place of happiness 'T is thought by some that the reason Enoch was snatcht to Heaven in the midst of his life according to the rate of living in that age was because he was afflicted with the sins of those among whom he lived And indeed he could scarce walk with God without grieving that others disdained to walk with him and acted contrary to him God would take him from that affliction as well as from the danger of being corrupted by the age He will either have his Chambers wherein to hide them here till the indignation be over-past Isa 26.20 21. or his Mansions to lodge them in for ever with himself What hurt is it to any to be refused a hiding place here that he may be conducted to the possession of a glorious residence for ever That judgment that takes off the Fetters of a wicked Man for execution knocks off the Fetters of the godly for a Gaol delivery like Fire it consumes the Dross and refines the Gold The day of Gods wrath is a day of gloominess to the wicked Joel 2.2 but as the morning spread upon the Mountains to the godly mourners the dawning of comfort to them God out of the same Pillar of the cloud diffused light upon the Israelites and shot thunders and lightenings upon the Aegyptians to which perhaps the Prophet might here allude 3 Use Mourn for the sins of the time and place where you live 'T is the least dislike we can shew to them A flood of grief becomes us in a flood of sin How well would it be if we were as loud in crying for mercy as our sins at the present are in crying for vengeance While judgments march to seize our persons our grief should run to damp the judgments Moist Walls choak the Bullet 'T is far better to mourn for the cause of judgments than to mourn under them The jolly blades were the first prey to the Enemy Amos 6.1 2 3 to v. 7. They that chaunt to the sound of the Viol and drink wine in Bowls shall go captive with the first that go captive We of this City have most reason to mourn the Metropolis of a Nation is the Metropolis usually of sin and the fairest mark for the Arrows of Gods indignation The chief City of a Nation is usually threatned in Scripture Rabbah of the Ammonites Damascus of Syria Tyrus of Phoenicia Babylon of the Chaldean Empire Jerusalem of Judea and suitably why not London of England And let no Man think that mourning is a degenerate and effeminate disposition Doth Solomon ever imprint the same Character on mourning as he doth on laughter Eccles 2.2 Doth he ever vilifie that with a term of madness and call the mourners Bedlams How can any who hath not put off the Title and Nature of Man behold without amazement and grief Men so bold as to pull down the judgments of God upon them and force his indignation This temper is a pious embalming Christs crucified honour shall any Man that professeth Christ have so little love to him as not to bestow a groan upon him when he sees him freshly dishonoured and abused If we had not committed any sin in our whole life there is cause of mourning for the abominations of the world Christ had an unspotted innocence and an unexpressible grief for Jerusalems sins and misery Oh Jerusalem Jerusalem how often would I have gathered thâ—e and thou wouldest not Never doth sorrow more appear in love than when it is more for what dishonours God than what pincheth us Men may pretend a grief for the sins of the times when it is only for themselves that they have not those pleasing opportunities of greatning themselves and that estimation in the world that stage for Pride and Covetousness to act upon which they desire Our mourning is then right when we grieve not so much that we as that God is a sufferer It should be proportionable where there are great breaches of Gods Law our grief should be as full as if possible to fill up the ditch that is digg'd the Septuagint in the Text implies it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul and Barnabas tore their garments a sign of a great grief and indignation when the Heathens would have sacrificed to them as Gods Acts 14.13 they used not the same expressions in smaller sins but this was against the Nature of God and a multitude engaged in it The greater the sin the greater the sorrow I need not mention the sins among us the impudent Atheism contempt of the Gospel putrifying Lust barefac'd Pride rending Divisions many sins visible enough to be grieved for and too many to be spoken of The sorrow should be universal Not for one sin which may be against any Mans particular interest but for all even those that our carnal advantage is not concerned in God is dishonoured by one as well as by another and Christ is crucified by one as well as by another It must be attended with a more strict obedience 'T is the highest generosity to wear Christs Livery when others put it off and lay it aside as useless No doubt but Joseph of Arimathea mourned as well as the rest for the sufferings of our Saviour but he testified also an Heroick affection to him in going boldly to Pilate to beg the body of Jesus for an honourable burial when none of the other disciples sought after it but trusted more to the swiftness of their heels for their own security than concern'd themselves for the honour of their Master While others therefore are defiling the world with their abominations let us be washing it with our Tears and filling heaven with our cries that when God marcheth in his fury we may be secure by his acceptance of our humiliations Motives 1. This is a means to have great tokens of the love of God No question but Christ in his agony bewailed the sins of the world and then was an Angel sent to comfort him and assure him of an happy issue It was just after the testimony of his displeasure against Peter for disswading him from that death whereby he was to honour God and wash off the stain of sin and repair the violations of the Law whereby he manifested a concern for his fathers honour that he was transfigured and had therein the earnest of an heavenly glory and that transporting voice This is my beloved Son in whom I am well pleased hear you him Mat. 16.23 Mat. 17.1 2 c. 2. It is a means to prevent judgments Tears cleansed by the Blood of Christ are a good means to quench that justice which is a consuming Fire Sin puts a stop to the working of Gods Bowels and opens the Magazines of wrath grief for it disarms Gods hand of his Thunders and may divert his darts from our hearts No other defence is often left against the strength of judgments after sin hath made its entrance A holy seed in Jerusalem is the guard of it in the time
rank what are the weeds Satan's devices and our thoughts are of the same nature 1 Cor. 2.11 2 Cor. 10.5 and sometimes in Scripture exprest by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he hath his devices so have we against the authority of God's Law the power of the Gospel and the Kingdom of Christ The Devils are call'd spiritual wickednesses because they are not capable of carnal sins Eph. 6.12 Prophaneness is an Uniformity with the world and intellectual sins are an Uniformity with the God of it Ephes 2.2 3. There is a double walking answerable to a double pattern in v. 2. Fulfilling the desires of the flesh is a walking according to the course of this world or making the world our copy and fulfilling the desires of the mind is a walking according to the Prince of the power of the air or a making the Devil our pattern In carnal sins Satan is a tempter in mental an actor Therefore in the one we are conformed to his will in the other we are transformed into his likeness In outward we evidence more of obedience to his laws in inward more of affection to his person as all imitations of others do Therefore there is more of enmity to God because more of similitude and love to the Devil a nearer approach to the Diabolical nature implying a greater distance from the Divine Christ never gave so black a character as that of the Devil's children to the prophane world but to the Pharisees who had left the sins of men to take up those of Devils and were most guilty of those high imaginations which ought to be brought into captivity to the obedience of Christ 5. In respect of contrariety and odiousness to God Imaginations were only evil Rom. 8.7 and so most directly contrary to God who is only good Our natural enmity against God is seated in the mind The sensitive part aims at its own gratification and in mens serving their lusts they serve their pleasures but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince in man Titus 3.3 serving divers lusts and pleasures is possest with principles of a more direct contrariety whence it must follow that all the thoughts and counsels of it are tinctured with this hatred They are indeed a defilement of the higher part of the Soul and that which belongs more peculiarly to God And the nearer any part doth approach to God the more abominable is a spot upon it as to cast dirt upon a Prince's house is not so heinous as to deface his Image The understanding the seat of thoughts is more excellent than the will both because we know and judge before we will or ought to will only so much as the understanding thinks fit to be willed and because God hath bestowed the highest gifts upon it adorning it with more lively lineaments of his own Image Col. 3.10 Renewed in knowledge after the Image of Him that created him implying that there was more of the Image of God at the first Creation bestowed upon the understanding the seat of knowledge than on any other part yea than on all the bodies of men distill'd together Father of Spirits is one of God's titles To bespatter His Children then so near a relation Heb. 12.9 the Jewel that he is choice of must needs be more heinous He being the Father of Spirits this spiritual wickedness of nourishing evil thoughts is a cashiering all child-like likeness to him The traiterous acts of the mind are most offensive to God as 't is a greater despite for a Son to whom the Father hath given the greater portion to shut him out of his house only to revel in it with a company of Rioters and Strumpets than in a Child who never was so much the subject of his Father's favour And 't is more heinous and odious if these thoughts which possess our Souls be at any time conversant about some Idea of our own framing It were not altogether so bad if we loved something of God's creating which had a physical goodness and a real usefulness in it to allure us but to run wildly to embrace an Ens rationis to prefer a thing of no existence but what is colour'd by our own imagination of no vertue no usefulness a thing that God never created nor pronounced good is a greater enmity and a higher slight of God 6. In respect of Connaturalness and Voluntariness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thales Diog. Laert. They are the imaginations of the thoughts of the heart and they are continually evil They are as natural as the aestuations of the Sea the bubblings of a Fountain or the twinklings of the Stars The more natural any motion is ordinarily the quicker it is Time is requisite to action but thoughts have an instantaneous motion The body is a heavy piece of clay but the mind can start out on every occasion Actions have their stated times and places but these solicit us and are entertain'd by us at all seasons Neither day nor night street nor closet exchange nor temple can priviledge us from them We meet them at every turn and they strike upon our Souls as often as light upon our Eyes There is no restraint for them the Laws of men the constitution of the body the interest of profit or credit are mighty bars in the way of outward profaneness but nothing lays the reins upon thoughts but the Law of God and this man is not subject to neither can be Rom. 8.7 Besides the natural Atheism in man is a special friend and nurse of these few firmly believing either the omniscience of God or his Government of the world which the Scripture speaks of frequently as the cause of most sins among the sons of men †Isa 29.15 Ezek. 9.9 Job 22.13 14 Actions are done with some reluctance and nips of natural conscience Conscience will start at a gross temptation but it is not frighted at thoughts Men may commit speculative folly and their conscience look on without so much as a nod against it Men may tear out their neighbours bowels in secret wishes and their conscience never interpose to part the fray Conscience indeed cannot take notice of all of them they are too subtil in their nature and too quick for the observation of a finite principle They are many †Prov. 19.21 There are many devices in a man's heart Florus l. 2. c. 3. Major aliquanto labor erat invenire quam vincere and they are nimble too like the bubblings of a boyling pot or the rising of a wave that presently slides into its level and as Florus saith of the Ligurians the difficulty is more to find than conquer them They are secret sins and are no more discerned than motes in the air without a spiritual sun-beam whence David cryes out Psal 19.12 Cleanse me from secret sins which some explain of sins of thoughts that were like sudden and
but renews the promise of the Messiah to him as a reward Deliverance then comes when God hath separated the Corn from the stubble 4. A standing encouragement for future faith When the straits are greatest from whence God delivers us there is a stronger foundation for a future trust When the distress is inconsiderable faith afterwards will be more feeble large experience heartens strengthens faith in the promise When gloomy clouds are blown over the brighter and thinner will not be much feared When we see the Sun melt the thickest over our heads we shall not doubt its force to disolve the lesser vapours which may afterwards assemble when the Ship hath escaped a raging storm we shall not doubt it in a less God often puts them in mind of their deliverance in the red Sea to strengthen their faith and dependance on him It must needs be an establishment to faith for deliverances from great straits are some kind of obligation on the honour of God When the Israelites had provoked God by murmuring and wished they had dyed in Aegypt and not in the wilderness Moses intercedes with this argument The Aegyptians shall hear of it from whom God brought up Israel with a strong hand and it would disparage Gods power and tax him with an inability to bring his people into the Land he intended then God grants their pardon Numb 14.13 14 20. 5. Engagement to future Obedience 'T is upon this account God prefaceth the Law with his mercy in delivering them out of Aegypt The strongest Vows are made in the greatest straits Many obligations there are when the extremity forces us to cry When we are in the Jaws of Death God may have his terms of us when we are at some distance we will have our own The lower a person is the more readily will he bend to any condition hope of deliverance will make him stoop And when God snatches his People as fire-brands out of the fire they are more obliged to him from common ingenuity and must be more ashamed of breaking their Vows than if their mercies were of a great alloy If common patience leads to repentance a rescue from an amazing danger is a stronger cord to draw us to repentance and obedience And it is certain that when the Church in sincerity makes Vows to God it will not be long before God puts her into a condition to pay them and furnish her with Incentives of a holy ingenuity 6. The greater thankfulness The more straitned the greater thankfulness for enlargement As we hear not of the Israelites prayers after they came out of Aegypt till they were in the pound so we read of none of their songs though they had matter enough for them in their first departure till God had dasht in pieces the Enemy and thrown the Horse and the Rider into the Sea Then and not till then had they a deep sense how glorious God was in holiness fearful in praises doing wonders Exod. 15.11 Great mercies unvail God's face more to the view of his People When Israel inherits great salvation then the Lord shall inherit the praise of Israel When we have less mercies we take little notice of the Author God hears the language of but one of our bones but when he delivers the poor from him that is too strong for him and spoils him then all my bones shall say Lord who is like unto thee 7. To prevent future mischief to the Church The destruction of the greatest Enemies is a disarming the less God by this destruction struck a terrour into those Nations upon whose confines Israel was to march into Canaan who without so remarkable a rebuke of providence would have been desirous to finger some of their prey Then trembling took hold of the mighty men of Moab All the Inhabitants of Canaan did melt away fear and dread fell upon them by the greatness of the Arm of God that they should be as still as a stone till they passed over the River Exod. 15.15 16. Their present deliverance was a Pass-port for their future security in their Journey and no Enemies troubled them in the way but those upon whom God had a mind to shew his Power 2. How doth God deliver when the season is thus 1. Suddenly They sank like Lead in the mighty waters which quickly reaches the bottom Judgment comes like lightning Death and Hell are said to ride upon Horses Rev. 6.8 They are too swift for God's Enemies and will easily win the Race of them Destruction comes as travel upon a woman with child 1 Thes 5.3 How suddenly did God turn the Assyrian Camp into an Aceldema overthrow a powerful Army and make their Tents their Tombs in the space of a night He will dash them in pieces like a Potters Vessel Psa 2.9 all in bits at a stroke He comes suddenly he rides upon a Cherub Psal 18.10 But because the motion of an Angel is not so intelligible he adds another Metaphor from the nimblest of sensible things he flies upon the wings of the wind to assist his People in extremity The Enemy comes like a whirlwind * They came out as a whirlwind to scatter me Hab. 3.14 and God goes forth as a whirlwind of fury Jer. 30.23 The whirlwind of his Judgments shall be as quick as the whirlwind of their malice a continual whirlwind when the other is vanishing it shall fall with pain upon the head of the wicked when the other shall be as fruitless as a Snow-ball against a wall of Brass The Enemy beholds him not till he be upon him for the clouds are as dust under his feet Nahum 1.3 and obscure his appearance as the raising the Dust doth the march of a Troop he comes unawares upon them in a Cloud The Execution is sudden They shall be cut down as grass Psal 37.2 which this moment faceth the Sun triumphing in its natural bravery and the next moment is cut off from its Root with one shave of a Sythe He quencheth them as Tow is quencht in Water Isa 43.17 as the snuff of a Candle is quench'd by being bruis'd by the fingers He cuts them off as foam the excrement of the water Hos 10.7 which bursts in pieces like a bubble on the sudden Vengeance comes upon Tyre and Sidon swiftly and speedily Joel 3.4 Tyre comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to afflict to straiten Sidon of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to pursue All Persecutors are threatned in Tyre and Sidon with a swift destruction God delays the time to try the faith and patience of his People to make the expected deliverance more sweet and welcom and mercy more singular He may have some of the seed of Christ in the loins of some of his Enemies But when he doth draw his Sword he gives a sudden blow before the Enemy fears it or his People expect it The Jews in Babylon when the Chains of their Captivity were unloosed were like those that
the damm Judas had an admonition from Christ that informed him of what wickedness he was about and the danger of it Mark 14.21 He pronounceth a wo against him Compare this with Joh. 13.27 30. when he gives him the sop which was at the same time he informed him of the danger Satan entered into him and he went more roundly to work to accomplish it he went immediately out Observe by the way That the Spirit of God enters into a mans heart often upon admonitions from friends and the Devil also more powerfully upon the same occasions than at other times A good man cannot habitually hate the reprover There is one example of a good man dealing hardly with a Prophet for reproving him in the name of the Lord 2 Chron. 16.10 Then Asa was wroth with the Seer and put him into a Prison house for he was in a rage with him because of this thing And partly for the Judgment of war against him But the Scripture gives an allay to it For he was in a rage He was in a passion because of the threatning and the plainness of the speech thou hast done foolishly To say such a word to an inferior would ordinarily now a days swell many a professor to a fury much more a Prince This very Proposition will discover that there are many more pretenders to a Regenerate state than possessors of it so strangely is not only Humane Nature but the Christian Religion depraved among us 5 Propos A regenerate man cannot have a settled deliberate love to any one act of sin though he may fall into it Thus the Devil sins he loves what he doth Though a good man may fall into a sin even such a sin which he was much guilty of before his Conversion and which he hath repented of yet never into a love of it or the allowance of any one act of it For by Regeneration the Soul becomes like God in disposition and therefore cannot love any thing which he hates whose hatred and love being always just are unerring Rules to the love and hatred of every one of his Children He can never account a sin his ornament but his fetter never his delight but his grief I add this Proposition because there may be a love of an act of sin where there is not a constant course in it As a man that hath committed a murther out of revenge may love afterwards the very thoughts of that revenge though he never murther any more And a man that hath committed an act of Adultery may review it with pleasure though he never commit an act again But a good man cannot David is supposed to be inclined to the way of lying and dissembling though he might falter sometimes and look that way and perhaps fall into it yet never into a love of it therefore observe Psal 119.163 I hate and abhor lying but thy Law do I love A single hatred would not serve the turn but I hate and abhor I have not the least affection to this of any though I have the greatest natural inclination to it What was the reason Thy Law do I love There was another affection planted in his Soul which could not consist with a love to or allowance either of the habit or any one act of lying A good man hath yielded his Soul up to the government of Christ his affections are fully engaged he cannot see an equal amiableness in any other Object for he cannot lose his Eyes again his enlightened mind cannot be wholly blinded and deceived by Satan he walks not by the inveiglements of sense but by the unerring Rule of Faith so that though by some mists before his Eyes he may for a while be deluded yet as he cannot have a setled false Judgment so he cannot have a setled affection to any one act of sin 'T is one thing for a City to surrender it self to the Enemy out of affection and another thing to be forced by them Under a force they may retain their Loyalty to their lawful Prince There may be some passionate approbations of an act of sin Jonah was an Advocate for his own passion against God and made a very peremptory Apology for it Jonah 4.9 I do well to be angry even to the death Yet if we may judge by his former temper we cannot think he did afterwards defend it out of judgment as he did then out of passion for when the Lot fell upon him Jon. 2.9 12. he made no defence for his sin he very calmly wishes them to cast him into the Sea Where there is a passionate approbation it cannot be constant in a good man for when he returns to himself his abhorrences of the sin and of himself for it are greater as if by the greatness of his grief he would endeavour to make some recompence for the folly of his passion Observe by the way A good man may commit a sin with much eagerness and yet have a less affection to it in the very act than another who acts that sin more calmly because it may arise not from any particular inclination he hath in his temper to that sin but from the general violence of his natural temper which is common to him in that action This seems to be the case of Jonah both in this and the former act But if a man be more violent in that act of sin than he is in other things by his natural temper there is ground both for himself and others to think that sin hath got a great mastery over his affections Peter seems to be a man of great affections and of a forward natural temper he was very hasty to have Tabernacles built in the Mountain for his Master Moses and Elias and have resided there He hastily rebukes his Master he flung himself out of a Ship to meet our Saviour walking upon the water and after his Resurrection he leapt into the Sea to get to him So that Peter's denying his Master was not such an evidence of disaffection to him or love to the sinful act he was then surpriz'd by as it would have been in John or any other Disciple of a more sedate temper But this only by the way as a Rule both to judg your selves by and to moderate your Censures of others And consider That such acts of sin are not frequent The violence of a mans temper if godly cannot carry him out into a course of sin or a love to any one act As a wicked man may hit upon a good duty and perform it but not out of a settled love to God or habitual obedience to his Law so a good man may by surprize do an evil work not out of obedience to the Law of sin or any love to the sin it self What considerations may move a wicked man to a good duty may in some respect move a good man to a sinful act yet it is not to be called a duty in the one no more than it is to
punish whence follows the non-imputation of sin Not imputing their trespasses unto them The justice of God will not suffer that that sin which is pardoned should be punished for can that be justice in a prince to pardon a thief and yet to bring him to the gallows for that fact Though the malefactor doth justly deserve it yet after a pardon and the word passed it is not justly inflicted God indeed doth punish for that sin which is pardoned Though Nathan by Gods Commission had declared Davids sin pardoned yet the Sword was to stick in the bowels of his family 2 Sam. 12.10 15. The Sword shall never depart from thy house the Lord hath put away thy sin thou shalt not dye But 1. 'T is not a punishment in order to Satisfaction Because Christs Satisfaction had no flaw in it and stood in need of nothing to eek it out But 't is for the vindication of the honour of Gods holiness that he might not be thought an approver of sin and this was the reason of Davids punishment in the death of his child by Bathsheba 2 Sam. 12.14 Because by this deed thou hast given great occasion to the enemies of the Lord to Blaspheme 2. 'T is not so much poenal as medicinal A judg Commands a hand to be cut off that is for punishment a Physician and a Father order the same but for the Patients cure and the preservation of the body And though God after pardon acts not towards his people in the nature of a Judg yet he never lays aside the authority and affection of a Father We are delivered from a Judges wrath but not from a Fathers anger In that remarkable dumbness inflicted upon Zachary for his unbelief Luk 1.18.20 there was a confirmation of his Faith as well as the chastisement of his incredulity The Angel upon his unbelieving desire of a sign gives him a Testimony of the truth of his errand but such an one that should make him feel in some measure the smart of his unbelief 3. If it be penal 't is not the eternal punishment due to sin 'T is but temporary and not embittered by wrath which is the gall of punishment This taking off the obligation to punishment is the true nature of pardon Which will be evident from 2 Sam. 19.19 Let not my Lord impute iniquity unto me Shimei desires David not to impute iniquity and not to remember it It was not in Davids power absolutely to forget it and Shimei's confessing the fact with those circumstances in verse 20. was enough to recall it to Davids memory if he had forgot it but he desires David not to bring him to satisfy the penalty of the law for reviling his Soveraign II. The Author of Pardon God For pardon is the Soveraign prerogative of God whereby he doth acquit a believing Sinner from all obligation to Satisfactory punishment upon the account of the Satisfaction and Righteousness of Christ apprehended by Faith 1. 'T is Gods act Remission is the Creditors not the Debtors act though the Debtor be obliged in Justice to pay the debt yet there is no obligation upon the Creditor to demand the debt because it is at his liberty to renounce or maintain his right to it and God hath as much power as man to relax his right provided it be with a Salvo to his own honour and the holiness of his nature which he cannot deny for the sinners safety as the Apostle tells us God cannot deny himself Yet properly say some though sin be a debt God is not to be considered in pardon as a Creditor because sin is not a pecuniary debt but a criminal and so God is to be considered as a governor law-giver guardian and executor of his laws and so may dispence with the severities of them If an inferior person tear an indictment it may be brought again into Court but if the chief Magistrate order the casting it out who can plead it 'T is Gods act and if God justifies who can condemn Rom. 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifies who shall condemn That God absolves thee that hath power to condemn thee that God who enacted the law whereby thou art sentenced proclaims the Gospel whereby thou art reconcil'd 'T is an offended God who is a foregiving God that God whose name thou hast prophaned whose patience thou hast abused whose laws thou hast violated whose mercy thou hast slighted whose justice thou hast dared and whose glory thou hast stained 2. 'T is not only his act but his prerogative and he only can do it God is the party wronged Nemo potest remittere de jure alieno This prerogative he glories in as peculiar to himself the thoughts of this honour are so sweet to him that he repeats it twice as a title he will not share with another Isa 43.25 I even I am he that blots out thy transgressions Pardoning offenders is one of a Princes royalties And this is reckoned among his Regalia as a choice flower and jewel in his Crown Exod. 34.7 for giving iniquity transgressions and Sins A Prince punisheth by his ministers but pardons by himself And indeed God is never so glorious as in acts of mercy Justice makes him terrible but mercy renders him amiable When Moses desired to see God in his royalty and best perfections he displays himself in his goodness Exod. 33.18 Shew me thy glory v. 19. I will make all my goodness pass before thee I will be gracious to whom I will be gracious And though the Apostles had a power of Remission and binding that was only ministerial and declarative like that prophetical power which Jeremy had to root up nations and destroy Jerm 1.10 i. e. to declare Gods will in such and such Judgments as he should send him to pronounce Men cannot pardon an infinite wrong done to an infinite justice Forgiveness belongs to God as 1. Proprietor He hath a greater right to us than we have to our selves 2 Soveraign He is Lord over us as we are his creatures 3. Governour of us as we are parts of the world 3. 'T is an act of his mercy Not our merit Though there be a conditional connexion between pardon and repentance and Faith yet there is no meritorious connexion ariseth from the Nature of those graces but remission flows from the gracious indulgence of the promise 'T is the very tenderness of mercy the meltings of inward bowels Luke 1.78 To give knowledg of Salvation and Remission of their sins through the tender mercies of our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inexhaustible mercy Psal 86.5 Thou Lord art ready to forgive and art plenteous in mercy A multitude of tender mercies Psal 51.1 What Arithmetick can count all the bublings up of mercy in the breast of God and all the glances and all the doles of his pardoning grace towards his creatures And he keeps this mercy by him as in a treasury to
man Page 118 †Feasts of Love in the Primitive times no Divine institution Page 747. Fervency of the new Creature in the service of God Page 90. Vid. Dulness Fewness of new-Creatures Page 105. of Believers in all ages Page 671. 714. should make those that are good better Page 745. of sins doth not render a man safe Page 113 †Fitness of Christ to be a Redeemer a. Page 286. ad 298. Foreknowledge of God overthrown by the Patrons of free-will Page 158. of things that depend on the liberty of the Will its manner Page 158 9. 207. Forgetfulness of sin no argument of a pardon Page 114 †Forgiving others we should be ready to it Page 379. no pardon without it Page 116 †Free Agents God's wisdom in governing them Page 179 180. Foundations of the Church make it stable Page 35 6 †Fulness of Christ from the Father Page 287 8. 1333. Vid. Fitness Fundamentals whether not believing one of them be consistent with Faith Page 607. G. GLory of God and Salvation of Believers link't together Page 285. should be principally our aim Page 384. of God and Christ linked together Page 385. can 't be given him by those that know him not Page 40◠of God too great for man to bear the sight of Page 497 8. the Church the only seat of it Page 32 †to be pleaded in Prayer for pardon Page 117 †Glory of Christ-essential and Mediatory how they differ Page 328. 1095 6. too great for man to bear the sight of Page 1082. Vid. Exaltation God his happiness consists in the knowledge of himself Page 399. the most excellent object Page 458. Gospel the study of it a means of Regeneration Page 64. should be adorn'd by the Regenerate Page 128. men naturally Enemies to it Page 145. 154. 514 515. received by but a few Page 165 6. alone cannot regenerate Page 170. its power in changing men admirable Page 235 6. of Divine Authority Page 236. why so much oppos'd ib. how injurious to God they are that obstruct it Page 236. shall never be banisht out of the World Page 237. 1294. God hath some to beget where it is sent Page 237. 239. its propagation Page 303 4. how great a blessing Page 346 7. denyal of its truths and doubting its Doctrines are unbelief Page 608. a refusal to comply with its terms is unbelief Page 600. worthy credit Page 671. gives the clearest light Page 690. its contempt brings speedy misery Page 694 5. the instrument of Regeneration Page 231. Vid. Word study of it a means to divine knowledge Page 519. Vid. Scriptures the excellency of its state Page 504. indulges not sin Page 1114. difference between it and the Law Page 594. removed from particular Churches Page 1295 6 7. Vid. Church its removal a great judgment and to be feared Page 1297 8 9. shall never be totally taken from these Western parts Page 1300. sad presages of its eclips among us Page 1300 1 2. God to be praised for its continuance Page 1302 3. to be improved while enjoyed Page 1303. its removal how prevented Page 1303 4. Vid. Christian Religion Word Goodness of God known by the Creatures Page 479. by Christ Page 345. 501. ad 505. slighted by unbelief Page 618 19 20. wonderful towards total and partial unbelief Page 654 5. Vide Love of God Government of the World for the good of a Believer Page 386 7. Grace most opposes the most beloved sin Page 3. no natural priviledge gives a title to it Page 4. 139. the least degree of it matter of comfort Page 51. all seminally in a renew'd man Page 87. weak at first Page 88. 1358. predominant in the new-Creature Page 95. active in him Vid. Activity Superior to morality Page 107. given gradually Page 117. should be kept in its vigour Page 126. from God only Page 139. can 't be merited Page 149 50. man hath a subjective capacity of it Page 147. can 't be actuated or preserv'd by a mans own strength Page 174 5. common general or more particular Page 176. common what power men have by it Page 180. ad 187. Special God's denyal of it to men vindicated Page 190 91 92. 213. habitual not to be trusted in Page 202 3. of God and Christ's merit not inconsistent Page 255 6. promised to Christ for men Page 280. preserving strengthning encreasing quickning and perfecting from God only Page 223. to be expected from God in Christ Page 378 9. can 't be or continue without knowledge and encrease in knowledge a Page 404. ad 409. saving knowledge an evidence of it Page 448 9. to be examin'd and how Page 777 796 831. 1365. excited by self-examination Page 795. not to be rested on Page 832. fruit of Christs death Page 864 1328. doth not priviledge sin Page 1293. abounding in it a sign of mortification Page 1319. its operations may be interrupted Page 1348. the comfort of it may be lost Page 1349 opprest will recover Page 1350. should be laboured for Page 1365. to be admired Page 1366 7. 118 †all to be ascribed to it Page 1367 8 9. Vid. Regenerate to be much exercised Page 1373. Christ the author and pattern of it Page 1337 8. causes delight in Prayer Page 59 †Growth in Grace urged Page 127 8. will be where Grace is ibid. must be uniform Page 128. what necessary to it Page 223 409 410 455 761. a 1370. ad 1376. Christ intercedes for it Page 1343 4. Grace weak shall be victorious a Page 1324. ad 1348. Vid. Perseverance comfort to those in whom ' its weak Page 116 117 1358 9. not to be despised by men Page 1369. directions to preserve and encrease it a Page 1370 ad 1376. Graces Christ furnisht with them how by whom and why a Page 291. ad 298. 1333. Vid. Fulness of Christ eminently manifested in his death Page 312 313 903 4 5. H. HAbit good must be before good actions Page 21 22. 171. none in nature to be awaken'd Page 74. infused in Regeneration Page 85 6. of grace but one though it hath various names Page 86 87. evil innate in all Page 143. contracted Page 143. the cause of unbelief Page 739 740 Happiness some desires of it in all Page 55 56 648. the folly to neglect it seeing 't is necessary and possible Page 701. consists in the knowledge of God and Christ only Page 391. Head Christ a common one Page 275. Vid. Imputation Heart sense of Gods authority there a mark of Regeneration Page 119 120. none but God can work on it Page 208. Heathens saw the necessity of Regeneration Page 18 19. their unbelief negative and no sin Page 607 608 689. how the cause of their ruin Page 607 8. 676. shall be condemned for sins against the light of nature Page 689. 690. their notions of God worse than any in Christianity appear to be Page 656. Heaven no natural priviledge intitles to it Page 4. Regeneration necessary to an entrance into it
entertain them Page 10 †to be supprest Page 10 11 †good ones how to be raised a Page 11. ad 14 †bad ones how prevented a Page 14. ad 16 †evil ones how to be ordered when they intrudo Page 16 17 †good ones how to be ordered when they appear Page 17 18 †Time lost if not spent in getting Divine knowledge Page 463 4. Transubstantiation groundless Page 777. 815 6 7. 853. 1094. 11-10 Tree of Life no Type of Christ Page 730. Troubles Regeneration a comfort in them Page 115. and reconciliation Page 368. and saving knowledge Page 449. meditation on Christ's Exaltation would make us couragious under them Page 1107. Christ tender of his people in them Page 1156. Christ doth not remove but comfort under Page 1157. promise of the Churches stability a comfort in them Page 38 9 †sharp to be expected and provided for Page 53 †should not put us out of the way of duty Page 1217. 54 †56 †Vid. Afflictions Trust must be in God only Page 202 3. in God exercis'd by Christ Page 313. 904. the effect of saving knowledge Page 428. will be in God or something else Page 621. a strong ground for it in the Churches greatest miseries Page 37 †Truth of God overthrown by the Patrons of Free-will Page 159 160. appears in Regeneration Page 213. honoured in Christ Page 250 511. affronted by unbelief a Page 612. ad 616. the glory of God Page 613. highly valued by him Page 616. engaged for the safety of a believer Page 679. for the damnation of an Unbeleiver Page 702. rendred satisfaction by Christ necessary a Page 923. ad 926. the first object of Faith 1161. engaged for Sions stability Page 31 †Truths not believing some is not unbelief Page 606 7. those of Christ man an enemy to Page 714 15. Types of Christ things and persons that were so most largely spoken of in Scripture Page 261. of Christ's death a Page 947. ad 950. Vid. Sacrifices U. UNbelief how great a sin Page 298 284 304. an unworthy dealing with God and Christ Page 353 4. 655 spiritual apprehensions an antidote against it Page 554. the World understands it not to be a sin Page 558. the fountain of all sin Page 601 649. ad 652. the band of all sin Page 602 675. 6 7 8. t is the greatest sin proved in general a Page 602 ad 605. 908 9. what it is not a Page 605 ad 608. what is it Page 608 9 10. it affronts God in all his Attributes a Page 612. ad 623. its malignity against Christ a Page 624. ad 629 1149. and the spirit Page 629 630. as bad nay worse than the Jews crucifying Christ a Page 630. ad 640. like the Devils first sin nay worse a Page 640. ad 645 740. like Adam's sin nay worse Page 645 6 7. 730. a sin against the law of nature Page 647 8. 9. defiles the choicest faculties Page 652 3. most odious to God Page 653. the Patience of God where 't is total or partial great Page 653 4. 699. its blackness a motive to Faith Page 655. speculative irrational Page 656 7 8. 699. 734 5. 743. practical irrational Page 658 700 1. 699 700 1. 741. 743. ungrateful Page 659 687 8 9. inexcusable Page 659 689 690 1. what kind of misery follows it Page 659 695 6 7 8. all should be sensible of it and why Page 660 1 2. 743 4. watch against it Page 662 3. 744. endeavour to come out of a state of it Page 663 4. 742 3. praise due from those that are got out of it Page 664. eternal wrath unavoidably follows it Page 374 a 675. ad 686. 692 3 4. 908. 1201 2. why eternal wrath follows it a Page 686 ad 692. not the only sin that damns Page 675. Gods anger chiefly discovered against it Page 684 5 6. we should be sensible of the misery that attends it Page 703 4. and the justice of that misery a Page 704 ad 707. 't is just ibid. to be detested Page 707. common among professors Page 712 13. the sin of the old World Page 713 717. natural to man a Page 714. ad 719. its causes Page 284. a 730. ad 740. its frequency to be lamented Page 740 1. directions against it Page 742 3. Vnbelievers who are a Page 719. ad 730 786. Vnderstanding the first blot of sin was on it Page 153. of man its blindness Page 153 565. some notions left in it Page 179. Regeneration begins in it and how 't is wrought upon a Page 218 ad 220. 440 470. enlightned by the spirit in conviction Page 574. enlightned in a renewed man Page 92 †Vnregenerate their actions only seemingly good Page 22 3. their misery Page 49 50 51. 133. their condemnation whether simply for not being regenerate Page 178. conscience awakened accuses more for wilful sins than for being unregenerate Page 183. must not come to the Supper Page 777. a 780 ad 784. sin alive in them Page 1314. Vnion of the two natures fitted Christ to be a Redeemer Page 287 291. by the Holy Ghost Page 290. with God and Christ not without regeneration Page 31 2. of a believer with Christ the ground of imputation Page 869 1200. makes him happy Page 701. in the Lords Supper Page 762. explained Page 1339. by Faith Page 1200. the foundation of communion Page 1341 2. Vnworthy receiving the Sacrament what a Page 816. ad 819. its sinfulness Page 819. its danger Page 8â—0 to be examined and avoided Page 822. Voluntary services from a regenerate man and him only Page 24 89. Christs death was Page 384 837 877 918 106 †its voluntariness explained Page 877. 8 9. proved Page 880. necessary it should be Page 881. W. WAnts of believers shall be supplied Page 340. Watchfulness over our hearts a means of Mortification Page 1321. a means to pervert bad thoughts Page 15 †to be join'd with Prayer Page 17 †Weak Grace Vid. Grace Will those that are weak in Grace should see how that stands Page 117. naturally corrupt Page 143. 152. cannot regenerate it self a Page 144. ad 147 a 156. ad 174. cannot co-operate with God in Regeneration a Page 171 ad 174. its Liberty Vid. Liberty conceits of its freedom in spirituals groundless proud dangerous Page 198. ad 202. God only can work on Page 208. not left in indifferency in Regeneration Page 214 221 226. immediately wrought on in it Page 220 453. not compelled in it Page 221. subjecting Gods grace to it absurd Page 1353. of a renew'd man changed Page 92 †Vid. Regeneration Wilfulness the cause of mens ruin Page 705 6. Vid. Impotence Wisdom of God overthrown by the Patrons of free-will Page 157. in governing free agents Page 179. not disparaged in his commands and promises though special grace be denied Page 191. displayed in Regeneration Page 214. glorified in Christ Page 250 257 344 505. Christ filled with and why Page 295. 1133. known
by the Creatures Page 479. disparaged by unbelief Page 616 17 18. hinders an unbelievers Salvation Page 680. required satisfaction for sin Page 925. engaged to secure weak Grace Page 1327 1352. in the destruction of the Churches enemies Page 51 †Word valuation and relish of it a mark of Regeneration Page 121. natural men have power to attend on it and consider it Page 184 5 6. Regeneration doth not depend meerly on it Page 222. the instrument of Regeneration Page 231. what kind of instrument Page 232 3 4. 239. but an instrument Page 234. how regeneration wrought by it Page 234. God to be blessed for it Page 238. to be prized ibid. its preservation and success to be prayed for ibid. to be attended on in order to Regeneration and how Page 239 40 1. encrease of knowledge to be drawn from it Page 457. powerful in the hand of the spirit Page 594 5. attending on it and pressing it on the Conscience a means of conviction Page 600. only appointed to work Faith Page 792. the only rule whereby to try our selves Page 831. Vid. Gospel Means of Grace Ordinances Scriptures World regenerate should live above it Page 129. can 't be the happiness of the Soul Page 391. saving knowledge weans from it Page 427. they that are in love with it Unbelievers Page 727. desires of it a cause of Unbelief Page 737 8 9. meditation on Christs Exaltation would lift up above it Page 1107. not entangling our selves with it a means to prevent bad thoughts Page 14 †Women should Read the Scriptures Page 76 †the first punishment continued on them and why Page 78 †81 2 3 †of what nature that punishment is Page 78 79 †their Salvation not hindred by it Page 79 †mercy of God to them in it Page 84 †Child-bearing their duty Page 84 5 6 †Worship to be performed through Christ Page 355. true can't be without knowledge Page 401 2 3. the light of nature shews somewhat of its manner Page 480. distractions in it sinful Page 819. few distractions in it a sign of Mortification Page 1319. Vid. Service Wrath of God appeas'd by Christs death Page 838 852. the spirit discovers it by the Law Page 573. Z. ZEal ignorant a great enemy to Christianity Page 554. FINIS ERRATA PAge 10. Line 5. add Sin But. p. 58. l. 44. to fruits add first p. 80. l. 3. for i as r. is p. 127. l. 9. r. rooted p. 137. l. pen. after and add the other p. 151. l. 41. dele is p. 187. l. pen. dele in p. 202. l. 2. r. shrewd p. 225. l. 50. r. united p. 255. l. 45. for put p. 260. l. 8. r. unlikely p. 270. l. 25. r. them p. 271. l. 18. r. builds his p. 276. l. 3. dele then p. 292. l. 52. r. Christ being p. 375. l. 6. for was r. is p. 378. l. 35. r. Conduit p. 405. l. 4. r. composition p. 448. l. 4. dele of p. 588. l. 44. before to add able p. 678. l. 38. r. scourge p. 711. l. 14. dele been p. 736. l. 49. r. that they p. 798. l. 9. r. soul indeed p. 827. l. 36. r. bemist p. 843. l. 42. r. needs p. 878. l. 35. dele first p. 924. l. 23. dele him p. 932. l. 23. r. capable p. 1131. l. 19. r. incense p. 1136. l. 7. for yet r. that l. 39. add not p. 1138. l. 39. r. them p. 1328. l. 40. r. hand of p. 1365. l. 37. r. delight In the SVPPLEMENT Page 53. l. 46. for 1620. r. 1260. p. 66. l. 35. before be add hearts p. 80. r. fell