as sure to go to Heaven as if he were in Heaven already These are the Reasons why we must examin our selves before we approach to the Lord's Table Quest. 5. What must we Examine Answ. 1. Our Sins 2. Our Graces First Our Sins Search if any dead Fly might spoil this sweet Oyntment When we come to the Sacrament we should do as the Jews did before the Passover they searched for Leaven and having found it did burn it 1. Let us search for the Leaven of Pride This sowres our Holy things We are born with a Spiritual Tympany Will an humble Christ be received into a Proud Heart Pride keeps Christ out Intus existens prohibet alienum Pride swells the Heart and Christ cannot come into the Heart if it be full already To a proud Man Christ's Blood hath no Vertue 't is like Dioscordium put into a dead Man's Mouth which loseth its Vertue Let us search for this Leaven of Pride and cast it away 2. Let us search for the Levaen of Avarice The Lord's Supper is a Spiritual Mystery it represents Christ's Body and Blood what should an earthly Heart do here The Earth puts out the Fire Earthliness quencheth the Fire of holy Love The Earth is Elementum Gravissimum it cannot ascend A Soul belimed with Earth cannot ascend to Heavenly Cogitations Col. 3.5 Covetousness which is Idolatry Will Christ come into that Heart where there is an Idol Search for this Leaven before you come to this Ordinance How can an earthly Heart converse with that God which is a Spirit Can a Clod of Earth kiss the Sun 3. Search for the Leaven of Hypocrisie Luke 12.1 Beware of the Leaven of the Pharisees which is Hypocrisie Aquinas describes it Simulatio Virtutis Hypocrisie is a counterfeiting of Vertue The Hypocrite is a living Pageant he only makes a show of Religion He gives God his Knee but no Heart and God gives him Bread and Wine in the Sacrament but no Christ. Oh let us search for this Leaven of Hypocrisie and burn it Secondly We must examine our Graces I shall instance only in one Our Knowledge 1. Whether we have Knowledge 2. Whether it be rightly Qualified 1. We are to examine whether we have Knowledge else we cannot give God a reasonable Service Rom. 12.1 Knowledge is a necessary Requisite in a Communicant Without Knowledge there can be no Fitness for the Sacrament A Person cannot be fit to come to the Lord's Table who hath no Goodness but without Knowledge the Mina is not good Prov. 19.2 Some say they have good Hearts tho they want Knowledge As if one should say His Eye is good but it wants Sight Under the Law when the Plague of Leprosie was in a Man's Head the Priest was to pronounce him unclean The ignorant Person hath the Plague in his Head he is unclean Ignorance is the Womb of Lust 1 Pet. 1.14 Therefore it is requisite before we come to Examine our selves what Knowledge we have in the main Fundamentals of Religion Let it not be said of us that to this Day the Vail is upon our Heart 2 Cor. 3.15 But sure in this Intelligent Age we cannot but have some Insight into the Mysteries of the Gospel I rather fear we are like Rachel who was fair and well-sighted but barren Therefore 2. Let us examine whether our Knowledge be rightly Qualified 1. Is it Influential Doth our Knowledge warm our Heart Claritas in intellectu parit ardorem in affectu Saving Knowledge doth not only direct but quicken 'T is Lumen Vitae the Light of Life Iohn 8.12 2. Is our Knowledge Practical We hear much do we live the Truths we know That is the right Knowledge which doth not only adorn the Mind but reform the Life Secondly This solemn preparing for the Sacrament as it consists in examining our selves so in dressing our Souls before we come And this Soul-dress is in two things 1. Washing in the Laver of Repenting Tears To come to this Ordinance with the Guilt of any sin unrepented of makes way for the further hardening of our Heart and giving Satan fuller possession of us Zech. 12.10 They shall look upon me whom they have pierced and shall mourn for him The Cloud of Sorrow must drop into Tears We must grieve as for the Pollution so for the Vnkindness in every sin To sin against Christ's Love who died for us When Peter thought of Christ's Love who call'd him out of his Unregeneracy made him an Apostle and carried him up to the Mount of Transfiguration where he saw the Glory of Heaven in a Vision and then to think of his Denying Christ it broke his Heart he wept bitterly Matth. 26.75 To think before we come to a Sacrament of our sins against the Bowel-Mercies of God the Father the bleeding Wounds of God the Son the blessed Inspirations of God the Holy Ghost it is enough to broach our Eyes with Tears and put us into an Holy Agony of Grief and Compunction And we must be so distressed for sin as to be divorced from sin The Serpent before he drinks casts up his Poyson In this we must be wise as Serpents before we drink of the Sacramental Cup we must cast up the Poyson of sin by Repentance Ille verè plangit commissa qui non committit plangenda He doth truly bewail the sins he hath committed who doth not commit the sins he hath bewailed And this is the Dressing our Souls before we come washing in the Waters of true Rpentance 2. The Soul-dress is the exciting and stirring up the Habit of Grace into a lively Exercise 2 Tim. 1.6 I put thee in remembrance that thou stir up the Gift of God which is in thee i. e. The Gifts and Graces of the Spirit The Greek Word to stir up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to blow up Grace into a Flame Grace is oft like Fire in the Embers which needs blowing up It is possible that even a good Man may not come so well disposed to this Ordinance because he hath not before taken pains with his Heart to come in Due Order He hath not stirred up Grace into its vigorous Exercise and so tho he doth not eat and drink Damnation yet he doth not receive Consolation in the Sacrament Thus you see what this Dressing of our Souls is before we come Thirdly This Solemn preparing for the Sacrament is in begging a Blessing upon the Ordinance The Sacrament is not like Physick which hath an inherent operative Vertue No but the Efficacy of the Sacrament depends upon the Co-operation of the Spirit and a Word of Blessing In the Institution Christ blessed the Elements Iesus took Bread and blessed it In the Text the Sacrament will no further do us good then as it is blessed to us We ought then before we come to pray for a Blessing on the Ordinance that the Sacrament may be not only a Sign to represent but a Seal to confirm and an Instrument to convey
fare grow short yet an Interest in God is a Pillar of Support to us and we may with David encourage ourselves in the Lord our God Mat. 6.12 And forgive us our Debts as we forgive our Debtors BEfore I speak strictly to the Words I shall take notice 1. That in this Prayer there is but One Petition for the Body Give us our daily Bread but two Petitions for the Soul Forgive us our Trespasses lead us not into Temptation but deliver us from Evil Hence observe that we are to be more careful for our Souls than for our Bodies More careful for Grace than daily Bread more desirous to have our Souls saved than our Bodies fed in the Law the Weight of the Sanctuary was twice as big as the common weight to typify that Spiritual Things must be of far greater Weight with us than Earthly The Excellency of the Soul may challenge our Chief Care about it 1. The Soul is an immaterial Substance it is an heavenly Spark lighted by the Breath of God It is the more refined spiritual Part of Man it is of an Angelical Nature it hath some faint resemblance of God The Body is the more dreggish part it is but the Cabinet which though curiously wrought the Soul is the Jewel the Soul is near a-kin to Angels it is Capax beatitudinis capable of Communion with God in Glory 2. It is immortal it doth never expire It can act without the Body tho' the Body dissolve into Dust the Soul lives Luk. 12.4 The Essence of the Soul is Eternal it hath a beginning but no end It is a Blossom of Eternity Sure then if the Soul be so Ennobled and Dignifi'd more care should be taken about the Soul than the Body We make but One Petition for the Body but Two Petitions for the Soul Vse 1. It reproves them that take more care for their Bodies than their Souls The Body is but the brutish part yet they take more care 1. about dressing their Bodies than their Souls They put on their best Cloaths are dressed in the Richest Garb but care not how naked or undrest their Souls are they do not get the Jewels of Grace to adorn their inner Man 2. About feeding their Bodies than their Souls they are Caterers for the Flesh they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Provision for the Flesh Rom. 13.14 they have the best Diet but let their Souls starve As if one should feed his Hawk but let his Child starve The Body must sit in the Chair of State but the Soul that princely thing is made a Lacky to run on the Devil's Errand Vse 2. Let us be more careful for our Souls Omnia si perdas animam servare memento If it be well with the Soul it shall be well with the Body If the Soul be gracious the Body shall be glorious for it shall shine like Christ's Body Therefore 't is Wisdom to look chiefly to the Soul because in saving the Soul we secure the Happiness of the Body And we cannot shew our Care for the Soul more than in taking all Seasons for our Souls Reading Praying Hearing Meditating O look to the Main Chance let the Soul be chiefly tended the loss of the Soul would be fatal other Losses may be made up again If one loseth his Health he may recover it again if he lose his Estate he may get it up again but if he lose his Soul this Loss can never be made up again The Merchant that ventures all he hath in one ship if that ship be lost he is quite broken 2. From the Connexion in the Text assoon as Christ had said Give us daily Bread he adds and forgive us Christ joyns this Petition of Forgiveness of Sin immediately to the other of Daily Bread to shew us that tho' we have daily Bread yet all is nothing without Forgiveness If our sins be not pardoned we can take but little comfort in our Food As it is with a man that is condemned tho' you bring him meat in Prison yet he takes little comfort in it without a pardon So tho' we have Daily Bread yet it will do us no good unless Sin be forgiven What tho' we should have Manna which was call'd Angels Food tho' the Rock should pour out Rivers of Oyl Iob 29.6 all is nothing unless sin be done away When Christ had said give us our Daily Bread he presently adds and forgive us our Trespasses Daily Bread may satisfie the Appetite but forgiveness of sin satisfies the Conscience Vse 1. It condemns the Folly of most People If they have Daily Bread the delicious things of this Life they look no further they are not sollicitous for the pardon of sin If they have that which feeds them they look not after that which should Crown them Alas you may have Daily Bread and yet perish The Rich man in the Gospel had Daily Bread nay he had Dainties he fared deliciously every day but in Hell he lift up his Eyes Luk. 16.19 Vse 2. Let us pray that God would not give us our Portion in this Life that he would not put us off with daily Bread but that he would give us Forgiveness This is the sawce that would make our Bread Relish the sweeter A Speech of Luther Valde protestatus sum me nolle si◠satiari ab illo I did solemnly protest that God should not put me off with outward things Be not content with that which is common to the bruit Creatures the Dog or Elephant to have your Hunger satisfi'd but besides daily Bread get pardon of Sin A drop of Christ's Blood a dram of forgiving Mercy is infinitely more valuable than all the Delights under the Sun Daily Bread may make us live comfortably but forgiveness of Sin will make us die comfortably So I come to the words of the Petition Forgive us our Debts c. 1. Here is a Term given to Sin it is a Debt 2. The confessing the Debt Our Debts 3. A Prayer forgive us 4. A Condition on which we desire Forgiveness as we forgive our Debtors I shall speak of the Term given to Sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Debt that which is here called a Debt is called Sin Luk. 11.4 forgive us our sins So then sin is a Debt and every sinner is a Debtor Sin is compar'd to a Debt of ten thousand Talents Mat. 18.24 1. Why is sin call'd a Debt 2. Wherein sin is worse than other Debts we contract 3. Wherein sinners have the property of bad Debtors Q. 1. Why is Sin call'd a Debt Answ. Because it so fitly resembles it 1. A Debt ariseth upon non-payment of Money or the not paying that which is ones due So we owe to God exact Obedience and not paying what is due thus we come to be in debt 2. As in case of non-payment the Debtor goes to Prison So by our sin we become guilty and stand oblig'd to God's Curse and Damnation Tho' God doth a while
definition of Religion is Be rich in works of Mercy be helpful to the Bodies and Souls of others Scatter your golden Seeds let the Lamp of your profession be fill'd with the Oil of Charity Be merciful in giving and forgiving Be ye merciful as your heavenly Father is merciful Of the Truth of GOD THE next Attribute is God's Truth Deut. 32.4 A God of Truth and without Iniquity just and right is he Psal. 57.10 For thy Mercy is great unto the Heavens and thy Truth unto the Clouds A God of Truth Psal. 86.15 Plenteous in Truth God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth He is true 1. in a Physical sence True in his Being he hath a real Subsistance and gives a Being to others 2. He is true in a Moral sence he is true sine errore without Errours sine fallacia without Deceit God is prima veritas the Pattern and Prototype of Truth There is nothing true but what is in God or comes from God I shall now speak of God's Truth as it is taken for his Veracity in making good of his Promises 1 Kings 8.56 There hath not failed one word of all his good promise The Promise is God's Bond God's Truth is the Seal set to his Bond. This is the thing to be explicated and discussed God's Truth in fulfilling his Promises There are two things to be observed in the Promises of God to Comfort us 1. The Power of God whereby he is able to fulfil the Promise God hath promised to subdue our Corruption Micha 7.19 He will subdue our iniquities O! saith a Believer my Corruption is so strong that sure I shall never get the mastery of it but the power of God can fulfil his Promise Thus Abraham look'd at God's Power Rom. 4.21 Being fully perswaded that what God had promised he was able to perform He believed that that God who could make a World could make dry Breasts give suck This is Faith's support there is nothing too hard for God He that could bring water out of a Rock is able to bring to pass his Promises 2. The Truth of God in the Promises God's Truth is the Seal set to the Promise Titus 1.2 In hope of eternal life which God that cannot lie hath promised Eternal Life there is the sweetness of the Promise God which cannot lie there is the certainty of it Mercy makes the Promise Truth fulfils it God's Providences are uncertain but his Promises are the sure Mercies of David Acts 13.34 God is not a man that he should repent 1 Sam. 15.29 The word of a Prince cannot always be taken but God's Promise is inviolable God's Truth is one of the richest Jewels of his Crown and he hath pawned this Jewel in a Promise 2 Sam. 23.5 Although my House be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure Although my House be not so That is though I fail much of that exact Purity the Lord requires yet he hath made with me an everlasting Covenant that he will pardon adopt and glorifie me and this Covenant is ordered in all things sure The Elements shall melt with fervent heat but this Covenant abides firm and inviolable being sealed with the Truth of God nay God hath added to his Word his Oath Hebr. 6.17 wherein God pawns his Being Life Righteousness to make good the Promise If as oft as we break our Vows with God he should break Promise with us it would be very sad but his Truth is engaged in his Promise therefore it is like the Law of the Medes and Persians which cannot be altered We are not saith Chrysostom to believe our Sences so much as we are to believe the Promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Our Sences may fail us but the Promise cannot being built upon the Truth of God God will not deceive the Faith of his People nay he cannot God which cannot lie hath promised He can as well part with his Deity as his Verity God is said to be abundant in Truth Exod. 34.6 What is that viz. if God hath made a Promise of Mercy to his People he will be so far from coming short of his word that he will be better than his word God often doth more then he hath said never less He is abundant in Truth 1. The Lord may sometimes delay a Promise but he will not deny He may delay a Promise God's Promise may lye a good while as Seed under ground but at last it will spring up into a Crop God promised to deliver Israel from the Iron Furnace but this Promise was above four hundred years in travail before it brought forth Simeon had a Promise that he should not depart hence till he had seen the Lords Christ Luke 2.26 but it was a long time first but a little before his Death that he did see Christ. But though God delay the Promise he will not deny Having given his Bond in due time the Money will be paid in 2. God may change his Promise but he will not break his Promise Sometimes God doth change a Temporal Promise into a Spiritual Psal. 85.12 The Lord shall give that which is good Perhaps this may not be fulfilled in a Temporal Sence but a Spiritual God may let a Christian be cut short in Temporals but God makes it up in Spirituals If he doth not encrease the Basket and the Store he gives encrease of Faith and inward Peace here he changeth his Promise but he doth not break it he gives that which is better If a Man promiseth to pay me in Farthings and he pays me in a better Coin in Gold he doth not break his Promise Psal. 89.33 I will not suffer my faithfulness to fail in the Hebrew it is ve lo ashakka to lye Object 1. But how doth this consist with the Truth of God he saith he will have all to be saved 1 Tim. 2.4 yet some perish Resp. St. Austin understands it not of every Judicial Person but some of all sorts shall be saved As in the Ark God saved all the living Creatures not every Bird or Fish were saved for many perished in the Flood but all that is some of every kind were saved so God will have all to be saved that is some of all Nations Object It is said Christ died for all He is the Lamb of God that takes away the sins of the World Joh. 1.29 How doth this consist with God's Truth when some are vessels of wrath Rom. 9.22 Answ. 1. We must distinguish of World The World is taken either in a limited sence for the World of the Elect or in a larger sence for both Elect and Reprobates Christ takes away the sins of the world that is the world of the Elect. 2. We must distinguish of Christ's dying for the World Christ died sufficiently for all not effectually There is the value of Christ's Blood and the Virtue Christ's Blood hath value enough to Redeem the
Praise God for Deliverance constantly Psal. 146.2 While I live will I bless the Lord Some will be thankful while the Memory of a Deliverance is fresh and then they leave off Like the Carthaginians who used at first to send the Tenth of their yearly Revenue to Hercules but by degrees they grew weary and left off sending But we must be constant in our Eucharistical Sacrifice or Thank-offering The Motion of our Praise must be like the Motion of our Pulse which beats as long as Life lasts Psal. 146.1 I will sing praises to my God while I have any Being Of the Commandments Exod. 20.2 Out of the House of Bondage 2. THese words are to be understood Mystically and Spiritually By Israels Deliverance from the House of Bondage is typified their Spiritual Deliverance from Sin Satan and Hell I. From Sin The House of Bondage was a Type of Israels Deliverance from Sin Sin is the true Bondage it inslaves the Soul Nihil durius Servitute Cicero Of all Conditions Servitude is the worst I was held before Conversion saith Austin not with an iron Ghain but with the Obstinacy of my own Will Sin is the inslaver Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law Rom. 7.23 because it hath such a binding power over a Man And it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reign Rom. 6.12 because it exerciseth a Tyrannical Power And Men are said to be the Servants of Sin Rom. 6.17 because they are so inslaved by it Thus Sin is the House of Bondage Israel was not so inslaved in the Iron Furnace as the Sinner is by Sin Those are worse Slaves and Vassals who are under the power of Sin than those are who are under the power of Earthly Tyrants 1. Other Slaves have the Tyrants only rule over their Bodies but the Sinner hath his Soul Tyranniz'd over The Soul that Princely thing which sways the Scepter of Reason and was once crown'd with perfect Knowledge and Holiness now this Prince goes on foot it is inslaved and made a Lackey to every base Lust. 2. Other Slaves have some pity shewn them the Tyrant gives them Meat and lets them have hours for their Rest But Sin is a merciless Tyrant it will let Men have no Rest. Iudas had no rest till he had betrayed Christ and after that he had less rest in his Conscience How doth a Man Hackney himself out in the Service of Sin wast his Body break his Sleep distract his Mind A wicked Man is every day doing Sins drudgery-work 3. Other Slaves though they are set about servile work yet about lawful it is lawful to work in the Gally tug at the Oar but all the Laws and Commands of Sin are unlawful Sin saith to one Man Defraud to another be Unchast to another take Revenge to another take a false Oath Thus all Sins commands are unlawful we cannot obey Sins Law but by breaking Gods Law 4. Other Slaves are forced against their will Israel groaned under Slavery Exod. 2.23 But Sinners are content to be under the command of Sin they are willing to be Slaves they love their Chains they will not take their Freedom They Glory in their shame Phil. 3.19 They wear their Sins not as their Fetters but their Ornaments They rejoyce in Iniquity Ier. 11.15 5. Other Slaves are brought to Correction but Sins Slaves are without Repentance brought to Condemnation Other Slaves lye in the Iron Furnace Sins Slaves lye in the Fiery Furnace What freedom of Will hath a Sinner to his own Conversion when he can do nothing but what Sin will have him He is enslaved Thus Sinners are in the House of Bondage but God takes his Elect out of this House of Bondage He beats off the Chains and Fetters of Sin He rescues them from their Slavery He makes them free by bringing them into the glorious Liberty of the Children of God Rom. 8. The Law of Love now commands not the Law of Sin Though the Life of Sin be prolonged yet not the Dominion As those Beats in Daniel had their Lives prolonged for a Season but their Dominion was taken away Dan. 7.12 The Saints are made Spiritual Kings to rule and conquer their Corruptions to bind these Kings in Chains This is matter of the highest Praise and Thanksgiving to be thus taken out of the House of Bondage to be freed from enslaving Lusts and made Kings to reign in Glory for ever II. The bringing Israel out of the House of Bondage was a Type of their Deliverance from Satan Thus Men naturally are in the House of Bondage they are inslaved to Satan Satan is called the Prince of this World Iohn 14.30 and the God of this World 2 Cor. 4.4 because he hath such power to command and inslave them Though Satan shall one day be a close Prisoner in Chains yet now he doth Insult and Tyrannize over the Souls of Men Sinners are under the Rule of Satan he exerciseth over them such a Jurisdiction as Cesar did over the Senate The Devil fills Mens Heads with Error and their Hearts with Malice Acts 5.3 Why hath Satan filled thine Heart A Sinners Heart is the Devils Mansion-House Matt. 12.44 I will return into my House And sure that must needs be an House of Bondage which is the Devils Mansion-House Satan is a perfect Tyrant 1. He rules Mens Minds he blinds them with Ignorance 2 Cor. 4.4 The God of this World hath blinded the minds of them that believe not 2. He rules their Memories they shall remember that which is Evil and forget that which is good Their Memories are like a Siercer or Strainer that lets go all the pure Liquor and retains only the Dregs 3. He rules their Wills Though the Devil cannot force the Will yet he draws it Iohn 8.44 The Lusts of your Father you will do He hath got your Hearts and him you will obey His strong Temptations do more draw Men to Evil than all the Promises of God can draw them to Good This is the State of every Man by Nature he is in the House of Bondage the Devil hath him in his power A Sinner grinds in the Devils Mill he is at the Command of Satan as the Ass is at the command of the Driver No wonder to see Men oppress and persecute these Slaves must do what the God of this World will have them How could those Swine but run when the Devils entred into them Matt. 8.32 When the Devil tempted Ananias to tell a Lye he could not but speak what Satan had put in his Heart Acts 5.3 When the Devil entred into Iudas and bid him betray Christ Iudas would do it though he hanged himself This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan When David would curse the Enemies of God how did he pray against them that Satan might be at their right hand Psal. 109.6 He knew he could lead them into
had put all the Creatures in a Limbeck and stilled out the Quintessence and behold All was Vanity Eccles. 2.11 Covetousness is a dry Dropsie the more a Man hath the more he thirsts Quo plus sunt potae plus sitiuntur aquae 3. Worldly things cannot remove Trouble of mind King Saul being perplexed in Conscience all his Crown-Jewels could not administer Comfort to him 1 Sam. 28.15 The things of the World will no more ease a troubled Spirit than a Gold Cap will cure the Head-ach 4. The things of the World if you had more of them cannot continue with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocr The Creature hath a little Honey in its Mouth but it hath Wings to fly away Glass Mettal These things either go from us or we from them What poor things are these to covet 2. Second Consideration The Frame and Contexture of the Body God hath made the Face to look upwards towards Heaven Os Homini sublime dedit coelumque tueri Iussit Ovid. Anatomists observe that whereas other Creatures have but Four Muscles to their Eyes Man hath a Fifth Muscle by which he is able to look up to Heaven And as for the Heart it is made like a Glass Viol narrow and contracted downwards but wide and broad upwards And as the Frame and Contexture of the Body teacheth us to look to things Above so especially the Soul is planted in the Body as a Divine Sparkle to ascend upwards Can it be imagined that God gave us intellectual Immortal Souls to covet only Earthly things What wise Man would fish for Gudgeons with Golden Hooks Did God give us Glorious Souls only to fish for the World Sure our Souls are made for an higher End to aspire after the enjoyment of God in Glory 3. Third Consideration The Examples of those who have been Contemners and Despisers of the World The Primitive Christians as Clemens Alexandrinus observes were sequestred from the World and where wholly taken up in Converse with God they lived in the World above the World Like the Birds of Paradise who soar above in the Air and seldom or never touch with their Feet upon Earth Luther saith That he was never tempted to this Sin of Covetousness The Saints of old tho they did live in the World they did trade in Heaven Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Conversation is in Heaven The Greek Word signifies our Commerce or Traffick or Burghership is in Heaven Enoch walked with God Gen. 5.24 His Affections were sublimated he did take a turn in Heaven every Day The Righteous are compared to a Palm-Tree Psal. 92.12 Philo observes That whereas all other Trees have their Sap in their Root the Sap of the Palm-tree is towards the Top. The Emblem of the Saints whose Hearts are above in Heaven where their Treasure is 3. The Third Remedy Covet Spiritual things more and you will Covet earthly things less Covet Grace Grace is the best Blessing it is the Seed of God 1 Iohn 3.9 The Angels Glory covet Heaven Heaven is the Region of Happiness 't is the most pleasant Climate Did we covet Heaven more we should covet Earth less They that stand on the top of the Alps the great Cities of Campania seem but as small Villages in their Eye If we could have our Hearts more fixed upon the Ierusalem above how would all Worldly things disappear and be as nothing in our Eye We read of an Angel coming down from Heaven who did tread with his right Foot on the Sea and with his left Foot on the Earth Rev. 10.2 Had we but once been in Heaven and viewed the Superlative Glory of it how might we in an holy Scorn trample with one Foot upon the Earth and with the other Foot upon the Sea Oh covet after Heavenly things There is the Tree of Life the Mountains of Spices the Rivers of Pleasure the Honey-comb of God's Love dropping the Delights of Angels the Flower of Joy fully ripe and blown There is the pure Air to breath in no Fogs nor Vapors of Sin arise to infect that Air but the Sun of Righteousness enlightens that Horizon continually with its glorious Beams O let your Thoughts and Delights be always taken up about the City of Pearl the Paradise of God Did we covet Heavenly things more we should covet earthly things less It is reported after Lazarus was raised from the Grave he was never seen to smile or be delighted with the World after Were our Hearts rais'd by the Power of the Holy Ghost up to Heaven we should not be much taken with Earthly things 4. The Fourth Remedy Pray for an Heavenly Mind Lord let the Loadstone of thy Spirit draw my Heart upward Lord dig the Earth out of my Heart teach me how to possess the World and not love it how to hold it in my hand and not let it get into my Heart So much for the Commandment in General Thou shalt not cover 2. I shall speak of it more Particularly Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife c. Observe here the Holiness and Perfection of God's Law It forbids the Motus primo primi the First Motions and Risings of Sin in the Heart Thou shalt not covet The Laws of Men take hold of the Actions but the Law of God goes further it forbids not only the Actions but the Affections Thou shalt not covet thy Neighbours House It is not said Thou shalt not take away his House But Thou shalt not covet it These Lustings and Desires after the Forbidden Fruit are sinful Rom. 7.7 The Law hath said Thou shalt not covet Tho the Tree bears no bad Fruit it may be faulty at the Root Tho a Man doth not commit Gross Sin yet who can say his Heart is pure There may be a Faultiness at the Root there may be sinful Covetings and Lustings in the Soul Vse Let us be humbled for the Sin of our Nature the Risings of Evil Thoughts coveting that which we ought not Our Nature is a Seed-Plot of Iniquity it is like Charcoal that is ever sparkling The Sparkles of Pride Envy Covetousness arise in the Mind How should this humble us If there be not sinful Actings there are sinful Covetings Let us pray for mortifying Grace which may be like the Water of Jealousie to make the Thigh of Sin to rot But to come to the Words more nearly Thou shalt not covet thy Neighbours House nor thy Neighbours Wife c. Quest. Why is the House put before the Wife In Deuteronomy the Wife is put first Deut. 5.21 Neither shalt thou desire thy Neighbours Wife neither shalt thou covet thy Neighbours House Here the House is put first Resp. In Deuteronomy the Wife is set down first in respect of her Value She if a good Wife is of far greater Value and Estimate than the House Prov. 31.10 Her Price is far above Rubies She is the Furniture of the House and this Furniture
Scandal or Apostacy 4. Men leave off pursuing the Kingdom of Heaven out of Timorousness if they persist in Religion they may lose their Places of Profit perhaps their Lives The reason saith Aristotle why the Camelion turns into so many Colours is through excessive fear When Carnal fear prevails it makes Men change their Religion as fast as the Camelion doth its Colours Many of the Iews who were great followers of Christ when they saw the Swords and Staves deserted him What Solomon saith of the Sluggard is as true of the Coward he saith there is a Lyon in the way Prov. 22.13 he sees dangers before him he would go on in the way to the Kingdom of Heaven but there is a Lyon in the way This is dismal Heb. 10.38 If any Man draw back in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he steals as a Soldier from his Colours my Soul shall have no pleasure in him VSE III. Of Tryal Let us examine whether we shall go to this Kingdom when we dye Heaven is called a Kingdom prepared Matth. 25. Quest. How shall we know this Kingdom is prepared for us Answ If we are prepared for this Kingdom Quest. How may that be known Answ. By being Heavenly persons An earthly heart is no more fit for Heaven than a Clod of Dust is fit to be a Star there is nothing of Christ or Grace in such an heart It were a Miracle to find a Pearl in a Gold Mine and it is as great a Miracle to find Christ the Pearl of Price in an earthly heart Would we go to the Kingdom of Heaven are we heavenly 1. Are we heavenly in our Contemplations do our Thoughts run upon this Kingdom do we get sometimes upon Mount Pisgah and take a Prospect of Glory Thoughts are as Travellers most of Davids Thoughts travelled Heavens Road Psal. 139.17 Are our Minds heavenlâ—z'd Psal. 48.12 walk about Sion tell the Towers thereof mark ye well her Bulwarks Do we walk into the Heavenly Mount and see what a glorious Scituation it is Do we tell the Towers of that Kingdom While a Christian fixeth his Thoughts on God and Glory he doth as it were tread upon the Borders of the Heavenly Kingdom and he peeps within the Vail as Moses who had a sight of Canaan though he did not enter into it so the heavenly Christian hath a sight of heaven though he be not yet entred into it 2. Are we heavenly in our Affections do we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set our Affections on the Kingdom of Heaven Col. 3.2 If we are heavenly we despise all things below in comparison of the Kingdom of God We look upon the World but as a beautiful Prison and we cannot be much in love with our Fetters though they are made of Gold our heart is in Heaven A Stranger may be in a Forreign Land to gather up his Debts owing him but he desires to be in his own Kingdom and Nation so we are here a while as in a strange Land but our desire is chiefly after the Kingdom of Heaven where we shall be for ever The World is the Place of a Saints Abode not of his Delight is it thus with us Do we like the Patriarks of old desire a better Country Heb. 11.16 This is the temper of a true Saint his Affections are set on the Kingdom of God his Anchor is cast in Heaven and he is carried thither with the Sails of Desire 3. Are we heavenly in our Speeches Christ after his Resurrection did speak of the things pertaining to the Kingdom of God Act. 1.3 Are our Tongues tuned to the Language of the heavenly Canaan Mal. 3.16 Then they that feared the Lord spake often to one another Do you in your visits season your discourses with Heaven There are many say they hope they shall be saved but you shall never hear them speak of the Kingdom of Heaven perhaps of their Wares and Drugs or of some rich Purchase they have got but nothing of the Kingdom Can Men travel together in a Journey and not speak of the Place they are travelling to are you Travelers for Heaven and never speak a word of the Kingdom you are travelling to Herein many discover they do not belong to Heaven for you shall never hear a good Word come from them Verba sunt speculum Mentis Bern. The Words are the Looking-glass of the Mind they show what the Heart is 4. Are we heavenly in our Trading Is our Traffick and Merchandize in Heaven Do we trade in the heavenly Kingdom by Faith A Man may live in one place and trade in another he may live in Ireland and trade in the West-Indies so do we trade in the heavenly Kingdom They shall never go to heaven when they dye who do not trade in Heaven while they live Do we send up to Heaven Vollies of Sighs and Groans Do we send forth the Ship of Prayer thither which fetcheth in Returns of Mercy Is our Communion with the Father and his Son Jesus 1 Iohn 1.3 Phil. 3.20 5. Are our Lives heavenly Do we live as if we had seen the Lord with Bodily eyes Do we aemulate and imitate the Angels in Sanctity Do we labour to copy out Christs Life in ours 1 Iohn 2.6 'T was a custom among the Macedonians on Alexanders Birth day to wear his Picture about their Necks set with Pearl and Diamond Do we carry Christs Picture about us and resemble him in the Heavenliness of our Conversation If we are thus heavenly then we shall go to the kingdom of Heaven when we dye and truly there is a great deal of Reason why we should be thus Heavenly in our Thoughts Affections Conversation if we consider 1. The main end why God hath given us our Souls is that we may mind the kingdom of Heaven Our Souls are of a Noble Extraction they are akin to Angels a Glass of the Trinity as Plato speaks Now is it rational to imagine that God would have breathed into us such noble Souls only to look after sensual Objects Were such bright Stars made only to shoot into the Earth Were these immortal Souls made only to seek after dying Comforts Had this been only the end of our Creation to eat and drink and converse with Earthly Objects worse Souls would have served us Sensitive Souls had been good enough for us what need our Souls be rational and divine to do only that work which a Beast may do 2. Great reason we should be heavenly in our Thoughts Affections Conversation if we consider what a blessed kingdom Heaven is it is beyond all Hyperbole Earthly Kingdoms do scarce deserve the Names of Cottages compared with it We read of an Angel coming down from heaven who did tread with his Right Foot upon the Sea and with his Left on the Earth Rev. 10.2 Had we but once been in the heavenly kingdom and viewed the superlative glory of it how might we in an holy scorn trample with one Foot upon
It will not be long before the silver cord be loosed and the golden bowl broken Eccles. 12. The skin wherein the Brains are inclosed as in a bowl this golden bowl will soon be broken Our Soul is in our Body as the Bird is in the Shell which soon breaks and the Bird flyes out the Shell of the Body breaking the Soul flyes into Eternity We know not whether we shall live to another Sabbath Before we hear another Sermon-bell go our Passing-bell may go Our Life runs as a swift stream into the ocean of Eternity Brethren if our Time be so minute and transient if the taper of Life be so soon wasted or perhaps blown out by violent death how should we put to all our strength and call in help from Heaven that we may obtain the Kingdom of Glory If time be so short why do we wast it about things of less moment and neglect the one thing needful which is the Kingdom of Heaven A Man that hath a great work to be done and but one day for the doing of it had need work hard We have a great work to do we are striving for a Kingdom and alas we are not certain of one day to work in therefore what need have we to bestir our selves and what we do for Heaven to do it with all our might 5. To excite our diligence let us consider how inexcusable we shall be if we miss of the Kingdom of Heaven who have had such helps for Heaven as we have had Indians who have Mines of Gold have not such advantages for Glory as we they have the light of the Sun Moon and Stars and the light of Râ—ason but this is not enough to light them to Heaven But we have had the light of the Gospel shining in our Horizon we have been lifted up to Heaven with Ordinances we have had the Word in season and out of season The Ordinances are the pipes of the Sanctuary which empty the golden Oyl of Grace into the Soul they are scala ParAdisi the Ladder by which we ascend to the Kingdom of Heaven Deut. 4 7. What nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for We have had Heaven and Hell set before us we have had Counsels of Friends Warnings Examples the Motions and Inspirations of the Holy Ghost how should all these spurs quicken us in our pace to Heaven Should not that Ship sail apace to the Haven which hath Wind and Tide to carry it The Tide of Ordinances and the Wind of the Spirit Surely if we through negligence miss of the Kingdom of Heaven we shall have nothing to say for our selves we shall be as far from excuse as from happiness 6. You cannot do too much for the Kingdom of Heaven you cannot pray too much sanctifie the Sabbath too much love God too much you cannot over-do In secular things a Man may labour too hard he may kill himself with working but there is no fear of working too hard for Heaven In virtute non est verendum ne quid nimium sit Seneca The World is apt to censure the Godly as if they were too zealous and did over-strain themselves in Religion Indeed a Man may follow the World too much he may make too much hast to be rich The Ferry-man may take in too many Passengers into his Boat to the sinking of his Boat so a Man may heap up so much Gold and Silver as to sink himself in Perdition 1 Tim. 6.9 but one cannot be too earnest and zealous for the Kingdom of Heaven there is no fear of excess here when we do all we can for Heaven we come short of the Golden Rule set us and of Christs Golden Pattern when our Faith is highest like the Sun in the Meridian yet still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is something lacking in our Faith 1 Thess. 3.1 so that all our labour for the Kingdom is little enough When a Christian hath done his best yet still he hath sins and wants to bewail 7 By this you may judge of the state of your Souls whether you have Grace or no by your earnest pursuit after the Heavenly Kingdom Grace infuseth a Spirit of activity into a person Grace doth not lye dormant in the Soul 't is not a sleepy habit but it makes a Christian like a Seraphim swift and winged in his Heavenly motion Grace is like fire it makes one burn in love to God and the more he loves him the more he presseth forward to Heaven where he may fully enjoy him Hope is an active Grace 't is called a lively hope 1 Pet. 1.3 hope is like the spring in the Watch it sets all the wheels of the Soul a running Hope of a Crop makes the Husbandman sow his seed hope of Victory makes the Souldier fight and a true hope of Glory makes a Christian vigorously pursue Glory Here is a Spiritual Touchstone to try our Grace by If we have the anointing of the Spirit it will oyl the wheels of our endeavour and make us lively in our pursuit after the Heavenly Kingdom No sooner had Paul Grace infused but presently Behold he prayes Acts 9.11 The Affections are by Divines called the Feet of the Soul if these Feet move not towards Heaven it is because there is no Life 8. Your labour for Heaven is not lost Perhaps you may think it is in vain that you have served God but know that your pains is not lost The Seed is cast into the Earth and it dyes yet at last it brings forth a plentiful Crop so your labours seem to be fruitless but at last they bring you to a Kingdom Who would not work hard for one hour when for that hours work he shâ—uld be a King as long as he lived And let me tell you the more labour you have put forth for the Kingdom of Heaven the more degrees of Glory you shall have As there are degrees of Torment in Hell Matth. 23.14 so of Glory in Heaven As one Star differs from another in Glory so shall one Saint 1 Cor. 15.41 Though every Vessel of Mercy shall be full yet one Vessel may hold morâ— than another Such as have done more work for God shall have more Glory in the Heavenly Kingdom Could we hear thâ— Saints departed speaking to us from Heaven sure they would speak after this manner Were we to leave Heaven a while and live on the Earth again we would do God a thousand times more service than ever we did we would pray with more Life act with more Zeal for now we see the more hath been our labour the greater is our reward in Heaven 9. While we are labouring for the Kingdom God will help us Ezek. 36.27 I will put my Spirit within you and cause you to walk in my statutes The Promise encourageth us and Gods Spirit inableth us A Master gives his Servant work to
old Serpent for his Subtilty he hath several sorts of subtilty in tempting 1. Subtilty The Devil observes the Natural Temper and Constitution Omnium discutit mores the Devil doth not know the Hearts of men but he may feel their Pulse know their Temper and so accordingly can apply himself As the Husbandman knows what seed is proper to sow in such a soil so Satan finding out the Temper knows what temptation is proper to sow in such an heart That way the Tide of a mans Constitution runs that way the wind of Temptation blows Satan tempts the Ambitious Man with a Crown the Sanguine Man 〈◊〉 Beauty the Covetous Man with a Wedge of Gold He provides Savory Meat such as the sinner loves 2. Subtilty Satan chooseth the fittest Season to tempt in As a cunning Angler casts in his Angle when the fish will bite best The Devil can hit the very joynt of Time when a Temptation is likest to prevail there are several seasons he tempts in 1. In our first Initiation and Entrance into Religion when we have newly given up our names to Christ. Satan will never disturb his Vassals but when we have broke his Prison in Conversion now he pursues us with violent Temptations Solet inter primordia Conversionis acrius insurgere Bern. When Israel were got a little out of Egypt then Pharaoh pursues them Herod assoon as Christ was born sent to destroy him So when the Child of Grace is newly born the Devil labours to strangle it with Temptation When the first Buddings and Blossoms of Grace begin to appear the Devil would nip these tender Buds with the sharp blasts of his Temptations Indeed at first Conversion Grace is so weak and Temptation so strong that one would wonder how the young Convert scapes with his Life Satan hath a spight at the New Creature 2. Season The Devil tempts when he finds us idle and unimploy'd We do not sow seed in fallow Ground but Satan sows most of his seed in a person that lies fallow when the Fowler sees a Bird sit still and pearch upon the Tree now he shoots it So when Satan observes us to sit still now he shoots his fiery Darts of Temptation at us Mat. 13.25 While men slept the Enemy sowed Tares So while men sleep in Sloath Satan sows his Tares When David was walking on the Leads and unimploy'd now the Devil set a tempting Object before him and it prevail'd 2 Sam. 11.3 3. Season When a Person is reduced to outward wants and straits now is the Devils tempting time When Christ had fasted fourty days and was hungry then the Devil comes and tempts him with the Glory of the World Mat. 4.8 When Provisions grow short now Satan sets in with a Temptation What wilt thou starve rather than steal Reach forth thy hand pluck the forbidden Fruit. How oft doth this Temptation prevail How many do we see who instead of living by Faith live by their shifts and will steal the Venison tho' they lose the Blessing Season 4. Satan tempts after an Ordinance When we have been at hearing of the Word or Prayer or Sacrament now Satan casts in the Angle of a Temptation When Christ had been Fasting and Praying then came the Tempter Mat. 4.3 Quest. Why doth Satan choose this time to tempt in after an Ordinance One would think this were the most disadvantagious time for now the Soul is rais'd up to an heavenly Frame Answ. 1. Malice puts Satan upon it The Ordinances that cause Fervour in a Saint cause Fury in Satan He knows in every Duty we have a design against him In every Prayer we put up a Suit in Heaven against him In the Lord's Supper we take the Sacrament upon it to fight under Christ's Banner against the Devil therefore now Satan is more enraged he now lays his Snares and shoots his Darts against us 2. Satan tempts after an Ordinance because he thinks he shall now find us most secure After we have been at the Solemn Worship of God we are apt to grow remiss and leave off former Strictness Like a Soldier that after the Battle leaves off his Armour Now Satan watcheth his time he doth as David did the Amalekites after they had taken the Spoil and were secure they did eat and drink and dance now David fell upon them and did smite them 1 Sam. 30.17 So when we grow remiss after an Ordinance and perhaps too much indulge our selves in carnal Delights now Satan falls upon us by a Temptation and oft foils us As after a full Meal men are apt to grow drowsie So after we have had a full meal at an Ordinance we are apt to slumber and grow secure and now Satan shoots his Arrow of Temptation and hits us between the joynts of our Armour Season 5. Satan tempts after some Discoveries of God's Love Satan like a Pyrat sets on a ship that is richly laden So when a Soul hath been laden with spiritual Comforts now the Devil will be shooting at him to rob him of all The Devil envies to see a Soul feasted with spiritual Joy Iosephs party-colour'd Coat made his Brethren envy him and plot against him After David had the good news of the Pardon of his sin which must needs fill him with Consolation Satan presently tempted him to a new sin in numbring the people and so all his Comfort leak'd out and was spilt Season 6. â—atan tempts when he sees us weakest He breaks over the Hedge where it is lowest As the Sons of Iacob came upon the Shechemites when they were sore and could make no Resistance Gen. 34.25 At two times Satan comes upon us in our weakness 1. When we are alone So he came to Eve when her Husband was away and the less able to resist his Temptation Satan hath this Policy he gives his Poison privately when no body is by others might discover his Treachery Satan is like a cunning Suitor that wooes the Daughter when the Parents are from home So when one is alone and none near now the Devil comes a wooing with a Temptation and hopes to have the Match struck up 2. When the hour of Death approaches As the poor sheep when it is sick and weak and can hardly help it self now the Crows lie pecking at it So when a Saint is weak on his Death-bed now the Devil lies pecking at him with a Temptation he reserves his most furious Assaults till the last The people of Israel were never so fiercely assaulted as when they were going to take Possession of the promised Land then all the Kings of Canaan combin'd their Forces against them So when the Saints are leaving the World and going to set their foot into the Heavenly Canaan now Satan sets upon them by Temptation he tells them they are Hypocrites all their Evidences are Counterfeit Thus like a Coward he strikes the Saints when they are down When Death is striking at the Body he is striking at the Soul This is
Thomas Watson sometimes Minister of St. Stephens Walbrooke LONDON A Body of Practical Divinity Consisting of above One Hundred Seventy Six SERMONS ON THE Lesser CATECHISM Composed by The Reverend Assembly OF Divines at Westminster WITH A SUPPLEMENT OF SOME SERMONS on several Texts of SCRIPTURE By THOMAS WATSON Formerly Minister at St. Stephen's Walbrook London Printed from his own Hand-Writing Recommended by several Ministers to Masters of Families and others Heb. XI iv He being dead yet speaketh LONDON Printed for Thomas Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chappel 1692. To the READER THESE Catechetical Lectures of the late Reverend Mr. Tho. Watson all but one written with his own hand I have read over together with some Sermons annexed to them and since my Testimony is desired concerning them I do hereby declare That tho' I will not undertake to justifie every Expression or Sentence in them or in any Humane Writing yet I find them in the main agreeable unto the Doctrinal Articles of the Church of England and unto the Westminster Assembly's Confession of Faith and Catechisms And I believe that through the Blessing of God they may be profitable unto the Edification of all that read them with an honest desire to know and do the Will of God for certainly there are many excellent things in them which if they meet with a well-disposed serious Mind are very apt to have a good Effect upon it and if it prove otherwise with any that happen to read this Book it will be their own Fault more than the Books Most Writers have different Stiles and it is well known that Mr. Watson had one peculiar to himself which yet has found good Acceptance with and has been useful unto serious People and I hope this by reason of the great Variety of excellent Matter may be more generally Vseful than any other thing that ever he wrote I little doubt but every sober Christian will be of this mind after he hath read his Lectures on God's Attributes the Ten Commandments Lord's Prayer c. I sincerely profess I have no other End in giving this Testimony of this Book but thereby to serve the Common Good of Christ's Church and not the Private Interest of any Person or Party in the World if my Conscience did not bear me witness that this Book may be Vseful to that excellent End no Man should ever have prevailed with me thus to prefix my Testimony and Name to it Moreover I do not doubt but every Intelligent and Candid Reader will consider that this is a Posthumous Work and on that account will make some Allowance for any small Fault that may be in it as also for the Errours of the Press That it may answer the main End for which it was first written by the Author whom I always took to be a grave serious modest good Man and for which I hope it is now published to wit The Edification of the Church of Christ in Faith Holiness and Comfort is the hearty Desire of one of the meanest Servants of our most Blessed LORD IESVS WILL. LORIMER WE whose Names are subscribed having seen the Testimony of our Worthy Brother Mr. William Lorimer after his Perusal of this Book doubt not but it may be of use to many as the former Writings of Mr. Thomas Watson have been and with that Desire and Hope we Recommend it to Masters of Families and others William Bates Matth. Barker Iohn Howe Matth. Mead Edw. Lawrance Samuel Slater Richard Mayo Richard Adams Richard Steel Samuel Stancliff Iohn Raynolds Nath. Vincent Iohn Hughes Matth. Sylvester Ioseph Read Dan. Burges Abraham Hume Ioseph Cawthorne Rich. Stretton Daniel Williams Richard Wavel Iohn Shower Timothy Cruso Francis Glascock Timothy Rogers Nath. Oldfield ADVERTISEMENT THere are many single Sermons on Variety of Occasions as at Fasts Thanksgivings Sacrament Discourses besides several Subjects handled in many Sermons on each Text of Scripture left under Mr. Thomas Watson's one Hand-writing if these find Acceptance in due time after their being perused by some Learned Divine may be published Tho. Parkhurst Aug. 28th 1692. A Catalogue of what Books Mr. Thomas Watson published THree Treatises 1. The Christian's Charter shewing the Priviledges of a Believer 2. The Art of Divine Contentment 3. A Discourse of Meditation To which is added several Sermons preached Occasionally Quarto The Beatitudes or a Discourse upon part of Christ's famous Sermon on the Mount Whereunto is added Christ's various Fulness The Preciousness of the Soul The Soul's Malady and Cure The Beauty of Grace The Spiritual Watch The Heavenly Race The Sacred Anchor The Trees of Righteousness The Perfume of Love The good Practitioner The Godly Man's Character A Word of Comfort to the Church of God in a Sermon Quarto The Crown of Righteousness at the Funeral of Mr. Hoges Merchant Quarto A Sermon preached July 2 at the Funeral of Mr. John Wells late Pastor of Olave-Jury London By Thomas Watson Quarto The Fight of Faith Crowned or a Sermon preached at the Funeral of the eminently Holy Man Mr. Henry Stubs By Thomas Watson The Doctrine of Repentance Useful for these Times Religion our true Interest or Practical Notes upon the third Chapter of Malachy the sixteen seventeen and eighteen Verses The Mischief of Sin it brings a Person Low A Divine Cordial or the Transcendent Priviledge of Those that Love God and are savingly Called The Holy Eucharist or the Mystery of the Lord's Supper briefly explained A Plea for the Godly Wherein is shown the Excellency of a Righteous Person The Duty of Self-denial briefly Opened and Urged Heaven taken by Storm A Preliminary Discourse TO CATECHISING COL I. xxiii If ye continue in the faith grounded and setled INtending the next Lord's Day to enter upon the Work of Catechising it will not be amiss to give you this Preliminary Discourse as preparative to it shewing you how needful it is for Christians to be well instructed in the Grounds of Religion If ye continue in the faith grounded and setled Two Propositions First It is the Duty of Christians to be setled in the Doctrine of Faith Second The best way for Christians to be setled is to be well grounded Doct. 1. That it is the Duty of Christians to be setled in the Doctrine of Faith It is the Apostle's Prayer 1 Pet. 5.10 The God of all grace stablish strengthen settle you That they might not be Meteors in the Air but fixed Stars The Apostle Iude speaks of wandring Stars Verse 13. They are called wandring Stars because as Aristotle saith they do saltare leap up and down and wander into several parts of the Heaven and being but dry Exhalations not made of that pure Coelestial Matter as the fixed Stars are they often fall to the Earth Now such as are not setled in Religion will at one time or other prove wandring Stars they will lose their former Strictness and wander from one Opinion to another Such as are
Book against Wrath Anger Et ipse mihi irascitur yet he falls into a Passion of Anger with me So this Minister preacheth against Drunkenness yet he will be drunk he preacheth against Swearing yet he will swear this reproacheth God and makes the Offering of the Lord to be abhorred 3. Masters of Families do you glorifie God season your Children and Servants with the Knowledge of the Lord your Houses should be little Churches Gen. 18.19 I know that Abraham will command his children that they keep the way of the Lord. You that are Masters know you have a Charge of Souls under you for want of the Bridle of Family-discipline Youth runs wild Well let me lay down some Motives to glorifie God 1 Motive It will be a great Comfort in a dying hour to think we have glorified God in our Lives it was Christ's Comfort before his Death Ioh. 17.3 I have glorified thee on earth At the hour of Death all your earthly Comforts will vanish if you think how Rich you have been what Pleasures you have had on Earth this will be so far from comforting you that it will but torment you the more What is one the better for an Estate that is spent But now to have Conscience telling you that you have glorified God on Earth what sweet Comfort and Peace will this let into your Soul how will this make you long for Death The Servant that hath been all day working in the Vineyard longs till Evening comes when he shall receive his Pay They who have lived and brought no Glory to God how can they think of dying with Comfort they cannot expect an Harvest that never sowed any Seed How can they expect Glory from God that never brought any Glory to him O in what Horrour will they be at Death the Worm of Conscience will gnaw their Souls before the Worms are gnawing their Bodies 2 Mot. If we glorifie God he will glorifie our Souls for ever by raising God's Glory we encrease our own by glorifying of God we come at last to the blessed Enjoying of Him and that brings me to the second The Enjoying of God Secondly Man's chief End is to Enjoy God for ever Psal. 73.25 Whom have I in heaven but thee Quasi What is there in Heaven I desire to enjoy but thee Ibi Angeli musculus There is a twofold Fruition or enjoying of God the one is in this Life the other in the Life to come 1st An enjoying of God here in this Life The enjoying of God's Presence it is a great matter to enjoy God's Ordinances a Mercy that some do envy us but to enjoy God's Presence in the Ordinances is that which a gracious Heart aspires after Psal. 63.2 To see thy glory so as I have seen thee in the sanctuary This sweet enjoying of God is when we feel his Spirit co-operating with the Ordinance and distilling Grace upon our Hearts 1. When in word the Spirit doth quicken and raise the Affections Luke 24.32 Did not our hearts burn within us 2. When the Spirit doth transform the Heart leaving an impress of Holiness upon it 2 Cor. 3.8 We are changed into the same Image from glory to glory 3. When the Spirit doth receive the Heart with Comfort it comes not only with its Anointing but its Seal it sheds God's Love abroad in the Heart Rom. 5.5 this is to enjoy God in an Ordinance 1 Joh. 1.3 Our fellowship is with the Father and his son Iesus In the Word we hear God's Voice and in the Sacrament we have his Kiss this is enjoying of God And what infinite Content doth a gracious Soul find in this The Heart being warm'd and inflamed in a Duty this is God's answering by Fire When a Christian hath the sweet Illapses of God's Spirit these are the first Fruits of Glory when God comes down to the Soul in an Ordinance Now Christ hath pull'd off his Veil and showed his smiling Face now he hath led a Believer into the Banqueting-house and given him of the spiced Wine of his Love to drink he hath put in his Finger at the hole of the Door he hath touch'd the Heart and made it leap for Joy Oh how sweet is it thus to enjoy God! The Godly have in the use of the Ordinances had such Divine Raptures of Joy and Soul-transfigurations that they have been carried above the World and despised all things here below Use 1. Is the enjoying God in this Life so sweet how prodigiously wicked are they that prefer the enjoying their Lusts before the enjoying of God 2 Pet. 3.3 The lust of the flesh the lust of the eye the pride of life is the Trinity they worship Lust is an inordinate Desire or Impulse provoking the Soul to that which is evil there is the revengeful Lust and the wanton Lust Lust is like a feaverish Heat it puts the Soul into a Flame Aristotle calls sensual Lusts bruitish because when any Lust is violent Reason or Conscience cannot be heard the Beast rides the Man These Lusts when they are enjoyed do besot and dispirit Persons Hos. 4.11 Whoredom and wine take away the heart They have no heart for any thing that is good how many make it their chief end not to enjoy God but to enjoy their Lusts As that Cardinal said Let him but keep his Cardinalship of Paris and he was content to loose his part in Paradise Lust first bewitcheth with Pleasure and then comes the fatal Dart Prov. 7.23 Till a dart strike through his liver This should be as a flaming Sword to stop Men in the way of their carnal Delights who would for a Drop of Pleasure drink a Sea of Wrath Use 2. Let it be our great Care to enjoy God's sweet Presence here which is the Beauty and Comfort of the Ordinance Enjoying spiritual Communion with God is a Riddle and Mystery to most People every one that hangs about the Court doth not speak with the King We may approach to God in Ordinances and as it were hang about the Court of Heaven yet not enjoy Communion with God we may have the Letter without Spirit the visible Sign without the invisible Grace it is the enjoying of God in a Duty we should chiefly look at Psal. 42.2 My soul thirsteth for God for the living God Alas what are all our worldly Enjoyments without the enjoying of God What is it to enjoy a great deal of Health a brave Estate and not to enjoy God Job 30.28 I went mourning without the sun So maist thou say in the Enjoyment of all Creatures without God I went mourning without the sun I have the Star-light of outward Enjoyments but I cannot enjoy God I want the Sun of Righteousness I went mourning without the sun This should be our great Design not only to have the Ordinances of God but the God of the Ordinances The enjoying God's sweet Presence with us here is the most contented Life he is an Hive of Sweetness a Magazine of Riches
a Fountain of Delight Psal. 36.8 9. The higher the Lark flies the sweeter it sings and the higher we flie by the Wing of Faith the more of God we enjoy the sweeter Delight we feel in our Souls How is the Heart inflamed in Prayer and Meditation what Joy and Peace in believing Is it not comfortable being in Heaven He that enjoys much of God in this Life carries Heaven about him O let this be the thing we are chiefly ambitious of the enjoying of God in his Ordinances remember the enjoying God's sweet Presence here is an Earnest of our enjoying him in Heaven and that brings me to the second thing which is 2d The enjoying God in the Life to come Man's chief end is to enjoy God for ever before this plenary Fruition of God in Heaven there must be something previous and antecedent and that is our being in a State of Grace We must have Conformity to him in Grace before we can have Communion with him in Glory Grace and Glory are inter se connexae link'd and chain'd together Grace precedes Glory as the Morning-star ushers in the Sun God will have us qualified and fitted for a state of Blessedness Drunkards and Swearers are not fit to enjoy God in Glory the Lord will not lay such Vipers in his Bosom only the pure in heart shall see God We must first be as the King's Daughter glorious within before we are cloathed with the Robes of Glory as King Ahashuerus first caus'd the Virgins to be purified and anointed and they had their sweet Odours to perfume them and then they were to stand before the King Esth. 2.12 so must we we must have the anointing of God and be perfum'd with the Graces of Spirit those sweet Odours and then we shall stand before the King of Heaven now being thus divinely qualified by Grace we shall be taken up into the Mount of Vision and enjoy God for ever This enjoying God for ever is nothing else but to be put into a State of Happiness As the Body cannot have Life but by having Communion with the Soul so the Soul cannot have Blessedness but by having immediate Communion with God God is the Summum Bonum the Chief Good therefore the enjoying of him is the highest Felicity He is I say the Chief Good 1. He is an Universal Good Bonum in quo omnia Bona. The Excellencies of the Creature are limited A Man may have Health not Beauty Learning not Parentage Riches not Wisdom But in God are eminently contained all Excellencies He is a Good commensurate fully to the Soul he is a Sun a Portion an Horn of Salvation in him dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Fulness Col. 1.19 2. God is an Unmixed Good No Condition in this Life but hath its mixture for every drop of Honey there is a drop of Gall. Solomon who gave himself to find out this Philosopher's Stone to search out for an Happiness here below he found Vanity and Vexation Eccles. 1.2 but God is a perfect quintessential Good He is sweetness in the Flower 3. God is a Satisfying Good The Soul cries out I have enough Psal. 17.15 I shall be satisfied with thy likeness A Man that is thirsty bring him to the Ocean and he hath enough If there be enough in God to satisfie the Angels then sure enough to satisfie us The Soul is but Finite but God is an increase Infinite Good And yet though God be such a Good as doth satisfie yet not surfeit Fresh Joys spring continually from God's Face and God is as much desired after Millions of Years by Glorified Souls as at the first moment There is so much Fulness in God as satisfies yet so much Sweetness that the Soul still desires it is Satisfaction without Surfeit 4. God is a delicious Good That which is the chief Good must ravish the Soul with pleasure there must be in it Spirits of Delight and Quintessence of Joy and this is to be enjoyed only in God In Deo quadam dulcedine delectatur anima immo rapitur the Love of God drops such infinite suavity into the Soul as is unspeakable and full of glory If there be so much delight in God when we see him only by Faith 1 Pet. 1.8 what will the joy of Vision be when we shall see him face to face If the Saints have found so much delight in God while they were Suffering O then what Joy and Delight will they have when they are Crowning If Flames are Beds of Roses O then what will it be to lean on the Bosom of Jesus what a Bed of Roses will that be 5. God is a Superlative Good He is better then any thing you can put in competition with him he is better then Health Riches Honour Other things maintain Life he gives Life But who would go to put any thing in Ballance with the Deity who would weigh a Feather with a Mountain of Gold God excels all other things more infinitely then the Sun the light of a Taper 6. God is an Eternal Good He is the ancient of Days Dan. 7.9 yet never decays or waxes old The Joy he gives is eternal the Crown he gives fadeth not away 1 Pet. 5.4 The glorified Soul shall be ever solacing it self in God it shall be feasting on his Love and sunning it self in the light of his Countenance We read of the River of Pleasure at God's right hand but will not this in time be dried up No there 's a Fountain at the bottom which feeds it Psal. 36.9 With the Lord is the fountain of life Thus God is the Chief Good and the enjoying God for ever is the Supream Felicity the Soul is capable of 1. Use of Exhortation Let it be the chief end of our living to enjoy this Chief Good hereafter this is that will crown us with Happiness Austin reckons up two hundred eighty eight Opinions among the Philosophers about Happiness but all did shoot short of the Mark. The highest Elevation of a reasonable Soul is to enjoy God for ever It is the enjoying God makes Heaven 1 Thess. 4.17 Then shall we ever be with the Lord. The Soul trembles as the Needle in the Compass and is never at rest till it comes to God To set out this excellent State of a Glorified Soul's enjoying God 1. This enjoying of God must not be understood in a Sensual Manner we must not conceive any Carnal Pleasures in Heaven The Turks in their Alcoran speak of a Paradise of Pleasure where they have Riches in abundance and red Wine served in Golden Chalices Here is an Heaven consisting of Pleasures for the Body the Epicures of this Age would like such an Heaven when they die Though indeed the State of Glory be compared to a Feast and is set out by Pearls and precious Stones yet these Metaphors are only to be Helps to our Faith and to show us that there is Superabundant Joy and Felicity in the Empyraean Heaven but those are
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 Resp. God is a Spirit Infinite Eternal and Unchangeable in his Being Wisdom Power Holiness Justice Goodness and Truth Here is 1. something implied That there is a God 2. Expressed that he is a Spirit 3. What kind of Spirit 1. Implied that there is a God The question What is God takes it for granted that there is a God the belief of God's Essence is the Foundation of all Religious Worship Heb. 11.6 He that comes to God must believe that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be a first Cause which gives a Being and Existence to all things besides We come to know that there is a God 1. By the Book of Nature the Notion of a Deity is engraven in Man's Heart it is demonstrable by the Light of Nature I think it hard for a Man to be a natural Atheist he may wish there were no God he may dispute against a Deity but he cannot in his Judgment believe there is no God unless by accumulated Sin his Conscience be sear'd and he hath such a Lethargy upon him that he hath sinn'd away his very Sense and Reason 2. We come to know that there is a God by his Works and this is so evident a Demonstration of a God-head that the most Atheistical Spirits when they have considered these Works of God have been forced to acknowledge some Wise and Supream Power the Maker of these Things as 't is reported of Galen and others 1. We will begin with the greater World 1. The Creation of the glorious Fabrick of Heaven and Earth sure there must be some Architect or first Cause the World could not make itself Who could hang the Earth on Nothing but the Great God Who could provide such rich Furniture for the Heavens the glorious Constellations the Firmament bespangled with such glittering Lights all this speaks a Deity We may see God's Glory blazing in the Sun twinkling in the Stars Who could give the Earth its Clothing cover it with Grass and Corn adorn it with Flowers enrich it with Gold only God Iob 28.4 Who but God could make the sweet Musick in the Heavens cause the Angels to joyn in consort and sound forth the Praises of their Maker Job 38.7 When the morning-stars sang together and all the sons of God shouted for joy If a Man should go into a far Country and see stately Edifices there he would never imagine that these could build themselves but that some greater Power built them To imagine that the Work of the Creation was not framed by God is as if we should conceive a curious Landskip to be drawn by a Pensil without the Hand of a Limner Acts 17.24 God that made the world and all things therein To Create is proper to a Deity 2. The wise Gubernation of all things evince there is a God God is the great Superintendent of the World he holds the Golden Reins of Government in his Hand guiding all things most regularly and harmoniously to their proper end who that eyes Providence but must be forced to acknowledge there is a God Providence is the Queen and Governness of the World it is the Hand that turns the Wheel of the whole Creation Providence sets the Sun its Race the Sea its Bounds If God should not guide the World things would run into an Ataxy and Confusion When one looks on a Clock and sees the motion of the Wheels the striking of the Hammar the hanging of the Plummets he would say there were some Artificer did make it and put it into that Order So when we see the excellent Order and Harmony in the Universe the Sun that great Luminary dispensing its Light and Heat to the World without which the World were but a Grave or Prison the Rivers sending forth their silver Streams to refresh the Bodies of Men and prevent a Drought and every Creature acting within its Sphere and keeping its due Bounds we must needs acknowledge there is a God who wisely orders and governs all these things Who could set this great Army of the Creatures in their several Ranks and Squadrons and keep them in their constant March but he whose Name is The LORD of Hosts And as God doth wisely dispose all things in the whole Regiment of the Creatures so by his Power he doth support them Did God suspend and withdraw his Influence never so little the Wheels of the Creation would unpin and the Axle-tree break asunder 3. The Motion of the Creatures All Motion as the Philosophers say is from something that is unmoveable As for Example The Elements are moved by the Influence and Motion of the heavenly Bodies The Sun and Moon and these Planets are moved by the highest Orb call'd Primum Mobile now if one should ask Who moves that highest Orb or the first Mover of the Planets Sure it can be no other hand but God himself 2. Let us speak of Man who is a Microcosm or lesser World The excellent Contexture and Frame of his Body who is wrought curiously as with Needle-work Psal. 139.15 I was curiously wrought in the lowest parts of the earth And the Endowment of this Body with a noble Soul who but God could make such an Union of different Substances Flesh and Spirit In him we live and move and have our being The quick acute Motion of every Part of the Body shews that there is a God we may see something of him in the sparkling of the Eye And if the Cabinet of the Body be so curiously wrought what is the Jewel The Soul hath a Coelestial Brightness in it as Damascen saith 'T is a Diamond set in a Ring of Clay What noble Faculties is the Soul endowed with Understanding Will Affections which are a Glass of the Trinity as Plato speaks The Matter of the Soul is Spiritual 't is a Divine Sparkle lighted from Heaven and being spiritual is immortal as Scaliger notes Anima non senescit the Soul doth not wax old it lives for ever And who could create a Soul enobled with such rare Angelical Properties but God We must needs say as the Psalmist It is he that hath made us and not we our selves Psalm 100.3 2. We may prove a Deity by our own Conscience Conscience is God's Deputy or Vicegerent Conscience is a Witness of a Deity If there were no Bible to tell us there is a God yet Conscience might Conscience as the Apostle saith either accuseth or excuseth Rom. 2.15 Conscience acts in order to an higher Judicatory 1. Natural Conscience being kept free from gross sin excuseth When a Man doth Vertuous Actions lives soberly and righteously obeserves the golden Maxim Doing to others as he would have them do to him then Conscience approves and saith well done Conscience like a Bee gives Honey 2. Natural Conscience in the Wicked doth accuse When Men go against the Light of Conscience then they feel the Worm of Conscience Eheu quis intus scorpio Sen. Conscience being sinned against spits fire in Mens
deal with thee Such as pollute God's Sabbath oppose his Saints trampling these Jewels in the dust such as live in a contradiction to God's Word these do engage the infinite Majesty of Heaven against them and how dismal will their Case be Deut. 32.41 If I whet my glittering Sword and mine Hand take hold of Iudgment I will render Vengeance to mine Enemies I will make mine Arrows drunk with Blood c. If it be so terrible to hear the Lion roar what is it when he begins to tear his Prey Psal. 50.22 Consider this ye that forget God least I tear you in pieces O that Men would think of this who go on in Sin shall we engage the great God against us God strikes slow but heavy Job 40.9 Hast thou an arm like God Canst thou strike such a blow God is the best Friend but the worst Enemy If he can look Men into their Grave how far can he throw them Who knows the power of his wrath Psal. 90.11 What Fools are they who for a Drop of Pleasure drink a Sea of Wrath. Paracelsus speaks of a Phrensie some have which will make them die Dancing Sinners go Dancing to Hell Use 4. Seeing there is a God let us firmly believe this great Article of our Creed What Religion can there be in Men if they do not believe a Deity He that comes to God must believe that he is To worship God and pray to him and not believe there is a God Irrisio Dei est it is to put a high Scorn and Contempt upon God Believe that God is the only true God such a God as he hath reveal'd himself in his Word A lover of righteousness and hater of wickedness Psal. 45.7 The real belief of a Deity gives life to all Religious Worship the more we believe the Truth and Infiniteness of God the more Holy and Angelical we are in our Lives Whether we are alone or in Company God sees us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heart-searcher the belief of this would make us live always as under God's eye Psal. 16.8 I have set the Lord always before me The belief of a Deity would be a Bridle to Sin a Spur to Duty it would add Wings to Prayer and Oil to the Lamp of our Devotion the belief of a Deity would cause dependance upon God in all our Streights and Exigencies Gen. 17.1 I am God all-sufficient a God that can supply all your Wants scatter all your Fears resolve all your Doubts conquer all your Temptations The Arm of God's Power can never be shrunk he can create Mercy for us and therefore can help and not be beholding to the Creature Did we believe there is a God we should so depend on his Providence as not to use any indirect Means we would not run ourselves into Sin to rid ourselves out of Trouble 2 Kings 1.3 Is it not because there is not a God in Israel that ye go to enquire of Baal-zebub the God of Ekron When Men run to sinful Shifts is it not because they do not believe there is a God or that he is All-sufficient 2. Seeing there is a God let us labour to get an interest in him Psal. 48.14 This God is our God Two things will comfort us Deity and Propriety since the Fall we have lost Likeness to God and Communion with God let us labour to recover this lost Interest and pronounce this Shibboleth my God Psal. 43.5 'T is little Comfort to know there is a God unless he be ours God offers himself to be our God Jer. 31.33 I will be their God And Faith catcheth hold of the Offer it appropriates God and makes all that is in him over to us to be ours his Wisdom ours to teach us his Holiness ours to sanctifie us his Spirit ours to comfort us his Mercy ours to save us To be able to say God is mine is more then to have all the Mines of Gold and Silver 3. Seeing there is a God let us Serve and Worship him as God It was an Indictment brought in against them Rom. 1.21 They glorified him not as God 1. Let us pray to him as to a God Pray with fervency Jam. 5.16 An effectual fervent Prayer prevails much this is both the Fire and the Incense without Fervency 't is no Prayer 2. Love him as a God Deut. 5.6 Thou shalt love the Lord thy God with all thy heart To love him with all the heart is to give him a Precedency in our Love desire to let him have the Cream of our Affections to love him not only appretiatively but intensively as much as we can As the Sun-beams united in a Burning-glass burn the hotter so all our Affections should be united that our love to God may be more ardent 3. Obey him as a God All Creatures obey him the Stars fight his Battels the Wind and Sea obey him Mark 4.41 much more should Man whom God hath endu'd with a Principle of Reason He is God and hath a Soveraignty over us therefore as we received Life from him so we must receive a Law from him and submit to his Will in all things This is to kiss him with a Kiss of Loyalty and it is to glorifie him as God GOD is a SPIRIT Quest. IV. WHat is God Resp. God is a Spirit 2. The Thing expressed Ioh. 4.24 God is a Spirit God is essentia spiritualissima Zanchy Quest. What do you mean when you say God is a Spirit Resp. By Spirit I mean God is an Immaterial Substance of a pure subtil unmixed Essence not compounded of Body and Soul without all Extension of Parts The Body is a dreggish Thing The more Spiritual God's Essence is the more Noble and Excellent The Spirits are the more refined part of the Wine Quest. Wherein doth God differ from other Spirits 1. The Angels are Spirits Resp. We must distinguish of Spirits 1. The Angels are created God is a Spirit uncreate 2. The Angels are Spirits but are finate and capable of being annihilated The same Power which made them is able to reduce them to their first Nothing but God is an infinite Spirit 3. The Angels are confined Spirits they cannot be in duobus locis simul they are confined to a place but God is an immense Spirit and cannot be confined being in all places at once 4. The Angels though they are Spirits yet they are but ministring Spirits Hebr. 1.14 Though they are Spirits yet they are Servants God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Super-excellent Spirit the Father of Spirits Hebr. 12.9 2. The Soul is a Spirit Eccles. 12.7 The Spirit shall return unto God that gave it Quest. How doth God being a Spirit differ from the Soul Servetus and Osiander thought That the Soul being infused did convey into Man the very Spirit and Substance of God an absurd Opinion for the Essence of God is incommunicable Resp. Therefore when it is said the Soul is a Spirit it is meant God
glory he hath fore-ordained whatsoever shall come to pass I should come now to speak concerning the Decrees of God but I have already spoken something to this under the Attribute of God's Immutability God is unchangeable in his Essence and he is unchangeable in his Decrees his Counsel shall stand he hath decreed the Issue of all things and carries them on to their Period by his Providence and therefore I shall proceed to the Execution of his Decrees Quest. VIII The next Question is What is the Work of Creation Resp. It is God's making all things of nothing by the word of his power c. Gen. 1.1 In the beginning God created the Heaven and the Earth The Creation is glorious to behold it is a pleasant and fruitful study Some think that Isaac when he went abroad into the Fields to meditate it was in the Book of the Creatures The Creation is the Heathen Man's Bible the Ploughman's Primmer the Travellers Perspective Glass through which he receives the Species and Representation of those infinite Excellencies which are in God The Creation is a large Volume in which God's Works are bound up and this Volume hath three great Leaves in it Heaven Earth Sea The Author of the Creation is God so it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God created The World was created in time and could not be from Eternity as Aristotle thought The World must have a Maker it could not make it self If one should go into a far Country and see stately Edifices there he would never imagine that these could build themselves but that there had been some Artificer there to raise such goodly Structures so this great Fabrick of the World could not create it self it must have some Builder and Maker and that is God In the beginning God created To imagine that the Work of the Creation was not framed by the Lord Jehovah is as if we should conceive a curious Lanskip to be drawn without the Hand of a Limner Acts 17.24 God that made the World and all things therein In the work of the Creation there are two things to be considered The making of it The adorning of it I. The making of the World Here consider 1. God made the World without any praeexistent Matter This is the difference between Generation and Creation In Generation there is materia habilis disposita some Matter to work upon But in Creation there is no praeexistent Matter God brought all this glorious Fabrick of the World out of the Womb of Nothing We see our Beginning it was of Nothing Some brag of their Birth and Ancestry you see how little cause they have to boast they came of Nothing 2. God made the World with a Word When Solomon was to build a Temple he needed many Workmen and they all had Tools to work with but God wrought without Tools Psal. 33.6 By the word of the Lord were the Heavens made The Disciples wondered that Christ could with a word calm the Sea Matth. 8.26 27. But it was more with a word to make the Sea 3. God made all things at first very good Gen. 1.31 no defect or deformity The Creation came out of God's hands a curious Piece it was a fair Copy without any Blot written with God's own fingers Psal. 8.3 So perfect was God's Work II. The adorning of the World First God made this great Lump and Mass Rudis indigestaque moles and then beautified it and put it into a dress He divided the Sea and the Earth he deck'd the Earth with Flowers the Trees with Fruit but what is Beauty when it is mask'd over Therefore that we might behold this glory God made the Light The Heavens were bespangled with Sun Moon and Stars that so the Worlds Beauty might be beheld and admired God in the Creation began with things less noble and excellent Vegetables and Sensitives and then the Rational Creatures Angels and Men. Man was the most exquisite Piece in the Creation he is a Microcosme or little World Man was made with deliberation and counsel Gen. 1.26 Let us make Man It is the manner of Artificers to be more then ordinary accurate when they are about their Master-pieces Man was to be a Master-piece of this visible World therefore God did consult about the making of so rare a Piece A Solemn Councel of the Sacred Persons in the Trinity was call'd Let us make Man and let us make him in our own Image On the King's Coin his Image or Effigies is stamp'd so God stamp'd his Image on Man and made him partake of many Divine qualities I shall speak 1. of the Parts of Man's Body 1. The Head the most excellent Architectonical Part 't is the Fountain of Spirits and the Seat of Reason In Nature the Head is the best Piece but in Grace the Heart excels 2. The Eye It is the Beauty of the Face it shines and sparkles like a lesser Sun in the Body The Eye occasions much sin and therefore well may it have Tears in it 3. The Ear which is the Conduit-pipe through which Knowledge is conveyed Better lose our seeing than our hearing for faith cometh by hearing Rom. 10.17 To have an Ear open to God is the best Jewel on the Ear. 4. The Tongue David calls the Tongue his glory Psal. 16.9 because it is an Instrument to set forth the Glory of God The Soul at first was a Viol in tune to praise God and the Tongue did make the Musick God hath given us two Ears but one Tongue to shew that we should be swift to hear but slow to speak God hath set a double fence before the Tongue the Teeth and the Lips to teach us to be wary that we offend not with our Tongue 5. The Heart This is a noble part and Seat of Life 2. The Soul of Man This is the Man of the Man Man in regard of his Soul partakes with the Angels nay as Plato saith the Understanding Will and Conscience are a Glass that resemble the Trinity The Soul is the Diamond in the Ring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul is a Vessel of Honour God himself is serv'd in this Vessel It is a Sparkle of Coelestial Brightness saith Damascene If David did so admire the rare Contexture and Workmanship of his Body Psal. 139.13 I am wonderfully made I was curiously wrought in the lowest parts of the Earth If the Cabinet be so curiously wrought what is the Jewel How richly is the Soul embroidered Thus you see how glorious a Work the Creation is and Man especially who is the Epitome of the World Quest. But why did God make the World Resp. 1. Negatively Not for himself he did not need it being infinite He was happy before the World was in reflecting upon his own sublime Excellencies and Perfections 2. God did not make the World to be a place of Mansion for us we are not to abide here for ever Heaven is the Mansion-House Iohn 14.2 the World
dreadful when he causeth him to be set upon the Rack or to be broke upon the Wheel Who knows the power of God's wath While we are Children of Wrath 1. We have nothing to do with any of the Promises they are as the Tree of Life bearing several sorts of Fruit but no right to pluck one Leaf Eph. 2.3 Children of wrath Verse 12. Strangers to the covenants of promise The Promises are as a Fountain seal'd While we are in the State of Nature we see nothing but the flaming Sword and as the Apostle Heb. 10.27 there remains nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful looking for of fiery Indignation 2. While Children of Wrath we are Heirs to all God's Curses Gal. 3.10 How can the Sinner eat and drink in that Condition Like Damariâ—'s Banquet he sat at Meat and there was a Sword hanging over his Head by a small Thread one would think he should have little stomack to eat So the Sword of God's Wrath and Curse hangs every moment over a Sinner's head We read of a flying Roll written with Curses Zach. 5.3 There 's a Roll written with Curses goes out against every Person that Lives and Dies in Sin God's Curse blasts where-ever it comes A Curse on the Sinner's Name a Curse on his Soul a Curse on his Estate Posterity a Curse on the Ordinances Sad if all a Man did eat should turn to Poison The Sinner eats and drinks his own Damnation at God's Table Thus it is before Conversion As the Love of God makes every bitter thing sweet so the Curse of God makes every sweet thing bitter Use. See our Misery by the Fall Heirs of Wrath And is this Estate to be rested in If a Man be fallen under the King's Displeasure will he not labour to Re-ingratiate himself into his Favour O let us flie from the Wrath of God! And whither should we flie but to Jesus Christ there 's none else to shield off the Wrath of God from us 1 Thess. 1.10 Iesus hath delivered us from wrath to come 3. Subject to all outward Miseries All the Troubles incident to Man's Life are the bitter Fruits of Original Sin The sin of Adam hath subjected the Creature to Vanity Rom. 8.20 Is it not a part of the Creature 's Vanity that all the Comforts here below will not fill the Heart no more then the Mariner's breath can fill the Sails of a Ship Job 2â— 22 In the midst of his sufficiency he shall be in straits There is still something wanting and a Man would have more the Heart is always Hydropical it thirsts and is not satisfied Solomon put all the Creatures into a Lembick and when he came to extract the Spirits and Quintissence there was nothing but Froth all was Vanity Eccles. 1.2 Nay 't is vexing Vanity not only Emptiness but Bitterness Our Life is Labour and Sorrow we come into the World with a Cry go out with a Groan Ps. 90.10 Some have said that they would not be to live the Life they have lived over again because their Life hath had more Water in it than Wine More Water of Tears then Wine of Joy Quid est diu vivere nisi diu torqueri Aug. Man is born to trouble Job 5.7 Every one is not born Heir to Land but he is born Heir to Trouble as well separate Weight from Lead We do not finish our Troubles in this Life but change them Trouble is the Vermine bred out of the putred matter of Sin Whence are all our Fears but from Sin 1 Ioh. 4.18 There is torment in fear Fear is the Ague of the Soul sets it a shaking some fear Want others Alarms others fear loss of Relations If we rejoyce 't is with Trembling Whence are all our Disappointment of Hopes but from Sin Where we look for Comfort there a Cross where we expect Honey there we tast Wormwood Whence is it that the Earth is filled with Violence that the Wicked oppresseth the Man which is more righteous then he Hab. 1.13 Whence is it that so much Fraudulency in Dealing so much Falseness in Friendship such Crosses in Relations whence is it Children prove Undutiful they that should be as the Staff of the Parents Age are a Sword to pierce their Hearts Whence is it Servants are Unfaithful to their Masters The Apostle speaks of some who have entertain'd Angels into their Houses Heb. 13.2 But how oft instead of entertaining Angels into their Houses do some entertain Devils Whence are all the Mutinees and Divisions in a Kingdom 2 Chr. 15.5 In those days there was no peace to him that went out nor to him that came in All this is but the sowr Core in that Apple our first Parents eat viz. Fruit of Original Sin Besides all the Deformities and Diseases of the Body Feavers Convulsions Catarrhs Macies nova febrium terris incubuâ—t cohors These are from Sin There had never been a Stone in the Kidnies if it had not been first a Stone in the Heart Yea the death of the Body is the Fruit and Result of Original Sin Rom. 5.12 Sin entred into the world and death by sin Adam was made Immortal conditionally if he had not sinned Sin dig'd Adam's Grave Death is terrible to Nature Lewis King of France forbad all that came into his Court to mention the name of Death in his Ears The Socinians say That Death comes only from the Infirmness of the Constitution But the Apostle saith Sin usher'd Death into the World By sin came death Certainly had not Adam eat of the Tree of Knowledge he had not died Gen. 2.17 In the day thou eatest thou shalt surely die implying if Adam had not eat he should not have died O then see the Misery ensuing upon Original Sin Sin dissolves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harmony and good Temperature of the Body it pulls this Frame in pieces 4. Original Sin without Repentance exposeth to Hell and Damnation This is the second Death Rev. 20.14 Two things in it 1. Poena Damni Punishment of Loss the Soul is banished from the Beatifical Presence of God in whose Presence is Fulness of Joy 2. Poena Sensus Punishment of Sense the Sinner feels the scalding Viols of God's Wrath It is penetrating abiding Joh. 3.36 Reserved 2 Pet. 2.17 If when God's Anger be kindled but a little and a Spark or two of it flies into a Man's Conscience here in this life it be so terrible what then will it be when God stirs up all his Anger In Hell there is the Worm and the Fire Mark 9.44 Hell is the very Accent and Emphasis of Misery There 's Iudgment without Mercy O what Flames of Wrath what Seas of Vengeance what Rivers of Brimstone are pour'd out there upon the Damn'd Bellarmiâ—e is of Opinion That one Glimpse of Hell-fire were enough to make the most flaâ—itious Sinner turn Christian nay live as an Hermit a most strict mortified Life What is all other Fire to this but
let not unworthiness discourage you it is not unworthiness excludes any from the Covenant but unwillingness Quest. What shall we do that we may be in Covenant with God Answ. 1. Seek to God by Prayer Exige à Domino misericordiam Aug. Lord be my God in Covenant The Lord hath made an express Promise that upon our Prayer to him the Covenant shall be ratified he will be our God and we shall be his People Zach. 13.9 They shall call upon my Name and I will hear them I will say it is my people and they shall say The Lord is my God Only it must be an importunate Prayer Come as earnest Suiters resolve to take no denial 2. If you would be in Covenant with God break off the Covenant with Sin before the Marriage-Covenant there must be a Divorce 1 Sam. 7.3 If ye return to the Lord with all your hearts put away the strange gods and they put away Ashtaroth viz. their Female Gods Will any King enter into Covenant with that Man who is in League with his Enemies 3. If you would enter into the Bond of the Covenant get Faith in the Blood of the Covenant Christ's Blood is the Blood of Atonement believe in this Blood and you are safely arked in God's Mercy Eph. 2.13 Ye are made nigh to the blood of Christ. Use 4. Of Comfort to such as can make out their Covenant Interest in God 1. You that are in Covenant with God all your sins are pardoned Pardon is the crowning Mercy Psal. 103.3 Who forgiveth thy iniquity who crowneth thee c. This is a branch of the Covenant Ier. 31.33 I will be their God and I will forgive their iniquity Sin being pardoned all wrath ceaseth How terrible is it when but a Spark of God's Wrath flies into a Man's Conscience but sin being forgiven no more wrath God doth not appear now in the Fire or Earthquake but covered with a Rain-bow full of Mercy 2. All your Temporal Mercies are Fruits of the Covenant Wicked Men have Mercies by Providence not by virtue of a Covenant with Gods leave not with his Love But such as are in Covenant have their Mercies sweetned with God's Love and they swim to them in the Blood of Christ. As Naaman said to Gehazi 2 Kings 5.23 Take two Talents so saith God to such as are in Covenant Take two Talents take Health and take Christ with it take Riches and take my Love with them take the Venison and take the Blessing with it Take two Talents 3. You may upon all Occasions plead the Covenant If you are haunted with Temptation plead the Covenant Lord thou hast promised to bruise Satan under my feet shortly wilt thou suffer thy Child to be thus worried take off the roaring Lion If in want plead the Covenant Lord thou hast said I shall want no good thing wilt thou save me from Hell and not from Want wilt thou give me a Kingdom and deny me daily Bread 4. If in Covenant with God all things shall co-operate for your Good Etiam mala cedunt in bonum Psal. 25.10 Not only golden paths but his bloody paths Every wind of Providence shall blow them nearer Heaven Affliction shall humble and purifie Hebr. 12.10 Out of the bitterest Drug God distils your Salvation Afflictions add to the Saints Glory The more the Diamond is cut the more it sparkles the heavier the Saints Cross the heavier shall be their Crown 5. If thou art in Covenant once then for ever in Covenant The Text calls it Berith Gnolam an everlasting Covenant Such as are in Covenant are elected God's electing Love is unchangeable Ier. 32.40 I will make an everlasting Covenant with them that I will not turn away from them but I will put my fear in ther heart that they shall not depart from me God will so love the Saints that he will not forsake them and the Saints shall so fear God that they shall not forsake him 'T is Berith Gnolam a Covenant of Eternity it must be so for who is this Covenant made with is it not with Believers and have not they Coalition and Union with Christ Christ is the Head they are the Body Eph. 1.23 This is a near Union much like that Union between God the Father and Christ Iohn 17.21 As thou Father art in me and I in thee that they also may be one in us Now the Union between Christ and the Saints being so inseparable it can never be dissolved or the Covenant made void you may die with Comfort 6. Thou art in Covenant with God and thou art going to thy God behold a Death-bed Cordial Death breaks the Union between the Body and the Soul but perfects the Union between Christ and the Soul This hath made the Saints desire Death as the Bride the Wedding-day Phil. 1.23 Cupio dissolvi Lead me Lord to that Glory said one a glympse whereof I have seen as in a Glass darkly Use 5. of Direct To shew you how you should walk who have tasted of Covenant-Mercy Live as a People in Covenant with God As you differ from others in respect of Dignity so you must in point of Carriage 1. You must love this God God's Love to you calls for Love 1. It is Amor Gratiatus a free Love Why should God pass by others and take you into a League of Friendship with himself In the Law God passed by the Lion and Eagle and chose the Dove so he passes by the Noble and Mighty 2. It is Amor plenns a full Love When God takes you into Covenant you are his Hephsibah Isa. 62.3 his delight is in you he gives you the Key of all his Treasure he heaps Pearls upon you he settles Heaven and Earth upon you he gives you a Bunch of Grapes by the way and saith Son all I have is thine And doth not all this call for Love Who can tread upon these hot Coals and his heart not burn in love to God 2. Walk Holily The Covenant hath made you a Royal Nation therefore be an holy People Shine as Lights in the World live as Earthly Angels God hath taken you into Covenant that you and he may have Communion together and what is it keeps up your Communion with God but Holiness 3. Walk thankfully Psal. 103.1 God is your God in Covenant he hath done more for you then if he had made you ride upon the high Places of the Earth and given you Crowns and Scepters O! Take the Cup of Salvation and bless the Lord. Eternity will be little enough to praise him Musitians love to play on their Musick where there is the loudest sound and God loves to bestow his Mercies where he may have the loudest Praises You that have Angels Reward do Angels Work Begin that Work of Praise here which you hope to be always doing in Heaven CHRIST the Mediator of the Covenant HEB. 12.24 Iesus the Mediator of the new Covenant c. JEsus Christ is the Sum and Quintessence of
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
them and as Acts 10.33 We are all here present before God to hear all things commanded 6. Christ when he Teacheth doth not only illuminate but animate He doth so teach as he doth quicken Iohn 8.12 I am the light of the world he that follows me shall have lumen vitae the light of life By Nature we are dead therefore unfit for teaching who will make an Oration to the Dead But Christ teacheth them that are dead he gives the light of life as when Lazarus was dead Christ said Come forth and he made the dead to hear Lazarus came forth So when Christ saith to the dead Soul Come forth of the Grave of Unbelief he hears Christ's voice and comes forth it is the Light of Life The Philosophers saith Calor lux concrescunt Light and Heat encrease together 'T is true here where Christ comes with his Light there is the heat of Spiritual Life going along with it Use 1. of Information Branch 1. See here an Argument of Christ's Divinity Had he not been God he could never have known the Mind of God or revealed to us those Arcana Caeli those deep Mysteries which no Man or Angel could find out Who but God can anoint the eyes of the blind and give not only light but sight who but he who hath the Key of David can open the Heart who but God can bow the iron sinew of the Will He only who is God can enlighten the Conscience and make the stoney Heart bleed Branch 2. See what a Cornucopia or Plenty of Wisdom is in Christ who is the Great Doctor of his Church and gives saving knowledge to all the Elect. The Body of the Sun must needs be full of Charity and Brightness which enlightens the whole World Christ is the great Luminary In him are hid all Treasures of Knowledge Col. 2.3 The middle Lamp of the Sanctuary gave light to all the other Lamps Christ duffuseth his glorious Light to others We are apt to admire the Learning of Aristotle and Plato alas what is this poor Spaâ—k of Light to that which is in Christ from whose infinite Wisdom both Men and Angels light their Lamp Branch 3. See the Misery of Men in the state of Nature before Christ came to be their Prophet they are inveloped with Ignorance and Daâ—kness Men know nothing in a salvifical sanctified manner they know nothing as they ought to know 1 Cor. 8.2 This is sad 1. Men in the dark cannot discern Colours so in the state of Nature they cannot discern between Morality and Grace they take one for the other pro dea nubem 2. In the dark the greatest Beauty is hid Let there be rare Flowers in the Garden and Pictures in the Room yet in the dark their Beauty is vail'd over so though there be such transcendent Beauty in Christ as amazeth the Angels a Man in the state of Nature sees none of this Beauty What is Christ to him or Heaven to him the vail is upon his heart 3. A Man in the dark is in danger every step he goes so a Man in the state of Nature is in danger every step of falling into Hell Thus it is before Christ teacheth us nay the darkness in which a Sinner is while in an unregenerate state is worse then natural darkness for natural darkness affrights Gen. 15.12 An horrour of great darkness fell upon Abraham But the Spiritual Darkness is not accompanied with horrour Men tremble not at their condition nay they like their condition well enough Iohn 3.19 Men loved darkness This is their sad condition till Jesus Christ comes as a Prophet to teach them and to turn them from darkness to light and from the power of Satan to God Branch 4. See the happy condition of the Children of God they have Christ to be their Prophet Isa. 54.13 All thy children shall be taught of the Lord. 1 Cor. 1.30 He is made to us wisdom One Man cannot see by anothers eye but Believers see with Christ's eyes in his light they see light Christ gives them the light of Grace and light of Glory Use 2. Labour to have Christ for your Prophet he teacheth savingly he is an interpreter of a thousand he can untie those Knots which puzzle the very Angels till Christ teach never learn any Lesson till Christ is made to us wisdom we shall never be wise to Salvation Quest. What shall we do to have Christ for our Teacher Resp. 1. See your need of Christ's Teaching you cannot see your way without this Morning Star Some speak much of the Light of Reason improved Alas the Plumb-line of Reason is too short to Fathom the deep things of God the Light of Reason will no more help a Man to believe then the light of a Candle will help him to understand A Man can no more by the power of Nature reach Christ then an Infant can reach the top of the Pyramids or the Ostridge fly up to the Stars See your need of Christ's Anointing and Teaching Rev. 3.18 2. Go to Christ to teach you Psal. 25.5 Lead me in thy truth and teach me As one of the Disciples said Lord teach us to pray Luke 11.1 so Lord teach me to profit Do thou light my Lamp O thou great Prophet of thy Church give me a Spirit of Wisdom and Revelation that I may see things in another manner then ever I saw them before Teach me in the Word to hear thy Voice and in the Sacrament to discern thy Body Psal. 13.3 Lighten mine eyes c. Cathedram habet in coelo qui corda docet in terra Aug. He hath his Pulpit in Heaven who converts Souls And that we may be encouraged to go to Christ our great Prophet 1. Jesus Christ is very willing to teach us Why else did he enter into the Calling of the Ministry but to teach the Mysteries of Heaven Matth. 4.23 Iesus went about teaching and preaching the Gospel of the Kingdom and healing all manner of sickness and all manner of diseases among the people Why did he take the Office Prophetical upon him why was Christ so angry with them that kept away the Key of Knowledge Luke 11.52 why was Christ anointed with the Spirit without measure but that he might anoint us with Knowledge Knowledge is in Christ as Milk in the Breast for the Child O then go to Christ to Teach None in the Gospel came to Christ for sight but he restored their eye-sight And sure Christ is more willing to work a cure upon a blind Soul than ever he was upon a blind Body 2. There are none so dull and ignorant but Christ can teach them Every one is not fit to make a Philosophers Scholar of Ex omni ligno non fit Mercurius but there is none so dull but Christ can make a good Scholar of such as are ignorant and of low parts Christ teacheth them in such a manner that they know more then the great Sages and Wisemen of the World
and could we have shed Rivers of Tears offered up Millions of Holocausts and Burnt-Offerings we could never have pacified an angry Deity therefore Christ must dye that God's Justice might be satisfied It is hotly debated among Divines Whether God could not have forgiven Sin freely without a Sacrifice Not to dispute what God could have done but when we consider God was resolved to have the Law satisfied and to have Man in a way of Justice as well as Mercy then I say it was necessary that Christ should lay down his Life as a Sacrifice 1. To fulfil the Predictions of Scripture Luke 24.46 Thus it behoved Christ to suffer 2. To bring us into Favour with God 'T is one thing for a Traytor to be pardoned and another thing to be made a Favourite Christ's Bloud is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice whereby God is appeased but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation whereby God becomes gracious and friendly to us Christ is our Mercy-seat from which God gives Answers of Peace to us 3. Christ dyed that he might make good his last Will and Testament with his Bloud There were many Legacies which Christ bequeathed to Believers which had been all null and void had not he dyed and by his Death confirm'd the Will Heb. 9.17 A Testament is in force after Men are dead The Mission of Spirit the Promises those Legacies were not in force till Christ's Death but Christ by his Bloud hath sealed them and Believers may lay claim to them 4. He died that he might purchase for us Glorious Mansions Therefore Heaven is called not only a promised but a purchased Possession Eph. 1.14 Christ dyed for our Preferment He suffered that we might reign he hung upon the Cross that we might fit upon the Throne Heaven was shut c. Crux Christi clavis Paradisi The Cross of Christ is the Ladder by which we ascend to Heaven His Crucifixion is our Coronation Use 1. In the Bloudy Sacrifice of Christ see the horrid Nature of Sin Sin it is true is odious as it banish'd Adam out of Paradise and threw the Angels into Hell but that which doth most of all make it appear Horrid is this it made Christ vail his Glory and loose his Bloud We should look upon Sin with Indignation and pursue it with an Holy Malice and shed the Bloud of those Sins shed Christ's Bloud The sight of Caesar's Bloudy Robe incensed the Romans against them that slew him The sight of Christ's bleeding Body should incense us against Sin let us not parly with it let not that be our Joy which made Christ a Man of Sorrow Use 2. Is Christ our Priest sacrific'd see God's Mercy and Iustice displayed I may say as the Apostle Rom. 11.27 Behold the goodness and severity of God 1. The Goodness of God in providing a Sacrifice Had not Christ suffered on the Cross we must have lain in Hell for ever satisfying God's Justice 2. The Severity of God Though it were his own Son the Son of his Love and our Sins were but imputed to him yet God did not spare him Rom. 8.32 but his Wrath did flame against him And if God were thus severe to his own Son how dreadful will he be one day to his Enemies Such as dye in wilful Impenitency must feel the same Wrath as Christ did and because they cannot bear it at once therefore they must be enduring it for ever Use 3. Is Christ our Priest who was sacrificed for us then see the endeared Affection of Christ to us Sinners The Cross saith Austin was a Pulpit in which Christ preached his Love to the World That Christ should dye was more then if all the Angels had been turned to Dust And that Christ should dye as a Malefactor having the weight of all Mens Sins laid upon him That he should dye for his Enemies Rom. 5.10 The Balm-tree weeps out its precious Balm to heal those that cut and mangle it Christ shed his Bloud to heal those that crucified him And that he should dye freely it is call'd the Offering of the Body of Jesus Heb. 10.10 And though his Sufferings were so great that they made him sigh and weep and bleed yet they could not make him Repent Isa. 53.11 He shall see of the travel of his soul and be satisfied Christ had hard travel upon the Cross yet he doth not repent of it but thinks his Sweat and Bloud well bestowed because he sees Redemption brought forth to the World O infinite amazing Love of Christ a Love that passeth Knowledge Eph. 3.19 That neither Man or Angel can paralel How should we be affected with this Love if Saul was so affected with David's Kindness in sparing his Life How should we be affected with Christ's Kindness in parting with his Life for us At Christ's Death and Passion the very Stones did cleave asunder Matth. 27.5 The rocks rent Not to be affected with Christ's Love in dying is to have Hearts harder then the Rocks Use 4. Is Christ our Sacrifice then see the Excellency of this Sacrifice 1. It is perfect Heb. 10.14 By one offering he hath perfected them that are sanctified Therefore how impious are the Papists in joyning their Merits and the Prayers of Saints with Christ's Sacrifice They offer him up daily in the Mass as if Christ's Sacrifice on the Cross were imperfect this is a Blasphemy against Christ's Priestly Office 2. Christ's Sacrifice is meritorious he not only died for our Example but to merit Salvation The Person who suffered being God as well as Man did put Vertue into his Sufferings and now our sins are expiated and God appeased No sooner did the Messengers say Uriah is dead but David's Anger was pacified 2 Sam. 11.21 No sooner did Christ dye but God's Anger is pacified 3. This Sacrifice is beneficial out of the dead Lyon Sampson had Honey it procures Justification of our Persons Acceptance of our Services Access to God with Boldness Entrance into the Holy Place of Heaven Heb. 10.19 Per latus Christi paâ—escit nobis in coelum Israel passed through the Red Sea to Canaan so through the Red Sea of Christ's Bloud we enter into the Heavenly Canaan 2. Use of Exhortation Branch 1. Let us fiducially apply this Bloud of Christ All the Vertue of a Medicine is in the applying though the Medicine be made of the Bloud of God it will not heal unless by Faith applyed As Fire is to the Chymist so is Faith to a Christian the Chymist can do nothing without Fire so there is nothing done without Faith Faith makes Christ's Sacrifice ours Phil. 3.8 Christ Iesus my Lord. It is not Gold in the Mine enricheth but Gold in the Hand Faith is the Hand receives Christ's Golden Merits It is not a Cordial in the Glass refresheth the Spirits but a Cordial drunk down Per fidem Christi sanguinem sugimus Cypr. Faith opens the Orifice of Christ's Woundâ— and drinks the precious Cordial of
the World yet he was raised up by the Spirit The same Power the Spirit of God puts forth in working Faith the Spirit irradiates the Mind subdues the Will the Will naturally is like a Garrison which holds out against God the Spirit with a sweet Violence conquers or rather changeth the Will making the Sinner willing to have Christ upon any Terms to be ruled by him as well as saved by him Quest. Wherein lyes the Preciousness of Faith Resp. As Faith is the chief Gospel-grace the Head of the Graces as Gold among Mettals so is Faith among the Graces Clem. Alexandrinus calls the other Graces the Daughters of Faith Indeed in Heaven Love will be the chief Grace but while we are here Militant Love must give place to Faith Love takes Possession of Glory but Faith gives a Title to it Love is the Crowning Grace in Heaven but Faith is the Conquering Grace upon Earth 1 Joh. 5.4 This is the victory that overcometh the world even our faith 2. As Faith hath influence upon all the Graces and sets them awork not a Grace stirs till Faith set it awork As the Clothier sets the Poor awork he sets their Wheel a going Faith sets Hope awork The Heir must believe his Title to an Estate in Reversion before he can hope for it Faith believes its Title to Glory and then Hope waits for it Did not Faith feed the Lamp of Hope with Oyl it would soon dye Faith sets Love awork Gal. 5.6 Faith which worketh by love believing the Mercy and Merit of Christ causeth a flame of Love to ascend Faith sets Patience a work Heb. 6.12 Be followers of them who through faith and patience inherit the promises Faith believes the glorious Rewards given to Suffering this makes the Soul patient in suffering Thus Faith is the Master-wheel it sets all the other Graces a running 3. As Faith is the Grace which God honours to Iustifie and Save thus indeed it is precious Faith as the Apostle calls it 2 Pet. 1.1 The other Graces help to sanctify but it is Faith that justifies Rom. 5.1 Being justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith Repentance or Love do not justifie but Faith Quest. How doth Faith justifie Resp. Faith doth not justify 1. As it is a Work that were to make a Christ of our Faith but Faith justifies as it lays hold of the Object viz. Christ's Merits If a Man had a precious Stone in a Ring that could heal we say the Ring heals but properly it is not the Ring but the precious Stone in the Ring heals Thus Faith saves and justifies but it is not any inherent Vertue in Faith but as it lays hold on Christ so it justifies 2. Faith doth not justify as it exerciseth Grace It cannot be denied Faith doth Invigorate all the Graces it puts strength and liveliness into them but it doth not justifie under this Notion Faith works by Love but it doth not justifie as it works by Love but as it applys Christ's Merits Quest. Why should Faith save and justifie more then any other Grace Resp. 1. Because of God's Sanction He hath appointed this Grace to be justifying and he doth it because Faith is a Grace that takes a Man off himself and gives all the Honour to Christ and Free-grace Rom. 4.20 Strong in faith giving glory to God Therefore God hath put this Honour on Faith to make it saving and justifying The King's Stamp makes the Coyn pass for Currant if he would put his Stamp upon Leather as well as Silver it would make it Currant So God having put his Sanction the Stamp of his Authority and Institution upon Faith this makes it to be justifying and saving 2. Because Faith makes us one with Christ Eph. 3.17 It is the espousing incorporating Grace it gives us Coalition and Union with Christ's Person other Graces make us like Christ Faith makes us Members of Christ. 1. Use of Exhortation Let us above all things labour for Faith Fides est sanctissimum humani pectoris bonum Ephes. 6.16 Above all taking the shield of faith Faith will be of more use to us then any Grace as an Eye though dim was of more use to an Israâ—lite then all the other Members of his Body not a strong Arm or a nimble Foot it was his Eye looking on the Brazen Serpent that cured him It is not Knowledge though Angelical not Repentance though we could shed Rivers of Tears could justifie us only Faith whereby we look on Christ. Without Faith it is impossible to please God Heb. 11.6 and if we do not please him by believing he will not please us in saving of us Faith is the Condition of the Covenant of Grace without Faith without Covenant and without Covenant without Hope Eph. 2.12 2. Use of Tryal Let us try whether we have Faith There is something looks like Faith and is not a Bristol-stone looks like Diamond Some Plants have the same Leaf with others but the Herbalist can distinguish them by the Root and Tast. Something may look like true Faith but it may be distinguished by the Fruits Let us be serious in the Tryal of our Faith there is much depends upon our Faith If our Faith be not good there is nothing good comes from us our Duties and Graces are adulterate Quest. Well then how shall we know it is a true Faith Resp. By the Noble Effects 1. Faith is a Christ-prizing Grace it puts an high Valuation upon Christ 1 Pet. 2.7 To you that believe he is precious St. Paul did best know Christ 1 Cor. 9.1 Have I not seen Iesus Christ our Lord Paul saw Christ with his bodily Eyes in a Vision when he was wrapped up into the third Heaven and he saw him with the Eye of his Faith in the Holy Supper ergo he best knew Christ. And see how he stiles all things in comparison of him Phil. 3.8 I count all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung that I may win Christ. Do we set an high Estimate on Christ could we be willing to part with our Wedg of Gold for the Pearl of Price Greg. Nazianzen blessed God he had any thing to lose for Christ's sake 2. Faith is a refining Grace 1 Tim. 3.9 Mystery of faith in a pure conscience Faith is in the Soul as Fire among Metals it refines and purifies Morality may wash the outside Faith washeth the inside Acts 15.9 Having purified their hearts by faith Faith makes the Heart a Sacrary or Holy of Holies Faith is a Virgin-Grace tho' it doth not take away the Life of Sin yet love of Sin Examine if your Heart be an Unclean Fountain sending out Mud and Dirt Pride Envy if there be Legions of Lusts in thy Soul there is no Faith Faith is an Heavenly Plant which will not grow in an impure Soil 3. Faith is an Obediential Grace Rom. 16.26 The obedience of faith Faith melts our Will into Gods Faith runs at God's Call if God commands Duty though
Calls Satan calls by a Temptation Lust calls evil company calls But as the Adder stops its Ear against the Voice of the Charmer so he who is effectually called stops his Ear against all the Charms of Flesh and Devil Use 3. Of Comfort to them who are the called of God This Call evidenceth Election Rom. 8.30 Whom he predestinated them he also called Election is the cause of our Vocation and Vocation is the sign of our Election Election is the first Link of the golden Chain of Salvation Vocation is the second he who hath the second Link of the Chain is sure of the first Link As by the Stream we are led to the Fountain so by Vocation we ascend to Election Calling is an earnest and pledge of Glory 2 Thess. 2.13 God hath chosen you to salvation through sanctification We may read God's predestinating love in the work of Grace in our heart Branch 2. To such as are called to be thankful to God for this unspeakable Blessing be thankful to all the Persons in the Trinity to the Father's Mercy to the Son's Merit to the Spirit 's Efficacy To make you thankful consider when you had offended God that he should call you that when God needed you not he had Millions of glorified Saints and Angels to praise him yet he called you Again consider what you were before God called you you were in your sins when God called Paul he found him persecuting when he called Matthew he found him at the Receipt of Custom when he called Zacheus he found him using Extorsion When God calls a Man by his Grace he finds him seeking after his Lusts as when Saul was called to the Kingdom he was seeking the Asses That God should call thee when thou wert in the hot pursuit of sin admire God's Love exalt his Praise Again that God should call you and pass by others what Mercy is this Matth. 11.26 Even so Father for so it seemed good in thy sight That God should pass by the wise and noble Persons of sweeter disposition acuter parts guilty of less Vice and that the Lot of Free-grace should fall on you O astonishing Love of God It was a great favour of God to Samuel that God call'd to him and revealed his Mind to him and passed by Eli though a Priest and a Judge in Israel 1 Sam. 3.9 so that God should call to thee a flagitious sinner and pass by others of higher birth and better morals here is that calls aloud for Praise As God so governs the Clouds that he makes them rain upon one place and not upon another so doth he dispence his Grace it shall drop its sweet dew upon one and not another Two at a Sermon one his heart the Lord opens the other is no more affected with it than a deaf Man with the sound of Musick Here is the Banner of Free-grace display'd and here should be the Trophies of Praise erected Eliah and Elisha were walking together on a sudden there came a Chariot of Fire and carried Eliah up to Heaven but left Elisha behind so when two are walking together Husband and Wife Father and Child that God should call one by his Grace but leave the other carry one up in a triumphant Chariot to Heaven but let the other perish eternally O infinite rich Grace how should they that are call'd be affected with God's discriminating Love how should the Vessels of Mercy run over with Thankfulness how should they stand upon Mount Gerizim blessing and praising God O begin the work of Heaven here Such as are Patterns of Mercy should be Trumpets of Praise Thus S. Paul being call'd of God and seeing what a Debtor he was to Free-grace breaks forth into Admiration and Gratulation 1 Tim. 1.13 Use 4. To the Called walk worthy of your high Calling Eph. 4.1 I beseech you that you walk worthy of the vocation wherewith ye are called in two things 1. Walk compassionately pity such as are yet uncalled Hast thou a Child that God hath not yet called a Wife a Servant Weep over their dying Souls They are in their Bloud under the Power of Satan O pity them Let their sins more trouble you then your own Sufferings If you pity an Ox or Ass going astray will you not pity a Soul going astray Show your Piety by your Pity 2. Walk holily yours is an holy Calling 2 Tim. 1.9 You are called to be Saints Rom. 1.7 Show your Vocation by a Bible-conversation Shall not Flowers smell sweeter than Weeds Shall not they who are ennobled with Grace have more Fragrancy in their Lives than Sinners 1 Pet. 1.15 As he who hath called you is holy so be ye holy in all manner of conversation O dishonour not your high Calling by any sordid Carriage When Antigonus going to defile himself with Women one told him He was a King's Son O remember your Dignity Called of God! of the Bloud-Royal of Heaven do nothing unworthy of your Honourable Calling Scipio refused the Embraces of an Harlot because he was General of an Army Abhor all Motions to sin because of your high Calling 'T is not fit for them who are the Called of God to do as others tho' others of the Iews did drink Wine it was not fit for the Nazarite because he had a Vow of Separation upon him and had promised Abstinence Though Pagans and loose Christians take liberty to sin yet it is not fit for them who are called out of the World and have the Mark of Election upon them to do so You are consecrated Persons your Bodies are the Temples of the Holy Ghost and your Souls must be a Sacrary or Holy of Holies OF IVSTIFICATION Rom. 3.24 Being justified freely by his grace Quest. XXI WHat is Iustification Resp. It is an Act of God's Free-grace whereby he pardoneth all our sins and accepts us as righteous in his sight only for the Righteousness of CHRIST imputed to us and received by Faith Iustification is the very Hinge and Pillar of CHRISTIANITY and an Errour about Iustification is dangerous like a Crack in the Foundation or an Errour in the first Concoction Iustification by Christ is a Spring of the Water of Life and to have the Poison of corrupt Doctrine cast into this Spring is damnable It was a Saying of Luther That after his Death the Doctrine of Iustification would be corrupted As it hath been in these latter Times the Arminians and Socinians have cast a dead Fly into this Box of precious Oyntment I shall endeavour to follow the Star of Scripture to light me through this Mysterious Point Quest. What is meant by Iustification Resp. It is verbum forense a word borrowed from Law-courts wherein a Person arraigned is pronounced Righteous and is openly absolved in the Court Thus God in justifying a Person pronounceth him to be Righteous and looks upon him as if he had not sinned Quest. What is the Ground of Iustification Resp. The Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
aspects and smiles of Gods Face Which brings me to the third thing 3. The Saints at Death shall not only have a Sight of God but shall enjoy the Love of God there shall be no more Veil on Gods Face nor his Smiles checker'd with Frowns but Gods love shall discover it self in all its Orient Beauty and fragrant Sweetness Here the Saints pray for Gods Love and they have a few drops but there they shall have as much as their Vessel can receive To know this love passeth Knowledge This will cause a Jubilation of Spirits and create such Holy Raptures of Joy in the Saints as are Superlative and would soon overwhelm them if God did not make them able to bear 4. Believers at Death shall gain a Celestial Palace an House not made with Hands 2 Cor. 5.1 Here the Saints are straitned for Room they have but mean Cottages to live in but they shall have a Royal Palace to live in Here is but their Sojourning House there in Heaven is their Mansion-house An House built high above all the Visible Orbs an House bespangled with Light Col. 1.12 Enriched with Pearls and Precious Stones Rev. 21.19 And this is not their Landlord's House but their Father's House Iohn 14.2 And this House stands all upon Consecrated Ground it is set out by Transparent Glass to shew the Holiness of it Rev. 21.27 5. Believers at Death shall gain the sweet Society of glorified Saints and Angels This will add something to the felicity of Heaven as every Star adds some lustre to the Firmament First The Society of the glorified Saints we shall see them in their Souls as well as in their Bodies Their Bodies will be so clear and bright that we shall see their Souls shining through their Bodies as the Wine through the Glass and Believers at Death shall have Converse with the Saints glorified And how delightful will that be when they shall be freed from all their Sinful Corruptions Pride Envy Passion Censoriousness which are Scars upon them here to disfigure them In Heaven there shall be perfect Love among the Saints they shall as the Olive and Myrtle sweetly embrace each other The Saints shall know one another as Luther speaks If in the Transfiguration Peter knew Moses and Elias which he never saw before Mat. 17.3 then much more in the glorified State the Saints shall perfectly know one another though they never saw them before Secondly The Saints at Death shall behold the Angels with the glorified Eye of their Understanding The Wings of the Cherubins representing the Angels were made of Fine Gold to denote both their Sanctity and Splendor The Angels are compared to Lightning Mat. 28.3 because of those Sparkling Beams of Majesty which as Lightning shoot from them And when Saints and Angels shall meet and sing together in Consort in the Heavenly Quire what Divine Harmony what Joyful Triumphs will it Create 6. Believers at Death shall gain Perfection of Holiness Here Grace was but in Cunabulis in its Cradle very Imperfect we cannot write a Copy of Holiness without Blotting Believers are said to receive but Primitias Spiritus the first Fruits of the Spirit Rom. 8.23 But at Death the Saints shall arrive at Perfection their Knowledge clear their Sanctity perfect their Sun shall be in its full Meridian Splendour They need not then pray for Encrease of Grace they shall Love God as much as they would Love him and as much as he desires to have them Love him they shall be then in respect of Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God 7. At Death the Saints shall gain a Royal Magnificent Feast I told you before what a glorious Palace they shall have but a Man may starve in a House if there be no Chear The Saints at Death shall have a Royal Banquet shadowed out in Scripture by a Marriage Supper Rev. 19.9 Bullinger and Gregory the Great understand by that Marriage-Supper of the Lamb the stately Magnificent Festival the Saints shall have in Heaven they shall feed on the Tree of Life Rev. 22. They shall have the Heavenly Nectar and Ambrosia the Spiced Wine and Iuice of the Pomegranate Cant. 8.2 This Royal Supper of the Lamb will not only satisfie Hunger but prevent it Rev. 7 16. They shall hunger no more Nor can there be any Surfeit at this Feast because a fresh Course will be continually served in New and fresh Delights will spring from God therefore the Tree of Life in Paradise is said to bear Twelve sorts of Fruit Rev. 22.2 8. Believers at Death shall gain Honour and Dignity they shall reign as Kings therefore we read of the Ensigns of their Royalty their White Robes and Crowns Caelestial 2 Tim. 4.7 We read that the Doors of the Holy of Holies were made of Palm-Trees and open Flowers covered with Gold 1 Kings 6.35 An Emblem of that Victory and Triumph and that Golden Garland of Honour wherewith God hath invested the Saints glorified When all Worldly Honour shall lye in the Dust the Mace the Star the Robe of Ermin the Imperial Diadem then shall the Saints Honour remain not one Jewel shall be pluck'd out of their Crown they shall gain at Death a Blessed Eternity If the Saints could have but the least Suspicion or Fear of losing their Glory it would much cool and imbitter their Joy but their Crown fades not away 1 Pet. 5.4 As the Wicked have a Worm that never dies so the Elect have a Crown that never fades Ever is a short Word but hath no ending in fine erit gaudium sine fine Bern. 2 Cor. 4.18 The things which are not seen are Eternal Psal. 16.11 At thy right Hand are Pleasures for evermâ—re Who can span Eternity Millions of Ages stand but for Ciphers in Eternity This is the Elah or highest strain of the Saints Glory ever in Christ's Bosom Quest. How come the Saints to have all this Gain Resp. Believers have a right to all this Gain at Death upon a diverse account By vertue of the Fathers Donation the Sons Purchase the Holy Ghosts Earnest and Faiths acceptance Therefore the state of future glory is called the Saints proper inheritance Col. 1.12 They are Heirs of God and have a right to inherit Use 1. See the great difference between the Death of the Godly and the Wicked the Godly are great gainers at Death the Wicked are great Losers at Death They loose Four things 1. They lose the World and that is a great loss to the Wicked they laid up their Treasure upon Earth and to be turned out of all at once is a great loss 2. They lose their Souls Mat. 16.26 The Soul was at first a noble piece of Coin which God stamped his own Image upon this Caelestial spark is more precious than the whole Globe of the World But the Sinners Soul is lost not that the Souls of the Wicked are annihilated at Death but damnified 3. They lose Heaven Heaven is Sedes
shall wipe away all Tears Then Christs Spouse puts off her Mourning How can the Children of the Bride Chamber Mourn when the Bride-Groom shall be with them Matt. 9.15 Thus Death gives a Believer his Quietus est it frees him from Sin and Trouble Though the Apostle calls Death the last Enemy 1 Cor. 15. yet it is the best Friend To me to dye is gain Use 1. See here that which may make a true Saint willing to die Death will set him out of Gun-shot free him from Sin and Trouble There is no cause of weeping to leave a Valley of Tears The World is the Stage on which Sin and Misery are Acted Believers are here in a strange Country why then should they not be willing to go out of it Death beats off their Fetters of Sin and sets them free who go weeping out of a Goal Besides our own Sins the Sins of others The World is a place where Satan's Seat is a place where we see God daily dishonoured Lot who was a bright Star in a dark Night his righteous Soul was vexed with the unclean Conversation of the Wicked 2 Pet. 3.8 To see Gods Sabbaths broken his Truths adulterated his Glory eclipsed is that which wounds a Godly Heart This made David cry out Psal. 120.5 Woe is me that I dwell in Mesech that I sojourn in the Tents of Kedar Kedar was Arabia where were Ishmaels Posterity This was a cut to David's Heart to dwell there O then be willing to depart out of the Tents of Kedar 2. The Bodies of Believers are united to Christ in the Grave and shall rest there till the Resurrection They are said to sleep in Jesus 1 Thess. 4.14 The dust of Believers is part of Christs Body Mystical The Grave is a Dormitory or place of rest to the Saints where their Bodies quietly sleep in Christ till they are awakened out of their sleep by the Trumpet of the Arch-angel Quest. 2. But how shall we know that we shall gain all this at Death to be freed from Sin and Trouble and to have our Bodies united to Christ in the Grave Resp. If we are Believers then we gain all this at Death To me saith Paul to dye is gain To me quatenus a Believer Are we such Have we this blessed Faith Faith where-ever it is is Operative Lapidaries say there is no precious Stone but hath Virtutem insitam some hidden Virtue in it So I may say of Faith It hath some secret Virtue in it It Anchors the Soul on Christ It hath both a justifying and sanctifying Virtue in it It fetcheth Blood out of Christs sides to Pardon and Water out of his sides to Purge It works by love It constrains to Duty It makes the Head study for Christ the Tongue confess him the Hands work for him I have read of a Father who had three Sons and being to dye left in his Will all his Estate to that Son who could find his Ring with the Jewel which had an healing Vertue The Case was brought before the Judges the two elder Sons counterfeited a Ring but the younger Son brought the true Ring which was proved by the Vertue of it whereupon his Fathers Estate went to him To this Ring I may compare Faith there is a counterfeit Faith in the World but if we can find this Ring of Faith which hath the Healing Vertue in it to purifie the Heart this is the true Faith which gives us an Interest in Christ and entitles us to all these Privileges at Death to be freed from Sin and Sorrow and to have our Bodies united to Christ while they are in the Grave 3. I should now come to the third Privilege at Death the Souls of Believers pass immediately into Glory Where I shall lead you to the top of Mount Pisgah and give you a short view of the Glory of Heaven A Believers Privilege after Death Phil. 1.21 And to dye is Gain 3. AT Death the Souls of Believers pass into Glory Death brings Malorum omnium ademptionem Omnium ademptionem Death 's the day-break of Eternal Brightness And here I shall lead you to the top of Mount Pisgah and give you a glimpse of the Holy Land Quest. 1. What is comprehended in Glory Resp. Glory is Status omnium Bonorum aggregatione perfectus Boetius It is a perfect State of Bliss which consists in the Accumulation and heaping together all those good things which immortal Souls are capable of And truly here I am at a loss all that I can say falls short of the Celestial Glory Appelles Pencil cannot delineate it Angels Tongues cannot express it We shall never understand Glory fully till we are in Heaven Only let me give you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some dark views and some imperfect Lineaments of that State of Glory the Saints shall arrive at after Death 1. The first and most sublime part of the Glory of Heaven is the full and sweet Fruition of God Ipse Deus sufficit ad praemium Aug. We are apt to think the Happiness of Heaven is in being free from Pain and Misery but the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Quintessence of Happiness is the Enjoyment and Fruition of God this is the Diamond Ring of Glory God is an infinite inexhaustible Fountain of Joy and to have him is to have all Now the enjoying of God implies three things 1. It implies our seeing of God 2. Our loving of God 3. Gods loving of us 1. The enjoying of God implies our seeing of God 1 Iohn 3.2 We shall see him as he is Here we see him as he is not not mutable mortal there as he is Quest. 2. How shall we see God Resp. 1. We shall see him intellectually with the Eyes of our mind This Divines call the Beatifical Vision We shall have a full knowledge of God though not know him fully If there were not such an intellectual sight of God then how do the Spirits of just Men made perfect see him This sight of God will be very glorious As when a King on his Coronation-day shews himself in all his Royalty and Magnificence 2. We shall corporeally behold the glorified Body of Jesus Christ And if it be a pleasant thing to behold the Sun Eccles. 11.7 then how blessed a sight will it be to behold the Sun of Righteousness to see Christ clothed in our humane Nature sitting in Glory above the Angels Solomon saith The eye is not satisfied with seeing Eccles. 1.8 But sure the Eyes of the Saints will be satisfied with seeing that Orient Brightness which shall shine from the beautiful Body of Christ. It must needs be satisfying because through Christs Flesh some Rays and Beams of the God-head shall gloriously display themselves Gods excellent Majesty would overwhelm us but through the Vail of Christs Flesh we shall behold the Divine Glory 3. Our seeing of God will be transforming We shall so see him as to be in some measure assimilated and changed
A Christian after his weary Marches and Battels shall put off his Bloody Armour and rest himself upon the Bosom of Jesus that Bed of Perfume When Death hath given the Saints the Wings of a Dove then they shall fly away to Paradise and be at rest 7. The Seventh thing in Glory is Eternity 2 Cor. 4.17 An Eternal weight of Glory First Glory is a Weight The Hebrew Word for Glory quod significat Pondus is a Weight God must make us able to bear it Secondly An Eternal Weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is such a Manna as doth not breed Worms If the Saints glory in Heaven were but for a time and they were in fear of losing it it would eclipse and imbitter the Joys of Heaven but Eternity is written upon their Joys The Garland made of Flowers of Paradise fades not 1 Pet. 5.4 I have read of a River which they call the Day-River in which time it runs with a full Torrent but at Night it is dried up such are all Earthly Comforts they run with a full Stream all the Day-time of Life but at the Night of Death they are dried up but the Saints glorified shall drink of the Rivers of Pleasure for evermore Psal. 16.11 Eternity is the Heaven of Heavens in fine Gaudium erit sine fine Bern. The Joys of Heaven as overflowing so ever-flowing Quest. 2. When do Believers enter upon Possession of Glory Resp. They pass immediately after Death into Glory Some hold with the Platonists and Lucianists that the Soul dies But many of the Sober Heathens believed the Souls immortality The Romans when their Great Men died caus'd an Eagle to be let loose and fly about in the Air signifying hereby that the Soul was immortal and did not dye with the Body Christ tells us the Soul is not capable of Killing Luke 12.4 Therefore not of Dying And as the Soul doth not Dye so neither doth it Sleep in the Body for a time If the Soul be at Death absent from the Body 2 Cor. 5.8 then it cannot Sleep in the Body There is an immediate passage from Death to Glory It is but winking and we shall see God Luke 23.43 This Day shalt thou be with me in Paradise by Paradise is meant Heaven the Third Heaven into which Paul was wrap'd which all hold to be the Heaven of the blessed was called Paradise 2 Cor 12.4 Now saith Christ to the Thief on the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Day shalt thou be with me in Paradise his Body could not be there for it was laid in the Grave But it was spoke of his Soul that it should be immediately after Death in Heaven Let none be so vain as to talk of Purgatory A Soul purg'd by Christs Blood needs no fire of Purgatory but goes immediately from a Death-bed into a glorified State Use 1. See what little cause Believers have to fear Death when it brings such glorious Benefits To me to Dye is Gain Why should the Saints fear their Preferment Is it not a blessed thing to see God to love God and to lye for ever in the Bosom of Divine Love Is it not a blessed thing to meet our Godly Relations in Heaven Why should the Saints be afraid of their Blessings Is a Virgin afraid to be matched into the Crown Now is but the Contract at Death is the Marriage-Supper of the Lamb Rev. 19.9 What hurt doth Death but take us from among Fiery Serpents and place us among Angels What hurt doth it do but to cloath us with a Robe of Immortality Hath he any wrong done that hath his Sack-Cloath pull'd off and hath Cloath of Gold put upon him Fear not Dying who cannot live but by Dying Use 2. You who are Real Saints whose Hearts are purified by Faith spend much time in musing upon these glorious Benefits which you shall have by Christ at Death Thus might you by a Contemplative Life begin the Life of Angels here and be in Heaven before your time Eudoxus was so affected with the Glory of the Sun that he thought he was born only to behold it What should we contemplate but Caelestial Glory when we shall see God Face to Face David was got above the ordinary sort of Men he was in the Altitudes â—sal 139.18 I am ever with thee A true Saint every Day takes a turn in Heaven his Thoughts and Desires are like Cherubims flying up to Paradise Can Men of the World so delight in looking upon their Bags of Gold and Fields of Corn and shall not the Heirs of Heaven take more delight in Contemplating their Glory in Reversion Could we send forth Faith as a Spy and every Day view the Glory of the Ierusalem above how would it rejoyce us as it doth the Heir to think of the Inheritance which is to come into his Hand shortly Use 3. Consolation This is that which may comfort the Saints in Two Cases 1. Under their Wants they abound only in Wants The Meal is almost spent in the Barrel but be patient till Death and you shall have a Supply of all your Wants You shall have a Kingdom and be as Rich as Heaven can make you He who hath the promise of an Estate after the expiring of a few Years though at present he hath nothing to help himself yet comforts himself with this that shortly he shall have an Estate come into his Hands 1 Iohn 2.3 It doth not yet appear what we shall be we shall be enamel'd with Glory and be as rich as the Angels under their Sufferings 2. A true Saint is as Luther Haeres Crucis but this may make us go chearfully through our Sufferings there are great things laid up in store there is Glory coming which Eye hath not seen we shall drink of the Fruit of the Vine in the Kingdom of Heaven though now we drink in a Wormwood Cup yet here is Sugar to sweeten it we shall taste of those Joys of Paradise which exceed our Faith and may be better felt than they can be expressed Of the RESVRRECTION John 5.28 Marvel not at this for the Hour is coming in which all that are in the Graves shall hear his Voice and shall come forth they that have done Good unto the Resurrection of Life and they that have done Evil unto the Resurrection of Damnation Quest. WHat Benefits shall Believers receive from Christ at the Resurrection Resp. 1. Their Bodies shall be raised up to Glory 2. They shall be openly acquitted at the Day of Judgment 3. They shall be made perfectly blessed in the full enjoyment of God for ever 1. The Bodies of Believers shall be raised up to Glory The Doctrin of the Resurrection is a Fundamental Article of our Faith the Apostle puts it among the Principles of the Doctrin of Christ Heb. 6.2 The Body shall rise again we are not so sure to rise out of our Beds as we are to rise out of our Graves The saved Body shall arise again Some
hold that the Soul shall be cloathed with a new Body but then it were improper to call it a Resurrection it should be rather a Creation Iob 19.26 Though worms destroy this body yet in my flesh shall I see God Not in another flesh but my flesh 1 Cor. 15.53 This corruptible shall put on incorruption Quest. 2. By what Arguments may the Resurrection be proved Resp. Argument 1. By Scripture Iohn 6.44 I will raise him up at the last day Isa. 25.8 He will swallow up Death in Victory That is by delivering our Bodies from the Captivity of the Grave wherein Death for a time had power over them 1 Thess. 4.14 Them which sleep in Iesus will God bring with him Argument 2. Christ is risen Therefore the Bodies of the Saints must rise Christ did not rise from the Dead as a private Person but as the publick Head of the Church and the Head being raised the rest of the Body shall not always lye in the Grave Christs rising is a Pledge of our Resurrection 2 Cor. 4.14 Knowing that he which raised up the Lord Iesus shall raise up us also by Iesus Christ is called the first Fruits of them that slept 1 Cor. 15.20 As the first Fruits is a sure Evidence that the Harvest is coming on so the Resurrection of Christ is a sure Evidence of the rising of our Bodies out of the Grave Christ cannot be perfect as he is Christ Mystical unless his Members be raised with him Argument 3. In respect of Gods Justice If God be a just God then he will reward the Bodies of the Saints as well as the Souls It cannot be imagined that the Souls of Believers should be glorified and not their Bodies They have served God with their Bodies Their Bodies have been Members of Holiness Their Eyes have drop'd Tears for Sin Their Hands have relieved the Poor Their Tongues have set forth Gods Praise therefore Justice and Equity require that their Bodies should be crown'd as well as their Souls And how can that be unless they are raised from the Dead Argument 4. If the Body did not rise again then a Believer should not be compleatly happy for though the Soul can subsist without the Body yet it hath Appetitum Unionis a desire of re-union with the Body and it is not fully happy till it be clothed with the Body Therefore undoubtedly the Body shall rise again If the Soul should go to Heaven and not the Body then a Believer should be only half saved Object 1. But some may say as the Virgin Mary to the Angel How can this be So how can it be that the Body which is consum'd to Ashes should arise again Resp. It doth not oppose Reason but transcend it There are some Resemblances of the Resurrection in Nature The Corn which is sown in the ground dies before it springs up 1 Cor. 15.36 That which thou sowest is not quickned except it dye In Winter the Fruits of the Earth dye in Spring there is a Resurrection of them Noah's Olive-tree springing after the Flood was a lively Emblem of the Resurrection After the Passion of our Lord many of the Saints which slept in the Grave arose Matt. 27.52 God can more easily raise the Body out of the Grave than we can wake a Man out of sleep Object 2. But when the Dust of many are mingled together How is it possible that a Separation should be made and the same numerical Body arise Resp. If we believe God can Create then he can distinguish the dust of one Body from another Do we not see the Chymist can out of several Metals mingled together as Gold Silver Alchimy extract the one from the other the Silver from the Gold the Alchimy from the Silver and can reduce every Metal to its own kind And shall we not much more believe that when our Bodies are mingled and confounded with other Substances the wise God is able to make an Extraction and re-invest every Soul with its own Body Quest. 3. Shall none but the Bodies of the Righteous be raised Resp. Yes all that are in the Graves shall hear Christs Voice and shall come forth Acts 24.15 There shall be a Resurrection of the Dead both of the just and unjust Rev. 20.12 I saw the dead small and great stand before God But though all shall be raised out of their Graves yet all shall not be raised alike 1. The Bodies of the Wicked shall be raised with Ignominy those Bodies which on the Earth did tempt and allure others with their Beauty shall be at the Resurrection loathsom to behold they shall be ghastly Spectacles as the Phrase is Isa. 66.24 They shall be an abhorring unto all flesh But the Bodies of the Saints shall be raised with Honour 1 Cor. 15.43 It is sown in dishonour it is raised in Glory The Saints Bodies then shall shine as sparkling Diamonds Matt. 13.43 Then shall the righteous shine forth as the Sun 2. The Bodies of the Saints shall arise out of their Graves with Triumph The Bodies of the Wicked shall come out of the Grave with Trembling as being to receive their fatal Doom But the Godly when they awake out of the Dust shall sing for Joy Isa. 26.19 Awake and sing ye that dwell in the dust When the Arch-angels Trumpet sounds then the Saints shall sing The Bodies of Believers shall come out of the Grave to be made happy As the chief Butler came out of Prison and was restored to all his Dignity at the Court But the Bodies of the Wicked shall come out of the Grave as the chief Baker out of Prison to be executed Gen. 40.22 Use 1. Believe this Doctrin of the Resurrection and that the same Body that dies shall arise again and with the Soul be crown'd Without the belief of this tota corruit Religio all Religion falls to the ground 1 Cor. 15.4 If the Dead rise not then Christ is not risen and then our Faith is vain Use 2. Comfort The Body shall rise again This was Iob's Comfort Iob 19.26 Though Worms destroy this Body yet in my flesh shall I see God The Body is sensible of Joy as well as the Soul And indeed we shall not be in all our Glory till our Bodies are re-united to our Souls O consider what Joy there will be at the re-uniting of the Body and Soul at the Resurrection Look what sweet Imbraces of Joy were between Old Iacob and Ioseph when they first saw one another Gen. 46.29 Such and infinitely more will there be when the Body and Soul of a Saint shall meet together at the Resurrection How will the Body and Soul greet one another What a welcome will the Soul give to the Body O blessed Body When I prayed thou didst attend my Prayers with hands lifted up and Knees bowed down Thou wert willing to suffer with me and now thou shalt reign with me Thou wert sown in dishonour but now art raised in Glory O my dear
Body I will enter into thee again and be eternally married to thee Use 3. The Resurrection of the Body is a Cordial when a Christian lyes a dying Thy Body though it drop into the Sepulchre it shall revive and flourish as an Herb in the Resurrection The Grave is a Bed of dust where the Bodies of the Saints sleep but they shall be awakened by the Trump of the Arch-angel The Grave is your long home but not your last home Though Death strip you of your beauty yet at the Resurrection you shall have it restored again As David when he found Saul asleep took away his Spear and Cruse of Water but when he awoke he restored them again 1 Sam. 26.22 So though at death all our strength and beauty be taken away yet at the Resurrection God will restore all again in a more glorious manner Quest. 4. But how shall we know that our Bodies shall be raised to a glorious Resurrection Resp. If we have a part in the first Resurrection Rev. 20.6 Blessed is he that hath a part in the first Resurrection Quest. What is meant by this Answ. It is a rising by Repentance out of the Grave of Sin He who lies buried in sin can have little hope of a joyful Resurrection His Body shall be raised but not in Glory O then ask Conscience Have you a part in the first Resurrection Hath the Spirit entred into you and lifted you up Hath it raised you out of your Unbelief Hath it raised your Hearts above the Earth This is the first Resurrection and if your Souls are thus Spiritually raised then your Bodies shall be gloriously raised and shall shine as Stars in the Kingdom of Heaven Regeneration makes way for a glorious Resurrection Use Seeing you expect your Bodies should arise to Glory keep your Bodies unspotted from sin Shall a drunken Body rise to Glory Shall an unclean Body rise to Glory Shall a thievish Body steal into Heaven O keep your Bodies pure Keep your Eyes from unchast Glances your Hands from Bribes your Tongues from Slander Defile not your Bodies which you hope shall rise one day to Glory Your Bodies are the Members of Christ and hear what the Apostle saith 1 Cor. 6.15 Shall I take the members of Christ and make them the members of an Harlot God forbid O keep your Bodies unspotted let them be Instruments of Righteousness 1 Cor. 6.20 Glorifie God in your Body If your Bodies glorifie God God will glorifie your Bodies Quest. 5. But seeing our Bodies must be laid in the Grave and they may lye many years rotting there before the Resurrection What may support and comfort us in this case Resp. 1. That God will not leave his People in the Grave Our Friends bring us to the Grave and leave us there but God will not God will go to the Grave with us and watch over our dead Bodies and take care of our Ashes Rizpah watched over the dead Bodies of the Sons of Saul and guarded them against the ravenous Fouls of the Air 2 Sam. 21.10 Thus the Lord watcheth over the dead Bodies of the Saints and looks to it that none of their dust be missing Christian thou hast a God to watch over thy Body when thou art dead 2. The Bodies of the Saints in the Grave though separated from their Souls are united to Christ. The dust of a Believer is part of Christs Mystical Body 3. When the Bodies of the Saints are in the Sepulchre their Souls are in Paradise The Soul doth not sleep in the Body but returns to God that gave it Eccles. 12.7 The Soul immediately partakes of those Joys the blessed Angels do When the Body returns to dust the Soul returns to rest When the Body is sleeping the Soul is triumphing When the Body is buried the Soul is crowned As the Spies were sent before to taste of the Fruits of the Land Numb 13. so at Death the Soul is sent before into Heaven to taste of the Fruit of the Holy Land 4. When Gods time is come the Graves shall deliver up their Dead Rev. 20.13 When the Judge sends the Goaler must deliver up his Prisoners As God said to Iacob Gen. 46.4 I will go down with thee into Egypt and I will surely bring thee up again So the Lord will go down with us into the Grave and will surely bring us up again 5. Though the Bodies of the Saints shall rot and be loathsom in the Grave yet afterwards they shall be made Illustrious and Glorious Concerning this consider 1. The Bodies of the Saints when they arise shall be comely and beautiful The Body of a Saint in this Life may be deformed Those whose minds are adorned with Virtue yet may have mis-shapen Bodies as the finest Cloth may have the coarsest List But this deformed Body shall be aimable and beautiful This beauty consists in two things 1. Perfection of parts There shall be a full Proportion of all the Members In this Life there is oft a defect of Members The Eye is lost the Arm is cut off but in the Resurrection all parts of the Body shall be restored again Therefore the Resurrection is called the time of restoring of all things Acts 3.19 Malcha's Ear cut restituit 2. Clarity and Splendor The Bodies of the Saints shall have a graceful Majesty in them they shall be like Stephen whose Face shined as if it had been the Face of an Angel Acts 6.15 Nay they shall be made like Christs glorious Body Phil. 3.21 2. The Bodies of the Saints when they arise shall be free from the Necessities of Nature as Hunger and Thirst Rev. 7.16 They shall hunger no more Moses on the Mount was so fill'd with the Glory of God that he needed not the Recruits of Nature Much more in Heaven shall the Bodies of the Saints so fill'd with Gods Glory be upheld without Food 3. The Bodies of Saints when they arise shall be swift and nimble our Bodies on Earth are dull and heavy in their Motion then they shall be swift and made fit to ascend as the Body of Elias in the Air. Now the Body is a Clog in Heaven it shall be a Wing We shall be as the Angels Matt. 22.30 And how nimble are they The Angel Gabriel in a short time came from Heaven to the Earth Dan. 9.21 As the Helm turns the Ship instantly whether the Steersman will so the Body in an instant will move which way the Soul will 4. The Bodies of the Saints at the Resurrection shall be very firm and strong 1 Cor. 15.43 It is raised in power Through frequent Labour and Sickness the strongest Body begins to Languish But at the Resurrection we shall be of a strong Constitution Then there will be no Weariness in the Body nor Faintness in the Spirits This may comfort you who now conflict with many bodily Weaknesses This weak Body shall be raised in Power The Body which is now a weak Reed shall be like a Rock
him by our standing up for his Interest We will appear in his Cause and vindicate his Truth wherein his Glory is so much concerned Athanasius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bulwark of Truth he stood up for it when most of the World were Arrians In former times the Nobles of Polonia when the Gospel was read did lay their Hands upon their Swords signifying that they were ready to defend the Faith and hazard their Lives for the Gospel No better sign of our having an Interest in God than by our standing up for his Interest 5. We may know God is ours and we have an Interest in him by his having an Interest in us Cant. 2.16 My beloved is mine and I am his When God saith to the Soul Thou art mine the Soul answers Lord I am thine All I have is at thy Service My Head shall be thine to study for thee My Tongue shall be thine to praise thee If God be our God by way of Donation we are his by way of Dedication We live to him and are more his than we are our own And thus we may come to know that God is our God Use 1. Above all things let us get this great Charter confirmed that God is our God Deity is not comfortable without Propriety Tolle meum tolle Deum Aug. O let us labour to get sound Evidences that God is our God We cannot call Health Liberty Estate ours O let us be able to call God ours and say as the Church Psal. 67.6 God even our own God shall bless us Let every Soul here labour to pronounce this Shibboleth My God And that we may endeavour after this to have God for our God Consider 1. The Misery of such as have not God for their God in how sad a Condition are they when an hour of distress comes This was Saul's Case 1 Sam. 28.15 I am sore distressed for the Philistins make war against me and the Lord is departed from me A wicked Man in time of Trouble is like a Vessel toss'd on the Sea without an Anchor it falls on Rocks or Sands A Sinner not having God to be his God though he makes a shift while Health and Estate last yet when these Crutches are broken he leaned upon his Heart sinks It is with a wicked Man as it was with the Old World when the Flood came the Waters at first came to the Vallies but then the People would get to the Hills and Mountains But then the Waters came to the Mountains Then there might be some Trees on the high Hills and they would climb up to them I but then the Waters did rise up to the tops of the Trees Now all hopes of being saved were gone their Hearts failed them So it is with a Man that hath not God to be his God If one Comfort be taken away he hath another If he lose a Child he hath an Estate I but then the Waters rise higher Death comes and takes away all now he hath nothing to help himself with no God to go to he must needs dye despairing 2. How great a Privilege it is to have God for our God Psal. 144.15 Happy are the People whose God is the Lord. Beatitudo hominis est Deus Aug. That you may see the Privilege of this Charter 1. If God be our God then though we may feel the stroke of Evil yet not the sting He must needs be happy who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a Condition that nothing can hurt him If he lose his Name it is written in the Book of Life If he lose his Liberty his Conscience is free If he lose his Estate he is possessed of the Pearl of Price If he meets with Storms he knows where to put in for Harbour God is his God and Heaven is his Haven 2. If God be our God then our Soul is safe The Soul is the Jewel it is a Blossom of Eternity Dan. 7.15 I was grieved in the midst of my Body In the Chaldee it is In the midst of my Sheath The Body is but the Sheath the Soul is the Princely part of Man which sways the Scepter of Reason It is a Celestial Spark as Damascen calls it If God be our God the Soul is safe as in a Garison Death can do no more hurt to a vertuous Heaven-born Soul than David did to Saul when he cut off the lap of his Garment The Soul is safe being hid in the Promises hid in the Wounds of Christ hid in Gods Decree The Soul is the Pearl and Heaven is the Cabinet where God will lock it up safe 3. If God be our God then all that is in God is ours The Lord saith to a Saint in Covenant as the King of Israel to the King of Syria 1 Kings 20.4 I am thine and all that I have So saith God I am thine How happy is he who not only inherits the Gifts of God but inherits God himself All that I have shall be thine my Wisdom shall be thine to teach thee my Power shall be thine to support thee my Mercy shall be thine to save thee God is an infinite Ocean of Blessedness and there is enough in him to fill us If a thousand Vessels be thrown into the Sea there is enough in the Sea to fill them 4. If God be our God he will intirely love us Propriety is the ground of Love God may give Men Kingdoms and not love them but he cannot be our God and not love us He calls his Covenanted Saints Iediduth Naphshi The dearly beloved of his Soul Jer. 12.7 He rejoyceth over them with Joy and rests in his Love Zeph. 3.17 They are his Refined Silver Zech. 13.9 His Jewels Mal. 3.17 His Royal Diadem Isa. 62.3 He gives them the Cream and Flower of his love He not only opens his hand and fills them Psal. 145.16 but opens his Heart and fills them 5. If God be our God he will do more for us than all the World besides can What is that 1. He will give us Peace in Trouble When a Storm without he will make Musick within The World can create Trouble in Peace but God can create Peace in Trouble He will send the Comforter who as a Dove brings an Olive Branch of Peace in his Mouth Iohn 14.16 2. God will give us a Crown of Immortality The World can give a Crown of Gold but that Crown hath Thorns in it and Death in it but God will give a Crown of Glory which fadeth not away 1 Pet. 5.4 The Garland made of the Flowers of Paradise never withers 6. If God be our God he will bear with many Infirmities God may respit Sinners a while but long Forbearance is no Acquittance he will throw them to Hell for their Sins But if God be our God he will not for every failing destroy us He bears with his Spouse as with the weaker Vessel God may Chastise Psal. 89.32 He may use the Rod and the pruning Knife
to the Picture of the King when the King himself is present then much more to bow down to the Image of God when God himself is present Ier. 23.24 What is the Popish Religion but a bundle of ridiculous Ceremonies Their Wax Flowers Pixes Agnus Dei Cream and Oyl Beads Crucifixes What are these but Satans Policy to dress up a carnal Worship fitted to carnal Minds Oh what cause have we to bless God for delivering us from Popery It was a Mercy to be delivered from the Spanish Invasion and the Powder Treason but a far greater to be delivered from the Popish Religion which would have made God give us a Bill of Divorce 2. If it be a great Blessing to be delivered from Egypt Popish Idolatry then it shews their Sin and Folly who being brought out of Egypt are willing to return into Egypt again Having put off the Yoke of Rome would fain put it on again The Apostle saith Fly from Idolatry 1 Cor. 10.14 But these rather fly to Idolatry Herein we are like the People of Israel who notwithstanding all the Idolatry and Tyranny of Egypt yet longed to go back to Egypt Numb 14.4 Let us make a Captain and return into Egypt But how shall they go back into Egypt How shall they have Food in the Wilderness Will God rain down Manna any more upon such Rebels How will they get over the Red Sea Will God divide the Water again by Miracle for such as leave his Service and go into Idolatrous Egypt Yet say they Let us make a Captain And are there not such Spirits amongst us who say Let us make a Captain and go back to the Romish Egypt again And if we do what shall we get by it I am afraid the Leeks and Onions of Egypt will make us Sick Do we ever think if we drink in the Cup of Fornication we shall drink in the Cup of Salvation O that any should so Forfeit their Reason as to enslave themselves to the See of Rome That they should be willing to hold a Candle to a Mass-Priest and bow down to a strange God Let us not say we will make a Captain but rather say as Ephraim Hos. 14.8 What have I to do any more with Idols 3. If it be a Mercy to be brought out of Egypt then it is not desirable or safe to plant ones self in an Idolatrous place where it may be a capital Crime to be seen with a Bible in ones hand Some for secular Gain thrust themselves among Idolaters and think there is no danger to live where Satan's Seat is But do you pray God would not lead you into Temptation and do you lead your selves You are in great danger of being polluted It is hard to be as the Fish which keep fresh in Salt Waters A Man cannot dwell among the Black-a-moors but he will be discoloured You will sooner be corrupted by Idolaters than they will be converted by you Ioseph got no good by living in an Idolatrous Court he did not teach Pharoah to Pray but Pharoah taught him to Swear Psal. 106.35 They were mingled among the Heathen and served their Idols I fear this hath been the undoing of many they have seated themselves amongst Idolaters for the advancing their Trade and at last have not only traded with them in their Commodities but in their Religion Use 2. Is it a Mercy to be brought out of Egypt places which are defiled and where Sin reigns then it reproaches such Parents as shew little love to the Souls of their Children whether it be in putting them out to Service or in matching of them 1. In putting them out to Service Their Care is chiefly for their Bodies that they may be provided for but care not what becomes of their Souls Their Souls are in Egypt in Houses where there is Drinking Swearing Sabbath-breaking and where Gods name is every day dishonoured 2. In matching their Children they look only at Mony 2 Cor. 6.14 Be ye not unequally yoaked If their Children be equally yoaked for Estate they care not whether they be unequally yoaked for Religion Now to such Parents 1. Think how precious the Soul of your Child is it is Immortal it is capable of Communion with God and Angels and will you let this Soul be lost by placing it in a bad Family If you had an Horse you loved you would not put him into a Stable with other Horses that were Sick and Diseased And do you not love your Child better than your Horse 2. God hath intrusted you with the Souls of your Children you have a Charge of Souls God saith as 1 Kings 20.39 Keep this Man if he be missing thy Life shall go for his Life So saith God If the Soul of thy Child miscarry by thy Negligence his Blood will I require at thy hand Think of this all ye Parents take heed of placing your Children in Egypt in a wicked Family Do not put them in the Devils Mouth find out a Sober Religious Family such a Family as Ioshua's Cap. 24.15 I and my House will serve the Lord. Such a Family as Cranmer's which was Palaestra pietatis a Nursery of Piety Such a Family as is a Bethel of which it may be said as Col. 4.15 The Church which is in his House Use 3. Let us Pray that God will keep our English Nation from the Defilements of Egypt that it may not be again overspread with Superstition and Idolatry O sad Religion not only to have our Estates our Bodies enslaved but our Consciences Pray that the true Protestant Religion may still flourish among us That the Sun of the Gospel may still shine in our Horison The Gospel lifts a People up to Heaven it is Columna Corona Regni The Crown and Glory of the Kingdom If this be removed then Ichabod the Glory is departed The top of the Beach Tree being cut off the whole Body of the Tree withers apace The Gospel is the top of all our Blessings if this top be cut the whole Body Politick will soon wither O pray that the Lord will continue the visible Tokens of his presence among us his Ordinances that England may be called Iehovah Shammah The Lord is there Ezek. 48.35 Pray that Righteousness and Peace may kiss each other that so Glory may dwell in our Land Of the Commandments Exod. 20.2 Out of the House of Bondage EGypt and the House of Bondage are the same only they are expressed be under a different Notion By Egypt is meant a place of Idolatry and Superstition by the House of Bondage is meant a place of Affliction Israel while they were in Egypt were under great Tyranny they had cruel Task-masters set over them who put them to hard labour and set them to make Brick yet allowed them no Straw therefore Egypt is called the Iron Furnace Deut. 4.20 and here the House of Bondage From this Expression I brought thee out of the House of Bondage two things are to be noted 1.
St. Austin saith That his Mother Monica travelled with greater Care and Pains for his new Birth than for his Natural Wicked Idolaters entail Misery on their Posterity God visits the Iniquity of the Fathers upon their Children But Religious Parents procure a Blessing upon their Children God reserves Mercy for their Posterity 3. The third Reason against Image-worship Of them that hate me This is a Reason against Image-worship 't is hating God The Papists who worship God by an Image hate God Image-worship is a pretended Love to God but God interprets it an hating of him Quae diligit alienum odit sponsum She that loves another Man hates her own Husband An Image-lover is a God-hater Idolaters are said to go a Whoring from God Ezek. 34.15 How can they love God I shall shew that Image-worshippers hate God whatever love they pretend 1. They who go contrary to Gods express Will hate him God saith You shall not set up any Statue Image Picture to represent me These things I hate Deut. 16.22 Neither shalt thou set up any Image which the Lord thy God hateth Yet the Idolater will set up Images and worship them This God looks upon as an hating of him How doth that Child love his Father who doth all he can to cross him 2. They who shut the Truth out of Doors hate God Iephtha proves that his Brethren did hate him because they laboured to shut him out of his Fathers House Iudges 11.7 The Idolater shuts the Truth out of doors He blots out the Second Commandment He makes a shape of the invisible God He brings a Lye into Gods Worship which is a clear proof he hates God 3. Idolaters though they love the false Image of God in a Picture yet they hate the true Image of God in a Believer They pretend to Honour Christ in a Crucifix yet persecute Christ in his Members These bate God Use 1. This may confute those who plead for Image-worshippers they are very devout People they adore Images they set up the Crucifix kiss it light Candles to it They love God Nay but who shall be judge of their Love God saith they hate him They give Religious Adoration to a Creature These hate God and God hates them And they shall never live with God whom he hates He will never lay such Vipers in his Bosom Heaven is kept as Paradise with a Flaming Sword that they shall not enter And Deut. 7.10 He repayeth them that hate him to their face God will shoot all his murdering pieces among Idolaters All the Plagues and Curses in the Book of God shall befall the Idolater The Lord repays him that hates him to his Face Use 2. Let it exhort us all to fly from Romish Idolatry let us not be among God-haters 1 Iohn 5.21 Little Children keep your selves from Idols As you would keep your Bodies from Adultery so keep your Souls from Idolatry Take heed of Images they are Images of Jealousie to provoke God to Anger They are Damnable You may as well perish by false Devotion as by real Scandal By Image-worship as Drunkenness and Whoredom A Man may as well dye by Poyson as Pistol We may as well go to Hell by drinking Poyson in the Romish Cup of Fornication as by being Pistoll'd with gross scandalous Sins To conclude God is a jealous God no Corrival he will visit the Iniquity of the Fathers upon their Children He will entail a Plague upon the Posterity of Idolaters He interprets Idolaters to be such as hate him He that is an Image-lover is a God-hater Therefore keep your selves pure from Romish Idolatry If you love your Souls keep your selves from Idols Of the Commandments Exod. 20.6 Shewing Mercy unto Thousands c. THis is another Argument against Image-worship because such as do not provoke God with their Images he is merciful to them and will entail Mercy upon their Posterity Shewing Mercy to Thousands 1. Here is the golden Scepter of Gods Mercy display'd 2. The Persons interested in Gods Mercy such as love him and keep his Commandments 1. The Golden Scepter of Gods Mercy display'd shewing Mercy to Thousands The Heathens thought they praised Iupiter enough when they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and Great Both these Excellencies meet in God Majesty and Mercy Mercy is that innate propensness in God to do good to Distressed Sinners God shewing Mercy makes his Godhead appear full of Glory When Moses said to God I beseech thee shew me thy Glory I will saith God shew Mercy Exod. 33.19 His Mercy is his Glory Mercy is the Name by which God will be known Exod. 34.6 The Lord passed by and proclaimed the Lord the Lord God Merciful and Gracious Mercy proceeds primarily and originally from God he is called the Father of Mercies 2 Cor. 1.3 because he begets all those Mercies and Bowels which are in the Creature Our Mercies compared with Gods are scarce so much as the Drop to the Ocean Quest. What are the Qualifications Resp. 1. The Spring of Mercy which God shews is free and spontaneous To set up Merit is to destroy Mercy nothing can deserve Mercy or force it we cannot deserve Mercy because of our Enmity nor force it we may force God to punish us not to love us Hos. 14.4 I will love them freely Every link in the golden Chain of Salvation is wrought and interwoven with Free-grace Election is free Eph. 1.4 He hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the good pleasure of his Will Justification is free Rom. 3.24 Being justified freely by his Grace Say not then I am unworthy for Mercy is free If God should shew Mercy only to such as deserve it he must shew Mercy to none at all 2. The Mercy God shews is Powerful How Powerful is that Mercy which softens an Heart of Stone Mercy changed Mary Magdalens Heart out of whom Seven Devils were cast She who was an Inflexible Adamant Mercy made her a weeping Penitent Gods Mercy works sweetly yet irresistibly it allures yet conquers The Law may terrifie Mercy doth mollifie Of what Sovereign Power and Efficacy is that Mercy which subdues the Pride and Enmity of the Heart and beats off those Chains of Sin in which the Soul is held 3. The Mercy which God shews is superabundant Exod. 34.6 Abundant in Goodness shewing Mercy to Thousands God visits Iniquity only to the Third and Fourth Generation Exod. 20.5 But he shews Mercy to a Thousand Generations The Lord hath Treasures of Mercy lying by therefore he is said to be Plenteous in Mercy Psal. 86.5 And Rich in Mercy Ephes. 2.4 The Viol of God's Wrath doth but drop but the Fountain of his Mercy runs The Sun is not so full of Light as God is of Love God hath Mercy First Of all Dimensions he hath Depth of Mercy it reacheth as low as Sinners and Heighth of Mercy it reacheth above the Clouds Secondly God hath Mercies of all Seasons Mercies for the Night he
in hearing our Prayers Psal. 4 1. Have Mercy upon me and hear my Prayer Is it not a Favour when a Man puts up a Petition to the King and hath it granted When we pray for Pardon Adoption the Sense of Gods Love to have God give a gracious Answer what a signal Mercy is this God may sometimes delay an Answer when he will not deny You do not presently throw a Musician Mony because you love to hear his Musick God loves the Musick of Prayer therefore doth not presently let us hear from him but in due Season he will give an Answer of Peace Psal. 66.20 Blessed be God who hath not turned away my Prayer nor his Mercy from me If God doth not turn away our Prayer then he doth not turn away his Mercy 11. God shews Mercy in Saving us Tit. 3.5 According to his Mercy he saved us This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Top Stone of Mercy and it is laid in Heaven Now Mercy displays it self in all its Orient Colours now Mercy is Mercy is indeed when God shall perfectly refine us from all the â—ees and Dregs of Corruption Our Bodies shall be made like Christs Glorious Body and our Souls like the Angels-Saving Mercy is Crowning Mercy 'T is not only to be freed from Hell but inthroned in a Kingdom In this Life we do rather desire God than enjoy him But what rich Mercy will it be to be fully possessed of God to see his smiling Face and to have God lay us in his Bosom This will fill us with Joy unspeakable and full of Glory Psal. 17.15 I shall be satisfied when I awake with thy Likeness Use 1. As an Argument against Despair see what a great Encouragement here is to serve God he shews Mercy to Thousands Who would not be willing to serve a Prince that is given to Mercy and Clemency God is represented with a Rain-bow round about him Rev. 4.3 An Emblem of his Mercy Acts of Severity are rather forced from God Justice is his strange Work Isa. 28.21 Therefore the Disciples who are not said to wonder at other Miracles of Christ yet did wonder when the Fig-tree was Cursed and Withered because it was not Christ's manner to put forth acts of Severity God is said to delight in Mercy Mic. 7.18 Justice is Gods Left Hand Mercy is his Right Hand God useth his Right Hand most he is more used to Mercy than Justice pronior est Deus ad parcendum quam ad puniendum God is said to be slow to Anger Psal. 103.8 But ready to Forgive Psalm 86.5 This may encourage us to serve God What Argument will prevail if Mercy will not Were God all Justice it might Fright us from him but his Mercy may be a Loadstone to draw us to him Use 2. Bran. 1. Hope in Gods Mercies Psal. 147.11 The Lord takes Pleasure in them that fear him and hope in his Mercy God counts it his Glory to be scattering Pardons among Men. Obj. But I have been a great Sinner and sure there is no Mercy for me Resp. No not if thou goest on in Sin and art so resolved but if thou wilt break off thy Sins the Golden Scepter of Mercy shall be held forth to thee Isa. 55.7 Let the Wicked forsake his way and let him return unto the Lord and he will have Mercy upon him And Christs Blood is a Fountain set open for Sin and Uncleanness Zach. 13.1 Mercy doth more overflow in God than Sin in us Gods Mercy can drown great Sins as the Sea covers great Rocks Some of those Iews who had their Hands embrued in Christs Blood were saved by that Blood God loves to magnifie his Goodness to display the Trophies of Free Grace and to set up his Mercy above you in spight of Sin Therefore hope in Gods Mercy Bran. 2. If God shew Mercy to Thousands labour to know that this Mercy is for you Psal. 59.17 He is the God of my Mercy A Man that was ready to Drown saw a Rain-bow saith he What am I the better though God will not Drown the World if I Drown so what are we the better God is Merciful if we perish Let us labour to know Gods special Mercy is for us Quest. How shall we know it belongs to us Resp. 1. If we put an high value and estimate upon God's Mercy God will not throw away his Mercy on them that slight it we prize Health but we prize Adopting Mercy above it This is the Diamond in the Ring it out-shines all other Comforts 2. If we are Fearers of God we have a reverend awe upon us we tremble at Sin and fly from it as Moses did from his Rod turned into a Serpent Luke 1.50 His Mercy is on them that Fear him 3. If we take Sanctuary in Gods Mercy we trust in it Psal. 52.8 As a Man is saved by catching hold of a Cable Gods Mercy is a great Cable let down from Heaven to us now taking fast hold on this Cable by Faith we are saved Psal. 52.8 I trust in the Mercy of God for ever As a Man trusteth his Life and Goods in a Garrison so we trust our Souls in Gods Mercy Quest. What shall we do to get a share in Gods special Mercy Resp. 1. If we would have Mercy it must be through Christ out of Christ no Mercy is to be had We read in the old Law First None might come into the Holy of Holies where the Mercy-Seat stood but the High Priest signifying we have nothing to do with Mercy but through Christ our High Priest Secondly The High Priest might not come near the Mercy-Seat without Blood Lev. 16.14 to shew that we have no right to Mercy but through the expiatory Sacrifice of Christ's Blood Thirdly The High Priest might not upon pain of Death come near the Mercy-Seat without Incense Lev. 16.13 No Mercy from God without the Incense of Christs Intercession So that if we would have Mercy we must get a part in Christ. Mercy swims to us through Christs Blood 2. If we would have Mercy we must Pray for it Psal. 85.7 Shew us thy Mercy O Lord and grant us thy Salvation Psal. 25.16 Turn thee unto me and have Mercy upon me Lord put me not off with common Mercy give me not only Mercy to Feed and Cloath me but Mercy to Pardon me not only sparing Mercy but saving Mercy Lord give me the Cream of thy Mercies let me have Mercy and Loving Kindness Psal. 103.4 Who crowneth thee with Loving Kindness and Tender Mercy Be earnest Suitors for Mercy let your Wants quicken your Importunity Then we pray most fervently when we pray wost feelingly Of the Commandments Exod. 20.6 Of them that Love me c. 1. GODS Mercy is for them that Love him Love is a Grace shines and sparkles in Gods Eye as the precious Stones did upon Aarons Breast-Plate Love is an holy expansion or enlargement of Soul whereby it is carried with delight after God as the
Presence Ioh. 8.56 Abraham saw my day and rejoyced So when we see the Light of a Sabbath shine we should rejoyce Isa. 58.13 Thou shalt call the Sabbath a delight This is the Queen of Days which God hath Crowned with a Blessing As there was one Day in the Week on which God did rain Manna twice as much as upon any other Day so God rains down the Manna of Heavenly Blessings twice as much on the Sabbath as on any other This is the Day wherein Christ carries the Soul into the House of Wine and displays the Banners of Love over it Now the Dew of the Spirit falls on the Soul whereby it is revived and comforted How many may write the Lord's day the day of their New Birth This day of Rest is a Pledge and Earnest of that Eternal Rest in Heaven and shall not we rejoyce at the approach of it That day on which the Sun of Righteousness shines should be a day of Gladness 2. Get up betimes on the Sabbath-morning Christ rose early on this day before the Sun was up Iohn 20.1 Did Christ rise early to save us and shall not we rise early to worship and glorifie him Psal. 63.1 Early will I seek thee Can we be up betimes on other days The Husbandman is early at his Plough the Traveller riseth early to go his Journey and shall not we when we are on this day travelling to Heaven Certainly did we love God as we should we would rise on this day betimes that we may meet with him whom our Soul loveth Such as sit up late at work on the Night before will be so buried in sleep that they will hardly be up betimes on a Sabbath-morning 3. Having dressed our Bodies we must dress our Souls for the hearing of the Word As the People of Israel were to wash themselves before the Law was delivered to them Exod. 19.10 so we must wash and cleanse our Souls and that is by Reading Meditation and Prayer I. By Reading the Word The Word is a great means to sanctifie the Heart and bring it into a Sabbath-frame Iohn 17.17 Sanctifie them through thy truth c. And read the Word not carelesly but with seriousness and affection it is the Oracle of Heaven the Well of Salvation the Book of Life David for the preciousness of God's Word esteemed it above Gold and for the sweetness above Honey Psal. 19.10 By reading the Word aright our Hearts when they are dull are quickened when they are hard are mollified when cold and frozen are enflam'd and we can say as the Disciples Did not our Hearts burn within us Some step out of their Bed to hearing The Reason why many get no more good on a Sabbath by the Word Preached is because they did not break Fast with God in the Morning by the Reading of his Word II. Meditation Get upon the Mount of Meditation and so converse with God Meditation is the Soul 's retiring of its self that by a serious and solemn thinking upon God the Heart may be raised up to Divine Affections Meditation is a Work fit for the Morning of a Sabbath Meditate on Four things 1. On the Works of Creation That is express'd here in the Commandment The Lord made Heaven and Earth the Sea c. The Creation is a Looking-glass in which we see the Wisdom and Power of God gloriously represented God produced this fair Structure of the World without any pre-existent Matter and with a Word Psal. 33.6 By the Word of the Lord were the Heavens made The Disciples wondred that Christ could with a Word calm the Sea Matth. 8.26 but it was far more with a Word to make the Sea Let us on a Sabbath meditate on the Infiniteness of our Creator look up to the Firmament there we may see God's Glory blazing in the Sun twinkling in the Stars look into the Sea there we may see God's Wonders in the Deep Psal. 107.24 Look into the Earth there we may behold the Nature of Minerals the Power of the Load-stone the Vertue of Herbs and Beauty of Flowers By meditating on these Works of Creation so curiously embroidered we come to admire God and praise him Psal. 104.24 O Lord how manifold are thy Works in Wisdom hast thou made them all By meditating on the Works of Creation we come to confide in God He who can Create can Provide he that could make us when we were nothing he can raise us when we are low Psal. 124.8 Our Help stands in the Name of the Lord who made Heaven and Earth 2. Meditate on God's Holiness Psal. 111.9 Holy and reverend is his Name Hab. 1.13 Thou art of purer Eyes than to behold Iniquity God is Essentially Originally and Efficiently Holy All the Holiness in Men and Angels is but a Chrystal Stream that runs from this Glorious Ocean God loves Holiness because it is his own Image A King cannot but love to see his own Effigies stamp'd on Coyn. God counts Holiness his Glory and the most sparkling Jewel of his Crown Exod. 15.11 Glorious in Holiness Here is a Meditation fit for our first entrance into a Sabbath God's Holiness The Contemplation of this would work in us such a Frame of Heart as is suitable to an Holy God It would make us then Reverence his Name Hallow his Day While we are musing of the Holiness of God's Nature we begin to be transformed into his Likeness 3. Meditate on Christ's Love in redeeming us Rev. 1.5 Redemption exceeds Creation the one is a Monument of God's Power the other of his Love Here is fit Work for a Sabbath O the infinite stupendious Love of Christ in raising poor lapsed Creatures from a state of Guilt and Damnation 1. That Christ who was God should die That this Glorious Sun of Righteousness should be in an Eclipse we can never enough admire this Love no not in Heaven 2. That Christ should die for Sinners Not sinful Angels but sinful Mankind That such Clods of Earth and Sin should be made bright Stars of Glory O the amazing Love of Christ This was Illustre amoris Christi mnemosynum 3. That Christ should not only die for Sinners but die as a Sinner 2 Cor. 5.21 He was made sin for us He who was among the Glorious Persons of the Trinity was numbred among Transgressors Isa. 53.12 Not that he had Sin but he was like a Sinner having our Sins imputed to him Sin did not live in him but it was laid upon him Here was an Hyperbole of Love enough to strike us into Astonishment 4. That Christ should redeem us when he could not look to gain any thing or be at all advantaged by us Men will not lay out their Mony upon a Purchase unless it will turn to their Profit But what Benefit could Christ expect in purchasing and redeeming us We were in such a Condition that we could neither deserve nor recompense Christ's Love First We could not deserve it for we were in
So God hath put a Sacred Stamp upon this Day the stamp of Divine Authority and the stamp of Divine Benediction This makes it honourable This is a sanctifying the Sabbath to call it a Delight and Honourable 5. Not doing thy own ways That is Thou shalt not defile the Day by doing any Servile Work 6. Nor Finding thy own pleasure That is not gratifying the Fleshly Part by Walks Visits or Pastimes 7. Nor Speaking thy own Words That is Words Heterogeneous and unsuitable for a Sabbath vain impertinent Words Discourses of Worldly Affairs Here is the sanctifying of a Sabbath described Vse II. If the Sabbath-day be to be kept holy it reproves them who instead of sanctifying the Sabbath profane it They take that Time which should be Dedicated wholly to God and spend it in the Service of the Devil and their Lusts. The Lord hath enclosed this Day for his own Worship and they lay God's Day common God hath set an Hedge about this Commandment Remember and they break this Hedge But he who breaks an Hedge a Serpent shall bite him Eccles. 10.8 The Sabbath-day in England lies bleeding And Oh! that our Parliament would pour in some Balm into the Wounds which the Sabbath hath received How is this Day profaned by sitting idle at home by selling Meat by vain Discourse by sinful Visits by walking in the Fields by using Sports The People of Israel might not gather Manna on the Sabbath and may we use Sports and Dancings on this Day Truly it should be matter of Grief to us to see so much Sabbath-profanation When one of Darius's Eunuchs saw Alexander setting his Feet on a rich Table of Darius's he fell a weeping Alexander ask'd him why he wept He said It was to see the Table which his Master so highly esteemed to be now made a Footstool So we may weep to see the Sabbath-day which God so highly esteems and hath so honoured and blessed to be made a Footstool and to be trampled upon by the Feet of Sinners To profane the Sabbath is a Sin of an High Nature it is a wilful Contempt of God It is not only a Casting God's Law behind our back but a trampling it under foot God saith Keep the Sabbath holy but Men will pollute it This is to despise God to hang out the Flag of Defiance to throw down the Gantlet and challenge God himself Now how can God endure to be thus saucily confronted by proud Dust God will not suffer this high Impudence to go unpunished This will draw God's Curses upon the Sabbath-breaker and God's Curse blasts where it comes No sooner did Christ curse the Fig-tree but it withered Tho the Law of the Land lets Sabbath-breakers alone to rob a Man of his Purse shall be punished with Death but to rob God of his Day shall not be punished with Death But God will take the matter into his own hand he will see after the punishing of Sabbath-violation And how doth he punish it 1. With Spiritual Plagues He gives up Sabbath-profaners to hardness of Heart and a seared Conscience Spiritual Judgments are sorest Psal. 81.12 So I gave them up to their own Hearts Lusts. A Sear in the Conscience is a Brand-mark of Reprobation 2. God punisheth this Sin of Sabbath-breaking by giving them up to commit other Sins God to revenge the breaking of his Sabbath suffers Men to break open Houses and so come to be punished by the Magistrate How many such Confessions have we heard from Thieves going to be executed They never regarded the Sabbath and so God suffered them to commit those hainous Sins for which now they are to die 3. God punisheth Sabbath-breaking by sudden visible Judgments on Men for this Sin God punisheth them in their Estates and in their Persons One carrying Corn into his Barn on the Lord's Day both House and Corn consumed with Fire from Heaven In Wiltshire there was a Dancing Match appointed upon the Lord's Day and one of the Company as he was dancing fell down dead suddenly and so was made a Spectacle of God's Justice The Theatre of God's Iudgments relates of one who used every Lord's Day to hunt in Sermon-time and he had a Child by his Wife with an Head like a Dog and it cried like an Hound His Sin was monstrous and it was punish'd with a monstrous Birth The Lord threatned the Jews That if they would not hallow the Sabbath-day he would kindle a Fire in their Gates Jer. 17.27 The dreadful Fire which brake out in London began on the Sabbath-day as if God would tell us from Heaven he was then punishing us for our Sabbath-profanation Nor doth God punish it only in this Life with Death but with Damnation Such as break God's Sabbath let them see if they can break those Chains of Darkness in which they and the Devils shall be held Vse III. It exhorts us to Sabbath-holiness I. Make Conscience of keeping this Day Holy The other Commandments have only an Affirmative in them or a Negative This Fourth Commandment hath both an Affirmative in it and a Negative Thou shalt keep the Sabbath-day holy And Thou shalt not do any manner of Work in it To show how carefully God would have us observe this Day Nor only must you keep this Day your Selves but have a care that all under your Charge keep it Thou and thy Son and thy Daughter and thy Man-Servant and thy Maid-Servant That is Thou who art a Superiour a Parent or a Master thou must have a Care that not only thy self sanctifie the Day but those who are under thy Trust and Tuition To blame are those Masters of Families who are careful that their Servants serve them but have no care that they serve God They care not though their Servants should serve the Devil so long as their Bodies do them Service That which St. Paul saith to Timothy 1 Tim. 6.20 Serva Depositum Keep that which is committed to thy Trust is of a large Extension Not only have a Care of thy own Soul but have a Care of the Souls thou art entrusted with See that they who are under thy Charge sanctifie the Sabbath God's Law provided That if a Man met an Ox or an Ass going astray he should bring him back again Much more when thou seest the Soul of thy Child or Servant going astray from God and breaking his Sabbath thou shouldest bring him back again to a Religious Observation of this Day Now that I may press you to Sabbath-Sanctification consider 1. God hath promised great Blessings to the strict Observers of this Day If this Day be a Delight Isa. 58.14 Then shalt thou delight thy self in the Lord. Delighting in God is both a Duty and a Reward In this Text it is a Reward Then shalt thou delight thy self in the Lord As if God had said If thou keep the Sabbath Conscientiously I will give thee that which shall fill thee with Delight If thou keepest the Sabbath willingly I
8.44 By saying to our First Parents Ye shall not die he brought in Death to the World 4. It is a Cursed Sin If there be a Curse for him that smites his Neighbour secretly Deut. 27.4 then he is double cursed that kills him The first Man that was born was a Murderer Gen. 4.11 And now art thou cursed from the Earth He was an excommunicate Person banish'd from the place of God's Publick Worship God set a Mark upon bloody Cain Gen. 24 15. Some think it was Horror of Mind which above all Sins doth accompany the Sin of Blood Others think this Mark was a continual Shaking and trembling in his Flesh which was a Mark of Infamy God set upon him He carried a Curse along with him 5. It is a Wrath-procuring Sin 2 Kings 24.4 1. It procures Temporal Judgments Phocas to get the Empire put to Death all the Sons of Mauritius the Emperor and then slew him But this Phocas was pursued by his Son-in-law Priscus who cut off his Ears and Feet and then kill'd him Charles the 9 th who caused the Massacre of so many Christians at Paris Blood issued out at several parts of his Body of which he died Albonia kill'd a Man and then made a Cup of his Skull to drink in afterwards his own Wife caused him to be murdered in his Bed Vengeance as a Blood-hound pursues the Murderer Bloody Men shall not live out half their Days Psal. 55.23 2. It brings Eternal Judgments It binds Men over to Hell The Papists make nothing of Massacres theirs is a Bloody Religion They dispense with Men for Murder so it be to propagate the Catholick Cause If a Cardinal put his Red Hat upon the Head of a Murderer going to Execution he is saved from Death But let all impenitent Murderers read their Doom Rev. 21.8 Murderers shall have their part in the Lake which burns with Fire and Brimstone This is the Second Death We read of Fire mingled with Blood Rev. 8.7 Such as have their Hands full of Blood must undergo the Wrath of God Here is Fire mingled with Blood and this Fire is inextinguishable Mark 9.44 Time will not finish it Tears will not quench it EXOD. XX. 12 Thou shalt not Kill 3. We must not injure anothers Soul This is the greatest Murder of all because there is more of God's Image in the Soul than in the Body Ths Soul tho it cannot be annihilated is said to be murdered because it misseth of Happiness and is for ever in Torment Now how many are Soul-murderers 1. Such as corrupt others by bad Example Vivitur Exemplis The World is led by Example especially the Examples of Great ones are very pernicious Magnates Magnetes We are apt to do as we see others before us especially above us Such as are placed in High Power are like the Pillar of Cloud when that went Israel went When Great Ones move in their Sphere others will follow them tho it be to Hell Evil Magistrates like the Tail of the Dragon draw the third part of the Stars after them 2. Such as entice others to Sin The Harlot by curling her Hair rolling her Eyes laying open her Breasts doth what in her lies to be both a Tempter and a Murderer Such an one was Messalina Wife to Claudius the Emperor Prov. 7.7 10. I discerned a young Man and there met him a Woman with the Attire of an Harlot so she caught him and kissed him Better are the Reproofs of a Friend than the Kisses of an Harlot 3. Ministers are Murderers who either starve or poyson or infect Souls 1. That starve Souls 1 Pet. 5.2 Feed the Flock of God which is among you These Feed themselves and starve the Flock Either through Non-residing they do not Preach or through Insufficiency they cannot There are many in the Ministry a shame to speak it so ignorant that they had need to be taught the First Principles of the Oracles of God Heb. 5.12 Was not he fit to be a Preacher in Israel think ye who being asked something concerning the Decalogue answered He never saw any such Book 2. That Poyson Souls Such are Heterodox Ministers who poyson People with Error The Basilisk poysons Herbs and Flowers by breathing on them The Breath of Heretical Ministers like the Basilisks Breath poysons Souls The Socinian that would rob Christ of his Godhead the Arminian that by advancing the Power of the Will would take off the Crown from the Head of Free-Grace the Antinomian who denies the Use of the Moral Law to a Believer as if it were antiquated and out of date these Poyson Mens Souls Error is as damnable as Vice 1 Pet. 2.1 There shall he false Teachers among you who privily shall bring in damnable Hereresies denying the Lord that bought them 3. That Infect Souls viz. By their Scandalous Lives Exod. 19.22 Let the Priests which come near to the Lord sanctifie themselves Ministers who by their Places are nearer to God should be holier than others The Elements the higher they are the purer The Air is purer than the Water the Fire is purer than the Air. The higher Men are by Office the holier they should be Iohn Baptist was a shining Lamp But there are many who infect their People with their Bad Life They preach one thing and live another Qui curios simulant Bacchanalia vivunt They like Eli's Sons are in White Linen but they have Scarlet Sins Some say that Prester Iohn the Lord of Africa causeth to be carried before him a Golden Cup full of Dirt A fit Emblem of such Ministers as have a Golden Office but are dirty and polluted in their Lives They are Murderers and the Blood of Souls will cry against them at the last Day 4. Such as destroy others by getting them into bad Company and so making them Proselytes to the Devil Vitia in proximum quemque transiliunt Sen. A Man cannot live in the Aethiopian Climate but he will be discoloured with the Sun nor he cannot be in bad Company but he will partake of their Evil. One Drunkard makes another as the Prophet speaks in another Sence Ier. 35.5 I set before them pots full of Wine and Cups and said unto them Drink ye Wine So the Wicked set Pots of Wine before others and make them drink till Reason be stupified and Lust enflamed These are guilty of the Breach of this Commandment they are Murderers of Souls How sad will it be with these who have not only their own Sins but the Blood of others to answer for So much for the First thing forbidden in the Commandment the Injuring of others II. The Second thing forbidden in it is the injuring ones self Thou shalt not kill Thou shalt do no hurt to thy self 1. Thou shalt not hurt thy own Body One may be guilty of Self-murder either 1. Indirectly and Occasionally 2. Directly and Absolutely 1. Indirectly and Occasionally As First When a Man thrusts himself into Danger which he might prevent
Day of Judgment there shall be an open and honourable mention made of them in the Presence of the Angels Sixthly Hard-heartedness to them in Misery reproacheth the Gospel When Men's Hearts are like pieces of Rocks or as the Scales of the Leviathan shut up as with a close Seal Job 41.15 You may as well extract Oyl out of a Flint as the Golden Oyl of Charity out of their Hearts These Vnchristian themselves Unmercifulness is the Sin of the Heathen Rom. 1.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Mercy It eclipseth the Glory of the Gospel Doth the Gospel teach Uncharitableness Doth it not bid us draw out our Soul to the Hungry Isa. 58.10 Tit. 3.8 These things I will that you affirm that they which have believed in God might be careful to maintain good Works While you relieve not such as are in Want you walk Antipodes to the Gospel you cause it to be evil spoken of and lay it open to the Las◠and Censure of others Seventhly There is nothing lost by relieving the Necessitous The Shunamite Woman was kind to the Prophet she welcomed him to her House and she received Kindness from him another way He restored her Dead Child to Life 2 Kings 4.35 Such as are helpful to others shall find Mercy to help in time of need Such as pour out the Golden Oyl of Compassion to others God will pour out the Golden Oyl of Salvation to them For a Cup of cold Water they shall have Rivers of Pleasure Nay God will make it up some way or other in this Life Prov. 11.25 The Liberal Soul shall be made fa◠As the Loaves in breaking multiplied or as the Widows Oyl encreased by pouring out 1 Kings 17.16 An Estate may be imparted yet not impaired Eighthly To do good to others in Necessity keeps up the Credit of Religion Works of Mercy adorn the Gospel as the Fruit Adorns the Tree When our Light so shines that others see our Good Works this glorifies God Crowns Religion silenceth the Lips of Gain-sayers Basil saith Nothing rendred the True Religion more famous in the Primitive Times and made more Proselytes to it than the Bounty and Charity of the Christians Ninthly and Lastly The Evil that doth accrue by not preserving the Lives of others and helping them in their Necessities God sends oft a secret Moth into their Estate Prov. 11.24 There is that with-holdeth more than is meet but it tendeth to Poverty Prov. 21.13 Whoso stoppeth his Ears at the cry of the poor he also shall cry himself but shall not be heard Jam. 2.13 He shall have Iudgment without Mercy that showed no Mercy Dives denied Lazarus a Crumb of Bread and Dives was denied a Drop of Water Mat. 25.41 Depart from me ye cursed for I was an hungred and ye gave me no meat Christ saith not Ye took away my Meat But Ye gave me no Meat ye did not feed my Members therefore depart from me By all this be ready to distribute to the Necessities of others This is included in the Commandment Thou shalt not kill Not only Thou shalt not destroy his Life but thou shalt preserve it by giving to his Necessities 2. It is imply'd that we should endeavour to preserve the Souls of others counsel them about their Souls set Life and Death before them help them to Heaven In the Law if one met his Neighbours Ox or Ass going astray he must bring him back Exod. 33.4 Much more if we see our Neighbours Soul going astray we should use all means to bring him back to God by Repentance 2. In reference to our selves The Commandment Thou shalt not kill requires that we should preserve our own Life and Soul 'T is engraven upon every Creature that we should preserve our own Natural Life We must be so far from Self-murder that we must do all we can to preserve our Natural Life We must use all means of Diet Exercise and lawful Recreation which is like Oyl to preserve the Lamp of Life from going out Some have been under Temptation Satan hath suggested they are such Sinners as do not deserve a bit of Bread and so they have been ready to starve themselves This is contrary to this Sixth Commandment Thou shalt do no Murder it is imply'd we are to use all means for the preserving our own Life 1 Tim. 5.23 Drink no longer Water but use a little Wine for thy Stomach's sake Timothy was not by drinking too much Water to over-cool his Stomach and weaken Nature but he must use means for Self-preservation Drink a little Wine c. Secondly This Commandment requires that we should endeavour as to preserve our own Life so especially to preserve our own Souls Omnia si perdas animam servare memento It is engraven upon every Creature as with the Point of a Diamond that it should look to its own Preservation If the Life of the Body must be preserved then much more the Life of the Soul If he who doth not provide for his own House is worse than an Infidel 1 Tim. 5.8 then much more he who doth not provide for his own Soul This is a main thing implied in the Commandment a special Care for the preserving our Souls The Soul is the Iewel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar The Soul is a Diamond set in a Ring of Clay Christ puts the Soul in ballance with the World and it outweighs Matth. 16.26 The Soul is a Glass in which some Rays of Divine Glory shine It hath in it some Faint Idea and Resemblance of a Deity It is a Celestial Spark lighted by the Breath of God The Body was made out of the Dust but the Soul is of a more noble Extract and Original Gen. 2.7 God breathed into Man a living Soul 1. The Soul is Excellent in its Nature It is a Spiritual Being 't is a kind of Angelical thing The Mind sparkles with Knowledge the Will is crown'd with Liberty and all the Affections are as Stars shining in their Orb. The Soul being Spiritual 1. Is of quick Operation How quick is the Motion of a Spark How swift is the Wing of a Cherubim So quick and agil is the Motion of the Soul What is quicker than a Thought How many Miles can the Soul travel in an Instant 2. The Soul being Spiritual moves upward it contemplates God and Glory Psal. 73.25 Whom have I in Heaven but thee The Motion of the Soul is upward only Sin hath put a wrong Byass upon the Soul and made it move too much down-ward 3. The Soul being Spiritual is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath a self-moving Power it can subsist and move when the Body is dead as the Mariner can subsist when the Ship is broken 4. The Soul being Spiritual is Immortal Scaliger Aeternitatis Gemma a Bud of Eternity 2. As the Soul is excellent in its Nature so in its Capacities It is capable of Grace it is fit to be an Associate and Companion of Angels It
is capable of Communion with God of being Christ's Spouse 2 Cor. 11.2 That I might espouse you Virgin-Souls to Christ. It is capable of being Crown'd with Glory for ever O then carrying such precious Souls about you created with the Breath of God redeemed with the Blood of God what Endeavours should you use for the Saving of these Souls Let not the Devil have your Souls Heliogabalus fed his Lions with Pheasant The Devil is call'd a Roaring Lion feed him not with your Souls Besides the Excellency of the Soul which may make you labour to get it saved consider how sad it will be not to have the Soul saved It is such a Loss as there is none like it Because in losing the Soul you lose a great many things with it A Merchant in losing his Ship loseth many things with it He loseth Money Jewels Spices So he that loseth his Soul loseth Christ the company of Angels Heaven It is an infinite Loss and it is an irreparable Loss it can never be made up again Two Eyes but one Soul Chrys. O what Care should be taken about the Immortal Soul I would request but this of you that you would but take as much Care for the saving your Souls as you do for the getting an Estate Nay I will say this Do but take as much Care for the saving your Souls as the Devil doth for destroying them O how industrious is Satan to damn Souls How doth he play the Serpent in his subtile laying of Snares to catch Souls How doth he shoot Fiery Darts The Devil is never idle The Devil is a busie Bishop in his Diocess he walks up and down seeking whom he may devour 1 Pet. 5.8 Now is not this a Reasonable Request to take but as much Care for the saving of your Souls as the Devil doth for the destroying them Quest. How shall we do to get our Souls saved Resp. By having them sanctified Only the pure in Heart shall see God Get your Souls in-laid and enamel'd with Holiness 1 Pet. 1.16 It is not enough that we cease to do Evil which is all the Evidence some have to show this is to lose Heaven by short shooting but we must be inwardly sanctify'd Not only the unclean Spirit must go out but we must be filled with the Holy Ghost Eph. 5.18 This Holiness must needs be if you consider God is to dwell with you here and you are to dwell with him hereafter First God is to dwell with you here God takes up the Soul for his own Lodgings Eph. 3.17 That Christ may dwell in your Heart Therefore the Soul must be Consecrated A King's Palace must be kept clean especially his Presence-Chamber The Body is the Temple of the Holy Ghost 1 Cor. 6.19 then the Soul is the Sanctum Sanctorum how Holy ought that to be Secondly You are to dwell with God Heaven is an Holy Place 1 Pet. 1.4 An Inheritance undefiled And how can you dwell with God till you are sanctified We do not put Wine into a musty Vessel God will not put the New Wine of Glory into a sinful Heart O then as you love your Souls and would have them sav'd Eternally endeavour after Holiness by this means you will have an Idoneity and Fitness for the Kingdom of Heaven and your Souls will be saved in the Day of the Lord Jesus EXOD. XX. 14 Thou shalt not commit Adultery God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure holy Spirit and hath an infinite Antipathy against all Uncleanness In this Commandment he hath entred his Caution against it Non maechaberis Thou shalt not commit Adultery The Sum of this Commandment is The Preservation of Corporal Purity We must take heed of running on the Rock of Uncleanness and so making Shipwrack of our Chastity In this Commandment there is something tacitly implyed and something tacitly forbidden 1. Something tacitly Implyed viz. That the Ordinance of Marriage should be observed 2. Something expresly Forbidden viz. The infecting our selves with Bodily Pollution Thou shalt not commit Adultery 1. Something Implyed That the Ordinance of Marriage should be observed 1 Cor. 7.2 Let every Man have his own Wife and every Woman have her own Husband Marriage is honourable and the Bed undefiled Heb. 13.4 God did institute Marriage in Paradise he brought the Woman to the Man Gen. 2.22 He did as it were give them in Marriage And Jesus Christ did honour Marriage with his Presence Iohn 2.2 The first Miracle he wrought was at a Marriage when he turned the Water into Wine Marriage is a Type and Resemblance of the Mystical Union between Christ and his Church Eph. 5.32 Concerning Marriage 1. There are General Duties 1. The General Duty of the Husband is to Rule Eph. 5.23 The Husband is the Head of the Wife The Head is the Seat of Rule and Government but he must rule with Discretion He is Head therefore must not rule without Reason 2. The General Duty on the Wife's part is Submission Eph. 5.22 Wives submit your selves unto your own Husbands as unto the Lord. It is observable the Holy Ghost passeth by Sarah's Failings he doth not mention her Unbelief but he takes notice of that which was good in her her Reverence and Obedience to her Husband 1 Pet. 3.6 Sarah obey'd Abraham calling him Lord. 2. Special Duties belonging to Marriage are Love and Fidelity 1. Love Eph. 5.25 Love is the Marriage of the Affections There is as it were but one Heart in two Bodies Love lines the Yoak and makes it easie Love perfumes the Marriage-Relation without which it is not Conjugium but Conjurgium it is like two Poysons in one Stomach one is ever sick of the other 2. Fidelity In Marriage there is a mutual Promise of living together Faithfully according to God's Holy Ordinance Among the Romans on the Day of Marriage the Woman presented to her Husband Fire and Water Fire refines Metal Water cleanseth Hereby signifying that she would live with her Husband in Chastity and Sincerity This is the First thing in the Commandment implied that the Ordinance of Marriage should be purely observed 2. The thing Forbidden in the Commandment i. e. Infecting our selves with Bodily Pollution and Uncleanness Thou shalt not commit Adultery The Fountain of this Sin is Lust. Since the Fall Holy Love is degenerated into Lust. Lust is the Fever of the Soul There is a two-fold Adultery 1. Mental Matth. 5.28 Whosoever looketh on a Woman to lust after her hath committed Adultery already with her in his Heart As a Man may die of an inward Bleeding so he may be damn'd for the inward boylings of Lust if they be not mortify'd 2. Corporal Adultery when Sin hath conceiv'd and brought forth in the Act. This is expresly forbidden under a Sub poena Thou shalt not commit Adultery This Commandment is set as an Hedge to keep out Uncleanness and they that break this Hedge a Serpent shall bite them Iob calls Adultery an heinous Crime
Adulteress who can paint her black enough The Scripture calls her a deep Ditch Prov. 23.27 She is a Common-shore Whereas a Believer his Body is a Living Temple and his Soul a little Heaven bespangled with the Graces as so many little Stars The Body of an Harlot is a walking Dunghil and her Soul a lesser Hell Fourthly Adultery is destructive to the Body Prov. 5.11 And thou mourn at last when thy Flesh and thy Body is consumed It brings into a Consumption Uncleanness turns the Body into an Hospital it wastes the Radical Moisture rots the Skull eats the Beauty of the Face As the Flame wastes the Candle so the Fire of Lust consumes the Bones The Adulterer hastens his own Death Prov. 7.23 Till a Dart strike through his Liver The Romans had their Funerals at the Gate of Venus Temple to signify that Lust brings Death Venus is Lust. Fifthly Adultery is a Purgatory to the Purse as it wastes the Body so the Estate Prov. 6.26 By the means of a Whorish Woman a Man is brought to a piece of Bread Whores are the Devil's Horseleeches Spunges that will soon suck in all ones Money The Prodigal had soon spent his Portion when once he fell among Harlots Luke 15.30 King Edward the Third's Concubine when he lay a dying got all she could from him and pluck'd the Rings off his Fingers and so left him He that lives in Luxury dies in Beggery Sixthly Adultery blots and eclipseth the Name Prov. 6.33 Whoso committeth Adultery with a Woman a wound and dishonour shall he get and his Reproach shall not be wiped away Some while they get Wounds get Honour The Soldiers Wounds are full of Honour The Martyrs Wounds for Christ are full of Honour These get Honour while they get Wounds But the Adulterer gets Wounds in his Name but no Honour His Reproach shall not be wiped away The Wounds of the Name no Physician can heal The Adulterer when he is dead his Shame lives When his Body rots under ground his Name rots above ground His base-born Children will be the Living Monuments of his Shame Seventhly This Sin doth much eclipse the Light of Reason it steals away the Understanding it stupifies the Heart Hos. 4.11 Whoredom takes away the Heart It eats out all Heart for good Solomon besotted himself with Women and they enticed him to Idolatry Eighthly This Sin of Adultery ushers in Temporal Iudgments The Mosaical Law made Adultery Death Lev. 20.10 The Adulterer and the Adulteress shall surely be put to Death And the usual Death was Stoning Deut. 22.24 The Saxons commanded the Persons taken in this Sin to be burnt The Romans caused their Heads to be stricken off This Sin like a Scorpion carries a Sting in the Tail of it The Adultery of Paris and Helena a beautiful Strumpet ended in the Ruin of Troy and was the Death both of Paris and Helena Iealousie is the rage of a Man and the Adulterer is oft killed in the Act of his Sin Adultery cost Otho the Emperor and Pope Sixtus the Fourth their Lives Laeta venire Venus tristis abire solet I have read of two Citizens in London 1583. who defiling themselves with Adultery on the Lord's Day were immediately struck dead with a Fire from Heaven If all that were now guilty of this Sin should be punished in this manner it would rain Fire again as on Sodom Ninthly Adultery without Repentance damns the Soul 1 Cor. 6.9 Neither Fornicators nor Adulterers nor Effeminate shall enter into the Kingdom of God The Fire of Lust brings to the Fire of Hell Heb. 13.4 Whoremongers and Adulterers God will judge Tho Men may neglect to judge them yet God will judge them But will not God judge all other Sinners Yes Why then doth the Apostle say Whoremongers and Adulterers God will judge The meaning is 1. He will judge them assuredly they shall not escape the Hand of Justice 2. He will punish them severely 2 Pet. 2.10 The Lord knoweth how to reserve the Vnjust to the Day of Iudgment to be punish'd but chiefly them that walk in the Lust of Vncleanness The Harlot's Breast keeps from Abraham's Bosom Momentaneum est quod delectat Aeternum q. d. Cruciat Who would for a Cup of Pleasure drink a Sea of Wrath Prov. 9.18 Her Guests are in the depths of Hell A wise Traveller when he comes to his Inn tho many pleasant Dishes are set before him yet he forbears to taste because of the Reckoning which will be brought in We are here all Travellers to Ierusalem above and tho many Baits of Temptation are set before us yet we should forbear and think of the reckoning which will be brought in at Death With what Stomach could Dionisius eat his Dainties when he imagined there was a naked Sword hung over his Head as he sat at Meat While the Adulterer feeds on strange Flesh the Sword of God's Justice hangs over his Head Causinus speaks of a Tree that grows in Spain that is of a sweet Smell and pleasant to the Taste but the Juyice of it is poysonous The Emblem of an Harlot she is perfum'd with Powders and fair to look on but poysonous and damnable to the Soul Prov. 7.26 She hath cast down many wounded yea many strong Men have been slain by her Tenthly The Adulterer doth not only wrong his own Soul but doth what in him lies to destroy the Soul of another and so kill two at once And thus the Adulterer is worse than the Thief For suppose a Thief Rob a Man yea take away his Life yet that Man's Soul may be happy he may go to Heaven as well as if he had died in his Bed But he who commits Adultery endangers the Soul of another and deprives her of Salvation so far as in him lies Now what a fearful thing is it to be an Instrument to draw another to Hell Eleventhly The Adulterer is abhorr'd of God Prov. 22.14 The mouth of a strange Woman is a deep Pit he who is abhorred of the Lord shall fall therein What can be worse than to be abhorr'd of God God may be angry with his own Children but for God to Abhor a Man it is the highest Degree of Hatred Quest. But how doth the Lord show his abhorring of the Adulterer Answ. In giving him up to a Reprobate Mind and a Seared Conscience Rom. 1.26 And now he is in such a condition that he cannot repent This is to be abhorred of God Such a Person stands upon the Threshold of Hell and when Death gives him a Jog he tumbles in All which may sound a Retreat in our Ears and call us off from the pursuit of so damnable a Sin as Uncleanness I will conclude with two Scriptures Prov. 5.8 Come not nigh the Door of her House Prov. 7.27 Her House is the way to Hell Twelfthly Adultery is a Sower of Discord It destroyes Peace and Love the two best Flowers which grow in a Family Adultery sets Husband
have a chaste entire Love to his own Wife Ezekiel's Wife was the Desire of his Eyes chap. 24.16 When Solomon had disswaded from strange Women he prescribes a Remedy against it Prov. 5.18 Rejoyce with the Wife of thy Youth It is not the having a Wife but the loving a Wife makes a Man live Chastly He who loves his Wife whom Solomon calls his Fountain will not go abroad to drink of muddy poysoned Waters Pure Conjugal Love is a Gift of God and comes from Heaven This like the Vestal Fire must be cherished that it do not go out He who loves not his Wife is the likelyest Person to embrace the Bosom of a Stranger 13. Labour to get the Fear of God into your Hearts Prov. 16.6 By the Fear of the Lord Men depart from Evil. As the Banks keep out the Water so the Fear of the Lord keeps out Uncleanness Such as want the Fear of God want the Bridle that should check them from Sin How did Ioseph keep from his Mistresses Temptation The Fear of God pull'd him back Gen. 39.9 How should I do this great Wickedness and sin against God St. Bernard calls Holy Fear Ianitor Animae The Door-keeper of the Soul As a Noble-man's Porter stands at the Door and keeps out Vagrants so the Fear of God stands and keeps out all sinful Temptations from entring 14. Get a Delight in the Word of God Psal. 119.123 How sweet is thy Word to my taste St. Chrysostom compares God's Word to a Garden If we walk in this Garden and suck Sweetness from the Flowers of the Promises we shall never care to pluck the Forbidden Fruit. Sint castae deliciae meae Scripturae Aug. The Reason why Persons seek after unchaste sinful Pleasures is because they have no better Caesar riding through a City and seeing the Women play with Dogs and Parrots said Sure they have no Children So they that sport with Harlots it is because they have no better Pleasures He that hath once tasted Christ in a Promise is ravish'd with Delight and how would he scorn a Motion to sin Iob said the Word was his appointed Food Iob 23.12 No Wonder then he made a Covenant with his Eyes 15. If you would abstain from Adultery use Serious Consideration Consider 1. God sees thee in the Act of Sin He sees all thy Curtain-wickedness He is Totus Oculus All Eye Aug. The Clouds are no Canopy the Night is no Curtain to hide thee from God's Eye Thou canst not sin but thy Judge looks on Ier. 13.27 I have seen thy Adulteries and thy Neighings Jer. 29.33 They have committed Adultery with their Neighbours Wives even I know and am a Witness saith the Lord. 2. Few that are intangled in the Sin of Adultery recover out of the Snare Prov. 2.19 None that go to her return again That made some of the Ancients conclude that Adultery was an unpardonable Sin But not so David repented and Mary Magdalen was a Weeping Penitent Her Amorous Eyes that had sparkled with Lust she seeks to be revenged of them she washed Christ's Feet with her Tears So that some have recovered out of the Snare But None that go to her return that is very few It is rare to hear of any who are inchanted and bewitched with this Sin of Adultery that recover out of it Eccles. 7.26 Her Heart is Snares and Nets and her Hands as Bands Her Heart is Snares that is she is subtile to deceive those who come to her And Her Hands are Bands That is Her Embraces are powerful to hold and intangle her Lovers Plutarch said of the Persian Kings They were Captives to their Concubines They were so inflamed that they had no Power to leave their Company This Consideration may make all fearful of this Sin None that go to her return again Soft Pleasures harden the Heart 3. Consider what the Scripture saith and it may ponere obicem Lay a Bar in the way to this Sin Mal. 3.5 I will be a swift Witness against the Adulterers It is good when God is a Witness for us When he witnesseth for our Sincerity as he did for Iob But it is sad to have God a Witness against us I saith God will be a Witness against the Adulterer And who shall disprove his Witness And he is both Witness and Iudge Heb. 13.4 Whoremongers and Adulterers God will judge 4. Consider the Sad Farewell this Sin of Adultery leaves it leaves an Hell in the Conscience Prov. 15.4 The Lips of a strange Woman drop as an Honey-comb her End is bitter as Wormwood The Goddess Diana was so artificially drawn that she seemed to smile upon those that came into her Temple but frown on those that went out So the Harlot smiles on her Lovers as they come to her but at last comes the Frown and Sting A Dart strikes through their Liver Prov. 7.23 Her End is bitter When a Man hath been vertuous the Labour is gone but the Comfort remains But when he hath been vicious and unclean the Pleasure is gone but the Sting remains Delectat in momentum cruciat in aeternum Jerom. When the Sences have been feasted with unchaste Pleasures the Soul is left to pay the Reckoning Stollen Waters are sweet But as Poyson tho' it be sweet in the Mouth it torments the Bowels Sin alwas ends in a Tragedy Memorable is that which Fincelius reports of a Priest in Flanders who enticed a Maid to Uncleanness She objected how vile a Sin it was He told her By Authority from the Pope he could commit any Sin So at last he drew her to his wicked purpose But when they had been together a while in came the Devil and took away the Harlot from the Priest's side and notwithstanding all her crying out carried her away If all that are guilty of Bodily Uncleanness in this Nation should have the Devil come and carry them away I fear more would be carried away than would be left behind 16. Pray against this Sin Luther gave a Lady this Advice That when any Lust began to rise in her Heart she should go to Prayer Prayer is the best Armour of Proof Prayer quencheth the Wild-fire of Lust. If Prayer will cast out the Devil why may it not cast out those Lusts which come from the Devil Vse ult If the Body must be kept pure from Defilement much more the Soul of a Christian must be kept pure This is the meaning of the Commandment Not only that we should not stain our Bodies with Adultery but that we should keep our Souls pure To have a chaste Body but an unclean Soul is like a fair Face with bad Lungs or a guilt Chimney-piece that is all Soot within 1 Pet. 1.16 Be ye holy for I am holy The Soul cannot be lovely to God till it hath Christ's Image stamp'd upon it which Image consists in Righteousness and true Holiness Eph. 4.14 The Soul must especially be kept pure because it is the chief place of God's
Residence Eph. 3.17 A King's Palace must be kept clean especially his Presence-Chamber If the Body of the Temple the Soul is the Holy of Holies this must be consecrated We must not only keep our Bodies from Carnal Pollution but our Souls from Envy and Malice Quest. How shall we know our Souls are pure Resp. 1. If our Souls are pure then we fly from the appearance of evil 1 Thess. 5.22 We will not do that which looks like sin When Ioseph's Mistress did court and tempt him he left his Garment in her hand and fled Gen. 39.12 'T was suspicious to be near her Polycarp would not be seen in Company with Marcion the Heretick because it would not be of good Report 2. If our Souls are pure this Light of Purity will shine forth Aaron had Holiness to the Lord written upon his Golden Plate Where there is Sanctity in the Soul there Holiness to the Lord is engraven upon our Life we are adorn'd with Patience Humility good Works and shine as Lights in the World Phil. 2.15 carry Christ's Picture in our Conversations 1 Iohn 2.6 O let us labour for this Soul-Purity without it there 's no seeing of God Heb. 12.14 What Communion hath Light with Darkness And that we may keep our Souls pure 1. Have Recourse to the Blood of Christ This is the Fountain set open for Sin and Vncleanness Zech. 13.1 A Soul steep'd in the Brinish Tears of Repentance and bathed in the Blood of Christ is made pure 2. Pray much for Pureness of Soul Psal. 51.10 Create in me a clean Heart O God Some pray for Children others for Riches but pray for Soul-purity Say Lord tho my Body is kept pure yet Lord my Soul is defiled I pollute all I touch O purge me with Hyssop Let Christ's Blood sprinkle me let the Holy Ghost come upon me and anoynt me O make me Evangelically pure that I may be translated to Heaven and placed among the Cherubims where I shall be as holy as thou wouldst have me to be and as happy as I can desire to be EXOD. XX. 15 Thou shalt not Steal As the Holiness of God sets him against Vncleanness Thou shalt not commit Adultery so the Justice of God sets him against Rapine and Robbery Thou shalt not steal The thing forbidden in the Commandment is medling with another Man's Propriety Thou shalt not steal The Civil Lawyers define Furtum Stealth or Theft to be the laying Hands unjustly on that which is anothers The invading anothers Right Quest. 1. Whence doth Theft arise Resp. 1. The Internal Causes are 1. Vnbelief A Man hath an high Distrust of God's Providence Can God prepare a Table in the Wilderness Psalm 78.19 So saith the Unbeliever Can God spread a Table for me No he cannot Therefore he is resolved he will spread a Table for himself but it shall be of other Mens Cost and both first and second Course shall be served in with stollen Goods 2. Covetousness The Greek Word for Covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immoderate Deisre of Getting This is the Root of Theft A Man covets more than his own and this Itch of Covetousness makes him scratch what he can from another Achan's covetous Humour made him steal the Wedge of Gold which Wedge did cleave asunder his Soul from God Iosh. 7.21 2. The External Cause of Theft is Satan's Sollicitation Iudas was a Thief Iohn 12.6 How came he to be a Thief Satan entred into him John 13.27 The Devil is the great Master-Thief he robbed us of our Coat of Innocency and he perswades Men to take up his Trade He tells Men how bravely they shall live by Thieving and how they may catch an Estate And as Eve listned to the Serpents Voice so do they and as Birds of Prey live upon Spoil and Rapine Quest. 2. How many sorts of Theft are there Res. I. There is a stealing from God and so they are Thieves who rob any part of God's Day from him Remember to keep holy the Sabbath-day Not a paâ—t of the Day only but the Whole Day must be dedicated to God And lest any should forget this the Lord hath prefixed a Memento Remember Therefore to cut God short and after Morning Sacrifice to spend the other part of the Sabbath in Vanity and Pleasure this is Spiritual Thievery 't is to rob God of his Due and the very Heathens will rise up in Judgment against such Christians For the Heathens as Macrobius notes did observe a whole Day to their False Gods II. There is a stealing from Others 1. A stealing away their Souls and so Hereticks are Thieves By robbing Men of the Truth they rob them of their Souls 2. A stealing away their Money and Goods from them And under this Head of stealing away others Money there may be several arraigned for Thieves 1. The High-way Thief who takes a Purse contrary to the Letter of this Commandment Lev. 19.13 Thou shalt not rob thy Neighbour Mark 10.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not steal This is not the Violence which takes the Kingdom of Heaven Matth. 11.12 2. The House-Thief who purloyns and filcheth out of his Masters Cash or steals his Wares and Drugs The Apostle saith Some have entertained Angels into their Houses unawares Heb. 13.2 But many Masters have entertained Thieves into their Houses unawares The House-Thief is an Hypocrite as well as a Thief he hath demure Looks and pretends he is helping his Master when he only helps to rob him 3. The Thief that shrowds himseif under Law as the unjust Attorney or Lawyer who prevaricates and deals falsly with his Client This is to steal from the Client By Deceit and Prevarication the Lawyer robs the Client of his Land and may be the means to ruine his Family He is no better than a Thief in God's Account 4. The Church-Thief or Pluraâ—st who holds several Benifices but seldom or never preacheth to the People He gets the Golden Fleece but lets his Flock starve Ezek. 34.2 Wo be to the Shepherds of Israel Ver. 8. They feed themselves and feed not my Flock These Ministers will be indited for Thieves at God's Bar. 5. The Shop-Thief he steals in selling 1. Who useth False Weights and Measures and so steals from others what is their due Amos 5.8 Who make the Ephah small The Ephah was a Measure the Jews used in Selling they made the Ephah small gave scant measure which was plain stealing Hos. 12.7 The Ballances of Deceit are in his Hand Men by making their Weights lighter make their Accounts heavier 2. He steals in selling who puts excessive Prices on his Commodities He takes thrice as much for a Commodity as it cost him or as it is worth To over-reach others in selling is to steal Mens Money from them Lev. 19.13 Thou shalt not defraud thy Neighbour neither rob him To defraud him is to rob him This over-reaching others in selling which is a cunning way of stealing is both against Law
are greater than others If the Breakers of God's Law sin what do they that teach Men to break them Matth. 5.19 2. Such as destroy others by their bad Example The swearing Father hath taught his Son to swear and damned him by his Example These Mens sins are greater than others and they shall have an hotter place in Hell Vse You see all sins are not Equal some are more grievous than others and bring greater Wrath therefore especially take heed of these Sins Psal. 19.13 Keep hack thy Servant from presumptuous sins The least sin is bad enough you need not aggravate your sins and make them more hainous He that hath a little Wound will not make it deeper Oh beware of those bloody Circumstances which greaten your sin and make it more hainous The higher a Man is in sinning the lower he shall lie in Torment Quest. What doth every Sin deserve Answ. God 's Wrath and Curse both in this Life and that which is to come Matth. 25.41 Depart from me ye cursed into everlasting Fire Man having sinned is like a Favourite turn'd out of the King's Favour and deserves the Wrath and Curse of God 1. God's Curse Gal. 3.10 As when Christ cursed the Fig-tree it withered Matth. 21.19 So when God curseth any he withers in his Soul God's Curse blasts where-ever it comes 2. God's Wrath which is nothing else but the Execution of God's Curse First What this Wrath is In this Wrath there is 1. Something that is Privative that is the being deprived of the Smiles of God's Face It is Hell enough to be excluded God's Presence In whose Presence is fulness of Ioy Psal. 16.11 God's smiling Face hath that Splendor and Oriency of Beauty shining in it as ravisheth the Angels with delight This is the Diamond in the Ring of Glory And if it were such a Misery for Absalom that he might not see the King's Face 2 Kings 14.22 what will it be for the wicked to be shut out from beholding God's pleasant Face Privatio divinae Visionis omnium suppliciorum summum Secondly God's Wrath hath something in it Positive That is his Frown and enraged Fury which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wrath come upon the Sinner to the uttermost 1 Thess. 2.16 Here three Positions or Maxims 1. God's Wrath is irresistible Psal. 90.11 Who knows the power of thy anger Sinners may oppose God's Ways but not his Wrath. Shall the Briars contend with the Fire Shall finite contend with infinite Iob 40.9 Hast thou an Arm like God 2. God's Wrath is Terrible The Spanish Proverb is The Lion is not so fierce as he is painted We are apt to have slight Thoughts of God's Wrath but it is very tremendous and dismal as if scalding Lead should be dropped in ones Eye The Hebrew Word for Wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heat To show that the Wrath of God is hot therefore it is compared to Fire in the Text. Fire when it is in its Rage is dreadful as we saw in the Flames of this City So the Wrath of God is like Fire it is the Terrible of Terribles Other Fire is but painted to this If when God's Wrath is kindled but a little and a Spark of it flies into a wicked Man's Conscience in this Life it is so terrible what will it be when God stirs up all his Wrath Psalm 78.38 How sad is it with a Soul in Desertion Now God dips his Pen in Gall and writes bitter things Now his poysoned Arrow sticks fast in the Heart Psal. 88.15 16. While I suffer thy Terrors I am distracted thy fierce Wrath goeth over me Luther in Desertion was in such Horror of Mind that Nec calor nec Sanguis super-esset He had no Blood seen in his Face but he lay as one dead Now if God's Wrath be such towards them whom he loves what will it be towards them whom he hates If they who sip of the Cup find it so bitter what will they do who drink the Dregs of the Cup Psal. 75.8 Solomon saith The Wrath of a Prince is as the roaring of a Lion Prov. 19.12 What then is God's Wrath When God musters up all his Forces and sets himself in Battalia against a Sinner how can his Heart endure Ezek. 22.14 Who is able to lie under Mountains of Wrath God is the sweetest Friend but the forest Enemy To set forth the fearfulness of this Wrath 1. The Wrath of God shall seize upon every part of a Sinner 1. Upon the Body The Body which was so tender it could not bear Heat or Cold shall be tormented in the Wine-press of God's Wrath. Those Eyes which before could only behold Amorous Objects shall be tormented with the sight of Devils The Ears which before were delighted with Musick shall be tormented with the hideous Shrieks of the Damned 2. The Wrath of God shall seize upon the Soul of of a Reprobate Ordinary Fire cannot touch the Soul When the Martyrs Bodies were consuming their Souls did triumph in the Flames but God's Wrath burns the Soul 1. The Memory shall be tormented to remember what means of Grace have been abused 2. The Conscience shall be tormented with self-accusations The Sinner shall accuse himself for presumptuous sins for mis-spending his precious hours for resisting the Holy Ghost 2. The Wrath of God is without Intermission Hell is an abiding-place but no resting-place There is not a Minutes Rest. Outward Pain hath some Abatement If it be the Stone or Cholick the Patient hath sometimes Ease but the Torments of the Damned have no Intermission He that feels God's Wrath never saith I have Ease 3. The Wrath of God is Eternal So saith the Text Everlasting Fire No Tears can quench the Flame of God's Anger no tho we could shed Rivers of Tears In all Pains of this Life Men hope for a Cessation the Suffering will not continue long either the Tormentor dies or the Tormented But the Wrath of God is always feeding upon a Sinner The Terror of Natural Fire is that it consumes what it burns But this makes the Fire of God's Wrath terrible that it doth not consume what it burns Sic morientur damnati ut semper vivunt Bern. The Sinner shall ever be in the Furnace after innumerable Millions of Years the Wrath of God is as far from ending as it was at the beginning If all the Earth and Sea were Sand and every Thousand Years a Bird should come and take away one Grain of this Sand it would be a long while e're that vast heap of Sand were emptied but if after all that time the Damned might come out of Hell there were some Hope But this Word Ever breaks the Herrt Quest. But how doth it seem to consist with God's Iustice to punish Sin which perhaps was committed in a Moment with Eternal Fire Answ. In respect of the hainous Nature of Sin Consider the Person offended 't is Crimen laesae Majestatis Sin is committed against an Infinite Majesty
Christ doth not cast these Pearl before Swine Whether Iudas were present at the Supper is controverted I rather incline to think he was not For Christ said to the Disciples This is my Blood which is shed for you Luke 22.20 Christ knew his Blood was never shed effectually and intentionally for Iudas In eating the Passover Christ gave Iudas a Sop which was a Bit of Unleavened Bread dipt in a Sauce made with bitter Herbs Iudas having received the Sop went immediately out John 13. But suppose Iudas were there tho he receiv'd the Element yet not the Blessing 7. Take Eat This Expression of Eating denotes Four things 1. The near mystical Vnion between Christ and his Saints As the Meat which is eaten incorporates with the Body and becomes one with it so by eating Christ's Flesh and drinking his Blood Spiritually we partake of Christ's Merits and Graces and are mystically one with him Iohn 17.23 I in them 2. Take eat Eating shows the infinite Delight the believing Soul hath in Christ. Eating is grateful and pleasing to the Pallat So feeding on Christ by a lively Faith is delicious Nullus animae suavior cibus Lactantius No such sweet feeding as on Christ crucifyed This is a Feast of Fat things and Wine on Lees wâ—ll refined 3. Take eat Eating denotes Nourishment Meat as it is delicious to the Pallat so it is nourishing to the Body So eating Christ's Flesh and drinking his Blood is nutritive to the Soul The new Creature is nourished at the Table of the Lord to everlasting Life Iohn 6.54 Whoso eateth my Flesh and drinketh my Blood hath eternal Life 4. Take eat shows the Wisdom of God who restores us by the same means by which we fell We fell by Taking and Eating the Forbidden Fruit and we are recovered again by Taking and Eating of Christ's Flesh. We died by eating the Tree of Knowledge and we live by eating the Tree of Life 8. This is my Body These Words Hoc est Corpus meum have been much controverted between us and the Papists This is my Body that is by a Metonymy It is a Sign and Figure of my Body The Papists hold Transubstantiation that the Bread is after Consecration turn'd into the very Substance of Christ's Body We say we receive Christ's Body Spiritually they say they receive Christ's Body Carnally which is contrary to Scripture The Scripture affirms that the Heavens must receive Christ's Body until the times of the restitution of all things Acts 3.21 Christ's Body cannot be at the same time in Heaven and in the Host. Aquinas saith It is not possible by any Miracle that a Body should be locally in two places at once Besides it is absurd to imagine that the Bread in the Sacrament should be turned into Christ's Flesh and that his Body which was hung before should be made again of Bread So that This is my Body is as if Christ had said This is a Sign and Representation of my Body 9. And he took the Cup. The Cup is put by a Metonymy of the Subject for the Adjunct for the Wine in the Cup it signifies the Blood of Christ shed for our Sins The taking of the Cup denotes the Redundancy of Merit in Christ and the Fulness of our Redemption by him He not only took the Bread but the Cup. 10. And when he had given Thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ gave Thanks that God had given these Elements of Bread and Wine to be Signs and Seals of Man's Redemption by Christ. Christ's giving of Thanks shows his Philanthropy or Love to Mankind who did so rejoyce and bless God that Lost Man was now in a way of Recovery and that he should be rais'd higher in Christ than ever he was in Innocency 11. He gave the Cup to them Why then dare any with-hold the Cup This is to pollute and curtail the Ordinance and alter it from its Primitive Institution Christ and his Apostles administred the Sacrament in both Kinds the Bread and the Cup 1 Cor. 11.24 25. And the Cup was receiv'd in the ancient Church for the space of 1400 Years as is confess'd by Two Popish Councils Christ saith expresly Drink ye all of this He doth not say Eat ye all of this But Drink ye all as foreseeing the Sacrilegious Impiety of the Church of Rome in keeping back the Cup from the People The Popish Council of Constance speaks plainly but impudently That altho' Christ instituted and administred the Sacrament in both Kinds the Bread and the Wine yet the Authority of the Holy Canons and the Custom of the Mother Church think good to deny the Cup to the Laity Thus as the Popish Priests make Christ but half a Saviour so they administer to the People but half a Sacrament The Sacrament is Christ's Last Will and Testament in the Text This is my Blood of the New Testament Now to alter or take away any thing from a Man's Will and Testament is a great Impiety What is it then to alter and mangle Christ's Last Will and Testament Sure 't is an high Affront to Christ. Quest. 3. What are the Ends of the Lord's Supper Resp. 1. It is an Ordinance appointed to confirm our Faith Iohn 4.48 Except ye see Signs ye will not believe Christ sets the Elements before us that by these Signs our Faith may be strengthened As Faith cometh by hearing so it is confirmed by seeing Christ crucify'd The Sacrament is not only a Sign to represent Christ but a Seal to confirm our Interest in him Object But it is the Spirit confirms Faith therefore not the Sacrament Answ. This is no good Logick The Spirit confirms Faith therefore not the Sacrament is as if one should say God feeds our Bodies therefore Bread doth not feed us whereas God feeds us by Bread So the Spirit confirms our Faith by the Use of the Sacrament 2. The End of the Sacrament is to keep up the Memory of Christ's Death 1 Cor. 11.25 This do ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remembrance of me If a Friend give us a Ring at his Death we wear it to keep up the Memory of our Friend Much more then ought we to keep up the Memorial of Christ's Death in the Sacrament Christ's Death lays a Foundation for all the magnificent Blessings which we receive from Christ. The Covenant of Grace was agreed on in Heaven but sealed upon the Cross. Christ hath sealed all the Articles of Peace in his Blood Remission of Sin flows from Christ's Death Matth. 26.28 This is my Blood of the New Testament shed for many for the Remission of Sins Consecration or making us Holy is the Fruit of Christ's Death Heb. 9.14 How much more shall the Blood of Christ purge your Conscience Christ's Intercession is made available to us by Vertue of his Death Christ could not have been admitted an Advocate if he had not been first a Sacrifice Our entring into Heaven is the Fruit of Christ's Blood Heb. 10.19
Christ could not have prepared Mansions for us if he had not first purchased them by his Death So that we have a great deal of cause to commemorate Christ's Death in the Sacrament Quest. In what Manner are we to remember the Lord's Death in the Sacrament Answ. It is not only an Historical Remembrance of Christ's Death and Passion Thus Iudas remembers Christ's Death and how he betray'd him And Pilate remembers Christ ' Death and how he crucify'd him But our remembring Christ's Death in the Sacrament must be 1. A Mournful Remembrance We must not be able to look on Christ crucified with dry Eyes Zech. 12.10 They shall look on him whom they have pierced and mourn over him O Christian when thou lookest on Christ in the Sacrament remember how oft thou hast crucifyed him The Jews did it but once thou often Every Oath is a Nail with which thou piercest his Hands Every unjust sinful Action is a Spear with which thou woundest his Heart O remember Christ with Sorrow to think thou shouldst make his Wounds bleed afresh Mark XIV 22 23 24. Iesus took Bread c. 2. It must be a Ioyful Remembrance Iohn 8.56 Abraham saw my Day and rejoyced When a Christian sees a Sacrament Day approach he should rejoyce This Ordinance of the Supper is an Earnest of Heaven 't is the Glass in which we see him whom our Souls love It is the Chariot by which we are carried up to Christ. When Iacob saw the Waggons and Chariots which were to carry him to his Son Ioseph his Spirit revived Gen. 45.27 God hath appointed the Sacâ—â—ment on purpose to chear and revive a sad Heart When we look on our Sins â—e have cause to mourn but when we see Christ's Blood shed for our Sins this may make us rejoyce In the Sacrament our Wants are supplyed our Strength is renewed Here we meet with Christ and doth not this call for Joy A Woman that hath been long debarred from the Society of her Husband how glad is she of his Presence At the Sacrament the believing Spouse meets with Christ He saith to her All I have is thine My Love is thine to pity thee my Mercy is thine to save thee How can we think in the Sacrament on Christ's Blood shed and not rejoyce Sanguis Christi clavis Paradisi Christ's Blood is the Key which opens Heaven else we had been all shut out 3. End of the Sacrament is to work in us an endeared Love to Christ. When Christ bleeds over us well may we say Behold how he loved us Who can see Christ die and not be Sick of Love That is an Heart of stone whom Christ's Love will not melt 4. End of the Sacrament the mortifying of Corruption To see Christ crucified for us is a means to crucify sin in us Christ's Death like the Water of Jealousie makes the Thigh of Sin to rot Numb 5.27 How can a Wife endure to see that Spear which killed her Husband How can we endure those sins which made Christ vail his Glory and lose his Blood When the People of Rome saw Caesar's bloody Robe they were incensed against them that slew him Sin hath rent the White Robe of Christ's Flesh and died it of a crimson Colour The Thoughts of this will make us seek to be avenged on our sins 5. End the Augmentation and Encrease of all the Graces Hope Zeal Patience The Word Preached begets Grace the Lord's Supper nourisheth it The Body by feeding encreaseth Strength so doth the Soul by feeding on Christ Sacramentally Cum defecerit virtus mea calicem salutarem accipiam Bern. When my spiritual strength begins to fail I know a Remedy saith Bernard I will go the Table of the Lord there I will drink and recover my decayed strength There is difference between Dead Stones and Living Plants The Wicked who are Stones receive no spiritual Encrease but the Godly who are Plants of Righteousness being watered with Christ's Blood grow more fruitful in Grace Quest. 4. Why are we to receive this Holy Supper Answ. Because it is a Duty incumbent Take Eat And observe it is a Command of Love If Christ had commanded us some great matter would not we have done it 2 Kings 5.13 If the Prophet had bid thee do some great thing wouldst thou not have done it If Christ had enjoyned us to have given him a Thousand of Rams or to have parted with the Fruit of our Bodies would we not have done it Much more when he only saith Take and Eat Let my broken Body feed you let my Blood poured out save you Take and Eat This is a Command of Love and shall we not readily obey 2. We are to celebrate the Lord's Supper because it is a provoking to Christ to stay away Prov. 9.2 Wisdom hath furnished her Table So Christ hath furnished his Table set Bread and Wine representing his Body and Blood before his Guests and they wilfully turn their Backs upon the Ordinance Christ looks upon it as a slighting of his Love and that makes the Fury rise up in his Face Luke 14.24 For I say unto you that none of those that were bidden shall taste of my Supper I will shut them out of my Kingdom I will provide them a black Banquet where weeping shall be the first Course and gnashing of Teeth the Second Quest. 5. Whether the Lord's Supper be oft to be Administred Resp. Yes 1 Cor. 11.26 As oft as ye eat of this Bread The Ordinance is not to be celebrated once in a Year or once in our Lives but often A Christians own Necessities may make him come often hither His Corruptions are strong therefore he had need come often hither for an Antidote to expell the Poyson of Sin and his Graces are weak Grace is like a Lamp if it be not often fed with Oyl it is apt to go out How therefore do they sin against God who come but very seldom to this Ordinance Can they thrive who for a long time forbear their Food And others there are who do wholly forbear This is a great Contempt offered to Christ's Ordinance Men do as it were tacitly say Let Christ keep his Feast to himself What a cross-grain'd piece is Man he will Eat when he should not and he will not eat when he should When God said Eat not of this forbidden Fruit then he will be sure to eat When God saith Eat of this Bread and Drink of this Cup then he refuseth to eat Quest. 6. Are all to come promiscuously to this Holy Ordinance Resp. No that were to make the Lord's Table an Ordinary Christ forbids to cast Pearls before Swine The Sacramental Bread is Children's Bread and it is not to be cast to the Profane As at the giving of the Law God set Bounds about the Mount that none might touch it So God's Table should be guarded that the Profane should not come near In the Primitive Times after Sermon done and they were going to
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
Christ and all his Benefits to us We are to pray that this great Ordinance may be Poyson to our Sins and Food to our Graces That as it was with Ionathan when he had tasted the Honey-Comb his Eyes mere enlightned 1 Sam. 14.27 So that by our receiving this Holy Eucharist our Eyes may be so enlightned as to discern the Lord's Body Thus should we implore a Blessing upon the Ordinance before we come The Sacrament is like a Tree hung full of Fruit but none of this Fruit will fall unless shaken by the Hand of Prayer 2. That the Sacrament may be effectual to us as there must be a Due Preparing for it so a right partaking of it Which right Participation of the Sacrament is in Three Things 1. When we draw nigh to God's Table in an humble Sense of our Vnworthiness We do not deserve one Crumb of the Bread of Life we are poor Indigent Creatures who have lost our Glory and are like a Vessel that is Shipwrack'd We smite on our Breast as the Publican God be merciful to us Sinners This is a right Partaking of the Ordinance 'T is part of our Worthiness to see our Unworthiness 2. We rightly partake of the Sacrament when at the Lord's Table we are fill'd with Anhelations of Soul and inflamed Desires after Christ and nothing can quench our Thirst but his Blood Matth. 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they that thirst They are blessed not only when they are filled but while they are thirsting 3. A right participation of the Supper is when we receive in Faith Without Faith we get no good What is said of the Word Preached It profiteth not not being mixed with Faith Heb. 4.2 is as true of the Sacrament Christ turned Stones into Bread Unbelief turns the Bread into Stones that it doth not nourish Then we partake aright when we come in Faith Faith hath a two-fold Act an adhering and an applying By the first Act we go over to Christ by the second Act we bring Christ over to us Gal. 2.20 This is the great Grace we must set awork Acts 10.43 Philo calls it Fides Occulata Faith is the Eagle Eye that discerns the Lord's Body Faith causeth a virtual Contact it toucheth Christ. Christ said to Mary Touch me not c. Iohn 20.17 She was not to touch him with the Hands of her Body But he saith to us Touch me Touch me with the Hand of your Faith Faith makes Christ present to the Soul The Believer hath a real Presence in the Sacrament The Body of the Sun is in the Firmament but the Light of the Sun is in the Eye Christ's Essence is in Heaven but he is in a Believers Heart by his Light and Influence Eph. 3.17 That Christ may dwell in your Heart by Faith Faith is the Pallat which tastes Christ 1 Pet. 2.3 Faith makes a Concoction it causeth the Bread of Life to nourish Faith causeth a Coalition it makes us one with Christ Eph. 1.23 Other Graces make us like Christ Faith makes us Members of Christ. Fourthly Then we partake aright of the Sacrament when we receive in Love 1. Love to Christ. Who can see Christ pierced with a Crown of Thorns sweating in his Agony bleeding on the Cross but his Heart must needs be endeared in Love to him How can we but love him who hath given his Life a ransom for us Love is the Spiced Wine and Juyce of the Pomgranate which we must give Christ Cant. 8.2 Our Love to this Superiour and Blessed Jesus must exceed our Love to other things as the Oyl runs above the Water Tho' we cannot with Mary bring our costly Oyntment to anoynt Christ's Body yet we do more than this when we bring him our Love which is sweeter to him than all Oyntments and Perfumes 2. Love to the Saints This is a Love-Feast Tho' we must eat this Supper with the Bitter Herbs of Repentance yet not with the bitter Herbs of Malice Were it not sad if all the Meat one eats should turn to bad Humours He who comes in Malice to the Lord's Table all he eats is to his hurt He eats and drinks Damnation to himself 1 Cor. 11.29 Come in Love It is with Love as it is with Fire You keep Fire all the Day upon the Hearth but upon special occasions you draw the Fire out larger So tho we must have Love to all yet to the Saints who are our Fellow-Members here we must draw out the Fire of our Love larger and we must show the Largeness of our Affections to them by prizing their Persons by chusing their Company by doing all Offices of Love to them counselling them in their Doubts comforting them in their Fears supplying them in their Wants Thus one Christian may be an Eben-ezer to another and as an Angel of God to him The Sacrament cannot be effectual to him who doth not receive in Love If a Man drinks Poyson and then takes a Cordial the Cordial will do him little good He who hath the Poyson of Malice in his Soul the Cordial of Christ's Blood will do him no good Come therefore in Love and Charity And thus we see how we may receive the Supper of the Lord that it may be Effectual to our Salvation Vse I. From the whole Doctrine of the Sacrament learn How precious should a Sacrament be to us It is a Sealed Deed to make over the Blessings of the New Covenant to us Justification Sanctification Glory A small piece of Wax put to a Parchment is made the Instrument to confirm a rich Conveyance or Lordship to another So these Elements in the Sacrament of Bread and Wine tho in themselves of no great value yet being consecrated to be Seals to Confirm the Covenant of Grace to us so they are of more value than all the Riches of the Indies Vse II. The Sacrament being such an Holy Mystery let us come to this Holy Mystery with Holy Hearts There 's no receiving a crucify'd Christ but into a consecrated Heart Christ in his Conception lay in a pure Virgins Womb and at his Death his Body was wrapped in clean Linnen and put in a new Virgin-Tomb never yet defiled with Rottenness If Christ would not lie in an unclean Grave sure he will not be received into an unclean Heart Isa. 52.11 Be ye clean that bear the Vessels of the Lord. If they who did carry the Vessels of the Lord were to be holy then they who are to be the Vessels of the Lord and are to hold Christ's Body and Blood ought to be holy Vse III. Consolation Christ's Body and Blood in the Sacrament is a most Sovereign Elixir or Comfort to a distressed Soul Christ having poured out his Blood now God's Justice is fully satisfied There is in the Death of Christ enough to answer all Doubts What if Sin is the Poyson here is the Flesh of Christ an Antidote against it What if Sin be red as Scarlet is not Christ's
dead Saints but persecute living I may say of these as the Apostle Heb. 12.8 They are bastards not sons 4. Effect of love if we love our Heavenly Father then we will be Advocates for him and stand up in the defence of his Truth He who loves his Father will plead for him when he is traduced and wronged He hath no Child-like heart no love to God who can hear Gods name dishonoured and be silent Doth Christ appear for us in Heaven and are we afraid to appear for him on Earth Such as dare not own God and Religion in times of danger God will be ashamed to be called their God it would be a reproach to him to have such Children as will not own him 2. A Child-like love to God is known as by the Effects so by the Degree it is a superiour love We love our Father in Heaven above all other things above Estate or Relations as Oyl runs above the Water Psal. 73.25 A Child of God seeing a super eminency of Goodness and a constellation of all Beauties in God he is carried out in love to him in the highest measure As God gives his Children such a love as he doth not bestow upon the wicked electing love so Gods Children give God such a love as they bestow upon none else adoring love they give him the flower and spirits of their love they love him with a love joyned with worship this spiced Wine they keep only for their Father to drink of Cant. 8.2 4. A Child-like disposition is seen in honouring our Heavenly Father Mal. 1.6 A Son honoureth his Father Quest. How 〈◊〉 show our honour to our Father in Heaven Resp. 1. By having a reverential awe of God upon us Lev. 25.17 Thou shalt fear thy God This reverential fear of God is when we dare do nothing that he hath forbidden in his Word Gen. 39.9 How can I do this great wickedness and sin against God It is the part of the honour a Son gives to his Father he fears to displease him 2. We show our honour to our Heavenly Father by doing all we can to exalt God and make his Excellencies shine forth though we cannot lift up God higher in Heaven yet we may lift him higher in our hearts and in the esteem of others When we speak well of God set forth his renown display the trophies of his goodness when we ascribe the glory of all we do to God when we are the trumpeters of Gods praise this is an honouring our Father in Heaven and a certain sign of a Child-like heart Psal. 50.23 Whoso offereth praise glorifieth me 2. We may know God is our Father by our resembling of him The Child is his Fathers Picture Iudg. 8.18 Each one resembled the children of a King Every Child of God resembles the King of Heaven herein Gods adopting Children and Mans differ A Man adopts one for his Son and Heir that doth not at all resemble him but whosoever God adopts for his Child is like him he not only bears his Heavenly Fathers Name but Image Col. 3.10 And have put on the new man which is renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the image of him that created him He who hath God for his Father resembles God in Holiness Holiness is the glory of the Godhead Exod. 15.11 The Holiness of God is the intrinsick Purity of his Essence He who hath God for his Father partakes of the Divine Nature though not of the Divine Essence yet of the Divine Likeness As the Seal sets its print and likeness upon the Wax so he who hath God for his Father hath the print and effigies of his Holiness stamped upon him Psal. 106.16 Aaron the Saint of the Lord. Wicked Men desire to be like God hereafter in glory but do not affect to be like him here in grace they give it out to the World that God is their Father yet have nothing of God to be seen in them they are unclean they not only want his Image but hate it 3. We may know God is our Father by having his Spirit in us 1. By having the intercession of the Spirit 'T is a Spirit of Prayer Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Prayer is the Souls breathing it self into the bosom of its Heavenly Father None of Gods Children are born dumb implet Spiritus sanctus organum suum tanquam Pila chordarum tangit Spiritus Dei corda sanctorum Prosper Acts 9.11 Behold he prayeth But it is not every Prayer evidenceth Gods Spirit in us Such as have no grace may excel in gifts and affect the hearts of others in Prayer when their own hearts are not affected As the Lute makes a sweet sound in the ears of others but it self is not sensible how therefore shall we know our Prayers are indited by Gods Spirit and so he is our Father Resp. 1. When they are not only Vocal but Mental when there are not only gifts but groans Rom. 8.26 The best Musick is in consort the best Prayer is when the heart and tongue joyn together in consort 2. When they are zealous and fervent Iam. 5.16 The effectual fervent Prayer of a righteous man availeth much The eyes melt in Prayer the heart burns Fervency is to Prayer as Fire to the Incense it makes it ascend to Heaven as a sweet perfume 3. When Prayer hath Faith sprinkled in it Prayer is the Key of Heaven and Faith is the hand that turns it Rom. 8.15 We cry Abba Father We cry there is fervency in Prayer Abba Father there is Faith Those Prayers suffer shipwrack which dash upon the rock of unbelief Thus we may know God is our Father by having his Spirit praying in us As Christ intercedes above so the Spirit intercedes within 2. By having the renewing of the Spirit which is nothing else but Regeneration which is called a being born of the Spirit Iohn 3.5 This regenerating work of the Spirit is a transformation or change of Nature Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye transformed by the renewing of your mind He who is born of God hath a new heart New not for substance but for qualities The strings of a Viol may be the same but the Tune is altered Before this Regeneration there are Spiritual Pangs much heart-breaking for Sin Regeneration is called a circumcising of the heart Col. 2.11 In Circumcising there was pain in the flesh so in this Spiritual Circumcision there is pain in the heart there is much sorrow arising from the sense of guilt and wrath The Jaylors trembling Acts 16.30 was a pang in the new birth Gods Spirit is a Spirit of Bondage before it be a Spirit of Adoption This blessed work of Regeneration spreads over the whole Soul it irradiates the Mind it consecrates the Heart and reforms the Life Though Regeneration be but in part it is in every part 1 Thess. 5.23 Regeneration is the signature
and engraving of the Holy Ghost upon the Soul The new born Christian is bespangled with the Jewels of the 〈◊〉 which are the Angels glory Regeneration is the spring of all true joy At our first birth we come weeping into the World but at our new birth there 's cause of rejoycing for now God is our Father and we are begotten to a lively hope of glory 1 Pet. 1.3 We may try by this our relation to God Hath a regenerating work of Gods Spirit passed upon our Souls Are we made of another Spirit Humble and Heavenly This is a good sign of Son-ship and we may say Our Father which art in Heaven 3. By having the conduct of the Spirit We are led by the Spirit Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God Gods Spirit doth not only quicken us in our Regeneration but leads us on till we come to the end of our Faith Salvation It is not enough the Child have Life but he must be led every step by the Nurse Hos. 11.3 I taught Ephraim to go taking them by their armes Their Armes as the Israelites had the Cloud and Pillar of Fire to go before them and be a guide to them so Gods Spirit is a guide to go before us and lead us into all truth and counsel us in all our doubts and influence us in all our actions Psalm 73.24 Thou shalt guide me by thy counsels None can call God Father but such as have the conduct of his Spirit Try then what Spirit you are led by Such as are led by a Spirit of Envy Lust Avarice these are not led by the Spirit of God it were blasphemy for them to call God Father These are led by the Spirit of Satan and may say Our Father which art in Hell 4. By having the Witness of the Spirit Rom. 8.16 The Spirit it self beareth witness with our Spirit that we are the Children of God This Witness of the Spirit suggesting that God is our Father is not a Vocal Witness or Voice from Heaven The Spirit in the Word witnesseth The Spirit in the Word saith he who is so qualified who is an hater of Sin and a lover of Holiness is a Child of God and God is his Father if I can find such qualifications wrought here is the Spirit witnessing with my Spirit that I am a Child of God Besides we may carry it higher the Spirit of God witnesseth to our Spirit by making more than ordinary impressions upon our hearts and giving some secret hints and whispers that God hath purposes of Love to us Here is a concurrent witness of the Spirit with Conscience that we are Heirs of Heaven and God is our Father This Witness is better felt than expressed this Witness scatters doubts and fears silenceth temptations but what shall one do that hath not this Witness of the Spirit If we wâ—â—t the Witness of the Spirit let us labour to find the Work of the Spirit if we have not the Spirit testifying labour to have it sanctifying and that will be a support to us 4. If God be our Father we are of Peaceable Spirits Matth. 5.9 Blessed are the peace-makers they shall be called the children of God Grace infuseth a sweet amicable disposition it files off the ruggedness of Mens Spirits it turns the Lion-like fierceness into a Lamb-like gentleness Isa. 11.7 They who have God to be their Father follow Peace as well as Holiness God the Father is called the God of Peace Heb. 13.20 God the Son the Prince of Peace Isa. 9.6 God the Holy Ghost is a Spirit of Peace It is called the unity of the Spirit in the bond of peace Eph. 4.3 The more peaceable the more like God It is a bad sign God is not their Father 1. Who are fierce and cruel as if with Romulus they had sucked the Milk of a Wolf Rom. 3.17 The way of peace have they not known they sport in mischief these are they who are of a persecuting Spirit as Maximinus Dioclesian Antiochus who as Eusebius took more tedious journeys and run more hazards in vexing and persecuting the Iewes than any of his Predecessors had done in getting of Victories These Furies cannot call God Father if they do they will have as little comfort in saying Father as Dives had in Hell when he said Father Abraham Luke 16.24 2. Who are makers of division Rom. 16.17 Mark them which cause divisions and avoid them Such as are born of God are makers of Peace what shall we think of such as are makers of Division will God Father these The Devil made the first division in Heaven they may call the Devil Father they may give the Cloven Foot in their Coat of Armes their sweetest Musick is in Discord they unite to divide Sampsons Fox-tails were tyed together only to set the Philistians Corn on fire Iudg. 15 4. Papists unite only to set the Churches Peace on fire· Satans Kingdom goes up by Divisions St. Chrysostome observes of the Church of Corinth when many Converts were brought in Satan knew no better way to dam up the current of Religion than to throw in an Apple of Strife and divide them into Parties one was for Paul and another for Apollos but few for Christ. Would not Christ have his Coat rent and can he endure to have his Body rent Sure God will never Father them who are not Sons of Peace Of all them who God hates he is named for one who is a sower of discord among brethren Prov. 6.19 5. If God be our Father then we love to be near God and have converse with him An ingenuous Child delights to approach near to his Father and go into his presence David envyed the Birds that they built their Nests so near Gods Altars when he was debarred his Fathers house Psal. 84.3 True Saints love to get as near to God as they can In the Word they draw near to his Holy Oracle in the Sacrament they draw near to his Table a Child of God delights to be in his Fathers presence he cannot stay away long from God he sees a Sabbath day approaching and rejoyceth his heart hath been often melted and quickened in a Ordinance he hath tasted the Lord is good therefore he loves to be in his Fathers presence he cannot keep away long from God Such as care not for Ordinances cannot say Our Father which art in Heaven Is God their Father who cannot endure to be in his presence VSE I. Of Instruction See the amazing goodness of God that is pleased to enter into this sweet relation of a Father God needed not to adopt us he did not want a Son God did not want a Son but we did a Father God showed Power in being our Maker but Mercy in being our Father When we were enemies and our hearts stood out as garrisons against God that he should conquer our stubbornness and of enemies make us children and write his
a Debtor cannot pay his Creditor how can he merit at his hands 3. That the Scripture is not a perfect Rule of Faith and Man errs therefore they eek it out with their Traditions which they hold to be of equal Authority 4. They teach that an implicite Faith is saving though one may have an implicite Faith yet be ignorant of all the Articles of Religion 5. They say that the inward act of the Mind is not required in Gods Worship Diversion of Mind in Duty though one prayes and never thinks of God is no Sin saith Angelus and Sylvester and other Papists 6. The Papists make Habitual Love to God unnecessary It is not needful saith Bellarmine to perform any acts of Religion out of love to God Stapleton and Cajetan affirm that the Precept of loving God with all our heart is not binding by which they cut asunder the Sinews and Soul of all Religion Thus instead of honouring Gods name the Papists dishonour it Let us pray heartily that this Romish Religion may never get footing again in this Nation God grant that this poysonful weed of Popery may never be watered here But that it being a Plant which our Heavenly Father hath not planted it may be rooted up 5. Gods Name is dishonoured by Carnal Protestants How is Gods name this day dishonoured in England His name is like the Sun in an eclipse Christians instead of hallowing Gods name reproach and dishonour it 1. By their Tongues 2. By their Lives 1. By their Tongues 1. They speak irreverently of Gods name Gods name is sacred Deut. 28.58 That thou mayest fear this glorious and fearful name The Lord thy God The names of Kings are not mentioned without giving them their Titles of Honour High and Mighty but Men speak irreverently of God as if he were like one of them Psal. 50.21 this is a taking Gods name in vain 2. They swear by his name Many seldom name Gods name but in Oaths How is God dishonoured when Men rend and tear his name by Oaths and Imprecations Ier. 23.10 Because of swearing the land mourns If God will reckon with Men for idle Words shall not idle Oaths be put in the Account-Book O but saith one I cannot help it it is a custom of swearing I have got and I hope God will forgive me Answ. Is this a good Plea a custom of swearing This is no excuse but an aggravation of Sin As if one that had been accused for killing a Man should plead with the Judge to spare him because it was his custom to murder This were an aggravation of the offence Will not the Judge say thou shalt the rather dye So it is here 2. As Men dishonour God by their Tongues so by their Lives What is it to say Hallowed be thy Name when in their Lives they profane his name they dishonour God by their Atheism Sabbath-breaking Uncleanness Perjury Intemperance Injustice Men hang out a Flag of Defiance against Heaven As the Thracians when it thunders shoot their Arrowes against Heaven so Men shoot their Sins as bearded Arrowes against Heaven Sinners are hardened in Sin they despise Counsel they laugh at Reproof they have cast off the vail of Modesty Satan hath taken such full possession of them that when they sin they glory in their shame Phil. 3.19 they brag how many new Oaths they have invented how oft they have been drunk how many they have defiled they declare their sin as Sodom Such horrid impieties are committed that a modest Heathen would blush at Men in this Age sin at that rate as if either they did not believe there were an Hell or as if they feared Hell would be full ere they could get thither Was Gods name ever so openly dishonoured All our Preaching will not make them leave their Sins What a black vail is drawn over the face of Religion at this day Vivimus in temporum faecibus Sen. We live in the dregs of time wherein the common shore of wickedness runs Physitians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is no part of the Body free from Distemper England hath a Kakexy it is all over disease The whole head is sick the whole heart is faint Isa. 1.6 As black Vapours rising out of the earth cloud and darken the Sun so the Sins of People in our Age like Hellish Vapours cast a cloud upon Gods glorious name O that our Eyes were like Limbecks dropping the water of holy tears to consider how Gods name instead of being hallowed is polluted and profaned And may not we justly fear some heavy Judgments Can God put up our affronts any longer Can he endure to have his name reproached Will a King suffer his Crown-Jewels to be trampled in the dust Do not we see the symptoms of Gods Anger do we not see his Judgments hovering over us Sure God is whetting his Sword he hath bent his Bow and is preparing his Arrowes to shoot Qualis per arva Leo fulvam minaci fronte concutiens jubam Sen. Trag. The Body Politick is in a Paroxism or burning Fit and may not the Lord cause a sad Phlebotomy Seeing we will not leave our Sins he may make us lose our Blood May not we fear that the Ark should remove the Vision cease the Stars in Gods Church be removed and we should follow the Gospel to the grave When Gods name which should be hallowed is profaned among a People it is just with God to write that dismal Epitaph upon a Nations Tomb The Glory is departed And that I may speak to the Consciences of all and deal impartially it were well if only the profane party were guilty but may not many Professors be called to the Bar and indited of this that they have dishonoured Gods name 2 Chron. 28.10 Are there not with you even with you sins against the Lord your God Are there not the spots of Gods Children Deut. 3◠5 If you are Diamonds have you no flawes Have not you your vanities If your Discourse be not profane is it not vain Have not you your self-seekings rash censures indecent dresses If the wicked of the Land swear do not you sometimes slander If they are drunk with wine are not you sometimes drunk with passion If their sin be blaspheming is not your sin murmuring Are there not with you even with you sins against the Lord The sins of Gods Children go nearer to his heart than the sins of others Deut. 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and daughters The sins of the wicked anger God the sins of his own people grieve him he will be sure to punish them Amos 3.2 You only have I known of all the families of the earth therefore I will punish you for all your iniquities O that our head were waters that we could make this place a Bochim a place of weepers that Gods Children might mix blushing with tears that they have so little hallowed and so
Glory upon our Bodies We shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels not for substance but quality our Bodies shall be agile and nimble now our Bodies are as a weight then they shall be as a wing moving swiftly from place to place our Bodies shall be full of clarity and brightness like Christs glorious Body Phil. 3.21 The Bodies of the Saints shall be as Cloth dyed into a Scarlet colour made more illustrious they shall be so clear and transparent that the Soul shall sparkle through them as the Wine through the Glass 2. God will put Glory upon our Souls If the Cabinet of the Body shall be so illustrious of what orient brightness shall the Jewel be Then will be the great Coronation-day when the Saints shall wear the Robe of Immortality and the Crown of Righteousness which fades not away O how glorious will that Garland be which is made of the Flowers of Paradise Who then would not hallow and glorifie Gods Name and spread his renown in the World who will put such immortal Honour upon his People as eye hath not seen nor ear heard nor can it enter into the heart of man to conceive 7. Vlt. Such as do not hallow Gods Name but profane and dishonour it God will pour contempt upon them though they be never so great and though cloathed in Purple and Scarlet yet they are abhorred of God and their name shall rot Though the name of Iudas be in the Bible and the name of Pontius Pilate be in the Creed yet their names stand there for Infamy as being Traytors to the Crown of Heaven Nahum 1.14 I will make thy grave for thou art vile It is spoken of Antiochus Epiphanes he was a King and his name signifie◠Illustrious yet God esteemed him a vile Person to show how base the wicked are in Gods esteem he compares them to things most vile to chaff Psal. 1.4 to dross Psal. 119.118 and the filth that fomes out of the Sea Isa. 57.20 and as God doth thus vilely esteem of such as do not hallow his Name so he sends them to a vile place at last Vagrants are sent to the House of Correction Hell is the House of Correction which the Wicked are sent to when they dye Let all this prevail with us to hallow and sanctifie Gods Name Quest. What may we do to honour and sanctifie Gods Name Answ. Let us get 1. A sound Knowledge of God 2. A sincere Love to God 1. A sound Knowledge of God Take a view of his superlative Excellencies his Holiness his incomprehensible Goodness The Angels know God better than we therefore they sanctifie his Name and sing Hallelujahs to him and let us labour to know him to be our God Psal. 48.14 This God is our God We may dread God as a Judge but we cannot honour him as a Father till we know he is our God 2. Get a sincere Love to God A Love of Appretiation and a Love of Complacency to delight in him Iohn 21.15 Lord thou knowest I love thee He can never honour his Master who doth not love him The reason Gods Name is no more hallowed is because his name is no more loved So much for the First Petition MATTH vi 10 Thy Kingdom come A Soul truly devoted to God joyns heartily in this Petition Adveniat Regnum tuum Thy Kingdom come In which words this great Truth is implyed that God is a King he who hath a Kingdom can be no less than a King Ps. 47.7 God is King of all the earth And he is a King upon his Throne Psal. 47.8 God sitteth upon the throne of his holiness 1. He hath a Regal Title High and Mighty Isa. 57.15 Thus saith the high and lofty one 2. He hath the Ensigns of Royalty his Sword Deut. 32.41 If I whet my glittering sword He hath his Scepter Heb. 1.8 A scepter of Righteousness is the scepter of thy Kingdom 3. He hath his Crown Royal Rev. 19.12 On his head were many crowns he hath his Iura Regalia his Kingly Prerogatives he hath power to make Lawes to seal Pardons which are the Flowers and Jewels belonging to his Crown Thus the Lord is King And 2. He is a great King Psal. 95.3 A great King above all Gods He is great in and of himself and not like other Kings who are made great by their Subjects That he is so great a King appears 1. By the immenseness of his Being Ier. 23.24 Do not I fill heaven and earth saith the Lord. His center is every where he is no where included yet no where excluded he is so immensly great That the heaven of heavens cannot contain him 1 Kings 8.27 2. His greatness appears by the effects of his Power He made heaven and earth Psal. 124.8 and can unmake it God can with a Breath crumble us to dust with a Word he can unpin the World and break the Axle-Tree of it in pieces He pours contempt upon the mighty Iob 12.21 He cuts off the spirit of Princes Psal. 76.12 He is Lord Paramount who doth whatever he will Psal. 115.2 He weigheth the mountains in scales and the hills in a ballance Isa. 40.12 3. God is a Glorious King Psal. 24.10 Who is this King of Glory the Lord of Hosts he is the King of Glory He hath internal Glory Psal. 93.1 The Lord reigneth he is cloathed with majesty Other Kings have Royal and Sumptuous Apparel to make them appear glorious to the beholders but all their Glory and Magnificence is borrowed but God is cloathed with Majesty his own Glorious Essence is instead of Royal Robes and he hath girded himself with strength Kings have their guard about them to defend their Persons because they are not able to defend themselves but God needs no guard or assistance from others He hath girded himself with strength His own Power is his Life-guard Psal. 89.6 Who in the heaven can be compared unto the Lord who among the Sons of the mighty can be likened unto the Lord God hath a prehiminence above all other Kings for Majesty Rev. 19.16 He hath on his vesture a name written Rex Regum King of Kings He hath the highest Throne the richest Crown the largest Dominions and the longest Possession Psal. 29.10 The Lord sitteth King for ever Though God hath many Heirs yet no Successors He sets up his Throne where no other King doth he rules the Will and Affections his Power binds the Conscience Angels serve him all the Kings of the Earth hold their Crowns and Diadems by immediate tenure from this great King Prov. 8.15 By me Kings reign and to this Lord Iehovah all Kings must give account and from Gods Tribunal there is no appeal VSE I. Br. 1. If God be so great a King and sits King for ever then it is no disparagement for us to serve him Deo servire est regnare It is an Honour to serve a King If the Angels fly swiftly upon the King of Heavens message Dan.
9.21 then well may we look upon it as a favour to be taken into his Royal Service Theodosius thought it a greater Honour to be Gods Servant than to be an Emperour 'T is more Honour to serve God than to have Kings serve us Every Subject of this King is Crowned with Regal Honour Rev. 1.6 Who hath made us Kings Therefore as the Queen of Sheba having seen the Glory of Solomons Kingdom said Happy are these thy servants which stand continually before thee 1 Kings 10.8 so happy are those Saints who stand before the King of Heaven and wait on his Throne Br. 2. If God be such a Glorious King crowned with Wisdom armed with Power bespangled with Riches then it showes us what Prudence it is to have this King to be ours To say as Psal. 5.2 My King and my God 'T is counted great Policy to be on the strongest side if we belong to the King of Heaven we are sure to be on the strongest side The King of Glory can with ease destroy his Adversaries he can pull down their Pride befool their Policy restrain their Malice That stone cut out of the Mountains without hands which smote the Image Dan. 2.34 was an emblem saith Austin of Christs Monarchical Power conquering and triumphing over his enemies If we are on Gods side we are on the strongest side he can with a Word destroy his enemies Psal. 2.5 Then shall he speak to them in his wrath nay he can with a Look destroy them Iob 40.12 Look upon every one that is proud and bring him low It needs cost God no more to confound those who rise up against him than a look a cast of the eye Exod. 14.24 In the morning watch the Lord looked to the host of the Egyptians through the pillar of fire and troubled their host and took off their chariot-wheels What Wisdom is it then to have this King to be ours then we are on the strongest side VSE II of Exhortation Br. 1. If God be so Glorious a King full of Power and Majesty let us trust in him Psal. 9.10 They that know thy name will put their trust in thee Trust him with your Soul you cannot put this Jewel in safer hands and trust him with Church and State Affairs He is King Exod. 15.3 The Lord is a man of war he can make bear his holy Arm in the eyes of all the Nations If means fail he is never at a loss there are no impossibles with him he can make the dry bones live Ezek. 37.10 As a King he can command and as a God he can create Salvation Isa. 65.18 I create Ierusalem a rejoycing Let us trust all our affairs with this great King Either God can remove Mountains or can leap over them Cant. 2.8 Br. 2. If God be so great a King let us fear him Ier. 5.22 Fear ye not me saith the Lord Will ye not tremble at my presence We have enough fear of Men. Fear makes danger appear greater and sin lesser but let us fear the King of Kings who hath power to cast Body and Soul into Hell Luke 12.5 As one wedge drives out another so the fear of God would drive out all base carnal fear Let us fear that God whose Throne is set above all Kings they may be Mighty but he is Almighty Kings have no Power but what God hath given them their Power is limited his is infinite Let us fear this King whose eyes are as lamps of fire Rev. 1.14 The mountains quake at him and the rocks are thrown down by him Nahum 1.6 If he stamps with his foot all the Creatures are presently up in a battalio to fight for him O tremble and fear before this God Fear is Ianitor Animae it is the Door-keeper of the Soul it keeps Sin from entring Gen. 39.9 How can I do this great wickedness and sin against God 3 Br. If God be so Glorious a King he hath jus virae necis He hath the power of Life and Death in his Hand Let all the Potentates of the Earth take heed how they employ their Power against the King of Heaven they employ their power against God who with their Scepter beat down his Truth which is the most Orient Pearl of his Crown who crush and persecute his People which are the Apple of his Eye Zach. 2.8 Who trample upon his Laws and Royal Edicts which he hath set forth Psal. 2.3 What is a King without his Laws Let all that are invested with worldly Power and Grandeur take heed how they oppose the King of Glory The Lord will be too hard for all that come against him Iob 40.9 Hast thou an Arm like God Wilt thou measure Arms with the Almighty Shall a little Child go to fight with an Arch-angel Ezek. 22.14 Can thy Heart endure or can thy Hands be strong in the day that I shall deal with thee Christ will put all his Enemies at last under his Feet Psal. 110.1 All the Multitude of the Wicked who set themselves against God shall be but as so many Clusters of ripe Grapes to be cast into the Wine-press of the wrath of God and to be trodden by him till their blood comes forth The King of Glory will come off Victor at last Men may set up their Standard but God alwaies sets up his Trophies of Victory the Lord hath a golden Scepter and an iron Rod Psal. 2.9 Those who will not bow to the one shall be broken by the other 4. Br. Is God so great a King having all Power in Heaven and Earth in his Hand let us learn Subjection to him Such as have gone on in Sin and by their Impieties hung out a Flag of defiance against the King of Heaven Oh come in quickly and make your Peace submit to God Psal. 2.12 Kiss the Son least he be angry Kiss Christ with a Kiss of Love and a Kiss of Obedience obey the King of Heaven when he speaks to you by his Ministers and Ambassadors 2 Cor. 5.20 when God bids you fly from Sin and espouse Holiness obey him to obey is better then Sacrifice To obey God saith Luther is better then to work Miracles Obey God willingly Isa. 1.19 That is the best obedience that is chearful as that is the sweetest Honey which drops out of the Comb Obey God swiftly Zech. 5.9 I lift up mine eyes and behold two Women and the wind was in their Wings Wings are swift but wind in the wings denotes great swiftness such should our obedience to God be Obey the King of Glory Vse III. Comfort to those who are the Subjects of the King of Heaven God will put forth all his Royal Power for their Succour and Comfort 1. The King of Heaven will plead their Cause Ier. 51.36 I will plead thy Cause and take Vengeance for thee 2. He will protect his People He sets an invisible guard about them Zech. 2.5 I will be a Wall of Fire to her rounâ— about A wall that
Grace is Glory Militant and the Kingdom of Glory is Grace Triumphant There is such an inseparable Connexion between these two Kingdoms Grace and Glory that there is no passing into the one Kingdom but by the other At Athens there were two Temples a Temple of Virtue and a Temple of Honour and there was no going into the Temple of Honour but through the Temple of Vertue So the Kingdom of Grace and Glory are so close joyned together that we cannot go into the Kingdom of Glory but through the Kingdom of Grace Many People aspire after the Kingdom of Glory but never look after Grace but these two which God hath joyned together may not be put asunder The Kingdom of Grace leads to the Kingdom of Glory 1. I begin with the first thing implyed in this Petition Thy Kingdom come It is implyed that we are in the Kingdom of Darkness and we pray that we may be brought out of the Kingdom of Darkness the state of Nature is a Kingdom of Darkness 'T is a Kingdom Sin is said to reign Rom. 6.12 and 't is a Kingdom of Darkness It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power of darkness Col. 1.13 Man before the Fall was illuminated with perfect knowledge but this light is now eclipsed and he is fallen into the Kingdom of Darkness Quest. How many wayes is a Natural Man in the Kingdom of darkness Answ. 1. He is under the darkness of Ignorance Eph. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having the understanding darkened Ignorance is a black vail drawn over the Mind Men by Nature may have a deep reach in the things of the World but ignorant in the things of God Nahash the Ammonite would make a Covenant with Israel to thrust out their right eyes 1 Sam. 11.2 since the Fall our left eye remains a deep insight into Worldly matters but our right eye is thrust out we have no saving knowledge of God Something we know by Nature but nothing as we ought to know 1 Cor. 8.2 Ignorance draws the curtains round about the Soul 1 Cor. 2.14 2. A Natural Man is under the darkness of Pollution Hence sinful actions are called works of darkness Rom. 13.12 Pride and Lust darken the Glory of the Soul A sinners heart is a dark conclave it looks blacker than Hell 3. A Natural Man is under the darkness of Misery he is exposed to Divine Vengeance and the sadness of this darkness is that Men are not sensible of it they are blind yet they think they see The darkness of Egypt was such thick darkness as might be felt Exod. 10.21 Men are by Nature in thick darkness but here is the misery the darkness cannot be felt they will not believe they are in the dark till they are past recovery VSE I. See what the state of Nature is it is a kingdom of darkness and it is a bewitching darkness Iohn 3.19 Men loved darkness rather than light As the Athlantes in Aethiopia curse the Sun Such as are still in the kingdom of darkness tremble to think of this condition this darkness of sin leads to the chains of darkness Iude 6. what comfort can such take in earthly things The Aegyptians might have Food Gold Silver but they could take but little comfort in them while they were in such darkness as might be felt so the Natural Man may have Riches and Friends to delight in yet he is in the kingdom of darkness and how dead are all these comforts Thou who art in the kingdom of darkness knowest not whither thou goest As the Oxe is driven to the shambles but he knowes not whither he goes so the Devil is driving thee before him to Hell but thou knowest not whither thou goest Shouldst thou dye in thy Natural estate while thou art in the kingdom of darkness blackness of darkness is reserved for thee Iude 13. To whom is reserved blackness of darkness for ever VSE II. Let us pray that God will bring us out of this kingdom of darkness Gods Kingdom of Grace cannot come into our hearts till first we are brought out of the kingdom of darkness Col. 1.13 Why should not we strive to get out of this kingdom of darkness Who would desire to stay in a dark dungeon O fear the chains of darkness Iude 6. these chains are Gods Power binding Men as in chains under wrath for ever O pray that God will deliver us out of the Kingdom of darkness 1. Be sensible of thy dark damned estate that thou hast not one spark of fire to give thee light 2. Go to Christ to enlighten thee Eph. 5.14 Christ shall give thee light He will not only bring thy light to thee but open the eyes to see it That is the first thing implyed Thy Kingdom come we pray that we may be brought out of the Kingdom of Darkness 2. The second thing implyed in Thy Kingdom come we do implicity pray against the Devils Kingdom we pray that Satans Kingdom may be demolished in the World Satans Kingdom stands in opposition to Christs Kingdom and while we pray Thy Kingdom come we pray against Satans Kingdom Satan hath a Kingdom he got his Kingdom by Conquest he conquered Mankind in Paradise He hath his Throne Rev. 2.13 Thou dwellest where Satans throne is and his Throne is set up in the hearts of Men he doth not care for their Purses but their Hearts Eph. 2.2 Satan is served upon the knee Rev. 13.4 They worshipped the dragon that is the Devil Satans Empire is very large the most Kingdoms in the World pay Tribute to him Satans Kingdom hath two qualifications or characters 1. It is Regnum Nequitiae a Kingdom of Impiety 2. Regnum Servitutis a Kingdom of Slavery 1. The Kingdom of Satan is a Kingdom of Impiety Nothing but Sin goes up in his Kingdom Murder and Heresie Lust and Treachery Oppression and Division are the constant trade driven in Satans Kingdom Satan is called the unclean Spirit Luke 11.24 what else is propagated in his Kingdom but a mystery of iniquity 2. Satans Kingdom is a Kingdom of Slavery Satan makes all his Subjects slaves Peccati reus dura Daemonis tyrannide tenetur Muis. Satan is an Usurper and a Tyrant he is a worse Tyrant than any other 1. Other Tyrants do but rule over the Body but Satans Kingdom rules over the Soul Satan rides some Men as we do Horses 2. Other Tyrants have some pity on their Slaves though they make them work in the Gallies yet they give them meat and let them have their hours for rest but Satan is a mercyless Tyrant he gives his Slaves poyson in stead of meat he gives them hurtful lusts to feed on 1 Tim. 6.9 Nor will he let his Slaves have any rest he tires them out in doing his drudgery Ier. 9.5 They weary themselves to commit iniquity When the Devil had entred into Iudas he sends him to the High Priests and from thence to the Garden and never let him rest till he
had betrayed Christ and hanged himself Thus Satan is the worst Tyrant when Men have served him to their utmost strength he will welcome them to Hell with Fire and Brimstone VSE Let us pray that Satans Kingdom set up in the World may be thrown down 'T is sad to think that though the Devils Kingdom be so bad yet that it should have so many to support it Satan hath more to stand up for his Kingdom than Christ hath for his What a large harvest of Souls hath Satan and God only a few gleanings The Pope and the Turk give their power to Satan If in Gods visible Church the Devil hath so many Loyal Subjects that serve him with their Lives and Souls then how do his Subjects swarm in places of Idolatry and Paganism where there is none to oppose him but all vote on the Devils side Men are willingly slaves to Satan they will fight and dye for him therefore Satan is not only called the Prince of this world Iohn 14.30 but the God of this world 2 Cor. 4.4 to show what power Satan hath over Mens Souls O let us pray that God will break the Scepter of the Devils Kingdom that Michael may destroy the Dragon that by the help of a Religious Magistracy and Ministry the Hellish Kingdom of the Prince of Darkness may be beaten down Satans Kingdom must be thrown down before Christs Kingdom can flourish in its Power and Majesty 2. When we pray Thy Kingdom come here is something positively intended 1. We pray that the Kingdom of Grace may be set up in our hearts and encreased 2. That the Kingdom of Glory may hasten and that we may in Gods due time be translated into it I begin with the First The Kingdom of Grace When we pray Thy Kingdom come we pray 1. That the Kingdom of Grace may come into our hearts This is Regnum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods lesser Kingdom Rom. 14.17 The Kingdom of God is righteousness Luke 17.21 The kingdom of God is within you Quest. 1. Why is Grace called a Kingdom Answ. Because where Grace comes there is a Kingly Government set up in the Soul Grace rules the Will and Affections and brings the whole Man in subjection to Christ. Grace doth king it in the Soul it swayes the Scepter it subdues mutinous Lusts and keeps the Soul in a Spiritual Decorum Quest. 2. Why is there such need that we should pray that this Kingdom of Grace come into our hearts Resp. 1. Because till the Kingdom of Grace come we have no right to the Covenant of Grace The Covenant of Grace is sweetned with Love bespangled with Promises the Covenant of Grace is our Magna Charta by vertue of which God passeth himself over to us to be our God But who are Heirs of the Covenant of Grace only such as have the kingdom of Grace in their hearts Ezek. 36.26 A new heart will I give you and a new spirit will I put within you there is the kingdom of Grace set up in the Soul then it followes ver 28. I will be your God The Covenant of Grace is to an ungracious Person a sealed Fountain it is kept as Paradise with a Flaming Sword that the Sinner may not touch it without Grace you have no more right to it than a Farmer to the City Charter 2. Unless the Kingdom of Grace be set up in our hearts our purest Offerings are defiled they may be good as to the matter but not as to the manner they want that which should meliorate and sweeten them under the Law If a Man who was unclean by a dead body did carry a piece of holy flesh in his skirt the holy flesh could not cleanse him but he polluted that Hag. 2.12 Till the kingdom of Grace be in our hearts Ordinances do not purifie us but we pollute them the Prayer of an ungracious person becomes sin Prov. 15.8 In what a sad condition is a Man before Gods kingdom of Grace be set up in his heart whether he comes or comes not to the Ordinance he sins If he doth not come to the Ordinance he is a contemner of it if he doth come he is a polluter of it A Sinners works are opera mortua dead works Heb. 1.6 and those works which are dead cannot please God a dead Flower hath no sweetness 3. We had need pray that the kingdom of Grace may come because till this kingdom come into our hearts we are loathsome in Gods eyes Zech. 11.8 My soul loathed them Quanta est faeditas vitiosae mentis Tully An heart void of Grace looks blacker than Hell Sin transforms one into a Devil Iohn 6.70 Have not I chosen twelve and one of you is a devil Envy is the Devils eye hypocrisie is his cloven-foot thus it is before the kingdom of Grace come So deformed is a Graceless person that when once he sees his own filth and leprosie the first thing he doth is to loath himself Ezek. 20.43 Ye shall loath your selves in your own sight for all your evils I have read of a Woman who alwayes used flattering glasses by chance seeing her Face in a true glass in insaniam delapsa est she ran mad Such as now dress themselves by the flattering glass of presumption when once God gives them a sight of their filthiness they will abhor themselves Ye shall loath your selves in your own sight for all your evils 4. Before the kingdom of Grace comes into us we are Spiritually illegitimate of the Bastard brood of the Old Serpent Iohn 8.44 To be illegitimate is the greatest infamy Deut. 23.2 A bastard shall not enter into the congregation of the Lord to the tenth generation He was to be kept out of the holy Assemblies of Israel as an infamous Creature A Bastard by the Law cannot inherit before the kingdom of Grace come into the heart a person is to God as one illegitimate and so continuing he cannot enter into the Congregation of Heaven 5. Before the kingdom of Grace be set up in Mens hearts the kingdom of Satan is set up in them They are said to be under the power of Satan Acts 26.18 Satan commands the Will though he cannot force the Will he can by his subtle temptations draw it The Devil is said to take men captive at his will 2 Tim. 2.26 the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to take them alive as the Fowler doth the bird in the snare The sinners heart is the Devils Mansion-house Matth. 12.44 I will go to my house It is officina Diaboli Satans shop where he works Eph. 2.2 The prince of the air now worketh in the children of disobedience The members of the Body are the tools which Satan works with Satan possesseth Men. In Christs time many had their Bodies possessed but it is far worse to have their Souls possessed One is possessed with an unclean Devil another with a revengeful Devil No wonder the Ship goes full sail when the
Wind blowes no wonder Men go full sail in sin when the Devil the Prince of the Air blowes them Thus it is till the kingdom of Grace come Men are under the power of Satan who like Draco writes all his Lawes in blood 6. Till the kingdom of Grace comes a Man lyes exposed to the Wrath of God And who knowes the power of his anger Psal. 90.11 If when but a spark of Gods Wrath flyes into a Mans Conscience in this Life it is so terrible what then will it be when God stirs up all his anger So unconceivable torturing is Gods Wrath that the wicked call to the rocks and mountains to fall on them and hide them from it Rev. 6. 1st The Hellish torments are compared to a fiery lake Rev. 20.15 other fire is but painted in comparison of this And this lake of fire burns for ever Mark 9.44 Gods breath kindles this fire Isa. 30.33 and where shall we find engines or buckets to quench it Time will not finish it tears will not quench it To this fiery Lake are Men exposed till the kingdom of Grace be set up in them 7. Till the kingdom of Grace come Men cannot dye with comfort only he who takes Christ in the armes of his Faith can look Death in the face with joy But it is sad to have the king of Terrors in the Body and not the kingdom of Grace in the Soul 'T is a wonder every Graceless person doth not dye distracted What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus Hell followes Death Rev. 6.8 Behold a pale horse and his name that sat on him was death and hell followed him Thus you see what need we have to pray that the kingdom of Grace may come He that dyes without Grace I may say as Christ Matth. 26.24 It had been good for that-man he had not been born Few do believe the necessity of having the kingdom of Grace set up in their hearts as appears by this because they are so well content to live without it Doth that Man believe the necessity of a Pardon that is content to be without it Most People if they may have Trading and may sit quietly under their Vines and Fig-trees they are in their kingdom though they have not the kingdom of God within them If the Candle of Prosperity shine upon their head they care not whether the Grace of God shine in their hearts Do these Men believe the necessity of Grace Were they convinced how needful it were to have the kingdom of God within them they would cry out as the Jaylor Acts 16.30 What shall I do to be saved Quest. 3. How may we know that the Kingdom of Grace is set up in our hearts Answ. It concerns us to examine this our Salvation depends upon it and we had need be curious in the search because there is something looks like Grace which is not Gal. 6.3 If a man think himself to be something when he is nothing he deceives himself Many think they have the kingdom of Grace come into their heart and it is only a Chimera a golden dream Quam multi cum vana spe descendunt ad inferos Aug. Zeuxis did paint grapes so lively that he deceived the living birds There are many Deceits about Grace Deceit 1. Men think they have the kingdom of Grace in their hearts because they have the means of Grace they live where the silver trumpet of the Gospel sounds they are lift up to Heaven with Ordinances Iudg. 17.13 I have a Levite to my priest sure I shall go to Heaven The Iewes cryed Ier. 7.4 The temple of the Lord The temple of the Lord we are apt to glory in this the Oracles of God are committed to us we have Word and Sacrament Alas this is a fallacy we may have the means of Grace yet the kingdom of Grace may not be set up in our hearts we may have the kingdom of God come nigh us Luke 11.20 but not into us the sound of the Word in our ears and not the savour of it in our hearts Many of the Iewes who had Christ for their Preacher were never the better Hot clothes will not put warmth into a dead Man Thou may'st have hot clothes warm and lively Preaching yet be Spiritually dead Mat. 8.12 The children of the kingdom shall be cast out Deceit 2. Men think they have the kingdom of Grace set up in their hearts because they have some common works of the Spirit 1. They have great enlightnings of mind profound knowledge and almost speak like Angels drop'd from Heaven but the Apostle supposeth a case that after Men have been enlightened they may fall away Heb. 6. Quest. But wherein doth this illumination come short Answ. The illumination of Hypocrites is not vertual it doth not leave an impression of Holiness behind 't is like weak Physick that will not work The mind is enlightned but the heart is not renewed A Christian is all head but no feet he doth not walk in the wayes of God 2. Men have had convictions and stirrings of Conscience for sin they have seen the evil of their wayes therefore now they hope the Kingdom of Grace is come but I say convictions though they are a step towards Grace yet they are not Grace Had not Pharaoh and Iudas convictions Exod. 10.16 Quest. What makes convictions prove abortive wherein is the defect Answ. 1. They are not deep enough A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered Matth. 13.5 These convictions are like blossoms blown off before they come to maturity 2. These convictions are involuntary the Sinner doth what he can to stifle these convictions he drowns them in Wine and Mirth he labours to get rid of them as the Deer when it is shot runs and shakes out the arrow so doth he the arrow of conviction Or as the Prisoner that files off his fetters and breaks loose so a Man breaks loose from his convictions His corruptions are stronger than convictions 3. Men have had some kind of humiliation and have shed tears for their sins therefore now they hope the Kingdom of Grace is come into their hearts But this is no infallible sign of Grace Saul wept Ahab humbled himself Quest. Why is not humiliation Grace Wherein doth it come short Answ. 1. Tears in the wicked do not spring from love to God but are forced by affliction Gen. 4.13 as water that drops from the Still is forced by the fire The tears of Sinners are forced by Gods fiery Judgments 2. They are deceitful tears lachrymae mentiri doctae Men weep yet go on in sin they do not drown their sins in their tears 4. Men have begun some reformation therefore sure now the Kingdom of Grace is come But there may be deceit in this 1. A Man may leave his Oaths and Drunkenness yet â—â—ill be in love with Sin he may leave Sin
the Bible Object 5. Where the Kingdom of Grace comes it softens the heart but I find my heart frozen and congealed into hardness I can hardly squeeze out one tear Do Flowers grow on a Rock can there be any Grace in such a rocky heart Answ. 1. There may be grief where there are no tears The best sorrow is rational In your judgment you esteem sin the most hyperbolical evil you have a disgust and displacency against sin this is a rational sorrow and such as God will accept 2. A Christian may have some hardness in his heart yet not have an hard heart subjectum a praestantiori parte A field may have Tares in it yet we call it a field of Wheat in the best heart is a mixture of hardness yet because there is some softness and melting God looks upon it as a soft heart therefore Christian dispute not against thy self if thou canst find but one thing that the frame and temper of thy Soul be holy art thou still breathing after God delighting in him is the complexion of thy Soul Heavenly Canst thou say as David Psal. 139.17 When I awake I am still with thee As Colours laid in Oyl or a Statue carved in Gold abide so doth an holy complexion the Soul is still pointing towards God If it be thus with thee assure thy self the Kingdom of Grace is come into thy Soul be not unkind to God to deny any work of his Spirit which he hath wrought in thee VSE I. Of Exhortation Labour to find that this Kingdom of Grace is set up in your hearts while others aspire after Earthly Kingdoms labour to have the Kingdom of God within you Luke 17.21 The Kingdom of Grace must come into us before we can go into the Kingdom of Glory Motives 1. Motive This Kingdom of God within us is our Spiritual Beauty the Kingdom of Grace adorns a person and sets him off in the eyes of God and Angels This makes the Kings daughter all glorious 〈◊〉 Psal. 45.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Grace sheds a glory and lustre upon 〈◊〉 Soul As the Diamond to the Ring so is Grace to the Soul An heart beautified with Grace hath the King of Heavens picture hung in it 2. Motive The Kingdom of Grace set up in the heart is our Spiritual Defence Grace is called the armour of light Rom. 13.12 It is light for beauty and armour for defence He who hath the Kingdom of Grace within him is strengthened with all might according to Gods glorious power Col. 1.11 he hath the shield of Faith the helmet of Hope the breast-plate of Righteousness This armour can never be shot through it fortifies a Christian against the assaults of Temptation and the terrours of Hell 3. Motive The Kingdom of Grace set up in the heart brings Peace with it Rom. 14.17 The kingdom of God is righteousness and peace There is a secret Peace breeds out of Holiness Peace is the best Blessing of a Kingdom Pax una triumphis innumeris melior The Kingdom of Grace is a Kingdom of Peace Grace is the root Peace is the flower grows out of it it is Pax in procella such Peace that no worldly affliction can shake The doors of Solomons Temple were made of Olive-tree carved with open flowers 1 Kings 6.32 in a gracious heart is the olive of Peace and the open flowers of Joy 4. Motive The Kingdom of Grace enricheth the Soul A Kingdom hath its riches A Believer is said to be rich in faith Iam. 2.5 how rich is he who hath God for his God who is heir to all the Promises Heb. 6.17 A Man may be rich in Bills and Bonds a Believer though he may say as Peter Silver and gold have I none Acts 3.6 yet he is rich in Bills and Bonds he is Heir to all Gods Promises and to be Heir to the Promise is better than to be Heir to the Crown 5. Motive When the Kingdom of Grace comes it doth fix and establish the heart Psal. 57.7 O God my heart is fixed Before the Kingdom of Grace comes the heart is very unfixed and unsettled like a Ship without a ballast like Quick-silver that cannot be made to fix but when the Kingdom of Grace comes it doth stabilire animum it fixeth the heart upon God and when the heart is fixed it rests quiet as in its center 6. Motive This Kingdom of Grace is distinguishing it is a sure pledge of Gods love God may give Kingdoms in anger but where ever the Kingdom of Grace is set up it is in love God cannot give Grace in anger The Crown alwayes goes with this Kingdom let us therefore be ambitious of this Kingdom of Grace Quest. How shall we do to obtain this Kingdom Answ. 1. In General Take pains for it We cannot have the World without labour and do we think to have Grace If thou seekest her as silver Prov. 2.3 A Man may as well expect a crop without sowing as Grace without labour We must not think to have Grace as Israel had Manna they did not plough or sow but it was rained down from Heaven upon them no we must operam dare take pains for Grace Our Salvation cost Christ blood it will cost us sweat 2. Let us go to God to set up this Kingdom of Grace in our hearts God is called the God of all grace 1 Pet. 5.10 Say Lord I want this Kingdom of Grace I want an humble believing heart O enrich me with Grace let thy Kingdom come and be importunate suitors As Achsah said to her Father Caleb Iosh. 15.19 Thou hast given me a south-land give me also springs of water So Lord thou hast given me enough of the World here is a South-land but Lord give me the upper springs of Grace let thy Kingdom come What is the Venison thou hast given me without the Blessing When we are importunate with God and will take no denyal then he will set up his Kingdom within us 3. Keep close to the Word preached the Word preached is virga virtutis the rod of Gods strength it is the great engine God useth for the setting up the Kingdom of Grace in the heart Rom. 10.17 Faith comes by hearing Though God could work Grace immediately by his Spirit or by the ministry of Angels from Heaven yet he chooseth to work by the Word preached this is the usual means by which he sets up the Kingdom of Grace in the heart and the reason is because he hath put his divine sanction upon it he hath appointed it for the means of working Grace and he will honour his own Ordinance 1 Cor. 1.21 What reason could be given why the Waters of Damascus should not have as soveraign vertue to heal Naamans Leprosie as the Waters of Iordan only this because God did appoint and sanctifie the Waters of Iordan to heal and not the other Therefore let us keep to the Word preached because the power of God goes along with it VSE
to affright Fire to burn a Lake of Sulphur to choke Chains to bind the Worm to gnaw 2. The Torments of Hell will sieze upon every part both of Body and Soul the Eyes shall be tortured with the sight of Devils the Tongue that hath swore so many Oaths shall be tortured Luke 16.24 Send Lazarus that he may dip the tip of his finger in water and cool my tongue The Memory shall be tormented to remember what Mercies have been abused what seasons of Grace neglected the Conscience shall be tormented with self-accusations 3. In the pains of Hell there is no mitigation no mixture of Mercy In this Life God in Anger remembers Mercy Hab. 3.2 but in Hell there is no alleviation or lessening of the pains As in the Sacrifice of Jealousie Numb 5.15 God would have no Oyl or Frankincense put to it so in Hell there is no Oyl of Mercy to lenifie the sufferings of the Damned no Incense of Prayer to appease Gods Wrath. 4. In the pains of Hell there is no intermission The Poets feign of Endymion that he got leave of Iupiter alwayes to sleep What would the damned in Hell give for one hours sleep Rev. 14.11 They rest not day nor night they are perpetually upon the rack 5. In the pains of Hell there is no expiration they must alwayes lye scorching in flames of Wrath Rev. 14.11 The smoke of their torment ascendeth up for ever but in the Heavenly Kingdom the Elect shall be freed from all infernal torments Jesus hath delivered us from the Wrath to come A Prison is not made for the Kings Children Christ drank that bitter cup of Gods Wrath that the Saints might never drink it 2. In the Kingdom of Heaven there is a Glorious Fruition of all Good Had I as many Tongues as Hairs on my Head I could not fully describe this I may say as Iudg. 18.9 10. Heaven is called The excellent Glory 2 Pet. 1.17 I may as well span the Firmament or drain the Ocean as set forth the Glory of this Kingdom Caelum non habet Hyperbolem The Kingdom of Heaven is beyond all Hyperbole Were the Sun ten thousand times brighter than it is it could not parallel the lustre of this Kingdom Apelles Pensil would blot Angels Tongues would lessen it I can but give you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dark shadow of it expect not to see it in all its orient colours till you are mounted above the Stars But let us not stand afar off as Moses to behold this Canaan but enter into it and taste the honey Concerning the Fruitions and Priviledges of the Heavenly Kingdom 1. We shall have an immediate Communion with God himself who is the inexhausted Sea of all Happiness This Divines call The Beatifical Vision The Psalmist did triumph in that enjoyment he had of God in this Life Psal. 73.25 Whom have I in Heaven but thee If God enjoyed by Faith doth give so much Comfort to the Soul how much more when he is enjoyed by immediate Vision Here we see God but darkly through the glass of Ordinances but in the Kingdom of Heaven we shall see him face to face 1 Cor. 13.12 we shall have an intellectual sight of God i. e. we shall see him with the eyes of our mind we shall know God as much as the Angels in Heaven do Matth. 18.10 1 Cor. 13.12 We shall know as we are known We shall have a full knowledge of God though not know him fully as a Vessel in the Sea is full of the Sea though it holds not all the Sea To see and enjoy God will be most delicious in God are beams of Majesty and bowels of Mercy God hath all Excellencies concentred in him bonum in quo omnia bona If one Flower should have the sweetness of all Flowers how sweet would that Flower be All the beauty and sweetness which lyes scattered in the Creature is infinitely to be found in God therefore to see and enjoy him will ravish the Soul with delight We shall so see God as to love him and be made sensible of his Love and when we shall have this sweet Communion with God then God shall be all in all 1 Cor. 15.28 Light to the eye Manna to the taste Musick to the ear 2. We shall in the Kingdom of Heaven with these eyes see the Glorified Body of Jesus Christ. This our Saviour makes a great part of the Glory of Heaven to view the Glory of his Humane Nature Iohn 17.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may behold my glory When Christ was transfigured upon Earth it is said That his face did shine as the sun and his rayment was white as the light Matth. 17.2 If the Glory of his Transfiguration was so great what will the Glory of his Exaltation be Much of the Glory of God shines in Christ by vertue of the Hypostatical Union Col. 2.9 In whom dwells the fulness of the Godhead bodily Through Christs Humanity as through a bright mirrour we may see some beams of the Divine Majesty shine forth put a back of Steel to a Glass and you may see a Face in it Christs Humane Nature is as a back of Steel put to the Divine Nature through this we may see God and then our Capacities shall be enlarged to a wonderful degree to receive this glorious object and we shall not only see Gods Glory but some of his Glory shall be put upon us non tantum aderit Gloria sed inerit Bern. A Beggar may behold the Glory of a King and not be the happier but Christs Glory shall be ours We shall be like him 1 Iohn 3.2 we shall shine by his beams 3. We shall in the Kingdom of Heaven enjoy the society of innumerable company of Angels Heb. 12.22 Quest. But is there not enough in God to fill the Soul with delight Can the sight of Angels add to the Souls happiness What need is there of the light of Torches when the Sun shines Answ. Besides the Divine Essence the sight of Angels is desirable much of Gods curious workmanship shines in the Angels the Angels are beautiful glorious Creatures and as the several strings in a Lute make the harmony sweeter and the several Stars make the Firmament brighter so the society with Angels will make the delight of Heaven the greater and we shall not only see the Angels with the glorified eye of our understanding but converse with them 4. We shall in the Kingdom of Heaven have sweet society with Glorified Saints then the Communion of Saints will be illustrious O what a blessed time will it be when those who have prayed wept suffered together shall rejoyce together we shall see the Saints in their white Linnen of Purity and see them as so many Crowned Kings in beholding the Saints Glorified we shall behold an Heaven full of Suns Some move the Question whether we shall know one another in Heaven Surely our knowledge shall not be diminished but
increased It is the Judgment of Luther and Anselm and many other Divines that we shall know one another yea the Saints of all Ages whose Faces we never saw and when we shall see the Saints in Glory without their spots viz. their infirmities Pride and Passion this will be a glorious sight We see how Peter was transported when he saw but two Prophets in the Transfiguration Matth. 17.3 but what a blessed sight will it be when we shall see such a Glorious Company of Prophets and Martyrs and Holy Men of God How sweet will the Musick be when they shall all sing together in consort in the Heavenly Quire And tho' in this great Assembly of Saints and Angels one Star may differ from another in Glory yet no such weed as Envy shall ever grow in the Paradise of God then there shall be perfect Love which as it casts out Fear so also Envy though one Vessel of Glory may hold more than another yet every Vessel shall be full 5. In the Kingdom of Heaven there shall be incomprehensible Joy Aristotle saith Ioy proceeds from Vnion When the Saints Union with Christ is perfected in Heaven then their Joy shall be full all the birds of the Heavenly Paradise sing for Joy What Joy when the Saints shall see the great gulph shut and know that they are passed from Death to Life what Joy when they are as holy as they would be and as God would have them to be what Joy to hear the Musick of Angels to see the golden banner of Christs Love displayed over the Soul to be drinking that Water of Life which is quintessential and is sweeter than all Nectar and Ambrosia what Joy when the Saints shall see Christ clothed in their Flesh sitting in Glory above the Angels then they shall enter into the joy of their Lord Matth. 25.21 Here Joy enters into the Saints in Heaven they enter into joy O thou Saint of God who now hangest thy harp upon the Willows and minglest thy drink with weeping in the Kingdom of Heaven thy Water shall be turned into Wine you shall have so much felicity that your Souls cannot wish for more The Sea is not so full of Water as the Heart of a Glorified Saint is of Joy there can be no more Sorrow in Heaven than there is Joy in Hell 6. In Heaven there is honour and dignity put upon the Saints A Kingdom imports honour All that come into Heaven are Kings they have 1. a Crown Rev. 2.10 dabo tibi the Crown of Life Corona est insigne regiae potestatis This Crown is not lined with Thorns but hung with Jewels it is a never-fading Crown 1 Pet. 5.4 2. The Saints in Heaven have their Robes they exchange their Sackcloth for white Robes Rev. 7.9 I beheld a great multitude which no man could number clothed in white robes Robes signifie their Glory White their Sanctity And 3. They sit with Christ upon the Throne Rev. 3.21 We read 1 Kings 6.33 the doors of the Holy of Holies were made of Palm-trees and open Flowers covered with Gold an emblem of that victory and that garland of Glory which the Saints shall wear in the Kingdom of Heaven When all the Titles and Ensigns of Worldly honour shall lye in the dust the Mace the Silver Star the Garter then shall the Saints honour remain 7. We shall in the Kingdom of Heaven have a blessed Rest. Rest is the end of motion Heaven is Centrum quietativum animae the blessed Centre where the Soul doth acquiesce and rest In this Life we are subject to unquiet motions and fluctuations 2 Cor. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are troubled on every side like a Ship on the Sea having the waves beating on both sides but in the Kingdom of Heaven there is Rest Heb. 4.9 How welcome is Rest to a weary Traveller When Death cuts asunder the string of the Body the Soul as a Dove flyes away and is at Rest. This Rest is when the Saints shall lye on Christs bosom that hive of sweetness that bed of perfume 8. The Saints shall in the Kingdom of Heaven have their Bodies richly bespangled with Glory they shall be full of Clarity and Brightness as Moses Face shined that Israel were not able to behold the Glory Exod. 34 30. The Bodies of the Saints shall shine seven times brighter than the Sun saith Chrysostome they shall have such a resplendency of Beauty on them that the Angels shall fall in love with them and no wonder for they shall be made like Christs glorious body Phil. 3.21 The Bodies of Saints glorified need no Jewels when they shall shine like Christs Body 9. In the Heavenly Kingdom is Eternity 't is an eternal fruition they shall never be put out of the Throne Rev. 22.5 They shall reign for ever and ever It is called the everlasting kingdom 2 Pet. 1.11 and an eternal weight of Glory 2 Cor. 4.17 The Flowers of Paradise of which the Saints Garland is made never wither If there could be a cessation of Heavens Glory or the Saints had but the least fear or suspicion of losing their Felicity it would infinitely abate and cool their Joy but their Kingdom is for ever the Rivers of Paradise cannot be dryed up Psal. 16.11 At thy right hand are pleasures for evermore The Kingdom of Heaven was typified by the Temple which was built with Stone covered with Cedar over-laid with Gold to show the fixed permanent state of Glory that Kingdom abides for ever Well may we pray Thy Kingdom come Having spoken of the Kingdom of Grace and how we may know that Kingdom is set up in our Hearts I am next speaking of the Kingdom of Glory or Heaven 1. What is meant by the Kingdom of Heaven 2. What are the Properties of this Kingdom 3. Wherein this Heavenly Kingdom excels all the Kingdoms upon Earth 4. When this Kingdom shall be bestowed 5. Wherein appears the Certainty and Infallibility of it 6. VVhy we should pray for the coming of this Kingdom 1. Quest. What is meant by the Kingdom of Heaven Resp. 1. It imports a blessed freedom from all evil 2. It implies a glorious fruition of all good 1. Immediate communion with God who is the inexhausted Sea of all Happiness 2. A visible beholding the glorified Body of Jesus Christ. 3. A glorious Vision of Saints and Angels 4. Dignity and Honour the Crown and white Robes 5. A blessed Rest. Quest. 2. What are the Properties or Qualifications of the Kingdom of Heaven Resp. 1. The Glory of this Kingdom is solid and substantial the Hebrew word for Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a VVeight to show how solid and weighty the Glory of the Caelestial Kingdom is The Glory of the worldly Kingdom is Aery and imaginary like a blazing Comet or Fancy Act. 25.23 Agrippa and Bernice came with a great Pomp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great Fancy Iob. 26.7 The Earth hangs like a Ball in the Air
we find an un-interrupted Peace upon Earth Either home-bred Divisions or Forreign Invasions 2 Chron. 15.5 There was no Peace to him that went out or to him that came in But the kingdom of Heaven is a kingdom of Peace there are no Enemiest o conflict with all Christs Enemies shall be under his Feet Psal. 110.1 The Gates of that kingdom alwaies stand open Rev. 21.25 The Gates shall not be shut at all to show that there 's no fear of an assault of an Enemy the Saints when they dye are said to enter into Peace Isa. 57.2 There 's no beating of Drums or roaring of Canons but the Voice of Harpers harping in token of Peace Rev. 14.2 In Heaven Righteousness and Peace kiss each other 6. The Kingdom of Heaven excels in Magnitude 't is of vast Dimensions though the Gate of the kingdom be strait we must pass into it through the strait Gate of Mortification yet when once we are in it is very large though there be an innumerable Company of Saints and Angels yet there is room enough for them The kingdom of Heaven may be called by the Name of that Well Gen. 26.22 Iacob called the Name of it Rehoboth for he said now the Lord hath made room for us Thou who art now confin'd to a small Cottage when thou comest into the Caelestial kingdom thou shalt not be straitened for room As every Star hath a large Orb to move in so it shall be with the Saints when they shall shine as Stars in the kingdom of Heaven 7. The Kingdom of Heaven excels in Unity all the Inhabitants agree together in Love Love will be the Perfume and Musick of Heaven as Love to God will be intense so to the Saints Perfect Love as it casts out Fear so it casts out Envy and Discord Those Christians who could not live quietly together on Earth which was the Blemish of their Profession yet in the kingdom of Heaven the fire of Strife shall cease there shall be no vilifying or censuring one another or raking into one anothers sores but all shall be tied together with the Heart-strings of Love there Luther and Suinglius are agreed Satan cannot put in his Cloven Foot there to make Divisions there shall be perfect Harmony and Concord and not one jarring String in the Saints Musick It were worth dying to be in that kingdom 8. This kingdom exceeds all Earthly in Joy and Pleasure therefore it is called Paradise 2 Cor. 12 4. for delight There are all things to cause Pleasure there is the Water of Life pure as Christal there 's the Honey-comb of Gods Love dropping 'T is called entring into the Ioy of our Lord Mat. 25.23 There are two things cause Joy 1. Separation from Sin Sin creates Sorrow but when this Viper of Sin shall be shaken off then Joy follows there can be no more sorrow in Heaven then there is Joy in Hell 2. Perfect Union with Christ Joy as Aristotle saith flows from Union with the Object When our Union with Christ shall be perfect then our Joy shall be full If the Joy of Faith be so great 1 Pet 1.8 then what will the Joy of Sight be Ioseph gave his Brethren Provision for the way but the full Sacks of Corn were kept till they came at their Fathers House God gives the Saints a Tast of Joy here but the full Sacks are kept till they come to Heaven not only the Organical Parts the outward Sences the Eye Ear Tast shall be filled with Joy But the Heart of a Glorified Saint shall be filled with Joy the Understanding Will and Affections are such a Triangle as none can fill but the Trinity There must needs be infinite Joy where nothing is seen but Beauty nothing is tasted but Love 9. This kingdom of Heaven excels all Earthly in self-perfection Other kingdoms are defective they have not all Provision within themselves but are fain to trafick abroad to supply their wants at home King Solomon did send to Ophir for Gold 2 Chron. 8.18 But there is no defect in the kingdom of Heaven it hath all Commodities of its own growth Rev 21.7 there is the Pearl of Price the Morning Star the Mountains of Spices the Bed of Love there are those sacred Rarities wherewith God and Angels are delighted 10. This kingdom of Heaven excels all other in Honour and Nobility it doth not only equal them in the Ensigns of Royalty the Throne and white Robes but it doth far transcend them Other Kings are of the Blood-Royal but they in this Heavenly kingdom are born of God Other Kings converse with Nobles the Saints Glorified are Fellow Commoners with Angels they have a more Noble Crown 't is made of the Flowers of Paradise and is a Crown that fadeth not away 1 Pet. 5.4 they sit on a better Throne King Solomon 1 Kings 10.18 sat on a Throne of Ivory overlaid with Gold but the Saints are in Heaven higher advanced they sit with Christ upon his Throne Rev. 3.21 they shall judge the Princes and great Ones of the Earth 1 Cor. 6.2 This honour have all the Saints Glorified 11. This kingdom of Heaven excels all others in healthfulness Death is a Worm that is ever feeding at the Root of our Gourd kingdoms are oft Hospitals of sick persons But the kingdom of Heaven is a most healthful Climate Phisicians there are out of date no Distemper there no passing Bell or Bill of Mortality Luke 20.36 neither can they dye any more in the Heavenly Climate are no ill Vapours to breed Diseases but a sweet aromatical Smell coming from Christ all his Garments smell of Myrrh Aloes and Cassia 12. This kingdom of Heaven excels in Duration it abides for ever Suppose Earthly kingdoms to be more glorious then they are their Foundations of Gold their Walls of Pearl their Windows of Saphyre yet they are corruptible and fading Hos. 1.4 I will cause the Kingdom to cease Troy and Athens now lie buried in their Ruines jam Seges est ubi Troja fuit Mortality is the Disgrace of all Earthly kingdoms but the kingdom of Heaven hath Eternity written upon it it is an everlasting kingdom 2 Pet. 1 1â— 't is founded upon a strong Basis Goâ—s Omnipotency this kingdom the Saints shall never be turned out of or be deposed from their Throne as some Kings have been viz. Hen. VI. c. But shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever Rev. 22.5 How should all this affect our Hearts What should we mind but this kingdom of Heaven which doth more out-shine all the kingdoms of the Earth then the Sun out-shines the Light of a Taper 4. Quest. When this Kingdom shall be bestowed Resp. This Glory in the kingdom of Heaven shall be begun at death but not perfected till the Resurrection 1. The Saints shall enter upon the kingdom of Glory immediately after death before their Bodies are buried their Souls shall be Crowned Phil. 1.23 having a desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 to depart and be with Christ from this Connexion departing and being with Christ we see clearly that there is a subitus transitus speedy passage from death to Glory No sooner is the Soul of a Believer divorced from the Body but it presently goes to Christ 2 Cor. 5.8 absent from the Body present with the Lord it were better for Believers to stay here if immediately after death they were not with Christ in Glory for here the Saints are daily encreasing their Grace here they have many praelibamina sweet tasts of Gods love so that it were better to stay here if their Soul should sleep in their body and they should not have a speedy sight of God in Glory But this is the Consolation of Believers they shall not stay long for their kingdom 't is but winking and they shall see God it will be a blessed change to a Believer from a Desert to a Paradise from a bloody battle to a victorious Crown and a sudden Change no sooner did Lazarus dye but he had a Convoy of Angels to conduct his Soul to the kingdom of Glory You who now are full of bodily Diseases scarce a well day Psal. 31.10 My Life is spent with Grief be of good Comfort you may be happy before you are aware before another Week or Month be over you may be in the kingdom of Glory and then all tears shall be wiped away 2. The Glory in the kingdom of Heaven will be fully perfected at the Resurrection and general day of Judgment then the Bodies and Souls of Believers will be re-united what Joy will there be at the Re-union and meeting together of the Soul and Body of a Saint O what a welcome will the Soul give to the Body O my dear Body thou didst oft joyn with me in Prayer and now thou shalt joyn with me in Praise thou wert willing to suffer with me and now thou shalt reign with me thou wert sown a vile Body but now thou art made like Christs Glorious Body we were once for a time divorc'd but now we are married and Crowned together in a kingdom and shall mutually congratulate each others Felicity 5. Quest. Wherein appears the Certainty and infallibility of this Kingdom of Glory Resp. That this blessed kingdom shall be bestowed on the Saints is beyond all Dispute 1. God hath promised it Luke 12.32 It is your Fathers good pleasure to give you a Kingdom Luke 22.29 I appoint unto you a Kingdom Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bequeath it as my last Will and Testament Hath God promised a kingdom and will he not make it good Gods promise is better then any Bond Tit. 1.2 In hope of eternal Life which God that cannot lye hath promised The whole Earth hangs upon the Word of Gods Power and cannot our Faith hang upon the Word of his Promise 2. There is a Price laid down for this kingdom Heaven is not only a kingdom which God hath promised but which Christ hath purchased 'T is called a purchased Possession Eph. 1.14 Though this kingdom is given us freely yet Christ bought it with the Price of his blood Christs blood is an Heaven-procuring blood Heb. 10.19 Having boldness to enter into the Holiest i. e. into Heaven by the blood of Iesus Crux Christi Clavis Paradisi Christs blood is the key that opens the Gates of Heaven to us should not the Saints have this kingdom then Christ would lose his Purchase Christ on the Cross was in hard Travail Isa. 13.11 he travailed to bring forth Salvation to the Elect should not they possess the kingdom when they dye Christ should lose his Travail all his Pangs and Agonies of Soul upon the Cross should be in vain 3. Christ prays that the Saints may have this kingdom settled upon them Iohn 17.24 Father I will that they also whom thou hast given me be with me where I am i. e. in Heaven This is Christs Prayer that the Saints may be with him in his kingdom and be bespangled with some of the Beams of his Glory now if they should not go into this heavenly kingdom then Christs Prayer would be frustrated but that cannot be for he is Gods Favourite Iohn 11.42 I know thou hearest me alwaies and besides what Christ prays for he hath power to give Observe the manner of Christs Prayer Father I will Father there he prays as Man I will there he gives as God 4. The Saints must have this blessed kingdom by vertue of Christs Ascension Iohn 20.17 I ascend to my Father and your Father to my God and to your God Where lies the comfort of this here it lies Jesus Christ ascended to take Possession of heaven for all Believers as an Husband takes up Land in another Country in the behalf of his Wife so Christ went to take possession of heaven in the behalf of all Believers Iohn 14.2 I go to prepare a place for you My Ascension is to make all things ready against your coming I go to prepare the heavenly Mansions for you The Flesh that Christ hath taken into heaven is a sure Pledge that all our Flesh and Bodies shall be where he is ere long Christ did not ascend to heaven as a private Person but as a publick Person for the good of all Believers his Ascension was a certain Fore-runner of the Saints ascending into heaven 5. The Elect must have this blessed kingdom in regard of the previous Works of the Spirit in their hearts they have the beginning of the kingdom of heaven in them here Grace is heaven begun in the Soul besides God gives them primitias spiritus the first Fruits of the Spirit Rom. 8.23 These First-fruits are the Comforts of the Spirit the First-fruits under the Law were a certain sign to the Jews of the full Crop or Vintage which they should after receive The First-fruits of the Spirit consisting in Joy and Peace do assure the Saints of the full Vintage of Glory they shall be ever reaping in the kingdom of God and the Saints in this Life are said to have the earnest of the Spirit in their hearts 2 Cor. 5.5 as an earnest is part of Payment and an assurance of Payment in full to be made in due Time So Gods Spirit in the hearts of Believers giving them his Comforts bestows on them an earnest or tast of Glory which doth further assure them of that full Reward which they shall have in the kingdom of heaven 1 Pet. 1.8 believing ye rejoyce there is the earnest of heaven Verse 9. receiving the end of your Faith Salvation there is the full Payment 6. The Elect must have this blessed Kingdom by virtue of their Coalition and Vnion with Jesus Christ. They are Members of Christ therefore they must be where their Head is Indeed the Arminians hold that a justified person may fall from Grace and so his Union with Christ may be dissolved and the Kingdom lost but I would demand of them can Christ lose a
the Earth and with the other Foot upon the Sea There are Rivers of Pleasure Gates of Pearl sparkling Crowns white Robes may not this make our hearts heavenly it is an heavenly kingdom and only such go into it as are heavenly VSE IV. Of Exhortation To all in General 1. Branch If there be such a glorious Kingdom to come believe this great Truth Socinians deny it The Rabbins say the great dispute between Cain and Aâ—â—l was about the world to come Abel affirmed it Cain denied it this should be engraven upon our hearts as with the point of a Diamond there is a blessed Kingdom in reversion Psal. 58.11 Doubtless there is a Reward for the Righteous Let us not haesitate through unbelief doubting of Principles is the next way to denying them Unbelief as Sampson would pull down the Pillars of Religion be confirmed in this there is a Kingdom of Glory to come whosoever denies this cuts a sunder the main Article of the Creed Life Everlasting 2. Branch If there be such a blessed Kingdom of Glory to come let us take heed least we miss of this Kingdom let us fear least we lose Heaven by short shooting trembling in the Body a Malady in the Soul a Grace this fear is not a fear of Diffidence or Distrust such a fear as discourageth the Soul for such a fear frights from Religion it cuts the Sinews of Endeavour but this holy fear least we miss of the Kingdom of Heaven is a fear of diligence it quickens us in the use of means and puts us forward that we may not fail of our hope Heb. 11.6 Noah being moved with fear prepared an Ark Fear is a watch Bell to awaken sleepy Christians it guards against security it is a spur to a sluggish heart He who fears he shall come short of his Journey rides the faster And indeed this Exhortation to fear least we miss of this Kingdom is most necessary if we consider two things First There are many who have gone many steps in the way to Heaven yet have fallen short of it Mark 12.34 Thou art not far from the Kingdom of God yet he was not near enough Quest. How many steps may a Man take in the way to the Kingdom yet miss of it Resp. 1. He may be adorned with Civility he may be morally righteous he may be prudent just temperate he may be free from paenal Statutes this is good but not enough to bring a Man to Heaven 2. He may hang out the Flag of a glorious Profession yet fall short of the Kingdom the Scribes and Pharisees went far they sate in Moses Chair were Expounders of the Law they pray'd gave Alms were strict in the observation of the Sabbath if one had got a Thorn in his Foot they would not pull it out on the Sabbath day for fear of breaking the Sabbath they were so externally devout in Gods worship that the Iews thought that if but two in the all World went to Heaven the one should be a Scribe and the other a Pharisee but the Mantle of their Profession was not lined with Sincerity they did all for the applause of Men therefore they missed of Heaven Mat. 5.20 Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of God 3. A Man may be a Frequenter of Ordinances and yet miss of the Kingdom 't is a good sight to see People flock as Doves to the Windows of Gods House 't is good to lye in the way where Christ passeth by yet be not offended if I say one may be an Hearer of the word and fall short of Glory Herod heard Iohn Baptist gladly yet beheaded Iohn instead of beheading his sin the Prohpet Ezekiel's Hearers did come with as much delight to his Preaching as one would do to a fit of Musick Ezek. 33.32 Thou art to them as a lovely Song of one that hath a pleasant Voice and can play well on an Instrument they hear thy Words but they do them not What is it to hear ones Duty and not do it As if a Phisician prescribe a good Receipt but the Patient doth not take it 4. A Man may have some trouble for sin and weep for it yet miss of the Heavenly Kingdom Quest. Whence is this Answ. 1. A Sinners tears are forced by Gods Judgments as water which comes out of a Still is forced by the fire 2. Trouble for sin is transient it is quickly over again as some that go to Sea are Sea-sick but when they come to Land they are well again So Hypocrites may be Sermon-sick but this trouble doth not last the sick fit is soon over 3. A Sinner weeps but goes on in sin his sins are not drowned in his tears 5. A Man may have good desires yet miss of the Kingdom Numb 23.10 O that I might dye the death of the righteous Quest. Wherein do these desires come short Answ. 1. They are sluggish A Man would have Heaven but will take no pains As if one should say he desires water but will not let down the bucket into the well Prov. 21.25 The desire of the slothful kills him his hands refuse to labour 2. The Sinner desires Mercy but not Grace he desires Christ as a Saviour but not as he is the â—oly One he desires Christ only as a bridge to lead him over to Heaven Such desires as these may be found among the damned 6. A Man may forsake his Sins Oaths Drunkenness Uncleanness yet come short of the Kingdom Quest. Whence is this Answ. 1. He may forsake gross sins yet he hath no reluctancy against heart sins Pride Unbelief and the first risings of Malice and Concupiscence Though he dams up the Stream yet he lets alone the Fountain though he lop and prune the Branches yet he doth not strike at the Root of it 2. Though he leaves Sin for fear of Hell or because it brings shame and penury yet he still loves Sin as if a Snake should cast her Coat yet keep her Poyson Hos. 4.8 They set their heart on their iniquity 3. 'T is but a partial forsaking of Sin though he leave one Sin he lives in some other Herod reformed very much Mark 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did many things but he lived in Incest Some leave Drunkenness and live in Covetousness they forbear Swearing and live in Slandering It is but a partial reformation and so they miss of the Kingdom of Glory Thus you see there are some who have gone many steps in the way to Heaven yet have come short Some have gone so far in Profession that they have been confident their estate hath been good and they should go to the Kingdom of Heaven yet have missed it Luke 13.25 When once the master of the house is risen up and hath shut to the door and ye begin to stand without and to knock saying Lord Lord open to us How confident were these of Salvation they
hate him as he is the holy One 2. Men are prejudiced at the Truths of Christ. 1. Self-denyal A man must deny his Righteousness Phil. 3.9 his Duties and Moralities he would graft the hope of Salvation upon the stock of his own Righteousness 2. He must deny his Unrighteousness The Scripture seals no patents to Sin it teacheth us to deny all ungodliness and worldly lusts Tit. 2.11 We must divorce those Sins which bring in Pleasure and Profit 3. Forgiving of injuries Mark 11.25 These Truths Men are prejudiced at they can rather want forgiveness from God than they can forgive others 3. Men are prejudiced at the Followers of Christ. 1. Their paucity there are but few in comparison that embrace Christ but why should this offend Men are not offended at Pearls and precious Stones because they are but few 2. Their Poverty many that wear Christs livery are low in the World but why should this give offence 1. Christ hath better things than these to bestow upon his Followers the holy Anointing the white Stones the hidden Manna the Crown of Glory 2. All Christs Followers are not humbled with Poverty Abraham was rich in Gold and Silver as well as rich in Faith Though not many Noble are called yet some Noble Acts 17.12 Honourable women which were Greeks believed Constantine and Theodosius were Godly Emperours so that this stumbling block is removed 3. Their Scandals Some of Christs Followers under a mask of Piety commit sin this begets a prejudice against Religion but doth Christ or his Gospel teach any such thing The Rules he prescribes are holy Why should the Master be thought the worse of because some of his Servants prove bad 4. Men are prejudiced at the Wayes of Christ they expose them to Sufferings Matth. 16.24 Let him take up his cross and follow me many stumble at the Cross. There are as Tertullian delicaetuli silken Christians who love their ease they will follow Christ to Mount Oliver to see him transfigured but not to Mount Golgotha to suffer with him But alas what is Affliction to the Glory that follows The weight of Glory makes Affliction light Adimant Caput non Coronam O take heed of prejudice this hath been a stumbling stone in Mens way to Heaven and hath made them fall short of the Kingdom 6. If you would not miss of the Kingdom of Heaven take heed of Presumption Men presume all is well and take it as a principle not to be disputed that they shall go to Heaven The Devil hath given them Opium to cast them into a deep sleep of security The presumptuous Sinner is like the Leviathan made without fear He lives as bad as the worst yet hopes he shall be saved as well as the best He blesseth himself and saith he shall have peace though he goes on in sin Deut. 29.19 As if a Man should drink Poyson yet not fear but he should have his health But whence doth this presumptuous hope arise Surely from a conceit that God is made up all of Mercy 'T is true God is merciful but withal he is just too Exod. 34.6 7. Keeping mercy for thousands and that will by no means clear the guilty If a King did proclaim that only those should be pardoned who came in and submitted should any still persisting in Rebellion claim the benefit of that Pardon Dost thou hope for Mercy who wilt not lay down thy Weapons but stand out in Rebellion against Heaven None might touch the Ark but the Priests none may touch this Ark of Gods Mercy but holy consecrated Persons Presumption is heluo Animarum the great devourer of Souls A thousand have missed of Heaven by putting on the broad spectacles of Presumption 7. If you would not miss of the Heavenly Kingdom take heed of the delights and pleasures of the Flesh soft pleasures harden the heart Many people cannot endure a serious Thought but are for Comedies and Romances they play away their Salvation Homines capiuntur voluptate ut pisces hamo Cicero Pleasure is the sugred bait Men bite at but there is an hook under Iob 21.12 They take the timbrel and harp and rejoyce at the sound of the organ And a parallel Scripture Amos 6.4 That lye upon beds of ivory that chant to the sound of the viol that drink wine in bowls and anoint themselves with the chief oyntments The pleasures of the World do keep many from the pleasures of Paradise What a shame is it that the Soul that princely thing which swayes the sceptre of Reason and is akin to Angels should be enslaved to sinful pleasure Beard in his Theatre speaks of one who had a Room richly hung with fair Pictures he had most delicious Musick he had the rarest Beauties he had all the Candies and curious Preserves of the Confectioner thus did he gratifie his Senses with Pleasure and swore he would live one week like a God though he were sure to be damned in Hell the next day Diodorus Siculus observes that the Dogs of Sicily while they are hunting among the sweet Flowers lose the scent of the Hare so many while they are hunting after the sweet pleasures of the World lose the Kingdom of Heaven 'T is saith Theophylact one of the worst sights to see a Sinner go laughing to Heaven 8 If you would not fall short of the Kingdom of Heaven take heed of Worldlimindedness a covetous Spirit is a dunghil Spirit it choaks good Affections as the earth puts out the fire The World hindred the young Man from following Christ abiit tristis he went away sorrowful Luke 18.23 which extorted those words from our Saviour Verse 24. How hardly shall they that have Riches enter into the Kingdom of God Divitiae saeculi sunt laquei Diaboli Bern. Riches are golden Snares If a Man were to climb up a steepy Rock and had Weights tied to his Legs it would hinder him from his ascent Too many Golden Weights will hinder us from climbing that steepy Rock which leads to Heaven Exod. 14.3 They are entangled in the Land the Wilderness hath shut them in So it may be said of many they are entangled in earthly Affairs the World hath shut them in The World is no Friend to Grace the more the Child sucks the weaker the Nurse is and the more the World sucks and draws from us the weaker our Grace is 1 Iohn 2.15 Love not the world Had a Man a Monopoly of all the wealth of the World were he able to empty the Western Parts of Gold and the Eastern of Spices could he heap up Riches to the Starry heaven yet his heart would not be filled Covetousness is a dry dropsy Ioshua who could stop the course of the Sun could not stop Achan in his covetous pursuit of the Wedge of Gold he whose heart is lockt up in his Chest will be lockt out of heaven Some Ships that have escaped the Rocks have been cast away upon the Sands Many who have escaped gross Sins
have been cast away upon the Worlds Golden Sands 9. If you would not come short of the Kingdom of heaven take heed of indulging any sin one Mill-stone will drown as well as more and one sin lived in will damn as well as more Vbi regnat peccatum non potest regnare Dei regnum Hierom. If any one sin reign it will keep you from reigning in the kingdom of heaven especially keep from sins of Presumption which wast Conscience vastare Conscientiam Tertul. and the Sin of your natural Constitution the peccatum in delitiis Aug. the darling Sin Psal. 18.23 I have kept my self from mine iniquity That Sin which my heart would soonest decoy and flatter me into as in the Hive there is one Master-Bee so in the heart one Master-sin O take heed of this Quest. How may this sin be known A. 1. That Sin which a Man cannot endure the Arrow of a reproof should shoot at that is the bosom sin Herod could not brook to have his Incest medled with that was a noli me tangere Men can be content to have other sins declaimed against but if a Minister put his Finger upon the sore and toucheth upon one special sin then igne micant oculi they are enraged and spit the Venome of Malice 2. That sin which a Mans heart runs out most to and he is most easily captivated by that is the Dalilah in the Bosom One Man is overcome with wantonness another by worldliness 't is a sad thing a Man should be so bewitched by a beloved sin that if it ask him to part with not only half the kingdom but the whole Kingdom of heaven he must part with it to gratify that Lust. 3. That sin which doth most trouble a Man and fly in his Face in an hour of sickness and distress that is the sin he hath allowed himself in and is his complexion sin When Ioseph's Brethren were distressed their sin in selling their Brother came into their Remembrance Gen. 42.21 We were verily guilty concerning our Brother c. So when a Man is upon his sick-bed and Conscience shall say thou hast been guilty of such a sin the sin of slandring or uncleanness Conscience reads a Man a sad Lecture it affrights him most for one sin that is the Complection sin 4. That sin which a Man is loathest to part with that is the endeared sin Iacob could of all his Sons most hardly part with Benjamin Gen. 42.36 Will ye take Benjamin away So saith the Sinner this and that Sin I have left but must Benjamin go too must I part with this delightful sin that goes to the heart as it is with a castle that hath several Forts about it the first and second Fort are yeilded but when it comes to the main Castle the Governour will rather fight and dye then yeild that So a Man may suffer some of his Sins to be demolished but when it comes to one that is like the taking of the Castle he will never yeild to part with that surely that is the Master-sin take heed especially of this sin the strength of sin lies in the beloved sin This is like an humour striking to the heart which brings Death I have read of a Monarch that being pursued by the Enemy he threw away the Crown of Gold on his head that he might run the faster So that sin which thou didst wear as a Crown of Gold throw it away that thou maiest run the faster to the Kingdom of heaven O if you would not lose Glory mortify the beloved sin set it as Vriah in the Fore-front of the battle to be slain by plucking out this right eye you will see the better to go to heaven 10. If you would not fall short of the kingdom of heaven take heed of inordinate Pashion many a Ship hath been lost in a storm and many a Soul hath been lost in a storm of unruly Passions Every Member of the Body is infected with sin as every Branch of Wormwood is bitter but the Tongue is full of deadly poyson Iam. 3.8 Some care not what they say in their Passion they will censure slander wish evil to others how can Christ be in the heart when the Devil hath taken possession of the tongue Passion disturbs reason it is brevis insania a short Frenzy Ionah in a Passion flies out against God Ionah 4.9 I do well to be angry to the death What to be angry with God and to justify it I do well to be angry the Man was not well in his Wits Passion unfits for Prayer 1 Tim. 2.8 I will therefore that Men pray lifting up holy hands without Wrath He that prays in wrath may lift up his hands in Prayer but he doth not lift up holy hands Water when it is hot soon boils over so when the heart is heated with Anger it soon boils over in fiery passionate Speeches Some curse others in their Passion They whose tongues are set on fire let them take heed that they do not one day in Hell desire a drop of water to cool their tongue O if you would not miss of the heavenly kingdom beware of giving way to your unbridled Passions some say words are but wind but they are such a wind as may blow them to Hell 11. If you would not fall short of the heavenly kingdom beware of too much indulging the sensual Appetite Rom. 13.14 Make not Provision for the flesh the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Provision signifies to be Caterers for the flesh Phil. 3.19 Whose God is their Belly The Throat is a slippery place Iudas received the Devil in the Sop and often the Devil slides down in the Liquor Excess in Meat and Drink clouds the Mind choakes good Affections provokes Lust many a Man digs his own Grave with his Teeth the Heathen could say magnus sum ad mojora natus quam ut sim corporis mei mancipium Sen. He was higher born then to be a slave to his Body To pamper the Body and neglect the Soul is to feed the Slave and to starve the Wife Take such a proportion of food as may recruit Nature not surfeit it Excess in things lawful hath lost many the kingdom of heaven A Bee may suck a little honey from the leaf but put it in a Barrel of honey and it is drowned to suck temperately from the Creature God allows but excess ingulphs Men in Perdition 12. If you would not fall short of the Kingdom of Heaven take heed of injustice in your dealings defrauding lies in two things First mixing Commodities as if one mix bad Wheat with good and sell it for pure Wheat this is to defraud Isa. 1.22 Thy Wine is mixed with Water Second Giving scant Measure Amos 5.8 Making the Ephah small Ephah was a Measure which the Iews used in selling they made the Ephah small they scarce gave measure I wish this be not the sin of many Hos. 12.7 He is a Merchant the
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing by the by he doth not much mind If ever we would have Heaven we must look upon it as our main concern Other things do but concern our livelyhood this concerns our Salvation then we make Religion our business when we wholly devote our selves to Gods service Psal. 139.18 we count those the best hours which are spent with God we give God the cream of our affections the flower of our time and strength we traffique in Heaven every day we are Merchants for the Pearl of price He will never get an Estate who doth not mind his Trade he will never get heaven who doth not make Religion his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his main business 6. If you would obtain the Kingdom of Heaven bind your hearts to God by sacred Vowes Vow to the Lord that by his Grace you will be more intent upon heaven than ever Psal. 56.12 Thy vowes are upon me O God A Vow binds the Votary to Duty he looks upon himself as obliged by his Vow to cleave to God Bees when they fly in a great Wind ballast themselves with little stones that they may not be carried away with the Wind so we must fortifie our selves with strong Vowes that we may not be carried away from God with the violent wind of temptation No question a Christian may make such a Vow because the ground of it is Morally good he vowes nothing but what he is bound to do by vertue of his Baptismal Vow namely to walk with God more closely and to pursue heaven more vigorously 7. If you would obtain the Kingdom embrace all seasons and opportunities for your Souls Eph. 5.15 Redeeming the time Opportunity is the cream of time the improving the seasons of Grace is as much as our Salvation is worth The Marriner by taking the present season while the Wind blowes gets to the haven by taking the season while we have the means of Grace and the wind of the Spirit blowes we may arrive at the Kingdom of heaven We know not how long we shall enjoy the Gospel the seasons of Grace like Noahs Dove come with an Olive-branch in their mouth but they soon take Wings and fly Though they are sweet yet swift God may remove the Golden Candlestick from us as he did from the Churches of Asia We have many sad symptoms Gray hairs are here and there upon us Hos. 7.9 therefore let us lay hold upon the present season they that sleep in Seed-time will beg in Harvest 8. If you would go to the Kingdom of Heaven you must excubias agere keep a daily Watch Mark 13.37 I say unto all watch Many have lost Heaven for want of watchfulness Our hearts are ready to decoy us into sin and the Devil lyes in ambush by his temptations we must every day set a spy and keep centinel in our Souls Hab. 2.1 I will stand upon my watch 1. We must watch our Eyes Iob 31.1 I made a covenant with my eyes Much Sin comes in by the eye When Eve saw the tree was good for food and pleasant to the eyes then she took Gen. 3.6 First she looked and then she lusted the eye by beholding an impure Object sets the heart on fire the Devil oft creeps in at the window of the eye Watch your eyes 2. Watch your Ear. Much Poyson is conveyed through the ear Let your ear be open to God and shut to Sin 3. Watch your Hearts We watch suspicious persons The heart is deceitful Ier. 17.9 Watch your heart 1. When you are about holy things it will be stealing out to vanity When I am at Prayer saith S. Hierom Aut per porticum deambulo aut de foenore computo either I am walking through Galleries or casting up Accompts 2. Watch your heart when you are in Company The Basilisk poysons the herbs he breaths on the breath of the wicked is infectious Nay watch your hearts when you are in good Company such as have some good in them yet may be some grains too light they may have much levity of Discourse and if no scum boils up yet too much froth The Devil is subtle and he can as well creep into the Dove as he did once into the Serpent Satan tempted Christ by an Apostle 3. Watch your hearts in Prosperity now you are in danger of Pride The higher the Water of the Thames riseth the higher the Boat is lifted up the higher that Mens Estates rise the higher their Hearts are lifted up in Pride In Prosperity you are in danger not only to forget God but to lift up the heel against him Deut. 32.15 Iesurun waxed fat and kicked It is hard to carry a full Cup without spilling and to carry a full prosperous Estate without sinning Turpi fregerunt saecula luxu divitiae molles Sen. Trag. Sampson fell asleep in Dalilahs lap many have fallen so fast asleep in the lap of Prosperity that they have never awaked till they have been in Hell 4. Watch your hearts after holy Duties When Christ had been Praying and Fasting then the Devil tempted him Mat. 4.23 After our combating with Satan in Prayer we are apt to grow secure and put our Spiritual Armour off and then the Devil falls on and wounds us O if you would get Heaven be alwayes upon your Watch-tower set a spy keep close centinel in your Souls Who would not watch when it is for a Kingdom 9. If you would arrive at the Heavenly Kingdom get those three Graces which will undoubtedly bring you thither 1. Divine Knowledge There 's no going to Heaven blindfold In the Creation Light was the first thing which was made so 't is in the new Creation Knowledge is the Pillar of Fire which goes before us and lights us into the Heavenly Kingdom 'T is light must bring us to the inheritance in light Col. 1.12 2 Faith Faith ends in Salvation 1 Pet. 1.9 Receiving the end of your faith Salvation He who believes is as sure to go to Heaven as if he were in Heaven already Acts 16.31 Faith toucheth Christ and can he miss of Heaven who toucheth Christ Faith unites to Christ and shall not the Members be where the Head is All have not the same degree of Faith we must distinguish between the direct act of Faith and the reflex act Affiance and Assurance yet the least seed and spark of Faith gives an undoubted title to the Heavenly Kingdom I am justified because I believe not because I know I believe 3. Love to God Heaven is prepared for those that love God 1 Cor. 2.9 Love is the Soul of Obedience the Touchstone of Sincerity By our loving God we may know he loves us 1 Iohn 4.19 and those whom God loves he will lay in his bosom Ambrose in his Funeral Oration for Theodosius brings in the Angels hovering about his departing Soul and being ready to carry it to Heaven asked him What that Grace was he had practised most upon Earth Theodosius
replyed Dilexi dilexi I have loved I have loved and strait-way he was by a convoy of Angels translated to Glory Love is a sacred Fire kindled in the breast in the flames of this Fire the devout Soul ascends to Heaven 10. If we would obtain this Heavenly Kingdom let us labour for Sincerity Prov. 28.18 Whosoever walketh uprightly shall be saved The sincere Christian may fall short of some degrees of Grace but he never falls short of the Kingdom God will pass by many failings where the heart is right Numb 23.21 True Gold though it be light hath grains of allowance Psal. 51.6 Thou desirest truth in the inward parts Sincerity is the sauce which seasons all our Actions and makes them savoury it is the ingredient into every Grace It is called Faith unfeigned 2 Tim. 1.5 and Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sincerity Eph. 6.24 Coyn will not go currant that wants the Kings stamp Grace is not currant if it be not stamped with Sincerity Glorious Duties sowred with Hypocrisie are rejected when great Infirmities sweetned with Sincerity are accepted If any thing in the World bring us to Heaven it is Sincerity Sincerity signifies plainness of heart Psal. 32.2 In whose Spirit there is no guile The plainer the Diamond is the richer 1. Sincerity is when we serve God with our heart we do not only worship him but love him Cain brought his Sacrifice but not his Heart This is Gods delight a Sacrifice flaming upon the Altar of the Heart A sincere Christian though he hath a double principle in him Flesh and Spirit yet he hath not a double heart his heart is for God 2. Sincerity is when we aim purely at God in all we do The Glory of God is more worth than the Salvation of all Mens Souls A sincere Christian though he comes short in Duty yet he takes a right aim As the herb Heliotropium turns about according to the motion of the Sun so a Godly Mans actions do all move towards the Glory of God 11. If we would obtain the Heavenly Kingdom let us keep up fervency in Duty What is a dead form without the power Rev. 3.16 Because thou art luke-warm neither hot nor cold I will spue thee out of my mouth Fervency puts life into Duty Rom. 12.11 Fervent in Spirit serving God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boyling over Christ prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet more earnestly Luke 22.44 When the Fire on the Golden Censer was ready to go out Aaron was to put more Coals to the Incense Praying with Devotion is putting more Coals to the Incense 't is not Formality but Fervency will bring us to Heaven The Formalist is like Ephraim a Cake not turned hot on one side and dough on the other In the external part of Gods Worship he seems to be hot but as for the Spiritual part of Gods Worship he is cold Oh if you would have the Kingdom of Heaven keep up heat and fervour in Duty Eliah was carried up to Heaven in a fiery Chariot if you would go to Heaven you must be carried thither in a fiery Chariot of Zeal 'T is violence takes the Kingdom of Heaven 12. If we would arrive at the Heavenly Kingdom let us cherish the motions of Gods Spirit in our hearts The Marriner may spread his Sails but the Ship cannot get to the Haven without a gale of Wind so we may spread the sails of our endeavour but we cannot get to the Haven of Glory without the North and South-wind of Gods Spirit blow how nearly therefore doth it concern us to make much of the motions of Gods Spirit motions to Prayer motions to Repentance 2 Sam. 5.24 When thou hearest the sound of a going in the tops of the mulberry-trees that then thou shalt bestir thy self for then shall the Lord go out before thee So when we hear as it were a voice within us a secret inspiration stirring us up to good Duties we should then bestir our selves while the Spirit works in us we should work with the Spirit Many Men have Gods Spirit striving with them he puts good motions in their hearts and holy purposes but they neglecting to prosecute these good motions the Spirit is thereby grieved and being grieved withdraws its assistance and that assistance being gone there is no getting to Heaven Oh make much of the motions of the Spirit it is as much as your Salvation is worth The Spirit of God is compared to fire Acts 2.2 if we are careful to blow this spark we may have fire to inflame our affections and to light our feet into the way of peace If we quench the Spirit by our neglecting and resisting its motions we cut our selves off from Salvation The Spirit of God hath a drawing-power Cant. 1.4 The Blessed Spirit draws by attraction as the Loadstone the Iron In the preaching of the Word the Spirit draws the heart up to Heaven in holy longings and ejaculations Now when the Spirit is about thus to draw us let us take heed of drawing back left it be to perdition Heb. 10. We should do as Noah when the Dove came flying to the Ark he put forth his hand and took it into the Ark so when this sweet Dove of Gods Spirit comes flying to our hearts and brings a gracious impulse as an Olive-branch of Peace in its mouth O take this Dove into the Ark entertain the Spirit in your hearts and it will bring you to Heaven Quest. But how shall we know the motions of the Spirit from a delusion Answ. The motions of the Spirit are alwayes agreeable to the Word If the Word be for Holiness so is the Spirit The Spirit perswades to nothing but what the Word directs which way the tyde of the Word runs that way the Wind of the Spirit blows 13. We obtain the Kingdom of Heaven by uniform and chearful Obedience Obedience is the Road through which we travail to Heaven many say they love God but refuse to obey him doth he love the Princes Person who slights his Commands 1. Obedience must be uniform Psal. 119.6 Then shall I not be ashamed Lo Eboth I shall not blush when I have respect to all thy Commandments as the Son goes through all the signs of the Zodiack so must we through all the duties of Religion If a Man be to go an hundred Miles and he goes ninety nine Miles and there stops he comes short of the Place he is to travel to if with Herod we do many things that God commands yet if we lye in the total neglect of any duty we come short of the Kingdom of Heaven for Instance If a Man seem to make Conscience of duties of the first Table and not the duties of the second if he seem to be religious but is not just he is a Transgressor and is in danger to lose Heaven a good heart is like the Needle which points that way which the Loadstone draws so he moves that way which the Word
do but he cannot give him strength to work but God as he cuts us out work so he gives us strength Psal. 86.16 Give thy strength unto thy servant God not only gives us a Crown when we have done running but gives us legs to run he gives exciting assisting Grace Lex jubet Gratia juvat The Spirit helping us in our work for Heaven makes it easie If the Loadstone draw the Iron it is not hard for the Iron to move If God Spirit drawes the heart now it moves towards Heaven with facility and alacrity 10. The more pains we have taken for Heaven the sweeter Heaven will be when we come there As when an Husbandman hath been grafting Trees or setting Flowers in his Garden it is pleasant to review and look over his labours so when in Heaven we shall remember our former zeal and earnestness for the Kingdom it will sweeten Heaven and add to the joy of it For a Christian to think such a day I spent in examining my heart such a day I was weeping for Sin when others were at their sport I was at Prayer and now have I lost any thing by my Devotion My Teaâ—s are wiped away and the Wine of Paradise chears my heart I now enjoy him whom my Soul loves I am possessed of a Kingdom my labour is over but my joy remains 11. If you do not take pains for the Kingdom of Heaven now there will be nothing to be done for your Souls after death This is the only fit season for working and if this season be lost the Kingdom is forfeited Eccles. 9.10 Whatever thy hand findeth to do do it with thy might for there is no work nor device nor wisdom in the grave whither thou goest It was a Saying of Charles the Fifth I have spent my Treasure but that I may recover again I have lost my Health but that I may have again but I have lost a great many brave Souldiers but them I can never have again So other Temporal things may be lost and recovered again but if the term of Life wherein you should work for Heaven be once lost it is past all recovery you can never have another season again for your Souls 12. There is nothing else but this Kingdom of Heaven we can make sure of We cannot make sure of Life Quis scit an adjiciant hodiernae crastina Vitae tempora dii superi Hor. When our Breath goes out we know not whether we shall draw it in again how many are taken away suddenly We cannot make Riches sure it is uncertain whether we shall get them The World is like a Lottery every one is not sure to draw a Prize Or if we get Riches we are not sure to keep them Prov. 23 5. Riches make themselves wings and fly Experience seals to the truth of this Many who have had plentiful Estates yet by Fire or losses at Sea they have been squeezed as spunges and all their Estates exhausted but if Men should keep their Estates a while yet Death strips them of all When Deaths gun goes off away flyes the Estate 1 Tim. 6.7 It is certain we can carry nothing out of the World So that there is no making sure any thing here below but we may make sure of the Kingdom of Heaven Prov. 11.18 To him that worketh righteousness is a sure reward He who hath Grace is sure of Heaven for he hath Heaven begun in him A Believer hath an evidence of Heaven Heb. 11.1 Faith is the evidence of things not seen he hath an earnest of Glory 2 Cor. 1.22 Who hath also given us the earnest of his Spirit an earnest is part of the whole summe he hath a sure hope Heb. 6.19 Which hope we have as an anchor this anchor is cast upon Gods promise Titus 1.2 In hope of eternal life which God that cannot lye hath promised So that here is great encouragement to take pains for Heaven we may make sure of this Kingdom 13. The Kingdom of Heaven cannot be obtained without labour Non est ad astra mollis e terris viâ— A boat may as well get to land without oars as we to Heaven without labour We cannot have the World without labour and do we think to have Heaven If a Man digs for Gravel much more for Gold Phil. 3.14 I press toward the mark Heaven Gate is not like that â—â—on-gate which opened to Peter of its own accord Acts 12.10 Heaven is not like those ripe figs which fall into the mouth of the eater Nahum 3.12 No there must be taking pains Two things are requisite for a Christian a watchful eye and a working hand We must as Hannibal force a way to the Heavenly Kingdom through difficulties We must win the garland of Glory by labour before we wear it with triumph God hath enacted this Law That no man shall eat of the Tree of Paradise but in the sweat of his browes how then dare any censure Christian diligence how dare they say you take more pains for Heaven than needs God saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive as in an agony fight the good sight of Faith and these say you are too strict But who shall we believe an holy God that bids us strive or a prophane Atheist that saith we strive too much 14. Much of our time being already mispent we had need work the harder for the Kingdom of Heaven He who hath lost his time at School and often played truant had need ply it the harder that he may gain a stock of Learning he who hath slept and loytered in the beginning of his journey had need ride the faster in the evening least he fall short of the place he is travelling to Some here present are in their Youth others in the flower of their Age others have gray hairs the Almond tree blossoms and perhaps they have been very regardless of their Souls or Heaven Time spent unprofitably is not time lived but time lost if there be any such here who have mis-spent their golden hours they have not only been sloathful but wastful Servants how had you need now redeem the time and press forward with might and main to the Heavenly Kingdom 1 Pet 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles It may suffice us that we have lost so much time already let us now work the harder Such as have crept as Snails had need now fly as Eagles to the Paradise of God if in the former part of your Life you have been as Willows barren in goodness in the latter part be as an Orchard of Pomegranats with pleasant fruits Cant. 4.13 Recompence former remisness with future diligence 15. How uncomely and sordid a sloathful temper of Soul is Zeph. 1.12 I will punish the men who are settled on their lees Hebr. Hakkophim Coagulatos curdled on their lees Settling on the lees is an emblem of a dull unactive Soul The Snail by reason of its slow
after appear in an Eclipse to them 2. The Meditation of the heavenly Kingdom would much promote holiness in us Heaven is an holy place 1 Pet. 1.4 an Inheritance undefiled 't is described by Transparent Glass to denote its Purity Rev. 21.21 The contemplating heaven would put us upon the study of holiness because none but such are admitted into that kingdom Heaven is not like Noah's Ark into which came clean Beasts and unclean only the pure in heart shall see God Mat. 5.8 3. The Meditation of the heavenly Kingdom would be a Spur to diligence immensum Gloria Calcar habet 1 Cor. 15.58 alwaies abounding in the work of the Lord knowing that your Labour shall not be in vain in the Lord. When the Mariner sees the haven he plies it harder with his Oars when we have a sight and prospect of Glory it would make us much in Prayer alms watching it would add wings to duty and make the Lamp of our Devotion burn brighter 2. If you have hopes of this Kingdom be content though you have but a little of the World Contentment is a rare thing 't is a Jewel that but few Christians wear but if you have a grounded hope of heaven it may work your heart to Contentation what though you have but little in Possession you have a Kingdom in Reversion Were you to take an estimate of a Mans Estate how would you value it by what he hath in his house or by his Land perhaps he hath little Money or Jewels in his house but he is a Landed Man there lies his Estate A Believer hath but little Oyl in the Cruse and Meal in the Barrel but he is a landed Man he hath a Title to a Kingdom and may not this satisfy him If a Man who lived here in England had a great Estate befallen him beyond the Seas and perhaps had no more Money at present but just to pay for his Voyage he is content he knows when he comes to his Estate he shall have Money enough Thou who art a Believer hast a Kingdom befallen thee though thou hast but little in thy Purse yet if thou hast enough to pay for thy Voyage enough to bear thy Charges to heaven it is sufficient God hath given thee Grace which is the Fore Crop and will give thee Glory which is the After-Crop and may not this make thee content 3. Branch If you have hope of this blessed Kingdom pray often for the coming of this glorious Kingdom Thy Kingdom come Only Believers can pray heartily for the hastening of the Kingdom of Glory 1. They cannot pray that Christs kingdom of Glory may come who never had the kingdom of Grace set up in their Hearts Can the guilty Prisoner pray that the Assisâ—s may come 2. They cannot pray heartily that Christs kingdom of Glory may come who are Lovers of the World they have found Paradise they are in their kingdom already this is their heaven and they desire to hear of no other they are of his mind who said if he might keep his Cardinalship in Paris he would lose his part in Paradise 3. They cannot pray heartily that Christs kingdom of Glory may come who oâ—â—ose Christs kingdom of Grace who break his Laws which are the Scepter of his kingdom who shoot at those who bear Christs Name and carry his Colours sure these cannot pray that Christs kingdom of Glory may come for then Christ will judge them and if they say this Prayer they are Hypocrites they mean not as they speak But you who have the kingdom of Grace set up in your hearts pray much that the kingdom of Glory may hasten Thy Kingdom come when this kingdom comes then you shall behold Christ in all his embroidered Robes of Glory shining ten thousand times brighter then the Sun in all it's Meridian Splendor When Christs kingdom comes the Bodies of the Saints that slept in the dust shall be raised in honour and made like Christs Glorious Body then shall your Souls like Diamonds sparkle with Holiness you shall never have a sinful thought more you shall be as holy as the Angels you shall be as holy as you would be and as holy as God would have you to be then you shall be in a better state than in Innocency Adam was Created a Glorious Creature but mutable a bright Star but a falling Star but in the Kingdom of Heaven is a fixation of Happiness When Christs Kingdom of Glory comes you shall be rid of all your enemies As Moses said Exod. 14.13 The Egyptians whom you have seen to day you shall see them no more for ever so those enemies who have plough'd on the backs of Gods people and made deep their surrows when Christ shall come in his Glory you shall see these enemies no more All Christs enemies shall be put under his feet 1 Cor. 15.25 and before the wicked be destroyed the Saints shall judge them 1 Cor. 6.2 Know ye not that the Saints shall judge the World This will cut the wicked to the heart that those whom they have formerly scorned and scourged shall sit as Judges upon them and vote with Christ in his judicial proceedings O then well may you pray for the hastening of the Kingdom of Glory Thy Kingdom come 4. Branch If you have any good hope of this blessed Kingdom let this make the colour come in your Faces be of a sanguine chearful temper have you a Title to a Kingdom and sad Rom. 5.2 We rejoyce in the hope of the glory of God Christians the Trumpet is ready to sound an eternal Jubilee is at hand when a freedom from Sin shall be proclaimed your Coronation day is a coming it is but putting off your clothes and laying your head upon a pillow of dust and you shall be inthroned in a Kingdom and invested with the embroidered Robes of Glory Doth not all this call for a chearful Spirit Chearfulness adorns Religion it is a temper of Soul Christ loves Iohn 14.28 If ye loved me ye would rejoyce It makes many suspect Heaven is not so pleasant when they see those that walk thither so sad How doth the heir rejoyce in hope of the Inheritance Who should rejoyce if not a Believer who is heir of the Kingdom and such a Kingdom as eye hath not seen When the Flesh begins to droop let Faith lift up its head and cause an holy jubilation and rejoycing in the Soul 5. Let the Saints long to be in this blessed Kingdom A Prince that travels in Foreign parts doth he not long to be in his own Nation that he may be Crowned The Bride desires the Marriage day Rev. 22.17 The Spirit and the bride say Come Even so come Lord Iesus Sure our unwillingness to go hence shows either the weakness of our Faith in the belief of the Heavenly Kingdom or the strength of our doubtings whether we have an interest in it Were our Title to Heaven more cleared we should need Patience to be
is in Heaven This Petition consists of Two Parts I. The Matter Doing of Gods Will. II. The Manner As it is in Heaven I. The Matter of this Petition is The doing of Gods Will. Thy Will be done Quest. 1. What is meant by the Will of God Answ. There is a twofold Will 1. Voluntas decreti Gods secret Will or the Will of his Decree We pray not that Gods secret Will may be done by us This secret Will cannot be known it is locked up in Gods own breast and neither Man or Angel hath Key to open it 2. Voluntas revelata Gods revealed Will. This revealed Will is written in the Book of Scripture the Scripture is a declaration of Gods Will it discovers what he would have us do in order to our Salvation Quest. 2. What do we pray for in these words Thy Will be done Answ. We pray for two things 1. For Active Obedience that we may do Gods Will actively in what he commands 2. For Passive that we may submit to Gods Will patiently in what he inflicts We pray that we may do Gods Will actively subscribe to all his commands believe in Jesus the cardinal Grace lead holy lives So Austin upon the Petition Nobis a Deo precamur Obedientiam we pray that we may actively obey Gods Will. This is the summe of all Religion the two Tables epitomized The doing of Gods Will. Thy Will be done We must know Gods Will before we can do it knowledge is the eye which must direct the foot of Obedience At Athens there was an Altar set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God Acts 17.23 It is as bad to offer the blind to God as the dead Knowledge is the Pillar of Fire to give light to practise but though knowledge is requisite yet the knowing of Gods Will is not enough without doing of his Will Thy Will be done If one had a System of Divinity in his head if he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all knowledge 1 Cor. 13.2 yet if Obedience were wanting his knowledge were lame and would not carry him to Heaven Knowing Gods Will may make a Man admired but it is doing Gods Will that makes him blessed knowing Gods Will without doing it will not crown us with happiness 1. The bare knowledge of Gods Will is inefficacious it doth not better the heart Knowledge alone is like a Winter-Sun which hath no heat or influence it doth not warm the Affections or purifie the Conscience Iudas was a great Luminary he knew Gods Will but he was a Traytor 2. Knowing without doing Gods Will will make ones case worse 't will heat Hell the hotter Luke 12.47 The servant which knew his Lords will and did not according to his will shall be beaten with maeny stripes Many a Mans knowledge is a torch to light him to Hell Thou who hast knowledge of Gods Will but dost not do it wherein dost thou excel an Hypocrite Nay wherein dost thou excel the Devil who transforms himself into an Angel of light 'T is improper to call such Christians who are knowers of Gods Will but not doers of it 'T is improper to call him a Tradesman who never wrought in his Trade so to call him a Christian who never wrought in the Trade of Religion Let us not rest in the knowing of Gods Will. Let it not be said of us as Plutarch speaks of the Grecians They knew what was just but did it not Let us set upon this the doing of Gods Will. Thy Will be done Quest. 3. Why is the doing of Gods Will so requisite Answ. 1. Out of Equity God may justly claim a right to our Obedience he is our founder we have our being from him and 't is but equal that we should do his Will at whose word we were Created God is our Benefactor 't is just that if God give us our Allowance we should give him our Allegiance 2. The great design of God in the World is to make us doers of his Will 1. All Gods Royal Edicts and Precepts are to bring us to this to be doers of his Will what needed God been at the pains to give us the copy of his Law and write it out with his own Finger else The Word is not only a Rule of Knowledge but of Duty Deut. 13.4 Deut. 26.16 This day the Lord thy God hath commanded thee to do these statutes thou shalt therefore keep and do them If you tell your Children what is your mind it is not only that they may know your Will but do it God gives us his Word as a Master gives a Scholar a Copy to write after it he gives it as his Will and Testament that we should be the Executors to see it performed 2. This is the end of all Gods Promises to draw us to do Gods Will the Promises are loadstones to Obedience Deut. 11.27 A blessing if ye obey as a Father gives his Son Money to bribe him to Obedience Deut. 28.1 If thou shalt hearken to the voice of the Lord thy God and do all his commandments the Lord thy God will set thee on high above all the nations of the earth Blessed shalt thou be in the city and in the field The Promises are a Royal Charter settled upon Obedience 3. The Minatory part of the Word the threatnings of God stand as the Angel with a Flaming Sword to deter us from Sin and make us doers of Gods Will Deut. 11.28 A curse if ye will not obey Psal. 68.21 God shall wound the hairy scalp of every one that goes on still in his trespasses These threatnings do often take hold of Men in this Life they are made examples and hung up in chains to scare others from Disobedience 4. All Gods Providences are to mâ—ke us doers of his Will As God makes use of all the seasons of the Year for Harvest so all his various Providences are to bring on the Harvest of Obedience 1. Afflictions are to make us do Gods Will 2 Chron. 33.12 When Manasseh was in affliction he besought the Lord and humbled himself greatly The Rod hath this voice Be doers of Gods Will. Affliction is called a Furnace Isa. 48.10 The furnace melts the metal and then it is cast into a new mould Gods Furnace is to melt us and mould us into Obedience 2. Gods Mercies are to make us do his Will Rom. 12.1 I beseech you by the mercies of God that ye present your bodies a living sacrifice Body is by a Synecdoche put for the whole Man If the Soul should not be presented to God as well as the Body it could not be a reasonable service Now saith the Apostle I beseech you by the mercies of God present your selves a living sacrifice Mercies are the strongest obligations to Duty Hos. 11.4 I drew them with the cords of a man that is with the golden cords of my Mercy In a word all that is written in Law or Gospel tends to this that we should be doers
hearts to submission Lord if thou usest so much gentleness and correctest in measure Thy Will be done 12. There is kindness in Affliction in that God often sweetens it with divine Consolation 2 Cor. 1.4 Who comforteth us in all our Tribulation After a bitter Potion a lump of Sugar God comforts in Affliction 1. Partly by his Word Psal. 119.50 This is my Comfort in my Affliction for thy Word hath quickened me The Promises of the word are a shop of Cordials 2. God comforts by his Spirit Philip Landtgrave of Hesse said that in his troubles se divinas Martyrum consolationes sensisse he felt the divine Consolations of the Martyrs David had his Pilgrimage-Songs Psal. 119.54 and St. Paul his Prison-Songs Act. 16.25 Thus God candies our Wormwood with Sugar and makes us gather Grapes of Thorns Some of the Saints have had such ravishing Joys in Affliction that they had rather endure their Sufferings then want their Comforts O how much kindness is in the Cross In the Belly of this Lyon is an Honey-Comb may not this make us chearfully submit to Gods Will when God lines the Yoak with Comfort and gives us honey at the end of the Rod 13. There is kindness in Affliction in that God doth curtail and shorten it he will not let it lye on too long Isa. 57.16 I will not contend for ever least the Spirit should fail before me God will give his People a Writ of Ease and proclaim a Year of Jubilee the wicked may plow upon the backs of the Saints but God will cut their Traces Psal. 129.4 The Goldsmith will not let his gold lye any longer in the Furnace then till it is purified The Wicked must drink a Sea of Wrath but the Godly have only a Cup of Affliction Isa. 51.17 and God will say Let this Cup pass away Affliction may be compared to Frost it will break and Spring Flowers will come on Isa. 35. Sorrow and sighing shall fly away Affliction hath a Sting but withal a Wing sorrow shall fly away this Land Flood shall be dryed up if then there be so much kindness in the Cross God will cause a Cessation of trouble say then Fiat Voluntas tua Thy Will be done 14. Vlt. There is kindness in Affliction in that it is a means to make us happy Iob 5.17 Behold happy is the Man whom God correcteth This seems strange to flesh and blood that Affliction should make one happy when Moses saw the bush burning and not consumed I will sâ—ith he turn aside and see this strange sight Exod. 3.3 So here is a strange sight a Man afflicted yet happy The World counts them happy who can escape Affliction but happy is the Man whom God correcteth Quest. But how do Afflictions contribute to our happiness Resp. 1. As they are a means to bring us nearer to God the Loadstone of Prosperity doth not draw us so near to God as the Cords of Affliction VVhen the Prodigal was pinch'd with want then saith he I will arise and go to my Father Luke 15.18 The Deluge brought the Dove to the Ark The Floods of Sorrow make us hasten to Christ. 2. Afflictions make us happy as they are Manuductions to Glory The Storm drives the Ship into the harbour Happy is that Storm which drives the Soul into the Heavenly harbour is it not better to go through affliction to glory then through pleasure to misery not that afflictions merit glory no cross ever merited but that which Christ endured but they do disponere fit and prepare us for glory Think O Christian what Affliction leads to it leads to Paradise where are Rivers of Pleasure always running may not this make us chearfully submit to Gods VVill and say Lord if there be so much kindness in Affliction if all thou dost is to make us happy Thy Will be done 7. Consideration It is Gods ordinary course to keep his People to a bitter Diet-Drink and exercise them with great Trials Affliction is the beaten Road all the Saints have gone in The lively Stones in the Spiritual building have been all hewn and polished Christs Lilly hath grown among the Thorns 2 Tim. 3.12 All that will live Godly in Christ Iesus shall suffer persecution 'T is too much for a Christian to have two Heavens that is more than Christ had It hath been ever the lot of the Saints to encounter with sore tryals Both of the Prophets Iam. 5.10 Take my brethren the Prophets for an example of suffering affliction And of the Apostles Peter was Crucified with his Head downward Iames beheaded by Herod Iohn banished into the Isle of Patmos the Apostle Thomas thrust thorow with a spear who was chosen Apostle in Iudas room Matthias stoned to death Luke the Evangelist hanged on an Olive-tree Those Saints of whom the World was not worthy did pass under the Rod Hebr. 11.36 Christs Kingdom is Regnum Crucis this is the way God hath alwayes gone in such as God intends to save from Hell yet he doth not save from the Cross the consideration of this should quiet our Minds in Affliction and make us say Thy Will be done Do we think God will alter his course of Providence for us Why should we look for exemption from trouble more than others Why should we think to tread only upon Roses and Violets when Prophets and Apostles have marched through the Bryars to Heaven 8. Consideration God hath done that for thee Christian which may make thee content to suffer any thing at his hand and say Thy Will be done 1. He hath adopted thee for his Child David thought it no small Honour to be the Kings Son in Law 1 Sam. 18.18 what an Honour is it to derive thy pedigree from Heaven to be born of God why then art thou troubled and murmurest at every slight cross As Ionadab said to Amnon 2 Sam. 13.4 Why art thou being the Kings Son lean So why art thou who art Son or Daughter to the King of Heaven troubled at these petty things What the Kings Son and look lean This may quiet thy Spirit and bring thy Will to Gods he hath dignified thee with Honour he made thee his Son and Heir and will entail a Kingdom on thee 2. God hath given thee Christ. Christ is communis thesaurus a Magazine and Storehouse of all Heavenly Treasure a Pearl of Price to enrich a Tree of Life to quicken He is the quintessence of all Blessings why then art thou discontented at thy Worldly Crosses They cannot be so bitter as Christ is sweet as Seneca said once to Polybius Why dost thou complain of hard Fortune salvo Caesare is not Caesar thy Friend So is not Christ thy Friend He can never be poor who hath a Mine of Gold in his Field nor he who hath the unsearchable Riches of Christ Say then Lord Thy Will be done though I have my Cross yet I have Christ with it The Cross may make me weep but Christ wipes off all
is not in Hell therefore whatever God inflicts he knows it is less then his Iniquities deserve this makes him say Lord Thy VVill be done O get into an humble posture the Will is never flexible till the Heart be Humble 6. Means Get your Heart loosened from things below be crucified to the world VVhence is Childrens frowardness but when you take away their Play-things when we love the world and God takes away these things from us then we grow froward and unsubmissive to Gods Will. Ionah was exceeding glad of the Gourd and when God smote it he grew froward and because God had killed his Gourd kill me too saith he Ionah 4.8 He who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of the World can never pray this Prayer heartily Thy Will be done his heart boils in anger against God and when the World is gone his Patience is gone too Get mortified Affections to these sublunary things 7. Means for submission to Gods Will Get some good perswasion your sin is pardoned feri Domine feri quia peccata mea condonata sunt Smite Lord smite where thou wilt said Luther because my sins are pardoned Pardon of sin is a crowning Blessing hath God forgiven my sin I will bear any thing I will not murmur but admire I will not complain of the Burden of Affliction but bless God for removing the Burden of sin The pardoned Soul saith this Prayer heartily Thy VVill be done Lord use thy pruning Knife so long as thou wilt not come with thy bloody Axe to hew me down 8. Means If we would have our wills submit to God let us not look so much on the dark side of the Cloud as the light side that is let us not look so much on the smart of Affliction as the good of Affliction 't is bad to pore all on the smart as it is bad for sore Eyes to look too much on the Fire but we should look on the good of Affliction Sampson did not only look on the Lions Carcase but on the Honey-comb within it Iudg. 19.8 He turned to see the Carcase of the Lion and behold there was Honey in the Carcase Affliction is the frightful Lion but see what Honey there is in it Affliction humbles purifies fills us with the Consolations of God here is Honey in the Belly of the Lyon could we but look upon the benefit of Affliction Stubbornness would be turned into submissiveness and we should say Thy VVill be done 9. Means Pray to God that he would calm our Spirits and conquer our Wills it is no easy thing to submit to God in Affliction there will be risings of heart therefore let us pray that what God inflicts Righteously we may bear patiently Prayer is the best Spell or Charm against Impatience Prayer doth to the Heart as Christ did to the Sea when it was tempestuous he rebuked the Wind and there was a great Calm so when the Passions are up and the Will is apt to mutiny against God Prayer makes a gracious Calm in the Soul Prayer doth to the Heart as the Spunge to the Canon when hot cools it 10. Means If we would submit to Gods Will in Affliction let us make a good interpretation of Gods Dealings take all God doth in the best sence VVe are apt to misconstrue Gods Dealings and put a bad Interpretation upon them as Israel Numb 20.4 Ye have brought the Congregation of the Lord into this Wilderness that we should die there So God hath brought this Affliction upon us because he hates us and intends to destroy us and such hard thoughts of God cause fullenness and stubbornness O let us make a fair and candid interpretation of Providence Doth God afflict us say thus perhaps he intends us Mercy in this he will try us whether we will love him in Affliction he is about to mortify some sin or exercise some grace he smites the Body that he may save the Soul Could we put such a good meaning upon Gods dealings we would say Thy Will be done Let the Righteous God smite me and it shall be a kindness it shall be an excellent Oyl which shall not break my Head Psal. 141.5 11. and Vlt. Means If you would submit to God in Affliction believe that the present Condition is best for you we are not competent Judges we fancy it is best to have ease and plenty and have the Rock pour out Rivers of Oyl but God sees Affliction best he sees our Souls thrive best upon the bare Common the fall of the Leaf is the Spring of our Grace Could we believe the present Condition is best which God carves out to us the Quarrel would soon be at an end and we should sit down satisfied with what God doth and say Thy Will be done So much for this Third Petition MATTH vi 11 Give us this Day our daily Bread IN this Petition there are two things observable I. The Order II. The Matter I. The Order First we pray Hallowed be thy Name before Give us this day our daily Bread Hence we learn Doct. That the Glory of God ought to be preferred before our own personal Concerns First We pray Hallowed be thy Name Thy Kingdom come Thy Will be done before we pray Give us this Day our daily Bread Gods Glory ought to weigh down all before it it must be prefer'd before our dearest Concerns Christ prefer'd his Fathers Glory before his own Glory as he was Man Iohn 8.49 50. I Honour my Father I seek not my own Glory Gods glory is that which is most dear to him it is the Apple of his Eye all his Riches lye here as Micah said Iudg. 18.24 What have I more So I may say of Gods glory what hath he more Gods glory is the most Orient Pearl of his Crown which he will not part with Isa. 42.8 My Glory will I not give to another Gods glory is more worth then Heaven more worth then the Salvation of all Mens Souls better Kingdoms be demolished better Men and Angels be annihilated then God lose any part of his Glory First we pray that Gods Name may be hallowed and glorified before we pray Give us our daily Bread We are to prefer Gods glory before our nearest concerns Before there can be a preferring Gods glory before private concerns there must be a New-Birth wrought The natural Man seeks his own secular Interest before Gods glory Iohn 3.31 He is of the Earth earthly Let him have Peace and Trading let the Rock pour out Rivers of Oyl Iob 29.6 and let Gods glory go which way it will he minds it not A Worm cannot fly and sing as a Lark A natural Man whose heart creeps upon the Earth cannot admire God or advance his glory as a Man elevated by grace doth VSE Of Trial. Do we prefer Gods glory before our private Concerns Doth Gods glory take place Minus te amat qui aliquid tecum amat quod non propter te amat Aug. 1. Do
but if they want forgiveness of Sin they seem to be unconcerned and do not seek after it whence is this Answ. 1. Inadvertency or want of Consideration they do not look into their spiritual Estate or cast up their Accounts to see how Matters stand between God and their Souls Isa. 1.3 My people doth not consider they do not consider they are indebted to God in a Debt of ten thousand Talents and that God will ere long call them to account Rom. 14.12 So then every one of us shall give account of himself to God But people shun serious Thoughts my people doth not consider Hence it is they do not look after pardon 2. Men do not seek after forgiveness of Sin for want of Conviction Few are convinc'd what a deadly Evil Sin is it is the spirits of Mischief distilled it turns a mans Glory into shame it brings all plagues on the Body and curses on the Soul Unless a mans Sin be forgiven there 's not the vilest creature alive the Dog Serpent Toad but is in a better Condition than the Sinner for when they die they go but to the Earth but he dying without pardon goes into Hell-Torments for ever Men are not convinced of this but play with the Viper of Sin 3. Men do not seek earnestly after Forgiveness because they are seeking other things they seek the World immoderately When Saul was seeking after the Asses he did not think of a Kingdom The World is a golden Snare Divitiae Saeculi sunt laquei Diaboli Bern. The Wedge of Gold hinders many from seeking after a pardon Ministers cry to the people get your pardon sealed but if you call to a man that is in a Mill the noise of the Mill drowns the voice that he cannot hear so when the Mill of a Trade is going it makes such a noise that the people cannot hear the Minister when he lifts up his Voice like a Trumpet and cries to them to look after the sealing of their pardon He who spends all his time about the World and doth not mind Forgiveness will accuse himself of Folly at last You would judge that Prisoner very unwise that should spend all his time with the Cook to get his dinner ready and should never mind getting a pardon 4. Men seek not after the forgiveness of Sin through a bold Presumption of Mercy they conceit God to be made up all of Mercy and that he will indulge them tho' they take little or no pains to sue out their pardon It is true God is Merciful but withal he is Iust he will not wrong his Justice by shewing Mercy read the Proclamation Exod. 34.6 The Lord the Lord God merciful ver 7. and that will by no means clear the guilty Such as go on in Sin and are so slothful or wilful that they will not seek after Forgiveness tho there be a whole Ocean of Mercy in the Lord not one drop shall fall to their share he will by no means clear the guilty 5. Men seek not earnestly after Forgiveness out of hope of Impunity they flatter themselves in sin and because they have been spared so long therefore sure God never intends to reckon with them Ps. 10.11 He hath said in his Heart God hath forgotten he hides his Face he will never see it Atheists think either the Iudge is blind or forgetful but let Sinners know that long forbearance is no forgiveness God did bear with Sodom a long time but at last rain'd down Fire and Brimstone upon them the adjourning of the Assises doth not acquit the Prisoner the longer God is taking his blow the heavier it will be at last if sinners repent not 6. Men do not seek earnestly after Forgiveness through Mistake they think getting a pardon is easie it is but repenting at the last hour a sigh or a Lord have Mercy and a pardon will drop into their Mouths But is it so easie to repent and have a pardon tell me O Sinner is Regeneration easie are there no Pangs in the new Birth is Mortification easie is it nothing to pluck out the right Eye is it easie to leap out of Dalilahs Lap into Abrahams Bosom This is the Draw-net by which the Devil drags Millions to Hell the facility of Repenting and getting a Pardon 7. Men do not look after Forgiveness through Despair Oh saith the desponding Soul it is a vain thing for me to expect pardon my Sins are so many and hainous that sure God will not forgive me Ier. 18.12 And they said There is no hope My Sins are huge Mountains and can they ever be cast into the Sea Despair cuts the Sinews of Endeavour who will use means that despairs of Success The Devil shews some men their sins at the little end of the Perspective-Glass and they seem little or none at all but he shews others their Sins at the great end of the Perspective and they fright them into Despair This is a Soul-damning Sin Iudas's Despair was worse than his Treason Despair spills the Cordial of Christ's Blood this is the Voice of Despair Christ's Blood cannot pardon me Thus you see whence it is that men seek no more earnestly after the forgiveness of sin Having answered this Question I shall now come to press the Exhortation upon every One of us to seek earnestly after the forgiveness of our Sins 1. Our very Life lies upon the getting of a Pardon 't is call'd the Iustification of Life Rom. 5.18 Now if our Life lies upon our Pardon and we are dead and damned without it doth it not concern us above all things to labour after forgiveness of Sin Deut. 32.47 For it is not a vain thing for you because it is your Life If a man be under a Sentence of Death he will set his Wits a work and make use of all his friends to get the King to grant His pardon because his Life lies upon it So we are by reason of Sin under a Sentence of Damnation now there is one friend at Court we may make use of to procure our Pardon namely the Lord Iesus How earnest then should we be with him to be our Advocate to the Father for us and that he would Present the Merit of his Blood to the Father as the Price of our Pardon 2. There is that in Sin may make us desire Forgiveness Sin is the only thing that disquiets the Soul 1. Sin is a Burden it burdens the Creation Rom. 8.22 it burdens the Conscience Ps. 38.4 A wicked man is not sensible of Sin he is dead in Sin and if you lay a thousand weight upon a dead man he feels it not But to an awakened Conscience there 's no such Burden as Sin when a man seriously weighs with himself the Glory and Purity of that Majesty which Sin hath offended the preciousness of that Soul which Sin hath polluted the loss of that Happiness which sin hath indangered the greatness of that Torment which Sin hath deserved to lay all
two Talents take the Venison and take a Blessing with it Take the Oil in the Cruse and take my Love with it Take two Talents 'T is observable Christ joins these two together Give us our daily bread and forgive us our trespasses as if Christ would teach us there is little comfort in daily bread unless sin be forgiven Forgiveness doth perfume and drop sweetness into every earthly enjoyment 11. If sin be forgiven God will never upbraid us with our former sins When the Proâ—igal came home to his Father the Father received him into his loving embraces and never mentioned his former Luxury or spending his Estate among Harlots So God will not upbraid us with former sins nay he will intirely love us we shall be his Jewels and he will put us in his bosom Mary Magdalen a pardoned Penitent after Christ arose he appeared first to her Mark 16.9 So far was Christ from upbraiding her that he brings her the first New of his Resurrection 12. Sin being pardoned is a pillar of support in the loss of dear Friends God hath taken away thy Child thy Husband but withal he hath taken away thy sins He hath given thee more than he hath taken away He hath taken a-away a Flower and given thee a Jewel He hath given thee Christ and the Spirit and the earnest of Glory He hath given thee more than he hath taken away 13. Where God Pardons Sins he bestows righteousness With Remission of sin goes Imputation of Righteousness Isa. 61.10 I will greatly rejoice in the Lord he hath covered me with the Robe of Righteousness If a Christian can take any comfort in his Inherent Righteousness which is so stain'd and mix'd with sin O then what comfort may he take in Christ's Righteousness which is a better Righteousness than that of Adam Adam's Righteousness was Mutable but suppose it had been Vnchangeable yet it was but the Righteousness of a Man but that Righteousness which is Imputed is the Righteousness of him who is God 2 Cor. 5.21 That we might be made the Righteousness of God in Him O blessed priviledge to be reputed in the sight of God Righteous as Christ having his Embroidered Robe put upon the Soul This is the comfort of every one that is pardoned he hath a Perfect Righteousness and now God saith of him Thou art all fair my Love and there is no spot in thee Cant. 4.7 14. A pardon'd Soul needs not fear death He may look on Death with Joy who can look on Forgiveness with Faith To a pardoned Soul death hath lost his Sting Death to a pardon'd sinner is like the Arresting a Man after the Debt is paid Death may Arrest but Christ will shew the Debt-book Crossed in his Blood A pardoned Soul may Triumph over Death O Death where is thy Sting O Grave where is thy Victory He who is pardon'd needs not fear death it is not a Destruction but a Deliverance It is to him a day of Iubilee or Release it releaseth him from all his sins Death comes to a pardoned Soul as the Angel did to Peter it smote him and beat off his Chains and carried him out of Prison So doth Death to him who is pardon'd it smites his Body and the Chains of Sin fall off Death gives a pardon'd Soul a Quietus Est it frees him from all his Labours Revel 14.13 Faelix transitus à labore ad Requiem Death as it will wipe off our Tears so it will wipe off our Sweat Death will do a pardon'd Christian the greatest good turn therefore it is made a part of the Inventory 1 Cor. 3.22 Death is yours Death is like the Waggon which was sent for old Iacob it came ratling with its Wheels but it was to carry Iacob to his Son Ioseph So the Wheels of Death's Chariot may rattle and make a noise but they are to carry a Believer to Christ. While a Believer is here he is absent from the Lord 2 Cor. 5.6 He lives far from Court and cannot see him whom his Soul loves But Death gives him a sight of the King of Glory in whose presence is fulness of Ioy To a pardoned Soul Death is Transitus ad regnum it removes him to the place of Bliss where he shall hear the Triumphs and Anthems of Praise Sung in the Quire of Angels No cause hath a pardoned Soul to fear Death What needs he fear to have his Body buried in the Earth who hath his Sins buried in Christ's Wounds What hurt can Death do to him It is but his Ferry-man to Ferry him over to the Land of Promise The day of Death to a pardon'd Soul is his Ascension day to Heaven his Coronation-day when he shall be Crown'd with those delights of Paradice which are unspeakable and full of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Thus you see the the rich Consolations which belong to a pardoned sinner Well might David proclaim him blessed Psal. 32.1 Blessed is he whose iniquity is forgiven In the Hebrew it is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessednesses Here is a Plurality of Blessings Forgiveness of sin is like the first link of a Chain which draws all the links after it it draws these 14 Priviledges after it It Crowns with Grace and Glory Who then would not labour to have his sins forgiven Blessed is he whose Iniquity is forgiven whose sin is covered Now followeth the Duties of such as have their sins forgiven Mercy calls for Duty Be much in Praise and Doxology Psal. 103. 1. Bless the Lord O my Soul who forgiveth all thy Iniquities Hath God Crowned you with pardoning Mercy set the Crown of your Praise upon the head of Free Grace Pardon of sin is a Discriminating Mercy a Jewel hung onely upon the Elect this calls for Acclamations of Praise You will give thanks for daily bread and will you not much more for Pardon You will give thanks for deliverance from Sickness and will you not for deliverance from Hell God hath done more for you in forgiving your sin than if he had given you a Kingdom And that you may be more thankful do but set the Unpardoned condition bâ—fore your eyes How sad is it to want a pardon all the Curses of the Law stand in full force against such an one The Unpardoned Sinner dying he drops into the Grave and Hell both at once He must quarter among the Damned and will not this make you Thankful that this is not your condition but that you are delivered from wrath to come 2. Let God's pardoning love inflame your hearts with love to God For God to pardon freely without any desert of yours to pardon so many offences that he should pardon you and pass by others that he should take you out of the ruines of Mankind and of a clod of dust and sin make you a Jewel sparkling with Heavenly Glory Will not this make you love God much Three Prisoners that deserve to die if the King pardon one
me good for his cursing this day quisquis deâ—rahit famae meae addet mercedi meae Aug. He that injuâ—es me â—hall add to my reward he that Clips my name to make it weigh lighter shall make my Crown weigh heavier Well might Stephen pray For his Enemies Lord lay not this sin to their charge Act. 7.60 he knew they did but encrease his Glory in Heaven every Stone his Enemies threw at him added a Pearl to his Crown 3. Lay up a stock of Faith Luk. 17.4 If thy Brother trespass against thee seven times in a day and seven times in a day â—urn again to thee and say I Repent thou shalt forgive him And the Apostles said to the Lord Encrease our Faith As if they had said We can never do this without a great deal of Faith Lord encrease our Faith Believe God hath pardoned you and you will pardon others only Faith can throw dust upon injuries and bury them in the Grave of forgetfulness 4. Think how thou hast sometimes wronged others and may it not be just with God that the same measure you mete to others should be measured to you again hast not thou wronged others if not in their Goods yet in their Name If thou hast not born false witness against them yet perhaps thou hast spoken falsly of them the consideration of this may make Christians bury injuries in silence 5. Get humble Hearts A proud Man thinks it a disgrace to put up an injury What causeth so many Duels and Murders as Pride Be cloth'd with humility 1 Pet. 5.5 He who is low in his own Eyes will not be troubled much tho others lay him low He knows there 's a day a coming when there shall be a Resurrection of Names as well as Bodies and God will avenge him of his Adversaries Luk. 18.7 And shall not God avenge his own Elect the humble Soul leaves all his wrongs to God to requite who hath said vengeance is mine Rom. 12.19 Vse of Comfort Such as Forgive God will forgive them You have a good argument to plead with God for Forgiveness lo I am willing to Forgive him who makes me no sactisfaction and wilt not thou Forgive me who hast received satisfaction in Christ my surety so ends the fifth Petition Mat. 6.13 And lead us not into Temptation but deliver us from Evil. THIS Petition consists of two parts First Deprecatory Lead us not into Temptation Second Petitory But deliver us from evil First Nenos inducas in tentationem Lead us not into temptation Doth God lead into Temptation God tempts no man to sin Jam. 1.13 Let no man say when he is Tempted I am tempted of God for God tempteth not any man God doth permit sin but not promote it He who is an encourager of holiness cannot be a Patron of sin God doth not Tempt to that which he hath an antipathy against what King will tempt his Subjects to break those Laws which he himself hath establiâ—hed Quest. But is it not said God tempted Abraham Gen. 22.1 Answ. Tempting there was no more than trying God tryed Abrahams Faith as a Gold-smith tries Gold in the Fire but there is a great deal of difference between Gods trying his Peoples Grace and exciâ—ing their corruption he tryeth their Grace but doth not excite their corruptions mans sin cannot be justly father'd on God God tempts no man Quest. What then is the meaning of this Lead us not into temptation Answ. When we pray Lead us not into Temptation the meaning is we desire of God that he would not suffer us to be overcome by temptation that we may not be given up to the power of a Temptation which is when we are trapann'd into sin Quest. 2. Whence do temptations come Answ. 1. Ab intra from our selves the Heart is Fomes peccati the breeder of all evil our own Hearts are the greatest Tempters quisque sibi Satan est Iam. 1.14 Every man is tempted when he is drawn away of his own lust the Heart is a perfect decoy 2. Temptations come ab extrà from Satan he is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Mat. 4.3 he lies in Ambush to do us mischief stat in procinctu Diabolus the Devil lays a Train of Temptation to blow up the Fort of our Grace The Devil is not yet fully cast into Prison but is like a Prisoner that goes under Bail the World is his Diocess where he visits we are sure to find Satan whatever we are doing reading praying meditating we find him within how he came there we know not we are sure of his company uncertain how we came by it A Saints whole Life saith Austin is a Temptation Elias who could shut Heaven by Prayer could not shut his Heart from a Temptation This is a great molestation to a Child of God as it is a trouble to a Virgin to have her Chastity daily assaulted the more one is tempted to evil the more he is hindred from good we are in great danger of Satan the Prince of the Air and we had need often pray leads us not into Temptation that we may see in what danger we are of Satans Temptations Consider 1. His Malice in tempting This Hellish Serpent is swell'd with the Poison of malice Satan envies mans happiness To see a clod of Dust so near to God and himself once a glorious Angel cast out of the Heavenly Paradise this makes him pursue mankind with inveterate hatred Rev. 12.12 The Devil is come down to you having great wrath If there be any thing this Infernal Spirit of Hell can delight in it is to ruine Souls and bring them into the same condemnation with himself this malice of Satan in tempting must needs be great if we consider three things 1. That when Satan is so full of Torment yet that at such a time he should tempt one would think Satan should scarce have a thought free from thinking of his own misery yet such is his rage and malice that when God is punishing him he is tempting 2. Satan's Malice is great that he will tempt where he knows he cannot prevail He will put forth his sting tho he cannot hurt he tempted Christ Mat. 4.3 If thou be the Son of God He knew well enough Christ was God as well as Man yet he would tempt him Such was his malice against Christ that he would put an Affront upon Christ tho' he knew he could not conquer him He tempts the Elect to Blasphemy he knows he cannot prevail against the Eelect yet such is his Malice that tho' he cannot storm the Garrison of their Hearts yet he will plant his Pieces of Ordnance against them 3. Satan's Malice is great that tho' he knows his tempting men to sin will encrease his own Torment in Hell yet he will not leave off tempting every Temptation makes his Chain heavier and his fire hotter yet he will tempt Therefore Satan being such a malicious revengeful Spirit had not we need pray that God
our Particular Calling is minding our Employments in the World 'T is Wisdom to be regular in both these when the Particular Calling doth not eat out the time for God's Service nor the Service of God hinder Diligence in a Calling The Devil's Art is to make Christians defective in one of these two Some spend all their time in Hearing Reading and under a pretence of living by Faith do not live in a Calling others Satan takes off from Duties of Religion under a pretence that they must provide for their Families He makes them so careful for their Bodies that they quite neglect their Souls This is the Subtilty of the old Serpent to make men negligent in the Duties either of the first Table or the second 12. Subtilty of Satan in Tempting is to misrepresent true Holiness that he may make others out of love with it He paints the Face of Religion full of Scars and with seeming Blemishes that he may create in the Minds of Men prejudice against it Satan misrepresents Religion as the most Melanchâ—ly Thing and that he who embraceth it must banish all Joy out of his Diocess Tho' the Apostle saith Ioy in Believeng Rom. 15.13 Satan suggests that Religion exposeth men to Danger he shews them the Cross but hides the Crown from them He labours to put all the Disgrace he can upon Holiness that he may tempt men to the Renouncing of it Satan abuseth the Good Christian and gives him a wrong Name The truly Zealous Man Satan calls hot-headed and factious The patient man that bears Injuries without Revenge Satan represents him as a Coward The humble man is low-spirited the heavenly-man Satan calls fool he lets go things that are seen for things that are not seen Thus the Devil mis-represents Religion to the World As Iohn Husse that Holy Man was painted with Red Devils So Satan paints Holiness with as deform'd mishapen a Face as he can that he may by this Temptation draw men off from solid Piety and make them rather scorn than embrace it The hand of Ioab is in this Satan is tempting persons to Atheism to cast off all Religion 13. Subtilty of Satan in tempting is to draw men off from the Love of the Truth to embrace Errour 2 Thes. 2.11 That they should believe a Lie Satan is call'd in Scripture not only an Unclean Spirit but a Lying Spirit As an Vnclean Spirit so he labours to defile the Soul with Lust and as a Lying Spirit so he labours to corrupt the Mind with Errour And indeed this is dangerous because many Errours do look so like the Truth as Alchimy represents true Gold Satan thus beguiles Souls Tho' the Scripture blames Hereticks for being the Promoters of Errour Yet it chargeth Satan with being the chief Contriver of it They spread the Errour but the Devil is a lying Spirit in their Mouths This is Satan's great Temptation he makes men believe such are glorious Truths which are dangerous Impostures thus he transforms himself into an Angel of Light What is the meaning of Satans sowing Tares in the Parable Mat. 13.25 but Satan sowing Errour instead of Truth How quickly had the Devil broach'd false Doctrine in the Apostles times That it was necessary to be Circumcised Acts 15.1 that Angel-Worship was lawful and that Christ was not yet come in the Flesh 1 Ioh. 4.3 Now the Devil tempts by drawing Men to Errour because he knows how deadly this snare is and the great Mischief Errour will do where it comes 1. Errour is of a spreading Nature it is compar'd to Leaven because it sowres Mat. 16.11 and to a Gangrene because it spreads 2 Tim. 2.17 1. One Errour spreads into more like a Circle in the water that multiplies into more Circles One Errour seldom goes alone 2. Errour spreads from one person to another it is like the Plague which infects all round about Satan by infecting one person with Errour infects more The Errour of Pelagius did spread on a sudden into Palestine Africa Italy the Arrian Errour was at first but a single spark but at last it set almost all the World on fire 2. The Devil lays this snare of Errour because Errour brings Divisions into the Church and Divisions bring an Opprobrium and Scandal upon the ways of God The Devil danceth at Discord Division destroys Peace which was Christ's Legacy and Love which is the Bond of Perfection Not only Christ's Coat hath been Rent but his Body by the divisions which Errour hath caused in Churches or Families where Errour creeps in what Animosities and Fractions doth it make it sets the Father against the Son and the Son against the Father What Slaughters and Bloodshed have been occasion'd by Errors broach'd in the Church 3. The Devils Policy in raising Errors is to hinder Reformation the Devil was never a friend to Reformation In the Primitive Times after the Apostles days the Serpent cast out of his Mouth Water as a flood after the Woman Rev. 12.15 which was a deluge of Heresies that so he might hinder the Progress of the Gospel 4. Satan tempts to Error because Error devours Godliness The Gnosticks as Epiphanius observes were not only corrupted in their Iudgments but in their Morals they were loose in their Lives Iude 4. Ungodly men turning the Grace of our God into Lasciviousness The Familists afterwards turn'd Ranters and gave themselves over to Vices and Immoralities and this they did boasting of the Spirit and Perfection 5. The Devils design in seducing by Error is he knows Error is pernicious to Souls Error damns as well as Vice Poison kills as well as Pistol 2 Pet. 2.1 They shall privily bring in damnable Heresies Now if Satan be thus subtil in laying snares of Error to deceive had not we need pray that God would not suffer us to be led into Temptation that he would make us wise to keep out of the snare of Error or if we have fallen into it that he would give us to recover out of the snare by Repentance 14. Another Subtilty of Satan is to bewitch and ensnare men by setting Pleasing Baits before them the Riches Pleasures Honours of the World Mat. 4.9 All this will I will give thee how many doth Satan tempt with this Golden Apple Pride Idleness Luxury are the three Worms which breed of Plenty 1 Tim. 6.9 They that will be rich fall into Temptation and a Snare Satan kills with these silver Darts how many surfeit on Luscious Delights The Pleasures of the World are the great Engine by which Satan batters down mens Souls His Policy is to tickle them to death to damn them with Delights The Flesh would fain be pleased and Satan prevails by this Temptation He drowns them in the sweet Waters of Pleasure such as have abundance of the World walk in the midst of Golden Snares We had need watch our Hearts in Prosperity and pray not to be led into Temptation We have as much need to be careful that we are not
as he cannot answer It was a saying of Luther I have had great Troubles of Mind but so soon as I laid hold on any place of Scripture and staid my self upon it as upon my chief Anchor straightway my Temptations vanished away there 's no Temptation but we have a fit Scripture to answer it If Satan tempts to Sabbath-Breaking answer him It is written Remember to keep the Sabbath Day Holy If he tempts to Uncleanness answer him It is written Whore-Mongers and Adulterers God will judge If he tempts to Carnal Fear say It is written Fear not them that kill the Body and after that have no more that they can do No such way to confute Temptation as by Scripture The Arrows which we shoot against Satan must be fetch'd out of this Quiver Many People want this Sword of the Spirit they have not a Bible others seldom make use of this Sword but let it rust they look seldom into the Scripture therefore no wonder they are overcome by Temptations He who is well skill'd in the Word is like one who hath a Plaister ready to lay upon the Wound assoon as it is made and so the danger is prevented Oh study the Scripture and you will be too hard for the Devil he cannot stand against this 8. Let us be careful of our own Hearts that they do not DECOY us into sin The Apostle saith A Man is drawn away of his own Heart and enticed Iam. 1.14 Quisque sibi Satan est Bâ—rn Every man hath a Tempter in his own Bosom A Traitor within the Castle is dangerous The Heart can bring forth a Temptation tho' Satan doth not Midwife it into the World If Satan were dead and buried the Heart could draw us to Evil. As the Ground of all Diseases lies in the Humours of the Body so the Seed of all sin lies in Original Lust. Look to your Hearts 9. If you would not be overcome of Temptation fly the Occasions of sin Occasions of sin have a Great Force in them to awaken Lust within He that would keep himself free from Infection will not come near an infected House if you would be sober avoid drunken Company Ioseph when he was enticed by his Mistress shun'd the Occasion the Text saith he would not be with her Gen. 39.10 If you would not be ensnared by Popery do not hear the Mass. The Nazarite who was forbid Wine might not eat Grapes which might occasion intemperance Come not near the Borders of a temptation Suppose one had a body made of Gunpowder he would not come near the least spark of Fire lest he should be blown up Many Pray Lead us not into Temptation and they run themselves into temptation 10. If you would not be overcome by temptation make use of Faith above all things Take the Shield of Faith Ephes. 6.16 Faith wards off Satan's fiery darts that they do not hurt 1 Pet. 5.9 Whom resist stedfast in Faith Mariners in a storm flie to their Anchor Flie to your Anchor of Faith Faith brings Christ along with it Duellers bring their Second with them into the Field Faith brings Christ for its Second Faith puts us into Christ and then the Devil cannot hurt us The Chicken is safe from the Birds of Prey under the Wings of the Hen and we are secure from the Tempter under the Wings of the Lord Iesus Though other Graces are of use to resist the Impulsions of Satan yet Faith is the Conquering Grace Faith takes hold of Christ's Merits Value and Vertue and so a Christian is too hard for the Devil The Stars vanish when the Sun appears Satan vanisheth when Faith appears 11. If you would not be overcome of temptation be much in Prayer Such as walk in infectious places carry Antidotes about them Prayer is the best Antidote against temptation When the Apostle had exhorted to put on the whole Armour of God Ephes. 6.11 he adds Vers. 18. â—raying with all Prayer Without this Reliqua arma parum prosunt Zanchy All other Weapons will do little good Christ prescribes this Remedy Watch and pray lest ye enter into temptation Mark 14.38 A Christian fetcheth down strength from Heaven by Prayer Let us Cry to God for help against the Tempter as Sampson cried to Heaven for help Judg. 16.28 O Lord God remember me and strengthen me I pray thee that I may be avenged of the Philistines and vers 30. The house fell upon the Lords and upon all the People Prayer is stagellum diaboli it whips and torments the Devil The Apostle bids us Pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ceasing 1 Thes. 5.17 It was Luther's advice to a Lady when temptation came to fall upon her knees by Prayer Prayer doth asswage the force of a temptation Prayer is the best Charm or Spell we can use against the Devil Temptation may bruise our Heel but by Prayer we wound the Serpents Head When Paul had a Messenger of Satan to buffet him what remedy doth he use He betook himself to Prayer 2 Cor. 12.8 For this thing I besought the Lord thrice that it might depart from me When Satan assaults furiously let us Pray fervently 12. If you would not be overcome of temptation be Humble in your own eyes Such are nearest falling who presume of their own strength Penelton who said his fat flesh should melt in the fire instead of his fat melting his heart melted and he turned from the Truth When Men grow into a big conceit God lets them fall to prick the Bladder of Pride O be humble Such are like to hold out best in a temptation who have most Grace but God gives more Grace to the humble Iames 4 6. Beware of Pride an Imposthume is not more dangerous in the Body than Pride in the Soul The Doves saith Pliny take a pride in their Feathers and in their flying high at last they flie so high that they are a prey to the Hawk When Men flie high in Pride and Self-confidence they become a prey to the Tempter 13. If you would not be foil'd by temptation do not enter into a Dispute with Satan When Eve began to argue the Case with the Serpent the Serpent was too hard for her The Devil by his Logick disputed her out of Paradise Satan can mince sin and make it small and varnish it over and make it look like Vertue Satan is too subtil a Sophister to hold an Argument with him Dispute not but Fight If you enter into a Parley with Satan you give him half the Victory 14. If we would not be overcome of Satan let us put on Christian Fortitude An Enemy we must expect who is either shooting of darts or laying of snares therefore let us be armed with courage 2 Chr. 19.11 Deal couragiously and the Lord shall be with the good The Coward never won Victory And to animate us in our Combat with Satan 1. We have a good Captain that Marcheth before us Christ is called the Captain of our
a dead Man to a living Thus a Child of God hath corruption join'd with Grace here is a dead Man tied to the living So hateful is this that a believer desires to die for no other reason more than this that death shall free him from sin Sin brought death into the World and death shall carry sin out of the World Thus you see in the opinion of the Godly sin is the most hyperbolical and execrable evil 4. Look upon sin in the comparative and it will appear to be the most deadly evil Compare what you will with it 1. Affliction 2. Death 3. Hell And still sin is worse First Compare sin with affliction there is more evil in a drop of sin than in a Sea of affliction 1. Sin is the Cause of affliction the cause is more than the effect Sin brings all mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost. Sin hath sickness Sword Famine and all Judgments in the Womb of it Sin rots the name consumes the estate wastes the radical moisture as the Poets â—ain of Pandora's Box when it was opened it filled the World full of Diseases when Adam broke the Box of Original Righteousnes it hath caus'd all the Penal evils in the World Sin is the Phaeton that sets the World on Fire Sin turn'd the Angels out of Heaven and Adam out of Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Sin causeth Mutinies Divisions Massacres Jer. 47.6 O thou Sword of the Lord how long will it be ere thou be quiet the Sword of Gods justice lies quietly in the Scabbard till sin draws it out and whets it against a Nation so that sin is worse than affliction it being the cause of it the cause is more than the effect 2. God is the author of affliction Amos 3.6 Is there any evil in a City and the Lord hath not done it it's meant of the evil of affliction God hath an hand in affliction but no hand in sin God is the cause of every action so far as it is Natural but not as it is Sinful He who makes an instrument of Iron is not the cause of the Rust or Canker which corrupts the Iron So God made the Instrument of our Souls but the Rust and Canker of sin which corrupts our Souls God never made Peccatum Deus non fecit Austin God can no more act evil than the Sun can darken In this sense sin is worse than affliction God hath an hand in affliction but disclaims having any hand in sin 3. Affliction doth but reach the Body and make that miserable but sin makes the Soul miserable The Soul is the most noble part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar The Soul is a Diamond set in a ring of Clay it is excellent in its Essence a Spiritual immortal substance excellent in the Price paid for it redeemed with the Blood of God Act. 20.28 it is more worth than a World the World is of a courser make the Soul of a finer spinning in the World we see the Finger of God in the Soul the Image of God To have the pretious Soul endangered is far worse than to have the Body endangered Sin wrongs the Soul Prov. 8.36 Sin casts this Jewel of the Soul over-board Affliction is but Skin deep it can but take away the Life but sin takes away the Soul Luk. 12.20 the loss of the Soul is an unparallell'd loss it can never be made up again God saith St. Chrysostom hath given thee two Eyes if thou losest one thou hast another but thou hast but one Soul and if that be lost it can never be repaired Thus sin is worse than affliction one can but reach the Body the other ruins the Soul is there not great reason then that we should often put up this Petition deliver us from evil 4. Afflictions are good for us Psalm 119.71 It is good for me that I was afflicted many can bless God for affliction Affliction humbles Lam. 3.19 remembring my affliction the Wormwood and the Gall my Soul hath them still in remembrance and is humbled in me afflictions are compar'd to thorns Hos. 2.8 these Thorns are to prick the Bladder of Pride Affliction is the School of Repentance Jer. 31.18 Thou hast chastised me and I was chastised I Repented The Fire being put under the Still makes the Water drop from the Roses the fire of Affliction makes the Water of Repentance drop from the Eyes Affliction brings us nearer to God The Loadstone of Mercy doth not draw us so near to God as the Cords of Affliction When the Prodigal was pinch'd with want then saith he I will arise and go to my father Luke 15.18 Afflictions prepare for glory 2 Cor. 4.17 This light affliction works for us an eternal weight of glory the Limner lays his Gold upon dark colours so God lays first the dark colours of affliction and then the Golden colour of Glory Thus Affliction is for our good but sin is not for our Good it keeps good things from us Jer. 5.25 Your sins have with-holden good things from you sin stops the current of Gods Mercy it precipitates men to ruine Manassehs affliction brought him to humiliation but Iudas his sin brought him to desperation 5. A man may be afflicted and his Conscience may be quiet Pauls feet were in the stocks yet he had the Witness of his Conscience 2 Cor. 1.12 the Head may ake yet the Heart may be well the outward Man may be afflicted yet the Soul may dwell at ease Psal. 25.13 the Hail may beat upon the Tiles of the House when there is Musick within in the midst of outward pain there may be inward peace Thus in affliction Conscience may be quiet but when a Man commits a presumptuous scandalous sin Conscience is troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by defiling the purity of Conscience we lose the peace of Conscience when Spira had sinned and abjured the Faith he was a terror to himself he had an Hell in his Conscience Tiberius the Emperor felt such a sting in his Conscience that he told the Senate he suffered death daily 6. In Affliction we may have the Love of God Afflictions are love tokens Rev 3.19 as many as I love I rebuke Afflictions are sharp arrows but shot from the Hand of a loving Father If a Man should throw a Bag of Money at another and it should bruise him a little and raise the Skin he would not be offended but take it as a fruit of love so when God bruiseth us with affliction it is to enrich us with the Golden Graces of his Spirit all is love but when we commit sin God withdraws his love 't is like the Sun overcast with a Cloud nothing appears but anger and displeasure When David had sin'd in the matter of Vriah 2 Sam. 11.27 the thing that David had done displeas'd the Lord. 7. There are many encouragements to suffer affliction God himself suffers with us Isa. 63.9 In all their afflictions he was afflicted God
will strengthen us in our sufferings Psal. 37.39 He is their strength in the time of trouble Either God makes our burden lighter or our Faith stronger He will compensate and recompence our sufferings Mat. 19.29 Every one that hath forsaken Houses or Lands for my name sake shall receive an hundred fold and inherit Life everlasting Here are encouragements to suffer affliction but there is no encouragement to sin God hath brandish'd a flaming Sword of threatnings to deter us from sin Psal. 68.21 God shall wound the Hairy scalp of such an one as goes on still in his trespasses There is a flying Roul of Curses which enter into the House of a sinner Zac. 5.4 if a Man sin be it at his peril Deut. 32.42 I will make mine Arrows drunk with Blood God will make Men weary of their sins or he will make them weary of their Lives Thus sin is worse than Affliction there are Encouragements to suffer Affliction but no Encouragement to sin 8. When a Person is afflicted only he himself suffers but by sinning openly he doth hurt to others 1. He doth hurt to the Vnconverted one mans sin may lay a stone in another mans way at which he may stumble and fall into Hell O the Evil of scandalous Sin some are discouraged others hardned thy sinning may be a cause of anothers damning Mal. 2.7 8. The Priests going wrong caused others to stumble 2. He doth hurt to the Converted by an open scandalous sin he offends weak Believers and so sins against Christ 1 Cor. 8.12 Thus sin is worse than Affliction because it doth hurt to others 9. In Afflictions the Saints may Rejoyce 1 Thes. 1.6 Ye receiv'd the Word in much Affliction with Ioy Heb. 10.34 Ye took joyfully the spoiling of your Goods Aristotle speaks of a Bird that lives among Thorns yet sings sweetly so a Child of God can rejoyce in Affliction St. Paul had his Prison-songs Rom. 5.3 We glory in Tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word signifies an Exuberancy of Joy a Joy with Boasting and Triumph God doth oft pour in those Divine Consolations as cause the Saints to rejoyce in Afflictions they had rather have their Afflictions than want their Comforts God doth candy their Wormwood with Sugar Rom. 5.5 You have seen the Sun shine when it rains The Saints have had the shining of Gods Face when Affliction hath rained and drop'd upon them Thus we may rejoyce in Affliction but we cannot rejoyce in sin Hos 9.1 Rejoyce not O Israel for Ioy as other people for thou hast gone a Whoring from thy God Sin is Matter of Shame and Grief not of Joy David having sinn'd in numbring of the people His Heart smote him 2 Sam. 24.10 as the pricking of a Vein lets out the Blood so when sin hath prick'd the Conscience it lets out the Joy 10. Affliction is a Magnifying of a Person Iob 7.17 What is Man that thou shouldest magnifie him and visit him every morning That is visit him with Affliction How do Afflictions magnifie us Answ. 1. As they are signs of Son-ship Heb. 12.7 If ye endure Chastening God deals with you as Sons Every Print of the Rod is a Badge of Honor. 2. As the sufferings of the Godly have raised their Fame and Renown in the World the Zeal and Constancy of the Martyrs in their Suffering have Eterniz'd their Name O how Eminent was Iob for his Patience Iam. 5.11 Ye have heard of the Patience of Job Iob the Sufferer was more Renown'd than Alexander the Conqueror Thus Afflictions Magnifie a Person but sin doth not magnifie but vilifie him When Eliâ—s Sons had sinn'd and prophan'd their Priesthood they turn'd their glory into shame the Text saith They made themselves Vile 1 Sam. 3.13 Sin casts an indelible Blot on a mans Name Prov. 6.32 33. Whoso commits Adultery with a Woman a Wound and Dishonour shall he get and his Reproach shall not be wiped away 11. A man may suffer Affliction and bring Honour to Religion Pauls Iron Chain made the Gospel wear a Gold Chain suffering Credits and propagates the Gospel but committing of sin brings a Dishonour and Scandal upon the ways of God Cyprian saith when in the Primitive Times a Virgin who vow'd her self to Religion had defil'd her Chastity Totum Ecclesiae Caetum erubescere Shame and Grief fill'd the face of the whole Congregation When scandalous sins are committed by a few they bring a Reproach upon all that profess As three or four brass shillings in a summ of Mony make all the rest suspected 12. when a mans Afflictions are upon a good Account that he uffers for Christ he hath the Prayers of God's People 'T is no small priviledge to have a stock of Prayer going 't is like a Merchant that hath a part in several Ships Suffering Saints have a large share in the Prayers of others Acts 12.5 Peter was in Prison but Prayer was made without ceasing of the Church to God for him What greater Happiness than to have God's Promises and the Saints Prayers But when a Man sins presumptuously and scandalously he hath the Saints bitter Tears and just Censures he is a burden to all that know him as David speaks in another Case Psal. 31.11 They that did see me without fled from me So a scandalous sinner the People of God fly from him he is like an infected person every one shuns and avoids him 13. Affliction can hurt a Man only while he is living but sin doth hurt when he is dead as a Mans Vertues and Alms may do good when he is dead so a Mans sin may do Mischief when he is dead When a Spider is kill'd the Poison of it may do hurt so the Poison of an Evil Example may do much hurt when a man is in his Grave Affliction at most can but last a Mans Life but his sin lives and doth hurt when he is gone Thus you see sin is far worse than Affliction 2. Sin is worse than Death Aristotle calls Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Terrible of Terribles and Iob calls it The King of Terrors Iob 18.14 but sin is more deadly than Death it self First Death tho' it be painful yet it were not hurtful but for sin It is sin that imbitters Death and makes it sting 1 Cor. 15.56 The Sting of Death is sin Were it not for sin tho' Death might kill us it could not curse us Sin poisons Deaths Arrow so that sin is worse than death because it puts a sting into Death Secondly Death doth but separate between the Body and the Soul but sin without Repentance separates between God and the Soul Iudg. 18.24 Ye have taken away my Gods and what have I more Death doth but take away our Life from us but sin takes away our God from us So that sin is worse than Death Thirdly Sin is worse than Hell In Hell there is the Worm and the Fire but sin is worse 1. Hell is of God's making but sin
is none of his making 'T is a Monster of the Devils Creating 2. The Torments of Hell are a burden only to the sinner but sin is a burden to God Amos 2.13 I am pressed under you as a Cart is pressed that is full of Sheaves 3. In Hell-Torments there is something that is Good There is the Execution of God's Justice there is justice in Hell but sin is the most unjust thing It would rob God of his Glory Christ of his Purchase the Soul of its Happiness So that it is worse than Hell Fifthly Look upon sin in the manner of its Cure it cost dear to be done away The Guilt of sin could not be removed but by the Blood of Christ he who was God must die and be made a Curse for us before sin could be remitted How horrid is sin that no Angel or Arch-Angel nor all the Powers of Heaven could procure the Pardon of sin but it cost the Blood of God If a Man should commit an Offence and all the Nobles should kneel upon their Knees before the King for him but no Pardon could be had unless the King's Son be Arraigned and suffer Death for him all would conceive it was an horrible Fact that must be the cause of this such is the case here the Son of God must die to appease God's Anger for our sins O the Agonies and Sufferings of Christ 1. In his Body his Head Crown'd with Thorns his Face spit upon his Side pierced with the Spear his Hands and Feet nailed Totum pro vulnere Corpus 2. He suffered in his Soul Mat 26.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Soul is exceeding sorrowful unto Death He drank a bitter Cup mingled with Curses which made him tho' he were sanctified by the Spirit supported by the Diety comforted by Angels sweat great Drops of Blood and cry out upon the Cross My God why hast thou forsaken me All this was to do away our sin view sin in Christ's Blood and it will appear of a Crimson Colour Sixthly Look upon sin in the dismal Effects of it and it will appear the most horrid prodigious Evil Rom. 6.23 The Wages of sin is Death that is the Second Death Rev. 21 8. Sin hath shame for its Companion and Death for its Wages A wicked man knows what sin is in the Pleasure of it but doth not know what sin is in the Punishment of it Sin is Scorpio pungens it draws Hell at the heels of it This hellish Torment consists of two Parts 1. Poena damni the Punishment of Loss Mat. 7.23 Depart from me It was a great trouble to Absalom that he might not see the Kings face to lose Gods Smiles to be banished from his Presence in whose Presence is fulness of Joy how sad and tremendous this word Depart saith Chrysostom is worse than the fire Sure sin must be the Greatest Evil which separates us from the Greatest Good 2. Poena sensus the Punishment of Sence Mat 25.41 Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels Why might sinners plead Lord if we must depart from thee let us have thy Blessing no Go ye Cursed But if we must depart from thee let it be into some place of Ease and Rest no go into fire But if we must into the fire let it be but for a little time let the fire be quickly put out no go into everlasting fire But if it be so that we must be there let us be with good Company no with the Devil and his Angels O what an Evil is sin All the Torments of this Life are but Ludibrium Risus a kind of sport to Hell-Torments what is a burning Fever to the burning in Hell It is call'd the Wrath of the Almighty Rev. 19.15 The Almighty God inflicts the Punishment therefore it will be heavy a Child cannot strike very hard but if a Giant strike he kills with a Blow To have the Almighty God to lay on the stroke it will be intolerable Hell is the EMPHASIS of Misery The Body and Soul which have sinn'd together shall suffer together and these Torments shall have no Period put to them Rev. 9.6 They shall seek Death and shall not find it Rev. 24.11 And the Smoak of their Torment ascendeth for ever and ever Here the wicked thought a Prayer long a Sabbath long but how long will it be to lie upon Beds of Flames for ever this word ever breaks the Heart Thus you see sin is the most deadly and execrable Evil look upon it in its Original in its Nature in the Judgment and Estimate of the Wise look upon it comparatively it is worse than Affliction Death Hell look upon it in the manner of Cure and in the dismal Effect it brings Eternal Damnation is there not then a great deal of Reason that we should make this Prayer Deliver us from Evil Vse 1. Branch I. Is Sin such a deadly pernitious Evil the Evil of Evils See then what it is we are to pray most to be delivered from and that is from Sin Our Saviour hath taught us to pray Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual Pharaoh pray'd more to have the Plague of Hail and Thunder to be remov'd than his hard Heart should be removed Exod. 9.28 The Israelites pray'd Tolle Serpentes Take away the Serpents from us more than to have their sin taken away Numb 21.8 The Hypocrites prayer is Carnal he prays more to be cured of his Deafness and Lameness than of his Unbelief More that God would take away his Pain than take away his sin But our Prayer should be Deliver us from Evil. Spiritual Prayers are best hast thou a diseased Body Pray more that the Disease of thy Soul may be removed than thy Body Psal. 41.4 Heal my Soul for I have sinned The Plague of the Heart is worse than a Cancer in the Breast Hast thou a Child that is crooked Pray more to have its Unholiness removed than its Crookedness spiritual Prayers are more pleasing to God and are as Musick in his Ears Christ hath here taught us to pray against sin Deliver us from Evil. II. Branch If sin be so great an Evil then admire the Wonderful Patience of God that bears with Sinners Sin is a breach of God's Royal Law it strikes at his Glory now for God to bear with sinners who so provoke him it shews admirable Patience well may he be called The God of Patience Rom. 15.4 It would tire the Patience of the Angels to bear with mens sins one day but what doth God bear How many Affronts and Injuries doth he put up God sees all the Intreagues and horrid Impieties committed in a Nation Ier. 29.23 They have committed Villany in Israel and have committed Adultery even I know and am a Witness saith the Lord. God could strike men dead in their sins but he forbears and respites them My thinks I see the Justice of God with a
in sin it is only to the Body the bruitish Part the Soul is not at all gratified by the Pleasure Luk. 12.19 Soul take thy Ease He might more properly have said Body take thy Ease The Soul cannot feed on sensual Objects 4. In short that Pleasure men talk of in sin is their Disease some take pleasure in eating Chalk or Coals this is from their Disease So when men talk of Pleasure in eating the Forbidden Fruit it is from the Sickness and Disease of their Souls they put bitter for sweet Isa. 5.20 O what folly is it for a Cup of Pleasure to drink a Sea of Wrath Sin will be bitter in the end Prov. 23.31 32. Look not on the Wine when it is red when it gives his Colour in the Cup at last it bites like a Serpent Sin will prove like Ezekiels Rowl sweet in the Mouth but bitter in the Belly Mel in Ore Fel in Corde ask Cain now how he likes his Murder Achan how he likes his golden Wedge O remember that saying of Austin Momentaneum est quod delectat aeternum quod Cruciat The Pleasure of sin is soon gone but the sting remains IX Branch If Sin be so great an Evil then what Wisdom is it to depart from Evil Iob 28.28 To depart from Evil is Vnderstanding To sin is to do foolishly therefore to depart from sin is to do wisely Solomon saith Prov. 29.6 In every Transgression there is a Snare Is it not Wisdom to avoid a Snare Sin is a Deceiver it cheated our first Parents instead of being as Gods they became like the Beasts that perish Psal. 49.20 Sin hath cheated all that have medled with it is it not Wisdom to shun such a Cheater Sin hath many fair pleas and tells you how it will gratifie all the Senses with Pleasure But saith a gracious Soul Christ's Love is sweeter Peace of Conscience is sweeter what are the Pleasures of Sin to the Pleasures of Paradise Well may the Saints be call'd Wise Virgins because they spie the Deceits that are in sin and avoid the Snares The Fear of the Lord that is Wisdom and to depart from Evil is Understanding X. Branch If Sin be so great an Evil then how justifiable and commendable are all those Means which are used to keep Men from sin How justifiable are a Ministers Admonitions and Reproofs Titus 1.13 Rebuke them sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuttingly a Metaphor from a Chirurgeon that searches a Wound and cuts out the Proud Flesh that the Patient may be sound So God's Minister comes with a cutting Reproof but it is to keep you from sin and to save your Souls Si Meritò objur gaverit te aliquis scito quia profuit Sen. Esteem them your best Friends who would keep you from sinning against God If a man were going to poison or drown himself were not he his Friend who would hinder him from doing it All a Ministers Reproofs are but to keep you from sin and hinder you from Self-Murder all is in Love 2 Cor. 5.11 Knowing the Terror of the Lord we perswade men 'T is the Passion of most to be angry with them that would reclaim them from sin Amos 5.10 They hate him that rebuketh in the Gate Who is angry with the Physician for prescribing a bitter Potion seeing it is to purge out the peccant Humour 'T is Mercy to Mens Souls to tell them of their sins And surely those are Priests for the Devil 2 Chr. 11.15 who see men go on in sin and ready to drop into Hell yet never pull them back by a Reproof nay perhaps flatter them in their sins God never made Ministers as false Glasses to make bad Faces look Fair. Such make themselves guilty of other mens Sins 11. Inference If sin be so great an evil the evil of evils then see what a bad choice they make who choose sin to avoid affliction As if to save the Coat from being rent one should suffer his Flesh to be rent It was a false charge that Elihu brought against Iob Chap. 36.21 Thou hast chosen iniquity rather than affliction This is a bad choice Affliction hath a Promise made to it 2 Sam. 22.28 but sin hath no Promise made to it Affliction is for our good but Sin is not for our good it would intail Hell and Damnation upon us Spira chose iniquity rather than affliction but it cost him dear He at last repented of his choice He who commits sin to avoid suffering is like one that runs into a Lions Den to avoid the stinging of a Gnat. 12. Inference If sin be so great an evil see then what should be a Christians great care in this life to keep from sin Deliver us from evil Some make it all their care to keep out of trouble they had rather keep their Skin whole than their Conscience pure But our care should be chiefly to keep from sin How careful are we to forbear such a Dish as the Phisician tells us is hurtful for us it will bring the Stone or Gout Much more should we be careful that we eat not the forbidden fruit which will bring Divine Vengeance 1 Tim. 5. 22. Keep thy self pure It hath been always the study of the Saints to keep aloof off from sin Gen. 39.9 How can I do this great wickedness and sin against God Psal. 19.13 Keep back thy Servant from presumptuous sins It was a saying of Anselm If Sin were on one side and Hell on the other I would rather leap into Hell than willingly sin against my God O what a Mercy is it to be kept from sin We count it a great Mercy to be kept from the Plague and Fire But what is it to be kept from sin 13. Inference Is sin so great an evil see then that which may make us long for Heaven when we shall be perfectly freed from sin not onely from the outward Acts of sin but from the in-being of sin In Heaven we shall not need to pray this Prayer Deliver us from evil What a blessed time will it be when we shall never have a Vain Thought more Then Christ's Spouse shall be sine macula ruga without spot or wrincle Ephes. 5.27 Now there 's a Dead Man tied to the Living we cannot do any Holy Duty but we mix Sin we cannot Pray without Wandring we cannot Believe without Doubting But then our Virgin-Souls shall not be capable of the least tincture of Sin but we shall all be as the Angels of God In Heaven we shall have no Temptation to sin The Old Serpent is cast out of Paradise and his fiery â—arts shall never come near to touch us 2. Vse of Exhort And it hath Two distinct Branches 1. Branch To all in General If Sin be so great and prodigious an evil Then as you love your Souls Take heed of sin If you tast of the Forbidden Fruit it will cost you dear it will cost you Bitter Tears it may cost you lying in Hell
the two Seeds If the World hated Christ no wonder it hates us Iohn 15.18 The World hated me before it hated you Why should any hate Christ This Blessed Dove had no Gall this Rose of Sharon did send forth a most sweet Perfume but this shews the worlds Baseness it is a Christ-hating and a Saint-eating World Had not we need pray Deliver us from this evil World 6. It is an evil World as it is a Deceitful World First There is Deceit in dealing Hos. 12.7 He is a Merchant the Balances of Deceit are in his Hand The Hebrew word Rimmah in Pyhil signifies both to deceive and to oppress He who dares use Deceit will not spare to oppress Secondly There is Deceit in Friendship Prov. 20.6 But a faithful Man who can find Trita frequensque via est per amici fallere Nomen Some use too much Courtship in Friendship they are like Trumpets which make a great noise but within they are hollow Some can flatter and hate commend and censure Mel in Ore Fel in Corde Dissembled Love is worse than Hatred Thirdly There is Deceit in Riches Mat. 13.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deceitfulness of Riches The World makes us believe it will satisfie our Desires and it doth but encrease them it makes us believe it will stay with us and it takes wings Prov. 23.5 7. It is an Evil World as it is a disquieting World 'T is full of Trouble Iohn 16.33 The World is like a Bee-hive when we have tasted a little Hony we have been stung with a thousand Bees St. Basil was of opinion that before the Fall the Rose did grow without prickles but now every sweet flower of our Life hath its prickles There are many things cause disquiet loss of Friends Law-Suits Crosses in Estate Relations are not without their Troubles Some are troubled that they want Children others troubled that they have Children the World is a vexing Vanity If a man be poor he is despised by the Rich if he be rich he is envied by the poor If we do not find it an insnaring World we shall find it an afflicting World it hath more in it to mean us than tempt us The World is a Sea where we are tossed upon the surging Waves of Sorrow and often in danger of Shipwrack the World is a Wilderderness full of fiery Serpents What storms of Persecution are raised against the Righteous 2 Tim. 3.12 The wicked are Briars Micah 7.4 where Christ's sheep lose some of their Golden Fleece Then had not we need pray Lord deliver us from being hurt by this Evil World Why should we Love the World Tho' we are commanded to love our Enemies yet this Enemy we must not love 1 Iohn 2.15 Love not the World I have been all this while opening the first Sence of this Petition Liber a nos à malo Deliver us from Evil we pray to be delivered from Sin in general and to be delivered from Evil under this three-fold Notion from the Evil of our Heart from the Evil of Satan from the Evil of the World ere I leave this let me insert a Caution Caution Not that our abstaining from or forbearing the external Acts of Sin is sufficient to intitle us to Salvation but when we pray Deliver us from Evil there is more implyed in it namely that we make a progress in Holiness Being divorced from sin is not enough unless we are espoused to Vertue therefore in Scripture these two are joyn'd Psal. 34.14 Depart from Evil and do Good Rom 12.9 And Isa. 1.16 Cease to do Evil Learn to do well 2 Cor. 7.1 Let us cleanse our selves from all Filthiness of Flesh and Spirit perfecting Holiness Leaving sin is not enough unless we embrace Righteousness Virtutis est magis honesta agere quà m non Turpia as it is in the Body it is not enough that the Disease be stop'd but it must grow in health So it is in the Soul it is not enough Acts of sin be forborn which is the stopping a Disease but it must be healthy that is grow in Holiness Vse Which reproves those who labour only to suppress the Outward Acts of sin but do not press on to Holiness They cease from doing Evil but do not learn to do well their Religion lies only in Negatives They glory in this that they are given to no Vice none can charge them with any foul Miscarriages Luke 18.11 God I thank thee that I am not as other men are Extortioners Vnjust Adulterers This is not enough you must advance a step further in solid Piety It is not enough that a field be not sown with Tares or Hemlock but it must be sown with good Seed Consider two things 1. If this be the best Certificate you have to shew that you are not guilty of gross Sins God makes no Account of you A piece of Brass tho' it be not so bad as Clay yet not being so good as Silver it will not pass for currant Coyn. So tho' you are not grosly prophane yet not being of the right Mettal wanting the stamp of Holiness you will never pass currant in Heaven 2. A Man may abstain from Evil yet he may go to Hell for not doing good Mat 3.10 Every Tree that bringeth not forth good Fruit is hewn down and cast into the fire Why were the foolish Virgins shut out They had done no hurt they had not broke their Lamps Yea but their fault was there was no goodness in them they had no Oyl in their Lamps Oh! therefore let us not content our selves in being free from gross Acts of Sin but let us launch forth further in Holiness Let us cleanse our selves from all Pollution perfecting Holiness Secondly Deliver us from Evil that is from Temporal Evil we pray that God will either prevent temporal Evils or deliver us out of them 1. We pray that God will prevent Temporal Evils That he will be our Screen to stand betwen us and Danger Psal. 7.1 Save me from them that persecute me We may lawfully pray against the Plots of the wicked that they may prove abortive That tho' they have a design upon us they may not have their desire upon us Psal. 141.9 Keep me from the snare which they have laid for me 2. We pray that God will deliver us out of Temporal Evils That he will remove his Judgments from us whether Famine Sword Pestilence Psal. 39.10 Remove thy Stroke away from me Yet with this Caution Caution We may pray to be delivered from Temporal Evils only so far as God sees it good for us We may pray to be delivered from the Evil of Sin absolutely but we must pray to be delivered from Temporal Evils conditionally so far as God sees it fitting for us and may stand with his Glory Vse In all the Troubles that lie upon us let us look up to God for Ease and Succour Deliver us from Evil Isa. 8.19 Should not a people seek unto their God To
the Serpent And Dan. 6.4 The Presidents and Princes â—ought to find occasion against Daniel but they could find no occasion or fault Behold here the innocency of the Dove Look on St. Paul Acts 23.6 When Paul perceived that the one part were Sadduces and the other Pharisees he cried out I am a Pharisee By which Speech Paul got all the Pharisees on his side Here was the Wisdom of the Serpent And ver 1. I have lived in all good Conscience before God until this day Here was the innocency of the Dove How amiable is this the Vnion of the Dove and the Serpent The Scripture joins these two together Meekness of Wisdom Jam. 3.13 Wisdom there is the Serpent Meekness there is the Dove This beautifies a Christian when he hath the Serpenâ—'s Eye in the Dove's Head We must have Innocency with our Wisdom else our Wisdom is but Craftiness and we must have Wisdom with our Innocency else our Innocency is but Weakness We must have the Innocency of the Dove that we may not circumvent others and we must have the Wisdom of the Serpent that others may not circumvent us We must have the Innocency of the Dove that we may not betray the Truth and the Wisdom of the Serpent that we may not betray our selves In short Religion without Policy is too weak to be safe Policy without Religion is too subtil to be good When Wisdom and Innocency like Castor and Pollux appear together they presage the Soul's Happiness Doct. 3. That Christians must be both wise and innocent I begin with the first Wise Be ye wise as Serpents 1. I shall speak concerning Wisdom in general Solomon saith Wisdom is the principal thing Prov. 4.7 'T is better than Riches Prov. 31.14 Happy is the Man that findeth Wisdom for the Merchandise of it is better than the Merchandise of Silver If the Mountains were Pearl if every sand of the Sea were a Diamond it were not comparable to Wisdom Without Wisdom a person is like a Ship without a Pilot in danger to split upon Rocks Iob sets forth the Encomium and Praise of Wisdom Iob. 28.13 18. The Price of Wisdom is above Rubies The Ruby is a precious Stone transparent of a red fiery colour It is reported of one of the Kings of India that he wore a Ruby of that bigness and splendor that he might be seen by it in the dark But Wisdom castâ— a more sparkling colour than the Ruby it makes us shine as Angels No Chain of Pearl you wear doth so adorn you as Wisdom Wisdom consists chiefly in three things 1. Knowlâ—dge to discern 2. Skill to judge 3. Activity to prosecute 1. Knowledge to discern wherein Happiness lies 2. Skill to judge what will be the fittest Means to conduce to it 3. Activity to prosecute those things which will certainly accomplish that End So much for Wisdom in general More particularly Wisdom is variously distinguished 'T is either Natural or Moral or Theological 1. A Natural Wisdom Which is seen in finding out the Arcana Naturae the Secrets of Nature Aristotle was by some of the Ancients called an Eagle fallen from the Clouds because he was of such raised Intellectuals and had so profound an insight into the Causes of Things This Natural Wisdom is adorning but it is not sufficient to Salvation St. Hierom brings in Aristotle with his Syllogisms and Tully with his Rhetorick crying out in Hell 2. A Moral Wisdom Which consists in two Things Malum respuendo Bonum elegendo Moral Wisdom lies in the rejection of those things which are prejudicial and the election of those things which are beneficial This is called PRVDENCE Knowledge without Prudence may do hurt Many a man's Wit hath undone him for want of Wisdom 3. A Theological or Sacred Wisdom which is our knowing of God who is the supream and sovereign Good Greece was counted the Eye of the World for Wisdom and Athens the Eye of Greece but neither of them knew God Acts 17.23 I found an Altar with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God To know God in whom is both Verum Bonum Truth and Goodness is the Master-piece of Wisdom 1 Chron. 28.9 And thou Solomon my Son know thou the God of thy Father And this knowledge of God is through Christ. Christ is the Glass in which the Face of God is seen Col. 1.15 And then we know God aright when we know him not only with a knowledge of Speculation but Appropriation Psal. 48.14 This God is OVR God This knowledge of God is the most sublime Wisdom therefore 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom from above Jam. 3.17 But to come nearer to the Text and speak of the Wisdom of the Serpent Be ye wise as Serpents Quest. But must we in every thing be like the Serpent Answ. No. Our Saviour meant not that in every thing we should imitate the Serpent I shall shew you 1. Wherein we should not be like the Serpent 2. Wherein we should be like the Serpent I. Wherein we should not be like the Serpent 1. The Serpent eats Dust. Isa. 65.25 Dust shall be the Serpent's Meat It was a Curse upoâ— the Serpent Thus we should not be like the Serpent to feed immoderately on earthly Things It is absurd for him that hath an heaven-born Soul capable of Communion with God and Angels to eat greedily the Serpent's Meat A Christian hath better Food to feed on the heavenly Manna the precious Promises the Body and Blood of Christ. 'T is counted a Miracle to find a Diamond in a Gold-Mine and it is as great a Miracle to find Christ the Pearl of Price in an earthly heart The Lapwing wears a little Coronet on its head yet feeds on dung To have a Crown of Profession on the head yet feed inordinately on these dunghil-Comforts is unworthy of a Christian. What a poor contemptible thing is the World It cannot fill the Heart If Satan should take a Christian up to the top of the Pinacle and shew him all the Kingdoms and Glory of the World what could he shew him but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Shew a pleasant Delusion There is a lawful Vse God allows of these outward things but the Sin is in the Excess The Bee may suck a little Honey from the Leaf but put it in a Barrel of Honey and it is drown'd The wicked are thus characterized Ephes. 3.19 They mind earthly things They are like Saul hid among the Stuff We should be as Eagles flying aloft towards Heaven not as Serpents creeping on the Earth and licking the Dust. 2. The Serpent is deceitful The Serpent useth many Shifts and glides so cunningly that we cannot trace him This was one of those four things which wise Agur could not find out the way of a Serpent upon a Rock Prov. 30.19 'T is a deceitful Creature We should not in this sence be like the Serpent for deceitfulness Naturally we too much resemble
cast his skin but he eats it up again In this be not like the Serpent to forsake Sin and then take it up again 2 Pet. 2.22 It is happened according to the Proverb the Dog is returned to his own Vomit again such were Demas and Iulian. Many after a Divorce espouse their Sins again as if one's Ague should leave him a while and then come again The Devil seemed to be cast out but comes the second Time and the end of that Man is worse than his beginning Luk. 11.24 because his Sin is greater he sins knowingly and wilfully and his Damnation will be greater 10. Serpents are great Lovers of Wine Pliny who writes of Natural History saith if Serpents come where Wine is they drink insatiably In this be not like the Serpent though the Scripture allows the use of Wine 1 Tim. 5.23 yet it forbids the excess Eph. 5.18 Be not drunk with Wine wherein is excess be not like the Serpents in this Lovers of Wine Because this Sin of Drunkenness doth so abound in this Age I shall enlarge something more on this Head 'T is said of the Old World They eat they drank till the Flood came Luk. 17.27 Drinking is not a Sin but the meaning is they drank to intemperance they disordered themselves with Drink and God let them have Liquor enough first they were drowned in Wine and then in Water There is no Sin which doth more deface God's Image than Drunkenness it disguiseth a Person and doth even unman him Drunkenness makes him have the Throat of a Fish the Belly of a Swine and the Head of an Ass Drunkenness is the Shame of Nature the Extinguisher of Reason the Shipwrack of Chastity and the Murder of Conscience Drunkenness is hurtful for the Body The Cup kills more than the Cannon it causeth Dropsies Catarrhs Apoplexies Drunkenness fills the Eyes with Fire and the Legs with Water and turns the Body into an Hospital but the greatest hurt is that it doth to the Soul Excess of Wine breeds the Worm of Conscience The Drunkard is seldom reclaimed by repentance and the ground of it is partly because by this Sin the Senses are so inchanted Reason so impaired and Lust so inflamed and partly it is judicial the Drunkard being so besotted with this Sin God saith of him as of Ephraim Hos. 4.17 Ephraim is joyned to Idols let him alone so this Man is joyned to his Cups let him alone let him drown himself in Liquor till he scorch himself in Fire How many Woes hath God pronounced against this Sin Isa. 28.1 Woe to the Drunkards of Ephraim Joel 1.5 Howl ye Drinkers of Wine Drunkenness excludes a Person from Heaven 1 Cor. 6.10 Drunkards shall not inherit the Kingdom of God A Man cannot go to Heaven reeling King Solomon makes an oration full of Invectives against this Sin Prov. 23.29 Who hath Woe Who hath Contentions Who hath Babling Who hath redness of Eyes they that tarry long at the Wine Who hath Contentions Drink when abused breeds Quarrels it causeth Duels Who hath Babling When one is in Drink his Tongue runs he will reveal any Secrets of his Friend Who hath redness of Eyes Redness of Eyes comes sometimes from Weeping but too often from drinking And what is the Issue verse 32. at last the Wine bites like a Serpent and stingeth like an Adder The Wine smiles in the Glass but stings in the Conscience Drunkenness is a Sin against all the Ten Commandments 1. Drunkenness casts off the true God Hos. 4.11 Wine takes away the Heart It takes the Heart off from God 2. It makes the Belly a God Phil. 3.19 To this the Drunkard pours Drink-Offerings there 's a breach of the Second Commandment 3. The Drunkard in his Cups takes God's Name in Vain by his Oaths 4. The Drunkard makes no difference of Days he is seldom sober on a Sabbath he on that Day worships Bacchus 5. The Drunkard Honours neither his Natural Father nor the Magistrate his Civil Father he will be intemperate though the Laws of the Land forbid it 6. The Drunkard commits Murder Alexander killed his Friend Clitus when he was Drunk for whom he would have given half his Kingdom when he was Sober 7. The Drunkard's Wine provokes Lust. Austin calls Wine Fomentum libidinis the Inflamer of Lust. Nunquam ego ebrium castum putavi I never did believe a drunken Man to be chast saith St. Hierom. 8. The Drunkard is a Thief he spends that Money upon his drunken Lust which should have been given to charitable Uses so he robs the Poor 9. The Drunkard is a Slanderer he cares not when he is on the Ale Bench how he doth defame and belye others when he hath taken his full Cups he is now fit to take a false Oath 10. The Drunkard Sins against the Tenth Commandment for he Covets to get another's Estate by Circumvention and Extortion that he may be the better able to follow his drunken Trade Thus he Sins against all the Ten Commandments If this Sin of Drunkenness be not reformed I pray God the Sword be not made Drunk with Blood And whereas some will go to shift off this Sin from themselves that they are no Drunkards because they have not drunk away their Reason and Senses they are not so far gone in drink that they cannot go He is a Drunkard in the Scripture-sence who is mighty to drink Wine Isa. 5.22 He is a Drunkard saith Solomon that tarries long at the Wine Prov. 23.30 He who sits at it from Morning to Night that drinks away his precious Time though he doth not drink away his Reason he is a Drunkard that drinks more than doth him good and that though he be not himself drunk yet he makes another drunk Hab. 2.15 Woe to him that gives his Neighbour drink that puttest thy Bottle to him and makest him drunk Oh! I beseech you be not in this like the Serpent Lovers of Wine This I fear is one cause why the Word Preached doth so little good on many in this City they drink away Sermons they do as the hunted Deer when it is wounded runs to the Water and drinks so when they have been at a Sermon and the Arrow of Reproof hath wounded their Conscience they run presently and drink away those Convictions they steep the Sermon in Wine The Tavern-Bell doth more hurt than the Sermon Bell doth good Thus you have seen wherein we should not be like Serpents II. Wherein we should be like the Serpent and that is in Prudence and Wisdom Be ye Wise as Serpents The Serpent is a most prudent Creature therefore the Devil made use of the Serpent to deceive our First Parents because it was such a subtile Creature Gen. 3.1 The Serpent was more subtile than any Beast of the Field There is a Natural Wisdom and Subtilty in every part of the Serpent and we should labour to imitate them and be Wise as Serpents First The Serpent hath a subtilty in his
nor Vncircumcision but a new Creature We are for new Things we love new Fashions and why not new Hearts But People are full of Prejudices against the new Creature Object 1. If we are new creatures there must be so much strictness in Religion so much praying and watching as discourageth Answ. 1. Is there any thing excellent to be obtained without Labour What pains is taken in searching for a Vein of Silver or seeking for Pearl Men cannot have the world without labour and would they have Salvation so 2. The Labour in Religion bears no proportion with the Reward What are a few tears shed to a weight of Glory The Soldier is content to wrestle with difficulties and undergo a bloody Fight for a glorious Victory In all Labour for Heaven there is Profit 'T is like a Man that digs in a Gold-Mine and carries away all the Gold 3. Men take more pains to go to Hell What pains doth an ambitious man take to climb to the Pinacle of Honour Tullia rid over the dead Body of her Father to be made Queen How doth the covetous man tire himself break his sleep and his peace to get the World Thus some Men take more pains in the Service of sin than others do in the pursuit of holiness Men talk of pains in Religion when God's Spirit comes into one it turns Labour into Delight 'T was Paul's Heaven to serve God Rom. 7.22 The ways of Wisdom are pleasantness Prov. 3.17 'T is like walking among Beds of Spices which cast forth a sweet Perfume Object 2. But if we leave our old company and become new creatures we shall be exposed to many Reproaches Answ. Who are they that speak evil of Religion but such as are evil Male de me loquuntur sed mali said Seneca Besides is it not better that Men reproach us for being good than that God damn us for being wicked Mat. 5.11 Blessed are ye when men shall revile you Stars are nevertheless glorious though they have ugly Names given them as the Bear and the Dragon A Saint's Reproachs are like a Soldier 's Scars honourable 1 Pet. 4.14 If ye are reproached for the Name of Christ a Spirit of God and of Glory rests upon you While Men clip your Credit to make it weigh lighter they make your Crown heavier Having answered these Objections I come now to re-assume the Exhortation Above all things labour to be New Creatures MOTIVES 1. In this true Christianity doth consist it is not Baptism makes a Christian Many are no better than baptized Heathens The essential part of Religion lies in the new creature Rom. 2.29 Circumcision is that of the Heart Every thing hath a Name from the better part we call a Man a Reasonable Creature because of his Soul which is the more noble part so one is called a Christian because he acts from a Principle of the new creature which the carnal man doth not 2. It is the new creature fits us for Communion with God We cannot converse with God till then Birds cannot converse with men unless they had a Rational Nature put into them nor can Men converse with God unless being made new creatures they partake of the Divine Nature Communion with God is a Mystery to most Every one that hangs about the Court doth not speak with the King All that meddle with holy Duties and as it were hang about the Court of Heaven have not communion with God 'T is only the new creature enjoys God's Presence in Ordinances and sweetly converses with him as a Child with a Father 3. The necessity of being new creatures 1. Till then we are odious to God Zech. 11.8 My Soul loathed them A Sinner is to God worse than a Toad a Toad hath no Poyson but what God hath put into it but a Sinner hath that which the Devil hath put into him Acts 5.3 Why hath Satan filled thy heart to lye A wicked Man is possessed with an evil Spirit One man is possessed with the Devil of Pride another with the Devil of Malice This must needs make Persons odious to God to be possessed with the Devil Thus it is till we become new creatures 2. Till we are new creatures our Duties are not accepted with God they are but wild Grapes 1. Because God accepts no man but where he sees his Image The new creature is call'd the renewing of God's Image Eph. 4.24 When they brâ—â—ght Tamerlane a Pot of Gold he asked what stamp it had on it And when he saw the Roman stamp on it he refused it So if God doth not see his own Stamp and Image on the Soul he rejects the most specious Services 2. Duties of Religion are not accepted without the new Creature because there is that wanting which should make them a sweet Savour to God The holy Oil for the Tabernacle was to be made of several Spices and Ingredients Exod. 30.23 Now if any of these Spices had been left out it had not been pleasing The unregenerate Man leaves out the chief Spice in his Duties and that is Faith And Heb. 11.6 Without Faith it is impossible to please God Faith lays hold on Christ and so is accepted 3. Such as are not new creatures but grow upon the Stock of old Adam get no benefit by Ordinances They are to them as Diascordium in a dead Man's Mouth they lose their virtue Nay not only Ordinances do them no good but hurt It were sad if all a man did eat should turn to poison The Word Preached is a Savour of Death 't is not healing but hardning Nay Christ himself is accidentally a Rock of offence 1 Pet. 2.7 The Wicked stumble at a Saviour and suck death from the Tree of Life 4. Without being new creatures we cannot arrive at Heaven Rev. 21.27 There shall in no wise enter into it any thing that defileth Heaven is not like Noah's Ark that received clean and unclean A Sinner is compared to Swine 2 Pet. 2.22 And shall a Swinish Creature tread upon the Golden Pavement of Heaven Indeed the Frogs came into King Pharoah's Court but in Heaven there is no entertainment for such Vermin 'T is only the new creature qualifies us for Glory This consecrates the Heart and only the pure in heart shall see God The new creature elevates the Soul as the Loadstone elevates the Iron A Soul renewed by Grace is fit to ascend to the heavenly Glory 4. The Excellency of the new Creature 1. the Nobility 2. The Immortality I. The Nobility The new Creature fetcheth its Pedigree from Heaven 't is born of God God counts none else of the Blood Royal it enobles a man's Spirit he aspires after the Favour of God and looks no lower than a Crown The new creature raiseth one to honour he excells the Princes of the Earth Psal. 89.27 and is Fellow-Commoner with Angels II. The Immortality The new creature is begotten of the incorruptible Seed of the Word and never dies It lasts as long as
boast what we will do to morrow The Apostle seems in the Text to meet with them by way of Answer Do ye know all this Then the greater is your Sin that you do it not To him that knoweth to do good and doth it not to him it is Sin I shall only explain this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him it is Sin that is it is an heinous Sin it is Sin with a witness every infirmity every thing that falls short of the Rule is Sin much more that which contradicts the Rule this man's Sin hath an Emphasis it is a crimson Sin and it shall have a greater punishment He that knew his Master's Will and did it not shall be beaten with many stripes Luke 12.47 If he that sins ignorantly be damned then he that sins knowingly shall be double damned 1. Doct. implied That we ought to know to do good know our Duty 2. That we ought not only to know to do good but to do it 3. That he that knoweth to do good and doth it not is of all others most guilty 1. Doct. implied That we ought to know to do good we ought to be well informed of those things which are to be done by us in order to Salvation The Word written is a Rule of Knowledge and the Word preached is a Commentary upon the Word written and both of them are to enrich our understanding and to nurse us up in the knowledge of that which is good The Reasons why we should know to do good are 1. Knowledge is our Lamp and Star to guide us in the Truth It shews us what we are to do and what we are to leave undone If we do not know that which is good we can never practise it Without Knowledge we cannot do any thing in Religion aright we offer up the Blind we cannot give God a reasonable Sacrifice He that doth not know his Trade is like to make but bad Work of it 2. Knowledge is the Foundation of all Grace Every Grace borrows its Light from this Lamp it is the radical Vertue it is the Seed out of which the Flower of Grace grows it ushers in Faith They that know thy Name will put their trust in thee Psal. 9.10 Knowledge carries the Torch before Faith A blind Faith is as bad as a dead Faith It inflames Love Phil. 1.9 This I pray that your Love may abound yet more and more in Knowledge The Knowledge of Christ's Beauty enticeth our Love it breeds Perseverance it is like the Mariner's Lanthorn to direct the Ship and as the Anchor that holds it steddy in Storms and Tempests The Apostle joyns these two together unlearned and unstable 2 Pet. 3.16 Such as are unlearned will be unstable 3. The chief Work in Conversion consists in Knowledge Rom. 12.2 Be ye transformed by the renewing of your Mind The Mind being renewed the Man is transformed The first thing in the Creation was Light so in Conversion the first thing is Illumination The first part of God's Image consists in Knowledge Col. 3.10 The first thing a Limner draws in a Picture is the Eye so the first thing God draws in the Soul is the Eye of Knowledge Psal 51.6 In the hidden part thou shal◠make me to know Wisdom 4. There is nothing in Religion though never so excellent can do us good without Knowledge The Blessed Sacrament which is one of the highest Ordinances yet if we come to it without Knowledge it can do us no good What Benefit can he receive that is not able to discern the Lord's Body If one come to a Physick Garden and knows not the Nature of the Herbs he may gather Poison instead of the Physical Herb as he who went into the Field and gathered wild Gourds and then there was Death in the Pot 2 Kings 4.39 So if one understand not the Mystery of the Lord's Supper there is Death in the Cup he eats and drinks his own Damnation Vse See how necessary it is to get the knowledge of what is good It ushers in Salvation 1 Tim. 2.4 We must know to do good before we can do it Omne Peccatum fundatur in ignorantia Ignorance of God is the cause of all Sin Ier. 9.3 They proceed from evil to evil and know not me saith the Lord. Ignorance of God damns Hos. 4.6 My People are destroyed for want of Knowledge 'T is sad to be ignorant in Gospel-times to be blind in the Sun How many go to Hell blind-fold And which is worse not only nescire but nolle scire they do not only not know Good but they are not willing to know Ier. 9.6 They refuse to know me saith the Lord. II. Doct. That we ought not only to know to do Good but to do it This the Apostle implies To him that knows to do good and doth it not he implies that he who knows to do Good should do it The End of Knowledge is Practice Search from one end of the Bible to the other and you will find that it is the practick part of Religion is chiefly intended The Crown is not set upon the Head of Knowledge but Practice Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life The Eye is to direct the Foot Knowledge is the Eye that is to direct the Foot of Obedience Vse 1. It shews us wherein most Christians are defective in the Times of Gospel viz. In the doing part of Religion they know how to do Good but do it not They have good Eye-sight but are lame on their Feet they are like Rachel beautiful in regard of Knowledge but barren We are like our first Parents greedy of the Tree of Knowledge Knowledge is an Ornament and People love to hang this Jewel on their Ear but though they know what they ought to do yet they do it not They know they should abstain from evil and pursue Holiness they know to do Good but do it not 1. They know they should abstain from evil They know they should not swear Matth. 5.34 Swear not all yet they do it they are more free of their Oaths than their Alms. They know uncleanness to be a Sin it wastes the Body wounds the Conscience blots the Name damns the Soul Gal. 5.19 Yet they will go on in that Sin and for a Cup of Pleasure drink a Sea of Wrath. They know Drunkenness to be a Sin it doth brutifie them take away their Reason they cannot think to go reeling to Heaven God is brewing a Cup for the Drunkard Rev. 16.19 The Cup of the Wine of the fierceness of his Wrath Wormwood-Wine yet he will not leave his drunken Fits Men know that rash censuring is a Sin Iam. 4.11 Speak not evil one of another Brethren Yet they are guilty of this they will not swear but they will slander and speak to the prejudice of others They can never make them Recompence for this No Physician can heal the Wounds of the
hath made it intelligible and hath stamped upon it his Likeness not his Essence Quest. But is it not said That we are made Partakers of the Divine Nature Resp. By Divine Nature there is meant Divine Qualities 2 Pet. 1.4 We are made Partakers of the Divine Nature not by Identity or Union with the Divine Essence but by a transformation into the Divine Likeness Thus you see how God differs from other Spirits Angels and Souls of Men. He is a Spirit of transcendent Excellency the Father of Spirits Object Against this Vorstius and the Anthropomorthites object That in Scripture an Humane Shape and Figure is given to God he is said to have Eyes and Hands Resp. It is contrary to the Nature of a Spirit to have a Corporeal Substance Luke 24. â—9 Handle me and see me for a Spirit hath not Flesh and Bones as ye see me have Bodily Members are ascribed to God not properly but metaphorically and in a borrowed sence he is only set out to our Capacity By the right Hand of the Lord is meant his Power by the Eyes of the Lord are meant his Wisdom Now that God is a Spirit and is not capable of Bodily Shape or Substance probatur 1. A Body is visible but God is invisible Therefore he is a Spirit 1 Tim. 6.16 whom no man hath seen nor can see not by an Eye of sence 2. A Body is terminated can be but in one place at once but God is ubique in all places at once Therefore he is a Spirit Psal. 139.7 8. God's Center is every where and his Circumference is no where 3. A Body being compounded of integral Parts may be dissolved Quicquid divisibile est corruptibile but the God-head is not capable of dissolution he can have no End from whom all things have their Beginning So that it clearly appears God is a Spirit which adds to the Perfection of his Nature Use 1. If God be a Spirit then he is impassible he is not capable of being hurt Wicked Men may set up their Banners and bend their Forces against God they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against God Acts 5.39 But what will this fighting avail what hurt can they do to the Deity God is a Spirit and therefore cannot receive any hurtful impression wicked Men may imagine Evil against the Lord Nahum 1.9 What do ye imagine against the Lord But God being a Spirit is impenetrable The wicked may Eclipse his Glory but cannot touch his Essence God can hurt his Enemies but they cannot hurt him Iulian might throw up his Dagger into the Air against Heaven but could not touch the Deity God is a Spirit invisible how can the Wicked with all their Forces hurt him when they cannot see him Hence all the Attempts of the Wicked against God are foolish and prove Abortive Psal. 2.3 4. The Kings of the Earth set themselves against the Lord and against his Anointed He that sits in the Heavens shall laugh He is a Spirit he can wound them but they cannot touch him Use 2. If God be a Spirit then it shows the folly of the Papists who worship him by Pictures and Images Being a Spirit we cannot make any Image to represent him by Deut. 4.12 The Lord spake to you out of the midst of the fire ye heard the voice of the words but saw no similitude 1. God being a Spirit is imperceptible cannot be discerned how then can there be any Resemblance made of him Isa. 40.18 To whom then will ye liken God or what likeness will ye compare unto him How can you paint the Deity can we make an Image of that which we never saw Ye saw no similitude God is a Spirit It were a folly to go to make the Picture of the Soul because it is a Spiritual Thing or to Paint the Angels because they are Spirits Object Are not the Angels in Scripture represented by the Cherubims Resp. There is Imago Personae Officii there is the Image of the Person and the Image that represents the Office The Cherubims did not represent the Persons of the Angels but their Office The Cherubims were made with Wings to show the swiftness of the Angels in discharge of their Office and if we cannot Picture the Soul nor the Persons of the Angels because they are Spirits much less can we make an Image or Picture of God who is Infinite and the Father of Spirits 2. God being a Spirit is Omnipresent he is present in all places Ier. 23.24 Do not I fill Heaven and Earth saith the Lord Therefore being every where present it is absurd to worship him by an Image Were it not a foolish thing to bow down to the King's Picture when the King is present So to go to worship God's Image when God himself is present Quest. But how then shall we conceive of God being a Spirit if we may make no Image or Resemblance of him Resp. We must conceive of him 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 Set the Eyes of your Faith on Christ God-man In Christ we see some Sparklings of the Divine Glory in him there is the exact Resemblance of all his Fathers Excellencies The Wisdom Love and Holiness of God the Father shine forth in Christ Iohn 14.9 He that hath seen me hath seen the Father 3. Infer If God be a Spirit it shows us that the more spiritual we grow the more we grow like to God To be earthly is to be unlike God How do Earth and Spirit agree Phil. 3.19 Earthly ones may give for their Crest the Mole or Tortoise that live in the Earth What Resemblance is there between an Earthly Heart and him who is a Spirit The more Spiritual any one is the more like God Quest. What is it to be Spiritual Resp. To be Refined and Sublimated to have the Heart still in Heaven to be thinking of God and Glory and to be carried up in a fiery Chariot of Love to God this is to be Spiritual Psal. 73.25 Whom have I in Heaven but thee on which Beza paraphraseth thus Apage Terra utinam tecum in Coelo essem O that I were in Heaven with thee A Christian who is taken off from these Earthly Things as the Spirits are taken off from the Lees hath a noble Spiritual Soul and doth most resemble him who is a Spirit 4 Infer It shows us what that Worship is God requires of us and is most acceptable to him viz. such a Worship as is suitable to his Nature Spiritual Worship John 4.24 They which worship him must worship him in Spirit and Truth Spiritual worship is the Virgin-worship Though God will have the Service of our Bodies our Eyes and Hands lifted up to testifie to others that Reverence we have of God's Glory
and Majesty yet chiefly he will have the worship of the Soul 1 Cor. 6.20 Glorifie God in your body and in your spirit Spirit-worship God prizeth because it comes so near to his own Nature who is a Spirit Quest. What is it to Worship God in the Spirit Resp. 1. To worship him without Ceremonies The Ceremonies of the Law which God himself ordained are now abrogated and out of date Christ the Substance being come the Shadows flie away and therefore the Apostle calls the Legal Ceremonies Carnal Rites Heb. 9.10 and if not use those Iewish Ceremonies which God did once appoint then not those which he did never appoint Resp. 2. To worship God in Spirit is to worship him 1. With Faith in the Bloud of the Messiah Heb. 11.9 And 2. to worship him with the utmost Zeal and Intensness of Soul Acts 26.7 Our twelve tribes instantly serving God day and night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Intensness of Spirit not only constantly but instantly This is to worship God in the Spirit The more Spiritual any Service is the nearer it comes to God who is a Spirit and the more excellent it is the spiritual part of Duty is the Fat of the Sacrifice it is the Soul and Quintessence of Religion The richest Cordials are made of Spirits and the best Duties are such as are of a Spiritual Nature God is a Spirit and will be worshipped in Spirit It is not Pomp of Worship but Purity which God accepts Repentance is not in the outward Severities used to the Body Pennance Fasting and Chastising the Body but it consists in the Sacrifice of a broken Heart Thanksgiving doth not stand in Church-Musick the Melody of an Organ but rather making Melody in the Heart to the Lord Eph. 5.19 Prayer is not the Tuning of the Voice into an heartless Confession or telling over a few Beads but it consists in Sighs and Groans Rom. 8.26 When the Fire of Fervency is put to the Incense of Prayer now it ascends as a sweet Odour that is the true Holy Water not which the Pope sprinkles but what is distilled from the Limbeck of a Penitent Eye Spirit-worship best pleaseth that God who is a Spirit Ioh. 4.23 The Father seeks such to worship him to shew the great acceptance of such and how God is delighted with Spiritual-worship This is the savoury Meat God loves How few mind this worshipping him who is a Spirit in the Spirit they give him more Dreggs then Spirits they think it enough to bring their Duties but not their Hearts which hath made God disclaim those very Services he himself appointed Isa. 1.12 Ezek. 33.31 Let us then give God Spirit-worship this best suits with his Nature a Soveraign Elixar full of Vertue may be given in a few drops a little Prayer if it be with the Heart and Spirit may have much Vertue and Efficacy in it The Publican made but a short Prayer God be merciful to me a sinner Luke 18.13 but it was full of life and spirit it came from the Heart therefore was accepted Use 2. of Exhortation Pray to God that as he is a Spirit so he will give us of his Spirit The Essence of God is incommunicable but the Motions the Presence and Influences of his Spirit When the Sun shines in a Room not the Body of the Sun is there but the Light Heat and Influence of the Sun God hath made a Promise of his Spirit Ezek. 36.27 I will put my Spirit within you Turn Promises into Prayers O Lord thou who art a Spirit give me of thy Spirit I Flesh beg thy Spirit thy enlightning â—anctifying quickning Spirit Melancthon's Prayer Domine accende animam meam Spiritu tuo Lord inflame my Soul with thy Holy Spirit How needful is his Spirit we cannot do any Duty without it in a lively manner when this Wind blows upon our Sails then we move swiftly towards Heaven Pray therefore that God will give us of the Residue of his Spirit Mal. 2.15 that we may move more vigorously in the Sphere of Religion Use 3. of Comfort As God is a Spirit so the Reward that he gives is Spiritual that is the Excellency of it as the chief Blessings he gives us in this Life are Spiritual Blessings Eph. 1.3 not Gold and Silver he gives Christ his Love he fills us with Grace so the main Rewards he gives after this Life are Spiritual a Crown of Glory that fades not away 1 Pet. 5.4 Earthly Crowns fade but the Believer's Crown being Spiritual is Immortal a never-fading Crown It is impossible saith Iulius Scaliger for that which is Spiritual to be subject to Change or Corruption This may comfort a Christian in all his Labours and Sufferings he lays out himself for God and hath little or no Reward here but remember God who is a Spirit will give Spiritual Rewards a sight of his Face in Heaven white Robes a weight of Glory Be not then weary of God's Service think of the Spiritual Reward a Crown of Glory which fadeth not away GOD is INFINITE Quest. WHat kind of Spirit is God Resp. He is Infinite so he differs from all created Beings which are Finite Though Infinite may be applied to all God's Attributes he is infinitely Merciful infinitely Wise infinitely Holy yet if we take Infiniteness properly so implies 1. God's Omnipresency the Greek word for Infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies without Bounds or Limits God is not confined to any place he is Infinite and so is present in all places at once His Centre is every-where Divina essentia nusquam inclusa aut exclusa Aug. 1 Kings 8.27 Behold the heaven and heaven of heavens cannot contain thee This the Turks have a Notion of they build their Temples open on the top to show that God cannot be confined to their Temples or circumscribed but is in all places by his Presence God's Essence is not limited either to the Regions above or to the Terrestrial Globe but his whole Essence is every-where This is to be Infinite As Philosophers say of the Soul it is Tota in toto tota in qualibet parte The Soul is in every part of the Body in the Eye Heart Foot so we may say of God he is Ubique his Essence is every-where his Circuit is in Heaven and Earth and Sea and he is in all places of his Circuit at once This is to be Infinite God who bounds every thing else is himself without Bounds He sets Bounds to the Sea Huc usque Hitherto shalt thou come and no further He sets Bounds to the Angels they like the Cherubims move and stand at his appointment Ezek. 10.16 but he is Infinite without Bounds He who can span the Heavens and weigh the Earth in a pair of Scales must needs be Infinite Isa. 40.12 Object Vorstius That God is in all places at once but not in regard of his Essence but Virtute potentia by his Vertue and
will make thee keep it joyfully I will give thee those Enlargements in Duty and that inward Comfort as shall abundantly satisfie thee thy Soul shall overflow with such a stream of Joy that thou shalt say Lord in keeping thy Sabbath there is great Reward And I will cause thee to ride upon the High Places of the Earth That is I will advance thee to Honour ascendere faciam so Munster interprets it Some by the High Places of the Earth understand Iudaea So Grotius I will bring thee into the Land of Iudaea which is higher situated than the other Countries adjacent And I will feed thee with the Heritage of Iacob That is I will feed thee with all the delicious things of Canaan and afterwards I 'll translate thee to Heaven whereof Canaan was but a Type And another Promise Isa. 56.2 Blessed is the Man that doth this that keepeth the Sabbath from polluting it Blessed is the Man in the Hebrew it is in the Plural Ashre Blessedness To him that keeps the Sabbath holy here is Blessedness upon Blessedness belongs to him he shall be blessed with the Vpper and Nether Springs he shall be blessed in his Name Estate Soul Progeny Who would not keep the Sabbath from polluting it that shall have so many Blessings entail'd upon him and his Posterity after him 2. A Conscientious keeping the Sabbath seasons the Heart for God's Service all the Week after Christian the more holy thou art on a Sabbath the more holy thou wilt be on the Week following EXOD. XX. 12 Honour thy Father and thy Mother that thy Days may be long upon the Land which the Lord thy God giveth thee Having done with the First Table I am next to speak of the Duties of the Second Table The Commandments may be likened to Iacob's Ladder The First Table as the Top of the Ladder reacheth to Heaven it respects God The Second Table as the Foot of the Ladder rests on the Earth it respects Superiors and Inferiors By the First Table we walk Religiously towards God by the Second we walk Righteously towards Man He cannot be good in the First Table that is bad in the Second Honour thy Father and thy Mother In this 1. A Command Honour thy Father and thy Mother 2. A Reason annexed to it That thy Days may be long in the Land 1. The Command Honour thy Father Quest. Who is meant here by Father Ans. Father Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken several ways the Political Ancient Spiritual Oeconomical Natural First The Political Father the Magistrate He is the Father of his Countrey he is to be an Encourager of Vertue a Punisher of Vice a Father to the Widdow and Orphan Such a Father was Iob Chap. 29.16 I was a Father to the Poor and the Cause which I knew not I searched out And as Magistrates are Fathers so especially the King who is the Head of Magistrates is a Political Father He is placed as the Sun among the lesser Stars The Scripture calls Kings Fathers Isa. 49.23 Kings shall be thy Nursing Fathers They are to nurse up their Subjects in Piety by their good Edicts and Examples and to nurse them up in Peace and Plenty Such nourishing Fathers were David Hezekiah Iosiah Constantine Theodosius It is happy for a People who have such nursing Fathers whose Breasts milk Comfort to their Children These Fathers are to be Honour'd For 1. Their Place deserves Honour God hath set these Political Fathers to preserve Order and Harmony in a Nation and to prevent those State-Convulsions which otherwise might ensue Iudg. 17.6 When there was no King in Israel every man did that which was right in his own Eyes A Wonder Prov. 30.27 2. God hath promoted Kings that they may promote Iustice. As they have a Sword in their Hand to signifie their Power so a Scepter an Emblem of Justice It is said of Marcus Aurelius Emperor That he allotted one Hour of the Day to hear the Complaints of such as were oppressed Kings place Judges as Cherubims about the Throne for distribution of Justice These Political Fathers are to be honoured Honour the King 1 Pet. 2.17 And this Honour is to be shown by a Civil Respect to their Persons and a chearful Submission to their Laws so far as they agree and run parallel with God's Law Kings are to be Pray'd for which is a part of that Honour we give them 1 Tim. 2.1 I exhort that Supplications Prayers Intercessions be made for Kings that we may lead a quiet peaceable Life under them in all Godliness and Honesty We are to pray for Kings that God would honour them to be Blessings that under them we may enjoy the Gospel of Peace and the Peace of the Gospel How happy was the Reign of Numa Pompilius when the Swords were beaten into Plough-shares and the Bees made their Hives of the Soldiers Helmets Secondly There is the grave ancient Father who is Venerable for old Age whose Grey Hairs are resembled to the White Flowers of the Almond-tree Eccles. 12.5 These are Fathers for Seniority on whose wrinkled Brows and in the Furrows of whose Cheeks is pictur'd the Map of Old Age. These Fathers are to be honoured Levit. 19.32 Thou shalt rise up before the hoary Head and honour the Face of the Old Man Especially those are to honoured who are Fathers not only for their Seniority but their Piety whose Souls are flourishing when their Bodies are a decaying 'T is a blessed sight to see the Spring of Grace in the Autumn of Old Age To see Men stooping towards the Grave yet going up the Hill of God To see them lose their Colour yet keep their Savour Such whose silver Hairs are crowned with Righteousness are worthy of double Honour They are to be honoured not only as Pieces of Antiquity but as Patterns of Vertue If you see an Old Man fearing God whose Grace shines brightest when the Sun of his Life is setting O honour him as a Father by reverencing and imitating him Thirdly There are Spiritual Fathers as Pastors and Ministers These are the Instruments of the New-Birth 1 Cor. 4.15 Tho you have Ten Thousand Instructors yet have ye not many Fathers for in Christ Iesus I have begotten you through the Gospel The Spiritual Fathers are to be honoured 1. In respect of their Office What-ever their Persons are their Office is honourable They are the Messengers of the Lord of Hosts Mal. 2.7 They represent no less than God himself 2 Cor. 5.20 Now then we are Ambassadors for Christ. Jesus Christ was of this Calling he had his Mission and Sanction from Heaven Ioh. 8.18 And this Crowns the Ministerial Calling with Honour 2. Ministers these Spiritual Fathers are to be honoured for their Work sake they come like the Dove with an Olive-branch in their Mouth they preach glad Tidings of Peace Their Work is to save Souls Other Callings have only to do with Mens Bodies or Estates but the Ministers
Calling is employed about the Souls of Men. Their Work is to redeeâ— Spiritual Captives and turn Men from the Power of Satan to God Acts 26.18 Their Work is to enlighten them who sit in the Region of Darkness and make them shine as Stars in the Kingdom of Heaven These Spiritual Fathers are to be honoured for their Work sake and this Honour is to be shown three ways 1. By giving them Respect 1 Thess. 5.12 Know them which labour among you and are over you in the Lord and esteem them very highly in love for their work sake I confess the scandalous Lives of some Ministers hath been a great Reproach and hath made the Offering of the Lord to be abhorred in some places of the Land The Leper in the Law was to have his Lip covered Such as are Angels by Office but Lepers in their Lives ought to have their Lips covered and to be silenced But tho some deserve no Honour yet such as are faithful and make it their Work to bring Souls to Christ are to be reverenced as Spiritual Fathers Obadiah honoured the Prophet Elijah 1 King 18.17 Why did God reckon the Tribe of Levi for the First-born Numb 3.12 Why did he appoint that the Prince should ask Counsel of God by the Priest Numb 27.21 Why did the Lord show by that Miracle of Aaron's Rod flourishing that he had chosen the Tribe of Levi to Minister before him Numb 17. Why doth Christ call his Apostles the Lights of the World Why doth he say to all his Ministers Lo I am with you to the end of the World But because he would have these Spiritual Fathers reverenced In ancient times the Egyptians chose their Kings out of their Priests They are far from showing this Respect and Honour to their Spiritual Fathers who have slight Thoughts of such as have the Charge of the Sanctuary and do minister before the Lord Know them saith the Apostle which labour among you Many can be content to know their Ministers in their Infirmities and are glad when they have any thing against them but not to know them in the Apostles Sence so as to give them double Honour Surely were it not for the Ministry you would not be a Vineyard but a Desart Were it not for the Ministry you would be destitute of the two Seals of the Covenant Baptism and the Lord's Supper you would be Infidels For Faith comes by hearing and how shall they hear without a Preacher Rom. 10.14 2. Honour the Ministers these Spiritual Fathers by becoming Advocates for them and wiping off those Slanders and Calumnies which are unjustly cast upon them 1 Tim. 5.19 Constantine was a great Honourer of the Ministry he vindicated them he would not read the envious Accusations brought in against them but did burn them Do the Ministers open their Mouths to God for you in Prayer and will not you open your Mouths in their Behalf Surely if they labour to preserve you from Hell you should preserve them from Slander If they labour to save your Souls you ought to save their Credit 3. Honour them by conforming to their Doctrine This is the greatest Honour you can put upon your Spiritual Fathers by believing and obeying their Doctrine He is an Honourer of the Ministry who is not only an Hearer but a Follower of the Word As Disobedience reproacheth the Ministry so Obedience honoureth it The Apostle calls his Thessalonians his Crown 1 Thess. 2.19 What is our Crown of rejoycing are not ye A thriving People are a Ministers Crown When there is a Metamorphosis a Change wrought People came to the Word proud but they go away humble they came Earthly but go away Heavenly They came as Naaman to Iordan Lepers but they go away healed This is an Honour to the Ministry 2 Cor. 3.1 Need we as some others Epistles of Commendation Tho other Ministers might need Letters of Commendation yet Paul needed none For when Men should hear of the Obedience of these Corinthians which was wrought in them by Paul's Preaching this was a sufficient Certificate for him that God had blessed his Labours The Corinthians were a sufficient Honour to him they were his Letters Testimonial You cannot honour your Spiritual Fathers more than by thriving under their Ministry and living those Sermons which they preach Fourthly There is the Oeconomical Father that is the Master He is Pater Familias the Father of the Family Therefore Naaman's Servants called their Master Father 2 Kings 5.13 And the Centurion calls his Servant Son Matth. 8.6 The Servant is to honour his Master as the Father of the Family Tho the Master be not so exactly qualify'd as he should yet the Servant must not neglect his Duty but show some kind of Honour to him 1. In obeying his Master in licitis honestis in things that are lawful and honest 1 Pet. 2.18 Servants be subject to your Masters not only to the Good and Gentle but also to the Froward God hath no where given you a Charter of Exemption to free you from your Duty You cannot disobey your Earthly Master but you disobey your Master in Heaven Think not that Birth or High Parts no nor yet your Grace will exempt you from Obedience to your Master To obey him is an Ordinance of God and the Apostle saith Whosoever resisteth the Ordinance shall receive to themselves Damnation Rom. 13.2 2. The Servants honouring of his Master his Oeconomical Father is seen in being diligent in his Service Apelles painted a Servant with his Hands full of Tools an Emblem of Diligence The loytering Servant is a kind of Thief tho he doth not steal from his Master Goods yet he steals that Time which he should have employed in his Masters Service The slothful Servant is called a Wicked Servant Matth. 25.26 3. The Servant is to Honour his Master who is his Family-Father by being Faithful Matth. 24.45 Who then is a faithful and wise Servant Faithfulness is the chief thing in a Servant This Faithfulness in a Servant is seen in Six things First In Tenaciousness in concealing the Secrets your Master hath entrusted you with If those Secrets are not Sins you ought to promise Privacy What is whispered in your Ear you are not to publish on the House-top Such Servants are Spies Who would keep a Glass tkat is crack'd Who would keep a Servant that hath a Crack in his Brain and cannot keep a Secret Secondly Faithfulness in a Servant is seen in designing the Masters Advantage A Faithful Servant esteems his Masters Good as his own Such a good Servant had Abraham When his Master sent him to transact business for him he was as careful about it as if it had been his own Gen. 24.12 O Lord God of my Master Abraham I pray thee send me good speed this day and shew kindness unto my Master Abraham Doubtless Abraham's Servant was as glad he had got a Wife for his Masters Son as if he had got a
your Honour 3. Provide for your Children what is fitting both in their Minority and when they come to Maturity 2 Cor. 12.14 The Children ought not to lay up for the Parents but the Parents for the Children They are your own Flesh and as the Apostle saith No Man yet ever hated his own Flesh Eph. 5.29 The Parents Bountifulness will cause Dutifulness in the Child If you pour Water into a Pump the Pump will send Water out again freely So if Parents pour in something of their Estate to their Children Children if ingenuous will pour out Obedience again to their Parents 4. When your Children are grown up put them to some Lawful Calling wherein they may serve their Generation And it is good to consult the Natural Genius and Inclination of a Child Forc'd Callings do as ill sometimes as Forc'd Matches To let a Child be out of a Calling is to expose it to Temptation Melancton Otium Balneum Diaboli A Child out of a Calling is like Fallow Ground and what can you expect should grow up but Weeds of Disobedience 5. Carry it Lovingly to your Children In all your Counsels and Commands let them read Love Love will command Honour And how can the Parent but love the Child who is his living Picture nay part of himself The Child is the Father in the Second Edition 6. Carry it prudently towards your Children A great Point of Prudence is when a Parent doth not provoke his Children to Wrath. Col. 3.21 Fathers provoke not your Children to Anger lest they be discouraged Quest. How many ways may a Parent provoke his Children to Wrath Resp. 1. By giving them Opprobrious Tearms 1 Sam. 20.30 Thou Son of the perverse rebellious Woman said Saul to his Son Ionathan Some Parents use Imprecations and Curses to their Children This is to provoke them to Wrath. Would you have God bless your Children and do you curse 2. Parents provoke Children to Wrath when they strike their Children without a Cause or when the Correction exceeds the Fault This is rather to be a Tyrant than a Father Saul cast a Javelin at his Son to smite him 1 Sam. 20.33 and his Son was provoked to Anger Ver. 34. So Ionathan arose from the Table in fierce Anger In Filium pater obtinet non tyrannicum imperium sed Basilicum Davenant 3. When Parents deny their Children Conveniences they will not let them have that which may cherish or cover Nature Some have thus provoked their Children they have stinted them and kept them so short that they have forc'd their Children upon indirect Courses and made them put forth their Hands to Iniquity 4. When Parents carry it unequally towards their Children showing more kindness to one than another this sometimes breeds bad Blood Tho a Parent hath a greater Love to one Child yet Discretion should guide Affection that he should not show more Love to one than to another Iacob show'd more love to Ioseph than all his Children and what did it procure but Envy of his Brethren Gen. 37.3 Now Israel loved Ioseph more than all his Children and when his Brethren saw that they hated him and could not speak peaceably to him 5. When a Parent doth any thing which is sordid and unworthy that which casts Disgrace upon himself and his Family as to cosen or take a false Oath this is to provoke the Child to Wrath. As the Child should honour his Father so the Father should not dishonour the Child 6. When Parents lay such Commands upon their Children as their Children cannot perform without wronging their Conscience Saul commanded his Son Ionathan to bring David to him 1 Sam. 20.3 Fetch him to me for he shall surely die Ionathan could not do this with a good Conscience but was provoked to Anger Ver. 34. Ionathan rose from the Table in fierce Anger Now the Reason why Parents should show their Prudence in not provoking their Children to Wrath is set down Col. 3.21 Lest they be discouraged This Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discouraged implies three things 1. Grief The Parents provoking the Child the Child so takes it to Heart that it causeth immature Death 2. Despondency The Parents Austerity dispirits the Child and makes it unfit for Service Like Members of the Body stupifyed which are unfit for Work 3. Contumaâ—y and Refractoriness The Child being provoked by the cruel and unnatural carriage of the Parent grows desperate and oft studies to irritate and vex his Parent Which tho it be evil in the Child yet the Parent is accessary to it as being the occasion of it 7. If you would have Honour from your Children pray much for them Not only lay up a Portion for them but lay up a Stock of Prayer for them Monica prayed much for her Son Austin and it was said It was impossible a Son of so many Prayers and Tears should perish Pray that your Children may be preserved from the Contagion of the Times Pray that as your Children bear your Image in their Faces they may bear God's Image in their Hearts Pray they may be Instruments and Vessels of Glory This may be one Fruit of Prayer that the Child shall honour a Praying Parent 8. Encourage that which you see good and commendable in your Children Virtus laudata crescit Commending that which is good in your Children makes them more in love with Vertuous Actions and is like watering of Plants which makes them grow more Some Parents discourage the good they see in their Children and so nip Vertue in the Bud and help to damn their Childrens Souls They have their Childrens Curses 9. If you would have Honour from your Children set them a good Example It makes Children despise their Parents when the Parents live in a contradiction to their own Precepts When they bid their Children be sober yet they themselves will be drunk They bid their Children fear God yet are themselves loose in their Lives Oh! If you would have your Children honour you teach them by an Holy Example A Father is a Looking-glass which the Child oft dresseth himself by let the Glass be Clear and not Spotted Parents should observe a Good Decorum in their whole Carriage lest they give occasion to their Children to say to them as Plato's Servant My Master hath made a Book against rash Anger but he himself is passionate Or as a Son once said to his Father If I have done Evil I have learned it of you Quest. Which is the Sixth Commandment Resp. EXOD. XX. 13 Thou shalt not Kill In this Commandment 1. Is a Sin forbidden viz. Murder Thou shalt not kill 2. A Duty implied To preserve our own Life and the Life of others 1. The Sin forbidden Murder Thou shalt not kill Where two things are to be understood 1. The not injuring another 2. Our selves I. In this Thou shalt not kill is meant the not Injuring another 1. We must not injure him in his Name 2. In his Body 3. In
his Soul 1. We must not injure another in his Name A good Name is a precious Balsom it is a great Cruelty to murder a Man in his Name We injure others in their Name When we calumniate and slander them 'T was David's Complaint Psal. 35.11 They laid to my Charge things which I knew not The Primitive Christians were traduced for Incest and killing their Children as Tertul. Dicimur infanticidii incestus rei This is to behead others in their good Name this is an irreparable Injury No Physician can heal the Wounds of the Tongue 2. We must not injure another in his Body The Life is the most precious thing and God hath set this Commandment as a Fence about it to preserve it Thou shalt not kill God made a Statute which was never to this Day repealed Gen. 9.6 Who so sheddeth Man's Blood by Man shall his Blood be shed In the Old Law had a Man killed another unawares he might take Sanctuary but if he had killed him willingly tho he did fly to the Sanctuary the Holiness of the Place was not to defend him Exod. 21.14 If a Man come presumptuously upon his Neighbour to slay him with Guile thou shalt take him from my Altar that he may die Now in this Commandment Thou shalt do no Murder all those Sins are forbidden which lead to it and are the occasions of it As 1. Vnadvised Anger Anger boyls up the Blood in the Veins and oft produceth Murder Gen. 49.6 In their Anger they slew a Man 2. Envy Satan envy'd our first Parents the Robe of Innocence and the Glory of Paradise therefore never left till he had procured their Death Ioseph's Brethren envied him because his Father loved him and gave him a Coat of divers Colours therefore take Counsel to slay him Gen. 37.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envy and Murder are near a-kin therefore the Apostle puts them together Gal. 5.21 Envyings Murders Envy is a Sin breaks both the Tables at once It begins in Discontent against God and ends in Injury against Man as we see in Cain Gen. 4.6 8. Envious Cain first discontented with God there he broke the First Table and then he fell out with his Brother and slew him there he broke the Second Table Anger is sometimes soon over like Fire kindled in Straw which is quickly out but Envy is a radicated thing and will not quench its Thirst without Blood Prov. 27.4 Who is able to stand before Envy 3. Hatred The Pharisees hated Christ because he excelled them in Gifts and had more Honour among the People than they therefore they never left till they had nailed him to the Cross and taken away his Life Hatred is a Vermin lives upon Blood Ezek. 35.5 Because thou hast had a perpetual Hatred and hast shed the Blood of the Children of Israel Haman hated Mordecai because he did not bow to him and he presently sought Revenge He got a Bloody Warrant sealed for the Destruction of the whole Race and Seed of the Jews Esther 3.9 Hatred is ever cruel All these Sins are forbidden in this Commandment which lead the Van and are oft the occasions of this Sin of Murder Quest. How many ways is Murder committed Resp. We may be said to Murder another Twelve ways 1. With the Hand As Ioab kill 〈◊〉 Abner and Amasa 2 Sam. 20.10 He smote him in the Fifth Rib and shed out his Bowels 2. Murder is committed with the Mind Malice is Mental Murder 1 Iohn 3.15 Whoso hateth his Brother is a Murderer To malign another and wish Evil against him in the Heart is a murdering him 3. Murder is committed with the Tongue By speaking to the Prejudice of another and causing him to be put to Death Thus the Jews kill'd the Lord of Life when they inveighed against him and accused him falsly to Pilate Iohn 18.30 4. Murder is committed with the Pen. So David killed Vriah in writing to Ioab to set Vriah in the Fore-front of the Battle 2 Sam. 11.15 Tho the Ammonites Sword cut off Vriah yet David's Pen was the Cause of his Death Therefore the Lord tells David by the Prophet Nathan 2 Sam. 12.9 Thou hast killed Vriah 5. Murder is committed by Plotting anothers Death Thus Iezabel tho she did not lay Hands her self upon Naboth yet because she contrived his Death and caused Two false Witnesses to swear against him and bring him within the Compass of Treason she was a Murderer 1 Kings 21.10 6. Murder is committed by instilling Poyson into Potions Thus the Wife of Commodus the Emperor killed her Husband by poysoning the Wine which he drank So many kill the Children they go with by taking such Medicines or strong Purges as prove the Death of the Child 7. By Witchcraft and Sorcery a thing forbidden under the Law Deut. 18.10 There shall not be found among you an Enchanter or a Witch or a Consulter with Familiar Spirits 8. By having an Intention to kill another as Herod would under a Pretence of Worshipping Christ have killed him Mat. 2..8 13. So Saul when he made David go as Captain against the Philistins designing thereby that the Philistins should have killed him 1 Sam. 18.17 Saul said Let not my Hand be upon him but let the Hand of the Philistins be upon him Here was intentional Murder and it was in God's Account as bad as actual 9. By consenting to anothers Death So Saul to the Death of Stephen Acts 22.20 I also was standing by and consenting to his Death He that gives Consent is accessary to the Murder 10. By not hindring the Death of another when in our Power Pilate knew Christ was innocent I find no Fault in him but he did not hinder his Death therefore he was guilty It was not washing his Hands in Water could wash away the Guilt of Christ's Blood 11. By Vnmercifulness 1. By taking away that which is necessary for the Sustentation of Life As to take away those Tools or Utensils whereby a Man gets his Living Deut. 24.6 No man shall take away the nether or the upper Milstone to pledge for he takes a mans Life 2. By not helping him when he is ready to perish You may be the Death of another as well by not relieving him as by offering him Violence Si non paveris occidisti Ambrose If thou dost not feed him that is starving thou killest him And then how many are guilty of the Breach of this Commandment 12. By not Executing the Law upon Capital Offenders A Felon having committed Six Murders the Judge may be said to be guilty of Five of them because he did not execute the Felon for his first Offence The next thing I shall speak to is to show the Aggravations of this Sin of Murder As 1. To shed the Blood of another Causless as to kill another in an Humour or Frolick A Bee will not sting unless provok'd But many when they are not provoked will take away the