yet do it not Resp. 1. The not obeying of God is for want of Faith Isa. 53.1 Quis credidit Who hath believed our Report Did Men believe Sin were so bitter that Hell followed at the Heels of it Would they go on in Sin Did they believe there were such a Reward for the Righteous that Godliness were Gain Would they not pursue it But they are Atheists not fully captivated into the Belief of these things Hence it is they obey not This is Satan's Master-piece His Draw-net by which he drags Millions to Hell by keeping them in Infidelity He knows if he can but keep them from believing the Truth he is sure to keep them from obeying it 2. The not obeying God is for want of Self-denial God commands one thing and Mens Lusts command another and they will rather dye than deny their Lusts. Now if Lust cannot be denied God cannot be obeyed Use 2. Obey Gods Voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Beauty of a Christian. Quest. What are the great Arguments or Incentives to Obedience Resp. 1. Obedience makes us precious to God we shall be his Favourites Exod. 19.15 If ye will obey my Voice ye shall be a peculiar Treasure to me above all People you shall be my Portion my Jewels the Apple of mine Eye I will give Kingdoms for your Ransom Isa. 43.3 2. There is nothing lost by Obedience To obey Gods Will is the way to have our Will 1. Would we have a Blessing in our Estates Let us obey Deut. 28.1 3. If thou shalt hearken to the Voice of the Lord to do all his Commandments Blessed shalt thou be in the field Blessed shall be thy Basket and thy store To obey is the best way to thrive in our Estates 2. Would we have a Blessing in our Souls let us obey Ier. 7.23 Obey and I will be your God My Spirit shall be your Guide Sanctifier and Comforter Heb. 5.9 Christ became the Author of eternal Salvation to all them that obey him While we please God we pleasure our selves While we give him the Duty he gives us the Dowry We are apt to say as Amaziah 2 Chron. 25.9 What shall we do for the hundred Talents You see you lose nothing by obeying The obedient Son hath the Inheritance setled on him Obey and you shall have a Kingdom Luke 12.32 It is your Fathers good pleasure to give you a Kingdom 3. What a Sin Disobedience is 1. It is an irrational Sin 2. We are not able to stand it out in Defiance against God 1 Cor. 10.22 Are we stronger than he Will the Sinner go to measure Arms with God He is the Father Almighty who can command Legions If we have not strength to resist him it is irrational to disobey him 2. It is irrational as it is against all Law and Equity We have our daily Subsistence from God in him we live and move Is it not equal that as we live by him we should live to him That as God gives us our Allowance so we should give him our Allegiance 2. It is a destructive Sin 1 Thess. 7.8 The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire taking Vengeance on them who obey not the Gospel He who refuseth to obey Gods Will in commanding shall be sure to obey his Will in punishing The Sinner while he thinks to slip the knot of Obedience twists the Cord of his own Damnation He perisheth without excuse he hath no Plea or Apology to make for himself Luke 12.47 The Servant which knew his Lords will but did it not shall be beaten with many stripes God will say why did ye not obey You knew to do good but did it not therefore your Blood is upon your own Head Quest. What means shall we use that we may obey Resp. 1. Serious Consideration Consider Gods Commands are not grievous He commands nothing unreasonable 1 Iohn 5.3 It is easier to obey the commands of God than Sin The Commands of Sin are Burdensome Let a Man be under the power of any Lust How doth he tire himself What Hazards doth he run even to the endangering his Health and Soul that he may satisfie his Lust What tedious Journeys did Antiochus Epiphanes take in persecuting the Jews Ier. 9.5 They weary themselves to commit Iniquity and are not Gods commands more easie to obey Chrysost. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue is easier than Vice Temperance is less Burdensome than Drunkenness Some have gone with less pains to Heaven than others have to Hell Consideration 2. God commands nothing but what is Beneficial Deut. 10.12 13. O Israel what doth the Lord require of thee but to fear the Lord thy God and to keep his Statutes which I command thee this day for thy good To obey God is not so much our Duty as our Privilege His commands carry Meat in the Mouth of them He bids us repent and why That our Sins may be blotted out Acts 3.19 He commands us to believe And why That we may be saved Acts 16.31 There is love in every command As if a King should bid one of his Subjects dig in a Gold Mine and then take the Gold to himself 2. Earnest Supplication Implore the help of the Spirit to carry us on in Obedience Gods Spirit makes Obedience easie and delightful If the Loadstone draw the Iron now it is not hard for the Iron to move If Gods Spirit quicken and draw the Heart now it is not hard to obey When a Gale of the Spirit blows now we go full Sail in Obedience Turn that Promise into a Prayer Ezek. 36.27 I will put my Spirit within you and cause you to walk in my Statutes The Promise encourageth us the Spirit inables us to Obedience Of LOVE THE Rule of Obedience being the Moral Law comprehended in the Ten Commandements the next Question is Quest. What is the Sum of the Ten Commandements Resp. The Summ of the Ten Commandements is to love the Lord our God with all our Heart with all our Soul with all our Strength and with all our Mind and our Neighbour as our selves Deut. 6.5 Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy might The Duty call'd for is Love yea the strength of Love with all thy Heart God will lose none of our Love Love is the Soul of Religion and that which goes to the right constituting a Christian Love is the Queen of the Graces it shines and sparkles in Gods Eye as the precious Stones did on the Breast-plate of Aaron Quest. 1. What is Love Resp. It is an Holy Fire kindled in the Affections whereby a Christian is carried out strongly after God as the Supreme Good Quest. 2. What is the antecedent of Love to God Resp. The Antecedent of Love is Knowledge The Spirit shines upon the Understanding and discovers those Orient Beauties in God his Wisdom Holiness Mercy and these are the
to meddle again with that Sin which will breed the Worm of Conscience Secondly Make up your Spiritual Accounts daily See how Matters stand between God and your Souls Psal. 77.6 I commune with my own Heart Often Reckonings keep God and Conscience Friends do with your Hearts as you do with your Watches wind them up every Morning by Prayer and at Night examine whether your Hearts have gone true all the day whether the Wheels of your Affections have moved swiftly towards Heaven Oh call your selves often to account keep your Reckonings even and that is the way to keep your Peace Of IOY Gal. 5.22 The Fruit of the Spirit is Ioy. THE third Fruit of Justification Adoption and Sanctification is Joy in the Holy Ghost Joy is the setting the Soul upon the Top of a Pinacle 't is the Cream of the sincere Milk of the Word Quest. 1. What is this Ioy Resp. Spiritual Joy is a sweet and delightful Passion arising from the Apprehension and Feeling of some Good whereby the Soul is supported under present Troubles and fenced against future Fear 1. It is a Delightful Passion So it is contrary to Sorrow which is a Perturbation of Mind whereby the Heart is perplexed and cast down Joy is a sweet and pleasant Affection which easeth the Mind Exhilarates and Comforts the Spirits 2. It ariseth from the Feeling of some Good Joy is not a Fancy or bred of Conceit but is Rational and ariseth from the feeling of some Good viz. The Sense of Gods Love and Favour Joy is so Real a thing that it makes a sudden Change in a Person it turns Mourning into Melody As in Spring time when the Sun comes to our Horizon it makes a sudden Alteration in the Face of the Universe the Birds sing the Flowers appear the Fig-tree puts forth forth her green Figs every thing seems to rejoyce and put off its Mourning as being revived with the sweet Influence of the Sun so when the Sun of Righteousness ariseth on the Soul it makes a sudden Alteration and the Soul is infinitely rejoyced with the Golden Beams of Gods Love 3. By it the Soul is supported under present Troubles Joy stupifies and swallows up Troubles it carries the Heart above them as the Oyl swims above the Water 4. The Heart is fenced against future Fear Joy is both a Cordial and an Antidote it is a Cordial which gives present Relief to the Spirits when they are Sad and an Antidote it fenceth off Fear of approaching Danger Psal. 23.4 I will fear no Evil for thou art with me thy Rod and thy Staff comfort me Quest. 2. How is this Ioy wrought Resp. 1. It ariseth partly from the Promise As the Bee lyes at the Breast of the Flower and sucks out the Sweetness of it so Faith lyes at the Breast of a Promise and sucks out the Quintessence of Joy Psal. 94.19 Thy Comforts delight my Soul that is the Comforts which distill from the Limbeck of the Promises 2. The Spirit of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 doth sometimes drop in this Golden Oyl of Joy into the Soul the Spirit whispers to a Believer the Remission of his Sin and sheds Gods Love abroad into the Heart Rom. 5.5 whence flows infinite Joy and Delight Quest. 3. What are the Seasons when God doth usually give his People these Divine Ioys Resp. Five Seasons 1. Sometimes at the Blessed Supper the Soul oft comes Weeping after Christ in the Sacrament and God sends it away Weeping for Joy The Iews had a Custom at their Feasts they pour'd Oyntment on their Guests and kissed them In the Eucharist God often pours the Oyl of Gladness on the Saints and Kisseth them with the Kisses of his Lips There are two grand Ends of the Sacrament the strengthening of Faith and the flourishing of Joy Here in this Ordinance God displays the Banner of his Love Here Believers taste not only Sacramental Bread but hidden Manna Caution Not that God always meets the Soul with Joy He may give Increase of Grace when not Increase of Joy but oftentimes he pours in the Oyl of Gladness and gives the Soul a Privy Seal of his Love as Christ made himself known in the breaking of Bread 2 Season Before God calls his People to Suffering Acts 23.11 Be of good Cheer Paul When God was about to give Paul a Cup of Blood to drink he spiced it with Joy 2 Cor. 1.5 As the Sufferings of Christ abound in us so our Consolation also aboundeth This made the Martyrs Flames Beds of Roses when Stephen was Stoning he saw Heaven open and the Sun of Righteousness shined in his Face God Candies our Wormwood with Sugar 3 Season After sore Conflicts with Satan Satan is the Red Dragon who troubleth the Waters he puts the Soul into Frights makes it believe that it hath no Grace and that God doth not love it Though Satan cannot blot out a Christians Evidence yet he may cast such a Mist before his Eyes that he cannot read it Now when the Soul hath been bruised with Temptation God will Comfort this bruised Reed He now gives Joy Ad corroborandum Titulum to confirm a Christians Title to Heaven After Satans Fiery Darts comes the White Stone no better Balm to heal a Tempted Soul than the Oyl of Gladness As after Christ was Tempted then came an Angel to Comfort him 4 Season After Desertion Desertion is a poysoned Arrow shoots to the Heart Iob 6.4 God is call'd a Fire and a Light the deserted Soul feels the Fire but doth not see the Light it cries out as Asaph Psal. 77.8 Is his Mercy clean gone Now when the Soul is in this case and ready to faint away in Despair God shines upon the Soul and gives it some Apprehension of his Favour and turns the shadow of Death into the light of the Morning God keeps his Cordials for a time of Fainting Joy after Desertion is like a Resurrection from the Dead 5 Season At the hour of Death such as have had no Joy in their Life-time God puts in this Sugar in the bottom of the Cup to make their Death sweet Now at the last hour when all other Comforts are gone God sends the Comforter and when their Appetite to Meat fails God feeds them with hidden Manna Sure as the Wicked before they dye have some Apprehensions of Hell and Wrath in their Conscience so the Godly have some Fore-tasts of Gods Everlasting Favour though sometimes their Disease may be such and their Animal Spirits may be so oppressed that they cannot express what they feel Iacob laid himself to sleep on a stone where he saw a Vision a Ladder and the Angels ascending and descending so when the Saints lay themselves down to sleep the sleep of Death they have often a Vision they see the Light of Gods Face and have the Evidences of his Love sealed up to them for ever Quest. 4. What are the Differences between Worldly
in hearing our Prayers Psal. 4 1. Have Mercy upon me and hear my Prayer Is it not a Favour when a Man puts up a Petition to the King and hath it granted When we pray for Pardon Adoption the Sense of Gods Love to have God give a gracious Answer what a signal Mercy is this God may sometimes delay an Answer when he will not deny You do not presently throw a Musician Mony because you love to hear his Musick God loves the Musick of Prayer therefore doth not presently let us hear from him but in due Season he will give an Answer of Peace Psal. 66.20 Blessed be God who hath not turned away my Prayer nor his Mercy from me If God doth not turn away our Prayer then he doth not turn away his Mercy 11. God shews Mercy in Saving us Tit. 3.5 According to his Mercy he saved us This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Top Stone of Mercy and it is laid in Heaven Now Mercy displays it self in all its Orient Colours now Mercy is Mercy is indeed when God shall perfectly refine us from all the â—ees and Dregs of Corruption Our Bodies shall be made like Christs Glorious Body and our Souls like the Angels-Saving Mercy is Crowning Mercy 'T is not only to be freed from Hell but inthroned in a Kingdom In this Life we do rather desire God than enjoy him But what rich Mercy will it be to be fully possessed of God to see his smiling Face and to have God lay us in his Bosom This will fill us with Joy unspeakable and full of Glory Psal. 17.15 I shall be satisfied when I awake with thy Likeness Use 1. As an Argument against Despair see what a great Encouragement here is to serve God he shews Mercy to Thousands Who would not be willing to serve a Prince that is given to Mercy and Clemency God is represented with a Rain-bow round about him Rev. 4.3 An Emblem of his Mercy Acts of Severity are rather forced from God Justice is his strange Work Isa. 28.21 Therefore the Disciples who are not said to wonder at other Miracles of Christ yet did wonder when the Fig-tree was Cursed and Withered because it was not Christ's manner to put forth acts of Severity God is said to delight in Mercy Mic. 7.18 Justice is Gods Left Hand Mercy is his Right Hand God useth his Right Hand most he is more used to Mercy than Justice pronior est Deus ad parcendum quam ad puniendum God is said to be slow to Anger Psal. 103.8 But ready to Forgive Psalm 86.5 This may encourage us to serve God What Argument will prevail if Mercy will not Were God all Justice it might Fright us from him but his Mercy may be a Loadstone to draw us to him Use 2. Bran. 1. Hope in Gods Mercies Psal. 147.11 The Lord takes Pleasure in them that fear him and hope in his Mercy God counts it his Glory to be scattering Pardons among Men. Obj. But I have been a great Sinner and sure there is no Mercy for me Resp. No not if thou goest on in Sin and art so resolved but if thou wilt break off thy Sins the Golden Scepter of Mercy shall be held forth to thee Isa. 55.7 Let the Wicked forsake his way and let him return unto the Lord and he will have Mercy upon him And Christs Blood is a Fountain set open for Sin and Uncleanness Zach. 13.1 Mercy doth more overflow in God than Sin in us Gods Mercy can drown great Sins as the Sea covers great Rocks Some of those Iews who had their Hands embrued in Christs Blood were saved by that Blood God loves to magnifie his Goodness to display the Trophies of Free Grace and to set up his Mercy above you in spight of Sin Therefore hope in Gods Mercy Bran. 2. If God shew Mercy to Thousands labour to know that this Mercy is for you Psal. 59.17 He is the God of my Mercy A Man that was ready to Drown saw a Rain-bow saith he What am I the better though God will not Drown the World if I Drown so what are we the better God is Merciful if we perish Let us labour to know Gods special Mercy is for us Quest. How shall we know it belongs to us Resp. 1. If we put an high value and estimate upon God's Mercy God will not throw away his Mercy on them that slight it we prize Health but we prize Adopting Mercy above it This is the Diamond in the Ring it out-shines all other Comforts 2. If we are Fearers of God we have a reverend awe upon us we tremble at Sin and fly from it as Moses did from his Rod turned into a Serpent Luke 1.50 His Mercy is on them that Fear him 3. If we take Sanctuary in Gods Mercy we trust in it Psal. 52.8 As a Man is saved by catching hold of a Cable Gods Mercy is a great Cable let down from Heaven to us now taking fast hold on this Cable by Faith we are saved Psal. 52.8 I trust in the Mercy of God for ever As a Man trusteth his Life and Goods in a Garrison so we trust our Souls in Gods Mercy Quest. What shall we do to get a share in Gods special Mercy Resp. 1. If we would have Mercy it must be through Christ out of Christ no Mercy is to be had We read in the old Law First None might come into the Holy of Holies where the Mercy-Seat stood but the High Priest signifying we have nothing to do with Mercy but through Christ our High Priest Secondly The High Priest might not come near the Mercy-Seat without Blood Lev. 16.14 to shew that we have no right to Mercy but through the expiatory Sacrifice of Christ's Blood Thirdly The High Priest might not upon pain of Death come near the Mercy-Seat without Incense Lev. 16.13 No Mercy from God without the Incense of Christs Intercession So that if we would have Mercy we must get a part in Christ. Mercy swims to us through Christs Blood 2. If we would have Mercy we must Pray for it Psal. 85.7 Shew us thy Mercy O Lord and grant us thy Salvation Psal. 25.16 Turn thee unto me and have Mercy upon me Lord put me not off with common Mercy give me not only Mercy to Feed and Cloath me but Mercy to Pardon me not only sparing Mercy but saving Mercy Lord give me the Cream of thy Mercies let me have Mercy and Loving Kindness Psal. 103.4 Who crowneth thee with Loving Kindness and Tender Mercy Be earnest Suitors for Mercy let your Wants quicken your Importunity Then we pray most fervently when we pray wost feelingly Of the Commandments Exod. 20.6 Of them that Love me c. 1. GODS Mercy is for them that Love him Love is a Grace shines and sparkles in Gods Eye as the precious Stones did upon Aarons Breast-Plate Love is an holy expansion or enlargement of Soul whereby it is carried with delight after God as the
as sure to go to Heaven as if he were in Heaven already These are the Reasons why we must examin our selves before we approach to the Lord's Table Quest. 5. What must we Examine Answ. 1. Our Sins 2. Our Graces First Our Sins Search if any dead Fly might spoil this sweet Oyntment When we come to the Sacrament we should do as the Jews did before the Passover they searched for Leaven and having found it did burn it 1. Let us search for the Leaven of Pride This sowres our Holy things We are born with a Spiritual Tympany Will an humble Christ be received into a Proud Heart Pride keeps Christ out Intus existens prohibet alienum Pride swells the Heart and Christ cannot come into the Heart if it be full already To a proud Man Christ's Blood hath no Vertue 't is like Dioscordium put into a dead Man's Mouth which loseth its Vertue Let us search for this Leaven of Pride and cast it away 2. Let us search for the Levaen of Avarice The Lord's Supper is a Spiritual Mystery it represents Christ's Body and Blood what should an earthly Heart do here The Earth puts out the Fire Earthliness quencheth the Fire of holy Love The Earth is Elementum Gravissimum it cannot ascend A Soul belimed with Earth cannot ascend to Heavenly Cogitations Col. 3.5 Covetousness which is Idolatry Will Christ come into that Heart where there is an Idol Search for this Leaven before you come to this Ordinance How can an earthly Heart converse with that God which is a Spirit Can a Clod of Earth kiss the Sun 3. Search for the Leaven of Hypocrisie Luke 12.1 Beware of the Leaven of the Pharisees which is Hypocrisie Aquinas describes it Simulatio Virtutis Hypocrisie is a counterfeiting of Vertue The Hypocrite is a living Pageant he only makes a show of Religion He gives God his Knee but no Heart and God gives him Bread and Wine in the Sacrament but no Christ. Oh let us search for this Leaven of Hypocrisie and burn it Secondly We must examine our Graces I shall instance only in one Our Knowledge 1. Whether we have Knowledge 2. Whether it be rightly Qualified 1. We are to examine whether we have Knowledge else we cannot give God a reasonable Service Rom. 12.1 Knowledge is a necessary Requisite in a Communicant Without Knowledge there can be no Fitness for the Sacrament A Person cannot be fit to come to the Lord's Table who hath no Goodness but without Knowledge the Mina is not good Prov. 19.2 Some say they have good Hearts tho they want Knowledge As if one should say His Eye is good but it wants Sight Under the Law when the Plague of Leprosie was in a Man's Head the Priest was to pronounce him unclean The ignorant Person hath the Plague in his Head he is unclean Ignorance is the Womb of Lust 1 Pet. 1.14 Therefore it is requisite before we come to Examine our selves what Knowledge we have in the main Fundamentals of Religion Let it not be said of us that to this Day the Vail is upon our Heart 2 Cor. 3.15 But sure in this Intelligent Age we cannot but have some Insight into the Mysteries of the Gospel I rather fear we are like Rachel who was fair and well-sighted but barren Therefore 2. Let us examine whether our Knowledge be rightly Qualified 1. Is it Influential Doth our Knowledge warm our Heart Claritas in intellectu parit ardorem in affectu Saving Knowledge doth not only direct but quicken 'T is Lumen Vitae the Light of Life Iohn 8.12 2. Is our Knowledge Practical We hear much do we live the Truths we know That is the right Knowledge which doth not only adorn the Mind but reform the Life Secondly This solemn preparing for the Sacrament as it consists in examining our selves so in dressing our Souls before we come And this Soul-dress is in two things 1. Washing in the Laver of Repenting Tears To come to this Ordinance with the Guilt of any sin unrepented of makes way for the further hardening of our Heart and giving Satan fuller possession of us Zech. 12.10 They shall look upon me whom they have pierced and shall mourn for him The Cloud of Sorrow must drop into Tears We must grieve as for the Pollution so for the Vnkindness in every sin To sin against Christ's Love who died for us When Peter thought of Christ's Love who call'd him out of his Unregeneracy made him an Apostle and carried him up to the Mount of Transfiguration where he saw the Glory of Heaven in a Vision and then to think of his Denying Christ it broke his Heart he wept bitterly Matth. 26.75 To think before we come to a Sacrament of our sins against the Bowel-Mercies of God the Father the bleeding Wounds of God the Son the blessed Inspirations of God the Holy Ghost it is enough to broach our Eyes with Tears and put us into an Holy Agony of Grief and Compunction And we must be so distressed for sin as to be divorced from sin The Serpent before he drinks casts up his Poyson In this we must be wise as Serpents before we drink of the Sacramental Cup we must cast up the Poyson of sin by Repentance Ille verè plangit commissa qui non committit plangenda He doth truly bewail the sins he hath committed who doth not commit the sins he hath bewailed And this is the Dressing our Souls before we come washing in the Waters of true Rpentance 2. The Soul-dress is the exciting and stirring up the Habit of Grace into a lively Exercise 2 Tim. 1.6 I put thee in remembrance that thou stir up the Gift of God which is in thee i. e. The Gifts and Graces of the Spirit The Greek Word to stir up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to blow up Grace into a Flame Grace is oft like Fire in the Embers which needs blowing up It is possible that even a good Man may not come so well disposed to this Ordinance because he hath not before taken pains with his Heart to come in Due Order He hath not stirred up Grace into its vigorous Exercise and so tho he doth not eat and drink Damnation yet he doth not receive Consolation in the Sacrament Thus you see what this Dressing of our Souls is before we come Thirdly This Solemn preparing for the Sacrament is in begging a Blessing upon the Ordinance The Sacrament is not like Physick which hath an inherent operative Vertue No but the Efficacy of the Sacrament depends upon the Co-operation of the Spirit and a Word of Blessing In the Institution Christ blessed the Elements Iesus took Bread and blessed it In the Text the Sacrament will no further do us good then as it is blessed to us We ought then before we come to pray for a Blessing on the Ordinance that the Sacrament may be not only a Sign to represent but a Seal to confirm and an Instrument to convey
the Crown of Heaven Glorifying of God hath respect to all the Persons in the Trinity it respects God the Father who gave us our Life it respects God the Son who lost his Life for us it respects God the Holy Ghost who produceth a new Life in us we must bring Glory to the whole Trinity When we speak of God's Glory the Question will be moved What are we to understand by God's Glory Resp. There is a twofold Glory 1. The Glory that God hath in himself his intrinsical Glory Glory is essential to the Godhead as Light is to the Sun he is call'd the God of Glory Acts 7.2 Glory is the sparkling of the Deity Glory is so co-natural to the Godhead that God cannot be God without it The Creature 's Honour is not essential to his Being a King is a Man without his Regal Ornaments when his Crown and Royal Robe are taken away but God's Glory is such an essential Part of his Being that he cannot be God without it God's very Life lies in his Glory His Glory can receive no addition because it is Infinite this Glory is that which God is most tender of and which he will not part with Isa. 42.8 My glory I will not give to another God will give Temporal Blessings to his Children Wisdom Riches Honour he will give them Spiritual Blessings he will give them Grace he will give them his Love he will give them Heaven but his essential Glory he will not give to another King Pharaoh parted with a Ring off his Finger to Ioseph and a Gold Chain but he would not part with his Throne Gen. 41.40 Only in the throne will I be greater then thou So God will do much for his People he will give them the Inheritance he will put some of Christ's Glory as Mediator upon them but his essential Glory he will not part with in the throne he will be greater 2. The Glory which is ascribed to God or which his Creatures labour to bring to him 1 Chr. 16.29 Give unto the Lord the glory due unto his name And 1 Cor. 6.20 Glorifie God in your body and in your spirit The Glory we give God is nothing else but our lifting up his Name in the World and magnifying him in the eyes of others Phil. 1.20 Christ shall be magnified in my body Quest. What is it to glorifie God or wherein doth it consist Resp. Glorifying of God consists in four things 1. Appretiation 2. Adoration 3. Affection 4. Subjection This is the yearly Rent we pay to the Crown of Heaven 1. Appretiation To glorifie God is to set God highest in our Thoughts to have a venerable Esteem of him Psal. 92.8 Thou Lord art most high for evermore Psal. 97.9 Thou art exalted far above all gods There is in God all that may draw forth both Wonder and Delight he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is in him a Constellation of all Beauties he is Prima Causa the Original and Spring-head of Being who sheds a Glory upon the Creature This is to glorifie God when we are God-Admirers we admire God in his Attributes which are the glistering Beams by which the Divine Nature shines forth we admire him in his Promises which are the Charter of Free-grace and the Spiritual Cabinet where the Pearl of Price is hid we admire God in the noble Effects of his Power and Wisdom viz. the making of the World this is call'd the work of his fingers Ps. 8.3 such curious Needle-work it was that none but a God could work This is to glorifie God to have God-admiring Thoughts we esteem him most excellent and search for Diamonds only in this Rock 2. Glorifying of God consists in Adoration or Worship Psal. 29.2 Give unto the Lord the glory due unto his name Worship the Lord in the Beauty of Holiness There is a twofold Worship 1. A Civil Reverence we give to Persons of Honour Gen. 23.7 Abraham stood up and bowed himself to the children of Heth. Piety is no Enemy to Curtesie 2. A Divine Worship which we give to God is his Prerogative-royal Neh. 8.6 They bowed their heads and worshipped the Lord with their faces towards the ground This Divine Worship God is very jealous of this is the Apple of his Eye this is the Pearl of his Crown which he guards as he did the Tree of Life with Cherubims and a flaming Sword that no man may come near to violate it Divine Worship must be such as God himself hath appointed else it is offering strange fire Levit. 10.2 The Lord would have Moses make the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Pattern in the Mount Exod. 25.40 he must not leave out any thing in the Pattern nor add to it if God was so exact and curious about the Place of his Worship how exact will he be about the Manner of his Worship surely here every thing must be according to the Pattern prescribed in his Word 3. Affection This is a part of the Glory we give to God God counts himself glorified when he is loved Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul. There is a twofold Love 1. Amor Concupiscentiae a Love of Concupisence which is a Self-love when we love another because he doth us a good Turn Thus a wicked Man may be said to love God because he hath given him a good Crop or filled his Cup with Wine and to speak properly this is rather to love God's Blessings then to love God 2. Amor Amicitiae a Love of Delight as a Man takes delight in a Friend this is indeed to love God the Heart is set upon God as a Man's-Heart is set upon his Treasure And this Love is 1. Exuberant not a few Drops but a Stream 2. It is Superlative we give God the best of our Love the Cream of it Cant. 8.2 I would cause thee to drink of spiced wine of the jâ—yce of my pomgranat If the Spouse had a Cup more juicy and spiced Christ must drink of it 3. It is Intense and Ardent true Saints are Seraphims burning in holy Love to God The Spouse was Amore perculsa in sainting Fits sick of love Cant. 2.5 Thus to love God is to glorify him he who is the chief of our Happiness hath the chief of our Affections 4. Subjection When we dedicate ourselves to God and stand ready prest for his Service Thus the Angels in Heaven glorifie him they wait on his Throne and are ready to take a Commission from him therefore they are resembled by the Cherubims with their Wings displaid to shew how swift the Angels are in their Obedience This is to glorifie God when we are devoted to his Service our Head studies for God our Tongue pleads for him our Hands relieve his Members The wise Men that came to Christ did not only bow the Knee to him but presented him with Gold and Myrrh Mat. 2.11 so we must not
in Wisdom and Love therefore I will sit down satisfied with my Condition Surely this doth much glorifie God God counts himself much honoured by such a Christian saith God Here is one after my own heart let me do what I will with him I hear no murmuring he is content This shews abundance of Grace When Grace is crowning it is not so much to be content but when Grace is conflicting with Inconveniencies then to be content is a glorious thing indeed for one to be content when he is in Heaven is no wonder but to be content under the Cross is like a Christian This Man must needs bring Glory to God for he shews to all the World that though he hath little Meal in Barrel yet he hath enough in God to make him content he saith as David Psal. 16.5 The Lord is the portion of my inheritance the lines are fallen to me in pleasant places 7. We glorifie God in working out our own Salvation God hath twisted these two together his Glory and our Good we glorifie him by promoting our own Salvation 't is a Glory to God to have multitude of Converts now his design of Free-grace takes and God hath the Glory of his Mercy So that while we are endeavouring our Salvation we are honouring God What an Encouragement is this to the Service of God to think while I am Hearing and Praying I am glorifying God while I am furthering my own Glory in Heaven I am encreasing God's Glory Would it not be an Encouragement to a Subject to hear his Prince say to him You will honour and please me very much if you will go to yonder Mine of Gold and dig out as much Gold for yourself as you can carry away So for God to say Go to the Ordinances get as much Grace as you can dig out as much Salvation as you can and the more Happiness you have the more I shall count myself glorified 8. We glorifie God by living to God 2 Cor. 5.15 That they which live should not live to themselves but unto him who died for them Rom. 14.8 Whether we live we live unto the Lord. The Mammonist lives to his Money the Epicure lives to his Belly the design of a Sinner's Life is to gratifie Lust. But then we glorifie God when we live to God Quest. What is it to live to God Resp. When we live to his Service and lay out ourselves wholly for God The Lord hath sent us into the World as a Merchant sends his Factor beyond the Seas to trade for him Then we live to God when we trade for his Interest and propagate his Gospel God hath given every Man a Tallent Now when he doth not hide it in a Napkin but improves it for God this is to live to God When a Master in a Family by Counsel and good Example labours to bring his Servants to Christ when a Minister doth exhaust himself in the Labours of his Holy Calling when he spends himself and is spent that he may win Souls to Christ and make the Crown flourish upon Christ's Head when the Magistrate doth not bear the Sword in vain but labours to cut down Sin and suppress Vice this is to live to God and this a glorifying of God Phil. 1.20 That Christ may be magnified whether by life or by death Three Wishes St. Paul had and they were all about Christ That he might be found in Christ be with Christ and that he might magnifie Christ. 9. We glorifie God by walking chearfully It is a Glory to God when the World sees a Christian hath that within him that can make him chearful in the worst Times he can with the Nightingale sing with a Thorn at his Breast The People of God have ground of Chearfulness they are justified and instated into Adoption and this Creates inward Peace it makes Musick within whatever Storms are without 2 Cor. 1.4 1 Thes. 1.6 If we consider what Christ hath wrought for us by his Bloud and wrought in us by his Spirit it is a ground of great Chearfulness and this Chearfulness glorifies God It reflects upon a Master when the Servant is always drooping and sad sure he is kept to hard Commons his Master doth not give him what is fitting So when God's People hang their Harpes on Willows sure they do not serve a good Master repent of their Choice this reflects Dishonour on God as the gross Sins of the Wicked bring a Scandal on the Gospel so do the unchearful Lives of the Godly Psal. 100.2 Serve the Lord with gladness Your serving him doth not glorifie him unless it be with Gladness a Christian 's chearful looks glorifie God Religion doth not take away our Joy but refine and clarifie it it doth not break our Viol but tunes it and makes the Musick sweeter 10. We glorifie God by standing up for his Truths Much of God's Glory lies in his Truth God hath intrusted us with his Truth as a Master intrusts his Servant with his Purse to keep We have not a richer Jewel to trust God with than our Souls nor God hath not a richer Jewel to trust us with than his Truth Truth is a Beam that shines from God much of his Glory lies in his Truth now when we are Advocates for Truth this is to glorifie God so Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bulwark of Truth Jud. 3. That ye should contend earnestly for the faith viz. the Doctrine of Faith The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend signifies a great contending as one would contend for his Land and not suffer his Right to be taken from him so we should contend for the Truth Were there more of this Holy Contention God would have more Glory Some can contend earnestly for Trifles and Ceremonies but not for the Truth we should count him indiscreet that should contend more for a Picture then for his Land of Inheritance a Box of Counters then for his Box of Evidences 11. We glorifie God by praising of him Doxology or Praise is a God-exalting Work Psal. 50.23 Whoso offers praise glorifies me The Hebrew word Bara to create and Barak to praise are little different because the End of Creation is to Praise God David was called the sweet Singer of Israel and his praising God was called a glorifying of God Psal. 86.12 I will praise thee O Lord my God and I will glorifie thy name Though nothing can add to God's essential Glory yet Praise exalts him in the eyes of others when we praise God we spread his Fame and Renown we display the Trophies of his Excellency In this manner the Angels glorifie God they are the Queristers of Heaven and do trumpet forth God's Praise and praising of God is one of the highest and purest Acts of Religion in Prayer we act like Men in Praise we act like Angels this is an high degree of glorifying God Believers are called Temples of God 1 Cor. 3.16 when our Tongues praise God then the
Book against Wrath Anger Et ipse mihi irascitur yet he falls into a Passion of Anger with me So this Minister preacheth against Drunkenness yet he will be drunk he preacheth against Swearing yet he will swear this reproacheth God and makes the Offering of the Lord to be abhorred 3. Masters of Families do you glorifie God season your Children and Servants with the Knowledge of the Lord your Houses should be little Churches Gen. 18.19 I know that Abraham will command his children that they keep the way of the Lord. You that are Masters know you have a Charge of Souls under you for want of the Bridle of Family-discipline Youth runs wild Well let me lay down some Motives to glorifie God 1 Motive It will be a great Comfort in a dying hour to think we have glorified God in our Lives it was Christ's Comfort before his Death Ioh. 17.3 I have glorified thee on earth At the hour of Death all your earthly Comforts will vanish if you think how Rich you have been what Pleasures you have had on Earth this will be so far from comforting you that it will but torment you the more What is one the better for an Estate that is spent But now to have Conscience telling you that you have glorified God on Earth what sweet Comfort and Peace will this let into your Soul how will this make you long for Death The Servant that hath been all day working in the Vineyard longs till Evening comes when he shall receive his Pay They who have lived and brought no Glory to God how can they think of dying with Comfort they cannot expect an Harvest that never sowed any Seed How can they expect Glory from God that never brought any Glory to him O in what Horrour will they be at Death the Worm of Conscience will gnaw their Souls before the Worms are gnawing their Bodies 2 Mot. If we glorifie God he will glorifie our Souls for ever by raising God's Glory we encrease our own by glorifying of God we come at last to the blessed Enjoying of Him and that brings me to the second The Enjoying of God Secondly Man's chief End is to Enjoy God for ever Psal. 73.25 Whom have I in heaven but thee Quasi What is there in Heaven I desire to enjoy but thee Ibi Angeli musculus There is a twofold Fruition or enjoying of God the one is in this Life the other in the Life to come 1st An enjoying of God here in this Life The enjoying of God's Presence it is a great matter to enjoy God's Ordinances a Mercy that some do envy us but to enjoy God's Presence in the Ordinances is that which a gracious Heart aspires after Psal. 63.2 To see thy glory so as I have seen thee in the sanctuary This sweet enjoying of God is when we feel his Spirit co-operating with the Ordinance and distilling Grace upon our Hearts 1. When in word the Spirit doth quicken and raise the Affections Luke 24.32 Did not our hearts burn within us 2. When the Spirit doth transform the Heart leaving an impress of Holiness upon it 2 Cor. 3.8 We are changed into the same Image from glory to glory 3. When the Spirit doth receive the Heart with Comfort it comes not only with its Anointing but its Seal it sheds God's Love abroad in the Heart Rom. 5.5 this is to enjoy God in an Ordinance 1 Joh. 1.3 Our fellowship is with the Father and his son Iesus In the Word we hear God's Voice and in the Sacrament we have his Kiss this is enjoying of God And what infinite Content doth a gracious Soul find in this The Heart being warm'd and inflamed in a Duty this is God's answering by Fire When a Christian hath the sweet Illapses of God's Spirit these are the first Fruits of Glory when God comes down to the Soul in an Ordinance Now Christ hath pull'd off his Veil and showed his smiling Face now he hath led a Believer into the Banqueting-house and given him of the spiced Wine of his Love to drink he hath put in his Finger at the hole of the Door he hath touch'd the Heart and made it leap for Joy Oh how sweet is it thus to enjoy God! The Godly have in the use of the Ordinances had such Divine Raptures of Joy and Soul-transfigurations that they have been carried above the World and despised all things here below Use 1. Is the enjoying God in this Life so sweet how prodigiously wicked are they that prefer the enjoying their Lusts before the enjoying of God 2 Pet. 3.3 The lust of the flesh the lust of the eye the pride of life is the Trinity they worship Lust is an inordinate Desire or Impulse provoking the Soul to that which is evil there is the revengeful Lust and the wanton Lust Lust is like a feaverish Heat it puts the Soul into a Flame Aristotle calls sensual Lusts bruitish because when any Lust is violent Reason or Conscience cannot be heard the Beast rides the Man These Lusts when they are enjoyed do besot and dispirit Persons Hos. 4.11 Whoredom and wine take away the heart They have no heart for any thing that is good how many make it their chief end not to enjoy God but to enjoy their Lusts As that Cardinal said Let him but keep his Cardinalship of Paris and he was content to loose his part in Paradise Lust first bewitcheth with Pleasure and then comes the fatal Dart Prov. 7.23 Till a dart strike through his liver This should be as a flaming Sword to stop Men in the way of their carnal Delights who would for a Drop of Pleasure drink a Sea of Wrath Use 2. Let it be our great Care to enjoy God's sweet Presence here which is the Beauty and Comfort of the Ordinance Enjoying spiritual Communion with God is a Riddle and Mystery to most People every one that hangs about the Court doth not speak with the King We may approach to God in Ordinances and as it were hang about the Court of Heaven yet not enjoy Communion with God we may have the Letter without Spirit the visible Sign without the invisible Grace it is the enjoying of God in a Duty we should chiefly look at Psal. 42.2 My soul thirsteth for God for the living God Alas what are all our worldly Enjoyments without the enjoying of God What is it to enjoy a great deal of Health a brave Estate and not to enjoy God Job 30.28 I went mourning without the sun So maist thou say in the Enjoyment of all Creatures without God I went mourning without the sun I have the Star-light of outward Enjoyments but I cannot enjoy God I want the Sun of Righteousness I went mourning without the sun This should be our great Design not only to have the Ordinances of God but the God of the Ordinances The enjoying God's sweet Presence with us here is the most contented Life he is an Hive of Sweetness a Magazine of Riches
we should not know them 2. Changeable in their Resolutions like the Wind that blows strongly in the East presently turns about to the West they resolve to be virtuous but quickly repent of their Resolutions Their Minds are like a sick Man's Pulse alters every half Hour these the Apostle compares to Waves of the Sea and wandring Stars Iud. 13. They are not Pillars in God's Temple but Reeds 3. Others are changeable in their Friendship quickly love and quickly hate sometimes will put you in their Bosom then excommunicate you out of their Favour thus they change as the Camelion into several Colours But God is Immutable Use 2. See the Vanity of the Creature there are Changes in every thing but in God Ps. 62.9 Men of high degree are vanity and men of low degree are a lye O quantum est in rebus inane We look for more from the Creature then God hath put into it The World rings Changes the Creature hath two Evils in it it promiseth more then we find and it fails us when we most need it There is a Failure in Omni. A Man desires to have his Corn ground the Water fails and then his Mill cannot go The Mariner is for a Voyage the Wind either doth not blow or it is contrary and he cannot sail One depends upon another for the payment of a Promise and he fails and is like a Foot out of joynt Who would look for a fixed Stability in the vain Creature As if one should build Houses on the Sand where the Sea comes in and overflows The Creature is true to nothing but Deceit and is constant only in its Disappointments 'T is no more wonder to see Changes fall out here below then to see the Moon dressing itself in a new shape and figure look to meet with Changes in every thing but in God Use 3. Comfort to the Godly 1. In case of Losses if an Estate be almost boyld away to nothing if lose dear Friends by Death here 's a double Eclipse but this is the Comfort God is Unchangeable I may loose these things but I cannot lose my God he never dies When the Fig-tree and Olive failed yet God did not fail Hab. 3.17 I will joy in the God of my salvation The Flowers in the Garden dye but a Man's Portion remains So outward things dye and change but Psal. 73.26 Thou art the strength of my heart and my portion for ever 2. In case of Sadness of Spirit when God seems to cast off the Soul in Dejection Cant. 5.6 My beloved had withdrawn himself yet God is Unchangeable He is Immutable in his Love he may change his Countenance but not his Heart Ier. 31.4 I have loved thee with an everlasting love Hebrew Gnolam A Love of Eternity If once God's Electing Love riseth upon the Soul it never sets Isa. 54.10 The mountains shall be removed but my loving kindness shall not depart from thee nor the covenant of my peace be removed God's Love stands faster then the Mountains God's Love to Christ is Unchangeable and he will no more cease loving Believers then he will cease loving Christ. Use 4. of Exhortation Get an Interest in this Unchangeable God then thou art as a Rock in the Sea immovable in midst of all Changes Quest. How shall I get a part in this Unchangeable God Resp. By having a Change wrought in thee 1 Cor. 6.11 But ye are washed but ye are sanctified When we are changed A tenebris ad lucem so chang'd as if another Soul did live in the same Body by this Change we are interested in the Unchangeable God Trust to this God only who is Unchangeable Isa. 2.22 Cease from man leave trusting to the reed but trust to the rock of ages He that is by Faith in garrison'd in God is safe in all Changes he is like a Boat that is tyed to an immovable Rock He that trusts in God trusts in that which cannot fail him he is Unchangeable Heb. 13.5 I will never leave thee nor forsake thee Health may leave us Riches Friends may leave us but saith God I 'll not leave thee my Power shall support thee my Spirit shall sanctifie thee my Mercy shall save thee I will never leave thee O trust in this Unchangeable God God is jealous of two things Of our Love and of our Trust He is jealous of our Love least we love the Creature more then him therefore he makes it prove bitter And of our Trust least we should place more Confidence in it then him therefore he makes it prove unfaithful Outward Comforts are given us as Baits by the way to refresh us but not as Crutches to lean on If we make the Creature an Idol what we make our Trust God makes our Shame O trust in Deo Immutabili We like Noah's Dove have no footing for our Souls till we get into the Ark of God's Unchangeableness Psal. 125.1 They that trust in the Lord shall be as mount Sion which cannot be removed God is Unchangeable in his Decree what he hath decreed from Eternity is unalterable Isa. 46.11 My counsel shall stand Argument That God's eternal Counsel or Decree is Immutable If God changeth his Decree it must be from some Defect of Wisdom or Foresight in God for that is the reason why Men do change their Purposes through a want of Foresight they see something after which they did not see before But this cannot be the cause why God should alter his Decree because his Knowledge is perfect he sees all things in one intire Prospect before him Object But is not God said to Repent there seems to be a Change in his Decree Ioâ— 3.10 The Lord repented of the evil that he said he would do unto them Resp. Repentance is attributed to God figuratively and improperly Num. 23.19 He is not man that he should repent There may be a Change in God's Work but not in his Will God may will a Change but not change his Will Mutat sententiam non decretum God may change his Sentence but not his Decree As suppose a King shall cause the Sentence to be passed upon a Malefactor whom he intends to save notwithstanding this Sentence the King doth not alter his Decree So God threatned Destruction to Nineveh Chap. 3.4 but the People of Nineveh repenting God spared them here God changed his Sentence but not his Decree it was what had laâ—n in the Womb of his Purpose from Eternity Object But if God's Decree be Unchangeable and cannot be Revers'd then to what purpose should we use the Means our Endeavours towards Salvation cannot alter his Decree Resp. This Decree of God doth not take off my Endeavour for he that hath decreed my Salvation hath decreed it in the use of Means and if I neglect the Means I go about to Reprobate myself no Man argues thus God hath decreed how long I shall live Ergo I will not use Means to preserve Life not eat and drink God hath
strike a strait stroak by crooked sticks God hath oft made his Church grow and flourish by persecution The showrs of Blood have made her more fruitful Iulian. Exod. 1.10 Come let us deal wisely with them least they multiply And that way they took to suppress them made them multiply Vers. 12. The more the afflicted them the more they multiplied Like Ground the more it is harrowed it bears the better Crop The Apostles were scattered by reason of Persecution and their scattering was like the scattering of Seed they went up and down and preached the Gospel and brought in daily Converts Paul was put in Prison and his Bonds were a Means to enlarge the Gospel Phil. 1.12 3. The wisdom of God is seen in making the most desperate Evils turn to the good of his Children As several poisonful Ingredients wisely tempered by the skill of the Artist make a Soveraign Medicine so God makes the most deadly Afflictions co-operate for the good of his Children He purifies them and prepares them for Heaven 2 Cor. 4.17 These hard Frosts hasten the Spring-flowers of Glory The wise God by a Divine Chymistry turns Afflictions into Cordials God makes his People gainers by losses and turns their Crosses into Blessings 4. The wisdom of God is seen in this that the sins of Men shall carry on God's work yet that he should have no hand in their sins The Lord permits sin but doth not approve it He hath an Hand in the Action in which sin is but not in the sin of the Action As in the crucifying of Christ so far as it was a Natural Action God did concur if he had not given the Jews Life and Breath they could not have done it but as it was a sinful Action so God abhorred it A Musitian plays upon a Viol out of tune the Musitian is the Cause of the sound but the jarring and discord is from the Viol it seâ—f so Men's natural Motion is from God but their sinful Motion is from themselves A Man that rides on a lame Horse his riding is the Cause why the Horse goes but the lameness is from the Horse it self Herein is God's wisdom the sins of Men shall carry on his Work yet he hath no hand in them 5. The wisdom of God is seen in helping in the desperate Cases God loves to shew his wisdom when Humane Help and Wit fail Exquisite Lawyers love to wrestle with Nicities and Difficulties in the Law to shew their skil the more God's wisdom is never at a loss but when Providences are darkest now appears the Morninst-star of Deliverance Psal. 136.23 Who remembred us in our low condition Sometimes God melts away the Spirits of his Enemies Iosh. 2.24 Sometimes he finds them other work to do and sounds a Retreat to them as he did to Saul when he was pursuing David The Philistines are in the Land In the Mount will God be seen When the Church seems to be upon the Altar her Peace and Liberty ready to be Sacrificed now comes the Angel 6. God's wisdom is seen in befooling wise men and making their wisdom a means of their overthrow Achitophel had deep Policy 2 Sam. 16.23 The counsel of Achitophel which he counselled was as if a man had enquired at the Oracle of God but he consulted his own shame The Lord turned his counsel into foolishness 2 Sam. 17.23 Job 5.13 God taketh the wise in their own craftiness that is when they think to deal wisely he not only disappoints them but insnares them The Snares they lay for others catch themselves Psal. 9.16 In the Net which they hid is their own foot taken God loves to counter-plot Politicians he makes use of their own Wit to undo them and hangs Haman upon his own Gallows Use 1. Adore the wisdom of God it is an infinite Deep the Angels cannot search into Rom. 11.33 His ways are past finding out And as we should Adore so we should Rest in the wisdom of God God sees what Condition is best for us Did we believe the wisdom of God it would keep us from murmuring Rest in God's wisdom in several Cases 1. In want of Spiritual Comfort God is wise he sees it good sometimes we should be without Comfort Perhaps we should be lifted up with Spiritual Enlargements as Paul with his Revelations 2 Cor. 12.7 'T is hard to have the Heart low when Comfort is high God sees Humility is better for us then Ioy. 'T is better to want Comfort and be humble then to have it and be proud 2. In want of bodily strength rest in God's wisdom he sees what is best Perhaps the less Health the more Grace Weaker in Body the stronger we are in Faith 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day At Rome there were two Laurel Trees when the one withered the other flourished The inward Man is renewed When God shakes the Tree of the Body he is now gathering the Fruits of Righteousness Hebr. 12.11 Sickness is God's Launce to let out the Impostbume of sin Isa. 27.9 3. In case of God's Providences to his Church we wonder what God is doing with us and are ready to kill our selves with Care Rest in God's wisdom he knows best what he hath to do Psal. 77.19 His footsteps are not known Trust him where you cannot trace him God is most in his way when we think he is most out of the way When we think God's Church is as it were in the Grave and there is a Tombstone laid upon her God's wisdom can rowl away the Stone from the Sepulchre Christ cometh leaping over Mountains Cant. 2.8 Either his power can remove the Mountain or his wisdom knows how to leap over it 4. In case we are low in the World or have but little Oil in our Cruise Rest in God's wisdom he sees it best it is to cure Pride and Wantonness God knew if thy Estate had not been lost thy Soul had been lost God he saw Riches would be a Snare to thee 1 Tim. 6.9 Art thou troubled that God hath prevented a Snare God will make thee rich in Faith what thou lackest in Temporals shall be made up in Spirituals God will give thee more of his love Thou art weak in Estate yet God will make thee strong in Assurance O rest in God's wisdom he will Carve the best piece for thee 5. In case of the loss of dear Friends a Wife or Child or Husband rest satisfied in God's Wisdom God hath taken away these because he would have more of your Love He breaks these Crutches that we may live more upon him by Faith God would have us learn to go without Crutches Use 2. If God be infinitely wise then let us go to him for Wisdom as Solomon 1 Kings 3.9 Give thy servant an understanding heart and the speech pleased the Lord and there is encouragement for us If any one lack wisdom let him ask of God who giveth liberally
should touch the golden Scepter of his Mercy and live And this willingness to shew Mercy appears two ways 1. By his intreating of sinners to come and lay hold on his Mercy Rev. 22.17 Whosoever will come and take the water of life freely Mercy woes sinners it even kneels down to them It were strange for a Prince to entreat a condemned Man to accept a Pardon God saith poor sinner suffer me to love thee be willing to let me save thee 2. By his joyfulness when sinners do lay hold on his Mercy What is God the better whether we receive his Mercy or no What is the Fountain profited that others drink of it Yet such is God's goodness that he rejoyceth at the Salvation of sinners and is glad when his Mercy is accepted off When the Prodigal Son came home how glad was the Father and he makes a Feast to express his joy This was but a Type or Emblem to shew how God rejoyceth when a poor sinner comes in and lays hold of his Mercy What an Encouragement is here to believe in God he is a God of Pardons Nehem. 9.17 Mercy pleaseth him Micha 7.18 Nothing doth prejudice us but Unbelief Unbelief stops the current of God's Mercy from running It shuts up God's Bowels closeth the Orifice of Christ's Wounds that no healing Vertue will come out Matth. 13.58 He could do no mighty works there because of their unbelief Why dost thou not believe in God's Mercy Is it thy sins discourage God's Mercy can pardon great sins nay because they are great Psal. 25.11 The Sea covers great Rocks as well as lesser Sands some that had an hand in crucifying Christ found Mercy As far as the Heavens are above the Earth so far is God's Mercy above our sins Isa. 55.9 What will tempt us to believe if not the Mercy of God Use 3. of Caution Take heed of Abusing of this Mercy of God Suck not Poison out of the sweet Flower of God's Mercy Do not think that because God is merciful you may go on in sin this is to make Mercy become your Enemy None might touch the Ark but the Priests who by their Office were more holy None may touch this Ark of God's Mercy but such as are resolved to be holy To sin because Mercy abounds is the Devil's Logick He that sins because of Mercy is like one that wounds his Head because he hath a Plaister He that sins because of God's Mercy shall have Judgment without Mercy Mercy abused turns to Fury Deut. 29.19 If he bless himself saying I shall have peace though I walk after the imaginations of my heart to add drunkenness to thirst the Lord will not spare him but the anger of the Lord and his jealousie shall smoak against that man Nothing sweeter then Mercy when it is improved nothing fiercer when it is abused Nothing colder than Lead when it is taken out of the Mine nothing more scalding than Lead when it is heated Nothing blunter than Iron nothing sharper when it is whetted Psal. 103.17 The mercy of the Lord is upon them that fear him Mercy is not for them that sin and fear not but for them that fear and sin not God's Mercy is an holy Mercy where it pardons it heals Quest. What shall we do to be interested in God's Mercy Answ. 1. Be sensible of your wants See how you stand in need of Mercy pardoning saving Mercy See your selves Orphans Hos. 14.3 In thee the fatherless findeth Mercy God bestows the Alms of Mercy only on such as are indigent Be emptied of all Opinion of Self-worthiness God pours the golden Oil of Mercy into empty Vessels 2. Go to God for Mercy Psal. 51.1 Have Mercy upon me O God! Put me not off with common Mercy that Reprobates may have Give me not only Acorns but Pearls Give me not only Mercy to feed and clothe me but Mercy to save me give me the Cream of thy Mercies Lord let me have Mercy and Loving kindness Psal. 103.4 Who crowned thee with loving kindness and tender mercies Give me such Mercy as speaks thy electing love to my soul. O pray for Mercy God hath Treasures of Mercy Prayer is the Key that opens these Treasures and in Prayer be sure to carry Christ in your Arms all Mercy comes through Christ 1 Sam. 7.9 Samuel took a sucking Lamb. Carry the Lamb Christ in your Arms go in his Name present his Merits say Lord here is Christ's Blood which is the price of my pardon Lord shew me Mercy because Christ hath purchased it Though God may refuse us when we come for Mercy in our own Name yet not when we come in Christ's Name Plead Christ's Satisfaction and this is such an Argument as God cannot deny Use 4. It exhorts such as have found Mercy to three Things 1. To be upon Mount Gerizim the Mount of Blessing and Praising They have not only heard the King of Heaven is merciful but they have found it so the Hony-comb of God's Mercy hath drop'd upon them when in wants Mercy supplied them when they were nigh unto Death Mercy raised them from the Sick-bed when covered with guilt Mercy pardoned them Psal. 103.1 Bless the Lord O my Soul and all that is within me bless his holy Name O! how should the Vessels of Mercy run over with Praise 1 Tim. 1.13 Who was before a Persecutor and injurious but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I obtained Mercy I was bemiracled with Mercy as the Sea overflows and breaks down the Banks so the Mercy of God did break down the Banks of my Sin and Mercy did sweetly flow into my Soul You that have been Monuments of God's Mercy should be Trumpets of Praise You that have tasted the Lord is gracious tell others what Experiences you have had of God's Mercy that you may encourage them to seek to him for Mercy Psal. 66.16 I will tell you what God hath done for my Soul When I found my heart dead God's Spirit did come upon me mightily and the blowing of that wind made the withering flowers of my Grace revive O! tell others of God's goodness that you may set others a blessing him and that you may make God's Praises live when you are dead 2. To love God Mercy should be the Attractive of Love Psal. 18.1 I will love thee O Lord my strength The Hebrew word for Love ercameca signifies Love out of the inward Bowels God's Justice may make us fear him his Mercy may make us love him If Mercy will not produce Love what will We are to love God for giving us Food much more for giving us Grace for sparing Mercy much more for saving Mercy Sure that Heart is made of Marble which the Mercy of God will not dissolve into Love I would hate my own Soul saith St. Austin if I did not find it loving God 3. To imitate God in shewing Mercy God is the Father of Mercy shew your selves to be his Children by being like him St. Ambrose The sum and
that we may not pray to Angels is clear from Rom. 10.14 How shall they call upon him in whom they have not believed We may not pray to any but whom we may believe in but we may not believe in an Angel ergo we may not pray to him There is but one God and it is a sin to invocate any but only God 5. If there be but one God who is above all Ephes. 4.6 then he must be loved above all 1. We must love him with a love of Appreciation set the highest estimate on him who is the only Fountain of Being and Bliss 2. We must love him with a love of Complacency Amor est complacentia amantis in amato Aquin. Our love to other things must be more indifferent some drops of love may run beside to the Creature but the full stream must run towards God the Creature may have the Milk of our love but we must keep the Cream of our love for God God who is above all must be loved above all Psal. 73.25 There is none on earth whom I desire in comparison of thee Use 2. of Caution If there be but one God then let us take heed of setting up more Gods then one Psal. 16.4 Their sorrows shall be multiplied that hasten after another God their Drink-offerings of Blood will I not offer nor take up their Names into my lips God is a jealous God and he will not endure that we should have other Gods 'T is easie to commit Idolatry with the Creature 1. Some make a God of Pleasure 2. Tim. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasure more then lovers of God Whatever we love more then God we make a God 2. Others make Money their God The Covetous Man worships the Image of Gold therefore is called an Idolater Eph. 5.5 that which a Man trusts to he makes his God but he makes the wedge of Gold his Hope He makes Money his Creator Redeemer Comforter 'T is his Creator if he hath Money then he thinks he is made It is his Redeemer if he be in danger he trusts in his Money to redeem him out It is his Comforter if at any time he be sad the golden Harp drives away the Evil Spirit So that Money is his God God made Man of the Dust of the Earth and Man makes a God of the Dust of the Earth 3. Another makes a God of his Child sets his Child in God's room and so provokes God to take it away If you lean too hard upon a Glass it will break many break their Children by leaning too hard upon them 4. Others make a God of their Belly Phil. 3.19 Whose God is their Belly Clemens Alexandrinus writes of a Fish that hath its heart in its Belly an Emblem of Epicures their Heart is in their Belly they mind nothing but indulging the Sensual Appetite they do sacrificare lari their Belly is their God and to this they pour Drink-offerings Thus Men make many Gods The Apostle names the wicked Man's Trinity 1 John 2.16 The lust of the flesh the lust of the eye the pride of life The lust of the flesh Pleasure the lust of the eye Money Pride of Life Honour O take heed of this whatever you Deifie besides God will prove a Bramble and Fire will come out of this Bramble and devour you Iudges 9.15 Use 3. of Reproof If the Lord Jehovah be the â—â—ly true God then it reproves those who renounce the true God I mean such as seek to familiar Spirits this is too much practised among them that call themselves Christians 'T is a sin condemned by the Law of God Deut. 18.11 There shall not be found among you any that consults with familiar Spirits How ordinary is this If People have lost any of their Goods they send to Wizards to know how they may come by their Goods again What is this but consulting with the Devil and so you renounce God and your Baptism What because you have lost your Goods will you lose your Souls too 2 Kings 1.6 Thus saith the Lord Is it not because there is not a God in Israel that thou sendest to enquire of Baal-zebub so is it not because you think there is not a God in Heaven that you ask Counsel of the Devil If any here be guilty be deeply humbled you have renounced the true God better be without the Goods you have lost then have the Devil help you to them again Use 4. of Exhortation If there be but one God as God is Oâ—â— so let them that serve him be One. This is that Christ prayed so heartily for Iohn 17.21 That they all may be One Christians should be One 1. in Iudgment the Apostle exhorts to be all of one mind 1 Cor. 1.10 How sad is it to see Religion wearing a Coat of divers Colours to see Christians of so many Opinions and going so many different ways It is Satan hath sown these Tares of Division Matth. 13.39 he first divided Men from God and now divides one Man from another 2. One in Affection They should have one Heart Acts 4.32 The multitude of them that believed were of one heart and of one soul. As in Musick though there be several strings of a Viol yet all make one sweet harmony so though there are several Christians yet there should be one sweet harmony of Affection among them There is but one God and they that serve him should be one There is nothing would render the true Religion more lovely or make more Proselytes to it than to see the Professors of it tied together with the heart-strings of love Psal. 133.1 Behold how good and pleasant a thing it is to see brethren live together in unity It is as the sweet Dew on Hermon and the fragrant Ointment poured on Aaron's Head If God be one let all that profess him be One of one mind and one heart this fulfils Christ's Prayer that they alâ— may be one 2. If there be but one God let us labour to clear the Title that this God is ours Psal. 48.14 This God is our God What Comfort can it be to hear that there is a God and that he is the only God unless he be our God What is Deity without Propriety O let us labour to clear the Title beg the Holy Spirit the Spirit works faith by faith we are one with Christ and through Christ we come to have God for our God and so all his glorious fulness is made over to us by a Deed of Gift Use 5. What Cause have we to be thankful that we have the knowledge of the only true God How many are brought up in blindness some worship Mahomet divers of the Indians worship the Devil they light a Candle to him that he should not hurt them Such as know not the true God must needs stumble into Hell in the dark O be thankful that we are born in such a Climate where the Light of the Gospel hath shined To
let not unworthiness discourage you it is not unworthiness excludes any from the Covenant but unwillingness Quest. What shall we do that we may be in Covenant with God Answ. 1. Seek to God by Prayer Exige à Domino misericordiam Aug. Lord be my God in Covenant The Lord hath made an express Promise that upon our Prayer to him the Covenant shall be ratified he will be our God and we shall be his People Zach. 13.9 They shall call upon my Name and I will hear them I will say it is my people and they shall say The Lord is my God Only it must be an importunate Prayer Come as earnest Suiters resolve to take no denial 2. If you would be in Covenant with God break off the Covenant with Sin before the Marriage-Covenant there must be a Divorce 1 Sam. 7.3 If ye return to the Lord with all your hearts put away the strange gods and they put away Ashtaroth viz. their Female Gods Will any King enter into Covenant with that Man who is in League with his Enemies 3. If you would enter into the Bond of the Covenant get Faith in the Blood of the Covenant Christ's Blood is the Blood of Atonement believe in this Blood and you are safely arked in God's Mercy Eph. 2.13 Ye are made nigh to the blood of Christ. Use 4. Of Comfort to such as can make out their Covenant Interest in God 1. You that are in Covenant with God all your sins are pardoned Pardon is the crowning Mercy Psal. 103.3 Who forgiveth thy iniquity who crowneth thee c. This is a branch of the Covenant Ier. 31.33 I will be their God and I will forgive their iniquity Sin being pardoned all wrath ceaseth How terrible is it when but a Spark of God's Wrath flies into a Man's Conscience but sin being forgiven no more wrath God doth not appear now in the Fire or Earthquake but covered with a Rain-bow full of Mercy 2. All your Temporal Mercies are Fruits of the Covenant Wicked Men have Mercies by Providence not by virtue of a Covenant with Gods leave not with his Love But such as are in Covenant have their Mercies sweetned with God's Love and they swim to them in the Blood of Christ. As Naaman said to Gehazi 2 Kings 5.23 Take two Talents so saith God to such as are in Covenant Take two Talents take Health and take Christ with it take Riches and take my Love with them take the Venison and take the Blessing with it Take two Talents 3. You may upon all Occasions plead the Covenant If you are haunted with Temptation plead the Covenant Lord thou hast promised to bruise Satan under my feet shortly wilt thou suffer thy Child to be thus worried take off the roaring Lion If in want plead the Covenant Lord thou hast said I shall want no good thing wilt thou save me from Hell and not from Want wilt thou give me a Kingdom and deny me daily Bread 4. If in Covenant with God all things shall co-operate for your Good Etiam mala cedunt in bonum Psal. 25.10 Not only golden paths but his bloody paths Every wind of Providence shall blow them nearer Heaven Affliction shall humble and purifie Hebr. 12.10 Out of the bitterest Drug God distils your Salvation Afflictions add to the Saints Glory The more the Diamond is cut the more it sparkles the heavier the Saints Cross the heavier shall be their Crown 5. If thou art in Covenant once then for ever in Covenant The Text calls it Berith Gnolam an everlasting Covenant Such as are in Covenant are elected God's electing Love is unchangeable Ier. 32.40 I will make an everlasting Covenant with them that I will not turn away from them but I will put my fear in ther heart that they shall not depart from me God will so love the Saints that he will not forsake them and the Saints shall so fear God that they shall not forsake him 'T is Berith Gnolam a Covenant of Eternity it must be so for who is this Covenant made with is it not with Believers and have not they Coalition and Union with Christ Christ is the Head they are the Body Eph. 1.23 This is a near Union much like that Union between God the Father and Christ Iohn 17.21 As thou Father art in me and I in thee that they also may be one in us Now the Union between Christ and the Saints being so inseparable it can never be dissolved or the Covenant made void you may die with Comfort 6. Thou art in Covenant with God and thou art going to thy God behold a Death-bed Cordial Death breaks the Union between the Body and the Soul but perfects the Union between Christ and the Soul This hath made the Saints desire Death as the Bride the Wedding-day Phil. 1.23 Cupio dissolvi Lead me Lord to that Glory said one a glympse whereof I have seen as in a Glass darkly Use 5. of Direct To shew you how you should walk who have tasted of Covenant-Mercy Live as a People in Covenant with God As you differ from others in respect of Dignity so you must in point of Carriage 1. You must love this God God's Love to you calls for Love 1. It is Amor Gratiatus a free Love Why should God pass by others and take you into a League of Friendship with himself In the Law God passed by the Lion and Eagle and chose the Dove so he passes by the Noble and Mighty 2. It is Amor plenns a full Love When God takes you into Covenant you are his Hephsibah Isa. 62.3 his delight is in you he gives you the Key of all his Treasure he heaps Pearls upon you he settles Heaven and Earth upon you he gives you a Bunch of Grapes by the way and saith Son all I have is thine And doth not all this call for Love Who can tread upon these hot Coals and his heart not burn in love to God 2. Walk Holily The Covenant hath made you a Royal Nation therefore be an holy People Shine as Lights in the World live as Earthly Angels God hath taken you into Covenant that you and he may have Communion together and what is it keeps up your Communion with God but Holiness 3. Walk thankfully Psal. 103.1 God is your God in Covenant he hath done more for you then if he had made you ride upon the high Places of the Earth and given you Crowns and Scepters O! Take the Cup of Salvation and bless the Lord. Eternity will be little enough to praise him Musitians love to play on their Musick where there is the loudest sound and God loves to bestow his Mercies where he may have the loudest Praises You that have Angels Reward do Angels Work Begin that Work of Praise here which you hope to be always doing in Heaven CHRIST the Mediator of the Covenant HEB. 12.24 Iesus the Mediator of the new Covenant c. JEsus Christ is the Sum and Quintessence of
and could we have shed Rivers of Tears offered up Millions of Holocausts and Burnt-Offerings we could never have pacified an angry Deity therefore Christ must dye that God's Justice might be satisfied It is hotly debated among Divines Whether God could not have forgiven Sin freely without a Sacrifice Not to dispute what God could have done but when we consider God was resolved to have the Law satisfied and to have Man in a way of Justice as well as Mercy then I say it was necessary that Christ should lay down his Life as a Sacrifice 1. To fulfil the Predictions of Scripture Luke 24.46 Thus it behoved Christ to suffer 2. To bring us into Favour with God 'T is one thing for a Traytor to be pardoned and another thing to be made a Favourite Christ's Bloud is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice whereby God is appeased but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation whereby God becomes gracious and friendly to us Christ is our Mercy-seat from which God gives Answers of Peace to us 3. Christ dyed that he might make good his last Will and Testament with his Bloud There were many Legacies which Christ bequeathed to Believers which had been all null and void had not he dyed and by his Death confirm'd the Will Heb. 9.17 A Testament is in force after Men are dead The Mission of Spirit the Promises those Legacies were not in force till Christ's Death but Christ by his Bloud hath sealed them and Believers may lay claim to them 4. He died that he might purchase for us Glorious Mansions Therefore Heaven is called not only a promised but a purchased Possession Eph. 1.14 Christ dyed for our Preferment He suffered that we might reign he hung upon the Cross that we might fit upon the Throne Heaven was shut c. Crux Christi clavis Paradisi The Cross of Christ is the Ladder by which we ascend to Heaven His Crucifixion is our Coronation Use 1. In the Bloudy Sacrifice of Christ see the horrid Nature of Sin Sin it is true is odious as it banish'd Adam out of Paradise and threw the Angels into Hell but that which doth most of all make it appear Horrid is this it made Christ vail his Glory and loose his Bloud We should look upon Sin with Indignation and pursue it with an Holy Malice and shed the Bloud of those Sins shed Christ's Bloud The sight of Caesar's Bloudy Robe incensed the Romans against them that slew him The sight of Christ's bleeding Body should incense us against Sin let us not parly with it let not that be our Joy which made Christ a Man of Sorrow Use 2. Is Christ our Priest sacrific'd see God's Mercy and Iustice displayed I may say as the Apostle Rom. 11.27 Behold the goodness and severity of God 1. The Goodness of God in providing a Sacrifice Had not Christ suffered on the Cross we must have lain in Hell for ever satisfying God's Justice 2. The Severity of God Though it were his own Son the Son of his Love and our Sins were but imputed to him yet God did not spare him Rom. 8.32 but his Wrath did flame against him And if God were thus severe to his own Son how dreadful will he be one day to his Enemies Such as dye in wilful Impenitency must feel the same Wrath as Christ did and because they cannot bear it at once therefore they must be enduring it for ever Use 3. Is Christ our Priest who was sacrificed for us then see the endeared Affection of Christ to us Sinners The Cross saith Austin was a Pulpit in which Christ preached his Love to the World That Christ should dye was more then if all the Angels had been turned to Dust And that Christ should dye as a Malefactor having the weight of all Mens Sins laid upon him That he should dye for his Enemies Rom. 5.10 The Balm-tree weeps out its precious Balm to heal those that cut and mangle it Christ shed his Bloud to heal those that crucified him And that he should dye freely it is call'd the Offering of the Body of Jesus Heb. 10.10 And though his Sufferings were so great that they made him sigh and weep and bleed yet they could not make him Repent Isa. 53.11 He shall see of the travel of his soul and be satisfied Christ had hard travel upon the Cross yet he doth not repent of it but thinks his Sweat and Bloud well bestowed because he sees Redemption brought forth to the World O infinite amazing Love of Christ a Love that passeth Knowledge Eph. 3.19 That neither Man or Angel can paralel How should we be affected with this Love if Saul was so affected with David's Kindness in sparing his Life How should we be affected with Christ's Kindness in parting with his Life for us At Christ's Death and Passion the very Stones did cleave asunder Matth. 27.5 The rocks rent Not to be affected with Christ's Love in dying is to have Hearts harder then the Rocks Use 4. Is Christ our Sacrifice then see the Excellency of this Sacrifice 1. It is perfect Heb. 10.14 By one offering he hath perfected them that are sanctified Therefore how impious are the Papists in joyning their Merits and the Prayers of Saints with Christ's Sacrifice They offer him up daily in the Mass as if Christ's Sacrifice on the Cross were imperfect this is a Blasphemy against Christ's Priestly Office 2. Christ's Sacrifice is meritorious he not only died for our Example but to merit Salvation The Person who suffered being God as well as Man did put Vertue into his Sufferings and now our sins are expiated and God appeased No sooner did the Messengers say Uriah is dead but David's Anger was pacified 2 Sam. 11.21 No sooner did Christ dye but God's Anger is pacified 3. This Sacrifice is beneficial out of the dead Lyon Sampson had Honey it procures Justification of our Persons Acceptance of our Services Access to God with Boldness Entrance into the Holy Place of Heaven Heb. 10.19 Per latus Christi paâ—escit nobis in coelum Israel passed through the Red Sea to Canaan so through the Red Sea of Christ's Bloud we enter into the Heavenly Canaan 2. Use of Exhortation Branch 1. Let us fiducially apply this Bloud of Christ All the Vertue of a Medicine is in the applying though the Medicine be made of the Bloud of God it will not heal unless by Faith applyed As Fire is to the Chymist so is Faith to a Christian the Chymist can do nothing without Fire so there is nothing done without Faith Faith makes Christ's Sacrifice ours Phil. 3.8 Christ Iesus my Lord. It is not Gold in the Mine enricheth but Gold in the Hand Faith is the Hand receives Christ's Golden Merits It is not a Cordial in the Glass refresheth the Spirits but a Cordial drunk down Per fidem Christi sanguinem sugimus Cypr. Faith opens the Orifice of Christ's Woundâ— and drinks the precious Cordial of
his Bloud abusing his Love grieving his Spirit and will he ever pray for me Resp. Which of us may not say so But Christian dost thou mourn for Unbelief be not discouraged thou maist have a part in Christ's Prayer Numb 16. The congregation murmured against Aaron yet though they had sinn'd against their High-Priest Verse 46. Aaron run in with his censer and stood between the dead and the living If so much Bowels in Aaron who was but a Type of Christ how much more Bowels is in Christ who will pray for them who have sinn'd against their High-Priest Did not he pray for them that crucified him Father forgive them Quest. But I am unworthy what am I that Christ should intercede for me Resp. The Work of Christ's Intercession is a Work of Free-grace Christ's praying for us is from his pitying of us Christ looks not at our Worthiness but our Wants Quest. But I am followed with sad Temptations Resp. But though Satan tempts Christ prays and Satan shall be vanquished tho' thou maist loose a single Battel yet not the Victory Christ prays that thy Faith fail not therefore Christian say Why art thou cast down O my Soul Christ intercedes 't is Man that sins 't is God that prays The Greek word for Advocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comforter This is a Soveraign Comfort Christ makes Intercession CHRIST's Kingly Office Quest. XVI HOw doth Christ execute the Office of a King Resp. In subduing us to himself and in restraining and conquering his and our Enemies Now of CHRIST's Regal Office Revel 19.16 And he hath on his vesture and on his thigh a name written King of kings and Lord of lords Jesus Christ is of mighty Renown he is a King he hath a Kingly Title High and mighty Isa. 57.15 2. He hath his Insignia Regalia his Ensigns of Royalty Corona est insigne Regiae potestatis His Crown Rev. 6.2 His Sword Psal. 45.3 Gird thy sword upon thy thigh His Scepter Heb. 1.8 A scepter of righteousness is the scepter of thy kingdom 3. His Escotcheon or Coat-Armour he gives the Lyon in his Arms Rev. 5.5 The lion of the tribe of Iudah And he is the Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of Kings He hath a Preheminence of all other Kings he is call'd the Prince of the Kings of the Earth Rev. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must needs be so for by him Kings reign Prov. 8.15 They hold their Crowns by immediate Tenure from this Great King Christ infinitely out-vyes all others Princes he hath the highest Throne the largest Dominions and the longest Possession Heb. 1.8 Thy throne O God is for ever and ever Christ hath many Heirs but no Successors Well may he be called King of Kings for he hath an Unlimited Power other Kings their Power is limited but Christ's Power is unlimited Psal. 135.6 Whatsoever he pleased that did he in heaven and earth and in the seas Christ's Power is as large as his Will The Angels take the Oath of Allegiance to him Heb. 1.6 Let all the angels of God worship him Quest. How Christ comes to be King Resp. Not by Usurpation but Legally Christ holds his Crown by immediate Tenure from Heaven God the Father hath decreed him to be King Psal. 2.5 6. I have set my king upon my holy hill I will declare the decree God hath anointed and sealed him to his Regal Office Joh. 6.27 Him hath God the Father sealed God hath set the Crown upon his Head Quest. In what sence is Christ King Resp. Two ways 1. In reference to his People And 2. In reference to his Enemies 1. In reference to his People 1. To govern them it was prophesied of Christ before he was born Matth. 2.6 And thou Bethlehem art not the least among the princes of Iudah for out of thee shall come a governour that shall rule my people Israel 'T is a vain thing for a King to have a Crown on his Head unless he have a Scepter in his Hand to rule Quest. Where doth Christ Rule Resp. His Kingdom is Spiritual he rules in the Hearts of Men. He sets up his Throne where no other King doth he rules the Will and Affections His Power binds the Conscience he subdues Mens Lusts Mic. 7.19 He will subdue our iniquities Quest. What doth Christ rule by Resp. By Law and by Love 1. He rules by Law 'T is one of the Iura Regalia the Flowers of the Crown to Enact Laws Christ as King makes Laws and by his Laws he Rules The Law of Faith Believe in the Lord Iesus the Law of Sanctity 1 Pet. 1.15 Be ye holy in all manner of conversation Many would admit Christ to be their Advocate to plead for them but not their King to rule them 2. He rules by Love He is a King full of Mercy and Clemency as he hath a Scepter in his Hand so an Olive-branch of Peace in his Mouth Though he be the Lyon of the Tribe of Iudah for Majesty yet the Lamb of God for Meekness His Regal Rod hath Honey at the end of it He sheds abroad his Love into the Hearts of his Subjects he rules them with Promises as well as Precepts This makes all his Subjects become Volunteers they are willing to pay their Allegiance to him Psal. 110.3 Thy people shall be a willing people Plur. Gnam nedabot 2. Christ is a King to defend his People as Christ hath a Scepter to rule them so a Shield to defend them Psal. 3.3 Thou O Lord art a shield for me When Antiochus did rage furiously against the Iews he took away the Vessels of the Lord's House set up an Idol in the Temple then this Great King call'd Michael did stand up for them to defend them Dan. 12.1 Christ preserves his Church as a Spark in the Ocean as a Flock of Sheep among Wolves That the Sea should be higher then the Earth and yet not drown it is a Wonder so that the Wicked should be so much higher than the Church in Power and not devour it is because Christ hath this Inscription on his Vesture and his Thigh King of Kings Ps. 124.2 If it had not been the Lord who was on our side they had swallowed us up They say Lions are Insomnes they have little or no sleep 't is true of the Lyon of the Tribe of Iudah he never slumbers nor sleeps but watcheth over his Church to defend it Isa. 27.2 3. Sing ye unto her a vineyard of red wine I the Lord do keep it least any hurt it I will keep it night and day If the Enemies destroy the Church it must be at a time when it is neither Night nor Day for Christ keeps it Day and Night Christ is said to carry his Church as the Eagle her young Ones upon her Wings Exod. 19.4 The Arrow must first hit the Eagle before it can hurt the young Ones and shoot through her Wings the Enemies must first strike through Christ before they
their Offering Luke 2.24 A pair of Turtle Doves which was the usual Offering of the Poor Lev. 12.8 Christ was so poor that when he wanted Money he was fain to work a Miracle for it Matth. 17.27 He when he died made no Will. He came into the World poor 4. Why he came That he might take our flesh and redeem us that he might instate us into a Kingdom He was poor that he might make us rich 2 Cor. 8.9 He was born of a Virgin that he might be born of God he took our Flesh that he might give us his Spirit He lay in the Manger that we might lye in Paradise He came down from Heaven that he might bring us to Heaven And what was all this but Love If our Hearts be not Rocks this Love of Christ should affect us Behold Love that passeth Knowledge Eph. 3.19 Branch 2. See here the wonderful Humility of Christ Christ was made flesh O Sancta Humilitas Tu filium Dei descendere fecisti in uterum Mariae Virginis Aâ—st That Christ should clothe himself with our flesh a piece of that Earth which we tread upon O infinite Humility Christ's taking our flesh was one of the lowest Steps of his Humiliation Christ did humble himself more in lying in the Virgins Womb then in hanging upon the Cross. It was not so much for Man to die but for God to become Man that was the wonder of Humility Phil. 2.7 He was made in the likeness of Men. For Christ to be made flesh was more Humility then for the Angels to be made Worms Christ's flesh is called a Vail Hebr. 10.20 Through the Vail that is his Flesh. Christ's wearing our Flesh vail'd his Glory For him to be made flesh who was equal with God O Humility Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God He stood upon even Ground with God he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patri co-essential and con-substantial with his Father as Austin and Cyril and the Councel of Nice expresses it yet for all this he takes flesh Christ strip'd himself of the Robes of his Glory and covered himself with the Rags of our Humanity If Solomon did so wonder that God should dwell in the Temple which was enrich'd and hung with Gold how may we wonder that God should dwell in Man's weak and frail Nature Nay which is yet more Humility Christ not only took our flesh but took it when it was at the worst under Disgrace as if a Servant should wear a Noble-man's Livery when he is impeached of High Treason Nay besides Christ took all the Infirmities of our flesh There are two sorts of Infirmities Such as are sinful without pain or such as are painful without sin The first of these Infirmities Christ did not take upon him sinful Infirmities to be covetous or ambitious Christ never took these upon him but Christ took upon him painful Infirmities as 1. Hunger Matth. 21.18 He came to the Fig-tree and would have eaten 2. Weariness as when he sate on Iacob's Well to rest him Iohn 4.6 3. Sorrow Matth. 26.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul is sorrowful even unto death It was a Sorrow guided with Reason not disturb'd with Passion 4. Fear Hebr. 5.7 He was heard in that he feared Nay yet a further Degree of Christ's Humility he not only was made flesh but in the likeness of sinful flesh He knew no sin yet he was made sin 2 Cor. 5.21 He was like a sinner he had all sin laid upon him but no sin lived in him Isa. 53.12 He was numbred among Transgressors He who was numbred among the Persons of the Trinity he is said to bear the sins of many Hebr. 9.28 Now this was the lowest degree of Christ's Humiliation For Christ to be reputed as a sinner never such a Pattern of Humility That Christ who would not endure sin in the Angels should himself indure to have sin imputed to him it is the most amazing Humility that ever was From all this learn to be humble Dost thou see Christ humbling himself and art thou proud 'T is the humble Saint is Christ's Picture Christian be not proud of your fine Feathers 1. Hast thou an Estate be not proud the Earth thou treadest on is richer then thou it hath Mines of Gold and Silver in the Bowels of it 2. Hast thou Beauty be not proud it is but Air and Dust mingled 3. Hast thou Skill and Parts be humble Lucifer hath more knowledge than thou 4. Hast thou Grace be humble thou hast it not of thy own growth it is borrowed Were it not a folly to be proud of a Ring that is lent 1 Cor. 4.7 Thou hast more Sin then Grace Spots then Beauty O look on Christ this rare Pattern and be humble It is an unseemly sight to see God humbling himself and Man exalting himself to see an humble Saviour and a proud Sinner God hates the very resemblance of Pride Lev. 2.11 He would have no Honey in the Sacrifice Indeed Leaven is sowr but why no Honey because when Honey is mingled with Meal or Flour it makes the Meal to rise and swell ergo no Honey God hates the resemblance of the Sin of Pride better want Parts Comforts of Spirit then Humility Si Deus superbientibus Angelis non pepercit If God saith Austin spared not the Angels when they grew proud will he spare thee who art but Dust and Rottenness Branch 3. Behold here a Sacred Riddle or Paradox God manifest in the flesh The Text calls it a Mystery That Man should be made in God's Image was a wonder but that God should be made in Man's Image is a greater wonder That the Ancient of Days should be born that he who Thunders in the Heaven should cry in the Cradle Qui tonitruat in Coelis clamat in cunabulis qui regit sidera sugit ubera that he who rules the Stars should suck the Breasts that a Virgin should conceive that Christ should be made of a Woman and of that Woman which himself made that the Branch should bear the Vine that the Mother should be younger than the Child she bare and the Child in the Womb bigger than the Mother that the Humane Nature should not be God yet one with God This was not only mirum but miraculum Christ taking flesh is a Mystery we shall never fully understand till we come to Heaven when our Light shall be clear as well as our Love perfect Branch 4. From hence God manifest in the flesh Christ born of a Virgin a thing not only strange in nature but impossible learn That there are no impossibilities with God God can bring about Things which are not within the sphere of Nature to produce That Iron should swim that the Rock should gush out with water that the Fire should lick up the water in the Trenches 1 Kings 18.38 'T is natural for the water to quench the fire but for the fire to
consume the water this is impossible in the course of Nature But God can bring about all this Ier. 32.27 There is nothing too hard for thee Zach. 8.6 If it be marvellous in your Eyes should it be marvellous in my eyes saith the Lord How should God be united to our flesh It is impossible to us but not with God He can do that which transcends Reason and exceeds Faith He should not be God if he could not do more than we can think Eph. 3.20 He can reconcile Contraries How apt are we to be discouraged with seeming impossibilities how do our hearts die within us when things go cross to our Sense and Reason We are apt to say as that Prince 2 Kings 7.1 2. If the Lord would make windows in Heaven might this thing be It was a time of Famine and now that a measure of Wheat which was a good part of a Bushel should be sold for a Shekel viz. half an Ounce of Silver how can this be So when things are cross or strange God's own People are apt to question how they should be brought about with success Moses who was a Man of God and one of the brightest Stars that ever shined in the firmament of God's Church yet he was apt to be discouraged with seeming Impossibilities Numb 11.21 And Moses said the People among whom I am are six hundred thousand footmen and thou hast said I will give them flesh that they may eat for a whole month shall the flocks and herds be slain for them to suffice them or shall all the fish of the Sea be gathered for them to suffice them As if he had said in plain English he did not see how the People of Israel being so numerous could be fed for a month Vers. 23. And the Lord said is the Lord's hand waxed short Surely that God who brought Isaac out of a dead Womb and the Messiah out of a Virgins Womb what cannot he do O let us rest upon the Arm of God's Power and believe in him in the midst of seeming Impossibilities Remember there are no impossibilities with God He can subdue a proud heart he can raise a dying Church Christ born of a Virgin that wonder-working God that wrought this can bring to pass the greatest seeming Impossibilities Use 2. of Exhortation Branch 1. Seeing Christ took our Flesh and was born of a Virgin let us labour that he may be spiritually born in our hearts What will it profit us that Christ was born into the World unless he be born in our hearts that he was united to our Nature unless he be united to our Persons Marvel not that I say unto you Christ must be born again viz. in our hearts Gal. 4.19 till Christ be formed in you Now then try if Christ be born in your hearts Quest. How shall we know that Resp. 1. There are Pangs before the Birth so before Christ be born in the Heart there are Spiritual Pangs Some Pangs of Conscience Deep convictions Acts 2.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were pricked at their heart I grant the New-birth doth Recipere magis minus all have not the same Pangs of Sorrow and Humiliation yet all have Pangs If Christ be born in thy heart thou hast been deeply afflicted for sin Christ is never born in the heart without Pangs Many thank God they never had any Trouble of Spirit they were always quiet a sign Christ is not yet formed in them 2. As when Christ was born into the World he was made flesh so if he be born into thy heart he makes thy heart an heart of flesh Ezek. 36.26 Is thy heart Incarnate Before it was a rocky heart and would not yield to God or take the Impressions of the Word Durum est quod non cedit tactui now it is fleâ—hy and tender like melting Wax to take any stamp of the Spirit This is a sign Christ is born in our hearts when they are hearts of flesh they melt in Tears and in Love What is it the better Christ was made flesh unless he hath given thee an heart of flesh 3. Christ was conceived in the Womb of a Virgin so if he be born in thee thy heart is a Virgin-heart in respect of Sincerity and Sanctity Art thou purified from the love of sin If Christ be born in the heart it is a Sanctum Sanctorum an Holy of Holies If thy heart be polluted with the predominant love of sin never think Christ is born there Christ will never lye any more in a Stable If he be born in thy heart it is consecrated by the Holy Ghost 4. If Christ be born in thy heart then it is with thee as in a birth 1. There is Life Faith is principium vivens it is the vital Artery of the Soul Gal. 2.20 The life that I live in the flesh is by the faith of the Son of God 2. There is Appetite 1 Pet. 2.7 As new born babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milk of the word The Word is like Breast-milk pure sweet nourishing the Soul in which Christ is formed desires this Breast-milk St. Bernard in one of his Soliquies comforts himself with this That sure he had the New-birth in him because he found in his heart such strong Anhelations and Thirstings after God 3. Motion After Christ is born in the heart there is a violent Motion there is striving to enter in at the strait gate and offering violence to the Kingdom of Heaven Matth. 12.11 By this we may know Christ is formed in us This is the only comfort that as Christ was born into the World so he is born in our hearts as he was united to our flesh so he is united to our Persons Branch 2. As Christ was made in our Image let us labour to be made in his Image Christ being Incarnate was made like us let us labour to â—e made like him There are three things in which we should labour to be like Christ. 1. In Disposition He was of a most sweet Disposition Delitiae humani generis Tit. Vespasian he invites sinners to come to him He hath Bowels to pity us Breasts to feed us Wings to cover us He would not break our hearts but with Mercy Was Christ made in our Likeness let us labour to be made in his Likeness Let us be like him in this sweetness of Disposition Be not of a morose Spirit It was said of Nabal 1 Sam. 25.18 He is such a son of Belial that a man cannot speak to him Some are so barbarous as if they were a kin to the Ostrich they are fired with Rage and breathe forth nothing but Revenge like those two Men in the Gospel possessed with Devils coming out of the Tombs exceeding fierce Matth. 8.28 Let us be like Christ in mildness and sweetness Let us pray for our Enemies and conquer them by love David's kindness melted Saul's heart 1 Sam. 24.16 A frozen heart will be thawed with the fire
Calls Satan calls by a Temptation Lust calls evil company calls But as the Adder stops its Ear against the Voice of the Charmer so he who is effectually called stops his Ear against all the Charms of Flesh and Devil Use 3. Of Comfort to them who are the called of God This Call evidenceth Election Rom. 8.30 Whom he predestinated them he also called Election is the cause of our Vocation and Vocation is the sign of our Election Election is the first Link of the golden Chain of Salvation Vocation is the second he who hath the second Link of the Chain is sure of the first Link As by the Stream we are led to the Fountain so by Vocation we ascend to Election Calling is an earnest and pledge of Glory 2 Thess. 2.13 God hath chosen you to salvation through sanctification We may read God's predestinating love in the work of Grace in our heart Branch 2. To such as are called to be thankful to God for this unspeakable Blessing be thankful to all the Persons in the Trinity to the Father's Mercy to the Son's Merit to the Spirit 's Efficacy To make you thankful consider when you had offended God that he should call you that when God needed you not he had Millions of glorified Saints and Angels to praise him yet he called you Again consider what you were before God called you you were in your sins when God called Paul he found him persecuting when he called Matthew he found him at the Receipt of Custom when he called Zacheus he found him using Extorsion When God calls a Man by his Grace he finds him seeking after his Lusts as when Saul was called to the Kingdom he was seeking the Asses That God should call thee when thou wert in the hot pursuit of sin admire God's Love exalt his Praise Again that God should call you and pass by others what Mercy is this Matth. 11.26 Even so Father for so it seemed good in thy sight That God should pass by the wise and noble Persons of sweeter disposition acuter parts guilty of less Vice and that the Lot of Free-grace should fall on you O astonishing Love of God It was a great favour of God to Samuel that God call'd to him and revealed his Mind to him and passed by Eli though a Priest and a Judge in Israel 1 Sam. 3.9 so that God should call to thee a flagitious sinner and pass by others of higher birth and better morals here is that calls aloud for Praise As God so governs the Clouds that he makes them rain upon one place and not upon another so doth he dispence his Grace it shall drop its sweet dew upon one and not another Two at a Sermon one his heart the Lord opens the other is no more affected with it than a deaf Man with the sound of Musick Here is the Banner of Free-grace display'd and here should be the Trophies of Praise erected Eliah and Elisha were walking together on a sudden there came a Chariot of Fire and carried Eliah up to Heaven but left Elisha behind so when two are walking together Husband and Wife Father and Child that God should call one by his Grace but leave the other carry one up in a triumphant Chariot to Heaven but let the other perish eternally O infinite rich Grace how should they that are call'd be affected with God's discriminating Love how should the Vessels of Mercy run over with Thankfulness how should they stand upon Mount Gerizim blessing and praising God O begin the work of Heaven here Such as are Patterns of Mercy should be Trumpets of Praise Thus S. Paul being call'd of God and seeing what a Debtor he was to Free-grace breaks forth into Admiration and Gratulation 1 Tim. 1.13 Use 4. To the Called walk worthy of your high Calling Eph. 4.1 I beseech you that you walk worthy of the vocation wherewith ye are called in two things 1. Walk compassionately pity such as are yet uncalled Hast thou a Child that God hath not yet called a Wife a Servant Weep over their dying Souls They are in their Bloud under the Power of Satan O pity them Let their sins more trouble you then your own Sufferings If you pity an Ox or Ass going astray will you not pity a Soul going astray Show your Piety by your Pity 2. Walk holily yours is an holy Calling 2 Tim. 1.9 You are called to be Saints Rom. 1.7 Show your Vocation by a Bible-conversation Shall not Flowers smell sweeter than Weeds Shall not they who are ennobled with Grace have more Fragrancy in their Lives than Sinners 1 Pet. 1.15 As he who hath called you is holy so be ye holy in all manner of conversation O dishonour not your high Calling by any sordid Carriage When Antigonus going to defile himself with Women one told him He was a King's Son O remember your Dignity Called of God! of the Bloud-Royal of Heaven do nothing unworthy of your Honourable Calling Scipio refused the Embraces of an Harlot because he was General of an Army Abhor all Motions to sin because of your high Calling 'T is not fit for them who are the Called of God to do as others tho' others of the Iews did drink Wine it was not fit for the Nazarite because he had a Vow of Separation upon him and had promised Abstinence Though Pagans and loose Christians take liberty to sin yet it is not fit for them who are called out of the World and have the Mark of Election upon them to do so You are consecrated Persons your Bodies are the Temples of the Holy Ghost and your Souls must be a Sacrary or Holy of Holies OF IVSTIFICATION Rom. 3.24 Being justified freely by his grace Quest. XXI WHat is Iustification Resp. It is an Act of God's Free-grace whereby he pardoneth all our sins and accepts us as righteous in his sight only for the Righteousness of CHRIST imputed to us and received by Faith Iustification is the very Hinge and Pillar of CHRISTIANITY and an Errour about Iustification is dangerous like a Crack in the Foundation or an Errour in the first Concoction Iustification by Christ is a Spring of the Water of Life and to have the Poison of corrupt Doctrine cast into this Spring is damnable It was a Saying of Luther That after his Death the Doctrine of Iustification would be corrupted As it hath been in these latter Times the Arminians and Socinians have cast a dead Fly into this Box of precious Oyntment I shall endeavour to follow the Star of Scripture to light me through this Mysterious Point Quest. What is meant by Iustification Resp. It is verbum forense a word borrowed from Law-courts wherein a Person arraigned is pronounced Righteous and is openly absolved in the Court Thus God in justifying a Person pronounceth him to be Righteous and looks upon him as if he had not sinned Quest. What is the Ground of Iustification Resp. The Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
make a Will and settles his Estate upon such Persons as he names in the Will none else but they can lay claim to the Will so God makes a Will and Testament but it is restrained and limited to such as are sanctified and it is high presumption for any else to lay claim to the Will 4. There is no going to Heaven without Sanctification Hebr. 12.14 Without holiness no man shall see the Lord. God is an holy God and he will suffer no unholy Creature to come near him A King will not suffer a Man with Plague-sores to approach into his Presence Heaven is not like Noah's Ark where the clean Beasts and the unclean entred no unclean Beast comes into the Heavenly Ark. Though God suffer the Wicked to live a while on the Earth he will never suffer Heaven to be pestered with such Vermin Are they fit to see God who wallow in wickedness will God ever lay such Vipers in his bosom Without holiness no man shall see the Lord. It must be a clear Eye that sees a bright Object only an holy Heart can see God in his Glory Sinners may see God as an Enemy not as a Friend may have an affrighting Vision of God but not a beatifical Vision They may see the flameing Sword but not the Mercy Seat O then what need is there of Sanctification 5. Without Sanctification all our holy things are defiled 1 Tit. 1.15 Unto them that are defiled is nothing pure Under the Law if a Man who was Unclean by a dead Body had carried a piece of holy Flesh in his Skirt the holy Flesh had not cleansed him but he had polluted that Hag. 1.12 13. An Emblem of a Sinners polluting his holy Offering A foul Stomack turns the best Food into ill Humours An unsanctified Heart pollutes Prayers Alms Sacraments this evinceth the necessity of Sanctification Sanctification makes our holy things accepted an holy Heart is the Altar which sanctifies the Offering his Duties tho' they are not to Satisfaction yet to Acceptation 6. Without Sanctification we can show no sign of our Election 2 Thes. 2.13 Election is the cause of our Salvation Sanctification is our Evidence Sanctification is the Ear-mark of Christ's Elect Sheep Quest. What are the Signs of Sanctification Resp. 1. Such as are sanctified can remember a time when they were unsanctified Tit. 3.3 We were in our Bloud and then God wash'd us with Water and anointed us with Oyl Ezek. 16.9 Those Trees of Righteousness that blossom and bear Almonds can remember when they were like Aaron's dry Rod not one Blossom of Holiness growing A sanctified Soul can remember when he was estranged from God thro' Ignorance and Vanity and then Free-grace planted this Flower of Holiness in him Second Sign of Sanctification is the in-dwelling of the Spirit 2 Tim. 1.14 The Holy Ghost which dwelleth in us As the Unclean Spirit dwells in the Wicked and carries them to Pride Lust Revenge the Devil hath entred into these Swine Acts 5.3 So the Spirit of God dwells in the Elect as their Guide and Comforter The Spirit possesseth the Saints God's Spirit sanctifies the Fancy causing it to mint holy Thoughts it sanctifies the Will putting a new Byass upon it whereby it is inclin'd to Good He who is sanctified hath the Influence of the Spirit tho' not the Essence Third Sign of Sanctification is an Antipathy against Sin Ps. 119.104 An Hypocrite may leave Sin yet love it as a Serpent casts its Coat but keeps its Sting but a sanctified Person can say he not only leaves Sin but loaths it As there are Antipathies in Nature between the Vine and Laurel so in a sanctified Soul there is an holy Antipathy against Sin and Antipathies can never be reconciled Because he hath an Antipathy against Sin he cannot but oppose it and seek the Destruction of it Fourth Sign of Sanctification is the Spiritual Performance of Duties viz. with the Heart and from a Principle of Love The sanctified Soul prays out of love to Prayer he calls the Sabbath a Delight Isa. 58.13 A Man may have Gifts to Admiration he may speak as an Angel drop'd out of Heaven yet may be carnal in spiritual things his Services do not come from a renewed Principle nor is he carried upon the Wings of Delight in Duty A sanctified Soul worships God in the Spirit 1 Pet. 2.5 God doth not judge of our Duties by the length but by the love Fifth Sign A well-order'd Life 1 Pet. 1.15 Be ye holy in all manner of conversation Where the Heart is sanctified the Life will be so too the Temple had Gold without as well as within As in a Piece of Coyn there 's not only the King's Image within the Ring but his Superscription too without So where there is Sanctification there is not only God's Image in the Heart but a Superscription of Holiness written in the Life Some say they have good Hearts but their Lives are Vitious Prov. 30.12 There is a generation that are pure in their own eyes yet is not washed from their filthiness If the Water be foul in the Bucket it cannot be clean in the Well Psal. 45.13 The king's daughter is all glorious within There is Holiness of Heart her Garments are wrought of wrought Gold Holiness of Life Grace is most beautiful when its Light doth so shine that others may see it this adorns Religion and makes Proselites to the Faith Sixth Sign Stedfast Resolution he is resolved never to part with his Holines let others reproach it he loves it the more let Water be sprinkled on the Fire it burns the more He saith as David when Micol reproach'd him for Dancing before the Ark 2 Sam. 6.22 If this be to be vile I will yet be more vile Let others persecute him for his Holiness he saith as Paul Acts 20.24 None of these things move me He prefers Sanctity before Safety and had rather keep his Conscience pure than his Skin whole He saith as Iob My integrity I will hold fast and not let it go Cap. 27.6 He will rather part with his Life then his Conscience Use 1. See what is the main thing a Christian should look after viz. Sanctification this is the Unum necessarium Sanctification is our purest Complexion it makes us as the Heaven bespangled with Stars it is our Nobility by it we are born of God and partake of the Divine Nature it is our Riches therefore compar'd to rows of Jewels and Chains of Gold Cant. 1.10 It is our best Certificate for Heaven what Evidence have we else to show have we Knowledge so hath the Devil Do we profess Religion Satan oft appears in Samuel's Mantle and transforms himself into an Angel of Light But here is our Certificat to show for Heaven Sanctification Sanctification is the first Fruits of the Spirit the only Coyn will pass currant in the other World Sanctification is the Evidence of God's Love we cannot guess at God's Love by giving us
Health Riches Success but by drawing his Image of Sanctification on us by the Pensil of the Holy Ghost Branch 2. It shows the Misery of such as are destitute of a Principle of Sanctification they are spiritually dead Eph. 2.1 Though they breathe yet they do not live The greatest part of the World remain Unsanctified 1. Ioh. 5.19 The World lies in Wickedness that is the major Part of the World Many call themselves Christians yet blot out the word Saints you may as well call him a Man who wants Reason as him a Christian who wants Grace Nay which is worse some are boy'd up to such an height of Wickedness that they hate and deride Sanctification 1. They hate it 't is bad to want it it is worse to hate it they embrace the Form of Religion but hate the Power The Vulter hates sweet smells so do they the Perfume of Holiness 2. Deride it these are your Holy Ones To deride Sanctification argues an high Degree of Atheism and is a black Brand of Reprobation Scoffing Ishmael was cast out of Abraham's Family Gen. 21.9 Such as scoff at Holiness shall be cast out of Heaven 2. Use of Exhortation Above all things pursue after Sanctification seek Grace more then Gold Prov. 4.13 Keep her for she is thy life Quest. What are the chief Inducements to Sanctification Resp. First it is the Will of God that we should be Holy In the Text This is the will of God your sanctification As God's Word must be the Rule so his Will the Reason of our Actions This is the Will of God our Sanctification Perhaps it is not the Will of God we should be rich but it is his Will that we should be holy God's Will is our Warrant 2. Jesus Christ hath died for our Sanctification Christ shed his blood to wash off our impurity The Cross was both an Altar and a Lavor Tit. 2.14 Who gave himself for us to redeem us from all iniquity If we could be saved without holiness Christ needed not have died Christ died not only to save us from wrath but from sin 3. Sanctification makes us resemble God It was Adam's sin that he aspired to be like God in Omnisciency but we must endeavour to be like him in Sanctity It is only a clear Glass in which you can see a face it is only an holy Heart in which something of God can be seen there is nothing of God to be seen in an unsanctified Man you may see Satan's Picture in him Envy is the Devil's Eye Hypocrisie his cloven Foot but nothing of God's Image can be seen in him You can see no more of God in him then you can see a Man's face in a Glass that is dusty and foul 4. Sanctification is that God bears a great love to Not any outward Ornaments high blood or worldly grandure draws God's love but an heart embellished with holiness Christ never admired any thing but the beauty of holiness he slighted the glorious buildings of the Temple but admired the Womans Faith O woman great is thy faith Amor fundatur similitudine A King delights to see his Image upon a piece of Coin where God sees his likeness there he gives his love The Lord hath two Heavens he dwells in and the holy Heart is one of them 5. Sanctification is the only thing doth difference us from the wicked God's People have his Seal upon them 2 Tim. 2.19 The foundation of God standeth sure having this Seal the Lord knoweth them that are his and let every one that nameth the name of Christ depart from iniquity The Godly are sealed with a double Seal 1. a Seal of Election The Lord knoweth who are his 2. a Seal of Sanctification Let every one that nameth the name of Christ depart from iniquity This is the name by which God's People are known Isa. 63.18 Gnam Kodsheca the people of thy holiness As Chastity distinguisheth a vertuous Woman from an Harlot so Sanctification distinguisheth God's People from others 1 Ioh. 2.27 Ye have received an unction from the holy one 6. It is a shame to have the Name of a Christian yet want Sanctity as to have the Name of a Steward yet want Fidelity the Name of a Virgin yet want Chastity It exposeth Religion to reproach to be baptized into the Name of Christ yet unholy to have Eyes full of Tears on a Sabbath and on a Week-day Eyes full of Adultery 2 Pet. 2.14 To be so devout at the Lord's Table as if Men were stepping into Heaven and so prophane the Week after as if they came out of Hell To have the Name of Christians yet unholy is a Scandal to Religion and make the ways of God evil spoken of 7. Sanctification fits for Heaven 2 Pet. 1.3 Who hath called us to glory and vertue Glory is the Throne and Sanctification is the Step by which we ascend to it First you cleanse the Vessel and then you pour in the Wine First God cleanseth us by Sanctification and then pours in the Wine of Glory Solomon was first anointed with Oil and then he was King 1 Kings 1.39 First God anoints us with the holy Oil of his Spirit and then he sets the Crown of Happiness upon our Head Pureness of Heart and seeing God are link'd together Matth. 5.8 Quest. How may Sanctification be attained to Resp. 1. Be conversant in the Word of God Iohn 17.17 Sanctifie them through thy truth The Word is both a Glass to shew us the Spots of our Soul and a Lavor to wash them away the Word hath a transforming vertue in it it irradiates the mind and consecrates the heart 2. Get Faith in Christ's Blood Acts 15.9 Having purified their hearts by faith She in the Gospel that touched the hem of Christ's Garment was healed a touch of Faith purifies nothing can have a greater force upon the heart to sanctifie it then Faith If I believe Christ and his Merits are mine how can I sin against him Justifying Faith doth that in a Spiritual sense which miraculous Faith doth it removes Mountains the Mountain of Pride Lust Envy Faith and the love of sin are inconsistent 3. Breathe after the Spirit it is called the sanctification of the Spirit 2 Thess. 2.13 The Spirit sanctifies the Heart as Lightning purifies the Air as Fire refines Metals Omne agens generat sibi simile The Spirit stamps the impress of its own Sanctity upon the Heart as the Seal prints its Effigies and Likeness upon the Wax The Spirit of God in a Man perfumes him with Holiness and makes his Heart a Map of Heaven 4. Associate with sanctified Persons They may by their Counsel Prayers holy Example be a means to make you holy As the communion of Saints is in our Creed so it should be in our Company Prov. 13.20 He that walketh with the wise shall be wise Association begets Assimilation 5. Pray for Sanctification Iob propounds a Question Who can bring a clean thing out of an unclean
Presumption doth not fear defiling his Garments he is bold in sin Ier. 3.4 5. Wilt thou not cry unto me my Father behold thou hast done evil things as thou couldest Balaam said My God yet a Sorcerer A Sign he hath no Mony about him who fears not to Travel all Hours in the Night a sign he hath not the Jewel of Assurance who fears not the works of Darkness 3. True Assurance is built upon a Scripture-basis the Word saith The effect of Righteousness shall be Quietness and Assurance for ever Isa. 32.17 A Christians Assurance is built upon this Scripture God hath sown the Seed of Righteousness in his Soul and this Seed hath brought forth the Harvest of Assurance But Presumption is a spurious thing it hath no Scripture to shew for its Warrant it is like a Will without Seal and Witnesses which is null and void in Law Presumption wants both the Witness of the Word and the Seal of the Spirit 4. Assurance flowing from Sanctification always keeps the Heart in a lowly posture Lord saith the Soul what am I that passing by so many the Golden Beams of thy Love should shine upon me St. Paul had Assurance is he proud of this Jewel No. Ephes. 3.8 To me who am less than the least of all Saints The more love a Christian receives from God the more he sees himself a Debtor to free Grace and the sense of his Debt keeps his Heart Humble but Presumption is bred of Pride He who Presumes Disdains he think himself better than others Luke 18.11 God I thank thee I am not as other Men are nor as this Publican Feathers fly up but Gold descends he who hath this Golden Assurance his Heart descends in Humility Quest. 5. What is it may excite us to look after Assurance Resp. To consider how sweet it is and the noble and excellent effects it produceth Effect 1. How sweet it is This is the Manna in the Golden Pot the white Stone the Wine of Paradise which chears the Heart How comfortable is God's Smile The Sun is more refreshing when it shineth out that when it is hid in a Cloud it is a praelibation and fore-tast of Glory it puts a Man in Heaven before his time none can know how delicious and ravishing it is but such as have felt it as none can know how sweet Hony is but they who have tasted it 2. The noble and excellent Effects it produceth 1. Assurance will make us love God and Praise him 1. Love him Love is the Soul of Religion the Fat of the Sacrifice and who can love God so as he who hath Assurance The Sun reflecting its Beams on a burning Glass makes the Glass burn that that is near to it So Assurance which is the reflection of Gods love upon the Soul makes it burn in love to God St. Paul was assured of Christ's love to him Gal. 2.20 who hath loved me and how was his Heart fired with love he valued and admired nothing but Christ Phil. 3.8 as Christ was fastned to the Cross so he was fastned to Paul's Heart 2. Praise him Praise is the Quit-rent we pay to the Crown of Heaven who but he who hath Assurance of his Justification Man in a Swoon or Apoplexy Praise God that he is alive Can a Christian staggering with Fears about his Spiritual Condition praise God that he is elected and justified No The living the living he shall praise thee Isa. 38.19 Such as are enliven'd with Assurance they are the fittest Persons to sound forth Gods Praise Effect 2. Assurance would drop Sweetness into all our Creature-Enjoyments it would be as Sugar to Wine an earnest of more it gives a Blessing with the Venison As Guilt imbitters our Comforts it is like drinking out of a Wormwood Cup So Assurance would indulcorate and sweeten all Health and the Assurance of Gods Love are sweet Riches with the Assurance of a Kingdom are delectable Nay a Dinner of Green Herbs with the Assurance of Gods Love is Princely Fare Effect 3. Assurance would make us Active and Lively in Gods Service it would excite Prayer quicken Obedience as Diligence begets Assurance so Assurance begets Diligence Assurance will not as the Papists say breed Security in the Soul but Industry Doubting does discourage us in Gods Service but the Assurance of his Favour breeds Joy And the Ioy of the Lord is our strength Nehem. 8.10 Assurance makes us mount up to Heaven as Eagles in Holy Duties it is like the Spirit in Ezekiel's Wheels that moved them and lifted them up Faith would make us Walk but Assurance would make us Run We should never think we could do enough for God Assurance would be as Wings to the Bird as Weights to the Clock to set all the Wheels of Obedience a running Effect 4. Assurance would be a Golden Shield to beat back Temptation Assurance Triumphs over Temptation There are two sorts of Temptation Satan useth 1. He tempts to draw us to Sin Now the being assured of our Justification would make this Temptation vanish What Satan shall I Sin against him who hath loved me and washed me in his Blood Shall I return to Folly after God hath spoken Peace Shall I weaken my Assurance wound my Conscience grieve my Comforter Avoid Satan Tempt no more 2. Satan would make us question our Interest in God he tells us we are Hypocrites and God doth not love us Now there is no such Shield against this Temptation as Assurance What Satan have I a real Work of Grace in my Heart and the Seal of the Spirit to witness it and dost thou tell me God doth not love me Now I know thou art an Impostor who goest about to disprove what I sensibly feel If Faith resists the Devil Assurance would put him to flight Effect 5. Assurance would make us contented though we have but a little in the World He who hath Enough is Content He who hath Sun-light is Content though he wants Torch-light A Man that hath Assurance hath enough In uno salvatore omnes florent gemmae ad salutem He hath the Riches of Christs Merit of his Love an Earnest of his Glory he is fill'd with the Fulness of God here is enough and having enough he is Content Psal. 16.5 The Lord is the portion of my Inheritance The Lanes are fallen unto me in a pleasant place and I have a goodly Heritage Assurance will rock the Heart quiet the reason of Discontent is either because Men have no Interest in God or do not know their Interest St. Paul I know whom I have believed 2 Tim. 1.12 There was the Assurance of his Interest and 2 Cor. 6.10 As sorrowful yet always rejoycing c. There was his Contentment Get but Assurance and you will be out of the weekly Bill of Murmurers you will be discontented no more What can come amiss to him that hath Assurance God is his Hath he lost a Friend His Father lives Hath he lost his only Child
God hath given him his only Son Hath he Scarcity of Bread God hath given him the finest of the Wheat the Bread of Life Are his Comforts gone He hath the Comforter Doth he meet with Storms on the Sea He knows where to put in for Harbour God is his Portion and Heaven is his Haven Thus Assurance gives sweet Contentment in every Condition Effect 6. Assurance would bear up the Heart in Sufferings it would make a Christian endure Troubles with Patience and Chearfulness with Patience Heb. 10.36 Ye have need of Patience There are some Meats we say are hard of Digestion and only a good Stomach will concoct them Affliction is a Meat hard of Digestion but Patience like a good Stomach will be able to digest it and whence comes Patience but from Assurance Rom. 5.5 Tribulation worketh Patience because the Love of God is shed abroad in our Hearts with chearfulness Assurance is like the Mariners Lanthorn on the Deck which gives light in a dark night Assurance gives the light of Comfort in Affliction Heb. 10.34 ye took joyfully the spoiling of your Goods knowing in your selves c. there was Assurance He that hath Assurance can rejoyce in Tribulation he can gather Grapes of Thorns and Hony out of the Lyons Carcass Latimer When I sit alone and can have a setled Assurance of the State of my Soul and know that God is mine I can Laugh at all Troubles and nothing can daunt me Effect 7. Assurance would pacifie a troubled Conscience He who hath a disturbed vexatious Conscience carries an Hell about him Eheu quis intus Scorpio but Assurance cures the Agony and allays the Fury of Conscience Conscience that before was turned into a Serpent now is like a Bee that hath Hony in its Mouth it speaks Peace Tranquillus Deus tranquillat omnia Tertull. When God is pacified towards us then Conscience is pacified If the Heavens are quiet and there are no Winds stirring thence the Sea is quiet and calm So if there be no Anger in Gods Heart if the Tempest of his Wrath doth not blow Conscience is quiet and serene Effect 8. Assurance would strengthen us against the Fear of Death such as want it cannot dye with Comfort they are in aequilibrio they hang in a doubtful Suspence what shall become of them after Death But he who hath Assurance hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an happy and joyful Passage out of the World he knows he is passed from Death to Life he is carried full sail to Heaven though he cannot resist Death yet 〈◊〉 overcomes it Quest. 6. What shall they do that want Assurance Resp. 1. Such as want Assurance let them labour to find Grace when the Sun denies light to the Earth it may give forth its Influence When God denies the light of his Countenance he may give the Influence of his Grace Quest. How shall we know we have a real Work of Grace and so have a right to Assurance Resp. If we can resolve two Queries 1. Have we high Appretiations of Jesus Christ 1 Pet. 2.7 To you that believe he is precious Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all made up of Beauties and Delights our Praises fall short of his Worth and is like spreading Canvass upon Cloth of Gold How precious is his Blood and Incense The one pacifies our Conscience the other Perfumes our Prayers Can we say we have endearing Thoughts of Christ Do we esteem him our Pearl of Price Our bright Morning Star Do we count all earthly Enjoyments but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dung in comparison of Christ Phil. 3.8 do we prefer the worst things of Christ before the best things of the World the Reproaches of Christ before the Worlds Embraces Heb. 11.26 Quer. 2. Have we the indwelling of the Spirit 2 Tim. 1.14 The Holy Ghost which dwelleth in us Quest. How may we know we have the indwelling presence of the Spirit Resp. Not by having sometimes good Motions stir'd up in us by the Spirit it may work in us yet not dwell but by the Sanctifying Power of the Spirit on our Heart the Spirit infuseth Divinam Indolem a Divine Nature it stamps its own impress and Effigies on the Soul making the Complexion of it Holy The Spirit ennobles and raiseth the Heart above the World when Nebuchadnezzar had his Understanding given him he grazed no longer amongst the Beasts but returned to his Throne and minded the Affairs of his Kingdom when the Spirit of God dwells in a Man it carries his Heart above the visible Orbs it makes him Superna anhelare thirst after Christ and Glory if we can find this then we have Grace and so have a right to Assurance 2. If you want Assurance wait for it if the Figures are graven on the Dial it is but waiting a while and the Sun shines When Grace is engraven in the Heart it is but waiting a while and we shall have the Sun-shine of Assurance He that believes makes not haste Isa. 28.16 He will stay Gods leisure say not God hath forsaken you he will never lift up the light of his Countenance but rather say as the Church Isa. 8.17 I will wait upon the Lord which hideth his face from the House of Jacob. 1. Hath God waited for your Conversion and will not you wait for his Consolation How 〈◊〉 did he come a woing to you by his Spirit He waited till his Head was fill'd with Dew He cry'd as Ier. 13.27 Wilt thou not be made clean when shall it once be O Christian did God wait for thy Love and canst not thou wait for his 2. Assurance is so sweet and precious that it is worth waiting for the price of it is above Rubies it cannot be valued with th◠Gold of Ophir Assurance of Gods Love is a Pledge of Election 't is the Angels Banquet what other Joy have they As Micah said Iudges 18.24 What have I more So when God assures the Soul of his eternal purposes of Love what hath he more to give Whom God kisseth he Crowns Assurance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Fruits of Paradise one Smile of Gods Face one Glance of his Eye one Crumb of the hidden Manna is so sweet a Delicious that it deserves our waiting 3. God hath given a Promise that we shall not wait in vain Isa. 49.23 They shall not be ashamed that wait for me Perhaps God reserves this Cordial of Assurance for a fainting time He keeps sometimes his best Wine till last Assurance shall be reserved as an Ingredient to sweeten the bitter Cup of Death Quest. 7. How may deserted Souls be comforted who are cast down for want of Assurance They have the Day-star of Grace risen in their Souls but as Job complains I went Mourning without the Sun Iob 30.28 They go mourning for want of the Sun-light of Gods Face Their Ioy is eclipsed They walk in darkness and see no light Isa. 50.10 How shall we comfort such as lye Bleeding in
Desertion and are cast down for want of Assurance Resp. 1. Want of Assurance shall not hinder the Success of the Saints Prayers Sin lived in doth ponere obicem put a Bar to our Prayer but want of Assurance doth not hinder Prayer we may go to God still in an humble fiducial manner A Christian perhaps may think because he doth not see Gods smiling Face therefore God will not hear him This is a mistake Psal. 31.22 I said in my hast I am cut off from before thine eyes nevertheless thou heardest the voice of my Supplication If we pour out Sighs to Heaven God hears every Groan though he doth not shew us his Face he may lend us his Ear. 2. Faith may be strongest when Assurance is weakest the Woman of Canaan had no Assurance but a Glorious Faith O Woman Great is thy Faith Mat. 15.28 Rachel was more Fair but Leah was more Fruitful Assurance is more fair and lovely to look upon but a fruitful Faith God sees is better for us Iohn 20.28 Blessed are they that Believe and feel not 3. When God is out of sight yet he is not out of Covenant Psalm 89.28 My Covenant shall stand fast Though a Wife doth not see her Husbands Face in many Years yet the Marriage Relation holds and he will come again to her after a long Voyage God may be gone from the Soul in Desertion but the Covenant stands fast Isa. 54.10 The Covenant of my Peace shall not be removed Quer. But this Promise was made to the Jews and doth not belong to us Yes Verse 17. This is the Heritage of the Servants of the Lord. This is made to all the Servants of God them that are now living as well as those who lived in the time of the Jews Quest. 8. What should we do to get Assurance Resp. 1. Keep a pure Conscience let no Guilt lie upon the Conscience unrepented of God Seals no Pardons before Repentance God will not pour in the Wine of Assurance into a foul Vessel Heb. 10.22 Let us draw near in full Assurance of Faith having our Hearts sprinkled from an evil Conscience Guilt clips the Wings of Comfort he who is conscious to himself of Secret Sins cannot draw near to God in full Assurance he cannot call God Father but Judge keep Conscience as clear as your Eye that no dust of sin fall into it 2. If you would have Assurance be much in the Actings of Grace 1 Tim. 4.7 Exercise thy self unto Godliness Men grow rich by Trading by Trading in Grace we grow rich in Assurance 2 Pet. 1.10 Make your Election sure How Add to your Faith Vertue and to Vertue Knowledge Keep Grace upon the Wing it is the lively Faith flourisheth into Assurance no Man will set up a great Sail in a small Boat but in a large Vessel God sets up the Sail of Assurance in an Heart enlarged in Grace 3. If you would have Assurance cherish the Holy Spirit of God When David would have Assurance he Prays Take not away thy Spirit from me Psal. 51.11 He knew it was the Spirit only that could make him hear the Voice of Joy The Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter he seals up Assurance 2 Cor. 1.22 therefore make much of the Spirit do not grieve it As Noah opened the Ark to receive the Dove so should we open our Hearts to receive the Spirit This is the Blessed Dove which brings an Olive branch of Assurance in its Mouth 4. Let us lye at the Pool of the Ordinances frequent the Word and Sacrament Cant. 2. He brought me to the Banqueting House and his Banner over me was Love The blessed Ordinances are the Banqueting House where God displays the Banner of Assurance The Sacrament is a Sealing Ordinance Christ made himself known to his Disciples in the breaking of Bread So in the Holy Supper in the breaking of Bread God makes himself known to us to be our God and Portion Quest. 9. How should they carry themselves who have Assurance Resp. 1. If you have Assurance of your Justification do not abuse Assurance 1. 'T is an abusing of Assurance when we grow more remiss in Duty as the Musician having Mony thrown him leaves off playing By Remisness or intermitting the Exercises of Religion we grieve the Spirit and that is the way to have an Imbargo laid upon our Spiritual Comforts 2. We abuse Assurance when we grow Presumptuous and less fearful of sin What because a Father gives his Son an Assurance of his Love and tells him he will entail his Land upon him shall the Son therefore be Wanton and Dissolute This were the way to lose his Fathers Affection and make him cut off the Entail it was an Aggravation of Solomon's Sin His Heart was turned away from the Lord after he had appeared to him twice 1 Kings 11.9 'T is bad to sin when one wants Assurance but it is worse to sin when one hath it Hath the Lord seal'd his Love with a Kiss Hath he left a Pawn of Heaven in your Hands and do you thus requite the Lord Will you sin with Manna in your Mouth Doth God give you the sweet Clusters of Assurance to feed on and will you return him wild Grapes It much pleaseth Satan either to see us want Assurance or abuse it This is to abuse Assurance when the Pulse of our Soul beats faster in Sin and slower in Duty 2. If you have Assurance admire this stupendious Mercy You deserv'd that God should give you Gaul and Vinegar to drink and hath he made the Hony-Comb of his Love to drop upon you O fall down and adore his Goodness say Lord How is it that thou shouldest manifest thy self to me and not to other Believers Those whom thou lovest as the Apple of thine Eye yet thou holdest them in Suspence and givest them no Assurance of thy Love though thou hast given them the new Name yet not the White stone though they have the Seed of Grace yet not the Oyl of Gladness though they have the Holy Ghost the Sanctifier yet not the Holy Ghost the Comforter Lord whence is it that thou shouldest manifest thy self to me and make thy Golden Beams of Assurance shine upon my Soul O admire God! this will be the Work of Heaven 3. Let your Hearts be endeared in Love to God If God gives his People Correction they must love him much more when he gives them Assurance Psal. 31.23 O love the Lord ye his Saints Hath God brought you to the Borders of Canaan given you a Bunch of Grapes crown'd you with loving Kindness confirm'd your Pardon under the Broad Seal of Heaven How can you be frozen at such a Fire How can you choose but be turn'd into Seraphins Burning in Divine Love Say as St. Austin Animam meam odio Haberem I would hate my own Soul if I did not find it loving God Give God the Cream and Quintessence of your Love and shew your Love by
the Strings of a Viol the Musick is spoil'd if Christians slacken in Duty they spoil the sweet Musick of Peace in their Souls As the Fire decays so the Cold increaseth as Fervency in Duty abates so our Peace cools Use. Labour for this blessed Peace Peace with God and Conscience Peace with Neighbour Nations is sweet Pax una Triumphis innumeris melior the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace comprehends all Blessings it is the Glory of a Kingdom a Princes Crown is more Beautiful when it is hung with the white Lilly of Peace than when it is set with the Red Roses of a Bloody War O then how sweet is Peace of Conscience it is a Bulwark against the Enemy Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall keep you as in a Garrison you may throw out the Gantlet and bid defiance to Enemies It is the Golden Pot and the Manna it is the first Fruits of Paradise It is still Musick for want of this a Christian is in continual fear he doth not take that comfort in Ordinances Hannah went up to the Feast at Ierusalem but she wept and did not eat 1 Sam. 1.7 So a poor dejected Soul goes to an Ordinance but doth not eat of the Feast he weeps and doth not eat He cannot take that comfort in Worldly Blessings Health Estate Relations he wants that inward Peace which should be as Sawce to sweeten his Comforts O therefore labour for this blessed Peace consider the noble and excellent effects of it First It gives boldness at the Throne of Grace Guilt of Conscience clips the Wings of Prayer it makes the Face Blush and the Heart But when a Christian hath some lively apprehensions of God's Love and the Spirit whispering Peace then he goes to God with boldness as a Child to his Father Psal. 25.1 Unto thee O Lord I lift up my Soul Time was when David's Soul was bowed down Psal. 38.6 I am bowed down greatly But now the case is alter'd he will lift up his Soul to God in a way of Triumph whence was this God had spoken Peace to his Soul Psal. 26.3 Thy loving Kindness is before mine Eyes 2. This Divine Peace fires the Heart with Love to Christ Peace is the result of Pardon he who hath a Pardon seal'd cannot choose but love his Prince How endeared is Christ to the Soul now Christ is precious indeed O saith the Soul how sweet is this Rose of Sharon Hath Christ waded through a Sea of Blood and Wrath to purchase my Peace hath he not only made Peace but spoke Peace to me how should my Heart ascend in a fiery Chariot of Love how willing should I be to do and suffer for Christ 3. This Peace quiets the heart in Trouble Mic. 5.5 This Man shall be the Peace when the Assyrian shall come into our Land and tread in our Palaces The Enemy may invade our Palaces but not our Peace this Man Christ shall be the Peace When the Head akes the Heart may be well when Worldly troubles assault a Christian his Mind may be in Peace and Quiet Psal. 4.8 I will lay me down in Peace and Sleep 'T was now a sad time with David he was flying for his Life from Absalom it was no small Afflicton to think that his own Son should seek to take away his Fathers Life and Crown David wept and covered his Face 2 Sam. 15.30 Yet at this time saith he I will lay me down in Peace and Sleep He had trouble from his Son but Peace from his Conscience David could sleep upon the soft Pillow of a good Conscience This is a Peace worth getting Quest. 8. What shall we do to attain this blessed Peace Resp. 1. Let us ask it of God he is the God of Peace he beats back the roaring Lion he stills the raging of Conscience If we could call all the Angels out of Heaven they could not speak Peace without God The Stars cannot make Day without the Sun none can make day in a dark Deserted Soul but the Sun of Righteousness as the Wilderness cannot water it self but remains dry and parched till the Clouds drop their Moisture so our Hearts cannot have Peace till he infuse and drop it upon us by his Spirit Therefore pray Lord thou who art the God of Peace create Peace thou who art the Prince of Peace command it Give me that Peace which may sweeten trouble yea the bitter Cup of Death 2. If you would have Peace make War with Sin Sin is the Achan that troubles us the Trojan Horse 2 Kings 9.22 When Joram saw Jehu he said is it Peace Jehu And he answered what Peace so long as the Whoredoms of thy Mother Jezabel and her Witchcrafts are so many What Peace as long as Sin remains unmortified If you would have Peace with God break the League with Sin Give battel to Sin it is a most just War God hath proclaimed it Nay he hath promised us Victory Sin shall not have Dominion Rom. 6. No way to Peace but by maintaining a War with Sin Pax nostra Bellum contra Daemonem Tert. When Sampson had slain the Lion there came Hony out of the Lion By Slaying Sin we get this Hony of Peace 3. Go to Christs Blood for Peace Some go to fetch their Peace from their own Righteousness not Christs they go for Peace to their Holy Life not Christ's Death If Conscience be troubled they strive to quiet it with their Duties this is not the right way to Peace Duties must not be neglected nor yet idolized Look up to the Blood of Sprinkling Heb. 12.24 That Blood of Christ which pacified God must pacifie Conscience Christ's blood being suck'd in by Faith gives Peace Rom. 5.1 Being justified by Faith we have Peace with God No Balm to cure a Wounded Conscience but the Blood of Christ. 4. Walk closely with God Peace flows from Purity Gal. 6.16 As many as walk according to this Rule Peace be on them In the Text Grace and Peace are put together Grace is the Root and Peace is the Flower As Balm-Water drops from the Limbeck so Divine Peace comes out of the Limbeck of a Gracious Heart Walk very Holily God's Spirit is first a Refiner before a Comforter Bran. 2. You who have this Peace Peace above Peace within labour to keep it it is a precious Jewel do not lose it 'T is sad to have the League of National Peace broken but it is worse to have the Peace of Conscience broken Oh preserve this Peace First Take heed of Relapses hath God spoken Peace do not turn again to Folly Psal. 85.8 Besides the Ingratitude there 's folly in Relapses it was long ere God was reconciled and the Breach made up and will you again Eclipse and Forfeit your Peace Hath God heal'd the wound of Conscience and will you tear it open again Will you break another Vein will you cut a new Artery This is returning indeed to folly What Madness is it
we have lost our Spiritual Appetite A Consumptive Person hath not that Stomach to his Meat as formerly Perhaps Christian thou canst remember the time when thou didst Hunger and Thirst after Righteousness thou didst come to Ordinances with such a Stomach as to a Feast but now it is otherwise Christ is not so prized nor his Ordinances so loved a sad presage Grace is on the declining Hand thou art in a deep Consumption A sign David was near his Grave when he covered him with Cloaths and he got no heat 1 Kings 1.1 So when a Person is plyed with hot Cloaths I mean Ordinances yet he hath no heat of Affection to Spiritual things this is a sign he is declining in Grace Sign 2. When we grow more Wordly Perhaps once we were mounted into higher Orbs we did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set our Hearts on things above and speak the Language of Canaan but now our Minds are taken off of Heaven we dig our Comfort out of these lower Mines and with Satan compass the Earth A sign we are going down the Hill apace and our Grace is in a Consumption It is observable when Nature decays and People are near Dying they grow more stooping and truly when Mens Hearts go more stooping to the Earth and they can hardly lift up themselves to an Heavenly Thought if Grace be not Dead yet it is ready to Dye Rev. 3.2 Sign 3. When we are less troubled about Sin Time was when the least Sin did grieve us as the least Hair makes the Eye weep but now we can digest Sin without remorse Time was when a Christian was troubled if he neglected Closet-Prayer now he can omit Family-Prayer Time was when vain Thoughts did trouble him now he is not troubled for loose Practices Here is a sad declension in Religion and truly Grace is so far from growing that we can hardly perceive its Pulse to beat 2. The Signs of our growing in Grace 1. The First Sign of our growth is when we are got beyond our former measures of Grace A sign a Child thrives when he hath out-grown his Cloaths his Cloaths are too little for him That Knowledg which would serve us before will not serve us now we have a deeper Insight into Religion our Light is clearer our Spark of Love is encreased into a Flame there is a sign of growth That competency of Grace we once had is now too scanty for us we have out-grown our selves 2. When we are more firmly rooted in Religion Col. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted in him and established the spreading of the Root shews the growth of the Tree When we are so strongly fastned on Christ that we cannot be blown down with the Breath of Hereticks a blessed sign of growth Athanasius call'd Adamas Ecclesiae an Adamant that could not be removed from the love of the truth 3. The Third sign of growth when we have a more Spiritual frame of Heart First We are more Spiritual in our Principles we oppose Sin out of love to God and as it strikes at his Holiness Secondly We are more Spiritual in our Affections we grieve for the first risings of Corruption for the bubling up of vain Thoughts the Spring that runs under Ground We mourn not only for the penalty of Sin but the Pollution It is not only a Coal that burns but blacks Thirdly we are Spiritual in the Performance of Duty we are more serious reverent fervent we have more Life in Prayer we put Fire to the Sacrifice Rom. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fervent in Spirit We serve God with more Love which Ripens and Mellows our Duty and makes it come off with a better rellish 4. The Fourth sign of growth when Grace gets ground by Opposition The Fire by an Antiperistasis burns hottest in the Coldest Season Peter's Courage encreas'd by the opposition of the High Priest and the Rulers Acts 4.8 11. The Martyrs Zeal was encreased by Persecution Here was Grace of the first Magnitude Quest. 6. What shall we do to grow in Grace Resp. 1. Take heed of that which will hinder growth the love of any Sin The Body may as well thrive in a Fever as Grace can where any Sin is cherished 2. Use all means for growth in Grace First Exercise your selves to Godliness 1 Tim. 4.7 the Body grows stronger by Exercise Trading of Mony makes Men grow Rich the more we Trade our Faith in the Promises the richer in Faith we grow Secondly If you would be growing Christians be humble Christians 'T is observ'd in some Countries as in France the best and largest Grapes which they make their Wine of grow on the lower sort of Vines the Humble Saints grow most in Grace 1 Pet. 5.5 God giveth Grace to the Humble Thirdly Pray to God for Spiritual growth Some pray that they may grow in Gifts It is better to grow in Grace than Gifts Gifts are for Ornament Grace is for Nourishment to edifie others to save our selves Some pray that they may grow rich but a Fruitful Heart is better than a full Purse Pray that God will make you grow in Grace though it be by Affliction Heb. 12.10 the Vine grows by Pruning God's Pruning Knife is to make us grow more in Grace Quest. 7. How may we comfort such as complain they do not grow in Grace Resp. They may mistake they may grow when they think they do not Prov. 13.7 There is that maketh himself Poor yet he is rich The sight Christians have of their Defects in Grace and their Thirst after greater measures of Grace makes them think they do not grow when they do He who covets a great Estate because he hath not so much as he desires therefore he thinks himself to be Poor Indeed Christians should seek after the Grace they want but they must not therefore overlook the Grace they have Let Christians be thankful for the least growth if you do not grow so much in Assurance bless God if you grow in Sincerity If you do not grow so much in Knowledg bless God if you grow in Humility If a Tree grows in the Root it is a true growth if you grow in the Root Grace of Humility it is as needful for you as any other growth Of PERSEVERANCE 1 Pet. 1.5 Who are kept by the Power of God through Faith unto Salvation THE Fifth and Last Fruit of Sanctification is Perseverance in Grace The Heavenly Inheritance is kept for the Saints 1 Pet. 1.4 and they are kept to the Inheritance in my Text Who are kept by the Power of God through Faith unto Salvation The Apostle asserts a Saints stability and permanency in Grace The Saints Perseverance is much oppugned by Papists and Arminians but it is not the less true because it is opposed A Christians main Comfort depends upon this Doctrin of Perseverance take away this and you much prejudice Religion and cut the Sinews of all chearful Endeavours Before I come to the full handling
Lenocinium the Load-stone to entice and draw the Love to God Ignoti nulla Cupido Such as know not God cannot love him If the Sun be set in the Understanding there must needs be night in the Affections Quest. 3. Wherein doth the formal Nature of Love consist Resp. The Nature of Love is in delighting in the Object Complacentia amantis in amato Aquin. This is our loving God our taking delight in him Psal. 37.4 Delight thy self in the Lord As a Bride delights in her Jewels Grace changeth a Christians Aims and Delights Quest. 4. How must our Love to God be qualified Resp. 1. If it be a sincere Love we must love God with all our Heart In the Text Thou shalt love the Lord thy God Becol Leuauca with all thy Heart God will have the whole Heart we must not divide our Love between God and Sin The true Mother would not have the Child divided Nor will God have the Heart divided it must be the whole Heart 2. We must love God propter se for himself for his own intrinsick Excellencies We must love him for his Loveliness Meretricius est amor plus annulum quam sponsum amare It is an Harlots Love to love the Portion more than the Person Hypocrites love God because he gives them Corn and Wine We must love God for himself for those shining Perfections which are in him Gold is loved for it self 3. We must love God with all our might In the Hebrew Text our Vehemency We must love God quoad posse as much as we are able Christians should be like Seraphins burning in Holy Love We can never love God so much as he deserves The Angels in Heaven cannot love God so much as he deserves 4. Love to God must be Active in its Sphere Love is an Industrious Affection it sets the Head a studying for God Hands a working Feet a running in the ways of his Commandements it is called the Labour of Love 1 Thess. 1.3 Mary Magdalen loved Christ and poured her Oyntments on him We think we can never do enough for the Person whom we love 5. Love to God must be Superlative God is the Quintessence of Beauty a whole Paradise of Delight and he must have a Priority in our Love Our Love to God must be above all things besides as the Oyl swims above the Water We must love God above Estate Relations great is the Love to Relations There is a Story in the French Academy of a Daughter who when her Father was condemned to dye by Famine gave him suck with her own Breasts But our Love to God must be above Father and Mother Matt. 10.37 We may give the Creature the Milk of our Love God must have the Cream The Spouse keeps the Juice of her Pomgranate for Christ Cant. 8.2 6. Our Love to God must be constant like the Fire the vestal Virgins kept in Rome which did not go out Love must be like the motion of the Pulse it beats as long as there is Life Cant. 8.7 Many Waters cannot quench Love not the Waters of Persecution Eph. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted in love A Branch withers that doth not grow on a Root That Love may not dye it must be well rooted Quest. 5. What are the visible Signs of our Love to God Resp. 1. If we love God then our Desire is after him Isa. 26.8 The desire of our Soul is to thy Name He who loves God breaths after Communion with him Psal. 42.2 My Soul thirsts for the living God Persons in Love desire to be oft conferring together He who loves God desires to be much in his Presence He loves the Ordinances they are the Glass where the Glory of God is resplendent In the Ordinances we meet with him whom our Soul loves We have Gods Smiles and Whispers and some Fore-tasts of Heaven Such as have no desire after Ordinances have no love to God 2. The second Visible Sign He who loves God cannot take Contentment in any thing without him An Hypocrite who pretends to love God give him but Corn and Wine and he can be content without God But a Soul fired with love to God cannot be without him Lovers faint away if they have not a sight of the Object loved A gracious Soul can want Health but not want God who is the Health of his Countenance Psal. 43.5 If God should say to a Soul that intirely loves him Take thy Ease swim in Pleasure solace thy self in the Delights of the World but thou shalt not enjoy my Presence this would not content the Soul Nay if God should say I will let thee be taken up to Heaven but I will retire into a withdrawing Room and thou shalt not see my Face This would not content the Soul it is an Hell to want God The Philosopher saith There can be no Gold without the Influence of the Sun There can be no golden Joy in the Soul without Gods sweet Presence and Influence 3. The third visible Sign He who loves God hates that which would separate between him and God and that is Sin Sin makes God hide his Face it is like an Incendiary which parts chief Friends Therefore the Keneness of a Christians Hatred is set against Sin Psal. 119.128 I hate every false way Antipathies can never be reconciled one cannot love Health but he must hate Poyson So we cannot love God but we must hate Sin which would destroy our Communion with him 4. The fourth visible Sign is Sympathy Friends that love do grieve for the Evils which befall each other Homer describing Agamemnon's Grief when he was forced to Sacrifice his Daughter brings in all his Friends weeping with him and accompanying him to the Sacrifice in Mourning Lovers grieve together If we have true Love in our Heart to God we cannot but grieve for those things which grieve him We shall lay to Heart his Dishonours The Luxury Drunkenness Contempt of God and Religion Psal. 119.136 Rivers of Tears run down mine eyes c. Some speak of the Sins of others and make a laughing at them sure they have no love to God who can laugh at that which grieves his Spirit Doth he love his Father who can laugh to hear him Reproached 5. The Fifth Visible Sign He who loves God labours to render him Lovely to others he not only admires God but speaks in his Praises that he may allure and draw others to be in love with God She that is in Love will commend her Lover The Love-sick Spouse extols Christ she makes a Panegyrical Oration of his worth that she might perswade others to be in love with him Cant. 5.11 His Head is as the most Fine Gold True love to God cannot be silent it will be elegant in setting forth God's Renown no better sign of loving God than by making him appear Lovely and so drawing Proselytes to him 6. The Sixth Visible Sign He who loves God weeps bitterly for his Absence Mary comes weeping they
have taken away my Lord John 20.2 One cries my Health is gone another my Estate is gon but he who is a Lover of God cries out my God is gone I cannot enjoy him whom I love What can all Worldly Comfors do when once God is absent It is like a Funeral Banquet where there is much Meat but no Chear Iob 30.28 I went Mourning without the Sun If Rachel Mourned so for the loss of her Children what Vail or Pensil can shadow out the Sorrow of that Christian who hath lost God's sweet Presence Such a Soul pours forth Floods of Tears and while it is lamenting seems to say thus to God Lord thou art in Heaven hearing the Melodious Songs and Triumphs of Angels but I sit here in the Vally of Tears weeping because thou art gone O when wilt thou come to me and revive me with the Light of thy Countenance Or Lord if thou wilt not come to me let me come to thee where I shall have a perpetual Smile of thy Face in Heaven and shall never more Complain My Beloved hath withdrawn himself 7. The Seventh Visible Sign He who loves God is willing to do and Suffer for him He subscribes to God's Commands he submits to his Will First He subscribes to Gods Commands If God bids him Mortifie Sin Love his Enemies be Crucified to the World he obeys 'T is a vain thing for a Man to say he loves God and slights his Commands Secondly He submits to God's Will If God will have him suffer for him he doth not Dispute but Obey 1 Cor. 13.7 Love endureth all things Love made Christ suffer for us and Love will make us suffer for him It is true every Christian is not a Martyr but he hath a Spirit of Martyrdom in him He hath a Disposition of Mind to suffer if God call him to it 2 Tim. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready to be Offered up Not only the Sufferings were ready for Paul but he was ready for the Sufferings Origen chose rather to live despised in Alexandria than with Plotinus to deny the Faith and be great in the Princes Favour Rev. 12.11 Many say they love God but will not suffer the loss of any thing for him If Christ should have said to us I love you well you are dear to me but I cannot suffer for you I cannot lay down my Life for you we should have questioned his Love very much And may not the Lord question ours when we pretend Love to him but will endure nothing for his sake Use 1. What shall we say to them who have not a Dram of Love in their Hearts to God They have their Life from him yet do not Love him God spreads their Table every Day yet they do not Love him Sinners dread God as a Judge but do not love him as a Father All the strength in the Angels cannot make the Heart love God Judgments will not do it Only Omnipotent Grace can make a Stony Heart melt in Love How sad is it to be void of Love to God When the Body is cold and hath no heat in it 't is a sign of Death He is Spiritually Dead who hath no heat of Love in his Heart to God Shall ever such live with God that do not love him Will God lay an Enemy in his Bosom Such as will not be drawn with Cords of Love shall be bound in Chains of Darkness Use 2. Let us be perswaded to love God with all our Heart and Might O let us take our Love off from other things and place it upon God Love is the Heart of Religion the Fat of the Offering 'T is the Grace which Christ enquires most after Iohn 21.15 Peter lovest thou me Love makes all our Services Acceptable it is the Musk that perfumes them 'T is not so much Duty as Love to Duty God delights in therefore Serving and Loving God are put together Isa. 56.6 'T is better to Love him than to Serve him Obedience without Love is like Wine without the Spirits O then be perswaded to love God with all your Heart and Might To perswade to this Virgin Affection of Love 1. 'T is nothing but your Love God desires The Lord might have demanded your Children to be offered in Sacrifice he might have bid you Cut and Launce your Selves or lain in Hell a while but he only desires your Love he would only have this Flower Is this an hard Request to Love God Was ever any Debt easier paid than this Is it any labour to the Wife to Love her Husband Love is delightful Non potest Amor esse dulcis non esse Bern. What is there in our Love that God should desire it Why should a King desire the Love of a Woman that is in Debt and Diseased God doth not want our Love There are Angels enough in Heaven to Adore and Love him What is God the better for our Love It adds not the least Cubit to his Essential Blessedness God doth not need our Love yet seeks it Why doth God desire us to give him our Heart Prov. 23.26 Not that he needs our Heart but that he may make it better 2. Great will be our Advantage if we love God God doth not court our Love that we should lose it 1 Cor. 2.9 Eye hath not seen nor Ear heard the things which God hath prepared for them that love him If you will Love God you shall have such a Reward as exceeds your Faith God will betroth you to himself in the dearest Love Hos. 2.19 I will betroth thee unto me for ever in Loving-Kindness and Mercies Zeph. 3.17 The Lord thy God will rejoyce over thee with Ioy he will rest in his Love If you love God he will interest you in all his Riches and Dignities he will give you Heaven and Earth for your Dowry he will set a Crown on your Head Vespasian the Emperor gave a great Reward to a Woman who came to him and professed she Loved him God gives a Crown of Life to them that Love him Iames 1.12 3. Love is the only Grace that shall live with us in Heaven In Heaven we shall need no Repentance because we have no Sin no Faith because we shall see God Face to Face But Love to God shall abide for ever Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never faileth 1 Cor. 13.8 How should we nourish this Grace which shall out-live all the Graces and run parallel with Eternity 4. Our Love to God is a sign of his Love to us 1 Iohn 4.19 We love him because he first loved us By Nature we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have no Love to God we have Hearts of Stone Ezek. 36.1 And how can any love be in Hearts of Stone Our Loving God is from his Loving us If the Glass burn it is because the Sun hath shined on it else it could not burn If our Hearts burn in Love 't is a sign the Sun of Righteousness hath shined upon
us Quest. How shall we do to Love God aright Resp. 1. Wait on the Preaching of the Word As Faith comes by Hearing so doth Love The Word sets forth God in his incomparable Excellencies it doth decipher and pencil him out in all his Glory and a sight of his Beauty inflames Love 2. Beg of God that he will give you an Heart to Love him When King Solomon asked Wisdom of God the Speech pleased the Lord 1 Kings 3.10 So when thou cryest to God Lord give me an Heart to love thee 't is my Grief I can Love thee no more Sure this Prayer pleaseth the Lord and he will pour of his Spirit upon thee whose Golden Oyl will make the Lamp of thy Love burn bright 3. You who have Love to God keep it Flaming upon the Altar of your Heart Love as Fire will be ready to go out Rev. 2.4 Thou hast left thy first Love Through neglect of Duty or too much love of the World our love to God will cool O preserve your love to God As you would be careful to preserve the Natural Heat in your Body so be careful to preserve the Heat of Love to God Love is like Oyl to the Wheels it quickens us in God's Service When you find your Love abate and cool use all means for quickening when the Fire is going out you throw on Fuel When the Flame of Love is going out make use of all Ordinances as Sacred Fuel to keep the Fire of your Love burning Of the Commandments Exod. 20.1 2. And God spake all these Words saying I am the Lord thy God c. Quest. What is the Preface to the Ten Commandments Resp. The Preface to the Ten Commandments is I am the Lord thy God Where observe First the Preface to the Preface God spake all these Words saying 2. The Preface it self to the Commandments I am the Lord thy God 1. I begin with the First the Preface to the Preface vaiedabbur elohim God spake all these Words saying c. This is like the Sounding of a Trumpet before a Solemn Proclamation God spake other parts of the Bible are said to be uttered by the Mouth of the Holy Prophets Luke 1.70 but here God spake in his own Person Quest. How may we understand this God spake he hath no Bodily Parts or Organs of Speech Resp. God made some intelligible sound or formed a Voice in the Air which was to the Jews as God's very speaking to them In the Text 1. The Law-giver God God spake 2. The Law it self all these Words 1. The Law-giver God spake There are Two things requisite in a Law-giver First Wisdom Laws are Founded upon Reason and he must be Wise that makes Laws God in this respect is most fit to be a Lawgiver he is Wise in Heart Job 9.4 He hath a Monopoly of Wisdom 1 Tim. 1.17 The only Wise God Therefore he is the fittest to Enact and Constitute Laws 2. The Second thing requisite in a Law-giver is Authority If a Subject make Laws though never so wise yet they want the stamp of Authority God hath the Supream Power in his Hand he derives a being to all and he who gives Men their Lives hath most right to give them their Laws 2. The Law it self all these Words that is all the Words of the Moral Law which is usually stiled the Decalogue or Ten Commandments It is call'd the Moral Law because it is the Rule of Life and Manners St. Chrysostom compares the Scripture to a Garden the Moral Law is a chief Flower in it the Scripture is a Banquet the Moral Law the chief Dish in it First The Moral Law is perfect Psal. 19.7 The Law of the Lord is Perfect It is an exact Model and Platform of Religion it is the Standard of Truth the Judge of Controversies the Pole-Star to direct us to Heaven Prov. 6.23 The Commandment is a Lamp Though the Moral Law be not a Christ to Justifie us yet it is a Rule to instruct us Secondly The Moral Law is unalterable it remains still in force Though the Ceremonial and Judicial Laws are abrogated yet the Moral Law delivered by God's own Mouth is to be of perpetual use in the Church Therefore the Law was written in Tables of Stone to shew the perpetuity of it Thirdly The Moral Law is very illustrious and full of Glory God did put Glory upon it in the manner of the Promulgation of it 1. The People before the Moral Law was delivered were to wash their Cloaths Exod. 19.10 Whereby as by a Type God required the Sanctifying of their Ears and Hearts to receive the Law 2. There were Bounds set that none might touch the Mount Exod. 19.12 which was to breed in the People reverence to the Law 3. God wrote the Law with his own Finger Exod. 31.18 Which was such an Honour put upon the Moral Law as we read of no other Writing God did by some mighty Operation make the Law legible in Letters as if it had been written with his own Finger 4. God's putting the Law in the Ark to be kept was another signal Mark of Honour put upon it The Ark was the Cabinet in which God put the Ten Commandments as Ten Jewels 5. At the delivery of the Moral Law there was the attendance of many Angels Deut. 32. Here was a Parliament of Angels called and God himself was the Speaker Use 1. Here we may take notice of God's Goodness who hath not left us without a Law Therefore the Lord doth often set it down as a Demonstration of his Love in giving his Commandments Psal. 147.20 He hath not dealt so with any Nation and as for his Iudgments they have not known them Nehem. 9.13 Thou gavest them true Laws Good Statutes and Commandments What a strange Creature would Man be if he had no Law to direct him There would be no living in the World we should have none born but Ishmaels every Man's Hand would be against his Neighbour Man would grow wild if he had not Affliction to â—ame him and the Moral Law to guide him The Law of God is an Hedge to keep us within the bounds of Sobriety and Piety Use 2. If God spake all these Words of the Moral Law then it condemns First The Marcionites and Manichees who spake slightly yea blasphemously of the Moral Law they say it is below a Christian it is Carnal which the Apostle conâ—uâ—es when he saith The Law is Spiritual but I am Carnal Rom. 7.14 Secondly The Antinomians who will not admit the Moral Law to be a Rule to a Believer We say not he is under the Curse of the Law but the Commands we say not the Moral Law is a Christ but it is a Star to lead one to Christ we say not it doth Save but it doth Sanctifie They who cast God's Law behind their Backs God will cast their Prayers behind his Back They who will not have the Law to Rule them shall have the Law
to Judge them Thirdly The Papists who as if Gods Law were imperfect and when he spake all these Words he did not speak enough add their Canons and Traditions to the Moral Law This is to tax Gods Wisdom as if he knew not how to make his own Law And surely 't is an high provoking Sin Rev. 22.18 If any Man shall add to these Words God shall add unto him the Plagues written in this Book As it is a great evil to add any thing to a Man 's sealed Will so much more to add any thing to that Law God himself spake and wrote with his own Fingers Use 3. If God spake all these Words viz. of the Moral Law then this presseth upon us several Duties 1. If God spake all these Words then we must hear all these Words the Words which God speaks are too precious to be lost As we would have God hear all our Words when we Pray so we must hear all his Words when he speaks We must not be as the deaf Adder which stoppeth her Ears He that stops his Ears when God cries shall cry himself and not be heard 2. If God spake all these Words then we must attend to them with Reverence Every Word of the Moral Law is an Oracle from Heaven God himself is the Preacher this calls for Reverence If a Judge gives a Charge upon the Bench all attend with Reverence In the Moral Law God himself gives a Charge God spake all these Words therefore with what Veneration should we attend Moses was to put off his Shoes from his Feet in token of Reverence when God was about to speak to him Exod. 3.5 6. 3. If God spake all these Words of the Moral Law then we must remember them Sure all God speaks is worth remembring those Words are weighty which concern Salvation Deut. 32.47 It is not a vain thing for you because it is your Life Our Memory should be like the Chest in the Ark where the Law was kept Gods Oracles are Ornaments and shall we forget them Ier. 2.32 Can a Maid forget her Ornaments 4. If God spake all these Words then believe them See the Name of God written upon every Commandment The Heathens that they might gain Credit to their Laws reported that they were inspired by the Gods at Rome The Moral Law fetcheth its Pedigree from Heaven ipse dixit God spake all these Words Shall we not give credit to the God of Heaven How would the Angel confirm the Women in the Resurrection of Christ Mat. 28.7 Lo saith he I have told you I speak in the Word of an Angel Much more should the Moral Law be believed when it comes to us in the Word of a God God spake all these Words Unbelief enervates the Virtue of God's Word and makes it prove Abortive Heb. 4.2 The Word did not profit not being mixed with Faith Eve gave more credit to the Devil when he spake than she did to God 5. If God spake all these words then love the Commandments Psal. 119.97 O how love I thy Law It is my Meditation all the day Consider how I love thy Precepts Psal. 119.159 The Moral Law is the Copy of Gods Will our Spiritual Directory it shews what Sins to avoid what Duties to pursue The Ten Commandments are a Chain of Pearl to adorn us They are our Treasury to enrich us They are more precious than Lands of Spices or Rocks of Diamonds Psal. 119.72 The Law of thy mouth is better unto me than thousands of Gold and Silver The Law of God hath Truth and Goodness in it Nehem. 9.13 Truth for God spake it and Goodness for there is nothing the Commandment enjoyns but is for our good O then let this command our Love 6. If God spake all these words Then teach your Children the Law of God Deut. 6.7 These words which I command thee this day shall be in thy Heart and thou shalt teach them diligently to thy Children He who is Godly is both a Diamond and a Load stone a Diamond for the sparkling of his Grace and a Load-stone for his attractive Virtue in drawing others to the Love of Gods Precepts Vir bonus magis aliis prodest quam sibi You that are Parents discharge your Duty Though you cannot impart Grace to your Children yet you may impart Knowledge Let your Children know the Commandments of God Deut. 11.19 Ye shall teach them your Children You are careful to leave your Children a Portion Leave the Oracles of Heaven with them instruct them in the Law of God If God spake all these words you may well speak them over again to your Children 7. If God spake all these words then the Moral Law must be obeyed If a King speaks his words command Allegiance Much more when God speaks all his words must be subscribed to Some will obey partially obey some Commandments not others like a Plow which when it comes to a stiff piece of Earth makes a Baulk But God that spake all the words of the Moral Law will have all obeyed God will not dispense with the Breach of one Law Indeed Princes for special Reasons dispense sometimes with Penal Statutes and will not take the Severity of the Law But God who spake all these words binds Men with a Subpoena to yield Obedience to every Law This condemns the Church of Rome who instead of obeying the whole Moral Law blot out one Commandment and dispense with others 1. They leave out the second Commandment out of their Catechises because it makes against Images and to fill up the number of Ten they divide the Tenth Commandment into two Thus they run themselves into that dreadful Premunire Rev. 22.19 If any Man shall take away from the words of this Book God shall take away his part out of the Book of Life 2. As they blot out one Commandment and cut that knot which they cannot untye so they dispense with other Commandments They dispense with the sixth Commandment making Murther Meritorious in case of propagating the Catholick Cause They dispense with the seventh Commandment wherein God forbids Adultery The Pope dispenseth with the Sin of Uncleanness yea Incest only paying such Fines and Summs of Mony into his Coffer No wonder the Pope takes Men off from their Loyalty to Kings and Princes when he teacheth them Disloyalty to God Some of the Papists say expresly in their Writings That the Pope hath Power to dispense with the Laws of God and can give Men a License to break the Commandments of the Old and New Testament That such a Religion ever get foot in England the Lord in Mercy prevent If God spake all the Commandments then we must obey all He who breaks this Hedge of the Commandments a Serpent shall bite him Object But what Man alive can obey all Gods Commandments Resp. To obey the Law in a legal Sense viz. To do all the Law requires no Man alive can Sin hath cut the Lock of original Righteousness where
him by our standing up for his Interest We will appear in his Cause and vindicate his Truth wherein his Glory is so much concerned Athanasius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bulwark of Truth he stood up for it when most of the World were Arrians In former times the Nobles of Polonia when the Gospel was read did lay their Hands upon their Swords signifying that they were ready to defend the Faith and hazard their Lives for the Gospel No better sign of our having an Interest in God than by our standing up for his Interest 5. We may know God is ours and we have an Interest in him by his having an Interest in us Cant. 2.16 My beloved is mine and I am his When God saith to the Soul Thou art mine the Soul answers Lord I am thine All I have is at thy Service My Head shall be thine to study for thee My Tongue shall be thine to praise thee If God be our God by way of Donation we are his by way of Dedication We live to him and are more his than we are our own And thus we may come to know that God is our God Use 1. Above all things let us get this great Charter confirmed that God is our God Deity is not comfortable without Propriety Tolle meum tolle Deum Aug. O let us labour to get sound Evidences that God is our God We cannot call Health Liberty Estate ours O let us be able to call God ours and say as the Church Psal. 67.6 God even our own God shall bless us Let every Soul here labour to pronounce this Shibboleth My God And that we may endeavour after this to have God for our God Consider 1. The Misery of such as have not God for their God in how sad a Condition are they when an hour of distress comes This was Saul's Case 1 Sam. 28.15 I am sore distressed for the Philistins make war against me and the Lord is departed from me A wicked Man in time of Trouble is like a Vessel toss'd on the Sea without an Anchor it falls on Rocks or Sands A Sinner not having God to be his God though he makes a shift while Health and Estate last yet when these Crutches are broken he leaned upon his Heart sinks It is with a wicked Man as it was with the Old World when the Flood came the Waters at first came to the Vallies but then the People would get to the Hills and Mountains But then the Waters came to the Mountains Then there might be some Trees on the high Hills and they would climb up to them I but then the Waters did rise up to the tops of the Trees Now all hopes of being saved were gone their Hearts failed them So it is with a Man that hath not God to be his God If one Comfort be taken away he hath another If he lose a Child he hath an Estate I but then the Waters rise higher Death comes and takes away all now he hath nothing to help himself with no God to go to he must needs dye despairing 2. How great a Privilege it is to have God for our God Psal. 144.15 Happy are the People whose God is the Lord. Beatitudo hominis est Deus Aug. That you may see the Privilege of this Charter 1. If God be our God then though we may feel the stroke of Evil yet not the sting He must needs be happy who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a Condition that nothing can hurt him If he lose his Name it is written in the Book of Life If he lose his Liberty his Conscience is free If he lose his Estate he is possessed of the Pearl of Price If he meets with Storms he knows where to put in for Harbour God is his God and Heaven is his Haven 2. If God be our God then our Soul is safe The Soul is the Jewel it is a Blossom of Eternity Dan. 7.15 I was grieved in the midst of my Body In the Chaldee it is In the midst of my Sheath The Body is but the Sheath the Soul is the Princely part of Man which sways the Scepter of Reason It is a Celestial Spark as Damascen calls it If God be our God the Soul is safe as in a Garison Death can do no more hurt to a vertuous Heaven-born Soul than David did to Saul when he cut off the lap of his Garment The Soul is safe being hid in the Promises hid in the Wounds of Christ hid in Gods Decree The Soul is the Pearl and Heaven is the Cabinet where God will lock it up safe 3. If God be our God then all that is in God is ours The Lord saith to a Saint in Covenant as the King of Israel to the King of Syria 1 Kings 20.4 I am thine and all that I have So saith God I am thine How happy is he who not only inherits the Gifts of God but inherits God himself All that I have shall be thine my Wisdom shall be thine to teach thee my Power shall be thine to support thee my Mercy shall be thine to save thee God is an infinite Ocean of Blessedness and there is enough in him to fill us If a thousand Vessels be thrown into the Sea there is enough in the Sea to fill them 4. If God be our God he will intirely love us Propriety is the ground of Love God may give Men Kingdoms and not love them but he cannot be our God and not love us He calls his Covenanted Saints Iediduth Naphshi The dearly beloved of his Soul Jer. 12.7 He rejoyceth over them with Joy and rests in his Love Zeph. 3.17 They are his Refined Silver Zech. 13.9 His Jewels Mal. 3.17 His Royal Diadem Isa. 62.3 He gives them the Cream and Flower of his love He not only opens his hand and fills them Psal. 145.16 but opens his Heart and fills them 5. If God be our God he will do more for us than all the World besides can What is that 1. He will give us Peace in Trouble When a Storm without he will make Musick within The World can create Trouble in Peace but God can create Peace in Trouble He will send the Comforter who as a Dove brings an Olive Branch of Peace in his Mouth Iohn 14.16 2. God will give us a Crown of Immortality The World can give a Crown of Gold but that Crown hath Thorns in it and Death in it but God will give a Crown of Glory which fadeth not away 1 Pet. 5.4 The Garland made of the Flowers of Paradise never withers 6. If God be our God he will bear with many Infirmities God may respit Sinners a while but long Forbearance is no Acquittance he will throw them to Hell for their Sins But if God be our God he will not for every failing destroy us He bears with his Spouse as with the weaker Vessel God may Chastise Psal. 89.32 He may use the Rod and the pruning Knife
the Godly are Preservations of the Wicked are Reservations 2 Pet. 2.9 The Lord knows how to deliver the Godly and to reserve the Unjust to be Punished A Sinner may be delivered from dangerous Sickness and out of Prison but all this is but a Reservation to some greater Evil. 2. God delivers the Wicked or rather spares them in Anger Deliverances to the Wicked are not given as Pledges of Gods Love but Symptoms of his Displeasure as Quails were given to Israel in Anger But Deliverances of the Godly are in Love 2 Sam. 22.20 He delivered me because he delighted in me Isa. 38.17 Thou hast in love to my Soul delivered me from the Pit of Corruption or as in Hebrew Chashiacta Naphshi Thou hast loved me from the Pit of Corruption A Wicked Man may say Lord thou hast loved me out of the Pit of Corruption But a Godly Man may say Lord thou hast loved me out of the Pit of Corruption It is one thing to have Gods Power deliver us and another thing to have his Love deliver us O saith Hezekiah Thou hast in Love to my Soul delivered me from the Pit of Corruption Quest. How may it be known that a Deliverance comes in Love Resp. 1. When a Deliverance makes our Heart boil over in love to God Psal. 116.1 I love the Lord because he hath heard my Voice It is one thing to love our Mercies another thing to love the Lord Then a Deliverance is in Love when it causeth Love 2. Then a Deliverance is in Love when we have Hearts to improve it for Gods Glory The Wicked instead of improving their Deliverances for Gods Glory improve their Corruptions they grow worse after as the Metal when it is taken out of the Fire grows harder But then our Deliverance is in Love when we improve it for Gods Glory God raiseth us out of a low Condition and we lift him up in our Praises and honour him with our Substance Prov. 3.9 He recovers us from Sickness and we spend our selves in his Service Mercy is not as the Sun to the Fire to dull it and put it out but as Oyl to the Wheel to make it move faster 3. Then a Deliverance comes in Love when it makes us more Exemplary in Holiness Our Lives are walking Bibles A Thousand Praises and Doxologies do not honour God so much as the Mortifying one Lust Obadiah 17. On Mount Zion there shall be Deliverance and Holiness When these two go together Deliverance and Holiness when being made Monuments of Mercy we are Patterns of Piety Now a-Deliverance comes in Love and we may say as Hezekiah Thou hast loved me out of the Pit of Corruption 1. If God brings his People out of Bondage then let none despond in trouble say not I shall sink under this burden as David I shall one day perish by the hand of Saul God can make this Text good Personally and Nationally to bring his People out of the House of Bondage When he sees a fit Season he will put forth his Arm and save them and he can do it with ease 2 Chron. 14.11 It is nothing for thee Lord to help He that turns the Tides can turn the Times He that raised Lazarus when he was Dead can raise thee when thou art Sick Isa. 63.5 I looked and there was none to help therefore my own arm brought Salvation Do not despond believe in Gods Power Faith sets God on work to deliver us 2. Labour if you are in trouble to be fitted for Deliverance Many would have Deliverance but are not fitted for it Quest. When are we fitted for Deliverance Resp. When we are by our Afflictions conformed to Christ Namely When we have learned Obedience Heb. 5.8 He learned Obedience by the things which he suffered That is he learned sweet Submission to his Fathers Will Luke 22.42 Not my will but thy will be done When we have thus learned Obedience by our Suffering we are willing to do what God will have us do and be what God will have us be Now we are conformed to Christ and are fitted for Deliverance 3. If God have brought you at any time out of the House of Bondage out of great and eminent Troubles be much in Doxology and Praise Deliverance calls for Praise Psal. 30.11 12. Thou hast put off my Sackcloth and girded me with gladness To the end that my Glory may sing praise to thee My Glory that is my Tongue which is the Instrument of glorifying thee The Saints are Temples of the Holy Ghost 1 Cor. 3.16 Where should Gods Praises be sounded but in his Temples Beneficium postulat officium The deepest Springs yield the sweetest Water And Hearts deeply sensible of Gods Deliverances yield the sweetest Praises Moses tells Pharaoh when he was going out of Egypt We will go with our Sheep and our Cattle Exod. 10.9 Why so Because he might have Sacrifices of Thanksgiving ready to offer to God for their Deliverance To have a thankful Heart for a Deliverance is a greater Blessing than the Deliverance it self Luke 17.15 One of the Lepers when he saw he was healed turned back and with a loud voice glorified God The Lepers thankful Heart was a greater Blessing than to be healed of his Leprosie Have any of you here been brought out of the House of Bondage out of Prison Sickness or any Death-threatning Danger Do not forget to be thankful be not Graves but Temples And that you may be the more Thankful observe every Emphasis and Circumstance in your Deliverance as to be brought out of trouble when you were In articulo mortis there was but an Hairs breadth between you and Death or to be brought out of Affliction without Sin you did not purchase your Deliverance by the insnaring of your Consciences or to be brought out of trouble upon the Wings of Prayer or that those who were the Occasions of bringing you into trouble should be the Instruments of bringing you out These Circumstances being well weighed do highten a Deliverance and should highten our Thankfulness The cutting of a Stone may be of more Value than the Stone it self And the Circumstancing of a Deliverance may be greater than the Deliverance it self Quest. But how shall we praise God in a right manner for Deliverances Resp. 1. Be Holy Persons In the Sacrifices of Thanksgiving whosoever did eat thereof with their Uncleanness upon them were to be cut off Lev. 7.20 to typifie how unpleasing their Praises and Thank-offerings are who live in Sin 2. Praise God with humble Hearts acknowledge how unworthy you were of Deliverance Gods Mercies are not Debts but Legacies and that you should have a Legacy given you be humble Rev. 11.16 The Elders fell upon their Faces an Expression of Humility and worshipped and praised God 3. Praise God for Deliverances cordially Psal. 111.1 I will praise the Lord Becol Levau with my whole Heart In Religion there is no Musick but in Consort when Heart and Tongue joyn 4.
Stones in the Street but you cannot go a step but you meet with Mire The Wicked are as common as the Dirt in the Street Look into the Generality of People How many Drunkards for one that is Sober How many Adulterers for one that is Chast How many Hypocrites for one that is Sincere The Devil hath the Harvest and God only a few Gleanings Oh then such as are delivered from the House of Bondage Hell have infinite cause to admire and bless God How should the Vessels of Mercy run over with Thankfulness When most are carried Prisoners to Hell they are delivered from Wrath to come Quest. How shall I know I am delivered from Hell Resp. 1. Those whom Christ saves from Hell he saves from Sin Matt. 1.21 He shall save his People from their sins Hath God delivered you from the power of Corruption from Pride Malice Lust If he hath delivered you from the Hell of Sin then he hath delivered you from the Hell of Torment 2. If you have got an Interest in Christ prizing confiding loving him then you are delivered from Hell and Damnation Rom. 8.1 No Condemnation to them which are in Christ Iesus If you are in Christ then he hath put the Garment of his Righteousness over you and Hell Fire can never singe this Garment Pliny observes nothing will so soon quench Fire as Salt and Blood The Salt tears off Repentance and the Blood of Christ will quench the Fire of Hell that it shall never kindle upon you Of the Commandments Exod. 20.3 Thou shalt have no other Gods before me c. BEfore I come to the Commandment I shall premise some things about the Moral Law Answer Questions Rules Quest. 1. What is the difference between the Moral Law and the Gospel Resp. 1. The Law requires that we worship God as our Creator The Gospel requires that we worship God in and through Christ. God in Christ is propitious out of Christ we may see Gods Power Justice Holiness in Christ we see his Mercy display'd 2. The Moral Law requires Obedience but gives no strength as Pharaoh required Brick but gave no Straw but the Gospel gives strength The Gospel bestows Faith upon the Elect The Gospel sweetens the Law it makes us serve God with delight Quest. 2. What use is there of the Moral Law to us Resp. The Law is a Glass to shew us our Sins that so seeing our Pollution and Misery we may be forced to fly to Christ to satisfie for former guilt and save from future Wrath Gal. 3.24 The Law was our School-master to bring us to Christ. Quest. 3. But is the Moral Law still in force to Believers is it not abolished to them Resp. In some sense it is abolished to Believers 1. In respect of Justification they are not justified by their Obedience to the Moral Law Believers are to make great use of the Moral Law as I shall shew but they must trust only to Christs Righteousness for Justification as Noah's Dove made use of her Wings to fly but trusted to the Ark for Safety If the Moral Law could justifie what need were there of Christs Dying 2. The Moral Law is abolished to Believers in respect of the Malediction of it They are freed from the Curse and damnatory power of it Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us Quest. 4. How was Christ made a Curse for us Resp. Christ may be considered 1. As the Son of God and so he was not made a Curse 2. As our Pledge and Surety Heb. 7.22 And so he was made a Curse for us This Curse was not upon his God-head but upon his Manhood This Curse was the Wrath of God lying upon him And thus Christ hath taken away from Believers the Curse of the Law by being made a Curse for them But though the Moral Law is thus far abolished yet it remains as a perpetual Rule to Believers Though the Law Moral be not their Saviour yet it is their Guide Though it be not Foedus a Covenant of Life yet it is Norma a Rule of Living Every Christian is bound to conform to the Moral Law and write as exactly as he can after this Copy Rom. 3.31 Do we then make void the Law through Faith God forbid Though a Christian is not under the condemning power of the Law yet he is under the commanding power To love God to reverence and obey him this is a Law always binds and will bind in Heaven This I urge against the Antinomians who say the Moral Law is abrogated to Believers which as it contradicts Scripture so it is a Key to open the Door to all Licentiousness They who will not have the Law to rule them shall never have the Gospel to save them Having answered these Questions I shall in the next place law down some general Rules for the right understanding of the Decalogue or Ten Commandments These Rules may serve to give us some light into the Sense and Meaning of the Commandments Rule 1. The Commands and Prohibitions of the Moral Law reach the Heart 1. The Commands of the Moral Law reach the Heart The Commandments require not only outward Actions but inward Affections They require not only the outward Act of Obedience but the inward Affection of Love Deut. 6.5 Thou shalt love the Lord thy God with all thy Heart 2. The Threats and Prohibitions of the Moral Law reach the Heart The Law of God forbids not only the Act of Sin but the Desire and Inclination Not only doth it forbid Adultery but Lusting Matt. 5.28 Not only Stealing but Coveting Rom. 7.7 Lex humana ligat manum lex Divina comprimit animam Mans Law binds only the Hands Gods Law binds the Heart Rule 2. In the Commandments there is a Synecdoche more is intended than is spoken 1. Where any Duty is commanded there the contrary Sin is forbidden c. When we are commanded to keep the Sabbath day Holy there we are forbidden to break the Sabbath When we are commanded to live in a calling Six days shalt thou labour there we are forbidden to live idly and out of a Calling 2. Where any Sin is forbidden there the contrary Duty is commanded When we are forbidden to take Gods Name iâ— vain the contrary Duty is commanded that we should reverence his Name Deut. 28.58 That thou mayest fear this glorious and fearful Name the Lord thy God Where we are forbidden to wrong our Neighbour there is the contrary Duty included that we should do him all the good we can by vindicating his Name and supplying his Wants Rule 3. Where any Sin is forbidden in the Commandment there the occasion of it is also forbidden Where Murder is forbidden there Envy and rash Anger are forbidden which may occasion it Where Adultery is forbidden in the Commandment there is forbidden all that may lead to it as wanton glances of the Eye or coming into the Company of an Harlot
Prov. 5.8 Come not nigh the Door of her House He who would be free from the Plague must not come near the Infected House Under the Law the Nazarite was forbid to drink Wine nor might he eat Grapes of which the Wine was made Rule 4. In relato subintelligitur correlatum Where one Relation is named in the Commandment there another Relation is included Where the Child is named there the Father is included Where there is the Duty of Children to Parents mentioned there is included also the Duty of Parents to Children Where the Child is commanded to honour the Parent there is implyed that the Parent is also commanded to instruct to love to provide for the Child Rule 5. Where greater Sins are forbidden there lesser Sins are also forbidden Though no Sin in its own Nature is little yet comparatively one may be less than another Where Idolatry is forbidden there is forbidden Superstition or bringing any Innovation into God's Worship which he hath not appointed As the Sons of Aaron were forbid to worship an Idol so to Sacrifice to God with strange Fire Lev. 10.1 Mixture in Sacred things is like a dash in the Wine which though it gives it a colour yet doth but debase and adulterate it 'T is highly provoking to God to bring any Superstitious Ceremony into his Worship which he hath not prescribed it is to tax God's Wisdom as if he were not Wise enough to appoint the manner how he will be served Rule 6. The Law of God is Copulative Lex est Copulativa The First and Second Table are knit together Piety to God and Equity to our Neighbour These Two Tables which God hath joined together must not be put asunder Try a Moral Man by the Duties of the First Table Piety to God and there you will find him Negligent Try an Hypocrite by Duties of the Second Table Equity to his Neighbour and there you find him Tardy He who is strict in the Second Table but neglects the First or he who is zealous in the First Table but neglects the Second his Heart is not right with God The Pharisees were the Highest Pretenders to the First Table Zeal and Holiness but Christ detects their Hypocrisie Mat. 23.23 Ye have omitted Judgment Mercy and Faith They were bad in the Second Table they omitted Judgment that was being Just in their Dealings Mercy in Relieving the Poor and Faith that is Faithfulness in their Promises and Contracts with Men. God wrote both the Tables and our Obedience must set Seal to both Rule 7. God's Law forbids not only the Acting of Sin in our own Persons but being accessary to or having any Hand in the Sins of others Quest. How and in what Sense may we be said to partake and have an Hand in the Sins of others Resp. 1. By Decreeing Unrighteous Decrees and imposing on others that which is unlawful Ieroboam made the People of Israel to Sin he was accessary to their Idolatry by setting up golden Calves So David though he did not in his own Person kill Uriah yet because he wrote a Letter to Ioab to set Uriah in the Fore-front of the Battle and it was done by his command therefore he was accessary to Uriah's Death and the Murther of him was laid to David's Charge by the Prophet 2 Sam. 12.9 Thou hast kill'd Uriah the Hittite with the Sword 2. We become accessary to the Sins of others by not hindering them when it is in our power Qui non prohibet cum potest jubet If a Master of a Family sees his Servant break the Sabbath or hears him Swear and lets him alone doth not use the power he hath to suppress him he becomes accessary to his sin Eli for not punishing his Sons when they made the Offering of the Lord to be abhorred made himself guilty 1 Sam. 3.14 He that suffers an Offender to escape unpunished makes himself an Offender 3. By counselling abetting or provoking others to sin Achitophel made himself guilty of the Fact by giving Counsel to Absalom to go in and defile his Fathers Concubines 2 Sam. 16.21 He who shall tempt and solicit another to be Drunk though he himself be sober yet being the occasion of anothers sin he is accessary to it Hab. 2.15 Woe unto him that giveth his neighbour drink that puttest thy Bottle to him 4. By consenting to anothers sin Saul did not cast one stone at Stephen yet the Scripture saith Saul was consenting to his Death Acts 8.1 Thus he had an hand in it if several did combine to Murther a Man and they should tell another of their intent and he should give his consent to it he were guilty though his hand were not in the Murther yet his Heart was in it Though he did not act it yet he did approve it so it became his sin 5. By Example Vivitur Exemplis Examples are powerful and cogent setting a bad Example occasions another to sin and so a Person becomes accessary If the Father Swears and the Child by his Example learns to Swear the Father is accessary to the Childs sin he taught him by his Example As there are Diseases Hereditary so Sins Rule 8. The last Rule about the Commandments is this that though we cannot by our own strength fulfil all these Commandments yet doing quoad posse what we are able the Lord hath provided Encouragement for us There is a three-fold Encouragement 1. That though we have not Ability to obey any one Command yet God hath in the New Covenant promised to work that in us which he requires Ezek. 36.27 I will cause you to walk in my Statutes God commands us to love him Alas how weak is our Love It is like the Herb that is hot only in the first Degree But God hath promised to Circumcise our Hearts that we shall love him Deut. 30.6 He that doth command us will inable us God commands us to turn from sin but alas we have not power to turn therefore God hath promised to turn us to put his Spirit within us and turn the Heart of stone into flesh Ezek. 36.26 There is nothing in the Command but the same is in the Promise Therefore Christian be not discouraged though thou hast no strength of thy own yet God will give thee this strength The Iron hath no power to move but when the Load-stone draws it it can move Isa. 26.12 Thou hast wrought all our works in us 2. Though we cannot exactly fulfil the Moral Law yet God will for Christ's sake mitigate the Rigour of the Law and accept of something less than he requires God in the Law requires exact Obedience yet he will accept of sincere Obedience He will abate something of the Degree if there be Truth in the inward parts God will see the Faith and pass by the Failing The Gospel remits something of the Severity of the Moral Law 3. Wherein our personal Obedience comes short God will be pleased to accept us in our Surety Eph.
Alexandrinus writes of a Fish that hath its Heart in its Belly An Emblem of Epicures their Heart is in their Belly they do Sacrificare lari their Belly is their God and to this God they pour Drink-Offerings The Lord allows what is fitting for the Recruit of Nature Deut. 11.15 I will send grass that thou maist eat and be full But to mind nothing but the indulging the Appetite is Idolatry Whose God is their Belly What pity is it that the Soul that Princely part which sways the Scepter of Reason and is akin to Angels should be enslaved to the Brutish part 4. If we love a Child more than God we make a God of it How many are guilty in this kind They think more of their Children and delight more in them than in God They grieve more for the loss of their First-born than for the loss of their first Love This is to make an Idol of a Child and to set it in Gods room Thus God is oft provoked to take away our Children If we love the Jewel more than him that gave it God will take away the Jewel that our love may return to him again Use 1. It Reproaches such as have other Gods and so renounce the true God 1. Such as set up Idols Ier. 2.28 According to the number of thy Cities are thy Gods O Israel Hos. 12.11 Their Altars are as heaps in the Furrows of the Field 2. Such as seek to Familiar Spirits This is a Sin condemned by the Law of God Deut. 18.11 There shall not be found among you any that consult with Familiar Spirits It is ordinary if People have lost any of their Goods they send to Wizards and Soothsayers to know how they may come by their Goods again What is this but for People to make a God of the Devil by consulting with him and putting their Trust in him What! because you have lost your Goods will you lose your Souls too 2 Kings 1.6 So is it not because you think there is not a God in Heaven that you ask Council of the Devil If any be guilty be humbled Use 2. It sounds a Retreat in our Ears let it call us off from the Idolizing any Creature and renouncing other Gods Let us cleave to the true God and his Service If we go away from God we know not where to mend our selves 1. It is honourable serving of the true God Servire Deo est regnare It is more Honour to serve God than to have Kings serve us 2. Serving the true God is Delightful Isa. 56.7 I will make them joyful in my House of Prayer God oft displays the Banner of his Love in an Ordinance and pours in the Oyl of Gladness into the Heart All Gods Ways are Pleasantness his Paths are strowed with Roses Prov. 3.17 3. Serving the true God is beneficial they have great Vails here the hidden Manna inward Peace and a great Reward to come They that serve God shall have a Kingdom when they dye Luke 12.32 and shall wear a Crown made of the Flowers of Paradise 1 Pet. 5.4 To serve the true God is our true Interest God hath twisted his Glory and our Salvation together He bids us believe and why That we may be saved Therefore renouncing all others let us cleave to the true God 2. You have covenanted to serve the true Iehovah renouncing all others When one hath entred into Covenant with his Master and the Indentures are drawn and sealed then he cannot go back but must serve out his time We have covenanted in Baptism to take the Lord for our God renouncing all others And renewed this Covenant in the Lords-Supper and shall we not keep our Solemn Vow and Covenant We cannot go away from God without the highest Perjury Heb. 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any Man draw back as a Soldier that steals away from his Colours my Soul shall have no pleasure I will pour Viols of wrath on him make my Arrows drunk with blood 3. None ever had cause to repent of cleaving to God and his Service Some have repented that they have made a God of the World Cardinal Woolsey said Had I served God as Faithfully as I have served my King he would not have left me thus None ever complained of serving God it was both their Comfort and Crown on Death-Bed Of the Commandments Exod. 20.4 Thou shalt not make unto thee any Graven Image c. IN the First Commandment is forbidden the worshipping a False God in this the worshipping the true God in a false manner 1. Thou shalt not make unto thee any Graven Image this forbids not the making an Image for Civil use Mat. 22.20 Whose is this Image and Superscription they say unto him Caesars But the Commandment forbids setting up an Image for Religious Use or Worship 2. Nor the likeness of any thing c. All Ideas Pourtraitures Shapes Images of God whether by Effigies or Pictures are here forbidden Deut. 4.15 Take heed lest ye corrupt your Selves and make the Similitude of any Figure God is to be adored in the heart not painted to the Eye 3. Thou shalt not bow down to them The intent of making Images and Pictures is to worship them No sooner was Nebuchadnezzars Golden Image set up but all the People fell down and worshipped it Dan. 3.7 Therefore God forbids the prostrating our selves before an Idol So then the thing prohibited in this Commandment is Image-worship To set up an Image to represent God is a debasing of the Deity 't is below God If one should make the Images of Snakes or Spiders saying he did it to represent his Prince would not the Prince take this in high disdain What greater disparagement to God than to represent the infinite God by that which is finite the Living God by that which is without Life and the Maker of all by a thing which is made 1. To make a true Image of God is impossible God is a Spiritual Essence Iohn 4.24 And being a Spirit he is invisible Deut. 4.15 Ye saw no Similitude on the Day the Lord spake with you out of the midst of the Fire How can any paint the Deity Can they make an Image of that which they never saw Quod invisibile est pingi non potest Ambr. Ye saw no Similitude It is impossible to make a Picture of the Soul or to paint the Angels because they are of a Spiritual Nature much less then can we paint God by an Image who is an Infinite Increate Spirit 2. To worship God by an Image is both absurd and unlawful I. It is absurd and irrational for First The Workman is better than the Work Heb. 3.3 He who buildeth the House hath more Honour than the House if the Workman be better than the Work and none bows to the Workman how absurd then is it to bow to the work of his Hands Secondly Is it not an absurd thing to bow down to the Kings Picture when
chief Good So Aquinas defines Love Complacentia amantis in amato Love is a complacential delighting in God as in our Treasure Love is the Soul of Religion 't is a Grace highly momentous If we had Knowledge as the Angels or Faith of Miracles yet without Love it would profit nothing 1 Cor. 13.2 Love is the First and Great Commandment Mat. 22.38 It is so because if this be wanting there can be no Religion in the Heart there can be no Faith for Faith works by Love Gal. 5.6 All is but Pageantry or a Devout Complement 2. Because Love doth meliorate and sweeten all the Duties of Religion it makes them Savoury Meat else God cares not to taste of them 3. It is the First and Great Commandment in respect of the Excellency of this Grace Love is the Queen of the Graces it out-shines all the other as the Sun the Lesser Planets In some respect it is more excellent than Faith though in one sense Faith be more excellent Virtute unionis as it unites us to Christ. Faith puts upon us the Embroidered Robe of Christs Righteousness which is a brighter Robe than any of the Angels wear Yet in another sense Love is more excellent respectu durationis in respect of the continuance of it it is the most durable Grace Faith and Hope will shortly cease but Love will remain When all the other Graces like Rachel shall dye in Travel Love shall revive The other Graces are in the nature of a Lease only for term of Life Love is as a Free-hold it continues for ever Thus Love carries away the Garland from all the other Graces it is the most long liv'd Grace it is a Bud of Eternity this Grace alone shall accompany us in Heaven Quest 1. How must our Love to God be qualified Resp. 1. Love to God must be pure and genuine he must be loved chiefly for himself this the School-men call Amor amicitiae We must love God not only for his Benefits but those intrinsick Excellencies wherewith he is Crowned We must love God not only for the good which flows from him but the good which is in him True love is not Mercenary a Soul that is deeply in love with God needs not be hired with Rewards he cannot but love God for the Beauty of his Holiness not but that it is lawful to look at Gods Benefits Moses had an Eye to the recompence of Reward Heb. 11.26 But we must not love God only for his Benefits for then it is not love of God but self-Self-Love 2. Love to God must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all the Heart Mark 12.30 Thou shalt love the Lord thy God with all thy Heart We must not love God a little give him a Drop or two of our Love but the main Stream of our Love must run after him the Mind must think of God the Will choose him the Affections pant after him The true Mother would not have the Child divided nor God will not have the Heart divided we must love him with our whole Heart Though we may love the Creature yet it must be a subordinate Love Love to God must be highest as the Oyl swims above the Water 3. Love to God must be Flaming to love coldly is all one as not to love The Spouse is said to be amore perculsa Sick of Love Cant. 2.5 The Seraphims are so called from their Burning Love turns Saints into Seraphims it makes them burn in Holy Love to God and many Waters cannot quench this Love Quest. 2. How may we know whether we love God Resp. 1. He that loves God desires his sweet Presence Lovers cannot be long asunder they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fainting Fits they want a sight of the Object of their Love A Soul deeply in Love with God desires the enjoyment of him in his Ordinances in Word Prayer Sacrament David was ready to faint away and Dye when he had not a sight of God Psal. 84.2 My Soul fainteth for God such as care not for Ordinances but say when will the Sabbath be over plainly discover want of Love to God 2. He who loves God doth not love Sin Psal. 97.10 Ye that love the Lord hate evil The love of God and love of Sin can no more mix together than Iron and Clay Every Sin loved strikes at the Being of God but he who loves God hath an Antipathy against Sin He who would part between Two Lovers is an Hateful Person God and the Believing Soul are Two Lovers Sin comes to part between them therefore the Soul is implacably set against Sin By this try your Love to God How could Dalilah say she loved Sampson when she entertained correspondence with the Philistines who were his Mortal Enemies How can he say he loves God who loves Sin which is God's Enemy 3. He who loves God is not much in love with any thing else his love is very cool to worldly things his love to God moves as the Sun in the Firmament swiftly his love to the World moves as the Sun on the Dial very slow The love of the World eats out the Heart of Religion It choaks good Affections as the Earth puts out the Fire The World was a dead thing to Paul Gal. 6.14 I am Crucified to the World and the World is Crucified to me In Paul we might see both the Picture and Pattern of a Mortified Man He that loves God useth the World but chooseth God the World is his Pension but God is his Portion Psal. 119.57 The World doth busie him but God doth delight and satisfie him He saith as David Psal. 43.4 God my exceeding joy the Gladness or Cream of my Joy 4 He who loves God cannot live without him Things we love we know not how to be without A Man can want Musick or Flowers but not Food A Soul deeply in love with God looks upon himself as undone without him Psal. 143.7 Hide not thy Face from me lest I be like them that go down into the Pit He saith as Iob Châ—p 30.28 I went Mourning without the Sun I have Star-light I want the Sun of Righteousness I enjoy not the sweet Presence of my God Is God our chief Good that we cannot live without Alas how do they demonstrate they have no love to God who can make a shift well enough to be without him Let them but have Corn and Oyl and you shall never hear them complain of the want of God 5. He who loves God will be at any pains to get him What pains doth the Merchant take what hazards doth he run to have a rich Return from the Indies Extremos currit Mercator 〈…〉 Iacob loved Rachel and he would endure the Heat by Day anâ— the Froâ—t by Night that he might enjoy her A Soul that loves God will take any pains for the Fruition of him Psal. 63.8 My Soul follows hard after God Love is Pondus animae Aug. It is as the weight which sets the
Clock a going The Soul is much in Prayer Weeping Fasting he strives as in an Agony that he may obtain him whom his Soul loves Plutarch reports of the Gauls an ancient People of France after they had tasted the sweet Wine of Italy they never rested till they had arrived at that Country He who is in love with God never rests till he hath gotten a part in him Cant. 3.2 I sought him whom my Soul loved How can they say they love God who are not industrious in the use of means to obtain him Prov. 19.24 A sloathful man hides his hands in his Bosom These not in Agony but Lethargy If Christ and Salvation would drop as a ripe Fig into his mouth he could be content to have them but he is loath to put himself to too much trouble Doth he love his Friend that will not make a Journey to him 6. He that loves God prefers him before Estate and Life 1. Before Estate Phil. 3.8 For whom I have suffered the loss of all things Who that loves a rich Jewel would not part with a Flower for it Galcanus Marquess of Vico parted with a fair Estate to enjoy God in his pure Ordinances When a Jesuit perswaded him to return to his Popish Religion in Italy promising him an huge Summ of Mony Saith he Let their Mony perish with them who esteem all the Gold in the World worth one days Communion with Iesus Christ and his Holy Spirit 2. Before Life Rev. 12.11 They loved not their lives to the death Love to God carries the Soul above the love of Life and the fear of Death 7. He who loves God loves his Favourites viz. the Saints 1 Iohn 5.1 Idem est motus animi in imaginem rem To love a Man for his Grace and the more we see of God in him the more we love him is the infallible sign of love to God The Wicked pretend to love God but hate and persecute his Image Doth he love his Prince who abuseth his Statue tears his Picture Indeed they seem to shew great Reverence to the Saints departed they have a great Reverence for St. Paul and St. Stephen and St. Luke They Canonize dead Saints but perâ—ecute living Saints And do these love God Can it be imagined he should love God who hates his Children because they are like him If Christ were alive again he would not escape a second Persecution 8. If we love God as we cannot but be fearful of dishonouring him the more a Child loves his Father the more he is afraid to displease him so we weep and mourn when we have offended him Peter went out and wept bitterly Matt. 26.75 When Peter thought how dearly Christ loved him he took him up to the Mount where he was Transfigured Christ shewed him the Glory of Heaven in a Vision Now that he should deny Christ after he had received such signal Tokens of Christs Love this broke his Heart with grief He wept bitterly Are our Eyes Limbicks dropping Tears of grief for Sin against God A blessed Evidence of our love to God and such shall find Mercy He shews Mercy to Thousands of them that love him Use. Let us be Lovers of God we love our Food and shall not we love him that gives it All the Joy we hope for in Heaven is in God and shall not he who shall be our Joy be our Love It is a Saying of St. Austin Annon poena satis magna est non amare te Is it not Punishment enough Lord not to love thee And again Animam meam odio haberem I would hate my own Soul if I did not find it loving of God Quest. What are the Incentives to provoke and inflame our Love to God Resp. 1. Gods Benefits bestowed on us A Prince who bestows continual Favours on a Subject if that Subject have any Ingenuity he cannot but love his Prince God is continually heaping Benefits upon us He fills our hearts with food and gladness Acts 14.17 As the Rock followed Israel whither ever they went streams of Water out of the Rock followed them So Gods Blessings follow us every day We swim in a Sea of Mercy That Heart is hard that is not prevailed with by all Gods Blessings to love him Magnes amoris amor Kindness works on a Bruit The Ox knows his Owner 2. Love to God would make Duties of Religion Facile and Pleasant I confess to him that hath no love to God Religion must needs be a Burden And I wonder not to hear him say What a weariness is it to serve the Lord It is like rowing against Tyde But Love oyls the Wheels it makes Duty a Pleasure Why are the Angels so swift and winged in Gods Service but because they love him Iacob thought seven years but little for the love he did bear to Rachel Love is never weary He who loves Mony is not weary of telling it And he who loves God is not weary of serving him 3. It is Advantagious There is nothing lost by our Love to God â— Cor. â— â— Eye hath not seen c. the things which God hath prepared for them 〈…〉 Such glorious Rewards are laid up for such as love God That as Austiâ— saith they do not only transcend our Reason but Faith it self is not able to comprehend them A Crown is the highest Ensign of Worldly Glory and God hath promisâ—â— a Crown of Life to them that love him Iames 1.12 And it is a never-fading Crown 1 Pet. 5.4 4. By our loving God we may know that he loves us 1 Iohn 4.19 We love 〈◊〉 because he first loved us If the Ice melts it is because the Sun hath shined on 〈◊〉 Iâ— the frosen Heart melts in Love it is because the Sun of Righteousness hath shined upon it Quest. What means may be used to excite our love to God Resp. 1. Labour to know God aright The School-men say true Bonum non amatur quod non cognoscitur We cannot love that which we do not know God is the most Eligible good All the Excellencies which lye scattered in the Creature are united in God He is Optimus maximus Wisdom Beauty Riches Love do all concenter in God How fair were that Tulip which had the Colours of all Tulips in it All Perfections and Sweetnesses are eminently in God Did we know God more and by the Eye of Faith see his orient Beauty our Hearts would be fired with love to him 2. Make the Scriptures familiar to you St. Austin saith Before his Conversion he took no pleasure in Scripture but after Conversion it was his chast delight The Book of God discovers God to us in his Holiness Wisdom Veracity and Truth It represents God rich in Mercy incircled with Promises St. Austin calls the Scripture a golden Epistle or Love-letter sent from God to us By reading this Love-letter we shall be the more inamoured with love to God As by reading Lascivious Books Comedies Romances Lust is provoked 3.
Mediate much of God and this will be a means to love him Psal. 39.3 While I was musing the fire burned Meditation is the Bellows of the Affections Meditate on Gods love in giving us Christ Iohn 3.16 God so loved the world that he gave his only begotten Son c. That God should give Christ to us and not to the Angels that fell that the Sun of Righteousness should shine in our Horison that he is revealed to us and not to others what wonderful love is this Prov. 6.28 Who can go upon hot coals and his feet not be burned Who can meditate on Gods love who can tread on these hot Coals and his Heart not burn in love to God! Beg an Heart to love God The Affection of Love is natural but not the Grace of Love Gal. 5.22 This fire of love is kindled from Heaven beg that it may burn upon the Altar of your Heart Sure this request is pleasing to God and he will not deny such a Prayer Lord give me an heart to love thee Of the Commandments Exod. 20.6 And keep my Commandments LOve and Obedience like two Sisters must go hand in hand Indeed this is a good Evidence of our loving God Iohn 14.21 If ye love me keep my Commandments Probatio dilectionis est exhibitio operis The Son that loves his Father will obey him Obedience pleaseth God 1 Sam. 15.22 To obey is better than Sacrifice In Sacrifice only a dead Beast is offered in Obedience a living Soul In Sacrifice only a part of the Fruit is offered in Obedience Fruit and Tree and all A Man offers up himself to God Keep my Commandments It is not said God shews Mercy to Thousands of them that know his Commandments but that keep them The knowing Gods Commandments without keeping them doth not intitle any to Mercy The Commandment is not only a Rule of Knowledge but Duty God gives us his Commandments not only as a Lanskip to look upon but as his Will and Testament which we are to perform A good Christian is like the Sun which doth not only send forth light but goes its Circuit round the World So he hath not only the light of Knowledge but goes his Circuit too and moves in the Sphere of Obedience Quest. In what manner must we keep Gods Commandments Resp. 1. Our keeping the Commandments must be Fiducial Our Obedience to Gods Commands must Profluere à Fide spring from Faith therefore it is called the Obedience of Faith Rom. 16.26 Abel by Faith offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a better Sacrifice than Cain Heb. 11.4 Faith is a vital Principle without it all our Services are Opera Mortua dead Works Heb. 6.1 Faith doth meliorate and sweeten our Obedience and make it come off with a better Relish Quest. But why must Faith be mix'd with Obedience to the Commandment Resp. Because Faith eyes Christ in every Duty and so both the Person and Offering are accepted The High Priest under the Law laid his Hand upon the Head of the Beast slain which did point to the Messiah Exod. 29.10 So Faith in every Duty lays its hand upon the Head of Christ. His Blood doth expiate the guilt and the sweet Odours of his Intercession perfume our works of Obedience Eph. 1.6 He hath made us accepted in the Beloved 2. Our keeping the Commandments must be uniform We must make Conscience of one Commandment as well as another Psal. 119.6 Then shall I not be ashamed when I have respect to all thy Commandments Every Commandment hath a Ius divinum the same stamp of Divine Authority upon it And if I obey one Precept because God commands by the same Reason I must obey all Some obey the Commands of the first Table but are careless in the Duties of the second And so è contra Physicians have a Rule when the Body sweats in one part but is cold in another it is a sign of a Distemper So when Men seem Zealous in some Duties of Religion but are Cold and Frozen in another it is a sign of Hypocrisie We must have respect to all Gods Commandments Quest. But who can keep all Commandments Resp. There is a fulfilling of Gods Commands and a keeping them Though we cannot fulfill all yet we may be said to keep them in an Evangelical Sense We may facere though not perficere We keep the Commandments Evangelically 1. Where we make Conscience of every Command Though we come short in every Duty yet we dare not neglect any Duty 2. Our desire is to keep every Commandment Psal. 119.5 O that my ways were directed to keep thy Statutes What we want in Strength we make up in Will 3. We grieve that we can do no better When we fail we weep We prefer Bills of Complaint against our selves and judge our selves for our Failings Rom. 7.24 4. We do elicere conatum we endeavour to obey every Commandment Phil. 3.14 I press toward the mark We strive as in an Agony and if it lay in our power we would fully comport with every Commandment 5. When we fall short and are unable to come up to the full Latitude of the Law we look to Christs Blood to sprinkle our imperfect Obedience and with the grains of his Merits cast into the Scales to make it pass current This is in an Evangelical Sense to keep all the Commandments and though it be not to Satisfaction yet it is to Acceptation 3. Our keeping Gods Commandments must be willing Isa. 1.19 If ye be willing and obedient God was for a Free will-offering Deut. 16.10 David will run the way of Gods Commandments Psal. 119.32 that is Freely and Chearfully The Lawyers have a Canon Adverbs are better than Adjectives it is not the Bonum but the Bene not the doing much but the doing well A Musician is not commended for playing long but for playing well It is obeying God willingly is accepted Virtus nolentium nullum est The Lord hates that which is forced it is rather a paying a Tax than an Offering Cain served God grudgingly he brought his Sacrifice not his Heart To obey Gods Commandments unwillingly is like the Devils who came out of the Men possess'd at Christs command but with Reluctancy and against their Will Matt. 8.29 Obedientia praeest and à est non timore poenae sed amore Dei Good Duties must not be pressed or beaten out of us as the Waters came out of the Rock when Moses smote it with his Rod but must freely drop from us as Myrrhe from the Tree or Hony from the Comb. If a willing mind be wanting there wants that flower which should perfume our Obedience and make it a sweet smelling Savour to God That we may keep Gods Commandments willingly let these things be well weighed 1. Our Willingness is more esteem'd than our Service Therefore David Counsels Solomon not only to serve God but with a willing Mind 1 Chron. 28.9 The Will makes Sin to be worse and it
makes for our Interest it promotes Holiness in us The business on the Week-Day makes us too forgetful of God and our Souls the Sabbath brings God into our Remembrance When the Dust of the World falling hath clogg'd the Wheels of our Affections that they would scarce move towards God the Sabbath comes and oyls the Wheels of our Affections and now they move swiftly in Religion Therefore God hath appointed a Sabbath to ripen our Holiness On this Day the Thoughts contemplate Heaven the Tongue speaks of God and is as the Pen of a ready Writer now the Eyes drop Tears now the Soul burns in Love When the Heart was all the Week frozen now on the Sabbath it is melted with the Word The Sabbath is a Friend to Religion it files off the Rust of our Graces it is a Spiritual Jubilee wherein the Soul is set to converse with its Maker I should in the next place show you the Modus or Manner how we should keep the Sabbath-Day Holy But before I come to that I shall propound a great Question viz. Qu. How comes it to pass that we do not keep the Seventh Day Sabbath as it was in the Primitive Institution but have changed it to another Day Ans. The old Seventh-day Sabbath which was the Jewish Sabbath is abrogated and in the room of it the first Day of the Week which is the Christian Sabbath succeeds The Morality or Substance of the Fourth Commandment doth not lie in keeping the Seventh Day precisely but in keeping one Day in Seven which God hath appointed Qu. But how comes the First Day in the Week to be substituted in the room of the Seventh Day Ans. Not by Ecclesiastical Authority The Church saith Mr. Perkins hath no power to Ordain a Sabbath But 1. The Change of the Sabbath from the Last Day of the Week to the First was by Christ's own Appointment Christ is Lord of the Sabbath Mark 2.28 And who shall appoint a Day but he who is Lord of it He made this Day Psalm 118.24 This is the Day which the Lord hath made Arnobius and the Current of Expositors understand it of our Christian Sabbath and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Day Rev. 1.10 As it is called the Lord's Supper because of the Lords instituting the Bread and Wine and setting it apart from a common Use to a more special and Sacred Use So it is called the Lords Day because of the Lord 's Instituting it and setting it apart from common Days to his special Worship and Service Christ arose on the First Day of the Week out of the Grave and appeared twice on this Day to his Disciples Iohn 20.19 26. which was to intimate to the Disciples saith Austin and Athanasius that he transferred the Jewish Sabbath to the Lord's Day 2. The keeping of the First Day which is the Lord's Day was the Practice of the Apostles 1 Cor. 16.2 Acts 20.7 On the first Day of the Week when the Disciples came together to break Bread Paul Preached to them Here was both Preaching and Breaking of Bread on this Day Austin and Innocentius and Isidore make the keeping of our Gospel-Sabbath to be an Apostolical Sanction and affirm that by Vertue of the Apostles Practice this Lord's Day is to be sequestred and set apart for Divine Worship What the Apostles did they did it by Divine Authority for they were inspired by the Holy Ghost 3. Besides the Primitive Church had the Lord's Day which we now Celebrate in High Estimation It was a great Badge of their Religion to observe this Day Ignatius the most ancient Father who lived in the time of St. Iohn the Apostle hath these Words Let every one that loveth Christ keep holy the First Day of the Week the Lord's Day This Day hath been observed by the Church of Christ above Sixteen Hundred Years as Learned Bucer notes Thus you see how the Seventh-day Sabbath comes to be changed to the First-day Sabbath Now there is a Grand Reason for changing of the Jewish Sabbath to the Lord's Day because this puts us in Mind of the Mystery of our Redemption by Christ. The Reason why God did institute the Old Sabbath was Because God would have it kept as a Memorial of the Creation But the Lord hath now brought the First Day of the Week in the room of it in memory of a more Glorious Work than Creation and that is Redemption Great was the Work of Creation but greater was the Work of Redemption As it was said Hag. 2.9 The Glory of the Second Temple was greater than the Glory of the First Temple So the Glory of the Redemption was greater than the Glory of the Creation Great Wisdom was seen in the curious making us but more miraculous Wisdom in saving us Great Power was seen in bringing us out of nothing but greater Power in helping us when we were worse than nothing It cost more to redeem us than to create us In the Creation there was but speaking a Word Psal. 148.5 In the Redeeming us there was shedding of Blood 1 Pet. 1.18 19. The Creation was the Work of God's Fingers Psal. 8.3 Redemption was the Work of his Arm Luke 1.5 In the Creation God gave us our selves in the Redemption he gave us Himself By Creation we have a Life in Adam by Redemption we have a Life in Christ Col. 3.3 By Creation we had a right to an Earthly Paradise by Redemption we have a Title to an Heavenly Kingdom So that well might Christ change the Seventh Day of the Week into the First because this Day puts us in mind of our Redemption which is a more glorious Work than the Creation Vse The Use I shall make is That we should have this Christian Sabbath we now Celebrate in high Veneration The Jews call'd the Sabbath Desiderium Dierum The Desire of Days and the Queen of Days It is a Day of sweet Rest. This Day we must call a Delight the Holy of the Lord Honourable Isa. 58.13 Mettal that hath the King's Stamp upon it is Honourable and of great value God hath set his Royal Stamp upon the Sabbath It is the Sabbath of the Lord this makes it Honourable This Day we should look upon as the best Day in the Week What the Phoenix is among the Birds what the Sun is among the Planets that the Lord's Day is among other Days This is the Day which the Lord hath made Psal. 118.24 God hath made all the Days but he hath blessed this As Iocob got the Blessing from his Brother so the Sabbath hath got the Blessing from all the other Days in the Week The Sabbath is a Day in which we converse in a special manner with God The Jews call'd the Sabbath Dies Lucis A Day of Light on this Day the Sun of Righteousness shines upon the Soul The Sabbath is the Market-day of the Soul the Cream of Time this is the Day of Christ's rising out of the
our Blood Ezek. 16.6 We had no Spiritual Beauty to tempt Christ. Nay we were not only in our Blood but we were up in Arms Rom. 5.8 When we were Enemies Christ died for us When he was shedding his Blood we were spitting our Poyson Secondly As we could not deserve so neither could we recompense Christ's Love For 1. After he had dy'd for us we could not so much as love him till he made us love him 2. We could give Christ nothing in lieu of his Love Rom. 11.35 Who hath first given to him We were fallen to Poverty if we have any Beauty it is from Christ. Ezek. 16.14 Thou wert comely through my comeliness which I put upon thee If we bring forth any good Fruit it is not of our own Growth it comes from Christ the True Vine Hos. 14.8 From me is thy Fruit found So that it was nothing but pure Love for Christ to lay out his Blood to redeem such as he could not expect to be really bettered by 5. That Christ should die so willingly Iohn 10.17 I lay down my Life The Jews could not have taken it away if he had not laid it down he could have called to his Father for a Legion of Angels to be his Life-guard but what needed that when his Godhead could have defended him from all Assaults But he laid down his Life The Jews did not so much thirst for Christ's Death as he thirsted for our Redemption Luke 12.50 I have a Baptism to be baptized with and how am I straitned till it be accomplished Christ call'd his Sufferings a Baptism He was to be baptiz'd and sprinkled with his own Blood and Christ thought the time long before he suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How am I straitned till it be accomplished Therefore to show Christ's willingness to die his Sufferings is called an Offering Heb. 10.10 By the offering of the Body of Iesus His Death was a Free-will Offering 6. That Christ should not grutch or think much of all his Sufferings his being scourged and crucified we grutch him a light Service but that he should be well contented with what he hath done and if it were to do again he would do it Isa. 53.11 He shall see of the Travel of his Soul and be satisfied As the Mother tho she hath had hard Labour yet when she sees a Child brought forth she doth not repent of her Pangs but is well contented So Christ though he had Hard Travel upon the Cross which put him into an Agony yet he doth not think much he is not troubled but thinks his Sweat and Blood well bestowed because he sees the Man-child of Redemption brought forth into the World He shall see of the Travel of his Soul and shall be satisfied 7. That Christ should make Redemption effectual to some and not to others Here is the Quintessence of Love Tho there is a Sufficiency in Christ's Merit to save all yet only some partake of its saving Vertue all do not believe Iohn 6.64 There are some of you that believe not Christ doth not pray for all Iohn 17.9 Some refuse Christ Psal. 118.22 This is the Stone which the Builders refused Others deride him Luke 16.14 Others throw off his Yoak Luke 19.14 We will not have this Man reign over us So that all have not the benefit of Salvation by him Herein appears the distinguishing Love of Christ that the Vertue of his Death should reach some and not others 1 Cor. 1.26 Not many wise Men after the Flesh not many mighty not many noble are called That Christ should pass by many of Birth and Parts and that the Lot of Free-Grace should fall upon thee that he should sprinkle his Blood upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Depth of the Love of Christ. 8. That Christ should love us with such an entire transcendent Love The Apostle calls it a Love which passeth knowledge Eph. 3.19 That he should love us more than the Angels He loves them as his Friends Believers as his Spouse He loves them with such a kind of Love as God the Father bears to him Iohn 15.9 As the Father hath loved me so have I loved you O what an Hyperbole of Love doth Christ show in redeeming us 9. That Christ's Love in our Redemption should be everlasting Iohn 13.1 Having loved his own he loved them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end As Christ's Love is matchless so endless The Flower of Christ's Love is sweet and that which makes it sweeter it never dies Christ's Love is Eterniz'd Ier. 31.3 He will never divorce his Elect Spouse The Failings of his People cannot quite take off his Love They may eclipse his Love not wholly remove it their Failings may make Christ angry with them but not hate them Every Failing doth not break the Marriage-knot Christ's Love is not like the Saints Love sometimes they have strong Affections towards Christ at other times the hot Fit is off and they can find little or no Love stirring in them But it is not so with Christ's Love to the Saints it is a Love of Eternity When the Sun-shine of Christ's Electing Love hath once risen upon the Soul it never sets finally Death may take away our Life from us but not Christ's Love Behold here a rare Subject on a Sabbath-morning to meditate upon The Meditation of Christ's wonderful Love in Redeeming us would work in us a Sabbath-Frame of Heart First It would melt us into Tears for our Spiritual Vnkindnesses That we should sin against so sweet a Saviour that we should be no more affected with his Love but requite Evil for Good Like the Athenians who notwithstanding all the good Service Aristides had done them banished him out of their City That we should grieve Christ with our Pride rash Anger our Unfruitfulness Animosities strange Factions Have we none to abuse but our Friend Have we nothing to kick against but the Bowels of a Saviour Did not Christ suffer enough upon the Cross but must we needs make him suffer more Do we give him more Gall and Vinegar to drink O if any thing can dissolve the Heart in Sorrow and broach the Eyes with Tears 't is dis-ingenuity and unkindness offered to Christ. When Peter thought of Christ's Love to him how he had made him an Apostle and reveal'd his Bosom-Secrets to him and taken him to the Mount of Transfiguration and that he should deny Christ it broke his Heart with Sorrow he went out and wept bitterly Mat. 26.75 What a blessed thing is it to have the Eyes dropping Tears on a Sabbath And nothing would sooner fetch Tears than to meditate of Christ's Love to us and our unkind Requitals Secondly The Meditating on a Lord's Day Morning of Christ's Love would kindle Love in our Hearts to Christ. How can we look on Christ bleeding and dying for us and our Hearts not be warmed with Love to him Love is the Soul of Religion the purest Affection it is not
while they are hearing of my Word I have found Wickedness they have wanton Eyes and their Soul is set on Vanity This inhanceth and aggravates the sin Qu. Whence do these roving distracted Thoughts in hearing come Answ. 1. Partly from Satan The Devil is no Recusant he will be sure to be present in our Assemblies If he cannot hinder us from hearing he will hinder us in hearing Iob 1.6 When the Sons of God came to present themselves before the Lord Satan came also among them The Devil sets vain Objects before the Fancy to cause a Diversion Satan's great Design is to render the Word we hear fruitless As when one is writing another joggs him that he cannot write even So when we are hearing the Devil will be jogging us with a Temptation that we should not attend to the Word Preached Zach. 3.1 He showed me Ioshua the High Priest standing before the Angel of the Lord and Satan standing at his Right Hand to resist him 2. These wandring Thoughts in Hearing come partly from our selves We must not lay all the blame upon Satan 1. They come from the Eye A wandring Eye causeth wandring Thoughts A Thief may be let into the House at a Window So vain Thoughts are let in at the Eye So that as we are bid to keep our Feet when we enter into the House of God Eccles. 5.1 so we had need make a Covenant with our Eyes when we are in the House of God Iob 31.1 that we be not distracted by beholding other Objects 2. Wandring Thoughts in hearing arise out of the Heart These Sparks come out of our own Furnace Vain Thoughts are the Mud which the Heart as a troubled Sea casts up Mark 7.21 For from within out of the Heart of men proceed evil Thoughts It is the Foulness of the Stomach sends up Fumes into the Head and the Corruption of the Heart sends up Evil Thoughts into the Mind 3. Distracted Thoughts in hearing proceed from an Evil Custom We inure our selves to vain Thoughts at other times therefore we cannot forbear them on a Sabbath Custom is a Second Nature Ier. 13.23 Can the Ethiopian change his Skin or the Leopard his Spots then may ye also do good that are accustomed to do evil He that is used to bad Company knows not how to leave it Such as have vain Thoughts keeping them Company all the Week they know not how to get rid of them on the Sabbath Let me show you how evil these vain distracting Thoughts in hearing are First To have the Heart distracted in Hearing is a Disrespect to God's Omnisciency God is an all-seeing Spirit and Thoughts speak louder in his Ears than Words do in ours Amos 4.13 He declareth unto Man what is his Thought Therefore to make no Conscience of Wandring Thoughts in Hearing is the affronting of God's Omnisciency as if he knew not our Heart or did not hear the Language of our Thoughts Secondly To give way to wandring Thoughts in Hearing is Hypocrisie We pretend to hear what God saith and our Mind is quite upon another thing We present God with our Bodies but do not give him our Hearts Hos. 7.11 This Hypocrisie God complains of Isa. 29.13 This People draw near me with their Mouth and with their Lips do honour me but have removed their Heart far from me This is to prevaricate and deal falsly with God Thirdly Vain Thoughts in Hearing discover much want of Love to God Did we love God we should listen to his Words as Oracles and bind them upon the Table of our Heart Prov. 3.3 When a Friend whom we love speaks to us and gives us Advice we mind it with Seriousness and suck in every Word The giving our Thoughts leave to ramble in Holy Duties shows the Defect of our Love to God Fourthly Vain impertinent Thoughts in Hearing defile an Ordinance They are as dead Flies in the Box of Oyntment When a String in the Lâ—te is out of Tune it spoils the Musick Distraction of Thoughts puts our Mind out of Tune and makes our Services sound harsh and unpleasant Wandring Thoughts poyson a Duty and turn it into sin Psal. 109.7 Let his Prayer become sin What can be worse than to have a Man's Praying and Hearing of the Word become sin Were it not sad when the Meat we eat should encrease bad Humours So when the Hearing of the Word which is the Food of the Soul should be turned into Sin Fifthly Vain Thoughts in Hearing anger God If the King were speaking to one of his Subjects and he should not give heed to what the King saith but be thinking on another business or playing with a Feather would not this provoke the King So when we are in God's Presence and God is speaking to us in his Word and we mind not much what he saith but our Hearts go after Covetousness Ezek. 33.31 will not this anger God to be thus slighted God hath pronounced a Curse upon such Mal. 1.14 Cursed be the Deceiver which hath in his Flock a Male and Sacrificeth to the Lord a corrupt thing To have strong lively Affections to the World here is a Male in the Flock but to hear the Word with Distraction to give God Duties fly-blown with Vain Thoughts this is to offer to the Lord a corrupt thing this brings a Curse Cursed be the Deceiver Sixthly Vain Thoughts in Hearing when allowed and not resisted make way for hardning the Heart A Stone in the Heart is worse than in the Kidneys Distracted Thoughts in hearing do not Better the Heart but Harden it Vain Thoughts take away the holy Awe of God which should be upon the Heart they make Conscience less Tender and hinder the Efficacy the Word should have upon the Heart Seventhly Vain distracting Thoughts rob us of the Comfort of an Ordinance A gracious Soul oft meets with God in the Sanctuary and can say as Cant. 3.4 I found him whom my Soul loveth He is like Ionathan who having tasted the Hony on the Rod his Eyes were enlightned But Vain Thoughts hinder the Comfort of an Ordinance as a black Cloud hides the warm comfortable Beams of the Sun from us Will God speak Peace to us when our Minds are wandring and our Thoughts are travelling to the Ends of the Earth Prov. 17.24 If ever you would hear the Word with Attention do as Abraham he drove away the Fowls from the Sacrifice Gen. 15.11 So when we find these Excursions and sinful Wanderings in hearing labour to drive away the Fowls get rid of these vain Thoughts they are Vagrants and we must not give them Entertainment Qu. But how shall we get help against these Vagabond Thoughts Resp. 1. Pray and watch against them 2. Let the Sence of God's Omniscient Eye over-awe our Hearts The Servant will not sport in his Masters Presence 3. Labour for an Holy Frame of Heart Were the Heart more Spiritual the Mind would be less Feathery 4. Bring more Love to the Word That which
we love we fix our Minds upon He that loves his Pleasures and Recreations his Mind is fixed on them and he can follow them without Distraction Were our Love more set upon the Word Preached our Minds would be more fixed upon it And surely there is enough to make us love the Word Preached for it is the Word of Life the Inlet to Knowledge the Antidote against Sin the Quickner of Holy Affections It is the True Manna which hath all sorts of sweet Tasts in it It is the Pool of Bethesda in which the Rivers of Life spring forth to heal the broken in Heart It is a Soveveraign Elixir or Cordial to revive the sorrowful Spirit Get Love to the Word Preached and you will not be so distracted in hearing What the Heart delights in the Thoughts dwell upon II. If you would sanctifie the Sabbath by deligent attentive hearing take heed of Drowsiness in Hearing Drowsiness shows much Irreverence How lively are many when they are about the World but in the Worship of God how drowsie as if the Devil had given them some Opium to make them sleep A Drowsie Temper is now very absurd and sinful Are not you in Prayer asking Pardon of sin Will the Prisoner fall asleep when he is begging his Pardon In the Preaching of the Word is not the Bread of Life breaking to you and will a Man fall asleep at his Food Which is worse to stay from a Sermon or sleep at a Sermon While you sleep perhaps that Truth was delivered which might have converted your Souls Besides sleeping is very offensive in these Holy Assemblies It is not only a grieving the Spirit of God but a making the Hearts of the Righteous sad Ezek. 13.22 It troubles them to see any show such a Contempt of God and his Worship to see Men busie in the Shop but drowsie in the Temple Therefore as Christ said Mat. 26.40 Could ye not watch one Hour So can ye not wake one Hour I deny not but a Child of God may sometimes through Weakness and Indisposition of Body drop asleep at a Sermon but it is not voluntary or ordinary The Sun may be in an Eclipse but not often If sleeping be customary and allowed it is a very bad sign and is a profaning of the Ordinance A good Remedy against Drowsiness is to use a Spare Diet upon this Day Such as indulge their Appetite too much on a Sabbath are fitter to sleep on a Couch than pray in the Temple Now that you may throw off Distracting Thoughts and Drowsiness on the Lord's Day and may hear the Word with reverend Attention consider 1. It is God that speaks to us in his Word therefore the Preaching of the Word is called the Breath of his Lips Isa. 11.4 And Christ is said now to speak to us from Heaven Heb. 12.25 as a King speaks in his Ambassador Ministers are but as the Pipes and Organs it is the Spirit of the Living God breathes in them When we come to the Word we should think thus with our selves God speaks in this Preacher The Thessalonians heard the Word Paul Preached as if God himself had spoken to them 1 Thess. 2.13 When ye received the Word of God which ye heard of us ye receiv'd it not as the Word of Men but as it is in truth the Word of God When Samuel knew it was the Lord that spake to him he lent his Ear 1 Sam. 3.10 If we do not regard God when he speaks to us he will not regard us when we pray to him 2. Consider how serious and weighty the matters delivered to us are As Moses said Deut. 30.19 I call Heaven and Earth â—o record this day that I have set before you Life and Death Can Men be regardless of the Word or drowsie when the weighty matters of Eternity are set before them We Preach of Faith and Holiness of Life and the Day of Judgment and the Eternal Recompences here is Life and Death set before you and doth not all this call for serious Attention If a Letter were read to one of special business wherein his Life and Estate were concern'd would not he be very serious in listning to that Letter In the Preaching of the Word your Salvation is concerned and if ever you will attend it should be now Deut. 32.47 It is not a vain thing for you because it is your Life 3. To give way to Vain Thoughts and Drowsiness in hearing doth much gratifie Satan He knows that not to mind a Duty is all one as not to do a Duty Quicquid cor non facit non sit in Religion What the Heart doth not do is not done Therefore Christ saith of some Hearing they hear not Mat. 13.13 How could that be Because tho' the Word sounded in their Ear yet they minded not what was said to them their Thoughts were upon other things therefore it was all one as if they did not â—ear Hearing they hear not And doth not this please Satan to see Men come to the Word and as good stay away They are haunted with vain Thoughts they are taken off the Duty while they are in it their Body is in the Assembly their Heart in their Shop Hearing they hear not 4. It may be the last Sabbath that ever we shall keep We may go from the place of Hearing to the place of Judging and shall not we give Reverend Attention to the Word Did we think thus when we come into God's House Perhaps this will be the last time that ever God will counsel us about our Souls before another Sermon Death's Alarum will sound in our Ears With what Attention and Devotion should we come hither and our Affections would be all on Fire in hearing 5. You must give an Account for every Sermon you hear Luke 16.2 Redde rationem Give an account of thy Stewardship So will God say Give an Account of thy Hearing Hast thou been affected with the Word Hast thou profited by it And how can we give an Account if we have been distracted in hearing and have not taken notice what hath been said to us The Judge to whom we must give an Account is God Were one to give an Account to Man he might falsifie his Accounts but we must give an Account to God Nec donis corrumpitur nec blanditiis fallitur He is so Iust a God that he cannot be bribed and so Wise that he cannot be deceived Therefore being to give an Account to such an impartial Judge how should we observe every Word Preached remembring the Account Let all this make us shake off Distraction and Drowsiness in Hearing and have our Ears chain'd to the Word EXOD. XX. 8 Remember the Sabbath-day to keep it holy c. II. If you would hear the Word aright lay aside those things which may render the Word Preached ineffectual As 1. Curiosity Some come to the Word Preached not so much to get Grace as to enrich themselves with Notions Itching Ears
such Secrets that they must not be spoken of again Or as if it were a shame to speak of that which will save us VI. Shut up the Sabbath-Evening with Repetition Singing of Psalms and Prayer Beg that God would bless the Word you have heard but I hope your Practice herein will prevent my farther speaking Could we but thus spend a Sabbath we might be in the Spirit on the Lord's Day Rev. 1.10 our Souls might be nourished and comforted And this Sabbath which we now keep would be an earnest of that everlasting Sabbath which we shall Celebrate in Heaven EXOD. XX. 8 Remember to keep the Sabbath-day Holy Vse I. See here a Christians Duty To keep the Sabbath-Day Holy 1. The whole Sabbath is to be Dedicated to God It is not said Keep a part of the Sabbath holy but the whole day must be religiously observed If God hath given us Six Days and taken but One to himself shall we grudge him any part of that Day It were Sacriledge The Jews kept a whole Day to the Lord and we are not to abridge or curtail the Sabbath saith St. Austin more than the Jews did The very Heathens by the Light of Nature did set apart a whole Day in the Honour of their False Gods And Scaevola their High Priest did affirm That the wilful Transgression of that Day could have no Expiation or Pardon Whoever do rob any part of the Sabbath for servile Work or Recreation Scaevola the High Priest of the Heathenish Gods shall rise up in Judgment against such Christians and condemn them And they who say that to keep a whole Sabbath is too Iudaical let them show where God hath made any Abatement of the Time of Worship where he hath said You shall keep but a Part of the Sabbath And if they cannot show that it argues much Boldness to go to rob God of his Due That a whole Day be design'd and set apart for God's special Worship is a perpetual Statute while the Church remains upon the Earth saith Pet. Martyr Of this Opinion also were Theodoret Austin Iraeneus and the Chief of the Fathers 2. As the whole Sabbath is to be Dedicated to God so it must be kept Holy You see the manner of sanctifying the Lord's Day by Reading Meditation Prayer hearing of the Word and by Singing of Psalms to make Melody to the Lord. Now besides what I have said for the keeping this Day holy let me make a short Comment or Paraphrase on that Scripture Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thy own ways nor finding thy own pleasure nor speaking thy own words Here is a Description of the right sanctifying a Sabbath 1. If thou turn away thy foot from the Sabbath That may be understood either Literally or Principally First Literally If thou turn away thy foot from the Sabbath that is If thou withdrawest thy Foot from taking long Walks or Journeys on the Sabbath-day So the Jewish Doctors expound it Or Secondly Spiritually If thou turn away thy foot from the Sabbath that is If thou turn away thy Affections the Feet of thy Soul from enclining to any worldly Business 2. From doing thy Pleasure on my holy Day That is Thou must not do that which may please the Carnal Part as Sports and Pastimes This is to do the Devil's Work on God's Day 3. And call the Sabbath a Delight Call it a Delight that is esteem it so Tho the Sabbath be not a Day for Carnal Pleasure yet holy Pleasure is not forbidden The Soul must take pleasure in the Duties of a Sabbath The Saints of old counted the Sabbath a Delight The Jews called the Sabbath Dies Lucis A Day of Light The Lord's Day on which the Sun of Righteousness shines is both a Day of Light and Delight This is the Day of sweet Intercourse between God and the Soul On this Day a Christian makes his Sallies out to Heaven his Soul is lifted above the Earth and can this be without Delight The higher the Bird flies the sweeter it sings On a Sabbath the Soul acts its Love to God and where the Love is there is the Delight On this Day a Believers Heart is melted q. d. quickned enlarged in Holy Duties and how can all this be and not a secret Delight go along with it On a Sabbath a gracious Soul can say as Cant. 2.3 I sat under his shadow with great delight and his Fruit was sweet to my taste How can a Spiritual Heart chuse but call the Sabbath a Delight Is it not delightful to a Queen to be putting on her Wedding Robes in which she shall meet the King her Bridegroom When we are about Sabbath-Exercises we are dressing our selves and putting on our Wedding-Robes in which we are to meet our Heavenly Bridegroom the Lord Jesus And is not this delightful On the Sabbath God makes a Feast of fat things he Feasts the Ear with his Word and the Heart with his Grace Well then may we call the Sabbath a Delight and to find this holy Delight is to be in the Spirit on the Lord's Day 4. The Holy of the Lord honourable In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorious To call the Sabbath Honourable is not to be understood so much of an outward Honour given to it by wearing richer Apparel or having better Diet on this Day as the Jewish Doctors corruptly gloss This is the chief Honour some give to this Day But thou shalt call the Sabbath Honourable that is meant of the Honour of the Heart that we give to this Day reverencing it and esteeming it the Queen of Days We are to count the Sabbath Honourable because God hath honoured it All the Persons in the Trinity have honoured it God the Father blessed it God the Son rose upon it God the Holy Ghost descended on this Day Acts 2.1 And indeed this Day is to be honoured of all good Christians and had in high Veneration It is a Day of Renown On this Day a Golden Scepter of Mercy is held forth The Christian Sabbath is the very Crepusculum and Dawning of the Heavenly Sabbath It is honourable because this Day God comes down to us and visits us To have the King of Heaven present in a special manner in our Assemblies makes the Sabbath-day honourable Besides the Work that is done on this Day makes it honourable The Six Days are fill'd up with-servile Work which makes them lose much of their Glory but on this Day Sacred Work is done The Soul is employed wholly about the Worship of God it is Praying Hearing Meditating it is doing Angels Work Praising and Blessing of God Again The Day is Honourable by vertue of a Divine Institution Silver is of it self valuable but when the Royal Stamp is put upon it it is honourable
why Children should honour their Parents are 1. It is a Solemn Command of God Honour thy Father c. As God's Word is the Rule so his Will must be the Reason of our Obedience 2. They deserve Honour in respect of that great Love and Affection which they bear to their Children and that Love is evidenced both by their Care and Cost 1. Their Care in bringing up their Children A Sign their Hearts are full of Love because their Heads are so full of Care Parents oft take more Care for their Children than for themselves They take Care of them when they are tender least like Wall-Fruit they should be nip'd in the Bud. And as Children grow older so the Care of Parents grows greater They are afraid of their Childrens falling when young and of worse Faults when they are older 2. Their Love is evidenced by their Cost 1 Cor. 12.14 They lay up and lay out for their Children They are not like the Raven or Ostrich Job 39.14 which are cruel to their Young Parents sometimes do impoverlsh themselves to enrich their Children All this calls for Honour from the Children Children can never parallel or equal Parents Love Parents are the Instruments of Life to their Children Children cannot be so to their Parents 3. To honour Parents is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-pleasing to the Lord Col. 3.20 As it is joyful to the Parents so it is pleasing to the Lord. Children is it not your Desire to please God In honouring and obeying your Parents you please God as well as when you Repent and Believe And that you may see how well it pleaseth God he bestows a Reward upon it That thy Days may be long in the Land which the Lord thy God giveth thee Iacob would not let the Angel go till he had blessed him nor God would not part with this Commandment till he had blessed it Here is the Blessing That thy Days may be long in the Land c. St. Paul calls this the First Commandment with Promise Eph. 6.2 The Second Commandment hath a General Promise of Mercy But this is the First Commandment that hath a Particular Promise made to it That thy Days may be long in the Land which the Lord thy God giveth thee Long Life is mentioned as a Blessing Psal. 128.6 Thou shalt see thy Childrens Children It was a great Favour of God to Moses that tho' he was an Hundred and Twenty Years old he needed no Spectacles his Eye was not dim nor his Natural Strength abated Deut. 34.7 God threatned it as a Curse to Eli That there should not be an Old Man in his Family 1 Sam. 2.31 Since the Flood Life is much abbreviated and cut short Some the Womb is their Tomb others exchange their Cradle for their Grave others die in the Flower of their Age Death serves it's Warrant every Day upon one or other Now when Death lies in Ambush continually for us if God satisfie us with Long Life Psal. 91.16 With long Life will I satisfie him This is to be esteemed a Blessing It is a Blessing that God gives a long time to repent and a long time to do Service and a long time to enjoy the Comfort of Relations and who is this Blessing of Long Life entail'd upon but Obedient Children Honour thy Father that thy Days may be long Nothing sooner shortens Life than Disobedience to Parents Absalom was a disobedient Son who sought to deprive his Father of his Life and Crown and he did not live out half his Days The Mule he rode upon as being weary of such a Burden left him hanging in the Oak betwixt Heaven and Earth as not fit to tread upon the one or enter into the other Obedience to Parents spins out thy Life That thy Days may be long Nor doth Obedience to Parents only lengthen Life but sweeten it Therefore it follows That thy Days may be long in the Land which the Lord thy God giveth thee To live long and not have a Foot of Land is a Misery but Obedience to Parents settles Land of Inheritance upon the Child Hast thou but one Blessing O my Father said Esau. Behold God hath more Blessings for an Obedient Child than one not only shall he have a Long Life but a Fruitful Land And not only shall he have Land but Land given in Love The Land which the Lord thy God giveth thee Thou shalt have thy Land not only with God's Leave but with his Love All which are cogent Arguments to make Children Honour and Obey their Parents EXOD. XX. 12 Honour thy Father Vse I. If we are to Honour our Fathers on Earth then much more our Father in Heaven Mal. 1.6 If then I am a Father where is my Honour A Father is but the Instrument of conveying Life but God is the Original Cause of our Being Psal. 100.3 For it is he that hath made us and not we our selves Honour and Adoration is a Pearl belongs only to the Crown of Heaven And 1. We show Honour to our Heavenly Father by obeying him Thus Christ honoured his Father Iohn 6.38 I came down from Heaven not to do my own Will but the Will of him that sent me This he calls honouring of God Iohn 8.29 I do always those things which please him Ver. 49. I honour my Father The Wise Men did not only bow the Knee to Christ but presented him with Gold and Myrrh Mat. 2.8 So we must not only bow the Knee give God Adoration but bring Presents give him Golden Obedience 2. We show Honour to our Heavenly Father by appearing as Advocates in his Cause and standing up for his Truth in an Adulterous Generation That Son honours his Father who stands up in his Defence and vindicates him when he is calumniated and reproached Do they honour God who are ashamed of him Iohn 12.42 Many believed on him but durst not confess him They are Bastard Sons who are ashamed to own their Heavenly Father Such as are born of God are steeled with Courage for his Truth They are like the Rock which no Waves can break like the Adamant which no Sword can cut Basil was a Champion for Truth in the Time of the Emperor Valens and Athanasius when the World was Arrian appeared for God 3. We show Honour to our Heavenly Father by ascribing the Honour of all we do to him 1 Cor. 15.10 I laboured morè abundantly than they all yet not I but the Grace of God which was in me If a Christian hath any Assistance in Duty any strength against Corruption he rears up a Pillar and writes upon it Hitherto the Lord hath helped me As Ioab when he had fought against Rabbah and had like to have taken it sent for King David that he might carry away the Honour of the Victory 2 Sam. 12.27 So when a Child of God hath any Conquest over Satan he gives all the Honour to God Hypocrites whose Lamp is fed with the Oyl of Vain-Glory
is capable of Communion with God of being Christ's Spouse 2 Cor. 11.2 That I might espouse you Virgin-Souls to Christ. It is capable of being Crown'd with Glory for ever O then carrying such precious Souls about you created with the Breath of God redeemed with the Blood of God what Endeavours should you use for the Saving of these Souls Let not the Devil have your Souls Heliogabalus fed his Lions with Pheasant The Devil is call'd a Roaring Lion feed him not with your Souls Besides the Excellency of the Soul which may make you labour to get it saved consider how sad it will be not to have the Soul saved It is such a Loss as there is none like it Because in losing the Soul you lose a great many things with it A Merchant in losing his Ship loseth many things with it He loseth Money Jewels Spices So he that loseth his Soul loseth Christ the company of Angels Heaven It is an infinite Loss and it is an irreparable Loss it can never be made up again Two Eyes but one Soul Chrys. O what Care should be taken about the Immortal Soul I would request but this of you that you would but take as much Care for the saving your Souls as you do for the getting an Estate Nay I will say this Do but take as much Care for the saving your Souls as the Devil doth for destroying them O how industrious is Satan to damn Souls How doth he play the Serpent in his subtile laying of Snares to catch Souls How doth he shoot Fiery Darts The Devil is never idle The Devil is a busie Bishop in his Diocess he walks up and down seeking whom he may devour 1 Pet. 5.8 Now is not this a Reasonable Request to take but as much Care for the saving of your Souls as the Devil doth for the destroying them Quest. How shall we do to get our Souls saved Resp. By having them sanctified Only the pure in Heart shall see God Get your Souls in-laid and enamel'd with Holiness 1 Pet. 1.16 It is not enough that we cease to do Evil which is all the Evidence some have to show this is to lose Heaven by short shooting but we must be inwardly sanctify'd Not only the unclean Spirit must go out but we must be filled with the Holy Ghost Eph. 5.18 This Holiness must needs be if you consider God is to dwell with you here and you are to dwell with him hereafter First God is to dwell with you here God takes up the Soul for his own Lodgings Eph. 3.17 That Christ may dwell in your Heart Therefore the Soul must be Consecrated A King's Palace must be kept clean especially his Presence-Chamber The Body is the Temple of the Holy Ghost 1 Cor. 6.19 then the Soul is the Sanctum Sanctorum how Holy ought that to be Secondly You are to dwell with God Heaven is an Holy Place 1 Pet. 1.4 An Inheritance undefiled And how can you dwell with God till you are sanctified We do not put Wine into a musty Vessel God will not put the New Wine of Glory into a sinful Heart O then as you love your Souls and would have them sav'd Eternally endeavour after Holiness by this means you will have an Idoneity and Fitness for the Kingdom of Heaven and your Souls will be saved in the Day of the Lord Jesus EXOD. XX. 14 Thou shalt not commit Adultery God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure holy Spirit and hath an infinite Antipathy against all Uncleanness In this Commandment he hath entred his Caution against it Non maechaberis Thou shalt not commit Adultery The Sum of this Commandment is The Preservation of Corporal Purity We must take heed of running on the Rock of Uncleanness and so making Shipwrack of our Chastity In this Commandment there is something tacitly implyed and something tacitly forbidden 1. Something tacitly Implyed viz. That the Ordinance of Marriage should be observed 2. Something expresly Forbidden viz. The infecting our selves with Bodily Pollution Thou shalt not commit Adultery 1. Something Implyed That the Ordinance of Marriage should be observed 1 Cor. 7.2 Let every Man have his own Wife and every Woman have her own Husband Marriage is honourable and the Bed undefiled Heb. 13.4 God did institute Marriage in Paradise he brought the Woman to the Man Gen. 2.22 He did as it were give them in Marriage And Jesus Christ did honour Marriage with his Presence Iohn 2.2 The first Miracle he wrought was at a Marriage when he turned the Water into Wine Marriage is a Type and Resemblance of the Mystical Union between Christ and his Church Eph. 5.32 Concerning Marriage 1. There are General Duties 1. The General Duty of the Husband is to Rule Eph. 5.23 The Husband is the Head of the Wife The Head is the Seat of Rule and Government but he must rule with Discretion He is Head therefore must not rule without Reason 2. The General Duty on the Wife's part is Submission Eph. 5.22 Wives submit your selves unto your own Husbands as unto the Lord. It is observable the Holy Ghost passeth by Sarah's Failings he doth not mention her Unbelief but he takes notice of that which was good in her her Reverence and Obedience to her Husband 1 Pet. 3.6 Sarah obey'd Abraham calling him Lord. 2. Special Duties belonging to Marriage are Love and Fidelity 1. Love Eph. 5.25 Love is the Marriage of the Affections There is as it were but one Heart in two Bodies Love lines the Yoak and makes it easie Love perfumes the Marriage-Relation without which it is not Conjugium but Conjurgium it is like two Poysons in one Stomach one is ever sick of the other 2. Fidelity In Marriage there is a mutual Promise of living together Faithfully according to God's Holy Ordinance Among the Romans on the Day of Marriage the Woman presented to her Husband Fire and Water Fire refines Metal Water cleanseth Hereby signifying that she would live with her Husband in Chastity and Sincerity This is the First thing in the Commandment implied that the Ordinance of Marriage should be purely observed 2. The thing Forbidden in the Commandment i. e. Infecting our selves with Bodily Pollution and Uncleanness Thou shalt not commit Adultery The Fountain of this Sin is Lust. Since the Fall Holy Love is degenerated into Lust. Lust is the Fever of the Soul There is a two-fold Adultery 1. Mental Matth. 5.28 Whosoever looketh on a Woman to lust after her hath committed Adultery already with her in his Heart As a Man may die of an inward Bleeding so he may be damn'd for the inward boylings of Lust if they be not mortify'd 2. Corporal Adultery when Sin hath conceiv'd and brought forth in the Act. This is expresly forbidden under a Sub poena Thou shalt not commit Adultery This Commandment is set as an Hedge to keep out Uncleanness and they that break this Hedge a Serpent shall bite them Iob calls Adultery an heinous Crime
have a chaste entire Love to his own Wife Ezekiel's Wife was the Desire of his Eyes chap. 24.16 When Solomon had disswaded from strange Women he prescribes a Remedy against it Prov. 5.18 Rejoyce with the Wife of thy Youth It is not the having a Wife but the loving a Wife makes a Man live Chastly He who loves his Wife whom Solomon calls his Fountain will not go abroad to drink of muddy poysoned Waters Pure Conjugal Love is a Gift of God and comes from Heaven This like the Vestal Fire must be cherished that it do not go out He who loves not his Wife is the likelyest Person to embrace the Bosom of a Stranger 13. Labour to get the Fear of God into your Hearts Prov. 16.6 By the Fear of the Lord Men depart from Evil. As the Banks keep out the Water so the Fear of the Lord keeps out Uncleanness Such as want the Fear of God want the Bridle that should check them from Sin How did Ioseph keep from his Mistresses Temptation The Fear of God pull'd him back Gen. 39.9 How should I do this great Wickedness and sin against God St. Bernard calls Holy Fear Ianitor Animae The Door-keeper of the Soul As a Noble-man's Porter stands at the Door and keeps out Vagrants so the Fear of God stands and keeps out all sinful Temptations from entring 14. Get a Delight in the Word of God Psal. 119.123 How sweet is thy Word to my taste St. Chrysostom compares God's Word to a Garden If we walk in this Garden and suck Sweetness from the Flowers of the Promises we shall never care to pluck the Forbidden Fruit. Sint castae deliciae meae Scripturae Aug. The Reason why Persons seek after unchaste sinful Pleasures is because they have no better Caesar riding through a City and seeing the Women play with Dogs and Parrots said Sure they have no Children So they that sport with Harlots it is because they have no better Pleasures He that hath once tasted Christ in a Promise is ravish'd with Delight and how would he scorn a Motion to sin Iob said the Word was his appointed Food Iob 23.12 No Wonder then he made a Covenant with his Eyes 15. If you would abstain from Adultery use Serious Consideration Consider 1. God sees thee in the Act of Sin He sees all thy Curtain-wickedness He is Totus Oculus All Eye Aug. The Clouds are no Canopy the Night is no Curtain to hide thee from God's Eye Thou canst not sin but thy Judge looks on Ier. 13.27 I have seen thy Adulteries and thy Neighings Jer. 29.33 They have committed Adultery with their Neighbours Wives even I know and am a Witness saith the Lord. 2. Few that are intangled in the Sin of Adultery recover out of the Snare Prov. 2.19 None that go to her return again That made some of the Ancients conclude that Adultery was an unpardonable Sin But not so David repented and Mary Magdalen was a Weeping Penitent Her Amorous Eyes that had sparkled with Lust she seeks to be revenged of them she washed Christ's Feet with her Tears So that some have recovered out of the Snare But None that go to her return that is very few It is rare to hear of any who are inchanted and bewitched with this Sin of Adultery that recover out of it Eccles. 7.26 Her Heart is Snares and Nets and her Hands as Bands Her Heart is Snares that is she is subtile to deceive those who come to her And Her Hands are Bands That is Her Embraces are powerful to hold and intangle her Lovers Plutarch said of the Persian Kings They were Captives to their Concubines They were so inflamed that they had no Power to leave their Company This Consideration may make all fearful of this Sin None that go to her return again Soft Pleasures harden the Heart 3. Consider what the Scripture saith and it may ponere obicem Lay a Bar in the way to this Sin Mal. 3.5 I will be a swift Witness against the Adulterers It is good when God is a Witness for us When he witnesseth for our Sincerity as he did for Iob But it is sad to have God a Witness against us I saith God will be a Witness against the Adulterer And who shall disprove his Witness And he is both Witness and Iudge Heb. 13.4 Whoremongers and Adulterers God will judge 4. Consider the Sad Farewell this Sin of Adultery leaves it leaves an Hell in the Conscience Prov. 15.4 The Lips of a strange Woman drop as an Honey-comb her End is bitter as Wormwood The Goddess Diana was so artificially drawn that she seemed to smile upon those that came into her Temple but frown on those that went out So the Harlot smiles on her Lovers as they come to her but at last comes the Frown and Sting A Dart strikes through their Liver Prov. 7.23 Her End is bitter When a Man hath been vertuous the Labour is gone but the Comfort remains But when he hath been vicious and unclean the Pleasure is gone but the Sting remains Delectat in momentum cruciat in aeternum Jerom. When the Sences have been feasted with unchaste Pleasures the Soul is left to pay the Reckoning Stollen Waters are sweet But as Poyson tho' it be sweet in the Mouth it torments the Bowels Sin alwas ends in a Tragedy Memorable is that which Fincelius reports of a Priest in Flanders who enticed a Maid to Uncleanness She objected how vile a Sin it was He told her By Authority from the Pope he could commit any Sin So at last he drew her to his wicked purpose But when they had been together a while in came the Devil and took away the Harlot from the Priest's side and notwithstanding all her crying out carried her away If all that are guilty of Bodily Uncleanness in this Nation should have the Devil come and carry them away I fear more would be carried away than would be left behind 16. Pray against this Sin Luther gave a Lady this Advice That when any Lust began to rise in her Heart she should go to Prayer Prayer is the best Armour of Proof Prayer quencheth the Wild-fire of Lust. If Prayer will cast out the Devil why may it not cast out those Lusts which come from the Devil Vse ult If the Body must be kept pure from Defilement much more the Soul of a Christian must be kept pure This is the meaning of the Commandment Not only that we should not stain our Bodies with Adultery but that we should keep our Souls pure To have a chaste Body but an unclean Soul is like a fair Face with bad Lungs or a guilt Chimney-piece that is all Soot within 1 Pet. 1.16 Be ye holy for I am holy The Soul cannot be lovely to God till it hath Christ's Image stamp'd upon it which Image consists in Righteousness and true Holiness Eph. 4.14 The Soul must especially be kept pure because it is the chief place of God's
take heed of which will bring the Fire of God's Wrath. 1. The Fire of Rash Anger Some who profess Religion yet cannot bridle their Tongue they care not what they say in their Anger they will curse their Passions St. Iames saith The Tongue is set on Fire of Hell Chap. 3.6 O take heed of a Fiery Tongue leâ—t it bring thee to Fiery Torment Dives begg'd a Drop of Water to cool his Tongue St. Cyprian saith He had offended most in his Tongue and now that was most set on Fire 2. Take heed of the Fire of Malice Malice is a malignant Humour whereby we wish Evil to another It is a Vermin lives on Blood it studies Revenge Caligula had a Chest where he kept deadly Poysons for them he had Malice against The Fire of Malice brings Men to the Fiery Furnace of God's Wrath. 3. Take heed of the Sin of Vncleanness Heb. 13.4 Whoremongers and Adulterers God will judge Such as burn in Uncleanness are in great Danger to burn one Day in Hell Let one Fire put out another let the Fire of God's Wrath put out the Fire of Lust. 3 d. Br. To you who have a well-grounded hope that you shall not feel this Wrath which you have deserved let me exhort you 1. To be very thankful to God who hath given his Son to save you from this tremendous Wrath. Iesus hath deliver'd you from Wrath to come The Lamb of God was scorch'd in the Fire of God's Wrath for you Christ did feel the Wrath which he did not deserve that you may escape the Wrath which you have deserved Pliny observes that there is nothing better to quench Fire than Blood Christ's Blood hath quench'd the Fire of God's Wrath for you Vpon me upon me be the Curse said Rebecka to Iacob Gen. 27.13 So said Christ to God's Justice Upon me be the Curse that my Elect may inherit the Blessing 2. Be patient under all the Afflictions which you endure Affliction is sharp but this is not Wrath this is not Hell Who would not willingly drink in the Cup of Affliction that knows he shall never drink in the Cup of Damnation Who would not be willing to bear the Wrath of Men that knows he shall never feel the Wrath of God Christian tho thou mayst feel the Rod thou shalt never feel the bloody Ax. Austin once said Strike Lord where thou wilt if sin be pardoned So say Afflict me Lord as thou wilt in this Life seeing I shall escape Wrath to come Quest. What doth God require of us that we may escape the Wrath and Curse due to us for Sin Answ. Faith in Iesus Christ Repentance unto Life with the diligent use of all the outward means whereby Christ communicateth to us the Benefits of Redemption I begin with the First Faith in Iesus Christ Rom. 3.25 Whom God hath set forth to be a Propâ—tiation through Faith in his Blood The great Priviledge in the Text is to have Christ for a Propitiation which is not only to free us from God's Wrath but to ingraâ—iate us into God's Love and Favour And the Means of having Christ to be our Propitiation is Faith in his Blood There is a two-fold Faith Fides quae creditur i. e. The Doctrine of Faith and Fides qua creditur i. e. the Grace of Faith The Act of Justifying Faith lies in Recumbency We do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest on Christ alone for Salvation As a Man that is ready to drown catcheth hold on the Bough of a Tree So a poor trembling Sinner seeing himself ready to perish catcheth hold by Faith on Christ the Tree of Life and so is saved The Work of Faith is the Holy Spirit therefore Faith is called the Fruit of the Spirit Gal. 5.22 Faith doth not grow in Nature it is an outlandish Plant a Fruit of the Spirit This Grace of Faith is Sanctissimum humani pectoris Bonum of all others the most precious rich Faith and most Holy Faith and Faith of Gods Elect. Hence it is called Precious Faith 2 Pet. 1.1 As Gold is the most precious among the Metals so is Faith among the Graces Faith is the Queen of the Graces Faith is the Condition of the Gospel Thy Faith hath saved thee Luke 7.50 Not thy Tears Faith is the Vital Artery of the Soul it animates it Hab. 2.4 The Iust shall live by his Faith Unbelievers tho they breathe yet want Life Faith is as Clemens Alexandrinus calls it a Mother-Grace it excites and invigorates all the Graces Not a Grace stirs till Faith sets it awork Faith sets Repentance awork 't is like Fire to the Still Faith sets Hope awork First we believe the Promise then we hope for it Did not Faith feed the Lamp of Hope with Oyl it would soon die Faith sets Love awork Gal. 5.6 Faith which worketh by love Who can believe in the Infinite Merits of Christ and his Heart not ascend in a Fiery Chariot of Love Faith is a Catholicon or Remedy against all Troubles A Sheat-Anchor we cast out into the Sea of God's Mercy and are kept from sinking in Despair Other Graces have done worthily but thou O Faith excellest them all Indeed in Heaven Love will be the chief Grace but while we are here militant Love must give place to Faith Love takes possession of Glory but Faith gives a Title to it Love is the crowning Grace in Heaven but Faith is the conquering Grace upon Earth 1 Iohn 5.4 This is the Victory that overcometh the World even our Faith Faith carries away the Garland from all the other Graces Other Graces help to sanctifie us but it is Faith only that hath the Honour to Justifie Rom. 5.1 Being justifyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Faith Quest. But how comes Faith to be so precious Ans. Not as it is a more holy Quality or as if it had more Worthiness than other Graces but respectu Objecti As it lays hold on Christ the blessed Object and fetcheth in his Fulness Iohn 9.16 Faith in it self consider'd is but manus mendica The Beggar 's Hand But as this Hand receives the rich Alms of Christ's Merits so it is precious and doth Challenge a Superiority over the rest of the Graces Vse I. 1 st Br. Of all Sins beware of the Rock of Vnbelief Heb. 3.12 Take heed lest there be in any of you an evil Heart of Vnbelief Men think as long as they are not Drunkards or Swearers it is no great matter to be Unbelievers This is the Gospel-sin it dies your other Sins in Grain 1. Unbelief is a Christ-reproaching Sin Unbelief disparageth Christ's Infinite Merit as if it could not save Unbelief makes the Wound of Sin to be broader than the Plaister of Christ's Blood This is an high Contempt offered to Christ and is a deeper Speaâ— than that which the Jews thrust into his Side 2. Unbelief is an Vngrateful Sin Ingratus vitandus est ut dirum scelus tellus ipsa foedius nihil creat
Ingratitude is a Prodigy of Wickedness Unbelief is ungrateful being against the richest Mercy Suppose a King should redeem a Captive and to redeem him should part with his Crown of Gold from his Head and when he had done this should say to the Man redeem'd All I desire of thee in lieu of my Kindness is to believe that I love thee Now if he should say No I do not believe any such thing Or That thou carest not at all for me I appeal to you Were not this odious Ingratitude So is the Case here God hath sent his Son to shed his Blood now God requires only to believe in him that he is able and willing to save us No saith Unbelief his Blood was not shed for me I cannot perswade my self that Christ hath any purpose of Love to me Is not this horrid Ingratitude And this inhanceth a Sin and makes it of a Crimson Colour 3. Unbelief is a Leading Sin It is the Breeder of Sin Qualitas malae vitae initium sumit ab infidelitate Unbelief is a Root-sin and the Devil labours to water this Root that the Branches may be fruitful 1. Unbelief breeds Hardness of Heart Therefore they are put together Mark 16.14 Christ upbraided them with their Vnbelief and Hardness of Heart Unbelief breeds the Stone of the Heart He who believes not in Christ is not affected with his Sufferings he melts not in Tears of Love Unbelief freeth the Heart first it defiles and then it hardens 2. Unbelief breeds Profaneness An Unbeliever will stick at no sin neither at Fals◠Weights nor False Oaths He will swallow down Treason Iudas was first an Unbeliever and then a Traitor Iohn 6.64 He who hath no Faith in his Heart will have no Fear of God before his Eyes 4. Unbelief is a Wrath-procuring Sin 't is Inimica Salutis Bern. Iohn 3.18 Iam condemnatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dying so he is as sure to be condemned as if already Iohn 3.36 He that believeth not on the Son the Wrath of God abideth on him He who believes not in the Blood of the Lamb must feel the Wrath of the Lamb. The Gentiles that believe not in Christ will be as well damned as the Jews who blaspheme him And if Unbelief be so fearful and damnable a Sin shall we not be afraid to live in it 2 d. Br. All Graces set Faith awork on Christ. Iohn 3.15 That whosoever believeth in him should not perish Eph. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above all taking the Shield of Faith Say as Queen Esther I will go in to the King and if I perish I perish She had nothing to encourage her she ventur'd against Law yet the Golden Scepter was held forth to her We have Promises to encourage our Faith Iohn 6.37 He that cometh unto me I will in no wise cast out Let us then advance Faith by an holy Recumbency on Christ's Merits Christ's Blood will not justifie without believing They are both put together in the Text Faith in his Blood The Blood of God without Faith in God will not save Christ's Sufferings are the Plaister to heal a Sin-sick Soul but this Plaister must be apply'd by Faith 'T is not Money in a rich Man's Hand tho' offered to us will enrich us unless we receive it So it is not Christ's Vertues or Benefits will do us good unless we receive them by the Hand of Faith Above all Graces set Faith on Work Remember this Grace is most acceptable to God and that upon many accounts 1. Because it is a God-exalting Grace It glorifies God Rom. 4.20 Abraham being strong in Faith gave Glory to God To believe that there 's more Mercy in God and Merit in Christ than Sin in us and that Christ hath answered all the Demands and Challenges of the Law and that his Blood hath fully satisfied for us this is in an high Degree to honour God Faith in the Mediator brings more Glory to God than Martyrdom or the most Heroick Act of Obedience 2. Faith in Christ is so acceptable to God because it is such a Self-denying Grace it makes a Man go out of himself renounce all Self-righteousness and wholly rely on Christ for Justification Faith is very humble it confesseth its own Indigence and lives wholly upon Christ. As the Bee sucks Sweetness from the Flower so Faith sucks all its Strength and Comfort from Christ. 3. Faith is a Grace so acceptable to God because by Faith we present a Righteousness to God which doth best please him We bring the Righteousness of Christ into the Court which is called the Righteousness of God 2 Cor. 5.21 To bring Christs Righteousness is to bring Benjamin with us A Believer may say Lord it is not the Righteousness of Adam or of the Angels but of Christ who is God-Man Man that I bring before thee The Lord cannot choose but smell a sweet Savour in Christ's Righteousness Vse II. Trial. Let us try our Faith there is something which looks like Faith and is not Pliny saith there is a Cyprian Stone which is in Colour like a Diamond but it is not of the right kind There is a false spurious Faith in the World Some Plants have the same Leaf with others but the Herbalists can distinguish them by the Root and Taste Something may look like true Faith but it may be distinguished several ways 1. Trial. True Faith is grounded upon Knowledge Knowledge carries the Torch before Faith There is a Knowledge of Christ's Orient Exercises Phil. 3.8 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all made up of Love and Beauty True Faith is a Judicious Intelligent Grace it knows whom it believes and why it believes Faith is seated as well in the Vnderstanding as the Will It hath an Eye to see Christ as well as a Wing to fly to him Such therefore as are invailed with Ignorance or have only an Implicit Faith to believe as the Church believes have no true genuine Faith 2. Faith lives in a broken Heart Mark 9.24 He cryed out with Tears Lo I believe True Faith is always in an Heart bruised for Sin Such therefore whose Hearts were never touched for Sin have no Faith If a Physician should tell us there were an Herb would help us against all Infections but it always grows in a watery place If we should see an Herb like it in Colour Leaf Smell Blossom but it grows upon a Rock we would conclude this were the wrong Herb. So saving Faith doth always grow in an Heart humbled for Sin it grows in a weeping Eye a watry Conscience Therefore if there be a shew of Faith but it grows upon a Rock an hard impenitent Heart this is not the true Faith 3. True Faith is at first nothing but an Embryo it is minute and small it is full of Doubtings Temptations Fears It begins in Weakness It is like the smoaking Flax Matth. 12.20 It smoaks with Desires but doth not flame with Comfort It is at first
lies heavy upon a Man he is sick or lame he may vent a Sigh or Tear and say Lord have Mercy yet this is no true Repentance Ahab did more than all this 1 Kings 21.27 He rent his Cloaths and fasted and lay in Sackcloth and went softly His Cloaths were rent but not his Heart The Eye may be Watery and the Heart Flinty An Apricock may be soft without but it hath an hard Stone within 4. Counterfeit Good Motions arising in the Heart Every good Motion is not Repentance Some think if they have Motions in their Hearts to break off their Sins and become Religious this is Repentance As the Devil may stir up bad Motions in the Godly so the Spirit of God may stir up good Motions in the Wicked Herod had many good Thoughts and Inclinations stirr'd up in him by Iohn Baptist's Preaching yet he did not truly repent for he still lived in Incest 5. Counterfeit Vows and Resolutions What Vows and Solemn Protestations do some make in their Sickness if God recover them they will be new Men but afterwards are as bad as ever Ier. 2.20 Thou saidst I will not transgress Here was a Resolution but for all this she ran after her Idols Vnder every green Tree thou wanderest playing the Harlot 6. Counterfeit Leaving off some gross Sin But that is a Mistake For 1. A Man may leave some Sins and keep other Herod did reform many things amiss but kept his Herodias 2. An old Sin may be left to entertain a new A Man may leave off Riot and Prodigality and turn Covetous This is to exchange a Sin These are the Counterfeits of Repentance Now if you find that yours is a Counterfeit Repentance and you have not repented aright mend what you have done amiss As in the Body if a Bone be set wrong the Chyrurgeon hath no ways but to break it again and set it right So must you do by your Repentance if you have not repented aright you must have your Heart broken again in a Godly Manner and be more deeply afflicted for Sin than ever And that brings me to the Second to show wherein True Repentance consists It consists in Two things 1. Humiliation Lev. 26.41 If their Vncircumcised Hearts be humbled There is as the School-men a two-fold Humiliation or breaking of the Heart 1. Attrition As when a Rock is broken in pieces this is done by the Law which is an Hammer to break the Heart 2. Contrition as whâ—n Ice is melted into Water This is done by the Gospel which is as a Fire to melt the Heart Ier. 23.9 It is the Sence of abused kindness causeth Contrition 2. Transformation or Change Rom. 12.2 Be ye transformed by the renewing of your Mind Repentance works a Change in the whole Man As Wine put into a Glass where Water is the Wine runs into every part of the Water and changeth its Colour and Taste So true Repentance doth not rest in one part but diffuse and spread it self into every part 1. Repentance causeth a Change in the Mind Whereas before a Man did like Well of Sin and say in Defence of it as Ionah I did well to be angry Chap. 2.9 So I did well to Swear and break the Sabbath When once a Man becomes a Penitent his Judgment is chang'd he now looks upon Sin as the Greatest Evil. The Greek Word for Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies After-Wisdom When having seen how deformed and damnable a thing Sin is we change our Mind Paul before Conversion verily thought he ought to do many things contrary to the Name of Iesus Acts 26.9 But when he became a Penitent now he was of another Mind Phil. 3.8 I count all things but loss for the Excellency of the Knowledge of Christ Iesus Repentance causeth a Change of Judgment 2. Repentance causeth a Change in the Affections which move under the Will as the Commander in Chief Repentance doth metamorphize the Affections It turns rejoycing in Sin into Sorrow for Sin It turns Boldness in Sin into holy Shame It turns the Love of Sin into Hatred As Amnon hated Tamar more than ever he loved her 2 Sam. 13.15 So the true Penitent hateth Sin more than ever he loved it Psal. 119.104 I hate every false way 3. Repentance works a Change in the Life Tho Repentance begins at the Heart it doth not rest there but goes into the Life I say it begins at the Heart Ier. 4.14 O Ierusalem wash thy Heart If the Spring be corrupt there can no pure Stream run from it But tho Repentance begins at the Heart it doth not rest there but changeth the Life What a Change did Repentance make in Paul It changed a Persecutor into a Preacher What a Change did it make in the Jailor Acts 16.33 He took the Apostles and washed their Stripes and set Meat before them What a Change did it make in Mary Magdalen She that before did kiss her Lovers with wanton Embraces now kisseth Christ's Feet She that did use to â—â—rl her Hair and dress it with costly Jewels now she makes it a Towel to wipe Christ's Feet Her Eyes that used to sparkle with Lust and with impure Glances to entice her Lovers now she makes them a Fountain of Tears to wash her Saviours Feet Her Tongue that used to speak vainly and loosely now it is an instrument set in Tune to praise God And this Change of Life hath two things in it 1. The Terminus à quo a breaking off Sin Dan. 4.27 Break off thy Sin by Righteousness And this breaking off Sin must have three Qualifications 1. It must be Vniversal a breaking off all Sin One Disease may kill as well as more One Sin lived in may damn as well as more The real Penitent breaks off Secret Gainful Complexion Sins He takes the Sacrificing Knife of Mortification and runs it through the Heart of his dearest Lusts. 2. Breaking off Sin must be Sincere it must not be out of Fear or Design but upon Spiritual Grounds As 1. From Antipathy and Disgust 2. From a Principle of Love to God If Sin had not such Evil Effects yet a true Penitent would forsake it out of Love to God The best way to separate things that are frozen is by Fire When Sin and the Heart are frozen together the best way to separate them is the Fire of Love Shall I sin against a gracious Father and abuse that Love which pardons me 3. The breaking off Sin must be perpetual so as never to have to do with Sin any more Hos. 14.8 What have I to do any more with Idols Repentance is a Spiritual Divorce which must be till Death 2. Change of Life hath in it Terminus ad quem a returning to the Lord. It is called Repentance towards God Acts 20.21 'T is not enough when we repent to leave Old Sins but we must engage in God's Service As when the Wind leaves the West it turns into a contrary Corner The repenting Prodigal
Apostacy 'T is a renouncing of our Baptism 'T is damnable Perjury to go away from God after a Solemn Vow 2 Tim. 4.10 Demas hath forsaken me He turned Renegado and afterward became a Priest in an Idol Temple saith Dorotheus Iulian the Apostate Gregory Nazianzen observes bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen Gods and so as much as in him lay washed off his former Baptism The Case of such as fall away after Baptism is dreadful Heb. 10.38 If any Man draw back The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back alludes to a Souldier that steals away from his Colours So if any Man steal away from Christ and run over to the Devils side my Soul shall have no pleasure in him That is I will be severely avenged on him I will make my Arrows drunk with his Blood If all the Plagues in the Bible can make that Man miserable he shall be so II. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption is the Lord's Supper Mark XIV 24 And as they did Eat Iesus took Bread c. Secondly Having spoken of the Sacrament of Baptism I come now to the Sacrament of the Lord's Supper The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted Here we have to do more immediately with the Person of Christ. In Prayer we draw nigh to God in the Sacrament we become one with him In Prayer we look up to Christ in the Sacrament by Faith we touch him In the Word Preached we hear Christ's Voice in the Sacrament we feed on him Quest. 1. What Names and Titles in Scripture are given to the Sacrament Resp. 1. It is called 1. Mensa Domini The Lord's Table 1 Cor. 10.21 The Papists call it an Altar not a Table The Reason is because they turn the Sacrament into a Sacrifice and pretend to offer up Christ corporally in the Maâ—s It being the Lord's Table shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries The Lord takes notice of the Frame of our Hearts when we come to his Table Matth. 22.11 The King came in to see the Guests We dress our selves when we come to the Table of some Great Monarch We should think with our selves we are going to the Table of the Lord therefore should dress our selves by Holy Meditation and Heart-Consideration Many think it is enough to come to the Sacrament but mind not whether they come in Due Order Perhaps they had scarce a serious Thought before whither they were going All their Dressing was by the Glass not by the Bible Chrysostom calls it The dreadful Table of the Lord So it is to such as come unworthily 2. The The Sacrament is called Coena Domini the Lord's Supper 1 Cor. 11.20 to import it is a Spiritual Feast It is indeed a Royal Feast God is in this Cheer Christ in both Natures God and Man is the matter of this Supper 3. The Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion 1 Cor. 10.16 The Bread which we break is it not the Communion of the Body of Christ The Sacrament being called a Communion shews 1. That this Ordinance is only for Believers because none else can have Communion with Christ in these Holy Mysteries Communio fundatur in â—nione Faith only gives us Union with Christ and by Vertue of this we have Communion with him in his Body and Blood None but the Spouse communicates with her Husband A Stranger may drink of his Cup but she only hath his Heart and communicates with him in a Conjugal manner So Strangers may have the Sign drink of the Cup but only Believers drink Christ's Blood and have Communion with him in his Priviledges 2. The Sacrament being a Communion shews That it is Symbolum Amoris a Bond of that Unity and Charity which should be among Christians 1 Cor. 10.17 We being many are one Body As many Grains make One Bread so many Christistians are one Body A Sacrament is a Love-Feast The Primitive Christians as Iustin Martyr notes had their Holy Salutations at the Blessed Supper in token of that Dearness of Affection which they did bear each to other It is a Communion therefore there must be Love and Union The Israelites did eat the Passover with Bitter Herbs so must we eat the Sacrament with bitter Herbs of Repentance but not with bitter Hearts of Wrath and Malice The Hearts of the Communicants should be knit together with the Bond of Love Thou braggest of thy Faith saith Austin but show me thy Faith by thy Love to the Saints For as in the Sun Light and Heat are inseparable so Faith and Love are twisted together inseparably Where there are Divisions the Lord's Supper is not properly a Communion but a Disunion Quest. 2. What is the Lord's Supper Resp. It is a visible Sermon wherein Christ crucify'd is set before us or it is a Sacrament of the New Testament wherein by receiving the Holy Elements of Bread and Wine our Communion with Christ is signify'd and seal'd up to us Or thus It is a Sacrament Divinely Instituted wherein by giving and receiving Bread and Wine Christ's Death is shewed forth and the worthy Receivers are by Faith made Partakers of his Body and Blood and all the Benefits flowing from thence For the further explaining of the Nature of the Lord's Supper I shall look back to to the Institution 1. Iesus took Bread Here is the Master of the Feast or the Institutor of the Sacrament The Lord Iesus he took Bread He only is fit to Institute a Sacrament who is able to give Vertue and Blessing to it 2. He took Bread Christ's Taking of the Bread was one Part of his Consecration of the Elements and setting them apart for an Holy Use. And as Christ did consecrate the Elements so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord's Supper How unseemly a Sight is it to see any come to these Holy Elements having Hearts leavened with Pride Covetousness Envy These do with Iudas receive the Devil in the Sop and are no better than Crucifyers of the Lord of Glory 3. And Blessed it This is another Part of the Consecration of the Element Christ blessed it He blesseth and it shall be blessed Viz. He look'd up to Heaven for a Benediction upon this Ordinance newly founded 4. And Brake it The Bread broken and the Wine poured out was to signifie to us the Agony and Ignominy of Christ's Sufferings the Rending of Christs Body on the Cross and that Effusion of Blood which was distilled from his blessed Sides 5. And gave it to them Christ's giving the Bread denotes Christ's giving of himself and all his Benefits to us freely Tho Christ was sold yet given Iudas did sell Christ but Christ gave himself to us 6. He gave it to Them viz. The Disciples This is Childrens Bread
Christ could not have prepared Mansions for us if he had not first purchased them by his Death So that we have a great deal of cause to commemorate Christ's Death in the Sacrament Quest. In what Manner are we to remember the Lord's Death in the Sacrament Answ. It is not only an Historical Remembrance of Christ's Death and Passion Thus Iudas remembers Christ's Death and how he betray'd him And Pilate remembers Christ ' Death and how he crucify'd him But our remembring Christ's Death in the Sacrament must be 1. A Mournful Remembrance We must not be able to look on Christ crucified with dry Eyes Zech. 12.10 They shall look on him whom they have pierced and mourn over him O Christian when thou lookest on Christ in the Sacrament remember how oft thou hast crucifyed him The Jews did it but once thou often Every Oath is a Nail with which thou piercest his Hands Every unjust sinful Action is a Spear with which thou woundest his Heart O remember Christ with Sorrow to think thou shouldst make his Wounds bleed afresh Mark XIV 22 23 24. Iesus took Bread c. 2. It must be a Ioyful Remembrance Iohn 8.56 Abraham saw my Day and rejoyced When a Christian sees a Sacrament Day approach he should rejoyce This Ordinance of the Supper is an Earnest of Heaven 't is the Glass in which we see him whom our Souls love It is the Chariot by which we are carried up to Christ. When Iacob saw the Waggons and Chariots which were to carry him to his Son Ioseph his Spirit revived Gen. 45.27 God hath appointed the Sacâ—â—ment on purpose to chear and revive a sad Heart When we look on our Sins â—e have cause to mourn but when we see Christ's Blood shed for our Sins this may make us rejoyce In the Sacrament our Wants are supplyed our Strength is renewed Here we meet with Christ and doth not this call for Joy A Woman that hath been long debarred from the Society of her Husband how glad is she of his Presence At the Sacrament the believing Spouse meets with Christ He saith to her All I have is thine My Love is thine to pity thee my Mercy is thine to save thee How can we think in the Sacrament on Christ's Blood shed and not rejoyce Sanguis Christi clavis Paradisi Christ's Blood is the Key which opens Heaven else we had been all shut out 3. End of the Sacrament is to work in us an endeared Love to Christ. When Christ bleeds over us well may we say Behold how he loved us Who can see Christ die and not be Sick of Love That is an Heart of stone whom Christ's Love will not melt 4. End of the Sacrament the mortifying of Corruption To see Christ crucified for us is a means to crucify sin in us Christ's Death like the Water of Jealousie makes the Thigh of Sin to rot Numb 5.27 How can a Wife endure to see that Spear which killed her Husband How can we endure those sins which made Christ vail his Glory and lose his Blood When the People of Rome saw Caesar's bloody Robe they were incensed against them that slew him Sin hath rent the White Robe of Christ's Flesh and died it of a crimson Colour The Thoughts of this will make us seek to be avenged on our sins 5. End the Augmentation and Encrease of all the Graces Hope Zeal Patience The Word Preached begets Grace the Lord's Supper nourisheth it The Body by feeding encreaseth Strength so doth the Soul by feeding on Christ Sacramentally Cum defecerit virtus mea calicem salutarem accipiam Bern. When my spiritual strength begins to fail I know a Remedy saith Bernard I will go the Table of the Lord there I will drink and recover my decayed strength There is difference between Dead Stones and Living Plants The Wicked who are Stones receive no spiritual Encrease but the Godly who are Plants of Righteousness being watered with Christ's Blood grow more fruitful in Grace Quest. 4. Why are we to receive this Holy Supper Answ. Because it is a Duty incumbent Take Eat And observe it is a Command of Love If Christ had commanded us some great matter would not we have done it 2 Kings 5.13 If the Prophet had bid thee do some great thing wouldst thou not have done it If Christ had enjoyned us to have given him a Thousand of Rams or to have parted with the Fruit of our Bodies would we not have done it Much more when he only saith Take and Eat Let my broken Body feed you let my Blood poured out save you Take and Eat This is a Command of Love and shall we not readily obey 2. We are to celebrate the Lord's Supper because it is a provoking to Christ to stay away Prov. 9.2 Wisdom hath furnished her Table So Christ hath furnished his Table set Bread and Wine representing his Body and Blood before his Guests and they wilfully turn their Backs upon the Ordinance Christ looks upon it as a slighting of his Love and that makes the Fury rise up in his Face Luke 14.24 For I say unto you that none of those that were bidden shall taste of my Supper I will shut them out of my Kingdom I will provide them a black Banquet where weeping shall be the first Course and gnashing of Teeth the Second Quest. 5. Whether the Lord's Supper be oft to be Administred Resp. Yes 1 Cor. 11.26 As oft as ye eat of this Bread The Ordinance is not to be celebrated once in a Year or once in our Lives but often A Christians own Necessities may make him come often hither His Corruptions are strong therefore he had need come often hither for an Antidote to expell the Poyson of Sin and his Graces are weak Grace is like a Lamp if it be not often fed with Oyl it is apt to go out How therefore do they sin against God who come but very seldom to this Ordinance Can they thrive who for a long time forbear their Food And others there are who do wholly forbear This is a great Contempt offered to Christ's Ordinance Men do as it were tacitly say Let Christ keep his Feast to himself What a cross-grain'd piece is Man he will Eat when he should not and he will not eat when he should When God said Eat not of this forbidden Fruit then he will be sure to eat When God saith Eat of this Bread and Drink of this Cup then he refuseth to eat Quest. 6. Are all to come promiscuously to this Holy Ordinance Resp. No that were to make the Lord's Table an Ordinary Christ forbids to cast Pearls before Swine The Sacramental Bread is Children's Bread and it is not to be cast to the Profane As at the giving of the Law God set Bounds about the Mount that none might touch it So God's Table should be guarded that the Profane should not come near In the Primitive Times after Sermon done and they were going to
Christ and all his Benefits to us We are to pray that this great Ordinance may be Poyson to our Sins and Food to our Graces That as it was with Ionathan when he had tasted the Honey-Comb his Eyes mere enlightned 1 Sam. 14.27 So that by our receiving this Holy Eucharist our Eyes may be so enlightned as to discern the Lord's Body Thus should we implore a Blessing upon the Ordinance before we come The Sacrament is like a Tree hung full of Fruit but none of this Fruit will fall unless shaken by the Hand of Prayer 2. That the Sacrament may be effectual to us as there must be a Due Preparing for it so a right partaking of it Which right Participation of the Sacrament is in Three Things 1. When we draw nigh to God's Table in an humble Sense of our Vnworthiness We do not deserve one Crumb of the Bread of Life we are poor Indigent Creatures who have lost our Glory and are like a Vessel that is Shipwrack'd We smite on our Breast as the Publican God be merciful to us Sinners This is a right Partaking of the Ordinance 'T is part of our Worthiness to see our Unworthiness 2. We rightly partake of the Sacrament when at the Lord's Table we are fill'd with Anhelations of Soul and inflamed Desires after Christ and nothing can quench our Thirst but his Blood Matth. 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they that thirst They are blessed not only when they are filled but while they are thirsting 3. A right participation of the Supper is when we receive in Faith Without Faith we get no good What is said of the Word Preached It profiteth not not being mixed with Faith Heb. 4.2 is as true of the Sacrament Christ turned Stones into Bread Unbelief turns the Bread into Stones that it doth not nourish Then we partake aright when we come in Faith Faith hath a two-fold Act an adhering and an applying By the first Act we go over to Christ by the second Act we bring Christ over to us Gal. 2.20 This is the great Grace we must set awork Acts 10.43 Philo calls it Fides Occulata Faith is the Eagle Eye that discerns the Lord's Body Faith causeth a virtual Contact it toucheth Christ. Christ said to Mary Touch me not c. Iohn 20.17 She was not to touch him with the Hands of her Body But he saith to us Touch me Touch me with the Hand of your Faith Faith makes Christ present to the Soul The Believer hath a real Presence in the Sacrament The Body of the Sun is in the Firmament but the Light of the Sun is in the Eye Christ's Essence is in Heaven but he is in a Believers Heart by his Light and Influence Eph. 3.17 That Christ may dwell in your Heart by Faith Faith is the Pallat which tastes Christ 1 Pet. 2.3 Faith makes a Concoction it causeth the Bread of Life to nourish Faith causeth a Coalition it makes us one with Christ Eph. 1.23 Other Graces make us like Christ Faith makes us Members of Christ. Fourthly Then we partake aright of the Sacrament when we receive in Love 1. Love to Christ. Who can see Christ pierced with a Crown of Thorns sweating in his Agony bleeding on the Cross but his Heart must needs be endeared in Love to him How can we but love him who hath given his Life a ransom for us Love is the Spiced Wine and Juyce of the Pomgranate which we must give Christ Cant. 8.2 Our Love to this Superiour and Blessed Jesus must exceed our Love to other things as the Oyl runs above the Water Tho' we cannot with Mary bring our costly Oyntment to anoynt Christ's Body yet we do more than this when we bring him our Love which is sweeter to him than all Oyntments and Perfumes 2. Love to the Saints This is a Love-Feast Tho' we must eat this Supper with the Bitter Herbs of Repentance yet not with the bitter Herbs of Malice Were it not sad if all the Meat one eats should turn to bad Humours He who comes in Malice to the Lord's Table all he eats is to his hurt He eats and drinks Damnation to himself 1 Cor. 11.29 Come in Love It is with Love as it is with Fire You keep Fire all the Day upon the Hearth but upon special occasions you draw the Fire out larger So tho we must have Love to all yet to the Saints who are our Fellow-Members here we must draw out the Fire of our Love larger and we must show the Largeness of our Affections to them by prizing their Persons by chusing their Company by doing all Offices of Love to them counselling them in their Doubts comforting them in their Fears supplying them in their Wants Thus one Christian may be an Eben-ezer to another and as an Angel of God to him The Sacrament cannot be effectual to him who doth not receive in Love If a Man drinks Poyson and then takes a Cordial the Cordial will do him little good He who hath the Poyson of Malice in his Soul the Cordial of Christ's Blood will do him no good Come therefore in Love and Charity And thus we see how we may receive the Supper of the Lord that it may be Effectual to our Salvation Vse I. From the whole Doctrine of the Sacrament learn How precious should a Sacrament be to us It is a Sealed Deed to make over the Blessings of the New Covenant to us Justification Sanctification Glory A small piece of Wax put to a Parchment is made the Instrument to confirm a rich Conveyance or Lordship to another So these Elements in the Sacrament of Bread and Wine tho in themselves of no great value yet being consecrated to be Seals to Confirm the Covenant of Grace to us so they are of more value than all the Riches of the Indies Vse II. The Sacrament being such an Holy Mystery let us come to this Holy Mystery with Holy Hearts There 's no receiving a crucify'd Christ but into a consecrated Heart Christ in his Conception lay in a pure Virgins Womb and at his Death his Body was wrapped in clean Linnen and put in a new Virgin-Tomb never yet defiled with Rottenness If Christ would not lie in an unclean Grave sure he will not be received into an unclean Heart Isa. 52.11 Be ye clean that bear the Vessels of the Lord. If they who did carry the Vessels of the Lord were to be holy then they who are to be the Vessels of the Lord and are to hold Christ's Body and Blood ought to be holy Vse III. Consolation Christ's Body and Blood in the Sacrament is a most Sovereign Elixir or Comfort to a distressed Soul Christ having poured out his Blood now God's Justice is fully satisfied There is in the Death of Christ enough to answer all Doubts What if Sin is the Poyson here is the Flesh of Christ an Antidote against it What if Sin be red as Scarlet is not Christ's
the power of Godliness cannot say God is their Father they may say Our Father which art in Hell Well then how may we know that God is our Father Resp. 1. By having a Filial disposition This is in four things 1. To melt in tears for Sin A Child weeps for offending his Father When Christ looked on Peter and he remembred his Sin in denying Christ he fell a weeping Clemens Alexandrinus reports of Peter he never heard a Cock crow but he wept This is a sign God is our Father When the heart of stone is taken away and there is a gracious thaw in the heart it melts in tears for Sin and he who hath a Child-like heart mourns for Sin in a Spiritual manner as it is Sin He grieves for it 1. As it is an Act of Pollution Sin deflours the Virgin-Soul it defaceth Gods Image it turns beauty into deformity 't is called the plague of the heart 1 Kings 8.38 It is the spirits of evil distilled A Child of God mourns for the defilement of Sin Sin hath a blacker aspect than Hell 2. He who hath a Child-like heart grieves for Sin as 't is an Act of Enmity Sin is diametrically opposite to God It is called a walking contrary to God Lev. 26.40 If they shall confess their iniquity and that they have walked contrary to me Sin doth all it can to spight God If God be of one mind Sin will be of another Sin would not only unthrone God but it strikes at his very Being if Sin could help it God should be no longer God A Child-like heart grieves for this O saith he that I should have so much enmity in me that my Will should be no more subdued to the Will of my Heavenly Father this springs a leak of godly sorrow 3. A Child-like heart weeps for Sin as it is an Act of Ingratitude Sin is an abuse of Gods Love it is a taking the Jewels of Gods Mercies and making use of them to sin God hath done more for his Children than others he hath planted his grace and given them some intimations of his favour and to sin against kindness dyes a sin in grain and makes it Crimson Like Absalom as soon as his Father kissed him and took him into favour plotted Treason against him Nothing so melts a Child-like heart in tears as sins of unkindness O that I should sin against the Blood of a Saviour and the Bowels of a Father I condemn ingratitude in my Child yet I am guilty of ingratitude against my Heavenly Father This opens a vein of godly sorrow and makes the heart bleed afresh certainly this evidenceth God to be our Father when he hath given us this Child-like frame of heart to weep for sin as it is sin an act of Pollution Enmity Ingratitude A wicked Man may mourn for the bitter Fruit of Sin but only a Child of God can grieve for the odious Nature of Sin 2. A Filial or Child-like disposition is to be full of sympathy We lay to heart the dishonours reflected upon our Heavenly Father when we see Gods Worship adulterated his Truth mingled with the poyson of Errour it is as a Sword in our Bones to see Gods Glory suffer Psal. 119.158 I beheld the transgressors and was grieved Homer describing Agamemnons grief when he was forced to sacrifice his Daughter Iphigenia brings in all his Friends weeping and condoling with him so when God is dishonoured we sympathize and are as it were clad in mourning A Child that hath any good Nature is cut to the heart to hear his Father reproached An Heir of Heaven takes a dishonour done to God more heinous than a disgrace done to himself 3. A Filial disposition is to love our Heavenly Father He is unnatural that doth not love his Father God who is crown'd with excellency is the proper object of delight and every true Child of God saith as Peter Lord thou knowest that I love thee But who will not say he loves God If ours be a true genuine love to our Heavenly Father it may be known 1. By the effects 1. Then we have an holy fear There is a fear which ariseth from love to God that is we fear the loss of the visible tokens of Gods presence 1 Sam. 4.13 Elies heart trembled for the Ark. It is not said his heart trembled for his two Sons Hophni and Phinchas but his heart trembled for the Ark because the Ark was the special sign of Gods Presence and if that were taken the Glory was departed He who loves his Heavenly Father fears least the tokens of his Presence should be removed least Profaneness should break in like a flood least Popery should get head and God should go from a people The presence of God in his Ordinances is the glory and strength of a Nation The Trojans had the Image of Pallas and they had an opinion that as long as that Image was preserved among them they should never be conquered So long as Gods presence is with a people so long they are safe Every true Child of God fears least God should go and the glory depart Try by this whether we have a Filial disposition Do we love God and doth this love cause fear and jealousie Are we afraid least we should lose Gods presence Least the Sun of Righteousness remove out of our Horizon Many are afraid least they should lose some of their Worldly profits but not least they lose the presence of God If they may have Peace and Trading they care not what becomes of the Ark of God A true Child of God fears nothing so much as the loss of his Fathers presence Hos. 9.12 Wo to them when I depart from them 2. Love to our Heavenly Father is seen by loving his Day Isa. 58.13 If thou call the Sabbath a delight The Antients called this Regina Dierum the Queen of Days If we love our Father in Heaven we spend this day in Devotion in Reading Hearing Meditating On this day Manna falls double God sanctified the Sabbath He made all the other days in the Week but he hath sanctified this day this day he hath crown'd with a Blessing 3. Love to our Heavenly Father is seen by loving his Children 1 Iohn 5.1 Every one that loveth him that begat loveth him also that is begotten of him If we love God the more we see of God in any the more we love them we love them though they are poor A Child loves to see his Fathers picture though hung in a mean frame we love the Children of our Father though they are persecuted 2 Tim. 1.16 Onesiphorus was not ashamed of my chain Constantine did kiss the hole of Paphnusius's eye because he suffered the loss of his eye for Christ. It appears they have no love to God who have no love to his Children they care not for their company they have a secret disgust and antipathy against them Hipocrites pretend great reverence to the Saints departed they canonize
dead Saints but persecute living I may say of these as the Apostle Heb. 12.8 They are bastards not sons 4. Effect of love if we love our Heavenly Father then we will be Advocates for him and stand up in the defence of his Truth He who loves his Father will plead for him when he is traduced and wronged He hath no Child-like heart no love to God who can hear Gods name dishonoured and be silent Doth Christ appear for us in Heaven and are we afraid to appear for him on Earth Such as dare not own God and Religion in times of danger God will be ashamed to be called their God it would be a reproach to him to have such Children as will not own him 2. A Child-like love to God is known as by the Effects so by the Degree it is a superiour love We love our Father in Heaven above all other things above Estate or Relations as Oyl runs above the Water Psal. 73.25 A Child of God seeing a super eminency of Goodness and a constellation of all Beauties in God he is carried out in love to him in the highest measure As God gives his Children such a love as he doth not bestow upon the wicked electing love so Gods Children give God such a love as they bestow upon none else adoring love they give him the flower and spirits of their love they love him with a love joyned with worship this spiced Wine they keep only for their Father to drink of Cant. 8.2 4. A Child-like disposition is seen in honouring our Heavenly Father Mal. 1.6 A Son honoureth his Father Quest. How 〈◊〉 show our honour to our Father in Heaven Resp. 1. By having a reverential awe of God upon us Lev. 25.17 Thou shalt fear thy God This reverential fear of God is when we dare do nothing that he hath forbidden in his Word Gen. 39.9 How can I do this great wickedness and sin against God It is the part of the honour a Son gives to his Father he fears to displease him 2. We show our honour to our Heavenly Father by doing all we can to exalt God and make his Excellencies shine forth though we cannot lift up God higher in Heaven yet we may lift him higher in our hearts and in the esteem of others When we speak well of God set forth his renown display the trophies of his goodness when we ascribe the glory of all we do to God when we are the trumpeters of Gods praise this is an honouring our Father in Heaven and a certain sign of a Child-like heart Psal. 50.23 Whoso offereth praise glorifieth me 2. We may know God is our Father by our resembling of him The Child is his Fathers Picture Iudg. 8.18 Each one resembled the children of a King Every Child of God resembles the King of Heaven herein Gods adopting Children and Mans differ A Man adopts one for his Son and Heir that doth not at all resemble him but whosoever God adopts for his Child is like him he not only bears his Heavenly Fathers Name but Image Col. 3.10 And have put on the new man which is renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the image of him that created him He who hath God for his Father resembles God in Holiness Holiness is the glory of the Godhead Exod. 15.11 The Holiness of God is the intrinsick Purity of his Essence He who hath God for his Father partakes of the Divine Nature though not of the Divine Essence yet of the Divine Likeness As the Seal sets its print and likeness upon the Wax so he who hath God for his Father hath the print and effigies of his Holiness stamped upon him Psal. 106.16 Aaron the Saint of the Lord. Wicked Men desire to be like God hereafter in glory but do not affect to be like him here in grace they give it out to the World that God is their Father yet have nothing of God to be seen in them they are unclean they not only want his Image but hate it 3. We may know God is our Father by having his Spirit in us 1. By having the intercession of the Spirit 'T is a Spirit of Prayer Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Prayer is the Souls breathing it self into the bosom of its Heavenly Father None of Gods Children are born dumb implet Spiritus sanctus organum suum tanquam Pila chordarum tangit Spiritus Dei corda sanctorum Prosper Acts 9.11 Behold he prayeth But it is not every Prayer evidenceth Gods Spirit in us Such as have no grace may excel in gifts and affect the hearts of others in Prayer when their own hearts are not affected As the Lute makes a sweet sound in the ears of others but it self is not sensible how therefore shall we know our Prayers are indited by Gods Spirit and so he is our Father Resp. 1. When they are not only Vocal but Mental when there are not only gifts but groans Rom. 8.26 The best Musick is in consort the best Prayer is when the heart and tongue joyn together in consort 2. When they are zealous and fervent Iam. 5.16 The effectual fervent Prayer of a righteous man availeth much The eyes melt in Prayer the heart burns Fervency is to Prayer as Fire to the Incense it makes it ascend to Heaven as a sweet perfume 3. When Prayer hath Faith sprinkled in it Prayer is the Key of Heaven and Faith is the hand that turns it Rom. 8.15 We cry Abba Father We cry there is fervency in Prayer Abba Father there is Faith Those Prayers suffer shipwrack which dash upon the rock of unbelief Thus we may know God is our Father by having his Spirit praying in us As Christ intercedes above so the Spirit intercedes within 2. By having the renewing of the Spirit which is nothing else but Regeneration which is called a being born of the Spirit Iohn 3.5 This regenerating work of the Spirit is a transformation or change of Nature Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye transformed by the renewing of your mind He who is born of God hath a new heart New not for substance but for qualities The strings of a Viol may be the same but the Tune is altered Before this Regeneration there are Spiritual Pangs much heart-breaking for Sin Regeneration is called a circumcising of the heart Col. 2.11 In Circumcising there was pain in the flesh so in this Spiritual Circumcision there is pain in the heart there is much sorrow arising from the sense of guilt and wrath The Jaylors trembling Acts 16.30 was a pang in the new birth Gods Spirit is a Spirit of Bondage before it be a Spirit of Adoption This blessed work of Regeneration spreads over the whole Soul it irradiates the Mind it consecrates the Heart and reforms the Life Though Regeneration be but in part it is in every part 1 Thess. 5.23 Regeneration is the signature
are more than conquerours How are Gods Children more than Conquerours Because they conquer without loss and because they are crowned after death which other Conquerours are not 15. If God be our Father he will now and then send us some tokens of his Love Gods Children live far from home and meet sometimes with coarse usage from the unkind World therefore God to encourage his Children sends them sometimes tokens and pledges of his Love What are these He gives them a return of Prayer there is a token of Love he quickens and enlargeth their Hearts in Duty there is a token of Love he gives them the first fruits of his Spirit which are Love-tokens Rom. 8.23 As God gives the wicked the first fruits of Hell horrour of Conscience and Despair so he gives his Children the first fruits of his Spirit Joy and Peace which are foretasts of Glory Some of Gods Children having received these tokens of Love from their Heavenly Father have been so transported that they have dyed for Joy as the Glass oft breaks with the strength of the Wine put into it 16. If God be our Father he will indulge and spare us Mal. 3.17 I will spare them as a man spareth his own Son that serveth him Gods sparing his Children imports this his clemency towards them he doth not punish them as he might Psal. 103.10 He hath not dealt with us according to our sins We oft do that which merits Wrath grieve Gods Spirit relapse into Sin God passeth by much and spares us God did not spare his Natural Son Rom. 8.32 yet he will spare his Adopted Sons God threatned Ephraim to make him as the Chaff driven with the Whirlwind but he soon repented Hos. 13.4 Yet I am the Lord thy God ver 10. I will be thy King Here God spared him as a Father spares his Son Israel oft provoked God with their complaints but God used clemency towards them he oft answered their murmurings with Mercies here he spared them as a Father spares his Son 17. If God be our Father he will put Honour and Renown upon us at the last day 1. He will clear the innocency of his Children Gods Children in this Life are strangely misrepresented to the World they are loaded with invectives they are called factious seditious Elijah the troubler of Israel Luther was called the trumpet of Rebellion Athanasius was accused to the Emperor Constantine to be the raiser of Tumults the Primitive Christians were accused to be infanticidii incestus rei killers of their Children guilty of Incest as Tertullian St. Paul reported to be a pestilent person Acts 24.5 Famous Wickliff called the Idol of the Hereticks and that he dyed drunk If Satan cannot defile Gods Children he will disgrace them if he cannot strike his fiery darts into their Conscience he will put a dead fly into their Name but God will one day clear his Childrens innocency he will roll away their reproach As God will make a Resurrection of Bodies so of Names Isa. 25.8 The Lord God will wipe away tears from off all faces and the rebuke of his people shall he take away God will be the Saints compurgator Psal. 37.6 He shall bring forth thy righteousness as the light The Night casts its dark mantle upon the most beautiful Flowers but the light comes in the Morning and dispells the darkness and every Flower appears in its orient brightness so the wicked may by misreports darken the honour and repute of the Saints but God will dispel this darkness and cause their Names to shine forth He shall bring forth thy righteousness as the light As God did stand up for the honour of Moses when Aaron and Miriam went about to eclipse his Fame Numb 12.8 Wherefore then were ye not afraid to speak against my servant Moses So will God say one day to the wicked wherefore were not ye afraid to defame and traduce my Children They having my Image upon them how durst ye abuse my Picture At last Gods Children shall come forth out of all their calumnies as a Dove covered with silver and her feathers with yellow gold Psal. 68.13 2. God will make an open and honourable recital of all their good deeds As the Sins of the Wicked shall be openly mentioned to their eternal infamy and confusion so all the good deeds of the Saints shall be openly mentioned and then shall every man have praise of God 1 Cor. 4.5 Every Prayer made with melting eyes every good service every work of Charity shall be openly declared before Men and Angels Matth. 25.35 I was an hungred and ye gave me meat thirsty and ye gave me drink naked and ye clothed me Thus God will set a Trophy of Honour upon all his Children at the last day Then shall the righteous shine forth as the sun in the kingdom of their Father Matth. 13.43 18. If God be our Father he will settle good land of inheritance upon us 1 Pet. 1.4 Blessed be the God and Father of our Lord Iesus who hath begotten us again to a lively hope to an inheritance incorruptible and undefiled A Father may be fallen to decay and have nothing to leave his Son but his Blessing but God will settle an Inheritance on his Children and an Inheritance no less than a Kingdom Luke 17.32 It is your Fathers good pleasure to give you a kingdom This Kingdom is more Glorious and Magnificent than any Earthly Kingdom it is set out by Pearls and precious Stones the richest Jewels Rev 21.19 What are all the Rarities of the World to this Kingdom The Coasts of Pearl the Islands of Spices the Rocks of Diamonds In this Heavenly Kingdom is that which is satisfying unparallel'd Beauty Rivers of Pleasure and this for ever Psal. 16.11 At thy right hand are pleasures for evermore Heavens eminency is its permanency and this Kingdom Gods Children shall enter into immediately after Death There is a sudden transition and passage from Death to Glory 2 Cor. 5.9 Absent from the body present with the Lord. Gods Children shall not stay long for their Inheritance it is but winking and they shall see God How may this comfort Gods Children who perhaps are low in the World your Father in Heaven will settle a Kingdom upon you at death such a Kingdom as eye hath not seen he will give you a Crown not of Gold but Glory he will give you white Robes lined with Immortality It is your Fathers good pleasure to give you a kingdom 19. If God be our Father it is Comfort 1. In case of loss of Relations Hast thou lost a Father yet if thou art a Believer thou art no Orphan thou hast an Heavenly Father a Father that never dyes 1 Tim. 6.16 Who only hath immortality 2. It is comfort in case of Death God is thy Father and at Death thou art going to thy Father Well might Paul say Death is yours 1 Cor. 3.22 it is your friend that will carry you home to your Father
keep under my Body and Phil. 3.14 I press toward the mark Gods Children have that holy fear in them as keeps them from security and wantonness they believe the Promise therefore they rejoyce in hope they fear their hearts therefore they watch and pray Thus you see what strong consolation there is for all the Heirs of the Promise Such as have God for their Father are the happyest persons on Earth they are in such a condition that nothing can hurt them they have their Fathers Blessing all things conspire for their good they have a Kingdom settled on them and the entail can never be cut off How may Gods Children be comforted in all conditions let the times be what they will their Father is in Heaven he rules all If troubles arise they shall but carry Gods Children so much the sooner to their Father The more violently the Wind beats against the sails of a Ship the sooner the Ship is brought to the Haven and the more fiercely Gods Children are assaulted the sooner they come to their Fathers house 1 Thess. 4.18 Wherefore comfort one another with these words VSE IV. Of Exhortation Let us behave and carry our selves as the Children of such a Father In several particulars 1. Let us depend upon our Heavenly Father in all our straits and exigencies let us believe that he will provide for us Children rely upon their Parents for the supply of wants If we trust God for Salvation shall we not trust him for a Livelyhood There is a lawful provident care to be used but beware of a distrustful care Luke 12.24 Consider the ravens they neither sow nor reap and God seedeth them Doth God feed the Birds of the Air and will he not feed his Children ver 27. Consider the lilies how they grow they spin not yet Solomon in all his glory was not arayed like one of these Doth God cloath the Lilies and will he not cloath his Lambs Even the wicked taste of Gods bounty Psal. 73.7 Their eyes stand out with fatness Doth God feed his Slaves and will not he feed his Family Gods Children may not have so liberal a share in the things of this life but little meal in the barrel they may be drawn low but not drawn dry they shall have so much as God sees is good for them Psal. 34.10 They that seek the Lord shall not want any good thing If God gives them not ad voluntatem he will ad sanitatem if he gives them not alwayes what they crave he will give them what they need if he gives them not a feast he will give them a viaticum a bait by the way Let Gods Children therefore depend upon Gods Fatherly Providence give not way to distrustful thoughts distracting cares or indirect means God can provide for you without your Sins 1 Pet. 5.7 Casting all your care upon him for he careth for you An Earthly Parent may have affection for his Child and would provide for him but sometimes he is not able but God can create a supply for his Children yea he hath promised a supply Psal. 37.3 Verily thou shalt be fed Will God give his Children Heaven and will he not give them enough to bear their charges thither Will he give them a Kingdom and deny them Daily bread O depend upon your Heavenly Father he hath said he will never leave you nor forsake you Heb. 13.5 2. If God be our Father let us imitate him The Child doth not only bear his Fathers Image but doth imitate him in his Speech Gesture Behaviour if God be our Father let us imitate him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nyssen Eph. 5.1 Be followers of God as dear children 1. Imitate God in forgiving injuries Isa. 44.22 I have blotted out as a thick cloud thy transgressions As the Sun scatters not only thin mists but thick clouds so God pardons great offences imitate God in this Eph. 4.32 Forgiving one another Cranmar was a Man of a forgiving Spirit he did bury injuries and requite good for evil He who hath God for his Father hath God for his Pattern 2. Imitate God in works of Mercy He looseth the prisoners Psal. 146.7 He opens his hand and satisfieth the desire of every living thing Psal. 145.16 He drops his sweet Dew as well upon the Thistle as the Rose imitate God in Works of Mercy relieve the wants of others be rich in good works Luke 6.36 Be merciful as your Father also is merciful Be not so hard-hearted as to shut the poor out of the lines of communication Dives denyed Lazarus a crumb of Bread and Dives was denyed a drop of Water 3. If God be our Father let us submit patiently to his Will if he lay his strokes on us they are the corrections of a Father not the punishments of a Judge This made Christ so patient Iohn 18.11 Shall not I drink the cup which my Father hath given me He sees we need affliction 1 Pet. 1.6 he appoints it as a dyet-drink to purge and sanctifie us Isa. 27.9 therefore dispute not but submit Heb. 12.9 We had fathers of the flesh which corrected us and we gave them reverence They might correct out of an humour but God doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our profit Heb. 12.10 Therefore say as Eli 1 Sam. 3.18 It is the Lord let him do what seemeth him good What gets the Child by strugling but more blows What got Israel by their murmuring and rebelling but a longer and more tedious march and at last their Carcases fell in the Wilderness 4. If God be our Father let this cause in us a Childlike Reverence Mal. 1.6 If I be a Father where is my honour This is a part of the honour we give to God when we reverence and adore him If you have not alwayes a Childlike Confidence yet alwayes preserve a Childlike Reverence and how ready are we to run into extreams either to despond or grow wanton Because God is a Father therefore do not think you may be secure and take liberty to sin if you do God may carry it so as if he were no Father he may throw Hell into your Conscience When David presumed upon Gods Paternal Affection and began to wax wanton under Mercy God made him pay dear for it he withdrew the sense of his Love and though he had the heart of a Father yet he had the look of an Enemy David prayed Cause â—e to hear the voice of joy Psal. 51.8 He lay several months in desertion and it is thought he never recovered his full joy to the day of his death Oh keep alive holy fear with a Childlike confidence preserve an humble reverence The Lord is a Father therefore love to serve him he is the Mighty God therefore fear to offend him 5. If God be our Father let us walk obedientially 1 Pet. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As obedient Children When God bids you be humble and self-denying deny yours part with your bosom
a Debtor cannot pay his Creditor how can he merit at his hands 3. That the Scripture is not a perfect Rule of Faith and Man errs therefore they eek it out with their Traditions which they hold to be of equal Authority 4. They teach that an implicite Faith is saving though one may have an implicite Faith yet be ignorant of all the Articles of Religion 5. They say that the inward act of the Mind is not required in Gods Worship Diversion of Mind in Duty though one prayes and never thinks of God is no Sin saith Angelus and Sylvester and other Papists 6. The Papists make Habitual Love to God unnecessary It is not needful saith Bellarmine to perform any acts of Religion out of love to God Stapleton and Cajetan affirm that the Precept of loving God with all our heart is not binding by which they cut asunder the Sinews and Soul of all Religion Thus instead of honouring Gods name the Papists dishonour it Let us pray heartily that this Romish Religion may never get footing again in this Nation God grant that this poysonful weed of Popery may never be watered here But that it being a Plant which our Heavenly Father hath not planted it may be rooted up 5. Gods Name is dishonoured by Carnal Protestants How is Gods name this day dishonoured in England His name is like the Sun in an eclipse Christians instead of hallowing Gods name reproach and dishonour it 1. By their Tongues 2. By their Lives 1. By their Tongues 1. They speak irreverently of Gods name Gods name is sacred Deut. 28.58 That thou mayest fear this glorious and fearful name The Lord thy God The names of Kings are not mentioned without giving them their Titles of Honour High and Mighty but Men speak irreverently of God as if he were like one of them Psal. 50.21 this is a taking Gods name in vain 2. They swear by his name Many seldom name Gods name but in Oaths How is God dishonoured when Men rend and tear his name by Oaths and Imprecations Ier. 23.10 Because of swearing the land mourns If God will reckon with Men for idle Words shall not idle Oaths be put in the Account-Book O but saith one I cannot help it it is a custom of swearing I have got and I hope God will forgive me Answ. Is this a good Plea a custom of swearing This is no excuse but an aggravation of Sin As if one that had been accused for killing a Man should plead with the Judge to spare him because it was his custom to murder This were an aggravation of the offence Will not the Judge say thou shalt the rather dye So it is here 2. As Men dishonour God by their Tongues so by their Lives What is it to say Hallowed be thy Name when in their Lives they profane his name they dishonour God by their Atheism Sabbath-breaking Uncleanness Perjury Intemperance Injustice Men hang out a Flag of Defiance against Heaven As the Thracians when it thunders shoot their Arrowes against Heaven so Men shoot their Sins as bearded Arrowes against Heaven Sinners are hardened in Sin they despise Counsel they laugh at Reproof they have cast off the vail of Modesty Satan hath taken such full possession of them that when they sin they glory in their shame Phil. 3.19 they brag how many new Oaths they have invented how oft they have been drunk how many they have defiled they declare their sin as Sodom Such horrid impieties are committed that a modest Heathen would blush at Men in this Age sin at that rate as if either they did not believe there were an Hell or as if they feared Hell would be full ere they could get thither Was Gods name ever so openly dishonoured All our Preaching will not make them leave their Sins What a black vail is drawn over the face of Religion at this day Vivimus in temporum faecibus Sen. We live in the dregs of time wherein the common shore of wickedness runs Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is no part of the Body free from Distemper England hath a Kakexy it is all over disease The whole head is sick the whole heart is faint Isa. 1.6 As black Vapours rising out of the earth cloud and darken the Sun so the Sins of People in our Age like Hellish Vapours cast a cloud upon Gods glorious name O that our Eyes were like Limbecks dropping the water of holy tears to consider how Gods name instead of being hallowed is polluted and profaned And may not we justly fear some heavy Judgments Can God put up our affronts any longer Can he endure to have his name reproached Will a King suffer his Crown-Jewels to be trampled in the dust Do not we see the symptoms of Gods Anger do we not see his Judgments hovering over us Sure God is whetting his Sword he hath bent his Bow and is preparing his Arrowes to shoot Qualis per arva Leo fulvam minaci fronte concutiens jubam Sen. Trag. The Body Politick is in a Paroxism or burning Fit and may not the Lord cause a sad Phlebotomy Seeing we will not leave our Sins he may make us lose our Blood May not we fear that the Ark should remove the Vision cease the Stars in Gods Church be removed and we should follow the Gospel to the grave When Gods name which should be hallowed is profaned among a People it is just with God to write that dismal Epitaph upon a Nations Tomb The Glory is departed And that I may speak to the Consciences of all and deal impartially it were well if only the profane party were guilty but may not many Professors be called to the Bar and indited of this that they have dishonoured Gods name 2 Chron. 28.10 Are there not with you even with you sins against the Lord your God Are there not the spots of Gods Children Deut. 3◠5 If you are Diamonds have you no flawes Have not you your vanities If your Discourse be not profane is it not vain Have not you your self-seekings rash censures indecent dresses If the wicked of the Land swear do not you sometimes slander If they are drunk with wine are not you sometimes drunk with passion If their sin be blaspheming is not your sin murmuring Are there not with you even with you sins against the Lord The sins of Gods Children go nearer to his heart than the sins of others Deut. 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and daughters The sins of the wicked anger God the sins of his own people grieve him he will be sure to punish them Amos 3.2 You only have I known of all the families of the earth therefore I will punish you for all your iniquities O that our head were waters that we could make this place a Bochim a place of weepers that Gods Children might mix blushing with tears that they have so little hallowed and so
had betrayed Christ and hanged himself Thus Satan is the worst Tyrant when Men have served him to their utmost strength he will welcome them to Hell with Fire and Brimstone VSE Let us pray that Satans Kingdom set up in the World may be thrown down 'T is sad to think that though the Devils Kingdom be so bad yet that it should have so many to support it Satan hath more to stand up for his Kingdom than Christ hath for his What a large harvest of Souls hath Satan and God only a few gleanings The Pope and the Turk give their power to Satan If in Gods visible Church the Devil hath so many Loyal Subjects that serve him with their Lives and Souls then how do his Subjects swarm in places of Idolatry and Paganism where there is none to oppose him but all vote on the Devils side Men are willingly slaves to Satan they will fight and dye for him therefore Satan is not only called the Prince of this world Iohn 14.30 but the God of this world 2 Cor. 4.4 to show what power Satan hath over Mens Souls O let us pray that God will break the Scepter of the Devils Kingdom that Michael may destroy the Dragon that by the help of a Religious Magistracy and Ministry the Hellish Kingdom of the Prince of Darkness may be beaten down Satans Kingdom must be thrown down before Christs Kingdom can flourish in its Power and Majesty 2. When we pray Thy Kingdom come here is something positively intended 1. We pray that the Kingdom of Grace may be set up in our hearts and encreased 2. That the Kingdom of Glory may hasten and that we may in Gods due time be translated into it I begin with the First The Kingdom of Grace When we pray Thy Kingdom come we pray 1. That the Kingdom of Grace may come into our hearts This is Regnum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods lesser Kingdom Rom. 14.17 The Kingdom of God is righteousness Luke 17.21 The kingdom of God is within you Quest. 1. Why is Grace called a Kingdom Answ. Because where Grace comes there is a Kingly Government set up in the Soul Grace rules the Will and Affections and brings the whole Man in subjection to Christ. Grace doth king it in the Soul it swayes the Scepter it subdues mutinous Lusts and keeps the Soul in a Spiritual Decorum Quest. 2. Why is there such need that we should pray that this Kingdom of Grace come into our hearts Resp. 1. Because till the Kingdom of Grace come we have no right to the Covenant of Grace The Covenant of Grace is sweetned with Love bespangled with Promises the Covenant of Grace is our Magna Charta by vertue of which God passeth himself over to us to be our God But who are Heirs of the Covenant of Grace only such as have the kingdom of Grace in their hearts Ezek. 36.26 A new heart will I give you and a new spirit will I put within you there is the kingdom of Grace set up in the Soul then it followes ver 28. I will be your God The Covenant of Grace is to an ungracious Person a sealed Fountain it is kept as Paradise with a Flaming Sword that the Sinner may not touch it without Grace you have no more right to it than a Farmer to the City Charter 2. Unless the Kingdom of Grace be set up in our hearts our purest Offerings are defiled they may be good as to the matter but not as to the manner they want that which should meliorate and sweeten them under the Law If a Man who was unclean by a dead body did carry a piece of holy flesh in his skirt the holy flesh could not cleanse him but he polluted that Hag. 2.12 Till the kingdom of Grace be in our hearts Ordinances do not purifie us but we pollute them the Prayer of an ungracious person becomes sin Prov. 15.8 In what a sad condition is a Man before Gods kingdom of Grace be set up in his heart whether he comes or comes not to the Ordinance he sins If he doth not come to the Ordinance he is a contemner of it if he doth come he is a polluter of it A Sinners works are opera mortua dead works Heb. 1.6 and those works which are dead cannot please God a dead Flower hath no sweetness 3. We had need pray that the kingdom of Grace may come because till this kingdom come into our hearts we are loathsome in Gods eyes Zech. 11.8 My soul loathed them Quanta est faeditas vitiosae mentis Tully An heart void of Grace looks blacker than Hell Sin transforms one into a Devil Iohn 6.70 Have not I chosen twelve and one of you is a devil Envy is the Devils eye hypocrisie is his cloven-foot thus it is before the kingdom of Grace come So deformed is a Graceless person that when once he sees his own filth and leprosie the first thing he doth is to loath himself Ezek. 20.43 Ye shall loath your selves in your own sight for all your evils I have read of a Woman who alwayes used flattering glasses by chance seeing her Face in a true glass in insaniam delapsa est she ran mad Such as now dress themselves by the flattering glass of presumption when once God gives them a sight of their filthiness they will abhor themselves Ye shall loath your selves in your own sight for all your evils 4. Before the kingdom of Grace comes into us we are Spiritually illegitimate of the Bastard brood of the Old Serpent Iohn 8.44 To be illegitimate is the greatest infamy Deut. 23.2 A bastard shall not enter into the congregation of the Lord to the tenth generation He was to be kept out of the holy Assemblies of Israel as an infamous Creature A Bastard by the Law cannot inherit before the kingdom of Grace come into the heart a person is to God as one illegitimate and so continuing he cannot enter into the Congregation of Heaven 5. Before the kingdom of Grace be set up in Mens hearts the kingdom of Satan is set up in them They are said to be under the power of Satan Acts 26.18 Satan commands the Will though he cannot force the Will he can by his subtle temptations draw it The Devil is said to take men captive at his will 2 Tim. 2.26 the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to take them alive as the Fowler doth the bird in the snare The sinners heart is the Devils Mansion-house Matth. 12.44 I will go to my house It is officina Diaboli Satans shop where he works Eph. 2.2 The prince of the air now worketh in the children of disobedience The members of the Body are the tools which Satan works with Satan possesseth Men. In Christs time many had their Bodies possessed but it is far worse to have their Souls possessed One is possessed with an unclean Devil another with a revengeful Devil No wonder the Ship goes full sail when the
at one draught catched Three Thousand Souls Let us examine How was our Faith wrought Did God in the Ministry of the word humble us Did he break up the fallow ground of our heart and then cast in the Seed of Faith a good sign but if you know not how you came by your Faith suspect your selves as we suspect Men to have stolen goods when they know not how they came by them 2. True Faith is at first minute and small like a grain of Mustard seed it is full of doubts and fears it is smoaking flax it smoaks with desire but doth not flame with comfort it is so small that a Christian can hardly discern whether he hath Faith or no. 3. True Faith is long in working non sit in instanti It costs many searchings of heart many Prayers and Tears there is a spiritual Combat the Soul suffers many sore Pangs of Humiliation before the Child of Faith be born they whose Faith is per saltum they leap out of sin into a confidence that Christ is theirs I say as Isaac concerning his Sons Venison Gen. 27.20 How is it that thou hast found it so quickly How is it that thou comest by thy Faith so soon The Seed in the Parable which sprung up suddenly withered Mark 4.5 Solent praecocia subito flaccescere 4. True Faith is ioyn'd with Sanctity as a little Bezoar is strong in operation and a little Musk sweetens so a little Faith purifies 1 Tim. 3.9 Holding the mistery of Faith in a pure Conscience Faith though it doth but touch Christ fetcheth an healing vertue from him Justifying Faith doth that in a spiritual sence which miraculous Faith doth it removes the Mountains of sin and casts them into the Sea of Christs â—lood 5. True Faith will trust God without a Pawn Though a Christian be cut short in Provisions the Fig-tree doth not blossom yet he will trust in God Fides Famem non formidat Faith fears not Famine God hath given us his Promise as his Bond Psal. 37.3 Verily thou shalt be fed Faith puts this Bond in suit God will rather work a Miracle than His promise shall fail He hath cause to suspect his Faith who saith he trusts God for the greater but dares not trust him for the lesser he trusts God for Salvation but dares not trust him for a livelihood 6. True Faith is Prolifical it brings for Fruit Faith hath Rachel's Beauty and Leah's Fruitfulness Fides pinguescit operibus Luther Faith is full of good works Faith believes as if it did not work and it works as if it did not believe Faith is the spouslike grace which marries Christ and good works are the Children which Faith bears by having such a Faith we may know the kingdom of God is within us Grace is certainly in our Hearts 3. We may know the kingdom of Grace is come into our hearts by having the noble grace of Love Faith and Love are the two Poles on which all Religion turns Cant. 1.4 The Vpright love thee True Love is to love God out of Choice Love turns the Soul into a Seraphin it makes it burn in a flame of Affection Love is the truest Touchstone of Sincerity Love is the Queen of the Graces it commands the whole Soul 2 Cor. 5.4 If our Love to God be Genuine and Real we let him have the Supremacy we set him in the highest room of our Soul we give him the purest of our Love Cant. 8.2 I would cause thee to drink of spiced wine of the juice of my Pomgrenate If the Spouse had any thing better than other a Cup more juicy and spiced Christ should drink of that We give the Creature the Milk of our Love but God the Cream In short if we love God aright we love his Laws we love his picture drawn in the Saints by the Pencil of the Holy Ghost we love his Presence in his Ordinances Sleidan saith the Protestants in France had a Church which they call'd Paradise as if they thought themselves in Paradise while they had Gods Presence in his Sanctuary The Soul that loves God loves his appearing 2 Tim. 4.8 It will be a glorious appearing to the Saints when their Union with Christ shall be compleat then their joy shall be full The Bride longs for the marriage day The Spirit and the Bride say come Even so come Lord Iesus Rev. 22.17 By this Sacred Love we may know the Kingdom of God is within us 4. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion 1 Pet. 2.5 Ye are an holy priesthood to offer up spiritual sacrifices Spiritualizing Duty consists in three things 1. Fixedness of Mind 2. Fervency of Devotion 3. Uprightness of Aim 1. Fixedness of Mind Then we Spiritualize Duty when our Minds are fixed on God 1 Cor. 7.35 That ye may attend on the Lord without distraction Though impertinent thoughts sometimes come into the heart in Duty yet they are not allowed Psal. 119.13 they come as unwelcome guests which are no sooner spyed but they are turned out 2. Fervency of Devotion Rom. 12.11 Fervent in Spirit serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Metaphor alludes to Water that seeths and boyls over so the Affections boyl over the Eyes melt in tears the Heart flowes in holy ejaculations We not only bring our offering to God but our hearts 3. Uprightness of Aim An heart that is upright hath three ends in Duty 1. That he may grow more like God As Moses on the Mount had some of Gods Glory reflected on him his face shined 2 That he may have more communion with God 1 Iohn 1.6 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our fellowship is with the Father 3. That he may bring more Glory to God 1 Pet. 4.11 Phil. 1.20 That Christ may be magnified Sincerity aimes at God in all though we shoot short yet we take a right aim This is a sure evidence of Grace the Spiritualizing Duty The Spirits of Wine are best so is the Spiritual part of Duty A little Spiritualness in Duty is better than all the gildings of the Temple or outward pompous Worship which doth so dazzle carnal eyes 5. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known sin Psal. 119.104 I hate every false way Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. against the whole kind Hatred is implacable Anger may be reconciled hatred cannot A gracious Soul not only forsakes sin as a Man forsakes his Country never to return to it more but hates sin as there 's an antipathy between the Crocadile and the Scorpion If the Kingdom of God be within us we not only hate sin for Hell but we hate it as Hell as being contrary to Gods Holiness and our Happiness 6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience As a Servant gives up himself to
II. Such as have this Kingdom of God set up in them it calls for gratulation and thanksgiving What will you be thankful 〈…〉 not for a Kingdom Grace is the best Blessing it is the result and product of Gods electing love God in setting up his kingdom of grace hath done more for you â—han if he had made you Kings and Queens for now you are born of God and of the Blood-Royal of Heaven O admire and exalt free Grace Make Gods pâ—â—ise glorious Psal. 66.2 The Apostle seldom mentions the work of Grace but he joyns praise Col. 1.12 Giving thanks to the Father who hath made us meet for the inheritance of the Saints in light If God hath crowned you with the Kingdom of Grace do you crown him with your Praises 2. The Second thing intended by our Saviour in this Petition is That the Kingdom of Grace may encrease that it may come more into us And this may answer a Question Quest. Why do we pray Thy Kingdom come when the Kingdom of Grace is already come into the Soul Answ. Though the kingdom of grace be already come into us yet still we must pray Thy Kingdom come namely that grace may be encreased and that this kingdom may flourish still more in our Souls Till we come to live among the Angels we shall need to pray this Prayer Thy Kingdom come Lord let thy kingdom of grace come in more power into my Soul let grace be more augmented and encreased Quest. 1. When doth the Kingdom of Grace increase in the Soul when is it a flourishing Kingdom Answ. 1. When a Christian hath further degrees added to his graces there 's more oyl in the lamp his knowledge is clearer his love is more inflamed Grace is capable of degrees and may rise higher as the Sun in the Horizon It is not with us as it was with Christ who received the Spirit without measure Iohn 3.34 Christ could not be more holy than he was but our Grace is receptive of further degrees we may have more sanctity we may add more cubits to our spiritual stature 2. Then the kingdom of Grace increaseth when a Christian hath gotten more strength than he had Iob 17.9 He that hath clean hands shall be stronger and stronger Hebr. Iosiphometz He shall add to his strength A Christian hath strength to resist temptation to forgive his enemies to suffer affliction 't is not easie to suffer a Man must deny himself ere he take up the Cross The way to Heaven is like the way which Ionathan and his Armour-bearer had in climbing up a steep place 1 Sam. 14.4 There was a sharp rock on the one side and a sharp rock on the other It requires much strength to climb up this rocky way That Grace which will carry us through Prosperity will not carry us through Sufferings The Ship needs stronger tackling to carry it through a storm than a calm Now when we are so strong in Grace that we can bear up under affliction without murmuring or fainting here is the kingdom of grace increased What mighty strength of grace had he who told the Emperour Valentinian you may take away my Life but you cannot take away my love to the Truth 3. Then the Kingdom of Grace encreaseth when a Christian hath most conflict with Spiritual Corruptions he not only abstains from gross Evils but hath a Combat with inward hidden close Corruptions as Pride Envy Hypocrisy vain Thoughts carnal Confidence these are spiritual Wickednesses and do both defile and disturb 2 Cor. 7.1 Let us cleanse our selves from all filthiness of Flesh and Spirit Which shows there are two sorts of Corruptions one of the Flesh the other of the Spirit when we grieve for and combat with spiritual Sin as being the Root of all gross sins Now the Kingdom of Grace encreaseth and spreads its Territories in the Soul 4. Then the kingdom of grace flourisheth when a Christian hath learned to live by Faith Gal. 2.20 I live by the Faith of the Son of God There is the Habit of Faith and the drawing of this Habit into exercise For a Christian to graft his hope of Salvation only upon the stock of Christs Righteousness and make Christ all in Justification to live on the Promises as the Bee on the Flower and suck out the sweetness of them to trust God where we cannot trace him to believe his Love thorough a Frown to perswade our selves when he hath the Face of an Enemy yet he hath the Heart of a Father when we are arrived at this here is the Kingdom of Grace flourishing in our Souls 5. When a Christian is arrived at holy Zeal Numb 25.13 Phinehas was zealous for his God Zeal is the Flame of the Affections it turns a Saint into Seraphim A zealous Christian is impatient when God is dishonoured Rev. 2.2 he will wrestle with difficulties he will swim to Christ through a sea of blood Act. 21.13 Zeal loves truth when it is dispised and opposed Psal. 119.126 They have made void thy Law therefore I love thy Law Here is grace encreasing like the Sun in the Horizon Zeal resembles the Holy Ghost Acts. 2.2 There appeared cloven Tongues like as of fire and it sate upon each of them Tongues of fire were an Emblem of that fire of zeal which the Spirit poured upon them 6. Then the Kingdom of Grace encreaseth when a Christian is as well diligent in his particular Calling as devout in his general He is the wise Christian that carries things equally that doth so live by Faith that he lives in a Calling Therefore it is worth our Notice when the Apostle had exhorted the Thessalonians to encrease in grace 1 Thess. 4.10 he presently adds ver 11. And that ye do your own business and work with your hands This is a sign grace is encreasing when Christians go chearfully about their Calling Indeed to be all the day in the Mount with God and to have the Mind fixed on glory is more sweet to a Mans self and is an Heaven upon Earth But to be conversant in our Callings is more profitable to others I may allude to that of St. Paul To be with Christ is best for me yet to abide here is more needful for you Phil. 1.24 So to converse with God in Prayer and sweet Meditation all the Week long is more for the Comfort of a Man 's own Person but to be sometimes employed in the business of a Calling is more profitable for the Family to which he belongs 'T is not good to be as the Lillies which toyl not neither do they spin It shows the encrease of grace when a Christian keeps a due Decorum He joins Piety and Industry when zeal runs forth in Religion and Diligence is put forth in a Calling 7. Then the Kingdom of grace encreaseth when a Christian is established in the belief and love of the Truth The heart by nature is as a Ship without Ballast it wavers and fluctuates
to the Life drew her Face covered with a Vail So when we speak of the Kingdom of Heaven we must draw a Vail we cannot set it forth in all its Orient Beauty and Magnificence Gold and Pearl do but faintly shadow it out Rev. 21. the Glory of this Kingdom is better felt than expressed 1. They who inherit this Kingdom are amicti stolis alhis cloathed with white robes Rev. 7.9 White Robes denote three things 1. Their Dignity the Persians were arayed in white in token of honour 2. Their Purity the Magistrates among the Romans were clothed in white ergo called candidati to show their integrity Thus the Queen the Lambs Wife is arayed in fine linnen pure and white which is the righteousness of the Saints Rev. 19.8 3. Their Joy White is an emblem of Joy Eccl. 9.7 Eat thy bread with joy let thy garments be alwayes white 2. The dwellers in this Kingdom have Palms in their hands Rev. 7.9 in token of Victory They are Conquerours over the World and being Victors they now have Palm-branches 3. They sit upon the Throne with Christ Rev. 3.21 When Caesar returned from conquering his Enemies there was set for him a Chair of State in the Senate and a Throne in the Theatre Thus the Saints in Glory after their Heroick Victories shall sit upon a Throne with Christ. Here is Royal Bounty in God to bestow such an illustrious Kingdom upon the Saints 'T is a Mercy to be Pardoned but what is it to be Crowned 'T is a Mercy to be delivered from Wrath to come but what is it to be invested into a Kingdom Behold what manner of love is this Earthly Princes may bestow great gifts and donatives upon their Subjects but they keep the Kingdom to themselves Though King Pharaoh advanced Ioseph to Honour and took the Ring off his Finger and gave him yet he would keep the Kingdom to himself Gen. 41.40 but God inthrones the Saints in a Kingdom God thinks nothing too good for his Children We are ready to think much of a Tear a Prayer or to sacrifice a Sin for him but he doth not think much to bestow a Kingdom upon us 3. Br. See hence that Religion is no ignominious disgraceful thing Satan labours to cast all the odium and reproach upon it that he can that it is a devout Frenzy Folly in grain Acts 28.22 As for this sect we know that it is every where spoken against but wise Men measure things by the end What is the end of a Religious Life It ends in a Kingdom Would a Prince regard the slightings of a few franticks when he is going to be Crowned You who are beginners bind their reproaches as a Crown about your Head despise their Censures as much as their Praise a Kingdom is a coming 4. Br. See what contrary wayes the Godly and the Wicked go at Death the Godly go to a Kingdom the Wicked to a Prison The Devil is the Jaylor and they are bound with the chains of darkness Iude 6. but what are these Chains Not Iron Chains but worse the Chain of Gods Decree decreeing them to torment and the Chain of Gods Power whereby he binds them fast under Wrath This is the deplorable condition of impenitent Sinners they do not go to a Kingdom when they dye but to a Prison O think what horrour and despair will possess the Wicked when they see themselves ingulphed in misery and their condition hopeless helpless endless they are in a fiery Prison and no possibility of getting out A Servant under the Law who had an hard Master yet every seventh year was a year of release when he might go free but in Hell there is no year of release when the damned shall go free the Fire the Worm the Prison are eternal If the whole World from Earth to Heaven were filled with grains of Sand and once in a Thousand Years an Angel should come and fetch away one grain of Sand how many Millions of Ages would pass before that vast heap of Sand would be quite spent yet if after all this time the Sinner might come out of Hell there were some hope but this word ever breaks the Heart with despair 5. Br. See then that which may make us in love with holy Duties Every Duty Spiritually performed brings us a step nearer to the Kingdom Finis dat amabilitatem mediis He whose Heart is set on Riches counts Trading pleasant because it brings in Riches if our Hearts are set upon Heaven we shall love Duty because it brings us by degrees to the Kingdom we are going to Heaven in the way of Duty Holy Duties increase Grace and as Grace ripens so Glory hastens the Duties of Religion are irksome to Flesh and Blood but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom The Protestants in France called their Church Paradise and well they might because the Ordinances did lead them to the Paradise of God As every Flower hath its sweetness so would every Duty if we could look upon it as giving us a lift nearer Heaven 6. Br. It shows us what little cause the Children of God have to envy the prosperity of the wicked Quis aerario quis plenis loculis indiget Sen. the wicked have the waters of a full cup wrung out to them Psal. 73.10 as if they had a monopoly of happiness they have all they can desire nay they have more than heart can wish Psal. 73.7 They steep themselves in pleasure Iob 21.12 They take the timbrel and harp and rejoyce at the sound of the organ The wicked are high when Gods People are low in the World the Goats clamber up the Mountains of Preferment when Christs Sheep are below in the Valley of Tears the Wicked are clothed in Purple while the Godly are in Sackcloth the prosperity of the wicked is a great stumbling block This made Averroes deny a Providence and made Asaph say Surely I have cleansed my heart in vain Psal. 73.12 but there is no cause of envy at their prosperity if we consider two things 1. This is all they must have Luke 16.25 Son remember that thou in thy life time receivedst thy good things thou hadst all thy Heaven here Luther calls the Turkish Empire a bone which God casts to dogs 2. That God hath laid up better things for his Children he hath prepared a Kingdom of Glory for them they shall have the Beatifical Vision they shall hear the Angels sing in Consort they shall be Crowned with the Pleasures of Paradise for ever O then envy not the flourishing prosperity of the Wicked they go through fair way to Execution and the Godly go through foul way to Coronation 7. Br. Is there a Kingdom of Glory a coming Then see how happy all the Saints are at Death they go to a Kingdom they shall see Gods Face which shines ten thousand times brighter than the Sun in its Meridian Glory The Godly at Death
Scandal or Apostacy 4. Men leave off pursuing the Kingdom of Heaven out of Timorousness if they persist in Religion they may lose their Places of Profit perhaps their Lives The reason saith Aristotle why the Camelion turns into so many Colours is through excessive fear When Carnal fear prevails it makes Men change their Religion as fast as the Camelion doth its Colours Many of the Iews who were great followers of Christ when they saw the Swords and Staves deserted him What Solomon saith of the Sluggard is as true of the Coward he saith there is a Lyon in the way Prov. 22.13 he sees dangers before him he would go on in the way to the Kingdom of Heaven but there is a Lyon in the way This is dismal Heb. 10.38 If any Man draw back in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he steals as a Soldier from his Colours my Soul shall have no pleasure in him VSE III. Of Tryal Let us examine whether we shall go to this Kingdom when we dye Heaven is called a Kingdom prepared Matth. 25. Quest. How shall we know this Kingdom is prepared for us Answ If we are prepared for this Kingdom Quest. How may that be known Answ. By being Heavenly persons An earthly heart is no more fit for Heaven than a Clod of Dust is fit to be a Star there is nothing of Christ or Grace in such an heart It were a Miracle to find a Pearl in a Gold Mine and it is as great a Miracle to find Christ the Pearl of Price in an earthly heart Would we go to the Kingdom of Heaven are we heavenly 1. Are we heavenly in our Contemplations do our Thoughts run upon this Kingdom do we get sometimes upon Mount Pisgah and take a Prospect of Glory Thoughts are as Travellers most of Davids Thoughts travelled Heavens Road Psal. 139.17 Are our Minds heavenlâ—z'd Psal. 48.12 walk about Sion tell the Towers thereof mark ye well her Bulwarks Do we walk into the Heavenly Mount and see what a glorious Scituation it is Do we tell the Towers of that Kingdom While a Christian fixeth his Thoughts on God and Glory he doth as it were tread upon the Borders of the Heavenly Kingdom and he peeps within the Vail as Moses who had a sight of Canaan though he did not enter into it so the heavenly Christian hath a sight of heaven though he be not yet entred into it 2. Are we heavenly in our Affections do we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set our Affections on the Kingdom of Heaven Col. 3.2 If we are heavenly we despise all things below in comparison of the Kingdom of God We look upon the World but as a beautiful Prison and we cannot be much in love with our Fetters though they are made of Gold our heart is in Heaven A Stranger may be in a Forreign Land to gather up his Debts owing him but he desires to be in his own Kingdom and Nation so we are here a while as in a strange Land but our desire is chiefly after the Kingdom of Heaven where we shall be for ever The World is the Place of a Saints Abode not of his Delight is it thus with us Do we like the Patriarks of old desire a better Country Heb. 11.16 This is the temper of a true Saint his Affections are set on the Kingdom of God his Anchor is cast in Heaven and he is carried thither with the Sails of Desire 3. Are we heavenly in our Speeches Christ after his Resurrection did speak of the things pertaining to the Kingdom of God Act. 1.3 Are our Tongues tuned to the Language of the heavenly Canaan Mal. 3.16 Then they that feared the Lord spake often to one another Do you in your visits season your discourses with Heaven There are many say they hope they shall be saved but you shall never hear them speak of the Kingdom of Heaven perhaps of their Wares and Drugs or of some rich Purchase they have got but nothing of the Kingdom Can Men travel together in a Journey and not speak of the Place they are travelling to are you Travelers for Heaven and never speak a word of the Kingdom you are travelling to Herein many discover they do not belong to Heaven for you shall never hear a good Word come from them Verba sunt speculum Mentis Bern. The Words are the Looking-glass of the Mind they show what the Heart is 4. Are we heavenly in our Trading Is our Traffick and Merchandize in Heaven Do we trade in the heavenly Kingdom by Faith A Man may live in one place and trade in another he may live in Ireland and trade in the West-Indies so do we trade in the heavenly Kingdom They shall never go to heaven when they dye who do not trade in Heaven while they live Do we send up to Heaven Vollies of Sighs and Groans Do we send forth the Ship of Prayer thither which fetcheth in Returns of Mercy Is our Communion with the Father and his Son Jesus 1 Iohn 1.3 Phil. 3.20 5. Are our Lives heavenly Do we live as if we had seen the Lord with Bodily eyes Do we aemulate and imitate the Angels in Sanctity Do we labour to copy out Christs Life in ours 1 Iohn 2.6 'T was a custom among the Macedonians on Alexanders Birth day to wear his Picture about their Necks set with Pearl and Diamond Do we carry Christs Picture about us and resemble him in the Heavenliness of our Conversation If we are thus heavenly then we shall go to the kingdom of Heaven when we dye and truly there is a great deal of Reason why we should be thus Heavenly in our Thoughts Affections Conversation if we consider 1. The main end why God hath given us our Souls is that we may mind the kingdom of Heaven Our Souls are of a Noble Extraction they are akin to Angels a Glass of the Trinity as Plato speaks Now is it rational to imagine that God would have breathed into us such noble Souls only to look after sensual Objects Were such bright Stars made only to shoot into the Earth Were these immortal Souls made only to seek after dying Comforts Had this been only the end of our Creation to eat and drink and converse with Earthly Objects worse Souls would have served us Sensitive Souls had been good enough for us what need our Souls be rational and divine to do only that work which a Beast may do 2. Great reason we should be heavenly in our Thoughts Affections Conversation if we consider what a blessed kingdom Heaven is it is beyond all Hyperbole Earthly Kingdoms do scarce deserve the Names of Cottages compared with it We read of an Angel coming down from heaven who did tread with his Right Foot upon the Sea and with his Left on the Earth Rev. 10.2 Had we but once been in the heavenly kingdom and viewed the superlative glory of it how might we in an holy scorn trample with one Foot upon
Branch of Exhortation Let us labour to have the Evidence of pardon to know that our sins are forgiven A man may have his sins forgiven and not know it he may have a pardon in the Court of Heaven when he hath it not in the Court of Conscience David's sin was forgiven assoon as he repented and God sent Nathan the Prophet to tell him so 2 Sam. 12.13 but David did not feel the comfort of it at present as appears by the penitential Psalm compos'd after Psal. 51.8 Make me to hear the Voice of Ioy and ver 12. Cast me not away from thy Presence It is one thing to be pardoned and another thing to feel it The Evidence of pardon may not appear for a time and this may be 1. From the Imbecillity and Weakness of Faith Forgiveness of sin is so strange and infinite a Blessing that a Christian can hardly perswade himself that God will extend such a favour to him As it is said of the Apostles when Christ appeared to them first They believed not for Ioy and wondred Luke 24.41 So the Soul is so stricken with Admiration that the wonder of pardon doth almost stagger his Faith 2. A man may be pardoned and not know it from the Strength of Temptation Satan accuseth the Godly of sin and tells them that God doth not love them What should such sinners think of pardon Believers are compared to bruised Reâ—ds Mat. 12.20 and Temptations to Winds Mat. 7.25 Now a Reed is easily shaken with the wind Temptations shake the godly and tho they are pardoned yet they know it not Iob in a Temptation thought God his Enemy Iob 16.9 yet then he was in a pardoned condition Quest. But why doth God sometimes conceal the Evidence of pardon Answ. Tho' God doth pardon yet he may withold the sence of it a while 1. Because hereby he would lay us lower in Contrition God would have us see what an evil and bitter thing it is to offend him we shall therefore lie the longer steeping our selves in the brinish Tears of Repentance before we have the sence of Pardon It being long before Davids broken Bones were set and his pardon sealed the more contrite his Heart was and this was a Sacrifice God delighted in 2. Tho God doth forgive sin yet he may deny the manifestation of it for a time to make us prize pardon and make it sweeter to us when it comes The difficulty of obtaining a Mercy inhanceth the Value when we have been a long time tugging at prayer for a Pardon of Sin and still God witholds but at last after many Sighs and Tears pardon comes now we esteem it the more and it is sweeter Quo longiùs defertur eò suavius laet atur the longer Mercy is in the Birth the more welcome will the Deliverance be Let me now reassume the Exhortation to labour for the Evidence and Sence of pardon He who is pardoned and knows it not is like one who hath an Estate befallen him but knows it not Our comfort consists in the knowledge of Forgiveness Psal. 51.8 Make me to hear the Voice of Ioy. This is a Proclaiming a Iubile in the Soul when we are able to read our pardon and to the witness of Conscience God adds the witness of his Spirit in the mouth of these two witnesses our Joy is confirmed O labour for this Evidence of Forgiveness Quest. How shall we know that our sins are forgiven Answ. We must not be our own judges in this case Prov. 28.26 He that trusteth in his own Heart is a fool The Heart is deceitful Ier. 17.9 and it is Folly to trust a Deceiver The Lord only by his Word must be Judge in this Case whether we are pardoned or no as it was under the Law no Leper might judge himself to be clean But the Priest was to pronounce him clean Levit. 13.37 So we are not to judge of our selves to be clean from the Guilt of Sin till we are such as the Word of God hath pronounced to be clean How then shall we know by the Word whether our Guilt is done away and our Sins pardoned Answ. 1. The pardoned sinner is a great weeper The sence of Gods Love melts his Heart that Free-grace should ever look upon me that such Crimson Sins should be wash'd away in Christ's Blood this makes the Heart melt and the Eyes drop with Tears Never did any man read his pardon with dry Eyes Luke 7.38 She stood at his feet weeping her Heart was a spiritual Limbick out of which those Tears were distill'd Mary's Tears were more precious to Christ than her Ointment Her Eyes which before did sparkle with Lust whose amorous Glances had set on fire her Lovers Now she makes them a Fountain and washeth Christ's feet with her Tears She was a true penitent and had her pardon ver 47. Wherefore I say her sins which were many are forgiven A pardon will make the hardest Heart relent and cause the stony Heart to bleed and is it thus with us have we been dissolv'd into Tears for sin God seals his pardons upon melting Hearts 2. We may know our Sins are forgiven by having the Grace of Faith infused Acts 10.43 To him give all the Prophets witness that whosoever believes in him shall receive remission of sins In saving Faith there are two things Abrenunciation and Recumbency 1. Abrenunciation A man renounceth all Opinion of himself dig'd out of his own Burrough he is quite taken off himself Phil. 3.9 He sees all his Duties are but broken Reeds tho' he could weep a sea of Tears tho' he had all the Grace of Men and Angels it could not purchase his pardon 2. Recumbency Faith is an Assent with Affiance The Soul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it gets hold of Christ as Adonijah did of the Horns of the Altar 1 Kin. 1.51 Faith casts it self upon the Stream of Christ's Blood and saith If I perish I perish if we have but the Minimum quod sic the least Dram of this pretious Faith we have something to shew for pardon To him give all the Prophets witness that whosoever believes in him shall receive Remission of sin This Faith is acceptable to God it pleaseth God more than offering up ten thousand Rivers of Oyl than working Miracles than Martyrdom or the highest Acts of Obedience 2. Faith is profitable to us it is our best Certificate to shew for pardon No sooner doth Faith reach forth its Hand to receive Christ but Christ sets his Hand to our Pardon 3. Sign The Pardoned Soul is a God-admirer Micah 7.18 Who is a God like thee that pardonest iniquity O that God should ever look upon me I was a sinner and nothing but a sinner yet I obtain'd mercy Who is a God like thee Mercy hath been despised yet that mercy should save me Christ hath been Crucified by me yet his Cross Crowns me God hath display'd the Ensigns of Free-Grace he hath set up his Mercy above
my Sin nay in spight of it this causeth admiration Who is a God like thee A Man that goes over a narrow Bridge in the Night and the next morning comes and sees the danger he was in and how miraculously he escaped he is stricken with admiration So when God shews a Soul how near he was a falling into Hell and how that this Gulph is shut all his sins are pardoned he is amaz'd and cries out Who is a God like thee that pardonest iniquity That God should pardon one and pass by another One taken another lest this fills the soul with wonder and astonishment 4. Where-ever God pardons sin he subdues it Micah 7.19 He will have compassion on us he will subdue our iniquity Hebr. Iickbosh sub jugo ponet Where Mens persons are justified their lusts are mortified There is in sin vis Imperatoria Damnatoria a Commanding Power and a Condemning Then is the condemning power of sin taken away when the commanding power of it is taken away Would we know whether our sins are forgiven are they subdued If a Malefactor be in prison how shall he know that his Prince hath Pardoned him if the Jailor come and knock off his Chains and Fetters and lets him out of Prison then he may know he is Pardoned So How shall we know God hath pardoned us if the Fetters of sin be broken off and we walk at liberty in the ways of God Psal. 119.45 I will walk at liberty this is a blessed sign we are pardoned Such as are washed in Christ's blood from that guilt are made Kings to God Revel 1.6 as Kings they rule over their sins 5. He whose sins are forgiven is full of Love to God Mary Magdalen's heart was fired with love Luk. 7.47 Her sins which are many are forgiven for she loved much Her love was not the cause of her Remission but a sign of it A pardoned Soul is a monument of mercy â—nd he thinks he can never love God enough he wisheth he had a Coal from God's Altar to inflame his heart in love he wisheth he could borrow the Wings of the Cherubims that he might fly swifter in Obedience a pardoned Soul is sick of love He whose heart is like Marble lock'd up in impenitency that doth not melt in love a sign his pardon is yet to seal 6. Where the sin is pardoned the nature is purified Hos. 14.9 I will heal their backslidings I will love them Every Man by Nature is both guilty and diseased where God remits the guilt he cures the disease Psal. 103.3 Who forgiveth all thy Iniquities who healeth all thy Diseases Herein God's pardon goes beyond the King's pardon the King may forgive a Malefactor but he cannot change his heart he may have a thievish heart still But God when he pardons changeth the heart Ezek. 36.26 A new heart also will I give you A pardoned Soul is adorned and embellished with holiness 1 Joh. 5.6 This is he that came by water and blood Where Christ comes with Blood to justifie he comes with Water to cleanse Zac. 3.4 I have caused thy iniquity to pass from thee and I will cloath thee with change of raiment I will cause thy iniquity to pass from thee there is Pardoning Grace and I will cloath thee with change of raiment there is Sanctifying Grace Let not him say he hath pardon that wants Grace Many tell us they hope they are pardoned but were never sanctified Yea but they believe in Christ But what Faith is it a Swearing Faith a Whoring Faith the Faith of Devils is as good 7. Such as are in the number of God's People forgiveness of sin belongs to them Isa. 40.1 Comfort ye my People tell them their Iniquity is forgiven Quest. How shall we know that we are God's Elect People R. By Three Characters 1. God's people are an humble people The livery which all Christ's people wear is Humility 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye cloathed with humility 1. A sight of God's Glory humbles Elijah wrapped his Face in a Mantle when God's Glory passed by Job 42.5 Now mine eye seeth thee wherefore I abhor my self The Stars vanish when the Sun appears 2. A sight of sin humbles In the Glass of the Word the godly see their spots and these are humbling spots Lo saith the Soul I can call nothing my own but Sins and Wants this humbles An humble Sinner is in a better condition than a proud Angel 2. God's people are a willing people Psal. 110.3 Gnam nedabot a people of willingness Love constrains them They serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely and out of choice They stick at no service they will run through a Sea and a Wilderness they will follow the Lamb whithersoever he goeth 3. They are an heavenly people Stars Joh. 17.16 Ye are not of the World As the Primum mobile in the Heavens hath a motion of its own contrary to the other Orbs So God's people have an heavenly motion of Soul contrary to the Men of the World They use the World as their Servant but do not follow the World as their Master Phil. 3.20 Our conversation is in heaven Such as have these Three Characters of God's people have a good Certificate to shew that they are pardoned Forgiveness of sin belongs to them Comfort my people reâ—t them their iniquity is forgiven 8. A sign we are pardoned if after many storms we have a sweet calm and peace within Rom. 5.1 Being justified we have peace After many a bitter Tear shed and Heart-breaking the Mind hath been more sedate and a sweet Serenity or Still-Musick hath followed this brings tidings God is appeased Whereas before Conscience did accuse now it doth secretly whisper comfort This is a blessed Evidence a Man's sins are pardoned If the Bailiffs do not Trouble and Arrest the Debtor it is a sign his Debt is Compounded or Forgiven So if Conscience do not Vex or Accuse but upon Good Grounds whisper Consolation this is a sign the Debt is Discharged the Sin is Foâ—given 9. A siâ—n sin is forgiven when we have hearts without guile Psal. 32.1 2. Blessed is he whose transgression is forgiven unto whom the Lord imputeth not iniquity and in whose spirit there is no guile Qu. What is this to be sine fuco without Guile 1. He who is without guile hath Plainness of heart He is without collusion he hath not cor dupâ—ex a double heart His heart is right with God A Man may do a Right Action but not with a Right Heart 2 Chr. 25.2 Amaziah did thaâ— which was right in the sight of the Lord but not with a perfect heart To have the heart right with God is to serve God from a Right Principle Love by a Right Rule the Word to a Right End the Glory of God 2. An heart without guile dares not allow it self in the least sin He avoids secret sins He dares not hide any sin as Rachel did her Fathers Images
two Talents take the Venison and take a Blessing with it Take the Oil in the Cruse and take my Love with it Take two Talents 'T is observable Christ joins these two together Give us our daily bread and forgive us our trespasses as if Christ would teach us there is little comfort in daily bread unless sin be forgiven Forgiveness doth perfume and drop sweetness into every earthly enjoyment 11. If sin be forgiven God will never upbraid us with our former sins When the Proâ—igal came home to his Father the Father received him into his loving embraces and never mentioned his former Luxury or spending his Estate among Harlots So God will not upbraid us with former sins nay he will intirely love us we shall be his Jewels and he will put us in his bosom Mary Magdalen a pardoned Penitent after Christ arose he appeared first to her Mark 16.9 So far was Christ from upbraiding her that he brings her the first New of his Resurrection 12. Sin being pardoned is a pillar of support in the loss of dear Friends God hath taken away thy Child thy Husband but withal he hath taken away thy sins He hath given thee more than he hath taken away He hath taken a-away a Flower and given thee a Jewel He hath given thee Christ and the Spirit and the earnest of Glory He hath given thee more than he hath taken away 13. Where God Pardons Sins he bestows righteousness With Remission of sin goes Imputation of Righteousness Isa. 61.10 I will greatly rejoice in the Lord he hath covered me with the Robe of Righteousness If a Christian can take any comfort in his Inherent Righteousness which is so stain'd and mix'd with sin O then what comfort may he take in Christ's Righteousness which is a better Righteousness than that of Adam Adam's Righteousness was Mutable but suppose it had been Vnchangeable yet it was but the Righteousness of a Man but that Righteousness which is Imputed is the Righteousness of him who is God 2 Cor. 5.21 That we might be made the Righteousness of God in Him O blessed priviledge to be reputed in the sight of God Righteous as Christ having his Embroidered Robe put upon the Soul This is the comfort of every one that is pardoned he hath a Perfect Righteousness and now God saith of him Thou art all fair my Love and there is no spot in thee Cant. 4.7 14. A pardon'd Soul needs not fear death He may look on Death with Joy who can look on Forgiveness with Faith To a pardoned Soul death hath lost his Sting Death to a pardon'd sinner is like the Arresting a Man after the Debt is paid Death may Arrest but Christ will shew the Debt-book Crossed in his Blood A pardoned Soul may Triumph over Death O Death where is thy Sting O Grave where is thy Victory He who is pardon'd needs not fear death it is not a Destruction but a Deliverance It is to him a day of Iubilee or Release it releaseth him from all his sins Death comes to a pardoned Soul as the Angel did to Peter it smote him and beat off his Chains and carried him out of Prison So doth Death to him who is pardon'd it smites his Body and the Chains of Sin fall off Death gives a pardon'd Soul a Quietus Est it frees him from all his Labours Revel 14.13 Faelix transitus à labore ad Requiem Death as it will wipe off our Tears so it will wipe off our Sweat Death will do a pardon'd Christian the greatest good turn therefore it is made a part of the Inventory 1 Cor. 3.22 Death is yours Death is like the Waggon which was sent for old Iacob it came ratling with its Wheels but it was to carry Iacob to his Son Ioseph So the Wheels of Death's Chariot may rattle and make a noise but they are to carry a Believer to Christ. While a Believer is here he is absent from the Lord 2 Cor. 5.6 He lives far from Court and cannot see him whom his Soul loves But Death gives him a sight of the King of Glory in whose presence is fulness of Ioy To a pardoned Soul Death is Transitus ad regnum it removes him to the place of Bliss where he shall hear the Triumphs and Anthems of Praise Sung in the Quire of Angels No cause hath a pardoned Soul to fear Death What needs he fear to have his Body buried in the Earth who hath his Sins buried in Christ's Wounds What hurt can Death do to him It is but his Ferry-man to Ferry him over to the Land of Promise The day of Death to a pardon'd Soul is his Ascension day to Heaven his Coronation-day when he shall be Crown'd with those delights of Paradice which are unspeakable and full of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Thus you see the the rich Consolations which belong to a pardoned sinner Well might David proclaim him blessed Psal. 32.1 Blessed is he whose iniquity is forgiven In the Hebrew it is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessednesses Here is a Plurality of Blessings Forgiveness of sin is like the first link of a Chain which draws all the links after it it draws these 14 Priviledges after it It Crowns with Grace and Glory Who then would not labour to have his sins forgiven Blessed is he whose Iniquity is forgiven whose sin is covered Now followeth the Duties of such as have their sins forgiven Mercy calls for Duty Be much in Praise and Doxology Psal. 103. 1. Bless the Lord O my Soul who forgiveth all thy Iniquities Hath God Crowned you with pardoning Mercy set the Crown of your Praise upon the head of Free Grace Pardon of sin is a Discriminating Mercy a Jewel hung onely upon the Elect this calls for Acclamations of Praise You will give thanks for daily bread and will you not much more for Pardon You will give thanks for deliverance from Sickness and will you not for deliverance from Hell God hath done more for you in forgiving your sin than if he had given you a Kingdom And that you may be more thankful do but set the Unpardoned condition bâ—fore your eyes How sad is it to want a pardon all the Curses of the Law stand in full force against such an one The Unpardoned Sinner dying he drops into the Grave and Hell both at once He must quarter among the Damned and will not this make you Thankful that this is not your condition but that you are delivered from wrath to come 2. Let God's pardoning love inflame your hearts with love to God For God to pardon freely without any desert of yours to pardon so many offences that he should pardon you and pass by others that he should take you out of the ruines of Mankind and of a clod of dust and sin make you a Jewel sparkling with Heavenly Glory Will not this make you love God much Three Prisoners that deserve to die if the King pardon one
and abused and to put it up will be a stain to my reputation Answ. 1. To pass by an injury without revenge is no eclipsing ones credit the Scripture saith Prov. 19.11 It is the glory of a man to pass over a transgression 'T is more honour to bury an injury than revenge it wrathfulness denotes weakness a noble Heroick Spirit overlooks a petty offence 2. Suppose a Mans Credit should be impaired with those whose censure is not to be valued yet consider the folly of challenging another to a Duel 't is little Wisdom for a Man to redeem his Credit by losing his Life and to run into Hell to be counted valorous Object 2. But the wrong he hath done me is great Answ. But thy not forgiving him is a greater wrong he in injuring thee hath offended against a Man but thou in not forgiving him offendest against God Object 3. But if I forgive one injury I shall occasion more Answ. If the more injuries thou forgivest the more thou meetest with this will make thy Grace shine the more often forgiving will add more to the weight of his sin and to the weight of thy glory If any shall say I strive to excel in other Graces but as for this of forgiving I cannot do it I desire in this to be excused What dost thou talk of other Graces the Graces are inter se connexae link'd and chain'd together where there is one there is all he that cannot Forgive his Grace is Counterfeit his Faith is Fancy his Devotion is Hypocrisie Quest. 3. But suppose another hath wronged me in my Estate may not I go to Law for my Debt Answ. Yes else what use were there of Law Courts God hath set judges to decide cases in Law and to give every one his right It is with going to Law as it is with going to War when the just rights of a Nation are Invaded here iâ— is lawful to go to War So when a Mans Estate is trespass'd upon by another he may go to law to recover it But the Law must be used in the last place when no entreaties or arbitrations will prevail then the Chancery must decide it Yet this is no revenge it is not so much to injure another as to right ones self this may be yet one may live in Charity USE 1. Here is a Bill of inditement against such as study revenge and cannot put up the least discourtesie They would have God forgive them but they will not forgive others they will Pray come to Church give Alms but as Christ said Mark 10.21 Yet lackest thou One Thing they lack a forgiving Spirit they will rather want forgiveness from God than they will forgive their Brother How sad is it that for every slight wrong or disgraceful word men should let malice boil in their Hearts Would there be so many Duels Arrests Murders if Men had the art of forgiving Revenge is the proper sin of the Devil he is no Drunkard or Adulterer but this old Serpent is full of the Poison of Malice and what shall we say to them who make profession of Religion yet instead of forgiving pursue others despightfully it was Prophesied the Wolf should dwâ—ll with the Lamb Isa. 11.6 but what shall we say when such as profess to be Lambs become Wolves These open the mouths of the prophane against Religion they will say these are as full of rancour as any O whither is Love and Mercy fled if the Son of Man did come should he find Charity on the Earth I fear but a little Such as cherish Anger and Malice in their Hearts and will not Forgive how can they pray Forgive us as we forgive others either they must omit this Petition as Chrysostom saith some did in his Time or else they pray against themselves Vse 2. Let it persuade us all as ever we hope for Salvation to pass by petty injuries and discourtesies and labour to be of forgiving Spirits Col. 3.13 Forbearing one another and forgiving one another 1. Herein we resemble God He is ready to forgive Psal. 86.5 He befriends His Enemies He opens his Hands to relieve them who open their Mouths against Him 'T was Adams Pride to go to resemble God in omnisciency But here it is lawful to resemble God in Forgiving Enemies This is a God-like disposition and what is Godliness but God-likeness 2. To forgive is one of the highest evidences of Grace When Grace comes into the Heart it makes a man as Caleb of another Spirit Numb 14.24 It makes a great Metamorphosis it sweetens the Heart and fills it with Love and Candour When a Siene is grafted into a Stock it partakes of the Nature and Sap of the Tree and brings forth the same fruit Take a Crab graft it into a Pepin it brings forth the same fruit as the Pepin So he who was once of a sour crabby disposition given to revenge when he is once ingrafted into Christ he partakes of the Sap of this Heavenly Olive and bears sweet and generous fruit he is Full of Love to his Enemies and requites Good for Evil. As the Sun draws up many thick noxious Vapours from the Earth and returns them in sweet showers so a gracious Heart returns the unkindnesses of others with the sweet influences of love and mercifulness Psal. 35.13 They rewarded me Evil for Good but as for me when they were sick my clothing was Sackcloth I humbled my Soul with Fasting This is a good Certificate to shew for Heaven 3. The blessed example of our Lord Jesus He was of a Forgiving Spirit His Enemies reviled him but he did pitty them Their words were more bitter than the Gall and Vinegar they gave him but Christs words were smoother than Oil. They spat upon him Peirced him with the Spear and Nails but he prayed for them Father forgive them he wept over his Enemies he shed tears for them that shed his Blood never such a pattern of amazing kindness Christ bids us learn of him Mat. 11.29 he doth not bid us learn of him to work Miracles but he would have us learn of him to forgive our Enemies If we do not imitate Christs Life we cannot be saved by his Death 4. The danger of an implacable unforgiving Spirit It hinders the efficacy of Ordinances It is like an obstruction in the Body which keeps it from thriving A revengeful Spirit poisons our Sacrifice our prayers are turned into sin will God receive prayer mingled with this strange Fire Our coming to the Sacrament is sin We come not in charity so that ordinances are turn'd into sin It were sad if all the Meat one did eat should turn to Poison Malice poisons the Sacramental Cup men Eat and Drink their own Damnation Iudas came to the Passover in malice and after the Sop Satan entred Iohn 13.27 5. God hath tyed his Mercy to this condition if we do not forgive neither will he forgive us Mat 6.15 If ye forgive not men their Trespasses neither
will your Heavenly Father forgive your Trespasses A man may as well go to Hell for not forgiving as for not believing How can they expect mercy from God whose Bowels are shut up and are merciless to their trespassing Brethren Jam. 2.13 He shall have Iudgment without Mercy that hath shewed no Mercy I cannot Forgive said one tho I go to Hell 6. The examples of the Saints who have been of forgiving Spirit Ioseph Forgave his Brethren tho they put him into a Pit and sold him Gen. 50.21 Fear not I will nourish you and your little ones Stephen pray'd for his Persecutors Moses was of a forgiving Spirit How many injuries and affronts did he put up The People of Israel dealt unkindly with him they murmurâ—d against him at the Waters of Marah the Water was not so bitter as their Spirits but he fell to prayer for them Exod. 15.24 He cried unto the Lord and the Lord shewed him a Tree which when he had cast into the Waters they were made sweet When they wanteâ— Water they fell a chiding with Moses Exod. 17.3 Why hast thou brought us out of Egypt to kill us with thirst As if they had said if we dye we will lay our Death to thy charge here was enough to have made Moses call for Fire from Heaven upon them but he passeth by this injury and to shew he forgave them he becomes an intercessor for them ver 4. and set the Rock abroach for them ver 6. The Prophet Elisha feasted his Enemies 2 Kin. 6.23 He prepar'd a Table for them who would have prepared his Grave Cranmer was famous for forgiving injuries When Luther had revil'd Calvin saith Calvin Etiamsi millies me diabolum vocet tho he call me Devil a thousand times yet I will love and honour him as a pretious Servant of Christ. When one had abus'd and wronged a Christian asking him What wonders hath your Master Christ wrought saith he He hath wrought this wonder that tho you have so injured me yet I can forgive you and pray for you 7. Forgiving and requiting good for evil is the best way to conquer and melt the Heart of an Enemy Saul having pursued David with Malice and hunted him as a Partridge upon the Mountains yet David would not do him a mischief when it was in his power Davids kindness melted Saulâ— Heart 1 Sam. 24.16 17. Is this thy voice my Son David and Saul lift up his Voice and Wept and said Thou art more righteous than I for thou hast rewarded me good This forgiving is heaping Coals which melts the Enemies Heart Rom. 12.20 This is the most noble Victory to overcome an Enemy without striking a blow to conquer him with love Philip of Macedon when it was told him that one Nicanor did openly rail against him the King instead of putting him to death sent him a rich present which did so overcome the man and make his Heart relent that he went up and down to recant what he had said against the King and did highly extol the Kings Clemency 8. Forgiving others is the way to have forgiveness from God and is a sign of forgiveness 1. It is the way to have forgiveness Mat. 6.14 If ye forgive men their trespasses your Heavenly Father will also forgive you But one would think other things should sooner procure forgiveness from God than our forgiving others No surely nothing like this to procure forgiveness for all other acts of Religion may have leaven in them God forbad Leaven in the Sacrifice Exod. 34.25 One may give Alms yet there may be the leaven of Vain-glory in this The Pharisees sounded a Trumpet they did not give Alms but sell them for applause Mat. 6.2 one may give his Body to be burned yet there may be leaven in this it may be a false zeal there may be Leaven in many acts of Religion which soures the whole lump but to forgive others that have offended us this can have no Leaven in it no Sinister aim this is a Duty wholly Spiritual and is done purely out of love to God hence it is God rather annexeth forgiveness to this then to the highest and most renown'd works of Charity which are so cried up in the World 2. It is a sign of Gods forgiving us It is not a cause of Gods forgiving us but a sign We need not climb up into Heaven to see whether our sins are Forgiven let us look into our Hearts and see if we can Forgive others then we need not doubt but God hath forgiven us Our loving others is nothing but the reflection of Gods love to us Oh therefore by all these arguments let us be persuaded to the forgiving others Christians how many offences hath God pass'd by in us Our sins are innumerable and Heinous is God willing to forgive us so many offences and cannot we forgive a few no man can do so much wrong to us all our life as we do to God in one day Quest. But how must we Forgive Answ. As God Forgives us 1. Cordially God doth not only make a show of forgiving and keeps our sins by him but doth really forgive He passeth an act of Oblivion Ier. 31.34 so we must not only say we Forgive but do it with the Heart Mat. 18.35 If ye from your Hearts forgive not 2. God forgives Fully he forgives all our sins He doth not for fourscore write down fifty Psalm 103.3 who Forgiveth all thy iniquities Hypocrites pass by some offences but retain others Would we have God deal so with us to remit only some trespasses and call us to account for the rest 3. God forgives often we run afresh upon the score but God multiplies pardon Isa. 55.7 Peter asks the question Mat. 18.21 Lord how oft shall my Brother sin against me and I forgive him Till seven times Ieâ—us saith to him I say not until seven times but until seventy times seven If he say I Repent you must say I Remit Quest. But this is one of the highest acts of Religion Flesh and Blood cannot do it how shall I attain to it Answ. 1. Let us consider how many wrongs and injuries we have done against God What Volume can hold our Errata Our sins are more than the Sparks in a Furnace 2. If we would forgive see Gods hand in all that men do or say against us Did we look higher than Instruments our Hearts would grow calm and we would not meditate revenge Shimei reproach'd David and Cursed him David look'd higher 2 Sam 16 11. Let him alone let him curse for the Lord hath bidden him What made Christ that when he was reviled he reviled not again He look'd beyond Iudâ—s and Pilate he saw his Father putting the bitter Cup into his Hand and as we must see Gods hand in all the affronts and Incivilities we receive from men so we must believe God will do us good by all if we belong to him 2 Sam. 16.12 It may be the Lord will requite
Iob remains holy he worships God and blesseth God ver 20.21 Here Iobs sincerity was proved Iob had Fiery Temptations but he came out of the Fire a Golden Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Temptation is a touchstone of sincerity 2. By Tentation God tries our Love the Wife of Tigranes did never so shew her chastity and love to her Husband as when she was tempted by Cyrus but did not yield So our love to God is seen in this when we can look a Temptation in the Face and turn our back upon it tho' the Devil come as a Serpent subtilly and offers a Golden Apple yet we will not touch the forbidden fruit When the Devil shew'd Christ all the Kingdoms of the World and the glory of them such was Christs love to his Father that he abhor'd the Temptation True love will not be bribed When the Devils Darts are most fiery a Saints love to God is most Fervent 3. By Temptation God tries our courage Hos. 7.11 Ephraim is a silly Dove without an Heart So it may be said of many they are excordes without an Heart they have no Heart to resist a temptation no sooner doth Satan come with his sollicitations but they yield like a Coward as soon as the thief approacheth he delivers his Purse But he is the valorous Christian that brandisheth the Sword of the Spirit against Satan and will rather die than yield the courage of the Romans was never more seen than when they were assaulted by the Carthaginians the Heroick Spirit of a Saint is never more seen than in a Field Battle when he is fighting with the Red-Dragon and by the power of faith puts the Devil to flight Fidei robur potest esse concussum non excussum Tertul. This is one reason why God lets his People be tempted that their mettal may be tryed their sincerity love magnanimity when Grace is proved the Gospel is honoured 2. God suffers his Children to be tempted that they may be kept from Pride quos non Gula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superavit Cypr. Pride crept once into the Angels and into the Apostles when they disputed which of them should be greatest and in Peter tho' all men forsake thee yet I will not as if he had had more Grace than all the Apostles Pride keeps Grace low that it cannot thrive as the Spleen swells so the other parts of the body consume As Pride grows so Grace consumes God resists Pride and that he may keep his Children humble he suffers them sometimes to fall into temptation 2 Cor. 12.7 lest I should be exalted there was given to me a Thorn in the Flesh a Messenger of Satan to buffet me When Paul was lifted up in Revelations he was in danger to be lifted up in Pride Now came the Messenger of Satan to Buffet him that was some sore temptation to humble him The Thorn in the Flesh was to prick the Bladder of Pride Better is that temptation that humbles me than that duty which makes me Proud Rather than a Christian shall be Proud God lets him fall into the Devils Hands a while that he may be cured of his Imposthume 3. God lets his People be tempted that they may be fitter to comfort others as are in the same distress they can speak a word in due season to such as are weary St. Paul was train'd up in the Fencing School of temptation 2 Cor. 2.11 and he was able to acquaint others with Satans Wiles and Stratagems A Man that hath rid over a place where there are Quick sands is the fittest to guide others through that dangerous way He who hath been buffeted by Satan and hath felt the Claws of this Roaring Lion is the fittest Man to deal with one that is tempted 4. God lets his Children be tempted to make them long more for Heaven where they shall be out of Gunshot there they shall be freed from the hissing of the old Serpent Satan is not yet fully cast into Prison but is like a Prisoner that goes under Bail he doth vex and molest the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. He lays his snares throws his Fire-balls but this is only to make the People of God long to be gone from hence and that they may pray that they had the Wings of a Dove to fly away beyond Satans temptations God suffered Israel to be vexed with the Egyptians that they might long the more to be in Canaan Heaven is centrum a place of rest centrum quietativum no Bullets of temptation fly there the Eagle that Soars aloft in the Air and sits pearching upon the tops of high Trees is not troubled with the stinging of Serpents so when believers are gotten above into the Empyrean Heaven they shall not be stung with the Old Serpent The Devil is cast out of the Heavenly Paradise Heaven is compared to an exceeding high Mountain Rev. 21.10 it is so high that Satans fiery Darts cannot reach up to it Nullus ibi hostium metus nullae insidiae daemonum Bern. The Temptations here are to make the Saints long till Death sound a Retreat and call them off the Field where the Bullets of Temptation fly so thick that they may receive a victorious Crown Thus I have answered this question why God lets his dear Servants be tempted Quest. 2. What Rocks of support are there or what comfort for tempted Souls Answ. 1. That it is not our case alone but hath been the case of Gods eminent Saints 1 Cor. 10.13 There hath no temptation taken you but that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to man yea to the Best Men Christs Lambs which have had the ear mark of Election upon them have been set upon by the Wolf Elijah that could shut Heaven by Prayer could not shut his Heart from a temptation 1 Kin. 19.4 Iob was tempted to Curse God Peter to deny Christ hardly ever any Saint hath got to Heaven but hath met with a Lion by the Way sortem quam omnes sancti patiuntur nemo recusat nay Jesus Christ himself tho he were free from sin yet not from Temptation we read of Christs Baptism Mat. 3.16 and Mat. 4.1 Then was he led into the Wilderness to be tempted of the Devil No sooner was Christ out of the Water of Baptism but he was in the Fire of Temptation and if the Devil would set upon Christ no wonder if he set upon us There was no sin in Christ no Powder for the Devils fire Temptation to Christ was like a Bur on a Christal Glass which glides off or like a spark of fire on a marble Pillar which will not stick yet Satan was so bold as to tempt Christ this is some comfort such as have been our Betters have wrestled with Temptations 2. Rock of support that may comfort a tempted Soul is that temptations where they are burdens evidence Grace Satan doth not tempt Gods Children because they have sin in them but because they have
of the Army will pity him and bind up his Wounds But if he be wilfully foil'd and proves treacherous he must expect no Favour So if a Christian fight it out with Satan but is foil'd for want of Strength as it was with Peter God will pity him and do him good by his being foil'd But if he be foil'd wilfully and runs into a Temptation as it was with Iudas God will shew him no Favour but will execute Martial Law upon him The Vses Remain Vse 1. See in what continual Danger we are Satan is an exquisite Artist a deep Headpiece he lies in Ambush to ensnare he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter it is his Delight to make the Saints sin and he is subtil in tempting he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ways and Methods to deceive First He brings a Saint into sin by making him Confide in his habitual Graces Satan makes him believe he hath such a stock of Grace as will Antidote him against all Temptations Thus Satan deceiv'd Peter he made him trust in his Grace he had such a Cable of Faith and strong Tacklings that tho' the Winds of Temptation did blow never so fierce he could weather the Point Tho all men forsake thee yet I will not as if he had more Grace than all the Apostles thus he was led into Temptation and fell in the Battle a man may make an Idol of Grace Habitual Grace is not sufficient without Auxiliary The Boat needs not only Oars but a Gale of Wind to carry it against Tide so we need not only habitual Grace but the blowing of the Spirit to carry us against a strong Temptation Secondly Satan tempts to sin by the Baits and Allurements of the World Foenus Pecuniae funus Animae one of Christ's own Apostles was caught with a silver Bait. Such as the Devil cannot debauch with Vice he will corrupt with Money All this will I give thee was his last Temptation Mat. 4.9 Achan was deluded by a Wedge of Gold Silvester the Second did sell his Soul to the Devil for a Popedom Thirdly Satan tempts to sin sub specie boni under a mask and shew of good his Temptations seem gracious Motions 1. He tempts Men to Duties of Religion you will think this strange that Satan should tempt to duty but it is so 1. he tempts Men to duty out of sinister Ends. Thus he tempted the Pharisees to Pray and give Alms That they might be seen of men Mat. 6.5 Prayer is a Duty but to look a squint in Prayer to do it for Vain-glory this Prayer is turn'd into sin 2. He tempts to duty when it is not in season Numb 28.2 My Offering and my Bread for my Sacrifices shall ye offer unto me in their due season Satan tempts to duty when it is out of season He tempts to read the Word at home when we should be hearing the Word He will so tempt to one duty as it may hinder another 3. He tempts some to duty out of design that it may be a Cloak for sin He tempts them to frequency in duty that they may sin and be less suspected He tempted the Pharisees to make long Prayers That they might devour widows houses under this pretence Mat. 23.14 Who would suspect him of false Weights that so oft holds a Bible in his hand Thus cunning is Satan he tempts to duty 2. He tempts men to sin out of a shew of Love to Christ. You will think this strange but there 's truth in it Many a good Heart may think what he doth is in love to Christ and all this while he may be under a Temptation Christ told Peter he must suffer at Ierusalem Peter took him and rebuked him Be it far from thee Lord Mat. 16.21 as if he had said to Christ Lord thou hast deserved no such shameful death and this shall not be unto thee Peter as he thought did this out of love to Christ but Peter was all this while under a Temptation What had become of us if Christ had hearkened to Peter and had not suffered So when Christ wash'd his Disciples Feet Peter was so mannerly that he would not let Christ wash his Feet Ioh. 13.8 Thou shalt never wash my Feet This Peter did as he thought out of Love and Respect to Christ Peter thought Christ was too good to wash his Feet and therefore would have put Christ off but this was a Temptation the Devil put Peter upon this sinful Modesty he struck at Peters Salvation insomuch that Christ saith If I wash thee not thou hast no part in me So again when the Samaritans would not receive Christ the Disciples Iames and Iohn said Lord wilt thou that we command fire from Heaven to consume them Luke 9.54 They did this as they thought out of Love to Christ they would wish for fire to consume his Enemies But they were under a Temptation it was not Zeal but the Wild-fire of their own Passion Ye know not saith Christ what spirits ye are of Fourthly Satan tempts to that sin which a mans Heart is naturally most inclinable to he will not tempt a civil Man to Gross sin this is abhorring to the light of Nature Satan never sets a dish before men that they do not love but he will tempt a civil man to Pride and to trust in his own Righteousness and to make a Saviour of his Civility The Spider weaves a Web out of her own Bowels the civil Man would weave a Web of Salvation out of his own Righteousness See then in what danger we are when Satan is continually lying in Ambush with his Temptations Inference 2. See mans Inability of himself to resist a Temptation Could he stand of himself against a Temptation this Prayer were needless Lead us not into Temptation no man hath Power of himself to resist a Temptation further than God gives him Strength Ier. 10.23 O Lord I know that the way of man is not in himself If Peter who had True Grace and Adam who had Perfect Grace could not stand against Temptation much less can any stand by the Power of Nature which Confutes the Doctrine of Free-will what freedom of Will hath man when he cannot resist the least Temptation Infer 3. Here is Matter of Humiliation that there is in us such an Aptitude and proneness to yield to Temptation Nitimur in vetitum we are as ready to swallow a Temptation as the fish to swallow the Bait. If the Devil tempt to Pride Lust Envy Revenge how do we symbolize with Satan and embrace his snares Like a Woman that hath a Suitor come to her and she doth not need much wooing she presently gives her Consent Satan comes a wooing by Temptation and we soon yield he strikes fire and we are as dry Tinder that catcheth the first spark He knocks by temptation and it is sad to think how soon we open the door to the Devil which is as if one should open the door to a
expos'd to the Waves and Rocks 3. Watch your Temptations Satan continually lies in ambush and watcheth to draw us to sin Stat in procinctu diabolus he is fishing for our Souls he is either laying of snares or shooting of darts therefore we had need watch the Tempter that we be not decoyed into sin Most sin is committed for want of watchfulness 7. If you would be kept from the evil of sin consult with the Oracles of God be well versed in Scripture Psal. 119.11 Thy word have I hid in my heart that I might not sin against thee The word is Anceps gladius a two-edged Sword to cut asunder mens lusts When the Fogs and Vapours of sin begin to arise let but the Light of Scripture shine into the Soul and it dispels those Fogs Let the word of Christ dwell richly in you Col. 3.16 Alphonsus King of Arragon read over the Bible Fourteen times The word shews the damnable evil of sin it furnisheth us with Precepts which are so many Receipts and Antidotes against sin When Christ had a Temptation to sin he beat back the Tempter and wounded him Three times with this Sword of the Spirit It is written Why do men live in sin but because they either do not Read the Word or do not believe it 8. If you would be preserv'd from gross presumptuous sin get your hearts fired with love to God Love hath a great force in it it is strong as death it breaks the league between the heart and sin Two things in God cause Love First His Orient Beauty Moses desired to see some glimpse of it Lord shew me thy glory 2. His Amazing Love What a Prodigy of Love was it to give his Son out of his Bosom and lay such a Jewel to pawn for our Redemption These two the Orient of God's Beauty and the Magnitude of his Love may like two Loadstones draw our Love to God and if we love him we will not sin against him He that loves his Friend will not by any means displease him I have read of four men meeting together who asked one another What it was that kept them from sinning One said The Fear of Hell Another said The Joys of Heaven The Third said The Odiousness of Sin The Fourth said That which keeps me from sin is Love to God Shall I sin against so good a God Shall I abuse Love Love to God is the best Curben-bit to keep from sin 9. If you would be kept from the evil of sin be diligent in a Calling Dū laboribus omnia vendunt Adam in Paradise must till the Ground Such as live idly expose themselves to sin if we have no work to do Satan will find us work He sows most of his seed in Fallow ground A Woman being much tempted to sin came to Reverend Mr. Greenham for Advice What she should do to resist the Temptation He gave her this Answer Be always well employed that so when Satan comes he may find thee busied in thy Calling and thou maist not be at leisure to listen to his Temptations 10. If you would be kept from sin fix the eye of your Mind upon the Beauty of Holiness Holiness consists in our Conformity to God Holiness is the sparkling of the Divine Nature a beam of God shining in the Soul How lovely is Christ's Bride when decked and bespangled with the Jewels of Holiness What makes the Seraphims Angels of Light but their Holiness Do but think with your selves what a splendid glorious thing Holiness is and it will cause a disgust and hatred of sin which is so contrary to it The beholding of Beauty makes one out of love with Deformity 11. If you would keep from the evil of sin meditate frequently of Death First The unavoidableness of it Heb. 9.27 Statutum est It is appointed for all once to die We are not so sure to lie down this night in our Bed as we are to lie down in our Grave Secondly The uncertainty of the Time We are but Tenants at will we hold our Life at the Will of our Landlord And how soon may God turn us out of this house of clay Death oft comes when we least look for it The Floud as some Learned Writers observe came in the Month Zif or April in the Spring when the Trees were Blossoming and the Birds Singing then came the Floud when they least looked for it So oft in the Spring of Youth when the Body is most healthy and the Spirits most sprightly and vigorous and Death is least thought on then it comes Could we think often and seriously of Death it would give a Death's-wound to sin Nihil sic revocato peocata quà m crebra mortis contemplatio Aug. No stronger Antidote against sin than this Am I now Singing and to morrow may be Dying What if Death should take me doing the Devil's work Would it not send me to him to receive my Wages Would but the Adulterer think I am now in the Act of Sin but how soon may Death come and then I who have burned in lust must burn in Hell This sure would strike a damp into him and make him afraid of going after strange Flesh. 12. If you would be kept from Gross Scandalous Sins beware of a Covetous Heart Covetousness is a dry Drunkenness He who thirsts insatiably after the World will stick at no sin he will betray Christ and a Good Cause for Money Cui nihil satis eidem nihil turpe Tacitus 1 Tim. 6.10 The love of Money is the root of all evil From this Root comes First Theft Achan's covetous humour made him steal the VVedge of Gold Josh. 7.21 Covetousness makes the Jayls so full Secondly From this root comes Murder VVhy did Ahab Stone Naboth to death but to possess his Vineyard 1 King 21.13 Covetousness hath made many swim to the Crown in blood Thirdly From this bitter Root of Covetousness proceeds Cousenage It is the Covetous hand holds false weights Fourthly From this Root of covetousness comes Uncleanness You read of the hire of a Whore Deut. 23.18 For Money she would let both her Conscience and Chastity be set to sale O if you would be kept from the evil of sin beware of Covetousness which is the In-let to so many sins 13. Let us be much in Prayer to God to keep us from Ingulphing our selves in sin Psal. 19.11 Keep back thy servant from presumptuous sins We have no power inherent to keep our selves from evil Arnoldus saith That Man in his corrupt estate hath Aliqua◠reliquias vitae Spiritualis Some Reliques of Spiritual Life left And Arminius saith Man hath a sufficiency of Grace in himself whereby he may Abstinere à malo abstain from evil Free-will is a sufficient curb to check and pull him back from sin But then what needed Christ to have Taught us this Prayer Libera nos à malo Deliver us from evil If we have power of our selves to keep from sin What need we pray to
the Serpent for Fraud and Collusion Ier. 17.9 The Heart is deceitful above all things 1. Deceit towards Man 1. To dissemble Friendship to cover Malice with pretences of Love to commend and censure to flatter and hate a Iudas-Kiss and a Ioab's Sword Mel in ore Fel in corde 2. To dissemble Honesty to pretend just dealing yet use false Weights 2. Deceit towards God To draw nigh to God with the Lips and the Heart is far from him to serve God and seek ourselves to pretend to love God and yet be in league with Sin we should not in this sence be like the Serpent deceitful and given to Shâ—fts O be upright Be what you seem to be God loves Plainness of Heart Psal. 51.6 The plainer the Diamond is the more it sparkles The plainer the Heart is the more it sparkles in God's Eye What a Commendation did Christ give Nathanael Ioh. 1.47 Behold an Israelite indeed in whom there is no Guile 3. The Serpent casts the Coat but another new Coat comes in the room in this we should not be like the Serpent to cast the Coat to cast off one Sin and another Sin as bad come in the room The Drunkard leaves his Drunkenness because it impairs his Health his Credit his Purse and falls to the Sin of Cozenage The Prodigal leaves his Prodigality and turns Usurer This is as if one Disease should leave a Man and he should fall into another as bad His Ague leaves him and he falls into a Consumption O be not like the Serpent that casts one Coat and another comes This is like him in the Gospel that had one Devil go out of him and seven worse Spirits came in the Room Matth. 12.45 4. The Serpent is a Venomous Creature 't is full of Poison Deut. 32.24 In this be not like the Serpent 'T is said of Wicked Men their Poison is like the Poison of a Serpent Psal. 58.4 What is this Poison it is the Poison of Malice Malice is the Devil's Picture Lust makes Men brutish and Malice makes them Devilish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Malice carries in it its own punishment A malicious Man to hurt another will injure himself Quintillian speaks of one who had a a Garden of Flowers and he poisoned his Flowers that his Neighbours Bees sucking from them might be poisoned and die Oh be not venomous like the Serpent Malice is Mental Murder you may kill a Man and never touch him 1 Ioh. 3.15 Whosoever hates his Brother is a Murderer Malice spoils all your good Duties the malicious Man defiles his Prayers poisons the Sacramental Cup he eats and drinks his own Damnation I have read of one who lived in Malice and being asked how he could say the Lords Prayer He answered I leave out those Words As we forgive them that Trespass against us But St. Austin brings in God replying thus to him because thou dost not say my Prayer therefore I will not hear Thine The malicious Man is not like to enjoy either Earth or Heaven not the Earth for the Meek shall inherit the Earth Matth. 5.4 Nor is he like to enjoy Heaven for God will beautifie the Meek with Salvation Psal. 149.4 So that the malicious Man is cut off both from Earth and Heaven 5. The Serpent is given to Hissing So 't is said of the Basilisk In this be not like the Serpent to hiss out Reproaches and Invectives against the Saints and People of God Thy are the Seed of the Serpent that hiss at Godliness The Lord will one Day reckon with Men for all their hard Speeches Iude 15. Lucian was such an one who did hiss out and scoff against Religion and as a just Judgment of God he was afterwards torn in pieces by Dogs 6. The Serpent Stops her Ear. It is an obstinate Deafness Psal. 58.4 They are as the Deaf Adder which stoppeth her Ear. In this be not like the Serpent obstinately to stop your Ears to the Voice of God's Word While God calls you to repent of Sin be not as the Basilisk to stop your Ear Zach. 7.11 They refused to hearken and stopp'd their Ears that they might not hear the Word denounceth threatnings against Sin but many instead of being like the Publican smiting on their Breast they are as Deaf Adders stopping their Ears If you shut your Ear against God's Word take heed God doth not shut Heaven against you If God crys to you to repent and you will not hear when you cry for Mercy God will not hear Zach. 7.13 As he cryed and they would not hear so they cryed and I would not hear saith the Lord of Hosts 7. The Serpent casts her Coat but keeps her Sting In this sence be not like the Serpent to cast off the outward Acts of Sin and keep the Love of Sin He whose Heart is in Love with any Sin is an Hypocrite 1. A Man may forbear Sin yet retain the Love of it He may forbear the act of gross Sin Formidine Poenae for fear of Hell as a Man may forbear a Dish he loves for fear it should bring his Disease upon him the Stone or Gout 2. A Man may forsake Sin yet keep the Love of Sin he may forsake Sin either out of Policy or Necessity 1. Policy Vice will impair his Health eclipse his Credit therefore out of Policy he will forsake it Or 2. Necessity Perhaps he can follow the Trade of Sin no longer the Adulterer is grown old the Prodigal poor either the Purse fails or the Strength Thus a Man may refrain the Act of Sin yet retain the Love of Sin This is like the Serpent which casts her Coat but keeps her Sting Oh! take heed of this herein be not like the Serpent remember that saying of Hierom Gravius est peccatum diligere quam perpetrare 'T is worse to love Sin than to commit it A Man may commit Sin through a Tentation or out of Ignorance and when he knows it to be a Sin he is sorry for it but he that loves Sin his Will is in the Sin and that aggravates it and is like the Dye which makes the Wool of a Crimson Colour 8. Serpents are chased away with sweet perfumes the perfume of Harts-Horn or the sweet odour of the Styrax drives the Serpent away In this be not like the Serpent to be driven away with the sweet perfumes of Holiness Carnal Hearts are for Things only which delight the Senses they will discourse of News or Traffick here they are in their Element but let a Man bring with him the sweet perfume of Religious discourse let him talk of Christ or living by Faith this spiritual perfume drives them away Oh be not in this like the Serpent How do you think to live with the Saints in Heaven that cannot endure their Company here You hate the sweet savour of their Oyntments the fragrant perfume of their Graces 9. The Serpent as is noted of the Stellio a kind of Serpent he doth no sooner
Age like the Serpent for Craftiness Dan. 8.25 Through policy he shall cause Craft to prosper Men have the Head-piece of Subtilty but want the Breast-plate of Honesty they are wise to contrive Sin to forge Plots to study Compliance rather than Conscience The Port they aim at is Preferment the Compass they sail by is Policy the Pilot that steers them is Satan These have the Craftiness of the Serpent They are wise to do evil 2. They are like the Serpent for Mischief You know the Fiery Serpents did sting Israel These have the sting of the Serpent they have a sting in their Tongues stinging the People of God with bitter Slanders and Invectives calling them Factious and Seditious and they sting with their Indictments and Excommunications Gal. 4.29 Such stinging Serpents were Nero Dioclesian and Iulian and their Spirit is yet alive in the world These have too much of the Serpent in them but nothing of the Dove 2 Pet. 2.3 Their Damnation slumbereth not Vse 3. Exhortation To put in practice our Saviour's Counsel in the Text join the Serpent and the Dove together Wisdom and Holiness Here lies the Knot this is the great difficulty to unite these two together the Serpent and the Dove Prudence and Innocency If you separate these two you spoil all Quest. Wherein doth a Christian join these two together the Serpent and the Dove Prudence and Holiness Answ. This I shall answer in Twelve Particulars 1. To be wise and innocent consists in this To be sensible of an injury yet not revenge it A Christian is not a Stoick nor yet a Fury he is so wise that he knows when an Injury is done him but so holy that he knows how to pass it by This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most excellent temper of Soul I had almost said Angelical As the Wind doth allay the heat of the Air so Grace doth allay the heat of Revenge Moses herein shew'd a mixture of the Serpent and the Dove Miriam murmured against him Numb 12.2 Hath the Lord spoken only by Moses Is he the only Prophet to declare God's Mind to us Moses was so wise as to discern her Pride and slighting of him yet so meek as to bury the injury When God struck her with Leprosie he prays for her Numb 12.13 Heal her now O God I beseech thee And upon his Prayer she was cured of her Leprosie A good Christian hath so much Wisdom as to discern his Enemy's Malice but so much Grace as to conquer his own He knows it is the Glory of a Man to pass by a Transgression Prov. 19.11 Though a Christian hath so much Prudence as to vindicate himself yet so much Goodness as not to avenge himself Behold here the Serpent and the Dove united Sagaity and Innocency 2. The mixing Wisdom and Innocency is seen in this To be humble but not base Humility is part of the Dove's Innocency 1 Pet. 5.5 Be ye cloathed with Humility St. Paul though the chief of the Apostles calls himself the least of Saints A gracious Soul hath low Thoughts of himself and carries himself lowly toward others but though he be humble he is not base though he will not saucily resist his Superiours he will not sinfully humour them Though he will not do such proud Actions as to make his Enemies hate him yet he will not do such sordid Actions as to make them despise him Here is the Serpent and the Dove united A good Christian is so humble as to oblige others but not so unworthy as to disobey God St. Paul as far as he could with a good Conscience did become all things to all that he might save some 1 Cor. 9.20 22. But he would not break a Commandment to gratifie any When God's Glory lay at stake who more resolute than Paul Gal. 2.5 The Three Children were humble they gave the King his Title of Honour but they were not sordidly timorous Dan. 3.18 Be it known unto thee O King we will not serve thy Gods Though they shew'd Reverence to the King's Person yet no Reverence to the Image he set up A good Christian will not do any thing below himself though he is for obeying of Laws yet he will not prostitute himself to Mens Lusts. He is humble there he shews the Innocency of the Dove but not base there he shews the Wisdom of the Serpent 3. The Prudence of the Serpent and Innocency of the Dove is seen in this to reprove the Sin yet love the Person We are commanded to reprove Levit 19.17 Thou shalt not hate thy Brother in thy heart thou shalt rebuke him and not suffer Sin upon him Not to reprove Sin is to approve it But this Sword of Reproof is a dangerous Weapon if it be not well handled To reprove and yet love is to act both the Serpent and the Dove Quest. How may a Christian so reprove Sin as to shew Love to the Person Answ. 1. In taking a fit season to reprove another that is when his Anger is over As when God did rebuke Adam he came to him in the cool of the Day Gen. 3.8 So when we are to reprove any we are to come to them when their Spirits are more cool and fit to receive a Reproof To reprove a Man when he is in a Passion is to give Strong Water in a Fever it doth more hurt than good By observing a fit season we shew both Prudence and Holiness we discover as well Discretion as Affection 2. Reproving Sin so as to shew Love to the Person is seen in this when though we tell him plainly of his Sin yet it is in mild not provoking Words 2 Tim. 2.25 In meekness instructing those that oppose themselves Peter tells the Iews plainly of their Sin in crucifying Christ but useth Suasive◠and Gospel-Lenitives to allure and encourage them to believe Acts. 2.23 Him ye have taken and by wicked hands crucified ver 38. Repent and be baptized in the Name of Iesus Christ for the remission of sin for the Promise is to you and to your Children Reproof is a bitter Pill and hard to swallow therefore we must dip it in Sugar use those sweet mollifying expressions that others may see Love coming along with the Reproof David compares Reproof to Oil Psal. 141.5 Oil supples the Joints when they are hard and stiff Our Reproofs being mixed with the Oil of Compassion they work most kindly and do most soften stiff obdurate Hearts 3. Reproving Sin yet Love to the Person is when the End of our Reproof is not to Revile him but to Reclaim him While we go to heal men's Consciences we must take heed of wounding their Names The Chirurgeon in opening a Vein shews both Skill and Love Skill in not cutting an Artery and Love in letting out the bad Blood Here is the mixing the Serpent and the Dove the Wisdom of the Serpent is seen in not reproaching the Sinner the Innocency of the Dove is seen in reclaiming him from
Second Birth added to the First Ioh. 3.3 It may be thus described It is a Supernatural Work of God's Spirit renewing and transforming the Heart into the Divine Likeness 1. The efficient Cause of the New Creature is the Holy Ghost no Angel or Archangel is able to produce it Who but God can alter the Hearts of Men and turn Stones into Flesh If the New Creature were not produced by the Holy Ghost then the greatest Glory in a Man's Conversion would belong to himself but this Glory God will not give to another the turning of the Will to God is from God Ier. 31.19 After I was turned I repented 2. The Organical Cause or Instrument by which the New-Creature is formed is the Word of God Iam. 1.18 Of his own Will begat he us by the Word of Truth The Word is the Seed out of which springs the Flower of the New-Creature 3. The Matter of which the New-Creature consists is the restoring God's Image lost by the Fall Quest. But doth God in the New Creature give a new Soul Answ. No he doth not bestow new Faculties but new Qualities as in the altering of a Lute the Strings are not new but the Tune is mended So in the New Creature the substance of the Soul is not new but is new tun'd by Grace the Heart that before was Proud is now Humble the Eyes that before were full of Lust are now full of Tears Here are new Qualities infused II. What a kind of Work the New Creature is I. The New Creature is a Work of Divine Power so much it imports because it is a Creation The same Power which raised Christ from the Grave goes to the production of the New Creature Eph. 1.20 It is a Work of greater Power to produce the New Creature than to make a World 'T is true in respect of God all things are alike possible to him But as to our apprehension it requires a greater Power to make a new Creature than to make a World For 1. When God made the World he met with no opposition but when God is about to make the New Creature he meets with opposition Satan opposeth him and the Heart opposeth him 2. It cost God nothing to make the World but to make the New Creature costs him something Christ himself was fain to become Man In making the World it was but speaking a Word but in making of the New Creature it cost Christ the shedding of his Blood 3. God made the World in six Days but he is carrying on the New Creature in us all our Lives long The New Creature is but begun here it is not perfected or drawn in all its Orient Colours till it come to Heaven II. The New Creature is a Work of Free Grace There is nothing in us to move God to make us anew by Nature we are full of Pollution and Enmity yet now God forms the New Creature Behold the Banner of Love displayed The New Creature may say By the Grace of God I am what I am In the Creation we may see the Strength of God's Arm in the New Creature we may see the Working of God's Bowels That God should Consecrate any Heart and Anoint it with Grace is an Act of pure Love That he should pluck one out of the State of Nature and not another must be resolved into Free Grace Matth. 11.26 Even so Father for so it seemed good in thy sight This will increase the Saints Triumphs in Heaven that the Lot of Free Grace should fall upon them and not on others 3. The New Creature is a Work of rare Excellency A Natural Man is a lump of Earth and Sin God loaths him Zach. 11.8 But upon the New Creature is a Spiritual Glory As if we should see a piece of Clay turned into a sparkling Diamond Cant. 3.16 Who is this that cometh out of the Wilderness like Pillars of Smoak perfumed with Myrrhe and Frankincense That is the Natural Man coming out of the Wilderness of Sin perfumed with all the Graces of the Spirit The New Creature must needs be Glorious for it partakes of the Divine Nature 2 Pet. 1.4 A Soul beautified with Holiness is like the Firmament bespangled with glittering Stars It is God's lesser Heaven Isa. 57.15 In the Incarnation God made himself in the Image of Man in the New Creation Man is made in the Image of God By our being Creatures we are the Sons of Adam by being New Creatures we are the Members of Christ. Reason makes one live the Life of a Man the New Creature makes him live the Life of God A New Creature excells the rational Nature and equals the Angelical It is excellent to hear of Christ's being Crucified for us but more excellent to have Christ formed in us Concerning the New Creature I shall lay down Two Positions 1 Posit That it is not in the Power of a Natural Man to convert himself because it is a New Creation As we cannot make our selves Creatures so not New Creatures Quest. But why doth God command us to convert our selves if we have no Power Ezek. 18.31 Make you a New Heart Answ. 1. We once had Power God gave us a Stock of Holiness but we lost it If a Master give his Servant Money to imploy in his Service and he wastes and imbezles it may not the Master require the Money of him Though we have lost our Power to Obey God hath not lost his Right to Command 2. Though Men cannot convert themselves and make themselves new Creatures yet they may do more than they do in a tendency to it they may avoid Temptations they may read the Word the same Feet that carry them to a Play will carry them to a Sermon they may implore Divine Grace but they do not what they are able they do not improve the Power of Nature to the utmost and put God to the Trial whether he will give Grace 3. God is not wanting to them who seek to him for Grace Deus volentibus non deest He is willing to put to his helping Hand With his Command there goes a Promise Ezek. 18.31 Make you a New Heart and there is a Promise Ezek. 36.26 A New Heart will I give you 2 Posit When God converts a Sinner he doth more than use a Moral Perswasion For Conversion is a New Creation Eph. 4.24 The Pelagians talk much of Free Will they say the Will of Man is by Nature asleep and Conversion is nothing but the awakening a Sinner out of sleep which is done by a Moral Perswasion But Man is by Nature dead in Sin Eph. 2.1 And God must do more than awaken him he must enliven him before he be a New Creature 1 Vse Terrour to such as are not New Creatures such as are still growing upon the Stock of Old Adam who continue in their Sins and are resolved so to do these are in the Gall of Bitterness and are the most miserable Creatures that ever God made
Hell is heated to throw Lyars into Rev. 22.15 Without are Dogs and Sorcerers and Whoremongers and whosoever loveth and telleth a Lye 9. The Evil Tongue is the Flattering Tongue That will speak fair to ones Face but will defame Pro. 26.25 He that hateth dissembleth with his Lips When he speaketh fair believe him not Dissembled Love is worse than Hatred Some can commend and reproach flatter and hate Honey in their Mouths but a sting of Malice in their Hearts Better are the Wounds of a Friend than the Kisses of such an Enemy Hierome saith The Arrian Faction pretended Friendship they saith he kissed my Hands but slandered me and sought my Ruine Many have dissembling Tongues they can say Your Servant and lay Snares Prov. 29.5 A Man that flattereth his Neighbour spreadeth snares for his Feet You oft think you have a Frieâ—d in your Bosom but he proves a Viper To dissemble Love is no better than a Lye for there is a pretence of that Love which is not Many are like Ioab 2 Sam. 20.9 And Joab said to Amasa art thou in Health my Brother and he took him by the Beard to kiss him and he smote him in the Fifth Rib that he dyed Impia sub dulci melle venena latent For my part I much question his Truth towards God that will flatter and lye to his Friend He who counterfeits love to his Friend is worse than he that Coins counterfeit Money God will bring such an one to shame at last Prov. 26.26 Whose hatred is covered by deceit his Wickedness shall be shewed before the whole Congregation 10. The Evil Tongue is the Tongue given to Boasting Iam. 3.5 The Tongue is a little Member and boasteth great things There is an Holy boasting Psal. 44.8 In God we boast all the Day when we triumph in his Power and Mercy But it is a sinful boasting when Men display their Trophies boast of their own Worth and Eminency that others may admire and cry them up A Man's sâ—lf is his Idol and he loves to have this Idol worshipped Acts 5.36 There arose up Theudas boasting himself to be Somebody 2. Sinful boasting is when Men boast of their Sins Psal. 52. 1. Why boastest thou thy self in mischief O mighty Man Some boast how wicked they have been how many they have made drunk how many they have deflowered As if a Beggar should boast of his Sores or a Thief boast of being burnt in the Hand Such as boast of their sinful Exploits will have little cause to rejoice or hang up their Trophies when they come to Hell XI The Evil Tongue is the Swearing Tongue Matth. 5.34 Swear not at all The Scripture allows an Oath for the ending of a Controversie and to clear the Truth Heb. 6.16 But in ordinary discourse to use an Oath and so to take God's Name in Vain is sinful Swearing may be called the unfruitful Work of Darkness there is neither Pleasure nor Profit in it 't is like an Hook the Fish comes to without a Bait. Ier. 23.10 Because of Swearing the Land Mourns Some think it the grace of their Speech but will God reckon with Men for idle Words what will he do for sinful Oaths Obj. But it is only a petty Oath they but Swear by their Faith Answ. Sure they which have so much Faith in their Mouth have none in their Heart But it is my Custom Is this an excuse or an aggravation of the Sin If a Malefactor should be Arraigned for Robbing and he should say to the Judge Spare me it is my Custom to rob on the Highway the Judge would say Thou shalt the rather die For every Oath thou Swearest God puts a drop of Wrath into his Viol. Obj. But may some think what though now and then I Swear an Oath Words are but Wind Answ. But they are such a Wind as will blow thee into Hell without repentance 12. The Railing Tongue is an evil Tongue This is a Plague-Sore breaking out at the Tongue when we give opprobrious Language When the Dispute was between the Arch-Angel and the Devil about the Body of Moses Jude v. 9. the Arch-Angel durst not bring a railing Accusation against him but said The Lord rebuke thee The Arch-Angel durst not rail against the Devil Railing oft ends in Reviling and so Men bring themselves into a Praemunire and are in danger of Hell-Fire Matth. 5.22 13. The Seducing Tongue is an evil Tongue The Tongue that by fine Rhetorick decoys Men into Error Rom. 16.18 By fair Speechs they deceive the hearts of the simple A fair Tongue can put off bad Wares Error is bad Ware which a seducing Tongue can put off The Deceit lies in this a smooth Tongue can make Error look so like Truth that you can hardly know them asunder As thus in Iustification Christ bears infinite Love to justified Persons this is a glorious Truth but under this Notion the Antinomian presseth Libertinism Believers may take more liberty to sin and God sees no Sin in them Thus by crying up Iustification they destroy Sanctification Here is the Seducing Tongue and Error is as dangerous as Vice One may die by Poyson as well as a Pistol 14. The evil Tongue is the cruel Tongue that speaks to the wounding the hearts of others The Tongue is made almost in the fashion of a Sword and the Tongue is sharp as a Sword Psal. 57.4 Their Tongue is a sharp Sword Kind loving Words should be spoken to such as are of a heavy heart Iob 6.14 To him that is afflicted pity should be shown Healing Words are fittest for a broken heart but that is a cruel unmerciful Tongue which speaks such Words to the afflicted as cut them to the heart Psal. 69.26 They talk to the grief of those whom thou hast wounded Hannah was a Woman of a troubled Spirit 1 Sam. 1.10 She was in bitterness of Soul and wept sore And now Eli ver 14. said unto her How long wilt thou be drunken Put away thy Wine from thee This Word was like pouring Vinegar into the Wound When Iob was afflicted with God's Hand his Friends instead of comforting him tell him he was an Hypocrite Iob 11.2 These were cutting Words which went to his heart Instead of giving him Cordials in his fainting they use Corrosives This is to lay more weight upon a dying Man 15. The evil Tongue is the murmuring Tongue Iude 16. These are Murmurers Murmuring is Discontent breaking out at the Lips Men quarrel with God and tax his Providence as if he had not dealt well with them Why should any murmur or be discontented at their Condition Doth God owe them any thing Or can they deserve any thing at his hands Oh how uncomely is it to murmur at Providence It is fittest for a Cain to be Wroth with God Gen. 4.6 1. Murmuring proceeds from Unbelief When men distrust God's Promise then they murmur at his Providence Psal. 106.24 25. They believed not his Word but murmured When Faith
is it to do well a while and then by Apostasie to unravel all As if a Limner should with his Pencil draw a fair Picture and then come with his Spunge and wipe it out again 6. Consider the Examples of such as have continued their Progress unweariably in a Christian course The Apostle sets before our Eyes a Cloud of Witnesses Heb. 12.1 Being compassed about with so great a Cloud of Witnesses let us run the Race that is set before us let us run it with celerity and constancy How many Noble Martyrs and Confessors of old have walked in the ways of God though they have been strew'd with Thorns they scorned Preferments laughed at imprisonments and their love to Christ burned hotter than the Fire Polycarp when he came before the Proconsul and he bad him deny Christ he replyed Octoginta fexannos illi inservii c. I have served Christ these 86 years and he hath not once hurt me and shall I deny him now Tertullian saith such was the constancy of the Primitive Saints that the Persecutors cryed out Quae miseria est haec What a Misery is this that we are more weary in tormenting than they are in enduring Torment Let us tread in their steps who through Faith and Patience inherit the Promises 7. It will be our Comfort on our Death-bed to review a well-spent Life It was Augustus's wish that he might have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet easie Death If any thing make our Pillow easie at Death it will be this that we have been unweariable in God's Work This will be a Death-bed Cordial Did you ever know any repent at Death that they have been too Holy Many have repented that they have followed the World too much not that they have prayed too much that they have repented too much What hath made Death sweet but that they have finished their Course and kept the Faith 8. Think of the Great Reward we shall have if we do not give over or grow weary and that is Glory and Immortality 1. This Glory is ponderous 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Weight of Glory 2 Cor. 4.17 The Weight adds to the Worth the weightier a Crown of Gold is the more it is worth 2. It is satisfying Psal. 17.15 I shall be satisfied when I awake with thy likeness This Glory will abundantly recompense all our Labours and Sufferings The Joy of Harvest makes amends for all the Labour in sowing O what an Harvest shall the Saints reap It will be always reaping time in Heaven and this reaping will be in the due season So the Apostle saith in the Text we shall reap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due Season The Husband-man doth not desire to reap till the Season he will not reap his Corn while it is green but when it is ripe So we shall reap the Reward of Glory in due Season When our Work is done when our Sins are purged out when our Graces are come to their full growth then is the Season of reaping Therefore let us not be weary of well-doing but hold on in Prayer Reading and all the Exercises of Religion we shall reap in due season if we faint not To keep us from fainting know that the Reward promised is very near Rom. 13.11 Our Salvation is nearer than when we believed We are but within a few Days March of the Heavenly Canaan It is but a few more Prayers and Tears shed and we shall be perfected in Glory as that Martyr Dr. Taylor said I have but one Style more to go over and I shall be at my Father's House Stay but a while Christians and your Troubles will be over and your Coronation-Day shall come Christ who is the Oracle of Truth hath said Behold I come quickly Rev. 22.20 And yet Death 's coming is sooner than Christ's Personal coming and then begins the Saints Blessed Iubile Quest. What Means shall we use that we may not wax weary in a Christian course Answ. 1. Let us otium excutere shake off Spiritual Sloath. Sloath saith there is a Lyon in the way He who is sloathful will soon grow weary he is fitter to lie on his Couch than to run a Race It is a strange Sight to see a busie Devil and an idle Christian. Answ. 2. If we would not grow weary let us pray for persevering Grace It was David's Prayer Psal. 119.117 Hold thou me up and I shall be safe And it was Beza's Prayer Domine quod Coepisti perfice c. Lord perfect what thou hast begun in me that I may not suffer Shipwrack within sight of the Haven That we may hold on a Christian Course let us labour for Three persevering Graces 1. Faith Faith keeps from Fainting Faith gives a Substance to Things not seen and makes them to be as it were present Heb. 11.1 As a Perspective-Glass makes those things which are at a distance near to the Eye so to Faith Heaven and Glory seem near A Christian will not be weary of Service that hath the Crown in his Eye 2. The Second persevering Grace is Hope Credula vitam spes fovet Hope animates the Spirits it is to the Soul as the Cork to the Net which keeps it from sinking Hope breeds Patience and Patience breeds Perseverance Hope is compared to an Anchor Heb. 6.19 The Christian never sinks but when he casts away his Anchor 3. Persevering Grace is Love Love makes a Man that he is never weary Love may be compared to the Rod of Mirtle in the Traveller's Hand which refresheth him and keeps him from being weary in his Journey He who loves the World is never weary of following the World he who loves God will not be weary of serving him That is the Reason why the Saints and Angels in Heaven are never weary of Praising and Worshiping God because their Love to God is perfect and Love turns Service into Delight Get the Love of God in your Hearts and you will run in his Ways and not be weary Of knowing to do Good and not to do it James 4.17 To him that knoweth to do good and doth it not to him it is Sin THE Apostle in the former Verses had met with a Sin common in those days a sinful Boasting among Men. Ver. 13. Go to now ye that say to day or to morrow we will go into such a City and buy and sell and get gain whereas ye know not what shall be on the morrow you may be in your Graves before to morrow for what is your Life it is even a Vapour A Vapour being an Exhalation it cannot continue long as it is raised by the Sun so it is dispersed by the Wind Such is your Life a Vapour a short Breath a flying Shadow it appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a little time and then vanisheth Well might they say what need we be taught such a plain Lesson who knows not all this that Life is a Vapour and that we ought not to
Tongue Thus they know that Covetousness is a Sin yea the root of all evil yet the World ingrosseth all their Time and Thoughts They are like Midas who wished every thing that he touched might be Gold They have this dry Dropsie thirsting after Gold more than Grace and labouring more to have a full Purse than a good Conscience They know they should not vent their Passions Iam. 1.26 If any man among you seems to be religious and bridleth not his Tongue this Man's Religion is vain Origen observes of the Rich Man in the Gospel he had no Water to cool his Tongue He had sinn'd most in his Tongue therefore was punished most in it How unworthy is it for Men to have their Eyes and Hands lift up to Heaven and their Tongues set on fire from Hell at one time praying and another time cursing The Devil rejoyceth in this he warms himself at the Fire of Mens Passions How can such pray in a Family that are possessed with an angry Devil Hot Passions make cold Prayers Thus men know they should abstain from evil but they do it not 2. They know they should pursue Holiness but they do it not They know they should read the Word sanctifie the Sabbath use holy Conference pray in their Families redeem the Time walk circumspectly they know to do Good but do it not Quest. Whence is it that Men know to do Good yet do it not Answ. 1. It is for want of sound Conviction Men are not throughly convinced of the necessity of practick Godliness They think there 's a necessity of Knowledge because else there 's no Salvation they will get some Notions of Christ that he is a Saviour and has satisfied Divine Justice and they hope they believe in him Well then we tell them that Faith and Obedience go together then God is merciful and though they are not so good as they should be yet Free Grace will save them Thus Men content themselves with general Notions of Religion but are not convinced of the Practick Part of Godliness 2. Men know to do Good yet do it not because they are not awakened out of their Spiritual Sloth It is easie to get the Knowledge of a Truth to give assent to it to commend it to profess it but to digest Knowledge into Practice is difficult and men are lying upon the Bed of Sloth and are not willing to put themselves to too much trouble they know they should deny themselves but the Work of Self-denial is hard so that the Plough stands still and nothing of the practick part of Religion goes forward Prov. 19.24 A slothful man hideth his hand in his bosom and will not pull it forth though it be to lay hold on a Crown 3. Men know to do Good but do it not through Incredulity they are in part Atheists Did they believe that Sin were so bitter that Wrath and Hell followed it would they not leave off their Sins Did they believe that to do the Will of God were a privilege Religion were their Interest that there is Joy in the way of Godliness and Heaven at the end would they not espouse Holiness But People though they have some slight transient thoughts of these things yet they are not brought to the Belief of them therefore though they know to do good yet they do it not The Reason why there are so few Doers of the Word is because there are so few Believers 4. Men know to do Good but do it not because the Knowledge in their Head never works into their Hearts it doth not quicken them or warm their Affections with Love to the Truth Their Light is greater than their Love their Knowledge doth not work upon their Conscience like a few Heat-drops that wet the leaf but never go to the Root of the Tree Men are not transformed by their Knowledge therefore they are not reformed their Hearts never took the full impression of the Word like Wooll that hath had only a slight Tincture but not a deep Dye 5. Men know to do Good but do it not because of prejudicate Opinion Prejudice is a Bar in the way of Men's Salvation He who hath an ill opinion of the Physick will not take it The things to be done in Religion are judg'd to be too strict and severe they restrain Sin too much or they press too much to Holiness When Christ had been preaching to the young Man that he must sell all and give to the Poor and he should have Treasure in Heaven 't is said Mark 10.22 he was sad at that Saying and went away grieved Many though they know the Truth yet do disgust it and have a secret hatred at the Spirituality of it As Michal looked out at a Window see to David when he danced before the Ark but the Text saith she despised him in her Heart 1 Chron. 15.29 So many go out to meet a Sermon but hate it in their Heart 6. Men know to do Good yet do it not because they love their Sin more than they love the Word Hos. 4.8 They set their Heart on their Iniquity Though Sin be a Meat that breeds the Worm of Conscience yet they love it and the more Sin is loved the more the Word is loathed The Word Preached calls for plucking out the right Eye it comes to separate between Men and their Lusts and they cannot endure to hear of a Divorce When Iohn Baptist comes to break off the Match between Herod and his Incest rather than he will behead his Sin the Prophet himself shall be beheaded This is much to be lamented and laid to heart that Men know to do Good but do it not Some content themselves with having Means of Knowledge Iudg. 17.13 Then said Micah now know I that the Lord will do me good seeing I have a Levite to my Priest But what is one the better to know what Physick he should take if he doth not take it It will be but poor Comfort on a Death-Bed for a Man to remember what glorious Ordinances he hath had and what a deal of Knowledge he hath gain'd when his Conscience shall tell him this is his Condemnation that he knew to do Good but did it not Vse 2. Exhortation Let me beseech you all who have been Hearers of the Word and have been lighting your Lamps at the Sanctuary and have gotten a great measure of Knowledge that as you know to do Good you would do it This is the Soul of Religion Luther says Mallem obedire quam Miracula facere I had rather do the Will of God than be able to work Miracles 1. To do what you know evidenceth your Relation to Christ. You count â—t a great Honour to be near allied to the Crown but it is more Honour to be a-kin to Christ. It was much to be of Christ's Line and Race Rom. 9.5 Of whom concerning the Flesh Christ came But would you see whom Christ counts his best Kindred such as do what
dead in the Act of Sin Kindness in this that though the Sinner hath sinn'd against his Conscience yet now if he will repent of Sin God will repent of his Judgments and the white Flag of Mercy shall be held forth Ier. 3.1 Thou hast plaid the Harlot with many Lovers yet return again to me saith the Lord. But the Sinner is of a base morose Spirit he is not melted with all this Love but his Heart like Clay hardens under the Sun Here 's an apparent Abuse of God's Kindness and God cannot endure to have his Kindness abused The Vulture draws Sickness from Perfumes so the Sinner contracts Wickedness from the Mercy of God Here 's high Ingratitude 5. To sin presumptuously to know what is good yet not to do it is a Contempt done to God A Noble Spirit cannot bear a contempt It is bad enough for a Sinner to forget God but it is worse to contemn him He that knows to do Good yet doth it not he slighteth God he cares not whether God he pleased or no he will have his Sin Therefore the presumptuous Sinner is said to reproach God Numb 15.30 The Soul that doth ought presumptuously the same reproacheth the Lord every Sin displeaseth the Lord. To contemn the Authority of a Prince is a Reproach done to him The presumptuous Sinner who knows to do Good but doth it not reproacheth the Lord though not explicitly yet interpretatively by his presumptuous Sin he makes as if God were either ignorant and did not know his Wickedness or impotent and were not able to punish him How horrid is this to reproach the Lord There 's a kind of Blasphemy against God in every presumptuous Sin The Sinner that knows what is good yet will not do it what is evil yet will do it he contemns God and in contemning him blasphemes him Contempt is the highest Affront that we can offer to God and an Affront will make one draw his Sword 6. To sin presumptuously to know what is good yet not to do it is a bold Contest with God a daring of God to punish The Man that sins against Conscience presumptuously and will not be reclaimed doth in effect say What care I for the Commandment it shall be no Check upon me but I will go on in Sin and let God do his worst A godly Man is said to fear the Commandment Prov. 13.13 He dares not sin because the Law of God stands in his way He fears the Commandment but the presumptuous Sinner doth not value the Commandment he will sin in spight of God's Law This is sawcily to contest with God to throw down the Gantlet and challenge God to a Duel 1 Cor. 10.22 Do we provoke the Lord to Anger Are we stronger than he Shall the Child go to fight with an Archangel This is the Folly and Madness of a presumptuous Sinner he dares God to his Face and hangs forth the Flag of Defiance against Heaven O then good reason we should take-heed of presumptuous Sin it is so heinous and desperate To him that knows to do Good yet doth it not to him it is Sin it is Sin with a Witness Vse 2. Trial. Let us examine if we are not guilty of sinning thus presumptuously knowing to do good yet not to do it 1. Is it not to sin presumptuously when we live in the total neglect of Duty We know we ought to pray in our Families yet do it not Houses that have no Prayer in them are the Devil's Houses and it is a wonder they are not haunted Ier. 10.25 Pour out thy Wrath upon the Families that call not on thy Name Neglect of Family-Prayer doth quasi uncover the Roof of your Houses and make way for a Curse to be rain'd down upon your Table To live in the neglect of Family-Duties is not this to sin presumptuously to know to do Good and not to do it 2. Is it not to sin presumptuously when we will venture upon the same Sins which we condemn in others Rom. 2.1 Therefore thou art inexcusable O Man whosoever thou art that judgest for thou that judgest dost the same things As Austin speaks of Seneca He wrote a Book against Superstitions but quod culpabat adoravit he worshipped those Images he reproved Thou Christian condemnest another for Pride and yet thou livest in that Sin thy self A Father condemns his Son for swearing yet he himself swears The Master reproves his Servant for being drunk yet he himself will be drunk The Snuffers of the Tabernacle were of pure Gold Those who are to reprove and snuff the Vices of others had need themselves to be free from those Sins The Snuffers must be of Gold Is not this to sin presumptuously to live in those Sins which we condemn in others 3. Do not they sin presumptuously against Conscience who will sin in spight of Heaven Though they see the Iudgments of God executed on others yet will adventure on the same Sins Exempla efficacius docent quam Praecepta Dan. 5.22 And thou his Son O Belshazar hast not humbled thy heart though thou knowest all this Though thou sawest the Judgments of God upon thy Father God turn'd him to Grass for his Pride yet thou goest on in the same Sin Ier. 3.8 When for all the Causes whereby Israel had committed Adultery I had put her away and given her a Bill of Divorce yet her treacherous Sister Iudah feared not but went and played the Harlot also He is a bold Thief indeed who sees his Fellow-Thief hung up in Chains yet is not afraid to rob in that place This is to run upon the thick Bosses of God's Buckler Job 15.26 To venture in Sin against all the Judgments and Threatnings of God 4. Do not they sin presumptuously they know to do Good yet do it not who labour to stifle the Convictions of their Conscience and will not let Conscience speak freely to them They smother the Light of it like one that puts his Light in a dark Lanthorn that it may not be seen This the Scripture calls holding the Truth in unrighteousness Rom. 1.18 They labour to blot out all the common Notions of God engraven in their Minds 5. Do not they sin presumptuously who know to do Good but do it not who after they have felt the smart of Sin it hath bred a Worm in their Conscience a Moth in their Estate yet after all this they again embrace their Sins Though this Viper hath stung them they will put it again in their Bosom is not this to sin presumptuously and to rebel against Light If there be any such here who are guilty in this high degree know to do Good but do is not let them fear and tremble their Case is sad The Wrath of God hangs over their Heads and that I may shew you you have cause to scar and that I may beat you off from presumptuous Sins let these things be seriously laid to Heart 1. These presumptuous Sins knowing to do Good
Sufferings Christ being God his Death and Passion is Meritorious Christ's Bloud is called Sanguis Dei The Bloud of God Acts 20.28 because the Person who was offered in Sacrifice was God as well as Man This is an invincible Support to Believers it was God who was offended and it was God who satisfied Thus Christ's Person in two Natures 2. Consider Christ's two Natures in one Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man 1 Tim. 3.16 God manifest in the flesh Christ had a twofold Substance Divine and Humane yet not a twofold Subsistance both Natures make but one Christ A Siens may be grafted into another Tree a Pear-tree into an Apple which though it bear different Fruits is but one Tree So Christ's Manhood is united to the Godhead in an ineffable manner yet though here are two Natures yet but one Person This Union of the two Natures in Christ was not by Transmutation the Divine Nature chang'd into the Humane or the Humane into the Divine nor by Mixture the two Natures mingled together as Wine and Water are mixed Both the Natures of Christ remain distinct yet make not two distinct Persons but one Person the Humane Nature not God yet one with God 3. Consider Christ our Mediator in his Graces These are the sweet Savour of his Oyntments that make the Virgins love him Christ our Blessed Mediator is said to be full of grace and truth Joh. 1.14 He had the anointing of the Spirit without measure Joh. 3.34 Grace in Christ is after a more eminent and glorious manner then it is in any of the Saints 1. Jesus Christ our Mediator hath Perfection in every Grace Col. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a Panoply Magazine and Store-house of all Heavenly Treasure all Fulness This no Saint on Earth hath he may excel in one Grace but not in all as Abraham was eminent for Faith Moses for Meekness but Christ excells in every Grace 2. There is a never-failing Fulness of Grace in Christ Grace in the Saints is Ebbing and Flowing it is not always in the same degree and proportion At one time David's Faith was strong at another time so faint and weak that you could hardly feel any Pulse Psal. 31.22 I said I am cut off from before thine eyes but Grace in Christ is a never-failing Fulness it did never abate in the least degree he never lost a drop of his Holiness What was said of Ioseph may more truly be applied to Christ Gen. 49.23 The archers shot at him but his bow abode in strength Men and Devils shot at him but his Grace remain'd in its full vigour and strength His bow abode in strength 3. Grace in Christ is Communicative His Grace is for us the holy Oyl of the Spirit was poured on the head of this Blessed Aaron that it might run down upon us The Saints have not Grace to bestow on others when the foolish Virgins would have bought Oyl of their Neighbour-Virgins Matth. 25.9 Give us of your oyl for our lamps are gone out The wise Virgins answer'd Not so least there be not enough for us and you The Saints have no Grace to spare to others but Christ diffuseth his Grace to others Grace in the Saints is as Water in the Vessel Grace in Christ is as Water in the Spring Joh. 1.16 Of his fulness have we received grace for grace Set a Glass under a Still or Limbeck and it receives Water from the Limbeck drop by drop So the Saints have the Drops and Influences of Christ's Grace distilling upon them What a rich Consolation is this to those who either have no Grace or their Stock is but low they may go to Christ the Mediator as to a Treasury of Grace Lord I am indigent but whether should I carry my empty Vessel but to a full Fountain Psal. 87.7 all my fresh Springs are in thee I am guilty thou hast Blood to pardon me I am polluted thou hast Grace to cleanse me I am sick unto death thou hast the Balm of Gilead to heal me Gen. 41.56 Ioseph opened all the Store-houses of Corn Christ is our Ioseph that opens all the Treasuries and Store-houses of Grace and communicates to us He is not only sweet as the Honey-comb but drops as the Honey-comb This is a great comfort in Christ our Mediator there is a Cornucopia and fulness of all Grace and Christ is desirous that we should come to him for Grace like the full Breast that akes till it be drawn Use 1. Admire the Glory of this Mediator he is God-Man he is co-essentially glorious with the Father All the Jews that saw Christ in the Flesh did not see his God-head all that saw the Man did not see the Messiah The Temple of Solomon within was embellished with Gold Travellers as they passed along might see the outside of the Temple but only the Priests saw the Glory which sparkled within the Temple only Believers who are made Priests unto God Rev. 1.6 see Christ's glorious inside the God-head shining through the Manhood Use 2. If Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Man in one Person then look unto Iesus Christ alone for Salvation There must be something of the Godhead to fasten our Hope upon in Christ there 's Godhead and Manhood Hypostatically united If we could weep Rivers of Tears out-fast Moses on the Mount if we were exact Moralists touching the Law blameless if we could arrive at the highest degree of Sanctification in this Life all this would not save us without looking to the Merits of him who is God our perfect Holiness in Heaven is not the cause of our Salvation but the Righteousness of Jesus Christ. To this therefore did Paul fly as to the Horns of the Altar Phil. 3.9 That I may be found in him not having my own righteousness 'T is true we may look to our Graces as Evidences of Salvation but Christ's Bloud only as the Cause In the time of Noah's Flood all that trusted to the high Hills and Trees and not to the Ark were drowned Heb. 12.2 Looking unto Iesus and so look unto him as to believe in him that so Christ may not only be united to our Nature but to our Persons Joh. 20.31 That believing you may have life thorow his name Use 3. Is Jesus Christ God and Man in one Person This as it shews the Dignity of Believers that they are nearly related to one of the greatest Persons that is Col. 2.9 In him dwells the fulness of the Godhead bodily so it is of unspeakable Comfort Christ's two Natures being married together the Divine and Humane all that Christ in either of his Natures can do for Believers he will do In his Humane Nature he Prays for them in his Divine Nature he Merits for them This for the Person of our Mediator Use 4. Admire the Love of Christ our Mediator that he should humble himself and take our Flesh that he might redeem us Believers should put Christ in their
bosom as the Spouse did Cant. 1.13 lye betwixt my Breasts What was said of Ignatius that the Name of Jesus was found written in his heart should be verified of every Saint he should have Jesus Christ written in his heart CHRIST a Prophet DEUT. 18.15 The Lord thy God will raise up unto thee a Prophet c. HAving spoken of the Person of Christ we are next to speak of the Offices of Christ Prophetical Priestly Regal 1. Prophetical The Lord thy God will raise up unto thee a Prophet Enunciatur hic locus de Christo 't is spoken of Christ. There are several Names given to Christ as a Prophet He is called the Counsellor Isa. 6.9 In uno Christo Angelus faederis completur Fagius The Angel of the Covenant Mal. 3.1 a Lamp 2 Sam. 22.29 the bright Morning-star Rev. 22.16 Jesus Christ is the great Prophet of his Church the Woman of Samaria gave a shrewd guess Iohn 4.19 He is the best Teacher he makes all other teaching effectual Luke 24.45 Then opened he their Understanding He did not only open the Scriptures but opened their Understanding He teacheth to profit Isa. 48.17 I am the Lord thy God who teacheth thee to profit Quest. How Christ teacheth Resp. 1. Externally By his Word Psal. 119.105 Thy Word is a Lamp unto my feet Such as pretend to have a Light or Revelation above the Word or contrary to it never had their Teaching from Christ Isa. 8.20 2. Christ teacheth these sacred Mysteries Inwardly by the Spirit John 16.13 The World knows not what it is 1 Cor. 2.14 The natural man receives not the things of God neither can ye know them He knows not what it is to be Transformed by the renewing of the mind Rom. 12.2 or what the inward workings of the Spirit means these are Riddles and Paradoxes to him He may have more insight into the things of the World then a Believer but he doth not see the deep things of God A Swine may see an Acorn under the Tree but he cannot see a Star he who is taught of Christ sees the Arcana imperii the Secrets of the Kingdom of Heaven Quest. What are the Lessons Christ teacheth Answ. 1. He teacheth us to see into our own Hearts Take the most Mercurial Wits the greatest Politicians that understand the Mysteries of State yet they know not the Mysteries of their own Hearts they cannot believe there is that Evil in them as is 2 Kings 8.13 Is thy servant a dog Grande profundum est homo Aug. The Heart is a great deep which is not easily fathomed But Christ when he teacheth removes the Vail of Ignorance and lights a Man into his own Heart And now he sees swarms of vain Thoughts he blusheth to see how Sin mingles with his Duties his Stars are mixt with Clouds he prays as Austin that God would deliver him from himself 2. The second Lesson Christ teacheth is the Vanity of the Creature A Natural Man sets up his Happiness here worships the golden Image but he that Christ hath anointed with his Eye-salve hath a Spirit of Discerning he looks upon the Creature in its night dress sees it to be empty and unsatisfying not commensurate to an Heaven-born Soul Solomon had put all the Creatures into a Limbeck and when he came to extract the Spirits and Quintissence all was Vanity Eccl. 2.11 The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Show or Apparition 1 Cor. 7.31 having no intrinsical Goodness 3. The third Lesson is the Excellency of Things unseen Christ gives the Soul a sight of Glory a prospect of Eternity 2 Cor. 4.18 We look not at things which are seen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which are not seen Moses saw him who is invisible Hebr. 11.27 And the Patriarks saw a better Country viz. an heavenly Hebr. 11.16 where Delights of Angels Rivers of Pleasure the Flower of Joy fully ripe and blown Quest. How doth Christ's Teaching differ from other Teaching Resp. Several ways 1. Christ teacheth the Heart Others may teach the Ear Christ the Heart Acts 16.14 Whose heart the Lord opened All that the Dispensers of the Word can do is but to work Knowledge Christ works Grace They can but give you the light of the Truth Christ gives you the love of the Truth They can only teach you what to believe Christ teacheth how to believe 2 Christ gives us a Taste of the Word Ministers may set the Food of the Word before you and carve it out to you but it is only Christ causeth you to taste it 1 Pet. 2.3 If so be ye have tasted the Lord is gracious Psal. 34.8 Taste and see that the Lord is good It is one thing to hear a Truth preached another thing to taste it one thing to read a Promise another thing to taste it David had got a taste of the Word Psal. 119.102 103. Thou hast taught me How sweet are thy words unto my taste yea sweeter then honey to my mouth The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the savour of Knowledge 2 Cor. 2.14 The light of Knowledge is one thing the savour another Christ makes us taste a savoriness in the Word 3. Christ when he teacheth makes us obey Others may instruct but cannot command obedience They teach to be humble but Men remain proud The Prophet had been denouncing Judgments against the People of Iudah but they would not hear Ier. 44.17 We will do whatsoever goeth out of our own mouth to bake cakes to the Queen of Heaven Men come quasi armed in Coat of Male that the Sword of the Word will not enter but when Christ comes to teach he removes this obstinacy he not only informs the Judgment but inclines the Will He doth not only come with the Light of his Word but the Rod of his Strength and makes the stubborn sinner yield to him His Grace is irresistible 4. Christ teacheth easily Others teach with difficulty Difficulty in finding out a Truth and in inculcating it Isa. 28.10 Precept must be upon precept line upon line some may Teach all their lives and the Word take no impression They complain as Isa. 49.4 I have spent my labour in vain Plough on Rocks But Christ the great Prophet teacheth with ease He can with the least touch of his Spirit convert He can say Let there be light with a word he conveys Grace 5. Christ when he teacheth makes Men willing to learn Men may teach others but they have no mind to learn Prov. 1.7 Fools despise instruction they rage at the Word as if a Patient should rage at the Physician when he brings him a Cordial thus backward are Men to their own Salvation But Christ makes his People a willing people Psal. 110.3 they prize Knowledge and hang it as a Jewel upon their Ear. Those that Christ teacheth say as Isa. 2.3 Come let us go up to the Mountain of the Lord and he will teach us of his ways and we will walk in
Christians it is but a while and you shall have done Weeping and Praying and be triumphing You shall put off your Mourning and put on white Robes you shall put off your Armour and put on a Victorious Crown You who have made a good Progress in Religion you are now almost ready to Commence and take your Degree of Glory now is your Salvation nearer than when you began to believe When a Man is almost at the end of a Race will he now tire or faint away O labour to persevere your Salvation is now nearer you have but a little way to go and you will set your Foot in Heaven Though the way be up-Hill and full of Thorns viz. Sufferings yet you have gone the greatest part of your way and shortly you shall rest from your Labours 3. How sad it is not to persevere in Holiness you expose your selves to the Reproaches of Men and the Rebukes of God First To the Reproaches of Men. They will divide both you and your Profession Luke 14.28 This Man began to Build and was not able to finish Such is he who begins in Religion and doth not persevere He is the Ludibrium and Derision of all Secondly To the Rebukes of God God is most severe against such as fall off because they bring an Evil Report upon Religion Apostacy breeds a bitter Worm in Conscience What a Worm did Spira feel and it brings swift Damnation It is a drawing back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Perdition Heb. 10.38 God will make his Sword drunk with the Blood of Apostates 4. The Promises of Mercy are annexed only to Perseverance Rev. 3.5 He that overcometh shall be cloathed in white Raiment and I will not blot out his Name out of the Book of Life Non pugnanti sed vincenti dabitur corona Aug. The Promise is not to him that Fights but that overcomes Luke 22.28 Ye are they which have continued with me and I appoint unto you a Kingdom The Promise of a Kingdom saith Chrysostom is not made to them that heard Christ or followed him but that continued with him Perseverance carries away the Garland No Man hath the Crown set upon his Head but he who holds out to the end of the Race O therefore by all this be perswaded to Persevere God makes no account of such as do not persevere Who esteems of Corn that sheds before Harvest or Fruit that falls from the Tree before it be Ripe Quest. 2. What expedients or means may be used for a Christians Perseverance Resp. 1. Take heed of those things which will make you desist and fall away First Take heed of Presumption Do not presume upon your own strength Exercise an Holy Fear and Jealousie over your own Hearts Rom. 11.20 Be not high minded but fear 1 Cor. 10.12 Let him that thinketh he standeth take heed lâ—st he fall It was Peter's Sin he lean'd more upon his Grace than upon Christ and then he fell A Christian hath cause to fear lest the Lusts and Deceits of his Heart betray him Take heed of Presuming Fear begets Prayer Prayer begets Strength and Strength begets Stedfastness Secondly Take heed of Hypocrisie Iudas was first a Sly Hypocrite and then a Traitor Psal. 78.37 Their Heart was not right with God neither were they stedfast in his Covenant If there be any Venom or Malignity in the Blood it will break forth into a Plague-sore The Venom of Hypocrisie is in danger of breaking forth into the Plague-sore of Scandal Thirdly Beware of a Vile Heart of Unbelief Heb. 3.12 Take heed lest there be in any of you an evil Heart of Unbelief departing from the Living God Whence is Apostacy but from Incredulity Men do not believe the Truth and then they fall from the Truth Unbelieving and Unstable go together Psal. 78.22 They believed not in God ver 41. They turned back 2. If you would be Pillars in the Temple of God and persevere in Sanctity First Look that you enter into Religion upon a right ground be well grounded in the distinct knowledg of God you must know the Love of the Father the Merit of the Son the Efficacy of the Holy Ghost Such as know not God aright will by degrees fall off The Samaritans sometimes sided with the Jews when they were in favour afterwards disclaimed all Kindred with them when Antiochus persecuted the Jews And no wonder the Samaritans were no more fixed in Religion if you consider what Christ saith of the Samaritans Iohn 4.22 Ye worship ye know not what They were ignorant of the True God let your Knowledge of God be clear and serve him purely out of Choice and then you will persevere Psal. 119.30 I have chosen the way of Truth I have stuck unto thy Testimonies Secondly Get a real work of Grace in your Heart Heb. 13.9 It is a good thing that the Heart he established with Grace Nothing will hold out but Grace 't is only this Anointing abides Paint will fall off Get an Heart-changing-work 1 Cor. 6.11 But ye are Washed but ye are Sanctified Be not content with Baptism of Water without Baptism of the Spirit The reason Men persevere not in Religion is for want of a Vital Principle A Branch must needs wither that hath no root to grow upon Thirdly If you would Persevere be very Sincere Perseverance grows only upon the Root of Sincerity Psal. 25.21 Let Integrity and Uprightness preserve me The Breast-Plate of Sincerity can never be shot thorough How many Storms was Iob in The Devil sets against him his Wife tempted him to Curse God his Friends accused him for an Hypocrite here was enough one would think to have made him desist from Religion Yet for all this he perseveres What preserved him it was his Sincerity Iob 27.6 My Righteousness I hold fast and will not let it go my Heart shall not Reproach me so long as I live Fourthly If Persevere be Humble St. Chrysostom calls it the Mother of all the Graces God lets a poor Humble Christian stand when others of Higher Parts and who have higher Thoughts of themselves fall off by Apostacy They are likest to Persevere who God will give most Grace to But he gives Grace to the Humble 1 Pet. 5.5 They are likest to persevere who have God dwelling in them But God dwells in the Humble Soul Isa. 57.15 Non requiescit Spiritus Sanctus nisi super Humilem Bern. The lower the Tree roots in the Earth the firmer it is the more the Soul is rooted in Humility the more stablished it is and in less danger of falling away Fifthly If Persevere cherish the Grace of Faith Faith doth stabilire Animum 2 Cor. 1.24 By Faith ye stand 1. Faith knits us to Christ as the Members are knit to the Head by Nerves and Sinews 2. Faith fills us with Love to God It works by Love Gal. 5.6 And he who loves God will rather dye than desert him The Soldier who loves his General will die in
his Service 3. Faith gives us a Prospect of Heaven it shews us an invisible Glory and he who hath Christ in his Heart and a Crown in his Eye will not faint away O cherish Faith keep your Faith and your Faith will keep you While the Pilot keeps his Ship his Ship keeps him Sixthly If Persevere let us engage the power of God to help us we are kept by the power of God The Child is safest when it is held in the Nurses Arms so are we when we are held in the Arms of Free-Grace It is not our holding God but his holding us preserves us When a Boat is tied to a Rock it is secure so when we are fast tied to the Rock of Ages then we are impregnable O engage God's power to help us to Persevere we engage his Power by Prayer Let us pray to him to keep us Psal. 17.5 Hold up my goings in thy Paths that my Footsteps slip not It was a good Prayer of Beza Domine quod cepisti perfice ne in portu naufragium accidat Lord perfect what thou hast begun in me that I may not suffer Shipwreck when I am almost at the Haven Seventhly If Persevere set often before your Eyes the noble Examples of those who have Persevered in Religion quot Martyres quot Fideles in Coelis jam Triumphant What a glorious Army of Saints and Martyrs have gone before us How constant to the Death was St. Paul Acts 21.13 How Persevering in the Faith were Ignasius Policarp Athanasius These were Stars in their Orb Pillars in the Temple of God Let us look on their Zeal and Courage and be animated Heb. 12.1 Seeing we are compassed about with so great a Cloud of Witnesses let us run with Patience the Race that is set before us The Crown is set at the end of the Race if we win the Race we shall wear the Crown A Believers Privilege at Death Phil. 1.21 For to me to Live is Christ and to Dye is Gain SAint Paul was a great Admirer of Christ he desired to know nothing but Christ and him Crucified 1 Cor. 2.2 No Julip to the Blood of Christ and in the Text To me to live is Christ and to dye is Gain First To me to live is Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must understand Paul of a Spiritual Life To me to live is Christ i. e. Christ is my Life so Greg. Nyssen Or thus my Life is made up of Christ. As a Wicked Mans Life is made up of Sin So Paul's Life was made up of Christ he was full of Christ. But that I may give you the Sense of the Teâ—â— more fully take it in these Three particulars 1. Christ is the principle of my Life 2. Christ is the end of my Life 3. Christ is the Joy of my Life 1. To me to live is Christ i. e. Christ is the Principle of my Life I fetch my Spiritual Life from Christ as the Branch fetcheth its Sap from the Root Gal. 2.20 Christ liveth in me Jesus Christ is an Head of Influence he sends forth Life and Spirits into me to quicken me to every Holy Action Thus To me to live is Christ. Christ is the principle of my Life from his Fulness I live as the Vine-branch lives from the Root 2. To me to live is Christ i. e. Christ is the end of my Life I live not to my self but to Christ. So Grotius and Causabon Christo Servio To me to live is Christ all my Living is is to do Service to Christ Rom. 14.8 Whether we live we live unto the Lord. When we lay out our selves wholly for Christ as the Factor trades for the Merchant so we Trade for Christs Interest we propagate his Gospel the design of our Life is to exalt Christ and make the Crown upon his Head to flourish Now it may be said to us to live is Christ our whole Life is a Living to Christ. 3. To me to live is Christ i. e. Christ is the Joy of my Life Psal. 42.4 God my exceeding Ioy or the Cream of my Joy A Christian rejoyceth in Christs Righteousness he can rejoyce in Christ when Worldly Joys are gone When the Tulip in a Garden withers a Man rejoyceth in his Jewels When Relations Dye a Saint can rejoyce in Christ the Pearl of Price in this Sense to me to live is Christ he is the Joy of my Life If Christ were gone my Life would be a Death to me Use. It should exhort us all to labour to say as the Apostle to me to live is Christ. Christ is the Principle of my Life the End of my Life the Joy of my Life to me to live is Christ and then we may comfortably conclude that to Dye shall be Gain Secondly And that brings me to the Second part of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to Dye is Gain Doct. To a Believer Death is great Gain A Saint can tell what his Losses for Christ are but he cannot tell how great his Gains are at Death To me to dye is Gain Death to a Believer is Crepusculum gloriae the Day-break of Eternal Brightness To shew fully what a Believers Gains are at Death were a task too great for an Angel all Hyperboles fall short the Reward of Glory exceeds our very Faith Only let me give you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some dark views and imperfect Lineaments of that infinite Glory the Saints shall gain at the Hour of Death To me to Dye is Gain 1. Believers at Death shall gain a Writ of Ease from all Sins and Troubles they shall be in a state of Impeccability Sin expires with their Life I think sometimes what an happy state that will be never to have a sinful Thought more And they shall have a quietus est from their Troubles Here David cried out My Life is spent with Griefs and my Years with Sighing Psal. 31.10 Quid est diu vivere nisi diu torqueri Aug. Life begins with a Cry and ends with a Groan but at Death all Troubles Dye 2. Believers at Death shall gain the glorious Sight of God They shall see him First Intellectually with the Eyes of their Mind which Divines call the Beatifical Vision If there were not such an Intellectual sight of God how do the Spirits of Iust Men made Perfect see him Secondly They shall behold the Glorified Body of Jesus Christ and if it be pleasant to behold the Sun then how blessed a sight will it be to see Christ the Son of Righteousness cloathed with our Human Nature shining in Glory above the Angels Through Christ's Flesh as through a Transparent Glass some bright Rays and Beams of the God head shall display themselves to glorified Eyes The sight of God through Christ will be very complacential and delightful The terrour of God's Essence will be taken away Gods Majesty will be mixed with Beauty and sweetned with Clemency it will be infinitely delightful to the Saints to see the amiable
Wind blowes no wonder Men go full sail in sin when the Devil the Prince of the Air blowes them Thus it is till the kingdom of Grace come Men are under the power of Satan who like Draco writes all his Lawes in blood 6. Till the kingdom of Grace comes a Man lyes exposed to the Wrath of God And who knowes the power of his anger Psal. 90.11 If when but a spark of Gods Wrath flyes into a Mans Conscience in this Life it is so terrible what then will it be when God stirs up all his anger So unconceivable torturing is Gods Wrath that the wicked call to the rocks and mountains to fall on them and hide them from it Rev. 6. 1st The Hellish torments are compared to a fiery lake Rev. 20.15 other fire is but painted in comparison of this And this lake of fire burns for ever Mark 9.44 Gods breath kindles this fire Isa. 30.33 and where shall we find engines or buckets to quench it Time will not finish it tears will not quench it To this fiery Lake are Men exposed till the kingdom of Grace be set up in them 7. Till the kingdom of Grace come Men cannot dye with comfort only he who takes Christ in the armes of his Faith can look Death in the face with joy But it is sad to have the king of Terrors in the Body and not the kingdom of Grace in the Soul 'T is a wonder every Graceless person doth not dye distracted What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus Hell followes Death Rev. 6.8 Behold a pale horse and his name that sat on him was death and hell followed him Thus you see what need we have to pray that the kingdom of Grace may come He that dyes without Grace I may say as Christ Matth. 26.24 It had been good for that-man he had not been born Few do believe the necessity of having the kingdom of Grace set up in their hearts as appears by this because they are so well content to live without it Doth that Man believe the necessity of a Pardon that is content to be without it Most People if they may have Trading and may sit quietly under their Vines and Fig-trees they are in their kingdom though they have not the kingdom of God within them If the Candle of Prosperity shine upon their head they care not whether the Grace of God shine in their hearts Do these Men believe the necessity of Grace Were they convinced how needful it were to have the kingdom of God within them they would cry out as the Jaylor Acts 16.30 What shall I do to be saved Quest. 3. How may we know that the Kingdom of Grace is set up in our hearts Answ. It concerns us to examine this our Salvation depends upon it and we had need be curious in the search because there is something looks like Grace which is not Gal. 6.3 If a man think himself to be something when he is nothing he deceives himself Many think they have the kingdom of Grace come into their heart and it is only a Chimera a golden dream Quam multi cum vana spe descendunt ad inferos Aug. Zeuxis did paint grapes so lively that he deceived the living birds There are many Deceits about Grace Deceit 1. Men think they have the kingdom of Grace in their hearts because they have the means of Grace they live where the silver trumpet of the Gospel sounds they are lift up to Heaven with Ordinances Iudg. 17.13 I have a Levite to my priest sure I shall go to Heaven The Iewes cryed Ier. 7.4 The temple of the Lord The temple of the Lord we are apt to glory in this the Oracles of God are committed to us we have Word and Sacrament Alas this is a fallacy we may have the means of Grace yet the kingdom of Grace may not be set up in our hearts we may have the kingdom of God come nigh us Luke 11.20 but not into us the sound of the Word in our ears and not the savour of it in our hearts Many of the Iewes who had Christ for their Preacher were never the better Hot clothes will not put warmth into a dead Man Thou may'st have hot clothes warm and lively Preaching yet be Spiritually dead Mat. 8.12 The children of the kingdom shall be cast out Deceit 2. Men think they have the kingdom of Grace set up in their hearts because they have some common works of the Spirit 1. They have great enlightnings of mind profound knowledge and almost speak like Angels drop'd from Heaven but the Apostle supposeth a case that after Men have been enlightened they may fall away Heb. 6. Quest. But wherein doth this illumination come short Answ. The illumination of Hypocrites is not vertual it doth not leave an impression of Holiness behind 't is like weak Physick that will not work The mind is enlightned but the heart is not renewed A Christian is all head but no feet he doth not walk in the wayes of God 2. Men have had convictions and stirrings of Conscience for sin they have seen the evil of their wayes therefore now they hope the Kingdom of Grace is come but I say convictions though they are a step towards Grace yet they are not Grace Had not Pharaoh and Iudas convictions Exod. 10.16 Quest. What makes convictions prove abortive wherein is the defect Answ. 1. They are not deep enough A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered Matth. 13.5 These convictions are like blossoms blown off before they come to maturity 2. These convictions are involuntary the Sinner doth what he can to stifle these convictions he drowns them in Wine and Mirth he labours to get rid of them as the Deer when it is shot runs and shakes out the arrow so doth he the arrow of conviction Or as the Prisoner that files off his fetters and breaks loose so a Man breaks loose from his convictions His corruptions are stronger than convictions 3. Men have had some kind of humiliation and have shed tears for their sins therefore now they hope the Kingdom of Grace is come into their hearts But this is no infallible sign of Grace Saul wept Ahab humbled himself Quest. Why is not humiliation Grace Wherein doth it come short Answ. 1. Tears in the wicked do not spring from love to God but are forced by affliction Gen. 4.13 as water that drops from the Still is forced by the fire The tears of Sinners are forced by Gods fiery Judgments 2. They are deceitful tears lachrymae mentiri doctae Men weep yet go on in sin they do not drown their sins in their tears 4. Men have begun some reformation therefore sure now the Kingdom of Grace is come But there may be deceit in this 1. A Man may leave his Oaths and Drunkenness yet â—â—ill be in love with Sin he may leave Sin
out of fear of Hell or because it brings shame and penury but still his heart goes after it Hos. 4.8 They set their heart on their iniquity as Lots Wife left Sodom but still her heart was in Sodom Hypocrites are like the Snake which casts her coat but keeps her poyson They keep the love of sin as one that hath been long Suitor to another though his Friends break off the march yet still he hath a hankering Love to her 2. It may be a partial Reformation He may leave one Sin and live in another he may refrain drunkenness and live in covetousness he may refrain swearing and live in the sin of slandering one Devil may be cast out and an other as bad may come in the room 3. A Man may forsake gross sins but have no reluctancy against Heart-sins Motus primo primi proud lustful Thoughts though he dams up the stream he lets alone the Fountain O therefore if there be so many deceits and Men may think the kingdom of grace is come into their Heart when it is not How curious and critical had we need be in our search whether we have the kingdom of grace really come into our hearts If a Man be deceived in the Title of his Land it is but the loss of his Estate But if he be deceived about his grace 't is the loss of his Soul I should now come to answer this Question How we know that the kingdom of grace is set up in our Hearts Quest. How may we know the Kingdom of Grace is set up in us Answ. 1. In general By having a Metamorphosis and Change wrought in the Soul This is called the New Creature 2 Cor. 5.17 The Faculties are not new but there is a new Nature As the strings of the Lute are the same but the Tune is altered When the Kingdom of grace is set up there is Light in the Mind Order in the Affections Pliableness in the Will Tenderness in the Conscience Such as can find no change of heart they are the same they were as vain as earthly as unclean as ever there is no sign of Gods kingdom of grace in them 2. More particularly We may know the kingdom of grace is set up in our hearts 1. By having unfeigned desires after God This is the smoaking Flax Christ will not quench A true desire of grace is grace By the beating of this pulse conclude there is life Nehem. 1.11 O Lord let thy ear be attentive to the prayer of thy Servants who desire to fear thy Name But may not an Hypocrite have good desires Numb 23.10 Let me dye the Death of the Righteous Therefore I say unfeigned desires evidence the kingdom of God within a Man Quest. But how may these unfeigned Desires be known 1. An unfeigned desire is ingenuous we desire God propter se for himself for his intrinsecal Excellencies and the Oriency of his Beauty which shines The savour of Christs Ointments i. e. his graces draw the Virgins desires after him Cant. 1.3 A true Saint desires Christ not only for what he hath but for what he is not only for his Rewards but for his Holiness No Hypocrite can thus desire God he may desire him for his Jewels but not for his Beauty 2. An unfeigned desire is unsatiable it cannot be satisfied without God let the World heap her Honours and Riches they will not satisfy Not Flowers or Musick will content him who is thirsty Nothing will quench the Souls thirst but the blood of Christ He faints away his heart breaks with longing for God Psal. 84.2 Psal. 119.20 3. An unfeigned desire is active it flourisheth into endeavour Isa. 26.9 With my Soul have I desired thee yea with my Spirit within me will I seek these early A Soul that desires aright saith Christ I must have grace I must have I will have Heaven though I take it by storm He who desires water will let down the Bucket into the Well to draw it up 4. An unfeigned desire is superlative We desire Christ not only more then the world but more then Heaven Psal. 73.25 Whom have I in Heaven but thee Heaven it self would not satisfy without Christ Christ is the Diamond in the Ring of glory If God should say to the Soul I will put thee into Heaven but I will hide my Face from thee I will draw a Curtain between that thou shalt not behold my glory the Soul would not be satisfied but say as Absalom 2 Sam. 14.32 Now therefore let me see the Kings face 5. An unfeigned desire is gradual It encreaseth as the Sun in the Horizon A little of God will not satisfy but the pious Soul desireth still more A drop of water is not enough for the thirsty Traveller Though a Christian is thankful for the least degree of grace yet he is not satisfied with the greatest still he thirsts for more of Christ and his Spirit Desire is an holy Dropsie A Saint would have more knowledge more Sanctity more of Christs Presence A glympse of Christ through the Lattice of an Ordinance is sweet and now the Soul will never leave longing till it sees him face to face He desires to have grace perfected in glory Dulcissimo Deo totus immergi cupit inviscerari He would be swallowed up in God and be ever bathing himself in those perfumed waters of pleasure which run at his right hand for ever Sure this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our Hearts the beating of this pulse shows life est a Deó ut bene velimus Aug. If iron move upward contrary to its Nature 't is a sign some Loadstone hath been there drawing it If the Soul move towards God in unfeigned desires it 's a sign the Loadstone of the Spirit hath been drawing it 2. We may know the kingdom of grace is come into our Hearts by having the Princely grace of Faith Fides est sanctissima humani pectoris Gemma Faith cuts us off from the wild Olive of Nature and ingrafts us into Christ Faith is the vital artery of the Soul Heb. 10.38 The just shall live by Faith Faith makes an holy adventure on Christs Merits When this Faith as a Princely grace reigns in the Soul now the kingdom of God is come into us The Hebrew word for Faith comes from a Radix which signifies to nourish Faith nourisheth the Soul and is the Nurse of all the graces But who will not say he is a Believer Simon Magus believed Acts 8.13 yet was in the gall of bitterness The Hypocrite can put on Faiths Mantle as the Devil did Samuel's How shall we know therefore that our Faith is â—ound That it is the Faith of the operation of God Col. 2.12 and so that the kingdom of God is within us Answ. 1. True Faith is wrought by the Ministry of the Word Rom. 10.17 Faith comes by hearing Peter let down the Net of his Ministry and