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
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
God is not bound to force his Mercies upon Men If they wilfully oppose the offer of Grace there sin is to be taxed as the cause of their perishing and not God's justice 2. See the difference between God and a great part of the World they are unjust 1. In their Courts of Judicature they pervert Justice Isa. 10.1 They decree unrighteous decrees The Hebrew word for a Judges Robe Magnil signifies Prevarication Deceit or Injustice It is often truer of the Judge then the Robe The Judge deserves rather to have that Name than the Robe What is a good Law without a good Iudge Injustice lies in two things either not to punish where there is a Fault or to punish where there is no Fault how frequent Again 2. Unjust in their Dealings This is 1. either in using false weights Hos. 12.7 The Balances of deceit are in his hand 'T is sad to have the Bible in one hand and false Weights in the other Or 2. in adulterating Commodities Isa. 1.22 Thy wine is mixed with water when they mix bad grain with good yet sell it for pure grain I can never believe he is good in the first Table who is not good in the second He cannot be godly who is not just Though God doth not bid you be Omnipotent as he is yet be Just as he is Use 2. Imitate God in Justice Let Christ's golden Maxim be observed Matth. 7.12 What you would have men do to you do ye even so to them You would not have them wrong you neither do you them rather suffer wrong than do wrong 1 Cor. 6.7 Why do ye not rather take wrong O be exemplary for Justice Let Justice be your Ornament Iob 29.14 I put on Righteousness viz. Justice as a Robe and a Diadem A Robe for its graceful Beauty and I put it on induebam justitiam A Judge puts on his Robe and puts it off again at Night but Iob did so put on Justice as he did not put it off till Death semper vestiti We must not lay off this Robe of Justice till we lay down our Tabernacle If you have any thing of God in you you will be like him By every unjust Action you do deny your selves to be Christians you stain the glory of your Profession Heathens will rise up in Judgment against you The Sun might sooner alter its Course than he could be turned from doing Justice Use 3. If God be just there will be a Day of Judgment Now things are out of Course Sin is rampant Saints are wronged they are often cast in a righteous Cause they can meet with no Justice here Justice is turned into Wormwood but there is a day coming when God will set things right he will do every Man Justice he will crown the righteous and condemn the wicked Acts 17.31 He hath appointed a day c. If God be a just God he will take vengeance God hath given Men a Law to live by they break it there must be a day for the Execution of Offenders a Law not executed is but like a Wooden Dagger for a show At the last Day God's Sword shall be drawn out against Offenders then his Justice shall be reveal'd before all the World God will judge in righteousness Acts 17.31 Shall not the Iudge of all the world do right Gen. 18.25 The Wicked shall drink a Sea of Wrath but not sip one Drop of Injustice At that day shall all Mouths be stopped and God's Justice shall be fully vindicated from all the Cavils and Clamors of unjust Men. Use 4. Comfort to the true Penitent As God is a just God he will pardon him Homo agnoscit Deus ignoscit 1 Joh. 1.9 If we confess our sins i. e. confess and forsake he is just to forgive us our sins Not only merciful but just Why just because he hath promised to forgive such Prov. 28.13 If thy heart hath been broken for and from Sin thou maist not only plead God's Mercy but his Iustice for the pardoning thy sin Shew him his Hand and Seal he cannot deny himself The Mercy of GOD. THE next Attribute is God's Goodness or Mercy Mercy is the Result and Effect of God's Goodness Psal. 33.5 Psal. 119.64 So then this is the next Attribute God's Goodness or Mercy The most Learned of the Heathens thought they gave their God Iupiter two Golden Characters when they stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and Great both these meet in God Greatness and Goodness Majesty and Mercy God is 1. Essentially good in himself And 2. Relative good to us They are both put together Psal. 119.68 Thou art good and dost good This Relative goodness is nothing else but his Mercy which is an innate Propensness in God to pity and succour such as are in Misery Concerning God's Mercy 1 st I shall lay down these Twelve Positions 1. It is the great Design of the Scripture to represent God as Merciful This is a Loadstone to draw Sinners to him Exod. 34.6 The Lord merciful gracious long-suffering abundant in goodness c. Here are six Expressions to set forth God's Mercy and but one to set forth his Justice who will by no means clear the Guilty Psal. 57.10 God's mercy is great above the heavens Psal. 108.4 God is represented as a King and a Rain-bow was about his Throne Rev. 4.2 3. The Rain-bow was an Emblem of Mercy The Scripture doth oftner represent God in his white Robes of Mercy then with his Garments rolled in Bloud oftner with his Golden Scepter then his Iron Rod. Position 2. God is more inclinable to Mercy then Wrath Pronior est Deus ad parcendum quam ad puniendum Mercy is his darling Attribute which he most delights in Mic. 7.18 Mercy pleaseth him 'T is delightful to the Mother saith Chryso'stom to have her Breasts drawn So it is to God to have the Breasts of his Mercy drawn Isa. 27.4 Fury is not in me That is I do not delight in it Acts of Severity are rather forc'd from God he doth not afflict willingly Lam. 3.33 The Bee naturally gives Honey it stings only when it is provoked God doth not punish till he can bear no longer Jer. 44.22 So that the Lord could bear no longer because of the evil of your doings Mercy is God's right Hand that he is most us'd to Inflicting of Punishment is call'd God's strange Work Isa. 28.21 he is not used to it And when the Lord would shave off the Pride of a Nation he is said to hire a Rasor as if he had none of his own Isa. 7.20 He shall shave with a rasor that is hired He is slow to anger Psal. 103.8 But ready to forgive Psal. 86.5 Position 3. There is no Condition but we may spie Mercy in it When the Church was in Captivity she cries out It is of the Lord's mercies that we are not consumed Lam. 3.22 Geographers write of Syracuse in Sicily it is so scituated that the Sun is never out
that we may not pray to Angels is clear from Rom. 10.14 How shall they call upon him in whom they have not believed We may not pray to any but whom we may believe in but we may not believe in an Angel ergo we may not pray to him There is but one God and it is a sin to invocate any but only God 5. If there be but one God who is above all Ephes. 4.6 then he must be loved above all 1. We must love him with a love of Appreciation set the highest estimate on him who is the only Fountain of Being and Bliss 2. We must love him with a love of Complacency Amor est complacentia amantis in amato Aquin. Our love to other things must be more indifferent some drops of love may run beside to the Creature but the full stream must run towards God the Creature may have the Milk of our love but we must keep the Cream of our love for God God who is above all must be loved above all Psal. 73.25 There is none on earth whom I desire in comparison of thee Use 2. of Caution If there be but one God then let us take heed of setting up more Gods then one Psal. 16.4 Their sorrows shall be multiplied that hasten after another God their Drink-offerings of Blood will I not offer nor take up their Names into my lips God is a jealous God and he will not endure that we should have other Gods 'T is easie to commit Idolatry with the Creature 1. Some make a God of Pleasure 2. Tim. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasure more then lovers of God Whatever we love more then God we make a God 2. Others make Money their God The Covetous Man worships the Image of Gold therefore is called an Idolater Eph. 5.5 that which a Man trusts to he makes his God but he makes the wedge of Gold his Hope He makes Money his Creator Redeemer Comforter 'T is his Creator if he hath Money then he thinks he is made It is his Redeemer if he be in danger he trusts in his Money to redeem him out It is his Comforter if at any time he be sad the golden Harp drives away the Evil Spirit So that Money is his God God made Man of the Dust of the Earth and Man makes a God of the Dust of the Earth 3. Another makes a God of his Child sets his Child in God's room and so provokes God to take it away If you lean too hard upon a Glass it will break many break their Children by leaning too hard upon them 4. Others make a God of their Belly Phil. 3.19 Whose God is their Belly Clemens Alexandrinus writes of a Fish that hath its heart in its Belly an Emblem of Epicures their Heart is in their Belly they mind nothing but indulging the Sensual Appetite they do sacrificare lari their Belly is their God and to this they pour Drink-offerings Thus Men make many Gods The Apostle names the wicked Man's Trinity 1 John 2.16 The lust of the flesh the lust of the eye the pride of life The lust of the flesh Pleasure the lust of the eye Money Pride of Life Honour O take heed of this whatever you Deifie besides God will prove a Bramble and Fire will come out of this Bramble and devour you Iudges 9.15 Use 3. of Reproof If the Lord Jehovah be the â—â—ly true God then it reproves those who renounce the true God I mean such as seek to familiar Spirits this is too much practised among them that call themselves Christians 'T is a sin condemned by the Law of God Deut. 18.11 There shall not be found among you any that consults with familiar Spirits How ordinary is this If People have lost any of their Goods they send to Wizards to know how they may come by their Goods again What is this but consulting with the Devil and so you renounce God and your Baptism What because you have lost your Goods will you lose your Souls too 2 Kings 1.6 Thus saith the Lord Is it not because there is not a God in Israel that thou sendest to enquire of Baal-zebub so is it not because you think there is not a God in Heaven that you ask Counsel of the Devil If any here be guilty be deeply humbled you have renounced the true God better be without the Goods you have lost then have the Devil help you to them again Use 4. of Exhortation If there be but one God as God is Oâ—â— so let them that serve him be One. This is that Christ prayed so heartily for Iohn 17.21 That they all may be One Christians should be One 1. in Iudgment the Apostle exhorts to be all of one mind 1 Cor. 1.10 How sad is it to see Religion wearing a Coat of divers Colours to see Christians of so many Opinions and going so many different ways It is Satan hath sown these Tares of Division Matth. 13.39 he first divided Men from God and now divides one Man from another 2. One in Affection They should have one Heart Acts 4.32 The multitude of them that believed were of one heart and of one soul. As in Musick though there be several strings of a Viol yet all make one sweet harmony so though there are several Christians yet there should be one sweet harmony of Affection among them There is but one God and they that serve him should be one There is nothing would render the true Religion more lovely or make more Proselytes to it than to see the Professors of it tied together with the heart-strings of love Psal. 133.1 Behold how good and pleasant a thing it is to see brethren live together in unity It is as the sweet Dew on Hermon and the fragrant Ointment poured on Aaron's Head If God be one let all that profess him be One of one mind and one heart this fulfils Christ's Prayer that they alâ— may be one 2. If there be but one God let us labour to clear the Title that this God is ours Psal. 48.14 This God is our God What Comfort can it be to hear that there is a God and that he is the only God unless he be our God What is Deity without Propriety O let us labour to clear the Title beg the Holy Spirit the Spirit works faith by faith we are one with Christ and through Christ we come to have God for our God and so all his glorious fulness is made over to us by a Deed of Gift Use 5. What Cause have we to be thankful that we have the knowledge of the only true God How many are brought up in blindness some worship Mahomet divers of the Indians worship the Devil they light a Candle to him that he should not hurt them Such as know not the true God must needs stumble into Hell in the dark O be thankful that we are born in such a Climate where the Light of the Gospel hath shined To
eatest of it thou shalt surely die The Subject then of our next Discourse is the Covenant of Works This Covenant was made with Adam and all Mankind for Adam was a publick Person and the Representative of the World Quest. For what Reason did God make a Covenant with Adam and his Posterity in Innocency Resp. 1. To shew his Soveraignty over us we were his Creatures and as God was the great Monarch of Heaven and Earth God might impose upon us terms of a Covenant 2. God made a Covenant with Adam to bind him fast to God as God bound himself to Adam so Adam was bound to God by the Covenant Quest. What was the Covenant Resp. God commanded Adam not to eat of the Tree of Knowledge God gave Adam leave to eat of all the other Trees of the Garden God did not envy him any Happiness only meddle not with this Tree of Knowledge because God would try Adam's Obedience As King Pharaoh made Ioseph chief Ruler in his Kingdom and gave him a Ring off his Finger and a Chain of Gold only he must not touch his Throne Gen. 41.40 in like manner God dealt with Adam he gave him a sparkling Jewel Knowledge and araid him with a fine Vesture put upon him the Garment of Original Righteousness only saith God Touch not the Tree of Knowledge for that is aspiring after Omnisciency Adam had power to have kept this Law Adam had the Copy of God's Law written in his heart This Covenant of Works had a Promise annexed to it and a Threatning 1. The Promise Do this and live In case Man had stood it is probable he had not died but had been translated to a better Paradise 2. The Threatning Thou shalt die the death Hebr. in dying thou shalt die that is thou shalt die both a natural Death and an Eternal unless some other Expedient be found out for thy Restoration Quest. But why did God give Adam this Law seeing God did foresee that Adam would transgress Resp. 1. It was Adam's fault he did not keep the Law God gave him a stock of Grace to trade with but he of himself broke 2. Though God foresaw Adam would transgress yet that was not a sufficient reason that Adam should have no Law given him for by the same reason God should not have given his written Word to Men to be a Rule of Faith and Manners because he foresaw that some would not believe and others would be prophane Shall not Laws be made in the Land because some break them 3. God though he foresaw Adam would break the Law he knew how to turn it to a greater good in sending Christ. The first Covenant being broken he knew how to establish a second and a better Well concerning the First Covenant consider these four Things 1. The Form of the first Covenant in Innocency was working Do this and live Working was the Ground and Condition of our Justification Gal. 3.12 Not but that working is required in the Covenant of Grace we are bid to work out salvation and be rich in good works But works in the Covenant of Grace are not required under the same Notion as in the first Covenant with Adam Works are not required to the Iustification of our Persons but as a Testification of our Love to God not as a Cause of our Salvation but as an Evidence of our Adoption Works are required in the Covenant of Grace not so much in our own strength as in the strength of another It is God which worketh in you Phil. 2.13 As the Scrivener guides the Child's hand and helps him to form his Letters so that it is not so much the Child's writing as the Scriveners that guides his hand so not our working as the Spirit 's co-working 2. The Covenant of Works was very strict God required of Adam and all Mankind 1. Perfect Obedience Adam must do all things written in the Book of the Law Gal. 3.10 and not fail either in the matter or manner Adam was to live up to the whole breadth of the Moral Law and go exactly according to it as a well made Dial goes with the Sun a sinful thought had forfeited the Covenant 2. Personal Obedience Adam must not do his work by a Proxy or have any Surety bound for him no it must be done in his own Person 3. Perpetual Obedience He must continue in all things written in the Book of the Law Gal. 3.10 Thus it was very strict There was no Mercy in case of failure 3. The Covenant of Works was not built upon a very firm Basis therefore it must needs leave Men full of Fears and Doubts The Covenant of Works rested upon the strength of Man's inherent Righteousness which though in Innocency was perfect yet was subject to a change Adam was created holy but mutable He had a power to stand but not a power not to fall Adam had a stock of Original Righteousness to begin the World with but he was not sure he should not break Adam was his own Pilot and could steer right in the time of Innocency but he was not so secured but that he might dash against the Rock of a Temptation and he and his Posterity suffer Shipwrack So that the Covenant of Works must needs leave Jealousies and Doubtings in Adam's heart he having no Security given him that he should not fall from that glorious state 4. The Covenant of Works being broken by Sin Man's Condition was very deplorable and desperate He was left in himself helpless there was no place for Repentance the Justice of God being offended sets all the other Attributes against Mandkind When Adam lost his Righteousness he lost his Anchor of Hope and his Crown there was no way for Man's relief unless God would find out such a way that neither Man nor Angels could devise Use 1. See the Condescension of God who was pleased to stoop so low as to make a Covenant with us For the God of Glory to make a Covenant with Dust and Ashes for God to bind himself to us to give us Life in case of Obedience Entring into Covenant was a sign of God's Friendship with us and a Royal Act of his Favour 2. See what a glorious Condition Man was in when God entred into Covenant with him 1. He was placed in the Garden of God which for the pleasure of it was called Paradise Gen. 2.8 he had his choice of all the Trees one only excepted he had all kind of precious Stones pure Mettals rich Cedars he was a King upon the Throne and all the Creation did obeysance to him as in Ioseph's Dream all his Brethrens sheaves did bow to his sheaf Man in Innocency had all kind of Pleasure that might ravish his Sences with delight and be as Baits to allure him to serve and worship his Maker 2. Besides he was full of Holiness Paradise was not more adorned with Fruit then Adam's Soul was with Grace He was the Coin on which God had
and Drunkenness in Noah and Cursing in Iob If God leave a Man to himself how suddenly and scandalously may Original sin break forth in the holiest Men alive 5. Original sin doth mix and incorporate it self with our Duties and Graces 1. With out Duties as the hand which is paralitical or palsy cannot move without shaking as wanting some inward strength so we cannot do any holy action without sinning as wanting a Principle of Original Righteousness As the Leper whatever he touched became unclen if he touched the Altar the Altar did not sanctifie him but he polluted the Altar such a Leprosy is Original sin it defiles our Prayers and Tears we cannot write without blotting Though I do not say that the holy Duties and good Works of the Regenerate are sins for that were to reproach the Spirit of Christ by which they are wrought yet this I say that the best works of the godly have sin cleaving to them only Christ's Blood makes atonement for our holy things 2. With our Graces There is some Unbelief mixed with Faith Lukewarmness with Zeal Pride with Humility As bad Lungs cause an Astmah or shortness of breath so Original Corruption having infected our heart our Greaces breath now very faintly 6. Original sin is a vigorous active Principle within us it doth not lye still but is ever exciting and stirring us up to evil it is an Inmate very unquiet Rom. 7.15 What I hate that do I. How came Paul to do so Original sin did irritate and stir him up to it Original sin is like Quicksilver always in motion when we are asleep sin is awake in the Fancy Original sin sets the Head a plotting evil and the Hands a working it it hath in it principium motus not quiet is it is like the Pulse ever beating 7. Original sin is the cause of all Actual it is fomes peccati it is the Womb in which all actual sins are conceived Hence come Murders Adulteries Rapines it is the Trojan Horse out of which a whole Army of Impieties come Though Actual sins may be more scandalous yet Original sin is more heinous the Cause is more then the Effect 8. It is not perfectly cured in this Life Grace though it doth subdue sin yet not wholly remove it Though we are like Christ having the first fruits of the Spirit yet we are unlike him having the remainders of the Flesh. There are two Nations in the Womb. Original sin is like that Tree Dan. 4.23 though the Branches of it were hewen down and the main body of it yet the stumps and root of the Tree were left Though the Spirit be still weakning and hewing down sin in the godly yet the stump of Original sin is still left it is a Sea that will not in this Life be dried up Quest. But why doth God leave Original Corruption in us after Regeneration he could quite free us from it if he pleased Resp. 1. He doth it to shew the power of his Grace in the weakest Believer Grace shall prevail against a Torrent of Corruption Whence is this the Corrupion is ours but the Grace is Gods 2. God leaves Original Corruption to make us long after Heaven when there shall be no Sin to defile no Devil to tempt When Elias was taken up to Heaven his Mantle dropped off so when the Angels shall carry us up to Heaven this Mantle of sin shall drop off we shall never complain more of an aking head or an unbelieving heart Use 1. If Original sin be propagated to us and will be inherent in us while we live here then it Confutes the Libertines and Quakers who say they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sin they hold Perfection they shew much Pride and Ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we see the Seeds of Original sin remain in the best Eccles. 7.20 There is not a just man lives and sins not And St. Paul complained of a body of death Rom. 7.24 Grace though it doth purifie Nature it doth not perfect it Object But doth not the Apostle say of Believers that their old man is crucified Rom. 6.6 and they are dead to sin Rom. 7.11 Resp. They are dead 1. Spiritually they are dead as to the Reatus the guilt of it and as to the Regnum the power of it the love of sin is crucified 2. They are dead to sin Legally as a Man that is Sentenced to Death is dead in Law so they are legally dead to Sin there is a Sentence of Death gone out against sin it shall die and drop into the Crave but at the present sin hath its Life lengthened out nothing but Death of the Body can quite free us from the Body of Death Use 2. Let us lay to heart Original sin and be deeply humbled for it it cleaves to us as a Disease it is an active Principle in us stirring us up to Evil. Original sin is worse then all Actual sin the Fountain is more then the Stream Some think as long as they are civil they are well enough I but thy Nature is poisoned thou hast a proud lustful envious Nature a River may have fair Streams but Vermin at bottom Thou carriest an Hell about thee thou canst do nothing but thou defilest it thy Heart like muddy ground defiles the purest Water that runs thorow it Nay though thou art Regenerate there is much of the Old Man in the New Man O how should Original sin humble us This is one reason God hath left Original sin in us because he would have it as a Thorn in our side to humble us as the Bishop of Alexandria after the People had embraced Cristianity destroyed all their Idols but one that the sight of that Idol might make them loath themselves for their former Idolatry So God leaves Original sin to pull down the Plumes of Pride Under our silver Wings of Grace are black feet 2. Let the sence of this make us daily look up to Heaven for help beg Christ's Blood to wash away the guilt of sin and his Spirit to mortifie the power of it beg further degrees of Grace Gratiam Christi eò obnixiùs ambiamus though Grace cannot make sin to be yet not to reign though Grace cannot expel sin it can repel it and for our Comfort where Grace makes a Combat with sin Death shall make a Conquest 3. Let Original sin make us walk with continual Iealousie and Watchfulness over our Hearts The Sin of our Nature is like a sleeping Lion the least thing that awakens it makes it rage The Sin of our Nature though it seem quiet and lies as Fire hid under the Embers yet if it be a little stirr'd and blown up by a Temptation how quickly may it flame forth into scandalous Evils therefore we had need always walk watchfully Mark 13.37 I say to you all watch A wandring heart needs a watchful Eye MAN's Misery by the FALL Quest. XIII WHat is the Misery of that Estate whereinto Man fell
any man should boast Eph. 2.9 But the Papists say The Works done by an unregenerate Man indeed cannot justify him but works done by a regenerate Man may justify This is most false as may be proved both by Example and Reason 1. By Example Abraham was a regenerate Man but Abraham was not justified by Works but by Faith Rom. 4.3 Abraham believed God and it was counted to him for righteousness 2. By Reason How can those Works justify us which defiles us Isa. 64.6 Our righteousnesses are as filthy rags Bona opera non praecedunt justificationem sed sequuntur justificatum Good Works are not an Usher to go before Iustification but an Handmaid to follow it Object But doth not the Apostle Iames say Abraham was justified by works Resp. The answer is easie Works declare us to be righteous before Men but they do not make us righteous before God Works are Evidences of our Iustification not Causes This Name only must be graven upon the Golden Plate of our High Priest Christ The LORD our righteousness 2. Use of Exhortation Branch 1. Adore the infinite Wisdom and Goodness of God to find out such a way to justify us by rich Grace and precious Bloud We were all involved in Guilt none of us could plead Not Guilty and being Guilty we lay under a Sentence of Death now that the Judge himself should find out a way to justify us and the Creditor himself contrive a way to have the Debt paid and not distress the Debtor this may fill us with Wonder and Love The Angels admire the Mystery of Free-grace in this new way of Justifying and Saving lost Man 1 Pet. 1.12 and should not we who are nearly concerned in it and on whom the Benefit is devolved cry out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the Wisdom and Knowledge of God! c. Branch 2. Labour for this high Priviledge of Justification There is Balm in Gilead Christ hath laid down the Price of our Justification viz. His Bloud and he offers himself and all his Merits to us to justifie he invites us to come to him he hath promised to give his Spirit to inable us to do what is required Why then Sinners will ye not look after this great Priviledge of Iustification Do not starve in the midst of Plenty do not perish when there is a Remedy to save you Would not he be thought to be distracted if having a Pardon offered him only upon the Acknowledgment of his Fault and promising Amendment he should bid the Prince keep his Pardon to himself for his part he was in love with his Chains and Fetters and would dye Thou who neglectest Iustification offered thee freely by Christ in the Gospel art this distracted Person Is the Love of Christ to be slighted Is thy Soul and Heaven worth nothing O then look after Iustification through Christ's Bloud Consider 1. The necessity of being justified If we are not justified we cannot be glorified Rom. 8.30 Whom he justified them he also glorified He who is Outlawed and all his Goods confiscated must be brought into Favour with his Prince before he can be restored to his former Rights and Liberties So we must first have our Sins forgiven and be brought into God's Favour by Iustification before we can be restored to the Liberty of the Sons of God and have Right to that Happiness we forfeited in Adam 2. The Utility and Benefit By Iustification we enjoy Peace in our Conscience a richer Jewel then any Prince wears in his Crown Rom. 5.1 Being justified by faith we have peace with God Peace can sweeten all Afflictions it turns our Water into Wine How happy is a justified Person who hath the Power of God to guard him and the Peace of God to comfort him Peace flowing from Iustification is an Antidote against the Fear of Death and Hell Rom. 8.34 It is God that justifies who is he that condemneth Therefore labour for this Iustification by Christ this Priviledge is obtain'd by believing in Christ Acts 13.39 By him all that believe are justified And Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his bloud Faith unites us to Christ and having Union with his Person we partake of his Merits and the glorious Salvation which comes by him Use 3. Comfort to the Justified 1. It is Comfort in case of Failings Alas how defective are the Godly they come short in every Duty But though Believers should be humbled under their Defects yet not despond they are not to be justifi'd by their Duties or Graces but the Righteousness of Christ. Their Duties are mixed with Sin but that Righteousness which justifies them is a perfect Righteousness 2. Comfort in case of hard Censures The World censures the People of God for Proud and Hypocritical and the Troublers of Israel but though Men censure and condemn the Godly yet God hath justified them And as he hath now justified them so at the Day of Judgment he will openly justifie them and pronounce them Righteous before Men and Angels And God is so just and holy a Judge that having once justified his People he will never condemn them Pilate justified Christ I find no fault in him yet after this he condemned him But God having publickly justified his Saints he will never condemn them Whom he justified them he also glorified Of ADOPTION Joh. 1.12 To them he gave power to become the sons of GOD. HAving spoken of the great Points of Faith and Justification the next is Adoption 1. The Qualification of the Persons As many as received him Receiving is put for Believing as is clear by the last words To them that believe in his name 2. The Specification of the Priviledge To them he gave power to become the sons of God The Greek word for Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Dignity and Prerogative he dignified them to become the Sons of God Our Sonship differs from Christ's Sonship Christ was the Son of God by Eternal Generation a Son before time but our Sonship is 1. By Creation Acts 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his Off-spring This is no Priviledge Men may have God for their Father by Creation yet have the Devil for their Father 2. Our Sonship is by Adoption So in the Text He gave them power to become the sons of God Adoption is twofold 1. External and Federal So those who live in a visible Church and make a Profession of God are Sons Matth. 8.12 The children of the kingdom shall be cast out 2. Real and Gracious So they are Sons who are GOD's Favourites and are Heirs of Glory Before I proceed to the Questions I shall lay down three Positions 1. Adoption takes in all Nations At first Adoption was confined to the People of the Iews they only were grafted in to the true Olive and were dignified with glorious Priviledges Rom. 9.4 Who are Israelites to whom pertaineth
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
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
Alexandrinus writes of a Fish that hath its Heart in its Belly An Emblem of Epicures their Heart is in their Belly they do Sacrificare lari their Belly is their God and to this God they pour Drink-Offerings The Lord allows what is fitting for the Recruit of Nature Deut. 11.15 I will send grass that thou maist eat and be full But to mind nothing but the indulging the Appetite is Idolatry Whose God is their Belly What pity is it that the Soul that Princely part which sways the Scepter of Reason and is akin to Angels should be enslaved to the Brutish part 4. If we love a Child more than God we make a God of it How many are guilty in this kind They think more of their Children and delight more in them than in God They grieve more for the loss of their First-born than for the loss of their first Love This is to make an Idol of a Child and to set it in Gods room Thus God is oft provoked to take away our Children If we love the Jewel more than him that gave it God will take away the Jewel that our love may return to him again Use 1. It Reproaches such as have other Gods and so renounce the true God 1. Such as set up Idols Ier. 2.28 According to the number of thy Cities are thy Gods O Israel Hos. 12.11 Their Altars are as heaps in the Furrows of the Field 2. Such as seek to Familiar Spirits This is a Sin condemned by the Law of God Deut. 18.11 There shall not be found among you any that consult with Familiar Spirits It is ordinary if People have lost any of their Goods they send to Wizards and Soothsayers to know how they may come by their Goods again What is this but for People to make a God of the Devil by consulting with him and putting their Trust in him What! because you have lost your Goods will you lose your Souls too 2 Kings 1.6 So is it not because you think there is not a God in Heaven that you ask Council of the Devil If any be guilty be humbled Use 2. It sounds a Retreat in our Ears let it call us off from the Idolizing any Creature and renouncing other Gods Let us cleave to the true God and his Service If we go away from God we know not where to mend our selves 1. It is honourable serving of the true God Servire Deo est regnare It is more Honour to serve God than to have Kings serve us 2. Serving the true God is Delightful Isa. 56.7 I will make them joyful in my House of Prayer God oft displays the Banner of his Love in an Ordinance and pours in the Oyl of Gladness into the Heart All Gods Ways are Pleasantness his Paths are strowed with Roses Prov. 3.17 3. Serving the true God is beneficial they have great Vails here the hidden Manna inward Peace and a great Reward to come They that serve God shall have a Kingdom when they dye Luke 12.32 and shall wear a Crown made of the Flowers of Paradise 1 Pet. 5.4 To serve the true God is our true Interest God hath twisted his Glory and our Salvation together He bids us believe and why That we may be saved Therefore renouncing all others let us cleave to the true God 2. You have covenanted to serve the true Iehovah renouncing all others When one hath entred into Covenant with his Master and the Indentures are drawn and sealed then he cannot go back but must serve out his time We have covenanted in Baptism to take the Lord for our God renouncing all others And renewed this Covenant in the Lords-Supper and shall we not keep our Solemn Vow and Covenant We cannot go away from God without the highest Perjury Heb. 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any Man draw back as a Soldier that steals away from his Colours my Soul shall have no pleasure I will pour Viols of wrath on him make my Arrows drunk with blood 3. None ever had cause to repent of cleaving to God and his Service Some have repented that they have made a God of the World Cardinal Woolsey said Had I served God as Faithfully as I have served my King he would not have left me thus None ever complained of serving God it was both their Comfort and Crown on Death-Bed Of the Commandments Exod. 20.4 Thou shalt not make unto thee any Graven Image c. IN the First Commandment is forbidden the worshipping a False God in this the worshipping the true God in a false manner 1. Thou shalt not make unto thee any Graven Image this forbids not the making an Image for Civil use Mat. 22.20 Whose is this Image and Superscription they say unto him Caesars But the Commandment forbids setting up an Image for Religious Use or Worship 2. Nor the likeness of any thing c. All Ideas Pourtraitures Shapes Images of God whether by Effigies or Pictures are here forbidden Deut. 4.15 Take heed lest ye corrupt your Selves and make the Similitude of any Figure God is to be adored in the heart not painted to the Eye 3. Thou shalt not bow down to them The intent of making Images and Pictures is to worship them No sooner was Nebuchadnezzars Golden Image set up but all the People fell down and worshipped it Dan. 3.7 Therefore God forbids the prostrating our selves before an Idol So then the thing prohibited in this Commandment is Image-worship To set up an Image to represent God is a debasing of the Deity 't is below God If one should make the Images of Snakes or Spiders saying he did it to represent his Prince would not the Prince take this in high disdain What greater disparagement to God than to represent the infinite God by that which is finite the Living God by that which is without Life and the Maker of all by a thing which is made 1. To make a true Image of God is impossible God is a Spiritual Essence Iohn 4.24 And being a Spirit he is invisible Deut. 4.15 Ye saw no Similitude on the Day the Lord spake with you out of the midst of the Fire How can any paint the Deity Can they make an Image of that which they never saw Quod invisibile est pingi non potest Ambr. Ye saw no Similitude It is impossible to make a Picture of the Soul or to paint the Angels because they are of a Spiritual Nature much less then can we paint God by an Image who is an Infinite Increate Spirit 2. To worship God by an Image is both absurd and unlawful I. It is absurd and irrational for First The Workman is better than the Work Heb. 3.3 He who buildeth the House hath more Honour than the House if the Workman be better than the Work and none bows to the Workman how absurd then is it to bow to the work of his Hands Secondly Is it not an absurd thing to bow down to the Kings Picture when
As if a Company of Archers were shooting and one should go and stand in the place where the Arrows fly if the Arrow did kill him he is accessary to his own Death In the Law God would have the Leper shut up to keep others from being infected Lev. 13.4 Now if any would be so presumptuous as to go in to the Leper and get the Plague of Leprosie he might thank himself he occasioned his own Death Secondly A Person may be in some Sence guilty of his own Death by neglecting the Use of Means if sick and use no Physick If hehath received a Wound and will not apply Balsom he hastens his own Death God appointed Hezekiah to lay a Lump of Figs to the Boil Isa. 38.21 If he had not used the Lump of Figs he had been the cause of his own Death Thirdly By Immoderate Grief 2 Cor. 7.10 The Sorrow of the World worketh Death When God takes away a dear Relation and one is swallowed up with Sorrow How many weep themselves into their Graves Queen Mary grieved so excessively for the loss of Calice that it broke her Heart Fourthly By Intemperance Excess in Diet. Surfeiting shortens Life Plures periere crapula quam gladio Many dig their Grave with their Teeth Too much Oyl choaks the Lamp The Cup kills more than the Canon Excessive drinking causeth untimely Death 2. One may be guilty of Self-murder Directly and Absolutely 1. By Envy Envy is Tristitia de bonis alienis a secret repining at the Welfare of another Invidus alterius rebus macrescit opimis An envious Man is more sorry at anothers Prosperity than at his own Adversity He never laughs but when another Weeps Envy is a Self-murder a Fretting Canker Cyprian calls it Vulnus occultum a Secret Wound it hurts a Man's self most-Envy corrodes the Heart dries up the Blood rots the Bones Prov. 14.30 Envy is the rottenness of the Bones It is to the Body as the Moth to the Cloth it eats it and makes its Beauty consume Envy drinks its own Venom The Viper which leap'd on Paul's Hand thought to have hurt Paul but fell her self into the Fire Acts 28.3 So while the envious Man thinks to hurt another he destroys himself 2. By laying Violent Hands upon himself and thus he is Felo de se as Saul fell upon his own Sword and kill'd himself Because I see so many in the Bills of Mortality who make away themselves let me a little expatiate It is the most unnatural and barbarous kind of Murder for a Man to butcher himself and imbrue his Hands in his own Blood A Man's self is most near to him therefore this Sin of Self-murder breaks both the Law of God and the Bonds of Nature The Lord hath placed the Soul in the Body as in a Prison now it is a great Sin to break Prison till God by Death open the Door Self-murders are worse than the Brute-Creatures they will tear and gore one another but no Beast will go to destroy its self Self-murder is occasion'd usually from Discontent Discontent is joyned with a sullen Melancholy The Bird that beats her self in the Cage and is ready to kill her self is the true Emblem of a discontented Spirit And this Discontent ariseth 1. From Pride A Man that is swell'd with an High Opinion of himself thinks he deserves better than others and if any Cross befall him he is discontented and now in a suddain Passion will make away himself Achitophel had high Thoughts of himself his Words were esteemed Oracles and to have his Wise Counsel rejected he was not able to bear it 2 Sam. 17.23 He put his House in order and hanged himself 2. Discontent is occasioned from Poverty Poverty is a sore Temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Prov. 30.29 Give me not Poverty Many by their Sin have brought themselves to Poverty and when a great Estate is boil'd away to nothing then they are discontented and think better to die quickly than languish in Misery Hereupon the Devil helps them to dispatch themselves 3. Discontent is occasion'd from Covetousness Avarice is a dry Drunkenness an Horseleech that is never satisfied The Covetous Man is like Behemoth Iob 40.23 Behold he drinketh up a River and yet his Thirst is not allayed The covetous Miser hoards up Corn and if he hears the Price of Corn begins to fall then he is troubled and there 's no Cure for his Discontent but an Halter 4. From Horror of Mind A Man hath sinn'd a great Sin he hath swallowed down some Pills of Temptation the Devil hath given him and these Pills begin to work in his Conscience and the Horror is so great that he chooseth Strangling Iudas having betray'd Innocent Blood he was in that Agony that he hanged himself to quiet his Conscience As if one should to avoid the stinging of a Gnat endure the biting of a Serpent This Self-murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an High Breach of this Commandment it is an execrable Sin I can see no ground of hope for such as make away themselves for they die in the very Act of Sin and cannot have time to repent 2. Here is forbidden hurting ones own Soul Thou shalt not Kill Many who are free from other Murder yet are guilty here they go about to murder their own Souls they are wilfully set to damn themselves and throw themselves into Hell Quest. Who are they that go about desperately to murder their own Souls Resp. 1. Such wilfully go about to murder their Souls who have no Sence of God or the other World They are past feeling Eph. 4.19 Tell them of God's Holiness and Justice they are not at all affected Zech. 7.12 They made their Hearts like an Adamant The Adamant saith Pliny is insuperable the Hammer cannot conquer it Sinners have Adamantine Hearts The Altar of Stone when the Prophet spake to it rent asunder 1 Kings 13.2 But Sinners Hearts are so hardened in Sin that nothing will work upon them neither Ordinances nor Judgments they do not believe a Deity they laugh at Hell These go about to murder their Souls they are throwing themselves as fast as they can into Hell 2. Such as are set wilfully to murder their Souls are they who are resolved upon their Lusts let what will come of it the Soul may cry out I am killing I am murdering Eph. 4.19 They have given themselves over to work all Vncleanness with Greediness Let Ministers speak to them about their Sins let Conscience speak let Affliction speak yet they will have their Lusts tho they go to Hell for them Are not these resolved to murder their Souls As Agrippina Mother to Nero said Occidat modò imperet Let my Son kill me so he may Reign So many say in their Hearts Let our Sins damn us so they may but please us Herod will have his incestuous Lust tho it cost him his Soul Men will for a drop of Pleasure drink a Sea of Wrath. Are not
sin be sober in your attire savoury in your speeches grave in your deportment obey your Fathers voice Open to God as the Flower opens to the Sun As you expect your Fathers Blessing obey him in whatever he commands First and Second Table Duties A Lutenist that he may make sweet Musick toucheth upon every String of the Lute The Ten Commandments are like a ten stringed Instrument touch upon every String obey every Command or you cannot make sweet Melody in Religion Obey your Heavenly Father though he commands things contrary to Flesh and blood 1. When he commands to mortifie Sin that Sin which hath been dear to you Pluck out this right eye that you may see the better to go to Heaven 2. When he commands you to suffer for him be ready to obey Acts 21.13 every good Christian hath a Spirit of Martyrdom in him and is ready rather to suffer for the Truth than the Truth should suffer Luther said he had rather be a Martyr than a Monarch Peter was Crucified with his Head downwards as Eusebius Ignatius called his Chains his Spiritual Pearls and did wear his Fetters as a Bracelet of Diamonds This is to carry it as Gods Children when we obey his voice and count not our lives dear so that we may show our love to our Heavenly Father Rev. 12.11 They loved not their lives to the death 6. If God be your Father show it by your chearful looks that you are the Children of such a Father Too much drooping and despondency disparageth the Relation you stand in to God What though you meet with hard usage in the World you are now in a strange Land far from home it will be shortly better with you when you are in your own Country and your Father hath you in his Armes Doth not the Heir rejoyce in hope Shall the Sons of a King walk dejected 2 Sam. 13.4 Why art thou being the Kings Son lean Is God an unkind Father are his Commands grievous Hath he no Land to give to his Heirs Why then do Gods Children walk so sad Never had Children such Priviledges as they who are of the Seed-Royal of Heaven and have God for their Father they should rejoyce therefore who are within a few hours to be crowned with Glory 7. If God be our Father let us honour him by walking very holily 1 Pet. 1.16 Be ye holy for I am holy A young Prince asking a Philosopher how he should behave himself the Philosopher said Memento te filium esse Regis Remember thou art a Kings Son do nothing but what becomes the Son of a King So remember you are the adopted Sons and Daughters of the high God do nothing unworthy of such a Relation A debauched Child is the disgrace of his Father Is this thy Sons Coat said they to Iacob when they brought it home dip'd in blood Gen. 37.32 so when we see a person defiled with Malice Passion Drunkenness we may say is this the Coat of Gods adopted Son Doth he look as an Heir of Glory 'T is a blaspheming the Name of God to call him Father yet live in Sin Such as profess God is their Father yet live unholily they will slander and defraud these are as bad to God as Heathens Amos 9.7 Are ye not as children of the Ethiopians to me O children of Israel saith the Lord The Ethiopians were uncircumcised a base ill-bred People when Israel grew wicked they were no better to God than Ethiopians Loose scandalous livers under the Gospel are no better in Gods esteem than Pagans and Americans nay they shall have an hotter place in Hell O let all who profess God to be their Father honour him by their unspotted lives Scipio abhorred the embraces of an Harlot because he was the General of an Army Abstain from all Sin because you are born of God and have God for your Father 1 Thess. 5.22 Abstain from all appearance of evil 'T was a saying of Augustus An Emperor should not only be free from Crimes but from the suspicion of them by an holy Life you would bring Glory to your Heavenly Father and cause others to become his Children Est pellax virtutis odor Causinus in his Hieroglyphicks speaks of a Dove whose Wings being perfum'd with sweet Oyntments did draw the other Doves after her The holy Lives of Gods Children is a sweet perfume to draw others to Religion and make them to be of the Family of God Iustin Martyr saith that which converted him to Christianity was the beholding the blameless Lives of the Christians 8. If God be our Father let us love all that are his Children Psal. 133.1 How pleasant is it for brethren to dwell together in unity 'T is compared to Oyntment ver 2. for the sweet fragrancy of it 1 Pet. 2.17 Love the brotherhood Idem est motus animae in imaginem rem The Saints are the walking pictures of God if God be our Father we love to see his picture of Holiness in Believers we pity them for their Infirmities but love them for their Graces we prize their Company above others Psal. 119.63 it may justly be suspected that God is not their Father who love not Gods Children though they retain the Communion of Saints in their Creed yet they banish the Communion of Saints out of their Company 9. If God be our Father let us show Heavenly mindedness They who are born of God do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set their Affections on things that are above Col. 3.2 O ye Children of the high God do not disgrace your high birth by sordid Covetousness What a Son of God and a slave to the World What spring from Heaven and buried in the Earth For a Christian who pretends to derive his pedigree from Heaven yet wholly to mind Earthly things is to debase himself as if a King should leave his Throne to follow the Plough Ier. 45.5 Seekest thou great things for thy self As if the Lord had said what thou Baruck thou who art born of God akin to Angels and by thy Office a Levite dost thou debase thy self and spot the silver wings of thy Grace by beliming them with earth Seekest thou great things seek them not The Earth choaks the Fire Earthliness choaks the Fire of good Affections 10. Vlt. If God be our Father let us own our Heavenly Father in the worst times stand up in his cause defend his Truths Athanasius owned God when most of the World turned Arrians If Sufferings come do not deny God He is a bad Son who denyes his Father Such as are ashamed of God in times of danger God will be ashamed to own them for his Children Mark 8.38 Whosoever therefore shall be ashamed of me and my words in this adulterous generation of him also shall the Son of man be ashamed when he comes in the glory of his Father with his holy Angels So I have done with the First Part of the Preface Our Father II. The Second Part of the
at one draught catched Three Thousand Souls Let us examine How was our Faith wrought Did God in the Ministry of the word humble us Did he break up the fallow ground of our heart and then cast in the Seed of Faith a good sign but if you know not how you came by your Faith suspect your selves as we suspect Men to have stolen goods when they know not how they came by them 2. True Faith is at first minute and small like a grain of Mustard seed it is full of doubts and fears it is smoaking flax it smoaks with desire but doth not flame with comfort it is so small that a Christian can hardly discern whether he hath Faith or no. 3. True Faith is long in working non sit in instanti It costs many searchings of heart many Prayers and Tears there is a spiritual Combat the Soul suffers many sore Pangs of Humiliation before the Child of Faith be born they whose Faith is per saltum they leap out of sin into a confidence that Christ is theirs I say as Isaac concerning his Sons Venison Gen. 27.20 How is it that thou hast found it so quickly How is it that thou comest by thy Faith so soon The Seed in the Parable which sprung up suddenly withered Mark 4.5 Solent praecocia subito flaccescere 4. True Faith is ioyn'd with Sanctity as a little Bezoar is strong in operation and a little Musk sweetens so a little Faith purifies 1 Tim. 3.9 Holding the mistery of Faith in a pure Conscience Faith though it doth but touch Christ fetcheth an healing vertue from him Justifying Faith doth that in a spiritual sence which miraculous Faith doth it removes the Mountains of sin and casts them into the Sea of Christs â—lood 5. True Faith will trust God without a Pawn Though a Christian be cut short in Provisions the Fig-tree doth not blossom yet he will trust in God Fides Famem non formidat Faith fears not Famine God hath given us his Promise as his Bond Psal. 37.3 Verily thou shalt be fed Faith puts this Bond in suit God will rather work a Miracle than His promise shall fail He hath cause to suspect his Faith who saith he trusts God for the greater but dares not trust him for the lesser he trusts God for Salvation but dares not trust him for a livelihood 6. True Faith is Prolifical it brings for Fruit Faith hath Rachel's Beauty and Leah's Fruitfulness Fides pinguescit operibus Luther Faith is full of good works Faith believes as if it did not work and it works as if it did not believe Faith is the spouslike grace which marries Christ and good works are the Children which Faith bears by having such a Faith we may know the kingdom of God is within us Grace is certainly in our Hearts 3. We may know the kingdom of Grace is come into our hearts by having the noble grace of Love Faith and Love are the two Poles on which all Religion turns Cant. 1.4 The Vpright love thee True Love is to love God out of Choice Love turns the Soul into a Seraphin it makes it burn in a flame of Affection Love is the truest Touchstone of Sincerity Love is the Queen of the Graces it commands the whole Soul 2 Cor. 5.4 If our Love to God be Genuine and Real we let him have the Supremacy we set him in the highest room of our Soul we give him the purest of our Love Cant. 8.2 I would cause thee to drink of spiced wine of the juice of my Pomgrenate If the Spouse had any thing better than other a Cup more juicy and spiced Christ should drink of that We give the Creature the Milk of our Love but God the Cream In short if we love God aright we love his Laws we love his picture drawn in the Saints by the Pencil of the Holy Ghost we love his Presence in his Ordinances Sleidan saith the Protestants in France had a Church which they call'd Paradise as if they thought themselves in Paradise while they had Gods Presence in his Sanctuary The Soul that loves God loves his appearing 2 Tim. 4.8 It will be a glorious appearing to the Saints when their Union with Christ shall be compleat then their joy shall be full The Bride longs for the marriage day The Spirit and the Bride say come Even so come Lord Iesus Rev. 22.17 By this Sacred Love we may know the Kingdom of God is within us 4. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion 1 Pet. 2.5 Ye are an holy priesthood to offer up spiritual sacrifices Spiritualizing Duty consists in three things 1. Fixedness of Mind 2. Fervency of Devotion 3. Uprightness of Aim 1. Fixedness of Mind Then we Spiritualize Duty when our Minds are fixed on God 1 Cor. 7.35 That ye may attend on the Lord without distraction Though impertinent thoughts sometimes come into the heart in Duty yet they are not allowed Psal. 119.13 they come as unwelcome guests which are no sooner spyed but they are turned out 2. Fervency of Devotion Rom. 12.11 Fervent in Spirit serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Metaphor alludes to Water that seeths and boyls over so the Affections boyl over the Eyes melt in tears the Heart flowes in holy ejaculations We not only bring our offering to God but our hearts 3. Uprightness of Aim An heart that is upright hath three ends in Duty 1. That he may grow more like God As Moses on the Mount had some of Gods Glory reflected on him his face shined 2 That he may have more communion with God 1 Iohn 1.6 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our fellowship is with the Father 3. That he may bring more Glory to God 1 Pet. 4.11 Phil. 1.20 That Christ may be magnified Sincerity aimes at God in all though we shoot short yet we take a right aim This is a sure evidence of Grace the Spiritualizing Duty The Spirits of Wine are best so is the Spiritual part of Duty A little Spiritualness in Duty is better than all the gildings of the Temple or outward pompous Worship which doth so dazzle carnal eyes 5. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known sin Psal. 119.104 I hate every false way Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. against the whole kind Hatred is implacable Anger may be reconciled hatred cannot A gracious Soul not only forsakes sin as a Man forsakes his Country never to return to it more but hates sin as there 's an antipathy between the Crocadile and the Scorpion If the Kingdom of God be within us we not only hate sin for Hell but we hate it as Hell as being contrary to Gods Holiness and our Happiness 6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience As a Servant gives up himself to
shall be installed into their Honour and have the Crown-Royal set upon their Head They have in the Kingdom of Heaven the quintessence of all delights they have the Water of Life clear as Chrystal they have all Aromatick Perfumes they feed not on the Dew of Hermon but the Manna of Angels they lye in Christs bosom that bed of Spices There is such a pleasant variety in the happiness of Heaven that after millions of years it will be as fresh and desirable as at the first hours enjoying In the Kingdom of Heaven the Saints are Crowned with all those Perfections which the Humane Nature is capable of The desires of the Glorified Saints are infinitely satisfied there is nothing absent that they could wish might be enjoyed there is nothing present that they could wish might be removed They who are got to this kingdom would be loath to come back to the Earth again it would be much to their loss They would not leave the fatness and sweetness of the Olive to court the Bramble the things which tempt us they would scorn What are golden bags to the golden beams of the Sun of Righteousness In the kingdom of Heaven there is Glory in its highest elevation in that Kingdom is Knowledge without Ignorance Holiness without Sin Beauty without Blemish Strength without Weakness Light without Darkness Riches without Poverty Ease without Pain Liberty without Restraint Rest without Labour Joy without Sorrow Love without Hatred Plenty without Surfeit Honour without Disgrace Health without Sickness Peace without War Contentation without Cessation O the happiness of those that dye in the Lord they go into this blessed kingdom and if they are so happy when they dye then let me make two Inferences 1. Infer What little cause have the Saints to fear Death are any afraid of going to a Kingdom What is there in this World should make us desirous to stay here Do we not see God dishonoured and how can we bear it Is not this World a valley of tears and do we weep to leave it Are not we in a Wilderness among fiery Serpents And are we afraid to go from these Serpents Our best Friend lives above God is ever displaying the Banner of his Love in Heaven and is there any Love like his Are there any sweeter smiles or softer embraces than his What newes so welcome as leaving the World and going to a Kingdom Christian thy dying day will be thy wedding day and dost thou fear it Is a Slave afraid to be redeemed Is a Virgin afraid to be match'd into the Crown Death may take away a few worldly Comforts but it gives that which is better it takes away a Flower and gives a Jewel it takes away a short lease and gives land of inheritance If the Saints possess a Kingdom when they dye they have no cause to fear Death A Prince would not be afraid to cross the Sea though tempestuous if he were sure to be Crowned assoon as he came at shore 2. Infer If the Godly are so happy when they dye they go to a Kingdom then what little cause have we to mourn immoderately for the death of Godly Friends shall we mourn for their preferment Why should we shed tears immoderately for them who have all tears wiped from their eyes Why should we be swallowed up of grief for them who are swallowed up of joy They are gone to their Kingdom they are not lost but gone a little before not perished but translated non amissi sed praemissi Cyprian They are removed for their advantage as if one should be removed out of a smoaky Cottage to a Pallace Elijah was removed in a fiery Chariot to Heaven shall Elisha weep inordinately because he enjoyes not the company of Elijah Shall Iacob weep when he knows his Son Ioseph is preferred and made chief Ruler in Egypt We should not be excessive in grief when we know our Godly Friends are advanced to a Kingdom I confess when any of our Relations dye in their impenitency there is just cause of Mourning but not when our Friends take their flight to Glory David lost two Sons Absalom a wicked Son he mourned for him bitterly he lost the Child he had by Bathsheba he mourned not when the Child was departed St. Ambrose gives the reason David had a good hope nay assurance that the Child was translated into Heaven but he doubted of Absalom he dyed in his Sins therefore David wept so for him O Absalom My Son my Son but though we are to weep to think any of our Flesh should burn in Hell yet let us not be cast down for them who are so highly preferred at Death as to a Kingdom Our Godly Friends who dye in the Lord are in that blessed estate and are crowned with such infinite delights that if we could hear them speak to us out of Heaven they would say Weep not for us but weep for your selves Luke 23.28 We are in our Kingdom weep not at our preferment but weep for your selves who are in a sinful sorrowful World you are tossing on the troublesome waves but we are got to the Haven you are fighting with Temptations while we are wearing a Victorious Crown Weep not for us but weep for your selves 8. Branch See the Wisdom of the Godly they have the Serpents eye in the Doves head wise virgins Matth. 25.2 their Wisdom appear in their choice they choose that which will bring them to a Kingdom they choose Grace and what is Grace but the seed of Glory They choose Christ with his Cross but this Cross leads to a Crown Moses chose rather to suffer affliction with the people of God Heb. 11.25 it was a wise rational choice he knew if he suffered he should reign At the day of Judgment those whom the World accounted foolish will appear to be wise they made a prudent choice they chose Holiness and what is Happiness but the quintessence of Holiness They chose affliction with the people of God but through this purgatory of affliction they pass to Paradise God will proclaim the Saints Wisdom before Men and Angels 9. Br. See the folly of those who for vain Pleasures and Profits will lose such a glorious Kingdom like that Cardinal of France who said He would lose his part in Paradise if he might keep his Cardinalship in Paris I may say as Eccles. 9.3 Madness is in their heart Lysimachus for a draught of Water lost his Empire so for a draught of sinful Pleasure these will lose Heaven We too much resemble our Grand-Father Adam who for an Apple lost Paradise many for trifles to get a Shilling more in the Shop or Bushel will venture the loss of Heaven This will be an aggravation of the Sinners torment to think how foolishly he was undone for a flash of impure Joy he lost an eternal weight of Glory Would it not vex one who is the Lord of a Mannor to think he should part with his stately Inheritance for a
the Law upon us and throw us into Hell-Prison By Confession we give Glory to God Iosh. 7.19 My Son give Glory to the God of Israel and make Confession to him Say that God were Righteous if he should strain upon all we have If we confess the debt God will forgive it 1 Ioh. 1.9 If we confess our sins he is just to forgive do but confess the Debt and God will cross the Book Ps. 32.5 I said I will confess my Transgression to the Lord and thou forgavest me 3. Labour to get our spiritual Debts paid that is by our Surety Christ. Say Lord have patience with me and Christ shall pay thee all He hath laid down an infinite Price The Covenant of Works would not admit of a Surety it demanded Personal Obedience But this Priviledge we have by the Gospel which is a Court of Chancery to relieve us that if we have nothing to pay God will accept of a Surety Believe in Christ's Blood and the debt is paid Luk 11.4 And forgive us our sins for we also forgive every one that is indebted to us IN the Words are two Parts 1. A Petition forgive us our Sins 2. A Condition for we also forgive every one that is indebted to us Our forgiving others is not a Cause of God's forgiving us but it is a Condition without which God will not forgive us 1. I begin with the first the Petition Remitte nobis peccata nostra Forgive us our Sins A Blessed Petition the ignorant world say who will shew us any good Ps. 4.6 meaning a good Lease a good Purchase but our Saviour here teacheth us to pray for that which is more noble and will stand us in more stead the pardon of sin Forgive us our Sins Forgiveness of sin is a Primary Blessing it is one of the first Mercies God bestows Ezek. 36.25 I will sprinkle clean water upon you that is Forgiveness When God pardons there is nothing he will stick at to do for the Soul He will Adopt Sanctifie Crown Quest. 1. What Forgiveness of Sin is Resp. It is God's passing by Sin Micah 7.18 his wiping off the score and giving us a Discharge The nature of Forgiveness will more clearly appear 1. By opening some Scripture-phrases 2. By laying down some divine Aphorisms and Positions 1. By opening some Scripture-phrases 1. To forgive Sin is to take away Iniquity Iob 7.21 Why dost not thou take away mine Iniquity The Hebrew Word Vethagnabir signifies to lift off 'T is a Metaphor taken from a man that carries an heavy Burden ready to sink him and another comes and lifts off this Burden So when the heavy burden of sin is on us God in pardoning lifts off this burden from the Conscience and lays it upon Christ. Isa. 53.6 He hath laid on him the Iniquity of us all 2. To forgive sin is to Cover sin Ps. 85.2 Thou hast covered all their sin This was typifi'd by the Mercy seat covering the Ark. To shew God's covering of sin through Christ. God doth not cover sin in the Antinomian Sence so as he sees it not but he doth so cover it as he will not impute it 3. To forgive sin is to blot it out Isa. 43.25 I am he that blotteth out thy Transgressions The Hebrew Word Mecha to blot out alludes to a Creditor who when his Debtor hath paid him blots out the debt and gives him an Acquittance So God when he forgives sin blots out the Debt he draws the red Lines of Christ's Blood over our sins and so crosseth the Debt-Book 4. To forgive sin is for God to scatter our sins as a Cloud Isa. 44.22 I have blotted out as a thick Cloud your Transgressions Sin is the Cloud interposeth God dispels the Cloud and breaks forth with the light of his Countenance 5. To forgive sin is for God to cast our sins into the depths of the Sea Micah 7.19 which implies Gods burying them out of sight that they shall not rise up in judgment against us Thou wilt cast all their sins into the depths of the Sea God will throw them in not as Cork that riseth again but as Lead that sinks to the bottom 2. The nature of Forgiveness will appear by laying down some Divine Aphorisms or Positions Aphorism 1. Every sin is Mortal and needs Forgiveness I say Mortal that is deserves death God may relax the Rigour of the Law but every sin merits Damnation The Papists distinguish of Mortal Sins and Venial Some sins are ex Surreptione they creep unawares into the mind as vain Thoughts sudden Motions of Anger and Revenge these saith Bellarmine are in their own nature venial it is true the greatest sins are in one sence Venial that is God is able to forgive them but the least sin is not in its own nature Venial but deserves Damnation We read of the Lusts of the Flesh Rom. 13.14 and the Works of the Flesh Gal. 5.19 the Lusts of the Flesh are sinful as well as the Works of the Flesh. That which is a Transgression of the Law merits damnation but the first stirrings of Corruption are a breach of the Royal Law Rom 7.7 Prov. 24.9 therefore they merit damnation So that the least sin is mortal and needs Forgiveness Aphorism 2. It is God only that forgives sin To pardon sin is one of the Iura Regalia the Flowers of God's Crown Mark 2.7 Who can forgive sins but God only It is most proper for God to pardon sin only the Creditor can remit the debt Sin is an Infinite Offence and no finite Power can discharge an infinite Offence That God only can forgive sin I prove thus No man can take away sin unless he be able to infuse Grace for as Aquinas saith with Forgiveness is always infusion of Grace but no man can infuse Grace therefore no man can forgive sin He only can forgive sin who can remit the Penalty but 't is only God's Prerogative-Royal to forgive sin Object 1. But a Christian is charged to forgive his Brother Col. 3.13 Forgiving one another Answ. In all second table sins there are two distinct things 1. Disobedience against God 2. Injury to Man That which man is requir'd to forgive is the wrong done to himself but the wrong done to God he cannot forgive Man may remit a Trespass against himself but not a Transgression against God Object 2. But the Scripture speaks of the Power committed to Ministers to forgive sin Iohn 20.23 Whose soever sins ye remit they are remitted unto them Answ. Ministers cannot remit sin authoritatively and effectively but only declaratively They have a special Office and Authority to apply the Promises of pardon to broken Hearts When a Minister sees one humbled for sin yet is afraid God hath not pardoned him and is ready to be swallowed up of Sorrow in this case a Minister for the easing of this man's Conscience may in the Name of Christ declare to him that he is pardoned the Minister doth not forgive sin by
They have given up their Names to God They have Bound themselves solemnly to God by Oath Psal. 119.106 I have Sworn that I will keep thy Statutes And in the Supper of the Lord they have renewed this Sacred Vow and after this to run into a Presumptuous Sin t is a Breach of Vow a kind of Perjury which dyes the Sin of a Crimson Colour Seventhly The Sins of the Godly are worse than others because they bring a greater Reproach upon Religion for the wicked to Sin there 's no other expected from them Swine will wallow in the Mire But when Sheep do so when the Godly Sin that redounds to the dishonour of the Gospel 2 Sam. 12.14 By this deed thou hast given great occasion to the enemies of the Lord to blaspheme A Stain in Scarlet every ones eye is upon it For the Godly to Sin it is like a Spot in Scarlet it is more taken notice of and it reflects a greater dishonour upon the ways of God When the Sun is Eclipsed every one stands and looks upon it So when a Child of Light is Eclipsed by scandalous Sin all stand and gaze at this Eclipse How doth the Gospel suffer by the miscarriages of the Godly their Blood can never wash off the stain that they bring upon Religion Eighthly The Sins of the Godly are worse because they are a means to encourage and harden wicked Men in Sin If the Wicked see the Godly to be loose and uncircumspect in their lives they think they may do so to The Wicked make the Godly their Pattern not in imitating their Vertues but their Vices And is not this fearful to be a means to damn others These are the aggravations of the Sins of the Godly therefore you above all others beware of Presumptuous sins your Sins wound Conscience weaken Grace and do more highly provoke God than the Sins of others and God will be sure to punish you whoever escapes you shall not Amos 3.3 You onely have I known of all the Families of the Earth therefore I will punish you for all your Iniquities If God doth not damn you yet he may send you to Hell in this Life He may cause such Agonies and Tremblings of heart that you may be a Terror to your selves You may draw nigh to despair and be ready to look upon your selves as Cast-aways When David had stained himself with Adultery and Murder he complained of his Broken Bones Psal. 51.8 A Metaphor to set forth the Grief and Agony of his Soul he lay in sore desertion Three Quarters of a year and it is thought he never recovered his full joy to his Dying day Oh therefore you who belong to God and are enrolled in his Family take heed of blemishing your Profession with scandalous Sin you will pay dear for it think of the Broken Bones Though God doth not blot you out of his Book yet he may cast you out of his Presence Psal. 51.11 He may keep you in long desertion You may feel such lashes in your Conscience that you may roar out and think your selves half in Hell So much for the First Deliver us from evil We Pray to be delivered from Evil in General that is Sin 2. In Special Deliver us from Evil We Pray to be delivered from evil under a Three-fold Notion First From the Evil of our Heart It is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Evil Heart Hebr. 3.12 Secondly From the Evil of Satan He is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Evil one Mat. 13.19 Thirdly From the Evil of the World 'T is call'd an Evil World Gal. 1.4 1. In this Petition Deliver us from Evil we pray to be delivered from the evil of our Heart that it may not decoy and trapan us into sin The Heart is the poisoned Fountain from whence all actual sins flow Mark 7.21 Out of the Heart proceed evil Thoughts Fornications Murders The Cause of all Evil lies in a mans own Breast All sin begins at the Heart Lust is first conceived in the Heart and then it is midwifed into the World Whence comes rash Anger The Heart sets the Tongue on fire The Heart is a Shop or Work-house where all sin is contrived and hammer'd out How needful therefore is this Prayer Deliver us from Devil from the Evil of our Hearts The Heart is the greatest Seducer therefore the Apostle Iames saith Every man is drawn away of his own Lust and enticed Iam. 1.14 The Devil could not hurt us if our own Hearts did not give consent All that he can do is to lay the Bait but it is our fault to swallow the Bait. O let us pray to be delivered from the Lusts and Deceits of our Hearts Deliver us from Evil. Luther fear'd his Heart more than the Pope or Cardinal and it was Austins Prayer Libera me Domine à meipso Lord deliver me from my self It was good Advice one gave to his Friend Caveas teipsum beware of the bosom-Traytor the Flesh. The Heart of Man is the Trojan Horse out of which comes a whole Army of Lusts. 2. In this Petition Deliver us from Evil we pray to be delivered from the Evil of Satan He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Evil One Mat. 13.19 Quest. In what respect is Satan the Evil One Answ. 1. He is the first Inventor of Evil Ioh. 8.44 He plotted the first Treason 2. His Inclination is only to Evil Ephes. 6.12 His constant Practice is doing Evil 1 Pet. 5.8 4 All the Evils and Mischiefs that fall out in the World he hath some hand in them First He hinders from Good Zach. 3.1 He shewed me Joshua the High-Priest standing before the Angel of the Lord and Satan at his right Hand to resist him Secondly He provokes to Evil He put it into Ananias's Heart to lie Act. 5.3 Why hath Satan fill'd thy Heart to lie to the Holy Ghost The Devil blows the fire of Lust and Strife When men are proud the Old Serpent hath poison'd them and makes them swell Thus he is the Evil One and well may we pray Lord deliver us from the Evil One. The Word Satan in the Hebrew signifies an Opponent or Adversary 1. He is a Restless Adversary he never sleeps Spirits needs no sleep He is a Peripatetick He walks about 1 Pet. 5.8 and how doth he walk Not as a Pilgrim but as a Spye he narrowly observes where he may plant his Pieces of Battery and make his Assaults with most Advantage against us Satan is a subtil Engineer there is no place that can secure us from Satans Assaults and Inâ—â—des We find him while we are Praying Hearing Meditating We are sure of his Company uncertain how we came by it 2. Satan is a puissant Adversary he is armed with Power He is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strong Man Luke 11.21 He takes men captive at his pleasure 2 Tim. 2.26 Who are taken captive by him at his Will Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are taken alive