the deep things of God the Light of Reason will no more help a Man to believe then the light of a Candle will help him to understand A Man can no more by the power of Nature reach Christ then an Infant can reach the top of the Pyramids or the Ostridge fly up to the Stars See your need of Christ's Anointing and Teaching Rev. 3.18 2. Go to Christ to teach you Psal. 25.5 Lead me in thy truth and teach me As one of the Disciples said Lord teach us to pray Luke 11.1 so Lord teach me to profit Do thou light my Lamp O thou great Prophet of thy Church give me a Spirit of Wisdom and Revelation that I may see things in another manner then ever I saw them before Teach me in the Word to hear thy Voice and in the Sacrament to discern thy Body Psal. 13.3 Lighten mine eyes c. Cathedram habet in coelo qui corda docet in terra Aug. He hath his Pulpit in Heaven who converts Souls And that we may be encouraged to go to Christ our great Prophet 1. Jesus Christ is very willing to teach us Why else did he enter into the Calling of the Ministry but to teach the Mysteries of Heaven Matth. 4.23 Iesus went about teaching and preaching the Gospel of the Kingdom and healing all manner of sickness and all manner of diseases among the people Why did he take the Office Prophetical upon him why was Christ so angry with them that kept away the Key of Knowledge Luke 11.52 why was Christ anointed with the Spirit without measure but that he might anoint us with Knowledge Knowledge is in Christ as Milk in the Breast for the Child O then go to Christ to Teach None in the Gospel came to Christ for sight but he restored their eye-sight And sure Christ is more willing to work a cure upon a blind Soul than ever he was upon a blind Body 2. There are none so dull and ignorant but Christ can teach them Every one is not fit to make a Philosophers Scholar of Ex omni ligno non fit Mercurius but there is none so dull but Christ can make a good Scholar of such as are ignorant and of low parts Christ teacheth them in such a manner that they know more then the great Sages and Wisemen of the World
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
this should much encourage us to look up to him and hope for Audience in Prayer We might indeed be afraid to present our Petitions if we had not Christ to deliver them Branch 4. The sad Condition of an Unbeliever he hath none in Heaven to speak a word for him Joh. 17.9 I pray not for the world As good be shut out of Heaven as be shut out of Christ's Prayer Christ pleads for the Saints as Queen Esther did for the Iews when they should have been destroyed Let my people be given me at my request Esth. 7.3 When the Devil shows the Blackness of their Sins Christ shows the Redness of his Wounds But how sad is the Condition of that Man Christ will not pray for Nay that he will pray against As Queen Esther petitioned against Haman and then his Face was covered Esth. 7.6 and he was led away to Execution 'T is sad when the Law shall be against the Sinner and Conscience and Judge and no Friend to speak a word for him There 's no way then but Jaylor take the Prisoner Branch 5. If Christ makes Intercession then we have nothing to do with other Intercessors The Church of Rome distinguisheth between Mediators of Redemption and Intercession and say The Angels do not redeem us but intercede for us and pray to them But Christ only can intercede for us Ex Officio God hath consecrated him an High-Priest Heb. 5.6 Thou art a priest for ever Christ intercedes Vi pretii in the Vertue of his Bloud he pleads his Merits to his Father the Angels have no Merits to bring to God therefore can be no Intercessors for us Whoever is our Advocate must be our Propitiation to pacifie God 1 Joh. 2.1 We have an advocate with the Father Verse 2. And he is our propitiation The Angels cannot be our Propitiation ergo not our Advocates 2. Use of Tryal How shall we know that Christ intercedes for us They have little ground to think Christ prays for them who never pray for themselves Well but how shall we know Resp. 1. If Christ be praying for us then his Spirit is praying in us Gal. 4.6 He hath sent forth his spirit into your heart crying Abba Father And Rom. 8.26 the Spirit helps us with Sighs and Groans not only with Gifts but Groans We need not climb up into the Firmament to see if the Sun be there we may see the Beauty of it upon the Earth so we need not go up into Heaven to see if Christ be there interceding for us let us look into our Hearts if they are quickned and inflamed in Prayer and we can cry Abba Father by this interceding of the Spirit within us we may know Christ is interceding above for us Resp. 2. If we are given to Christ then he intercedes for us Joh. 17.9 I pray for them whom thou hast given me 'T is one thing for Christ to be given to us another for us to be given to Christ. Quest. How know you that Resp. 3. If thou art a Believer then thou art one given to Christ and he prays for thee Faith is an Act of Recumbency we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest on Christ as the Stones in the Building rest upon the Corner-stone Faith throws itself into Christ's Arms it saith Christ is my Priest his Bloud is my Sacrifice his Divine Nature is my Altar and here I rest This Faith is seen by the Effects of it a refining Work and a resigning Work it purifies the Heart there is the refining Work it makes a Deed of Gift to Christ it gives up its Use its Love to him 1 Cor. 6.19 There is the resigning Work of Faith These that believe are given to Christ and have a part in his Prayer Joh. 17.20 Nor do I pray for these alone but for all them that shall believe on me 3. Use of Exhortation Branch 1. It stirs us up to several Duties 1. If Christ appears for us in Heaven then we must appear for him upon Earth Christ is not ashamed to carry our Names on his Breast and shall we be ashamed of his Truth Doth he plead our Cause and shall not we stand up in his Cause What a mighty Argument is this to stand up for the Honour of Christ in Times of Apostacy Christ is interceding for us Doth he present our Names in Heaven and shall not we profess his Name on Earth Branch 2. If Christ lays out all his Interest for us at the Throne of Grace we must lay out all our Interest for him Phil. 1.20 That Christ may be magnified Trade your Talents for Christ's Glory there 's no Man but hath some Talent to trade one parts another Estate Oh trade for Christ's Glory spend and be spent for him Let your Head study for Christ your Hands work for Christ your Tongue speak for him If Christ be an Advocate for us in Heaven we must be Factors for him on Earth every one in his Sphere must act vigorously for Christ. Branch 3. Believe in this glorious Intercession of Christ that he now intercedes for us and that for his sake God will accept us In the Text Who maketh Intercession for us If we believe not we dishonour Christ's Intercession If a poor Sinner may not go to Christ as his High-Priest believing in his Intercession then are we Christians in a worse Condition under the Gospel then the Iews were under the Law they when they had sinn'd had their High-Priest to make Atonement and shall not we have our High-Priest Is not Christ our Aaron who presents his Bloud and Incense before the Mercy-seat O look up by Faith to Christ's Intercession Christ did not only pray for his Disciples and Apostles but for the weakest Believer Branch 4. Love your Intercessor 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathama Kindness invites Love had you a Friend at Court who when you were questioned for Delinquency or Debt should plead with the Judge for you and bring you off your Troubles would not you love that Friend So it is here how oft doth Satan put in his Bills against us in the Court now Christ is at the Judge's hand he sits at his Father's right hand ever to plead for us and to make our Peace with God O how should our Hearts be fired with Love to Christ Love him with a sincere and superlative Love above Estate Relations Bern. Plusquam tua tuos and our Fire of Love should be as the Fire on the Altar never to go out Lev. 6.13 4. Use of Comfort to Believers Christ is at work for you in Heaven he makes Intercession for you Oh but I am afraid Christ doth not intercede for me Quest. I am a Sinner who doth Christ intercede for Resp. Isa. 53.12 He made intercession for the transgressors Did Christ open his sides for thee and will he not open his mouth to plead for thee Quest. But I have offended my High-Priest by distrusting
of Love 2. Be like Christ in Grace He was like us in having our Flesh let us be like him in having his Grace In three Graces we should labour to be like Christ. 1. In Humility Phil. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he humbled himself he left the bright Robes of his Glory to be clothed with the Rags of our Humanity A wonder of Humility Let us be like Christ in this Grace Humility saith St. Bernard is contemptus propriae excellentiae a contempt of Self-excellency a kind of Self-annihilation This is the glory of a Christian. We are never so comely in God's Eyes as when we are black in our own In this let us be like Christ. True Religion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. to imitate Christ. And indeed what cause have we to be humble if we look within us about us below us above us 1. If we look intra nos within us Here we see our sins represented to us in the Glass of Conscience Lust Envy Passion Our sins are like Vermin crawling in our Souls Iob 13.23 How many are my iniquities Our sins are as the Sands of the Sea for number as the Rocks of the Sea for weight Austin crys out Vae mihi faecibus peccatorum polluitur Templum Domini my Heart which is God's Temple is polluted with sin 2. If we look juxta nos about us here 's that may humble us We may see other Christians out-shining us in Gifts and Grace as the Sun out-shines the lesser Planets Others are laden with Fruit perhaps we have but here and there an Olive-berry growing to shew that we are of the right kind Isa. 17.6 3. If we look infra nos below us here is that may humble us We see the Mother Earth out of which we came The Earth is the most ignoble Element Iob 30.8 Thou art viler than the Earth Thou that dost set up thy Scutcheon and Blaze thy Coat of Arms behold thy Pedigree thou art but pulvis animatus walking Ashes and wilt thou be proud What is Adam He is the Son of Dust and what is Dust The Son of Nothing 4. If we look supra nos above us here is that may humble If we look up to Heaven there we see God resisting the proud Superbos sequitur ultor à Tergo Deus The proud Man is the Mark which God shoots at and he never misseth the Mark He threw proud Lucifer out of Heaven he thrust proud Nebuchadnezzar out of his Throne and turned him to Grass Dan. 4.29 O then be like Christ in Humility 2. Did Christ take our flesh was he made like to us let us be made like to him in Zeal Iohn 2.16 The Zeal of thy House hath eaten me up He was zealous when his Father was dishonoured In this let us be like Christ zealous for God's Truth and Glory which are the two Orient Pearls of the Crown of Heaven Zeal is as needful for a Christian as Salt for the Sacrifice or Fire on the Altar Zeal without Prudence is Rashness Prudence without Zeal is Cowardliness Without Zeal our Duties are not acceptable to God Zeal is like Rosin to the Bow-strings without which the Lute makes no Musick 3. Be like Christ in the Contempt of the World When Christ took our flesh he came not in the pride of flesh he did not descend immediately from Kings and Nobles but was of mean Parentage Christ was not ambitious of Titles of Honour Christ did as much decline the worldly Dignity and Greatness as others seek it When they would have made him King he refused it he chose rather to ride upon the Fole of an Ass then to be drawn in a Chariot and to hang upon a wodden Cross then to wear a golden Crown Christ scorn'd the Pomp and Glory of the World he waved Secular Affairs Luke 12.13 Who made me a Iudge His Work was not to arbitrate Matters of Law he came not into the World to be a Magistrate but a Redeemer Christ was like a Star in an higher Orb he minded nothing but Heaven Was Christ made like us let us be made like him in heavenliness and contempt of the World Let not us be ambitious of the Honours and Preferments of the World let us not purchase the World with the loss of a good Conscience What wise Man would damn himself to grow Rich or pull down his Soul to build up an Estate Be like Christ in an holy contempt of the World 3. Be like Christ in Conversation Was Christ Incarnate was he made like us let us be made like him in Holiness of Life No Temptation could fasten upon Christ Iohn 14.30 The Prince of this World cometh and hath nothing in me Temptation to Christ was like a Spark of Fire upon a Marble Pillar which glides off Christ's Life saith Chrysostom was brighter than the Sun-beams Let us be like him in this 1 Pet. 1.16 Be ye holy in all manner of conversation We are not saith Austin to be like Christ in working Miracles but in an holy Life A Christian should be both a Loadstone and a Diamond a Loadstone in drawing others to Christ a Diamond casting a sparkling lustre of Holiness in his Life O let us be so just in our Dealings so true in our Promises so devout in our Worship so unblamable in our Lives that we may be the walking Pictures of Christ. Thus as Christ was made in our likeness let us labour to be made in his likeness Branch 3. If Jesus Christ was so abased for us he took our flesh which was a disparagement to him 't was mingling Dust with Gold if he I say abased himself so for us let us be willing to be abased for him If the World reproach us for Christ's sake and cast Dust on our Name let us bear it with patience The Apostles Acts 5.41 departed from the Council rejoycing that they were counted worthy to endure shame for Christ's Name Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were graced to be disgraced for Christ. That is a good saying of St. Austin Quid suis detrahit famae meae addet mercedi meae they who take away from a Saints Name shall add to his Reward and while they make his Credit weigh lighter they make his Crown weigh heavier O! was Christ content to be humbled and abased for us to take our flesh and to take it when it was in disgrace let us not think much to be abased for Christ. Say as David 2 Sam. 6.22 If this be to be vile I will yet be more vile If to serve my Lord Christ if to keep my Conscience pure if this be to be vile I will yet be more vile Use 3. of Comfort Jesus Christ having taken our flesh hath enobled our Nature Naturam nostram nobilitavit our Nature now is invested with greater Royalties and Priviledges then in time of Innocency Before in Innocency we were made in the Image of God but now Christ having assumed our Nature we are made
will put his Glory upon them This is Comfort to the poorest Christian perhaps thou hast scarce an House to put thy head in yet thou maist look up to Heaven and say There is my House there is my Country and I have already taken Possession of Heaven in my Head Christ he sits there and it will not be long before I shall sit there with him he is upon the Throne of Glory and I have his word for it I shall sit upon the Throne with him Rev. 3.21 3. Use of Exhortation Hath God highly exalted Christ let us labour to exalt him Let us exalt 1. His Person 2. His Truths 1. Let us exalt Christ in our Hearts Believe O Adore and Love him We cannot lift Christ up higher in Heaven but we may in our Hearts 2. Let us exalt him in our Lips Let us praise him our Bodies are the Temples of the Holy Ghost our Tongues must be the Organs in these Temples by praising and commending Christ we exalt him in the Esteem of others 3. Let us exalt him in our Lives By living holy Lives Vera religio haec sine macula vivere lactant It is not all the Doxologies and Prayers in the World do so exalt Christ as an holy Life this makes Christ renowned and lifts him up indeed when his Followers walk worthy of Christ. 2. Let us exalt Christ's Truths Bucholcerus in his Chronology reports of the Nobles of Polonia That ever when the Gospel is read they lay their Hands upon their Swords by that intimating they are ready to maintain the Gospel with the hazard of their Lives Let us exalt Christ's Truths maintain the Truths of Christ against Errour maintain the Doctrine of Free-grace against Merit the Deity of Christ against Socinianism Truth is the most Orient Pearl of CHRIST's Crown Contend for the truth as one would for a Sum of Money that it should not be wrested out of his hand This Christ takes to be an Exalting of him when we exalt his Truths wherein his Glory is so much concerned CHRIST the Redeemer Quest. XIX HOw doth the Spirit apply to us the Redemption purchased by Christ Resp. The Spirit applys to us the Redemption purchased by Christ by working Faith in us and uniting us thereby to Christ in our effectual Calling Here are in this Answer two things 1. Something implyed viz. That Christ is the Glorious Purchaser of our Redemption in these words The Redemption purchased by Christ. 2. Something expressed viz. That the Spirit applys to us this Redemption purchased By working Faith in us c. 1. The thing here implyed That Jesus Christ is the Glorious Purchaser of our Redemption The Doctrine of Redemption by Jesus Christ is a glorious Doctrine 't is the Marrow and Quintessence of the Gospel In this all a Christian's Comfort lies Great was the Work of Creation but greater the Work of Redemption it cost more to redeem us than to make us in the one there was but the speaking a Word in the other shedding of Bloud Luke 1.51 The Creation was but the Work of God's Fingers Psal. 8.3 Redemption the Work of his Arm Heb. 9.12 Having obtained eternal redemption for us Christ's purchasing Redemption for us implies that our sins did Mortgage and Sell us had there not been some kind of Mortgaging there had been no need of Redemption Redimere q. rursus emere Hierom. Now Christ when we were thus mortgaged and sold by Sin did purchase our Redemption Christ hath the best right to redeem us for he is our Kinsman the Hebrew word for Redeemer Goel signifies a Kinsman one that is near in Bloud in the Old Law the nearest Kinsman was to reedem his Brother's Land Ruth 4.4 Thus Christ being near a-kin to us Flesh of our flesh is the fittest to redeem us Quest. How doth Christ redeem us Resp. By his own precious Bloud Ephes. 1.7 In whom we have redemption through his bloud Among the Romans he was said to redeem another that laid down a Price equivalent for the Ransom of the Prisoner In this sence Christ is a Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath paid a Price Never such a Price paid to ransom Prisoners 1 Cor. 6.20 Ye are Pretio Empti bought with a price and this Price was his own Bloud So in the Text By his own bloud he entred in once into the holy place having obtained eternal redemption for us This Bloud being the Bloud of that Person who was God as well as Man is a Price sufficient for the Ransom of Millions Quest. From what doth Christ redeem us Resp. From Sin To be redeemed from Turkish Slavery is a great Mercy but it is infinitely more to be redeemed from Sin There is nothing can hurt the Soul but Sin it is not Affliction hurts it it often makes it better as the Furnace makes Gold the purer but it is Sin that doth damnify Now Christ redeems us from Sin Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Quest. But how are we redeemed from Sin Do we not see Corruption stirring in the Regenerate Much Pride and Unmortified Passion Resp. We must distinguish of Redemption Redemption is either Inchoata or Plena a Redemption but begun and perfect Sin cannot stand with a Perfect Redemption but here it is but Begun Sin may stand with an Imperfect Redemption There may be some Darkness in the Air at the Sun 's first rising but not when the Sun is at the full Meridian While our Redemption is but begun there may be Sin but not when it is perfected in Glory Quest. But in what sence hath Christ redeemed justified Persons from Sin Resp. A Reatu from the Guilt of Sin though not the Stain Guilt is the binding a Person over to Punishment Now Christ hath redeemed a justified Person from the Guilt of Sin he hath discharged his Debts Christ saith to God's Justice as Paul to Philemon If he hath wronged thee any thing or owes thee ought put that on my account Verse 18. 2. A justified Person is redeemed à Dominio from the Power and Regency of Sin though not the presence Sin may furere but not regnare it may rage in a Child of God but not reign Lust did rage in David Fear in Peter but it did not reign they recovered themselves by Repentance Rom. 6.14 Sin shall not have dominion over you Sin lives in a Child of God but it is deposed from the Throne it lives not as a King but a Captive 3. A Believer is redeemed à Maledictione from the Curse due to Sin Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us Christ said to his Father as Rebecca to Iacob Upon me upon me be the curse let the blessing be upon them but upon me be the curse And now there 's no Condemnation to Believers Rom. 8.1 An Unbeliever hath a double Condemnation one from
Who mind earthly things They pull down their Souls to build up an Estate they are not redeemed by Christ who not from the World 3. Use of Comfort to such as are redeemed You are happy the lot of free grace is fallen upon you you who were once in the Devil's Prison you have broke this Prison you that were once bound in the Chains of Sin God hath begun to beat off your Chains and hath freed you from the Power of Sin and Curse due to it What a Comfort is this And is there any Consolation in Christ it is thine is there any sweet Fruit growing upon the Promise thou maist gather it are there any glorious Priviledges in the Gospel they are thy Joynture Justification Adoption Coronation is there any Glory in Heaven thou shalt shortly drink of that River of Pleasure hast thou any Temporal Comforts these are but a Pledge and Earnest of more Thy Meal in thy Barrel is but a Bait by the way and an Earnest of that Angels Food which God hath prepared for thee How maist thou be comforted in all Worldly Afflictions though the Fig-tree flourish not nay in case of Death Death hath lost its Sting Mors obiit morte Christi Death shall carry thee to thy Redeemer fear not dying not happy but by dying Use ult of Exhortation Long for the time when you shall have a full and perfect Redemption in Heaven an eternal Jubilee when you shall be freed not only from the Power but from the Presence of Sin Here a Believer is as a Prisoner that hath broke Prison but walks with a Fetter on his Leg. When the Banner of Glory shall be displayed over you you shall be as the Angels of God you shall never have a sinful Thought more When no Pain or Grief no aking Head or unbelieving Heart you shall see Christ's Face and lye for ever in his Arms. You shall be as Ioseph Gen. 41.14 They brought him hastily out of the dungeon and he shaved himself and changed his raiment and came in unto Pharaoh Long for that time when you shall put off your Prison-Garments and change your Raiment and put on the Embroidered Garment of Glory O long yet be content to wait for this full and glorious Redemption when you shall be more Happy than you can desire when you shall have that which eye hath not seen nor ear heard nor can it enter into man's heart to conceive Of FAITH Gal. 2.20 The life which I now live in the flesh I live by the faith of the Son of GOD. THE Spirit applys to us the Redemption purchased by Christ by working Faith in us Christ is the Glory and Faith in Christ the Comfort of the Gospel Quest. What are the kinds of Faith Resp. Fourfold 1. An Historical or Dogmatical Faith which is the believing the Truths revealed in the Word because of Divine Authority 2. There is a Temporal Faith which lasteth but for a time and vanisheth Matth. 13.21 Yet hath he not root in himself but dureth for a while A Temporary Faith is like Ionah's Gourd which came up in a night and withered Cap. 4.10 3. A Miraculous Faith which was granted to the Apostles to work Miracles for the Confirmation of the Gospel This Iudas had he cast out Devils yet was cast out to the Devil 4. A true justifying Faith which is called A faith of the operation of God Col. 2.12 And is a Jewel hung only upon the Elect. Quest. What is justifying Faith Resp. I shall show 1. What it is not It is not a bear Acknowledgment that Christ is a Saviour indeed there must be an Acknowledgment but that is not sufficient to justifie The Devils acknowledged Christ's Godhead Matth. 8.29 Iesus thou Son of God There may be an Assent to Divine Truths yet no Work of Grace on the Heart many assent in their Judgments that Sin is an evil thing but they go on in Sin their Corruptions are stronger than their Convictions and that Christ is excellent cheapen the Pearl but do not buy 2. What justifying Faith is I answer True justifying Faith consists in three things 1. Self-renunciation Faith is a going out of one's self a Man is taken off from his own bottom he sees he hath no Righteousness of his own to save him Phil. 3.9 Not having my own righteousness Self-righteousness is a broken Reed the Soul dares not lean on Repentance and Faith are both Humbling Graces by Repentance a Man abhors himself by Faith he goes out of himself Is is with a Sinner in the first Act of Believing as with Israel in their Wilderness-march behind them they saw Pharaoh and his Chariots pursuing them before them the Red Sea ready to devour them so the Soul behind sees God's Justice pursuing him for Sin before Hell ready to devour him and in this forlorn Condition he sees nothing in himself to help him but he must perish unless he can find help in another 2. Recumbency The Soul casts itself upon Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith rests on Christ's Person Faith believes the Promise but that which Faith rests upon in the Promise is the Person of Christ Therefore the Spouse is said to lean upon her Beloved Cant. 8.5 And Faith is described to be a believing on the Name of the Son of God Ioh. 3.23 viz. On his Person the Promise is but the Cabinet Christ is the Jewel in it Faith embraceth the Promise is but the Dish Christ is the Food in it which Faith feeds on And as Faith rests on Christ's Person so on his Person under this Notion as he was crucified Faith glories in the Cross of Christ Gal. 6.14 To consider Christ as he is crown'd with all manner of Excellencies doth rather stir up Admiration and Wonder but Christ looked upon as Bleeding and Dying is the proper Object of our Faith therefore it is call'd Faith in his blood Rom. 3.25 3. Appropriation or the applying Christ to ourselves A Medicine though it be never so soveraign yet if it be not applyed to the Wound will do no good tho' the Plaister be made of Christ's own Bloud yet it will not heal unless it be applyed by Faith the Bloud of God without Faith in God will not save this applying of Christ is called a receiving of him Joh. 1.12 The hand receiving of Gold enricheth so the hand of Faith receiving Christ's Golden Merits with Salvation enricheth us Quest. How is Faith wrought Resp. By the Blessed Spirit it is called the Spirit of Grace Zec. 12.10 because it is the Spring and Efficient of all Grace Faith is the chief Work which the Spirit of God works in a Man's heart In making the World God did but speak a Word but in working Faith he puts forth his Arm Luke 1.51 The Spirits working Faith is called The exceeding Greatness of God's Power What a Power was put forth in raising Christ from the Grave when such a Tombstone lay upon him the Sins of all
Divinely called are not Natives here but Pilgrims they do not conform to the world or follow its sinful fashions They are not of the world though they live here yet they trade in the heavenly Country The World is a place where Satan's Throne is Rev. 2.13 a Stage on which sin every day acts its part now such as are called are in but not of the World Quest. To what God calls Men Resp. 1. He calls them to Holiness 1 Thess. 4.7 God hath not called us unto uncleanness but unto holiness Holiness is the livery or silver star the Godly wear Isa. 63.18 Knam kodsheca The people of thy holiness The called of God are anointed with the consecrating Oil of the Spirit 1 Iohn 2.20 Ye have an Unction from the holy One 2. God calls them to Glory as if a Man were called out of a Prison to sit upon a Throne 1 Thess. 2.12 Who hath called you to his Kingdom and Glory Whom God calls he crowns It is a weight of Glory 2 Cor. 4.17 The Hebrew word for Glory Kauod signifies pondus a weight The weight of Glory adds to the worth The weightier Gold is the more it is worth And this Glory is not transient but permanent an eternal weight 't is better felt then expressed Quest. What is the cause of the effectual Call Resp. God's electing Love Rom. 8.30 Whom he predestinated them he also called Election is the Fountain-cause of our Vocation It is not because some are more worthy to partake of the heavenly Calling then others as the Arminians we were all in our blood Ezek. 16.6 and what worthiness in us What worthiness was there in Mary Magdalen out of whom seven Devils were cast What worthiness in the Corinthians when God began to call them by his Gospel they were Fornicators Effeminate Idolaters 1 Cor. 6.11 Such were some of you but ye are washed c. Before effectual Calling we are not only without strength Rom. 5.6 but Enemies Col. 1.21 So that the Foundation of Vocation is Election Quest. What are the Epithites or Qualifications of this Call Resp. 1. It is a powerful Call Verba Dei sunt opera Luther God puts forth infinite power in calling home a sinner to himself He doth not only put forth his Voice but his Arm. The Apostle speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding greatness of his power he exerciseth towards them that believe Ephes. 1.19 God rides forth conquering in the Chariot of his Gospel he conquers the Pride of the Heart and makes the Wiil which stood out as a Fort-Royal to yield and stoop to his Grace he makes the stony heart bleed It is a mighty powerful Call Why then do the Arminians seem to talk of a Moral Perswasion That God in the Conversion of a Sinner doth only morally perswade and no more He sets his Promises before them to allure them to Good and his Threatnings to deter them from Evil and here is all he doth But sure Moral Perswasions alone are insufficient to the effectual Call How can the bare Proposal of Promises and Threatnings convert a Soul This amounts not to a new Creation or that Power which raised Christ from the dead God doth not only perswade but inable Ezek. 36.27 If God in Conversion should only morally perswade that is set Good and Evil before Men then God doth not put forth so much power in saving Men as the Devil doth in destroying them Satan doth not only propound tempting Objects to Men but doth concur with his Temptations therefore he is said to work in the children of disobedience Ephes. 2.2 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work signifies imperii vim Cameron the power Satan hath in carrying Men to sin And shall not God's Power in converting be greater then Satan's Power in seducing The effectual Call is mighty and powerful God puts forth a Divine Energy nay a kind of Omnipotency It is such a powerful Call that the will of Man hath no power to resist 2. It is an high Calling Phil. 3.14 I press toward the mark for the price of the high calling of God It is an high Calling 1. Because we are called to high Exercises of Religion To be crucified to the World to live by Faith to do Angels Work to love God to be living Organs of his Praise to hold communion with the Father and the Son 1 Iohn 1.3 2. It is an high Calling because we are called to high Priviledges to Justification and Adoption to be Kings and Priests unto God We are called to the fellowship of Angels to be co-heirs with Christ Rom. 8.17 They who are effectually called are Candidates of Heaven they are Princes in all Lands Psal. 45.16 though Princes in disguise 3. It is an immutable Call Rom. 11.9 The gifts and calling of God are without repentance that is those gifts which flow from Election as Vocation and Justification these are without Repentance God repented he called Saul to be King but he never repents that he calls a Sinner to be a Saint Use 1. See the necessity of the effectual Call a Man cannot go to Heaven without it First we must be called before glorified Rom. 8.30 A Man uncalled can lay claim to nothing in the Bible but Threatnings a Man in the state of Nature is not fit for Heaven no more then a Man in his filth and rags is fit to come into a Kings presence a Man in his pure Naturals is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God-hater Rom. 1.30 and is he fit for Heaven will God lay his Enemy in his bosom Use 2. of Trial. Whether we are effectually called We may know it by the Antecedent and Consequent of it 1. By the Antecedent Before this effectual Call an humbling work passeth upon the Soul A Man is convinced of sin he sees he is a sinner and nothing but a sinner the fallow-ground of his heart is broken up Ier. 4.3 As the Husband-man breaks the Clods then casts in the Seed so God by the convincing work of the Law breaks a sinners heart and makes it fit to receive the Seeds of Grace Such as were never convinced were never called Iohn 16.8 He shall convince the world of sin Conviction is the first step to Conversion 2. By the Consequents Two 1. He who is savingly called Answers to God's Call When God called Samuel he answered Speak Lord thy servent heareth 1 Sam. 3.10 When God calls thee to any Act of Religion thou dost run at God's Call Acts 26.19 I was not disobedient to the heavenly vision If God calls to Duties contrary to flesh and blood we obey his voice in every thing True Obedience is like the Needle which points that way which the Loadstone draws Such as are deaf to God's Call a sign they are not called by Grace 2. He who is effectually called doth stop his Ear to all other Calls which would call him off from God as God hath his Call so there are other contrary
make a Will and settles his Estate upon such Persons as he names in the Will none else but they can lay claim to the Will so God makes a Will and Testament but it is restrained and limited to such as are sanctified and it is high presumption for any else to lay claim to the Will 4. There is no going to Heaven without Sanctification Hebr. 12.14 Without holiness no man shall see the Lord. God is an holy God and he will suffer no unholy Creature to come near him A King will not suffer a Man with Plague-sores to approach into his Presence Heaven is not like Noah's Ark where the clean Beasts and the unclean entred no unclean Beast comes into the Heavenly Ark. Though God suffer the Wicked to live a while on the Earth he will never suffer Heaven to be pestered with such Vermin Are they fit to see God who wallow in wickedness will God ever lay such Vipers in his bosom Without holiness no man shall see the Lord. It must be a clear Eye that sees a bright Object only an holy Heart can see God in his Glory Sinners may see God as an Enemy not as a Friend may have an affrighting Vision of God but not a beatifical Vision They may see the flameing Sword but not the Mercy Seat O then what need is there of Sanctification 5. Without Sanctification all our holy things are defiled 1 Tit. 1.15 Unto them that are defiled is nothing pure Under the Law if a Man who was Unclean by a dead Body had carried a piece of holy Flesh in his Skirt the holy Flesh had not cleansed him but he had polluted that Hag. 1.12 13. An Emblem of a Sinners polluting his holy Offering A foul Stomack turns the best Food into ill Humours An unsanctified Heart pollutes Prayers Alms Sacraments this evinceth the necessity of Sanctification Sanctification makes our holy things accepted an holy Heart is the Altar which sanctifies the Offering his Duties tho' they are not to Satisfaction yet to Acceptation 6. Without Sanctification we can show no sign of our Election 2 Thes. 2.13 Election is the cause of our Salvation Sanctification is our Evidence Sanctification is the Ear-mark of Christ's Elect Sheep Quest. What are the Signs of Sanctification Resp. 1. Such as are sanctified can remember a time when they were unsanctified Tit. 3.3 We were in our Bloud and then God wash'd us with Water and anointed us with Oyl Ezek. 16.9 Those Trees of Righteousness that blossom and bear Almonds can remember when they were like Aaron's dry Rod not one Blossom of Holiness growing A sanctified Soul can remember when he was estranged from God thro' Ignorance and Vanity and then Free-grace planted this Flower of Holiness in him Second Sign of Sanctification is the in-dwelling of the Spirit 2 Tim. 1.14 The Holy Ghost which dwelleth in us As the Unclean Spirit dwells in the Wicked and carries them to Pride Lust Revenge the Devil hath entred into these Swine Acts 5.3 So the Spirit of God dwells in the Elect as their Guide and Comforter The Spirit possesseth the Saints God's Spirit sanctifies the Fancy causing it to mint holy Thoughts it sanctifies the Will putting a new Byass upon it whereby it is inclin'd to Good He who is sanctified hath the Influence of the Spirit tho' not the Essence Third Sign of Sanctification is an Antipathy against Sin Ps. 119.104 An Hypocrite may leave Sin yet love it as a Serpent casts its Coat but keeps its Sting but a sanctified Person can say he not only leaves Sin but loaths it As there are Antipathies in Nature between the Vine and Laurel so in a sanctified Soul there is an holy Antipathy against Sin and Antipathies can never be reconciled Because he hath an Antipathy against Sin he cannot but oppose it and seek the Destruction of it Fourth Sign of Sanctification is the Spiritual Performance of Duties viz. with the Heart and from a Principle of Love The sanctified Soul prays out of love to Prayer he calls the Sabbath a Delight Isa. 58.13 A Man may have Gifts to Admiration he may speak as an Angel drop'd out of Heaven yet may be carnal in spiritual things his Services do not come from a renewed Principle nor is he carried upon the Wings of Delight in Duty A sanctified Soul worships God in the Spirit 1 Pet. 2.5 God doth not judge of our Duties by the length but by the love Fifth Sign A well-order'd Life 1 Pet. 1.15 Be ye holy in all manner of conversation Where the Heart is sanctified the Life will be so too the Temple had Gold without as well as within As in a Piece of Coyn there 's not only the King's Image within the Ring but his Superscription too without So where there is Sanctification there is not only God's Image in the Heart but a Superscription of Holiness written in the Life Some say they have good Hearts but their Lives are Vitious Prov. 30.12 There is a generation that are pure in their own eyes yet is not washed from their filthiness If the Water be foul in the Bucket it cannot be clean in the Well Psal. 45.13 The king's daughter is all glorious within There is Holiness of Heart her Garments are wrought of wrought Gold Holiness of Life Grace is most beautiful when its Light doth so shine that others may see it this adorns Religion and makes Proselites to the Faith Sixth Sign Stedfast Resolution he is resolved never to part with his Holines let others reproach it he loves it the more let Water be sprinkled on the Fire it burns the more He saith as David when Micol reproach'd him for Dancing before the Ark 2 Sam. 6.22 If this be to be vile I will yet be more vile Let others persecute him for his Holiness he saith as Paul Acts 20.24 None of these things move me He prefers Sanctity before Safety and had rather keep his Conscience pure than his Skin whole He saith as Iob My integrity I will hold fast and not let it go Cap. 27.6 He will rather part with his Life then his Conscience Use 1. See what is the main thing a Christian should look after viz. Sanctification this is the Unum necessarium Sanctification is our purest Complexion it makes us as the Heaven bespangled with Stars it is our Nobility by it we are born of God and partake of the Divine Nature it is our Riches therefore compar'd to rows of Jewels and Chains of Gold Cant. 1.10 It is our best Certificate for Heaven what Evidence have we else to show have we Knowledge so hath the Devil Do we profess Religion Satan oft appears in Samuel's Mantle and transforms himself into an Angel of Light But here is our Certificat to show for Heaven Sanctification Sanctification is the first Fruits of the Spirit the only Coyn will pass currant in the other World Sanctification is the Evidence of God's Love we cannot guess at God's Love by giving us
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
to meddle again with that Sin which will breed the Worm of Conscience Secondly Make up your Spiritual Accounts daily See how Matters stand between God and your Souls Psal. 77.6 I commune with my own Heart Often Reckonings keep God and Conscience Friends do with your Hearts as you do with your Watches wind them up every Morning by Prayer and at Night examine whether your Hearts have gone true all the day whether the Wheels of your Affections have moved swiftly towards Heaven Oh call your selves often to account keep your Reckonings even and that is the way to keep your Peace Of IOY Gal. 5.22 The Fruit of the Spirit is Ioy. THE third Fruit of Justification Adoption and Sanctification is Joy in the Holy Ghost Joy is the setting the Soul upon the Top of a Pinacle 't is the Cream of the sincere Milk of the Word Quest. 1. What is this Ioy Resp. Spiritual Joy is a sweet and delightful Passion arising from the Apprehension and Feeling of some Good whereby the Soul is supported under present Troubles and fenced against future Fear 1. It is a Delightful Passion So it is contrary to Sorrow which is a Perturbation of Mind whereby the Heart is perplexed and cast down Joy is a sweet and pleasant Affection which easeth the Mind Exhilarates and Comforts the Spirits 2. It ariseth from the Feeling of some Good Joy is not a Fancy or bred of Conceit but is Rational and ariseth from the feeling of some Good viz. The Sense of Gods Love and Favour Joy is so Real a thing that it makes a sudden Change in a Person it turns Mourning into Melody As in Spring time when the Sun comes to our Horizon it makes a sudden Alteration in the Face of the Universe the Birds sing the Flowers appear the Fig-tree puts forth forth her green Figs every thing seems to rejoyce and put off its Mourning as being revived with the sweet Influence of the Sun so when the Sun of Righteousness ariseth on the Soul it makes a sudden Alteration and the Soul is infinitely rejoyced with the Golden Beams of Gods Love 3. By it the Soul is supported under present Troubles Joy stupifies and swallows up Troubles it carries the Heart above them as the Oyl swims above the Water 4. The Heart is fenced against future Fear Joy is both a Cordial and an Antidote it is a Cordial which gives present Relief to the Spirits when they are Sad and an Antidote it fenceth off Fear of approaching Danger Psal. 23.4 I will fear no Evil for thou art with me thy Rod and thy Staff comfort me Quest. 2. How is this Ioy wrought Resp. 1. It ariseth partly from the Promise As the Bee lyes at the Breast of the Flower and sucks out the Sweetness of it so Faith lyes at the Breast of a Promise and sucks out the Quintessence of Joy Psal. 94.19 Thy Comforts delight my Soul that is the Comforts which distill from the Limbeck of the Promises 2. The Spirit of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 doth sometimes drop in this Golden Oyl of Joy into the Soul the Spirit whispers to a Believer the Remission of his Sin and sheds Gods Love abroad into the Heart Rom. 5.5 whence flows infinite Joy and Delight Quest. 3. What are the Seasons when God doth usually give his People these Divine Ioys Resp. Five Seasons 1. Sometimes at the Blessed Supper the Soul oft comes Weeping after Christ in the Sacrament and God sends it away Weeping for Joy The Iews had a Custom at their Feasts they pour'd Oyntment on their Guests and kissed them In the Eucharist God often pours the Oyl of Gladness on the Saints and Kisseth them with the Kisses of his Lips There are two grand Ends of the Sacrament the strengthening of Faith and the flourishing of Joy Here in this Ordinance God displays the Banner of his Love Here Believers taste not only Sacramental Bread but hidden Manna Caution Not that God always meets the Soul with Joy He may give Increase of Grace when not Increase of Joy but oftentimes he pours in the Oyl of Gladness and gives the Soul a Privy Seal of his Love as Christ made himself known in the breaking of Bread 2 Season Before God calls his People to Suffering Acts 23.11 Be of good Cheer Paul When God was about to give Paul a Cup of Blood to drink he spiced it with Joy 2 Cor. 1.5 As the Sufferings of Christ abound in us so our Consolation also aboundeth This made the Martyrs Flames Beds of Roses when Stephen was Stoning he saw Heaven open and the Sun of Righteousness shined in his Face God Candies our Wormwood with Sugar 3 Season After sore Conflicts with Satan Satan is the Red Dragon who troubleth the Waters he puts the Soul into Frights makes it believe that it hath no Grace and that God doth not love it Though Satan cannot blot out a Christians Evidence yet he may cast such a Mist before his Eyes that he cannot read it Now when the Soul hath been bruised with Temptation God will Comfort this bruised Reed He now gives Joy Ad corroborandum Titulum to confirm a Christians Title to Heaven After Satans Fiery Darts comes the White Stone no better Balm to heal a Tempted Soul than the Oyl of Gladness As after Christ was Tempted then came an Angel to Comfort him 4 Season After Desertion Desertion is a poysoned Arrow shoots to the Heart Iob 6.4 God is call'd a Fire and a Light the deserted Soul feels the Fire but doth not see the Light it cries out as Asaph Psal. 77.8 Is his Mercy clean gone Now when the Soul is in this case and ready to faint away in Despair God shines upon the Soul and gives it some Apprehension of his Favour and turns the shadow of Death into the light of the Morning God keeps his Cordials for a time of Fainting Joy after Desertion is like a Resurrection from the Dead 5 Season At the hour of Death such as have had no Joy in their Life-time God puts in this Sugar in the bottom of the Cup to make their Death sweet Now at the last hour when all other Comforts are gone God sends the Comforter and when their Appetite to Meat fails God feeds them with hidden Manna Sure as the Wicked before they dye have some Apprehensions of Hell and Wrath in their Conscience so the Godly have some Fore-tasts of Gods Everlasting Favour though sometimes their Disease may be such and their Animal Spirits may be so oppressed that they cannot express what they feel Iacob laid himself to sleep on a stone where he saw a Vision a Ladder and the Angels ascending and descending so when the Saints lay themselves down to sleep the sleep of Death they have often a Vision they see the Light of Gods Face and have the Evidences of his Love sealed up to them for ever Quest. 4. What are the Differences between Worldly
Ioys and Spiritual Resp. The Gleanings of the one are better than the Vintage of the other 1. Spiritual Joys help to make us better Worldly Joys do often make us worse Ier. 22.21 I spake to thee in thy Prosperity and thou saidst I will not hear Pride and Luxury are the two Worms bred of Worldly Pleasure Hos. 4.11 Wine takes away the Heart 'T is fomentum libidinis Aug. The Inflamer of Lust. As Satan entred in the Sop so often in the Câ—p. But Spiritual Joy makes one better it is like Cordial Water which as Physicians say doth not only cheer the Heart but Purges out the noxious Humours so Divine Joy is Cordial Water which doth not only Comfort but Cleanse it makes a Christian more Holy it causeth an Antipathy against Sin it infuseth strength to do and suffer Neh. 8.10 The Ioy of the Lord is your strength As some Colours do not only delight the Eye but strengthen the Sight so the Joys of God do not only refresh the Soul but strengthen it The Ioy of the Lord is your strength 2. Spiritual Joys are inward they are Heart-Joys Iohn 16.22 Your Heart shall rejoyce Seneca saith True Joy latet in profundo it is hidden within Worldly Joy is in Superficie it lyes in the out-side like the Dew that wets the Leaf 2 Cor. 5.12 who Rejoyce in appearance in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Face It goes no farther than the Face 't is not within In Laughter the Heart is sad Like a House which hath a gilded Frontispiece but all the Rooms within are hung in Mourning But Spiritual Joy lies most within Your Heart shall rejoyce Divine Joy is like a Spring of Water which runs under Ground a Christian doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others can see his Sufferings but they see not his Joy Prov. 14.10 A Stranger intermeddleth not with his Ioy. This Joy is hidden Manna hid from the Eye of the World he hath still Musick which others hear not the Marrow lyes within the best Joy is within in the Heart 3. Spiritual Joys are sweeter than others better than Wine Cant. 1.2 They are a Christians Festival They are the golden Pot and the Manna They are so sweet that they make every thing else sweet sweeten Health Estate as sweet Water poured on Flowers makes them more Fragrant and Aromatical Divine Joys are so Delicious and Ravishing that they do very much put our Mouth out of Taste to earthly Delights as he who hath been drinking Spirits of Alkermes tasts little-sweetness in Water St. Paul had tasted these Divine Joys and his Mouth was out of taste to Wordly things The World was Crucified to him Gal. 6.14 it was like a dead thing he could find no sweetness in it 4. Spiritual Joys are more pure they are not tempered with any bitter Ingredients a Sinners Joy is mix'd dregs is imbittered with Fear and Guilt the Wolf feeds in the Breast of his Joy he drinks Wormwood Wine But Spiritual Joy is not muddied with Guilt but like a Christal stream runs pure it is all Spirits and Quintessence it is Joy and nothing but Joy 't is a Rose without Prickles it is Honey without the Wax 5. These are satisfying and filling Joys Iohn 16.24 Ask that your Ioy may be full Worldly Joys can no more fill the Heart than a drop can fill a Cistern they may please the Pallat or Fancy Plato calls them Pictures of Joy not satisfie the Soul Eccles. 1.8 The Eye is not satisfied with seeing nor the Ear with hearing but the Joys of God satisfie Psal. 94.19 Thy Comforts delight my Soul There is as much difference between Spiritual Joys and Earthly as between a Banquet that is eaten and one that is painted on the Wall 6. These are stronger Joys than Worldly Heb. 6.18 Strong Consolation They are strong indeed that can bear up a Christians Heart in Trials and Afflictions 1 Thess. 1.6 Having received the Word in much Affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Joy These are Roses that grow in Winter these Joys can sweeten the Waters of Marah he that hath these can gather Grapes of Thorns and fetch Hony out of the Carcass of a Lyon 2 Cor. 6.10 As Sorrowing yet always rejoycing At the end of the Rod a Christian tasts Hony 7. These are unwearied Joys other Joys when in Excess oft cause a Loathing we are apt to Surfeit on them too much Hony nauseates one may be tired with Pleasure as well as Labour Xerxes offered a Reward to him that could find out a new Pleasure But the Joys of God though they satisfie yet they never Surfeit a drop of Joy is sweet but the more of this Wine the better such as drink of the Joys of Heaven are never cloy'd the Satiety is without Loathing because they still desire the Joy wherewith they are satiated 8. These are more abiding Joys worldly Joys are soon gone such as Crown themselves with Rose-buds and bath in the perfum'd Waters of Pleasure yet these Joys which seem to be Sweet are Swift like Meteors they give a bright and sudden Flash and then disappear but the Joy which Believers have are abiding they are a Blossom of Eternity a Pledge and Earnest of those Rivers of Pleasure which run at Gods right Hand for ever more Quest. 5. Why is this Ioy to be labour'd for Resp. 1. Because this Joy is Self-existent it can subsist in the want of all other Carnal Joy This Joy depends not upon outward things as the Philosophers once said when the Musicians came to them Philosophers can be merry without Musick He that hath this Joy can be chearful in the Deficiency of Carnal Joys he can rejoyce in God and sure hope of Glory Though the Fig-tree doth not Flourish Hab. 3.17 Spiritual Joy can go without Silver Crutches to support it Spiritual Joy is higher built than upon Creatures it is built on the Love of God on the Promises on the Blood of Christ. 2. Because Spiritual Joy carries the Soul through Duty chearfully the Sabbath is a Delight Religion is a Recreation Fear and Sorrow hinder us in the Discharge of Duty But a Christian serves God with Activity when he serves him with Joy The Oyl of Joy makes the Wheels of Obedience move faster How fervently did they Pray whom God made joyful in the House of Prayer Isa. 56.7 3. Joy is the beginning of Heaven here it is called the Kingdom of God Rom. 14.17 because it is a Taste of that which the Saints have in the Kingdom of God What is the Heaven of the Angels but the Smiles of Gods Face the sensible Perception and Feeling of those Joys which are infinitely ravishing and full of Glory And to encourage and quicken us in seeking after them consider that Christ died to purchase this Joy for his Saints He was a Man of Sorrows that we may be full of Joy he Prays that the Saints may have this Divine Joy John 17.13 And now I
come to thee that they may have my Ioy fulfilled in themselves And this Prayer he now Prays over in Heaven he knows we never love him so as when we feel his Love which may encourage us to seek after this Joy we Pray for that which Christ himself is Praying for that his Joy may be fulfilled in us Quest. 6. What shall we do to obtain this Spiritual Ioy Resp. Walk accurately and heavenly God gives it after a long and close walking with him 1. Observe your hours set time every day apart for God 2. Mourn for Sin Mourning is the Seed as Basil saith out of which the Flower of Spiritual Joy Grows Isa. 57.18 I 'll restore Comfort to my Mourners 3. Keep the Book of Conscience fair written do not by Presumptuous Sins blur your Evidences A good Conscience is the Ark where God puts the hidden Manna 4. Be often upon your Knees Pray with Life and Fervency The same Spirit that fills the Heart with Sighs fills it with Joys the same Spirit that indites the Prayer Seals it When Hannah had pray'd her Countenance was no more sad 1 Sam. 1.18 Praying Christians have much Intercourse with God and none are so like to have the Secrets of his Love imparted as those who hold Correspondence with him By a close walking with God we get these Bunches of Grapes by the way which are an Earnest of future Happiness Quest. 7. How shall we Comfort them who want this Ioy Resp. Such as walk in close Communion with God have more than others 1. Initial Joy Joy in Semine in the Seed Psal. 97.11 Light a Metaphor for Joy is sown for the Righteous Grace in the Heart is a Seed of Ioy. Though a Christian wants the Sun he hath a Day-star in his Heart 2. A Believer hath Real though not Royal Comforts he hath as Aquinas saith Gaudium in Deo though not à Deo Joy in God though not from God Joy in God is the Delight and Complacency the Soul takes in God Psal. 104.34 My Soul shall be glad in the Lord. He that is truly gracious is so far joyful as to take Comfort in God though he cannot say God rejoyceth in him yet he can say he rejoyceth in God 3. He hath Supporting though not Transporting Comforts he hath so much that keeps him from sinking Psal. 138.3 Thou strengthenedst me with strength in my Soul If a Christian hath not Gods Arm to embrace him yet to uphold him Thus a Christian who walks with God hath something that bears up his Heart from sinking and it is but waiting a while and he is sure of those Joys which are unspeakable and full of Glory Use 1. Then see that Religion is no Melancholy thing it brings Joy the Fruit of the Spirit is Joy Mutatur non tollitur a poor Christian that feeds on Bread and Water may have purer Joy than the greatest Monarch though he fares hard he feeds high he hath a Table spread from Heaven Angels Food hidden Manna he hath sometimes those sweet Raptures of Joy as cause a Jubilation of Spirit 2 Cor. 12.3 he hath that which is better felt than can be expressed Use 2. If God gives his People such Joy in this Life Oh! then what glorious Joy will he give them in Heaven Matt. 25.21 Enter thou into the Ioy of thy Lord here Joy begins to enter into us there we shall enter into Joy God keeps his best Wine till last Heliogabalus bathed himself in sweet perfum'd Waters What Joy when the Soul shall for ever bath it self in the pure and pleasant Fountain of Gods Love what joy to see the Orient Brightness of Christ's Face and have the Kisses of those Lips which drop sweet smelling Myrrhe Laetabitur sponsa in amplexibus Domini Aug. Oh! if a cluster of Grapes here be so sweet what will the full Vintage be How may this set us all a longing for that place where Sorrow cannot Live and where Joy cannot Dye Growth of GRACE 2 Pet. 3.18 But grow in Grace Fruit 4. GRowth of Grace True Grace is progressive of a spreading growing Nature 't is with Grace as with the Light first there is the Crepusculum or day-break then it shines brighter to the full Meridian A good Christian is like the Crocodil Quam diu vivit crescit he hath never done growing The Saints are not only compared to Stars for their light but Trees for their growth Isa. 61.3 Hos. 14.5 A good Christian is not like Hezekiah's Sun that went backward nor Ioshua's Sun that stood still but is always advancing in Holiness and increasing with the Increase of God Col. 2.19 Now to amplifie and illustrate this Quest. 1. How many ways may a Christian be said to grow in Grace Resp. 1. He grows Vigore in the Exercise of Grace his Lamps are burning and shining therefore we read of a lively hope 1 Pet. 1.3 here is the Activity of Grace the Church prays for the blowing of the Spirit that her Spices might flow forth Cant. 4.16 2. A Christian grows Gradu in the degree of Grace he goes from strength to strength Psal. 84.7 viz. from one degree of Grace to another A Saint goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Faith to Faith Rom. 1.17 and his Love abounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more and more Phil. 1.9 here is growing in the degree Quest. 2. What is the right manner of a Christians growth Resp. 1. The right manner of growth is to grow less in ones own Eyes Psal. 22.6 I am a worm and no Man The sight of Corruption and Ignorance makes a Christian grow into a dislike of himself he doth vanish in his own Eyes Iob abhor'd himself in the Dust cap. 42.6 This is good to grow out of conceit of ones self 2. The right manner of growth is to grow proportionably when a Christian grows in one Grace as well as another 2 Pet. 1.5 to grow in Knowledge but not in Meekness brotherly Love good Works this is not the right growth a thing may swell and not grow a Man may be swell'd with Knowledge yet have no spiritual Growth the right manner of growth is uniform growing in one Grace as well as another As the Beauty of the Body is when there is a Symmetry of Parts not only the Head grows but the Arm and Breast so spiritual Growth is most Beautiful when there is a Symmmetry and Proportion every Grace thrives 3. The right manner of growth is when a Christian hath Grace suitable to his several Employments and Occasions when Corruptions are strong and he hath Grace able to give check to them Burdens are heavy and he hath Patience able to bear them Temptations fierce and he hath Faith able to resist them here is Grace growing in the right manner Quest. 3. Whence is it that true Grace cannot but grow Resp. 1. It is proper for Grace to grow 't is semen manens the Seed of God 1 Iohn 3.9 'T is the Nature of Seed to
Body I will enter into thee again and be eternally married to thee Use 3. The Resurrection of the Body is a Cordial when a Christian lyes a dying Thy Body though it drop into the Sepulchre it shall revive and flourish as an Herb in the Resurrection The Grave is a Bed of dust where the Bodies of the Saints sleep but they shall be awakened by the Trump of the Arch-angel The Grave is your long home but not your last home Though Death strip you of your beauty yet at the Resurrection you shall have it restored again As David when he found Saul asleep took away his Spear and Cruse of Water but when he awoke he restored them again 1 Sam. 26.22 So though at death all our strength and beauty be taken away yet at the Resurrection God will restore all again in a more glorious manner Quest. 4. But how shall we know that our Bodies shall be raised to a glorious Resurrection Resp. If we have a part in the first Resurrection Rev. 20.6 Blessed is he that hath a part in the first Resurrection Quest. What is meant by this Answ. It is a rising by Repentance out of the Grave of Sin He who lies buried in sin can have little hope of a joyful Resurrection His Body shall be raised but not in Glory O then ask Conscience Have you a part in the first Resurrection Hath the Spirit entred into you and lifted you up Hath it raised you out of your Unbelief Hath it raised your Hearts above the Earth This is the first Resurrection and if your Souls are thus Spiritually raised then your Bodies shall be gloriously raised and shall shine as Stars in the Kingdom of Heaven Regeneration makes way for a glorious Resurrection Use Seeing you expect your Bodies should arise to Glory keep your Bodies unspotted from sin Shall a drunken Body rise to Glory Shall an unclean Body rise to Glory Shall a thievish Body steal into Heaven O keep your Bodies pure Keep your Eyes from unchast Glances your Hands from Bribes your Tongues from Slander Defile not your Bodies which you hope shall rise one day to Glory Your Bodies are the Members of Christ and hear what the Apostle saith 1 Cor. 6.15 Shall I take the members of Christ and make them the members of an Harlot God forbid O keep your Bodies unspotted let them be Instruments of Righteousness 1 Cor. 6.20 Glorifie God in your Body If your Bodies glorifie God God will glorifie your Bodies Quest. 5. But seeing our Bodies must be laid in the Grave and they may lye many years rotting there before the Resurrection What may support and comfort us in this case Resp. 1. That God will not leave his People in the Grave Our Friends bring us to the Grave and leave us there but God will not God will go to the Grave with us and watch over our dead Bodies and take care of our Ashes Rizpah watched over the dead Bodies of the Sons of Saul and guarded them against the ravenous Fouls of the Air 2 Sam. 21.10 Thus the Lord watcheth over the dead Bodies of the Saints and looks to it that none of their dust be missing Christian thou hast a God to watch over thy Body when thou art dead 2. The Bodies of the Saints in the Grave though separated from their Souls are united to Christ. The dust of a Believer is part of Christs Mystical Body 3. When the Bodies of the Saints are in the Sepulchre their Souls are in Paradise The Soul doth not sleep in the Body but returns to God that gave it Eccles. 12.7 The Soul immediately partakes of those Joys the blessed Angels do When the Body returns to dust the Soul returns to rest When the Body is sleeping the Soul is triumphing When the Body is buried the Soul is crowned As the Spies were sent before to taste of the Fruits of the Land Numb 13. so at Death the Soul is sent before into Heaven to taste of the Fruit of the Holy Land 4. When Gods time is come the Graves shall deliver up their Dead Rev. 20.13 When the Judge sends the Goaler must deliver up his Prisoners As God said to Iacob Gen. 46.4 I will go down with thee into Egypt and I will surely bring thee up again So the Lord will go down with us into the Grave and will surely bring us up again 5. Though the Bodies of the Saints shall rot and be loathsom in the Grave yet afterwards they shall be made Illustrious and Glorious Concerning this consider 1. The Bodies of the Saints when they arise shall be comely and beautiful The Body of a Saint in this Life may be deformed Those whose minds are adorned with Virtue yet may have mis-shapen Bodies as the finest Cloth may have the coarsest List But this deformed Body shall be aimable and beautiful This beauty consists in two things 1. Perfection of parts There shall be a full Proportion of all the Members In this Life there is oft a defect of Members The Eye is lost the Arm is cut off but in the Resurrection all parts of the Body shall be restored again Therefore the Resurrection is called the time of restoring of all things Acts 3.19 Malcha's Ear cut restituit 2. Clarity and Splendor The Bodies of the Saints shall have a graceful Majesty in them they shall be like Stephen whose Face shined as if it had been the Face of an Angel Acts 6.15 Nay they shall be made like Christs glorious Body Phil. 3.21 2. The Bodies of the Saints when they arise shall be free from the Necessities of Nature as Hunger and Thirst Rev. 7.16 They shall hunger no more Moses on the Mount was so fill'd with the Glory of God that he needed not the Recruits of Nature Much more in Heaven shall the Bodies of the Saints so fill'd with Gods Glory be upheld without Food 3. The Bodies of Saints when they arise shall be swift and nimble our Bodies on Earth are dull and heavy in their Motion then they shall be swift and made fit to ascend as the Body of Elias in the Air. Now the Body is a Clog in Heaven it shall be a Wing We shall be as the Angels Matt. 22.30 And how nimble are they The Angel Gabriel in a short time came from Heaven to the Earth Dan. 9.21 As the Helm turns the Ship instantly whether the Steersman will so the Body in an instant will move which way the Soul will 4. The Bodies of the Saints at the Resurrection shall be very firm and strong 1 Cor. 15.43 It is raised in power Through frequent Labour and Sickness the strongest Body begins to Languish But at the Resurrection we shall be of a strong Constitution Then there will be no Weariness in the Body nor Faintness in the Spirits This may comfort you who now conflict with many bodily Weaknesses This weak Body shall be raised in Power The Body which is now a weak Reed shall be like a Rock
it Light Feathery Christians flote in Vanity they mind not the Day of Judgment but Serious Spirits sink deep into the Thoughts of it 1. The Meditation of this Last Day would make us very sincere We would then labour to approve our Hearts to God the great Judge and Umpire of the World 'T is easie to carry it fair before Men but there is no Dissembling or Prevaricating with God he sees what the Heart is and will accordingly pass his Verdict 2. The Meditation of Christ's coming to judge us would keep us from Iudging our Brethren We are apt to judge others as to their Final State which is for Men to step into Christ's Place and take his Work out of his Hand Iam. 4.12 Who art thou that judgest another Thou that passest a rash Sentence upon another thou must come thy self shortly to be judged and then perhaps he may be Acquitted and thou Condemned Bran. So demean and carry your selves that at the Day of Judgment you may be sure to be acquitted and have those glorious Privileges the Saints shall be Crowned with Quest. How is that Resp. 1. If you would stand acquitted at the Day of Judgment then First labour to get into Christ Phil. 3.9 That I may be found in him Faith implants us into Christ it in garrisons us in him and then there 's no Condemnation Rom. 8.1 There 's no standing before Christ but by being in Christ. Secondly Labour for Humility 'T is a kind of Self-Annihilation 2 Cor. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though I be nothing Christian hast thou Parts and Abilities and dost thou cover them with the Vail of Humility As Moses when his Face shined put a Vail over it If thou art Humble thou shalt be acquitted at the Day of Judgment Iob 22.29 He shall save the Humble Person An Humble Man judgeth himself for his Sins and Christ will acquit them who judge themselves 2. If you would stand acquitted at the last Day then keep a clear Conscience Do not load your selves with Guilt and furnish your Judge with matter against you The Lord saith Paul hath appointed a Day in which he would judge the World Acts 17.21 And how would Paul fit himself for that Day Acts 24.16 Herein I exercise my Self to have always a Conscience void of Offence towards God and towards Man Be careful of the First and Second Table be Holy and Just. Have Hearts without false Aims and Hands without false Weights keep Conscience as clear as your Eye that no Dust of Sin fall into it They that sin against Conscience will be shy of their Judge Such as take in Prohibited Goods cannot endure to see the Searchers that are appointed to open their Packs Christian thy Pack will be opened at the last Day I mean thy Conscience and Christ is Searcher to see what Sins what Prohibited Goods thou hast taken in and then he proceeds to Judgment Oh be sure to keep a good Conscience this is the best way to stand with boldness at the Day of Judgment The Voice of Conscience is the Voice of God if Conscience doth upon just Grounds acquit us God will acquit us 1 Iohn 3.21 If our heart condemn us not then have we confidence towards God 3. If you would stand acquitted at the last Day then trade your Talents for God's Glory Lay out your selves for God Honour him with your Substance Relieve Christ's Members This is the way to be acquitted He that had Five Talents Traded them and made them Five Talents more His Lord said unto him Well done Good and Faithful Servant Matt. 25.21 4. If you would stand acquitted at the Day of Judgment get an intire Love to the Saints 1 Iohn 3.14 We know we are passed from Death to Life c. Love is the truest Touch-stone of Sincerity To love Grace for Grace shews the Spirit of God to be in a Man Doth Conscience witness for you Are you perfum'd with this sweet Spice of Love Do you delight most in those whom the Image of God shines Do you reverence their Graces Do you bear with their Infirmities A Blessed Evidence that you shall be acquitted in the Day of Judgment We know that we have passed from Death to Life because we love the Brethren Of Obedience to God's Revealed Will. Deut. 27.9 10. Take heed and hearken O Israel This Day thou art become the People of the Lord thy God thou shalt therefore obey the Voice of the Lord thy God and do his Commandments Quest. WHat is the Duty that God requireth of Man Resp. Obedience to his Revealed Will. It is not enough to Hear God's Voice but we must Obey Obedience is a part of that Honour we owe to God Mal. 1.6 If I am a Father where is my Honour Obedience carries in it the Life-Blood of Religion Obey the Voice of the Lord thy God and do his Commandments Obedience without Knowledge is Blind and Knowledge without Obedience is Lame Rachel was fair to look upon but being barren said Give me Children or I die So if Knowledge doth not bring forth the Child of Obedience it will Dye 1 Sam. 15.22 To obey is better than Sacrifice Saul thought 't was enough for him to offer Sacrifice though he disobeyed God's Command No to obey is better than Sacrifice God disclaims Sacrifice if Obedience be wanting Ier. 7.22 I spake not to your Fathers concerning Burnt-Offerings but this thing commanded I them saying Obey my Voice Not but that God did enjoyn those Religious Rights of Worship but the meaning is God looked chiefly at Obedience without which Sacrifice was but Devout Folly The end why God hath given us his Law is Obedience Levit. 18.4 Ye shall do my Iudgments and keep my Ordinances Why doth a King publish an Edict but that it may be observed Quest. 1. What is the Rule of Obedience Resp. The Written Word That is proper Ocedience which the Word requires our Obedience must correspond with the Word as the Copy with the Original To seem to be zealous if it be not according to the Word is not Obedience but Will-worship Popish Traditions which have no Footing in the Word are abominable and God will say quis quaesivint haec Who hath required this at your Hand Isa. 1.12 The Apostle condemns the Worshipping of Angels which had a shew of Humility Col. 2.18 The Jews might say they were loath to be so bold as to go to God in their own Persons they would be more Humble and prostrate themselves before the Angels and desire them to present their Petitions to God This shew of Humility was hateful to God because there was no Word to warrant it Quest. 2. What are the Right Ingredients into our Obedience to make it acceptable Or how must it be qualified Resp. 1. Obedience must be cum animi prolubio Free and Chearful else it is Pennance not Sacrifice Isa. 1.19 If ye be Willing and Obedient though we serve God with Weakness let it be with
Variety is wanting we are apt to nauseate to feed only on Hony would breed Loathing but in God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Variety of Fulness Col. 1.19 He is an Universal Good Commensurate to all our Wants He is Bonum in quo omnia Bona a Sun a Portion an Horn of Salvation He is called the God of all Comfort 2 Cor. 1.3 There is a Complication of all Beauties and Delights in him Health hath not the comfort of Beauty nor Beauty of Riches nor Riches of Wisdom but God is the God of all Comfort Fourthly In the chief Good there must be Eternity God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a Treasure that can neither be drawn low nor drawn dry Though the Angels are still spending on him he can never be spent he abides for ever Eternity is a Flower of his Crown Now if God be our God here is enough to let in full Contentment into our Souls What though we want Torch-light if we have the Sun What if God deny us the Flower if he hath given us the Jewel How should this rock a Christians Heart quiet If we say God is our God and we are not content we have cause to question our Interest in him III. If we can clear up this Covenant-Union that God is our God let this chear and revive us in all Conditions To be content with God is not enough but to be chearful what greater Cordial can you have than Union with Deity When Jesus Christ was ready to Ascend he could not leave a richer consolation with his Disciples than this Tell them I go to my God and their God John 20.17 Who should rejoyce if not they who have an Infinite Alsufficient Eternal God to be their Portion who are as Rich as Heaven can make them What though I want Health I have God who is the Health of my Countenance and my God Psal. 42.11 What though I am low in the World if I have not the Earth I have him that made it The Philosopher comforted himself with this though he had no Musick or Vine-Trees yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the Houshold Gods with me So though we have not the Vine or Fig-Tree yet we have God with us I cannot be Poor saith St. Bernard as long as God is Rich for his Riches are mine O Let the Saints rejoyce in this Covenant-Union To say God is ours is more than to say Heaven is ours Heaven would not be Heaven without God All the Stars cannot make Day without the Sun All the Angels those Morning Stars cannot make Heaven without Christ the Sun of Righteousness And as to have God for our God is matter of rejoycing in Life so especially it will be at our Death Let a Christian think thus I am going to my God A Child is glad when he is going home to his Father This was Christs comfort when he was leaving the World Iohn 20.17 I go to my God And this is a Believers Death-bed Cordial I am going to my God I shall change my Place but not my Kindred I go to my God and my Father IV. If God be our God then let us break forth into Doxology and Praise Psal. 118.28 Thou art my God and I will praise thee O infinite Astonishing Mercy that God should take Dust and Ashes into so near a Bond of Love as to be our God As Micah said Iudg. 18.24 What have I more So what hath God more What richer Jewel hath he to bestow upon us than himself What hath he more That God should put off most of the World with Riches and Honours and that he should pass over himself to us by a Deed of Gift to be our God and by virtue of this settle a Kingdom upon us O let us praise him with the best Instrument our Heart and let this Instrument be scrued up to the highest Peg Let us praise him with our whole Heart See how David riseth by degrees Psal. 32.11 Be glad in the Lord and rejoyce and shout for Ioy. Be glad there is Thankfulness rejoyce there is Chearfulness shout there is Triumph Praise is called Incense because it is so sweet a Sacrifice Let the Saints be Queristers in Gods Praises the deepest Springs yield the sweetest Water The more deeply sensible we are of Gods Covenant-Love to us the sweeter Praises we should yield We should begin here to eternize Gods Name and do that Work on Earth which we shall be always doing in Heaven Psal. 146.2 While I live will I praise the Lord. 5. Let us carry our selves as those who have God to be our God that is when we walk so that others may see there is something of God in us Live Holily What have we to do with Sin Is it not this that if it doth not break yet will weaken the Interest Hos. 14.8 What have I to do any more with Idols So should a Christian say God is my God what have I to do any more with Sin with Lust Pride Malice Bid me commit Sin as well bid me Drink Poison Shall I forfeit my Interest in God Let me rather Dye than willingly offend him who is the Crown of my Joy the God of my Salvation Of the Ten Commandments Exod. 20.2 The Land of Egypt c. THE Second part of Preface Who have brought thee out of the Land of Egypt out of the House of Bondage Egypt and the House of Bondage are the same only they are represented to us under a different Expression or Notion I begin with the First Expression Who have brought thee out of the Land of Egypt Quest. Why doth the Lord mention this Deliverance of Israel out of the Land of Egypt Resp. 1. Because of the strangeness of the Deliverance God delivered his People Israel by strange Signs and Wonders by sending Plague after Plague upon Pharaoh blasting the Fruits of the Earth killing all the First-born in Egypt Exod. 12.29 And when Israel march'd out of Egypt God made the Waters of the Sea to part and become a Wall to his People while they went on Dry Ground and as he made the Sea a Cawsey to Israel so a Grave to Pharaoh and his Chariots Well might the Lord mention his bringing them out of the Land of Egypt because of the strangeness of the Deliverance God wrought Miracle upon Miracle for their Deliverance 2. God mentions Israel's Deliverance out of Egypt because of the greatness of the Deliverance God delivered Israel from the Pollutions of Egypt Egypt was a bad Air to live in it was infected with Idolatry The Egyptians were gross Idolaters they were guilty of that which the Apostle speaks of Rom. 1.23 They changed the Glory of the uncorruptible God into an Image made like to Corruptible Man and to Birds and Four-Footed Beasts and Creeping Things The Egyptians Worshipped instead of the true God First A Corruptible Man they Deified their King Apis forbidding all under pain of Death to say that he was a Man
the Godly are Preservations of the Wicked are Reservations 2 Pet. 2.9 The Lord knows how to deliver the Godly and to reserve the Unjust to be Punished A Sinner may be delivered from dangerous Sickness and out of Prison but all this is but a Reservation to some greater Evil. 2. God delivers the Wicked or rather spares them in Anger Deliverances to the Wicked are not given as Pledges of Gods Love but Symptoms of his Displeasure as Quails were given to Israel in Anger But Deliverances of the Godly are in Love 2 Sam. 22.20 He delivered me because he delighted in me Isa. 38.17 Thou hast in love to my Soul delivered me from the Pit of Corruption or as in Hebrew Chashiacta Naphshi Thou hast loved me from the Pit of Corruption A Wicked Man may say Lord thou hast loved me out of the Pit of Corruption But a Godly Man may say Lord thou hast loved me out of the Pit of Corruption It is one thing to have Gods Power deliver us and another thing to have his Love deliver us O saith Hezekiah Thou hast in Love to my Soul delivered me from the Pit of Corruption Quest. How may it be known that a Deliverance comes in Love Resp. 1. When a Deliverance makes our Heart boil over in love to God Psal. 116.1 I love the Lord because he hath heard my Voice It is one thing to love our Mercies another thing to love the Lord Then a Deliverance is in Love when it causeth Love 2. Then a Deliverance is in Love when we have Hearts to improve it for Gods Glory The Wicked instead of improving their Deliverances for Gods Glory improve their Corruptions they grow worse after as the Metal when it is taken out of the Fire grows harder But then our Deliverance is in Love when we improve it for Gods Glory God raiseth us out of a low Condition and we lift him up in our Praises and honour him with our Substance Prov. 3.9 He recovers us from Sickness and we spend our selves in his Service Mercy is not as the Sun to the Fire to dull it and put it out but as Oyl to the Wheel to make it move faster 3. Then a Deliverance comes in Love when it makes us more Exemplary in Holiness Our Lives are walking Bibles A Thousand Praises and Doxologies do not honour God so much as the Mortifying one Lust Obadiah 17. On Mount Zion there shall be Deliverance and Holiness When these two go together Deliverance and Holiness when being made Monuments of Mercy we are Patterns of Piety Now a-Deliverance comes in Love and we may say as Hezekiah Thou hast loved me out of the Pit of Corruption 1. If God brings his People out of Bondage then let none despond in trouble say not I shall sink under this burden as David I shall one day perish by the hand of Saul God can make this Text good Personally and Nationally to bring his People out of the House of Bondage When he sees a fit Season he will put forth his Arm and save them and he can do it with ease 2 Chron. 14.11 It is nothing for thee Lord to help He that turns the Tides can turn the Times He that raised Lazarus when he was Dead can raise thee when thou art Sick Isa. 63.5 I looked and there was none to help therefore my own arm brought Salvation Do not despond believe in Gods Power Faith sets God on work to deliver us 2. Labour if you are in trouble to be fitted for Deliverance Many would have Deliverance but are not fitted for it Quest. When are we fitted for Deliverance Resp. When we are by our Afflictions conformed to Christ Namely When we have learned Obedience Heb. 5.8 He learned Obedience by the things which he suffered That is he learned sweet Submission to his Fathers Will Luke 22.42 Not my will but thy will be done When we have thus learned Obedience by our Suffering we are willing to do what God will have us do and be what God will have us be Now we are conformed to Christ and are fitted for Deliverance 3. If God have brought you at any time out of the House of Bondage out of great and eminent Troubles be much in Doxology and Praise Deliverance calls for Praise Psal. 30.11 12. Thou hast put off my Sackcloth and girded me with gladness To the end that my Glory may sing praise to thee My Glory that is my Tongue which is the Instrument of glorifying thee The Saints are Temples of the Holy Ghost 1 Cor. 3.16 Where should Gods Praises be sounded but in his Temples Beneficium postulat officium The deepest Springs yield the sweetest Water And Hearts deeply sensible of Gods Deliverances yield the sweetest Praises Moses tells Pharaoh when he was going out of Egypt We will go with our Sheep and our Cattle Exod. 10.9 Why so Because he might have Sacrifices of Thanksgiving ready to offer to God for their Deliverance To have a thankful Heart for a Deliverance is a greater Blessing than the Deliverance it self Luke 17.15 One of the Lepers when he saw he was healed turned back and with a loud voice glorified God The Lepers thankful Heart was a greater Blessing than to be healed of his Leprosie Have any of you here been brought out of the House of Bondage out of Prison Sickness or any Death-threatning Danger Do not forget to be thankful be not Graves but Temples And that you may be the more Thankful observe every Emphasis and Circumstance in your Deliverance as to be brought out of trouble when you were In articulo mortis there was but an Hairs breadth between you and Death or to be brought out of Affliction without Sin you did not purchase your Deliverance by the insnaring of your Consciences or to be brought out of trouble upon the Wings of Prayer or that those who were the Occasions of bringing you into trouble should be the Instruments of bringing you out These Circumstances being well weighed do highten a Deliverance and should highten our Thankfulness The cutting of a Stone may be of more Value than the Stone it self And the Circumstancing of a Deliverance may be greater than the Deliverance it self Quest. But how shall we praise God in a right manner for Deliverances Resp. 1. Be Holy Persons In the Sacrifices of Thanksgiving whosoever did eat thereof with their Uncleanness upon them were to be cut off Lev. 7.20 to typifie how unpleasing their Praises and Thank-offerings are who live in Sin 2. Praise God with humble Hearts acknowledge how unworthy you were of Deliverance Gods Mercies are not Debts but Legacies and that you should have a Legacy given you be humble Rev. 11.16 The Elders fell upon their Faces an Expression of Humility and worshipped and praised God 3. Praise God for Deliverances cordially Psal. 111.1 I will praise the Lord Becol Levau with my whole Heart In Religion there is no Musick but in Consort when Heart and Tongue joyn 4.
make God to be our God he will make himself to be our Judge And if he Condemns there is no appealing to a Higher Court. So that there is a Necessity of having God for our God unless we intend to be eternally espoused to Misery Use 1. If we must have one God and the Lord Iehovah for our God it condemns the Atheist who hath no God Psal. 14.1 The Fool hath said in his Heart there is no God There is no God he believes in or worships Such Atheists were Diagoras and Theodorus When Seneca did reprove Nero for his Impieties Saith Nero Dost thou think I believe there is any God when I do such things The Duke of Silecia was so infatuated that he affirmed Neque inferos neque superos esse That there was neither God nor Devil We may see God in the works of his Fingers The Creation is a great Volume in which we may read a God-head and he must needs put out his own Eyes that denies a God Aristotle though an Heathen did not only acknowledge God when he cried out Thou Being of Beings have Mercy on me But he thought he that did not confess a Deity was not worthy to live They who will not believe a God shall feel him Heb. 10.31 It is a fearful thing to fall into the hands of the living God Use 2. It condemns Christians who profess to own God for their God yet they do not live as if he were their God 1. They do not believe in him as a God When they look upon their Sins they are apt to say Can God Pardon When they look upon their Wants Can God provide Can he prepare a Table in the Wilderness 2. They do not love him as a God They do not give him the Cream of their Love but are apt to love other things more than God They say they love God but will part with nothing for him 3. They do not worship him as a God They do not give him that Reverence nor pray with that Devotion as if they were praying to a God How dead are their Hearts If not dead in Sin yet dead in Duty 'T is as if praying to a God that hath Eyes and sees not Ears and hears not In hearing the Word how much Distraction what regardless Hearts have many they are thinking of their Shop and Drugs Would a King take it well at our hands if when he is speaking to us we should be playing with a Feather When God is speaking to us in his Word and our Hearts are taken up with Thoughts about the World is not this playing with a Feather O how may this humble most of us we do not make God to be a God to us We do not believe in him love him worship him as a God Many Heathens have worshipped their False â—ods with more Seriousness and Devotion than some Christians do the true God O let us chide our selves Did I say Chide let us Abhor our selves for our Deadness and Formality in Religion how we have professed God yet we have not worshipped him as a God So much for the first We must have God for our God I should come to the Second We must have no other God Of the Commandments Exod. 20.3 Thou shalt have no other Gods before me 2. THat we must have no other God Thou shalt have no other God before me Quest. What is meant by this word Before me Resp. That is before my Face In conspectu mâ—o in my sight Deut. 27.15 Cursed be he that makes a Graven Image and puts it in a secret place Some would not bow to the Idol that others might see but they would secretly bow to it But though this was out of Mans sight it was not out of Gods sight Cursed therefore saith God be he who puts the Image in a secret place Thou shalt have no other Gods 1. There is really no other God 2. We must have no other 1. There is really no other God The Valentinians held there were two Gods the Polythites that there were many The Persians worshipped the Sun the Egyptians the Ox and Elephant the Grecians Iupiter But there is no other than the True God Deut. 4.39 Know therefore this day and consider it in thy heart that the Lord is God in Heaven above and upon the Earth beneath there is no other For there is but one first Cause that hath its Being of it self and on which all other Beings depend As in the Heavens the primum mobile moves all the other Orbs. So God is the Great Mover he gives Life and Motion to every thing existent 2. There is but one Omnipotent Power If there be two Omnipotents then we must always suppose a Contest between these two that which one would do the other Power being equal would oppose and so all things would be brought into a Confusion If a Ship should have two Pilots of equal Power one would be ever Crossing the other when one would Sail the other would cast Anchor Here were a Confusion and the Ship must needs perish The Order and Harmony in the World the constant and uniform Government of all things is a clear Argument that there is but one Omnipotent one God that rules all Isa. 44 6. I am the first and I am the last and besides me there is no God 2. We must have no other God Thou shalt have no other Gods before me This Commandment forbids 1. Serving a False God and not the True Ier. 2.27 Saying to a stock Thou art my Father and to a stone Thou hast brought me forth Or 2. Joyning a False God with a True 2 Kings 17.33 They feared the Lord and served their own Gods Both these are forbidden in the Commandment we must adhere to the true God and no other God is a jealous God and he will endure no corrival A Wife cannot lawfully have two Husbands at once nor may we have two Gods Exod. 34.14 Thou shalt worship no other God for the Lord is a jealous God Psal. 16.4 Their Sorrows shall be multiplied that hasten after another God The Lord interprets it a forsaking of him to espouse any other God Iudges 2.12 They forsook the Lord and followed other Gods God would not have his People so much as make mention of Idol Gods Exod. 23.13 Make no mention of the Names of other Gods neither let it be heard out of thy mouth God looks upon it as a breaking of the Marriage Covenant to go after other Gods Therefore when Israel committed Idolatry with the golden Calf God disclaims his Interest in them Exod. 32.7 Thy People have corrupted themselves Before God called Israel his People but when they went after other Gods Now saith the Lord to Moses they are no more my People but thy People Hosea 2.2 Plead with her Mother Plead for she is not my Wife she doth not keep Faith with me she hath stain'd her self with Idols therefore I will divorce her she is not my Wife To
chief Good So Aquinas defines Love Complacentia amantis in amato Love is a complacential delighting in God as in our Treasure Love is the Soul of Religion 't is a Grace highly momentous If we had Knowledge as the Angels or Faith of Miracles yet without Love it would profit nothing 1 Cor. 13.2 Love is the First and Great Commandment Mat. 22.38 It is so because if this be wanting there can be no Religion in the Heart there can be no Faith for Faith works by Love Gal. 5.6 All is but Pageantry or a Devout Complement 2. Because Love doth meliorate and sweeten all the Duties of Religion it makes them Savoury Meat else God cares not to taste of them 3. It is the First and Great Commandment in respect of the Excellency of this Grace Love is the Queen of the Graces it out-shines all the other as the Sun the Lesser Planets In some respect it is more excellent than Faith though in one sense Faith be more excellent Virtute unionis as it unites us to Christ. Faith puts upon us the Embroidered Robe of Christs Righteousness which is a brighter Robe than any of the Angels wear Yet in another sense Love is more excellent respectu durationis in respect of the continuance of it it is the most durable Grace Faith and Hope will shortly cease but Love will remain When all the other Graces like Rachel shall dye in Travel Love shall revive The other Graces are in the nature of a Lease only for term of Life Love is as a Free-hold it continues for ever Thus Love carries away the Garland from all the other Graces it is the most long liv'd Grace it is a Bud of Eternity this Grace alone shall accompany us in Heaven Quest 1. How must our Love to God be qualified Resp. 1. Love to God must be pure and genuine he must be loved chiefly for himself this the School-men call Amor amicitiae We must love God not only for his Benefits but those intrinsick Excellencies wherewith he is Crowned We must love God not only for the good which flows from him but the good which is in him True love is not Mercenary a Soul that is deeply in love with God needs not be hired with Rewards he cannot but love God for the Beauty of his Holiness not but that it is lawful to look at Gods Benefits Moses had an Eye to the recompence of Reward Heb. 11.26 But we must not love God only for his Benefits for then it is not love of God but Self-Love 2. Love to God must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all the Heart Mark 12.30 Thou shalt love the Lord thy God with all thy Heart We must not love God a little give him a Drop or two of our Love but the main Stream of our Love must run after him the Mind must think of God the Will choose him the Affections pant after him The true Mother would not have the Child divided nor God will not have the Heart divided we must love him with our whole Heart Though we may love the Creature yet it must be a subordinate Love Love to God must be highest as the Oyl swims above the Water 3. Love to God must be Flaming to love coldly is all one as not to love The Spouse is said to be amore perculsa Sick of Love Cant. 2.5 The Seraphims are so called from their Burning Love turns Saints into Seraphims it makes them burn in Holy Love to God and many Waters cannot quench this Love Quest. 2. How may we know whether we love God Resp. 1. He that loves God desires his sweet Presence Lovers cannot be long asunder they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fainting Fits they want a sight of the Object of their Love A Soul deeply in Love with God desires the enjoyment of him in his Ordinances in Word Prayer Sacrament David was ready to faint away and Dye when he had not a sight of God Psal. 84.2 My Soul fainteth for God such as care not for Ordinances but say when will the Sabbath be over plainly discover want of Love to God 2. He who loves God doth not love Sin Psal. 97.10 Ye that love the Lord hate evil The love of God and love of Sin can no more mix together than Iron and Clay Every Sin loved strikes at the Being of God but he who loves God hath an Antipathy against Sin He who would part between Two Lovers is an Hateful Person God and the Believing Soul are Two Lovers Sin comes to part between them therefore the Soul is implacably set against Sin By this try your Love to God How could Dalilah say she loved Sampson when she entertained correspondence with the Philistines who were his Mortal Enemies How can he say he loves God who loves Sin which is God's Enemy 3. He who loves God is not much in love with any thing else his love is very cool to worldly things his love to God moves as the Sun in the Firmament swiftly his love to the World moves as the Sun on the Dial very slow The love of the World eats out the Heart of Religion It choaks good Affections as the Earth puts out the Fire The World was a dead thing to Paul Gal. 6.14 I am Crucified to the World and the World is Crucified to me In Paul we might see both the Picture and Pattern of a Mortified Man He that loves God useth the World but chooseth God the World is his Pension but God is his Portion Psal. 119.57 The World doth busie him but God doth delight and satisfie him He saith as David Psal. 43.4 God my exceeding joy the Gladness or Cream of my Joy 4 He who loves God cannot live without him Things we love we know not how to be without A Man can want Musick or Flowers but not Food A Soul deeply in love with God looks upon himself as undone without him Psal. 143.7 Hide not thy Face from me lest I be like them that go down into the Pit He saith as Iob Châ—p 30.28 I went Mourning without the Sun I have Star-light I want the Sun of Righteousness I enjoy not the sweet Presence of my God Is God our chief Good that we cannot live without Alas how do they demonstrate they have no love to God who can make a shift well enough to be without him Let them but have Corn and Oyl and you shall never hear them complain of the want of God 5. He who loves God will be at any pains to get him What pains doth the Merchant take what hazards doth he run to have a rich Return from the Indies Extremos currit Mercator 〈…〉 Iacob loved Rachel and he would endure the Heat by Day anâ— the Froâ—t by Night that he might enjoy her A Soul that loves God will take any pains for the Fruition of him Psal. 63.8 My Soul follows hard after God Love is Pondus animae Aug. It is as the weight which sets the
Rivers of Oyl but Sparks of Love that Christ values And sure as David said While I was musing the Fire burned Psal. 39.3 So while we are musing of Christ's Love in redeeming us the Fire of our Love would burn towards Christ and then is a Christian in a Blessed Sabbath-Frame when he is like a Seraphim burning in Love to Christ. 4. On a Sabbath-morning meditate on the Glory of Heaven Heaven is the Extract and Quintessence of Happiness It is called a Kingdom Mat. 25.34 A Kingdom for it's Riches and Magnificence It is set out by Precious Stones Gates of Pearl Rev. 21. There is all that is truly Glorious transparent Light perfect Love unstained Honour unmixed Joy and that which crowns the Joy of the Celestial Paradise is Eternity Suppose Earthly Kingdoms were more glorious than they are their Foundations of Gold their Walls of Pearl their Windows of Saphire yet they are corruptible But the Kingdom of Heaven is Eternal those Rivers of Pleasure run for evermore Psalm 16.11 And that wherein the Essence of Glory consists and makes Heaven to be Heaven is the immediate Sight and Fruition of the Blessed God Psal. 17.15 When I awake I shall he satisfied with thy likeness O think of this Ierusalem above This is proper for a Sabbath 1. The meditation of Heaven would raise our Hearts above the World O how would these things disappear and shrink into nothing if our Minds were mounted above the Visible Orbs and we had a Prospect of Glory 2. How would the Meditation of Heaven make us Heavenly in our Sabbath-Exercises It would quicken Affection it would add Wings to Devotion it would make us to be in the Spirit on the Lord's Day Rev. 1.10 How vigorously doth he serve God who hath a Crown of Glory always in his Eye III. We dress our Souls on a Sabbath-Morning by Prayer Mat. 6.6 When thou Prayest enter into thy Closet c. Prayer sanctifies a Sabbath 1. The things we should pray for on the Morning of a Sabbath 1. Beg a Blessing upon the Word which is to be Preached that it may be a Savour of Life to us that by it our Minds may be more Illuminated our Corruptions more weakned our Stock of Grace more encreased Pray that God's special Presence may be with us that our Hearts may burn within us while God speaks Pray that we may receive the Word into meek humble Hearts James 1.22 That we may submit to it and bring forth the Fruits of it Nor should we only Pray for our selves but for others First For him who dispenseth the Word that his Tongue may be touched with a Coal from God's Altar That God would warm his Heart who is to help to warm others Your Prayers may be a means to quicken the Minister Some complain they find not that Benefit by the Word Preached Perhaps they did not Pray for their Minister as they should Prayer is like the whetting and sharpening of an Instrument which makes it cut the better Secondly Pray with and for your Family Yea Pray for all the Congregations that meet this Day in the Fear of the Lord that the Dew of the Spirit may fall with the Manna of the Word that some Souls may be converted and others strengthened and that Gospel-Ordinances may be continued and have no Restraint put upon them These are the things we should pray for The Tree of Mercy will not drop its Fruit unless it be shaken by the Hand of Prayer 2. The Manner of our Prayer It is not enough to say a Prayer to pray in a dull cold manner which teacheth God to deny but we must Pray with Reverence Humility Hope in God's Mercy Fervency Luke 22.44 Christ Pray'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly And that we may pray with more Fervency we must Pray with a Sense of our Wants He who is pinched with Want will be earnest in craving an Alms. He Prays most Fervently who Prays most Feelingly This is to sanctifie the Morning of a Sabbath and it is a good Preparatory for the Word Preached When the Ground is broken up by the Plough now it is fit to receive the Seed When the Heart hath been broken by Prayer now it is fit to receive the Seed of the Word Preached Thus you see how to dress your Souls on a Sabbath-morning There are other Duties remaining EXOD. XX. 10 IV. Having thus dressed your Souls in a Morning for the further Sanctification of the Sabbath address your selves to the Hearing of the Word Preached 1. And when you are set down in your Seat 1. Lift up your Eyes to Heaven for a Blessing upon the Word to be dispensed For you must know the Word Preach'd doth not work as Physick by its own inherent Vertue but by a Vertue from Heaven and the Co-operation of the Holy Ghost Therefore put up a short Ejaculatory Prayer for a Blessing upon the Word that it may be made effectual to you 2. The Word being begun to be Preach'd set your selves in a right manner 1. With Reverence and Holy Attention Acts 16.14 A certain Woman named Lydia attended unto the things that were spoken of Paul Constantine the Emperor was noted for his Reverend Attention to the Word Luke 19.48 Christ taught daily in the Temple And all the People were attentive to hear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek They hung upon his Lip Could we tell Men of a Rich Purchase they would diligently attend And shall they not much more when the Gospel of Grace is Preaching to them Now that we may sanctifie and hallow the Sabbath by attentive Hearing take heed of two things I. Distraction in Hearing II. Drowsiness in Hearing I. Distraction 1 Cor. 7.35 That ye may attend upon the Lord without Distraction It is said of St. Bernard That when he came to the Church-Door he would say Stay here all my Earthly Thoughtt So should we say to our selves when we are at the Door of God's House Stay here all my worldly Cares and wandring Cogitations I am now going to hearken what the Lord will say to me Distraction hinders Devotion Distraction in Hearing is when the Mind is tossed with vain Thoughts and diverted from the Business in hand 'T is hard to make the Quicksilver Heart fix St. Hierom complained of himself Some times saith he when I am about God's Service per Porticus deambulo I am walking in the Galleries and sometimes casting up Accounts So oft in hearing of the Word the Thoughts dance up and down and when our Eye is upon the Minister our Mind is upon other things Distracted Hearing is far from sanctifying the Sabbath It must needs be very hainous to give way to vain Thoughts at this time because when we are hearing the Word we are now in God's Special Presence To do any Treasonable Action in the King's Presence is high Impudence Ier. 23.11 Yea in my House have I found their Wickedness So may the Lord say In my House
we love we fix our Minds upon He that loves his Pleasures and Recreations his Mind is fixed on them and he can follow them without Distraction Were our Love more set upon the Word Preached our Minds would be more fixed upon it And surely there is enough to make us love the Word Preached for it is the Word of Life the Inlet to Knowledge the Antidote against Sin the Quickner of Holy Affections It is the True Manna which hath all sorts of sweet Tasts in it It is the Pool of Bethesda in which the Rivers of Life spring forth to heal the broken in Heart It is a Soveveraign Elixir or Cordial to revive the sorrowful Spirit Get Love to the Word Preached and you will not be so distracted in hearing What the Heart delights in the Thoughts dwell upon II. If you would sanctifie the Sabbath by deligent attentive hearing take heed of Drowsiness in Hearing Drowsiness shows much Irreverence How lively are many when they are about the World but in the Worship of God how drowsie as if the Devil had given them some Opium to make them sleep A Drowsie Temper is now very absurd and sinful Are not you in Prayer asking Pardon of sin Will the Prisoner fall asleep when he is begging his Pardon In the Preaching of the Word is not the Bread of Life breaking to you and will a Man fall asleep at his Food Which is worse to stay from a Sermon or sleep at a Sermon While you sleep perhaps that Truth was delivered which might have converted your Souls Besides sleeping is very offensive in these Holy Assemblies It is not only a grieving the Spirit of God but a making the Hearts of the Righteous sad Ezek. 13.22 It troubles them to see any show such a Contempt of God and his Worship to see Men busie in the Shop but drowsie in the Temple Therefore as Christ said Mat. 26.40 Could ye not watch one Hour So can ye not wake one Hour I deny not but a Child of God may sometimes through Weakness and Indisposition of Body drop asleep at a Sermon but it is not voluntary or ordinary The Sun may be in an Eclipse but not often If sleeping be customary and allowed it is a very bad sign and is a profaning of the Ordinance A good Remedy against Drowsiness is to use a Spare Diet upon this Day Such as indulge their Appetite too much on a Sabbath are fitter to sleep on a Couch than pray in the Temple Now that you may throw off Distracting Thoughts and Drowsiness on the Lord's Day and may hear the Word with reverend Attention consider 1. It is God that speaks to us in his Word therefore the Preaching of the Word is called the Breath of his Lips Isa. 11.4 And Christ is said now to speak to us from Heaven Heb. 12.25 as a King speaks in his Ambassador Ministers are but as the Pipes and Organs it is the Spirit of the Living God breathes in them When we come to the Word we should think thus with our selves God speaks in this Preacher The Thessalonians heard the Word Paul Preached as if God himself had spoken to them 1 Thess. 2.13 When ye received the Word of God which ye heard of us ye receiv'd it not as the Word of Men but as it is in truth the Word of God When Samuel knew it was the Lord that spake to him he lent his Ear 1 Sam. 3.10 If we do not regard God when he speaks to us he will not regard us when we pray to him 2. Consider how serious and weighty the matters delivered to us are As Moses said Deut. 30.19 I call Heaven and Earth â—o record this day that I have set before you Life and Death Can Men be regardless of the Word or drowsie when the weighty matters of Eternity are set before them We Preach of Faith and Holiness of Life and the Day of Judgment and the Eternal Recompences here is Life and Death set before you and doth not all this call for serious Attention If a Letter were read to one of special business wherein his Life and Estate were concern'd would not he be very serious in listning to that Letter In the Preaching of the Word your Salvation is concerned and if ever you will attend it should be now Deut. 32.47 It is not a vain thing for you because it is your Life 3. To give way to Vain Thoughts and Drowsiness in hearing doth much gratifie Satan He knows that not to mind a Duty is all one as not to do a Duty Quicquid cor non facit non sit in Religion What the Heart doth not do is not done Therefore Christ saith of some Hearing they hear not Mat. 13.13 How could that be Because tho' the Word sounded in their Ear yet they minded not what was said to them their Thoughts were upon other things therefore it was all one as if they did not â—ear Hearing they hear not And doth not this please Satan to see Men come to the Word and as good stay away They are haunted with vain Thoughts they are taken off the Duty while they are in it their Body is in the Assembly their Heart in their Shop Hearing they hear not 4. It may be the last Sabbath that ever we shall keep We may go from the place of Hearing to the place of Judging and shall not we give Reverend Attention to the Word Did we think thus when we come into God's House Perhaps this will be the last time that ever God will counsel us about our Souls before another Sermon Death's Alarum will sound in our Ears With what Attention and Devotion should we come hither and our Affections would be all on Fire in hearing 5. You must give an Account for every Sermon you hear Luke 16.2 Redde rationem Give an account of thy Stewardship So will God say Give an Account of thy Hearing Hast thou been affected with the Word Hast thou profited by it And how can we give an Account if we have been distracted in hearing and have not taken notice what hath been said to us The Judge to whom we must give an Account is God Were one to give an Account to Man he might falsifie his Accounts but we must give an Account to God Nec donis corrumpitur nec blanditiis fallitur He is so Iust a God that he cannot be bribed and so Wise that he cannot be deceived Therefore being to give an Account to such an impartial Judge how should we observe every Word Preached remembring the Account Let all this make us shake off Distraction and Drowsiness in Hearing and have our Ears chain'd to the Word EXOD. XX. 8 Remember the Sabbath-day to keep it holy c. II. If you would hear the Word aright lay aside those things which may render the Word Preached ineffectual As 1. Curiosity Some come to the Word Preached not so much to get Grace as to enrich themselves with Notions Itching Ears
2 Tim. 4.3 Austin confesseth that before his Conversion he went to hear St. Ambrose rather for his Eloquence than the Spirituality of the matter Ezek. 33.32 Thou art unto them as a very lovely Song of one that hath a pleasant Voice and can play well on an Instrument Many come to the Word only to feast their Ears they like the Melody of the Voice the Mellifluous Sweetness of the Expression the Newness of the Notion Acts 17.21 This is to love the Garnishing of the Dish more than the Food This is to desire to be pleased rather than edifyed Like a Woman that paints her Face but neglects her Health So they paint and adorn themselves with curious Speculations but neglect their Souls Health This hearing doth neither sanctifie the Heart nor the Sabbath 2. Lay aside Prejudice 1. Prejudice against the Truths Preached The Sadduces were prejudiced against the Doctrin of the Resurrection Luke 20.27 2. Prejudice against the Person preaching 1 King 22.8 There is one Micaiah by whom we may enquire of the Lord but I hate him This hinders the Vertue of the Word If a Patient hath an ill Opinion of his Physician he will not take any of his Receipts tho never so good Prejudice in the Mind is like an Obstruction in the Stomach which hinders the Nutritive Vertue of the Meat Prejudice poysons the Word and makes it to lose its Efficacy 3. Lay aside Covetousness Covetousness is in not only getting the World unjustly but loving it inordinately This is a Great Hindrance to the Word Preached The Seed which fell among Thorns was choked Mat. 13.22 An Emblem of the Word being Preached to a Covetous Hearer The Covetous Man is thinking of the World when he is hearing his Heart is in his Shop Ezek. 33.31 They sit before thee as my People and they hear thy Words but their Heart goeth after their Covetousness A Covetous Hearer derides the Word Luke 16.14 The Pharisees who were covetous heard all and they derided him 4. Lay aside Partiality Partiality in hearing is when we like to hear some Truths Preached but not all We love to hear of Heaven but not of Self-denial of reigning with Christ but not of suffering of the more Facil Duties of Religion but not them which are more knotty and difficult as Mortification laying the Ax to the Root and hewing down their Beloved Sin Isa. 30.10 Proyhesie smooth things such as may not grate upon our Conscience Many like to hear of the Love of Christ but not of loving their Enemies They like the Comforts of the Word not the Reproofs Herod heard Iohn Baptist gladly he liked many Truths but not when he spake against his Incest Lay aside Partiality 5. Lay aside Censoriousness Some instead of judging themselves for Sin sit as Judges upon the Preacher Either his Sermon had too much Gall in it or it was too long These will sooner censure a Sermon than practise it God will judge the Judger Mat. 7.1 6. Lay aside Disobedience Rom. 10.21 All the day long have I stretched forth my hands unto a disobedient People 'T is spoken of the Jews God stretched out his Hands in the Preaching of the Word but they rejected Christ. Let there be none among you that wilfully refuse the Counsels of the Word 'T is sad to have an Adders Ear an Adamant Heart Zac. 7.11 12. If when God speaks to us in his Word we are deaf when we speak to him in Prayer he will be dumb III. If you would hear the Word aright have God Ends in hearing Come to the Word to be made better Some have no other end in hearing but because it is in Fashion or to gain Repute or stop the Mouth of Consbience But come to the Word to be made more Holy There 's a great deal of difference between one that goes to a Garden for Flowers to wear in her Bosom and another that goes for Flowers to make Syrups and Medicines of We should go to the Word for a Medicine to cure us as Naaman the Syrian went to Iordan to be healed of his Leprosie 1 Pet. 2.2 Desire the sincere Milk of the Word that ye may grow thereby Come to the Word to be changed into the Similitude of it As the Seal leaves its Print upon the Wax so labour that the Word Preached may leave the Print of its own Holiness upon your Heart Labour that the Word may have such a Vertue upon you as the Water of Jealousie to kill and make fruitful Numb 5.27 That it may kill your Sins and make your Souls fruitful in Grace IV. If you would hear the Word aright come to it with Delight The Word Preached is a Feast of fat things With what Delight do Men come to a Feast The Word Preached anoynts the blind Eye mollifies the Rocky Heart it beats off our Fetters and turns us from the Power of Satan to God Acts 26.18 The Word is the Seed of Regeneration Iam. 1.18 the Engine of Salvation Hear the Word with Delight and Complacency Ier. 15.16 Thy Words were found and I did eat them they were the joy and rejoycing of my Heart Psal. 119.103 How sweet are thy words unto my taste yea sweeter than Honey unto my mouth Yea love that Word which comes most home to the Conscience Bless God when your Corruptions have been met with when the Sword of the Spirit hath divided between you and your Sins Who cares for that Physick which will not work V. If you would hear the Word aright mix it with Faith Believe the Verity of the Word Preached that it is that Word by which you must be judged and not only give Credence to the Word Preached but learn to apply it to your own Souls Faith concocts the Word and turns it into Spiritual Nourishment Many hear the Word but it may be said of them as Psal. 106.24 They believed not his Word As Melancton once said to some of the Italians Ye Italians Worship God in the Bread when ye do not believe him to be in Heaven So many hear God's Word but do not believe that God is they question the Truth of his Oracles If we do not mix Faith with the Word it is like leaving out the Chief Ingredient in a Medicine which makes it ineffectual Unbelief hardens Mens Hearts against the Word Acts 19.9 Divers were hardened and believed not Men hear many Truths delivered concerning the Preciousness of Christ the Beauty of Holiness the Felicity of a Glorified Estate but if through Unbelief and Atheism they question these Truths we may as well speak to the Stones and Pillars of the Church as to them That Word which is not Believed can never be Practised Vbi male creditur ibi nec benè vivitur Unbelief makes the Word Preached of no effect Heb. 9.2 The Word preached did not profit not being mixed with Faith in them that heard it The Word to an Unbeliever is like Dioscordium put into a Dead Man's Mouth which
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
Children to show their Honour to their Parents Resp. I. In a Reverential Esteem of their Persons They must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give them a Civil Veneration Therefore when the Apostle speaks of Fathers of our Bodies he speaks also of giving them Reverence Heb. 12.9 This Veneration or Reverence must be shown 1. Inwardly by Fear mixed with Love Lev. 19.3 Ye shall fear every Man his Mother and his Father In the Commandment the Father is named First here the Mother is named First 1. Partly to put the Honour upon her the Mother because by reason of many Weaknesses incident to her Sex she is apt to be more slighted by Children And 2. Partly because the Mother endures more for the Child therefore here God gives the Mother the Priority names her first Ye shall fear every one his Mother and his Father 2. Reverence must be shown to Parents Outwardly viz. In Word and Gesture 1. In Word and that either in speaking to Parents or speaking of them First Reverence in speaking to Parents Children must speak to Parents respectively and in decent Language 1 Kings 2.20 Ask on my Mother said King Solomon to his Mother Bathsheba Secondly Reverence in speaking of Parents Children must speak of their Parents honourably they ought to speak well of them if they deserve well Prov. 31.28 Her Children rise up and call her Blessed And in case a Parent betrays Weakness and Indiscretion the Child should make the best of it and by his wise Apologies for his Father cover his Fathers Nakedness 2. In Gesture Children are to show their Reverence to their Parents by Submissive Behaviour by uncovering the Head bending the Knee Ioseph tho he were a Great Prince and his Father grown poor yet he bow'd to him and behaved himself as humbly as if his Father had been the Prince and he the poor Man Gen. 48.46 And King Solomon when his Mother came to him rose off his Throne and bowed himself to her 1 Kings 2.19 Among the Lacedemonians if a Child had carried himself arrogantly and sawcily to his Father it was lawful for the Father to appoint whom he would to be his Heir O how many Children are far from this giving Reverence to their Parents They despise their Parents they carry themselves with that Pride and Malapertness towards them that they are a shame to Religion and bring their Parents Grey Hairs with Sorrow to the Grave Deut. 27.16 Cursed be he that setteth light by his Father or Mother If all that set light by their Parents are Cursed how many Children in our Age are under a Curse If such as are disrespectful to their Parents live to have Children they will be Thorns in their sides and God will make them read their Sin in their Punishment II. The Second way of showing Honour to Parents is in careful Obedience Col. 3.20 Children obey your Parents in all things Our Lord Christ herein set a Pattern to Children Luke 2.51 He was subject to his Parents He to whom Angels were subject yet was subject to his Parents This Obedience to Parents is shown three ways 1. In hearkning to their Counsel Prov. 1.8 Hear the Instruction of thy Father and forsake not the Law of thy Mother Parents are as it were in the room of God if they would teach you the Fear of the Lord you must listen to their Words as Oracles and not be as the deaf Adder to stop your Ears Ely's Sons hearkned not to the Voice of their Father 1 Sam. 2.25 but they were called Sons of Belial ver 12. And Children must hearken to the Counsel of their Parents as in Spiritual Matters so in other Affairs which relate to this Life as in the Choice of a Calling and in case of entring into Marriage Iacob would not dispose of himself in Marriage tho he were Forty Years old without the Advice and Consent of his Parents Gen. 28.1 2. Children are as it were the Parents proper Goods and Possession and it is high Injustice in a Child to give away her self without the Parents leave If Parents should indeed counsel a Child to match with one that is Irreligious or Popish I think the case is plain and many of the Learned are of Opinion that here the Child may have a Negative Voice and is not obliged to be ruled by the Parent Children are to marry in the Lord 1 Cor. 7.39 Therefore not with Persons Irreligious for that is not to marry in the Lord. 2. Obedience to Parents is shown in subscribing to their Commands A Child should be the Parents Eccho When the Father speaks the Child should Eccho back Obedience The Rechabites were forbidden by their Father to drink Wine and they did obey him and were commended for it Ier. 35.6 And Children must obey their Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things Col. 3.20 Things that are more against the Grain and which they have some Reluctancy to yet they must obey their Parents Esau would obey his Father when he commanded him to fetch him Venison because it is probable he took pleasure in hunting but refused to obey him in a matter of greater Concernment namely in the Choice of a Wife But tho Children must obey their Parents in all things yet restringitur ad licita honesta it is with this Limitation Things just and honest Obey in the Lord Ephes. 6.1 That is so far as the Commands of Parents agree with and are consonant to Gods Commands If they command against God here they lose their Right of being obeyed and in this Case we must unchild our selves 3. Honour is to be shown to Parents in relieving their Wants Ioseph cherished his Father in his Old Age Gen. 47.12 It is but the paying a just Debt Parents have brought up Children when they were young and Children ought to nourish their Parents when they are old The young Storks by the Instinct of Nature bring Meat to the Old Storks when by reason of Age ther are not able to fly Pliny Lex Pelargica The Memory of Aeneas was honoured for carrying his Aged Father out of Troy when it was on Fire I have read of a Daughter whose Father being condemned to be starv'd to Death she did in Prison give him Suck with her own Breasts which being known to the Governours procured his Freedom out of Prison To blame are such shall I say Children or Monsters who are ashamed of their Parents when they are old and fallen to decay When Parents Tears and lean Cheeks may plead Pity yet Children have no Compassion When they ask for Bread they give them a Stone When Houses are shut up we say the Plague is there When Childrens Hearts are shut up against their Parents the Plague is in those Hearts Our blessed Saviour took great Care for his Mother When he was on the Cross he charg'd his Disciple Iohn to take her home to him as his Mother and see that she wanted nothing Iohn 19.26 27. The Reasons
your Honour 3. Provide for your Children what is fitting both in their Minority and when they come to Maturity 2 Cor. 12.14 The Children ought not to lay up for the Parents but the Parents for the Children They are your own Flesh and as the Apostle saith No Man yet ever hated his own Flesh Eph. 5.29 The Parents Bountifulness will cause Dutifulness in the Child If you pour Water into a Pump the Pump will send Water out again freely So if Parents pour in something of their Estate to their Children Children if ingenuous will pour out Obedience again to their Parents 4. When your Children are grown up put them to some Lawful Calling wherein they may serve their Generation And it is good to consult the Natural Genius and Inclination of a Child Forc'd Callings do as ill sometimes as Forc'd Matches To let a Child be out of a Calling is to expose it to Temptation Melancton Otium Balneum Diaboli A Child out of a Calling is like Fallow Ground and what can you expect should grow up but Weeds of Disobedience 5. Carry it Lovingly to your Children In all your Counsels and Commands let them read Love Love will command Honour And how can the Parent but love the Child who is his living Picture nay part of himself The Child is the Father in the Second Edition 6. Carry it prudently towards your Children A great Point of Prudence is when a Parent doth not provoke his Children to Wrath. Col. 3.21 Fathers provoke not your Children to Anger lest they be discouraged Quest. How many ways may a Parent provoke his Children to Wrath Resp. 1. By giving them Opprobrious Tearms 1 Sam. 20.30 Thou Son of the perverse rebellious Woman said Saul to his Son Ionathan Some Parents use Imprecations and Curses to their Children This is to provoke them to Wrath. Would you have God bless your Children and do you curse 2. Parents provoke Children to Wrath when they strike their Children without a Cause or when the Correction exceeds the Fault This is rather to be a Tyrant than a Father Saul cast a Javelin at his Son to smite him 1 Sam. 20.33 and his Son was provoked to Anger Ver. 34. So Ionathan arose from the Table in fierce Anger In Filium pater obtinet non tyrannicum imperium sed Basilicum Davenant 3. When Parents deny their Children Conveniences they will not let them have that which may cherish or cover Nature Some have thus provoked their Children they have stinted them and kept them so short that they have forc'd their Children upon indirect Courses and made them put forth their Hands to Iniquity 4. When Parents carry it unequally towards their Children showing more kindness to one than another this sometimes breeds bad Blood Tho a Parent hath a greater Love to one Child yet Discretion should guide Affection that he should not show more Love to one than to another Iacob show'd more love to Ioseph than all his Children and what did it procure but Envy of his Brethren Gen. 37.3 Now Israel loved Ioseph more than all his Children and when his Brethren saw that they hated him and could not speak peaceably to him 5. When a Parent doth any thing which is sordid and unworthy that which casts Disgrace upon himself and his Family as to cosen or take a false Oath this is to provoke the Child to Wrath. As the Child should honour his Father so the Father should not dishonour the Child 6. When Parents lay such Commands upon their Children as their Children cannot perform without wronging their Conscience Saul commanded his Son Ionathan to bring David to him 1 Sam. 20.3 Fetch him to me for he shall surely die Ionathan could not do this with a good Conscience but was provoked to Anger Ver. 34. Ionathan rose from the Table in fierce Anger Now the Reason why Parents should show their Prudence in not provoking their Children to Wrath is set down Col. 3.21 Lest they be discouraged This Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discouraged implies three things 1. Grief The Parents provoking the Child the Child so takes it to Heart that it causeth immature Death 2. Despondency The Parents Austerity dispirits the Child and makes it unfit for Service Like Members of the Body stupifyed which are unfit for Work 3. Contumaâ—y and Refractoriness The Child being provoked by the cruel and unnatural carriage of the Parent grows desperate and oft studies to irritate and vex his Parent Which tho it be evil in the Child yet the Parent is accessary to it as being the occasion of it 7. If you would have Honour from your Children pray much for them Not only lay up a Portion for them but lay up a Stock of Prayer for them Monica prayed much for her Son Austin and it was said It was impossible a Son of so many Prayers and Tears should perish Pray that your Children may be preserved from the Contagion of the Times Pray that as your Children bear your Image in their Faces they may bear God's Image in their Hearts Pray they may be Instruments and Vessels of Glory This may be one Fruit of Prayer that the Child shall honour a Praying Parent 8. Encourage that which you see good and commendable in your Children Virtus laudata crescit Commending that which is good in your Children makes them more in love with Vertuous Actions and is like watering of Plants which makes them grow more Some Parents discourage the good they see in their Children and so nip Vertue in the Bud and help to damn their Childrens Souls They have their Childrens Curses 9. If you would have Honour from your Children set them a good Example It makes Children despise their Parents when the Parents live in a contradiction to their own Precepts When they bid their Children be sober yet they themselves will be drunk They bid their Children fear God yet are themselves loose in their Lives Oh! If you would have your Children honour you teach them by an Holy Example A Father is a Looking-glass which the Child oft dresseth himself by let the Glass be Clear and not Spotted Parents should observe a Good Decorum in their whole Carriage lest they give occasion to their Children to say to them as Plato's Servant My Master hath made a Book against rash Anger but he himself is passionate Or as a Son once said to his Father If I have done Evil I have learned it of you Quest. Which is the Sixth Commandment Resp. EXOD. XX. 13 Thou shalt not Kill In this Commandment 1. Is a Sin forbidden viz. Murder Thou shalt not kill 2. A Duty implied To preserve our own Life and the Life of others 1. The Sin forbidden Murder Thou shalt not kill Where two things are to be understood 1. The not injuring another 2. Our selves I. In this Thou shalt not kill is meant the not Injuring another 1. We must not injure him in his Name 2. In his Body 3. In
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
is capable of Communion with God of being Christ's Spouse 2 Cor. 11.2 That I might espouse you Virgin-Souls to Christ. It is capable of being Crown'd with Glory for ever O then carrying such precious Souls about you created with the Breath of God redeemed with the Blood of God what Endeavours should you use for the Saving of these Souls Let not the Devil have your Souls Heliogabalus fed his Lions with Pheasant The Devil is call'd a Roaring Lion feed him not with your Souls Besides the Excellency of the Soul which may make you labour to get it saved consider how sad it will be not to have the Soul saved It is such a Loss as there is none like it Because in losing the Soul you lose a great many things with it A Merchant in losing his Ship loseth many things with it He loseth Money Jewels Spices So he that loseth his Soul loseth Christ the company of Angels Heaven It is an infinite Loss and it is an irreparable Loss it can never be made up again Two Eyes but one Soul Chrys. O what Care should be taken about the Immortal Soul I would request but this of you that you would but take as much Care for the saving your Souls as you do for the getting an Estate Nay I will say this Do but take as much Care for the saving your Souls as the Devil doth for destroying them O how industrious is Satan to damn Souls How doth he play the Serpent in his subtile laying of Snares to catch Souls How doth he shoot Fiery Darts The Devil is never idle The Devil is a busie Bishop in his Diocess he walks up and down seeking whom he may devour 1 Pet. 5.8 Now is not this a Reasonable Request to take but as much Care for the saving of your Souls as the Devil doth for the destroying them Quest. How shall we do to get our Souls saved Resp. By having them sanctified Only the pure in Heart shall see God Get your Souls in-laid and enamel'd with Holiness 1 Pet. 1.16 It is not enough that we cease to do Evil which is all the Evidence some have to show this is to lose Heaven by short shooting but we must be inwardly sanctify'd Not only the unclean Spirit must go out but we must be filled with the Holy Ghost Eph. 5.18 This Holiness must needs be if you consider God is to dwell with you here and you are to dwell with him hereafter First God is to dwell with you here God takes up the Soul for his own Lodgings Eph. 3.17 That Christ may dwell in your Heart Therefore the Soul must be Consecrated A King's Palace must be kept clean especially his Presence-Chamber The Body is the Temple of the Holy Ghost 1 Cor. 6.19 then the Soul is the Sanctum Sanctorum how Holy ought that to be Secondly You are to dwell with God Heaven is an Holy Place 1 Pet. 1.4 An Inheritance undefiled And how can you dwell with God till you are sanctified We do not put Wine into a musty Vessel God will not put the New Wine of Glory into a sinful Heart O then as you love your Souls and would have them sav'd Eternally endeavour after Holiness by this means you will have an Idoneity and Fitness for the Kingdom of Heaven and your Souls will be saved in the Day of the Lord Jesus EXOD. XX. 14 Thou shalt not commit Adultery God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure holy Spirit and hath an infinite Antipathy against all Uncleanness In this Commandment he hath entred his Caution against it Non maechaberis Thou shalt not commit Adultery The Sum of this Commandment is The Preservation of Corporal Purity We must take heed of running on the Rock of Uncleanness and so making Shipwrack of our Chastity In this Commandment there is something tacitly implyed and something tacitly forbidden 1. Something tacitly Implyed viz. That the Ordinance of Marriage should be observed 2. Something expresly Forbidden viz. The infecting our selves with Bodily Pollution Thou shalt not commit Adultery 1. Something Implyed That the Ordinance of Marriage should be observed 1 Cor. 7.2 Let every Man have his own Wife and every Woman have her own Husband Marriage is honourable and the Bed undefiled Heb. 13.4 God did institute Marriage in Paradise he brought the Woman to the Man Gen. 2.22 He did as it were give them in Marriage And Jesus Christ did honour Marriage with his Presence Iohn 2.2 The first Miracle he wrought was at a Marriage when he turned the Water into Wine Marriage is a Type and Resemblance of the Mystical Union between Christ and his Church Eph. 5.32 Concerning Marriage 1. There are General Duties 1. The General Duty of the Husband is to Rule Eph. 5.23 The Husband is the Head of the Wife The Head is the Seat of Rule and Government but he must rule with Discretion He is Head therefore must not rule without Reason 2. The General Duty on the Wife's part is Submission Eph. 5.22 Wives submit your selves unto your own Husbands as unto the Lord. It is observable the Holy Ghost passeth by Sarah's Failings he doth not mention her Unbelief but he takes notice of that which was good in her her Reverence and Obedience to her Husband 1 Pet. 3.6 Sarah obey'd Abraham calling him Lord. 2. Special Duties belonging to Marriage are Love and Fidelity 1. Love Eph. 5.25 Love is the Marriage of the Affections There is as it were but one Heart in two Bodies Love lines the Yoak and makes it easie Love perfumes the Marriage-Relation without which it is not Conjugium but Conjurgium it is like two Poysons in one Stomach one is ever sick of the other 2. Fidelity In Marriage there is a mutual Promise of living together Faithfully according to God's Holy Ordinance Among the Romans on the Day of Marriage the Woman presented to her Husband Fire and Water Fire refines Metal Water cleanseth Hereby signifying that she would live with her Husband in Chastity and Sincerity This is the First thing in the Commandment implied that the Ordinance of Marriage should be purely observed 2. The thing Forbidden in the Commandment i. e. Infecting our selves with Bodily Pollution and Uncleanness Thou shalt not commit Adultery The Fountain of this Sin is Lust. Since the Fall Holy Love is degenerated into Lust. Lust is the Fever of the Soul There is a two-fold Adultery 1. Mental Matth. 5.28 Whosoever looketh on a Woman to lust after her hath committed Adultery already with her in his Heart As a Man may die of an inward Bleeding so he may be damn'd for the inward boylings of Lust if they be not mortify'd 2. Corporal Adultery when Sin hath conceiv'd and brought forth in the Act. This is expresly forbidden under a Sub poena Thou shalt not commit Adultery This Commandment is set as an Hedge to keep out Uncleanness and they that break this Hedge a Serpent shall bite them Iob calls Adultery an heinous Crime
against Wife and Wife against Husband and so it causeth the Ioynts of the same Body to smite one against another And this Division in a Family works Confusion For an House divided against it self cannot stand Luke 11.17 Omne divisibile est corruptibile Quest. How may we abstain from this Sin of Adultery Resp. I shall lay down some Directions by way of Antidote to keep you from being infected with this Sin 1. Come not into the Company of a Whorish Woman avoid her House as a Seaman doth a Rock Prov. 5.8 Come not near the Door of her House He who would not have the Plague must not come near Houses infected Every Whore-house hath the Plague in it Beware of the occasion of Sin To venture upon the occasion of Sin and then pray Lead us not into Temptation is as if one should put his Finger in the Candle and then pray that it may not be burnt 2. Look to your Eyes Much Sin comes in by the Eye 2 Pet. 2.14 Having Eyes full of Adultery The Eye tempts the Fancy and the Fancy works upon the Heart A wanton amorous Eye may usher in Sin Eve first saw the Tree of Knowledge and then she took Gen. 3.6 First she looked and then she loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eye oft sets the Heart on Fire Therefore Iob laid a Law upon his Eyes Iob 31.1 I made a Covenant with my Eyes why then should I think upon a Maid Democritus the Philosopher pluck'd out his Eyes because he would not be tempted with vain Objects The Scripture doth not bid us do so but set a Watch before our Eyes 3. Look to your Lips Take heed of any unseemly Word that may enkindle unclean Thoughts in your selves or others 1 Cor. 15.33 Evil Communications corrupt good Manners Impure Discourse is the Bellows to blow up the Fire of Lust. Much Evil is conveyed to the Heart by the Tongue Psal. 141.3 Set a watch O Lord before my mouth 4. Look in a special manner to your Heart Prov. 4.23 Keep thy Heart with all keeping Every one hath a Tempter in his own Bosom Matth. 15.19 Out of the Heart come Evil Thoughts And thinking of Sin makes way for the Act of Sin Suppress the first Risings of Sin in your Heart As the Serpent when Danger is near keeps his Head So keep your Heart which is the Spring from whence all lustful Motions do proceed 5. Look to your Attire We read of the Attire of an Harlot Prov. 7.10 A wanton Dress is a Provocation to Lust. Curlings and Towrings of the Hair a Painted Face naked Breasts are Allurements to Vanity Where the Bush is hung out People will go in and taste of the Liquor Hierom saith Such as by their lascivious Attires endeavour to draw others to Lust tho no Evil follow yet these Tempters shall be punished because they offered Poyson to others tho they would not drink 6. Take heed of Evil Company Serpunt vitia in proximum quemque transiliunt Sin is a Disease very catching One Man tempts another to sin and hardens him in Sin There are three Cords to draw Men to Adultery The Inclination of the Heart the Perswasion of Evil Company and the Embraces of the Harlot and this Three-fold Cord is not easily broken Psal. 106.18 A Fire was kindled in their Company I may allude to it the Fire of Lust is kindled in bad Company 7. Beware of going to Plays A Play-house is oft a Preface to a Whore-house Ludi praebent semina nequitiae We are forbid to avoid all appearance of Evil Are not Plays the appearance of Evil Such Sights are there as are not fit to be beheld with chaste Eyes Both Fathers and Councils have shown their Dislike of going to Plays A Learned Divine observes That many have on their Death-beds confessed with Tears that the Pollution of their Bodies hath been occasioned by going to Plays 8. Take heed of mix'd Dancing Instrumenta luxuriae tripudia From Dancing People come to Dalliance one with another and from Dalliance to Uncleanness There is saith Calvin for the most part some unchaste Behaviour in Dancing Dances draw the Heart to Folly by wanton Gestures by Unchaste Touches by Lustful Looks St. Chrysostom did inveigh against mix'd Dancing in his Time We read saith he of a Marriage-Feast and of Virgins going before with Lamps Matth. 25.7 but of Dancing there we read not Many have been insnared by Dancing as the Duke of Normandy and others Saltatio ad adulteras non ad pudicas pertinet Ambros. Chrysostom saith Where Dancing is there the Devil is I speak chiefly of mix'd Dancing And whereas we read of Dances in Scripture Exod. 15. those were sober and modest They were not mix'd Dances but Pious and Religious being usually accompanied with singing Praises to God 9. Take heed of Lascivious Books and those Pictures that provoke to Lust. 1. Books As the reading of Scripture doth stir up Love to God so reading of bad Books doth stir up the Mind to Wickedness I could name one who publish'd a Book to the World full of effeminate amorous and wanton Expressions before he died he was much troubled for it and did burn that Book which did make so many burn in Lust. 2. And to Lascivious Books I may add Lascivious Pictures which bewitch the Eye and are the Incendiaries of Lust. They secretly convey Poyson to the Heart Qui aspicit innocens aspectu fit nocens Popish Pictures are not more prone to stir up to Adultery than unclean Pictures are to stir up to Concupiscence 10. Take heed of Excess in Diet. When Gluttony and Drunkenness lead the Van Chambering and Wantonness bring up the Rear Vinum fomentum libidinis any Wine inflames Lust And Fulness of Bread is made the Cause of Sodom's Uncleanness Ezek. 16.49 The rankest Weeds grow out of the fattest Soil Uncleanness proceeds from Excess Ier. 5.8 When they were fed to the full every one neighed after his Neighbours Wife Get the Golden Bridle of Temperance God allows Recruits of Nature and what may fit us the better for his Service but beware of Surfeit Excess in the Creature clouds the Mind choaks good Affections provokes Lust St. Paul did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep under his Body 1 Cor. 9.27 The Flesh pampered is apt to rebell Corpus impinguatum recalcitrat 11. Take heed of Idleness When a Man is out of a Calling now he is fit to receive any Temptation We do not use to sow Seed in Fallow Ground But the Devil sows most Seed of Temptation in such as lie sallow Idleness is the Cause of Sodomy and Uncleanness Ezek. 16.49 When David was idle on the Top of his Leads then he espied Bathsheba and took her to him 2 Sam. 11.4 Hierom gave his Friend this Counsel to be always well employed in God's Vineyard that when the Devil came he might have no leisure to listen to a Temptation 12. To avoid Fornication and Adultery let every Man
of getting the World hath in him the Root of all Sin Covetousness is a Mother-sin I shall make it appear that Covetousness is a Breach of all the Ten Commandments 1. It breaks the First Commandment Thou shalt have no other Gods but one The covetous Man hath more God's than one Mammon is his God He hath a God of Gold therefore he is called an Idolater Col. 3.5 2. Covetousness breaks the Second Commandment Thou shalt not make any graven Image thou shalt not bow down thy self to them A covetous Man bows down tho not to the graven Image in the Church yet to the Graven Image in his Coyn. 3. Covetousness is a Breach of the Third Commandment Thou shalt not take the Name of the Lord thy God in vain Absalom's Design was to get his Fathers Crown there was Covetousness but he talks of paying his Vow to God there he took God's Name in vain 4. Covetousness is a Breach of the Fourth Commandment Remember the Sabbath-day to keep it holy A Covetous Man doth not keep the Sabbath Holy He will ride to Fairs on a Sabbath Instead of reading in the Bible he will cast up his Accounts 5. Covetousness is a Breach of the Fifth Commandment Honour thy Father and thy Mother A covetous Person will not honour his Father if he doth not feed him with Money Nay he will get his Father to make over his Estate to him in his Life-time and so the Father shall be at the Sons Command 6. Covetousness is a Breach of the Sixth Commandment Thou shalt not kill Covetous Ahab kill'd Naboth to get his Vineyard 1 Kings 21.13 How many have swum to the Crown in Blood 7. Covetousness is a Breach of the Seventh Commandment Thou shalt not commit Adultery Covetousness causeth Uncleanness You read of the Hire of a Whore Deut. 23.18 An Adulteress for Money sets both Conscience and Chastity to Sale 8. Covetousness is a Breach of the Eighth Commandment Thou shalt not steal Covetousness is the Root of Theft Covetous Achan stole the Wedge of Gold Therefore Thieves and Covetous are put together 1 Cor. 6.10 9. Covetousness is a Breach of the Ninth Commandment Thou shalt not bear false witness What makes the Perjurer take a false Oath but Covetousness He hopes for a Dividend And 10. It is plainly a Breach of the Last Commandment Thou shalt not covet The Mammonist covets his Neighbours House and Goods and endeavours to get them into his own Hands Thus you see how vile a Sin Covetousness is It is a Mother-sin it is a plain Breach of every one of the Ten Commandments 4. Covetousness is a Sin dishonourable to Religion For such as say their Hopes are Above yet their Hearts are below For them who profess to be above the Stars to lick the Dust of the Serpent To be born of God yet buried in the Earth How dishonourable is this to Religion The Lapwing wears a little Coronet on its Head yet feeds on Dung. An Emblem of such as profess to be Crown'd Kings and Priests unto God yet feed immoderately on these Terrene Dunghil Comforts Ier. 45.5 And seekest thou great things for thy self seek them not What thou Baruk who art enobled by thy New Birth and art illustrious by thy Office a Levite dost thou seek earthly things And seek them now When the Ship is sinking art thou trimming thy Cabin O do not so degrade thy self nor blot thy Scutcheon Seekest thou great things Seek them not The higher Grace is the less earthly should Christians be The Higher the Sun is the shorter always is the Shadow 1. Covetousness exposeth us to God's Abhorrency Psal. 10.3 The Covetous whom the Lord abhorreth A King abhors to see his Statue abused God abhors to see a Man made in his Image should have the Heart of a Beast given to him Who would live in such a Sin as makes him abhorr'd of God Whom God abhors he curseth and God's Curse blasts where-ever it comes 2. Covetousness precipitates Men to Ruine It shuts them out of Heaven Eph. 5.5 This ye know that no covetous Man who is an Idolater hath any Inheritance in the Kingdom of Christ and of God What should a covetous Man do in Heaven God can no more converse with them than a King can converse with a Swine 1 Tim. 6.9 They that will be rich fall into a Snare and many hurtful Lusts which drown Men in Perdition A covetous Man is like a Bee that gets into a Barrel of Honey and there drowns it self He is like a Ferry-man that takes in so many Passengers to encrease his Fare that he sinks his Boat So a covetous Man takes in more Gold to the encreasing of his Estate that he damns himself in Perdition I have read of some Inhabitants near Athens who lived in a very dry barren Island and they took much pains to draw a River to this Island to water it and make it fruitful but when they had opened the Passages and brought the River to it the Water brake in with such a Force that it drowned the Land and all the People in it An Emblem of a Covetous Man he labours to draw Riches to him and at last they come in in such abundance that they drown him in Hell and Perdition How many to build up an Estate pull down their Souls Oh therefore fly from Covetousness I shall next prescribe some Remedies against Covetousness EXOD. XX. 17 Thou shalt not covet thy Neighbour's House thou shalt not covet thy Neighbours Wife c. I am in the next place to resolve a Question How we may do to cure this Itch of Covetousness Resp. For Answer to this I shall prescribe some Remedies and Antidotes against this Sin 1. Faith 1 Iohn 5.4 This is the Victory over the World even your Faith The Root of Covetousness is the Distrust of God's Providence Faith believes God will provide God who feeds the Birds will feed his Children He who cloaths the Lillies will cloath his Lambs And so Faith overcomes the World Faith is the Cure of Care Faith not only purifies the Heart but satisfies the Heart Faith makes God our Portion and so in him we have enough Psal. 16.5 The Lord is the Portion of mine Inheritance the Lines are fallen unto me in pleasant places yea I have a goodly Heritage Faith by a Divine Chymistry extracts its chief Comforts out of God A little with God is sweet Thus Faith is a Remedy against Covetousness Faith overcomes not only the Fear of the World but the Love of the World 2. The Second Remedy is Judicious Consideration 1. What poor things these things below are that we should covet them 1. They are below the worth of the Soul which carries in it an Idea and Resemblance of God The World is but the Workmanship of God the Soul is the Image of God 2. You covet that which will not satisfie you Eccles. 5.10 He that loveth Silver shall not be satisfied with Silver Solomon
are greater than others If the Breakers of God's Law sin what do they that teach Men to break them Matth. 5.19 2. Such as destroy others by their bad Example The swearing Father hath taught his Son to swear and damned him by his Example These Mens sins are greater than others and they shall have an hotter place in Hell Vse You see all sins are not Equal some are more grievous than others and bring greater Wrath therefore especially take heed of these Sins Psal. 19.13 Keep hack thy Servant from presumptuous sins The least sin is bad enough you need not aggravate your sins and make them more hainous He that hath a little Wound will not make it deeper Oh beware of those bloody Circumstances which greaten your sin and make it more hainous The higher a Man is in sinning the lower he shall lie in Torment Quest. What doth every Sin deserve Answ. God 's Wrath and Curse both in this Life and that which is to come Matth. 25.41 Depart from me ye cursed into everlasting Fire Man having sinned is like a Favourite turn'd out of the King's Favour and deserves the Wrath and Curse of God 1. God's Curse Gal. 3.10 As when Christ cursed the Fig-tree it withered Matth. 21.19 So when God curseth any he withers in his Soul God's Curse blasts where-ever it comes 2. God's Wrath which is nothing else but the Execution of God's Curse First What this Wrath is In this Wrath there is 1. Something that is Privative that is the being deprived of the Smiles of God's Face It is Hell enough to be excluded God's Presence In whose Presence is fulness of Ioy Psal. 16.11 God's smiling Face hath that Splendor and Oriency of Beauty shining in it as ravisheth the Angels with delight This is the Diamond in the Ring of Glory And if it were such a Misery for Absalom that he might not see the King's Face 2 Kings 14.22 what will it be for the wicked to be shut out from beholding God's pleasant Face Privatio divinae Visionis omnium suppliciorum summum Secondly God's Wrath hath something in it Positive That is his Frown and enraged Fury which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wrath come upon the Sinner to the uttermost 1 Thess. 2.16 Here three Positions or Maxims 1. God's Wrath is irresistible Psal. 90.11 Who knows the power of thy anger Sinners may oppose God's Ways but not his Wrath. Shall the Briars contend with the Fire Shall finite contend with infinite Iob 40.9 Hast thou an Arm like God 2. God's Wrath is Terrible The Spanish Proverb is The Lion is not so fierce as he is painted We are apt to have slight Thoughts of God's Wrath but it is very tremendous and dismal as if scalding Lead should be dropped in ones Eye The Hebrew Word for Wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heat To show that the Wrath of God is hot therefore it is compared to Fire in the Text. Fire when it is in its Rage is dreadful as we saw in the Flames of this City So the Wrath of God is like Fire it is the Terrible of Terribles Other Fire is but painted to this If when God's Wrath is kindled but a little and a Spark of it flies into a wicked Man's Conscience in this Life it is so terrible what will it be when God stirs up all his Wrath Psalm 78.38 How sad is it with a Soul in Desertion Now God dips his Pen in Gall and writes bitter things Now his poysoned Arrow sticks fast in the Heart Psal. 88.15 16. While I suffer thy Terrors I am distracted thy fierce Wrath goeth over me Luther in Desertion was in such Horror of Mind that Nec calor nec Sanguis super-esset He had no Blood seen in his Face but he lay as one dead Now if God's Wrath be such towards them whom he loves what will it be towards them whom he hates If they who sip of the Cup find it so bitter what will they do who drink the Dregs of the Cup Psal. 75.8 Solomon saith The Wrath of a Prince is as the roaring of a Lion Prov. 19.12 What then is God's Wrath When God musters up all his Forces and sets himself in Battalia against a Sinner how can his Heart endure Ezek. 22.14 Who is able to lie under Mountains of Wrath God is the sweetest Friend but the forest Enemy To set forth the fearfulness of this Wrath 1. The Wrath of God shall seize upon every part of a Sinner 1. Upon the Body The Body which was so tender it could not bear Heat or Cold shall be tormented in the Wine-press of God's Wrath. Those Eyes which before could only behold Amorous Objects shall be tormented with the sight of Devils The Ears which before were delighted with Musick shall be tormented with the hideous Shrieks of the Damned 2. The Wrath of God shall seize upon the Soul of of a Reprobate Ordinary Fire cannot touch the Soul When the Martyrs Bodies were consuming their Souls did triumph in the Flames but God's Wrath burns the Soul 1. The Memory shall be tormented to remember what means of Grace have been abused 2. The Conscience shall be tormented with self-accusations The Sinner shall accuse himself for presumptuous sins for mis-spending his precious hours for resisting the Holy Ghost 2. The Wrath of God is without Intermission Hell is an abiding-place but no resting-place There is not a Minutes Rest. Outward Pain hath some Abatement If it be the Stone or Cholick the Patient hath sometimes Ease but the Torments of the Damned have no Intermission He that feels God's Wrath never saith I have Ease 3. The Wrath of God is Eternal So saith the Text Everlasting Fire No Tears can quench the Flame of God's Anger no tho we could shed Rivers of Tears In all Pains of this Life Men hope for a Cessation the Suffering will not continue long either the Tormentor dies or the Tormented But the Wrath of God is always feeding upon a Sinner The Terror of Natural Fire is that it consumes what it burns But this makes the Fire of God's Wrath terrible that it doth not consume what it burns Sic morientur damnati ut semper vivunt Bern. The Sinner shall ever be in the Furnace after innumerable Millions of Years the Wrath of God is as far from ending as it was at the beginning If all the Earth and Sea were Sand and every Thousand Years a Bird should come and take away one Grain of this Sand it would be a long while e're that vast heap of Sand were emptied but if after all that time the Damned might come out of Hell there were some Hope But this Word Ever breaks the Herrt Quest. But how doth it seem to consist with God's Iustice to punish Sin which perhaps was committed in a Moment with Eternal Fire Answ. In respect of the hainous Nature of Sin Consider the Person offended 't is Crimen laesae Majestatis Sin is committed against an Infinite Majesty
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
Celebrate the Lord's Supper an Officer stood up and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things for Holy Men And then several of the Congregation were to depart I would have my Hand cut off saith Chrysostom rather than I would give Christ's Body and Blood to the Profane The wicked do not eat Christ's Flesh but tear it they do not drink his Blood but spill it These Holy Mysteries in the Sacraments are tremenda mysteria Mysteries that the Soul is to tremble at Sinners defile the Holy things of God they poyson the Sacramental Cup. We read that the wicked are to be set at Christ's Feet Psal. 110. not at his Table Quest. 7. How may we receive the Supper of the Lord worthily that so it may become effectual to us Resp. That we may receive it worthily and it may become Efficacious 1. We must solemnly prepare our selves before we come We must not rush upon the Ordinance rudely and irreverently but come in due order There was a great deal of Preparation to the Passover 2 Chron. 30.18 19. And the Sacrament comes in the room of it Quest. Wherein doth this Solemn Preparing for the Ordinance consist Resp. 1. In Examining our selves 2. In Dressing our Souls before we come which is by washing in the Water of Repentance 3. By exciting the Habit of Grace into Exercise 4. In begging a Blessing upon the Ordinance 1. Solemn Preparing for the Sacrament consists in Self-examining 1 Cor. 11.28 But let a Man examin himself and so let him eat It is not only a Counsel but a Charge Let him examin himself As if a King should say Let it be enacted Jesus Christ having by his Institution consecrated these Elements in the Supper to an high Mystery they represent his Body and Blood Therefore there must be Preparation and if Preparation then there must be first Examining our selves without which there can be no Preparation Let us be serious in this examining our selves our Salvation depends upon it We are curious in examining other things We will not take Gold but examine it by the Touch-stone We will not take Land but we will examine the Title And shall not we be as exact and curious in examining the state of our Souls Quest. 1. What is required to this Self-examining Resp. There must be a Solemn Retiring of the Soul We must set our selves apart and retire for some time from all Secular Employment that we may be more serious in this Work There is no casting up of Accounts in a Crowd nor can we examin our selves when we are in a Crowd of Worldly Businesses We read a Man that was in a Iourney might not come to the Passover Numb 9.13 because his Mind was full of Secular Cares and his Thoughts were taken up about his Journey When we are upon Self-examining-work we had not need be in an Hurry or have any distracting Thoughts but retire and lock up our selves in our Closet that we may be more intent in the Work Quest. 2. What is Self-examination Resp. It is a setting up a Court in Conscience and keeping a Register there that by a strict Scrutiny a Man may see how Matters stand between God and his Soul Self-examination is a Spiritual Inquisition an Heart-Anatomy whereby a Man takes his Heart as a Watch all in pieces and sees what is defective there It is a Dialogue with ones self Psal. 77.7 I commune with my own Heart David call'd himself to Account and put Interrogatories to his own Heart Self-examining is a critical Descant or Search as the Woman in the Parable did light a Candle and search for her lost Groat Luke 15.8 So Conscience is the Candle of tâ—â— Lord. Search with this Candle what thou canst find wrought by the Spirit in thee Quest. 3. What is the Rule by which we must Examine our selves Resp. The Rule or Measure we must Examine our selves by is the Holy Scripture We must not make Fancy or the good Opinion which others have of us the Rule by which we judge of our selves But as the Goldsmith brings his Gold to the Touch-stone so must we bring our Hearts to a Scripture Touch-stone To the Law to the Testimony Isa. 8.20 What saith the Word Are we divorced from Sin Are we renewed by the Spirit Let the Word decide whether we are fit Communicants or no. We judge of Colours by the Sun so must we judge of the state of our Souls by the Sun-light of Scripture Quest. 4. What are the cogent Reasons why we must Examine our selves before we approach to the Lord's Table Resp. 1. It is a Duty imposed Let him examine himself The Passover was not to be eaten Raw Exod. 12.19 To come to such an Ordinance slightly without Examination is to come in an undue manner and is like Eating the Passover Raw. 2. We must examine our selves before we come because it is not only a Duty imposed but opposed There is nothing the Heart naturally is more averse from than Self-exemination We may know that Duty is good which the Heart opposeth But why doth the Heart so oppose it Because it doth cross the Tide of Corrupt Nature 't is contrary to Flesh and Blood The Heart is guilty and doth a guilty Person love to be examined The Heart opposeth it therefore the rather set upon it That Duty is good which the Heart opposeth 3. Because Self-examining is so needful a Work as appears 1. Without Self-examination a Man can never tell how it is with him whether he hath Grace or no and this must needs be very uncomfortable He knows not if he should die presently what will become of him or to what Coast he shall sail whether to Hell or Heaven As Socrates said I am about to die and the gods know whether I shall be happy or miserable How needful therefore is Self-examination that a Man by Search may come to know the true state of his Soul and may guess how it will go with him to Eternity 2. Self-examination is needful in respect of the Excellency of the Sacrament Let him eat de illo Pane Of that Bread 1 Cor. 11.28 That excellent Bread that consecrated Bread that Bread which is not only the Bread of the Lord but the Bread the Lord. Let him drink de illo Poculo Of that Cup that precious Cup which is perfum'd and spic'd with Christ's Love that Cup which holds the Blood of God Sacramentally Cleopatra put a Jewel in a Cup which contained the price of a Kingdom This Sacred Cup we are to drink of enriched with the Blood of God is above the Price of a Kingdom It is more worth than Heaven Therefore coming to such a Royal Feast having whole Christ his Divine and Humane Nature to feed on how should we examine our selves before-hand that we may be fit Guests for such a Magnificent Banquet 3. Self-examining is needful because God will examine us That was a sad Question Matth. 22.12 Friend how camest thou in hither
not having a Wedding Garment Men are loth to ask themselves the Question O my Soul art thou a fit Guest for the Lord's Table Are there not some Sins thou hast to bewail Are there not some Evidences for Heaven that thou hast to get Now when Persons will not ask themselves the Question then God will bring such a Question as this to them How came ye in hither to my Table not prepared How came ye in hither with an unbelieving or profane Heart It will be such a Question as will cause an Heart-trembling God will examine a Man as the chief Captain did Paul with Scourging Acts 22.24 'T is true the best Saint if God should weigh him in the Ballance would be sound defective But when a Christian hath made an impartial Search and hath laboured to deal uprightly between God and his own Soul Christ's Merits will cast in some Grains of Allowance into the Scales 4. Self-examining is needful because of that Secret Corruption in the Heart which will not be found out without searching There are in the Heart Plangendae Tenebrae Aug. Hidden Pollutions It is with a Christian as with Ioseph's Brethren when the Steward accused them of having the Cup they were ready to swear they had not the Cup in their Sack but upon Search it was found there Little doth a Christian think what Pride Atheism Uncleanness is in his Heart till he searcheth Therefore if there be such hidden Wickedness like a Spring that runs under Ground we had need examine our selves that finding out our secret Sin we may be humbled and repent Hidden Sins if not searched out defile the Soul If Corn lie long in the Chaff the Chaff defiles the Corn hidden Sins layn long in defile our Duties Needful therefore it is before we come to the Holy Supper to search out these hidden Sins as Israel searched for Leaven before they came to the Passover 5. Self-examining is needful because without it we may easily have a Cheat put upon us Ier. 17.9 The Heart is deceitful above all things Many a Man's Heart will tell him he is fit for the Lord's Table As when Christ asked the Sons of Zebedee Matth. 20.22 Are ye able to drink the Cup I shall drink of Can ye drink such a Bloody Cup of Suffering They say unto him We are able So the Heart will suggest to a Man He is fit to drink of the Sacramental Cup he hath on the Wedding Garment Grande profundum est homo Aug. The Heart is a Grand Impostor It is like a cheating Tradesman which will put one off with bad Wares The Heart will put a Man off with â—â—eming Grace in stead of saving A Tear or two shed is Repentance a few lazie Desires is Faith Blue and red Flowers that grow among the Corn look like good Flowers but they are beautiful Weeds The foolish Virgins Lamps looked as if they had had Oyl in them but they had none Therefore to prevent a Cheat that we may not take False Grace in stead of True we had need make a thorough Disquisition and Search of our Hearts before we come to the Lord's Table 6. Self-examining is needful because of those False Fears the Godly are apt to nourish in their Hearts which make them go sad to the Sacrament As they who have no Grace for want of Examining presume so they who have Grace for want of Examining are ready to despair Many of God's Children look upon themselves through the black Spectacles of Fear They fear Christ is not formed in them they fear they have no Right to the Promise and these Fears in the Heart cause Tears in the Eye Whereas would they but search and examine they might find they had Grace Are not their Hearts humbled for Sin And what is this but the bruised Reed Do they not weep after the Lord And what are these Tears but Seeds of Faith Do they not Thirst after Christ in an Ordinance What is this but the New Creature crying for the Breast Here are you see Seeds of Grace and would Christians examine their Hearts they might see there is something of God in them and so their false Fears would be prevented and they might approach with Comfort to these Holy Mysteries in the Eucharist Mark XIV 22 Iesus took Bread c. 7. Self-examining is needful in respect of the Danger in coming unworthily without Examination 1 Cor. 11.27 He shall be guilty of the Body and Blood of the Lord. Par facit quasi Christum trucidaret Grotius i. e. God reckons with him as with a Crucifyer of the Lord Iesus He doth not Drink Christ's Blood but sheds it and so brings that Curse upon him as the Jews His Blood be upon us and our Children The Vertue of Christ's Blood nothing more comfortable the Guilt of it nothing more Formidable 4. We must examine our selves before the Sacrament in respect of the Difficulty of Self-examining Work Difficulty raiseth a Noble Spirit Self-examining is difficult 1. Because it is an Inward Work it lies most with the Heart External Acts of Devotion are easie To lift up the Eye to bow the Knee to read over a few Prayers this is as easie as for the Papists to tell over a few Beads But to examine a Man's self to take the Heart as a Watch all in pieces to make a Scripture-Trial of our Fitness for the Lord's Supper this is not easie Reflexive Acts are hardest The Eye cannot see its self but by a Glass We must have the Glass of the Word and Conscience to see our own Hearts 'T is easie to spy the Faults of others but it is hard to find out our own 2. Self-examination is difficult in regard of Self-Love As Ignorance blinds so Self-love flatters What Solomon saith of Love Prov. 10.12 Love covereth all Sins is most true of Self-love A Man looking upon himself in the Glass of Self-love that flattering Glass his Vertues appear greater than they are and his Sins lesser Self-love makes a Man rather excuse himself than examine himself Self-love makes one think the best of himself and he who hath a good Opinion of himself doth not suspect himself and not suspecting himself he is not forward to Examine himself The Work therefore of self-Examination being so difficult it requires the more Impartiality and Industry Difficulty should be a Spur to Diligence 5. We must examine our selves before we come because of the Beneficialness of Self-examination The Benefit is great which way soever things turn If upon Examination we find that we have not Grace in Truth then the Mistake is discovered and the Danger prevented If we find that we have Grace we may take the Comfort of it He who upon Search finds that he hath the Minimum quod sic The least Degree of Grace he is like one that hath found his Box of Evidences he is an happy Man he is a fit Guest at the Lord's Table he is Heir to all the Promises he is
as sure to go to Heaven as if he were in Heaven already These are the Reasons why we must examin our selves before we approach to the Lord's Table Quest. 5. What must we Examine Answ. 1. Our Sins 2. Our Graces First Our Sins Search if any dead Fly might spoil this sweet Oyntment When we come to the Sacrament we should do as the Jews did before the Passover they searched for Leaven and having found it did burn it 1. Let us search for the Leaven of Pride This sowres our Holy things We are born with a Spiritual Tympany Will an humble Christ be received into a Proud Heart Pride keeps Christ out Intus existens prohibet alienum Pride swells the Heart and Christ cannot come into the Heart if it be full already To a proud Man Christ's Blood hath no Vertue 't is like Dioscordium put into a dead Man's Mouth which loseth its Vertue Let us search for this Leaven of Pride and cast it away 2. Let us search for the Levaen of Avarice The Lord's Supper is a Spiritual Mystery it represents Christ's Body and Blood what should an earthly Heart do here The Earth puts out the Fire Earthliness quencheth the Fire of holy Love The Earth is Elementum Gravissimum it cannot ascend A Soul belimed with Earth cannot ascend to Heavenly Cogitations Col. 3.5 Covetousness which is Idolatry Will Christ come into that Heart where there is an Idol Search for this Leaven before you come to this Ordinance How can an earthly Heart converse with that God which is a Spirit Can a Clod of Earth kiss the Sun 3. Search for the Leaven of Hypocrisie Luke 12.1 Beware of the Leaven of the Pharisees which is Hypocrisie Aquinas describes it Simulatio Virtutis Hypocrisie is a counterfeiting of Vertue The Hypocrite is a living Pageant he only makes a show of Religion He gives God his Knee but no Heart and God gives him Bread and Wine in the Sacrament but no Christ. Oh let us search for this Leaven of Hypocrisie and burn it Secondly We must examine our Graces I shall instance only in one Our Knowledge 1. Whether we have Knowledge 2. Whether it be rightly Qualified 1. We are to examine whether we have Knowledge else we cannot give God a reasonable Service Rom. 12.1 Knowledge is a necessary Requisite in a Communicant Without Knowledge there can be no Fitness for the Sacrament A Person cannot be fit to come to the Lord's Table who hath no Goodness but without Knowledge the Mina is not good Prov. 19.2 Some say they have good Hearts tho they want Knowledge As if one should say His Eye is good but it wants Sight Under the Law when the Plague of Leprosie was in a Man's Head the Priest was to pronounce him unclean The ignorant Person hath the Plague in his Head he is unclean Ignorance is the Womb of Lust 1 Pet. 1.14 Therefore it is requisite before we come to Examine our selves what Knowledge we have in the main Fundamentals of Religion Let it not be said of us that to this Day the Vail is upon our Heart 2 Cor. 3.15 But sure in this Intelligent Age we cannot but have some Insight into the Mysteries of the Gospel I rather fear we are like Rachel who was fair and well-sighted but barren Therefore 2. Let us examine whether our Knowledge be rightly Qualified 1. Is it Influential Doth our Knowledge warm our Heart Claritas in intellectu parit ardorem in affectu Saving Knowledge doth not only direct but quicken 'T is Lumen Vitae the Light of Life Iohn 8.12 2. Is our Knowledge Practical We hear much do we live the Truths we know That is the right Knowledge which doth not only adorn the Mind but reform the Life Secondly This solemn preparing for the Sacrament as it consists in examining our selves so in dressing our Souls before we come And this Soul-dress is in two things 1. Washing in the Laver of Repenting Tears To come to this Ordinance with the Guilt of any sin unrepented of makes way for the further hardening of our Heart and giving Satan fuller possession of us Zech. 12.10 They shall look upon me whom they have pierced and shall mourn for him The Cloud of Sorrow must drop into Tears We must grieve as for the Pollution so for the Vnkindness in every sin To sin against Christ's Love who died for us When Peter thought of Christ's Love who call'd him out of his Unregeneracy made him an Apostle and carried him up to the Mount of Transfiguration where he saw the Glory of Heaven in a Vision and then to think of his Denying Christ it broke his Heart he wept bitterly Matth. 26.75 To think before we come to a Sacrament of our sins against the Bowel-Mercies of God the Father the bleeding Wounds of God the Son the blessed Inspirations of God the Holy Ghost it is enough to broach our Eyes with Tears and put us into an Holy Agony of Grief and Compunction And we must be so distressed for sin as to be divorced from sin The Serpent before he drinks casts up his Poyson In this we must be wise as Serpents before we drink of the Sacramental Cup we must cast up the Poyson of sin by Repentance Ille verè plangit commissa qui non committit plangenda He doth truly bewail the sins he hath committed who doth not commit the sins he hath bewailed And this is the Dressing our Souls before we come washing in the Waters of true Rpentance 2. The Soul-dress is the exciting and stirring up the Habit of Grace into a lively Exercise 2 Tim. 1.6 I put thee in remembrance that thou stir up the Gift of God which is in thee i. e. The Gifts and Graces of the Spirit The Greek Word to stir up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to blow up Grace into a Flame Grace is oft like Fire in the Embers which needs blowing up It is possible that even a good Man may not come so well disposed to this Ordinance because he hath not before taken pains with his Heart to come in Due Order He hath not stirred up Grace into its vigorous Exercise and so tho he doth not eat and drink Damnation yet he doth not receive Consolation in the Sacrament Thus you see what this Dressing of our Souls is before we come Thirdly This Solemn preparing for the Sacrament is in begging a Blessing upon the Ordinance The Sacrament is not like Physick which hath an inherent operative Vertue No but the Efficacy of the Sacrament depends upon the Co-operation of the Spirit and a Word of Blessing In the Institution Christ blessed the Elements Iesus took Bread and blessed it In the Text the Sacrament will no further do us good then as it is blessed to us We ought then before we come to pray for a Blessing on the Ordinance that the Sacrament may be not only a Sign to represent but a Seal to confirm and an Instrument to convey
a petard set against Heaven gates makes them fly open To cause holy fervour and ardency of Soul in prayer consider 1. Prayer without fervency is no prayer it is speaking not praying Lifeless prayer is no more prayer than the picture of a Man is a Man One may say as Pharaoh Gen. 41. I have dreamed a dream It is dreaming not praying Affectus operi nomen imponit Ambr. Life and fervency baptizeth a Duty and gives it a name 2. Consider in what need we stand of those things which we ask in prayer We come to ask the favour of God and if we have not his love all we enjoy is cursed to us We pray that our Souls may be washed in Christs Blood and if he wash us not we have no part in him Iohn 13.8 When will we be earnest if not when we are praying for the life of our Souls 3. It is only fervent prayer hath the promise of Mercy affixed to it Ier. 29.14 Then shall ye find me when ye search for me with all your heart 'T is dead praying without a promise and the promise is made only to ardency The Aediles among the Romans had their doors always standing open that all who had petitions might have free access to them Gods heart is ever open to fervent prayer 4. Prayer must be sincere Sincerity is the Silver-thread which must run through the whole Duties of Religion Sincerity in prayer is when we have gracious holy ends in prayer Our prayer is not so much for Temporal Mercies as Spiritual We send out our prayer as a Merchant sends out his Ship that we may have large returns of Spiritual Blessings Our aim in prayer is that our Heart may be more holy that we may have more Communion with God Our design is that by prayer we may encrease the stock of Grace Prayer which wants a good aim wants a good issue 5. Prayer that will prevail with God must have fixation of mind Psal. 57.7 O God my heart is fixed Since the fall the mind is like Quick-silver which will not fix it hath principium motus but non quietis The thoughts will be roving and dancing up and down in prayer Just as if a Man that is travelling to such a place should turn out of the road and wander he knows not whither In prayer we are travelling to the Throne of Grace but how often do we by vain cogitations turn out of the road which is rather wandring than praying Quest. But how shall we cure these vain impertinent thoughts which do so distract us in Prayer and we may fear hinder the acceptance Answ. 1. Be very apprehensive in Prayer of the infiniteness of Gods Majesty and Purity Gods eye is upon us in Prayer and we may say as David Psal. 56.8 Thou tellest my wandrings The thoughts of this would make us hoc agere mind the Duty we are about If a Man were to deliver a petition to an Earthly Prince would he at that time be playing with a feather Set your selves when you pray as in Gods presence Could you but look through the key-hole of Heaven and see how devout and intent the Angels are in their worshipping God sure you would be ready to blush at your vain thoughts and wild impertinencies in Prayer 2. If you would keep your Mind fixed in prayer keep your Eye fixed Psalm 123.1 Vnto thee lift I up mine eyes O thou that dwellest in the Heavens Much vanity comes in at the eye When the eye wanders in prayer the heart wanders To think to keep the heart fixed in Prayer and yet let the eye gaze is as if one should think to keep his house safe yet let the windows be open 3. If you would have your thoughts fixed in Prayer get more love to God Love 〈◊〉 a great fixer of the thoughts He who is in love cannot keep his thoughts off the Object He who loves the World his thoughts run undisturbedly upon the World Did we love God more our minds would be more intent upon him in Prayer Were there more delight in Duty there would be less distraction 4. Implore the help of Gods Spirit to fix our minds and make them intent and serious in Prayer The Ship without a Pilot rather floats than sails that our thoughts do not float up and down in Prayer we need the Blessed Spirit to be our pilot to steer us only Gods Spirit can bound the thoughts A shaking Hand may as well write a line steadily as we can keep our Hearts fixed in Prayer without the Spirit of God 5. Make holy thoughts familiar to you in your ordinary course of Life David was oft musing on God Psal. 139.18 When I awake I am still with thee He who gives himself liberty to have vain thoughts out of Prayer will scarce have other thoughts in Prayer 6 If you would keep your Mind fixed on God watch your Hearts not only watch them after prayer but in prayer The Heart will be apt to give you the slip and have a thousand vagaries in prayer We read of Angels ascending and descending on Jacobs Ladder So in Prayer you shall find your Hearts ascending to Heaven and in a moment descending upon Earthly Objects O Christians watch your Hearts in prayer What a shame is it to think that when we are speaking to God in prayer our Hearts should be in the Fields or in our Compting house or one way or other running upon the Devils errand 7. Labour for more degrees of Grace The more Ballast the Ship hath the better it sails so the more the Heart is ballasted with Grace the steadier it will sail to Heaven in Prayer 6. Prayer that is likely to prevail with God must be Argumentative God loves to have us plead with him and use Arguments in Prayer see how many Arguments Iacob used in Prayer Gen. 32.11 Deliver me I pray thee from the hand of my Brother The Arguments he useth are 1. From Gods Command ver 9. Thou saidst to me return to thy Country As if he had said I did not take this Journey of my own head but by thy direction therefore thou canst not but in honour protect me And he useth another Argument ver 12. Thou saidst I will surely do thee good Lord wilt thou go back from thy own promise Thus he was Argumentative in Prayer and he got not only a new Blessing but a new Name ver 28. Thy name shall no more be called Iacob but Israel for as a Prince hast thou had power with God and prevailed God loves to be overcome with strength of Argument Thus when we come to God in prayer for Grace be Argumentative Lord thou callest thy self the God of all grace and whither should we go with our Vessel but to the Fountain Lord thy grace may be imparted yet not impaired Hath not Christ purchased grace for poor indigent Creatures Every dram of Grace cost a drop of Blood Shall Christ dye to purchase Grace for us and
shall not we have the Fruit of his purchase Lord it is thy delight to milk out the Breast of Mercy and Grace and wilt thou abridge thy self of thy own delight Thou hast promised to give thy Spirit to implant grace Can truth lye can faithfulness deceive God loves thus to be overcome with Arguments in prayer 7. Prayer that would prevail with God must be joined with reformation Iob 11.13 If thou stretch out thy hands towards him if iniquity be in thy hand put it far away from thee Sin lived in makes the heart hard and Gods ear deaf 'T is foolish to pray against Sin and then Sin against prayer Sin fly-blows our prayer Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me The Load-stone loseth its vertue when bespread with garlick so doth prayer when polluted with sin The Incense of Prayer must be offered upon the Altar of an holy Heart Thus you see what is that Prayer which is most likely to prevail with God VSE I. It reproves 1. Such as pray not at all 't is made the note of a reprobate he calls not upon God Psalm 144. Doth he think to have an Alms who never asks it Do they think to have Mercy from God who never seek it Then God should be friend them more than he did his own Son Heb. 5.7 Christ offered up prayers with strong cryes None of Gods Children are born dumb Galat. 4.6 2. It reproves such as have left off prayer a sign they never felt the fruit and comfort of it He that leaves off Prayer a sign he leaves off to fear God Iob 15.4 Thou castest off fear and restrainest prayer before God A Man that hath left of prayer is fit for any wickedness When Saul had given over enquiring after God then he went to the Witch of Endor VSE II. Of Exhortation Be persons given to prayer I give my self saith David to prayer Pray for pardon and purity Prayer is the golden Key that opens Heaven The Tree of the Promise will not drop its Fruit unless shaked by the hand of prayer All the benefits of Christs Redemption are handed over to us by prayer Object But I have prayed a long time for Mercy and have no answer Psal. 69.3 I am weary of crying Answ. 1. God may hear us when we do not hear from him assoon as Prayer is made God hears it though he doth not presently answer A Friend may receive our Letter though he doth not presently send us an answer of it 2. God may delay prayer and yet not deny Quest. But why doth God delay an answer of Prayer Resp. 1. Because he loves to hear the voice of Prayer Prov. 15.8 The prayer of the upright is his delight You let the Musician play a great while ere you throw him down Money because you love to hear his Musick Cant. 2.14 2. God may delay Prayer when he will not deny that he may humble us perhaps God hath spoke to us a long time in his Word to leave such Sins but we would not hear him therefore he lets us speak to him in Prayer and seems not to hear us 3. God may delay Prayer when he will not deny because he sees we are not yet fit for the Mercy perhaps we pray for deliverance we are not fit for it our scum is not boil'd away We would have God swift to deliver and we are slow to repent 4. God may delay prayer when he will not deny that the Mercy we pray for may be the more prized and may be sweeter when it comes The longer the Merchants Ships stay abroad the more he rejoyceth when they come home laden with Spices and Jewels therefore be not discouraged but follow God with prayer though God may delay he will not deny Prayer vincit invincibilem it overcomes the Omnipotent Hos. 12.4 The Tymans tyed fast their God Hercules with a golden Chain that he should not remove The Lord was held by Moses prayer as with a golden Chain Exod. 32.10 Let me alone Why what did Moses he only prayed Prayer ushers in Mercy Be thy case never so sad if thou canst but pray thou needst not fear Psal. 10.17 therefore give thy self to prayer Our FATHER HAVING through the good providence of God gone over the chief Grounds and Fundamentals of Religion and enlarged upon the Decalogue or Ten Commandments I shall now at the close speak something upon the Lords Prayer MATTH vi 9 After this manner therefore pray ye Our Father which art in Heaven Hallowed c. In this Scripture are two things observable I. The Introduction to the Prayer II. The Prayer it self which consists of three parts 1. A Preface 2. Petitions 3. The Conclusion I. The Introduction to the Lords Prayer sic orate vos After this manner pray ye Our Lord Jesus in these words prescribed to his Disciples and us a directory for prayer The Ten Commandments are the rule of our Life the Creed is the summe of our Faith and the Lords Prayer is the pattern of our Prayer As God did prescribe Moses a pattern of the Tabernacle Exod. 25.9 so Christ hath here prescribed us a pattern of Prayer After this manner pray ye c. The meaning is let this be the Rule and Model according to which ye frame your prayers Ad hanc regulam preces nostras exigere necesse est Not that we are tied to the words of the Lords-prayer Christ saith not after these words pray ye but after this manner that is let all your petitions agree and symbolize with the things contained in the Lords prayer and indeed well may we make all our prayers consonant and agreeable to this prayer it being a most exact prayer Tertullian calls it breviarium totius Evangelii a breviary and compendium of the Gospel It is like an heap of massy gold The exactness of this prayer appears 1. In the Dignity of the Author A piece of work hath commendation from the Artificer and this prayer hath commendation from the Author it is the Lords Prayer As the Law Moral was written with the Finger of God so this prayer was drop'd from the Lips of the Son of God Non vox Hominem sonat est Deus 2. The exactness of this prayer appears in the excellency of the matter I may say of this prayer It is as silver tryed in a furnace purified seven times Psal. 12.6 Never was there prayer so admirably and curiously composed as this As Solomons Song for its Excellency is called the Song of Songs so may this well be called the prayer of prayers The matter of it is admirable 1. For its Succinctness 't is short and pithy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum in parvo a great deal said in a few words It requires more Art to draw the two Globes curiously in a little Map This short Prayer is a System or Body of Divinity 2. It s Clearness This prayer is plain and intelligible to every
the power of Godliness cannot say God is their Father they may say Our Father which art in Hell Well then how may we know that God is our Father Resp. 1. By having a Filial disposition This is in four things 1. To melt in tears for Sin A Child weeps for offending his Father When Christ looked on Peter and he remembred his Sin in denying Christ he fell a weeping Clemens Alexandrinus reports of Peter he never heard a Cock crow but he wept This is a sign God is our Father When the heart of stone is taken away and there is a gracious thaw in the heart it melts in tears for Sin and he who hath a Child-like heart mourns for Sin in a Spiritual manner as it is Sin He grieves for it 1. As it is an Act of Pollution Sin deflours the Virgin-Soul it defaceth Gods Image it turns beauty into deformity 't is called the plague of the heart 1 Kings 8.38 It is the spirits of evil distilled A Child of God mourns for the defilement of Sin Sin hath a blacker aspect than Hell 2. He who hath a Child-like heart grieves for Sin as 't is an Act of Enmity Sin is diametrically opposite to God It is called a walking contrary to God Lev. 26.40 If they shall confess their iniquity and that they have walked contrary to me Sin doth all it can to spight God If God be of one mind Sin will be of another Sin would not only unthrone God but it strikes at his very Being if Sin could help it God should be no longer God A Child-like heart grieves for this O saith he that I should have so much enmity in me that my Will should be no more subdued to the Will of my Heavenly Father this springs a leak of godly sorrow 3. A Child-like heart weeps for Sin as it is an Act of Ingratitude Sin is an abuse of Gods Love it is a taking the Jewels of Gods Mercies and making use of them to sin God hath done more for his Children than others he hath planted his grace and given them some intimations of his favour and to sin against kindness dyes a sin in grain and makes it Crimson Like Absalom as soon as his Father kissed him and took him into favour plotted Treason against him Nothing so melts a Child-like heart in tears as sins of unkindness O that I should sin against the Blood of a Saviour and the Bowels of a Father I condemn ingratitude in my Child yet I am guilty of ingratitude against my Heavenly Father This opens a vein of godly sorrow and makes the heart bleed afresh certainly this evidenceth God to be our Father when he hath given us this Child-like frame of heart to weep for sin as it is sin an act of Pollution Enmity Ingratitude A wicked Man may mourn for the bitter Fruit of Sin but only a Child of God can grieve for the odious Nature of Sin 2. A Filial or Child-like disposition is to be full of sympathy We lay to heart the dishonours reflected upon our Heavenly Father when we see Gods Worship adulterated his Truth mingled with the poyson of Errour it is as a Sword in our Bones to see Gods Glory suffer Psal. 119.158 I beheld the transgressors and was grieved Homer describing Agamemnons grief when he was forced to sacrifice his Daughter Iphigenia brings in all his Friends weeping and condoling with him so when God is dishonoured we sympathize and are as it were clad in mourning A Child that hath any good Nature is cut to the heart to hear his Father reproached An Heir of Heaven takes a dishonour done to God more heinous than a disgrace done to himself 3. A Filial disposition is to love our Heavenly Father He is unnatural that doth not love his Father God who is crown'd with excellency is the proper object of delight and every true Child of God saith as Peter Lord thou knowest that I love thee But who will not say he loves God If ours be a true genuine love to our Heavenly Father it may be known 1. By the effects 1. Then we have an holy fear There is a fear which ariseth from love to God that is we fear the loss of the visible tokens of Gods presence 1 Sam. 4.13 Elies heart trembled for the Ark. It is not said his heart trembled for his two Sons Hophni and Phinchas but his heart trembled for the Ark because the Ark was the special sign of Gods Presence and if that were taken the Glory was departed He who loves his Heavenly Father fears least the tokens of his Presence should be removed least Profaneness should break in like a flood least Popery should get head and God should go from a people The presence of God in his Ordinances is the glory and strength of a Nation The Trojans had the Image of Pallas and they had an opinion that as long as that Image was preserved among them they should never be conquered So long as Gods presence is with a people so long they are safe Every true Child of God fears least God should go and the glory depart Try by this whether we have a Filial disposition Do we love God and doth this love cause fear and jealousie Are we afraid least we should lose Gods presence Least the Sun of Righteousness remove out of our Horizon Many are afraid least they should lose some of their Worldly profits but not least they lose the presence of God If they may have Peace and Trading they care not what becomes of the Ark of God A true Child of God fears nothing so much as the loss of his Fathers presence Hos. 9.12 Wo to them when I depart from them 2. Love to our Heavenly Father is seen by loving his Day Isa. 58.13 If thou call the Sabbath a delight The Antients called this Regina Dierum the Queen of Days If we love our Father in Heaven we spend this day in Devotion in Reading Hearing Meditating On this day Manna falls double God sanctified the Sabbath He made all the other days in the Week but he hath sanctified this day this day he hath crown'd with a Blessing 3. Love to our Heavenly Father is seen by loving his Children 1 Iohn 5.1 Every one that loveth him that begat loveth him also that is begotten of him If we love God the more we see of God in any the more we love them we love them though they are poor A Child loves to see his Fathers picture though hung in a mean frame we love the Children of our Father though they are persecuted 2 Tim. 1.16 Onesiphorus was not ashamed of my chain Constantine did kiss the hole of Paphnusius's eye because he suffered the loss of his eye for Christ. It appears they have no love to God who have no love to his Children they care not for their company they have a secret disgust and antipathy against them Hipocrites pretend great reverence to the Saints departed they canonize
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
Cor. 15.10 I laboured more than they all One would think this had savoured of pride but the Apostle pulls the Crown from his own head and sets it upon the head of Free-Grace Yet not I but the grace of God which was with me If a Christian hath any assistance in Duty or victory over Temptation he rears up a Pillar and writes upon it Hucusque adjuvabit Deus Hitherto the Lord hath helped me Iohn Baptist transferred all the honour from himself to Christ he was content to be eclipsed that Christ might shine the more Iohn 1.15 He that comes after me is preferred before me I am but the Herauld the voice of one crying he is the Prince I am but a lesser Star he is the Sun I baptize only with Water he with the Holy Ghost This i◠an hallowing Gods Name when we translate all the honour from our selves to God Psal. 115.1 Not unto us O Lord not unto us but unto thy name give glory The King of Sweden wrought that Motto on the Battle at Lypswich Ista a Domino facta sunt The Lord hath wrought this Victory for us 9. We hallow and sanctifie Gods Name by obeying him How doth a Son more honour his Father than by Obedience Psal. 40.8 I delight to do thy will O my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. The Wise Men showed honour to Christ not only by bowing the knee to him but by presenting him with Gold and Myrrh Matth. 2.11 we hallow Gods name not only by lifting up our eyes and hands to Heaven and bowing the knee in Prayer but by presenting God with golden Obedience As the Factor trades for the Merchant so we trade for God and lay out our strength in his Service 'T was a saying of Reverend Doctor Iewell I have spent and exhausted my self in the labours of my holy Calling To obey is better than sacrifice The Cherubims representing the Angels are set forth with their Wings displayed to show how ready they are to do service to God To obey is Angelical to pretend honour to Gods name yet not to obey is but a devout complement Abraham honoured God by Obedience he was ready to sacrifice his Son though the Son of his Old Age and a Son of the Promise Gen. 22.16 By my self have I sworn saith the Lord because thou hast done this thing and hast not with-held thy Son thy only Son that in blessing I will bless thee 10. We hallow and sanctifie Gods Name when we lift up Gods name in our praises God is said to sanctifie and Man is said to sanctifie God sanctifies us by giving us Grace and we sanctifie him by giving him Praise What were our Tongues given us for but to be Organs of Gods Praise Psal. 71.8 Let my mouth be filled with thy praise and with thy honour all the day Rev. 5.13 Blessing honour glory and power be unto him that sitteth upon the throne and unto the lamb for ever Thus Gods name is hallowed and sanctified in Heaven The Angels and Glorified Saints are singing Hallelujahs let us begin the work of Heaven here David did sing forth Gods Praises and Doxologies in a most melodious manner therefore was called the sweet singer of Israel 1 Sam. 23.1 Praising God is an hallowing of Gods name it spreads his renown it displayes the trophies of his excellency it exalts him in the eyes of others Psal. 50.23 Who so offereth praise glorifies me This is one of the highest and purest acts of Religion In Prayer we act like Men in Praise we act like Angels This is the musick of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenoph this is a work fit for a Saint Psal. 149.5 6. Let the Saints be joyful let the high praises of God be in their mouths None but Saints can in a right manner thus hallow Gods name by praising him As every one hath not skill to play on the Viol and Organ so every one cannot rightly sound forth Gods harmonious Praises only the Saints can do it they only can make their tongue and heart joyn in consort Psal. 111.1 I will bless thee O Lord with my whole heart and Psal. 66.17 He was extolled with my tongue There was heart and tongue joyning in consort This hallowing Gods name by praise is very becoming a Christian it is unbecoming to murmur this is a dishonouring Gods name But it becomes the Saints to be Spiritual Quiristers in singing forth the honour of Gods name It is called the garment of praise Isa. 61.3 how comely and handsome is this garment of praise for a Saint to wear Psal. 33.1 Praise is comely for the righteous especially it is an high degree of hallowing Gods name when we can speak well of God and bless him in an afflicted state Iob 1.21 The Lord hath taken away blessed be the name of the Lord. Many will bless God when he gives but to bless him when he takes away is in an high degree to honour God and hallow his name Let us thus magnifie Gods name Hath not God given us abundant matter of praising him he hath given us the nether and upper springs he hath given us Grace a Mercy spun and woven out of his Bowels and he intends to crown Grace with Glory This should make us hallow Gods Name by being trumpets of his Praise 11. We hallow and sanctifie Gods Name when we sympathize with him We grieve when his name suffers 1. We lay to heart his dishonours How was Moses affected with Gods dishonour he breaks the Tables Exod 32.19 We grieve to see Gods Sabbaths profaned his Worship adulterated the Wine of Truth mingled with Error 2. We grieve when Gods Church is brought low because now Gods name suffers Nehemiah layes to heart the miseries of Sion his complexion begins to alter and he looks sad Neh. 2.3 Why is thy countenance sad What sad when the Kings Cup-bearer and Wine so near O but it fared ill with the Church of God and Religion seemed to lose ground and Gods name suffered therefore Nehemiah grows weary of the Court he leaves his Wine and mingles his Drink with weeping This holy sympathy and grieving when Gods name suffers God esteems an honouring and sanctifying his name Hezekiah grieved when the King of Assyria reproached the living God Isa. 37.17 He went into his chamber and spread the letter of blasphemy before the Lord 2 Kin. 19.14 and no doubt watered the Letter with his tears He seemed not to be so much troubled at the fear of losing his own Life and Kingdom as that God should lose his Glory 12. We hallow and sanctifie Gods Name when we give the same honour to God the Son as we give to God the Father Iohn 5.23 That all men should honour the Son even as they honour the Father The Socinians deny Christs Divinity saying that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bare Man This is to make him below the Angels Psal. 8.5 For the Humane Nature considered in se is below
a Debtor cannot pay his Creditor how can he merit at his hands 3. That the Scripture is not a perfect Rule of Faith and Man errs therefore they eek it out with their Traditions which they hold to be of equal Authority 4. They teach that an implicite Faith is saving though one may have an implicite Faith yet be ignorant of all the Articles of Religion 5. They say that the inward act of the Mind is not required in Gods Worship Diversion of Mind in Duty though one prayes and never thinks of God is no Sin saith Angelus and Sylvester and other Papists 6. The Papists make Habitual Love to God unnecessary It is not needful saith Bellarmine to perform any acts of Religion out of love to God Stapleton and Cajetan affirm that the Precept of loving God with all our heart is not binding by which they cut asunder the Sinews and Soul of all Religion Thus instead of honouring Gods name the Papists dishonour it Let us pray heartily that this Romish Religion may never get footing again in this Nation God grant that this poysonful weed of Popery may never be watered here But that it being a Plant which our Heavenly Father hath not planted it may be rooted up 5. Gods Name is dishonoured by Carnal Protestants How is Gods name this day dishonoured in England His name is like the Sun in an eclipse Christians instead of hallowing Gods name reproach and dishonour it 1. By their Tongues 2. By their Lives 1. By their Tongues 1. They speak irreverently of Gods name Gods name is sacred Deut. 28.58 That thou mayest fear this glorious and fearful name The Lord thy God The names of Kings are not mentioned without giving them their Titles of Honour High and Mighty but Men speak irreverently of God as if he were like one of them Psal. 50.21 this is a taking Gods name in vain 2. They swear by his name Many seldom name Gods name but in Oaths How is God dishonoured when Men rend and tear his name by Oaths and Imprecations Ier. 23.10 Because of swearing the land mourns If God will reckon with Men for idle Words shall not idle Oaths be put in the Account-Book O but saith one I cannot help it it is a custom of swearing I have got and I hope God will forgive me Answ. Is this a good Plea a custom of swearing This is no excuse but an aggravation of Sin As if one that had been accused for killing a Man should plead with the Judge to spare him because it was his custom to murder This were an aggravation of the offence Will not the Judge say thou shalt the rather dye So it is here 2. As Men dishonour God by their Tongues so by their Lives What is it to say Hallowed be thy Name when in their Lives they profane his name they dishonour God by their Atheism Sabbath-breaking Uncleanness Perjury Intemperance Injustice Men hang out a Flag of Defiance against Heaven As the Thracians when it thunders shoot their Arrowes against Heaven so Men shoot their Sins as bearded Arrowes against Heaven Sinners are hardened in Sin they despise Counsel they laugh at Reproof they have cast off the vail of Modesty Satan hath taken such full possession of them that when they sin they glory in their shame Phil. 3.19 they brag how many new Oaths they have invented how oft they have been drunk how many they have defiled they declare their sin as Sodom Such horrid impieties are committed that a modest Heathen would blush at Men in this Age sin at that rate as if either they did not believe there were an Hell or as if they feared Hell would be full ere they could get thither Was Gods name ever so openly dishonoured All our Preaching will not make them leave their Sins What a black vail is drawn over the face of Religion at this day Vivimus in temporum faecibus Sen. We live in the dregs of time wherein the common shore of wickedness runs Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is no part of the Body free from Distemper England hath a Kakexy it is all over disease The whole head is sick the whole heart is faint Isa. 1.6 As black Vapours rising out of the earth cloud and darken the Sun so the Sins of People in our Age like Hellish Vapours cast a cloud upon Gods glorious name O that our Eyes were like Limbecks dropping the water of holy tears to consider how Gods name instead of being hallowed is polluted and profaned And may not we justly fear some heavy Judgments Can God put up our affronts any longer Can he endure to have his name reproached Will a King suffer his Crown-Jewels to be trampled in the dust Do not we see the symptoms of Gods Anger do we not see his Judgments hovering over us Sure God is whetting his Sword he hath bent his Bow and is preparing his Arrowes to shoot Qualis per arva Leo fulvam minaci fronte concutiens jubam Sen. Trag. The Body Politick is in a Paroxism or burning Fit and may not the Lord cause a sad Phlebotomy Seeing we will not leave our Sins he may make us lose our Blood May not we fear that the Ark should remove the Vision cease the Stars in Gods Church be removed and we should follow the Gospel to the grave When Gods name which should be hallowed is profaned among a People it is just with God to write that dismal Epitaph upon a Nations Tomb The Glory is departed And that I may speak to the Consciences of all and deal impartially it were well if only the profane party were guilty but may not many Professors be called to the Bar and indited of this that they have dishonoured Gods name 2 Chron. 28.10 Are there not with you even with you sins against the Lord your God Are there not the spots of Gods Children Deut. 3◠5 If you are Diamonds have you no flawes Have not you your vanities If your Discourse be not profane is it not vain Have not you your self-seekings rash censures indecent dresses If the wicked of the Land swear do not you sometimes slander If they are drunk with wine are not you sometimes drunk with passion If their sin be blaspheming is not your sin murmuring Are there not with you even with you sins against the Lord The sins of Gods Children go nearer to his heart than the sins of others Deut. 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and daughters The sins of the wicked anger God the sins of his own people grieve him he will be sure to punish them Amos 3.2 You only have I known of all the families of the earth therefore I will punish you for all your iniquities O that our head were waters that we could make this place a Bochim a place of weepers that Gods Children might mix blushing with tears that they have so little hallowed and so
Grace is Glory Militant and the Kingdom of Glory is Grace Triumphant There is such an inseparable Connexion between these two Kingdoms Grace and Glory that there is no passing into the one Kingdom but by the other At Athens there were two Temples a Temple of Virtue and a Temple of Honour and there was no going into the Temple of Honour but through the Temple of Vertue So the Kingdom of Grace and Glory are so close joyned together that we cannot go into the Kingdom of Glory but through the Kingdom of Grace Many People aspire after the Kingdom of Glory but never look after Grace but these two which God hath joyned together may not be put asunder The Kingdom of Grace leads to the Kingdom of Glory 1. I begin with the first thing implyed in this Petition Thy Kingdom come It is implyed that we are in the Kingdom of Darkness and we pray that we may be brought out of the Kingdom of Darkness the state of Nature is a Kingdom of Darkness 'T is a Kingdom Sin is said to reign Rom. 6.12 and 't is a Kingdom of Darkness It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power of darkness Col. 1.13 Man before the Fall was illuminated with perfect knowledge but this light is now eclipsed and he is fallen into the Kingdom of Darkness Quest. How many wayes is a Natural Man in the Kingdom of darkness Answ. 1. He is under the darkness of Ignorance Eph. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having the understanding darkened Ignorance is a black vail drawn over the Mind Men by Nature may have a deep reach in the things of the World but ignorant in the things of God Nahash the Ammonite would make a Covenant with Israel to thrust out their right eyes 1 Sam. 11.2 since the Fall our left eye remains a deep insight into Worldly matters but our right eye is thrust out we have no saving knowledge of God Something we know by Nature but nothing as we ought to know 1 Cor. 8.2 Ignorance draws the curtains round about the Soul 1 Cor. 2.14 2. A Natural Man is under the darkness of Pollution Hence sinful actions are called works of darkness Rom. 13.12 Pride and Lust darken the Glory of the Soul A sinners heart is a dark conclave it looks blacker than Hell 3. A Natural Man is under the darkness of Misery he is exposed to Divine Vengeance and the sadness of this darkness is that Men are not sensible of it they are blind yet they think they see The darkness of Egypt was such thick darkness as might be felt Exod. 10.21 Men are by Nature in thick darkness but here is the misery the darkness cannot be felt they will not believe they are in the dark till they are past recovery VSE I. See what the state of Nature is it is a kingdom of darkness and it is a bewitching darkness Iohn 3.19 Men loved darkness rather than light As the Athlantes in Aethiopia curse the Sun Such as are still in the kingdom of darkness tremble to think of this condition this darkness of sin leads to the chains of darkness Iude 6. what comfort can such take in earthly things The Aegyptians might have Food Gold Silver but they could take but little comfort in them while they were in such darkness as might be felt so the Natural Man may have Riches and Friends to delight in yet he is in the kingdom of darkness and how dead are all these comforts Thou who art in the kingdom of darkness knowest not whither thou goest As the Oxe is driven to the shambles but he knowes not whither he goes so the Devil is driving thee before him to Hell but thou knowest not whither thou goest Shouldst thou dye in thy Natural estate while thou art in the kingdom of darkness blackness of darkness is reserved for thee Iude 13. To whom is reserved blackness of darkness for ever VSE II. Let us pray that God will bring us out of this kingdom of darkness Gods Kingdom of Grace cannot come into our hearts till first we are brought out of the kingdom of darkness Col. 1.13 Why should not we strive to get out of this kingdom of darkness Who would desire to stay in a dark dungeon O fear the chains of darkness Iude 6. these chains are Gods Power binding Men as in chains under wrath for ever O pray that God will deliver us out of the Kingdom of darkness 1. Be sensible of thy dark damned estate that thou hast not one spark of fire to give thee light 2. Go to Christ to enlighten thee Eph. 5.14 Christ shall give thee light He will not only bring thy light to thee but open the eyes to see it That is the first thing implyed Thy Kingdom come we pray that we may be brought out of the Kingdom of Darkness 2. The second thing implyed in Thy Kingdom come we do implicity pray against the Devils Kingdom we pray that Satans Kingdom may be demolished in the World Satans Kingdom stands in opposition to Christs Kingdom and while we pray Thy Kingdom come we pray against Satans Kingdom Satan hath a Kingdom he got his Kingdom by Conquest he conquered Mankind in Paradise He hath his Throne Rev. 2.13 Thou dwellest where Satans throne is and his Throne is set up in the hearts of Men he doth not care for their Purses but their Hearts Eph. 2.2 Satan is served upon the knee Rev. 13.4 They worshipped the dragon that is the Devil Satans Empire is very large the most Kingdoms in the World pay Tribute to him Satans Kingdom hath two qualifications or characters 1. It is Regnum Nequitiae a Kingdom of Impiety 2. Regnum Servitutis a Kingdom of Slavery 1. The Kingdom of Satan is a Kingdom of Impiety Nothing but Sin goes up in his Kingdom Murder and Heresie Lust and Treachery Oppression and Division are the constant trade driven in Satans Kingdom Satan is called the unclean Spirit Luke 11.24 what else is propagated in his Kingdom but a mystery of iniquity 2. Satans Kingdom is a Kingdom of Slavery Satan makes all his Subjects slaves Peccati reus dura Daemonis tyrannide tenetur Muis. Satan is an Usurper and a Tyrant he is a worse Tyrant than any other 1. Other Tyrants do but rule over the Body but Satans Kingdom rules over the Soul Satan rides some Men as we do Horses 2. Other Tyrants have some pity on their Slaves though they make them work in the Gallies yet they give them meat and let them have their hours for rest but Satan is a mercyless Tyrant he gives his Slaves poyson in stead of meat he gives them hurtful lusts to feed on 1 Tim. 6.9 Nor will he let his Slaves have any rest he tires them out in doing his drudgery Ier. 9.5 They weary themselves to commit iniquity When the Devil had entred into Iudas he sends him to the High Priests and from thence to the Garden and never let him rest till he
at one draught catched Three Thousand Souls Let us examine How was our Faith wrought Did God in the Ministry of the word humble us Did he break up the fallow ground of our heart and then cast in the Seed of Faith a good sign but if you know not how you came by your Faith suspect your selves as we suspect Men to have stolen goods when they know not how they came by them 2. True Faith is at first minute and small like a grain of Mustard seed it is full of doubts and fears it is smoaking flax it smoaks with desire but doth not flame with comfort it is so small that a Christian can hardly discern whether he hath Faith or no. 3. True Faith is long in working non sit in instanti It costs many searchings of heart many Prayers and Tears there is a spiritual Combat the Soul suffers many sore Pangs of Humiliation before the Child of Faith be born they whose Faith is per saltum they leap out of sin into a confidence that Christ is theirs I say as Isaac concerning his Sons Venison Gen. 27.20 How is it that thou hast found it so quickly How is it that thou comest by thy Faith so soon The Seed in the Parable which sprung up suddenly withered Mark 4.5 Solent praecocia subito flaccescere 4. True Faith is ioyn'd with Sanctity as a little Bezoar is strong in operation and a little Musk sweetens so a little Faith purifies 1 Tim. 3.9 Holding the mistery of Faith in a pure Conscience Faith though it doth but touch Christ fetcheth an healing vertue from him Justifying Faith doth that in a spiritual sence which miraculous Faith doth it removes the Mountains of sin and casts them into the Sea of Christs â—lood 5. True Faith will trust God without a Pawn Though a Christian be cut short in Provisions the Fig-tree doth not blossom yet he will trust in God Fides Famem non formidat Faith fears not Famine God hath given us his Promise as his Bond Psal. 37.3 Verily thou shalt be fed Faith puts this Bond in suit God will rather work a Miracle than His promise shall fail He hath cause to suspect his Faith who saith he trusts God for the greater but dares not trust him for the lesser he trusts God for Salvation but dares not trust him for a livelihood 6. True Faith is Prolifical it brings for Fruit Faith hath Rachel's Beauty and Leah's Fruitfulness Fides pinguescit operibus Luther Faith is full of good works Faith believes as if it did not work and it works as if it did not believe Faith is the spouslike grace which marries Christ and good works are the Children which Faith bears by having such a Faith we may know the kingdom of God is within us Grace is certainly in our Hearts 3. We may know the kingdom of Grace is come into our hearts by having the noble grace of Love Faith and Love are the two Poles on which all Religion turns Cant. 1.4 The Vpright love thee True Love is to love God out of Choice Love turns the Soul into a Seraphin it makes it burn in a flame of Affection Love is the truest Touchstone of Sincerity Love is the Queen of the Graces it commands the whole Soul 2 Cor. 5.4 If our Love to God be Genuine and Real we let him have the Supremacy we set him in the highest room of our Soul we give him the purest of our Love Cant. 8.2 I would cause thee to drink of spiced wine of the juice of my Pomgrenate If the Spouse had any thing better than other a Cup more juicy and spiced Christ should drink of that We give the Creature the Milk of our Love but God the Cream In short if we love God aright we love his Laws we love his picture drawn in the Saints by the Pencil of the Holy Ghost we love his Presence in his Ordinances Sleidan saith the Protestants in France had a Church which they call'd Paradise as if they thought themselves in Paradise while they had Gods Presence in his Sanctuary The Soul that loves God loves his appearing 2 Tim. 4.8 It will be a glorious appearing to the Saints when their Union with Christ shall be compleat then their joy shall be full The Bride longs for the marriage day The Spirit and the Bride say come Even so come Lord Iesus Rev. 22.17 By this Sacred Love we may know the Kingdom of God is within us 4. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion 1 Pet. 2.5 Ye are an holy priesthood to offer up spiritual sacrifices Spiritualizing Duty consists in three things 1. Fixedness of Mind 2. Fervency of Devotion 3. Uprightness of Aim 1. Fixedness of Mind Then we Spiritualize Duty when our Minds are fixed on God 1 Cor. 7.35 That ye may attend on the Lord without distraction Though impertinent thoughts sometimes come into the heart in Duty yet they are not allowed Psal. 119.13 they come as unwelcome guests which are no sooner spyed but they are turned out 2. Fervency of Devotion Rom. 12.11 Fervent in Spirit serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Metaphor alludes to Water that seeths and boyls over so the Affections boyl over the Eyes melt in tears the Heart flowes in holy ejaculations We not only bring our offering to God but our hearts 3. Uprightness of Aim An heart that is upright hath three ends in Duty 1. That he may grow more like God As Moses on the Mount had some of Gods Glory reflected on him his face shined 2 That he may have more communion with God 1 Iohn 1.6 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our fellowship is with the Father 3. That he may bring more Glory to God 1 Pet. 4.11 Phil. 1.20 That Christ may be magnified Sincerity aimes at God in all though we shoot short yet we take a right aim This is a sure evidence of Grace the Spiritualizing Duty The Spirits of Wine are best so is the Spiritual part of Duty A little Spiritualness in Duty is better than all the gildings of the Temple or outward pompous Worship which doth so dazzle carnal eyes 5. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known sin Psal. 119.104 I hate every false way Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. against the whole kind Hatred is implacable Anger may be reconciled hatred cannot A gracious Soul not only forsakes sin as a Man forsakes his Country never to return to it more but hates sin as there 's an antipathy between the Crocadile and the Scorpion If the Kingdom of God be within us we not only hate sin for Hell but we hate it as Hell as being contrary to Gods Holiness and our Happiness 6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience As a Servant gives up himself to
his Master as a Wife gives up her self to her Husband so we give up our selves to God by obedience and this obedience is 1. Free as that is the sweetest honey which drops from the comb 2. Uniform we obey God in one thing as well as another Psal. 119.6 Then shall I not be ashamed or as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall not blush when I have respect to all thy commandments A good Christian is like a pair of Compasses one foot of the Compass stands upon the Centre the other part of it goes round the Circle so a Christian by Faith stands on God the Centre and by Obedience goes round the Circle of Gods Commandments a sign the Kingdom of Grace is not come into the heart when it doth not reign there by universal Obedience Hypocrites would have Christ to be their Saviour but they pluck the government from his shoulders they will not have him rule but he who hath the Kingdom of God within him submits chearfully to every command of God he will do what God will have him do he will be what God will have him be He puts a blank Paper into Gods hand and saith Lord write what thou wilt I will subscribe Blessed is he that can find all these things in his Soul He is all glorious within Psal. 45.13 he carries a Kingdom about him and this Kingdom of Grace will certainly bring to a Kingdom of Glory I shall answer some Doubts and Objections a Christian may make against himself Object I Fear the Kingdom of Grace is not yet come into my heart Answ. When a Christian is under temptation or Grace lies dormant he is not fit to be his own judge but in this case he must take the witness of others who have the Spirit of discerning But let us hear a Christians Objections against himself why he thinks the Kingdom of Grace is not yet come into his heart Object 1. I cannot discern Grace Answ. A Child of God may have the Kingdom of Grace in his heart yet not know it The Cup was in Benjamins sack though he did not know it was there thou mayest have Faith in thy heart the Cup may be in thy sack though thou knowest it not Old Iacob wept for his Son Ioseph when Ioseph was alive thou mayest weep for want of Grace when Grace may be alive in thy heart The seed may be in the ground when we do not see it spring up the seed of God may be sown in thy heart though thou dost not perceive the springing of it up think not Grace is lost because it is hid Object 2. Before the Kingdom of Grace come into the heart there must be some preparation for it The fallow ground of the heart must be broken up I fear the plough of the Law hath not gone deep enough I have not been humbled enough therefore I have no Grace Answ. God doth not prescribe a just proportion of sorrow and humiliation The Scripture mentions the truth of sorrow but not the measure Some are more flagitious â—inners than others these must have a greater degree of humiliation A knotty piece of Timber requires more wedges to be driven into it Some Stomachs are fouler than others therefore need stronger Physick But wouldst thou know when thou hast been humbled enough for sin 1. When thou art weary of thy sin and sick of love to Christ. What doth God require sorrow for but as sawce to make Sin rellish bitter and Christ sweet 2. When thou art willing to let go thy sins Then the Gold hath lain long enough in the Furnace when the dross is purged out so when the love of sin is purged out a Soul is humbled enough to divine acceptation though not to divine satisfaction Now if thou art humbled enough though not so much as others what needs more Frustra fit per plura c. If a Needle will let out the Imposthume what needs a Launce Be not more cruel to thy self than God would have thee Object 3. If the Kingdom of God were within me it would be a Kingdom of Power it would inable me to serve God with vigour of Soul but I have a spirit of infirmity upon me I am weak and impotent and untuned to every holy action Answ. There is a great difference between the weakness of Grace and the want of Grace A Man may have Life though he be sick and weak Weak Grace is not to be despised but cherished Christ will not break the bruised reed Do not argue from the weakness of Grace to the nullity 1. Weak Grace will give us a Title to Christ as well as a strong Weak Faith justifies as well as a strong A weak hand of Faith will receive the Almes of Christs merit 2. Weak Faith is capable of growth The seed springs up by degrees first the blade and then the ear and then the full corn in the ear the Faith that is strongest was once in its infancy Grace is like the waters of the Sanctuary which did rise higher and higher Be not discouraged at thy weak Faith though it be now but blossoming it will by degrees come to more maturity 3. The weakest Grace shall persevere as well as the strongest A sucking Child was as safe in the Ark as Noah An infant-believer that is but newly laid to the breast of a Promise is as safe in Christ as the most eminent heroick Saint Object 4. I fear the Kingdom of Grace is not yet come because I find the Kingdom of Sin so strong in me Had I Faith it would purifie my heart but I find much Pride Worldliness Passion Answ. The best of the Saints have remainders of corruption Dan. 7.12 They had their dominion taken away yet their lives were prolonged for a season So in the regenerate though the dominion of sin be taken away yet the life of it is prolonged for a season What pride was there in Christs own Disciples when they strove which should be greatest The issue of sin will not be quite stopped till death The Lord is pleased to let the in-being of sin continue to humble his people and make them prize Christ the more but because you find corruptions stirring do not therefore presently un-saint your selves and deny the Kingdom of Grace to be come into your Souls That you feel sin is an evidence of Spiritual Life that you mourn for sin what are these tears but fruits of love to God That you have a combate with sin argues antipathy against it those sins which you did once wear as a crown on your head are now as fetters on the leg is not all this from the Spirit of Grace in you Sin is in you as poyson in the body which you are sick of and use all Scripture-antidotes to expel Should we condemn all those who have the in-dwelling of sin nay who have had sin at some times prevailing we should blot some of the best Saints out of
Beza writes of one Bolezius his Religion changed as the Moon and Planet Mercury Such as are wandering stars will be falling stars But when a Soul is built on the Rock Christ and no winds of Temptation can blow it away now the kingdom of grace flourisheth One calls Athanasius Adamas Ecclesiae an invincible Adamant in respect of his stability in the Truth Col. 2.7 rooted and built up in him the rooting of a Tree evidenceth the growth 8. Then the kingdom of grace encreaseth in a Man 's own Heart when he labours to be instrumental to set up this kingdom in others Though it is the greatest benefit to have grace wrought in our selves yet it is the greatest honour to be instrumental to work it in others Gal. 4.19 of whom I travail in birth till Christ be formed in you Such as are Masters of a Family should endeavour to see the kingdom of grace set up in their Servants Such as are godly Parents let not God alone by prayer till you see grace in your Children What a comfort would it be to you to be both the Natural and the Spiritual Fathers of your Children Austin saith his Mother Monica travailed with greater care and Pain for his new birth then his natural This shows the encrease of grace when we labour to see the kingdom of grace set up in others then the water abounds in the River when it overflows and runs into the Meadows then grace encreaseth in the Soul when it hath influence upon others and we endeavour their Salvation 2. Quest. Wherein appears the needfulness of this that the Kingdom of Grace should be encreased 1. This is Gods design in keeping up a standing Ministry in the Church to encrease the kingdom of grace in mens hearts Eph. 4.8 He gave Gifts unto Men that is Ministerial Gifts Why so ver 12. for the edifying of the Body of Christ not only for Conversion but for augmentation Therefore the Word preached is compared not only to Seed but to Milk because by this Breast-milk God designs our growth in grace 2. We had need have the kingdom of grace encrease in respect we have a great deal of work to do and a little grace will hardly carry us thorow a Christians Life is laborious so many Tentations to resist so many Promises to believe so many Precepts to obey that it will require a great deal of grace A Christian must not only pray but pray fervently Iam. 5.16 not only repent but be zealous and repent Rev 3.19 not only love but be sick of Love Cant. 2.5 How had he need therefore have the kingdom of grace enlarged in his Soul as his work encreaseth upon him so his grace had need encrease 3. If the kingdom of grace doth not encrease it will decay Rev. 2.4 Thou hast left thy first love grace for want of encreasing is sometimes like a Winter Plant all the Sap runs to the root and it looks as if it were dead Rev. 3.2 Strengthen the things that remain which are ready to dye Though grace cannot expire it may wither and a withering Christian loseth much of his Beauty and Fragrancy what great need then have we to pray Thy Kingdom come that this kingdom of grace may be encreased if grace be not improved it will soon be impaired A Christian for want of encreasing his grace loseth his strength he is like a sick Man that cannot either walk or work his prayers are sick and weak he is as if he had no life in him his Faith can hardly fetch breath and you can scarce feel the Pulse of his Love to beat 4. To have grace encreasing is suitable to Christianity Christians are called Trees of Righteousness Isa. 61.3 The Saints are not only Jewels for sparkling Lustre but Trees for growth they are called the Lights of the World Phil 2.15 Light is still encreasing First there is the Crepusculum or Day-break and so it shines brighter to the Meridian They who are the Lights of the World must encrease till they come to the Meridian of Glory Not to grow is suspicious painted things grow not 5. As the Kingdom of Grace increaseth so a Christians Comforts increase Comfort belongs to the bene esse or well-being of a Christian it is like sweet-meat delicious to the taste Psal. 94.19 The more grace the more joy as the more Sap in the Root the more Wine in the Grape Who did more increase in Grace than David and who more in Consolation Psal. 4.7 Thou hast put Gladness in my heart Grace turns to joy as the Milk to cream 3 Qu. How may they be comforted who bewail their want of growth and weep that they cannot find the Kingdom of Grace encrease Resp. 1. To see and bewail our decay in Grace argues not only the life of Grace but growth 'T is a sign a Man recovers and gets strength when he feels his weakness It is a step forward in Grace to see our Imperfections The more the Spirit shines in the Heart the more evil it discovers A Christian thinks it worse with him then it was whereas his Grace may not grow lesser but his Light greater 2. If a Christian doth not encrease in one Grace he may in another if not in knowledge he may in Humility If a Tree doth not grow so much in the Branches it may in the Root to grow downwards in the Root is a good growth 3. A Christian may grow less in Affection when he grows more in Iudgment As a Musician when he is Old his fingers are stiff and not so nimble at the Lute as they were but he plays with more Art and Judgment than before So a Christian may not have so much Affection in Duty as at the first Conversion but he is more solid in Religion and more setled in his Judgment than he was before 4. A Christian may think he doth not encrease in Grace because he doth not encrease in Gifts whereas there may be a decay of natural parts the Memory and other Faculties when there is not a decay of Grace Parts may be impaired when Grace is improved Be not discouraged it is better to decay in parts and be enlarged in Grace then to be enlarged in parts and to decay in Grace 5. A Christian may encrease in Grace yet not be so sensible of it The Seed may grow in the Earth when we do not perceive it to spring up The Grace may grow in time of Desertion and not be perceived So I have done with the first thing intended in this Petition Thy Kingdom come we pray that the Kingdom of Grace may come into our Hearts and that it may encrease and flourish I should come to the second thing intended in this Petition that the Kingdom of Glory may hasten and that we may in due time be translated into it When we pray thy Kingdom come here is something positively intended we pray 1. That the Kingdom of Grace may be set up in our Hearts
temptation Satan is not yet fully east into Prison but is like a Prisoner that goes under bail he walks about tempting he labours to trappan us into sin he is either laying of snares or shooting of darts Stat in procinctu Diabolus He laid a train of temptation to blow up the castle of Iobs Faith This is a great grief to a Believer to be followed with temptations to sin as it is for a Virgin to have her Chastity assaulted but in the Kingdom of Heaven the Saints shall be freed from the Red Dragon he is cast out of Paradise and shall be for ever lock'd up in Chains Iude 6 7. In the Kingdom of Heaven we shall be freed from all vexing cares The Greek word for care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a Primitive that signifies to cut the heart in pieces Care discruciates the Mind it wasts the Spirits it eats out the comfort of Life Care is an evil spirit that haunts us Care to prevent future dangers and preserve present co 〈…〉 all care is full of fear and fear is full of torment 1 Iohn 4.18 God threatens it as a Judgment Ezek. 12.19 They shall eat their bread with carefulness Every Comfort hath its Care as every Rose its Prickle but in the Kingdom of Heaven we shall shake off this viper of Care What needs a Saint glorified to take any Care who hath all things provided to his hand There is the Tree of Life bearing all sorts of Fruit. When the Heart shall be freed from Sin the Head shall be freed from Care 8. We shall in the Kingdom of Heaven be freed from all Doubts and Scruples In this Life the best Saint hath his doubtings as the brightest Star its twinkling If there were no doubtings there would be no unbelief Assurance it self doth not exclude all doubting Psal. 26.3 Thy loving kindness is before mine eyes but at another time Psal. 89.49 Lord where are thy former loving kindnesses A Christian is like a Ship at Anchor which though it be safe yet it may sometimes be tossed upon the Water Sometimes a Christian questions his interest in Christ and his title to the Promise and these doubtings as they eclipse a Christians Comfort so they are a bearing false witness against the Spirit But when the Saints shall come into the Kingdom of Heaven there shall be no more doubtings then a Christian shall say as Peter Now I know of a surety that the Lord hath sent his Angel and delivered me Acts 12.11 So now I know that I am passed from Death to Life now I am got beyond all Rocks I have shot the gulph now I am in my Saviours embraces for ever 9. We shall in the Kingdom of Heaven be freed from all society with the Wicked Here we are forced sometime to be in their company Psal. 120.5 Wo is me that I dwell in Mesech and sojourn in the tents of Kedar Kedar was Ishmaels Son whose Children dwelt in Arabia a profane barbarous People Here the Wicked are still raising Persecutions against the Godly and crucifying their eares with their Oaths and Curses Christs Lilly is among Thorns but in the Heavenly Kingdom there shall be no more any pricking bryar Matth. 13.41 The Son of man shall send forth his Angels and they shall gather out of his kingdom all things that offend As Moses said Exod. 14.13 Stand still and see the salvation of the Lord for the Egyptians whom ye have seen to day ye shall see them again no more for ever So will God say Stand still and see the Salvation of God these your enemies that vex and molest you you shall see them again no more for ever At that day God will separate the precious from the vile then Christ will throughly purge his Floor he will gather the Wheat into the Garner and the Wicked which are the Chaff shall be blown into Hell 10. We shall in the Kingdom of Heaven be freed from all signs of Gods displeasure Here God may be angry with his People Though he hath the heart of a Father he may have the look of an enemy this is sad As when the Sun is gone the Dew falls when the Light of Gods Face is gone Tears drop from the Saints Eyes but in the Kingdom of Heaven there shall be no spiritual eclipses there shall never appear any tokens of Gods displeasure the Saints shall have a constant aspect of Love from God they shall never complain any more as Cant. 5.6 My beloved hath withdrawn himself 11. We shall in the Kingdom of Heaven be freed from all Divisions That which is the saddest thing in the World is to see divisions among them that are good 'T is sad that such as have one Faith yet should not be of one Heart Ephraim envies Iudah and Iudah vexeth Ephraim 'T is matter of tears to see those who are united to Christ to be divided one from another The Soldiers spear pierced Christs side but the divisions of Saints wound his heart but in the Kingdom of Heaven there shall be no vilifying one another or censuring Those who before could hardly pray together shall praise God together there shall not be one jarring string in the Saints Musick 12. We shall in the Kingdom of Heaven be freed from Vanity and Dissatisfaction What Solomon saith of Wisdom Iob 28.14 The depth saith it is not in me and the sea saith it is not with me The same may I say concerning satisfaction every Creature faith It is not in me Take things most pleasing and which we promise our selves most content from still out the Spirits and purest Quintessence of them and we shall say as he did Eccles. 2.11 And behold all was vanity God never did or will put a satisfying vertue into any Creature In the sweetest musick the World makes either there is some string wanting or out of tune Who would have thought that Haman who was so great in the Kings favour He set his seat above all the princes of the provinces Esther 3.1 yet for want of the bowing of a knee he was dissatisfied but in the Kingdom of Heaven we shall be freed from these dissatisfactions The World is like a Landskip you may see Gardens and Fruit-trees curiously drawn in the Landskip but you cannot enter into them but you may enter into the Joyes of Heaven Enter thou into the joy of thy Lord the Soul shall be satisfied while it bathes in those rivers of pleasure at Gods Right-hand I shall be satisfied when I awake with thy likeness Psal. 17.15 Thus you see what the Kingdom of Glory implyes Namely A Blessed Freedom from all Evil. 13. We shall in the Kingdom of Heaven be freed from the Torments of Hell 1 Thess. 1.10 Iesus which delivered us from the wrath to come 1. The multiplicity of these Torments In this Life the Body is usually exercised but with one pain the Stone or Head-ache but in Hell there is a diversity of Torments there is Darkness
the Earth and with the other Foot upon the Sea There are Rivers of Pleasure Gates of Pearl sparkling Crowns white Robes may not this make our hearts heavenly it is an heavenly kingdom and only such go into it as are heavenly VSE IV. Of Exhortation To all in General 1. Branch If there be such a glorious Kingdom to come believe this great Truth Socinians deny it The Rabbins say the great dispute between Cain and Aâ—â—l was about the world to come Abel affirmed it Cain denied it this should be engraven upon our hearts as with the point of a Diamond there is a blessed Kingdom in reversion Psal. 58.11 Doubtless there is a Reward for the Righteous Let us not haesitate through unbelief doubting of Principles is the next way to denying them Unbelief as Sampson would pull down the Pillars of Religion be confirmed in this there is a Kingdom of Glory to come whosoever denies this cuts a sunder the main Article of the Creed Life Everlasting 2. Branch If there be such a blessed Kingdom of Glory to come let us take heed least we miss of this Kingdom let us fear least we lose Heaven by short shooting trembling in the Body a Malady in the Soul a Grace this fear is not a fear of Diffidence or Distrust such a fear as discourageth the Soul for such a fear frights from Religion it cuts the Sinews of Endeavour but this holy fear least we miss of the Kingdom of Heaven is a fear of diligence it quickens us in the use of means and puts us forward that we may not fail of our hope Heb. 11.6 Noah being moved with fear prepared an Ark Fear is a watch Bell to awaken sleepy Christians it guards against security it is a spur to a sluggish heart He who fears he shall come short of his Journey rides the faster And indeed this Exhortation to fear least we miss of this Kingdom is most necessary if we consider two things First There are many who have gone many steps in the way to Heaven yet have fallen short of it Mark 12.34 Thou art not far from the Kingdom of God yet he was not near enough Quest. How many steps may a Man take in the way to the Kingdom yet miss of it Resp. 1. He may be adorned with Civility he may be morally righteous he may be prudent just temperate he may be free from paenal Statutes this is good but not enough to bring a Man to Heaven 2. He may hang out the Flag of a glorious Profession yet fall short of the Kingdom the Scribes and Pharisees went far they sate in Moses Chair were Expounders of the Law they pray'd gave Alms were strict in the observation of the Sabbath if one had got a Thorn in his Foot they would not pull it out on the Sabbath day for fear of breaking the Sabbath they were so externally devout in Gods worship that the Iews thought that if but two in the all World went to Heaven the one should be a Scribe and the other a Pharisee but the Mantle of their Profession was not lined with Sincerity they did all for the applause of Men therefore they missed of Heaven Mat. 5.20 Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of God 3. A Man may be a Frequenter of Ordinances and yet miss of the Kingdom 't is a good sight to see People flock as Doves to the Windows of Gods House 't is good to lye in the way where Christ passeth by yet be not offended if I say one may be an Hearer of the word and fall short of Glory Herod heard Iohn Baptist gladly yet beheaded Iohn instead of beheading his sin the Prohpet Ezekiel's Hearers did come with as much delight to his Preaching as one would do to a fit of Musick Ezek. 33.32 Thou art to them as a lovely Song of one that hath a pleasant Voice and can play well on an Instrument they hear thy Words but they do them not What is it to hear ones Duty and not do it As if a Phisician prescribe a good Receipt but the Patient doth not take it 4. A Man may have some trouble for sin and weep for it yet miss of the Heavenly Kingdom Quest. Whence is this Answ. 1. A Sinners tears are forced by Gods Judgments as water which comes out of a Still is forced by the fire 2. Trouble for sin is transient it is quickly over again as some that go to Sea are Sea-sick but when they come to Land they are well again So Hypocrites may be Sermon-sick but this trouble doth not last the sick fit is soon over 3. A Sinner weeps but goes on in sin his sins are not drowned in his tears 5. A Man may have good desires yet miss of the Kingdom Numb 23.10 O that I might dye the death of the righteous Quest. Wherein do these desires come short Answ. 1. They are sluggish A Man would have Heaven but will take no pains As if one should say he desires water but will not let down the bucket into the well Prov. 21.25 The desire of the slothful kills him his hands refuse to labour 2. The Sinner desires Mercy but not Grace he desires Christ as a Saviour but not as he is the â—oly One he desires Christ only as a bridge to lead him over to Heaven Such desires as these may be found among the damned 6. A Man may forsake his Sins Oaths Drunkenness Uncleanness yet come short of the Kingdom Quest. Whence is this Answ. 1. He may forsake gross sins yet he hath no reluctancy against heart sins Pride Unbelief and the first risings of Malice and Concupiscence Though he dams up the Stream yet he lets alone the Fountain though he lop and prune the Branches yet he doth not strike at the Root of it 2. Though he leaves Sin for fear of Hell or because it brings shame and penury yet he still loves Sin as if a Snake should cast her Coat yet keep her Poyson Hos. 4.8 They set their heart on their iniquity 3. 'T is but a partial forsaking of Sin though he leave one Sin he lives in some other Herod reformed very much Mark 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did many things but he lived in Incest Some leave Drunkenness and live in Covetousness they forbear Swearing and live in Slandering It is but a partial reformation and so they miss of the Kingdom of Glory Thus you see there are some who have gone many steps in the way to Heaven yet have come short Some have gone so far in Profession that they have been confident their estate hath been good and they should go to the Kingdom of Heaven yet have missed it Luke 13.25 When once the master of the house is risen up and hath shut to the door and ye begin to stand without and to knock saying Lord Lord open to us How confident were these of Salvation they
did not beseech but knock as if they did not doubt to be let into Heaven yet to these Christ saith I know you not whence you are Depart from me ye workers of iniquity Therefore fear and tremble least any of us miss of this Kingdom of Heaven Secondly This fear is necessary if we consider what a loss it is to lose the Heavenly Kingdom All the tears of Hell are not sufficient to lament the loss of Heaven They who lose the Heavenly Kingdom lose Gods sweet Presence the ravishing viewes and smiles of Gods Glorious Face Gods Presence is the Diamond in the Ring of Glory Psal. 16.11 In his presence is fulness of joy If God be the Fountain of all Bliss then to be separated from him is the Fountain of all Misery They who lose the Heavenly Kingdom lose the Society of Angels and what sweeter Musick than to hear them praise God in Consort they lose all their Treasure their white Robes their sparkling Crowns they lose their hopes Iob 8.14 Whose hope shall be cut off Their hope is not an Anchor but a Spiders Web If hope deferred makes the heart sick Prov. 13.12 what then is hope disappointed They lose the end of their being Why were they Created but to be enthronâ—d in Glory Now to lose this is to lose the end of their being As if an Angel should be turned to a worm There are many aggravations of the loss of this Heavenly Kingdom 1. The eyes of the Wicked shall be opened to see their loss now they care not for the loss of Gods Favour because they know not the worth of it A Man that loseth a rich Diamond and took it but for an ordinary Stone is not much troubled at the loss of it but when he comes to know what a Jewel he lost then he laments He whose Heart would never break at the sight of his sins shall now break at the sight of his loss Phinehas his Daughter when she heard the Ark was lost cryed out The Glory is departed 1 Sam. 4.21 When the Sinner sees what he hath lost he hath lost the Beatifical Vision he hath lost the Kingdom of Heaven now he will cry out in horrour and despair The Glory the everlasting Glory is departed 2. A second aggravation of the loss of this Kingdom will be that Sinners shall be upbraided by their own Conscience This is the worm that never dyes Mark 9.44 viz. a self-accusing Mind When Sinners shall consider they were in a fair way to the Kingdom they had a possibility of Salvation though the door of Heaven were strait yet it was open they had the means of Grace the jubilee of the Gospel was proclaimed in their ears God called but they refused Jesus Christ offered them a plaister of his own Blood to heal them but they trampled it under foot the Holy Spirit stood at the door of their heart knocking and crying to them to receive Christ and Heaven but they repulsed the Spirit and sent away this Dove and now they have through their own folly and wilfulness lost the Kingdom of Heaven This self-accusing Conscience will be terrible like a venomous Worm gnawing at the Heart 3. A third aggravation of the loss of Heaven will be to look upon others that have gained the Kingdom the happiness of the Blessed will be an eye-sore Luke 13.28 There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the kingdom of God and you your selves thrust out When the Wicked shall see those whom they hated and scorned to be exalted to a Kingdom and shine with Robes of Glory and they themselves miss of the Kingdom this will be a dagger at the heart and make them gnash their teeth for envy 4. A fourth aggravation is this loss of the Kingdom of Heaven is accompanied with the punishment of Sense He who leaps short of the Bank falls into the River such as come short of Heaven fall into the River of Fire and Brimstone Psal 9.17 The wicked shall be turned into hell And how dreadful is that If when but a spark of Gods Anger lights into the Conscience here it is so torturing what will it be to have mountains of Gods Wrath thrown upon the Soul Psal. 90.11 Who knoweth the power of thy anger The Angel never poured out his Vial but some woe followed Rev. 16.3 when the bitter Vials of Gods Wrath are poured out Damnation follows Dives cryes out O I am tormented in this flame Luke 16.24 In Hell there 's not a drop of Mercy There was no Oyl or Frankincense used in the Sacrifice of Jealousie Numb 5.15 in Hell no Oyl of Mercy to lenifie the Sufferings of the Damned nor Incense of Prayer to appease Gods Wrath. 5. A fifth aggravation of the loss of this Kingdom will be to consider on what easie and reasonable terms Men might have had this Kingdom If indeed God had commanded impossibles to have satisfied his Justice in their own Persons it had been another matter but what God did demand was reasonable only to do that which was for their good to accept of Christ for their Lord and Husband only to part with that which would damn them if they kept their Sins these were the fair terms on which they might have enjoyed the Heavenly Kingdom Now to lose Heaven which might have been had upon such easie terms will be a cutting aggravation it will rend a Sinners Heart with rage and grief to think how easily he might have prevented the loss of the Heavenly Kingdom 6. It will be an aggravation of the loss of Heaven for Sinners to think how active they were in doing that which lost them the Kingdom they were felo de se. What pains did they take to resist the Spirit to stifle Conscience they sinned while they were out of breath Ier. 9.5 They weary themselves to commit iniquity What difficulties did Men go through what did they endure for their Sins how much shame and pain how sick was the Drunkard with his cups how sore in his Body was the Adulterer and what marks of his sin did he carry about him What dangers did Men adventure upon for their Lusts they adventured Gods Wrath and adventured the Laws of the Land O how will this aggravate the loss of Heaven how will this make Men curse themselves to think how much pains they were at to lose happiness How will this sting Mens Consciences to think had they taken but as much pains for Heaven as they did for Hell they had not lost it 7. Aggravation of the loss of this Kingdom it will be an eternal irreparable loss Heaven once lost can never be recovered Worldly losses may be made up again if a Man lose his Health he may have it repaired by Physick if a Man be driven out of his Kingdom he may be restored to it again as King Nebuchadnezzar was Dan. 4.36 My honour returned to me and I
was established in my Kingdom King Henry VI. was deposed from his Throne yet restored again to it but they who once lose Heaven can never be restored to it again After millions of years they are as far from obtaining Glory as at first Thus you see how needful this Exhortation is that we should fear least we fall short of this Kingdom of Heaven Quest What shall we do that we may not miss of this Kingdom of Glory Resp. 1. Take heed of those things which will make you miss of Heaven 1. Take heed of Spiritual Sloath. Many Christians are settled upon their lees they are loath to put themselves to too much pains It is said of Israel They despised the pleasant land Psal. 106.24 Canaan was a Paradise of Delight a Type of Heaven I but some of the Iews thought it would cost them a great deal of trouble and hazard in the getting and they would rather go without it They despised the pleasant land I have read of certain Spaniards that live where there is great store of Fish yet are so lazy that they will not be at the pains to catch them but buy of their Neighbours such a sinful sloath is upon the most that though the Kingdom of Heaven be offered to them yet they will not put themselves to any labour for it They have some faint velleities and desires O that I had this Kingdom like a Man that wisheth for Venison but will not hunt for it Prov. 13.4 The soul of the sluggard wisheth and hath nothing Men could be content to have the Kingdom of Heaven if it would drop as a ripe Fig into their mouth but they are loath to fight for it O take heed of Spiritual Sloath God never made Heaven to be an hive for drones We cannot have the World without labour and do we think to have the Kingdom of Heaven Heathens will rise up in Judgment against many Christians what pains did they take in their Olympick Races when they ran but for a Crown of Olive or Myrtle intermixed with Gold and do we stand still when we are running for a Kingdom Prov. 19.15 Sloathfulness casts into a deep sleep Sloath is the Souls sleep Adam lost his Rib when he was asleep Many a Man loseth the Kingdom of Heaven when he is in this deep sleep of sloath 2. Take heed of Unbelief Unbelief kept Israel out of Canaan Heb. 3.19 So we see they could not enter in because of unbelief and it keeps many out of Heaven Unbelief is an enemy to Salvation 't is a damning sin it whispers thus to what purpose is all this pains for the Heavenly Kingdom I had as good sit still I may come near to Heaven yet come short of Heaven Ier. 18.12 And they said there is no hope Unbelief destroyes hope and if you once cut this sinew a Christian goes but lamely in Religion if he goes at all Unbelief raiseth jealous thoughts of God it represents him as a severe Judge this discourageth many a Soul and takes it off from Duty Beware of unbelief believe the Promises Lam. 3.25 God is good to the Soul that seeks him seek him earnestly and he will open both his Heart and Heaven to you Deus volentibus non deest do what you are able and God will help you While you spread the sails of your endeavour Gods Spirit will blow upon these sails and carry you swiftly to the Kingdom of Glory 3. If you would not miss of the Heavenly Kingdom take heed of mistake imagining the way to the Kingdom of Heaven to be easier than it is 't is but a sigh or Lord have Mercy There 's no going to Heaven per saltum one cannot leap out of Dalilahs lap into Abrahams bosom The Sinner is dead in trespasses Eph. 2.1 is it easie for a dead Man to restore himself to life Is Regeneration easie Are there no pangs in the new birth Doth not the Scripture call Christianity a warfare and a race And do you fancy this easie The way to the Kingdom is not easie but the mistake about the way is easie 4. If you would not miss of the Heavenly Kingdom take heed of delayes and procrastinations Mora trahit periculum It is an usual delusion I will mind the Kingdom of Heaven but not yet when I have gotten an Estate and am grown old then I will look after Heaven and on a sudden Death surprizeth Men and they fall short of Heaven Delay strengthens sin hardens the heart and gives the Devil fuller possession of a Man Take heed of adjourning and putting off seeking the Kingdom of Heaven till it be too late Caesar deferring to read a Letter put into his hand was killed in the Senate-house Consider how short your Life is 't is a Taper soon blown out Animantis cujusque vita in fuga est The Body is like a Vessel tun'd with breath Sickness broacheth it Death draws it out delay not the business of Salvation a day longer sometimes Death strikes and gives no warning 5. If you would not come short of the Kingdom of Heaven take heed of prejudice Many take a prejudice at Religion and on this Rock dash their Souls they are prejudiced at Christs Person his Truths his Followers his Wayes 1. They are prejudiced at his Person Matth. 13.57 And they were offended in him what is there in Christ that Men should be offended at him He is the pearl of price Matth. 13.46 are Men offended at Pearls and Diamonds Christ is the wonder of Beauty Psal. 45.2 Fairer than the children of men is there any thing in Beauty to offend Christ is a mirrour of Mercy Heb. 2.17 why should Mercy offend any Christ is a Redeemer why should a captive slave be offended at him who comes with a summe of Money to ransom him The prejudice Men take at Christ is from the inbred pravity of their hearts The eye that is sore cannot endure the light of the Sun the fault is not in the Sun but in the sore eye There are two things in Christ Men are prejudiced at 1. His Means The Iewes expected a Monarch for their Messiah but Christ came not with outward Pomp and Splendor His Kingdom was not of this World The Stars which are seated in the lightest Orbs are least seen Christ who was the bright Morning Star was not much seen his Divinity was hid in the dark Lanthorne of his humanity all who saw the Man did not see the Messiah this the Jews stumbled at the Means of his Person 2. Men are prejudiced at Christs strictness they look upon Christ as austere and his Lawes too severe Psal. 2.3 Let us break their bands and cast away their cords from us Though to a Saint Christs Laws are no more burdensome than Wings are to a Bird yet to the Wicked Christs Laws are a yoke and they love not to come under restraint hence it is they hate Christ. Though they pretend to love him as a Saviour yet they
draws 2. Obedience must be chearful I delight to do thy Will O my God yea thy Law is within my heart Psal. 40.8 That is the sweetest Obedience which is chearful as that is the sweetest Honey which drops from the Comb freely God doth sometimes accept of willingness without the work but never of the Work without willingness Zach. 5 9. There came out two Women and the wind was in their wings Wings are swift but wind in the Wings denotes great swiftness an Emblem of the swiftness and chearfulness which should be in Obedience we go to Heaven in the way of Obedience 14. If we would obtain this Kingdom be much in the Communion of Saints one Coal of Juniper will warm and inflame another when the heart is dead and frozen the Communion of Saints will help to warm it Mal. 3.16 They that feared the Lord spake often one to another Christians should never meet saith Mr. Bolton but speak of their meeting together in Heaven One Christian may be very helpful by Prayer and Conference to another and give him a lift towards Heaven Old Latimer was much strengthened and comforted by hearing Mr. Bilnyes Confession of Faith We read that when Moses his hands were heavy and he was ready to let them fall Aaron and Hur staid up his hands Exod. 17.12 A Christian who is ready to faint under Tentation and le ts down the hands of his Faith by conversing with other Christians he is strengthened and his hands are held up a great benefit of holy Conference is Counsel and Advise If a Man saith Chrysostom who hath but one head to advise him could make that head an hundred heads to advise him he would be very wise A single Christian hath this benefit by the Communion of Saints they are as so many heads to advise him what to do in such a case or exigence By Christian conference the Saints can say Did not our heart burn within us Communion of Saints we have in our Creed but 't is too little in our practise Men usually travel fastest in Company we travel fastest to Heaven in the Communion of Saints 15. If we would attain to this Kingdom of Heaven let us be willing to come up to Christs terms many will be cheapening and bid something for the Kingdom of Heaven they will avoid gross sin and will come to Church and say their Prayers and yet all this while they are not willing to come up to Gods Price that is they will not renounce the Idol of self Righteousness flying only to Christ as to the Horns of the Altar they will not sacrifice their bosom-sin they will not give God Spirit-worship serving him with zeal and intenseness of Soul Iohn 4.24 they will not forgive their Enemies they will not part with their carnal profits for Christ they would have the Kingdom of Heaven but they will not come up to the Price If you would have this Kingdom do not article and indent with Christ but accept of his Terms say Lord I am willing to have the Kingdom of Heaven whatever it cost me I am willing to pluck out my right eye to part with all for the Kingdom here is a blank paper I put into thy hand Lord write thy own Articles I will subscribe to them 16. If we would obtain the Heavenly Kingdom let us attend to the holy Ordinances thus God brings Souls to heaven Act. 27.31 Except ye abide in the Ship ye cannot be saved Some People would leap out of the Ship of Ordinances and then God knows whether they leap but except ye abide in the Ship of Ordinances ye cannot be saved especially if you would get to Heaven attend to the VVord preached It was by the Ear by our first Parents listening to the Serpent that we lost Paradise and it is by the Ear by the hearing of the word that we get Heaven Isa. 55.3 Hear and your Soul shall live God sometimes in the preaching of the word drops in that holy Oyl into the Ear which softens and sanctifies the heart The word preached is called the Ministry of the Spirit 2 Cor. 3.8 because the Spirit of God makes use of this Engine to convert Souls If the word preached doth not work upon Men nothing will not Judgment or Miracles no nor though one should arise from the Dead Luke 16.31 If a glorified Saint should come out of Heaven and assume a Body and tell you of all the glory of Heaven and the joys of the blessed and perswade you to believe if the preaching of the word will not bring you to Heaven neither would his Rhetorique do it who rose from the dead In Heaven there will be no need of Ordinances but there is while we live here The Lamp needs Oyl but the Star needs none While the Saints have their Lamp of Grace burning here they need the Oyl of Ordinances to be continually dropping upon them but there will be no need of this Oyl when they are Stars in Heaven If you intend to get to Heaven be swift to hear for faith comes by hearing Rom. 10.14 17. Peter let down the Net of his Ministry and at one draught catch'd three thousand Souls If you would have Heavens Door opened to you wait at the Posts of Wisdoms Door 17. If you would arrive at Heaven have this Kingdom ever in your eye Our blessed Lord looked to the Joy which was set before him and Moses had an eye to the Recompence of Reward Heb. 11.26 Let the Kingdom be much in our thoughts Meditation is a means to help us to Heaven Quest. How doth it help Answ. 1. As it is a means to prevent sin no Sword like this to cut asunder the Sinews of Tentation it is almost inpossible to sin presumptuously with the lively thoughts and hopes of Heaven It was when Moses was out of Sight that Israel set up a Calf and worshipped it so it is when the Kingdom of Heaven is out of sight I mean out of Mens thoughts that they set up their Lusts and idolize them the Meditation of Heaven banisheth sin he who thinks of the weight of Glory throws away the weights of sin 2. The 〈◊〉 on the Kingdom of Heaven would excite and quicken Obedience we should think we could never pray enough never love God enough who hath prepared such a Kingdom for us immensum Gloria calcar habet Saint Paul had Heaven in his eye he was once caught up thither and how active was he for God 1 Cor. 15.10 This would oyl the Wheels of Obedience 3. It would make us strive after Holiness because none but such are admitted into this Kingdom only the pure in heart shall see God Mat. 5. Holiness is the Language of Heaven it is the only coin will pass currant in Heaven this considered would make us cleanse our selves from all filthiness of Flesh and Spirit perfecting Holiness in the fear of God 2 Cor. 7.1 Thus you see how the Meditation of Heaven would be
a means to bring us thither 18. The last means for obtaining the Heavenly Kingdom is Perseverance in Holiness Rev. 2.10 Be thou faithful unto death and thou shalt receive the Crown of Life In Christians non initia sed finis laudantur Hierom. 1. Is there such a thing as persevering 2. How doth a Christian come to persevere 3. What are the Incouragements 4. What Helps 1. Is there such a thing as persevering till we come to Heaven The Arminians deny it and truly that any one holds out to the Kingdom is a wonder if you consider 1. What a world of Corruption is mingled with Grace Grace is apt to be stifled as the Coal to be choaked with its own ashes Grace is oft like a Spark in the Sea 't is a wonder it is not quenched 'T is a wonder sin doth not do to Grace as sometime the Nurse to the Child overlay it that it dye so that this Infant of Grace is not smothered 2. The Implacable malice of Satan he denies that we should have a Kingdom when he himself is cast out it cuts him to the heart to see a piece of dust and clay be made a bright Star in Glory and he himself an Angel of Darkness he will Acheronta movere move all the Powers of Hell to hinder us from the Kingdom he spits his Venome shoots his fiery Darts raiseth a storm of persecution yea and prevails against some Rev. 12.4 There appeared a great red Dragon and his Tail drew the third part of the Stars of Heaven and did cast them to the Earth By the Dragon is meant the Heathenish Empire now when his Tail cast so many to the Earth it is a wonder that any of the Stars keep fixed in their Orb. 3. The Blandishments of Riches The Young man in the Gospel went very far thou art not far from the Kingdom of God but he had rich Possessions and these golden weights hindred him from the Kingdom Luke 18.23 Ionathan pursued the Battle till he came at the Honey-comb and then he stood still 1 Sam. 14.27 Many are forward for Heaven till they tast the sweetness of the World but when they come at the Honey-comb then they stand still and go no further Faenus pecuniae funus animae Those who have escaped the Rocks of gross sins yet have been cast away upon the Golden Sands What a wonder therefore that any doth hold on till he comes to the Kingdom 4. A wonder any holds out in Grace and doth not tire in his march to Heaven if you consider the difficulty of a Christians Work he hath no time to lye fallow he is either watching or fighting nay a Christian is to do those Duties which to the eye of sence and reason seem inconsistent While a Christian doth one duty he seems to cross another e. g. he must come with holy boldness to God in Prayer yet must serve him with fear he must mourn for sin yet rejoyce he must be contented yet covet 1 Cor. 12.32 contemn Mens Impieties yet reverence their Authority What difficult work is this a wonder any Saint arrives at the Heavenly Kingdom to this I might add the evil Examples abroad which are so atractive we may say the Devils are come among us in the likeness of Men what a wonder is it that any Soul perseveres till it comes to the Kingdom of Heaven but as great a wonder as it is there is such a thing as perseverance a Saints perseverance is built upon three immutable Pillars 1. Gods Eternal Love We are inconstant in our Love to God but he is not so in his Love to us Ier. 31.9 I have loved thee with an everlasting Love a havath gnolam with a Love of Eternity Gods Love to the Elect is not like a Kings Love to his Favourite when it is at the highest Spring-Tide it soon ebbs but Gods Love is eternized God may desert not disinherit he may change his Love into a Frown not into hatred he may alter his Providence not his decree When once the Sun-shine of Gods Electing Love is risen upon the Soul it never sets finally 2. A Saints Perseverance is built upon the Covenant of Grace 〈◊〉 a firm impregnable Covenant This you have in the words of the sweet Singer of Israel 2. Sam. 23.5 God hath made with me an everlasting Covenant ordered in all things and sure 'T is a sweet Covenant that God will be our God the marrow and quintessence of all Blessing and it is a sure Covenant that he will put his Fear in our heart and we shall never depart from him Ier. 32.40 This Covenant is inviolable cannot be broken indeed sin may break the Peace of the Covenant but it cannot break the Bond of the Covenant 3. The third Pillar Perseverance is built upon is the Mistical Union Believers are incorporated into Christ they are knit to him as Members to the Head by the Nerve and Ligament of Faith that they cannot be broken off Eph. 5.23 What was once said of Christs natural Body is as true of his mistical Body Iohn 19.36 A bone of it shall not be broken As it is impossible to sever the Leaven and the Dough when they are once mingled so it is impossible when Christ and Believers are once united ever by the Power of Death or Hell to be separated How can Christ lose any Member of his Body and be perfect You see on what strong Pillars the Saints Perseverance is built 2 Quest. How doth a Christian hold on till he comes to the Kingdom How doth he persevere Resp. 1. Auxilio Spiritus God carries on a Christian to perseverance by the Energy and vigorous working of his Spirit The Spirit maintains the Essence and Seed of Grace it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up the Sparks of Grace into an holy Flame Spiritus est Vicarius Christi Tertul. 't is Christs Deputy and Proxy is it every day at work in a Believers heart exerting Grace into Exercise and ripening it into perseverance The Spirit doth carve and polish the Vessels of Mercy and make them fit for Glory 2. Christ causeth perseverance and carries on a Saint till he comes to the Heavenly Kingdom vi orationis by his Intercession Christ is an Advocate as well as a Surety he prays that the Saints may arrive safe at the Kingdom Heb. 7.25 Wherefore he is able to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost i. e. perfectly seeing he ever liveth to make Intercession for them that Prayer he made for Peter on Earth he prays now in Heaven for the Saints that their Faith fail not Luke 22.32 that they may be with him where he is Iohn 17.24 and sure if he pray that they may be with him in his Kingdom they cannot perish by the way Christs Prayer is efficacious if the Saints Prayers have so much force and prevalency in them Iacob had power with God and as a Prince prevailed Hos. 12.4 By Prayer Eliah unlocked
after appear in an Eclipse to them 2. The Meditation of the heavenly Kingdom would much promote holiness in us Heaven is an holy place 1 Pet. 1.4 an Inheritance undefiled 't is described by Transparent Glass to denote its Purity Rev. 21.21 The contemplating heaven would put us upon the study of holiness because none but such are admitted into that kingdom Heaven is not like Noah's Ark into which came clean Beasts and unclean only the pure in heart shall see God Mat. 5.8 3. The Meditation of the heavenly Kingdom would be a Spur to diligence immensum Gloria Calcar habet 1 Cor. 15.58 alwaies abounding in the work of the Lord knowing that your Labour shall not be in vain in the Lord. When the Mariner sees the haven he plies it harder with his Oars when we have a sight and prospect of Glory it would make us much in Prayer alms watching it would add wings to duty and make the Lamp of our Devotion burn brighter 2. If you have hopes of this Kingdom be content though you have but a little of the World Contentment is a rare thing 't is a Jewel that but few Christians wear but if you have a grounded hope of heaven it may work your heart to Contentation what though you have but little in Possession you have a Kingdom in Reversion Were you to take an estimate of a Mans Estate how would you value it by what he hath in his house or by his Land perhaps he hath little Money or Jewels in his house but he is a Landed Man there lies his Estate A Believer hath but little Oyl in the Cruse and Meal in the Barrel but he is a landed Man he hath a Title to a Kingdom and may not this satisfy him If a Man who lived here in England had a great Estate befallen him beyond the Seas and perhaps had no more Money at present but just to pay for his Voyage he is content he knows when he comes to his Estate he shall have Money enough Thou who art a Believer hast a Kingdom befallen thee though thou hast but little in thy Purse yet if thou hast enough to pay for thy Voyage enough to bear thy Charges to heaven it is sufficient God hath given thee Grace which is the Fore Crop and will give thee Glory which is the After-Crop and may not this make thee content 3. Branch If you have hope of this blessed Kingdom pray often for the coming of this glorious Kingdom Thy Kingdom come Only Believers can pray heartily for the hastening of the Kingdom of Glory 1. They cannot pray that Christs kingdom of Glory may come who never had the kingdom of Grace set up in their Hearts Can the guilty Prisoner pray that the Assisâ—s may come 2. They cannot pray heartily that Christs kingdom of Glory may come who are Lovers of the World they have found Paradise they are in their kingdom already this is their heaven and they desire to hear of no other they are of his mind who said if he might keep his Cardinalship in Paris he would lose his part in Paradise 3. They cannot pray heartily that Christs kingdom of Glory may come who oâ—â—ose Christs kingdom of Grace who break his Laws which are the Scepter of his kingdom who shoot at those who bear Christs Name and carry his Colours sure these cannot pray that Christs kingdom of Glory may come for then Christ will judge them and if they say this Prayer they are Hypocrites they mean not as they speak But you who have the kingdom of Grace set up in your hearts pray much that the kingdom of Glory may hasten Thy Kingdom come when this kingdom comes then you shall behold Christ in all his embroidered Robes of Glory shining ten thousand times brighter then the Sun in all it's Meridian Splendor When Christs kingdom comes the Bodies of the Saints that slept in the dust shall be raised in honour and made like Christs Glorious Body then shall your Souls like Diamonds sparkle with Holiness you shall never have a sinful thought more you shall be as holy as the Angels you shall be as holy as you would be and as holy as God would have you to be then you shall be in a better state than in Innocency Adam was Created a Glorious Creature but mutable a bright Star but a falling Star but in the Kingdom of Heaven is a fixation of Happiness When Christs Kingdom of Glory comes you shall be rid of all your enemies As Moses said Exod. 14.13 The Egyptians whom you have seen to day you shall see them no more for ever so those enemies who have plough'd on the backs of Gods people and made deep their surrows when Christ shall come in his Glory you shall see these enemies no more All Christs enemies shall be put under his feet 1 Cor. 15.25 and before the wicked be destroyed the Saints shall judge them 1 Cor. 6.2 Know ye not that the Saints shall judge the World This will cut the wicked to the heart that those whom they have formerly scorned and scourged shall sit as Judges upon them and vote with Christ in his judicial proceedings O then well may you pray for the hastening of the Kingdom of Glory Thy Kingdom come 4. Branch If you have any good hope of this blessed Kingdom let this make the colour come in your Faces be of a sanguine chearful temper have you a Title to a Kingdom and sad Rom. 5.2 We rejoyce in the hope of the glory of God Christians the Trumpet is ready to sound an eternal Jubilee is at hand when a freedom from Sin shall be proclaimed your Coronation day is a coming it is but putting off your clothes and laying your head upon a pillow of dust and you shall be inthroned in a Kingdom and invested with the embroidered Robes of Glory Doth not all this call for a chearful Spirit Chearfulness adorns Religion it is a temper of Soul Christ loves Iohn 14.28 If ye loved me ye would rejoyce It makes many suspect Heaven is not so pleasant when they see those that walk thither so sad How doth the heir rejoyce in hope of the Inheritance Who should rejoyce if not a Believer who is heir of the Kingdom and such a Kingdom as eye hath not seen When the Flesh begins to droop let Faith lift up its head and cause an holy jubilation and rejoycing in the Soul 5. Let the Saints long to be in this blessed Kingdom A Prince that travels in Foreign parts doth he not long to be in his own Nation that he may be Crowned The Bride desires the Marriage day Rev. 22.17 The Spirit and the bride say Come Even so come Lord Iesus Sure our unwillingness to go hence shows either the weakness of our Faith in the belief of the Heavenly Kingdom or the strength of our doubtings whether we have an interest in it Were our Title to Heaven more cleared we should need Patience to be
of Gods Will Thy Will be done 3. By doing the Will of God we evidence Sincerity as Christ said in another sense Iohn 10.25 The works which I do bear witness of me So it is not all our golden words if we could speak like Angels but our works our doing of Gods Will which bears witness of our Sincerity We judge not of the health of a Mans Body by his high Colour but by the Pulse of the Arm where the Blood chiefly stirs so a Christians soundness is not to be judged by his Profession what is this high Colour but the estimate of a Christian is to be taken by his Obediential acting his doing the Will of God this is the best Certificate and Letters Testimonial to shew for Heaven 4. Doing Gods Will much propagates the Gospel this is the Diamond that sparkles in Religion Others cannot see what Faith is in the Heart but when they see we do Gods Will on Earth this makes them have a venerable opinion of Religion and become Proselites to it Iulian in one of his Epistles writing to Arsatius saith That the Christian Religion did much flourish by the Sanctity and Obedience of them that professed it 5. By doing Gods Will we show our Love to Christ Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me What greater Love to Christ than to do his Will though it cross our own Every one would be thought to love Christ but how shall that be known but by this do you do his Will on Earth Neque principem veneramur si odio ejus Leges habemus Isid. 'T is a vain thing for a Man to say he loves Christs Person when he slights his Commands Not to do Gods Will on Earth is a great evil 't is 1. Sinful 2. Foolish 3. Dangerous 1. It is Sinful 1. We go against our Prayers we pray Fiat voluntas tua thy will be done and yet we do not obey his will we confute our own Prayer 2. VVe go against our Vow in Baptism we have vowed to fight under the Lords Banner to obey his Scepter and this Vow we have oft renewed in the Lords Supper if we do not Gods will on Earth we are forsworn and God will indite us of Perjury 2. Not to do Gods will on Earth is Foolish 1. Because there is no standing it out against God If we do not obey him we cannot resist him 1 Cor. 10. â—2 Are we stronger than he Iob. 40.9 Hast thou an arm like God Canst thou measure Armes with him To oppose God is as if a Child should fight with an Arch-Angel as if an heap of Bryars should put themselves into a battalia against the Flame 2. Not to do Gods will is foolish because if we do not Gods will we do the Devils will Is it not folly to gratifie an enemy To do his will that seeks our ruine Quest. But are any so wicked as to do the Devils will Answ. Yes Iohn 8.44 Ye are of your Father the Devil and the lusts of your Father ye will do VVhen a Man tells a lye doth he not do the Devils will Acts 5.3 Ananias Why hath Satan filled thy heart to lye to the Holy Ghost 3. Not to do Gods Will is dangerous it brings a Spiritual Praemunire If Gods Will be not done by us he will have his will upon us if we obey not Gods will in commanding we shall obey his will in punishing 2 Thess. 1.7 The Lord Iesus shall be revealed with his mighty Angels in flames of fire taking vengeance on them that obey not his gospel Either we must do Gods will or suffer it 6. VVhatever God wills us to do is for our benefit Behold here self-interest As if a King commands his Subject to dig in a Mine of Gold and then gives him all the Gold he hath digged God bids us do his will and this is for our good Deut. 10.13 And now O Israel what doth the Lord thy God require of thee but to fear the Lord thy God and keep the commandments of the Lord which I command thee this day for thy good It is Gods will that we should repent and this is for our good Repentance ushers in remission Acts 3.9 Repent that your sins may be blotted out It is Gods will that we should believe and why is it but that we should be crowned with Salvation Mark 16.16 He that believes shall be saved VVhat God wills is not so much our Duty as our Priviledge he bids us obey his voice and it is greatly for our good Ier. 7.23 Obey my voice and I will be your God I will not only give you my Angels to be your guard but my self to be your portion my Spirit shall be yours to sanctifie you my Love shall be yours to comfort you my Mercy shall be yours to save you I will be your God 7. To do Gods will is our Honour A Person thinks it an Honour to have a King speak to him to do such a thing the Angels count it their highest Honour in Heaven to do Gods will Servire Deo regnare est To serve God is to reign Non onerant nos sed ornant Salvian How chearfully did the Rowers row the Barge that carried Caesar to be imployed in his Barge was an Honour to be imployed in doing Gods will is insigne Honoris the highest ensign of Honour that a Mortal Creature is capable of Christs Precepts do not burden us but adorn us 8. To do Gods Will on Earth makes us like Christ and akin to Christ. 1. It makes us like Christ Is it not our Prayer that we may be like Christ. Jesus Christ did his Fathers will Iohn 6.38 I came down from Heaven not to do my own will but the will of him that sent me God the Father and Christ as they have but one Essence so but one VVill Christs will was melted into his Fathers Iohn 4.34 My meat is to do the will of him that sent me By our doing Gods will on Earth we resemble Christ nay we are akin to Christ and are of the Blood-Royal of Heaven Alexander called himself Couzen to the Gods what Honour is it to be akin to Christ. Matth. 12.50 Whosoever shall do the will of my Father which is in Heaven the same is my Brother and Sister and Mother Did King Solomon arise off his Throne to meet his Mother and set her on a Throne by him 1 Kings 3.19 such Honour will Christ bestow on such as are doers of Gods will he will salute them as his Kindred and set them on a Glorious Throne in the Amphitheatre of Heaven 9. Doing Gods will on Earth brings Peace in Life and Death 1. In Life Psal. 19.11 In keeping thy precepts there is great reward not only after keeping them but in keeping them when we walk closely with God in Obedience there is a secret Joy let into the Soul and how swiftly and chearfully do the wheels of the Soul move
Sea 2. Consideration God hath a special hand in the disposal of all Occurrences that fall out Iob eyed God in the Affliction chap. 1.21 The Lord hath taken away He doth not complain of the Sabeans or the Influences of the Planets he looked beyond all second Causes he saw God in the Affliction and that made him chearfully submit Blessed be the name of the Lord. And Christ looked beyond Iudas and Pilate he looked to Gods determinate Counsel in delivering him up to be Crucified Acts 4.28 this made him say Matth. 26.39 Father not as I will but as thou wilt 'T is vain to quarrel with instruments VVicked Men are but a Rod in Gods hand Isa. 10.5 O Assyrian the rod of my anger VVhoever brings an Affliction God sends it The consideration of this would make us say Thy Will be done what God doth he sees a reason for VVe read of a wheel within a wheel Ezek. 1.15 the outward wheel which turns all is Providence the wheel within this wheel is Gods Decree this believed would rock the Heart quiet Shall we mutiny at that which God doth VVe may as well quarrel with the works of Creation as the works of Providence 3. Consideration which may make us humbly to submit to Gods VVill is that there is a necessity of Affliction 1 Pet. 1.6 If need be ye are in heaviness It is needful some things be kept in brine Afflictions are needful upon several accounts 1. To keep us Humble Oft times there is no other way to have the heart low but by being brought low 2 Chron. 33.12 When Manasseh was in affliction he humbled himself greatly Corrections are Corrosives to eat out the proud flesh Lam. 3.19 Remembring my misery the wormwood and the gall my soul is humbled in me 2. It is necessary that there should be Affliction for if God did not sometimes bring us into Affliction how could his power be seen in bringing us out Had not Israel been in the Egyptian Furnace God had lost his glory in their deliverance 3. If there were no Affliction then many parts of Scripture could not be fulfilled God hath promised to help us bear Affliction and Psal. 37.24 39. how could we experience Gods supporting us in trouble if we did not sometime meet with it God hath promised to give us Joy in Affliction Iohn 16.20 how could we taste this honey of Joy if we were not sometimes in Affliction Again God hath promised to wipe away tears from our eyes Isa. 25.8 how could God wipe away our tears in Heaven if we never shed any So that in several respects there is an absolute necessity that we should meet with Affliction and shall not we quietly submit and say Lord I see there is a necessity of it Thy Will be done 4. Consideration to make us submit to Gods VVill in Affliction is that whatever we feel it is nothing but what we have brought upon our selves we put a Rod into Gods hand to chastise us Christian God layes thy Cross on thee but it is of thy own making If a Mans field be full of Tares it is nothing but what he hath sown in it If thou reapest a bitter crop of Affliction it is nothing but what thou thy self hast sown The cords that pinch thee are of thy own twisting Me me adsum qui feci If Children will eat green Fruit they may thank themselves if they are sick if we eat the forbidden Fruit no wonder to feel it gripe Sin is the Trojan Horse that lands an Army of Afflictions upon us Ier. 4.15 A voice publisheth affliction ver 18. Thy way and thy doings have procured these things unto thee this is thy wickedness If we by Sin run our selves into arrears with God no wonder if he set Affliction as a Sergeant on our back to arrest us This may make us patiently submit to God in Affliction and say Thy Will be done VVe have no cause to complain of God it is nothing but what our Sins have merited Ier. 2.17 Hast not thou procured this unto thy self The Cross though it be of Gods laying it is of our own making say then as Mica 7. â—9 I will bear the Indignation of the Lord because I have sinned against him 5. Consideration to cause submission to Gods Will in Affliction God is now about to make an Experiment he doth it to prove and try us Psal. 66.10 Thou O God hast tried us as Silver is tried thou laidst Affliction upon our Loyns If there were no Affliction how should God have an Opportunity to try Men Hypocrites can sail in a Pleasure-boat serve God in Prosperity but when we can keep close to God in times of danger when we can trust God when we have no Pawn and love God when we have no smile here is the trial of Sincerity This may make us say Thy Will be done God is only trying us what hurt is in that What is the gold worse for being tried 6. Consideration to make us submit to God in Affliction and say Thy Will be done is that in all our Crosses God hath a kindness for us as there was no Night so dark but Israel had a Pillar of Fire to give Light so there 's no Condition so cloudy but we may see that which gives Light of Comfort David would sing of Mercy and Judgment Psal. 101.1 This may make our Wills chearfully submit to Gods to consider in every Path of Providence we may see a Footstep of kindness Quest. What kindness is there in Affliction when God seems most unkind Answ. 1. There is kindness in Affliction in that there is love in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Gods Rod and Gods Love may stand together Heb. 12.6 Whom the Lord loveth he chasteneth Whom he cockereth above the rest so Mercer As Abraham when he lift up his hand to sacrifice Isaac loved him so when God afflicts his People and seems to sacrifice their outward Comforts yet loves them The Husbandman loves his Vine when he cuts it and makes it bleed and shall not we submit to God shall we quarrel with that which hath kindness in it which comes in love The Chyrurgion binds the Patient and launceth him but no wise Man will quarrel with the Chyrurgion it is in Love and in order to a Cure 2. There is kindness in Affliction in that God deals with us now as Children Heb. 12.7 If you endure Chastening God deals with you as Sons God had one Son without sin but no son without stripes Affliction is a Badge of Adoption 't is Dei Sigillum saith Tertullian it is Gods Seal by which he marks us for his own When Munster that holy Man lay sick his Friends ask'd him how he did he pointed to his Sores saying hae sunt gemme Dei these are the Jewels with which God decks his Children shall not we then say Thy Will be done Lord there 's kindness in the Cross thou usest us as Children the Rod of Discipline
is to fit us for the Inheritance 3. There is kindness that God hath in all our Afflictions left us a Promise in the most cloudy Providences the Promise appears as a Rainbow in the Cloud 1. That we shall have Gods promise with us Psal. 91.15 I will be with him in Trouble It cannot be ill with that Man with whom God is I will be with him i. e. to support sanctify sweeten Gods presence is a sweetening ingredient into every Affliction I had rather be in a Prison and have Gods Presence then be in a Pallace and want it 2. Promise that he will lay no more upon us then he will enable us to bear 1 Cor 10.13 God will not try us beyond our strength either God will make the Yoak lighter or our Faith stronger may not this make us submit our Wills to God when Afflictions have so much kindness in them In all our Trials God hath left us promises which are like Manna in the Wilderness 4. This is great kindness that all the Troubles that befal us shall be for our profit Heb. 12. He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our profit Quest. But what profit is in affliction Answ. 1. Afflictions are disciplinary they teach us Schola Crucis Schola Lucis Many Psalms have this Inscription Maschil a Psalm giving Instruction Affliction may have this Inscription upon it Maschil an Affliction giving Instruction Mica 6.9 Hear ye the Rod. Luther saith he could never rightly understand some of the Psalms till he was in Affliction Iudg. 8.16 Gideon took Thorns of the Wilderness and Briars and with them he taught the Men of Succoth God by the Thorns and Briars of Affliction teacheth us 1. Affliction shows us more of our own hearts then ever Water in a Glass-Vial looks clear but set it on the fire and the Scum boils up When God sets us upon the fire then we see that Corruption boils up which we did not discern before Sharp Afflictions are to the Soul as a soaking Rain to the House we know not that there are such holes in the House till the shower comes and then we see it drop down here and there so we before did not know that there were such unmortified Lusts in the Soul till the storm of Affliction comes then we spy unbelief impatience carnal fear we see it drop down in many places Thus Affliction is a sacred Collyrium it clears our Eye-sight the Rod gives Wisdom 2. Affliction brings those sins to Remembrance which before were buried in the Grave of Forgetfulness Ioseph's Brethren for twenty Years together were not at all troubled for their sin in selling their Brother but when they came into Egypt and began to be in straits then their sin in selling their Brother came into their Remembrance and their Hearts did smite them Gen. 42.21 They said one to another we are verily guilty concerning our Brother When a Man is in distress now his sin comes fresh into his Mind Conscience makes a Rehearsal Sermon of all the Evils which have passed in his Life now his expence of precious time his Sabbath-breaking his slighting of the word come into his Remembrance and he goes out with Peter and weeps bitterly Thus the Rod gives Wisdom it shows the hidden evil of the heart and brings former sins to Remembrance 2. There is Profit it Affliction as it quickens a Spirit of Prayer premuntur justi ut pressi clament Ionah was asleep in the Ship but at Prayer in the Whales Belly perhaps in a time of health and prosperity we pray'd in a cold formal manner we put no coals to the Incense we did scarce mind our own prayers and how should God mind them now God sends some cross or other to make us stir up our selves to take hold of God When Iacob was in fear of his life by his Brother then he wrestles with God and weeps in prayer and would not leave God till he had blessed him Hos. 12.4 'T is with many of Gods Children as with those who formerly had the Sweâ—ting sickness in this Land 't was a sleepy disease if they slept they died therefore to keep them waking they were smitten with Rosemary Branches so the Lord useth Affliction as a Rosemary Branch to keep us from sleeping and to awaken a Spirit of Prayer Isa. 26.16 They poured out a Prayer when thy Chastening was upon them now their Prayer pierced the Heaven In times of Trouble we pray feelingly and we never pray so fervently as when we pray feelingly and is not this for our profit 3. Affliction is for our profit as it is a means to expectorate and purge out our sin Isa. 77.9 By this thâ—refore shall the iniquity of Iacob be purged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Affliction is Gods Physick to expel the noxious humour it cures the Imposthume of Pride the Feaver of Lust and is not this for our profit Affliction is Gods File to fetch off our Rust his flail to thresh off our Husks The Water of Affliction is not to drown us but to wash off our Spots 4. To be under the black Rod is profitable in that hereby we grow more serious and are more careful to clear our Evidences for Heaven In times of Prosperity when the Rock poured out Rivers of Oyl Iob 29 6. we were careless in getting at least clearing our Title to Glory had many no better Evidences for their Land then they have for their Salvation they were but in an ill case but when an hour of Trouble comes we begin to look after our spiritual Evidences and see how things stand between God and our Souls and is it not for our profit to see our Interest in Christ more cleared then ever 5. Affliction is for our profit as it is a means to take us more off from the World the world oft proves not only a Spiders Web but a Cockatrice Egg pernitious worldly things are great Inchantments they are â—etinaculaspei Tertul. they hinder us in our passage to Heaven if a Clock be over-wound it stands still so when the heart is wound up too much to the world it stands still to Heavenly things Affliction sounds a retreat to call us off the immoderate pursuit of earthly things when things are frozen and congealed together the only way to separate them is by Fire so when the heart and the world are congealed together God hath no better way to separate them then by the Fire of Affliction 6. Affliction is for our profit as it is a Refiner it works us to further decrees of Sanctity Heb. 12.10 He for our profit that we might be partakers of his Holiness The Vessels of Mercy are the brighter for scouring you pour water on your Linnen when you would whiten it God pours the waters of Affliction upon us to lay our Souls a whitening The Leaves of the Fig-tree and Root are bitter but the Fruit is sweet Afflictions are in themselves bitter but they bring forth the sweet fruits of
tears Rev. 7.17 3. God hath given thee Grace Grace is the rich embroidery and workmanship of the Holy Ghost it is the sacred Unction 1 Iohn 2.27 The Graces are a Chain of Pearl to adorn and Beds of Spices which make us a sweet odour to God Grace is a distinguishing Blessing Christ gave Iudas his Purse but not his Spirit may not this quiet the Heart in Affliction and make it say Thy Will be done Lord thou hast given that Jewel which thou bestowest only on the Elect. Grace is a seal of thy Love it is both Food and Cordial it is an earnest of Glory 9. Consideration When God intends the greatest Mercy to any of his People he brings them low in Affliction God seems to go quite cross to Sense and Reason when he intends to raise us highest he brings us lowest As Moses Hand before it wrought Miracles was Leprous and Sarahs Womb before it brought forth the Son of the Promise was Barren God brings us low before he raiseth us as Water is at the lowest ebb before there is a Spring tyde 1. It is true in a Temporal Sense When God would bring Israel to Canaan a Land flowing with Milk and Honey he first leads them through a Sea and a Wilderness when God intended to advance Ioseph to be the second Man in the Kingdom he casts him first into Prison and the Irons entred into his Soul Psal. 105.18 God usually lets it be darkest before the Morning-Star of deliverance appears 2. It is true in a Spiritual Sense When God intends to raise a Soul to Spiritual Comfort he first layes it low in desertion Isa. 12.1 as the Limner layes his dark colour first and then layes his gold colour on it so God first layes the Soul in the dark of desertion and then he layes his golden colour of Joy and Consolation May not this make us chearfully submit and say Thy Will be done Perhaps now God afflicts me he is about to raise me he intends me a greater Mercy than I am aware of 10. Consideration The excellency of this frame of Soul to lye at Gods feet and say Thy Will be done 1. A Soul that is melted into Gods Will shows variety of Grace As the holy Oyntment was made up of several Aromatick Spices Myrrh Cinnamon Cassia Exod. 30.23 so this sweet temper of Soul submission to Gods Will in Affliction hath in it a mixture of several Graces In particular it is compounded of three Graces Faith Love Humility 1. Faith Faith believes God doth all in Mercy that Affliction is to mortifie some Sin or exercise some Grace that God corrects in Love and Faithfulness Psalm 119.75 the belief of this causeth submission of Will to God 2. Love Love thinks no evil 1 Cor. 13.5 Love takes all God doth in the best sense it hath good thoughts of God this causeth submission Thy Will be done Let the Righteous God smite me saith Love it shall be a kindness yea it shall be an excellent oyl which shall not break my head 3. Humility The humble Soul looks on its Sins and how it hath provoked God he saith not his Afflictions are great but his Sins are great this makes him lye at Gods feet and say I will bear the indignation of the Lord because I have sinned against him Micah 7.9 Thus a submissive frame of Heart is full of grace it is compounded of several graces it pleaseth God to see so many graces at once sweetly exercised he saith of such a Christian as David of Goliahs Sword 1 Sam. 21.9 None like that give it me 2. He who puts his fiat placet to Gods Will and saith Thy Will be done shows not only variety of grace but strength of grace It argues much strength in the Body to be able to endure hard weather yet not be altered by it so to endure hard tryals yet not faint or fret shows more than ordinary strength of grace You that can say you have brought your Wills to Gods Gods VVill and yours agree as the Copy and the Original let me assure you you have out-strip'd many Christians who perhaps shine in an higher orb of knowledge than you To be content to be at Gods dispose to be any thing that God will have us shows a noble heroick Soul It is reported of the Eagle it is not like other Fowls they when they are hungry make a noise the Ravens cry for food but the Eagle is never heard to make a noise though it wants meat and it is from the nobleness and greatness of its Spirit The Eagle is above other Fowls and hath a Spirit suitable to its Nature so it is an argument of an holy gallantry and magnitude of Spirit that whatever cross Providences befal a Christian he doth not cry and whine as others but is silent and lyes quietly at Gods feet Here 's much strength of Grace in such a Soul nay the height of Grace VVhen Grace is crowning it is not so much to say Lord Thy Will be done but when Grace is conflicting and meets with crosses and tryals now to say Thy Will be done is a glorious thing indeed and prepares for the garland of honour 11. Consideration Persons are usually better in Adversity than Prosperity therefore stoop to Gods VVill. A prosperous condition is not alwayes so safe 't is true it is more pleasing to the Palate and every one desires to get on the warm side of the hedge where the Sun of Prosperity shines but it is not alwayes best In a prosperous Estate there is more burden many look at the shining and glittering of Prosperity but not at the burden Plus oneris 1. The burden of care therefore Christ calls Riches Cares Luke 8.14 A Rose hath its prickles so have Riches we think them happy that flourish in their Silks and Cloath of Gold but we see not the Troubles and Cares that attend them A Shooe may have Silver Lace on it yet pinch the Foot Many a Man that goes to his day-labour lives a more contented life than he that hath his Thousands per Annum Disquieting Care is the malus genius the evil Spirit that haunts the Rich Man When his Chests are full of Gold his Heart is full of Care how to encrease or how to secure what he hath gotten he is sometimes full of Care who he shall leave it to A large Estate like a long trailing garment is oft more troublesome than useful 2. In a prosperous Estate there is the burden of Account Such as are in high places have a far greater account to give to God than others Luke 12.48 Vnto whomsoever much is given of him shall be much required The more golden Talents any are intrusted with the more they have to answer for the more their Revenues the more their Reckonings God will say I gave you a great Estate what have you done with it how have you employed it for my Glory I have read of Philip King of Spain
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
herein faulty Tho' they pray that God would give them Bread so much as he sees expedient for them yet they are not content with Gods allowance but over-greedily covet more and with the daughters of the Horsleach cry Give give Prov. 30.15 this is a vice Naturally ingrafted in us Many pray Agurs first Prayer Give me not Poverty but few pray his last Prayer Give me not Riches Prov. 30.8 they are not content with daily Bread but have the dry dropsie of Covetousness they are still craving for more Hab. 2.5 Who enlargeth his desire as hell and is as death and cannot be satisfied There are saith Solomon four things say it is not enough Prov. 30.15 the grave the barren womb the earth the fire and I may add a fifth thing the Heart of a covetous Man Such as are not content with daily Bread but thirst insatiably after more will break over the hedge of Gods Command and to get Riches will stick at no sin Cui nihil satis est eidem nihil turpe Tacitus therefore Covetousness is called a Radical Vice 1 Tim. 6.10 The root of all evil Quid non mortalia pectora cogit auri sacra fames The word for Covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an inordinate desire of getting Covetousness is not only in getting Riches unjustly but in loving them inordinately This is a key opens the door to all sin It causeth 1. Theft Achans covetous humour made him steal that wedge of Gold which cleft asunder his Soul from God Iosh. 7.21 2. It causeth Treason What made Iudas betray Christ It was the thirty pieces of Silver Matth. 26.15 3. It produceth Murder It was the inordinate love of the Vineyard made Ahab conspire Naboths death 1 Kings 21.13 4. It is the root of Perjury 2 Tim. 3.3 Men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetous and it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truce-breakers Love of Silver will make Men take a false-Oath and break a just Oath 5. It is the spring of Apostasie 2 Tim. 4.10 Demas hath forsaken me having loved this present world He did not only forsake Pauls company but his Doctrine Demas afterwards became a Priest in an Idol Temple saith Dorotheus 6. Covetousness will make Men Idolaters Col. 3.5 Covetousness which is idolatry Tho' the covetous Man will not worship graven Images in the Church yet he will worship the graven Image in his Coyn. 7. Covetousness makes Men give themselves to the Devil Pope Sylvester the Second did sell his Soul to the Devil for a Popedom Covetous persons forget this Prayer Give us daily Bread that which may satisfie Nature but they are insatiable in their desire O let us take heed of this dry Dropsie Heb. 13.5 Be content with such things as ye have Natura parvo dimittitur Sen. That we may be content with daily Bread that which God in his Providence carves out to us and not covet or murmur let me propose these things 1. God can bless a little Exod. 23.24 He will bless thy Bread and thy Water A Blessing put sweetness into the least Morsel of Bread 't is like Sugar in Wine Psal. 132.15 I will bless her Provision Daniel and the three Children eat Pulse which was a coarse Fare yet they look'd fairer then those which did eat of the Kings Meat Dan. 1.15 whence was this God did infuse a more then ordinary Blessing into the â—ulse Gods Blessing was better then the Kings Venison a piece of Bread with Gods Love is Angels Food 2. God who gives us our allowance knows what quantity of these outward things is fittest for us a smaller provision may be fitter for some Bread may be better then Dainties every one cannot bear an high Condition no more then a weak Brain can bear heady wine hath one a larger proportion of worldly things God sees he can better manage such a Condition he can order his Affairs with discretion which peâ—haps another cannot as he hath a large Estate so he hath a large heart to do good which perhaps another hath not this should make us content with a shorter Bill of Fare Gods Wisdom is that we must acquiesce in he sees what is best for every one that which is good for one may be bad for another 3. In being contented with daily Bread that which God carves to us though it be a lesser piece much grace is seen in this all the Graces act their part in a contented Soul as the holy Ointment was made up of several Spices Myrrhe Cinamon Cassia Exod. 30.23 so contentment hath in it a mixture of several Graces there is Faith a Christian believes God doth all for the best and Love which thinks no evil but takes all God doth in good part and Patience submitting chearfully to what God orders wisely God is much pleased to see so many graces at once sweetly exercised like so many bright Stars shining in a Constellation 4. To be content with daily Bread The allowance God gives though but sparingly doth keep us from many Temptations which discontented Persons fall into when the Devil sees a Person just of Israels humour not content with Manna but must have Quails saith Satan here is good fishing for me Satan oft tempts discontented ones to murmuring and to unlawful means cozening and defrauding and he who increaseth an Estate by indirect means fluffs his Pillow with Thorns and his head will lye very uneasie when he comes to dye If you would be freed from the Temptations which discontent exposeth to be content with such things as ye have bless God for daily Bread 5. What a rare and admirable thing it is to be content with daily bread though it be coarse and though there be but little of it a Christian though he hath but a viaticum a little meal in the barrel yet he hath that which gives him content what he hath not in the Cupboard he hath in the Promise that bit of bread he hath is with the love of God and that sawce makes it relish sweet that little Oyl in the Cruse is a Pledge and Earnest of those Dainties he shall tast of in the Kingdom of God this makes him content What a rare and wonderful thing is this it is no wonder to be content in Heaven when we are at the Fountain-Head and have all things we can desire but to be content when God keeps us to short Commons and we have scarce dayly bread this is a wonder VVhen grace is crowning it is no wonder to be content but when grace is conflicting with straits now to be content is a glorious thing indeed and deserves the Garland of Praise 6. To make us content with daily Bread Though God straitens us in our allowance think seriously of the danger that is in an high prosperous Condition some are not content with daily bread but desire to have their Barns filled and heap up Silver as dust this proves a snare to them 1 Tim. 6.10 They that will be
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
owe God themselves to pay it in part and do not look to have it all forgiven But why did Christ teach us to pray forgive us our sins if we can of our selves satisfie God for the wrong we have done him This Doctrine robs God of his Glory Christ of his Merit and the Soul of Salvation Alas is not the lock cut where our Strength lay are not all our Works fly-blown with sin and can sin satisfie for sin this Doctrine makes men their own Saviours it is most absurd to hold for can the Obedience of a finite Creature satisfie for an infinite Offence Sin being forgiven clearly implies we cannot satisfie for it 2. From this word Vs forgive us we learn that pardon is chiefly to be sought for our selves For tho' we are to pray for the pardon of others Iam. 6.16 Pray one for another yet in the first place we are to beg pardon for our selves What will anothers pardon do us good every one is to endeavour to have his own name in the pardon A Son may be made free by his Fathers Copy but he cannot be pardoned by his Fathers pardon he must have a pardon for himself In this sence selfiâ—hness is lawful every one must be for himself and get a pardon for his own sins Forgive Vs. 3. From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OVR Our sins we learn how just God is in punishing us the Text saith Our Sins we are not punished for other mens sins but our own Nemo habet de proprio nisi peccatum Augustine There 's nothing we can call so properly ours as sin Our daily bread we have from God our daily sins we have from our selves Sin is our own Act a web of our own spinning How righteous therefore is God in punishing of us we sow the seed and God only makes us reap what we sow Ier. 17.10 I give every man the fruit of his own doings When we are punished we do but tast the fruit of our own grafting 4. From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins see from hence the multitude of sins we stand guilty of we pray not forgive us our Sin as if it were only a single debt but sins in the plural so vast is the Catalogue of our sins that David cries out Who can understand his Errors Ps. 19.12 Our sins are like the drops in the Sea like the atoms in the Sun they exceed all Arithmetick Our debts we owe to God we can no more number than we can satisfie Which as it should humble us to consider how full of black Spots our Souls are so it should put us upon seeking after the pardon of our sins and this brings to the second Vse Exhort To labour to have the forgiveness of sin sealed up to us How can we eat or drink or sleep without it 'T is sad dying without a pardon This is to fall into the Labyrinth of Despair of this the next time Vse 2. Let us labour for the forgiveness of sin If ever this was needful then now when the Times ring Changes and Dangers seem to be marching towards us Labour I say for the Forgiveness of sin this is a main Branch of the Charter or Covenant of Grace Heb. 10.12 I will be merciful to your Unrighteousness and your Sins and Iniquities I will remember no more It is Mercy to feed us but it is rich Mercy to pardon us this is spun and woven out of the Bowels of Free-grace Earthly things are no signs of God's love he may give the Venison but not the Blessing but when God seals up Forgiveness he gives his Love and Heaven with it Psal. 21.3 Thou settest a Crown of pure Gold on his head A Crown of Gold was a Mercy but if you look into 103. Psalm you shall find a greater Mercy v. 3 4. Who forgiveth all thine Iniquities who crowneth thee with loving-kindness To be crowned with Forgiveness and Loving kindness is a far greater Mercy than to have a Crown of pure Gold set upon the Head it was a Mercy when Christ cured the palsy man but when Christ said to him Thy sins are forgiven Mar. 2.5 this was more than to have his palsy healed forgiveness of Sin is the Chief thing to be sought after and sure if conscience be once touched with a sence of Sin there 's nothing a man will thirst after more than forgiveness Ps. 51.3 My Sin is ever before me this made David so earnest for pardon Ps. 51.1 Have Mercy upon me O God blot out my Transgressions If one should have come to David and asked him David where is thy pain what is it troubles thee is it the fear of shame which shall come upon thee in thy Wives is it the fear of the Sword which God hath threatned shall not depart from thy House he would have said No it is only my sin pains me My Sin is ever before me Were but this removed by forgiveness tho' the Sword did ride in circuit in my Family I should be well enough content When the Arrow of Guilt sticks in the Conscience nothing is so desirable as to have this Arrow plucked out by forgiveness Oh therefore seek after the Forgiveness of Sin can you make a shift to live without it but how will you do to die without it will not death have a sting to an unpardoned Sinner how do you think to get to Heaven without forgiveness as at some solemn Festivals there 's no being admitted unless you bring a Ticket so unless you have this Ticket to shew Forgiveness of Sin there 's no being admitted into the Holy Place of Heaven Will God ever Crown those that he will not forgive O be ambitious of pardoning Grace When God had made Abraham great and large Promises Abraham replies Lord what is all seeing I go Childless Gen. 15.2 so when God hath given thee Riches and all thy heart can wish say to him Lord what is all this seeing I want Forgiveness let my pardon be sealed in Christ's Blood A Prisoner in the Tower is in an ill Case notwithstanding his brave Diet great Attendance soft Bed to lie on because being Impeach'd he looks every day for his Arraignment and is afraid of the Sentence of Death In such a Case and worse is He that swims in the Pleasures of the World but his sins are not forgiven A guilty Conscience doth impeach him and he is in fear of being Arraign'd and Condemn'd at God's Judgment-Seat Give not then sleep to your Eyes or slumber to your Eye lids till you have gotten some well-grounded hope that your sins are blotted out Before I come to press the Exhortation to seek after forgiveness of Sin I shall propound one question Quest. If pardon of Sin be so absolutely necessary without it no Salvation what is the Reason that so few in the world seek after it If they want health they repair to the Physitian if they want Riches they take a Voyage to the Indies
but if they want forgiveness of Sin they seem to be unconcerned and do not seek after it whence is this Answ. 1. Inadvertency or want of Consideration they do not look into their spiritual Estate or cast up their Accounts to see how Matters stand between God and their Souls Isa. 1.3 My people doth not consider they do not consider they are indebted to God in a Debt of ten thousand Talents and that God will ere long call them to account Rom. 14.12 So then every one of us shall give account of himself to God But people shun serious Thoughts my people doth not consider Hence it is they do not look after pardon 2. Men do not seek after forgiveness of Sin for want of Conviction Few are convinc'd what a deadly Evil Sin is it is the spirits of Mischief distilled it turns a mans Glory into shame it brings all plagues on the Body and curses on the Soul Unless a mans Sin be forgiven there 's not the vilest creature alive the Dog Serpent Toad but is in a better Condition than the Sinner for when they die they go but to the Earth but he dying without pardon goes into Hell-Torments for ever Men are not convinced of this but play with the Viper of Sin 3. Men do not seek earnestly after Forgiveness because they are seeking other things they seek the World immoderately When Saul was seeking after the Asses he did not think of a Kingdom The World is a golden Snare Divitiae Saeculi sunt laquei Diaboli Bern. The Wedge of Gold hinders many from seeking after a pardon Ministers cry to the people get your pardon sealed but if you call to a man that is in a Mill the noise of the Mill drowns the voice that he cannot hear so when the Mill of a Trade is going it makes such a noise that the people cannot hear the Minister when he lifts up his Voice like a Trumpet and cries to them to look after the sealing of their pardon He who spends all his time about the World and doth not mind Forgiveness will accuse himself of Folly at last You would judge that Prisoner very unwise that should spend all his time with the Cook to get his dinner ready and should never mind getting a pardon 4. Men seek not after the forgiveness of Sin through a bold Presumption of Mercy they conceit God to be made up all of Mercy and that he will indulge them tho' they take little or no pains to sue out their pardon It is true God is Merciful but withal he is Iust he will not wrong his Justice by shewing Mercy read the Proclamation Exod. 34.6 The Lord the Lord God merciful ver 7. and that will by no means clear the guilty Such as go on in Sin and are so slothful or wilful that they will not seek after Forgiveness tho there be a whole Ocean of Mercy in the Lord not one drop shall fall to their share he will by no means clear the guilty 5. Men seek not earnestly after Forgiveness out of hope of Impunity they flatter themselves in sin and because they have been spared so long therefore sure God never intends to reckon with them Ps. 10.11 He hath said in his Heart God hath forgotten he hides his Face he will never see it Atheists think either the Iudge is blind or forgetful but let Sinners know that long forbearance is no forgiveness God did bear with Sodom a long time but at last rain'd down Fire and Brimstone upon them the adjourning of the Assises doth not acquit the Prisoner the longer God is taking his blow the heavier it will be at last if sinners repent not 6. Men do not seek earnestly after Forgiveness through Mistake they think getting a pardon is easie it is but repenting at the last hour a sigh or a Lord have Mercy and a pardon will drop into their Mouths But is it so easie to repent and have a pardon tell me O Sinner is Regeneration easie are there no Pangs in the new Birth is Mortification easie is it nothing to pluck out the right Eye is it easie to leap out of Dalilahs Lap into Abrahams Bosom This is the Draw-net by which the Devil drags Millions to Hell the facility of Repenting and getting a Pardon 7. Men do not look after Forgiveness through Despair Oh saith the desponding Soul it is a vain thing for me to expect pardon my Sins are so many and hainous that sure God will not forgive me Ier. 18.12 And they said There is no hope My Sins are huge Mountains and can they ever be cast into the Sea Despair cuts the Sinews of Endeavour who will use means that despairs of Success The Devil shews some men their sins at the little end of the Perspective-Glass and they seem little or none at all but he shews others their Sins at the great end of the Perspective and they fright them into Despair This is a Soul-damning Sin Iudas's Despair was worse than his Treason Despair spills the Cordial of Christ's Blood this is the Voice of Despair Christ's Blood cannot pardon me Thus you see whence it is that men seek no more earnestly after the forgiveness of sin Having answered this Question I shall now come to press the Exhortation upon every One of us to seek earnestly after the forgiveness of our Sins 1. Our very Life lies upon the getting of a Pardon 't is call'd the Iustification of Life Rom. 5.18 Now if our Life lies upon our Pardon and we are dead and damned without it doth it not concern us above all things to labour after forgiveness of Sin Deut. 32.47 For it is not a vain thing for you because it is your Life If a man be under a Sentence of Death he will set his Wits a work and make use of all his friends to get the King to grant His pardon because his Life lies upon it So we are by reason of Sin under a Sentence of Damnation now there is one friend at Court we may make use of to procure our Pardon namely the Lord Iesus How earnest then should we be with him to be our Advocate to the Father for us and that he would Present the Merit of his Blood to the Father as the Price of our Pardon 2. There is that in Sin may make us desire Forgiveness Sin is the only thing that disquiets the Soul 1. Sin is a Burden it burdens the Creation Rom. 8.22 it burdens the Conscience Ps. 38.4 A wicked man is not sensible of Sin he is dead in Sin and if you lay a thousand weight upon a dead man he feels it not But to an awakened Conscience there 's no such Burden as Sin when a man seriously weighs with himself the Glory and Purity of that Majesty which Sin hath offended the preciousness of that Soul which Sin hath polluted the loss of that Happiness which sin hath indangered the greatness of that Torment which Sin hath deserved to lay all
a Lyon roar How terrible are the roarings of Conscience Iudas hang'd himself to quiet his Conscience a sinners Conscience at present is either asleep or seared but when God shall awaken Conscience either by Affliction or at Death how will the unpardoned sinner be affrighted When a man shall have all his sins set before his Eyes and drawn out in their bloody Colours and the worm of Conscience begins to gnaw sinner here are thy Debts and the Book is not cancel'd thou must to Hell O what a trembling at heart will the sinner have 4. All the Curses of God stand in full force against an unpardoned sinner his very Blessings are cursed Mal. 2.2 I will curse your Blessings His Table is a Snare he eats and drinks a Curse What comfort could Dionisius have at his Feast when he imagined he saw a naked Sword hanging by a twine thread over his head This is enough to spoil a sinners Banquet a Curse like a naked Sword hangs over his Head Caesar wondred to see one of his Soldiers so merry that was in debt One would wonder that man should be merry who is Heir to all God's Curses he doth not see these Curses but is blinder than Balaams Ass who saw the Angels Sword drawn 5. The unpardoned sinner is in an ill case at Death Luther profess'd there were three things which he durst not think of without Christ of his sins of Death of the Day of Judgment Death to a Christless Soul is the King of Terrors as the Prophet Ahijah said to Ieroboams Wife 1 Kin. 14.6 I am sent to thee with heavy Tidings So death is sent to the unpardoned Soul with heavy Tidings 'T is God's Jaylor to arrest him death is a prologue to Damnation In particular 1. Death is a Voyder to take away all his earthly Comforts it takes away his sugar'd Morsels no more drinking Wine in Bowls no more Mirth or Musick Revel 18.22 The Voice of Harpers and Musicians shall be heard no more at all in thee The sinner shall never tast of luscious Delights more to all Eternity His Hony shall be turned to the Gall of Asps Iob 20.14 2. At Death there shall be an end put to all Reprieves Now God reprieves a sinner he spares him such a fit of Sickness he respites him many years the sinner should have died such a drinking bout but God granted him a Reprieve he lengthened out the silver Thread of Patience to a Miracle But the sinner dying without Repentance unpardoned now the Lease of God's Patience is run out and the sinner must appear in person before the Righteous God to receive his Sentence after which there shall be none to bail him nor shall he hear of a Reprieve any more 6. The unpardoned sinner dying so must go into Damnation this is the second Death Mors sine morte The unpardoned Soul must for ever bear the Anger of a Sin-revenging-God as long as God is God so long the Vial of his Wrath shall be dropping upon the damned Soul This is an Helpless Condition there is a time when a sinner will not be helped Christ and Salvation are offer'd to him but he slights them he will not be helped and there is a time shortly coming when he cannot be helped He calls out for Mercy O a pardon a pardon but then it is too late the date of Mercy is expir'd O how sad then is it to live and die unpardoned You may lay a Grave-stone upon that man and write this Epitaph upon it It had been good for that man he had never been born Now if the misery of an unpardon'd State be so unexpressible how should we labour for Forgiveness that we may not be ingulph'd in so dreadful a Labyrinth of Fire and Brimstone to all Eternity 7. Such as are unpardon'd must needs lead uncomfortable lives Deut. 28.66 Thy Life shall hang in doubt before thee and thou shalt be in continual fears Thus the unpardoned sinner must needs have a palpitation and trembling at Heart he fears every Bush he sees 1 Ioh. 4.18 Fear hath Torment in it the Greek word for Torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for Hell fear hath Hell in it A man in debt fears every step he goes lest he should be arrested so the unpardoned sinner fears what if this night Death which is God's Serjeant should arrest him Iob 7.21 Why dost not thou pardon my Sin for now shall I sleep in the dust As if Iob had said Lord I shall shortly die I shall sleep in the dust and what shall I do if my sin be not pardoned What comfort can an unpardon'd Soul take in any thing Sure no more than a Prisoner can take in Meat or Musick that wants his pardon Therefore by all these powerful Motives let us labour for the forgiveness of sin Object 1. But I am discouraged from going to God for pardon for I am unworthy of forgiveness what am I that God should do such a Favour for me Resp. God forgives not because we are worthy but because he is Gracious Exod. 34 6. The Lord the Lord Merciful and Gracious God forgives out of his Clemency Acts of Pardon are Acts of Grace What worthiness was there in Paul before Conversion He was a Blasphemer and so he sinned against the first Table he was a Persecutor and so he sinned against the second Table but Free-grace Sealed his Pardon 1 Tim. 1.13 I obtained Mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all bestrowed with Mercy What Worthiness was in the Woman of Samaria She was Ignorant Ioh. 4.22 she was Unclean ver 18. she was Morose and Churlish she would not give Christ so much as a Cup of cold water ver 9. How is it that thou being a Iew askest drink of me which am a woman of Samaria What worthiness was here Yet Christ over-looked all and pardoned her Ingratitude and tho' she denied him water out of the Well yet he gave her the Water of Life Gratia non invenit dignos sed facit Free-grace doth not find us worthy but makes us worthy Therefore notwithstanding unworthiness seek to God and your sins may be pardoned Object 2. But I have been a Great Sinner and sure God will not pardon me Answ. David brings it as an Argument for pardon Psal. 25.11 Pardon mine Iniquity for it is great When God forgives great Sins now he doth a Work like himself The desperateness of the Wound doth the more set forth the Vertue of Christ's Blood in curing it Mary Magdalen a great sinner out of whom seven Devils were cast yet she had her pardon Some of the Iews who had an hand in Crucifying of Christ upon their Repentance the very Blood they shed did seal their pardon Consider sins either for their number as the sands of the Sea or for their weight as the Rocks of the Sea yet there is Mercy enough in God to forgive them Isa. 1.18 Tho' your sins be as Scarlet they shall
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.
his second Subtilty Satan chooseth the fittest season when to throw in a Temptation Subtilty 3. A third subtil Policy of Satan in tempting is He baits his Hook with Religion the Devil can hang out Christ's Colours and tempt to sin under pretences of Piety Now he is the White Devil and transforms himself into an Angel of Light Celsus wrote a Book full of Errour and he Intitled it Liber Veritatis The Book of Truth So Satan can write the Title of Religion upon his worst Temptations He comes to Christ with Scripture in his Mouth It is written c. So he comes to many and tempts them to sin under the pretence of Religion he tempts to Evil that Good may come of it He tempts men to such unwarrantable Actions that they may be put into a Capacity of honouring God the more He tempts them to accept of Preferment against Conscience that hereby they may be in a condition of doing more good He put Herod upon killing Iohn Baptist that hereby he might be kept from the Violation of his Oath He tempts many to Oppression and Extortion telling them they are bound to provide for their Families He tempts many to make away with themselves that they may live no longer to sin against God thus he wraps his poisonous Pills in sugar Who would suspect him when he comes as a Divine and quotes Scripture 4. Subtilty of Satan is to tempt to sin Gradually The old Serpent winds himself in by degrees He tempts first to lesser sins that so he may bring on greater A small Offence may occasion a great Crime as a little prick of an Artery may occasion a mortal Gangrene Satan first tempted David to an impure glance of the Eye to look on Bathsheba and that unclean look occasion'd Adultery and Murder First the Devil tempts to go into the Company of the wicked then to twist into a Cord of Friendship and so by degrees to be brought into the same Condemnation with them This is a great Subtilty of Satan to tempt to lesser sins first for these harden the Heart and fit men for the committing of more horrid tremendous Sins 5. Subtilty Satans Policy is to hand over Temptations to us by those whom we least suspect 1. By near Friends he tempts us by them who are near in Blood He tempted Iob by a Proxy he handed over a Temptation to him by his Wife Iob 2.9 Dost thou still retain thy Integrity As if he had said Iob thou seest how for all thy Religion God deals with thee His hand is gone out sore against thee what and still pray and weep Cast off all religion turn Atheist Curse God and die Thus Satan made use of Iob's Wife to do his work the woman was made of the Rib and Satan made a Bow of this Rib out of which he shot the Arrow of his Tentation Per costam petit Cor the Devil oft stands behind the Curtain he will not be seen in the Business but puts others to do his work As a man makes use of a Sergeant to arrest another so Satan makes use of a Proxy to tempt as he did creep into the Serpent so he can creep into a near Relation 2. He tempts sometimes by religious Friends The Devil keeps still out of sight that his Cloven Foot may not be seen Who would have thought to have found the Devil in Peter When he disswaded Christ from suffering Master spare thy self Christ spied Satan in the Temptation Get thee behind me Satan When our religious Friends would disswade us from doing our Duty Satan is a lying spirit in their Mouths and would by them entice us to Evil 6. Subtilty Satan tempts some Persons more than others some are like wet Tinder who will not so soon take the fire of Temptation as others Satan tempts most where he thinks his Policy 's will more easily prevail some are fitter to receive the impression of Temptations as soft Wax is fitter to take the stamp of the Seal The Apostle speaks of Vessels filled for Destruction Rom. 9.22 so there are Vessels fitted for Temptation Some like the spunge suck in Satan's Temptations There are five sorts of persons that Satan doth most sit brooding upon by his Temptations 1. Ignorant Persons The Devil can lead them into any snare you may lead a blind man any whither God made a Law that the Iews should not put a stumbling block in the way of the blind Levit. 19.14 Satan knows it is easie to put a Temptation in the way of the blind at which they shall stumble into Hell When the Syrians were smitten with Blindness the Prophet Elisha could lead them whither he would into the Enemies Country 2 Kin. 6.20 The bird that is blind is soon shot by the Fowler Satan the God of this World blinds men and then shoots them An ignorant man cannot see the Devils snares Satan tells him such a thing is no sin or but a little one and he will do well enough 'T is but repent 2. Satan tempts Vnbelievers He who with Diagoras doubts of a Deity or with the Photinians denies Hell what sin will not this man be drawn to He is like mettal that Satan can cast into any Mould he can dye him of any colour An Unbeliever will stick at no sin Luxury Perjury Injustice Paul was afraid of none so much as them that did not believe Rom. 15.31 That I may be delivered from them that do not believe in Judea 3. Satan tempts proud Persons these he hath more power of none is in greater danger of falling by a Temptation than he who stands high in his own Conceit When David's Heart was lifted up in pride then the Devil stirr'd himself up to Number the people 2 Sam. 24.2 Celsae graviore casu decidunt Turres feriuntque summos fulmina montes Hor. Satan made use of Hamans pride to be his shame 4. Melancholy Persons Melancholy is atra bilis a black Humour seated chiefly in the Brain Melancholy clothes the Mind in Sable it doth disturb Reason Satan works much upon this Humour There are three things in Melancholy which give the Devil great Advantage 1. It unfits for Duty it pulls off the Chariot-Wheels it dispirits a man Lute-strings when they are wet will not sound When the spirit is sad and melancholy a Christian is out of tune for spiritual Actions 2. Melancholy sides often with Satan against God the Devil tells such a person God doth not love him there is no Mercy for him and the Melancholy Soul is apt to think so too and sets his hand to the Devils Lies 3. Melancholy breeds Discontent and Discontent is a cause of many sins Unthankfulness Impatience and oft it ends in self-murder Judge then what an Advantage Satan hath against a melancholy Person and how easily he may prevail with his Temptations A melancholy person tempts the Devil to tempt him 4. Idle Persons He who is idle the Devil will find him work to do Ierom
Temptation strikes at some Grace more than other As in tempting he aims at some Persons more than others so he aims at some Grace more than other and if he can prevail in this he knows what an advantage it will be to him If you ask what Grace it is that Satan in his Temptations doth most strike at I Answer it is the Grace of Faith He lays the Train of his Temptation to blow up the Fort of our Faith Fidei scutum percutit Why did Christ pray more for Peter's Faith than any other Grace Luk. 22.32 Because Christ saw that his Faith was most in danger the Devil was striking at this Grace Satan in Tempting Eve did labour to weaken her Faith Gen. 3.1 Yea hath God said ye shall not eat of every Tree of the Garden The Devil would perswade her that God had not spoken Truth and when he had once wrought her to distrust then she took of the Tree 'T is called Scutum fidei the Shield of Faith Ephes. 6.16 Satan in Tempting strikes most at our Shield he assaults our Faith True Faith though it cannot be wholly lost yet it may suffer a great Eclipse Though the Devil cannot by Temptation take away the Life of Faith yet he may the lively acting He cannot Gratiam diruere but he may debilitare Quest. But why doth Satan in Tempting chiefly set upon our Faith A. 1 King 22.31 Fight neither with small nor great save onely with the King So Faith is as it were the King of the Graces it is a Royal Princely Grace and puts forth the most Majestick and noble Acts therefore Satan fights chiefly with this Kingly Grace I shall shew you the Devils Policy in assaulting Faith most First Because this is the Grace doth Satan most Mischief it makes the most resistance against him 1 Pet. 5.9 Whom resist stedfast in Faith No Grace doth more bruise the Serpents Head than Faith Faith is both a Shield and a Sword defensive and offensive 1. It is a Shield A shield guards the Head defends the Vitals the shield of Faith causeth that the fiery darts of Temptation do not pierce us thorough 2. Faith is a Sword it wounds the Red Dragon Quest. How comes Faith to be so strong that it can resist Satan and put him to flight Answ. 1. Because Faith brings the strength of Christ into the Soul Sampson's strength lay in his Hair ours lies in Christ If a Child be assaulted it runs and calls to its Father for help So when Faith is assaulted it runs and calls Christ and in his Strength overcomes 2. Faith furnisheth it self with store of Promises the Promises are Faith's Weapons to fight with Now as David by Five Stones in his Sling wounded Goliah 2 Sam. 17.40 So Faith puts the Promises as Stones into its Sling I will never leave thee nor forsake thee Heb. 13.5 He will not break the bruised reed Matt. 12.20 He will not suffer you to be tempted above that ye are able 1 Cor. 10.13 The Lord will shortly bruise Satan under your feet Rom. 16.20 None shall pluck you out of my Fathers hands Joh. 10.29 Here are Five Promises like five Stones put in the Sling of Faith and with these a Believer wounds the Red Dragon Now Faith being such a Grace that doth so resist and wound Satan he will watch his opportunity that he may batter our shield though he cannot break it 2. Satan strikes most at our Faith and would weaken and destroy it because Faith hath a great influence upon all the other Graces Faith sets all the Graces a-work Like some rich Clothier that gives out a stock of Wool to the Poor and sets them all a Spinning So Faith gives out a stock to all the other Graces and sets them a working Faith sets Love a-work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.6 Faith which worketh by love When once the Soul believes God's Love this kindles Love to God The believing Martyrs burned hotter in Love than in Fire Faith sets Repentance a-work When the Soul believes there is Mercy to be had and that this mercy is for him this sets the eyes a Weeping O saith the Soul that ever I should offend so gracious a God Repenting tears drop from the eye of Faith Mark 9.24 The Father of the Child cried out with tears Lord I believe Faith set his eyes abroach with Tears therefore the Devil hath most spight at Faith and by his Temptations would undermine it because it is such an Operative Grace it sets all the other Graces on work If the Devil cannot destroy our Faith yet if he can disturb it if he can hinder and stop the actings of Faith he knows all the other Graces will be lame and unactive If the Spring in a Watch be stopp'd it will hinder the motion of the Wheels If Faith be down all the other Graces are at a stand 21. Subtilty of Satan in Tempting is In broaching those Doctrines that are Flesh-pleasing Satan knows the Flesh loves to be gratified it cries out for ease and liberty it will not endure any yoke unless it be lined and made soft The Devil will be sure so to lay his bait of Temptation as to please and humour the flesh The Word saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strive as in an Agony to enter into Glory Crucifie the Flesh Take the Kingdom of Heaven by holy Violence Now Satan to enervate and weaken these Scriptures comes with Temptations and flatters the Flesh. He tells Men there needs no such Strictness Why so much zeal and violence a softlier pace will serve sure there is an easier way to Heaven There needs no breaking the heart for Sin do but confess to a Priest or tell over a few Beads or say some Ave Maries and this will procure you a Pardon and give you admission into Paradise Or the Devil can go another way to work if he sees Men startle at Popery then he stirs up the Flattering Antinomian and he comes in another Disguise and saith What needs all this cost What needs Repenting Tears These are legal VVhat need you be so strict in your Obedience Christ hath done all for you you may make use of your Christian Liberty This Temptation draws away many it takes them off from strictness of life He who sells cheapest shall have most Customers The Devil knows this is a cheap easie Doctrine which will please the flesh and he doth not doubt but he shall have Customers enough 22. Subtilty of Satan in Tempting is in Reference to Holy Duties His policy is either to hinder from duty or discourage in duty or put Men on too far in duty I. To hinder from Duty as 1 Thes. 2.18 I would have come once and again but Satan hindred me So many Duties of Religion had been performed but Satan hindered The hand of Ioab is in this There are Three Duties which the Devil is an enemy to and labours to keep us from 1. Meditation He will let Men
the Springs of Mercy and there is no Hope Hereupon Satan gets farther advantage of a troubled Spirit sometimes he puts the troubled Soul upon sinful wishes and execrations against it self Iob in distemper of Mind Cursed his Birth-day Iob 3.3 Iob though he did not curse his God yet he cursed his Birth-day Thus you see what advantages the Devil gets by raising storms and troubling the Saints Peace and let me tell you if the Devil is capable of any delight it is to see the Saints disquiets their Groans are his Musick 'T is a sport to him to see them torture themselves upon the wrack of Melancholy and almost drown themselves in tears When the Godly have unjust surmises of God question his Love deny the Work of Grace and fall to wishing they had never been Born now Satan is ready to clap his hands and shout for a Victory Having shewn you the advantages the Devil gets by this Temptation of disturbing the Saints Peace I shall Answer a Question by what Arts and Methods doth Satan in Tempting disturb the Saints Peace Answ. 1. Satan slily conveys evil thoughts and then makes a Christian believe they come from his own heart The Cup was found in Benjamin's sack but it was of Ioseph's putting in So a Child of God oft finds Atheistical Blasphemous Thoughts in his mind but Satan hath cast them in The Devil doth as some lay their children at anothers door So Satan lays his Temptations at our door fathers them upon us and then we trouble our selves about them and Nurse them as if they were our own 2. Satan disturbs the Saints Peace by drawing forth their sins in the most black colours to affright them and make them ready to give up the Ghost Satan is called the Accuser of the Brethren not onely because he accuseth them to God but accuseth them to themselves He tells them they are guilty of such sins and they are Hypocrites Whereas the sins of a Believer shew only that Grace is not perfect not that he hath no Grace When Satan comes with this Temptation shew him that Scripture 1 Joh. 1.7 The blood of Iesus Christ his Son cleanseth us from all sin 27. Subtilty of Satan is by plausible Arguments to tempt Men to be felo de se to make away themselves This Temptation doth not onely cross the current of Scripture but is abhorring to Nature to be ones own Executioner Yet such cunning artifices hath Satan that he perswades many to lay violent hands upon themselves which the Bills of Mortality witness 1. He tempts some to this in terror of Conscience telling them All the Hell they shall have is in their Conscience and Death will give them present ease 2. He tempts others to make away themselves that they may live no longer to sin against God 3. Others he tempts to make away themselves that they may presently arrive at happiness he tells them The best of the Saints desire Heaven and the sooner they are there the better Austin speaks of Cleombratas who hearing Plato Read a Lecture of the Immortality of the Soul and the Ioys of the other World se in praecipitium dejecit threw himself down a steep Precipice or Rock and kill'd himself This is Satan's Plot but we must not break prison by laying Violent hands upon our selves but stay till God send and open the door Let us Pray Lead us not into temptation Still bear in mind that Scripture Exod. 20.13 Thou shalt not kill Clamitat in Coelum vox sanguinis if we may not kill another much less our selves and take heed of discontent which often opens the door to self-murder Thus I have shewn you 27 Subtilties of Satan in Tempting that so you may the better know them and avoid them There is a Story of a Iew that should have Poisoned Luther but a Friend sent to Luther the Picture of this Iew warning him to take heed of such a Man when he saw him by which means he knew the Murderer and escaped his hands I have told you the subtil devices of Satan in tempting I have shewn you as it were the Picture of him that would Murder you I beseech you being forewarned take heed of the Murderer 1. Vse From this subtilty of Satan in Tempting let me draw two Inferences 1. It may administer matter of wonder to us how any soul is saved How may we admire that Satan this Abaddon or Angel of the Bottomless Pit Rev. 9.11 This Apollyon this Soul-devourer doth not ruine all Mankind What a wonder is it that some are preserved that neither Satan's hidden snares prevail nor his fiery darts that neither the Head of the Serpent nor the Paw of the Lion destroys them Sure it will be matter of admiration to the Saints when they come to Heaven to think how strangely they came thither that notwithstanding all the force and fraud the power and policy of Hell yet they should arrive safe at the Heavenly Port This is through the safe Conduct of Christ the Captain of our Salvation Michael is too hard for the Dragon 2. Is Satan so subtil see then what need we have to pray to God for wisdom to discern the snares of Satan and strength to resist them we cannot of our selves stand against Temptation if we could this Prayer were needless Lead us not c. Let us not think we can be too cunning for the Devil we can escape his wiles and darts If David and Peter who were Pillars in God's Temple fell by Temptation how soon should such weak Reeds as we be blown down â—id God leave us Take Christ's Advice Mat. 26.41 Watch and pray that ye enter not into Temptation Inference 3. See what the end of all Satans subtilties in tempting is He is a Tempter that he may be an accuser He lays the plot enticeth men to Sin and then brings in the Indictment as if one should make another drunk and then complain of him to the Magistrate for being drunk The Devil is first a Tempter and then an Informer first a Liar and then a Murderer Having shewn you the subtilties of Satan in tempting I shall answer two questions Quest. 1. Why doth God suffer his Saints to be so hurried and buffeted by Satans Temptations Answ. The Lord doth it for many wise and holy ends 1. He lets them be tempted to try them The Hebrew word Nissa in Pyhil signifies both to Tempt and to Try Temptation is a Touchstone to try what is in the Heart The Devil tempts that he may deceive but God lets us be tempted to try us Qui non tentatur non probatur Aug. 1. Hereby God tries our sincerity Iobs sincerity was tryed by Temptation the Devil told God that Iob was an Hypocrite and served God only for a Livery but saith he Touch him that is let me tempt him and then see if he will not curse thee to thy Face Iob 1.11 well God did let the Devil touch him by a Temptation yet
Grace in them Had they no Grace the Devil would not disturb them where he keeps possession all is in peace Luk. 11.21 his Temptations are to rob the Saints of their Grace a Thief will not assault an empty House but where he thinks there is Treasure A Pyrate will not set upon an empty Ship but that is full fraught with Spices and Jewels so the Devil most assaults the people of God because he thinks they have a rich treasure of Grace in their Hearts and he would rob them of that What makes so many Cudgels be thrown at a Tree but because there is so much fruit hanging upon it the Devil throws his temptations at you because he sees you have so much fruit of Grace growing upon you Tho to be tempted is a trouble yet to think why you are tempted is a comfort 3 The third Rock of support or comfort is that Jesus Christ is near at hand and stands by us in all our temptations Here take notice of two things 1. Christs sympathy in temptation 2. Christs succour in temptation 1. Christs Sympathy in our temptations Nobis compatitur Christus Heb. 4.15 We have not an High-priest who cannot be touch'd with the feeling of our Infirmities Jesus Christ doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sympathise with us he is so sensible of our Temptations as if he himself lay under them and did feel them in his own Soul As in Musick when one string is touched all the rest sound So Christs Bowels sound we cannot be Tempted but he is touched If you saw a Wolf worry your Child would you not pity your Child You cannot pity it so as Christ doth tempted ones Christ had a fellow feeling when he was upon Earth much more now in glory Quest. But how can it stand with Christs glory now in Heaven to have a fellow-feeling of our miseries and temptations Answ. This fellow-feeling in Christ ariseth not from any infirmity or passion but from the mystical union between him and his Members Zach. 2.8 He that toucheth you toucheth the Apple of mine Eye Every injury done to a Saint Christ takes as done to him in Heaven every temptation is a striking at Christ and he is touch'd with the feeling of our temptations 2. Christs succour in temptation as the good Samaritan first had compassion on the wounded Man there was Sympathy then he poured in Wine and Oil there was succour Luke 10.34 So when we are wounded by the Red Dragon Christ is first touched with compassion and then he pours in Wine and Oil Heb. 2.18 in that he himself hath suffer'd being tempted he is able to succour them that are tempted The Greek word to succour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to run speedily to ones help so fierce is Satan so frail is Man that Christ who is God-man runs speedily to his help When Peter was ready to sink and said Lord save me Christ presently stretched forth his hand and caught him So when a poor Soul is tempted and cries to Heaven for help Lord save me Christ comes in with his Auxiliary Forces Noscit Christus our Lord Jesus knows what it is to be tempted therefore is so ready to succour such as are tempted it hath been an observation that child-bearing Women are more pittiful to others in their Travails than such Women as are Barren So the Lord Jesus having been in Travail by Temptations and Sufferings is more ready to pity and succour such as are tempted Concerning Christs succouring the Tempted consider two things 1. Christs Ability to succour 2. His Agility to succour 1. Christs Ability to succour Heb. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is able to succour them that are tempted Christ is call'd Michael Rev. 12.7 which signifies Who is like God Tho' the Tempted Soul is weak yet he fights under a good Captain The Lion of the Tribe of Iudah When a tempted Soul fights Christ comes into the Field as his Second Michael will be too hard for the Dragon when the Devil lays the Siege of a Temptation Christ can raise the Siege when he please He can beat through the Enemies quarters and can so rout Satan that he shall never be able to rally his forces any more Jesus Christ is on the Saints side and who would desire a better Live-guard than Omnipotency 2. Christs Agility in succouring As Christ is able to succour the tempted so he will certainly succour them Christs power inables him his love inclines him his faithfulness engageth him to succour tempted Souls This is a great comfort to a Soul in Temptation he hath a succouring Saviour as God did succour Israel in the Wilderness among fiery Serpents they had the Rock set abroach the Manna the Pillar of Cloud the Brazen Serpent what was this but a Type of Gods succouring a poor Soul in the Wilderness of Temptation stung with the Devil that fiery Serpent Alexander being asked how he could sleep so securely when his Enemies were about him said Antipater is awake who is always vigilant So when our tempting Enemy is near us Jesus Christ is awake who is a Wall of Fire about us There is a great deal of succour to the tempted in the Names given to Christ. As Satans names may terrifie so Christs names may succour The Devil is called Apollyon the Devourer Rev. 9.11 Christ is called a Saviour the Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Strong man Mat. 12.29 Christ is call'd el Gibbor the mighty God Isa. 9 6. the Devil is call'd the Accuser Rev. 12.10 Christ is called the Advocate 1 Ioh. 2.1 The Devil is called the Tempter Mat. 4.3 Christ is called the Comforter Luke 2.25 The Devil is call'd the Prince of Darkness Christ is call'd the Sun of Righteousness The Devil is call'd the Old Serpent Christ is call'd the Brazen Serpent that Heals Iohn 3.15 Thus the very names of Christ have some succour in them for Tempted Souls Quest. How and in what manner doth Christ succour them that are tempted Answ. Several ways 1. Christ succours them by sending his Spirit whose works it is to bring those promises to their mind which are fortifying Iohn 14.26 he shall bring all things to your remembrance The Spirit furnisheth us with promises as so many Weapons to fight against the old Serpent Rom. 16.20 the Lord will shortly bruise Satan under your feet 1 Cor. 10.13 God will not suffer you to be tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above that ye are able Gen. 3.15 The Seed of the Woman shall break the Serpents Head We are oft in times of Temptation as a Man that hath his House beset and cannot find his Weapons he hath his Sword and his Gun to seek now in this case Christ sends his Spirit and he brings things to our remembrance that help us in our Combat with Satan The Spirit of Christ doth to one that is tempted as Aaron and Hur did to Moses they put a Stone under him and held up his Hands and
Salvation Heb. 2.10 2. We have good Armour Grace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Armour of God's making Ephes. 6.11 3. Satan is beaten in part already Christ hath given him his Deaths-wound upon the Cross Col. 1.15 4. Satan is a Chained Enemy his Power is limited He cannot Force the Will It was all Eve complained of that the Serpent deceived her not constrained her Gen. 3.13 Satan hath astutiam Suadendi not potentiam Cogendi he may perswade not compel 5. He is a Cursed Enemy and God's Curse will blast him Therefore put on Holy Gallantry of Spirit and Magnanimity Fear not Satan Greater is he that is in you than he that is against you 15. If we would not be overcome of a Temptation let us call in the help of others If an House be set on fire would you not call in help Satan tempts that he may rob you of your Soul acquaint some Friends with your Case and beg their Counsel and Prayers Who knows but Satan may be cast out by the joynt-prayer of others In case of Temptation how exceeding helpful is the Communion of Saints 16. If we would not be overcome of Temptation let us make use of all the Encouragements we can If Satan be a Roaring Lion Christ is the Lion of the Tribe of Iudah if Satan Tempts Christ Prays If Satan be a Serpent to Sting Christ is a Brazen-Serpent to Heal if the Conflict be hard look to the Crown James 1.12 Whilst we are fighting Christ will Succour us and when we overcome he will Crown us What makes the Soldier endure a bloody fight but hope of a Golden Harvest Think that shortly God will call us out of the Field where the Bullets of Temptation fly so fast and he will set a Garland of Glory upon our head How will the case be altered Instead of Fighting Singing instead of an Helmet a Diadem instead of a Sword a Palm-branch of Victory instead of Armour White Robes instead of Satan's Skirmishes the Kisses and Embraces of a Saviour The viewing these eternal Recompences would keep us from yielding to Temptation Who would to gratifie a Lust lose a Crown Use 4. A word of Counsel to such as are Tempted Be so wise as to make good use of your Temptations as we should labour to improve our Afflictions so to improve our Temptations We should pick some good out of Temptation as Sampson got Honey out of the Lion Quest. What Good comes out of a Temptation Can there be any good in being set upon by an Enemy Can there be any good to have fiery darts shot at us Yes God that can make a Treacle of Poison can make his People get much good by their Temptations First Hereby a Christian sees that Corruption in his heart which he never saw before Water in a Glass looks pure but set it on the fire and the Scum boils up So in Temptation a Christian sees that Scum of Sin boil up that Passion and Distrust of God as he thought had not been in his heart Secondly Hereby a Christian sees more of the Wiles of Satan and is better able to withstand them St. Paul had been in the Fencing School of Temptation and he grew expert in finding out Satan's Stratagems 2 Cor. 2.11 We are not ignorant of his devices Thirdly Hereby a Christian grows more humble God will rather let his Children fall into the Devil's hands than be Proud Temptation makes the Plumes of Pride fall 2 Cor. 12.7 Lest I should be exalted above measure there was given me a thorn in the flesh Better is that Temptation that Humbles than that Duty which makes one Proud Thus you see how much good a Christian may get by Temptation which made Luther say Three things make a good Divine Prayer Meditation Temptation Vse 5. To such as have been under sore Temptations and Buffetings of Satan to Lust Revenge Self-murder but God hath stood by them and given them strength to overcome the Tempter 1. Be very thankful to God say as 1 Cor. 15.57 Thanks be to God who gives us the Victory Be much in Doxology Why were we kept more than others from falling into sin Was it because Temptation was not so strong No Satan shoots his darts with all his Force Was the Cause in our Will No such a broken Shield would never have conquer'd Satans Temptations know that it was Free-grace that beat back the Tempter and brought us off with Trophies of Victory O be thankful to God had you been overcome by Temptation you might have put black-spots in the face of Religion and given occasion to the Enemies of God to blaspheme 2 Sam. 12.14 Had you been overcome you might have lain sick of a Wounded Spirit and cried out with David of Broken Bones After David yielded temptation he lay for above three quarters of a year in horror of Mind and some Divines think he never recovered his full joy to the day of his Death O therefore what cause have they to stand upon Mount Gerizim blessing of God who in a Field-battel have got the better of Satan and been more than Conquerours Say as the Psalmist Psal. 124.6 Blessed be the Lord who hath not given us as a prey to their Teeth So blessed be God who hath not given us as a prey to Satan that Roaring Lion When God puts Mercy in the Premisses we must put Praise in the Conclusion 2. You that have been tempted and come off Victors be full of Sympathy pity tempted souls shew your Piety in your Pity Do you see Satan's darts sticking in their sides do what you can to pull out these darts communicate your experiences to them tell them how you broke the Devils snare and your Saviour was your Succourer The Apostle speaks of restoring others in the Spirit of meekness Gal. 1.6 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to restore alludes to Chirurgians who set Bones out of joint So when we see such as are tempted and Satan hath as it were put their bones out of joint labour to set them in joint again with all love meekness and compassion A word spoken in season may relieve a Soul fainting in Temptation and you may do as the good Samaritan drop in oil and wine into the wound Luk. 10.34 Vir spiritualis consilia magis quà m convitia meditatur Aug. 3. You that have got a Conquest of Satan be not Secure Think not that you shall never be troubled with the Tempter more He is not like the Syrians 2 King 6 23. The bands of Syria came no more into the Land of Israel A Cock if he be made once to run away he will fight no more But 't is not so with Satan He is a Restless enemy and if you have beaten him back he will make a fresh onset Hannibal said of Marcellus a Roman Captain That whether he did beat or was beaten he was never quiet When Christ had worsted Satan he went away from Christ but ad Tempus for a Season
is none of his making 'T is a Monster of the Devils Creating 2. The Torments of Hell are a burden only to the sinner but sin is a burden to God Amos 2.13 I am pressed under you as a Cart is pressed that is full of Sheaves 3. In Hell-Torments there is something that is Good There is the Execution of God's Justice there is justice in Hell but sin is the most unjust thing It would rob God of his Glory Christ of his Purchase the Soul of its Happiness So that it is worse than Hell Fifthly Look upon sin in the manner of its Cure it cost dear to be done away The Guilt of sin could not be removed but by the Blood of Christ he who was God must die and be made a Curse for us before sin could be remitted How horrid is sin that no Angel or Arch-Angel nor all the Powers of Heaven could procure the Pardon of sin but it cost the Blood of God If a Man should commit an Offence and all the Nobles should kneel upon their Knees before the King for him but no Pardon could be had unless the King's Son be Arraigned and suffer Death for him all would conceive it was an horrible Fact that must be the cause of this such is the case here the Son of God must die to appease God's Anger for our sins O the Agonies and Sufferings of Christ 1. In his Body his Head Crown'd with Thorns his Face spit upon his Side pierced with the Spear his Hands and Feet nailed Totum pro vulnere Corpus 2. He suffered in his Soul Mat 26.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Soul is exceeding sorrowful unto Death He drank a bitter Cup mingled with Curses which made him tho' he were sanctified by the Spirit supported by the Diety comforted by Angels sweat great Drops of Blood and cry out upon the Cross My God why hast thou forsaken me All this was to do away our sin view sin in Christ's Blood and it will appear of a Crimson Colour Sixthly Look upon sin in the dismal Effects of it and it will appear the most horrid prodigious Evil Rom. 6.23 The Wages of sin is Death that is the Second Death Rev. 21 8. Sin hath shame for its Companion and Death for its Wages A wicked man knows what sin is in the Pleasure of it but doth not know what sin is in the Punishment of it Sin is Scorpio pungens it draws Hell at the heels of it This hellish Torment consists of two Parts 1. Poena damni the Punishment of Loss Mat. 7.23 Depart from me It was a great trouble to Absalom that he might not see the Kings face to lose Gods Smiles to be banished from his Presence in whose Presence is fulness of Joy how sad and tremendous this word Depart saith Chrysostom is worse than the fire Sure sin must be the Greatest Evil which separates us from the Greatest Good 2. Poena sensus the Punishment of Sence Mat 25.41 Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels Why might sinners plead Lord if we must depart from thee let us have thy Blessing no Go ye Cursed But if we must depart from thee let it be into some place of Ease and Rest no go into fire But if we must into the fire let it be but for a little time let the fire be quickly put out no go into everlasting fire But if it be so that we must be there let us be with good Company no with the Devil and his Angels O what an Evil is sin All the Torments of this Life are but Ludibrium Risus a kind of sport to Hell-Torments what is a burning Fever to the burning in Hell It is call'd the Wrath of the Almighty Rev. 19.15 The Almighty God inflicts the Punishment therefore it will be heavy a Child cannot strike very hard but if a Giant strike he kills with a Blow To have the Almighty God to lay on the stroke it will be intolerable Hell is the EMPHASIS of Misery The Body and Soul which have sinn'd together shall suffer together and these Torments shall have no Period put to them Rev. 9.6 They shall seek Death and shall not find it Rev. 24.11 And the Smoak of their Torment ascendeth for ever and ever Here the wicked thought a Prayer long a Sabbath long but how long will it be to lie upon Beds of Flames for ever this word ever breaks the Heart Thus you see sin is the most deadly and execrable Evil look upon it in its Original in its Nature in the Judgment and Estimate of the Wise look upon it comparatively it is worse than Affliction Death Hell look upon it in the manner of Cure and in the dismal Effect it brings Eternal Damnation is there not then a great deal of Reason that we should make this Prayer Deliver us from Evil Vse 1. Branch I. Is Sin such a deadly pernitious Evil the Evil of Evils See then what it is we are to pray most to be delivered from and that is from Sin Our Saviour hath taught us to pray Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual Pharaoh pray'd more to have the Plague of Hail and Thunder to be remov'd than his hard Heart should be removed Exod. 9.28 The Israelites pray'd Tolle Serpentes Take away the Serpents from us more than to have their sin taken away Numb 21.8 The Hypocrites prayer is Carnal he prays more to be cured of his Deafness and Lameness than of his Unbelief More that God would take away his Pain than take away his sin But our Prayer should be Deliver us from Evil. Spiritual Prayers are best hast thou a diseased Body Pray more that the Disease of thy Soul may be removed than thy Body Psal. 41.4 Heal my Soul for I have sinned The Plague of the Heart is worse than a Cancer in the Breast Hast thou a Child that is crooked Pray more to have its Unholiness removed than its Crookedness spiritual Prayers are more pleasing to God and are as Musick in his Ears Christ hath here taught us to pray against sin Deliver us from Evil. II. Branch If sin be so great an Evil then admire the Wonderful Patience of God that bears with Sinners Sin is a breach of God's Royal Law it strikes at his Glory now for God to bear with sinners who so provoke him it shews admirable Patience well may he be called The God of Patience Rom. 15.4 It would tire the Patience of the Angels to bear with mens sins one day but what doth God bear How many Affronts and Injuries doth he put up God sees all the Intreagues and horrid Impieties committed in a Nation Ier. 29.23 They have committed Villany in Israel and have committed Adultery even I know and am a Witness saith the Lord. God could strike men dead in their sins but he forbears and respites them My thinks I see the Justice of God with a
1. From Restraining Grace not Renewing Grace As God with-held Laban from hurting Iacob Gen. 31.24 The Lord may restrain Men from Sin by the Terrour of a Natural Conscience Conscience stands as the Angel with a drawn Sword and saith do not this Evil. Men may be frighted from Sin but not divorced 2. Men may abstain from Sin for a while and then return to it again as Saul left off pursuing David for some time and then hunted him again This is like a Man that holds his Breath under Water and then takes Breath again Ier. 34.15 16. Ye were now turned and had done right in my sight but ye turned and polluted my Holy Name 3. Men may leave gross Sin and yet live in more Spiritual Sins leave Drunkenness and live in Pride leave Uncleanness and live in Malice The Pharisee boasted he was no Adulterer but he could not say he was not Proud or Superstitious here he left gross Sin and lived in Spiritual Sins 4. Men may leave Sin partially abstain from some Sins not all they feed some Sin in a corner Herod left many Sins but one Sin he lived in viz. Incest All this doth not amount to the New Creature II. I shall shew you wherein the Essence of the New Creature consists 1 In General To the constituting of the New Creature there must be a great Change wrought He who is a New Creature is not the same Man he was Alter idem He is of another Spirit Numb 14.24 My Servant Caleb because he had another Spirit When the Harlot Lais came to one of her old Acquaintance after he was converted and tempted him to Sin Ego non sum Ego saith he I am not the same Man When one becomes a New Creature there is such a visible Change that all may see it therefore it is call'd a Change from Darkness to Light Acts 26.18 Paul a Persecutor when converted was so altered that all who saw him wondred at him and could scarce believe that he was the same Man Acts 9.21 as if another Soul had lived in the same Body Mary Magdalen an unchast Sinner when once savingly wrought upon what a penitent Creature did she become Her Eyes that were enticements of Lust she takes Penance of them and washed Christ's Feet with her Tears Her Hair which she was so proud of and which was a Net to entangle her Lovers she now takes Penance of it and wipes Christ's Feet with it Thus the New Creature makes a visible change Such as are the same as they were as vain and proud as ever here is no New Creature to be seen for then a mighty change would appear 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified c. But every Change doth not evidence the New Creature 1. There is a change from one Extream to another from a Prodigal to an Usurer from a Turk to a Papist This is as if one should recover of one Disease and die of another 2. There is an outward change which is like the washing of a Swine Ahab was much changed to outward view when he rent his Cloaths and put on Sackcloth 1 Kings 21.27 insomuch that God stands and wonders at him Seest thou how Ahab humbleth himself Yet for all this he was but an Hypocrite Quest. What Change then is that which is requisite in the New Creature Answ. It is an inward Change a change of Heart Though the heart be not new made it is new moulded Ier. 4.14 Wash thy heart O Ierusalem Ahab's Cloaths were rent but not his Heart The outward change will do no good without the inward What will become of them then who have not so much as an outward Change Thus you see in General That in the production of the New Creature there must be a change II. More particularly The Change in the new creature consists in two things and they are both set down in the Text Old things are passed away behold all things are become new I. Old Things are passed away Old Pride old Ignorance old Malice The old House must be pulled down ere you can set up a new Object If all old things must pass away then there are no new creatures Who can be quite freed from Sin Doth not the Apostle complain of a Body of Death Answ. We must know that the change wrought in the new creature though it be a through change yet it is not a perfect change Sin will remain As there is a Principle of Grace so of Corruption like Wine and Water mix'd there is in the Regenerate Flesh as well as Spirit Here a Question ariseth Quest. If Sin in the Regenerate is not quite done away then how far must one put off the old Man that he may be a new creature Of which hereafter Therefore if any Man be in Christ he is a new Creature old things are passed away behold all things are become new Doct. That whosoever is in Christ is a new Creature We are now upon the Trial of the New Creature In it there is a Change wrought and this Change consists in Two Things which are set down in the Text. 1. Old things are passed away 2. All things are become new I. Old things are passed away Old Pride old Ignorance old Malice The old House must be pull'd down ere you can set up a new Object But if all old things must pass away then there are no new Creatures Who can be quite freed from Sin Doth not Paul complain of a Body of Death Answ. We must know the change wrought in the new Creature is but imperfect as there is a Principle of Grace so of Corruption like Wine and Water mixed there is in the regenerate Flesh as well as Spirit Quest. If Sin in the regenerate is not quite done away then how far must one put off the old Man that he may be a new Creature Answ. 1. There must be a grieving for the Remains of corruption Rom. 7.24 O wretched man that I am who shall deliver me from this body of Death Paul did not cry out of his Sufferings his being beaten with Rods ship-wrack'd stoned but like the Bird of Paradise he bemoaned himself for sin In the new Creature there must be quotidianus mugitus a daily mourning for the in-dwelling presence of corruption A Child of God doth not wear Sin as a Gold-Chain but as a Fetter 2. In the new Creature there must be a detestation of old things as one would detest a Garment in which is the Plague It is not enough to be angry with Sin but we must hate it Psal. 119 163. I hate and abhor lying Hatred is the highest degree of Enmity And we must hate Sin not only for its hurtful Effect but its loathsom Nature as one hates a Toad for its poysonful quality 3. In the new Creature there is an opposition against all old things A Christian not only complains of Sin but fights against it Gal.
nor Vncircumcision but a new Creature We are for new Things we love new Fashions and why not new Hearts But People are full of Prejudices against the new Creature Object 1. If we are new creatures there must be so much strictness in Religion so much praying and watching as discourageth Answ. 1. Is there any thing excellent to be obtained without Labour What pains is taken in searching for a Vein of Silver or seeking for Pearl Men cannot have the world without labour and would they have Salvation so 2. The Labour in Religion bears no proportion with the Reward What are a few tears shed to a weight of Glory The Soldier is content to wrestle with difficulties and undergo a bloody Fight for a glorious Victory In all Labour for Heaven there is Profit 'T is like a Man that digs in a Gold-Mine and carries away all the Gold 3. Men take more pains to go to Hell What pains doth an ambitious man take to climb to the Pinacle of Honour Tullia rid over the dead Body of her Father to be made Queen How doth the covetous man tire himself break his sleep and his peace to get the World Thus some Men take more pains in the Service of sin than others do in the pursuit of holiness Men talk of pains in Religion when God's Spirit comes into one it turns Labour into Delight 'T was Paul's Heaven to serve God Rom. 7.22 The ways of Wisdom are pleasantness Prov. 3.17 'T is like walking among Beds of Spices which cast forth a sweet Perfume Object 2. But if we leave our old company and become new creatures we shall be exposed to many Reproaches Answ. Who are they that speak evil of Religion but such as are evil Male de me loquuntur sed mali said Seneca Besides is it not better that Men reproach us for being good than that God damn us for being wicked Mat. 5.11 Blessed are ye when men shall revile you Stars are nevertheless glorious though they have ugly Names given them as the Bear and the Dragon A Saint's Reproachs are like a Soldier 's Scars honourable 1 Pet. 4.14 If ye are reproached for the Name of Christ a Spirit of God and of Glory rests upon you While Men clip your Credit to make it weigh lighter they make your Crown heavier Having answered these Objections I come now to re-assume the Exhortation Above all things labour to be New Creatures MOTIVES 1. In this true Christianity doth consist it is not Baptism makes a Christian Many are no better than baptized Heathens The essential part of Religion lies in the new creature Rom. 2.29 Circumcision is that of the Heart Every thing hath a Name from the better part we call a Man a Reasonable Creature because of his Soul which is the more noble part so one is called a Christian because he acts from a Principle of the new creature which the carnal man doth not 2. It is the new creature fits us for Communion with God We cannot converse with God till then Birds cannot converse with men unless they had a Rational Nature put into them nor can Men converse with God unless being made new creatures they partake of the Divine Nature Communion with God is a Mystery to most Every one that hangs about the Court doth not speak with the King All that meddle with holy Duties and as it were hang about the Court of Heaven have not communion with God 'T is only the new creature enjoys God's Presence in Ordinances and sweetly converses with him as a Child with a Father 3. The necessity of being new creatures 1. Till then we are odious to God Zech. 11.8 My Soul loathed them A Sinner is to God worse than a Toad a Toad hath no Poyson but what God hath put into it but a Sinner hath that which the Devil hath put into him Acts 5.3 Why hath Satan filled thy heart to lye A wicked Man is possessed with an evil Spirit One man is possessed with the Devil of Pride another with the Devil of Malice This must needs make Persons odious to God to be possessed with the Devil Thus it is till we become new creatures 2. Till we are new creatures our Duties are not accepted with God they are but wild Grapes 1. Because God accepts no man but where he sees his Image The new creature is call'd the renewing of God's Image Eph. 4.24 When they brâ—â—ght Tamerlane a Pot of Gold he asked what stamp it had on it And when he saw the Roman stamp on it he refused it So if God doth not see his own Stamp and Image on the Soul he rejects the most specious Services 2. Duties of Religion are not accepted without the new Creature because there is that wanting which should make them a sweet Savour to God The holy Oil for the Tabernacle was to be made of several Spices and Ingredients Exod. 30.23 Now if any of these Spices had been left out it had not been pleasing The unregenerate Man leaves out the chief Spice in his Duties and that is Faith And Heb. 11.6 Without Faith it is impossible to please God Faith lays hold on Christ and so is accepted 3. Such as are not new creatures but grow upon the Stock of old Adam get no benefit by Ordinances They are to them as Diascordium in a dead Man's Mouth they lose their virtue Nay not only Ordinances do them no good but hurt It were sad if all a man did eat should turn to poison The Word Preached is a Savour of Death 't is not healing but hardning Nay Christ himself is accidentally a Rock of offence 1 Pet. 2.7 The Wicked stumble at a Saviour and suck death from the Tree of Life 4. Without being new creatures we cannot arrive at Heaven Rev. 21.27 There shall in no wise enter into it any thing that defileth Heaven is not like Noah's Ark that received clean and unclean A Sinner is compared to Swine 2 Pet. 2.22 And shall a Swinish Creature tread upon the Golden Pavement of Heaven Indeed the Frogs came into King Pharoah's Court but in Heaven there is no entertainment for such Vermin 'T is only the new creature qualifies us for Glory This consecrates the Heart and only the pure in heart shall see God The new creature elevates the Soul as the Loadstone elevates the Iron A Soul renewed by Grace is fit to ascend to the heavenly Glory 4. The Excellency of the new Creature 1. the Nobility 2. The Immortality I. The Nobility The new Creature fetcheth its Pedigree from Heaven 't is born of God God counts none else of the Blood Royal it enobles a man's Spirit he aspires after the Favour of God and looks no lower than a Crown The new creature raiseth one to honour he excells the Princes of the Earth Psal. 89.27 and is Fellow-Commoner with Angels II. The Immortality The new creature is begotten of the incorruptible Seed of the Word and never dies It lasts as long as
grows low then Passions grow high 2. Murmuring proceeds from Pride men think they have deserv'd better and because they are crossed therefore they utter discontented Expressions against God He who is humble bears any thing from God he knows his Punishment is less than his Sin therefore saith I will bear the indignation of the Lord Micah 7.9 But Pride conjures up this Devil of Discontent and hence come Murmurings Murmuring is a Sin that God cannot bear Numb 14.27 How long shall I bear with this People that murmur against me The Murmurer discovers much Ingratitude A murmuring Tongue is always an unthankful Tongue He considers not how he is a Debtor to Free Grace and whatever he hath is more than God owes him He considers not that his Mercies out-weigh his Afflictions there 's more Honey in his Cup than Wormwood He considers not what God hath done for him more than such as are better than he He hath the finest of Wheat when others feed as Daniel on Pulse The Murmurer I say doth not consider this but because he is crossed in some small matter he repines against God Oh Ingratitude Israel though they had Manna from Heaven to satisfie their Hunger Angels Food yet murmured for want of Quails not content that God should supply their want but must satisfie their Lusts too Oh unthankful Israel's murmuring cost many of them their Lives 1 Cor. 10.10 Neither murmur ye as some of them did and were destroyed of the Destroyer Their Speechs were venomous and God punished them with venomous Serpents 16. The evil Tongue is the scoffing Tongue The Scoffer sits in the Chair of Scorners and derides Religion Surely the Devil hath taken great possession of men when they have arrived at such a degree of Sin as to scoff at Holiness It was foretold as a Sin of the last Times 2 Pet. 3.3 There shall come in the last days Scoffers Some scoff at the Authority of Scripture Deity of Christ the Immortality of the Soul This is the worst sort of Tongues When Men have laid aside the Veil of Modesty and their Consciences are â—eared then they fall a scoffing at Religion and when once they are come to this their case is desperate no Reproofs will reclaim them Tell them of their Sin and they will hate you the more Prov. 9.8 Reprove not a Scorner lest he hate thee Such a man is on the Threshold of Damnation 17. The evil Tongue is the Tongue given to Cursing Psal. 10.7 His Mouth is full of cursing a wishing some great evil to befall another Cursing is the Scum that boils off from a wicked Heart Though it is true the Curse causless shall not come it is not in man's power to make another cursed yet to wish a Curse is a fearful Sin If to hate our Brother be Murder 1 John 3.15 then to curse him which is the highest degree of Hatred must needs be Murder To use an Execration or Curse is for a man to do what lies in him to damn another Some wish a Curse upon themselves So the Iews His Blood be upon us c. and so do your God damme's as if Damnation did not come fast enough Psal. 109.17 As be loved cursing so let it come to him 18. The evil Tongue is the unjust Tongue that will for a piece of Money open its Mouth in a bad Cause The Lawyer hath Linguam venalem a Tongue that will be sold for Money Psal. 82.2 How long will ye judge unjustly Some will plead any Cause though never so bad Though it appears the Deeds are forged the Witnesses bribed there 's Perjury in the Cause yet they will plead it When a man pleads a bad Cause he is the Devil's Attorney As God hates false weights so a false Cause Better be born dumb than open ones mouth in a bad Cause Oh what times are we in Many pervert Justice and for enriching themselves overthrow a righteous Cause These are worse than they that rob for they fleece mens Estates under a colour of Law and ruine them under a pretence of doing Justice Vse 1. Branch 1. See what a Blow we have sustained by the Fall it hath put out of frame the whole course of Nature Original Sin hath diffused it self as a poyson into all the Members of the Body It hath made the Eye unchast the Hands full of Bribes among the rest it hath defiled the Tongue it is a world of iniquity That which was made to be the Organ of God's Praise is become a weapon of unrighteousness Bran 2. If there be so much evil in the Tongue what is in the Heart If the Stream be so full of Water how full of Water is the Fountain If there be a world of iniquity in the Tongue how many worlds of Sin are there in the heart Psal. 5.9 Their inward part is very wickedness If the Tongue which is the outward part be so wicked the inward part is very wickedness Psal. 64.6 The Heart is deep It is such a Deep as cannot be fathom'd deep Pride Hypocrisie Atheism The Heart is like the Sea where is the Leviathan and creeping things innumerable Psal. 104. If the Skin hath Boils or Leprosie in it how much Corruption is in the Blood If the Tongue be so bad how diabolical is the Heart It is the Heart sets the Tongue a-work Out of the abundance of the Heart the Mouth speaketh There are the Seeds of all Atheism and Blasphemy The Heart is the Trojan Horse out of which a whole Army of Sin comes Matth. 15.9 Out of the Heart proceed evil Thoughts Murders Adulteries these defile a man If a Branch of Wormwood be so bitter then how bitter is the Root Oh what a Root of Bitterness grows in a man's Heart Some say they have good Hearts but if the Tongue be so bad quid Cor If I see a Smoak come out of the top of a Chimney what a Fire burns within Prov. 6.12 14. A wicked man walketh with a froward mouth frowardness is in his Heart Solomon shews Reason why the Mouth is so froward Frowardness is in his Heart The Heart is a Store-house of Wickedness therefore call'd the evil Treasure of the Heart Mat. 12.35 Original Righteousness was a good Treasure but we were robb'd of that and now there is an evil Treasure of Sin The Word Treasure denotes Plenty to shew the fulness and abundance of Sin that is in the Heart The Heart is a lesser Hell which is matter of deep Humiliation The Heart is like the Egyptian Temples full of Spiders and Serpents Vse 2. Reproof It reproves such as abuse their Tongues in all manner of evil speaking Lying Slandering rash Anger The Heart is a Vessel full of Sin and the Tongue sets it abroach O how fast do mens Tongues gallop in Sin They say they give God their hearts but let the Devil take possession of their Tongues Ps. 12.4 Our Lips are our own who is Lord over us Who hath any thing
Tongue Thus they know that Covetousness is a Sin yea the root of all evil yet the World ingrosseth all their Time and Thoughts They are like Midas who wished every thing that he touched might be Gold They have this dry Dropsie thirsting after Gold more than Grace and labouring more to have a full Purse than a good Conscience They know they should not vent their Passions Iam. 1.26 If any man among you seems to be religious and bridleth not his Tongue this Man's Religion is vain Origen observes of the Rich Man in the Gospel he had no Water to cool his Tongue He had sinn'd most in his Tongue therefore was punished most in it How unworthy is it for Men to have their Eyes and Hands lift up to Heaven and their Tongues set on fire from Hell at one time praying and another time cursing The Devil rejoyceth in this he warms himself at the Fire of Mens Passions How can such pray in a Family that are possessed with an angry Devil Hot Passions make cold Prayers Thus men know they should abstain from evil but they do it not 2. They know they should pursue Holiness but they do it not They know they should read the Word sanctifie the Sabbath use holy Conference pray in their Families redeem the Time walk circumspectly they know to do Good but do it not Quest. Whence is it that Men know to do Good yet do it not Answ. 1. It is for want of sound Conviction Men are not throughly convinced of the necessity of practick Godliness They think there 's a necessity of Knowledge because else there 's no Salvation they will get some Notions of Christ that he is a Saviour and has satisfied Divine Justice and they hope they believe in him Well then we tell them that Faith and Obedience go together then God is merciful and though they are not so good as they should be yet Free Grace will save them Thus Men content themselves with general Notions of Religion but are not convinced of the Practick Part of Godliness 2. Men know to do Good yet do it not because they are not awakened out of their Spiritual Sloth It is easie to get the Knowledge of a Truth to give assent to it to commend it to profess it but to digest Knowledge into Practice is difficult and men are lying upon the Bed of Sloth and are not willing to put themselves to too much trouble they know they should deny themselves but the Work of Self-denial is hard so that the Plough stands still and nothing of the practick part of Religion goes forward Prov. 19.24 A slothful man hideth his hand in his bosom and will not pull it forth though it be to lay hold on a Crown 3. Men know to do Good but do it not through Incredulity they are in part Atheists Did they believe that Sin were so bitter that Wrath and Hell followed it would they not leave off their Sins Did they believe that to do the Will of God were a privilege Religion were their Interest that there is Joy in the way of Godliness and Heaven at the end would they not espouse Holiness But People though they have some slight transient thoughts of these things yet they are not brought to the Belief of them therefore though they know to do good yet they do it not The Reason why there are so few Doers of the Word is because there are so few Believers 4. Men know to do Good but do it not because the Knowledge in their Head never works into their Hearts it doth not quicken them or warm their Affections with Love to the Truth Their Light is greater than their Love their Knowledge doth not work upon their Conscience like a few Heat-drops that wet the leaf but never go to the Root of the Tree Men are not transformed by their Knowledge therefore they are not reformed their Hearts never took the full impression of the Word like Wooll that hath had only a slight Tincture but not a deep Dye 5. Men know to do Good but do it not because of prejudicate Opinion Prejudice is a Bar in the way of Men's Salvation He who hath an ill opinion of the Physick will not take it The things to be done in Religion are judg'd to be too strict and severe they restrain Sin too much or they press too much to Holiness When Christ had been preaching to the young Man that he must sell all and give to the Poor and he should have Treasure in Heaven 't is said Mark 10.22 he was sad at that Saying and went away grieved Many though they know the Truth yet do disgust it and have a secret hatred at the Spirituality of it As Michal looked out at a Window see to David when he danced before the Ark but the Text saith she despised him in her Heart 1 Chron. 15.29 So many go out to meet a Sermon but hate it in their Heart 6. Men know to do Good yet do it not because they love their Sin more than they love the Word Hos. 4.8 They set their Heart on their Iniquity Though Sin be a Meat that breeds the Worm of Conscience yet they love it and the more Sin is loved the more the Word is loathed The Word Preached calls for plucking out the right Eye it comes to separate between Men and their Lusts and they cannot endure to hear of a Divorce When Iohn Baptist comes to break off the Match between Herod and his Incest rather than he will behead his Sin the Prophet himself shall be beheaded This is much to be lamented and laid to heart that Men know to do Good but do it not Some content themselves with having Means of Knowledge Iudg. 17.13 Then said Micah now know I that the Lord will do me good seeing I have a Levite to my Priest But what is one the better to know what Physick he should take if he doth not take it It will be but poor Comfort on a Death-Bed for a Man to remember what glorious Ordinances he hath had and what a deal of Knowledge he hath gain'd when his Conscience shall tell him this is his Condemnation that he knew to do Good but did it not Vse 2. Exhortation Let me beseech you all who have been Hearers of the Word and have been lighting your Lamps at the Sanctuary and have gotten a great measure of Knowledge that as you know to do Good you would do it This is the Soul of Religion Luther says Mallem obedire quam Miracula facere I had rather do the Will of God than be able to work Miracles 1. To do what you know evidenceth your Relation to Christ. You count â—t a great Honour to be near allied to the Crown but it is more Honour to be a-kin to Christ. It was much to be of Christ's Line and Race Rom. 9.5 Of whom concerning the Flesh Christ came But would you see whom Christ counts his best Kindred such as do what
dead in the Act of Sin Kindness in this that though the Sinner hath sinn'd against his Conscience yet now if he will repent of Sin God will repent of his Judgments and the white Flag of Mercy shall be held forth Ier. 3.1 Thou hast plaid the Harlot with many Lovers yet return again to me saith the Lord. But the Sinner is of a base morose Spirit he is not melted with all this Love but his Heart like Clay hardens under the Sun Here 's an apparent Abuse of God's Kindness and God cannot endure to have his Kindness abused The Vulture draws Sickness from Perfumes so the Sinner contracts Wickedness from the Mercy of God Here 's high Ingratitude 5. To sin presumptuously to know what is good yet not to do it is a Contempt done to God A Noble Spirit cannot bear a contempt It is bad enough for a Sinner to forget God but it is worse to contemn him He that knows to do Good yet doth it not he slighteth God he cares not whether God he pleased or no he will have his Sin Therefore the presumptuous Sinner is said to reproach God Numb 15.30 The Soul that doth ought presumptuously the same reproacheth the Lord every Sin displeaseth the Lord. To contemn the Authority of a Prince is a Reproach done to him The presumptuous Sinner who knows to do Good but doth it not reproacheth the Lord though not explicitly yet interpretatively by his presumptuous Sin he makes as if God were either ignorant and did not know his Wickedness or impotent and were not able to punish him How horrid is this to reproach the Lord There 's a kind of Blasphemy against God in every presumptuous Sin The Sinner that knows what is good yet will not do it what is evil yet will do it he contemns God and in contemning him blasphemes him Contempt is the highest Affront that we can offer to God and an Affront will make one draw his Sword 6. To sin presumptuously to know what is good yet not to do it is a bold Contest with God a daring of God to punish The Man that sins against Conscience presumptuously and will not be reclaimed doth in effect say What care I for the Commandment it shall be no Check upon me but I will go on in Sin and let God do his worst A godly Man is said to fear the Commandment Prov. 13.13 He dares not sin because the Law of God stands in his way He fears the Commandment but the presumptuous Sinner doth not value the Commandment he will sin in spight of God's Law This is sawcily to contest with God to throw down the Gantlet and challenge God to a Duel 1 Cor. 10.22 Do we provoke the Lord to Anger Are we stronger than he Shall the Child go to fight with an Archangel This is the Folly and Madness of a presumptuous Sinner he dares God to his Face and hangs forth the Flag of Defiance against Heaven O then good reason we should take-heed of presumptuous Sin it is so heinous and desperate To him that knows to do Good yet doth it not to him it is Sin it is Sin with a Witness Vse 2. Trial. Let us examine if we are not guilty of sinning thus presumptuously knowing to do good yet not to do it 1. Is it not to sin presumptuously when we live in the total neglect of Duty We know we ought to pray in our Families yet do it not Houses that have no Prayer in them are the Devil's Houses and it is a wonder they are not haunted Ier. 10.25 Pour out thy Wrath upon the Families that call not on thy Name Neglect of Family-Prayer doth quasi uncover the Roof of your Houses and make way for a Curse to be rain'd down upon your Table To live in the neglect of Family-Duties is not this to sin presumptuously to know to do Good and not to do it 2. Is it not to sin presumptuously when we will venture upon the same Sins which we condemn in others Rom. 2.1 Therefore thou art inexcusable O Man whosoever thou art that judgest for thou that judgest dost the same things As Austin speaks of Seneca He wrote a Book against Superstitions but quod culpabat adoravit he worshipped those Images he reproved Thou Christian condemnest another for Pride and yet thou livest in that Sin thy self A Father condemns his Son for swearing yet he himself swears The Master reproves his Servant for being drunk yet he himself will be drunk The Snuffers of the Tabernacle were of pure Gold Those who are to reprove and snuff the Vices of others had need themselves to be free from those Sins The Snuffers must be of Gold Is not this to sin presumptuously to live in those Sins which we condemn in others 3. Do not they sin presumptuously against Conscience who will sin in spight of Heaven Though they see the Iudgments of God executed on others yet will adventure on the same Sins Exempla efficacius docent quam Praecepta Dan. 5.22 And thou his Son O Belshazar hast not humbled thy heart though thou knowest all this Though thou sawest the Judgments of God upon thy Father God turn'd him to Grass for his Pride yet thou goest on in the same Sin Ier. 3.8 When for all the Causes whereby Israel had committed Adultery I had put her away and given her a Bill of Divorce yet her treacherous Sister Iudah feared not but went and played the Harlot also He is a bold Thief indeed who sees his Fellow-Thief hung up in Chains yet is not afraid to rob in that place This is to run upon the thick Bosses of God's Buckler Job 15.26 To venture in Sin against all the Judgments and Threatnings of God 4. Do not they sin presumptuously they know to do Good yet do it not who labour to stifle the Convictions of their Conscience and will not let Conscience speak freely to them They smother the Light of it like one that puts his Light in a dark Lanthorn that it may not be seen This the Scripture calls holding the Truth in unrighteousness Rom. 1.18 They labour to blot out all the common Notions of God engraven in their Minds 5. Do not they sin presumptuously who know to do Good but do it not who after they have felt the smart of Sin it hath bred a Worm in their Conscience a Moth in their Estate yet after all this they again embrace their Sins Though this Viper hath stung them they will put it again in their Bosom is not this to sin presumptuously and to rebel against Light If there be any such here who are guilty in this high degree know to do Good but do is not let them fear and tremble their Case is sad The Wrath of God hangs over their Heads and that I may shew you you have cause to scar and that I may beat you off from presumptuous Sins let these things be seriously laid to Heart 1. These presumptuous Sins knowing to do Good
and yet not to do it knowing what is evil yet not forbearing these Sins do much harden the Heart These are two of the greatest Blessings a sound Judgment and a soft Heart But sinning presumptuously and knowingly doth congeal the Heart it doth both wast the Conscience and sear it 1 Tim. 4.2 By sinning knowingly a Person gets a Custom of Sin and the Custom of sinning takes away the Sense of sinning Ephes. 4.19 Being past feeling Tell the presumptuous Sinner there are Treasures of Wrath laid up for him lead him to the Brink of Hell and bid him hear the Roarings of the damned and the ratling of their Chains bid him look upon the infernal Flames and see the Devils that must shortly keep him company he fears not his Heart is like a piece of Marble or Adamant that will take no impression When Men know to do Good yet do it not their Hearts harden insensibly and that is dangerous Now they cannot repent that makes the Sin against the Holy Ghost uncapable of Pardon because he that hath sinn'd it is uncapable of Repentance 2. Such as sin presumptuously they know to do good yet do it not are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned Tit. 3.11 Being condemned in himself The Sinner knows in his Conscience he is guilty he hath sinn'd against Warnings Education Conviction so that his own Heart condemns him When the Judge saith to the Malefactor Thou hast committed such things worthy of Death and the Evidence is clear against thee What canst thou say for thy self that thou shouldest not die he is forc'd to cry Guilty The presumptuous Sinner is self-condemned and he will clear God when God judgeth him Psal. 51.4 That thou maist be clear when thou judgest When God condemns the Prisoner he will clear his Judge 3. To know to do good yet not to do it such presumptuous Sins make deep Wounds in the Soul A Prick of a Pin fetcheth Blood but the Thrust of a Rapier brings Death The least Sin fetcheth Blood but presumptuous Sins are like a stab at the Heart 'T is a Miracle if ever such recover by Repentance Every little Hole in the Tiling le ts in Rain but a Crack in the Foundation indangers the Fall of the House Every Sin of Infirmity is hurtful but presumptuous Sin cracks the Conscience and threatens the Ruine of that Soul Presumptuous Sin makes way for Despair a deep Wound Despair is the Agony of the Soul Spira in Despair was like a living Man in Hell Despair did suck out his Marrow and Vital Blood it made him a very Anatomy Now to sin against the Light of Conscience will bring to despair at last The Sinner goes on stubbornly yet his foolish Heart tells him all will be well But when God begins to set his Sins in order before him and Conscience which before was like a Lion asleep begins to be awakened and roars upon him and he sees Death and Hell before him now his Heart faints his Presumption is turn'd to Despair and he cries out as Cain Gen. 4.13 My punishment is greater than I can bear Now the Sinner begins to think with himself thus I would have my Sins and I had them and I have the wrath of God with them Oh how foolish was I to refuse Instruction but it is too late now the Mercy-Seat is quite covered with Clouds I am shut out from all hope of Mercy my Wounds are such that the Balm of Gilead will not heal The more Presumption in the Time of Life the more Despair at the hour of Death 4. To know to do Good and not to do it to sin presumptuously God may in just Judgment leave such an one to himself It is a terrible thing when God shall say Thou hast by thy presumptuous Sin affronted me and provoked me to my Face therefore I will give thee up to thine own Heart thou shalt sin still seeing thou wilt be filthy thou shalt be filthy still 'T is sad for a Man to be left to himself 't is like a Ship without a Rudder or Pilot driven of the Winds and dashing upon a Rock Rom. 1.21 24. Because when they knew God they glorified him not as God wherefore God gave them up to uncleanness What is the Condition of a Patient when the Physician gives him over and leaves him to his own sick Palate Saith he Physick will do him no good he may eat what he pleases for he will die So God after Men have sinn'd wilfully gives them up to their Lusts let them do what they will they are in a dying condition 5. To know what is good yet not do to it to sin presumptuously is a great degree of the Sin against the Holy Ghost Such as sin presumptuously sin wilfully Put but one Weight more into the Scale add but Despight and Malice against the Spirit and it becomes the unpardonable Sin Though Presumption is not final Apostacy yet it comes very near to it and a little matter more will make thee so guilty that there remains no more Sacrifice for Sin To sin presumptuously against Light may in time bring on Malice and Despight to the Spirit As it was with Iulian who threw up his Dagger in the Air as if he would be revenged on God When once it is come to this there 's but one step lower a Man can fall and that is into Hell 6. A presumptuous person who knows to do Good and doth it not is possessed with the Devil Satan hath a great power over him A Man that is resolved in Sin let God and Conscience say what they will I may say as Acts 5.2 Why hath Satan filled thy Heart The Prince of the Air hath blown on thee and fill'd thy Sails that thou movest so swiftly in Sin In Christ's time there were many bodily possess'd but in our time I fear they have their Souls possess'd with the Devil she would have her Will licet Corpus Animam in aeternum damnavit May it not be said of such a Person as Mat. 15.22 My Daughter is grievously vexed with a Devil 7. There is little hope for such as know to do Good yet do it not know what is evil but will not forbear There were Sacrifices for Sins of Ignorance but no Sacrifices for Sins of Presumption Numb 15.30 Indeed presumptuous Sinners hope all will be well Prov. 14.16 The Fool is confident Such a Fool is spoken of Deut. 29.19 When he hears the words of this Curse he blesseth himself saying I shall have peace though I walk after the imagination of my heart to add Drunkenness to Thirst the Lord will not spare him but the Anger and Iealousie of the Lord shall smoke against that Man Though the humble penitent may fly to the Mercy of God as to an Altar of Refuge yet God will pluck the presumptuous Sinner from this Altar Exod. 23.7 I will not justifie the wicked Should God favour presumptuous Sinners he should justifie the wicked seem to
How glad are Children when they are going home This was Christs comfort at Death he was going to his Father Ioh. 16.28 I leave the world and go to the Father and Iohn 20.17 I ascend to my Father If God be our Father we may with comfort at the day of death resign our Souls into his hands So did Christ Luke 23.46 Father into thy hands I commend my Spirit If a Child hath any Jewel he will in time of danger put it into his Fathers hands where he thinks it will be kept most safe Our Soul is our richest Jewel we may at Death resign our Souls into Gods hands where they will be safer than in our own keeping Father into thy hands I commend my Spirit What a comfort is this Death carries a Believer to his Fathers house where are delights unspeakable and full of glory How glad was Old Iacob when he saw the Waggons and Chariots to carry him to his Son Ioseph the Text saith His Spirit revived Gen. 45.27 Death is a triumphant Chariot to carry every Child of God to his Fathers Mansion house 20. If God be our Father he will not disinherit his Children God may for a time desert them but not disinherit them The Sons of Kings have been sometimes disinherited by the cruelty of Usurpers as Alexander the Great his Son was put by his just Right by the violence and ambition of his Fathers Captains but what Power on Earth shall hinder the Heirs of the Promise from their Inheritance Men cannot and God will not cut off the entail The Arminians hold falling away from Grace and so a Child of God may be defeated of his Inheritance but I shall show you that Gods Children can never be degraded or disinherited their Heavenly Father will not cast them off from being Children 1. It is evident Gods Children cannot be finally disinherited by vertue of the Eternal Decree of Heaven Gods Decree is the very Pillar and Basis on which the Saints perseverance depends Gods Decree tyes the knot of Adoption so fast that neither Sin Death or Hell can break it asunder Rom. 8.30 Whom he did predestinate them he also called c. Predestination is nothing else but Gods decreeing a certain number to be Heirs of Glory on whom he will settle the Crown whom he predestinates he glorifies what shall hinder Gods electing Love or make his Decree null and void 2. Besides Gods Decree he hath engaged himself by Promise that the Heirs of Heaven shall never be put by their Inheritance Gods Promises are not like blanks in a Lottery but as a sealed Deed which cannot be reversed The Promises are the Saints Royal Charter and this is one Promise that their Heavenly Father will not disinherit them Ier. 32.40 I will make an everlasting covenant with them that I will not turn away from them but I will put my fear in their hearts that they shall not depart from me Gods Fidelity which is the richest Pearl of his Crown is engaged in this Promise for his Childrens perseverance I will not turn away from them A Child of God cannot fall away while he is held fast in these two Armes of God his Love and his Faithfulness 3. Jesus Christ undertakes that all Gods Children by Adoption shall be preserved in a state of Grace till they inherit Glory As the Heathens feigned of Atlas that he did bear up the Heavens from falling Jesus Christ is that blessed Atlas that bears up the Saints from falling away Quest. How doth Christ preserve the Saints Graces till they come to Heaven Resp. 1. Influxu Spiritus Christ carries on Grace in the Souls of the Elect by the influence and co-operation of his Spirit Christ doth Spiritu continually excite and quicken Grace in the Godly his Spirit doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up the sparks of Grace into an holy flame Spiritus est Vicarius Christi The Spirit is Christs Vicar on Earth his Proxy his Executor to see that all that Christ hath purchased for the Saints be made good Christ hath obtained an Inheritance incorruptible for them 1 Pet. 1.4 and the Spirit of Christ is his Executor to see that this Inheritance be settled upon them 2. Christ carries on Grace perseveringly in the Souls of the Elect vi orationis by the prevalency of his intercession Heb. 7.25 He ever lives to make intercession for them Christ prayes that every Saint may hold out in Grace till he comes to Heaven Can the Children of such Prayers perish If the Heirs of Heaven should be disinherited and fall short of Glory then Gods Decree must be reversed his Promise broken Christs Prayer frustrated which were Blasphemy to imagine 4. That Gods Children cannot be disinherited or put by their Right to the Crown of Heaven is evident from their Mystical Union with Christ. Believers are incorporated into Christ they are knit to Christ as the Members to the Head by the Nerves and Ligaments of Faith so that they cannot be broken off Eph. 1.22 23. The Church which is his Body What was once said of Christs Natural Body is as true of his Mystical A bone of it shall not be broken As it is impossible to sever the leaven and the dough when they are once mingled and kneaded together so it is impossible when Christ and Believers are once united that they should ever by the power of Death or Hell be separated Christ and his Spiritual Members make one Christ now is it possible that any part of Christ should perish How can Christ want any Member of his Body Mystical and be perfect Every Member is an Ornament to the Body and adds to the honour of it How can Christ part with any Mystical Member and not part with some of his Glory too So that by all this it is evident that Gods Children must needs persevere in Grace and cannot be disinherited If they could be disinherited then the Scripture could not be fulfilled which tells us of Glorious Rewards for the Heirs of Promise Psal. 58.11 Doubtless there is a reward for the righteous Now if Gods Adopted Children should fall finally from Grace and miss of Heaven what Reward were there for the Righteous And Moses did indiscreetly to look to the recompence of reward and so there would be a door opened to despair Object This Doctrine of Gods Children persevering and having the Heavenly Inheritance settled on them may cause carnal security and make them less circumspect in their walking Resp. Corrupt Nature may as the Spider suck poyson from this Flower but a sober Christian who hath felt the efficacy of Grace upon his Heart dares not abuse this Doctrine He knows perseverance is attained in the use of means therefore he walks holily that so in the use of means he may arrive at perseverance St. Paul knew that he should not be disinherited and that nothing could separate him from the love of Christ but who more holy and watchful than he 1 Cor. 9.27 I
my Sin nay in spight of it this causeth admiration Who is a God like thee A Man that goes over a narrow Bridge in the Night and the next morning comes and sees the danger he was in and how miraculously he escaped he is stricken with admiration So when God shews a Soul how near he was a falling into Hell and how that this Gulph is shut all his sins are pardoned he is amaz'd and cries out Who is a God like thee that pardonest iniquity That God should pardon one and pass by another One taken another lest this fills the soul with wonder and astonishment 4. Where-ever God pardons sin he subdues it Micah 7.19 He will have compassion on us he will subdue our iniquity Hebr. Iickbosh sub jugo ponet Where Mens persons are justified their lusts are mortified There is in sin vis Imperatoria Damnatoria a Commanding Power and a Condemning Then is the condemning power of sin taken away when the commanding power of it is taken away Would we know whether our sins are forgiven are they subdued If a Malefactor be in prison how shall he know that his Prince hath Pardoned him if the Jailor come and knock off his Chains and Fetters and lets him out of Prison then he may know he is Pardoned So How shall we know God hath pardoned us if the Fetters of sin be broken off and we walk at liberty in the ways of God Psal. 119.45 I will walk at liberty this is a blessed sign we are pardoned Such as are washed in Christ's blood from that guilt are made Kings to God Revel 1.6 as Kings they rule over their sins 5. He whose sins are forgiven is full of Love to God Mary Magdalen's heart was fired with love Luk. 7.47 Her sins which are many are forgiven for she loved much Her love was not the cause of her Remission but a sign of it A pardoned Soul is a monument of mercy â—nd he thinks he can never love God enough he wisheth he had a Coal from God's Altar to inflame his heart in love he wisheth he could borrow the Wings of the Cherubims that he might fly swifter in Obedience a pardoned Soul is sick of love He whose heart is like Marble lock'd up in impenitency that doth not melt in love a sign his pardon is yet to seal 6. Where the sin is pardoned the nature is purified Hos. 14.9 I will heal their backslidings I will love them Every Man by Nature is both guilty and diseased where God remits the guilt he cures the disease Psal. 103.3 Who forgiveth all thy Iniquities who healeth all thy Diseases Herein God's pardon goes beyond the King's pardon the King may forgive a Malefactor but he cannot change his heart he may have a thievish heart still But God when he pardons changeth the heart Ezek. 36.26 A new heart also will I give you A pardoned Soul is adorned and embellished with holiness 1 Joh. 5.6 This is he that came by water and blood Where Christ comes with Blood to justifie he comes with Water to cleanse Zac. 3.4 I have caused thy iniquity to pass from thee and I will cloath thee with change of raiment I will cause thy iniquity to pass from thee there is Pardoning Grace and I will cloath thee with change of raiment there is Sanctifying Grace Let not him say he hath pardon that wants Grace Many tell us they hope they are pardoned but were never sanctified Yea but they believe in Christ But what Faith is it a Swearing Faith a Whoring Faith the Faith of Devils is as good 7. Such as are in the number of God's People forgiveness of sin belongs to them Isa. 40.1 Comfort ye my People tell them their Iniquity is forgiven Quest. How shall we know that we are God's Elect People R. By Three Characters 1. God's people are an humble people The livery which all Christ's people wear is Humility 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye cloathed with humility 1. A sight of God's Glory humbles Elijah wrapped his Face in a Mantle when God's Glory passed by Job 42.5 Now mine eye seeth thee wherefore I abhor my self The Stars vanish when the Sun appears 2. A sight of sin humbles In the Glass of the Word the godly see their spots and these are humbling spots Lo saith the Soul I can call nothing my own but Sins and Wants this humbles An humble Sinner is in a better condition than a proud Angel 2. God's people are a willing people Psal. 110.3 Gnam nedabot a people of willingness Love constrains them They serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely and out of choice They stick at no service they will run through a Sea and a Wilderness they will follow the Lamb whithersoever he goeth 3. They are an heavenly people Stars Joh. 17.16 Ye are not of the World As the Primum mobile in the Heavens hath a motion of its own contrary to the other Orbs So God's people have an heavenly motion of Soul contrary to the Men of the World They use the World as their Servant but do not follow the World as their Master Phil. 3.20 Our conversation is in heaven Such as have these Three Characters of God's people have a good Certificate to shew that they are pardoned Forgiveness of sin belongs to them Comfort my people reâ—t them their iniquity is forgiven 8. A sign we are pardoned if after many storms we have a sweet calm and peace within Rom. 5.1 Being justified we have peace After many a bitter Tear shed and Heart-breaking the Mind hath been more sedate and a sweet Serenity or Still-Musick hath followed this brings tidings God is appeased Whereas before Conscience did accuse now it doth secretly whisper comfort This is a blessed Evidence a Man's sins are pardoned If the Bailiffs do not Trouble and Arrest the Debtor it is a sign his Debt is Compounded or Forgiven So if Conscience do not Vex or Accuse but upon Good Grounds whisper Consolation this is a sign the Debt is Discharged the Sin is Foâ—given 9. A siâ—n sin is forgiven when we have hearts without guile Psal. 32.1 2. Blessed is he whose transgression is forgiven unto whom the Lord imputeth not iniquity and in whose spirit there is no guile Qu. What is this to be sine fuco without Guile 1. He who is without guile hath Plainness of heart He is without collusion he hath not cor dupâ—ex a double heart His heart is right with God A Man may do a Right Action but not with a Right Heart 2 Chr. 25.2 Amaziah did thaâ— which was right in the sight of the Lord but not with a perfect heart To have the heart right with God is to serve God from a Right Principle Love by a Right Rule the Word to a Right End the Glory of God 2. An heart without guile dares not allow it self in the least sin He avoids secret sins He dares not hide any sin as Rachel did her Fathers Images