his wife but for his God he was to bestow his whole strength upon him Quest Why did God imprint this upon Adam An. First Holinesse why imprinted on Adam because Adam without this measure of holinesse could not returne that tribute of holinesse he owed as a reasonable creature and which God expected as a Creatour There is a payment which God expects at the hands of a creature namely praise for as Landlords let out their lands for rents which they expect at their tenants hands so doth God require thanksgiving from Adam which unlesse he had holinesse he could not have given Deut. 10.12 When he had discovered the largenesse of Gods love marke what he gathers And now oh Israel what doth the Lord thy God require but to love him with thy whole heart as if hee should say This I looke for that for all my kindnesse thou feare mee and love me with thy whole heart which to doe is a Christians Master-piece Had God made Adam so that hee could not have loved him he could not have received honour from him and so had beene accessary to the dishonour of his owne name 2. Adam by this meanes attained his owne good Heavie things never leave moving till they come to the earth so Adam was restlesse before he came to enjoy union with God This was Adams and is our happinesse to enjoy God which is the onely good of a mans soule Isa 26.8 The desire of our soul is to thy name and to the remembrance of thee The up-shot of the desires of Gods servants is towards his name when the body is in the grave and the soule in heaven the soule would faine be united to the body that both may be united to God and be possessed of him and then all desires cease 3. Because if Adam had not had this holinesse God had required more of him then he had ability to performe which had beene a want of equity which is utterly unbeseeming the sweet nature of God To require a thing absolutely impossible is against equity had not Adam had power to love God God requiring love from him had required that of him which he had not beene able to performe It stood with equity and Gods righteous will to give Adam power to love him above all yea it was a debt God owed to him seeing he would require obedience from him When Adam had not offended it was requisite God should give him ability to discharge his service Use The use hence is No shame to be holy 1. For instruction to teach us that it is no shame to be holy holinesse is no mans dishonour It is the greatest praise that can befall a man to be holy to be like God is no dishonour and by holiness we come to be most like unto him It is one of Gods names The holy One of Israel Isa 43.14 Nay the Angels Isa 6.3 doe not say Powerfull powerfull but Holy holy holy Lord God of hostes the Lord is said there to be the God of hostes but he is three times holy for his one time powerfull not that holinesse is more in God then power but to shew how God rejoiceth in this name Holy Who art thou then that art loath to have the name of holinesse Yes you are one of the holy crew will they say Art thou an enemy to holinesse then thou art an ungodly man The venome of such mens spirits as hate holinesse is incomparable there is no greater argument of a gracelesse disposition Use 2. It is a word of terrour It is cleare that the sinne of those men who oppose holinesse or keep others from it is marvelous hainous We will pursue both A great sin to oppose holinesse 1. It falleth heavie upon those who make holinesse the marke of their malice There is no person so vile no practice so abominable but they will approve of they will hugge drunkards in their bosomes and harbour adulterers in their houses but if holinesse appeare in any mans practice they are transported with fury against it Their blood riseth in their faces rancour in their hearts and venome in their tongues that they say as was said of S. Paul Away with such a fellow from the earth We cannot live in quiet for these holy men Oh thou that doest thus hatest the very image of God and flyest in the face of the Almighty and wouldest if thou couldest as well rend God from his throne as these holy men from the face of the earth there is no surer evidence then this that God intends no good to thy soule Salvation comes by holy meanes God the Father is an holy God that loves his people Christ is holy that redeemes his people the Spirit is called the holy Ghost heaven is an holy place it is called the heavenly Hierusalem the way to heaven likewise is holy Isa 35.8 nay all those that doe walke in that way are holy Isa 63.18 the people of holinesse possesse it The scripture saith the Saints of God are Priests and the Priest ware upon his breast-plate Holinesse to the Lord. Dost thou that hatest holinesse think to goe to heaven then there must bee another heaven for this is holy Heare and feare thou whose conscience doth convince thee that thou hast been carried with indignation against holy men see the hainousnesse of thy sinne the place is holy the Spirit holy c. If thou goest to heaven God will come out of heaven for he will not dwell with unholinesse Jude 4. God hath ordained from all eternity that unholy and ungodly men shall never come to heaven but shall bee in an unholy place among unholy Divels Know thy sinne to bee hainous and thy judgement heavie 2. It reproveth those A great sin to keep others from holinesse that would keepe others from holinesse Men count it a great wisedome in directing their families if they can keepe them from looking after this holinesse This is the counsel they give them Doe what you please onely bee not a precise fellow be any thing but a Saint It is all their cunning to daunt the hearts of others from seeking after holinesse hence wee heare so many fears suggested to men that labour to walke as they ought Nay saith the Master if you must needs to the godly crew I will breake the crew of you c. But do but consider what you doe 1. You crosse the command of God 1 Pet. 1.15 Bee holy as I am holy what heart hast thou then that commandest the contrary 2. As you crosse Gods command so you damne the souls of those that God hath committed unto your charge thou that keepest their soules from holinesse keepest them from happinesse Oh it will one day be a wound to thy conscience to thinke with thy selfe My childe would have followed holinesse but I would not suffer him therefore is he gone into the bottomlesse pit and I was the cause of it Try whether thou be holy or no. Use 3.
that they would resolve hee should bee theirs whatsoever he cost them oh that our hearts were thus set upon the means When the Lord hath shewed thee the necessity of them and God hath revealed himselfe oh I say hold fast there let not that opportunity goe it will be a marvellous folly if thou dost and it will deprive thine heart of much benefit nay thou maist lose thy soule by such dallying when you have time and opportunity and yet lose it sure it is for want of attendance Likewise the children of God must pray privately besides this for they have private sins as well as other sins Attend not looke not after temptations but attend upon the means Many men when they come to market wil fall about their homely occasions that which they should doe at home they doe in the market just so it is here when the Minister is preaching then they are reading or praying or conferring oh this is a sinfull thing you must doe your owne businesse at home and not neglect the opportunity before you 3. Wee must lay aside yea lay by those that are the best commodities and most necessary Wee see Trades-men need many things but those things that are most profitable and necessary they will be sure to have and if their purse will reach and hold out they will buy other things afterward Hee will buy bread now on the one side and cloth on the other side bread hee must have for his family to feed them and cloth hee must have to cloath them and if his money will hold out then haply hee will buy some lace or a rattle for his child So I say you have the choyce of all favours and of all mercies now provide that which is most necessary First seek the Kingdome of God and the righteousnesse thereof Mat. 6.33 This is the maine thing it is of necessity that the soule should be saved What is here meant by the Kingdome of God Some say It is the kingdome of glory others the kingdome of grace but how can a man seek the kingdome of glory but first hee must have the kingdome of grace before that of glory And how shall a man attaine to this The Lord hath vouchsafed it to none but to those that do seek it in his ordinances it is to bee had by the preaching of the Gospel of grace Was there ever any man ordinarily converted but by the Word of God Rom. 10.17 for Faith comes by hearing c. This Word is the word of the Kingdome first seeke that by which faith is bred by which Christs righteousnesse is made ours make this sure to thy soule for this is that you cannot be without this is that which David desired Ps 27.4 This is that I will require Lord saith hee that I may dwell in the house of the Lord and see thy face in the beauty of holinesse You make little of the preaching of the Gospel and never regard it but David was glad of it O Lord saith hee One thing I have desired whether I have health or no life or no I care not but one thing Lord I crave that I may see thy face in the beauty c. For this did Christ commend Mary Martha Lu. 10.42 Martha thou art cumbred about many things and much businesse but Mary hath chosen the better part that shall never be taken from her Whether is the soule better then the body A child of God will say The soule is best Whether is prayer better then profit heaven better then earth if prayer and heaven bee the better then let the earth stay let commodity stay let profit stay let heaven and salvation be served first This dashes the dreames of many men that will not stir out of their shops though they may well bee spared will rather lose the Word of God then lose the profit of six pence Oh see now come and lay these things together and see the difference between them Ob. But some will say they will have them but lay them by yet and afterward they will bargaine Answ But deferre not the time Now what will you give for them Me thinks I heare mens soules say O mercy mercy is worth a thousand worlds Oh what availes it to be rich and miserable honourable and accursed You little ones what say you Do not you wish for mercy O mercy mercy without mercy we are for ever wretched oh it is mercy that wee live and are not sent quick to hell But now will you buy it you shall have it cheape enough What will you give Now wee come to the maine You must give as the market goes and on Gods termes for you must not thinke that God will save you with wishing Oh no no he will not But now Will you buy them Then bid faire you must part with all your sinnes away with the proud heart and away with the world and the pleasures thereof Now see how the world replyes First young ones reply We have no wit nor understanding well you must beleeve else you must perish The old man sayes I am weake and feeble well you must get faith or else you must perish too Now you know the price of it you must provide to pay it Mat. 13.44 There it is said The wise merchant when he found the pearl went and sold all that he had to buy it That was a great price Thou must sell all to buy this if thy lust bee as deare to thee as thine eye thou must part with it if thou hast a proud heart thou must downe with it if a man have a faire estate and so many hundreds and such lands and such and such wares in his shop if God require it hee must part with it all The drunkard must part with his cups and the whoremonger with his queans unlesse yee doe part with these ye cannot have Christ this is the price of it Returne to me an answer whether you will have it or no that I may returne an answer to the Lord that hee may preserve it for you See that of Judas Acts 12.24 He would rather have the 30 pence yea he would betray his Lord for it and he had it but hee came againe with horrour of conscience and threw it away and threw away himselfe too for hee went and hang'd himselfe and now hangs in hell for ever It is an easie matter for a man to tell over his money but not so easie to make the heart willing to part with it but if you will not part with it now there will come a time at the day of death and then the covetous man will say Here take my money that I have got by oppression and the drunkard will say Here take my cups Then I say now part with them be wise merchants part with them now and the match is made Then now resolve Is it mercy saith the soule then it is enough Lord take all though I never see a good day
none could receive it unless he had the image of God Hence I say they consult together about it I will create saith the Father and do you create Sonne and doe you create Spirit The work of the Father is discovered in creation the work of the Sonne in redemption the work of the Spirit in sanctification all concurre to make him partaker of happinesse This is the cause why no other creature is capable of happinesse but Men and Angels because they onely have the image of God Reas 2. Because God would have one creature above the rest that should take notice of his attributes discovered in his workes God would have the glory of his attributes that are manifested in his workes Hee creates a world in that world hee expresses the workes of wisedome power and holiness When first the heavens were bespangled with stars the earth replenished with fruits the sea with fishes no creature could see Gods worke-manship and honour him for it therefore God makes man in his owne image makes him able by wisedome to conceive his works and gives him wisedome to returne him honour from all It is requisite there should bee some spectators The goodnesse of God is in the heavens they at it were speake the providence of God now wee see these things and cannot but admire them Psalm 103. ult The Psalmist speaking there concerning the wonders of God in the heavens marke what he addes Blesse the Lord all yee all his workes As who should say All yee sonnes of men come hither see and wonder at the power goodnesse of God in these things and blesse his name for them Prov. 3.6 Acknowledge the Lord in all thy wayes The creature cannot acknowledge God because it wants the image of God but man that hath a spirituall ability to know God cannot but acknowledge him in all his wayes Men that have any curious workmanship which they would have seene build up a stage for the better view of it Why should they set it forth if there were no man to come and observe it Just so God does he makes the whole frame of the world and in that expresses his power and goodnesse To what purpose should all these bee made if there were no man to see them and wonder at them Exod. 14.4 When God would raise his honour out of Pharaoh he sets him upon a stage He might have beene slaine amongst the first borne but hee brings him into the middest of the Sea and there slew him This passed not without observation insomuch that the Heathens could say These are the Gods that slew Pharaoh c. What should bookes doe if there were no schollars The world is the booke of Gods goodnesse wherefore should this be if there were no man to studie it Use 1. The first use is of instruction Dutie to God in this respect to teach us what our duty should be to God since his kindnesse is such to us Adam was a common root therefore what Adam had thou hast in him Hence then take notice of the extraordinary duty wee owe unto God Hath God done more for us then for other creatures then let us do more for him All the world joyned together have not received so much as man As the excellency of man is above all so his care should be to returne more to God bestow the best affections the utmost labour for the promoting of the praise of God What a shame is it for a Prince to turne a Peasant for Adam the best to become the worst If the dog returne to the vomit and the sow to the wallowing in the myre if the horse and mule have no understanding it is their nature but Adam hath not the image of an irrationall creature but the image of God yea of that God that takes it in great indignation that all should serve us we will not serve him The Lord lights his candle for man to labour by he drawes his curtaine for man to rest by the creatures lift us up to God and say Serve him more then all Isaiah 1.2 The Lord makes his moane to the creatures Shall all creatures obey God better then man when man was made better by creation then them When thou findest thy heart sluggish quicken thy selfe thus Aske the fowles of the ayre and they will tell thee thou receivedst all from God returne all unto him againe When thou seest the heavens turne in their compasse condemne thy soule that thou art so dead hearted in duty The Sunne rejoyces like a Gyant to runne his course because God commands it the sea ebbes and flowes because God will have it so Nay the creatures will doe against their nature for God 1. King 13.5 Oh Altar heare the word of the Lord and the Altar breaks in peices the poore stones rend in sunder at the commandement of God and yet after so many threatnings we stoup not let us see it and bee ashamed Ob. But wee cannot obey God Ans Yet see thy bond though thou canst not pay it see thy debt be humbled though thou it not able to satisfie for it Use 2. The second use is It is not for one made after Gods image to dote on the creatures Learne from hence not to be servants to those that God hath made servants to you Wee should not bee doting daily upon these empty shadows because they are unworthy the nature of man Shall the Lord make us better then the best of all creatures and shall wee abase our selves below the meanest condition of the lowest creature Think of this that wee may consider whence we are fallen as God speakes to that Church in Rev. 2. The drunkard is a slave to his cups the covetous man is a drudge to the dirt of this world the ambitious mans being is the favour of men Nay more man is become not onely a slave to the creatures but a vassall to his owne lusts Let us be ashamed of this The Apostle 1 Cor. 3.21 when divers had disputed of the excellency of Paul and Apollo sayes Hee all is yours therefore glory not in your servants The argument fals more strongly here Bestow not your selves on these empty things they are your servants bee not vassals to them Men beare themselves according to their birth the King scornes to stoup to a Peasant and a man of Nobility scornes to stoup to a dung-hill churle Oh that wee were thus wise for our soules beare up your selves according to your birth and thinke thus with your selves When profits and pleasures crave your services a man should conceive in an holy ambition that his heart were too good to trust to lying vanities Man is of a better birth and should answer them as Christ did the Pharisies comming to tempt him Matth. 22.21 who when they asked if it were lawfull to give tribute to Caesar requireth a penny askes them Whose image superscription hath it They answering Caesars saith Give unto Caesar that which
that might overwhelme him but hee that hath his eyes in his head can foresee them so wisedome is able to descry inconveniences and helpe us against them Let therefore our owne profit be a meanes to provoke our hearts to get understanding §. 4. Quest WHat was the image of God in the will Ans How ever we see not our soule Of Gods image in the will yet there is a spirituall substance in every man which is immortall and hath two faculties Understanding and Will. Now the faculty of the Will is like the hand that puts away or takes any thing The will is like an unruly horse that casts his rider I will do what I will though reason crosse it This will whereof we now speake was graciously regulated when it came out of the hands of God Now for the Answer Holinesse and righteousnesse were imprinted in the will of Adam Eph. 4.24 The Apostle to the Colossians made knowledge a part of the spirituall image of Adam and now he addes holinesse and righteousnesse which were seated in the will Luk. 1.75 Christ hath redeemed us that we might walke before him in holinesse and righteousnesse all our dayes In the answer are 2. things 1. That holinesse and 2. That righteousness were there Of these in order Quest What is holinesse An. A spirituall power Holinesse what or frame put into the nature of Adam inabling him to doe Gods will and fitting him to love God above all Three things are in this description 1. It is a spirituall power It is not the very nature of the faculty of the will but a frame put into the will that sets it on and carries it out to God for the will of it selfe is not able to close with God but onely so farre as it is carried out to him As it is in the body the tongue is the instrument of tasting of it self it cannot taste but there is a moisture there that makes it taste hence if it be evilly affected it tasteth evill sweet things seeme soure and soure things seeme sweet or as it is with the hand it cannot worke about any thing barely as it is an hand unlesse it receive strength and motion from the vitall faculty for a dead hand or a benummed hand can exercise it selfe about nothing so it is with the will that power of it self cannot rellish the things of life and happinesse but it must be an holy will that can close with an holy God it is not barely the will but there must bee an wholesome constitution put into it and then it can close with an heavenly God having this heavenly frame Hence it is death to the wicked to bee under the ordinances of God The devils have a naturall faculty of will but corruption possesseth it and therefore they abhorre the holinesse of God because they themselves are unholy but Adams will had a spirituall frame of holinesse put into it whereby it was able perfectly to please God 2. There was a readinesse and promptnesse put into his will whereby hee was able easily to bestow himselfe upon and comfortably to bee carried unto the doing of the will of God When the wheels of a clock are rightly ordered they go on speedily Adam was the clocke of God and the maine wheele was the will when the rust of sturdinesse hangs on the will the motion to God-wards is hindered but had our wills this oyle of holinesse they would runne on chearily in the service of God Men slight the means of grace and cannot close with the ordinances of God because their wills are unholy As it is with sin Rom. 7.23 it leads a man captive to the commission of evill it puts a promptnesse into the heart to incline it to evill so holinesse puts a quicknesse into the will which carries it on joyfully to performe the will of God 2 Tim. 2.21 If a man will purge himselfe he shall be a vessell of honour fit for the Masters use and prepared for every good worke While a mans heart is like an uncleane vessell he is not prepared for any good work but when his heart is purged he is fit for every good work Deut. 28.47 Thou servedst not the Lord thy God with joyfulnesse and gladnesse of heart God will be served but with what heart with a joyfull and a merry heart This gladnesse comes from the holinesse that was in Adam 3. He was by this able to love God above all and this was the performance of the first Table and this above all implies three things To love God above all hath three things 1. He did prize God more then what ever God could doe for him nay more then salvation it selfe Psal 73.26 When he was dazeled with the prosperity of the wicked mark what he sayes The Lord is my strength and my portion for ever as if hee should say I esteeme of God above all A man makes an high account of his patrimony so doth David esteeme of God Psa 73.26 If a man love father or mother more then mee Mat. 10.37 hee is not worthy of mee nay a man must love God-better then his life Psal 63.3 Thy loving kindnesse is better then life then the life of my wife then the life of my child nay it it is better then mine owne life 2. He made choice of God above all As a man prizeth a thing so hee will make choice of it When we come into a shop look what commodity wee prize wee will take so was Adams choice of God Psal 73.25 Whom have I in heaven but thee The renewed soule counts all things dung and drosse in comparison of Christ Adam had by vertue of this frame that power that if all the world were offered him yet hee would chuse God above all 3. Hee was able to have his heart carryed with great intention of soule to bestow his minde upon the Lord. When Adam did chuse God above all then hee had power to have his heart carried with greatest extent of strength to him for thus it is commanded by our Saviour to the Lawyer in the Gospel Matth. 22.37 Thou shalt love the Lord thy God with all thy might with all thy strength so was Adam carried with the utmost of his strength to close with God If God should have threatned Adam would have trembled if hee should have revealed his goodnesse Adam would have been inlarged in love thereof if hee should have revealed his name Adam would have honoured it This frame of his will made him carry himselfe proportionably to Gods will to the utmost of his strength A man must love his neighbour with his whole heart not with some of it yet not with his whole strength A man may love his neighbour too much but when hee comes to the love of God he must love him as much as he can Adam ought to have loved his neighbour with his whole heart yet it was not required of Adam to love his neighbour as
more for the losse of them the affections should yeeld to the command of reason It is quite contrary in us a mans affections though they are set upon a lawfull object yet they goe so amaine like unruly colts that they cast the rider delight and desire out-bid reason and sometimes transgresse the bounds of honesty most commonly of holinesse It is marvellous hard to have our affections at command Lot goes into Sodom and God could not get him out againe but that the Angel was faine to carry him out by force so when a man gets into Sodom le ts loose his affections on shoppe or children or the like oh what an hard matter is it to say No more of that But Adams affections were so ordered that if reason should say Love that now and then leave it hee would love it now and leave it then Philip. 4.12 I know how to abound and how to bee poore his meaning is if God would bestow these things he had an heart to love them if hee would take them away he was content to leave them Job 1.21 The Lord hath given and the Lord hath taken away blessed be the name of the Lord whereas wee sit Rachel-like disquieted because our comforts are not Use 1. The first Use is of examination By order in thy affections esteeme what grace thou hast A man may here plainely perceive what measure of grace hee hath and whether hee hath any or no See what tractablenesse there is in thy affections to submit unto the authority of holinesse So much boysterousnesse as thou findest against the evidence of reason and frame of holinesse so much corruption there is in thy heart I speak this the rather to take off the conceit of many who use to commend a man in this manner Hee is an holy man but that hee hath one fault hee is as dogged as may be it is but a poor commendation So much boyling as is in thine heart so much want of grace is there He is a good Christian they will say but wonderfull outragious surely then there is but little good in him The servant is stubborne against his Master the master againe is quarrelsome for every word if there bee grace in these it is well yet there is a great deale of the want of Gods image upon such a soule 1 Cor. 3.3 When there are strifes and envyings amongst you are ye not carnall When the heart is boysterous and full of envie is it not carnall There is a great deal of rubbish in thy heart which grace if it were there would remove The Philosopher observes that all stormes are here below in these baser bodies there is none of them in the highest heavens so hadst thou an heavenly heart all thunderings and lightenings all crosse dogged and malicious distempers would bee gone there would bee no newes of them The fruits of the Spirit are love Gal. 5.22 meeknesse c. But when men runne abreast the Master his way and the Servant his way where are the fruits of the Spirit Are ye not carnall Ob. But may not a man by education or misery bee tempered and cooled from these things Answ Yes he may have the ruggednesse of his affections smoothed and the edge of furiousnesse blunted But though a man may have these somewhat abated and want grace yet if a man have these it is somewhat suspicious whether hee have grace There may bee a root and yet no blossomes and yet it is certaine where there are blossomes there is a root If a man expresse envie in his life there is sure a treasure of it in his heart If there be so much filth in the streames there is more in the fountain if there be good in thee there is but a little Here we may also see whether wee have any truth of grace judge of it by the works No fire but will burn fire will heate the whole house so grace will frame the whole soule Art thou able to tame those jarring affections and to stifle them Art thou able when they would transport thee to allay them and bring thy soule to a calme frame Then it is a signe thou hast grace God is the God of order not only in the Church but in the house and every where If thou canst master those boysterous affections that they may be subject unto wisdome and holinesse then it is certaine there is some grace in thee Quest But are not the best men troubled with passions and distempers Differences of distempers in the godly and others Answ There are such in the best upon whom the Lord hath beene pleased to look graciously but they are in a farre different manner in them then in the wicked Their spots are different Deut. 32.5 Their spot is not like the spot of my children as who should say the Saints have their spots and the wicked have their spots but they are not the same The spots of the purples are dangerous but the spots of the plague are deadly The wicked have the spots of the plague the Lord have mercy on them they are but dead men Though a Common-wealth bee subject to conspiracies yet a wise Kng can discover them but when there is no King as in Israel every man doth what he list so in the heart of an ungodly man corruptions do what they list they make him as proud and as covetous as they list The Saints have many mutinies in their hearts yet they have a wise King a gracious will that quels these and submits to God and the power of his grace The difference betweene the distempers of the Saints and the wicked appeares in three particulars 1. The Saints make those distempers and unruly affections which lye upon them their greatest burthen it is their heart-smart though other sins are greater and the reason is because they break the union between God and the soule and they breed a distance between Gods good Spirit and it 2 Cor. 12.7 God suffered Sathan to buffet St. Paul which was some distemper and provocation to sin now this made him grone and sigh to the Lord yea it brought him on his knees thrice As it is with an enemie if his use bee to come suddenly upon a Towne a wise Captaine will gather his forces together to hinder his designes So must the Saints because their corruptions surprize them suddenly These make them cry out This will be my bane the least sin will damne me as well as the greatest I shall perish one day by the hand of Saul c. 1 Sā 27.1 whereas a carnall man maketh nothing of these but beares all with a Pish it is not such a great matter as some make it I confesse I am passionate and cholerick but I would I had no worse to answer for and the like Oh how doth this argue a gracelesse heart that can thus digest gracelesse courses A toad will feede upon poison but if a man take two or three drops it
will kill him it is a signe thou hast a toadish nature that canst digest these lusts Gen. 15. ult Esau went away carelesly when hee saw that hee lost his birthright I confesse it is possible for a carnall heart to grieve for these distempers but it is either when a man hath monstrously befooled himselfe or when conscience flies in his face What you go to heaven Therefore a man on these termes may crouch not because of sin but of disgrace or the sting of conscience that lies in his bosome 2. The Saints when they are thus it is but a pang they come to their cold temper againe and they then will welcomly entertain the word and desire that it would discover their sinne A gracious heart cares not what the man bee that discovers his sinne whether he bee friend or enemy whether a good man or a bad man Hee lookes not at the man but at the goodness of the command 1 Sam. 1.17 Eli when he had been indulgent and the Lord threatned him for it hee saith to Samuel 1 Sam 3. Hide nothing from mee Jonah being in a sullen fit forsakes Gods command but this is but in a push in cold blood hee is otherwise David that had the heart of a Lyon he would not leave a man alive in Nabals house yet Abigail a woman makes him say Blessed be thou Chap. 25. thy counsell here was a gracious heart that could submit to the counsell of so mean a person But a wicked man cannot abide to have his corruption crossed they are so incorporated into it that they cannot live without it This was it that made the young man go away sorrowfull They murmure against their instructers as the Hebrew said to Moses Exod. 2.14 What wilt thou slay mee as thou didst the Egyptian yesterday Let every cup stand upon his owne bottome what have you to doe with mee c. A wicked man may bite the lip for the present and say I thanke you for your counsell yet he will goe away and fit you an evill turne But the godly come and acknowledge plainely These passages and grace cannot stand together and therefore they will submit to the truth with all their heart A wicked man will use all means to undermine the truth and misconstrue it and if any man will joyn side with him hee will fly out desperately but if hee cannot avoid it hee will like the dogge bite the stone if hee cannot have his will of the man hee will owe him a grudge The Saints will say The Word of the Lord is good strike here at this sin Esa 39.8 smite home 3. The Saints are not only carefull to have their sinnes outwardly mortified but their lives reformed they do not complain of this and that and yet maintaine it no hee that is burthened with sinne will part with it Luk. 2.8 When Christ came crooked things were made straight not onely mountaines were brought low but rough things were made smooth So in the Saints of God there is not onely a new tongue to talke of religion but a new heart and new affections It is possible for a godly man by the power of tentation to bee led aside yet you shall alwayes finde him on the mending hand and so in conclusion forsakes sin I do not say he will bee now and then drunk and the like for we doe not read of those that after they accustome themselves to gross sins do ordinarily rise again but I speake of some boysterous distemper which breaks out yet I say hee will bee of the mending hand As a man in an Ague when nature growes strong his Ague will leave him so if a man bee overtaken with these if grace grow strong hee will leave them else hee erres from the nature of true repentance You know what God calls for when hee requires repentance Isa 1.24 Cease to doe evill learne to doe well Jer. 26.3 Isa 55.7 Let the wicked forsake his way and the imaginations of his heart This is repentance this the Saints have done as holy Job speaks chap. 34.32 If I have done iniquity I will doe so no more Psalm 18.23 I have kept my selfe from mine iniquity Gal. 5.24 They that are in Christ have crucified the flesh with the lusts thereof the flesh is sin the lusts thereof are the violent distempers thereof hee that hates sinne kils these Can any man kill the roote and the blossome flourish so can the root of sinne bee killed and the fruit thrive It cannot be Again morality can make a man somewhat qualified and cannot grace much more shall a Heathen bridle himselfe and not a gracious man That cannot be But a wicked man gives way to and continues in his course without any amendment and that 's the reason why they fall to day and fall to morrow and continue in it Jer. 8.6 He takes fast hold of iniquity and rusheth into it as the horse rusheth into the battell for a man customarily usually to bee transported with these boysterous distempers this is the spot of the wicked no righteous man can alwaies bee thus for hee hath not that depth of wickednesse in him yet upon some occasion hee may and doth fall into sin You see how the godly are and how the wicked behave themselves The wife railes and the husband out of a kind of sottish Nabalnesse if any thing fall crosse makes the wife and child pay for it This is ordinary these are the plague-sores of our townes also the servant if hee be admonished then hee flies out and warning must bee given presently to be gone These are the spots of profession now-adaies Use 2. It is a word of instruction Grace ordering the affections brings the most quiet life That a gracious heart brings most quiet to a mans life that takes away the greatest troubles that is most peaceable Nothing can trouble a gracious heart unlesse hee trouble himselfe It is not the blowing of the winde that shakes the earth but the wind is got into some hollow of the earth and the shaking comes from within so when there is envie malice within these breed hatred without and these shake our holds whereas were these removed were a man quiet at home hee should never be troubled from without It is not a mans condition but his corruption that breeds discontent therefore St. Paul saith I can abound and be poor hee had quiet within him Looke as it was with our Saviour Math. 8. when the winds arose hee commands them to cease so it is in the Lords power to rule these distempers nothing under heaven can quiet a man thus enraged but grace Goe to God to take away thy unrulinesse Grace makes a man on Gods side and therefore there can bee no dissention if God takes away any thing the good soule is content if hee will have any thing the soule yeelds it and so here is no trouble §. 8. Quest WHat was the image of God in
the body Of Gods image in the body Ans I answer two waies 1. Negatively Wherein it stood not The image of God did not consist in the body of man so as to bee in the flesh and bloud bones and sinewes and the reason is double 1. Because if the image of God consisted in these then other creatures should have the image of God but other creatures though thus qualified have not the image of God but only Adam 2. God is a Spirit Joh. 4.24 and consequently Body implies rather an opposition There is no proportion betwixt a Spirit and a Body Luk. 24.38 A Spirit hath not flesh and bones This is against the plea of the Papists that make the image of God the Father like an old man the reason they give is because man had the image of God and therefore wee may resemble God by him I answer If flesh and bloud bee not the image of God then there is no ground to resemble God thereby Isa 40.14 To whom will yee liken mee To frame an image of God is to commit a great sin Quest Where was then the image of God in the bodie Answ In that framablenesse In what it was whereby it was moved by the reason will and affections and so did expresse the vertues of them A mercifull heart doth expresse it selfe in a bountifull hand So David Psal 45.1 Psal 45.1 My tongue is the Pen of a ready writer his heart indited it and then his tongue did speak it Quest Wherein doth this framablenesse appear Ans In two things 1. The framablenesse of the body to act the service that wisedome and holinesse required The parts were not stiffe not stubborne nor weary but in a readinesse to act what wisedome required But wee finde it otherwise in us St. Paul himselfe complained that hee was clogged with it When a man is distempered either sicke or weak there is a wearinesse in holy duties The body is then like a darke shop in which a good workman may cut his fingers When the body is full of noysome humours it is but an ill shoppe for the soule to work in but this was not in Adam 2. There was a fitnesse in each part for its taske The eye was fit to see the tongue to talke c. So that it is observed by Galen though hee were an heathen yet considering the frame of the body he fell in admiration of it so that hee professed that it was not possible for a naturall cause to bring forth such an effect Rom. 16.8 Yeeld not your members instruments to unrighteousnesse He calls the members instruments The Devill oftentimes tunes the tongue and hee seeth out of an adulterous eie yea his malice vents it selfe in an unruly tongue Looke againe in the 19. verse and there it 's said a mans members should be servants to holinesse tooles or instruments that should bee under the power of God In a tool there is both the metall and the making as in a saw or axe so there is in the parts of the body which are tooles serviceable to wisedome and the power of holinesse that they may work their works thereby An hand is a toole whereby the mercifull heart may deale mercifully Wee say in such a case Here is a gracious tongue a chast eye c. so the hand is the Almoner of a mercifull heart so that this image of God in the body is wide from that of the Papists Q. What 's the reason of this A. This Because it was not only requisite that God should instampe his image inwardly but that is should bee exprest outwardly that others might see it and glorifie God in heaven Matth. 5.16 Let your light so shine among men that they may see your good works and glorifie your heavenly Father 1 Pet. 2.9 Shew forth the vertue of him that hath called you out of darknesse Hereby is Gods honour promoted Eph. 2.9 We are the workmanship of God created unto good works When men see anothers excellent workmanship they say This man was a skilfull workman So Gods workmanship is seen in you when another reviles and you are patient to beare When hee is impatient and utters words of reproach the wicked stand by and say I marvell how you can suffer it This is rare workmanship to them When the wicked challenge godly men and say What do they more then other men The answer is They feare an oath their soule abhorres the least sinne goe thou and do so they are willing to heare a reproofe doe thou likewise But when a wretched man comes to lye on his death-bed ready to go out of the world aske him then what hee thinkes of the Saints oh sayes hee that I might dye their death Thus wee see it is requisite the image of God should bee in their bodies Murther an hainous sin Use 1. This Use is for instruction Hence wee observe the hainousnesse of the sin of murther as being that which defaces the image of God after a vile manner What greater evill can there bee He that clips the Kings coyne is a traitour but if a man maimes the body of a Prince every man thinkes no punishment is enough for him That creature for the creation of which there was a consultation that creature upon whom the image of God was imprinted on whom all the works of the Trinity were expressed of the Father in Creation of the Sonne in Redemption of the Spirit in Sanctification which was the master-piece of Gods workmanship to blemish that image and overthrow the workmanship of God therein what sinne more hainous It is therefore called a crying sinne as it was said to Cain Gen. 4.10 The bloud of thy brother cries up to heaven Murther calls for vengeance and will have no nay Gen. 9.6 Hee that sheds bloud by man shall his bloud be shed because God made him after his image therefore God pursueth the malefactor with unconceiveable horrour of heart The reason is not only because of the unnaturalnes of it though that bee great for Lions and Lions Tygers and Tygers will lie together but herein also appeares the vilenesse in that all the attributes of God are up in armes against a murtherer because they have all been wronged Drunkennesse wrongs sobriety adultery wrongs chastity these sinnes wrong particular graces only and a drunkard may honor God by sobriety as hee hath dishonoured him by drunkennesse but murther defaces the image of God never to bee recovered There was a gracious tongue but when it is murthered it will never speake more a wise head Grace in the heart appears in the body but now will never plot businesse more Use 2. Hence wee see the spreading nature of grace Wheresoever holinesse and righteousnesse is it will discover it selfe If it bee in the soule it will appeare also in the body It is with grace as David speakes of the Sunne Ps 19. wheresoever it comes it casts in its beams so it is with
wavering II. A preparative to the Lords Supper COncerning the preparation to the Sacrament three things are considerable 1. How wee may know whether we have a title to the Sacrament yea or no. 2. How to bee prepared for it 3. Thirdly how to reape and receive the benefit of it being so prepared For the first Whether we have a title to the Sacrament or no we will discover it two waies 1. Wee will shew what doth interest the soul thereto 2. What doth not hinder and consequently what also doth hinder the soule from comming Inverting the order First then What doth not hinder I answer briefely and punctually thus Rule 1. First the want of the sense and feeling either of Gods favour towards us or of the present apprehension to our owne sense of Gods grace in us doth not hinder I say that the want of the sense and feeling either of Gods favour to the soule or of the worke of grace in the soule doth not hinder a man The ground of it is this If hee that hath great interest in Gods love may yet notwithstanding not be assured of it in his owne sense if he that hath a great work of grace may yet not be able to apprehend that worke that God gives nay if a man that walkes exactly before God cannot see the power of grace that helps him so to do it is certain this cannot hinder him from the right of comming to the Sacrament But the former may be ergo c. The Rule is undeniable Rule 2. This is no hinderance from comming to the Sacrament that a man findes a deadish heart within him in the performance of service that a man findes a body of death oppressing of him and lying upon him when hee comes to this duty And the reason is this because the soule sometimes when it is most pestered and the heart most deaded and clogged is then truly in the estate of grace and also walkes most humbly before God and labours to depend upon and seek much more for his mercie and to strive most sincerely against its corruptions all which argue that a man is deepely interessed in Gods love and hath an interest in a great measure to the Lord Christ and his Covenant and so consequently to the Sacrament I dare say this That the worst services of a Christian man to his owne sense and apprehension finde most acceptance with God The poorest duties for the performance outwardly are sometimes most perfect Why Because then the heart is most abased in it selfe and then it sees most neede of Christ and then also doth it crave succour and reliefe from Christ therein In a word as inlargements of heart and great freedome and forwardnesse and sufficiencie many times unto duty is accompanyed often with most falsenesse at least wise with most pride and haughtinesse of heart so deadnesse wearinesse untowardnesse inability is many times accompanied with most humility with most brokennesse with most basenesse with most going out of himselfe unto Christ and with most sincerity in approving the heart unto Christ Rule 3. The third Rule is this Former unpreparednesse unto Gods service and haply sometimes to a mans owne sense unprofitablenesse under the Sacrament in the receiving thereof is not should not bee any sufficient hinderance to any faithfull soule to come yet freely hereunto for it skils not what a man hath beene formerly nor what his failings have been in former times at the duty if now those be amended and hee be humbled for them strive against them yea and for the present doth addresse himselfe unto this duty There cannot but be many failings in each mans performances what then if this sinne might hinder then other sins might hinder also but no sin may hinder a man from comming to Christ for it is a great sin not to beleeve in the Lord yet a mans former unbeliefe as it must not keepe him from comming to Christ no more may it hinder him from comming to the Sacrament of the body bloud of Christ Besides shall unprofitablenesse and unpreparednesse before hinder because it is a sinne that should rather make us take heed that we doe not commit a sinne in not comming to the Sacrament when we should for if unpreparednesse and unprofitableness hinders because it is a sin then not comming when wee should come hinders because it argues a sinner Quest How shall I know whether I have the worke of grace and so consequently title to or interest in the Sacrament Answ The first evidence is taken out of 1 Joh. 5.18 He that is borne of God keeps himselfe that the wicked one touches him not We may discover the truth of grace by the worke of grace this is one That a gracious heart keepes himselfe so that the wicked one doth not touch him So that where there is true grace there is power against all corruption and the soule that is truely wrought upon by Christ is enabled by the spirit of the Lord Jesus to master any distemper Quest Why but a man might here say would you have a man so perfect or shall his grace bee so pure and holy that corruption should not be in him nor lodge in his soule Ans I answer The text doth not say so the text saith this The evill one toucheth him not that is closeth not with him fasteneth not upon him doth not domineere over him this is to keepe a man untouched Quest But how shall a man know that hee is only oppressed and foiled by corruption and that yet he is not touched with it Ans That may be perceived on this manner 1. When the soule cannot master corruption as it would and overcome the unruly distempers thereof yet it will stand in the defence of Jesus Christ and will not plead for a base corruption he will not say Oh it is my infirmity it is my nature alas I cannot amend it c. but a gracious heart will come to this hee sees his sinne and observes his distemper and corruption and the heart saith The Law is holy and good the reproofe is good the admonition is good the duty good yea the soule will freely say I have the vilest heart under heaven but the Law is a blessed Law 2. When the soule observes and hates and loathes and discovers and pursues all manner of traiterous devices and rebellious dispositions in others against the Lord Jesus Christ It is certaine hee did never hate sinne in himselfe that joynes or sides with sinne in another mans heart and life 3. Observe what authority or what value or what excellency the Word hath in the account of the soule namely Is thy soul under the supreme government and soveraigne royalty and authority of the truth if it bee then it is a gracious soule It is one thing for a man to have sufficiencie to the discharge of a dutie with strength and promptnesse and another thing to be under the authority of the truth and to submit himselfe