Christians have sat by the Rivers weeping the Word hath dropped as Honey and sweetly revived them A Christians chief Comfort is drawn out of these Wells of Salvation Rom. 15.4 That we through Comfort of the Scriptures might have hope When a poor Soul hath been ready to faint he hath had nothing to Comfort him but a Scripture Cordial When he hath been sick the Word hath revived him 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory When he hath been deserted the Word hath drop'd in the golden Oil of Joy into his Heart Cant. 3.31 The Lord will not cast off for ever He may change his Providence not his Purpose he may have the Look of an Enemy but the Heart of a Father Thus the Word hath a Power in it to comfort the heart Psal. 119.50 This is my comfort in my affliction for thy Word hath quickned me As the Spirits are conveyed through the Arteries of the Body So Divine Comforts are conveyed through the Promises of the Word Now the Scriptures having such an exhilarating Heart-comforting Power in them it shows clearly that they are of God and it is he that hath put this Milk of Consolation into these Breasts 7. The great Miracles wherewith the Lord hath confirmed Scripture Miracles were used by Moses Elijah Christ and continued many years after by the Apostles to confirm the verity of the Holy Scriptures As Props are set under weak Vines so these Miracles were set under the weak Faith of Men that if they would not believe the Writings of the Word yet they might believe the Miracles We read of God's dividing the Waters making a Cawsey in the Sea for his People to go over the Iron swimming the Oil increasing by pouring out Christ's making Wine of Water his curing the Blind and raising the Dead Thus God hath set Seal to the Truth and Divinity of Scripture by Miracles Object The Papists indeed cannot deny but that the Scripture is Divine and Sacred but they affirm that quoad nos with respect to us it receives its Divine Authority from the Church and they bring that Scripture 1 Tim. 3.15 where the Church is said to be the Ground and Pillar of Truth Answ. It is true the Church is the Pillar of Truth but it doth not therefore follow that the Scripture hath its Authority from the Church The King's Proclamation is fixed on the Pillar the Pillar holds it out that all may read but the Proclamation doth not receive its Authority from the Pillar but from the King So the Church holds forth the Scriptures but they do not receive their Authority from the Church but from God If the Word of God should be Divine because the Church holds it forth then it will follow that our Faith is to be built upon the Church and not upon the Word contrary to that Eph. 2.20 Built upon the Foundation that is the Doctrine of the Apostles and Prophets Quest. Are all the Books in the Bible of the same Divine Authority Answ. Those which we call Canonical Quest. Why are the Scriptures called Canonical Answ. Because the Word is a Rule of Faith a Canon to direct our Lives The Word is the Judge of Controversies the Rock of Infallibility that only is to be received for Truth which is consonant to and agrees with Scripture as the Transcript with the Original All Maximes in Divinity are to be brought to the Touchstone of Scripture as all Measures are brought to the Standard Quest. Are the Scriptures a compleat Rule Answ. The Scripture is a full and perfect Canon containing in it all things necessary to Salvation 2 Tim. 3.15 Thou hast from a Child known the Holy Scriptures which are able to make thee wise to salvation It shews the credenda what we are to believe and agenda what we are to practise It gives us an exact Model of Religion and perfectly Instructs us in the deep Things of God The Papists therefore make themselves guilty who go to seek out Scripture with their Traditions which they equalize it The Council of Trent saith That the Traditions of the Church of Rome are to be received pari pietatis affectu with the same Devotion that Scripture is to be received with So bring themselves under that Curse Rev. 22.18 If any Man shall add unto these things God shall add unto him the plagues that are written in this Book Quest. What is the main Scope and End of Scripture Answ. To Chalk out a Way to Salvation It makes a clear Discovery of Christ. Iohn 20.31 These things are written that ye might believe that Iesus is the Christ and that believing ye might have Life through his Name The Design of the Word is to be an Examen whereby our Grace is to be tried a Sea-mark to show us what Rocks we are to avoid The Word is to sublimate and quicken our Affections it is to be our Directory and Consolatory it is to waft us over to the Land of Promise Quest. Who shall have the Power of interpreting Scriptures The Papists do assert that it is in the Power of the Church If you ask who they mean by the Church They say the Pope who is Head of it and he is Infallible so Bellarmine But that Assertion is false because many of the Popes have been ignorant and vitious as Platina affirms who writes of the Lives of the Popes Pope Liberius was an Arian and Pope Iohn XXII denied the Immortality of the Soul therefore Popes are no fit Interpreters of Scripture Who then Ans. The Scripture is to be its own Interpreter or rather the Spirit speaking in it nothing can cut the Diamond but the Diamond nothing can interpret Scripture but Scripture the Sun best discovers its self by its own Beams the Scripture interprets itself in easie places to the Understanding But the Question is concerning hard places of Scripture where the weak Christian is ready to wade beyond his depth who shall interpret here Resp. In the Church God hath appointed Ordo docentium discentium some to Expound and Interpret Scripture therefore he hath given Gifts to Men the several Pastors of Churches like bright Constellations give light to dark Scriptures Mal. 2.7 The priests lips should preserve knowledge and they should seek the law at his mouth Quest. But this is to pin our Faith upon Men Resp. We are to receive nothing for currant but what is agreeable to the Word as God hath given to his Ministers Gifts for the interpreting obscure places so he hath given to his People so much of the Spirit of Discerning that they can tell at least in things necessary to Salvation what is consonant to Scripture and what is not 1 Cor. 12.10 To one is given a spirit of prophesie to another discerning of spirits God hath endued his People with such a measure of Wisdom and Discretion that they can discern between Truth and
Errour and judge what is sound and what spurious Acts 17.11 The Bereans search'd the scriptures daily whether those things were so They weighed the Doctrine they heard whether it was agreeable to Scripture tho' Paul and Silas were their Teachers 2 Tim. 3.16 Use 1. See the wonderful goodness of God who besides the Light of Nature hath committed to us the Sacred Scriptures The Heathens are inveloped with Ignorance Psal. 147.20 As for his judgments they have not known them They have the Oracles of the Sybils but not the Writings of Moses and the Apostles How many live in the Region of Death where this bright Star of Scripture never appeared We have this blessed Book of God to resolve all our Cases to chalk out a Way of Life to us Iohn 14.22 Lord How is it thou wilt show thy self to us and not unto the World 2. Seeing God hath given us his written Word to be our Directory this takes away all Excuses from Men. No Man can say I went wrong for want of a Light no God hath given thee his Word as a Lamp to thy feet therefore now if thou goest wrong thou dost it wilfully No Man can say If I had known the Will of God I would have obeyed no thou art inexcusable O Man God hath given thee a Rule to go by he hath written his Law with his own finger Therefore now if thou obeyest not thou hast no Apology left If a Master leaves his Mind in writing with his Servant and tells him what Work he will have done yet the Servant neglects the Work that Servant is left without Excuse Iohn 15.22 Now ye have no Cloak for your sin Use 2. Is all Scripture of Divine Inspiration is it a Book made by GOD himself Then this reproves 1. The Papists who take away part of Scripture and so clip the King of Heaven's Coin they expunge the second Commandment out of their Catechisms because it makes against Images 't is usual with them if they meet with any thing in Scripture which they dislike either they put a false Gloss upon it or if that will not do pretend it is corrupted these are like Ananias who kept back part of the Money Acts 5.2 so they keep back part of Scripture from the People This is an high Affront to God to deface and obliterate any part of his Word by this they bring themselves under that Premunire Rev. 22.19 If any man shall take away from the words of the book this prophesie God shall take away his part out of the book of life Is all Scripture of Divine Inspiration 2. It condemns the Antinomians that lay aside the Old Testament as useless and out of date they call them Old Testament Christians God hath stamp'd a Divine Majesty upon both Testaments and till they can shew me where God hath given a Repeal to the Old it stands in force The two Testaments are the two Wells of Salvation the Antinomians would stop up one of these Wells they would dry up one of the Brests of Scripture There is much Gospel in the Old Testament The Comforts of the Gospel in the New Testament have their rise from the Old The great Promise of the Messiah is in the Old Testament A Virgin shall conceive and bear a Son Nay I say more the Moral Law in some part of it speaks Gospel I am the Lord thy God here is the pure Wine of the Gospel The Saints great Charter where God promiseth to pour clean water on them and put his spirit within them is to be found primarily in the Old Testament Ezek. 36.26 So that they who go to take away the Old Testament do as Sampson Pull down the pillars they would take away the Pillars of a Christian's Comfort 3. It condemns the Enthusiasts who pretending the Spirit lay aside the whole Bible they say the Scripture is a Dead Letter and they live above it What Impudency is this till we are above Sin we shall not be above Scripture let not Men talk of a Revelation from the Spirit suspect it to be an Imposture the Spirit of God acts regularly it works in and by the Word and he that pretends a new Light which is either above the Word or contrary to it abuseth both himself and the Spirit his Light is borrowed from him who transforms himself into an Angel of Light 4. It condemns the Slighters of Scripture such are they who can go whole Weeks and Months and never read the Word they lay it aside as rusty Armour they prefer a Play or Romance before Scripture the Magnalia legis are to them Minutula O how many can be looking their Faces in a Glass all the Morning but their Eyes begin to be sore when they look upon a Bible Heathens die in the want of Scripture and these in the contempt of it They surely must needs go wrong who slite their Guide such as lay the reins upon the neck of their Lusts and never use the curbing Bit of Scripture to check them are carried to Hell and never stop 5. It condemns the Abusers of Scripture 1. Who do mud and poison this pure Chrystal Fountain with their corrupt Glosses who rest Scripture 2 Pet. 3.16 The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set it upon the Rack they give wrong Interpretations of it not comparing Scripture with Scripture as the Antinomians pervert that Scripture Numb 23.21 He hath not beheld iniquity in Jacob. Hence they infer God's People may take liberty in sin because God sees no sin in them 'T is true God sees not sin in his People with an Eye of Revenge but he sees it with an Eye of Observation He sees not sin in them so as to damn them but he sees it so as to be angry and severely to punish them Did not David find it so when he cried out of his broken bones In like manner the Arminians wrest Scripture Iohn 5.40 Ye will not come to me here they bring in Free-will This Text shows 1. how willing God is that we should have Life 2. that sinners may do more than they do they may improve the Talents God hath given them but it doth not prove the Power of Free-will for it is contrary to that Scripture Iohn 6.44 No man can come to me except the Father which hath sent me draw him These therefore wring the Text so hard as they make the Blood come they do not compare Scripture with Scripture 2. Who do jest with Scripture When they are sad they take the Scripture as their Lute or Minstrel to play with and so drive away the sad Spirit as that Drunkard I have read of who having drunk off his Cups called to some of his Fellows Give us of your Oil for our Lamps are gone out In the fear of God take heed of this Eusebius tells us of one who took a piece of Scripture to make a Jest of who was presently struck with Frenzy and run mad And 't is
such Secrets that they must not be spoken of again Or as if it were a shame to speak of that which will save us VI. Shut up the Sabbath-Evening with Repetition Singing of Psalms and Prayer Beg that God would bless the Word you have heard but I hope your Practice herein will prevent my farther speaking Could we but thus spend a Sabbath we might be in the Spirit on the Lord's Day Rev. 1.10 our Souls might be nourished and comforted And this Sabbath which we now keep would be an earnest of that everlasting Sabbath which we shall Celebrate in Heaven EXOD. XX. 8 Remember to keep the Sabbath-day Holy Vse I. See here a Christians Duty To keep the Sabbath-Day Holy 1. The whole Sabbath is to be Dedicated to God It is not said Keep a part of the Sabbath holy but the whole day must be religiously observed If God hath given us Six Days and taken but One to himself shall we grudge him any part of that Day It were Sacriledge The Jews kept a whole Day to the Lord and we are not to abridge or curtail the Sabbath saith St. Austin more than the Jews did The very Heathens by the Light of Nature did set apart a whole Day in the Honour of their False Gods And Scaevola their High Priest did affirm That the wilful Transgression of that Day could have no Expiation or Pardon Whoever do rob any part of the Sabbath for servile Work or Recreation Scaevola the High Priest of the Heathenish Gods shall rise up in Judgment against such Christians and condemn them And they who say that to keep a whole Sabbath is too Iudaical let them show where God hath made any Abatement of the Time of Worship where he hath said You shall keep but a Part of the Sabbath And if they cannot show that it argues much Boldness to go to rob God of his Due That a whole Day be design'd and set apart for God's special Worship is a perpetual Statute while the Church remains upon the Earth saith Pet. Martyr Of this Opinion also were Theodoret Austin Iraeneus and the Chief of the Fathers 2. As the whole Sabbath is to be Dedicated to God so it must be kept Holy You see the manner of sanctifying the Lord's Day by Reading Meditation Prayer hearing of the Word and by Singing of Psalms to make Melody to the Lord. Now besides what I have said for the keeping this Day holy let me make a short Comment or Paraphrase on that Scripture Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thy own ways nor finding thy own pleasure nor speaking thy own words Here is a Description of the right sanctifying a Sabbath 1. If thou turn away thy foot from the Sabbath That may be understood either Literally or Principally First Literally If thou turn away thy foot from the Sabbath that is If thou withdrawest thy Foot from taking long Walks or Journeys on the Sabbath-day So the Jewish Doctors expound it Or Secondly Spiritually If thou turn away thy foot from the Sabbath that is If thou turn away thy Affections the Feet of thy Soul from enclining to any worldly Business 2. From doing thy Pleasure on my holy Day That is Thou must not do that which may please the Carnal Part as Sports and Pastimes This is to do the Devil's Work on God's Day 3. And call the Sabbath a Delight Call it a Delight that is esteem it so Tho the Sabbath be not a Day for Carnal Pleasure yet holy Pleasure is not forbidden The Soul must take pleasure in the Duties of a Sabbath The Saints of old counted the Sabbath a Delight The Jews called the Sabbath Dies Lucis A Day of Light The Lord's Day on which the Sun of Righteousness shines is both a Day of Light and Delight This is the Day of sweet Intercourse between God and the Soul On this Day a Christian makes his Sallies out to Heaven his Soul is lifted above the Earth and can this be without Delight The higher the Bird flies the sweeter it sings On a Sabbath the Soul acts its Love to God and where the Love is there is the Delight On this Day a Believers Heart is melted q. d. quickned enlarged in Holy Duties and how can all this be and not a secret Delight go along with it On a Sabbath a gracious Soul can say as Cant. 2.3 I sat under his shadow with great delight and his Fruit was sweet to my taste How can a Spiritual Heart chuse but call the Sabbath a Delight Is it not delightful to a Queen to be putting on her Wedding Robes in which she shall meet the King her Bridegroom When we are about Sabbath-Exercises we are dressing our selves and putting on our Wedding-Robes in which we are to meet our Heavenly Bridegroom the Lord Jesus And is not this delightful On the Sabbath God makes a Feast of fat things he Feasts the Ear with his Word and the Heart with his Grace Well then may we call the Sabbath a Delight and to find this holy Delight is to be in the Spirit on the Lord's Day 4. The Holy of the Lord honourable In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorious To call the Sabbath Honourable is not to be understood so much of an outward Honour given to it by wearing richer Apparel or having better Diet on this Day as the Jewish Doctors corruptly gloss This is the chief Honour some give to this Day But thou shalt call the Sabbath Honourable that is meant of the Honour of the Heart that we give to this Day reverencing it and esteeming it the Queen of Days We are to count the Sabbath Honourable because God hath honoured it All the Persons in the Trinity have honoured it God the Father blessed it God the Son rose upon it God the Holy Ghost descended on this Day Acts 2.1 And indeed this Day is to be honoured of all good Christians and had in high Veneration It is a Day of Renown On this Day a Golden Scepter of Mercy is held forth The Christian Sabbath is the very Crepusculum and Dawning of the Heavenly Sabbath It is honourable because this Day God comes down to us and visits us To have the King of Heaven present in a special manner in our Assemblies makes the Sabbath-day honourable Besides the Work that is done on this Day makes it honourable The Six Days are fill'd up with-servile Work which makes them lose much of their Glory but on this Day Sacred Work is done The Soul is employed wholly about the Worship of God it is Praying Hearing Meditating it is doing Angels Work Praising and Blessing of God Again The Day is Honourable by vertue of a Divine Institution Silver is of it self valuable but when the Royal Stamp is put upon it it is honourable
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
not carnal but sacred Delights As our Employments shall be spiritual it will consist in Adoring and Praising of God so our Enjoyment shall be spiritual it shall consist in the having the Perfection of Holiness in seeing the pure Face of Christ in feeling the Love of God in conversing with Heavenly Spirits these Delights will be more adequate and proper for the Soul and infinitely exceed all carnal voluptuous Delights 2. We shall have a Lively Sence of this glorious Estate A Man in a Lethargy though he be alive yet he is as good as dead because he is not sensible nor doth he take any pleasure in his Life we shall have a quick and lively sence of the infinite Pleasure which ariseth from Enjoyment of God we shall know our selves to be happy we shall reflect with joy upon our Dignity and Felicity we shall taste every Crumb of that Sweetness every Drop of that Pleasure which flows from God We shall be made able to bear a sight of that Glory We could not now bear that Glory it would overwhelm us sensibile fortè destruit sensum as a weak Eye cannot behold the Sun but God will capacitate us for Glory our Souls shall be so heavenly and perfected with holiness that they may be able to enjoy the blessed Vision of God Moses in a Clift of the Rock saw the Glory of God passing by Exod. 33.22 Through that blessed Rock Christ we shall behold the Beatifical sight of God 4. This Enjoyment of God shall be more then a bare Contemplation of him Some of the Learned move the Question Whether the Enjoyment of God shall be only by way of Contemplation Answ. That is something but it is but one half of Heaven there shall be a Loving of God an Acquiescence in him a Tasting his Sweetness not only Inspection but Possession Joh. 17.24 That they may behold my Glory there is Inspection Vers. 22. And the Glory thou hast given me I have given them there 's Possession Glory shall be revealed in us Rom. 8.18 not only revealed to us but in us To behold God's Glory there is Glory revealed to us but to partake of his Glory there is Glory revealed in us As the Spunge sucks in the Wine so we shall suck in Glory 5. There 's no Intermission in this State of Glory We shall not only have God's glorious Presence at certain special Seasons but we shall be continually in his Presence continually under Divine Raptures of Joy There shall not be one Minute in Heaven wherein a glorified Soul may say I do not enjoy Happiness The Streams of Glory are not like the Water of a Conduit often stopped that we cannot have one drop of Water but those heavenly Streams of Joy are continually running O how should we despise this Valley of Tears where we now are for the Mount of Transfiguration How should we long for the full Enjoyment of God in Paradise Had we a sight of that Land of Promise we should need Patience to be content to live here any longer 2. Let this be a Spur to Duty How diligent and zealous should we be in glorifying God that we come at last to enjoy him If Tully Demosthenes Plato who had but the dim Watch-light of Reason to see by and did but fancy an Elizium and Happiness after this Life did take such Herculean Pains to enjoy it O then how should Christians who have the Light of Scripture to see by bestir themselves that they may arrive at the Eternal Fruition of God and Glory If any thing may make us rise off our Bed of Sloth and serve God with all our might it should be this the hope of our full Enjoyment of God for ever What made Paul so active in the Sphere of Religion 1 Cor. 15.10 I laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abdundantly then they all His Obedience did not move slow as the Sun on the Dial but swift as the Sun in the Firmament Why was he so zealous in glorifying God but that he might at last center and terminate in him 1 Thess. 4.17 Then shall we be ever with the Lord. 3. Use of Consolation Let this comfort the Godly in all the present Miseries they feel Thou complainest Christian thou dost not enjoy thy self Fears disquiet thee Wants perplex thee in the Day thou canst not enjoy Ease in the Night thou canst not enjoy Sleep Thou dost not enjoy the Comforts of thy Life let this revive thee that shortly thou shalt enjoy God and then thou shalt have more then thou canst ask or think Thou shalt have Angels Joy Glory without Intermission and Expiration We shall never enjoy our selves fully till we enjoy God Eternally Of the SCRIPTVRES Quest. II. WHat Rule hath God given to direct us how we may glorifie and enioy him Answ. The Word of God which is contained in the Scriptures of the Old and New Testament is the only Rule to direct us how we may glorifie and enjoy him 2 Tim. 3.16 All Scripture is given by Inspiration of God c. By Scripture is understood the Sacred Book of God It is given by Divine Inspiration that is the Scripture is not the Contrivance of Man's Brain but of a Divine Original The Image of Diana was had in Veneration by the Ephesians because they did suppose it fell from Iupiter Acts 19.35 This Book then of the Holy Scripture is to be highly reverenced and esteemed because we are sure it came from Heaven 2 Pet. 1.21 The two Testaments are the two Lips by which God hath spoken to us Quest. How doth it appear that the Scriptures have a Jus Divinum a Divine Authority stamped upon them Answ. Because the Old and New Testament are the Foundation of all Religion If their Divinity cannot be proved the Foundation is gone on which we build our Faith I shall therefore endeavour to evince this great Truth That the Scriptures are the very Word of God I wonder whence the Scripture should come if not from God 1. Bad Men could not be the Authors of Scripture would their Minds be imployed in indighting such holy Lines would they declare so fiercely against Sin 2. Good Men could not be the Authors of Scripture Could they write in such a strain or could it stand with their Grace to Counterfeit God's Name and put Thus saith the Lord to a Book of their own devising 3. Nor could any Angel in Heaven be the Author of Scripture Because 1. the Angels pry and search into the Abyss of Gospel Mysteries 1 Pet. 1.12 which implies their nescience of some parts of Scripture and sure they cannot be Authors of that Book which themselves do not fully understand besides 2. what Angel in Heaven durst be so Arrogant as to Personate God and say I create Isa. 65.17 and I the Lord have said it Numb 14.35 So that it is evident The Pedigree of Scripture is Sacred and it could come from none but God himself Not to speak of the
God is not bound to force his Mercies upon Men If they wilfully oppose the offer of Grace there sin is to be taxed as the cause of their perishing and not God's justice 2. See the difference between God and a great part of the World they are unjust 1. In their Courts of Judicature they pervert Justice Isa. 10.1 They decree unrighteous decrees The Hebrew word for a Judges Robe Magnil signifies Prevarication Deceit or Injustice It is often truer of the Judge then the Robe The Judge deserves rather to have that Name than the Robe What is a good Law without a good Iudge Injustice lies in two things either not to punish where there is a Fault or to punish where there is no Fault how frequent Again 2. Unjust in their Dealings This is 1. either in using false weights Hos. 12.7 The Balances of deceit are in his hand 'T is sad to have the Bible in one hand and false Weights in the other Or 2. in adulterating Commodities Isa. 1.22 Thy wine is mixed with water when they mix bad grain with good yet sell it for pure grain I can never believe he is good in the first Table who is not good in the second He cannot be godly who is not just Though God doth not bid you be Omnipotent as he is yet be Just as he is Use 2. Imitate God in Justice Let Christ's golden Maxim be observed Matth. 7.12 What you would have men do to you do ye even so to them You would not have them wrong you neither do you them rather suffer wrong than do wrong 1 Cor. 6.7 Why do ye not rather take wrong O be exemplary for Justice Let Justice be your Ornament Iob 29.14 I put on Righteousness viz. Justice as a Robe and a Diadem A Robe for its graceful Beauty and I put it on induebam justitiam A Judge puts on his Robe and puts it off again at Night but Iob did so put on Justice as he did not put it off till Death semper vestiti We must not lay off this Robe of Justice till we lay down our Tabernacle If you have any thing of God in you you will be like him By every unjust Action you do deny your selves to be Christians you stain the glory of your Profession Heathens will rise up in Judgment against you The Sun might sooner alter its Course than he could be turned from doing Justice Use 3. If God be just there will be a Day of Judgment Now things are out of Course Sin is rampant Saints are wronged they are often cast in a righteous Cause they can meet with no Justice here Justice is turned into Wormwood but there is a day coming when God will set things right he will do every Man Justice he will crown the righteous and condemn the wicked Acts 17.31 He hath appointed a day c. If God be a just God he will take vengeance God hath given Men a Law to live by they break it there must be a day for the Execution of Offenders a Law not executed is but like a Wooden Dagger for a show At the last Day God's Sword shall be drawn out against Offenders then his Justice shall be reveal'd before all the World God will judge in righteousness Acts 17.31 Shall not the Iudge of all the world do right Gen. 18.25 The Wicked shall drink a Sea of Wrath but not sip one Drop of Injustice At that day shall all Mouths be stopped and God's Justice shall be fully vindicated from all the Cavils and Clamors of unjust Men. Use 4. Comfort to the true Penitent As God is a just God he will pardon him Homo agnoscit Deus ignoscit 1 Joh. 1.9 If we confess our sins i. e. confess and forsake he is just to forgive us our sins Not only merciful but just Why just because he hath promised to forgive such Prov. 28.13 If thy heart hath been broken for and from Sin thou maist not only plead God's Mercy but his Iustice for the pardoning thy sin Shew him his Hand and Seal he cannot deny himself The Mercy of GOD. THE next Attribute is God's Goodness or Mercy Mercy is the Result and Effect of God's Goodness Psal. 33.5 Psal. 119.64 So then this is the next Attribute God's Goodness or Mercy The most Learned of the Heathens thought they gave their God Iupiter two Golden Characters when they stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and Great both these meet in God Greatness and Goodness Majesty and Mercy God is 1. Essentially good in himself And 2. Relative good to us They are both put together Psal. 119.68 Thou art good and dost good This Relative goodness is nothing else but his Mercy which is an innate Propensness in God to pity and succour such as are in Misery Concerning God's Mercy 1 st I shall lay down these Twelve Positions 1. It is the great Design of the Scripture to represent God as Merciful This is a Loadstone to draw Sinners to him Exod. 34.6 The Lord merciful gracious long-suffering abundant in goodness c. Here are six Expressions to set forth God's Mercy and but one to set forth his Justice who will by no means clear the Guilty Psal. 57.10 God's mercy is great above the heavens Psal. 108.4 God is represented as a King and a Rain-bow was about his Throne Rev. 4.2 3. The Rain-bow was an Emblem of Mercy The Scripture doth oftner represent God in his white Robes of Mercy then with his Garments rolled in Bloud oftner with his Golden Scepter then his Iron Rod. Position 2. God is more inclinable to Mercy then Wrath Pronior est Deus ad parcendum quam ad puniendum Mercy is his darling Attribute which he most delights in Mic. 7.18 Mercy pleaseth him 'T is delightful to the Mother saith Chryso'stom to have her Breasts drawn So it is to God to have the Breasts of his Mercy drawn Isa. 27.4 Fury is not in me That is I do not delight in it Acts of Severity are rather forc'd from God he doth not afflict willingly Lam. 3.33 The Bee naturally gives Honey it stings only when it is provoked God doth not punish till he can bear no longer Jer. 44.22 So that the Lord could bear no longer because of the evil of your doings Mercy is God's right Hand that he is most us'd to Inflicting of Punishment is call'd God's strange Work Isa. 28.21 he is not used to it And when the Lord would shave off the Pride of a Nation he is said to hire a Rasor as if he had none of his own Isa. 7.20 He shall shave with a rasor that is hired He is slow to anger Psal. 103.8 But ready to forgive Psal. 86.5 Position 3. There is no Condition but we may spie Mercy in it When the Church was in Captivity she cries out It is of the Lord's mercies that we are not consumed Lam. 3.22 Geographers write of Syracuse in Sicily it is so scituated that the Sun is never out
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
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
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
the King himself is present So to bow down to an image of God when God himself is every where present II. It is unlawful to worship God by an Image for First It is against the Homily of the Church it runs thus The Images of God our Saviour the Virgin Mary are of all others most dangerous therefore the greatest care ought to be had that they stand not in Temples and Churches So that Image-Worship is contrary to our own Homilies and doth affront the authority of the Church of England Secondly Image-worship is expresly against the Letter of Scripture Lev. 26.1 Ye shall make no Graven Image neither shall ye set up any Image of Stone to bow down to it Deut. 16.22 Neither shalt thou set up any Image which the Lord thy God hateth Psal. 97.7 Confounded be all they that serve Graven Images Do we think to please God by doing that which is contrary to his Mind and which he hath expresly forbidden Thirdly Image-worship is against the practice of the Saints of old Iosiah that Renowned King destroyed the Groves and Images 2 Kin. 23.24 Constantine abrogated the Images set up in Temples The Christians destroy'd Images at Basil Zurick Bohemia when the Roman Emperors would have thrust Images upon them they chose rather to dye than deflour their Virgin Profession by Idolatry They refused to admit any Painter or Carver into their Society because they would not have any Carved Statue or Image of God When Seraphion bowed to an Idol the Christians excommunicated him and delivered him up to Satan Use 1. It reproves and condemns the Church of Rome who from the Alpha of their Religion to the Omega are wholly Idolatrous they make Images of God the Father painting him in their Church-Windows as an Old Man and an Image of Christ in the Crucifix And because it is against the Letter of this Commandment therefore they sacrilegiously blot out the Second Commandment out of their Catechises dividing the Tenth Commandment into Two Now this Image-worship must needs be very Impious and Blasphemous because it is a giving that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Religious Worship to the Creature which is only due to God It is vain for Papists to say they give God the worship of the Heart and the Image only the worship of the Body for the worship of the Body is due to God as well as the worship of the Heart and to give an outward Veneration to an Image is to give that Adoration to a Creature which only belongs to God Isa. 42.8 My Glory will I not give to another Obj. 1. But the Papists say they do not worship the Image only make use of it as a Medium they worship God by it Ne imagini quidem Christi in quantum est Lignum sculptum ulla debetur reverentia Aquinas Resp. 1. Where hath God bid them worship him by an Effigies or Spirit Isa. 1.12 Who hath required this at your Hands The Papists can't say so much as the Devil Scriptum est it is written 2. The Heathens may bring the same Argument for their gross Idolatry as the Papists do for their Image-worship who of the Heathens were so simple as to think Gold and Silver or the Figure of an Ox or Elephant were God They were only Emblems and Hieroglyphicks to represent him they did worship the invisible God by such visible things To worship God by an Image God takes as done to the Image itself Obj. 2. But say the Papists Images are Lay-mens Books and they are good to put us in mind of God One of the Popish Councils affirmed that we might learn more by an Image than by long study of the Scriptures Resp. Hab. 2.18 What profiteth the Graven Image the Molten Image and a Teacher of Lies Is an Image a Lay-mans Book See then what Lessons this Book teacheth it teacheth Lyes it represents God in a visible shape who is invisible For the Papists to say they make use of an Image to put them in mind of God is as if a Woman should say she keeps company with another Man to put her in mind of her Husband Obj. 3. But did not Moses make the Image of a Brazen Serpent why then may not Images be set up Resp. That was done by Gods special command Num. 21.8 Make thee a Brazen Serpent and there was a special use of it both Literal and Spiritual but what doth the setting up this Image of the Brazen Serpent justifie the setting up of Images in Churches What because Moses did make an Image by Gods appointment may we therefore set up an Image of our own Devising Because Moses made an Image to heal them that were stung is it lawful therefore to set up Images in Churches to sting them that are whole This doth not at all follow Nay that very brazen Serpent which God himself commanded to be set up when Israel did look upon it with too much Reverence and began to burn Incense to it Hezekiah defaced that Image and called it Nehushtan and God commended him for doing so 2 Kings 18.4 Obj. 4. But is not God represented as having Hands and Eyes and Ears Why then may we not make an Image to represent him by and help our Devotion Resp. Though God is pleas'd to stoop to our weak Capacities and set himself out in Scripture by Eyes to signifie his Omnisciency and Hands to signifie his Power yet it is very absurd from Metaphors and Figurative Expressions to bring an Argument for Images and Pictures for by that Rule God may be pictured by the Sun and the Element of Fire and by a Rock for God is set forth by these Metaphors in Scripture and sure the Papists themselves would not like to have such Images made of God Quest. 1. If it be not lawful to make the Image of God the Father yet may we not make an Image of Christ who took upon him the nature of Man Resp. No. Epiphanius seeing an Image of Christ hanging in a Church brake it in Pieces 't is Christ's Godhead united to his Manhood that makes him to be Christ therefore to Picture his Manhood when we cannot Picture his Godhead is a Sin because we make him to be but half Christ we separate what God hath joyned we leave out that which is the chief thing which makes him to be Christ. Quest. 2. But how then shall we conceive of God aright if we may make no Image or Resemblance of him Resp. We must conceive of God Spiritually viz. 1. In his Attributes his Holiness Justice Goodness which are the Beams by which his Divine Nature shines forth 2. We must conceive of him as he is in Christ. Christ is the Image of the Invisible God Col. 1.15 As in the Wax we see the print of the Seal Set the Eyes of your Faith on Christ-God-Man Iohn 14.9 He that hath seen me hath seen the Father Use 2. Take heed of Idolatry viz. Image-worship our Nature is prone to this Sin as dry
may be in the Number of God's Servants That is evident because God calls them his Servants Levit. 25.4 He shall depart from thee and his Children with him for they are my Servants Therefore Children in their Infancy being God's Servants why should they not have Baptism which is the Tessera the Mark or Seal which God sets upon his Servants 3 d Arg. Is from 1 Cor. 7.14 But now are your Children holy Children are not called Holy as if they were free from Original Sin but in the Iudgment of Charity they are to be esteemed holy and true Members of the Church of God because their Parents are Believers Hence that excellent Divine Mr. Heldersam saith That the Children of the Faithful as soon as they are born have a Covenant-Holiness and so a Right and Title to Baptism which is the Token of the Covenant 4 th Arg. From the Opinion of the Fathers and the Practice of the Church 1. The Ancient Fathers were strong Assertors of Infant-Baptism Irenaus Basil Lactantius Cyprian and Austin 2. It was the Practice of the Greek Church to baptize her Infants Erasmus saith That Infant-Baptism hath been used in the Church of God for above Fourteen Hundred Years And St. Austin in his Book against Pelagius affirms That it hath been the Custom of the Church in all Ages to Baptize Infants Yea it was an Apostolical Practice St. Paul affirms that he Baptized the whole House of Stephanus 1 Cor. 1.16 And as you have seen Scripture Arguments for Infant-Baptism so let us consider whether the Practice of those who delay the Baptizing of Children till Riper Years be warrantable For my part I cannot gather it from Scripture For tho' we read of Persons Adult and grown up to Years of Discretion in the Apostles times Baptized yet those were such as were converted from Heathenish Idolatry to the True Orthodox Faith But that in a Christian Church the Children of Believers should be kept unbaptized several Years I know neither Precept nor Example for it in Scripture but it is wholly Apocryphal The Baptizing of Persons grown up to Maturity we may argue against ab effectu from the Ill Consequences of it They dip the Persons they baptize over Head and Ears in cold Water and naked which as it is Indecent so it is Dangerous and hath been often times the occasion of Chronical Diseases yea Death it self and so is a plain Breach of the Sixth Commandment And how far God hath given up many Persons who are for the deferring of Baptism to other vile Opinions and vicious Practices is evident if we consult with History Especially if we read over the Actings of the Anabaptists in Germany Vse I. See the Riches of God's Goodness who will not only be the God of Believers but takes their Seed into Covenant Gen. 17.7 I will establish my Covenant between me and thee and thy Seed after thee to be a God unto thee and thy Seed A Father counts it a great Priviledge not only to have his own Name but his Child's Name put in a Will 2. It blames those Parents who forbid little Children to be brought to Christ they with-hold the Ordinance By denying their Infants Baptism they exclude them from having a Membership in the Visible Church and so their Infants are sucking Pagans Such as deny their Children Baptism make God's Institutions under the Law more full of Kindness and Grace to Children than they are now under the Gospel which how strange a Paradox it is I leave to you to judge Vse III. Exhort 1 st Branch We that are Baptized let us labour to find the Blessed Fruits of Baptism in our own Souls Let us labour not only to have the Sign of the Covenant but the Grace of the Covenant Many glory in this that they are Baptized The Jews gloried in their Circumcision because of their Royal Priviledges To them belonged the Adoption and the Glory and the Covenants Rom. 9.4 But many of them were a Shame and Reproach to their Circumcision Rom. 2.24 For the Name of God is blasphemed among the Gentiles through you The scandalous Jews tho Circumcis'd were in God's Account as Heathens Amos 9.7 Are ye not as Children of the Ethiopians to me saith the Lord Alas What is it to have the Name of Christ and want his Image What is Baptism of Water without the Baptism of the Spirit Many Baptized Christians are no better than Heathens O labour to find the Fruits of Baptism that Christ is form'd in us Gal. 4.19 That our Nature is chang'd we are made Holy and Heavenly this is to be Baptized into Iesus Rom. 6.3 Such as live unsuitable to their Baptism may go with Baptismal Water on their Faces and Sacramental Bread in their Mouths to Hell 2 d. Br. Let us labour to make a Right Use of our Baptism 1 st Vse of Baptism Let us use it as a Shield against Temptations Satan I have given up my self to God by a Sacred Vow in Baptism I am not my own I am Christ's therefore I cannot yield to thy Temptations but I break my Oath of Allegiance which I made to God in Baptism Luther tells us of a Pious Woman who when the Devil tempted her to sin she answered Satan Baptizata sum I am baptized and so beat back the Tempter 2 d. Vse of Baptism Let us use it as a Spurr to Holiness By remembring our Baptism let us be stirred up to make good our Baptismal Engagements Renouncing the World Flesh and Devil let us Devote our selves to God and his Service To be Baptiz'd into the Name of the Father Son and Holy Ghost implies ◠Solemn Dedication of our selves to the Service of all the Three Persons in the Trinity It is not enough that our Parents dedicate us to God in Baptism but we must dedicate our selves to him This is called a Living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord Rom. 14.8 Our Life should be spent in worshipping God in loving God in exalting God We should walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as becomes the Gospel Phil. 1.27 Shine as Stars in the World and live as Earthly Angels 3 d. Vse of Baptism Let us use it as an Argument to Courage We should be ready to confess that Holy Trinity into whose Name we were baptized With the Conversion of the Heart must go the Confession of the Tongue Luke 12.8 Whosoever shall confess me before Men him shall the Son of Man also confess before the Angels of God Peter openly confessed Christ crucifyed Acts 4.10 Cyprian a Man of a brave Spirit was like a Rock whom no Waves could shake like an Adamant whom no Sword could cut He confessed Christ before the Proconsul and suffered himself to be proscribed yea chose Death rather than he would betray the Truths of Christ. He that dares not confess the Holy Trinity shames his Baptism and God will be ashamed to own him at the Day of Judgment Vlt. Vse See the fearfulness of the Sin of
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
shall not we have the Fruit of his purchase Lord it is thy delight to milk out the Breast of Mercy and Grace and wilt thou abridge thy self of thy own delight Thou hast promised to give thy Spirit to implant grace Can truth lye can faithfulness deceive God loves thus to be overcome with Arguments in prayer 7. Prayer that would prevail with God must be joined with reformation Iob 11.13 If thou stretch out thy hands towards him if iniquity be in thy hand put it far away from thee Sin lived in makes the heart hard and Gods ear deaf 'T is foolish to pray against Sin and then Sin against prayer Sin fly-blows our prayer Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me The Load-stone loseth its vertue when bespread with garlick so doth prayer when polluted with sin The Incense of Prayer must be offered upon the Altar of an holy Heart Thus you see what is that Prayer which is most likely to prevail with God VSE I. It reproves 1. Such as pray not at all 't is made the note of a reprobate he calls not upon God Psalm 144. Doth he think to have an Alms who never asks it Do they think to have Mercy from God who never seek it Then God should be friend them more than he did his own Son Heb. 5.7 Christ offered up prayers with strong cryes None of Gods Children are born dumb Galat. 4.6 2. It reproves such as have left off prayer a sign they never felt the fruit and comfort of it He that leaves off Prayer a sign he leaves off to fear God Iob 15.4 Thou castest off fear and restrainest prayer before God A Man that hath left of prayer is fit for any wickedness When Saul had given over enquiring after God then he went to the Witch of Endor VSE II. Of Exhortation Be persons given to prayer I give my self saith David to prayer Pray for pardon and purity Prayer is the golden Key that opens Heaven The Tree of the Promise will not drop its Fruit unless shaked by the hand of prayer All the benefits of Christs Redemption are handed over to us by prayer Object But I have prayed a long time for Mercy and have no answer Psal. 69.3 I am weary of crying Answ. 1. God may hear us when we do not hear from him assoon as Prayer is made God hears it though he doth not presently answer A Friend may receive our Letter though he doth not presently send us an answer of it 2. God may delay prayer and yet not deny Quest. But why doth God delay an answer of Prayer Resp. 1. Because he loves to hear the voice of Prayer Prov. 15.8 The prayer of the upright is his delight You let the Musician play a great while ere you throw him down Money because you love to hear his Musick Cant. 2.14 2. God may delay Prayer when he will not deny that he may humble us perhaps God hath spoke to us a long time in his Word to leave such Sins but we would not hear him therefore he lets us speak to him in Prayer and seems not to hear us 3. God may delay Prayer when he will not deny because he sees we are not yet fit for the Mercy perhaps we pray for deliverance we are not fit for it our scum is not boil'd away We would have God swift to deliver and we are slow to repent 4. God may delay prayer when he will not deny that the Mercy we pray for may be the more prized and may be sweeter when it comes The longer the Merchants Ships stay abroad the more he rejoyceth when they come home laden with Spices and Jewels therefore be not discouraged but follow God with prayer though God may delay he will not deny Prayer vincit invincibilem it overcomes the Omnipotent Hos. 12.4 The Tymans tyed fast their God Hercules with a golden Chain that he should not remove The Lord was held by Moses prayer as with a golden Chain Exod. 32.10 Let me alone Why what did Moses he only prayed Prayer ushers in Mercy Be thy case never so sad if thou canst but pray thou needst not fear Psal. 10.17 therefore give thy self to prayer Our FATHER HAVING through the good providence of God gone over the chief Grounds and Fundamentals of Religion and enlarged upon the Decalogue or Ten Commandments I shall now at the close speak something upon the Lords Prayer MATTH vi 9 After this manner therefore pray ye Our Father which art in Heaven Hallowed c. In this Scripture are two things observable I. The Introduction to the Prayer II. The Prayer it self which consists of three parts 1. A Preface 2. Petitions 3. The Conclusion I. The Introduction to the Lords Prayer sic orate vos After this manner pray ye Our Lord Jesus in these words prescribed to his Disciples and us a directory for prayer The Ten Commandments are the rule of our Life the Creed is the summe of our Faith and the Lords Prayer is the pattern of our Prayer As God did prescribe Moses a pattern of the Tabernacle Exod. 25.9 so Christ hath here prescribed us a pattern of Prayer After this manner pray ye c. The meaning is let this be the Rule and Model according to which ye frame your prayers Ad hanc regulam preces nostras exigere necesse est Not that we are tied to the words of the Lords-prayer Christ saith not after these words pray ye but after this manner that is let all your petitions agree and symbolize with the things contained in the Lords prayer and indeed well may we make all our prayers consonant and agreeable to this prayer it being a most exact prayer Tertullian calls it breviarium totius Evangelii a breviary and compendium of the Gospel It is like an heap of massy gold The exactness of this prayer appears 1. In the Dignity of the Author A piece of work hath commendation from the Artificer and this prayer hath commendation from the Author it is the Lords Prayer As the Law Moral was written with the Finger of God so this prayer was drop'd from the Lips of the Son of God Non vox Hominem sonat est Deus 2. The exactness of this prayer appears in the excellency of the matter I may say of this prayer It is as silver tryed in a furnace purified seven times Psal. 12.6 Never was there prayer so admirably and curiously composed as this As Solomons Song for its Excellency is called the Song of Songs so may this well be called the prayer of prayers The matter of it is admirable 1. For its Succinctness 't is short and pithy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum in parvo a great deal said in a few words It requires more Art to draw the two Globes curiously in a little Map This short Prayer is a System or Body of Divinity 2. It s Clearness This prayer is plain and intelligible to every
Righteous Will it is a sin God cannot bear Numb 14.26 27. How long shall I bear with this evil congregation which murmur against me May not God justly say thus How long shall I bear with this wicked Person who when any thing falls out cross murmurs against me ver 28. Say unto them as truly as I live saith the Lord as ye have spoken in my ears so will I do unto you God swears against a murmurer As I live and what will God do as he lived ver 29. Your carcases shall fall in the wilderness You see how provoking a discontented quarrelsome Spirit is to God it may cost Men their Lives nay their Souls God sent fiery Serpents among the People for their murmuring 1 Cor. 10.10 he may send worse than fiery Serpents he may send Hell fire 20. Consideration How much doth God bear at our hand and shall not we be content to bear something at his hand It would tyre the Patience of the Angels to bear with us one day 2 Pet. 3.9 The Lord is long-suffering towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How oft do we offend in our Eye by envious impure glances in our Tongue by rash censuring but God passeth by many injuries he bears with us Should the Lord punish us every time we offend he might draw his sword every day shall God bear so much at our hands and can we bear with nothing at his hands Shall God be patient with us and we impatient with him Shall he be meek and we murmur Shall he endure our sins and shall not we endure his strokes Oh let us say Thy Will be done Lord thou hast been the greatest sufferer thou hast born more from me than I can from thee 21. Consideration Submitting our Wills to God in Affliction disappoints Satan of his hope and quite spoils his design The Devils end is in all our Afflictions to make us sin The Reason why Satan did smite Iob in his Body and Estate was to perplex his Mind and put him into a Passion he hoped that Iob would have been discontented and in a fit of anger not only have cursed his Birth-day but cursed his God but Iob lying at Gods Feet and blessing him in Affliction disappointed Satan of his hope and quite spoiled his plot Had Iob murmured he had pleased Satan had he fallen into an heat and the sparks of his anger flown about the Devil had warmed himself at this fire of Iobs Passion but Iob quietly submitted and blessed God here Satans design was frustrated and he missed of his intent The Devil hath oft deceived us the best way to deceive him is by quiet submission to God in all things and saying Thy Will be done 22. Consideration It may rock our Hearts quiet in Affliction to consider that to the Godly the Nature of Affliction is quite changed to a wicked Man it is a Curse the Rod is turned into a Serpent Affliction to him is but an effect of Gods displeasure the beginning of Sorrow but the nature of Affliction is quite chang'd to a Believer it is by a divine Chymistry turn'd into a Blessing it is like Poyson corrected which becomes a Medicine it is a Love-token a Badge of Adoption a preparatory to glory should not this make us say Thy VVill be done The poyson of the Affliction is gone it is not hurtful but healing this hath made the Saints not only patient in Affliction but have sounded forth Thankfulness As Bells when they have been cast in the Fire do afterwards make a sweeter sound so the Godly after they have been cast into the Fire of Affliction have sounded forth Gods Praise Psal. 119.71 It is good for me that I was afflicted Iob. 1.21 Blessed be the Name of the Lord. 23. Consideration To make us submit our Will to God in Affliction is to think how many good things we receive from God and shall we not be content to receive some evil Iob 2.10 Shall we receive good at the hand of God and shall we not receive evil In the Hebrew hatton meeth haâ—elohim shall we receive good from God and not evil This may make us say Thy Will be done How many Blessings have we received at the Hand of Gods Bounty we have been be miracled with Mercy what sparing preventing delivering Mercy have we had the Honey-comb of Mercy hath continually drop'd upon us Lam. 3.23 His Mercies are new every Morning Mercy comes in as constantly as the Tide nay how many Tides of Mercy do we see in one day we never feed but Mercy carves every bit to us we never drink but in the golden Cup of Mercy we never go abroad but Mercy sets a guard of Angels about us we never lie down in our bed but Mercy draws the Curtains of Protection close about us Now shall we receive so many good things at the hand of God and shall we not receive evil Our Mercies far out weigh our Afflictions for one Affliction we have a thousand Mercies O then let us submit to God and say Thy Will be done The Sea of Gods Mercy should swallow up a few drops of Affliction 24. Consideration To bring our Wills to God in Affliction doth much honour the Gospel An unsubmissive Christian reproacheth Religion as if it were not able to subdue an unruly Spirit it is weak Physick which cannot purge out ill Humours and sure it is a weak Gospel if it cannot master our discontent and martyr our Wills Unsubmissiveness is a Reproach but a chearful resignation of our Will to God sets a Crown of Honour upon the Head of Religion it shows the power of the Gospel which can charm down the Passions and melt the Will into Gods Will therefore in Scripture submissive patience is brought in as an adorning Grace Rev. 14.12 Here is the Patience of the Saints 25. Consideration The Example of our Lord Jesus how flexible and submissive was he to his Father He who taught us this Prayer Thy Will be done had learned it himself Christs Will was perfectly tuned to his Fathers Will it was the Will of his Father that he should dye for our sins and he endured the Cross Heb. 12.2 It was a painful shameful cursed death he suffered the very pains of Hell equivalently yet he willingly submitted Isa. 53.7 He opened not his Mouth he opened his sides when the blood ran out but he opened not his Mouth in repining his will was resolved into the will of his Father Iohn 18.11 Shall not I drink the Cup which my Father hath given me Now the more our Wills are subject to Gods Will in Affliction the nearer we come to Christ our Pattern is it not our Prayer we may be like Christ by holy Submission we imitate him His Will was melted into his Fathers Will. 26 Consideration To Submit our Will to God is the way to have our Will every one would be glad to have his VVill the way to have our Will is to resign it God deals
blame then are the Papists who knock at the wrong door When they are in any Trouble they pray to the Saints to deliver them When they are in danger of Shipwrack they pray to St. Nicholas when they are in the fit of a Fever they pray to St. Petronelle when they are in Travel they pray to St. Margaret How unlawful it is to invocate Saints in Prayer I will prove from one Scripture Rom. 10.14 How then shall they call on him in whom they have not believed We may pray to none but such as we may believe in but we ought not to believe in any Saint therefore we may not pray to him The Papists have in their Ladies Psalter directed their Prayers for Deliverance to the Virgin Mary Deliver me O Lady Benedicta Domina in manibus tuis reposita est nostra salus O thou blessed Lady in thy hands our Salvation is laid up But Abraham is ignorant of us Isa. 63.16 The Saints and Virgin Mary are ignorant of us To pray to Saints is Idolatry advanced to Blasphemy Our Saviour hath taught us better in all our Distresses to pray to God for a Cure Deliver us from Evil. He only knows what our Troubles are and can give us help from Trouble he only that laid the Burden on can take it off David went to God Psal. 25.17 O bring thou me out of my Distresses God can with a word heal Psal. 107.20 He sent forth his Word and healed them He delivered the three Children out of the fiery Furnace Ioseph out of Prison Daniel out of the Lions Den. This proves him to be God because none can deliver as he doth Dan. 3.29 There is no other God that can deliver after this sort Let us then in all our Straits and Exigencies seek to God and say Deliver us from Evil. An Addition of some Sermons Preached by the Reverend Mr. Tho. Watson formerly Minister of St. Stephen's Walbrook Of Wisdom and Innocency Matth. 10.16 Be ye therefore wise as Serpents and harmless as Doves THE Apostle saith All Scripture is of Divine inspiration 2 Tim. 3.16 God's Word is compared to a Lamp for its enlightning quality Psal. 119.105 and to Silver refined for its enriching quality Psal. 12.6 Among other parts of Sacred Writ this in the Text is not the least Be ye wise as Serpents and innocent as Doves This is the Speech of our Blessed Saviour His Lips were a Tree of Life which fed many His Works were Miracles his Words were Oracles and deserve to be engraven upon our hearts as with the point of a Diamond This is a golden Sentence Be ye wise as Serpents and innocent as Doves Our Lord Jesus in this Chapter First Gives his Apostles their Commission Secondly Foretells their Danger Thirdly Gives them several Instructions I. Christ gives his Apostles their Commission Before they went abroad to preach Christ ordains them vers 5. These Twelve Iesus sent forth Those who exercise in the Ministerial Function must have a Lawful Call Hebr. 5.4 No Man takes this Honour to himself but he who is called of God Christ gave not only the Apostles and Prophets a Call to their Office who were extraordinary Ministers but even Pastors and Teachers Ephes. 4.11 Quest. But if one have Gifts is not this sufficient to the Ministerial Office Answ. No As Grace is not sufficient to make a Minister so neither Gifts therefore it is observable that the Scripture puts a difference between Gifting and Sending Rom. 10.15 How shall they Preach unless they be Sent If Gifts were enough to constitute a Minister the Apostle should have said How shall they Preach unless they be Gifted But he saith unless they be Sent Which denotes a lawful Call or Investiture into the Office The Attorney that pleads at the Barr may have as good Gifts as the Judge that sits upon the Bench but he must have a lawful Commission before he sit as Judge If it be thus in Matters Civil then much more in Church-Matters which are of an higher Concern Those therefore who usurp the Work of the Ministry without being solemnly set apart for it discover more Pride than Zeal and they can expect no Blessing Ier. 23.32 I sent them not nor commanded them therefore they shall not profit this People saith the Lord. So much for the First the Apostles Commission they received These Twelve Iesus sent forth II. Christ foretells their Danger ver 16. Behold I send you forth as Sheep in the midst of Wolves The Apostles were going about a glorious Work but an hazardous Work they would meet with Enemies fierce and savage like Wolves As all that will live godly in Christ shall meet with Sufferings so commonly Christ's Ambassadors encounter the deepest Trials Most of the Apostles died by the hands of Tyrants Peter was crucified with his head downwards Luke the Evangelist was executed on an Olive-Tree Iohn was cast by Domitian into a Vessel of scalding Oyl Maximinus the Emperor as Eusebius relates gave charge to his Officers to put none to death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Governors and Pastors of the Church The Ministers are Christ's Antesignani his Ensign-bearers to carry his Colours therefore they are most shot at They hold forth his Truth Phil. 1.17 I am set for the defence of the Gospel The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes to a Soldier that is set in the Forefront of the Battel and hath all the Bullets flying about his Ears The Minister's Work is to part between Men and their Sins and this causeth opposition When Paul preached against Diana all the City was in an uproar Acts 19. This may stir up Prayer for Christ's Ministers that they may be able to withstand the Assaults of the Enemy 2 Thes. 3.2 III. Christ gives the Apostles their Instructions whereof this was one in the Text Be ye wise as Serpents and innocent as Doves 1. The Exhortation Be ye wise 2. The Simile as Serpents 3. The Qualification of this Wisdom a Wisdom mixt with Innocency Harmless as Doves This Vnion of the Dove and the Serpent is hard to find Mat. 24.45 Who then is a wise and faithful Servant On which Place saith St. Chrysostom It is an hard matter to find one faithful and wise Faithful there is the Dove Wise there is the Serpent 'T is hard to find both If one would seek for a faithful Man questionless he may find many if for a wise Man he may find many but if he seek for one both wise and faithful this is rara avis hard to find yet it is possible though not common Moses a man learned in all the Wisdom of the Egyptians Acts 7.22 There was the Wisdom of the Serpent And the meekest man alive Numb 12.3 Now the Man Moses was very meek above all the men upon the face of the Earth there was the Innocency of the Dove Daniel was an excellent person Dan. 5.14 Excellent Wisdom is found in thee there was the Prudence of
the Soul as Angels as Heaven God hath laid out much Cost upon it and if it perish he should lose all his Cost When Xerxes destroyed the Temples in Greece he caused the Temple of Diana to be preserved for its beautiful Structure The new creature is God's Temple adorned with all the Graces which he will not suffer to be demolished Riches take Wings Kings Crowns tumble in the Dust Nay some of the Graces may cease Faith and Hope shall be no more but the new creature abideth for ever 1 Iohn 2.27 5. The Misery of the unregenerate creature Dying so I may say of him as Christ said of Iudas Mark 14.21 It were good for that Man if he had not been born Better have been a Toad a Serpent any thing if not a new creature The old Sinner must go into old Tophet Isa. 30.33 Damned Caitiffs will have nothing to ease their Torments not one drop of Honey in all their Gall. In the Sacrifice of Iealousie there was to be no Oil put to it Numb 5. In Hell there is no Oil of Mercy put to the Sufferings of the damned to lenifie them Therefore get out of the Wild Olive of Nature labour to be new creatures lest you curse your selves at last A sinful Life will cause a despairing Death Quest. What shall we do to be new Creatures Answ. 1. Wait on the Ordinances The Preaching of the Word is the Seed of which the new Creature is formed This is the Trumpet which must make the dead in Sin come out of their Grave 2. Pray earnestly for the new Creature Lord thou hast made me once make me again What shall I do with this old heart It defiles all it toucheth Urge God with his Promise Ezek. 36.26 A new Heart will I give you Say Lord I am as the dry Bones but thou didst cause Breath to come into them Ezek. 37.10 Do the same to me breath a supernatural Life of Grace into me Vse 4. Thankfulness Let such as are new creatures stand upon Mount Gerizim blessing and praising God Ascribe all to the Riches of God's Love set the Crown upon the head of free Grace God hath done more for you than if he had made you Kings and Queens Though you have not so much of the World as others you are happier than the greatest Monarchs upon Earth and I dare say you would not change with them The Apostles seldom speak of the new Creation but they join some thankful Praises with it 1 Pet. 1.3 Blessed be God who according to his abundant mercy hath begotten us again to a lively hope Col. 1.12 Giving thanks to the Father who hath made us meet for the inheritance in light The new creature is a sign of Election a badge of Adoption What distinguishing Love is this that God should make any of us new creatures when he hath left the greatest part of the World to perish in their Sins Such as are Paterns of Mercy should be Trumpets of Praise Of the Government of the Tongue Jam. 3.6 And the Tongue is a Fire a World of Iniquity THE Apostle Iames in this Scripture describes the Evil of the Tongue The Tongue is a Fire a World of Iniquity 1. It is a Fire It burns with intemperate heat it causeth the Heat of Contention it sets others in a Flame 2. A World of Iniquity It was at first made to be an Organ of God's Praise but it is become an Instrument of Unrighteousness All the Members of the Body are sinful as there is bitterness in every Branch of Wormwood but the Tongue is excessively sinful full of deadly Poison vers 8. Doctr. The Tongue though it be a little Member yet it hath a World of Sin in it The Tongue is an unruly Evil. We put Bitts in Horses Mouths and rule them but the Tongue is an unbridled Thing It is hard to find a Curbing bitt to rule the Tongue There is a World of Sin in the Tongue The Devil makes use of Men's Tongues for the promoting most of the Wickedness which is in the World I shall show you some of the Evils of the Tongue I. The Evil Tongue travel a little over this World is the silent Tongue It is wholly mute in Matters of Religion it never speaks of God or Heaven as if it cleaved to the roof of the Mouth Men are fluent and discursive enough in other Things but in Matters of Religion their Lips are sealed up If we come into some People's Company we do not know what Religion they are of whether Iews or Mahometans for they never speak of Christ they are like the Man in the Gospel who was possessed with a Dumb Devil Mar. 9.17 II. The Evil Tongue is the earthly Tongue Men talk of nothing but the World their Wares and Drugs or their rich Purchace Son 's of the Earth they have the Serpent's Curse lick the Dust. Ioh. 3.31 He that is of the Earth speaketh of the Earth as if all their Hopes were here and they looked for an earthly Eternity these have Brutish Minds Seneca being asked of what Country he was answered that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citizen of this World So many are Citizens of this World all their Discourse and Traffick is here Their Speech bewrays them III. The Evil Tongue is the hasty or angry Tongue They have no command of Passions but are carried away with them as a Chariot with wild Horses I know there is an Holy Anger when we are angry with Sin Christ had this Anger when they made the Temple a place of Merchandice Ioh. 2.15 That Anger is without Sin which is against Sin but that is an Evil Tongue which is presently blown up into exorbitant Passion this Tongue is set on Fire from Hell Isaiah's Lips were touched with a Coal from the Altar Isa. 6. His Tongue was set on Fire from Heaven but the angry furious Tongue is set on Fire from Hell When the Tongue is on Fire it is the Devil that lights the Match Eccles. 7.9 Anger rests in the Bosom of Fools It may be in a Wise Man but it rests in a Fool. More are drunk with Passion than Wine Hierome Water when it is hot soon boils over So when the Heart is heated with Anger it soon boils over in fiery and passionate Speeches 1 King 19.12 after the Earthquake a Fire but God was not in the Fire So I may say of the Fire of rash Anger God is not in this Fire Grace heats the Heart but cools the Tongue makes it meek and calm Passion transports it oft disturbs the use of Reason Brevis Insania and if Reason cannot act much less can Grace Rashness of Anger hinders Holy Duties Hot Passions make cold Prayers A wrathful Spirit is unsuitable to the Gospel It is a Gospel of Peace and it is sealed by the Spirit who came in the Form of a Dove a meek peaceable Creature Thou who art given much to Passion whose Tongue is often set