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-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
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
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
into his image 1 Iohn 3.2 We shall be like him If when Moses was with God on the Mount and had but some imperfect sight of his Glory Moses face shined Exod. 34.33 How shall the Saints glorified shine being always in God's Presence and having some beams of his Glory put upon them We shall be like him One that is deformed may look on Beauty and not be made Beautiful But the Saints that so see God as that sight shall transform them into his Likeness Psal. 17.15 When I awake I shall be satisfied with thy likeness Not that the Saints shall partake of God's Essence for as the Iron in the Fire is made Fiery yet remains Iron still so the Saints by beholding God's Majesty shall be made Glorious Creatures but yet Creatures still 4. Our seeing of God in Heaven will be unweariable Let a Man see the rarest Sight that is he will be soon cloyed when he comes into a Garden and sees delicious Walks fair Arbours Pleasant Flowers within a little while he grows weary But it is not so in Heaven there is no Surfeit Ibi nec Fames nec Fastidium Bern. The Saints will never be weary of their Prospect viz. of seeing God for God being infinite there shall be every Moment new and fresh Delights springing from God into the Souls of the Glorified II. The Second thing implied in our enjoying God is our Loving of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a Saints grief that his Heart is like the Frozen Ocean that he can melt no more in Love to God but in Heaven the Saints shall be like Seraphims burning in Divine Love Love is a pleasing Affection Fear hath Torment in it 1 Iohn 4.18 Love hath Joy in it To love Beauty is delightful God's amazing Beauty will attract the Saints Love and it will be their Heaven to Love him III. The Third thing implyed in enjoying God is Gods Loving us Were there Glory in God yet if there were not Love it would much eclipse the Joys of Heaven but God is Love 1 Iohn 4.16 The Saints glorified cannot love so much as they are loved What is their Love to God's What is their Star to this Sun God doth love his People on Earth when they are black as well as comely they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imperfections O how intirely will he Love them when they are without Spot or Wrinkle Eph. 5.27 1. This is the Felicity of Heaven to be in the sweet Embraces of God's Love To be the Hephsibah the delight of the King of Glory To be Sunning our selves in the Light of Gods Countenance Then the Saints shall know that Love of Christ which passeth Knowledge Eph. 3.19 From this glorious manifestation of God's Love will flow infinite Joy into the Souls of the Blessed Therefore Heaven is call'd entring into the joy of our Lord Mat. 25.21 The Seeing of God the Loving of God and being Beloved of God will cause a Jubilation of Spirit and create such Holy Raptures of Joy in the Saints as is unspeakable and full of Glory 1 Pet. 1.8 In Deo quadam dulcedine delectatur anima imo rapitur Aug. Now the Saints spend their Years with Sighing they weep over their Sins and Afflictions then their Water shall be turned into Wine then the Vessels of Mercy shall be fill'd and run over with Joy they shall have their Palm-Branches and Harps in their Hand Rev. 14.2 in token of their Triumphs and Rejoycing 2. The Second thing comprehended in Glory is the good Society there There are the Angels every Star adds to the Light Those Blessed Cherubims will welcome us into Paradise If the Angels rejoyced so at the Conversion of the Elect First How will they rejoyce at their Coronation Secondly There is the Company of the Saints Heb. 12.23 The Spirits of Iust Men made Perfect Quest. Whether shall the Saints in Glory know each other Resp. Certainly they shall for our Knowledge in Heaven shall not be diminished but increased We shall not only know our Friends and Godly Relations but those glorified Saints which we never saw before It must be so for Society without Acquaintance is not comfortable And of this Opinion were St. Austin Anselm Luther And indeed the Scripture seems to hint so much to us For if Peter in the Transfiguration knew Moses and Elias whom he never saw before Mat. 17.4 then surely in Heaven the Saints shall know one another and be infinitely delighted in each others Company 3. The Third thing comprehended in Glory is Perfection in Holiness Holiness is the Beauty of God and Angels it makes Heaven What is Happiness but the quintessence of Holiness Here a Christians Grace is imperfect he cannot write a Copy of Holiness without blotting He is said to receive but Primitas Spiritus the first Fruits of the Spirit Grace in Fieri Rom. 8.23 But at Death Believers shall arrive at Perfection of Grace Then this Sun shall be in its Meridian Splendour then they shall not need to pray for Encrease of Grace for they shall be as the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Light shall be clear as well as their Joy full 4. The Fourth thing in Glory is Dignity and Honour they shall reign as Kings Therefore the Saints glorified are said to have their insignia Regalia their Ensigns of Royalty their white Robes and their Crown 2 Tim. 4.7 Caesar after his Victories in token of Honour had a Chair of Ivory set for him in the Senate and a Throne in the Theatre the Saints having obtained their Victories over Sin and Satan shall be inthroned with Christ in the Empirean Heaven To sit with Christ denotes Safety to set on the Throne Dignity Rev. 3.21 This Honour have all the Saints 5. The Fifth thing in Glory is the Harmony and Union among the Heavenly Inhabitants The Devil cannot get his Cloven Foot into Heaven He cannot conjure up any Storms of Contention there there shall be perfect Union There Calvin and Luther are agreed there 's no jarring String in the Heavenly Musick there is nothing to make any difference no Pride or Envy there Though one Star may differ from another one may have a greater degree of Glory yet every Vessel shall be full There shall the Saints and Angels fit as Olive-Plants round about their Fathers Table in Love and Unity Then shall they joyn together in consort then shall the loud Anthems of Praise be sung in the Heavenly Quire 6. The Sixth thing in Glory is a blessed Rest Heb. 4.9 There remains a Rest Foelix transitus à labore ad requiem here we can have no rest tossed and turn'd as a Ball on Racket 2 Cor. 4.8 We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troubled on every side How can a Ship rest in a Storm But after Death the Saints get into their Haven Every thing is quiet in the Center God is centrum quietativum animae as the Schoolmen The Center where the Soul doth sweetly acquiesce
it Light Feathery Christians flote in Vanity they mind not the Day of Judgment but Serious Spirits sink deep into the Thoughts of it 1. The Meditation of this Last Day would make us very sincere We would then labour to approve our Hearts to God the great Judge and Umpire of the World 'T is easie to carry it fair before Men but there is no Dissembling or Prevaricating with God he sees what the Heart is and will accordingly pass his Verdict 2. The Meditation of Christ's coming to judge us would keep us from Iudging our Brethren We are apt to judge others as to their Final State which is for Men to step into Christ's Place and take his Work out of his Hand Iam. 4.12 Who art thou that judgest another Thou that passest a rash Sentence upon another thou must come thy self shortly to be judged and then perhaps he may be Acquitted and thou Condemned Bran. So demean and carry your selves that at the Day of Judgment you may be sure to be acquitted and have those glorious Privileges the Saints shall be Crowned with Quest. How is that Resp. 1. If you would stand acquitted at the Day of Judgment then First labour to get into Christ Phil. 3.9 That I may be found in him Faith implants us into Christ it in garrisons us in him and then there 's no Condemnation Rom. 8.1 There 's no standing before Christ but by being in Christ. Secondly Labour for Humility 'T is a kind of Self-Annihilation 2 Cor. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though I be nothing Christian hast thou Parts and Abilities and dost thou cover them with the Vail of Humility As Moses when his Face shined put a Vail over it If thou art Humble thou shalt be acquitted at the Day of Judgment Iob 22.29 He shall save the Humble Person An Humble Man judgeth himself for his Sins and Christ will acquit them who judge themselves 2. If you would stand acquitted at the last Day then keep a clear Conscience Do not load your selves with Guilt and furnish your Judge with matter against you The Lord saith Paul hath appointed a Day in which he would judge the World Acts 17.21 And how would Paul fit himself for that Day Acts 24.16 Herein I exercise my Self to have always a Conscience void of Offence towards God and towards Man Be careful of the First and Second Table be Holy and Just. Have Hearts without false Aims and Hands without false Weights keep Conscience as clear as your Eye that no Dust of Sin fall into it They that sin against Conscience will be shy of their Judge Such as take in Prohibited Goods cannot endure to see the Searchers that are appointed to open their Packs Christian thy Pack will be opened at the last Day I mean thy Conscience and Christ is Searcher to see what Sins what Prohibited Goods thou hast taken in and then he proceeds to Judgment Oh be sure to keep a good Conscience this is the best way to stand with boldness at the Day of Judgment The Voice of Conscience is the Voice of God if Conscience doth upon just Grounds acquit us God will acquit us 1 Iohn 3.21 If our heart condemn us not then have we confidence towards God 3. If you would stand acquitted at the last Day then trade your Talents for God's Glory Lay out your selves for God Honour him with your Substance Relieve Christ's Members This is the way to be acquitted He that had Five Talents Traded them and made them Five Talents more His Lord said unto him Well done Good and Faithful Servant Matt. 25.21 4. If you would stand acquitted at the Day of Judgment get an intire Love to the Saints 1 Iohn 3.14 We know we are passed from Death to Life c. Love is the truest Touch-stone of Sincerity To love Grace for Grace shews the Spirit of God to be in a Man Doth Conscience witness for you Are you perfum'd with this sweet Spice of Love Do you delight most in those whom the Image of God shines Do you reverence their Graces Do you bear with their Infirmities A Blessed Evidence that you shall be acquitted in the Day of Judgment We know that we have passed from Death to Life because we love the Brethren Of Obedience to God's Revealed Will. Deut. 27.9 10. Take heed and hearken O Israel This Day thou art become the People of the Lord thy God thou shalt therefore obey the Voice of the Lord thy God and do his Commandments Quest. WHat is the Duty that God requireth of Man Resp. Obedience to his Revealed Will. It is not enough to Hear God's Voice but we must Obey Obedience is a part of that Honour we owe to God Mal. 1.6 If I am a Father where is my Honour Obedience carries in it the Life-Blood of Religion Obey the Voice of the Lord thy God and do his Commandments Obedience without Knowledge is Blind and Knowledge without Obedience is Lame Rachel was fair to look upon but being barren said Give me Children or I die So if Knowledge doth not bring forth the Child of Obedience it will Dye 1 Sam. 15.22 To obey is better than Sacrifice Saul thought 't was enough for him to offer Sacrifice though he disobeyed God's Command No to obey is better than Sacrifice God disclaims Sacrifice if Obedience be wanting Ier. 7.22 I spake not to your Fathers concerning Burnt-Offerings but this thing commanded I them saying Obey my Voice Not but that God did enjoyn those Religious Rights of Worship but the meaning is God looked chiefly at Obedience without which Sacrifice was but Devout Folly The end why God hath given us his Law is Obedience Levit. 18.4 Ye shall do my Iudgments and keep my Ordinances Why doth a King publish an Edict but that it may be observed Quest. 1. What is the Rule of Obedience Resp. The Written Word That is proper Ocedience which the Word requires our Obedience must correspond with the Word as the Copy with the Original To seem to be zealous if it be not according to the Word is not Obedience but Will-worship Popish Traditions which have no Footing in the Word are abominable and God will say quis quaesivint haec Who hath required this at your Hand Isa. 1.12 The Apostle condemns the Worshipping of Angels which had a shew of Humility Col. 2.18 The Jews might say they were loath to be so bold as to go to God in their own Persons they would be more Humble and prostrate themselves before the Angels and desire them to present their Petitions to God This shew of Humility was hateful to God because there was no Word to warrant it Quest. 2. What are the Right Ingredients into our Obedience to make it acceptable Or how must it be qualified Resp. 1. Obedience must be cum animi prolubio Free and Chearful else it is Pennance not Sacrifice Isa. 1.19 If ye be Willing and Obedient though we serve God with Weakness let it be with
chief Good So Aquinas defines Love Complacentia amantis in amato Love is a complacential delighting in God as in our Treasure Love is the Soul of Religion 't is a Grace highly momentous If we had Knowledge as the Angels or Faith of Miracles yet without Love it would profit nothing 1 Cor. 13.2 Love is the First and Great Commandment Mat. 22.38 It is so because if this be wanting there can be no Religion in the Heart there can be no Faith for Faith works by Love Gal. 5.6 All is but Pageantry or a Devout Complement 2. Because Love doth meliorate and sweeten all the Duties of Religion it makes them Savoury Meat else God cares not to taste of them 3. It is the First and Great Commandment in respect of the Excellency of this Grace Love is the Queen of the Graces it out-shines all the other as the Sun the Lesser Planets In some respect it is more excellent than Faith though in one sense Faith be more excellent Virtute unionis as it unites us to Christ. Faith puts upon us the Embroidered Robe of Christs Righteousness which is a brighter Robe than any of the Angels wear Yet in another sense Love is more excellent respectu durationis in respect of the continuance of it it is the most durable Grace Faith and Hope will shortly cease but Love will remain When all the other Graces like Rachel shall dye in Travel Love shall revive The other Graces are in the nature of a Lease only for term of Life Love is as a Free-hold it continues for ever Thus Love carries away the Garland from all the other Graces it is the most long liv'd Grace it is a Bud of Eternity this Grace alone shall accompany us in Heaven Quest 1. How must our Love to God be qualified Resp. 1. Love to God must be pure and genuine he must be loved chiefly for himself this the School-men call Amor amicitiae We must love God not only for his Benefits but those intrinsick Excellencies wherewith he is Crowned We must love God not only for the good which flows from him but the good which is in him True love is not Mercenary a Soul that is deeply in love with God needs not be hired with Rewards he cannot but love God for the Beauty of his Holiness not but that it is lawful to look at Gods Benefits Moses had an Eye to the recompence of Reward Heb. 11.26 But we must not love God only for his Benefits for then it is not love of God but Self-Love 2. Love to God must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all the Heart Mark 12.30 Thou shalt love the Lord thy God with all thy Heart We must not love God a little give him a Drop or two of our Love but the main Stream of our Love must run after him the Mind must think of God the Will choose him the Affections pant after him The true Mother would not have the Child divided nor God will not have the Heart divided we must love him with our whole Heart Though we may love the Creature yet it must be a subordinate Love Love to God must be highest as the Oyl swims above the Water 3. Love to God must be Flaming to love coldly is all one as not to love The Spouse is said to be amore perculsa Sick of Love Cant. 2.5 The Seraphims are so called from their Burning Love turns Saints into Seraphims it makes them burn in Holy Love to God and many Waters cannot quench this Love Quest. 2. How may we know whether we love God Resp. 1. He that loves God desires his sweet Presence Lovers cannot be long asunder they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fainting Fits they want a sight of the Object of their Love A Soul deeply in Love with God desires the enjoyment of him in his Ordinances in Word Prayer Sacrament David was ready to faint away and Dye when he had not a sight of God Psal. 84.2 My Soul fainteth for God such as care not for Ordinances but say when will the Sabbath be over plainly discover want of Love to God 2. He who loves God doth not love Sin Psal. 97.10 Ye that love the Lord hate evil The love of God and love of Sin can no more mix together than Iron and Clay Every Sin loved strikes at the Being of God but he who loves God hath an Antipathy against Sin He who would part between Two Lovers is an Hateful Person God and the Believing Soul are Two Lovers Sin comes to part between them therefore the Soul is implacably set against Sin By this try your Love to God How could Dalilah say she loved Sampson when she entertained correspondence with the Philistines who were his Mortal Enemies How can he say he loves God who loves Sin which is God's Enemy 3. He who loves God is not much in love with any thing else his love is very cool to worldly things his love to God moves as the Sun in the Firmament swiftly his love to the World moves as the Sun on the Dial very slow The love of the World eats out the Heart of Religion It choaks good Affections as the Earth puts out the Fire The World was a dead thing to Paul Gal. 6.14 I am Crucified to the World and the World is Crucified to me In Paul we might see both the Picture and Pattern of a Mortified Man He that loves God useth the World but chooseth God the World is his Pension but God is his Portion Psal. 119.57 The World doth busie him but God doth delight and satisfie him He saith as David Psal. 43.4 God my exceeding joy the Gladness or Cream of my Joy 4 He who loves God cannot live without him Things we love we know not how to be without A Man can want Musick or Flowers but not Food A Soul deeply in love with God looks upon himself as undone without him Psal. 143.7 Hide not thy Face from me lest I be like them that go down into the Pit He saith as Iob Châ—p 30.28 I went Mourning without the Sun I have Star-light I want the Sun of Righteousness I enjoy not the sweet Presence of my God Is God our chief Good that we cannot live without Alas how do they demonstrate they have no love to God who can make a shift well enough to be without him Let them but have Corn and Oyl and you shall never hear them complain of the want of God 5. He who loves God will be at any pains to get him What pains doth the Merchant take what hazards doth he run to have a rich Return from the Indies Extremos currit Mercator 〈…〉 Iacob loved Rachel and he would endure the Heat by Day anâ— the Froâ—t by Night that he might enjoy her A Soul that loves God will take any pains for the Fruition of him Psal. 63.8 My Soul follows hard after God Love is Pondus animae Aug. It is as the weight which sets the
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.
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
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
deal with thee Such as pollute God's Sabbath oppose his Saints trampling these Jewels in the dust such as live in a contradiction to God's Word these do engage the infinite Majesty of Heaven against them and how dismal will their Case be Deut. 32.41 If I whet my glittering Sword and mine Hand take hold of Iudgment I will render Vengeance to mine Enemies I will make mine Arrows drunk with Blood c. If it be so terrible to hear the Lion roar what is it when he begins to tear his Prey Psal. 50.22 Consider this ye that forget God least I tear you in pieces O that Men would think of this who go on in Sin shall we engage the great God against us God strikes slow but heavy Job 40.9 Hast thou an arm like God Canst thou strike such a blow God is the best Friend but the worst Enemy If he can look Men into their Grave how far can he throw them Who knows the power of his wrath Psal. 90.11 What Fools are they who for a Drop of Pleasure drink a Sea of Wrath. Paracelsus speaks of a Phrensie some have which will make them die Dancing Sinners go Dancing to Hell Use 4. Seeing there is a God let us firmly believe this great Article of our Creed What Religion can there be in Men if they do not believe a Deity He that comes to God must believe that he is To worship God and pray to him and not believe there is a God Irrisio Dei est it is to put a high Scorn and Contempt upon God Believe that God is the only true God such a God as he hath reveal'd himself in his Word A lover of righteousness and hater of wickedness Psal. 45.7 The real belief of a Deity gives life to all Religious Worship the more we believe the Truth and Infiniteness of God the more Holy and Angelical we are in our Lives Whether we are alone or in Company God sees us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart-searcher the belief of this would make us live always as under God's eye Psal. 16.8 I have set the Lord always before me The belief of a Deity would be a Bridle to Sin a Spur to Duty it would add Wings to Prayer and Oil to the Lamp of our Devotion the belief of a Deity would cause dependance upon God in all our Streights and Exigencies Gen. 17.1 I am God all-sufficient a God that can supply all your Wants scatter all your Fears resolve all your Doubts conquer all your Temptations The Arm of God's Power can never be shrunk he can create Mercy for us and therefore can help and not be beholding to the Creature Did we believe there is a God we should so depend on his Providence as not to use any indirect Means we would not run ourselves into Sin to rid ourselves out of Trouble 2 Kings 1.3 Is it not because there is not a God in Israel that ye go to enquire of Baal-zebub the God of Ekron When Men run to sinful Shifts is it not because they do not believe there is a God or that he is All-sufficient 2. Seeing there is a God let us labour to get an interest in him Psal. 48.14 This God is our God Two things will comfort us Deity and Propriety since the Fall we have lost Likeness to God and Communion with God let us labour to recover this lost Interest and pronounce this Shibboleth my God Psal. 43.5 'T is little Comfort to know there is a God unless he be ours God offers himself to be our God Jer. 31.33 I will be their God And Faith catcheth hold of the Offer it appropriates God and makes all that is in him over to us to be ours his Wisdom ours to teach us his Holiness ours to sanctifie us his Spirit ours to comfort us his Mercy ours to save us To be able to say God is mine is more then to have all the Mines of Gold and Silver 3. Seeing there is a God let us Serve and Worship him as God It was an Indictment brought in against them Rom. 1.21 They glorified him not as God 1. Let us pray to him as to a God Pray with fervency Jam. 5.16 An effectual fervent Prayer prevails much this is both the Fire and the Incense without Fervency 't is no Prayer 2. Love him as a God Deut. 5.6 Thou shalt love the Lord thy God with all thy heart To love him with all the heart is to give him a Precedency in our Love desire to let him have the Cream of our Affections to love him not only appretiatively but intensively as much as we can As the Sun-beams united in a Burning-glass burn the hotter so all our Affections should be united that our love to God may be more ardent 3. Obey him as a God All Creatures obey him the Stars fight his Battels the Wind and Sea obey him Mark 4.41 much more should Man whom God hath endu'd with a Principle of Reason He is God and hath a Soveraignty over us therefore as we received Life from him so we must receive a Law from him and submit to his Will in all things This is to kiss him with a Kiss of Loyalty and it is to glorifie him as God GOD is a SPIRIT Quest. IV. WHat is God Resp. God is a Spirit 2. The Thing expressed Ioh. 4.24 God is a Spirit God is essentia spiritualissima Zanchy Quest. What do you mean when you say God is a Spirit Resp. By Spirit I mean God is an Immaterial Substance of a pure subtil unmixed Essence not compounded of Body and Soul without all Extension of Parts The Body is a dreggish Thing The more Spiritual God's Essence is the more Noble and Excellent The Spirits are the more refined part of the Wine Quest. Wherein doth God differ from other Spirits 1. The Angels are Spirits Resp. We must distinguish of Spirits 1. The Angels are created God is a Spirit uncreate 2. The Angels are Spirits but are finate and capable of being annihilated The same Power which made them is able to reduce them to their first Nothing but God is an infinite Spirit 3. The Angels are confined Spirits they cannot be in duobus locis simul they are confined to a place but God is an immense Spirit and cannot be confined being in all places at once 4. The Angels though they are Spirits yet they are but ministring Spirits Hebr. 1.14 Though they are Spirits yet they are Servants God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Super-excellent Spirit the Father of Spirits Hebr. 12.9 2. The Soul is a Spirit Eccles. 12.7 The Spirit shall return unto God that gave it Quest. How doth God being a Spirit differ from the Soul Servetus and Osiander thought That the Soul being infused did convey into Man the very Spirit and Substance of God an absurd Opinion for the Essence of God is incommunicable Resp. Therefore when it is said the Soul is a Spirit it is meant God
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hyperbolically Evil Rom. 1.13 it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abomination Deut. 7.25 God hath no mixture of Evil in him Sin hath no mixture of Good it is the Spirits and Quintissence of Evil it turns Good into Evil it hath deflowr'd the Virgin-Soul made it red with Guilt and black with Filth it is called the accursed thing Jos. 7.11 No wonder ergo that God doth so hate Sin being so unlike to him nay so contrary it strikes at his Holiness Sin doth all it can to spight God Sin would not only Unthrone God but Ungod him if Sin could help it God should be God no longer Use 2. Is God the Holy One and is his Holiness his Glory Then how impious are they 1. That are Haters of Holiness as the Vulture hates Perfumes so they hate this sweet Perfume of Holiness in the Saints their Hearts rise against Holiness as a Man's Stomach at a Dish he hath an Antipathy against There is not a greater sign of a Person devoted to Hell then to hate one for that thing wherein he is most like God his Holiness 2. That are Despisers of Holiness they despise the Glory of the Godhead Glorious in holiness the despising of Holiness is seen in the deriding of it Is it not sad Men should deride that which should save them Sure that Patient will dye that derides the Physick The deriding the Grace of the Spirit comes near to the despighting the Spirit of Grace Scoffing Ishmael was cast out of Abraham's House Gen. 21.9 Such as scoff at Holiness shall be cast out of Heaven Use 2. of Exhortation Is God so infinitely holy then let us endeavour to imitate God in Holiness 1 Pet. 1.16 Be ye holy for I am holy There 's a twofold Holiness An Holiness of Equality and an Holiness of Similitude An Holiness of Equality no Man or Angel can reach to Who can be equally Holy with God Who can parallel him in Sanctity But 2. there is an Holiness of Similitude and that we must aspire after to have some Analogy and Resemblance of God's Holiness in us be as like him in Holiness as we can though a Taper doth not give so much Light as the Sun yet it doth resemble it We must Imitate God in Holiness Quest. Must we be like God in Holiness wherein doth our Holiness consist Resp. In two things 1st In our Suitableness to God's Nature 2dly Our Subjection to his Will 1. Our Holiness stands in our Suitableness to the Nature of God Hence the Saints are said to partake of the Divine Nature 2 Pet. 1.4 which is not a partaking of his Essence but his Image Herein is the Saints Holiness when they are the lively Pictures of God they bear the Image of God's Meekness Mercifulness Heavenliness they are of the same Judgment with God of the same Disposition they love what he loves and hate what he hates 2. Our Holiness consists in our Subjection to the Will of God As God's Nature is the Pattern of Holiness so his Will is the Rule of Holiness This is our Holiness 1. When we do his Will Acts 13.22 2. When we bear his Will Mich. 7.9 What he inflicts wisely we suffer willingly This is our Holiness when we are suitable to God's Nature and submissive to his Will this should be our great Care to be like God in Holiness Our Holiness should be so qualified as God's God's is a real Holiness such should ours be Ephes. 4.24 Righteousness and true holiness it should not be only the Paint of Holiness but the Life of Holiness it should not only be like the Aegyptian Temples beautiful without but like Solomon's Temple Gold within Psal. 45.13 The King's Daughter is glorious within That I may press you to resemble God in Holiness 1. How Illustrious every holy Person is he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a fair Glass in which some of the Beams of God's Holiness shines forth We read Aaron put on Garments for Glory and Beauty Exod. 28.2 When we wear the embroidered Garment of Holiness it is for Glory and Beauty A good Christian is ruddy being sprinkled with Christ's Bloud and white being adorn'd with Holiness As the Diamond to a Ring so is Holiness to the Soul So beautiful a thing is Holiness that as Chrysostom saith ' They that oppose it cannot but admire it 2. It is the great Design God carries on in the World to make a People like himself in Holiness What are all the Showers of the Ordinances for but to rain down Righteousness upon us and make us Holy What are the Promises for but to encourage Holiness What is the sending of the Spirit into the World for but to anoint us with the Holy Unction 1 Ioh. 2.20 What are all Afflictions for but to make us Partakers of God's Holiness Heb. 12.10 What are Mercies for but Loadstones to draw us to Holiness What is the end of Christ's dying but that his Bloud might wash away our Unholiness Tit. 2.14 Who gave himself for us to purifie unto himself a peculiar People So that if we are not holy we cross God's great Design in the World 3. 'T is our Holiness draws God's Heart to us Holiness is God's Image God cannot choose but love his Image where he sees it A King loves to see his Effigies upon a piece of Coin Psal. 45.7 Thou lovest righteousness And where doth Righteousness grow but in an holy Heart Isa. 6â— 4 Thou shalt be called Hepbsiba for the Lord delighteth in thee It was her Holiness drew God's Love to her Verse 12. They shall call them the holy people God values not any by their high Birth but their Holiness 4. Holiness is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only thing that differenceth us from the Reprobate Part of the World God's People have his Seal upon them 2 Tim. 2.19 The foundation of God standeth sure having this seal The Lord knows them that are his And let all that nameth the name of Christ depart from iniquity The People of God are sealed with a double Seal 1. Election The Lord knows who are his 2. Sanctification Let every one depart from iniquity As a Nobleman is distinguished from another by his Silver Star as a virtuous Woman is distinguish'd from an Harlot by her Chastity so Holiness distinguisheth between the two Seeds All that are of God as they have Christ for their Captain Heb. 2.10 so Holiness is the white Colour they wear 5. Holiness is our Honour Holiness and Honour put together 1 Thes. 4.4 Dignity goes along with Sanctity Rev. 1.6 He hath washed us from our sins â—n his bloud and hath made us kings unto God When we are washed and made holy then we are Kings and Priests to God The Saints are call'd Vessels of Honour they are called Jewels for the sparkling of their Holiness because fill'd with Wine of the Spirit this makes them Earthly Angels 6. Holiness gives us Boldness with God
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
the Gospel the Wonder of Angels the Joy and Triumph of Saints The Name of Christ is sweet it is as Musick in the Ear Honey in the Mouth and a Cordial at the Heart I shall wave the Context and only speak of that which concerns our present Purpose Having discours'd of the Covenant of Grace I shall speak now of the Mediator of the Covenant and the Restorer of lapsed Sinners IESUS the Mediator of the Covenant There are several Names and Titles in Scripture given to Christ as the Great Restorer of Mankind 1. Sometimes he is called a Saviour Matth. 1.21 His name shall be called Iesus The Hebrew word for Jesus Ioshuang signifies a Saviour and whom he saves from Hell he saves from Sin where Christ is a Saviour he is a Sanctifier Matth. 1.21 He shall save his people from their sins There is no other Saviour Acts 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is there salvation in any other As there was but one Ark to save the World from drowning so there is but one Jesus to save Sinners from damning As Naomi said to her Daughters-in-law Ruth 1.11 Are there yet any more sons in my womb So hath God any other Sons in the Womb of his Eternal Decree to be Saviours to us besides Christ Job 28.13 Where shall wisdom be found the deep saith it is not in me and the sea saith it is not with me Let me allude Where shall Salvation be found The Angel saith it is not in me Morality saith it is not in me the Ordinance saith it is not in me Christ alone is the Well-spring of Life the Ordinance is the Conduit-pipe that conveys Salvation but Christ is the Spring that feeds it Neither is there salvation in any other 2. Sometimes Christ is called a Redeemer Isa. 59.20 The redeemer shall come to Sion Some understand it of Cyrus others of an Angel but the most ancient Iewish Doctors understand it of Christ the Redeemer of the Elect Job 19.25 My redeemer liveth The Hebrew word for Redeemer Goel signifies such an one as is near a Kin and hath Right to redeem a Mortgage So Christ is near a kin to us being our Elder Brother therefore hath the best right to redeem us 3. Christ is called a Mediator in the Text Iesus the mediator of the new covenant The Greek word for Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a middle Person one that doth make up the breach between two disagreeing Parties God and we were at Variance by Sin now Christ doth Mediate and Umpire between us he reconciles us to God through his Bloud therefore is call'd the Mediator of the New Covenant There is no way of Communion and Intercourse between God and Man but in and through a Mediator Christ takes away the Enmity in us and the Wrath in God and so makes Peace nor is Christ only a Mediator of Reconciliation but Intercession Heb. 9.24 Christ is entred not into the holy place made with hands but into heaven itself now to appear in the presence of God for us The Priest when he had slain the Sacrifice was to go with the Bloud before the Altar and Mercy-seat and show it to the Lord. Now in Christ our Blessed Mediator consider two things 1. His Person 2. His Graces 1. His Person His Person is amiable he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all made up of Love and Beauty He is the Effigies of his Father Heb. 1.3 The express image of his person Consider 1. Christ's Person in two Natures 2. His two Natures in one Person 1. Christ's Person in two Natures 1. Look upon his Humane Nature as Incarnate The Valentinians deny his Humane Nature but Joh. 1.14 The Word was made Flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is spoken of Christ the promised Messiah Christ took our Flesh that the same Nature which sinned might suffer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word made flesh that through the Glass of his Humane Nature we might look upon God Quest. Why is Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Resp. Because as a Word is the Interpreter of the Mind and reveals what is in a Man's breast so Jesus Christ reveals his Father's Mind to us concerning the great Matters of our Salvation Iohn 1.18 Were it not for CHRIST's Manhood the sight of the Godhead would be formidable to us but through Christ's Flesh we may look upon God without Terrour And Christ took our Flesh that he might know how to pity us he knows what it is to be faint sorrowful tempted Psal. 103.14 He knows our frame And he took our Flesh that he might as Austin saith Ennoble our Humane Nature with Honour Christ having married our Flesh hath exalted it above the Angelical Nature 2. Look upon Christ's Divine Nature Christ may fitly be compared to Iacob's Ladder Gen. 28.12 which reached from Earth to Heaven Christ's Humane Nature was the foot of the Ladder which stood upon Earth his Divine Nature the top of the Ladder which reached to Heaven This being a grand Article of our Faith I shall amplifie I know the Arians Socinians Ebionites would rob Christ of the best Jewel of his Crown his Godhead but the Apostolical Nicene Athanasian Creed affirm Christ's Deity to this the Churches of Helvetia Bohemia Wittembergh Transylvania c. give their full Consent and the Scripture is clear for it He is call'd the Mighty God Isa. 9.6 El Gibber and in him dwells the fulness of the Godhead Col. 2.9 He is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Nature and Essence with the Father So Athanasius Basil Chrysostom 1. Is God the Father call'd Almighty so is Christ Rev. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty 2. Is God the Father the Heart-searcher so is Christ Ioh. 2.25 He knew their thoughts 3. Is God the Father Omnipresent so is Christ Joh. 3.13 The Son of man which is in heaven Christ as God was then in Heaven when as Man he was upon the Earth Quest. Is God Eternal Resp. Christ is the Everlasting Father Isa. 9.6 which Scripture may be urged against the Cerinthian Hereticks who deny'd the Pre-existency of Christ's Godhead and held that Christ had no being till he derived it from the Virgin Mary 4. Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Worship belong to the first Person in the Trinity so it doth to Christ Ioh. 5.23 Heb. 1.6 Let all the angels of God worship him 5. Is Creation proper to the Deity This is a Flower of Christ's Crown Col. 1.16 By him were all things created 6. Is Invocation proper to the Deity This is given to Christ Acts 7. Lord Iesus receive my spirit 7. Is Recumbency and Trust peculiar to God the Father This is given to Christ Joh. 14.1 Ye believe in God believe also in me Christ must needs be God not only that the Divine Nature might support the Humane from sinking under God's Wrath but also to give Value and Weight to his
Request for them in Heaven Quest. What are the Fruits of Christ's Intercession Resp. 1. Iustification In Justification there is two things 1. Guilt is remitted 2. Righteousness is imputed Ier. 23.6 The Lord our Righteousness We are reputed not only Righteous as the Angels but as Christ having his Robes put upon us 2 Cor. 5.21 But whence is it that we are justified 'T is from Christ's Intercession Rom. 8.33 34. Lord saith Christ these are the Persons I have died for look upon them as if they had not sinned and repute them Righteous 2 d Fruit. The Unction of the Spirit 1 Iohn 2.20 Ye have an Unction from the holy one This Unction or Anointing is nothing else but the Work of Sanctification in the heart whereby the Spirit makes us partake of the Divine Nature 2 Pet. 1.4 Such as speak of the Philosophers Stone suppose it to have such a Property that when it toucheth the Mettal it turns it into Gold such a Property hath the Spirit of God upon the Soul when it toucheth the Soul it puts into it a Divine Nature it makes it to be holy and to resemble God This sanctifying work of the Spirit is the fruit of Christ's Intercession Iohn 7.39 The Holy Ghost was not yet given because Iesus was not yet glorified Christ being glorified and in Heaven now he prays the Father and the Father sends the Spirit who pours out the holy Anointing upon the Elect. 3 d Fruit. The Purification of our holy Things It is Christ's work in Heaven not only to present his own Prayers to his Father but he prays over our Prayers again Rev. 8.3 Another Angel came having a golden Censer and there was given to him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar This Angel was Christ he takes the golden Censer of his Merits and puts our Prayers into this Censer and with the Incense of his Intercession makes our Prayers go up as a sweet perfume in Heaven It is observable Lev. 16.16 Aaron shall make Atonement for the holy Place this was Typical to shew that our holy Duties need to have Atonement made for them Our best Services as they come from us are mixed with Corruption as Wine that tasts of the Cask Isa. 64.6 they are filthy rags But Christ purifies and sweetens these Services mixing the sweet odours of his Intercession with them and now God accepts and Crowns them What would become of our Duties without an High Priest Christ's Intercession doth to our Prayers as the Fan to the Chaff it winnows it from the Corn so Christ winnows out the Chaff which intermixeth with our Prayers 4 th Fruit. Access with boldness unto the Throne of Grace Hebr. 4.16 We have a great High Priest that is passed into the Heavens let us go Come boldly to the Throne of Grace we have a Friend at Court that speaks a good word for us and is following our Cause in Heaven therefore let this animate and encourage us in Prayer We think it too much boldness what such Sinners as we to come for pardon we shall be denied this is a sinful modesty Did we indeed come in our own Name in Prayer it were presumption but Christ intercedes for us in the forcâ— and efficacy of his Blood now to be afraid to come to God in Prayer is a dishonour to Christ's Intercession 5 th Fruit. The sending the Comforter Iohn 14.16 I will pray the Father and â—e will give you another Comforter The Comfort of the Spirit is distinct from the Anointing this Comfort is very sweet sweeter than the Honey drops from the Comb it is the Manna in the Golden Pot it is Vinum in pectore a drop of this heavenly Comfort is enough to sweeten a Sea of worldly Sorrow It is called arrhabo the earnest of the Spirit 2 Cor. 1.22 an Earnest assures one of the whole Sum. The Spirit gives an Earnest of Heaven in our Hand whence is this comforting work of the Spirit Thank Christ's Intercession for it I will pray the Father and he shall send the Comforter 6 th Fruit. Perseverance in Grace Iohn 17.11 Keep through thy own Name those which thou hast given me It is not our prayer or watchfulness or grace that keeps us but it is God's care and manu-tenancy he holds us that we do not fall away and whence is it God preserves us it is from Christ's Intercession Father keep them That Prayer of Christ for Peter is the Copy of his Prayer now in Heaven Luke 22.32 I have prayed for thee that thy faith fail not Peter's Faith did fail in some degree when he denied Christ but Christ prayed that it might not totally fail The Saints persevere in believing because Christ perseveres in praying 7 th Fruit. Absolution at the Day of Judgment Christ shall judge the World Iohn 5.22 God hath committed all Iudgment to the Son Now sure those that Christ hath so prayed for he will Absolve when he sits upon the Bench of Judicature Will Christ condemn those he prays for Believers are his Spouse will he condemn his Spouse Use 1. Branch 1. See here the Constancy of Christ's Love to the Elect. He did not only die for them but intercedes for them in Heaven when Christ hath done dying he hath not done loving he is now at work in Heaven for the Saints he carries their names on his breast and will never leave praying till that Prayer be granted Iohn 17.24 Father I will that those whom thou hast given me be with me where I am Branch 2. See whence it is that the Prayers of the Saints are so powerful with God Iacob as an Angel prevailed with God Moses's Prayer tied God's hands Precibus suis tanquam vinculis ligatum tenuit Deum Let me alone Exod. 32.10 Whence is this It is Christ's Prayer in Heaven makes the Saints Prayers so available Christ's Divine Nature is the Altar on which he offers up our Prayers and so they prevail Prayer as it comes from the Saints is but weak and languid but when the Arrow of a Saint's Prayer is put into the Bow of Christ's Intercession now it pierceth the Throne of Grace Branch 3. It shows where a Christian must chiefly fix his Eye when he comes to prayer viz. on Christ's Intercession We are to look up to the Mercy-seat but to hope for Mercy through Christ's Intercession We read Levit. 6. That Aaron made the Atonement as well by the Incense as the Bloud We must look to the Cloud of Incense viz. the Intercession of Christ. Christian Look up to thy Advocate one that God can deny nothing to A word from Christ's Mouth is more then if all the Angels in Heaven were interceding for thee If a Man had a Suit depending in the Court of Chancery and had a skilful Lawyer to plead this would much encourage him Christ is now at the Court appearing for us Heb. 9.24 and he hath great Potency in Heaven
this should much encourage us to look up to him and hope for Audience in Prayer We might indeed be afraid to present our Petitions if we had not Christ to deliver them Branch 4. The sad Condition of an Unbeliever he hath none in Heaven to speak a word for him Joh. 17.9 I pray not for the world As good be shut out of Heaven as be shut out of Christ's Prayer Christ pleads for the Saints as Queen Esther did for the Iews when they should have been destroyed Let my people be given me at my request Esth. 7.3 When the Devil shows the Blackness of their Sins Christ shows the Redness of his Wounds But how sad is the Condition of that Man Christ will not pray for Nay that he will pray against As Queen Esther petitioned against Haman and then his Face was covered Esth. 7.6 and he was led away to Execution 'T is sad when the Law shall be against the Sinner and Conscience and Judge and no Friend to speak a word for him There 's no way then but Jaylor take the Prisoner Branch 5. If Christ makes Intercession then we have nothing to do with other Intercessors The Church of Rome distinguisheth between Mediators of Redemption and Intercession and say The Angels do not redeem us but intercede for us and pray to them But Christ only can intercede for us Ex Officio God hath consecrated him an High-Priest Heb. 5.6 Thou art a priest for ever Christ intercedes Vi pretii in the Vertue of his Bloud he pleads his Merits to his Father the Angels have no Merits to bring to God therefore can be no Intercessors for us Whoever is our Advocate must be our Propitiation to pacifie God 1 Joh. 2.1 We have an advocate with the Father Verse 2. And he is our propitiation The Angels cannot be our Propitiation ergo not our Advocates 2. Use of Tryal How shall we know that Christ intercedes for us They have little ground to think Christ prays for them who never pray for themselves Well but how shall we know Resp. 1. If Christ be praying for us then his Spirit is praying in us Gal. 4.6 He hath sent forth his spirit into your heart crying Abba Father And Rom. 8.26 the Spirit helps us with Sighs and Groans not only with Gifts but Groans We need not climb up into the Firmament to see if the Sun be there we may see the Beauty of it upon the Earth so we need not go up into Heaven to see if Christ be there interceding for us let us look into our Hearts if they are quickned and inflamed in Prayer and we can cry Abba Father by this interceding of the Spirit within us we may know Christ is interceding above for us Resp. 2. If we are given to Christ then he intercedes for us Joh. 17.9 I pray for them whom thou hast given me 'T is one thing for Christ to be given to us another for us to be given to Christ. Quest. How know you that Resp. 3. If thou art a Believer then thou art one given to Christ and he prays for thee Faith is an Act of Recumbency we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest on Christ as the Stones in the Building rest upon the Corner-stone Faith throws itself into Christ's Arms it saith Christ is my Priest his Bloud is my Sacrifice his Divine Nature is my Altar and here I rest This Faith is seen by the Effects of it a refining Work and a resigning Work it purifies the Heart there is the refining Work it makes a Deed of Gift to Christ it gives up its Use its Love to him 1 Cor. 6.19 There is the resigning Work of Faith These that believe are given to Christ and have a part in his Prayer Joh. 17.20 Nor do I pray for these alone but for all them that shall believe on me 3. Use of Exhortation Branch 1. It stirs us up to several Duties 1. If Christ appears for us in Heaven then we must appear for him upon Earth Christ is not ashamed to carry our Names on his Breast and shall we be ashamed of his Truth Doth he plead our Cause and shall not we stand up in his Cause What a mighty Argument is this to stand up for the Honour of Christ in Times of Apostacy Christ is interceding for us Doth he present our Names in Heaven and shall not we profess his Name on Earth Branch 2. If Christ lays out all his Interest for us at the Throne of Grace we must lay out all our Interest for him Phil. 1.20 That Christ may be magnified Trade your Talents for Christ's Glory there 's no Man but hath some Talent to trade one parts another Estate Oh trade for Christ's Glory spend and be spent for him Let your Head study for Christ your Hands work for Christ your Tongue speak for him If Christ be an Advocate for us in Heaven we must be Factors for him on Earth every one in his Sphere must act vigorously for Christ. Branch 3. Believe in this glorious Intercession of Christ that he now intercedes for us and that for his sake God will accept us In the Text Who maketh Intercession for us If we believe not we dishonour Christ's Intercession If a poor Sinner may not go to Christ as his High-Priest believing in his Intercession then are we Christians in a worse Condition under the Gospel then the Iews were under the Law they when they had sinn'd had their High-Priest to make Atonement and shall not we have our High-Priest Is not Christ our Aaron who presents his Bloud and Incense before the Mercy-seat O look up by Faith to Christ's Intercession Christ did not only pray for his Disciples and Apostles but for the weakest Believer Branch 4. Love your Intercessor 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathama Kindness invites Love had you a Friend at Court who when you were questioned for Delinquency or Debt should plead with the Judge for you and bring you off your Troubles would not you love that Friend So it is here how oft doth Satan put in his Bills against us in the Court now Christ is at the Judge's hand he sits at his Father's right hand ever to plead for us and to make our Peace with God O how should our Hearts be fired with Love to Christ Love him with a sincere and superlative Love above Estate Relations Bern. Plusquam tua tuos and our Fire of Love should be as the Fire on the Altar never to go out Lev. 6.13 4. Use of Comfort to Believers Christ is at work for you in Heaven he makes Intercession for you Oh but I am afraid Christ doth not intercede for me Quest. I am a Sinner who doth Christ intercede for Resp. Isa. 53.12 He made intercession for the transgressors Did Christ open his sides for thee and will he not open his mouth to plead for thee Quest. But I have offended my High-Priest by distrusting
Job 15.14 God can do it Out of an unholy Heart he can produce Grace O! make David's Prayer Psal. 51.10 Create in me a clean heart O God Lay thy Heart before the Lord and say Lord my unsanctified Heart pollutes all it toucheth I am not fit to live with such an Heart for I cannot honour thee nor to die with such an Heart for I cannot see thee O create in me a clean heart Lord consecrate my heart and make it thy Temple and thy Praises shall be sung there for ever Use 3. of Thankfulness Hath God brought a clean thing out of an unclean hath he sanctified you wear this Jewel of Sanctification with thankfulness Col. 1.12 Giving thanks to the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath made us meet for the Inheritance c. Christian Thou could'st defile thy self but not sanctifie thy self But God hath done it he hath not only chain'd up sin but chang'd thy Nature and made thee as a King's Daughter all glorious within He hath put upon thee the Breast-place of Holiness which though it may be shot at can never be shot thorow Are there any here that are sanctified God hath done more for you then millions They may be illuminated but not sanctified He hath done more for you then if he had made you the Sons of Princes and caused you to ride upon the high places of the Earth Are you sanctified Heaven is begun in you Happiness is nothing but the quintissence of Holiness O how thankful should you be to God Do as that blind Man in the Gospel after he had received his sight He followed Christ glorifying God Luke 18.43 Make Heaven ring of God's Praises Of ASSVRANCE Quest. WHat are the Benefits flow from Sanctification Resp. Assurance of God's Love Peace of Conscience Ioy in the Holy Ghost Encrease of Grace and Perseverance therein to the end 1. Benefit flowing from Sanctification is assurance of God's Love 2 Pet. 1.10 Give Diligence to make your Calling and Election sure Sanctification is the Seed Assurance is the Flower which grows out of it Assurance is a consequent of Sanctification the Saints of old had it 1 Iohn 2.3 We know that we know him 2 Tim. 1.12 I know whom I have believed here was Sensus Fidei the reflex act of Faith and Gal. 2.20 Christ hath loved me Here was Faith flourishing into Assurance Aecolampadias when he was Sick pointed to his Heart Hic sat Lucis Here I have Light enough meaning Comfort and Assurance Quest. 1. Have all Sanctified Persons Assurance Resp. They have a right to it and I do incline to believe that all have it in some degree before their last expiring though their Comfort may be so strong and their Vital Spirits so weak that they cannot express what they feel But I dare not positively affirm that all have Assurance in the first moment of their Sanctification A Letter may be written when it is not Sealed so Grace may be written in the heart yet the Spirit may not set the Seal of Assurance to it God is a free Agent and may give or suspend Assurance pro libito as he please Where there is the Sanctifying work of the Spirit he may withhold the Sealing work partly to keep the Soul Humble partly to punish our careless walking We neglect our Spiritual watch grow remiss in duty and then walk under a Cloud We quench the Graces of the Spirit and God withholds the Comforts and partly to put a difference between Earth and Heaven This I the rather speak to bear up the Hearts of Gods People who are dejected because they have not Assurance You may have the Water of the Spirit poured on you in Sanctification though not the Oyl of Gladness in Assurance there may be Faith of Adherence and not of Evidence there may be Life in the Root when there is no Fruit in the Branches to be seen so Faith in the Heart when no Fruit of Assurance Quest 2. What is Assurance Resp. It is not Vocal any audible Voice or brought to us by the help of an Angel or Revelation Assurance consists of a Practical Sylogism where the Word of God makes the major Conscience the minor the Spirit of God the Conclusion The Word saith He that fears and loves God is loved of God there is the major Proposition then Conscience makes the minor but I fear and love God then the Spirit makes the Conclusion therefore thou art loved of God And this is that which the Apostle calls The Witnessing of the Spirit with our Spirits that we are his Children Rom. 8.16 Quest. 3. Whether hath a Sanctified Soul such an Assurance as excludes all doubting Resp. He hath that which bears up his Heart from sinking he hath such an Earnest of the Spirit that he would not part with for the Richest Prize but his Assurance though it be infallible it is not perfect There will be sometimes a Trepidation or Trembling he is safe yet not without fears and doubts as a Ship lies safe at Anchor yet may be a little shaken by the Wind. If a Christian had no Doubtings there should be no unbelief in him had he no Doubtings there would be no difference between Grace Militant and Triumphant Had not David his Ebbings sometimes as well as his Flowings like the Mariner who sometimes cries out Stellam Video I see a Star sometimes the Star is out of Sight Sometimes we hear David say Thy Loving Kindness is before mine Eyes Psal. 26.3 But at another time he was at a loss Psal. 89.49 Lord where are thy former Loving Kindnesses And there may fall out an Eclipse in a Christians Assurance to put him upon longing after Heaven Then there shall not be the least doubting then the Banner of Gods Love shall be always display'd upon the Soul then the light of God's Face shall be without Clouds and have no Sun-setting then the Saints shall have an uninterrupted Assurance and be ever with the Lord. Quest. 4. What are the differences between true Assurance and Presumption Resp. 1. They differ in the method or manner of working Divine Assurance flows from Humiliation for Sin I speak not of the measure of Humiliation but the Truth There are in Palermo Reeds growing in which there is a Sugred Juice A Soul humbled for Sin is the Bruised Reed in which grows this sweet Assurance God's Spirit is a Spirit of Bondage before it be a Spirit of Adoption but Presumption ariseth without any humbling work of the Spirit How camest thou by thy Venison so soon The Plow goes before the Seed be sown the Heart must be plowed up by Humiliation and Repentance before God sows the Seed of Assurance 2. He who hath a real Assurance will take heed of that which will weaken and darken his Assurance he is fearful of the Forbidden Fruit he knows though he cannot sin away his Soul yet he may sin away his Assurance But he who hath the Ignis Fatuus of
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
aspects and smiles of Gods Face Which brings me to the third thing 3. The Saints at Death shall not only have a Sight of God but shall enjoy the Love of God there shall be no more Veil on Gods Face nor his Smiles checker'd with Frowns but Gods love shall discover it self in all its Orient Beauty and fragrant Sweetness Here the Saints pray for Gods Love and they have a few drops but there they shall have as much as their Vessel can receive To know this love passeth Knowledge This will cause a Jubilation of Spirits and create such Holy Raptures of Joy in the Saints as are Superlative and would soon overwhelm them if God did not make them able to bear 4. Believers at Death shall gain a Celestial Palace an House not made with Hands 2 Cor. 5.1 Here the Saints are straitned for Room they have but mean Cottages to live in but they shall have a Royal Palace to live in Here is but their Sojourning House there in Heaven is their Mansion-house An House built high above all the Visible Orbs an House bespangled with Light Col. 1.12 Enriched with Pearls and Precious Stones Rev. 21.19 And this is not their Landlord's House but their Father's House Iohn 14.2 And this House stands all upon Consecrated Ground it is set out by Transparent Glass to shew the Holiness of it Rev. 21.27 5. Believers at Death shall gain the sweet Society of glorified Saints and Angels This will add something to the felicity of Heaven as every Star adds some lustre to the Firmament First The Society of the glorified Saints we shall see them in their Souls as well as in their Bodies Their Bodies will be so clear and bright that we shall see their Souls shining through their Bodies as the Wine through the Glass and Believers at Death shall have Converse with the Saints glorified And how delightful will that be when they shall be freed from all their Sinful Corruptions Pride Envy Passion Censoriousness which are Scars upon them here to disfigure them In Heaven there shall be perfect Love among the Saints they shall as the Olive and Myrtle sweetly embrace each other The Saints shall know one another as Luther speaks If in the Transfiguration Peter knew Moses and Elias which he never saw before Mat. 17.3 then much more in the glorified State the Saints shall perfectly know one another though they never saw them before Secondly The Saints at Death shall behold the Angels with the glorified Eye of their Understanding The Wings of the Cherubins representing the Angels were made of Fine Gold to denote both their Sanctity and Splendor The Angels are compared to Lightning Mat. 28.3 because of those Sparkling Beams of Majesty which as Lightning shoot from them And when Saints and Angels shall meet and sing together in Consort in the Heavenly Quire what Divine Harmony what Joyful Triumphs will it Create 6. Believers at Death shall gain Perfection of Holiness Here Grace was but in Cunabulis in its Cradle very Imperfect we cannot write a Copy of Holiness without Blotting Believers are said to receive but Primitias Spiritus the first Fruits of the Spirit Rom. 8.23 But at Death the Saints shall arrive at Perfection their Knowledge clear their Sanctity perfect their Sun shall be in its full Meridian Splendour They need not then pray for Encrease of Grace they shall Love God as much as they would Love him and as much as he desires to have them Love him they shall be then in respect of Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God 7. At Death the Saints shall gain a Royal Magnificent Feast I told you before what a glorious Palace they shall have but a Man may starve in a House if there be no Chear The Saints at Death shall have a Royal Banquet shadowed out in Scripture by a Marriage Supper Rev. 19.9 Bullinger and Gregory the Great understand by that Marriage-Supper of the Lamb the stately Magnificent Festival the Saints shall have in Heaven they shall feed on the Tree of Life Rev. 22. They shall have the Heavenly Nectar and Ambrosia the Spiced Wine and Iuice of the Pomegranate Cant. 8.2 This Royal Supper of the Lamb will not only satisfie Hunger but prevent it Rev. 7 16. They shall hunger no more Nor can there be any Surfeit at this Feast because a fresh Course will be continually served in New and fresh Delights will spring from God therefore the Tree of Life in Paradise is said to bear Twelve sorts of Fruit Rev. 22.2 8. Believers at Death shall gain Honour and Dignity they shall reign as Kings therefore we read of the Ensigns of their Royalty their White Robes and Crowns Caelestial 2 Tim. 4.7 We read that the Doors of the Holy of Holies were made of Palm-Trees and open Flowers covered with Gold 1 Kings 6.35 An Emblem of that Victory and Triumph and that Golden Garland of Honour wherewith God hath invested the Saints glorified When all Worldly Honour shall lye in the Dust the Mace the Star the Robe of Ermin the Imperial Diadem then shall the Saints Honour remain not one Jewel shall be pluck'd out of their Crown they shall gain at Death a Blessed Eternity If the Saints could have but the least Suspicion or Fear of losing their Glory it would much cool and imbitter their Joy but their Crown fades not away 1 Pet. 5.4 As the Wicked have a Worm that never dies so the Elect have a Crown that never fades Ever is a short Word but hath no ending in fine erit gaudium sine fine Bern. 2 Cor. 4.18 The things which are not seen are Eternal Psal. 16.11 At thy right Hand are Pleasures for evermâ—re Who can span Eternity Millions of Ages stand but for Ciphers in Eternity This is the Elah or highest strain of the Saints Glory ever in Christ's Bosom Quest. How come the Saints to have all this Gain Resp. Believers have a right to all this Gain at Death upon a diverse account By vertue of the Fathers Donation the Sons Purchase the Holy Ghosts Earnest and Faiths acceptance Therefore the state of future glory is called the Saints proper inheritance Col. 1.12 They are Heirs of God and have a right to inherit Use 1. See the great difference between the Death of the Godly and the Wicked the Godly are great gainers at Death the Wicked are great Losers at Death They loose Four things 1. They lose the World and that is a great loss to the Wicked they laid up their Treasure upon Earth and to be turned out of all at once is a great loss 2. They lose their Souls Mat. 16.26 The Soul was at first a noble piece of Coin which God stamped his own Image upon this Caelestial spark is more precious than the whole Globe of the World But the Sinners Soul is lost not that the Souls of the Wicked are annihilated at Death but damnified 3. They lose Heaven Heaven is Sedes
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
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
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.
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.
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
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
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
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
content to stay here any longer Again Our unwillingness to go hence declares we love the World too much and Christ too little Love as Aristotle saith desires Union did we love Christ as we should we would desire to be united to him in Glory when we might take our fill of Love be humbled that we are so unwilling to go hence Let us labour to arrive at that divine temper of Soul as Paul had Cupio dissolvi I desire to depart and be with Christ Phil. 1.23 We are encompassed with a body of sin should not we long to shake off this viper We are in Meseck and the Tents of Kedar in a place where we see God dishonoured should not we desire to have our pass to be gone We are in a valley of Tears is it not better being in a Kingdom Here we are combating with Satan should not we desire to be called out of the bloody field where the bullets of Temptation fly so fast that we may receive a victorious Crown O ye Saints breath after the Heavenly Kingdom Though we should be willing to stay to do service yet we should ambitiously desire to be alwayes sunning our selves in the light of Gods Countenance Think what it will be to be ever with the Lord are there any sweeter smiles or embraces than his Is there any bed so soft as Christs bosom Is there any such joy as to have the golden banner of Christs Love displayed over us Is there any such honour as to sit upon the Throne with Christ Rev. 3.21 O then long for the Caelestial Kingdom 6. Wait for this Kingdom of Glory It is not incongruous or improper to long for Heaven yet wait for it long for it because it is a Kingdom yet wait your Fathers good pleasure God could presently bestow this Kingdom but he sees it good that we should wait a while 1. Had we the Kingdom of Heaven presently assoon as ever Grace is infused then God would lose much of his Glory 1. Where would be our living by Faith which is the Grace that brings in the chief revenues of Glory to God Rom. 4.20 2. Where would be our suffering for God which is a way of honouring him which the Angels in Heaven are not capable of 3. Where would be the active service we are to do for God Would we have God give us a Kingdom and we do nothing for him before we come there Would we have Rest before Labour a Crown before Victory This were disingenuous Paul was content to stay out of Heaven a while that he might be a means to bring others thither Phil. 1.23 â— While we wait for the Kingdom our Glory is increasing Every Duty Religiously performed adds a Jewel to our Crown Do we desire to have our Robes of Glory shine brighter let us wait and work the longer we stay for the Principal the greater will the Interest be The Husbandman waits till the seed spring up Wait for the harvest of Glory Some have their waiting Weeks at Court this is your walting time Christ saith Pray and faint not Luke 18.1 so wait and faint not Be not weary the Kingdom of Heaven will make amends for your waiting I have waited for thy Salvation O Lord said that dying Patriarch Gen. 49.18 VSE V. Comfort to the people of God 1. In all their Sufferings The true Saint is as Luther saith Haeres Crucis heir to the Cross Affliction is his Dyet drink but here is that may be as Bezoar-stone to keep him from fainting these sufferings bring a Kingdom The hope of the Kingdom of Heaven saith Basil should indulcorate and sweeten all our troubles 2 Tim. 2.12 If we suffer we shall reign with him 'T is but a short fight but an eternal triumph this light suffering produceth an eternal weight of Glory 2 Cor. 4.17 1. A weight of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things which are precious the more weighty the more they are worth the more weight is in a Crown of Gold the more it is worth 'T is a weight of Glory 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An eternal weight of Glory Did this Glory last but a while it would much abate and imbitter the Joyes of Heaven but the Glory of that Kingdom runs parallel with Eternity God will be as a deep Sea of Blessedness and the Glorified Saints shall for ever bathe themselves in that Ocean One dayes wearing the Crown will abundantly pay for all the Saints sufferings how much more then when they shall reign for ever and ever Rev. 22.5 O let this support under all the Calamities and Suffering in this Life What a vast difference is there between a Believers Sufferings and his Reward Rom. 8.18 The sufferings of this present time are not worthy to be compared with the Glory which shall be revealed in us For a few Tears Rivers of Pleasure for Mourning white Robes This made the Primitive Christians laugh at Imprisonment and snatch up Torments as so many Crowns Though now we drink in a Worm-wood Cup here is Sugar in the bottom to sweeten it 'T is your Fathers good pleasure to give you a Kingdom 2. Comfort in Death Here is that which may take away from Gods Children the terrour of Death they are now entring into the Kingdom Indeed no wonder if wicked Men be appal'd and terrified at the approach of Death they dye unpardoned Death carries them to the Goal where they must lye for ever without â—ail or Mainprize But why should any of Gods Children be so scared and half-dead with the thoughts of Death What hurt doth Death do to them but lead them to a Glorious Kingdom Faith gives a Title to Heaven Death a Possession let this be a Gospel-antidote to expel the fear of Death Hilarion that blessed Man cryed out Egredere Anima egredere quid times Go forth my Soul go forth what fearest thou Let them fear Death who do not fear Sin But let not Gods Children be over-much troubled at the grim Face of that Messenger which brings them to the end of their Sorrow and the beginning of their Joy Death is yours 1 Cor. 3.22 it is part of a Believers inventory Is a Prince afraid to cross a narrow Sea who shall be Crowned when he comes to Land Death to the Saints shall be an usher to bring them into the Presence of the King of Glory This puts Lilies and Roses into the ghastly face of Death and makes it look amiable Death brings us to a Crown of Glory which fades not away The day of Death is better to a Believer than the day of his Birth Death is aditus ad Gloriam an entrance into a blessed Eternity Fear not Death but rather let your Hearts revive when you think these ratling wheels of Deaths Chariot are but to carry you home to an everlasting Kingdom MATTH vi 10 Thy Will be done in Earth as it is in Heaven WE come next to the Third Petition Thy Will be done in Earth as it
a Son of Sorrow it cost her her Life in bringing forth Gen. 35.18 We must pray for outward things with submission to Gods Will else they come in anger 2. When we pray for things pertaining to this Life we must desire Temporal things for Spiritual ends we must desire these things to be as helps in our journey to Heaven If we pray for Health it must be that we may improve this talent of Health for Gods Glory and may be fitter for his Service If we pray for a competency of Estate it must be for an holy end that we may be kept from the temptations which Poverty usually exposeth to and that we may be in a better capacity to sow the golden seeds of Charity and relieve such as are in want Temporal things must be prayed for for Spiritual ends Hannah prayed for a Child but it was for this end that her Child might be devoted to God 1 Sam. 1.11 O Lord if thou wilt remember me and wilt give unto thine hand-maid a man child then I will give him unto the Lord all the dayes of his life Many pray for outward things only to gratifie their sensual appetite The ravens cry for food Psal. 147.9 To pray for outward things only to satisfie Nature is to cry rather like Ravens than Christians We must have an higher end in our Prayers we must aim at Heaven while we are praying for Earth And must we pray for Temporal things for Spiritual ends that we may be fitter to serve God then how wicked are they who beg Temporal Mercies that they may be more inabled to sin against God Iam. 4.3 Ye ask that ye may consume it upon your lusts One Man is sick and he prays for Health that he may be among his Cups and Harlots another prays for an Estate he would not only have his Belly filled but his Barns and why would he be rich that he may raise his Name or that having more power in his hand he may now take a fuller revenge on his enemies This is impiety joyned with impudence to pray to God to give us Temporal things that we may be the better inabled to serve the Devil VSE If we are to pray for Temporal good things then how much more for Spiritual if we are to pray for Bread then how much more for the Bread of Life if for Oyl then how much more for the Oyl of gladness if we pray to have our hunger satisfied much more should we pray to have our Souls saved Alas what if God should hear our Prayers and grant us these Temporal things and no more what were we the better What is it to have Food and want Grace what is it to have the back clothed and the Soul naked to have a South land and want the living springs in Christs Blood what comfort could that be O therefore let us be earnest for Spiritual Mercies Lord do not only feed me but sanctifie me rather an Heart full of Grace than an House full of Gold If we are to pray for daily Bread the things of this Life much more for the things of the Life that is to come 3. From this word give I note That they who God hath given a large measure of outward things to yet we must pray Give us daily Bread And this may answer a Question Quest. Some may say we have an Estate already and what need we pray Give us daily Bread Answ. Supposing we have a plentiful Estate yet we need make this Petition Give us Bread And that upon a double account 1. That we may have a Blessing upon our Food and all that we enjoy Psalm 132.5 I will bless her provision Man lives not by bread alone but by every word which proceedeth out of Gods mouth Matth. 4.4 what is that but a word of Blessing Though the Bread is in our hand yet the Blessing is in Gods hand and it must be fetch'd out of his hand by Prayer Well therefore may rich Men pray Give us our Bread let it be seasoned with a Blessing If God should with-hold a Blessing nothing we have would do us good our Cloths would not warm us our Food would not nourish us Psal. 106.15 He gave them their request but sent leanness into their soul that is they pined away and their Meat did not nourish them If God should with-hold a Blessing what we eat would turn to bad humours and hasten Death If God doth not bless our Riches they will do us more hurt than good Eccl. 5.13 Riches kept for the owners thereof to their hurt So that granting we have plentiful Estates yet we had need pray Give us our Bread let us have a Blessing with what we have 2. Though we have Estates yet we had need pray give that we may hereby engage God to continue these Comforts to us How many Casualties may fall out How many have had Corn in their Barn and a fire hath come on a sudden and consumed all How many have had losses at Sea and great Estates boyled away to nothing Ruth 1.21 I went out full and the Lord hath brought me home again empty Therefore tho' we have Estates yet we had need pray Give us Lord give a continuance of these Comforts that they may not before we are aware take wings and fly from us So much for this first word in the Petition Give Secondly Vs. Give us Quest. Why do we pray here in the plural Why give us Why is it not said Give me Answ. To show that we are to have publick Spirits in Prayer we must not only pray for our selves but others both the Law of God and the Law of Love bind us to this We must love our Neighbours as our selves therefore we must pray for them as well as for our selves Every good Christian hath a fellow-feeling of the wants and miseries of others and he prays that God would extend his bounty to them especially he prays for the Saints Eph. 6.18 Praying alwayes for all Saints These are Children of the Family VSE I. Should we have publick Spirits in Prayer Give us it reproves such narrow-spirited Men as move only within their own sphere they look only at themselves but mind not the case of others they leave others out of their Prayers if they have daily Bread they care not though others starve if they are cloathed they care not though others go naked Christ hath taught us to pray for others Give us but selfish persons are shut up within themselves as the Snail in the shell and never speak a word in Prayer for others These have no commiseration or pity they are like Iudas whose Bowels fell out VSE II. Let us pray for others as well as for our selves Give us Vir bonus aliis prodest aeque ac sibi Spiders work only for themselves but Bees work for the good of others the more excellent any thing is the more it operates for the good of others The Springs refresh others with
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
The Lion of the Tribe of Iudah he hath broken the Serpent's head upon the Cross. Satan is a chained Enemy and a conquered Enemy Michael is stronger then the Dragon 3. Comfort in case of Weakness of Grace and Fear of falling Away I pray but I cannot send out strong Cries I believe but the hand of my Faith doth shake and tremble Cannot God strengthen weak Grace 2 Cor. 12.9 My strength is made perfect in weakness Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me I fear I shall not hold out Christian Dost thou believe the Power of God Hath not God preserved thy Grace thus far Maist not thou set up thy Eben-ezer God hath kept thy Grace hitherto as a Spark in the main Ocean and is not he able still to keep thy Grace 1 Pet. 1.5 We are kept by the power of God c. God's Mercy pardons us but his Power preserves us He who by his Power keeps the Stars that they do not fall out of their Orb keeps our Grace that it doth not fail or annihilate 4. Comfort in case of the Deficiency in thy Estate God can multiply the Oil in the Cruise miraculously he can raise up Supplies God that provides for the Birds of the Air cannot he provide for his Children He that cloaths the Lilies cannot he cloath his Lambs 5. Comfort in regard of the Resurrection This seems difficult to believe that the Bodies of Men when eaten up by Worms devour'd by Beasts and Fishes or consum'd to Ashes should be rais'd the same Numerical Bodies but if we believe the Power of God it is no great Wonder Which is hardest to create or raise the Dead He that can make a Body of nothing can restore it to its parts when mingled and confounded with other Substances Matth. 19.26 With God all things are possible If we believe the first Article of the Creed That God is Almighty we may quickly believe the other Article The Resurrection of the Body God can raise the Dead because of his Power and he cannot but raise them because of his Truth 6. It is Comfort in reference to the Church of God He can save and deliver it when it is brought low The Enemies have power in their hand but the remainder of Wrath God will restrain Psal. 76.10 God can either confine the Enemies Power or confound it If God be for us who can be against us God can create Ierusalem a praise Isa. 65.18 The Church in Ezekiel was compar'd to dry Bones but God made breath to enter into them and they lived Ezek. 37.10 The Ship of the Church may be toss'd because Sin is in it but it shall not be overwhelm'd because Christ is in it Psal. 46.5 Deus in medio All the Churches Pangs shall help forward her Deliverance Of the Holiness of GOD. THE next Attribute is God's Holiness Exod. 15.11 Glorious in holiness Nedar Bakkodesh Holiness is the most sparkling Jewel of his Crown it 's the Name by which God is known Psal. 111.9 Holy and reverend is his name He is the holy one Job 6.10 Seraphims cry Holy holy holy is the Lord of hosts the whole earth is full of his glory Isa. 6.3 His Power makes him Mighty his Holiness makes him Glorious God's Holiness consists in his perfect loving of Righteousness and abhorrency of Evil Hab. 1.13 Of purer eyes then to behold evil and canst not look on iniquity 1 st God is holy intrinsically 1. He is holy in his Nature his very Being is made up of Holiness as Light is of the Essence of the Sun 2. He his holy in his Word the Word bears a Stamp of his Holiness upon it as the Wax bears an Impression of the Seal Psal. 119 140. Thy word is very pure it is compared to Silver refined seven times Psal. 12.6 Every Line of the Word breaths Sanctity it encourageth nothing but Holiness 3. God is holy in his Operations all God doth is holy He cannot act but like himself he can no more do an Unrighteous Action then the Sun can darken Psal. 145.17 The Lord is holy in all his works 2 dly God is holy primarily He is the Original and Pattern of Holiness Holiness began at him who is the Ancient of Days 3 dly God is holy efficiently He is the Cause of all that Holiness in others Iam. 1.17 Every good and perfect gift comes from above He made the Angels holy he infus'd all that Holiness into Christ's Humane Nature All the Holiness we have is but a Chrystal Stream from this Fountain We borrow all our Holiness from God as the Lights of the Sanctuary were lighted from the middle Lamp so all the Holiness of others is a Lamp lighted from Heaven Lev. 20.8 I am the Lord which sanctifie you God is not only a Pattern of Holiness but he is a Principle of Holiness His Spring feeds all our Cisterns he drops his holy Oyl of Grace upon us 4 hly God is holy transcendantly 1 Sam. 2.2 There is none holy as the Lord No Angel in Heaven can take the just Dimensions of God's Holiness The highest Seraphim is too low of Stature to measure these Pyramids the Holiness in God is far above the Holiness in the Saints or Angels 1. It is above the Holiness in the Saints 1. It is a purer Holiness The Saints Holiness is like Gold in the Oar imperfect their Humility is stained with Pride he that hath most Faith had need pray Lord help my unbelief But the Holiness of God is pure like Wine from the Grape it hath not the least dash or tincture of Impurity mix'd with it 2. A more unchangeable Holiness The Saints though they cannot lose the habit of Holiness for the Seed of God remains yet they may lose some degrees of their Holiness Rev. 2.4 Thou hast left thy first love Grace cannot dye yet the Flaim of it may go out Holiness in the Saints is subject to Ebbing but Holiness in God is Unchangeable he never lost a drop of his Holiness As he cannot have more Holiness because he is perfectly Holy so he cannot have less Holiness because he is unchangeably Holy 2. The Holiness in God is above the Holiness in the Angels Holiness in the Angels is only a Quality which may be lost as we see in the fallen Angels but Holiness in God is his Essence he is all over Holy and he can as well lose his God-head as his Holiness Object But is not he privy to all the Sins of Men he behods their Impurities how can this be and he not be defiled Resp. God sees all the Sins of Men but is no more defiled with them then the Sun is defiled with the Vapours that arise out of the Earth God sees Sin not as a Patron to approve it but as a Judge to punish it Use 1. Is God so infinitely Holy then see how unlike to God Sin is Sin is an unclean thing it is
bosom as the Spouse did Cant. 1.13 lye betwixt my Breasts What was said of Ignatius that the Name of Jesus was found written in his heart should be verified of every Saint he should have Jesus Christ written in his heart CHRIST a Prophet DEUT. 18.15 The Lord thy God will raise up unto thee a Prophet c. HAving spoken of the Person of Christ we are next to speak of the Offices of Christ Prophetical Priestly Regal 1. Prophetical The Lord thy God will raise up unto thee a Prophet Enunciatur hic locus de Christo 't is spoken of Christ. There are several Names given to Christ as a Prophet He is called the Counsellor Isa. 6.9 In uno Christo Angelus faederis completur Fagius The Angel of the Covenant Mal. 3.1 a Lamp 2 Sam. 22.29 the bright Morning-star Rev. 22.16 Jesus Christ is the great Prophet of his Church the Woman of Samaria gave a shrewd guess Iohn 4.19 He is the best Teacher he makes all other teaching effectual Luke 24.45 Then opened he their Understanding He did not only open the Scriptures but opened their Understanding He teacheth to profit Isa. 48.17 I am the Lord thy God who teacheth thee to profit Quest. How Christ teacheth Resp. 1. Externally By his Word Psal. 119.105 Thy Word is a Lamp unto my feet Such as pretend to have a Light or Revelation above the Word or contrary to it never had their Teaching from Christ Isa. 8.20 2. Christ teacheth these sacred Mysteries Inwardly by the Spirit John 16.13 The World knows not what it is 1 Cor. 2.14 The natural man receives not the things of God neither can ye know them He knows not what it is to be Transformed by the renewing of the mind Rom. 12.2 or what the inward workings of the Spirit means these are Riddles and Paradoxes to him He may have more insight into the things of the World then a Believer but he doth not see the deep things of God A Swine may see an Acorn under the Tree but he cannot see a Star he who is taught of Christ sees the Arcana imperii the Secrets of the Kingdom of Heaven Quest. What are the Lessons Christ teacheth Answ. 1. He teacheth us to see into our own Hearts Take the most Mercurial Wits the greatest Politicians that understand the Mysteries of State yet they know not the Mysteries of their own Hearts they cannot believe there is that Evil in them as is 2 Kings 8.13 Is thy servant a dog Grande profundum est homo Aug. The Heart is a great deep which is not easily fathomed But Christ when he teacheth removes the Vail of Ignorance and lights a Man into his own Heart And now he sees swarms of vain Thoughts he blusheth to see how Sin mingles with his Duties his Stars are mixt with Clouds he prays as Austin that God would deliver him from himself 2. The second Lesson Christ teacheth is the Vanity of the Creature A Natural Man sets up his Happiness here worships the golden Image but he that Christ hath anointed with his Eye-salve hath a Spirit of Discerning he looks upon the Creature in its night dress sees it to be empty and unsatisfying not commensurate to an Heaven-born Soul Solomon had put all the Creatures into a Limbeck and when he came to extract the Spirits and Quintissence all was Vanity Eccl. 2.11 The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Show or Apparition 1 Cor. 7.31 having no intrinsical Goodness 3. The third Lesson is the Excellency of Things unseen Christ gives the Soul a sight of Glory a prospect of Eternity 2 Cor. 4.18 We look not at things which are seen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which are not seen Moses saw him who is invisible Hebr. 11.27 And the Patriarks saw a better Country viz. an heavenly Hebr. 11.16 where Delights of Angels Rivers of Pleasure the Flower of Joy fully ripe and blown Quest. How doth Christ's Teaching differ from other Teaching Resp. Several ways 1. Christ teacheth the Heart Others may teach the Ear Christ the Heart Acts 16.14 Whose heart the Lord opened All that the Dispensers of the Word can do is but to work Knowledge Christ works Grace They can but give you the light of the Truth Christ gives you the love of the Truth They can only teach you what to believe Christ teacheth how to believe 2 Christ gives us a Taste of the Word Ministers may set the Food of the Word before you and carve it out to you but it is only Christ causeth you to taste it 1 Pet. 2.3 If so be ye have tasted the Lord is gracious Psal. 34.8 Taste and see that the Lord is good It is one thing to hear a Truth preached another thing to taste it one thing to read a Promise another thing to taste it David had got a taste of the Word Psal. 119.102 103. Thou hast taught me How sweet are thy words unto my taste yea sweeter then honey to my mouth The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the savour of Knowledge 2 Cor. 2.14 The light of Knowledge is one thing the savour another Christ makes us taste a savoriness in the Word 3. Christ when he teacheth makes us obey Others may instruct but cannot command obedience They teach to be humble but Men remain proud The Prophet had been denouncing Judgments against the People of Iudah but they would not hear Ier. 44.17 We will do whatsoever goeth out of our own mouth to bake cakes to the Queen of Heaven Men come quasi armed in Coat of Male that the Sword of the Word will not enter but when Christ comes to teach he removes this obstinacy he not only informs the Judgment but inclines the Will He doth not only come with the Light of his Word but the Rod of his Strength and makes the stubborn sinner yield to him His Grace is irresistible 4. Christ teacheth easily Others teach with difficulty Difficulty in finding out a Truth and in inculcating it Isa. 28.10 Precept must be upon precept line upon line some may Teach all their lives and the Word take no impression They complain as Isa. 49.4 I have spent my labour in vain Plough on Rocks But Christ the great Prophet teacheth with ease He can with the least touch of his Spirit convert He can say Let there be light with a word he conveys Grace 5. Christ when he teacheth makes Men willing to learn Men may teach others but they have no mind to learn Prov. 1.7 Fools despise instruction they rage at the Word as if a Patient should rage at the Physician when he brings him a Cordial thus backward are Men to their own Salvation But Christ makes his People a willing people Psal. 110.3 they prize Knowledge and hang it as a Jewel upon their Ear. Those that Christ teacheth say as Isa. 2.3 Come let us go up to the Mountain of the Lord and he will teach us of his ways and we will walk in
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
by the way observe this may comfort us in regard of the Church of God though at present we do not see that Peace and Purity in the Church as we could desire yet in the fulness of time when God's time is come and Mercy is ripe then shall Deliverance spring up and God will come riding upon the Chariots of Salvation When the fulness of time was come then God sent forth his Son made of a Woman Quest. Why was Iesus Christ made flesh Resp. 1. The Causa prime and impulsive Cause was Free-grace Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was Love in God the Father to send Christ and Love in Christ that he came to be Incarnate Love was the intrinsical Motive Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man because he is a lover of Man Christ came out of Pity and Indulgence to us Non merita nostra sed miseria nostra Aug. not our Deserts but our Misery made Christ take flesh Christ's taking flesh was a Plot of Free-grace a pure Design of Love God himself though Almighty was overcome with Love Christ Incarnate is nothing but Love covered with Flesh. Christ's assuming our Humane Nature as it was a Master-piece of Wisdom so a Monument of Free-grace 2. Christ took our flesh upon him that he might take our sins upon him He was saith Luther maximus peccator the greatest Sinner having the weight of the sins of the whole World lying upon him He took our flesh that he might take our sins and so appease God's wrath 3. Christ took our flesh that he might make the Humane Nature appear lovely to God and the Divine Nature appear lovely to Man 1. That he might make the Humane Nature lovely to God Upon our Fall from God our Nature became odious to him no Vermin is so odious to us as the Humane Nature was to God When once our Virgin-Nature was become sinful it was like flesh imposthumated or running into Sores loathsom to behold Such was our Nature when corrupt odious to God he could not endure to look upon us Now Christ taking our flesh makes the Humane Nature appear lovely to God As when the Sun shines on the Glass it casts a bright lustre so Christ being clad with our flesh makes the Humane Nature shine and appear amiable in God's Eyes 2. As Christ being cloath'd with ou◠flesh makes the Humane Nature appear lovely to God so he makes the Divine Nature appear lovely to Man The pure God-head is terrible to behold we could not see it and live But Christ's cloathing himself with our flesh makes the Divine Nature more amiable and delightful to us Now we need not be afraid to look upon God seeing him through Christ's Humane Nature It was a custom of old among the Shepherds they were wont to clothe themselves with Sheep-skins to be more pleasing to the Sheep so Christ cloathed himself with our flesh that the Divine Nature may be more pleasing to us The Humane Nature is a Glass through which we may see the Love and Wisdom and Glory of God clearly represented to us Through the Lanthorn of Christ's Humanity we may behold the Light of the Deity shining Christ being Incarnate he makes the sight of the Deity not formidable but delightful to us 4. Jesus Christ united himself to Man that Man might be drawn nearer to God God was before an Enemy to us by reason of sin but Christ taking our flesh doth mediate for us and bring us into Favour with God As when a King is angry with a Subject the King's Son marries the Daughter of this Subject and so mediates for this Subject and brings him into favour with the King again so when God the Father was angry with us Christ marries himself to our Nature and now mediates for us with his Father and brings us to be Friends again and now God looks upon us with a favourable aspect As Ioab pleaded for Absalom and brought him to King David and David kissed him so doth Jesus Christ ingratiate us into the favour and love of God Therefore he may well be called a Peace-maker having taken our flesh upon him and so made Peace between us and his angry Father Use 1. Branch 1. See here as in a Glass the infinite love of God the Father that when we had lost our selves by sin then God in the riches of his Grace did send forth his Son made of a Woman to redeem us And behold the infinite love of Christ that he was willing thus to condescend to take our flesh Surely the Angels would have disdained to have taken our flesh it would have been a disparagement to them What King would be willing to wear Sackcloth over his Cloath of Gold but Christ did not disdain to take our flesh O the love of Christ Had not Christ been made flesh we had been made a Curse had not he been incarnate we had been incarcerate and had been for ever in Prison Well might an Angel be the Herauld to proclaim this joyful News of Christ's Incarnation Luke 2.10 Behold I bring you good tidings of great joy for unto you is born this day a Saviour which is Christ the Lord. The Love of Christ in being Incarnate will the more appear if we consider 1. Whence Christ came He came from Heaven and from the richest place in Heaven his Father's Bosom that Hive of Sweetness 2. To whom Christ came Was it to his Friends no he came to sinful Man Man that had defaced his Image abused his Love Man who was turned Rebel Yet he came to Man resolving to conquer Obstinacy with Kindness If he would come to any why not to the Angels that fell Hebr. 2.16 He in no wise took upon him the Nature of Angels The Angels are of a more noble Extract more intelligible Creatures more able for Service I but behold the Love of Christ he came not to the fallen Angels but to Mankind Among the several Wonders of the Loadstone this is not the least That it will not draw Gold or Pearl but despising these it draws the Iron to it one of the most inferiour Mettals Thus Christ leaves the Angels those Noble Spirits the Gold and the Pearl and he comes to poor sinful Man and draws him into his Embraces 3. In what manner he came He came not in the Majesty of a King attended with his Lifeguard but he came poor Not like the Heir of Heaven but like one of an inferiour Descent The Place he was born in was poor not the Royal City Ierusalem but Bethlehem a poor obscure place He was born in an Inn and a Manger was his Cradle the Cobwebs his Curtains the Beasts his Companions he descended of poor Parents One would have thought if Christ would have come into the World he would have made choice of some Queen or Personage of Honour to have descended from but he comes of mean obscure Parents That they were poor appears by
one with God our Nature is enobled above the Angelical Nature Christ taking our flesh hath made us nearer to himself than the Angels The Angels are his Friends Believers are flesh of his flesh his Members Eph. 5.30 and cap. 1.23 And the same Glory which is put upon Christ's Humane Nature shall be put upon Believers CHRIST's EXALTATION Phil. 2.9 Wherefore GOD also hath highly exalted him and given him a Name above every name c. BEfore we have spoken of Christ's Humiliation now of his Exaltation Before you saw the Sun of Righteousness in the Eclipse now you shall see it coming out of the Eclipse and shining in its full Splendour and Glory Wherefore God hath highly exalted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super-exaltavit Ambr. Above all Exaltation Quest. XVIII Wherein consists Christ's Exaltation Resp. In his rising from the Dead his ascending into Heaven and sitting at the right Hand of God the Father c. Quest. In what sence God hath exalted Christ Resp. Not in respect of Christ's Godhead for that cannot be exalted higher then it is as in Christ's Humiliation the Godhead was not lower so in his Exaltation the Godhead is not higher But Christ is exalted as a Mediator his Humane Nature is exalted Quest. How many ways is Christ exalted Resp. Five ways God hath exalted Christ 1. In his Titles 2. In his Office 3. In his Ascension 4. In his Session at God's right Hand 5. In constituting him Judge of the World First Title 1. God hath exalted Christ in his Titles 1. He is exalted to be a Lord Act. 19.17 The name of the Lord Iesus was magnified He is a Lord in respect of his Soveraignty he is Lord over Angels and Men Matth. 28.18 All power is given to him Christ hath three Keys in his Hand the Key of the Grave to open the Graves of Men at the Resurrection the Key of Heaven to open the Kingdom of Heaven to whom he will the Key of Hell Rev. 1.18 to lock up the Damned in that fiery Prison To this LORD all Knees must bow Phil. 2.10 That at the name of Iesus every knee should bow Name is put here for Person To that holy thing JESUS to the Scepter of that Divine Person every knee shall bow Bowing is put for Subjection all must be subdued to him as Sons or Captives submit to him as to their Lord or Judge Kiss the Son Psal. 2.12 With a Kiss of Love and Loyalty We must not only cast ourselves into Christ's Arms to be saved by him but we must cast ourselves at his Feet to serve him Second Title Christ is exalted to be a Prince Dan. 12.1 There shall stand up Michael the great prince Some think it was a created Angel but it was Angelus Foederis Christ the Angel of the Covenant He is a great Prince Rev. 1.5 The prince of the kings of the earth They hold their Crowns by immediate Tenure from him His Throne is above the Stars he hath Angels and Archangels for his Attendance Thus he is exalted in his Titles of Honour 2. God hath exalted Christ in his Office He hath honoured him to be Salvator Mundi The Saviour of the World Act. 5.31 Him hath God exalted with his right hand to be a prince and a saviour It was a great Honour to Moses to be a Temporal Saviour but what is it to be the Saviour of Souls Christ is call'd the Horn of Salvation Luke 1.69 He saves from sin Matth. 1.21 From Wrath 1 Thess. 1.10 To save is a Flower belongs only to his Crown Acts 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is there salvation in any other What an Honour is this to Christ How doth this make Heaven ring of the Saints Praises they sing Halelujahs to Christ their Saviour Rev. 5.9 They sung a new song saying Thou art worthy to take the book and to open the seals for thou wast slain and hast redeemed us to God by thy bloud 3. God hath exalted Christ in his Ascention If he be ascended then he is exalted Austin saith Some were of Opinion that Christ's Body ascended into the Orb and Circle of the Sun So the Hermians But the Scripture is plain he ascended into Heaven Luke 24.51 And Eph. 4.10 Far above all heavens Ergo above the Firmament He is ascended into the highest part of the Empyraean Heaven which Paul calls the third Heaven Concerning Christ's Ascension two things 1. The manner of Christ's Ascension 1. Christ being to ascend blessed his Disciples Luke 24.50 He lift up his hands and blessed them and while he blessed them he was parted from them and carried up into heaven Christ did not leave his Disciples Houses and Lands but he left them his Blessing 2. Christ ascended as a Conqueror in a way of Triumph Psal. 68.18 Thou hast led captivity captive c. He triumph'd over Sin Hell and Death and Christ's Triumph is a Believer's Triumph Christ hath conquered Sin and Hell for every Believer 3. The Fruit of Christ's Ascension Christ's Ascension to Heaven causeth the Descention of the Holy Spirit into our Hearts Eph. 4.8 When he ascended up on high he gave gifts to men Christ having ascended up in the Clouds as his Triumphant Chariot gives the Gift of his Spirit to us As a King at his Coronation bestows Gifts liberally to his Favourites 4. God hath exalted Christ in his Session at God's right hand Mark 16.19 After the Lord had spoken to them he was received up into heaven and sat on the right hand of God Eph. 1.20 He raised him from the dead and set him at his own right hand far above all principality and power and every name that is named Quest. What is meant by Christ's sitting at God's right hand Resp. To speak properly God hath no right Hand or left for being a Spirit he is void of all bodily parts but it is a borrowed Speech a Metaphor taken from the manner of Kings who were wont to advance their Favourites next to their own Persons and set them at their right Hand Solomon caused a Seat to be set for the Queen his Mother and placed her at his right hand 2 Kin. 2.19 So for Christ to sit at the right Hand of God is to be in the next place to God the Father in Dignity and Honour The Humane Nature of Christ being personally united to the Divine is now set down in a Royal Throne in Heaven and adored even of Angels By Vertue of the Personal Union of Christ's Humane Nature with the Divine there is a Communication of all that Glory from the Deity to Christ as his Humane Nature is capable of Not that the Manhood of Christ is advanced to an Equality with the Godhead but the Divine Nature being joyned with the Humane the Humane Nature is wonderfully Glorified though not Deified Christ as Mediator is filled with all Majesty and Honour beyond the Comprehension of the highest Order of Angels Descendit Christus quo inferius non
had a Son of his own Men adopt because they want Children and desire to have some to bear their Name but that God should adopt us when he had a Son of his own the Lord Iesus here is the Wonder of Love Christ is call'd God's dear Son Col. 1.13 A Son more worthy then the angels Heb. 1.4 Being made so much better then the angels Now when God had a Son of his own such a Son here is the Wonder of God's Love in adopting us We needed a Father but he did not need Sons 2. Consider what we were before God did adopt us We were very deformed a Man will scarce adopt him for his Heir that is crooked and ill-favoured but that hath some Beauty Mordecai adopted Esther because she was fair But we were in our Bloud and then God adopted us Ezek. 16.6 When I saw thee polluted in thy bloud it was the time of love God did not adopt us when we were bespangled with the Jewels of Holiness and had the Angels Glory upon us but when we were black as Aethiopians diseased as Leapers then it was the time of Love 3. That God should be at so great Expence in adopting us When Men adopt they have only some Deed seal'd and the thing is effected but when God adopts it puts him to a far greater Expence it seâ—s his Wisdom a work to find out a way to adopt us It was no easie thing to make the Heirs of Wrath Heirs of the Promise And when God had found out a way to adopt it was no easie way our Adoption is purchased at a dear Rate When God was about to make us Sons and Heirs he could not Seal the Deed but by the Bloud of his own Son Here is the Wonder of God's Love in adopting us that he should be at all this Expence to bring this work about 4. That God should adopt his Enemies If a Man adopts another for his Heir he will not adopt his mortal Enemy but that God should adopt us when we were not only Strangers but Enemies Here is the Wonder of Love for God to have pardoned his Enemies had been much but to adopt them for his Heirs this sets the Angels in Heaven a wondring 5. That God should take great Numbers out of the Devil's Family and adopt them into the Family of Heaven Christ is said to bring many sons to glory Heb. 2.10 Men adopt usually but one Heir but God is resolved to encrease his Family he brings many Sons to Glory God's adopting Millions is the Wonder of Love Had but one been adopted all of us might have despair'd but he brings many Sons to Glory this opens a Door of Hope to us 6. That God should confer so great Honour upon us in adopting us David thought it no small Honour that he should be a King's Son-in-law 1 Sam. 18.18 But what Honour to be the Sons of the High God And the more Honour God hath put upon us in adopting us the more he hath magnified his Love towards us What Honour that God hath made us so near in Alliance to him Sons of God the Father Members of God the Son Temples of God the Holy Ghost that he hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels Matth. 22.30 Nay in some sence superiour to the Angels all proclaims the Wonder of God's Love in adopting us Branch 2. See the sad Condition of such as live and dye in Unbelief they are not the Sons of God To as many as received him he gave power to become the sons of God even to them that believe in his name No Faith no Sonship Unbelievers have no Sign on Sonship they know not God all God's Children know their Father but the Wicked do not know him Jer. 9.3 They proceed from evil to evil and know not me saith the Lord. Unbelievers are dead in Trespasses Eph. 2.1 God hath no dead Children and not being Children they have no Right to inherit 2. Use of Tryal Try whether we are adopted all the World is divided into these two Ranks either the Sons of God or the Heirs of Hell Joh. 1.12 To them he gave power to become the sons of God Let us put ourselves on a Tryal it is no sign we are adopted Sons because we are Sons of Godly Parents The Iews boasted that they were Abraham's Seed Ioh. 8.33 they thought they must needs be good because they came of such an Holy Line But Adoption doth not come by Bloud we see many godly Parents have wicked Sons Abraham had an Ishmael Isaac an Esau. The Corn that is sown pure yet brings forth Grain with an Husk He who himself is Holy yet the Child that springs from his Loins is Unholy So that as Hierom Non nascimur filii We are not God's Sons as we are born of godly Parents but by Adoption and Grace Well then let us try if we are the adopted Sons and Daughters of God First Sign of Adoption Obedience a Son obeys his Father Jer. 35.5 I set before the sons of the house of the Rechabites pots full of wine and cups and said unto them Drink ye Wine But they said We will drink no wine for Ionadab the son of Rechab our father commanded us saying Ye shall drink no wine So when God saith Drink not in Sin 's enchanted Cup an adopted Child saith My Heavenly Father hath commanded me I dare not Drink A gracious Soul doth not only believe God's Promise but obey his Command And true Child-like Obedience must be Regular which implies three things 1. It must be done by a right Rule Obedience must have the Word for its Rule Lydius Lapis Isa. 8.20 To the law to the testimony If our Obedience be not according to the Word it is offering up strange Fire it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship and God will say Who hath required this at your hand The Apostle condemns worshipping of Angels which had a show of Humility Col. 2.18 The Iews might say they were loath to be so bold as to go to God in their own Persons they would be more humble and prostrate themselves before the Angels desiring them to be their Mediators to God Here was a show of Humility in their Angel-worship but it was abominable because they had no Word of God to warrant it It was not Obedience but Idolatry Child-like Obedience is that which is consonant to our Father 's revealed Will. 2. It must be done from a right Principle i. e. The noble Principle of Faith Rom. 16.26 The obedience of faith Quicquid decorum est ex fide proficiscitur Aug. A Crab-tree may bear Fruit fair to the Eye but it is sowr because it doth not come from a good Root A Moral Person may give God outward Obedience and to the Eyes of others it seems glorious but his Obedience is sowr because it comes not from that sweet and pleasant Root of Faith A Child of God gives him the Obedience of Faith and that
come to thee that they may have my Ioy fulfilled in themselves And this Prayer he now Prays over in Heaven he knows we never love him so as when we feel his Love which may encourage us to seek after this Joy we Pray for that which Christ himself is Praying for that his Joy may be fulfilled in us Quest. 6. What shall we do to obtain this Spiritual Ioy Resp. Walk accurately and heavenly God gives it after a long and close walking with him 1. Observe your hours set time every day apart for God 2. Mourn for Sin Mourning is the Seed as Basil saith out of which the Flower of Spiritual Joy Grows Isa. 57.18 I 'll restore Comfort to my Mourners 3. Keep the Book of Conscience fair written do not by Presumptuous Sins blur your Evidences A good Conscience is the Ark where God puts the hidden Manna 4. Be often upon your Knees Pray with Life and Fervency The same Spirit that fills the Heart with Sighs fills it with Joys the same Spirit that indites the Prayer Seals it When Hannah had pray'd her Countenance was no more sad 1 Sam. 1.18 Praying Christians have much Intercourse with God and none are so like to have the Secrets of his Love imparted as those who hold Correspondence with him By a close walking with God we get these Bunches of Grapes by the way which are an Earnest of future Happiness Quest. 7. How shall we Comfort them who want this Ioy Resp. Such as walk in close Communion with God have more than others 1. Initial Joy Joy in Semine in the Seed Psal. 97.11 Light a Metaphor for Joy is sown for the Righteous Grace in the Heart is a Seed of Ioy. Though a Christian wants the Sun he hath a Day-star in his Heart 2. A Believer hath Real though not Royal Comforts he hath as Aquinas saith Gaudium in Deo though not à Deo Joy in God though not from God Joy in God is the Delight and Complacency the Soul takes in God Psal. 104.34 My Soul shall be glad in the Lord. He that is truly gracious is so far joyful as to take Comfort in God though he cannot say God rejoyceth in him yet he can say he rejoyceth in God 3. He hath Supporting though not Transporting Comforts he hath so much that keeps him from sinking Psal. 138.3 Thou strengthenedst me with strength in my Soul If a Christian hath not Gods Arm to embrace him yet to uphold him Thus a Christian who walks with God hath something that bears up his Heart from sinking and it is but waiting a while and he is sure of those Joys which are unspeakable and full of Glory Use 1. Then see that Religion is no Melancholy thing it brings Joy the Fruit of the Spirit is Joy Mutatur non tollitur a poor Christian that feeds on Bread and Water may have purer Joy than the greatest Monarch though he fares hard he feeds high he hath a Table spread from Heaven Angels Food hidden Manna he hath sometimes those sweet Raptures of Joy as cause a Jubilation of Spirit 2 Cor. 12.3 he hath that which is better felt than can be expressed Use 2. If God gives his People such Joy in this Life Oh! then what glorious Joy will he give them in Heaven Matt. 25.21 Enter thou into the Ioy of thy Lord here Joy begins to enter into us there we shall enter into Joy God keeps his best Wine till last Heliogabalus bathed himself in sweet perfum'd Waters What Joy when the Soul shall for ever bath it self in the pure and pleasant Fountain of Gods Love what joy to see the Orient Brightness of Christ's Face and have the Kisses of those Lips which drop sweet smelling Myrrhe Laetabitur sponsa in amplexibus Domini Aug. Oh! if a cluster of Grapes here be so sweet what will the full Vintage be How may this set us all a longing for that place where Sorrow cannot Live and where Joy cannot Dye Growth of GRACE 2 Pet. 3.18 But grow in Grace Fruit 4. GRowth of Grace True Grace is progressive of a spreading growing Nature 't is with Grace as with the Light first there is the Crepusculum or day-break then it shines brighter to the full Meridian A good Christian is like the Crocodil Quam diu vivit crescit he hath never done growing The Saints are not only compared to Stars for their light but Trees for their growth Isa. 61.3 Hos. 14.5 A good Christian is not like Hezekiah's Sun that went backward nor Ioshua's Sun that stood still but is always advancing in Holiness and increasing with the Increase of God Col. 2.19 Now to amplifie and illustrate this Quest. 1. How many ways may a Christian be said to grow in Grace Resp. 1. He grows Vigore in the Exercise of Grace his Lamps are burning and shining therefore we read of a lively hope 1 Pet. 1.3 here is the Activity of Grace the Church prays for the blowing of the Spirit that her Spices might flow forth Cant. 4.16 2. A Christian grows Gradu in the degree of Grace he goes from strength to strength Psal. 84.7 viz. from one degree of Grace to another A Saint goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Faith to Faith Rom. 1.17 and his Love abounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more and more Phil. 1.9 here is growing in the degree Quest. 2. What is the right manner of a Christians growth Resp. 1. The right manner of growth is to grow less in ones own Eyes Psal. 22.6 I am a worm and no Man The sight of Corruption and Ignorance makes a Christian grow into a dislike of himself he doth vanish in his own Eyes Iob abhor'd himself in the Dust cap. 42.6 This is good to grow out of conceit of ones self 2. The right manner of growth is to grow proportionably when a Christian grows in one Grace as well as another 2 Pet. 1.5 to grow in Knowledge but not in Meekness brotherly Love good Works this is not the right growth a thing may swell and not grow a Man may be swell'd with Knowledge yet have no spiritual Growth the right manner of growth is uniform growing in one Grace as well as another As the Beauty of the Body is when there is a Symmetry of Parts not only the Head grows but the Arm and Breast so spiritual Growth is most Beautiful when there is a Symmmetry and Proportion every Grace thrives 3. The right manner of growth is when a Christian hath Grace suitable to his several Employments and Occasions when Corruptions are strong and he hath Grace able to give check to them Burdens are heavy and he hath Patience able to bear them Temptations fierce and he hath Faith able to resist them here is Grace growing in the right manner Quest. 3. Whence is it that true Grace cannot but grow Resp. 1. It is proper for Grace to grow 't is semen manens the Seed of God 1 Iohn 3.9 'T is the Nature of Seed to
beatorum the Royal Seat of the Blessed it is the region of Happiness the Map of Perfection There is that Manna which is Angels Food there is the Garden of Spices the Bed of Perfumes the Rivers of Pleasure Sinners at Death lose all this 4. They lose their Hopes For though they lived wickedly yet they hoped God was Merciful and they hoped they should go to Heaven Their Hope was not an Anchor but a Spiders Web. Now at Death they lose their Hopes they see they did but flatter themselves into Hell Iob. 8.14 Whose Hope shall be cut off That is sad to have a Mans Life and his Hope cut off together Use 2. If the Saints gain such glorious things at Death then how may they desire Death Doth not every one desire Preferment nemo ante funera Foelix Faith gives a Title to Heaven Death a Possession Though we should be desirous of doing Service here yet we should be ambitious to be with Christ Phil. 1.23 We should be content to live but willing to Dye Is it not a blessed thing to be freed from Sin and to lie for ever in the Bosom of Divine Love Is it not a blessed thing to meet our Godly Relations in Heaven and to be singing Divine Anthems of Praise among the Angels Doth not the Bride desire the Marriage Day especially if she were to be matched unto the Crown What is the Place we now live in but a Place of Banishment from God We are in a Wilderness while the Angels live at Court Here we are combating with Satan and should not we desire to be out of the Bloody Field where the Bullets of Tentation fly so fast and to receive a Victorious Crown Think what it will be to have always a smiling Aspect from Christs Face to be brought into the Banqueting House and have the Banner of his Love displayed over you O ye Saints desire Death it is your Ascension-day to Heaven Egredere anima egredere said Hilarion on his Death-bed Go forth my Soul what fearest thou Another Holy Man said Lord lead me to that Glory which I have seen as through a Glass Hast Lord and do not tarry Some Plants thrive best when they are transplanted Believers when they are by Death transplanted cannot choose but thrive because they have Christ's sweet Sun-beams shine upon them And what though the Passage through the Valley of the shadow of Death be troublesome Who would not be willing to pass a tempestuous Sea if he were sure to be crown'd as soon as he came at shore Use 3. Comfort in the loss of our dear and pious Relations They when they dye are not only taken away from the Evil to come but they are great gainers by Death They leave a Wilderness and go to Paradise They change their Complaints into Thanksgivings They leave their Sorrows behind and enter into the Joy of their Lord Why should we weep for their Preferment Believers have not their Portion paid till the day of their Death Gods Promise is his Bond to make over Heaven in Reversion to them But though they have his Bond they do not receive their Portion till the day of Death Oh! Rejoyce to think of their Happiness who dye in the Lord to them to dye is gain They are as Rich as Heaven can make them A Believers Privilege at Death Phil. 1.21 For to me to live is Christ and to dye is gain HOPE is a Christan's Anchor which he casts within the vail Rom. 12.12 Rejoycing in Hope A Christians Hope is not in this Life but he hath Hope in his Death Prov. 14.32 The best of a Saints Comfort begins when his Life ends The Wicked have all their Heaven here Luke 6.28 Woe unto you Rich you have received your Consolation You may make your Acquittance and write Received in full Payment Luke 16.25 Son remember that thou in thy life-time receivedst thy good things But a Saints Happiness is in Reversion The righteous hath Hope in his death God keeps the best Wine till last If Cato the Heathen said To me to dye is gain He saw Mortality to be a Mercy Then what may a Believer say Eccles. 7.1 The day of Death is better than the day of ones Birth Nemo ante Funera Felix Solon A Queen of this Land said she prefer'd her Coffin before her Cradle Quest. 1. What Benefits do Believers receive at Death Resp. 1. They have great Immunities 2. They pass immediately into a State of Glory 3. Their Bodies are united to Christ in the Grave till the Resurrection 1. The Saints at Death have great Immunities and Freedoms A Prentice when out of his time is made Free When the Saints are out of their time of living then they are made Free not made Free till Death 1. At Death they are freed from a Body of Sin There are in the best reliquiae peccati some Remainders and Reliques of Corruption Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death By the Body of Death is meant the Congeries the Mass and lump of Sin It may well be called a Body for its weightiness and a Body of Death for its noisomness 1. It weighs us down sin hinders us from doing good A Christian is like a Bird that would be flying up but hath a string tyed to its Legs to hinder it so he would be flying up to Heaven with the Wings of desire but sin hinders him Rom. 7.15 The good that I would I do not A Christian is like a Ship that is under Sail and at Anchor Grace would sail forward but Sin is the Anchor that holds it back 2. Sin is oft more active in its Sphere than Grace How stirring was Lust in David when his Grace lay dormant 3. Sin sometimes gets the Mastery and leads a Saint Captive Rom. 7.19 The evil I would not that do I. Paul was like a Man carried down the stream and could not bear up against it How oft is a Child of God over-power'd with Pride and Passion Therefore Paul calls sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law in his Members Rom. 7.24 it binds as a Law it hath a kind of Jurisdiction over the Soul as Cesar had over the Senate 4. Sin defiles the Soul it is like a stain to Beauty it turns the Souls Azure Brightness into Sables 5. Sin debilitates us it disarms us of our strength 2 Sam. 3.39 I am this day weak though anointed King So though a Saint is crown'd with Grace yet he is weak though anointed a Spiritual King 6. Sin is ever Restless Gal. 5.17 The flesh lusts against the Spirit It is an Inmate that is always quarrelling Like Marcellus that Roman Captain of whom Hannibal said Whether he did beat or was beaten he would never be quiet 7. Sin adheres to us we cannot get rid of it It may be compar'd to a wild Fig-tree growing on a Wall though the Roots are pull'd up yet there are some Fibers
A Christian after his weary Marches and Battels shall put off his Bloody Armour and rest himself upon the Bosom of Jesus that Bed of Perfume When Death hath given the Saints the Wings of a Dove then they shall fly away to Paradise and be at rest 7. The Seventh thing in Glory is Eternity 2 Cor. 4.17 An Eternal weight of Glory First Glory is a Weight The Hebrew Word for Glory quod significat Pondus is a Weight God must make us able to bear it Secondly An Eternal Weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is such a Manna as doth not breed Worms If the Saints glory in Heaven were but for a time and they were in fear of losing it it would eclipse and imbitter the Joys of Heaven but Eternity is written upon their Joys The Garland made of Flowers of Paradise fades not 1 Pet. 5.4 I have read of a River which they call the Day-River in which time it runs with a full Torrent but at Night it is dried up such are all Earthly Comforts they run with a full Stream all the Day-time of Life but at the Night of Death they are dried up but the Saints glorified shall drink of the Rivers of Pleasure for evermore Psal. 16.11 Eternity is the Heaven of Heavens in fine Gaudium erit sine fine Bern. The Joys of Heaven as overflowing so ever-flowing Quest. 2. When do Believers enter upon Possession of Glory Resp. They pass immediately after Death into Glory Some hold with the Platonists and Lucianists that the Soul dies But many of the Sober Heathens believed the Souls immortality The Romans when their Great Men died caus'd an Eagle to be let loose and fly about in the Air signifying hereby that the Soul was immortal and did not dye with the Body Christ tells us the Soul is not capable of Killing Luke 12.4 Therefore not of Dying And as the Soul doth not Dye so neither doth it Sleep in the Body for a time If the Soul be at Death absent from the Body 2 Cor. 5.8 then it cannot Sleep in the Body There is an immediate passage from Death to Glory It is but winking and we shall see God Luke 23.43 This Day shalt thou be with me in Paradise by Paradise is meant Heaven the Third Heaven into which Paul was wrap'd which all hold to be the Heaven of the blessed was called Paradise 2 Cor 12.4 Now saith Christ to the Thief on the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Day shalt thou be with me in Paradise his Body could not be there for it was laid in the Grave But it was spoke of his Soul that it should be immediately after Death in Heaven Let none be so vain as to talk of Purgatory A Soul purg'd by Christs Blood needs no fire of Purgatory but goes immediately from a Death-bed into a glorified State Use 1. See what little cause Believers have to fear Death when it brings such glorious Benefits To me to Dye is Gain Why should the Saints fear their Preferment Is it not a blessed thing to see God to love God and to lye for ever in the Bosom of Divine Love Is it not a blessed thing to meet our Godly Relations in Heaven Why should the Saints be afraid of their Blessings Is a Virgin afraid to be matched into the Crown Now is but the Contract at Death is the Marriage-Supper of the Lamb Rev. 19.9 What hurt doth Death but take us from among Fiery Serpents and place us among Angels What hurt doth it do but to cloath us with a Robe of Immortality Hath he any wrong done that hath his Sack-Cloath pull'd off and hath Cloath of Gold put upon him Fear not Dying who cannot live but by Dying Use 2. You who are Real Saints whose Hearts are purified by Faith spend much time in musing upon these glorious Benefits which you shall have by Christ at Death Thus might you by a Contemplative Life begin the Life of Angels here and be in Heaven before your time Eudoxus was so affected with the Glory of the Sun that he thought he was born only to behold it What should we contemplate but Caelestial Glory when we shall see God Face to Face David was got above the ordinary sort of Men he was in the Altitudes â—sal 139.18 I am ever with thee A true Saint every Day takes a turn in Heaven his Thoughts and Desires are like Cherubims flying up to Paradise Can Men of the World so delight in looking upon their Bags of Gold and Fields of Corn and shall not the Heirs of Heaven take more delight in Contemplating their Glory in Reversion Could we send forth Faith as a Spy and every Day view the Glory of the Ierusalem above how would it rejoyce us as it doth the Heir to think of the Inheritance which is to come into his Hand shortly Use 3. Consolation This is that which may comfort the Saints in Two Cases 1. Under their Wants they abound only in Wants The Meal is almost spent in the Barrel but be patient till Death and you shall have a Supply of all your Wants You shall have a Kingdom and be as Rich as Heaven can make you He who hath the promise of an Estate after the expiring of a few Years though at present he hath nothing to help himself yet comforts himself with this that shortly he shall have an Estate come into his Hands 1 Iohn 2.3 It doth not yet appear what we shall be we shall be enamel'd with Glory and be as rich as the Angels under their Sufferings 2. A true Saint is as Luther Haeres Crucis but this may make us go chearfully through our Sufferings there are great things laid up in store there is Glory coming which Eye hath not seen we shall drink of the Fruit of the Vine in the Kingdom of Heaven though now we drink in a Wormwood Cup yet here is Sugar to sweeten it we shall taste of those Joys of Paradise which exceed our Faith and may be better felt than they can be expressed Of the RESVRRECTION John 5.28 Marvel not at this for the Hour is coming in which all that are in the Graves shall hear his Voice and shall come forth they that have done Good unto the Resurrection of Life and they that have done Evil unto the Resurrection of Damnation Quest. WHat Benefits shall Believers receive from Christ at the Resurrection Resp. 1. Their Bodies shall be raised up to Glory 2. They shall be openly acquitted at the Day of Judgment 3. They shall be made perfectly blessed in the full enjoyment of God for ever 1. The Bodies of Believers shall be raised up to Glory The Doctrin of the Resurrection is a Fundamental Article of our Faith the Apostle puts it among the Principles of the Doctrin of Christ Heb. 6.2 The Body shall rise again we are not so sure to rise out of our Beds as we are to rise out of our Graves The saved Body shall arise again Some
Praise God for Deliverance constantly Psal. 146.2 While I live will I bless the Lord Some will be thankful while the Memory of a Deliverance is fresh and then they leave off Like the Carthaginians who used at first to send the Tenth of their yearly Revenue to Hercules but by degrees they grew weary and left off sending But we must be constant in our Eucharistical Sacrifice or Thank-offering The Motion of our Praise must be like the Motion of our Pulse which beats as long as Life lasts Psal. 146.1 I will sing praises to my God while I have any Being Of the Commandments Exod. 20.2 Out of the House of Bondage 2. THese words are to be understood Mystically and Spiritually By Israels Deliverance from the House of Bondage is typified their Spiritual Deliverance from Sin Satan and Hell I. From Sin The House of Bondage was a Type of Israels Deliverance from Sin Sin is the true Bondage it inslaves the Soul Nihil durius Servitute Cicero Of all Conditions Servitude is the worst I was held before Conversion saith Austin not with an iron Ghain but with the Obstinacy of my own Will Sin is the inslaver Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law Rom. 7.23 because it hath such a binding power over a Man And it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reign Rom. 6.12 because it exerciseth a Tyrannical Power And Men are said to be the Servants of Sin Rom. 6.17 because they are so inslaved by it Thus Sin is the House of Bondage Israel was not so inslaved in the Iron Furnace as the Sinner is by Sin Those are worse Slaves and Vassals who are under the power of Sin than those are who are under the power of Earthly Tyrants 1. Other Slaves have the Tyrants only rule over their Bodies but the Sinner hath his Soul Tyranniz'd over The Soul that Princely thing which sways the Scepter of Reason and was once crown'd with perfect Knowledge and Holiness now this Prince goes on foot it is inslaved and made a Lackey to every base Lust. 2. Other Slaves have some pity shewn them the Tyrant gives them Meat and lets them have hours for their Rest But Sin is a merciless Tyrant it will let Men have no Rest. Iudas had no rest till he had betrayed Christ and after that he had less rest in his Conscience How doth a Man Hackney himself out in the Service of Sin wast his Body break his Sleep distract his Mind A wicked Man is every day doing Sins drudgery-work 3. Other Slaves though they are set about servile work yet about lawful it is lawful to work in the Gally tug at the Oar but all the Laws and Commands of Sin are unlawful Sin saith to one Man Defraud to another be Unchast to another take Revenge to another take a false Oath Thus all Sins commands are unlawful we cannot obey Sins Law but by breaking Gods Law 4. Other Slaves are forced against their will Israel groaned under Slavery Exod. 2.23 But Sinners are content to be under the command of Sin they are willing to be Slaves they love their Chains they will not take their Freedom They Glory in their shame Phil. 3.19 They wear their Sins not as their Fetters but their Ornaments They rejoyce in Iniquity Ier. 11.15 5. Other Slaves are brought to Correction but Sins Slaves are without Repentance brought to Condemnation Other Slaves lye in the Iron Furnace Sins Slaves lye in the Fiery Furnace What freedom of Will hath a Sinner to his own Conversion when he can do nothing but what Sin will have him He is enslaved Thus Sinners are in the House of Bondage but God takes his Elect out of this House of Bondage He beats off the Chains and Fetters of Sin He rescues them from their Slavery He makes them free by bringing them into the glorious Liberty of the Children of God Rom. 8. The Law of Love now commands not the Law of Sin Though the Life of Sin be prolonged yet not the Dominion As those Beats in Daniel had their Lives prolonged for a Season but their Dominion was taken away Dan. 7.12 The Saints are made Spiritual Kings to rule and conquer their Corruptions to bind these Kings in Chains This is matter of the highest Praise and Thanksgiving to be thus taken out of the House of Bondage to be freed from enslaving Lusts and made Kings to reign in Glory for ever II. The bringing Israel out of the House of Bondage was a Type of their Deliverance from Satan Thus Men naturally are in the House of Bondage they are inslaved to Satan Satan is called the Prince of this World Iohn 14.30 and the God of this World 2 Cor. 4.4 because he hath such power to command and inslave them Though Satan shall one day be a close Prisoner in Chains yet now he doth Insult and Tyrannize over the Souls of Men Sinners are under the Rule of Satan he exerciseth over them such a Jurisdiction as Cesar did over the Senate The Devil fills Mens Heads with Error and their Hearts with Malice Acts 5.3 Why hath Satan filled thine Heart A Sinners Heart is the Devils Mansion-House Matt. 12.44 I will return into my House And sure that must needs be an House of Bondage which is the Devils Mansion-House Satan is a perfect Tyrant 1. He rules Mens Minds he blinds them with Ignorance 2 Cor. 4.4 The God of this World hath blinded the minds of them that believe not 2. He rules their Memories they shall remember that which is Evil and forget that which is good Their Memories are like a Siercer or Strainer that lets go all the pure Liquor and retains only the Dregs 3. He rules their Wills Though the Devil cannot force the Will yet he draws it Iohn 8.44 The Lusts of your Father you will do He hath got your Hearts and him you will obey His strong Temptations do more draw Men to Evil than all the Promises of God can draw them to Good This is the State of every Man by Nature he is in the House of Bondage the Devil hath him in his power A Sinner grinds in the Devils Mill he is at the Command of Satan as the Ass is at the command of the Driver No wonder to see Men oppress and persecute these Slaves must do what the God of this World will have them How could those Swine but run when the Devils entred into them Matt. 8.32 When the Devil tempted Ananias to tell a Lye he could not but speak what Satan had put in his Heart Acts 5.3 When the Devil entred into Iudas and bid him betray Christ Iudas would do it though he hanged himself This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan When David would curse the Enemies of God how did he pray against them that Satan might be at their right hand Psal. 109.6 He knew he could lead them into
Calling is employed about the Souls of Men. Their Work is to redeeâ— Spiritual Captives and turn Men from the Power of Satan to God Acts 26.18 Their Work is to enlighten them who sit in the Region of Darkness and make them shine as Stars in the Kingdom of Heaven These Spiritual Fathers are to be honoured for their Work sake and this Honour is to be shown three ways 1. By giving them Respect 1 Thess. 5.12 Know them which labour among you and are over you in the Lord and esteem them very highly in love for their work sake I confess the scandalous Lives of some Ministers hath been a great Reproach and hath made the Offering of the Lord to be abhorred in some places of the Land The Leper in the Law was to have his Lip covered Such as are Angels by Office but Lepers in their Lives ought to have their Lips covered and to be silenced But tho some deserve no Honour yet such as are faithful and make it their Work to bring Souls to Christ are to be reverenced as Spiritual Fathers Obadiah honoured the Prophet Elijah 1 King 18.17 Why did God reckon the Tribe of Levi for the First-born Numb 3.12 Why did he appoint that the Prince should ask Counsel of God by the Priest Numb 27.21 Why did the Lord show by that Miracle of Aaron's Rod flourishing that he had chosen the Tribe of Levi to Minister before him Numb 17. Why doth Christ call his Apostles the Lights of the World Why doth he say to all his Ministers Lo I am with you to the end of the World But because he would have these Spiritual Fathers reverenced In ancient times the Egyptians chose their Kings out of their Priests They are far from showing this Respect and Honour to their Spiritual Fathers who have slight Thoughts of such as have the Charge of the Sanctuary and do minister before the Lord Know them saith the Apostle which labour among you Many can be content to know their Ministers in their Infirmities and are glad when they have any thing against them but not to know them in the Apostles Sence so as to give them double Honour Surely were it not for the Ministry you would not be a Vineyard but a Desart Were it not for the Ministry you would be destitute of the two Seals of the Covenant Baptism and the Lord's Supper you would be Infidels For Faith comes by hearing and how shall they hear without a Preacher Rom. 10.14 2. Honour the Ministers these Spiritual Fathers by becoming Advocates for them and wiping off those Slanders and Calumnies which are unjustly cast upon them 1 Tim. 5.19 Constantine was a great Honourer of the Ministry he vindicated them he would not read the envious Accusations brought in against them but did burn them Do the Ministers open their Mouths to God for you in Prayer and will not you open your Mouths in their Behalf Surely if they labour to preserve you from Hell you should preserve them from Slander If they labour to save your Souls you ought to save their Credit 3. Honour them by conforming to their Doctrine This is the greatest Honour you can put upon your Spiritual Fathers by believing and obeying their Doctrine He is an Honourer of the Ministry who is not only an Hearer but a Follower of the Word As Disobedience reproacheth the Ministry so Obedience honoureth it The Apostle calls his Thessalonians his Crown 1 Thess. 2.19 What is our Crown of rejoycing are not ye A thriving People are a Ministers Crown When there is a Metamorphosis a Change wrought People came to the Word proud but they go away humble they came Earthly but go away Heavenly They came as Naaman to Iordan Lepers but they go away healed This is an Honour to the Ministry 2 Cor. 3.1 Need we as some others Epistles of Commendation Tho other Ministers might need Letters of Commendation yet Paul needed none For when Men should hear of the Obedience of these Corinthians which was wrought in them by Paul's Preaching this was a sufficient Certificate for him that God had blessed his Labours The Corinthians were a sufficient Honour to him they were his Letters Testimonial You cannot honour your Spiritual Fathers more than by thriving under their Ministry and living those Sermons which they preach Fourthly There is the Oeconomical Father that is the Master He is Pater Familias the Father of the Family Therefore Naaman's Servants called their Master Father 2 Kings 5.13 And the Centurion calls his Servant Son Matth. 8.6 The Servant is to honour his Master as the Father of the Family Tho the Master be not so exactly qualify'd as he should yet the Servant must not neglect his Duty but show some kind of Honour to him 1. In obeying his Master in licitis honestis in things that are lawful and honest 1 Pet. 2.18 Servants be subject to your Masters not only to the Good and Gentle but also to the Froward God hath no where given you a Charter of Exemption to free you from your Duty You cannot disobey your Earthly Master but you disobey your Master in Heaven Think not that Birth or High Parts no nor yet your Grace will exempt you from Obedience to your Master To obey him is an Ordinance of God and the Apostle saith Whosoever resisteth the Ordinance shall receive to themselves Damnation Rom. 13.2 2. The Servants honouring of his Master his Oeconomical Father is seen in being diligent in his Service Apelles painted a Servant with his Hands full of Tools an Emblem of Diligence The loytering Servant is a kind of Thief tho he doth not steal from his Master Goods yet he steals that Time which he should have employed in his Masters Service The slothful Servant is called a Wicked Servant Matth. 25.26 3. The Servant is to Honour his Master who is his Family-Father by being Faithful Matth. 24.45 Who then is a faithful and wise Servant Faithfulness is the chief thing in a Servant This Faithfulness in a Servant is seen in Six things First In Tenaciousness in concealing the Secrets your Master hath entrusted you with If those Secrets are not Sins you ought to promise Privacy What is whispered in your Ear you are not to publish on the House-top Such Servants are Spies Who would keep a Glass tkat is crack'd Who would keep a Servant that hath a Crack in his Brain and cannot keep a Secret Secondly Faithfulness in a Servant is seen in designing the Masters Advantage A Faithful Servant esteems his Masters Good as his own Such a good Servant had Abraham When his Master sent him to transact business for him he was as careful about it as if it had been his own Gen. 24.12 O Lord God of my Master Abraham I pray thee send me good speed this day and shew kindness unto my Master Abraham Doubtless Abraham's Servant was as glad he had got a Wife for his Masters Son as if he had got a
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
these about to massacre and damn their own Souls 3. They murder their Souls who avoid all means of saving their Souls They will go to Plays to drunken Meetings but will not set their Foot within God's House or come near the Sound of the Gospel Trumpet As if one that is Diseased should shun the Bath for fear of being healed These do wilfully damn their Souls and are as great Murderers of themselves as he who having means of Cure offered him chooseth Death rather than Physick 4. They do voluntarily murder their Souls who suck in false Prejudices against Religion as if Religion were too strict and severe they that espouse Holiness must live a melancholly Life like Hermits and Anchorites and drown all their Joy in Tears This is a Slander which the Devil hath cast upon Religion For there 's no true Joy but in believing Rom. 15.13 No Hony so sweet as that which drops from a Promise Some Men have foolishly taken up a Prejudice against Religion they are resolved rather never to go to Heaven than go thither through the Strait Gate I may say of Prejudice as Paul to Elimas Acts 13.10 O Prejudice thou Child of the Devil thou Enemy of all Righteousness how many Souls hast thou damned 5. They are wilfully set to murder their own Souls who will neither be good to themselves nor suffer others to be so Matth. 23.13 Ye neither go into the Kingdom of Heaven your selves neither suffer ye them that are entring to go in Such are those that persecute others for their Religion Drunken Meetings shall escape Punishment But if Men meet to serve God then let all Severity be used These are resolved to Shipwrack others tho they themselves are cast away in the Storm Oh! Take heed of this of murdering your own Souls No Creature but Man doth willingly kill its self So I have done with the First the Sin Forbidden in this Commandment Thou shalt not kill EXOD. XX. 13 Thou shalt not Kill II. The Second Duty implyed is That we should do all the Good we can to our selves and others 1. In reference to Others We should endeavour to preserve the Lives and Souls of others 2. In reference to our selves To preserve our own Life and Soul 1. In reference to Others 1. To preserve the Life of others Comfort them in their Sorrows relieve them in their Wants Be as the good Samaritan pour Wine and Oyl into their Wounds Iob 29.16 I was a Father to the poor 13. The blessing of him that was ready to perish came upon me This is a great means of preserving the Life of another by relieving him when he is ready to perish Pompey when there was a great Dearth in Rome provided Corn for their Relief and when the Mariners were backward to sail thither in a Tempest saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not necessary that we should live but it is necessary that Rome be relieved Grace makes the Heart tender it causeth Sympathy and Charity As it melts the Heart in Contrition towards God so in Compassion towards others Psal. 112.9 He hath dispersed he hath given to the poor This the Commandment implies That we should be so far from ruining others that we should do all we can to preserve the Lives of others When we see the Picture of Death drawn in their Faces administer to their Necessities Be Temporal Saviours to them draw them out of the Waters of Affliction with a Silver Cord of Charity That I may perswade you to this let me lay before you Arguments First Works of Charity evidence Grace 1. Faith Iam. 2.18 I mill shew thee my Faith by my Works Works are Faith's Letters of Credence to show We judge of the Health of the Body by the Pulse where the Blood stirs and operates Christian judge of the Health of thy Faith by the Pulse of Charity The Word of God is the Rule of Faith and good Works are the Witnesses of Faith 2. Love Love loves Mercy It is a Noble bountiful Grace Mary loved Christ and how liberal was her Love She bestows on Christ her Tears Kisses costly Oyntments Love is like a full Vessel will have Vent it vents it self in Acts of Liberality Secondly To communicate to the Necessities of others is not Arbitrary it 's not left to our Choice whether we will or no but it is a Duty incumbent 1 Tim. 6.17 Charge them that are Rich in this World that they do good that they be rich in good Works This is not only a Counsel but a Charge If God should lay a Charge upon the Inanimate Creatures they would obey If he should charge the Rocks they would send forth Water If he should charge the Clouds they would melt into Showers If he should charge the Stones they would become Bread And shall we be harder than the Stones not to obey God when he chargeth us to be rich in Good Works Thirdly God supplies our Wants and shall not we supply the Wants of others We could not live without Mercy God makes every Creature helpful to us The Sun doth enrich us with it's Golden Beams The Earth yields us its Encrease Veins of Gold Crops of Corn store of Flowers God opens the Treasury of his Mercy he feeds us every Day out of the Alms-basket of his Providence Thou openest thy hand and satisfiest the desire of every living thing Psal. 145.16 Now doth God supply our Wants and shall not we minister to the Wants of others Shall we be only as a Spunge to suck in Mercy and not as a Breast to milk it out to others Fourthly Herein we resemble God to be doing Good to others 'T is our Excellency to be like God Godliness is God-likeness And wherein are we more like him than in Acts of Bounty and Munificence Psal. 119.68 Thou art good and dost good Thou art good there is God's Essential Goodness and dost good there is his Communicative Goodness The more helpful we are to others the more like we are to God We cannot be like God in Omnisciency or in working Miracles but we may be like him in doing Works of Mercy Fifthly God remembers all our Deeds of Charity and takes them kindly at our Hands Heb. 6.10 God is not unrighteous to forget your labour of Love which ye have shewed towards his Name in that ye have ministred to the Saints The Chief Butler may forget Ioseph's Kindness but the Lord will not forget any kindness we show to his People Mat. 25.35 I was an hungred and ye gave me Meat Thirsty and ye gave me Drink Christ takes the kindness done to his Saints as done to himself God that hath a Bottle for your Tears hath a Book to write down your Alms. Mal. 3.16 A Book of Remembrance was written before him Tamerlane had a Register to write down all the Names and good Service of his Soldiers So God hath a Book of Remembrance to write down all your Charitable Works and at the
in his Conscience Hell gapes for such a Wind-fall Vse II. 1 st Br. Exhort To all to take heed of the Breach of this Commandment of lying slandering and bearing False Witness and to avoid these Sins 1. Get the Fear of God Why doth David say The Fear of the Lord is clean Psal. 19.8 Because it cleanseth the Heart of Malice it cleanseth the Tongue of Slander The fear of the Lord is clean It is to the Soul as Lightning to the Air which cleanseth it 2. Get Love to your Neighbour Lev. 19.18 Then there would not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we love a Friend we will not speak or attest any thing to his Prejudice Mens Minds are cankered with Envy and Hatred Hence comes slandering and false Witness Love is a Lovely Grace Love thinks no Evil 1 Cor. 13.5 It makes the best Interpretation of anothers Words Love is a Well-wisher and it is rare to speak ill of him we wish well to Love is that which cements Christians together it is the Healer of Division and the Hinderer of Slander 2 d Br. To such whose Lot it is to meet with Slanderers and false Accusers 1. Labour to make a Sanctified use of it When Shimei rail'd on David David made a sanctified use of it 2 Sam. 16.10 The Lord hath said to him Curse David So if you are slandered or falsly accus'd make a good use of it See if you have no sin unrepented of for which God may suffer you to be calumniated and reproached See if you have not at any time wronged others in their Name and said that of them which you cannot prove then lay your Hand on your Mouth and confess the Lord is Righteous to let you fall under the Scourge of the Tongue 2. If you are slandered or falsly accused but know your own Innocency be not too much troubled Let this be your rejoycing the Witness of your Conscience Murus aheneus esto nil conscire sibi A good Conscience is a Wall of Brass that will be able to stand against all False Witness As no Flattery can heal a bad Conscience so no Slander can hurt a good God will clear up the Names of his People Psal. 37.6 He shall bring forth thy Righteousness as the Light God as he will wipe away Tears from the Eyes so he will wipe off Reproach from the Name Believers shall come forth out of all their Slanders and Reproaches as the Wings of a Dove covered with Silver and her Feathers with yellow Gold 3 d. Br. It should exhort such to be vâ—â—y thankful to God whom God hath preserved from Slander and False-Witness Iob calls it the Scourge of the Tongue Chap. 5.21 As a Rod doth scourge the Back so the Slanderers Tongue doth scourge the Name It is a great Mercy to be kept from the Scourge of the Tongue a Mercy that God stops malignant Mouths from bearing False Witness What mischief may not a lying Report or a False Oath do One destroys the Name the other the Life It is the Lord that muzzles the Mouths of the wicked and keeps these Dogs that snarl at us from flying upon us Psal. 31.20 Thou shalt keep them secretly in a Pavilion from the strife of Tongues It is I suppose an Allusion to Kings who being resolved to protect their Favourites against the Accusations of Men take them into their Bed-Chamber or Bosom where none may touch them So God hath a Pavilion or secret hiding-place for his Favourites where he preserves their Credit and Reputation untouch'd he keeps them from the Strife of Tongues This is a Mercy we ought to acknowledge to God II. The Mandatory part of this Commandment imply'd that is that we should stand up for others and vindicate them when they are injur'd by Lying Lips This is the Sence of the Commandment not only that we should not slander or falsly accuse others but that we should witness for them and stand up in their Defence when we know them to be traduced A Man may wrong another as well by Silence as Slander when he knows him to he wrongfully accused yet doth not speak in his behalf If others cast false Aspersions on any we should wipe them off The Apostles who were filled with the Wine of Spirit being charged with Drunkenness Peter was their Compurgator and openly clear'd their Innocency Acts 2.15 These are not drunken as ye suppose Ionathan knowing David to be a worthy Man and all those things Saul said of him to be Slanders vindicated David 1 Sam. 19.4 5. David hath not sinn'd against thee but his Works to thee-ward have been very good Wherefore then wilt thou sin against innocent Blood and slay David without a Cause When the Primitive Christians were falsly accused for Incest and killing their Children Tertullian made a Famous Apology in their Vindication This is to act the part both of a Friend and a Christian To be an Advocate for another when he is wronged in his good Name EXOD. XX. 17 Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife nor his Man-servant nor his Maid-servant nor his Ox nor his Ass nor any thing that is thy Neighbours This Commandment forbids 1. Covetousness in General Thou shalt not covet 2. In Particular Thy Neighbours House thy Neighbours Wife c. 1. It forbids Covetousness in General Thou shalt not covet 'T is lawful to use the World yea and to desire so much of it as may 1. Keep us from the Temptation of Poverty Prov. 30.8 Give me not Poverty lest I steal and take the Name of my God in vain 2. As may enable us to Honour God with Works of Mercy Prov. 3.9 Honour the Lord with thy Substance But all the Danger is when the World gets into the Heart The Water is useful for the Sailing of the Ship all the Danger is when the Water gets into the Ship So the Fear is when the World gets into the Heart Thou shalt not covet Quest. What is it to covet Resp. There are two Words in the Greek which set forth the Nature of Covetousness 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an insatiable desire of getting the World Covetousness is a dry Dropsie Austin defines Covetousness plus velle quam sat est To desire more than enough To aim at a great Estate To be like the Daughters of the Horseleech crying Give give Prov. 30.15 Or like Behemoth Job 40.23 He trusteth that he can draw up Iordan into his Mouth 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an inordinate Love of the World The World is the Idol it is so loved that a Man will not part with it to any good Use. This is to come under the Inditement of Covetousness He may be said to be covetous not only who gets the World unrighteously but who loves the World inordinately But for a more full Answer to the Question What is it to covet I shall shew you in Six Particulars when a Man
Apostacy 'T is a renouncing of our Baptism 'T is damnable Perjury to go away from God after a Solemn Vow 2 Tim. 4.10 Demas hath forsaken me He turned Renegado and afterward became a Priest in an Idol Temple saith Dorotheus Iulian the Apostate Gregory Nazianzen observes bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen Gods and so as much as in him lay washed off his former Baptism The Case of such as fall away after Baptism is dreadful Heb. 10.38 If any Man draw back The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back alludes to a Souldier that steals away from his Colours So if any Man steal away from Christ and run over to the Devils side my Soul shall have no pleasure in him That is I will be severely avenged on him I will make my Arrows drunk with his Blood If all the Plagues in the Bible can make that Man miserable he shall be so II. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption is the Lord's Supper Mark XIV 24 And as they did Eat Iesus took Bread c. Secondly Having spoken of the Sacrament of Baptism I come now to the Sacrament of the Lord's Supper The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted Here we have to do more immediately with the Person of Christ. In Prayer we draw nigh to God in the Sacrament we become one with him In Prayer we look up to Christ in the Sacrament by Faith we touch him In the Word Preached we hear Christ's Voice in the Sacrament we feed on him Quest. 1. What Names and Titles in Scripture are given to the Sacrament Resp. 1. It is called 1. Mensa Domini The Lord's Table 1 Cor. 10.21 The Papists call it an Altar not a Table The Reason is because they turn the Sacrament into a Sacrifice and pretend to offer up Christ corporally in the Maâ—s It being the Lord's Table shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries The Lord takes notice of the Frame of our Hearts when we come to his Table Matth. 22.11 The King came in to see the Guests We dress our selves when we come to the Table of some Great Monarch We should think with our selves we are going to the Table of the Lord therefore should dress our selves by Holy Meditation and Heart-Consideration Many think it is enough to come to the Sacrament but mind not whether they come in Due Order Perhaps they had scarce a serious Thought before whither they were going All their Dressing was by the Glass not by the Bible Chrysostom calls it The dreadful Table of the Lord So it is to such as come unworthily 2. The The Sacrament is called Coena Domini the Lord's Supper 1 Cor. 11.20 to import it is a Spiritual Feast It is indeed a Royal Feast God is in this Cheer Christ in both Natures God and Man is the matter of this Supper 3. The Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion 1 Cor. 10.16 The Bread which we break is it not the Communion of the Body of Christ The Sacrament being called a Communion shews 1. That this Ordinance is only for Believers because none else can have Communion with Christ in these Holy Mysteries Communio fundatur in â—nione Faith only gives us Union with Christ and by Vertue of this we have Communion with him in his Body and Blood None but the Spouse communicates with her Husband A Stranger may drink of his Cup but she only hath his Heart and communicates with him in a Conjugal manner So Strangers may have the Sign drink of the Cup but only Believers drink Christ's Blood and have Communion with him in his Priviledges 2. The Sacrament being a Communion shews That it is Symbolum Amoris a Bond of that Unity and Charity which should be among Christians 1 Cor. 10.17 We being many are one Body As many Grains make One Bread so many Christistians are one Body A Sacrament is a Love-Feast The Primitive Christians as Iustin Martyr notes had their Holy Salutations at the Blessed Supper in token of that Dearness of Affection which they did bear each to other It is a Communion therefore there must be Love and Union The Israelites did eat the Passover with Bitter Herbs so must we eat the Sacrament with bitter Herbs of Repentance but not with bitter Hearts of Wrath and Malice The Hearts of the Communicants should be knit together with the Bond of Love Thou braggest of thy Faith saith Austin but show me thy Faith by thy Love to the Saints For as in the Sun Light and Heat are inseparable so Faith and Love are twisted together inseparably Where there are Divisions the Lord's Supper is not properly a Communion but a Disunion Quest. 2. What is the Lord's Supper Resp. It is a visible Sermon wherein Christ crucify'd is set before us or it is a Sacrament of the New Testament wherein by receiving the Holy Elements of Bread and Wine our Communion with Christ is signify'd and seal'd up to us Or thus It is a Sacrament Divinely Instituted wherein by giving and receiving Bread and Wine Christ's Death is shewed forth and the worthy Receivers are by Faith made Partakers of his Body and Blood and all the Benefits flowing from thence For the further explaining of the Nature of the Lord's Supper I shall look back to to the Institution 1. Iesus took Bread Here is the Master of the Feast or the Institutor of the Sacrament The Lord Iesus he took Bread He only is fit to Institute a Sacrament who is able to give Vertue and Blessing to it 2. He took Bread Christ's Taking of the Bread was one Part of his Consecration of the Elements and setting them apart for an Holy Use. And as Christ did consecrate the Elements so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord's Supper How unseemly a Sight is it to see any come to these Holy Elements having Hearts leavened with Pride Covetousness Envy These do with Iudas receive the Devil in the Sop and are no better than Crucifyers of the Lord of Glory 3. And Blessed it This is another Part of the Consecration of the Element Christ blessed it He blesseth and it shall be blessed Viz. He look'd up to Heaven for a Benediction upon this Ordinance newly founded 4. And Brake it The Bread broken and the Wine poured out was to signifie to us the Agony and Ignominy of Christ's Sufferings the Rending of Christs Body on the Cross and that Effusion of Blood which was distilled from his blessed Sides 5. And gave it to them Christ's giving the Bread denotes Christ's giving of himself and all his Benefits to us freely Tho Christ was sold yet given Iudas did sell Christ but Christ gave himself to us 6. He gave it to Them viz. The Disciples This is Childrens Bread
Celebrate the Lord's Supper an Officer stood up and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things for Holy Men And then several of the Congregation were to depart I would have my Hand cut off saith Chrysostom rather than I would give Christ's Body and Blood to the Profane The wicked do not eat Christ's Flesh but tear it they do not drink his Blood but spill it These Holy Mysteries in the Sacraments are tremenda mysteria Mysteries that the Soul is to tremble at Sinners defile the Holy things of God they poyson the Sacramental Cup. We read that the wicked are to be set at Christ's Feet Psal. 110. not at his Table Quest. 7. How may we receive the Supper of the Lord worthily that so it may become effectual to us Resp. That we may receive it worthily and it may become Efficacious 1. We must solemnly prepare our selves before we come We must not rush upon the Ordinance rudely and irreverently but come in due order There was a great deal of Preparation to the Passover 2 Chron. 30.18 19. And the Sacrament comes in the room of it Quest. Wherein doth this Solemn Preparing for the Ordinance consist Resp. 1. In Examining our selves 2. In Dressing our Souls before we come which is by washing in the Water of Repentance 3. By exciting the Habit of Grace into Exercise 4. In begging a Blessing upon the Ordinance 1. Solemn Preparing for the Sacrament consists in Self-examining 1 Cor. 11.28 But let a Man examin himself and so let him eat It is not only a Counsel but a Charge Let him examin himself As if a King should say Let it be enacted Jesus Christ having by his Institution consecrated these Elements in the Supper to an high Mystery they represent his Body and Blood Therefore there must be Preparation and if Preparation then there must be first Examining our selves without which there can be no Preparation Let us be serious in this examining our selves our Salvation depends upon it We are curious in examining other things We will not take Gold but examine it by the Touch-stone We will not take Land but we will examine the Title And shall not we be as exact and curious in examining the state of our Souls Quest. 1. What is required to this Self-examining Resp. There must be a Solemn Retiring of the Soul We must set our selves apart and retire for some time from all Secular Employment that we may be more serious in this Work There is no casting up of Accounts in a Crowd nor can we examin our selves when we are in a Crowd of Worldly Businesses We read a Man that was in a Iourney might not come to the Passover Numb 9.13 because his Mind was full of Secular Cares and his Thoughts were taken up about his Journey When we are upon Self-examining-work we had not need be in an Hurry or have any distracting Thoughts but retire and lock up our selves in our Closet that we may be more intent in the Work Quest. 2. What is Self-examination Resp. It is a setting up a Court in Conscience and keeping a Register there that by a strict Scrutiny a Man may see how Matters stand between God and his Soul Self-examination is a Spiritual Inquisition an Heart-Anatomy whereby a Man takes his Heart as a Watch all in pieces and sees what is defective there It is a Dialogue with ones self Psal. 77.7 I commune with my own Heart David call'd himself to Account and put Interrogatories to his own Heart Self-examining is a critical Descant or Search as the Woman in the Parable did light a Candle and search for her lost Groat Luke 15.8 So Conscience is the Candle of tâ—â— Lord. Search with this Candle what thou canst find wrought by the Spirit in thee Quest. 3. What is the Rule by which we must Examine our selves Resp. The Rule or Measure we must Examine our selves by is the Holy Scripture We must not make Fancy or the good Opinion which others have of us the Rule by which we judge of our selves But as the Goldsmith brings his Gold to the Touch-stone so must we bring our Hearts to a Scripture Touch-stone To the Law to the Testimony Isa. 8.20 What saith the Word Are we divorced from Sin Are we renewed by the Spirit Let the Word decide whether we are fit Communicants or no. We judge of Colours by the Sun so must we judge of the state of our Souls by the Sun-light of Scripture Quest. 4. What are the cogent Reasons why we must Examine our selves before we approach to the Lord's Table Resp. 1. It is a Duty imposed Let him examine himself The Passover was not to be eaten Raw Exod. 12.19 To come to such an Ordinance slightly without Examination is to come in an undue manner and is like Eating the Passover Raw. 2. We must examine our selves before we come because it is not only a Duty imposed but opposed There is nothing the Heart naturally is more averse from than Self-exemination We may know that Duty is good which the Heart opposeth But why doth the Heart so oppose it Because it doth cross the Tide of Corrupt Nature 't is contrary to Flesh and Blood The Heart is guilty and doth a guilty Person love to be examined The Heart opposeth it therefore the rather set upon it That Duty is good which the Heart opposeth 3. Because Self-examining is so needful a Work as appears 1. Without Self-examination a Man can never tell how it is with him whether he hath Grace or no and this must needs be very uncomfortable He knows not if he should die presently what will become of him or to what Coast he shall sail whether to Hell or Heaven As Socrates said I am about to die and the gods know whether I shall be happy or miserable How needful therefore is Self-examination that a Man by Search may come to know the true state of his Soul and may guess how it will go with him to Eternity 2. Self-examination is needful in respect of the Excellency of the Sacrament Let him eat de illo Pane Of that Bread 1 Cor. 11.28 That excellent Bread that consecrated Bread that Bread which is not only the Bread of the Lord but the Bread the Lord. Let him drink de illo Poculo Of that Cup that precious Cup which is perfum'd and spic'd with Christ's Love that Cup which holds the Blood of God Sacramentally Cleopatra put a Jewel in a Cup which contained the price of a Kingdom This Sacred Cup we are to drink of enriched with the Blood of God is above the Price of a Kingdom It is more worth than Heaven Therefore coming to such a Royal Feast having whole Christ his Divine and Humane Nature to feed on how should we examine our selves before-hand that we may be fit Guests for such a Magnificent Banquet 3. Self-examining is needful because God will examine us That was a sad Question Matth. 22.12 Friend how camest thou in hither
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
How glad are Children when they are going home This was Christs comfort at Death he was going to his Father Ioh. 16.28 I leave the world and go to the Father and Iohn 20.17 I ascend to my Father If God be our Father we may with comfort at the day of death resign our Souls into his hands So did Christ Luke 23.46 Father into thy hands I commend my Spirit If a Child hath any Jewel he will in time of danger put it into his Fathers hands where he thinks it will be kept most safe Our Soul is our richest Jewel we may at Death resign our Souls into Gods hands where they will be safer than in our own keeping Father into thy hands I commend my Spirit What a comfort is this Death carries a Believer to his Fathers house where are delights unspeakable and full of glory How glad was Old Iacob when he saw the Waggons and Chariots to carry him to his Son Ioseph the Text saith His Spirit revived Gen. 45.27 Death is a triumphant Chariot to carry every Child of God to his Fathers Mansion house 20. If God be our Father he will not disinherit his Children God may for a time desert them but not disinherit them The Sons of Kings have been sometimes disinherited by the cruelty of Usurpers as Alexander the Great his Son was put by his just Right by the violence and ambition of his Fathers Captains but what Power on Earth shall hinder the Heirs of the Promise from their Inheritance Men cannot and God will not cut off the entail The Arminians hold falling away from Grace and so a Child of God may be defeated of his Inheritance but I shall show you that Gods Children can never be degraded or disinherited their Heavenly Father will not cast them off from being Children 1. It is evident Gods Children cannot be finally disinherited by vertue of the Eternal Decree of Heaven Gods Decree is the very Pillar and Basis on which the Saints perseverance depends Gods Decree tyes the knot of Adoption so fast that neither Sin Death or Hell can break it asunder Rom. 8.30 Whom he did predestinate them he also called c. Predestination is nothing else but Gods decreeing a certain number to be Heirs of Glory on whom he will settle the Crown whom he predestinates he glorifies what shall hinder Gods electing Love or make his Decree null and void 2. Besides Gods Decree he hath engaged himself by Promise that the Heirs of Heaven shall never be put by their Inheritance Gods Promises are not like blanks in a Lottery but as a sealed Deed which cannot be reversed The Promises are the Saints Royal Charter and this is one Promise that their Heavenly Father will not disinherit them Ier. 32.40 I will make an everlasting covenant with them that I will not turn away from them but I will put my fear in their hearts that they shall not depart from me Gods Fidelity which is the richest Pearl of his Crown is engaged in this Promise for his Childrens perseverance I will not turn away from them A Child of God cannot fall away while he is held fast in these two Armes of God his Love and his Faithfulness 3. Jesus Christ undertakes that all Gods Children by Adoption shall be preserved in a state of Grace till they inherit Glory As the Heathens feigned of Atlas that he did bear up the Heavens from falling Jesus Christ is that blessed Atlas that bears up the Saints from falling away Quest. How doth Christ preserve the Saints Graces till they come to Heaven Resp. 1. Influxu Spiritus Christ carries on Grace in the Souls of the Elect by the influence and co-operation of his Spirit Christ doth Spiritu continually excite and quicken Grace in the Godly his Spirit doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up the sparks of Grace into an holy flame Spiritus est Vicarius Christi The Spirit is Christs Vicar on Earth his Proxy his Executor to see that all that Christ hath purchased for the Saints be made good Christ hath obtained an Inheritance incorruptible for them 1 Pet. 1.4 and the Spirit of Christ is his Executor to see that this Inheritance be settled upon them 2. Christ carries on Grace perseveringly in the Souls of the Elect vi orationis by the prevalency of his intercession Heb. 7.25 He ever lives to make intercession for them Christ prayes that every Saint may hold out in Grace till he comes to Heaven Can the Children of such Prayers perish If the Heirs of Heaven should be disinherited and fall short of Glory then Gods Decree must be reversed his Promise broken Christs Prayer frustrated which were Blasphemy to imagine 4. That Gods Children cannot be disinherited or put by their Right to the Crown of Heaven is evident from their Mystical Union with Christ. Believers are incorporated into Christ they are knit to Christ as the Members to the Head by the Nerves and Ligaments of Faith so that they cannot be broken off Eph. 1.22 23. The Church which is his Body What was once said of Christs Natural Body is as true of his Mystical A bone of it shall not be broken As it is impossible to sever the leaven and the dough when they are once mingled and kneaded together so it is impossible when Christ and Believers are once united that they should ever by the power of Death or Hell be separated Christ and his Spiritual Members make one Christ now is it possible that any part of Christ should perish How can Christ want any Member of his Body Mystical and be perfect Every Member is an Ornament to the Body and adds to the honour of it How can Christ part with any Mystical Member and not part with some of his Glory too So that by all this it is evident that Gods Children must needs persevere in Grace and cannot be disinherited If they could be disinherited then the Scripture could not be fulfilled which tells us of Glorious Rewards for the Heirs of Promise Psal. 58.11 Doubtless there is a reward for the righteous Now if Gods Adopted Children should fall finally from Grace and miss of Heaven what Reward were there for the Righteous And Moses did indiscreetly to look to the recompence of reward and so there would be a door opened to despair Object This Doctrine of Gods Children persevering and having the Heavenly Inheritance settled on them may cause carnal security and make them less circumspect in their walking Resp. Corrupt Nature may as the Spider suck poyson from this Flower but a sober Christian who hath felt the efficacy of Grace upon his Heart dares not abuse this Doctrine He knows perseverance is attained in the use of means therefore he walks holily that so in the use of means he may arrive at perseverance St. Paul knew that he should not be disinherited and that nothing could separate him from the love of Christ but who more holy and watchful than he 1 Cor. 9.27 I
Beza writes of one Bolezius his Religion changed as the Moon and Planet Mercury Such as are wandering stars will be falling stars But when a Soul is built on the Rock Christ and no winds of Temptation can blow it away now the kingdom of grace flourisheth One calls Athanasius Adamas Ecclesiae an invincible Adamant in respect of his stability in the Truth Col. 2.7 rooted and built up in him the rooting of a Tree evidenceth the growth 8. Then the kingdom of grace encreaseth in a Man 's own Heart when he labours to be instrumental to set up this kingdom in others Though it is the greatest benefit to have grace wrought in our selves yet it is the greatest honour to be instrumental to work it in others Gal. 4.19 of whom I travail in birth till Christ be formed in you Such as are Masters of a Family should endeavour to see the kingdom of grace set up in their Servants Such as are godly Parents let not God alone by prayer till you see grace in your Children What a comfort would it be to you to be both the Natural and the Spiritual Fathers of your Children Austin saith his Mother Monica travailed with greater care and Pain for his new birth then his natural This shows the encrease of grace when we labour to see the kingdom of grace set up in others then the water abounds in the River when it overflows and runs into the Meadows then grace encreaseth in the Soul when it hath influence upon others and we endeavour their Salvation 2. Quest. Wherein appears the needfulness of this that the Kingdom of Grace should be encreased 1. This is Gods design in keeping up a standing Ministry in the Church to encrease the kingdom of grace in mens hearts Eph. 4.8 He gave Gifts unto Men that is Ministerial Gifts Why so ver 12. for the edifying of the Body of Christ not only for Conversion but for augmentation Therefore the Word preached is compared not only to Seed but to Milk because by this Breast-milk God designs our growth in grace 2. We had need have the kingdom of grace encrease in respect we have a great deal of work to do and a little grace will hardly carry us thorow a Christians Life is laborious so many Tentations to resist so many Promises to believe so many Precepts to obey that it will require a great deal of grace A Christian must not only pray but pray fervently Iam. 5.16 not only repent but be zealous and repent Rev 3.19 not only love but be sick of Love Cant. 2.5 How had he need therefore have the kingdom of grace enlarged in his Soul as his work encreaseth upon him so his grace had need encrease 3. If the kingdom of grace doth not encrease it will decay Rev. 2.4 Thou hast left thy first love grace for want of encreasing is sometimes like a Winter Plant all the Sap runs to the root and it looks as if it were dead Rev. 3.2 Strengthen the things that remain which are ready to dye Though grace cannot expire it may wither and a withering Christian loseth much of his Beauty and Fragrancy what great need then have we to pray Thy Kingdom come that this kingdom of grace may be encreased if grace be not improved it will soon be impaired A Christian for want of encreasing his grace loseth his strength he is like a sick Man that cannot either walk or work his prayers are sick and weak he is as if he had no life in him his Faith can hardly fetch breath and you can scarce feel the Pulse of his Love to beat 4. To have grace encreasing is suitable to Christianity Christians are called Trees of Righteousness Isa. 61.3 The Saints are not only Jewels for sparkling Lustre but Trees for growth they are called the Lights of the World Phil 2.15 Light is still encreasing First there is the Crepusculum or Day-break and so it shines brighter to the Meridian They who are the Lights of the World must encrease till they come to the Meridian of Glory Not to grow is suspicious painted things grow not 5. As the Kingdom of Grace increaseth so a Christians Comforts increase Comfort belongs to the bene esse or well-being of a Christian it is like sweet-meat delicious to the taste Psal. 94.19 The more grace the more joy as the more Sap in the Root the more Wine in the Grape Who did more increase in Grace than David and who more in Consolation Psal. 4.7 Thou hast put Gladness in my heart Grace turns to joy as the Milk to cream 3 Qu. How may they be comforted who bewail their want of growth and weep that they cannot find the Kingdom of Grace encrease Resp. 1. To see and bewail our decay in Grace argues not only the life of Grace but growth 'T is a sign a Man recovers and gets strength when he feels his weakness It is a step forward in Grace to see our Imperfections The more the Spirit shines in the Heart the more evil it discovers A Christian thinks it worse with him then it was whereas his Grace may not grow lesser but his Light greater 2. If a Christian doth not encrease in one Grace he may in another if not in knowledge he may in Humility If a Tree doth not grow so much in the Branches it may in the Root to grow downwards in the Root is a good growth 3. A Christian may grow less in Affection when he grows more in Iudgment As a Musician when he is Old his fingers are stiff and not so nimble at the Lute as they were but he plays with more Art and Judgment than before So a Christian may not have so much Affection in Duty as at the first Conversion but he is more solid in Religion and more setled in his Judgment than he was before 4. A Christian may think he doth not encrease in Grace because he doth not encrease in Gifts whereas there may be a decay of natural parts the Memory and other Faculties when there is not a decay of Grace Parts may be impaired when Grace is improved Be not discouraged it is better to decay in parts and be enlarged in Grace then to be enlarged in parts and to decay in Grace 5. A Christian may encrease in Grace yet not be so sensible of it The Seed may grow in the Earth when we do not perceive it to spring up The Grace may grow in time of Desertion and not be perceived So I have done with the first thing intended in this Petition Thy Kingdom come we pray that the Kingdom of Grace may come into our Hearts and that it may encrease and flourish I should come to the second thing intended in this Petition that the Kingdom of Glory may hasten and that we may in due time be translated into it When we pray thy Kingdom come here is something positively intended we pray 1. That the Kingdom of Grace may be set up in our Hearts
increased It is the Judgment of Luther and Anselm and many other Divines that we shall know one another yea the Saints of all Ages whose Faces we never saw and when we shall see the Saints in Glory without their spots viz. their infirmities Pride and Passion this will be a glorious sight We see how Peter was transported when he saw but two Prophets in the Transfiguration Matth. 17.3 but what a blessed sight will it be when we shall see such a Glorious Company of Prophets and Martyrs and Holy Men of God How sweet will the Musick be when they shall all sing together in consort in the Heavenly Quire And tho' in this great Assembly of Saints and Angels one Star may differ from another in Glory yet no such weed as Envy shall ever grow in the Paradise of God then there shall be perfect Love which as it casts out Fear so also Envy though one Vessel of Glory may hold more than another yet every Vessel shall be full 5. In the Kingdom of Heaven there shall be incomprehensible Joy Aristotle saith Ioy proceeds from Vnion When the Saints Union with Christ is perfected in Heaven then their Joy shall be full all the birds of the Heavenly Paradise sing for Joy What Joy when the Saints shall see the great gulph shut and know that they are passed from Death to Life what Joy when they are as holy as they would be and as God would have them to be what Joy to hear the Musick of Angels to see the golden banner of Christs Love displayed over the Soul to be drinking that Water of Life which is quintessential and is sweeter than all Nectar and Ambrosia what Joy when the Saints shall see Christ clothed in their Flesh sitting in Glory above the Angels then they shall enter into the joy of their Lord Matth. 25.21 Here Joy enters into the Saints in Heaven they enter into joy O thou Saint of God who now hangest thy harp upon the Willows and minglest thy drink with weeping in the Kingdom of Heaven thy Water shall be turned into Wine you shall have so much felicity that your Souls cannot wish for more The Sea is not so full of Water as the Heart of a Glorified Saint is of Joy there can be no more Sorrow in Heaven than there is Joy in Hell 6. In Heaven there is honour and dignity put upon the Saints A Kingdom imports honour All that come into Heaven are Kings they have 1. a Crown Rev. 2.10 dabo tibi the Crown of Life Corona est insigne regiae potestatis This Crown is not lined with Thorns but hung with Jewels it is a never-fading Crown 1 Pet. 5.4 2. The Saints in Heaven have their Robes they exchange their Sackcloth for white Robes Rev. 7.9 I beheld a great multitude which no man could number clothed in white robes Robes signifie their Glory White their Sanctity And 3. They sit with Christ upon the Throne Rev. 3.21 We read 1 Kings 6.33 the doors of the Holy of Holies were made of Palm-trees and open Flowers covered with Gold an emblem of that victory and that garland of Glory which the Saints shall wear in the Kingdom of Heaven When all the Titles and Ensigns of Worldly honour shall lye in the dust the Mace the Silver Star the Garter then shall the Saints honour remain 7. We shall in the Kingdom of Heaven have a blessed Rest. Rest is the end of motion Heaven is Centrum quietativum animae the blessed Centre where the Soul doth acquiesce and rest In this Life we are subject to unquiet motions and fluctuations 2 Cor. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are troubled on every side like a Ship on the Sea having the waves beating on both sides but in the Kingdom of Heaven there is Rest Heb. 4.9 How welcome is Rest to a weary Traveller When Death cuts asunder the string of the Body the Soul as a Dove flyes away and is at Rest. This Rest is when the Saints shall lye on Christs bosom that hive of sweetness that bed of perfume 8. The Saints shall in the Kingdom of Heaven have their Bodies richly bespangled with Glory they shall be full of Clarity and Brightness as Moses Face shined that Israel were not able to behold the Glory Exod. 34 30. The Bodies of the Saints shall shine seven times brighter than the Sun saith Chrysostome they shall have such a resplendency of Beauty on them that the Angels shall fall in love with them and no wonder for they shall be made like Christs glorious body Phil. 3.21 The Bodies of Saints glorified need no Jewels when they shall shine like Christs Body 9. In the Heavenly Kingdom is Eternity 't is an eternal fruition they shall never be put out of the Throne Rev. 22.5 They shall reign for ever and ever It is called the everlasting kingdom 2 Pet. 1.11 and an eternal weight of Glory 2 Cor. 4.17 The Flowers of Paradise of which the Saints Garland is made never wither If there could be a cessation of Heavens Glory or the Saints had but the least fear or suspicion of losing their Felicity it would infinitely abate and cool their Joy but their Kingdom is for ever the Rivers of Paradise cannot be dryed up Psal. 16.11 At thy right hand are pleasures for evermore The Kingdom of Heaven was typified by the Temple which was built with Stone covered with Cedar over-laid with Gold to show the fixed permanent state of Glory that Kingdom abides for ever Well may we pray Thy Kingdom come Having spoken of the Kingdom of Grace and how we may know that Kingdom is set up in our Hearts I am next speaking of the Kingdom of Glory or Heaven 1. What is meant by the Kingdom of Heaven 2. What are the Properties of this Kingdom 3. Wherein this Heavenly Kingdom excels all the Kingdoms upon Earth 4. When this Kingdom shall be bestowed 5. Wherein appears the Certainty and Infallibility of it 6. VVhy we should pray for the coming of this Kingdom 1. Quest. What is meant by the Kingdom of Heaven Resp. 1. It imports a blessed freedom from all evil 2. It implies a glorious fruition of all good 1. Immediate communion with God who is the inexhausted Sea of all Happiness 2. A visible beholding the glorified Body of Jesus Christ. 3. A glorious Vision of Saints and Angels 4. Dignity and Honour the Crown and white Robes 5. A blessed Rest. Quest. 2. What are the Properties or Qualifications of the Kingdom of Heaven Resp. 1. The Glory of this Kingdom is solid and substantial the Hebrew word for Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a VVeight to show how solid and weighty the Glory of the Caelestial Kingdom is The Glory of the worldly Kingdom is Aery and imaginary like a blazing Comet or Fancy Act. 25.23 Agrippa and Bernice came with a great Pomp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great Fancy Iob. 26.7 The Earth hangs like a Ball in the Air
we find an un-interrupted Peace upon Earth Either home-bred Divisions or Forreign Invasions 2 Chron. 15.5 There was no Peace to him that went out or to him that came in But the kingdom of Heaven is a kingdom of Peace there are no Enemiest o conflict with all Christs Enemies shall be under his Feet Psal. 110.1 The Gates of that kingdom alwaies stand open Rev. 21.25 The Gates shall not be shut at all to show that there 's no fear of an assault of an Enemy the Saints when they dye are said to enter into Peace Isa. 57.2 There 's no beating of Drums or roaring of Canons but the Voice of Harpers harping in token of Peace Rev. 14.2 In Heaven Righteousness and Peace kiss each other 6. The Kingdom of Heaven excels in Magnitude 't is of vast Dimensions though the Gate of the kingdom be strait we must pass into it through the strait Gate of Mortification yet when once we are in it is very large though there be an innumerable Company of Saints and Angels yet there is room enough for them The kingdom of Heaven may be called by the Name of that Well Gen. 26.22 Iacob called the Name of it Rehoboth for he said now the Lord hath made room for us Thou who art now confin'd to a small Cottage when thou comest into the Caelestial kingdom thou shalt not be straitened for room As every Star hath a large Orb to move in so it shall be with the Saints when they shall shine as Stars in the kingdom of Heaven 7. The Kingdom of Heaven excels in Unity all the Inhabitants agree together in Love Love will be the Perfume and Musick of Heaven as Love to God will be intense so to the Saints Perfect Love as it casts out Fear so it casts out Envy and Discord Those Christians who could not live quietly together on Earth which was the Blemish of their Profession yet in the kingdom of Heaven the fire of Strife shall cease there shall be no vilifying or censuring one another or raking into one anothers sores but all shall be tied together with the Heart-strings of Love there Luther and Suinglius are agreed Satan cannot put in his Cloven Foot there to make Divisions there shall be perfect Harmony and Concord and not one jarring String in the Saints Musick It were worth dying to be in that kingdom 8. This kingdom exceeds all Earthly in Joy and Pleasure therefore it is called Paradise 2 Cor. 12 4. for delight There are all things to cause Pleasure there is the Water of Life pure as Christal there 's the Honey-comb of Gods Love dropping 'T is called entring into the Ioy of our Lord Mat. 25.23 There are two things cause Joy 1. Separation from Sin Sin creates Sorrow but when this Viper of Sin shall be shaken off then Joy follows there can be no more sorrow in Heaven then there is Joy in Hell 2. Perfect Union with Christ Joy as Aristotle saith flows from Union with the Object When our Union with Christ shall be perfect then our Joy shall be full If the Joy of Faith be so great 1 Pet 1.8 then what will the Joy of Sight be Ioseph gave his Brethren Provision for the way but the full Sacks of Corn were kept till they came at their Fathers House God gives the Saints a Tast of Joy here but the full Sacks are kept till they come to Heaven not only the Organical Parts the outward Sences the Eye Ear Tast shall be filled with Joy But the Heart of a Glorified Saint shall be filled with Joy the Understanding Will and Affections are such a Triangle as none can fill but the Trinity There must needs be infinite Joy where nothing is seen but Beauty nothing is tasted but Love 9. This kingdom of Heaven excels all Earthly in self-perfection Other kingdoms are defective they have not all Provision within themselves but are fain to trafick abroad to supply their wants at home King Solomon did send to Ophir for Gold 2 Chron. 8.18 But there is no defect in the kingdom of Heaven it hath all Commodities of its own growth Rev 21.7 there is the Pearl of Price the Morning Star the Mountains of Spices the Bed of Love there are those sacred Rarities wherewith God and Angels are delighted 10. This kingdom of Heaven excels all other in Honour and Nobility it doth not only equal them in the Ensigns of Royalty the Throne and white Robes but it doth far transcend them Other Kings are of the Blood-Royal but they in this Heavenly kingdom are born of God Other Kings converse with Nobles the Saints Glorified are Fellow Commoners with Angels they have a more Noble Crown 't is made of the Flowers of Paradise and is a Crown that fadeth not away 1 Pet. 5.4 they sit on a better Throne King Solomon 1 Kings 10.18 sat on a Throne of Ivory overlaid with Gold but the Saints are in Heaven higher advanced they sit with Christ upon his Throne Rev. 3.21 they shall judge the Princes and great Ones of the Earth 1 Cor. 6.2 This honour have all the Saints Glorified 11. This kingdom of Heaven excels all others in healthfulness Death is a Worm that is ever feeding at the Root of our Gourd kingdoms are oft Hospitals of sick persons But the kingdom of Heaven is a most healthful Climate Phisicians there are out of date no Distemper there no passing Bell or Bill of Mortality Luke 20.36 neither can they dye any more in the Heavenly Climate are no ill Vapours to breed Diseases but a sweet aromatical Smell coming from Christ all his Garments smell of Myrrh Aloes and Cassia 12. This kingdom of Heaven excels in Duration it abides for ever Suppose Earthly kingdoms to be more glorious then they are their Foundations of Gold their Walls of Pearl their Windows of Saphyre yet they are corruptible and fading Hos. 1.4 I will cause the Kingdom to cease Troy and Athens now lie buried in their Ruines jam Seges est ubi Troja fuit Mortality is the Disgrace of all Earthly kingdoms but the kingdom of Heaven hath Eternity written upon it it is an everlasting kingdom 2 Pet. 1 1â— 't is founded upon a strong Basis Goâ—s Omnipotency this kingdom the Saints shall never be turned out of or be deposed from their Throne as some Kings have been viz. Hen. VI. c. But shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever Rev. 22.5 How should all this affect our Hearts What should we mind but this kingdom of Heaven which doth more out-shine all the kingdoms of the Earth then the Sun out-shines the Light of a Taper 4. Quest. When this Kingdom shall be bestowed Resp. This Glory in the kingdom of Heaven shall be begun at death but not perfected till the Resurrection 1. The Saints shall enter upon the kingdom of Glory immediately after death before their Bodies are buried their Souls shall be Crowned Phil. 1.23 having a desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 to depart and be with Christ from this Connexion departing and being with Christ we see clearly that there is a subitus transitus speedy passage from death to Glory No sooner is the Soul of a Believer divorced from the Body but it presently goes to Christ 2 Cor. 5.8 absent from the Body present with the Lord it were better for Believers to stay here if immediately after death they were not with Christ in Glory for here the Saints are daily encreasing their Grace here they have many praelibamina sweet tasts of Gods love so that it were better to stay here if their Soul should sleep in their body and they should not have a speedy sight of God in Glory But this is the Consolation of Believers they shall not stay long for their kingdom 't is but winking and they shall see God it will be a blessed change to a Believer from a Desert to a Paradise from a bloody battle to a victorious Crown and a sudden Change no sooner did Lazarus dye but he had a Convoy of Angels to conduct his Soul to the kingdom of Glory You who now are full of bodily Diseases scarce a well day Psal. 31.10 My Life is spent with Grief be of good Comfort you may be happy before you are aware before another Week or Month be over you may be in the kingdom of Glory and then all tears shall be wiped away 2. The Glory in the kingdom of Heaven will be fully perfected at the Resurrection and general day of Judgment then the Bodies and Souls of Believers will be re-united what Joy will there be at the Re-union and meeting together of the Soul and Body of a Saint O what a welcome will the Soul give to the Body O my dear Body thou didst oft joyn with me in Prayer and now thou shalt joyn with me in Praise thou wert willing to suffer with me and now thou shalt reign with me thou wert sown a vile Body but now thou art made like Christs Glorious Body we were once for a time divorc'd but now we are married and Crowned together in a kingdom and shall mutually congratulate each others Felicity 5. Quest. Wherein appears the Certainty and infallibility of this Kingdom of Glory Resp. That this blessed kingdom shall be bestowed on the Saints is beyond all Dispute 1. God hath promised it Luke 12.32 It is your Fathers good pleasure to give you a Kingdom Luke 22.29 I appoint unto you a Kingdom Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bequeath it as my last Will and Testament Hath God promised a kingdom and will he not make it good Gods promise is better then any Bond Tit. 1.2 In hope of eternal Life which God that cannot lye hath promised The whole Earth hangs upon the Word of Gods Power and cannot our Faith hang upon the Word of his Promise 2. There is a Price laid down for this kingdom Heaven is not only a kingdom which God hath promised but which Christ hath purchased 'T is called a purchased Possession Eph. 1.14 Though this kingdom is given us freely yet Christ bought it with the Price of his blood Christs blood is an Heaven-procuring blood Heb. 10.19 Having boldness to enter into the Holiest i. e. into Heaven by the blood of Iesus Crux Christi Clavis Paradisi Christs blood is the key that opens the Gates of Heaven to us should not the Saints have this kingdom then Christ would lose his Purchase Christ on the Cross was in hard Travail Isa. 13.11 he travailed to bring forth Salvation to the Elect should not they possess the kingdom when they dye Christ should lose his Travail all his Pangs and Agonies of Soul upon the Cross should be in vain 3. Christ prays that the Saints may have this kingdom settled upon them Iohn 17.24 Father I will that they also whom thou hast given me be with me where I am i. e. in Heaven This is Christs Prayer that the Saints may be with him in his kingdom and be bespangled with some of the Beams of his Glory now if they should not go into this heavenly kingdom then Christs Prayer would be frustrated but that cannot be for he is Gods Favourite Iohn 11.42 I know thou hearest me alwaies and besides what Christ prays for he hath power to give Observe the manner of Christs Prayer Father I will Father there he prays as Man I will there he gives as God 4. The Saints must have this blessed kingdom by vertue of Christs Ascension Iohn 20.17 I ascend to my Father and your Father to my God and to your God Where lies the comfort of this here it lies Jesus Christ ascended to take Possession of heaven for all Believers as an Husband takes up Land in another Country in the behalf of his Wife so Christ went to take possession of heaven in the behalf of all Believers Iohn 14.2 I go to prepare a place for you My Ascension is to make all things ready against your coming I go to prepare the heavenly Mansions for you The Flesh that Christ hath taken into heaven is a sure Pledge that all our Flesh and Bodies shall be where he is ere long Christ did not ascend to heaven as a private Person but as a publick Person for the good of all Believers his Ascension was a certain Fore-runner of the Saints ascending into heaven 5. The Elect must have this blessed kingdom in regard of the previous Works of the Spirit in their hearts they have the beginning of the kingdom of heaven in them here Grace is heaven begun in the Soul besides God gives them primitias spiritus the first Fruits of the Spirit Rom. 8.23 These First-fruits are the Comforts of the Spirit the First-fruits under the Law were a certain sign to the Jews of the full Crop or Vintage which they should after receive The First-fruits of the Spirit consisting in Joy and Peace do assure the Saints of the full Vintage of Glory they shall be ever reaping in the kingdom of God and the Saints in this Life are said to have the earnest of the Spirit in their hearts 2 Cor. 5.5 as an earnest is part of Payment and an assurance of Payment in full to be made in due Time So Gods Spirit in the hearts of Believers giving them his Comforts bestows on them an earnest or tast of Glory which doth further assure them of that full Reward which they shall have in the kingdom of heaven 1 Pet. 1.8 believing ye rejoyce there is the earnest of heaven Verse 9. receiving the end of your Faith Salvation there is the full Payment 6. The Elect must have this blessed Kingdom by virtue of their Coalition and Vnion with Jesus Christ. They are Members of Christ therefore they must be where their Head is Indeed the Arminians hold that a justified person may fall from Grace and so his Union with Christ may be dissolved and the Kingdom lost but I would demand of them can Christ lose a
Member of his body then he is not perfect and if Christ may lose one Member of his Body why not as well all by the same reason and so he shall be an head without a Body but be assured a Believers Union with Christ cannot be broken and so long he cannot be hindred of the kingdom Iohn 17.12 what was said of Christs natural Body is as true of his Mistical Iohn 10.39 A bone of him shall not be broken Look how every Bone and Limb of Christs natural Body was raised up out of the Grave and carried into Heaven So shall every Member of his Mistical Body be carried up into Glory 7. We read of some who have been translated into this Kingdom Paul had a sight of it for he was caught up into the third Heaven 2 Cor. 12. and the converted Thief on the Cross was translated into Glory Luke 23.43 This day shalt thou be with me in Paradise By all that hath been said it is most evident That Believers have a glorious Kingdom laid up for them in reversion and that they shall go to this Kingdom when they dye There are none doubt of the certainty of the Heavenly Kingdom but such as doubt of the Verity of Scripture 6. Quest. Why we should so earnestly pray for this Heavenly Kingdom Thy Kingdom come Resp. 1. Because it is a kingdom worth praying for it exceeds the glory of all earthly kingdoms it hath Gates of Pearl Rev. 21.21 We have heard of a Cabinet of Pearl but when did we hear of Gates of Pearl In that Kingdom is the Bed of Love the Mountains of Spices there are the â—herubims not to keep us out but to welcome us into the Kingdom Heaven is a Kingdom worth praying for there 's nothing wanting in that Kingdom which may compleat the Saints happiness for wherein doth Happiness consist Is it in knowledge We shall know as we are known Is it in Dainty Fare We shall be at the Marriage-Supper of the Lamb Is it in rich Apparel We shall be clothed in long White Robes Is it in delicious Musick We shall hear the Quire of Angels singing Is it in Dominion We shall reign as Kings and judge Angels Is it in Pleasure We shall enter into the Ioy of our Lord. Sure then this Kingdom is worth praying for Thy Kingdom come Would God give us a Vision of Heaven a while as he did Stephen who saw Heaven opened Act. 7.56 We should fall into a Trance and being a little recovered out of it how importunately would we put up this Petition Thy Kingdom come 2. We must pray for this kingdom of Glory because God will not bestow this kingdom on any without Prayer Rom. 2.7 They who seek for Glory and Immortality and how do we seek but by Prayer God hath promised a kingdom and we must by Prayer put the Bond in suit God is not so lavish as to throw away a Kingdom on them who do not ask it and certainly if Christ himself who had merited Glory did yet pray for it Iohn 17.5 Now O Father Glorify me with thy own self How much more ought we to pray for the Excellent Glory who have this Kingdom granted as a Charter of Gods meer Grace and Favour 3. We must pray that the kingdom of Glory may come that by going into it we may make an end of sinning I think sometimes what a blessed time it will be never to have a sinful thought more though we must not pray Thy Kingdom come out of discontent because we would be rid of the troubles and crosses of this Life This was Ionahs fault he would dye in a pet because God took away his gourd Lord saith he take away my life too Ionah 4.8 But we must pray Thy Kingdom come out of an holy design that the fetters of corruption may be pulled off and we may be as the Angels those Virgin Spirits who never sin This made the Church pray Rev. 22.20 Veni Domine Iesu. 4. Because that all Christs enemies shall be put under his feet the Devil shall have no more power to tempt nor wicked Men to persecute the Antichristian-Hierarchy shall be pulled down and Sions Glory shall shine as a lamp and the Turkish strength shall be broken 5. We must pray earnestly that the kingdom of Glory may come that we may see God face to face and have an interrupted and eternal communion with him in the Empyrean Heaven Moses desired but a glimpse of Gods Glory Exod. 33.18 how then should we pray to see him in all his embroidered Robes of Glory when he shall shine ten thousand times brighter than the Sun in its Meridian splendour Here in this Life we do rather desire God than enjoy him how earnestly therefore should we pray Thy Kingdom of Glory come The beholding and enjoying God will be the Diamond in the Ring the very Quintessence of Glory And must we pray Thy Kingdom come how then are they ever like to come to Heaven who never pray for it Though God gives some prophane persons Daily Bread who never pray for it yet he will not give them a kingdom who never pray for it God may feed them but he will never crown them VSE I. Of Information 1. Branch From all this you see then that there is nothing within the whole sphere of Religion imposed upon unreasonable terms when God bids us serve him it is no unreasonable request he will out of Free-Grace inthrone us in a kingdom When we hear of Repentance steeping our Souls in brinish tears for sin or of Mortification beheading our king sin we are ready to grumble and think this is hard and unreasonable But do we serve God for nought Is it not infinite bounty to reward us with a Kingdom This Kingdom is as far above our thoughts as it is beyond our deserts No man can say without wrong to God that he is an hard Master though he sets us about hard work yet he is no hard Master God gives double pay he gives great vails in his service sweet Joy and Peace and a great reward after an eternal weight of Glory God gives the Spring flowers and a Crop he settles upon us such a Kingdom as exceeds our Faith Praemium quod Fide non attingitur Aug. Such as mortal eye hath not seen nor can it enter into the heart of man to conceive 1 Cor. 2.9 Alas what an infinite difference is there between Duty enjoyned and the Kingdom prepared What is the shedding of a Tear to a Crown So that Gods commands are not grievous 1 Ioh. 5.3 our service cannot be so hard as a Kingdom is sweet 2. Br. See hence the Royal Bounty of God to his Children that he hath prepared a Kingdom for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys A Kingdom bespangled with Glory It is infinitely above the Model we can draw of it in our Thoughts The Painter going to draw the Picture of Helena as not being able to draw her Beauty
would not come short of this Heavenly Kingdom let us be much in the exercise of Self-denyal Matth. 16.24 If any man will come after me let him deny himself He who would go to Heaven must deny self-righteousness Cavendum est a propria justitia Phil. 3.9 That I may be found in him not having my own righteousness The Spider weaves a web out of her own Bowels an Hypocrite would spin a web of Salvation out of his own Righteousness We must deny our Civility in point of Justification Civility is a good staff to walk with among Men but it is a bad ladder to climb up to Heaven We must deny our holy things in point of Justification Alas how are our Duties checkered with Sin Put Gold in the fire and there comes out dross our most golden services are mixed with unbelief Deny self-righteousness use Duty but trust to Christ. Noahs Dove made use of her wings to fly but trusted to the Ark for safety Let Duties have your diligence but not your confidence Self-denyal is via ad regnum there is no getting into Heaven but through this strait gate of self-denyal 2. The second means for the obtaining of the Kingdom is serious Consideration Most Men fall short of Heaven for want of Consideration 1. Consideration We should often consider what a Kingdom Heaven is 'T is called Regnum paratum a Kingdom prepared Matth. 25.34 which implyes something that is rare and excellent God hath prepared in his Kingdom such things as eye hath not seen nor ear heard 1 Cor. 2.9 Heaven is beyond all hyperbole In particular in this Coelestial Kingdom are two things 1. A stately Pallace 2. A Royal Feast 1. A stately Pallace 1. It is large and hath several stories for the dimensions of it it is twelve thousand furlongs Rev. 21.15 or as it is in some Greek Copies twelve times twelve thousand furlongs a finite number put for an infinite no Arithmetician can number these furlongs Though there be an innumerable company of Saints and Angels in Heaven yet there is infinitely enough room to receive them 2. The Pallace of this Kingdom is lucid and transparent 't is adorned with light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light is sweet Hell is a dark dungeon but the Pallace above is bespangled with light Col. 1.12 Such illustrious beams of Glory shine from God as shed a brightness and splendour upon the Empyrean Heaven 3. This Pallace of the Kingdom is well scituated for a good Air and a pleasant prospect There is the best Air which is perfumed with the odours of Christs Oyntments and a most pleasant prospect of the bright Morning-Star 4. The Pallace is rich and sumptuous it hath Gates of Pearl Rev. 21.21 it is enriched with white Robes and Crowns of Glory and this Pallace never falls to decay and the dwellers in it never dye Rev. 22.5 They shall reign for ever and ever 2. A Royal Feast It is called The marriage supper of the lamb Rev. 19.9 which Bullinger and Gregory the great understand of the magnificent Supper prepared in the Kingdom of Heaven A Glorious Feast it will be in respect of the Founder God the Glorified Saints shall feast their eyes with Gods Beauty and their hearts with his Love a delicious Feast it will be in respect of the festivity and holy Mirth What Joy when there shall be the Anthems and Triumphs of Glorified Spirits when Saints and Angels shall twist together in an inseparable union of Love and lye in each others sweet embraces a Royal Banquet it shall be where there is no surfeit because continually a fresh course served in The serious Consideration what a Kingdom Heaven is would be a means to quicken our endeavour in the pursuit after it What causeth Men to make Voyages to the Indies but the consideration of the Gold and Spices which are to be had there did we survey and contemplate the Glory of Heaven we should soon take a Voyage and never leave till we had arrived at the Coelestial Kingdom 2. Consideration How it will trouble you if you should perish to think you came short of Heaven for want of a little more pains The Prophet Elisha bid the King of Israel smite the ground six times and he smote but thrice and stayed 2 Kings 13.19 and he lost many Victories by it So when a Man shall think thus I did something in Religion but did not do enough I prayed but it was coldly I did not put coals to the Incense I heard the Word but did not meditate on it I did not chew the end I smote but thrice and I should have smitten six times had I taken a little more pains I had been happy but I have lost the Kingdom of Heaven by short shooting The consideration how terrible the thoughts of this will be that we should lose Heaven for want of a little more pains will be a means to spur on our sluggish hearts and make us more diligent to get the Kingdom 3. The third means for the obtaining this Kingdom is to keep up Daily Prayer Psal. 109.4 I give my self to Prayer Prayer inflames the affections and oyls the wheels of the endeavour Prayer prevails with God it unlocks his Bowels and then he unlocks Heaven all that have got to Heaven have crept thither upon their knees The Saints now in Heaven have been Men of Prayer Daniel prayed three times a day Iacob wrestled with God in Prayer and as a Prince prevailed this Prayer must be fervent else it is thuribulum sine prunis as Luther a Golden Censer without Fire O follow God with Prayers and Tears say as Iacob to the Angel Gen. 32.26 I will not let thee go except thou bless me Prayer vincit invincibilem Luther it conquers the Omnipotent Elijah by Prayer opened Heaven by ardent and constant Prayer Heaven is at last opened to us 4. If you would obtain the Heavenly Kingdom get a love to Heaven Love puts a Man upon the use of all means to enjoy the thing loved He that loves the World how active is he he will break his sleep and peace for it he that loves Honour what hazards will he run he will swim to the crown in Blood Iacob loved Rachel and what would not he do though it were serving a two seven years Apprenticeship for obtaining her Love carries a Man out violently to the Object loved Love is like Wings to the Bird like Sails to the Ship it carries a Christian full sail to Heaven Heaven is a place of Rest and Joy 't is Paradise and will you not love it Love Heaven and you cannot miss it Love breaks through all opposition it takes heaven by storm Love though it labour is never weary it is like the Rod of Myrtle in the Travellers hand which makes him fresh and lively in his travel and keeps him from being weary 5. If you would obtain the Kingdom of Heaven make Religion your business What a Man looks upon as
a means to bring us thither 18. The last means for obtaining the Heavenly Kingdom is Perseverance in Holiness Rev. 2.10 Be thou faithful unto death and thou shalt receive the Crown of Life In Christians non initia sed finis laudantur Hierom. 1. Is there such a thing as persevering 2. How doth a Christian come to persevere 3. What are the Incouragements 4. What Helps 1. Is there such a thing as persevering till we come to Heaven The Arminians deny it and truly that any one holds out to the Kingdom is a wonder if you consider 1. What a world of Corruption is mingled with Grace Grace is apt to be stifled as the Coal to be choaked with its own ashes Grace is oft like a Spark in the Sea 't is a wonder it is not quenched 'T is a wonder sin doth not do to Grace as sometime the Nurse to the Child overlay it that it dye so that this Infant of Grace is not smothered 2. The Implacable malice of Satan he denies that we should have a Kingdom when he himself is cast out it cuts him to the heart to see a piece of dust and clay be made a bright Star in Glory and he himself an Angel of Darkness he will Acheronta movere move all the Powers of Hell to hinder us from the Kingdom he spits his Venome shoots his fiery Darts raiseth a storm of persecution yea and prevails against some Rev. 12.4 There appeared a great red Dragon and his Tail drew the third part of the Stars of Heaven and did cast them to the Earth By the Dragon is meant the Heathenish Empire now when his Tail cast so many to the Earth it is a wonder that any of the Stars keep fixed in their Orb. 3. The Blandishments of Riches The Young man in the Gospel went very far thou art not far from the Kingdom of God but he had rich Possessions and these golden weights hindred him from the Kingdom Luke 18.23 Ionathan pursued the Battle till he came at the Honey-comb and then he stood still 1 Sam. 14.27 Many are forward for Heaven till they tast the sweetness of the World but when they come at the Honey-comb then they stand still and go no further Faenus pecuniae funus animae Those who have escaped the Rocks of gross sins yet have been cast away upon the Golden Sands What a wonder therefore that any doth hold on till he comes to the Kingdom 4. A wonder any holds out in Grace and doth not tire in his march to Heaven if you consider the difficulty of a Christians Work he hath no time to lye fallow he is either watching or fighting nay a Christian is to do those Duties which to the eye of sence and reason seem inconsistent While a Christian doth one duty he seems to cross another e. g. he must come with holy boldness to God in Prayer yet must serve him with fear he must mourn for sin yet rejoyce he must be contented yet covet 1 Cor. 12.32 contemn Mens Impieties yet reverence their Authority What difficult work is this a wonder any Saint arrives at the Heavenly Kingdom to this I might add the evil Examples abroad which are so atractive we may say the Devils are come among us in the likeness of Men what a wonder is it that any Soul perseveres till it comes to the Kingdom of Heaven but as great a wonder as it is there is such a thing as perseverance a Saints perseverance is built upon three immutable Pillars 1. Gods Eternal Love We are inconstant in our Love to God but he is not so in his Love to us Ier. 31.9 I have loved thee with an everlasting Love a havath gnolam with a Love of Eternity Gods Love to the Elect is not like a Kings Love to his Favourite when it is at the highest Spring-Tide it soon ebbs but Gods Love is eternized God may desert not disinherit he may change his Love into a Frown not into hatred he may alter his Providence not his decree When once the Sun-shine of Gods Electing Love is risen upon the Soul it never sets finally 2. A Saints Perseverance is built upon the Covenant of Grace 〈◊〉 a firm impregnable Covenant This you have in the words of the sweet Singer of Israel 2. Sam. 23.5 God hath made with me an everlasting Covenant ordered in all things and sure 'T is a sweet Covenant that God will be our God the marrow and quintessence of all Blessing and it is a sure Covenant that he will put his Fear in our heart and we shall never depart from him Ier. 32.40 This Covenant is inviolable cannot be broken indeed sin may break the Peace of the Covenant but it cannot break the Bond of the Covenant 3. The third Pillar Perseverance is built upon is the Mistical Union Believers are incorporated into Christ they are knit to him as Members to the Head by the Nerve and Ligament of Faith that they cannot be broken off Eph. 5.23 What was once said of Christs natural Body is as true of his mistical Body Iohn 19.36 A bone of it shall not be broken As it is impossible to sever the Leaven and the Dough when they are once mingled so it is impossible when Christ and Believers are once united ever by the Power of Death or Hell to be separated How can Christ lose any Member of his Body and be perfect You see on what strong Pillars the Saints Perseverance is built 2 Quest. How doth a Christian hold on till he comes to the Kingdom How doth he persevere Resp. 1. Auxilio Spiritus God carries on a Christian to perseverance by the Energy and vigorous working of his Spirit The Spirit maintains the Essence and Seed of Grace it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up the Sparks of Grace into an holy Flame Spiritus est Vicarius Christi Tertul. 't is Christs Deputy and Proxy is it every day at work in a Believers heart exerting Grace into Exercise and ripening it into perseverance The Spirit doth carve and polish the Vessels of Mercy and make them fit for Glory 2. Christ causeth perseverance and carries on a Saint till he comes to the Heavenly Kingdom vi orationis by his Intercession Christ is an Advocate as well as a Surety he prays that the Saints may arrive safe at the Kingdom Heb. 7.25 Wherefore he is able to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost i. e. perfectly seeing he ever liveth to make Intercession for them that Prayer he made for Peter on Earth he prays now in Heaven for the Saints that their Faith fail not Luke 22.32 that they may be with him where he is Iohn 17.24 and sure if he pray that they may be with him in his Kingdom they cannot perish by the way Christs Prayer is efficacious if the Saints Prayers have so much force and prevalency in them Iacob had power with God and as a Prince prevailed Hos. 12.4 By Prayer Eliah unlocked
may give his Soldier Armour but not strength Faith partakes of Christs strength and Faith gets strength from the promise as the Child by sucking the Breast gets strength so doth Faith by sucking the Breast of the Promise hence Faith is such a wonder working Grace and enables a Christian to persevere 3. If you would hold out to the Kingdom set before your Eyes the Examples of those Noble Heroick Saints who have persevered to the Kingdom Vivitur Exemplis Examples have more influence upon us then Precepts Iob 23.11 12. My Foot hath held his steps Though the way of Religion hath Flints and Thorns in it yet my Foot hath held his steps I have not fainted in the way nor turn'd out of the way Daniel held on his Religion and would not intermit Prayer though he knew the writing was signed against him and a Prayer might cost him his life Dan. 6.10 The blessed Martyrs persevered to the Kingdom through Sufferings Saunders that holy Man said Welcome the Cross of Christ my Saviour began to me in a bitter Cup and shall I not pledge him Another Martyr kissing the Stake said I shall not lose my Life but change it for a better instead of Coals I shall have Pearls What a spirit of gallantry was in these Saints let us learn Constancy from their Courage A Souldier seeing his General fight valiantly is animated by his Example and hath new Spirits put into him 4. Let us add fervent Prayer to God that he would inable us to hold out to the Heavenly Kingdom Psal. 119.117 Hold thou me up and I shall be safe Let us not presume on our own strength When Peter cryed to Christ on the water Lord save me then Christ took him by the hand Matth. 14.30 but when he grew confident of his own strength then Christ let him fall O pray to God for auxiliary Grace The Child is safe when held in the Nurses armes so are we in Christs armes Let us pray that God will put his fear in our hearts that we do not depart from him and that Prayer of Cyprian Domine quod caepisti perfice ne in portu naufragium accidat Lord perfect that which thou hast begun in me that I may not suffer shipwrack when I am almost at the haven 3. Branch Let us press forward with the greatest diligence to this Kingdom And here let me lay down some powerful Perswasives or Divine Arguments to make you put to all your strength for the obtaining this blessed Kingdom 1. This is the great errand for which God hath sent us into the World to prepare for this Heavenly Kingdom Matth. 6.33 Seek ye first the kingdom of God First in time before all things and first in affection above all things Great care is taken for the atchieving Worldly things Matth. 6.25 To see people labouring for the earth as Ants about a Molehill would make one think this were the only errand they came about But alas what is all this to the Kingdom of Heaven I have read of a devout Pilgrim travelling to Ierusalem who passing through several Cities where he saw many stately Edifices Ware and Monuments he would say I must not stay here this is not Jerusalem So when we enjoy Worldly things Peace and Plenty and have our presses burst out with new Wine we should say to our selves this is not the Kingdom we are to look after this is not Heaven 'T is Wisdom to remember our errand It will be but sad upon a Death-bed for a Man to think he was busying himself only about trifles playing with a feather and neglected the main thing he came into the World about 2. The seeking after the Heavenly Kingdom will be judged most prudent by all Men at last Those who are regardless of their Souls now will before they dye wish they had minded Eternity more when Conscience is awakened and Men begin to come to themselves Now what would they give for the Kingdom of Heaven How happy were it if Men were of the same mind now as they will be at Death Death will alter Mens opinions then those who did most slight and disparage the wayes of Religion will wish their time and thoughts had been taken up about the excellent Glory At Death Mens eyes will be opened and they will see their folly when it is too late If all Men even the worst will wish at last they had minded the Kingdom of Heaven why should not we do that now which all will wish they had done when they come to dye 3. This Kingdom of Heaven deserves our utmost pains and diligence it is Glorious beyond Hyperbole Suppose Earthly Kingdoms more magnificent than they are their Foundations of Gold their Walls of Pearl their Windows of Sapphire yet they are not comparable to the Heavenly Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. If the Pavement of it be bespangled with so many bright shining Lights glorious Stars what is the Kingdom it self 1 Iohn 3.2 It doth not yet appear what we shall be This Kingdom exceeds our Faith How sublime and wonderful is that place where the blessed Deity shines forth in his immense Glory infinitely beyond the comprehension of Angels 1. The Kingdom of Heaven is a place of Honour there are the glorious Triumphs and sparkling Crowns In other Kingdoms there is but one King but in Heaven all are Kings Rev. 1.6 Every Saint glorified partaker of the same Glory as Christ doth Iohn 17.22 The glory thou hast given me I have given them 2. This Kingdom is a place of Joy Matth. 25.21 Enter thou into the joy of thy Lord. To have a continual aspect of Love from Gods face to be crowned with Immortality to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God to drink of the Rivers of Pleasure for ever this will cause Raptures of Joy Sure it deserves our utmost pains in pursuing and securing this Kingdom Iulius Caesar coming towards Rome with his Army and hearing the Senate and People fled from it said They that will not fight for this City what City will they fight for If we will not take pains for the Kingdom of Heaven what Kingdom will we take pains for It was the speech of the Spies to their Brethren Iudg. 18.9 We have seen the land and behold it is very good and are ye still be not slothful to go and to enter to possess the land We have had a lively description of the Glory of Heaven we find the Kingdom is very good why then do we sit still Why do we not operam navare put forth our utmost zeal and industry for this Kingdom The diligence of others in seeking after Earthly Kingdoms shames our coldness and indifferency in pursuing after the Kingdom of Heaven 4. The time we have to make sure of the Heavenly Kingdom is very short and uncertain take heed it doth not slip away before you have prepared for the Kingdom Time passeth on apace Cito pede praeterita vita
delight in duty he doth it rather out of fear of Hell then Love to God when he doth do Gods will yet it is against his will Virtus nolentium nulla est Cain brought his Sacrifice but grudgingly his worship was rather a Task then an Offering rather Pennance then Sacrifice he did Gods will but against his will we must be carried upon the wings of Delight in every Duty Israel were to blow the Trumpets when they offered Burnt-Offerings Numb 10.10 blowing the Trumpets was to show their Joy and Chearfulness in serving God we must read and hear the word with Delight Ier. 15.16 Thy Word was found and I did eat it and it was unto me the Ioy and Rejoycing of my heart A pious Soul goes to the word as to a Feast or as one would go with delight to hear Musick Sleidan reports that the Protestants in France had a Church they called Paradise because when they were in the House of God they thought themselves in Paradise The Saints flock as Doves to the windows of Gods House Isa. 60.8 who are these that flock as Doves to the windows not that a truly regenerate Person is always in the same chearful temper of Obedience he may sometimes find an indisposition and weariness of Soul but his weariness is his burden he is weary of his weariness he prays weeps useth all means to regain that alacrity and freedom in Gods Service that he was wont to have This is to do Gods will acceptably when we do it willingly 't is this crowns all our Services delight in duty is better then duty the Musician is not commended for playing long but well 't is not how much we do but how much we love Psal. 119.97 O how love I thy Law Love is as Musk among Linnen that perfumes it Love perfumes Obedience and makes it go up to Heaven as Incense this is doing Gods will as the Angels in Heaven do it they are ravished with delight while they are praising God therefore the Angels are said to have Harps in their Hands Rev. 15.2 as a sign of their chearfulness in Gods Service 4. VVe do Gods will as the Angels in Heaven when we do Gods VVill fervently sine remissione Rom. 12.11 Fervent in spirit serving God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor from vvater when it seeths and boils over so our Affections should boil over in zeal 〈◊〉 fervency the Angels serve God vvith fervour and intenseness the Angels are called Seraphims from an Hebrew word vvhich signifies to burn to shovv hovv the Angels are all on fire Psal. 104.4 they burn in Love and Zeal in doing Gods will Grace turns a Saint into a Seraphim Aaron must put burning Coals to the Incense Exod. 16.12 Incense was a Type of Prayer burning Coals of Zeal to show that the fire of zeal must be put to the Incense of prayer Formality starves Duty when we serve God dully and coldly is this like the Angels Duty without fervency is as a Sacrifice without fire we should ascend to Heaven in a fiery Chariot of Devotion 5. VVe do Gods VVill as the Angels in Heaven when we give God the best in every Service Numb 18.29 Out of all your Gifts ye shall offer of all the best thereof Numb 28.7 In the holy place shalt thou cause the strong Wine to be poured unto the Lord for a drink-Offering The Jews might not offer to the Lord wine that vvas small or mixed but the strong wine to imply that we must offer to God the best the strongest of our affections if the Spouse had a Cup more juicy and spiced Christ should drink of that Cant. 8.2 I would cause thee to drink of spiced Wine of the juice of my Pomgranate Thus the Angels in Heaven do Gods Will they serve him in the best manner they give him their Seraphick high stringed Praises he who loves God gives him the Cream of his Obedience God challenged the fat of all the Sacrifice as his due Lev. 3.16 Hypocrites care not what Services they bring to God they think to put him off with any thing they put no Cost in their Duties Gen. 4.3 Cain brought of the fruit of the Ground The Holy Ghost took notice of Abel's Offering that it was costly he brought of the Firstlings of his Flock and of the Fat thereof Gen. 4.4 bâ—t when he speaks of Cain's Offering he only saith he brought of the Fruit of the Ground Then we do Gods VVill aright when we do offer Pinguia we dedicate to him the best Domitian would not have his Image carved in VVood or Iron but in Gold God will have the best we have golden Services 6. VVe do Gods VVill as the Angels in Heaven when we do it readily and swiftly the Angels do not dispute or reason the Case but assoon as they have their Charge and Commission from God they immediately obey and to show how ready they are to execute Gods VVill the Cherubims representing the Angels are described with VVings to show how swift and forward they are in their Obedience it is as if they had wings Dan. 9.21 The Man Gabriel that was an Angel being caused to fly swiftly Thus should we do Gods VVill as the Angels assoon as ever God speaks the VVord vve should be ambitious to obey alas how long is it sometimes eâ—e we can get leave of our hearts to go to a Duty Christ went more readily ád Crucem then we to the Throne of Grace how many disputes and excuses have we is this to do Gods VVill as the Angels in Heaven do it O let us shake off this backwardness to Duty as Paul shook of the Viper nescit tarda molimina Spiritus sancti gratia Zeck 5.9 I saw two Women and the wind was in their wings VVings are swift but wind in the wings great swiftness such readiness should be in our Obedience as Peter assoon as ever Christ commanded him to let down his Net at Christs VVord he presently let down the Net and you know what success he had Luke 5.4 It vvas prophesied of such as vvere brought home to Christ Psal. 18.44 Assoon as they hear of me they shall obey me 7. We do Gods VVill as the Angels in Heaven when we do it constantly the Angels are never weary of doing Gods VVill they serve God day and night Rev. 7.17 thus must we imitate the Angels Psal. 106.3 Blessed is he that doth Righteousness at all times Constancy crowns Obedience non cepisse sed perfecisse virtutis est Cypr. our Obedience must be like the Fire of the Altar which was continually kept burning Lev. 6.13 Hypocrites soon give over doing Gods Will like the Chrisolite which is of a golden Colour in the Morning it is very bright to look on but towards Evening it grows dull and hath lost its splendor VVe should continue in doing Gods VVill because of that great loss that will befal us if we give over doing Gods VVill. 1. A loss of Honour Rev. 3.11
tears Rev. 7.17 3. God hath given thee Grace Grace is the rich embroidery and workmanship of the Holy Ghost it is the sacred Unction 1 Iohn 2.27 The Graces are a Chain of Pearl to adorn and Beds of Spices which make us a sweet odour to God Grace is a distinguishing Blessing Christ gave Iudas his Purse but not his Spirit may not this quiet the Heart in Affliction and make it say Thy Will be done Lord thou hast given that Jewel which thou bestowest only on the Elect. Grace is a seal of thy Love it is both Food and Cordial it is an earnest of Glory 9. Consideration When God intends the greatest Mercy to any of his People he brings them low in Affliction God seems to go quite cross to Sense and Reason when he intends to raise us highest he brings us lowest As Moses Hand before it wrought Miracles was Leprous and Sarahs Womb before it brought forth the Son of the Promise was Barren God brings us low before he raiseth us as Water is at the lowest ebb before there is a Spring tyde 1. It is true in a Temporal Sense When God would bring Israel to Canaan a Land flowing with Milk and Honey he first leads them through a Sea and a Wilderness when God intended to advance Ioseph to be the second Man in the Kingdom he casts him first into Prison and the Irons entred into his Soul Psal. 105.18 God usually lets it be darkest before the Morning-Star of deliverance appears 2. It is true in a Spiritual Sense When God intends to raise a Soul to Spiritual Comfort he first layes it low in desertion Isa. 12.1 as the Limner layes his dark colour first and then layes his gold colour on it so God first layes the Soul in the dark of desertion and then he layes his golden colour of Joy and Consolation May not this make us chearfully submit and say Thy Will be done Perhaps now God afflicts me he is about to raise me he intends me a greater Mercy than I am aware of 10. Consideration The excellency of this frame of Soul to lye at Gods feet and say Thy Will be done 1. A Soul that is melted into Gods Will shows variety of Grace As the holy Oyntment was made up of several Aromatick Spices Myrrh Cinnamon Cassia Exod. 30.23 so this sweet temper of Soul submission to Gods Will in Affliction hath in it a mixture of several Graces In particular it is compounded of three Graces Faith Love Humility 1. Faith Faith believes God doth all in Mercy that Affliction is to mortifie some Sin or exercise some Grace that God corrects in Love and Faithfulness Psalm 119.75 the belief of this causeth submission of Will to God 2. Love Love thinks no evil 1 Cor. 13.5 Love takes all God doth in the best sense it hath good thoughts of God this causeth submission Thy Will be done Let the Righteous God smite me saith Love it shall be a kindness yea it shall be an excellent oyl which shall not break my head 3. Humility The humble Soul looks on its Sins and how it hath provoked God he saith not his Afflictions are great but his Sins are great this makes him lye at Gods feet and say I will bear the indignation of the Lord because I have sinned against him Micah 7.9 Thus a submissive frame of Heart is full of grace it is compounded of several graces it pleaseth God to see so many graces at once sweetly exercised he saith of such a Christian as David of Goliahs Sword 1 Sam. 21.9 None like that give it me 2. He who puts his fiat placet to Gods Will and saith Thy Will be done shows not only variety of grace but strength of grace It argues much strength in the Body to be able to endure hard weather yet not be altered by it so to endure hard tryals yet not faint or fret shows more than ordinary strength of grace You that can say you have brought your Wills to Gods Gods VVill and yours agree as the Copy and the Original let me assure you you have out-strip'd many Christians who perhaps shine in an higher orb of knowledge than you To be content to be at Gods dispose to be any thing that God will have us shows a noble heroick Soul It is reported of the Eagle it is not like other Fowls they when they are hungry make a noise the Ravens cry for food but the Eagle is never heard to make a noise though it wants meat and it is from the nobleness and greatness of its Spirit The Eagle is above other Fowls and hath a Spirit suitable to its Nature so it is an argument of an holy gallantry and magnitude of Spirit that whatever cross Providences befal a Christian he doth not cry and whine as others but is silent and lyes quietly at Gods feet Here 's much strength of Grace in such a Soul nay the height of Grace VVhen Grace is crowning it is not so much to say Lord Thy Will be done but when Grace is conflicting and meets with crosses and tryals now to say Thy Will be done is a glorious thing indeed and prepares for the garland of honour 11. Consideration Persons are usually better in Adversity than Prosperity therefore stoop to Gods VVill. A prosperous condition is not alwayes so safe 't is true it is more pleasing to the Palate and every one desires to get on the warm side of the hedge where the Sun of Prosperity shines but it is not alwayes best In a prosperous Estate there is more burden many look at the shining and glittering of Prosperity but not at the burden Plus oneris 1. The burden of care therefore Christ calls Riches Cares Luke 8.14 A Rose hath its prickles so have Riches we think them happy that flourish in their Silks and Cloath of Gold but we see not the Troubles and Cares that attend them A Shooe may have Silver Lace on it yet pinch the Foot Many a Man that goes to his day-labour lives a more contented life than he that hath his Thousands per Annum Disquieting Care is the malus genius the evil Spirit that haunts the Rich Man When his Chests are full of Gold his Heart is full of Care how to encrease or how to secure what he hath gotten he is sometimes full of Care who he shall leave it to A large Estate like a long trailing garment is oft more troublesome than useful 2. In a prosperous Estate there is the burden of Account Such as are in high places have a far greater account to give to God than others Luke 12.48 Vnto whomsoever much is given of him shall be much required The more golden Talents any are intrusted with the more they have to answer for the more their Revenues the more their Reckonings God will say I gave you a great Estate what have you done with it how have you employed it for my Glory I have read of Philip King of Spain
his own Authority but as an Herald in Christ's Name pronounceth a man's pardon as it was with the Priest in the Law God did Cleanse the Leper the Priest only did Pronounce him clean so it is God who by his Prerogative doth forgive sin the Minister only pronounceth forgiveness to the sinner being Penitent Power to forgive sin authoritatively in ones own name was never granted to any mortal man A King may pardon a man's Life but not pardon his sin Popes Pardons are insignificant like Blanks in a Lottery good for nothing but to be torn Aphorism 3. Forgiveness of sin is purely an Act of God's Free-grace There are some Acts of God which declare his Power as making and governing the World other Acts that declare his Justice as punishing the Guilty other Acts that declare his Free-grace as pardoning of sinners Isa. 43.25 I am He that blotteth out sin for my own name sake As when a Creditor freely forgives a Debtor 1 Tim. 1.15 I obtained mercy Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all over besprinkled with Mercy When God pardons a sin he doth not pay a debt but give a Legacy Forgiveness is spun out of the Bowels of God's Mercy There is nothing we can do can deserve it It is not our Prayers or Tears or good Deeds can purchase pardon When Simon Magus would have bought the Gift of the Holy Ghost with Money Thy Money saith Peter perish with thee Acts 8.20 So they who think they can buy pardon of sin with their Duties and Alms their money perish with them Forgiveness is an Act of God's Free-grace here he displays the Banner of Love This is that will raise the Trophies of God's Glory and will cause the Saints Triumph in Heaven that when there was no Worthiness in them when they lay in their Blood God took pity on them and held forth the Golden Scepter of Love in forgiving Forgiveness is a golden Thread spun out of the Bowels of Free-grace Aphorism or Position 4. Forgiveness is through the Blood of Christ. Free-grace is the inward Cause moving Christ's Blood is the outward Cause meriting Pardon Ephes. 1.7 In whom we have Redemption through his Blood All Pardons are seal'd in Christ's Blood the Guilt of sin was infinite and nothing but that Blood which was of infinite Value could procure Forgiveness Object But if Christ laid down his Blood as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our Pardon then how can we say God freely forgives sin if it be by purchase how is it by Grace Answ. It was God's Free grace that found out a way of Redemption through a Mediator Nay God's Love appear'd more in letting Christ die for us than if he had forgiven us without exacting any satisfaction 2. It was Free-grace moved God to accept of the price paid for our sins That God should accept a Surety that one should sin and another suffer this was Free-grace So that forgiveness of sin though it be purchas'd by Christ's Blood yet it is by Free-grace Aphorism 5. In Forgiveness of sin God remits the guilt and penalty Remissa culpa remittitur poena Guilt is an Obligation to Punishment Guilt cries for Justice Now God in forgiving doth indulge the sinner as to the Penalty God seems to say to the sinner thus Tho' thou art fallen into the hands of my Justice and deservest to die yet I will take off the Penalty whatever is charged upon thee shall be discharged When God pardons a Soul he will not reckon with him in a purely vindictive way he stops the Execution of Justice Aphorism 6. By vertue of this Pardon God will no more call sin into remembrance Heb. 8.12 Their Sins and Iniquities will I remember no more God will pass an Act of Oblivion he will not upbraid us with former Unkindnesses When we fear God will call over our sins again after pardon look into this Act of Indemnity their Iniquities will I remember no more God is said therefore to blot out our Sin A man doth not call for a debt when he hath crossed the book When God pardons a man his former Displeasure ceaseth Hos. 14.4 Mine Anger is turned away Object But God is angry with his pardoned ones Answ. Tho' a Child of God after pardon may incur God's fatherly Displeasure yet God's Iudicial Wrath is removed tho' God may lay on the Rod yet he hath taken away the Curse Correction may befal the Saints but not Destruction Ps. 89.31 My loving kindness I will not take away Aphorism or Position 7. That sin is not forgiven till it be repented of Therefore they are put together Luke 24.47 Repentance and Remission Domine da poenitentiam posteà indulgentiam Fulgentius 9. Now in Repentance there are three main Ingredients and all these must be before Forgiveness 1. Contrition 2. Confession 3. Conversion 1. Contrition or brokenness of Heart Ezek. 7.16 They shall be like Doves of the Valleys all of them mourning every one for his Iniquity This Contrition or rending of the Heart is expressed sometimes by smiting on the Breast Luke 18.13 sometimes by plucking off the Hair Ezra 9.3 sometimes by watering the Couch Ps. 6.6 but all Humiliation is not Contrition Some have only pretended Sorrow for sin and so have missed of Forgiveness Ahab humbled himself his Garments were Rent not his Heart Quest. What is that Remorse and Sorrow which goes before Forgiveness of sin Answ. It is an Holy Sorrow it is a grieving for sin Quatenus sin as it is sin as it is a dishonouring of God and a defiling of the Soul Tho' there were no Sufferings to follow yet the true penitent would grieve for sin Ps 51.3 My sin is ever before me This Contrition goes before Remission Ier. 31.18 19. I repented I smote upon my Thigh is Ephraim my dear Son my Bowels are troubled for him I will surely have mercy upon him Ephraim is troubled for sinning and God's Bowels were troubled for Ephraim the Woman in the Gospel stood at Iesus's feet weeping and a pardon followed Luke 7.47 Wherefore I say her sins which are many are forgiven her The Seal is set upon the Wax when it melts God seals his Pardons upon melting Hearts 2. The second Ingredient into Repentance is Confession Ps. 51.4 Against thee thee only have I sinned this is not Auricular Confession This the Papists make a Sacrament and affirm that without Confession of all ones sins in the Ears of a Priest no man can receive forgivness of sin the Scripture is ignorant of it nor do we read of any General Councel til the Lateran Councel which was about twelve hundred Years after Christ did ever decree Auricular Confession Object But doth not the Scripture say Iam. 5.15 Confess your sins one to another Resp. This is absurdly brought for auricular Confession for by this the Priest must as well confess to the people as the people to the Priest The Sence of that place is in case of publick
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
under her Gen. 31.34 He knows God sees him which is more than if Men and Angels did behold him He avoids Complexion-sins Psal. 18.23 I was also upright before him and kept my self from my iniquity As in the Hive there is a Masâ—er-Bee so in the Heart there is a Master-Sin An heart without guile takes the Sacrificing-knife of Mortification and runs it through his Beloved-Sin 3. An heart without guile desires to know the whole mind and will of God An unsound heart is afraid of the Light lucifuga he is not willing to know his Duty A sincere Soul saith as Job 34.32 What I know not teach thou me Lord shew me what is my Duty and wherein I offend let me not sin for want of light what I know not teach thou me 4. An heart without guile is uniform in Religion He hath an equal eye at all God's Commands 1. He makes Conscience of private Duties he worships God in his Closet as well as in the Temple Iacob when he was alone wrestled with the Angel Gen. 32.3 4. So a Christian when he is alone wrestles with God in Prayer and will not let him go till he hath blessed him 2. He performs difficuâ—t duties wherein the heart and spirit of Religion lie and which do cross flesh and blood His is much in self-humbling and self-examining Vtitur specâ—lis magis quam perspicillis Sen. He rather useth the Looking-glass of the Word to look into his own heart than the broad Spectacles of Censure to spy the faults of others 5. An heart without Guile is true to God's interest 1. He grieves to see it go ill with the Church Nâ—hâ—miah though the King's Cup-bearer and Wine so near yet was sad when Sion's Glory was Eclipsed Nehem. 2.3 Like the Tree I have read of if any of the Leaves are cut the rest of the Leaves begin to shrink up themselves and for a time to hang down the head So a sincere Soul when God's Church suffers feels himself as it were touched in his own Person 2. He Rejoyceth to see the Cause of God get Ground To see Truth Triumph Pieâ—y lift up its head and the Flowers of Christ's Crown flourish This is an Heart without Guile it 's loyal and true to God's interest 6. An heart without Guile is Iust in his dealings As he is upright in his Words so he is upright in his Weights He makes Conscience of the Second Table as well as the First He is for Equity as well as Piety 1 Thessal 4.6 That no Man go beyond and defraud his Brother in any matter A sincere heart thinks he may as well Rob as Defraud His Rule is to do to others what he would have them do to him Matt. 7.12 7. An heart without Guile is True in his Promises His Word is as good as his Bond If he hath made a Promise though it be to his prejudice and doth intrench upon his Profit he will not go back The Hypocrite plays fast and loose flies from his word there 's no more binding him with Oaths and Promises than Sampson could be bound with green Wit hs Iudg. 16.7 A sincere Soul saith as Iephtha Judg. 11.3 5. I have opened my mouth to the Lord and I cannot go back 8. An Heart without Guile is faithful in his Friendship He is what he pretends his Heart goes along with his Tongue as a well-made Dial goes with the Sun He cannot Flatter and Hate Commend and Censure Counterfeiting of Love is Hypocrisie 'T is too usual to betray with a Kiss 2 Sam. 20.9 Ioab took Abner by the beard to kiss him and smote him in the fifth rib that he died Many deceive with Sugar Words Physicians use to judge of the Health of the Body by the Tongue if that look well the Body is in Health but we cannot judge of Friendship by the Tongue the Words may be full of Honey when the Heart hath the Gall of Malice Sure his heart is not true to God who is Treacherous to his Friend Thus you see what an Heart without guile is now to have such an Heart is a Sign sin is pardoned God will not impute Sin to him in whose Spirit is no Guile What a blessed thing is this not to have Sin imputed If our Sins be not imputed 't is as if we had no Sin Sins remitted are as if they had not been committed this is the blessing belongs to a sincere Soul God imputes not Iniquity to him in whose Spirit is no Guile 9. He whose sins are forgiven is willing to forgive others who have offended him Ephes. 4.32 Forgiving one another even as God for Christ's sake hath forgiven you An Hypocrite will Read come to Church give Alms build Hospitals but cannot forgive Wrongs He will rather want Forgiveness from God than he will forgive his Enemies A Pardon'd Soul argues thus Hath God been so good to me to forgive me my sins and shall not I imitate him in this Hath he forgiven me Pounds and shall not I forgive Pence 'T is noted of Cranmer Nihil oblivisci solet praeter injurias Cicero He was of a forgiving Spirit and would do Offices of Love to them that had injur'd him Like the Sun which having drawn up black Vapours from the Earth returns them back in sweet Showers By this Touchstone we may try whether our sins are pardoned we need not climb up into Heaven to see whether our sins be forgiven but let us look into our hearts Are we of Forgiving Spirits Can we bury Injuries requite Good for Evil a good sign we are forgiven of God If we can find all these things wrought in our Souls they are happy signs that our sins are pardoned and are good Letters Testimonials to shew for Heaven Vse 3. Consolation I shall open a Box of Cordials and shew you some of the Glorious Priviledges of a pardoned condition This is a peculiar favour 't is a Spring shut up broched for none but the Elect. The Wicked may have Forbearing Mercy but onely an Elect Person hath Forgiving Mercy Forgiveness of sin makes way for solid joy Isa. 40.1 Comfort ye comfort ye my People saith your God speak ye comfortably to Ierusalem or as in the Hebrew Dabberu Gnal leâ— speak to her heart What was this must chear her heart tell her that her iniquity is pardoned If any thing would comfort her the Lord knew it was this When Christ would chear the Palsie Man Matt. 9.2 Son be of good chear thy sins be forgiven thee It was a greater comfort to have his sins forgiven than to have his Palsie healed This made David put on his best clothes and anoint himself 2 Sam. 12.20 It was strange his Child was newly dead and God had told him the sword should not depart from his house yet now he spruceth up himself he puts on his best Clothes and Anoints himself Whence was this David had heard good News God sent him his Pardon by Nathan the Prophet 2 Sam.
This is Satan's Temptation the hand of Ioab is in this 2. To Rejoyce is a Duty Psal. 33.1 Praise is comely for the Vpright But when God by his judgments calls us to Weeping now Joy and Mirth is unseasonable Isa. 22.12 In that day did the Lord call to weeping and behold joy and gladness Oecolampadius and other Learned Writers think it was in the time of King Ahaz when the Signs of God's Anger like a Blazing-Star did appear now to be given to Mirth was very unseasonable 3. To Read The Word is a Duty but Satan will sometimes put Men upon it when it is unseasonable To Read at home when God's Word is Preaching or the Sacrament Administring is unseasonable yea sinful As Hushai said 2 Sam. 17.7 The Counsel is not good at this time There was a Set-time enjoyned for the Passover when the Iews were to bring their Offering to the Lord Numb 9.2 Had the People been Reading the Law at home in the time of the Passover it had not been in season and God would have punished it for a contempt This is the Devil 's subtil Temptation either to keep us from duty or to put us upon it when it is least in season Duties of Religion not well timed and done in season are dangerous Snow and Hail are good for the ground when they come in their season but in Harvest when the Corn is ripe then a Storm of Hail would do hurt 25. Subtilty of Satan in Tempting is to perswade Men to delay their repenting and turning to God He saith as Hag. 1.2 The time is not yet come Now youth is budding or you are but in the flower of your age it is too soon to repent the time is not yet come This Temptation is the Devil's draw-net by which he drags Millions to Hell It is a danâ—erous Temptation Sin is Dulce venenum Bern. a Poison the longer Poison lies in the Body the more mortal By delay of Repentance sin strengthens and the heart hardens The longer Ice freezeth the harder it is to be broken The longer a Man freezeth in impenitency the more difficult it will be to have his heart broken When sin hath gotten an haunt it is not easily shaken off Besides the danger of this Temptation to delay Repentance appears in this because life is hazardous and may on a sudden expire What security have you that you shall live another day Life is made up of a few flying Minutes it is a Taper soon blown out Jam. 4.14 What is your life It is but a vapour The body is like a Vessel tun'd with a little breath Sickness broacheth this Vessel Death draws it out How dangerous therefore is this Temptation to procrastinate and put off turning to God by repentance Many now in Hell did purpose to Repent but Death surpriz'd them 26. Subtilty of Satan in Tempting is to infringe and weaken the Saints peace If he cannot Destroy their Grace he will Disturb their Peace Satan envies a Christian should have a good day and if he cannot keep him from Heaven he will keep him from an Heaven upon Earth There is nothing next to Holiness a Christian prizeth more than Peace and Tranquillity of Mind This is the Cream of Life a Bunch of Grapes by the way Now it is Satans great policy to shake a Christian's Peace that if he will go to Heaven he shall go thither through Frights and plenty of Tears The Devil throws in his Fireballs of Temptation to set the Saints Peace on fire Of such great concern is Spiritual Peace that no wonder if Satan would by his Intricate subtilties Rob us of this Jewel Spiritual Peace is a Token of God's Favour As Ioseph had a special testimony of his Fathers Kindness in the Party-coloured Coat he gave him so have the Saints a special token of God's Good-will to them when he gives them inward Peace which is as it were the party-coloured Coat to wear No wonder then if Satan so much rage against the Saints Peace and would tear off this comfortable Robe from them The Devil troubles the waters of the Saints Peace because hereby he hopes to have the more advantage of them 1. By this perplexing of their Spirits Satan takes off their Chariot-wheels unfits them for the Service of God Body and Mind are both out of temper like an Instrument out of Tune Sadness of Spirit prevailing a Christian can think of nothing but his Troubles his Mind is full of doubts fears surmises that he is like a person distracted and is scarce himself Either he neglects the duties of Religion or his mind is taken off from them while he is doing them Especially there is one Duty that melancholy and sadness of spirit unfits for and that is Thankfulness Thankfulness is a Tribute or Quit-rent due to God Psal. 149.3 Let the Saints be joyful let the high praises of God be in their mouth But when Satan hath disturbed a Christian's spirit and fill'd his Mind full of black and almost despairing thoughts how can he be Thankful It rejoyceth Satan to see how his Plot takes by making God's Children Vnquiet he makes them Vnthankful 2. Satan by troubling the Saints Peace hath this advantage of laying a stumbling-block in the way of others By this policy the Devil gets an occasion to render the ways of God unlovely to those who are looking Heaven-ward He sets before new beginners the perplexing Thoughts the Tears the Groans of them who are wounded in Spirit to scare them quite off from all seriousness in Religion He will object to new beginners Do you not see how these sad Souls torture themselves with melancholy Thoughts and will you change the comforts and pleasures of this life to sit always in the house of mourning Will you espouse that Religion which makes you a terror to your selves and a burden to others Can you be in love with such a Religion as is ready to fright you out of your wits This advantage the Devil gets by troubling the Saints Peace he would discourage others who are looking towards Heaven he would beat them off from Praying and hearing all Soul-awakening Sermons lest they fall into this black humour of Melancholy and end their days in despair 3. By this subtil policy of Satan in disturbing the Saints Peace and making them believe God doth not love them he hath this advantage he sometimes so far prevails over them as to make them begin to entertain hard thoughts of God Through the black Spectacles of Melancholy God's dealings look sad and Ghastly Satan tempts the Godly to have strange thoughts of God to think he hath cast off all pity and hath forgotten to be gracious Psal. 77. and to make sad conclusions Isai. 38.13 I reckoned that as a Lion so will he break all my bones from day even to night wilt thou make an end of me The Devil setting in with Melancholy causeth a sad Eclipse in the Soul it begins to think God hath shut up
the Springs of Mercy and there is no Hope Hereupon Satan gets farther advantage of a troubled Spirit sometimes he puts the troubled Soul upon sinful wishes and execrations against it self Iob in distemper of Mind Cursed his Birth-day Iob 3.3 Iob though he did not curse his God yet he cursed his Birth-day Thus you see what advantages the Devil gets by raising storms and troubling the Saints Peace and let me tell you if the Devil is capable of any delight it is to see the Saints disquiets their Groans are his Musick 'T is a sport to him to see them torture themselves upon the wrack of Melancholy and almost drown themselves in tears When the Godly have unjust surmises of God question his Love deny the Work of Grace and fall to wishing they had never been Born now Satan is ready to clap his hands and shout for a Victory Having shewn you the advantages the Devil gets by this Temptation of disturbing the Saints Peace I shall Answer a Question by what Arts and Methods doth Satan in Tempting disturb the Saints Peace Answ. 1. Satan slily conveys evil thoughts and then makes a Christian believe they come from his own heart The Cup was found in Benjamin's sack but it was of Ioseph's putting in So a Child of God oft finds Atheistical Blasphemous Thoughts in his mind but Satan hath cast them in The Devil doth as some lay their children at anothers door So Satan lays his Temptations at our door fathers them upon us and then we trouble our selves about them and Nurse them as if they were our own 2. Satan disturbs the Saints Peace by drawing forth their sins in the most black colours to affright them and make them ready to give up the Ghost Satan is called the Accuser of the Brethren not onely because he accuseth them to God but accuseth them to themselves He tells them they are guilty of such sins and they are Hypocrites Whereas the sins of a Believer shew only that Grace is not perfect not that he hath no Grace When Satan comes with this Temptation shew him that Scripture 1 Joh. 1.7 The blood of Iesus Christ his Son cleanseth us from all sin 27. Subtilty of Satan is by plausible Arguments to tempt Men to be felo de se to make away themselves This Temptation doth not onely cross the current of Scripture but is abhorring to Nature to be ones own Executioner Yet such cunning artifices hath Satan that he perswades many to lay violent hands upon themselves which the Bills of Mortality witness 1. He tempts some to this in terror of Conscience telling them All the Hell they shall have is in their Conscience and Death will give them present ease 2. He tempts others to make away themselves that they may live no longer to sin against God 3. Others he tempts to make away themselves that they may presently arrive at happiness he tells them The best of the Saints desire Heaven and the sooner they are there the better Austin speaks of Cleombratas who hearing Plato Read a Lecture of the Immortality of the Soul and the Ioys of the other World se in praecipitium dejecit threw himself down a steep Precipice or Rock and kill'd himself This is Satan's Plot but we must not break prison by laying Violent hands upon our selves but stay till God send and open the door Let us Pray Lead us not into temptation Still bear in mind that Scripture Exod. 20.13 Thou shalt not kill Clamitat in Coelum vox sanguinis if we may not kill another much less our selves and take heed of discontent which often opens the door to self-murder Thus I have shewn you 27 Subtilties of Satan in Tempting that so you may the better know them and avoid them There is a Story of a Iew that should have Poisoned Luther but a Friend sent to Luther the Picture of this Iew warning him to take heed of such a Man when he saw him by which means he knew the Murderer and escaped his hands I have told you the subtil devices of Satan in tempting I have shewn you as it were the Picture of him that would Murder you I beseech you being forewarned take heed of the Murderer 1. Vse From this subtilty of Satan in Tempting let me draw two Inferences 1. It may administer matter of wonder to us how any soul is saved How may we admire that Satan this Abaddon or Angel of the Bottomless Pit Rev. 9.11 This Apollyon this Soul-devourer doth not ruine all Mankind What a wonder is it that some are preserved that neither Satan's hidden snares prevail nor his fiery darts that neither the Head of the Serpent nor the Paw of the Lion destroys them Sure it will be matter of admiration to the Saints when they come to Heaven to think how strangely they came thither that notwithstanding all the force and fraud the power and policy of Hell yet they should arrive safe at the Heavenly Port This is through the safe Conduct of Christ the Captain of our Salvation Michael is too hard for the Dragon 2. Is Satan so subtil see then what need we have to pray to God for wisdom to discern the snares of Satan and strength to resist them we cannot of our selves stand against Temptation if we could this Prayer were needless Lead us not c. Let us not think we can be too cunning for the Devil we can escape his wiles and darts If David and Peter who were Pillars in God's Temple fell by Temptation how soon should such weak Reeds as we be blown down â—id God leave us Take Christ's Advice Mat. 26.41 Watch and pray that ye enter not into Temptation Inference 3. See what the end of all Satans subtilties in tempting is He is a Tempter that he may be an accuser He lays the plot enticeth men to Sin and then brings in the Indictment as if one should make another drunk and then complain of him to the Magistrate for being drunk The Devil is first a Tempter and then an Informer first a Liar and then a Murderer Having shewn you the subtilties of Satan in tempting I shall answer two questions Quest. 1. Why doth God suffer his Saints to be so hurried and buffeted by Satans Temptations Answ. The Lord doth it for many wise and holy ends 1. He lets them be tempted to try them The Hebrew word Nissa in Pyhil signifies both to Tempt and to Try Temptation is a Touchstone to try what is in the Heart The Devil tempts that he may deceive but God lets us be tempted to try us Qui non tentatur non probatur Aug. 1. Hereby God tries our sincerity Iobs sincerity was tryed by Temptation the Devil told God that Iob was an Hypocrite and served God only for a Livery but saith he Touch him that is let me tempt him and then see if he will not curse thee to thy Face Iob 1.11 well God did let the Devil touch him by a Temptation yet
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
in sin it is only to the Body the bruitish Part the Soul is not at all gratified by the Pleasure Luk. 12.19 Soul take thy Ease He might more properly have said Body take thy Ease The Soul cannot feed on sensual Objects 4. In short that Pleasure men talk of in sin is their Disease some take pleasure in eating Chalk or Coals this is from their Disease So when men talk of Pleasure in eating the Forbidden Fruit it is from the Sickness and Disease of their Souls they put bitter for sweet Isa. 5.20 O what folly is it for a Cup of Pleasure to drink a Sea of Wrath Sin will be bitter in the end Prov. 23.31 32. Look not on the Wine when it is red when it gives his Colour in the Cup at last it bites like a Serpent Sin will prove like Ezekiels Rowl sweet in the Mouth but bitter in the Belly Mel in Ore Fel in Corde ask Cain now how he likes his Murder Achan how he likes his golden Wedge O remember that saying of Austin Momentaneum est quod delectat aeternum quod Cruciat The Pleasure of sin is soon gone but the sting remains IX Branch If Sin be so great an Evil then what Wisdom is it to depart from Evil Iob 28.28 To depart from Evil is Vnderstanding To sin is to do foolishly therefore to depart from sin is to do wisely Solomon saith Prov. 29.6 In every Transgression there is a Snare Is it not Wisdom to avoid a Snare Sin is a Deceiver it cheated our first Parents instead of being as Gods they became like the Beasts that perish Psal. 49.20 Sin hath cheated all that have medled with it is it not Wisdom to shun such a Cheater Sin hath many fair pleas and tells you how it will gratifie all the Senses with Pleasure But saith a gracious Soul Christ's Love is sweeter Peace of Conscience is sweeter what are the Pleasures of Sin to the Pleasures of Paradise Well may the Saints be call'd Wise Virgins because they spie the Deceits that are in sin and avoid the Snares The Fear of the Lord that is Wisdom and to depart from Evil is Understanding X. Branch If Sin be so great an Evil then how justifiable and commendable are all those Means which are used to keep Men from sin How justifiable are a Ministers Admonitions and Reproofs Titus 1.13 Rebuke them sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuttingly a Metaphor from a Chirurgeon that searches a Wound and cuts out the Proud Flesh that the Patient may be sound So God's Minister comes with a cutting Reproof but it is to keep you from sin and to save your Souls Si Meritò objur gaverit te aliquis scito quia profuit Sen. Esteem them your best Friends who would keep you from sinning against God If a man were going to poison or drown himself were not he his Friend who would hinder him from doing it All a Ministers Reproofs are but to keep you from sin and hinder you from Self-Murder all is in Love 2 Cor. 5.11 Knowing the Terror of the Lord we perswade men 'T is the Passion of most to be angry with them that would reclaim them from sin Amos 5.10 They hate him that rebuketh in the Gate Who is angry with the Physician for prescribing a bitter Potion seeing it is to purge out the peccant Humour 'T is Mercy to Mens Souls to tell them of their sins And surely those are Priests for the Devil 2 Chr. 11.15 who see men go on in sin and ready to drop into Hell yet never pull them back by a Reproof nay perhaps flatter them in their sins God never made Ministers as false Glasses to make bad Faces look Fair. Such make themselves guilty of other mens Sins 11. Inference If sin be so great an evil the evil of evils then see what a bad choice they make who choose sin to avoid affliction As if to save the Coat from being rent one should suffer his Flesh to be rent It was a false charge that Elihu brought against Iob Chap. 36.21 Thou hast chosen iniquity rather than affliction This is a bad choice Affliction hath a Promise made to it 2 Sam. 22.28 but sin hath no Promise made to it Affliction is for our good but Sin is not for our good it would intail Hell and Damnation upon us Spira chose iniquity rather than affliction but it cost him dear He at last repented of his choice He who commits sin to avoid suffering is like one that runs into a Lions Den to avoid the stinging of a Gnat. 12. Inference If sin be so great an evil see then what should be a Christians great care in this life to keep from sin Deliver us from evil Some make it all their care to keep out of trouble they had rather keep their Skin whole than their Conscience pure But our care should be chiefly to keep from sin How careful are we to forbear such a Dish as the Phisician tells us is hurtful for us it will bring the Stone or Gout Much more should we be careful that we eat not the forbidden fruit which will bring Divine Vengeance 1 Tim. 5. 22. Keep thy self pure It hath been always the study of the Saints to keep aloof off from sin Gen. 39.9 How can I do this great wickedness and sin against God Psal. 19.13 Keep back thy Servant from presumptuous sins It was a saying of Anselm If Sin were on one side and Hell on the other I would rather leap into Hell than willingly sin against my God O what a Mercy is it to be kept from sin We count it a great Mercy to be kept from the Plague and Fire But what is it to be kept from sin 13. Inference Is sin so great an evil see then that which may make us long for Heaven when we shall be perfectly freed from sin not onely from the outward Acts of sin but from the in-being of sin In Heaven we shall not need to pray this Prayer Deliver us from evil What a blessed time will it be when we shall never have a Vain Thought more Then Christ's Spouse shall be sine macula ruga without spot or wrincle Ephes. 5.27 Now there 's a Dead Man tied to the Living we cannot do any Holy Duty but we mix Sin we cannot Pray without Wandring we cannot Believe without Doubting But then our Virgin-Souls shall not be capable of the least tincture of Sin but we shall all be as the Angels of God In Heaven we shall have no Temptation to sin The Old Serpent is cast out of Paradise and his fiery â—arts shall never come near to touch us 2. Vse of Exhort And it hath Two distinct Branches 1. Branch To all in General If Sin be so great and prodigious an evil Then as you love your Souls Take heed of sin If you tast of the Forbidden Fruit it will cost you dear it will cost you Bitter Tears it may cost you lying in Hell
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
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
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
God ought to be preferred before our Personal Concerns 537 God is the chief God and how 11 God that he is proved 20 What he is 24 God is a Spirit what is meant by it 24 God how he differs from other Spirits ibid. God how we may conceive his being a Spirit without making an Image or Resemblance of him 25 God what kind of Spirit he is 27 God there is but one 59 God from what and to what he calls men 128 God how we shall see him 231 God is a King and how 455 What it requires of us 456 'T is a Comfort to the Godly and Terrour to the Wicked 457 God what it is to make him a God to us 273 What it is to cleave to him as our God 275 God what it is to have other besides the true God 276 God spake all these Words how we must understand them since he has no bodily Organs 249 God how he comes to be our God and what it implies 252 How we may know it ibid. God in what sence he is a Father 426 God's being Father to Christ and to the Elect how differ ibid. What makes God our Father ibid. God wherein it appears that he is the best Father ibid. God that he is our Father how to know it 428 That God is in Heaven what we may learn from it 442 God's Name what is meant by it 446 God's Name dishonoured by all sorts of Persons and how 451 Grace how a Christian may be said to grow in it 215 The right manner of growing in it ibid. Why Grace must needs grow ibid. Grace why we should grow in it ibid. How to know when we grow in it and when not 217 How to comfort them that don't grow in it 218 Grace why called a Kingdom 460 Greatness of Sin an Argument for Pardon 817 H Happiness of having God for our Father wherein it lies 433 Hallowing of God's Name what is meant by it 446 When we may be said to do it ibid. Hallowing God's Name the Character of a Godly Person 450 How we may Hallow God's Name 455 Heart how it may be bettered 992 Hell how we shall know we are delivered from it 269 Hell's Torments consist of two parts 865 Holiness of God what it is 47 Our Holiness wherein it consists 48 Holiness how we may resemble God in it 49 What Honour is due to Political Fathers 350 What Honour is due to Spiritual Fathers ibid. Holy Ghost what is meant by its Power overshadowing the Virgin 112 House of Bondage a Type of Israel's Deliverance from Sin 266 House why 't is put before the Wife in the Tenth Command 387 Humiliation wherein it comes short of Grace 462 I Idolatry how we may be kept from it 281 Idolatrous Places a great Blessing to be delivered from them 258 Idolatry why we are so prone to it 258 Illumination and Conviction how many ways a Man Sins against it 392 Illumination when it comes short of Grace 462 Image-Worship the Evil of it 299 Image of Christ whether we may lawfully make it 280 Image or resemblance of God if none lawful how shall we conceive of God aright 281 Impotency why God suffers it to lie on Man that he cannot keep the Law 389 In dwelling-Presence of the Spirit how to know if we have it 204 Infallibility and certainty of the Kingdom of Glory wherein it appears 479 Infant-Baptism proved 410 The benefit thereof ibid. Intercession of Christ what are the Fruits of it 105 Invocation of Saints unlawful 880 Joy in the Holy Ghost what it is 211 Divine Joys when God usually gives his People them ibid. Joys Worldly and Spiritual the differences between them 212 This Joy to be sought for and why 213 What we shall do to obtain it 214 This Joy those that want it how we shall comfort them ibid. Judgment general when it will be 238 How it will be performed 239 Justice of God what it is 50 Justice of God how it stands with it for Sin committed in a Moment to punish it with Eternal Torment 269 396 Justified Persons in what sence they are redeemed from Sin 122 Justification what is meant by it 131 The ground of it ibid. The Material Meritorious and Efficient Cause of Justification ibid. The Essence of it ibid. The Instrument of it ibid. The End of it 132 Our Justification whether from Eternity ib. Justification Positions about it ib. Justification and Sanctification how they differ 808 K What Kingdom is meant in the Lords Prayer 458 Kingdom of Darkness how many ways a Natural Man is in it 459 Kingdom of Grace why we should pray that it may come into our Hearts 460 Kingdom of Grace how we may know it is set up in our Hearts 462 Kingdom of Grace what we shall do to obtain it 467 Kingdom of Grace when it increases in the Soul 468 Kingdom of Glory what is meant by it 471 Kingdom of Heaven what it implies ibid and 476 The Blessedness of being there ibid. Kingdom of Heaven wherein it excels all other Kingdoms 477 This Kingdom when it shall be bestowed 479 Kingdom of Heaven why we should so earnestly pray for it 480 Kingdom of Heaven how we shall know it is prepared for us 485 Kingdom of Heaven what advances a Man may make to it and yet miss of it and whence it is 487 What we shall do that we may not miss of it 489 Knowledge of God 32 Knowledge the Chief Work of Conversion 998 Knowledge to do Good why not followed with Practice 999 L Law whether we may go to it for Debt 829 Lead us not into Temptation the meaning of it 832 Live to God what it is 5 Lord's Supper what it is 413 What are the Ends of it 414 Lord's Death how we are to remember it in the Sacrament 414 Holy Supper why we are to receive it 415 Lord's Supper whether it be oft to be administred 415 Who are to receive it ibid. How we may receive it Worthily ibid. Loss will befal us if we give over doing God's Will 519 Love what it is 245 Wherein its formal Nature consists ibid. Love to God how it must be qualified ibid. Love to God what are the visible Signs of it 246 How we shall do to Love God aright 248 To Love any thing more than God is to make it a God 277 Love to God how it must be qualified 289 Love God how we may know whether we do it ibid. Love to God incentive to inflame it â—90 M. Man being in honour abideth not how the Rabbins read it 79 Man why he does not obey God though he knows his Duty 244 Master how he must demean towards his Servants 353 Means to bring our Will to God in Affliction 535 Means for obtaining the Kingdom of Heaven 494 Means conducing to Perseverance 502 Meditation a Means to help us to Heaven 499 Meditation on the Kingdom of Glory what Effects it has 509 Mercy of God what it is laid
after appear in an Eclipse to them 2. The Meditation of the heavenly Kingdom would much promote holiness in us Heaven is an holy place 1 Pet. 1.4 an Inheritance undefiled 't is described by Transparent Glass to denote its Purity Rev. 21.21 The contemplating heaven would put us upon the study of holiness because none but such are admitted into that kingdom Heaven is not like Noah's Ark into which came clean Beasts and unclean only the pure in heart shall see God Mat. 5.8 3. The Meditation of the heavenly Kingdom would be a Spur to diligence immensum Gloria Calcar habet 1 Cor. 15.58 alwaies abounding in the work of the Lord knowing that your Labour shall not be in vain in the Lord. When the Mariner sees the haven he plies it harder with his Oars when we have a sight and prospect of Glory it would make us much in Prayer alms watching it would add wings to duty and make the Lamp of our Devotion burn brighter 2. If you have hopes of this Kingdom be content though you have but a little of the World Contentment is a rare thing 't is a Jewel that but few Christians wear but if you have a grounded hope of heaven it may work your heart to Contentation what though you have but little in Possession you have a Kingdom in Reversion Were you to take an estimate of a Mans Estate how would you value it by what he hath in his house or by his Land perhaps he hath little Money or Jewels in his house but he is a Landed Man there lies his Estate A Believer hath but little Oyl in the Cruse and Meal in the Barrel but he is a landed Man he hath a Title to a Kingdom and may not this satisfy him If a Man who lived here in England had a great Estate befallen him beyond the Seas and perhaps had no more Money at present but just to pay for his Voyage he is content he knows when he comes to his Estate he shall have Money enough Thou who art a Believer hast a Kingdom befallen thee though thou hast but little in thy Purse yet if thou hast enough to pay for thy Voyage enough to bear thy Charges to heaven it is sufficient God hath given thee Grace which is the Fore Crop and will give thee Glory which is the After-Crop and may not this make thee content 3. Branch If you have hope of this blessed Kingdom pray often for the coming of this glorious Kingdom Thy Kingdom come Only Believers can pray heartily for the hastening of the Kingdom of Glory 1. They cannot pray that Christs kingdom of Glory may come who never had the kingdom of Grace set up in their Hearts Can the guilty Prisoner pray that the Assisâ—s may come 2. They cannot pray heartily that Christs kingdom of Glory may come who are Lovers of the World they have found Paradise they are in their kingdom already this is their heaven and they desire to hear of no other they are of his mind who said if he might keep his Cardinalship in Paris he would lose his part in Paradise 3. They cannot pray heartily that Christs kingdom of Glory may come who oâ—â—ose Christs kingdom of Grace who break his Laws which are the Scepter of his kingdom who shoot at those who bear Christs Name and carry his Colours sure these cannot pray that Christs kingdom of Glory may come for then Christ will judge them and if they say this Prayer they are Hypocrites they mean not as they speak But you who have the kingdom of Grace set up in your hearts pray much that the kingdom of Glory may hasten Thy Kingdom come when this kingdom comes then you shall behold Christ in all his embroidered Robes of Glory shining ten thousand times brighter then the Sun in all it's Meridian Splendor When Christs kingdom comes the Bodies of the Saints that slept in the dust shall be raised in honour and made like Christs Glorious Body then shall your Souls like Diamonds sparkle with Holiness you shall never have a sinful thought more you shall be as holy as the Angels you shall be as holy as you would be and as holy as God would have you to be then you shall be in a better state than in Innocency Adam was Created a Glorious Creature but mutable a bright Star but a falling Star but in the Kingdom of Heaven is a fixation of Happiness When Christs Kingdom of Glory comes you shall be rid of all your enemies As Moses said Exod. 14.13 The Egyptians whom you have seen to day you shall see them no more for ever so those enemies who have plough'd on the backs of Gods people and made deep their surrows when Christ shall come in his Glory you shall see these enemies no more All Christs enemies shall be put under his feet 1 Cor. 15.25 and before the wicked be destroyed the Saints shall judge them 1 Cor. 6.2 Know ye not that the Saints shall judge the World This will cut the wicked to the heart that those whom they have formerly scorned and scourged shall sit as Judges upon them and vote with Christ in his judicial proceedings O then well may you pray for the hastening of the Kingdom of Glory Thy Kingdom come 4. Branch If you have any good hope of this blessed Kingdom let this make the colour come in your Faces be of a sanguine chearful temper have you a Title to a Kingdom and sad Rom. 5.2 We rejoyce in the hope of the glory of God Christians the Trumpet is ready to sound an eternal Jubilee is at hand when a freedom from Sin shall be proclaimed your Coronation day is a coming it is but putting off your clothes and laying your head upon a pillow of dust and you shall be inthroned in a Kingdom and invested with the embroidered Robes of Glory Doth not all this call for a chearful Spirit Chearfulness adorns Religion it is a temper of Soul Christ loves Iohn 14.28 If ye loved me ye would rejoyce It makes many suspect Heaven is not so pleasant when they see those that walk thither so sad How doth the heir rejoyce in hope of the Inheritance Who should rejoyce if not a Believer who is heir of the Kingdom and such a Kingdom as eye hath not seen When the Flesh begins to droop let Faith lift up its head and cause an holy jubilation and rejoycing in the Soul 5. Let the Saints long to be in this blessed Kingdom A Prince that travels in Foreign parts doth he not long to be in his own Nation that he may be Crowned The Bride desires the Marriage day Rev. 22.17 The Spirit and the bride say Come Even so come Lord Iesus Sure our unwillingness to go hence shows either the weakness of our Faith in the belief of the Heavenly Kingdom or the strength of our doubtings whether we have an interest in it Were our Title to Heaven more cleared we should need Patience to be