beatorum the Royal Seat of the Blessed it is the region of Happiness the Map of Perfection There is that Manna which is Angels Food there is the Garden of Spices the Bed of Perfumes the Rivers of Pleasure Sinners at Death lose all this 4. They lose their Hopes For though they lived wickedly yet they hoped God was Merciful and they hoped they should go to Heaven Their Hope was not an Anchor but a Spiders Web. Now at Death they lose their Hopes they see they did but flatter themselves into Hell Iob. 8.14 Whose Hope shall be cut off That is sad to have a Mans Life and his Hope cut off together Use 2. If the Saints gain such glorious things at Death then how may they desire Death Doth not every one desire Preferment nemo ante funera Foelix Faith gives a Title to Heaven Death a Possession Though we should be desirous of doing Service here yet we should be ambitious to be with Christ Phil. 1.23 We should be content to live but willing to Dye Is it not a blessed thing to be freed from Sin and to lie for ever in the Bosom of Divine Love Is it not a blessed thing to meet our Godly Relations in Heaven and to be singing Divine Anthems of Praise among the Angels Doth not the Bride desire the Marriage Day especially if she were to be matched unto the Crown What is the Place we now live in but a Place of Banishment from God We are in a Wilderness while the Angels live at Court Here we are combating with Satan and should not we desire to be out of the Bloody Field where the Bullets of Tentation fly so fast and to receive a Victorious Crown Think what it will be to have always a smiling Aspect from Christs Face to be brought into the Banqueting House and have the Banner of his Love displayed over you O ye Saints desire Death it is your Ascension-day to Heaven Egredere anima egredere said Hilarion on his Death-bed Go forth my Soul what fearest thou Another Holy Man said Lord lead me to that Glory which I have seen as through a Glass Hast Lord and do not tarry Some Plants thrive best when they are transplanted Believers when they are by Death transplanted cannot choose but thrive because they have Christ's sweet Sun-beams shine upon them And what though the Passage through the Valley of the shadow of Death be troublesome Who would not be willing to pass a tempestuous Sea if he were sure to be crown'd as soon as he came at shore Use 3. Comfort in the loss of our dear and pious Relations They when they dye are not only taken away from the Evil to come but they are great gainers by Death They leave a Wilderness and go to Paradise They change their Complaints into Thanksgivings They leave their Sorrows behind and enter into the Joy of their Lord Why should we weep for their Preferment Believers have not their Portion paid till the day of their Death Gods Promise is his Bond to make over Heaven in Reversion to them But though they have his Bond they do not receive their Portion till the day of Death Oh! Rejoyce to think of their Happiness who dye in the Lord to them to dye is gain They are as Rich as Heaven can make them A Believers Privilege at Death Phil. 1.21 For to me to live is Christ and to dye is gain HOPE is a Christan's Anchor which he casts within the vail Rom. 12.12 Rejoycing in Hope A Christians Hope is not in this Life but he hath Hope in his Death Prov. 14.32 The best of a Saints Comfort begins when his Life ends The Wicked have all their Heaven here Luke 6.28 Woe unto you Rich you have received your Consolation You may make your Acquittance and write Received in full Payment Luke 16.25 Son remember that thou in thy life-time receivedst thy good things But a Saints Happiness is in Reversion The righteous hath Hope in his death God keeps the best Wine till last If Cato the Heathen said To me to dye is gain He saw Mortality to be a Mercy Then what may a Believer say Eccles. 7.1 The day of Death is better than the day of ones Birth Nemo ante Funera Felix Solon A Queen of this Land said she prefer'd her Coffin before her Cradle Quest. 1. What Benefits do Believers receive at Death Resp. 1. They have great Immunities 2. They pass immediately into a State of Glory 3. Their Bodies are united to Christ in the Grave till the Resurrection 1. The Saints at Death have great Immunities and Freedoms A Prentice when out of his time is made Free When the Saints are out of their time of living then they are made Free not made Free till Death 1. At Death they are freed from a Body of Sin There are in the best reliquiae peccati some Remainders and Reliques of Corruption Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death By the Body of Death is meant the Congeries the Mass and lump of Sin It may well be called a Body for its weightiness and a Body of Death for its noisomness 1. It weighs us down sin hinders us from doing good A Christian is like a Bird that would be flying up but hath a string tyed to its Legs to hinder it so he would be flying up to Heaven with the Wings of desire but sin hinders him Rom. 7.15 The good that I would I do not A Christian is like a Ship that is under Sail and at Anchor Grace would sail forward but Sin is the Anchor that holds it back 2. Sin is oft more active in its Sphere than Grace How stirring was Lust in David when his Grace lay dormant 3. Sin sometimes gets the Mastery and leads a Saint Captive Rom. 7.19 The evil I would not that do I. Paul was like a Man carried down the stream and could not bear up against it How oft is a Child of God over-power'd with Pride and Passion Therefore Paul calls sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law in his Members Rom. 7.24 it binds as a Law it hath a kind of Jurisdiction over the Soul as Cesar had over the Senate 4. Sin defiles the Soul it is like a stain to Beauty it turns the Souls Azure Brightness into Sables 5. Sin debilitates us it disarms us of our strength 2 Sam. 3.39 I am this day weak though anointed King So though a Saint is crown'd with Grace yet he is weak though anointed a Spiritual King 6. Sin is ever Restless Gal. 5.17 The flesh lusts against the Spirit It is an Inmate that is always quarrelling Like Marcellus that Roman Captain of whom Hannibal said Whether he did beat or was beaten he would never be quiet 7. Sin adheres to us we cannot get rid of it It may be compar'd to a wild Fig-tree growing on a Wall though the Roots are pull'd up yet there are some Fibers
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
but if they want forgiveness of Sin they seem to be unconcerned and do not seek after it whence is this Answ. 1. Inadvertency or want of Consideration they do not look into their spiritual Estate or cast up their Accounts to see how Matters stand between God and their Souls Isa. 1.3 My people doth not consider they do not consider they are indebted to God in a Debt of ten thousand Talents and that God will ere long call them to account Rom. 14.12 So then every one of us shall give account of himself to God But people shun serious Thoughts my people doth not consider Hence it is they do not look after pardon 2. Men do not seek after forgiveness of Sin for want of Conviction Few are convinc'd what a deadly Evil Sin is it is the spirits of Mischief distilled it turns a mans Glory into shame it brings all plagues on the Body and curses on the Soul Unless a mans Sin be forgiven there 's not the vilest creature alive the Dog Serpent Toad but is in a better Condition than the Sinner for when they die they go but to the Earth but he dying without pardon goes into Hell-Torments for ever Men are not convinced of this but play with the Viper of Sin 3. Men do not seek earnestly after Forgiveness because they are seeking other things they seek the World immoderately When Saul was seeking after the Asses he did not think of a Kingdom The World is a golden Snare Divitiae Saeculi sunt laquei Diaboli Bern. The Wedge of Gold hinders many from seeking after a pardon Ministers cry to the people get your pardon sealed but if you call to a man that is in a Mill the noise of the Mill drowns the voice that he cannot hear so when the Mill of a Trade is going it makes such a noise that the people cannot hear the Minister when he lifts up his Voice like a Trumpet and cries to them to look after the sealing of their pardon He who spends all his time about the World and doth not mind Forgiveness will accuse himself of Folly at last You would judge that Prisoner very unwise that should spend all his time with the Cook to get his dinner ready and should never mind getting a pardon 4. Men seek not after the forgiveness of Sin through a bold Presumption of Mercy they conceit God to be made up all of Mercy and that he will indulge them tho' they take little or no pains to sue out their pardon It is true God is Merciful but withal he is Iust he will not wrong his Justice by shewing Mercy read the Proclamation Exod. 34.6 The Lord the Lord God merciful ver 7. and that will by no means clear the guilty Such as go on in Sin and are so slothful or wilful that they will not seek after Forgiveness tho there be a whole Ocean of Mercy in the Lord not one drop shall fall to their share he will by no means clear the guilty 5. Men seek not earnestly after Forgiveness out of hope of Impunity they flatter themselves in sin and because they have been spared so long therefore sure God never intends to reckon with them Ps. 10.11 He hath said in his Heart God hath forgotten he hides his Face he will never see it Atheists think either the Iudge is blind or forgetful but let Sinners know that long forbearance is no forgiveness God did bear with Sodom a long time but at last rain'd down Fire and Brimstone upon them the adjourning of the Assises doth not acquit the Prisoner the longer God is taking his blow the heavier it will be at last if sinners repent not 6. Men do not seek earnestly after Forgiveness through Mistake they think getting a pardon is easie it is but repenting at the last hour a sigh or a Lord have Mercy and a pardon will drop into their Mouths But is it so easie to repent and have a pardon tell me O Sinner is Regeneration easie are there no Pangs in the new Birth is Mortification easie is it nothing to pluck out the right Eye is it easie to leap out of Dalilahs Lap into Abrahams Bosom This is the Draw-net by which the Devil drags Millions to Hell the facility of Repenting and getting a Pardon 7. Men do not look after Forgiveness through Despair Oh saith the desponding Soul it is a vain thing for me to expect pardon my Sins are so many and hainous that sure God will not forgive me Ier. 18.12 And they said There is no hope My Sins are huge Mountains and can they ever be cast into the Sea Despair cuts the Sinews of Endeavour who will use means that despairs of Success The Devil shews some men their sins at the little end of the Perspective-Glass and they seem little or none at all but he shews others their Sins at the great end of the Perspective and they fright them into Despair This is a Soul-damning Sin Iudas's Despair was worse than his Treason Despair spills the Cordial of Christ's Blood this is the Voice of Despair Christ's Blood cannot pardon me Thus you see whence it is that men seek no more earnestly after the forgiveness of sin Having answered this Question I shall now come to press the Exhortation upon every One of us to seek earnestly after the forgiveness of our Sins 1. Our very Life lies upon the getting of a Pardon 't is call'd the Iustification of Life Rom. 5.18 Now if our Life lies upon our Pardon and we are dead and damned without it doth it not concern us above all things to labour after forgiveness of Sin Deut. 32.47 For it is not a vain thing for you because it is your Life If a man be under a Sentence of Death he will set his Wits a work and make use of all his friends to get the King to grant His pardon because his Life lies upon it So we are by reason of Sin under a Sentence of Damnation now there is one friend at Court we may make use of to procure our Pardon namely the Lord Iesus How earnest then should we be with him to be our Advocate to the Father for us and that he would Present the Merit of his Blood to the Father as the Price of our Pardon 2. There is that in Sin may make us desire Forgiveness Sin is the only thing that disquiets the Soul 1. Sin is a Burden it burdens the Creation Rom. 8.22 it burdens the Conscience Ps. 38.4 A wicked man is not sensible of Sin he is dead in Sin and if you lay a thousand weight upon a dead man he feels it not But to an awakened Conscience there 's no such Burden as Sin when a man seriously weighs with himself the Glory and Purity of that Majesty which Sin hath offended the preciousness of that Soul which Sin hath polluted the loss of that Happiness which sin hath indangered the greatness of that Torment which Sin hath deserved to lay all
be white as Snow Scarlet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Twice dipt which no art of man can get out yet God can wash out this scarlet Dye There is no sin excepted from pardon but that sin which despiseth pardon viz. the sin against the Holy Ghost Mat. 12.31 Therefore O sinner do not cast away thy Anchor of Hope but go to God for forgiveness The vast Ocean hath Bounds set to it but God's pardoning-Mercy is Boundless God can as well forgive Great Sins as less as the Sea can as well cover great Rocks as little Sands Nothing hinders pardon but the sinners not asking it That a Great Sinner should not despair of forgiveness consult that Scripture Isa. 43.25 I even I am he that blotteth out thy Transgressions If you look on the foregoing words you would wonder how this verse comes in ver 24. Thou hast made me to serve with thy sins thou hast wearied me with thy Iniquities and then it follows I even I am he that blotteth out thy Transgressions One would have thought it should have run thus Thou hast wearied me with thy Iniquities I even I am he that will punish thy Iniquities but God comes in a mild loveing strain Thou hast wearied me with thy Iniquities I am he that blots out thy Iniquities So that the greatness of our sins should not discourage us from going to God for forgiveness Tho' thou hast committed Acts of Impiety yet God can come with an Act of Indemnity and say I even I am he that blotteth out thy Transgressions God counts it his Glory to display Free-grace in its Orient Colours Rom 5.20 Where sin abounded Grace did much more abound When Sin becomes exceeding sinful Free-grace becomes exceeding glorious God's pardoning-Love can conquer the sinner and triumph over the sin Consider thou almost-despairing Soul there is not so much sin in man as there is Mercy in God Man's sin in comparison of God's Mercy is but as a spark to the Ocean and who would doubt whether a spark could be quenched in an Ocean Object 3. But I have relapsed into the same sins and how can I have the face to come to God for the pardon of those sins which I have more than once fallen into Answ. I know the Novatians held that after a Relapse no forgiveness by the Church But doubtless that was an Errour Abraham did twice equivocate Lot committed Incest twice Peter sin'd thrice by carnal Fear but these repenting had their Absolution There is a two-fold Relapse 1. a wilful Relapse when after a man hath solemnly vowed himself to God he falls into a league with sin and returns back to it Ier. 2.25 I have loved Strangers and after them will I go 2. There is a Relapse through Infirmity when the Bent and Resolution of a mans Heart is against sin but through the Violence of Temptation and the withdrawing of God's Grace he is carried down the stream against his Will Now though wilful continued Relapses are desperate and do vastare Conscientiam as Tertull. waste the Conscience and run men upon the Precipice of damnation yet if they are through Infirmity and we mourn for them we may obtain forgiveness A godly man doth not march after sin as his General but is led captive by it and the Lord will pity a captive Prisoner Christ commands us to forgive a trespassing Brother seventy times seven Mat. 18.22 If he bids us do it much more will he forgive a relapsing Sinner in case he repent Ier. 3.12 Return thou back-sliding Israel for I am merciful saith the Lord. It is not falling once or twice into the Mire that drowns but lying there it is not once relapsing into sin but lying in sin impenitently that damns Object 4. But God requires so much Sorrow and Humiliation before Remission that I fear I shall never arrive at it Answ. God requires no more Humiliation than may fit a Soul for Mercy Many a Christian thinks because he hath not fill'd God's Bottle so full of Tears as others therefore he is not humbled enough to receive a Pardon But we must know God's Dealings are Various all have not the like Pangs in the New-Birth Some are won with Love the sence of God's Mercy abused causeth ingenuous Tears to flow others are more flagitious and hardned and these God deals more roughly with This is sure That Soul is humbled enough to receive a Pardon who is brought to a thorow Sence of sin and sees the need of a Saviour and loves him as the fairest of ten thousand therefore be not discouraged if thy Heart be bruised for sin and broken off from it thy sin shall be blotted out No sooner did Ephraim fall a weeping but God's Bowels fell a working Ier. 31.20 My Bowels are troubled for him I will surely have Mercy upon him Having answered these Objections let me beseech you above all things labour for the forgiveness of sin Think with your selves how great a Mercy it is It is one of the Richest Jewels in the Cabinet of the New-Covenant Psal. 32.1 Blessed is he whose Iniquity is forgiven in the Hebrew it is Ashre Blessednesses And think with your selves the unparallel'd Misery of such whose sins are not forgiven such as had not the Blood of the Paschal Lamb sprinkled on their Door-posts were destroy'd by the Angel Exod. 12. So they who have not Christ's Blood sprinkled on them to wash away the guilt of sin will fall into the gulf of Perdition And if you resolve to seek after forgiveness do not delay Many say they will go about getting their pardon but they procrastinate and put it off so long till it be too late when the shadows of the Evening are stretch'd forth and the night of Death aproacheth then they begin to look after their pardon This hath been the undoing of millions they purpose they will look after their Souls but they stay so long till the Lease of Mercy be run out Oh therefore hasten the getting of a pardon Think of the Vncertainty of Life What Security have you that you shall live another day Volat ambiguis mobilis alis hora our Life is a Taper soon blown out 't is made up of a few flying minutes O thou Dust and Ashes thou mayest fear every hour to be blown into thy Grave and what if Death come to arrest thee before thy pardon be sealed Plutarch reports of one Archias who being among his Cups one delivered to him a Letter and desired him to read it presently being about serious Business saith he Seria cras I will mind serious things to morrow and that night he was slain Thou that sayest To morrow I will repent I will get my pardon mayest suddenly be slain therefore to day while it is called to day look after the forgiveness of sin after a while all the Conducts of Mercy will be stop'd there will not be one drop of Christ's Blood to be had there is no sealing of pardons after death 2.
will strengthen us in our sufferings Psal. 37.39 He is their strength in the time of trouble Either God makes our burden lighter or our Faith stronger He will compensate and recompence our sufferings Mat. 19.29 Every one that hath forsaken Houses or Lands for my name sake shall receive an hundred fold and inherit Life everlasting Here are encouragements to suffer affliction but there is no encouragement to sin God hath brandish'd a flaming Sword of threatnings to deter us from sin Psal. 68.21 God shall wound the Hairy scalp of such an one as goes on still in his trespasses There is a flying Roul of Curses which enter into the House of a sinner Zac. 5.4 if a Man sin be it at his peril Deut. 32.42 I will make mine Arrows drunk with Blood God will make Men weary of their sins or he will make them weary of their Lives Thus sin is worse than Affliction there are Encouragements to suffer Affliction but no Encouragement to sin 8. When a Person is afflicted only he himself suffers but by sinning openly he doth hurt to others 1. He doth hurt to the Vnconverted one mans sin may lay a stone in another mans way at which he may stumble and fall into Hell O the Evil of scandalous Sin some are discouraged others hardned thy sinning may be a cause of anothers damning Mal. 2.7 8. The Priests going wrong caused others to stumble 2. He doth hurt to the Converted by an open scandalous sin he offends weak Believers and so sins against Christ 1 Cor. 8.12 Thus sin is worse than Affliction because it doth hurt to others 9. In Afflictions the Saints may Rejoyce 1 Thes. 1.6 Ye receiv'd the Word in much Affliction with Ioy Heb. 10.34 Ye took joyfully the spoiling of your Goods Aristotle speaks of a Bird that lives among Thorns yet sings sweetly so a Child of God can rejoyce in Affliction St. Paul had his Prison-songs Rom. 5.3 We glory in Tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word signifies an Exuberancy of Joy a Joy with Boasting and Triumph God doth oft pour in those Divine Consolations as cause the Saints to rejoyce in Afflictions they had rather have their Afflictions than want their Comforts God doth candy their Wormwood with Sugar Rom. 5.5 You have seen the Sun shine when it rains The Saints have had the shining of Gods Face when Affliction hath rained and drop'd upon them Thus we may rejoyce in Affliction but we cannot rejoyce in sin Hos 9.1 Rejoyce not O Israel for Ioy as other people for thou hast gone a Whoring from thy God Sin is Matter of Shame and Grief not of Joy David having sinn'd in numbring of the people His Heart smote him 2 Sam. 24.10 as the pricking of a Vein lets out the Blood so when sin hath prick'd the Conscience it lets out the Joy 10. Affliction is a Magnifying of a Person Iob 7.17 What is Man that thou shouldest magnifie him and visit him every morning That is visit him with Affliction How do Afflictions magnifie us Answ. 1. As they are signs of Son-ship Heb. 12.7 If ye endure Chastening God deals with you as Sons Every Print of the Rod is a Badge of Honor. 2. As the sufferings of the Godly have raised their Fame and Renown in the World the Zeal and Constancy of the Martyrs in their Suffering have Eterniz'd their Name O how Eminent was Iob for his Patience Iam. 5.11 Ye have heard of the Patience of Job Iob the Sufferer was more Renown'd than Alexander the Conqueror Thus Afflictions Magnifie a Person but sin doth not magnifie but vilifie him When Eliâ—s Sons had sinn'd and prophan'd their Priesthood they turn'd their glory into shame the Text saith They made themselves Vile 1 Sam. 3.13 Sin casts an indelible Blot on a mans Name Prov. 6.32 33. Whoso commits Adultery with a Woman a Wound and Dishonour shall he get and his Reproach shall not be wiped away 11. A man may suffer Affliction and bring Honour to Religion Pauls Iron Chain made the Gospel wear a Gold Chain suffering Credits and propagates the Gospel but committing of sin brings a Dishonour and Scandal upon the ways of God Cyprian saith when in the Primitive Times a Virgin who vow'd her self to Religion had defil'd her Chastity Totum Ecclesiae Caetum erubescere Shame and Grief fill'd the face of the whole Congregation When scandalous sins are committed by a few they bring a Reproach upon all that profess As three or four brass shillings in a summ of Mony make all the rest suspected 12. when a mans Afflictions are upon a good Account that he uffers for Christ he hath the Prayers of God's People 'T is no small priviledge to have a stock of Prayer going 't is like a Merchant that hath a part in several Ships Suffering Saints have a large share in the Prayers of others Acts 12.5 Peter was in Prison but Prayer was made without ceasing of the Church to God for him What greater Happiness than to have God's Promises and the Saints Prayers But when a Man sins presumptuously and scandalously he hath the Saints bitter Tears and just Censures he is a burden to all that know him as David speaks in another Case Psal. 31.11 They that did see me without fled from me So a scandalous sinner the People of God fly from him he is like an infected person every one shuns and avoids him 13. Affliction can hurt a Man only while he is living but sin doth hurt when he is dead as a Mans Vertues and Alms may do good when he is dead so a Mans sin may do Mischief when he is dead When a Spider is kill'd the Poison of it may do hurt so the Poison of an Evil Example may do much hurt when a man is in his Grave Affliction at most can but last a Mans Life but his sin lives and doth hurt when he is gone Thus you see sin is far worse than Affliction 2. Sin is worse than Death Aristotle calls Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Terrible of Terribles and Iob calls it The King of Terrors Iob 18.14 but sin is more deadly than Death it self First Death tho' it be painful yet it were not hurtful but for sin It is sin that imbitters Death and makes it sting 1 Cor. 15.56 The Sting of Death is sin Were it not for sin tho' Death might kill us it could not curse us Sin poisons Deaths Arrow so that sin is worse than death because it puts a sting into Death Secondly Death doth but separate between the Body and the Soul but sin without Repentance separates between God and the Soul Iudg. 18.24 Ye have taken away my Gods and what have I more Death doth but take away our Life from us but sin takes away our God from us So that sin is worse than Death Thirdly Sin is worse than Hell In Hell there is the Worm and the Fire but sin is worse 1. Hell is of God's making but sin
down in several Positions 53 Mercy of God Properties of it 55 Mercy of God what we must do to be interested in it 56 Mercy how many ways God is said to shew it 285 Mercy how we may know if it belong to us 287 How shall we do to get a share in it 288 Misery of Man by the Fall two-fold and what 86 Mistakes of Sin being pardoned when it is not 826 Moderation in what Cases 't is good 975 Moral Law is it still in force to Believers 270 Moral Persuasion not sufficient to convert a Sinner 979 Motions of the Spirit how they may be known from a Delusion 498 Motion how to know when it comes from our own Hearts and when from Satan 834 Murder how many ways 't is committed 360 Murder the heinousness of it ibid. N. Name of God how we may take it in vain 295 Natural Man's opposing Sin how it differs from the New Creature 's opposing it 982 Necessity why the Kingdom of Grace should be encreased 469 Neighbour how we may be kept from coveting what is his 388 New Creature what it is 977 The several Causes in it ibid. New Creature does God give a new Soul in it 978 New Creature what kind of Work it is ibid. New Creature the Counterfeits of it 979 New Creature how far one must put off the Old Man that he may be one 982 New Creature the necessity of being so 984 What we shall do to be so 985 O. Obedience how it must be qualified so as to be acceptable 242 Arguments or Incentives to it 244 Means in order to attain it ibid. Obedience perfect to the Moral Law cannot be given 388 Original Sin what Names it has 82 Original Sin has something Privative and Positive in it ibid. Original Sin the Vniversality of it 83 The Effects of it ibid. Original Sin why God leaves it in us after Regeneration 84 P. Pardon of Sin why so few seek after it 811 Parents how they should carry it towards their Children 357 Right Participation of the Sacrament is in three things 419 Peace the several kinds of it 207 Peace Spiritual whence it comes ibid. Peace whether graceless persons have it 208 False Peace the Signs of it ibid. True Peace the Signs of it ibid. How to attain it 210 Perseverance by what means effected 219 Perseverance of Saints how we may prove it ibid. Perseverance Motives to it 222 Means that may be used for it 223 Perseverance of Saints built upon three unmovable Pillars 493 People of God why so frequently in an afflicted state 260 People of God how he delivers them out of Trouble 263 Why he brings them out of Trouble 264 Pleasing God what it implies 60 Prayer what it is 421 Why made to God only ibid. What are the Parts of it ibid. The several sorts of it ibid. What Prayer is most like to prevail with God 422 Prayers in what order we must direct them to God 425 Praying in Faith what it implies 443 How we may know that we do so ibid. Pray in Faith how we may do it 445 Prayer a sovereign Means to elude Temptations 857 Power of God how it seen 43 Presumptuous sinning what it is 392 1001 Presumptuous Sin how we may keep from it 1007 Promises of God two things in them to comfort us 57 Properties of bad Debtors wherein we have them 803 Prosperity the danger of it 530 Providence of God That and What it is 69 Positions about it ibid. Providence of God how exerted towards Sin 70 Prudence and Holiness wherein a Christian joyns them together 973 Punishment of Sabbath-breaking 348 Q. Qualifications of our Intercessor what they are 103 Qualifications and Properties of the Kingdom of Heaven 476 Qualifications of God's Mercy 285 R. Redeemed how we shall know that we are of the number 123 Regenerate Person what Comfort he may have under the imperfections of his Obedience 390 Repentance the Counterfeits of it 401 Repentance the Advantages of it 403 How we may attain a penitential Frame of Heart 404 Repentance the Ingredients in it 806 Resignation to God's Will in Afflictions how it may be obtain'd 523 Resurrection by what Arguments may it be proved 235 Righteous shall they only be raised ibid. What Rocks of Support there are for tempted Souls 848 Rule of Obedience what it is 242 S. Sabbath why God appointed it 332 Seventh-Day Sabbath why we do not keep it 332 Sabbath why the first day of the Week substitute in place of it 332 Sabbath how we are to sanctifie it 334 Sacrament what Names and Titles are given it in Scripture 412 Saints in Glory whether know each other 232 Saints why God suffers them to be buffetted by Satan's Temptations 847 Sanctification what it is 139 The Counterfeits of it 140 Sanctification its necessity wherein it appears 141 What are the Signs of it 142 How it may be attained 144 Sanctified Persons have they all Assurance 201 Sanctified Persons whether they have such an Assurance as excludes all doubting ib. Sanctified Persons whether they have all true Peace 209 Satan's Temptation the Subtilty of it 80 Satan's Malice in Temptation 832 Satan's Diligence and Power in tempting 833 Satan's Subtilty in tempting 834 Satan comes upon us at two times in our weakness 836 Satan tempts five sort of Persons more than others 83â— Satan why he sets chiefly on our Faith 842 Satan by what Methods he disturbs the Saints Peace 846 Satan in what respect he is the evil one 876 Scriptures how proved to be the Word of God 13 Scriptures why called Canonical 15 Scriptures a compleat Rule ibid. Scriptures what is the main Scope and End of them ibid. Who shall have the Power of interpreting them ibid. Scriptures how should we so search them as to find Life 18 Seasons Satan tempts in 834 Seasons when God delivers his People out of Trouble what they are 264 Self-Murder how many ways one may be guilty of it 364 Self Examination what is required to it 416 What it is ibid. By what Rule it must be done ibid. Why it must be done before we approach the Lord's Table ibid. Servant how he must honour his Master 351 Serpents how we must be like them and wherein not 967 Sin committed in time why it should be punish'd to eternity 34 Sin the Evil of it obvious in its Original and Nature 76 In the Price paid for it and the Effects of it 78 Sin of our first Parents what it was 79 Sin why called a Debt 802 In what sence it is the worst Debt ibid. Sin how we may know that it is forgiven 819 Sin the Evil of it 860 Sin worse than Affliction 862 Sin how we may so reprove it as to love the Person 974 Sins how we may know they are pardoned 286 Sins of God's People more provoke him than those of the Wicked 874 Sin worse than Death and Hell 865 What Sins we should particularly take heed of 869 Socinians Error about the Second
Hence that saying of St. Augustine Surgunt indocti rapiunt coelum the unlearned Men rise up and take Heaven they know the Truths of Christ more savingly then the great admired Rabbies The duller the Scholar the more is his skill seen that teacheth Hence it is Christ delights in teaching the Ignorant to get himself more Glory Isa. 35.5 The eyes of the blind shall be opened and the ears of the deaf shall be unstopped Who would go to teach a blind or a deaf Man yet such dull Scholars Christ teacheth Such as are blinded with Ignorance they shall see the Mysteries of the Gospel and the deaf Ears shall be unstopped 3. Wait upon the Means of Grace which Christ hath appointed Though Christ teacheth by his Spirit yet he teacheth in the use of Ordinances Wait at the Gates of Wisdoms door Ministers are Teachers under Christ Eph. 4.11 Pastors and Teachers We read of Pitchers and Lamps within the Pitchers Iudges 7.16 Ministers are Earthen Vessels but these Pitchers have Lamps within them to light Souls to Heaven Christ is said to speak to us from Heaven now Hebr. 12.25 viz. by his Ministers as the King speaks by his Ambassador Such as wean themselves from the Breast of Ordinances seldom thrive either they grow light in their Head or lame in their Feet The Word preached is Christ's Voice in the Mouth of the Minister and they that refuse to hear Christ speaking in the Ministry Christ will refuse to hear them speaking on their Death-bed 4. If you would have the Teachings of Christ walk according to that Knowledge which you have already Use your little knowledge well and Christ will teach you more Iohn 7.17 If any man will do his will he shall know of my Doctrine whether it be of God or whether I speak of my self A Master seeing his Servant improve a little Stock well gives him more to trade with Use 3. If you have been taught by Christ savingly be thankful It is your Honour to have GOD for your Teacher and that he should teach you and not others is matter of admiration and gratulation O how many knowing men are ignorant They are not taught of God they have CHRIST's Word to enlighten them but not his Spirit to sanctifie them But that you should have the Inward as well as the Outward Teaching that Christ should anoint you with the Heavenly Unction of his Spirit that you can say as he Iohn 9.25 One thing I know that whereas I was blind I now see O! how thankful should you be to Christ who hath revealed his Father's Bosom Secrets unto you Iohn 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him If Alexander thought himself so much obliged to Aristotle for the Philosophical Instructions he learned from him O how are we bound to Jesus Christ this great Prophet for opening to us the Eternal Purposes of his Love and revealing to us the Mysteries of the Kingdom of Heaven CHRIST's Priestly Office Quest. XV. HOw doth Christ execute the Office of a Priest Resp. In his once offering up of himself a Sacrifice to satisfie Divine Justice and reconcile us to GOD and in making continual Intercession for us Heb. 9.26 Now once in the end of the world hath he appear'd to put away sin by the Sacrifice of himself Quest. What are the parts of Christ's Priestly Office Resp. Christ's Priestly Office hath two Parts his Satisfaction and Intercession 1. His SATISFACTION and this consists of two Branches 1. His Active Obedience Matth. 3.15 He fulfillâ—d all righteousness Christ did every thing which the Law required his holy Life was a Perfect Commentary upon the Law of God and he obeyed the Law for us 2. His Passive Obedience Our Guilt being transferred and imputed to him he did undergo the Penalty which was due to us He appeared to put away sin by the sacrifice of himself The Paschal Lamb slain was a Type of Christ who was offered up in Sacrifice for us Sin could not be done away without Bloud Heb. 9.22 Without bloud is no remission Christ was not only a Lamb without spot but a Lamb slain Quest. Why was it require there should be a Priest Resp. There needed a Priest to be an Umpire to mediate between a Guilty Creature and an Holy God Quest. How could Christ suffer being God Resp. Christ suffered only in the Humane Nature Quest. But if only Christ's Humanity suffered how could his suffering satisfie for Sin Resp. The Humane Nature being united to the Divine the Humane Nature did suffer the Divine did satisfie Christ's Godhead as it did support the Humane Nature that it did not faint so it did give Vertue to his Sufferings The Altar sanctifies the thing offered on it Matth. 23.19 so the Altar of Christ's Divine Nature sanctified the Sacrifice of his Death and made it of infinite value Quest. Wherein doth the Greatness of Christ's sufferings appear Resp. In the Sufferings of his Body he suffered truly not only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Appearance the Apostle calls it Mors Crucis The Death of the Cross Phil. 2.8 Tully when he speaks of this kind of Death Quid dicam in crucem toilere though he were a great Orator he wanted words to express it The thoughts of this made Christ sweat drops of Bloud in the Garden Luke 22.44 It was an ignominious painful cursed Death Christ suffered in all his Senses 1. In his Eyes they beheld two sad Objects he saw his Enemies insulting and his Mother weeping 2. In his Ears his Ears were filled with the Revilings of the People Matth. 27.42 He saved others himself he cannot save 3. In his Smell when their Drivel fell upon his Face 4. In his Tast when they gave him Gall and Vinegar to drink Bitterness and Sharpness 5. In his Feeling his Head suffered with Thorns his Hands and Feet with the Nails Totum pro vulnere Corpus Now was this white Lily dyed of a Purple colour 2. In the Sufferings of his Soul he was pressed in the Wine-press of his Father 's Wrath. This caused that Vociferation and Outcry on the Cross My God my God Cur deseruisti Christ suffered a double Eclipse upon the Cross an Eclipse of the Sun and an Eclipse of the Light of God's Countenance How bitter was this Agony The Evangelist useth three words to express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He began to be amazed Mark 14.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He began to faint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be exceeding sorrowful Matth. 26.37 Christ felt the Pains of Hell in his Soul though not locally yet equivalently Quest. Why did Christ suffer Resp. Surely not for any desert of his own Dan. 9.26 The Messiah shall be cut off but not for himself it was for us Isa. 53.6 Unus peccat alius plectitor He suffered that he might satisfie God's Justice for us We by our Sins had infinitely wronged God
aspects and smiles of Gods Face Which brings me to the third thing 3. The Saints at Death shall not only have a Sight of God but shall enjoy the Love of God there shall be no more Veil on Gods Face nor his Smiles checker'd with Frowns but Gods love shall discover it self in all its Orient Beauty and fragrant Sweetness Here the Saints pray for Gods Love and they have a few drops but there they shall have as much as their Vessel can receive To know this love passeth Knowledge This will cause a Jubilation of Spirits and create such Holy Raptures of Joy in the Saints as are Superlative and would soon overwhelm them if God did not make them able to bear 4. Believers at Death shall gain a Celestial Palace an House not made with Hands 2 Cor. 5.1 Here the Saints are straitned for Room they have but mean Cottages to live in but they shall have a Royal Palace to live in Here is but their Sojourning House there in Heaven is their Mansion-house An House built high above all the Visible Orbs an House bespangled with Light Col. 1.12 Enriched with Pearls and Precious Stones Rev. 21.19 And this is not their Landlord's House but their Father's House Iohn 14.2 And this House stands all upon Consecrated Ground it is set out by Transparent Glass to shew the Holiness of it Rev. 21.27 5. Believers at Death shall gain the sweet Society of glorified Saints and Angels This will add something to the felicity of Heaven as every Star adds some lustre to the Firmament First The Society of the glorified Saints we shall see them in their Souls as well as in their Bodies Their Bodies will be so clear and bright that we shall see their Souls shining through their Bodies as the Wine through the Glass and Believers at Death shall have Converse with the Saints glorified And how delightful will that be when they shall be freed from all their Sinful Corruptions Pride Envy Passion Censoriousness which are Scars upon them here to disfigure them In Heaven there shall be perfect Love among the Saints they shall as the Olive and Myrtle sweetly embrace each other The Saints shall know one another as Luther speaks If in the Transfiguration Peter knew Moses and Elias which he never saw before Mat. 17.3 then much more in the glorified State the Saints shall perfectly know one another though they never saw them before Secondly The Saints at Death shall behold the Angels with the glorified Eye of their Understanding The Wings of the Cherubins representing the Angels were made of Fine Gold to denote both their Sanctity and Splendor The Angels are compared to Lightning Mat. 28.3 because of those Sparkling Beams of Majesty which as Lightning shoot from them And when Saints and Angels shall meet and sing together in Consort in the Heavenly Quire what Divine Harmony what Joyful Triumphs will it Create 6. Believers at Death shall gain Perfection of Holiness Here Grace was but in Cunabulis in its Cradle very Imperfect we cannot write a Copy of Holiness without Blotting Believers are said to receive but Primitias Spiritus the first Fruits of the Spirit Rom. 8.23 But at Death the Saints shall arrive at Perfection their Knowledge clear their Sanctity perfect their Sun shall be in its full Meridian Splendour They need not then pray for Encrease of Grace they shall Love God as much as they would Love him and as much as he desires to have them Love him they shall be then in respect of Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God 7. At Death the Saints shall gain a Royal Magnificent Feast I told you before what a glorious Palace they shall have but a Man may starve in a House if there be no Chear The Saints at Death shall have a Royal Banquet shadowed out in Scripture by a Marriage Supper Rev. 19.9 Bullinger and Gregory the Great understand by that Marriage-Supper of the Lamb the stately Magnificent Festival the Saints shall have in Heaven they shall feed on the Tree of Life Rev. 22. They shall have the Heavenly Nectar and Ambrosia the Spiced Wine and Iuice of the Pomegranate Cant. 8.2 This Royal Supper of the Lamb will not only satisfie Hunger but prevent it Rev. 7 16. They shall hunger no more Nor can there be any Surfeit at this Feast because a fresh Course will be continually served in New and fresh Delights will spring from God therefore the Tree of Life in Paradise is said to bear Twelve sorts of Fruit Rev. 22.2 8. Believers at Death shall gain Honour and Dignity they shall reign as Kings therefore we read of the Ensigns of their Royalty their White Robes and Crowns Caelestial 2 Tim. 4.7 We read that the Doors of the Holy of Holies were made of Palm-Trees and open Flowers covered with Gold 1 Kings 6.35 An Emblem of that Victory and Triumph and that Golden Garland of Honour wherewith God hath invested the Saints glorified When all Worldly Honour shall lye in the Dust the Mace the Star the Robe of Ermin the Imperial Diadem then shall the Saints Honour remain not one Jewel shall be pluck'd out of their Crown they shall gain at Death a Blessed Eternity If the Saints could have but the least Suspicion or Fear of losing their Glory it would much cool and imbitter their Joy but their Crown fades not away 1 Pet. 5.4 As the Wicked have a Worm that never dies so the Elect have a Crown that never fades Ever is a short Word but hath no ending in fine erit gaudium sine fine Bern. 2 Cor. 4.18 The things which are not seen are Eternal Psal. 16.11 At thy right Hand are Pleasures for evermâ—re Who can span Eternity Millions of Ages stand but for Ciphers in Eternity This is the Elah or highest strain of the Saints Glory ever in Christ's Bosom Quest. How come the Saints to have all this Gain Resp. Believers have a right to all this Gain at Death upon a diverse account By vertue of the Fathers Donation the Sons Purchase the Holy Ghosts Earnest and Faiths acceptance Therefore the state of future glory is called the Saints proper inheritance Col. 1.12 They are Heirs of God and have a right to inherit Use 1. See the great difference between the Death of the Godly and the Wicked the Godly are great gainers at Death the Wicked are great Losers at Death They loose Four things 1. They lose the World and that is a great loss to the Wicked they laid up their Treasure upon Earth and to be turned out of all at once is a great loss 2. They lose their Souls Mat. 16.26 The Soul was at first a noble piece of Coin which God stamped his own Image upon this Caelestial spark is more precious than the whole Globe of the World But the Sinners Soul is lost not that the Souls of the Wicked are annihilated at Death but damnified 3. They lose Heaven Heaven is Sedes
A Christian after his weary Marches and Battels shall put off his Bloody Armour and rest himself upon the Bosom of Jesus that Bed of Perfume When Death hath given the Saints the Wings of a Dove then they shall fly away to Paradise and be at rest 7. The Seventh thing in Glory is Eternity 2 Cor. 4.17 An Eternal weight of Glory First Glory is a Weight The Hebrew Word for Glory quod significat Pondus is a Weight God must make us able to bear it Secondly An Eternal Weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is such a Manna as doth not breed Worms If the Saints glory in Heaven were but for a time and they were in fear of losing it it would eclipse and imbitter the Joys of Heaven but Eternity is written upon their Joys The Garland made of Flowers of Paradise fades not 1 Pet. 5.4 I have read of a River which they call the Day-River in which time it runs with a full Torrent but at Night it is dried up such are all Earthly Comforts they run with a full Stream all the Day-time of Life but at the Night of Death they are dried up but the Saints glorified shall drink of the Rivers of Pleasure for evermore Psal. 16.11 Eternity is the Heaven of Heavens in fine Gaudium erit sine fine Bern. The Joys of Heaven as overflowing so ever-flowing Quest. 2. When do Believers enter upon Possession of Glory Resp. They pass immediately after Death into Glory Some hold with the Platonists and Lucianists that the Soul dies But many of the Sober Heathens believed the Souls immortality The Romans when their Great Men died caus'd an Eagle to be let loose and fly about in the Air signifying hereby that the Soul was immortal and did not dye with the Body Christ tells us the Soul is not capable of Killing Luke 12.4 Therefore not of Dying And as the Soul doth not Dye so neither doth it Sleep in the Body for a time If the Soul be at Death absent from the Body 2 Cor. 5.8 then it cannot Sleep in the Body There is an immediate passage from Death to Glory It is but winking and we shall see God Luke 23.43 This Day shalt thou be with me in Paradise by Paradise is meant Heaven the Third Heaven into which Paul was wrap'd which all hold to be the Heaven of the blessed was called Paradise 2 Cor 12.4 Now saith Christ to the Thief on the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Day shalt thou be with me in Paradise his Body could not be there for it was laid in the Grave But it was spoke of his Soul that it should be immediately after Death in Heaven Let none be so vain as to talk of Purgatory A Soul purg'd by Christs Blood needs no fire of Purgatory but goes immediately from a Death-bed into a glorified State Use 1. See what little cause Believers have to fear Death when it brings such glorious Benefits To me to Dye is Gain Why should the Saints fear their Preferment Is it not a blessed thing to see God to love God and to lye for ever in the Bosom of Divine Love Is it not a blessed thing to meet our Godly Relations in Heaven Why should the Saints be afraid of their Blessings Is a Virgin afraid to be matched into the Crown Now is but the Contract at Death is the Marriage-Supper of the Lamb Rev. 19.9 What hurt doth Death but take us from among Fiery Serpents and place us among Angels What hurt doth it do but to cloath us with a Robe of Immortality Hath he any wrong done that hath his Sack-Cloath pull'd off and hath Cloath of Gold put upon him Fear not Dying who cannot live but by Dying Use 2. You who are Real Saints whose Hearts are purified by Faith spend much time in musing upon these glorious Benefits which you shall have by Christ at Death Thus might you by a Contemplative Life begin the Life of Angels here and be in Heaven before your time Eudoxus was so affected with the Glory of the Sun that he thought he was born only to behold it What should we contemplate but Caelestial Glory when we shall see God Face to Face David was got above the ordinary sort of Men he was in the Altitudes â—sal 139.18 I am ever with thee A true Saint every Day takes a turn in Heaven his Thoughts and Desires are like Cherubims flying up to Paradise Can Men of the World so delight in looking upon their Bags of Gold and Fields of Corn and shall not the Heirs of Heaven take more delight in Contemplating their Glory in Reversion Could we send forth Faith as a Spy and every Day view the Glory of the Ierusalem above how would it rejoyce us as it doth the Heir to think of the Inheritance which is to come into his Hand shortly Use 3. Consolation This is that which may comfort the Saints in Two Cases 1. Under their Wants they abound only in Wants The Meal is almost spent in the Barrel but be patient till Death and you shall have a Supply of all your Wants You shall have a Kingdom and be as Rich as Heaven can make you He who hath the promise of an Estate after the expiring of a few Years though at present he hath nothing to help himself yet comforts himself with this that shortly he shall have an Estate come into his Hands 1 Iohn 2.3 It doth not yet appear what we shall be we shall be enamel'd with Glory and be as rich as the Angels under their Sufferings 2. A true Saint is as Luther Haeres Crucis but this may make us go chearfully through our Sufferings there are great things laid up in store there is Glory coming which Eye hath not seen we shall drink of the Fruit of the Vine in the Kingdom of Heaven though now we drink in a Wormwood Cup yet here is Sugar to sweeten it we shall taste of those Joys of Paradise which exceed our Faith and may be better felt than they can be expressed Of the RESVRRECTION John 5.28 Marvel not at this for the Hour is coming in which all that are in the Graves shall hear his Voice and shall come forth they that have done Good unto the Resurrection of Life and they that have done Evil unto the Resurrection of Damnation Quest. WHat Benefits shall Believers receive from Christ at the Resurrection Resp. 1. Their Bodies shall be raised up to Glory 2. They shall be openly acquitted at the Day of Judgment 3. They shall be made perfectly blessed in the full enjoyment of God for ever 1. The Bodies of Believers shall be raised up to Glory The Doctrin of the Resurrection is a Fundamental Article of our Faith the Apostle puts it among the Principles of the Doctrin of Christ Heb. 6.2 The Body shall rise again we are not so sure to rise out of our Beds as we are to rise out of our Graves The saved Body shall arise again Some
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
manner Thirdly When are the Seasons Fourthly Why God delivers Fifthly How the deliverances of the Godly and Wicked out of Trouble differ First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God doth deliver his Children out of Troubles Psal. 22.4 Our Fathers trusted in thee they trusted and thou didst deliver them 2 Tim. 4.17 And I was delivered out of the Mouth of the Lion viz. from Nero. Psal. 66.11 12. Thou laidst Affliction upon our Loins but thou broughtest us out into a Wealthy Place Psal. 30.5 Heaviness may endure for a Night but Ioy cometh in the Morning God brought Daniel out of the Lions Den Sihon out of Babylon God in his due time gives an issue out of trouble Psal. 68.20 The Tree which in Winter seems dead in the Spring revives Post nubila Phaebus Affliction may leap on us as the Viper did on Paul but at last this Viper shall be shaked off 'T is called a Cup of Affliction Isa. 51.17 The Wicked drink a Sea of Wrath the Godly drink only a Cup of Affliction and God will say shortly Let this Cup pass away God will give his People a Goal Delivery Secondly Quest. In what manner doth God deliver his People out of Trouble Resp. He doth it like a God in Wisdom 1. He doth it sometimes suddenly as the Angel was caused to fly swiftly Dan. 9.21 So God sometimes makes a Deliverance fly swiftly upon the Wing and on a Suddain he turns the shadow of Death into the Light of the Morning As God gives us Mercies above what we can think Ephes. 3.20 so sometimes before we can think of them Psal. 126.1 When the Lord turned the Captivity of Sion we were like them that Dreamed we were in a Dream we never thought of it Ioseph could not have thought of such a sudden Alteration to be the same Day freed out of Prison and made the chief Ruler in the Kingdom Mercy sometimes doth not stick long in the Birth but it is brought forth on a sudden 2. God sometimes delivers his People strangely That the Whale which swallow'd up Ionah should be a means to bring him safe to Land God sometimes delivers his People in that very way they think he will destroy In Bringing Israel out of Egypt God stirred up the Hearts of the Egyptians to hate them Psal. 105.22 And that was the means of their Deliverance He brought Paul to Shoar by a contrary Wind and upon the broken Pieces of the Ship Acts 27.44 Thirdly Quest. When are the times and Seasons that God usually delivers his People out of the Bondage of Affliction Resp. 1. When they are in the greatest Extremity When Ionah was in the Belly of Hell then Chap. 2.5 Thou hast brought up my Life from Corruption When there is but an Hairs breadth between the Godly and Death then God ushers in Deliverance When the Ship in the Gospel was almost covered with Waves then Christ awoke and rebuked the Wind. When Isaac was upon the Altar and the Knife going to be put to his Throat then comes the Angel Lay not thy Hand upon the Child When Peter began to sink then Christ took him by the Hand Cum duplicantur lateres venit Moses When the Tale of Brick was doubled then comes Moses the Temporal Saviour When the People of God are in the greatest danger then appears the Morning Star of Deliverance When the Patient is ready to faint now the Cordial is given 2. The Second Season is when Affliction hath done its Work upon them When it hath effected that God hath sent it for As First When it hath humbled them Lam. 3.19 Remembring my Affliction the Wormwood and Gall my Soul is humbled in me When Gods Corrosive hath eat out the Proud Flesh. Secondly When it hath tamed their Impatience Before they were proud and impatient like froward Children that would struggle with their Parents but when their curst Hearts are tamed and they say as Micah 7.9 I will bear the Indignation of the Lord because I have sin'd against him and as Eli It is the Lord let him do what seems him good Let him hedge me with Thorns if he will plant me with Grace 3 When they are more Partakers of God's Holiness Heb. 12.10 they are more full of Heavenly-Mindedness When the sharp Frost of Affliction hath brought forth the Spring Flowers of Grace now the Cross is sanctified and God will bring them out of the House of Bondage Luctus in laetitiam vertetur cineres in Corollas When the Metal is refined then it is taken out of the Furnace When Affliction hath heal'd us now God takes off the smarting Plaister Fourthly Quest. Why doth God bring his People out of the House of Bondage Resp. Hereby he makes way for his own Glory Gods Glory is dearer to him than any thing besides it is a Crown-Jewel God by raising his People raiseth the Trophies of his own Honour He glorifies his Attributes His Power Goodness Truth do all Ride in Triumph 1. His Power If God did not sometimes bring his People into Trouble how would his Power be seen in bringing them out He brought Israel out of the House of Bondage with Miracle upon Miracle he saved them with an outstretched-Arm Psal. 114.5 What ailed thee O thou Sea that thou fleddest c. It is spoken of Israel's March out of Egypt when the Sea fled and the Waters were parted each from other Here was the power of God set forth Ier. 32.27 Is any thing too hard for me God loves to help when things seem past hope he creates Deliverance Psal. 124.8 He brought Isaac out of a Dead Womb and the Messiah out of a Virgins Womb. O how doth his Power shine forth when he overcomes seeming Impossibilities and works a Cure when things look desperate 2. His Truth God hath made Promises to his People when they are under great pressures to deliver them and his Truth is engaged in his Promise Psal. 50.15 Call-upon me in the Day of Trouble I will deliver thee Job 5.19 He shall deliver thee in Six Troubles and in Seven How is the Scripture bespangled with these Promises as the Firmament is with Stars either God will deliver them from Death or by Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will make a way to escape 1 Cor. 10.13 When Promises are verified God's Truth is magnified 3. His Goodness God is full of Compassion to such as are in Misery The Hebrew Word Racham for Mercy signifies Bowels God hath Soundings of Bowels Isa. 63.15 And this Sympathy stirs up God to deliver Isa. 63.9 In his Love and in his Pity he Redeemed them This makes way for the Triumph of Gods Goodness First He is Tender-hearted he will not over-afflict he cuts asunder the Bars of Iron he breaks the Yoaks of the Oppressor Thus all his Attributes ride in Triumph in the saving his People out of Trouble Fifthly Quest. How the Deliverances of the Godly and Wicked out of Trouble differ Resp. 1. The deliverances of
our Blood Ezek. 16.6 We had no Spiritual Beauty to tempt Christ. Nay we were not only in our Blood but we were up in Arms Rom. 5.8 When we were Enemies Christ died for us When he was shedding his Blood we were spitting our Poyson Secondly As we could not deserve so neither could we recompense Christ's Love For 1. After he had dy'd for us we could not so much as love him till he made us love him 2. We could give Christ nothing in lieu of his Love Rom. 11.35 Who hath first given to him We were fallen to Poverty if we have any Beauty it is from Christ. Ezek. 16.14 Thou wert comely through my comeliness which I put upon thee If we bring forth any good Fruit it is not of our own Growth it comes from Christ the True Vine Hos. 14.8 From me is thy Fruit found So that it was nothing but pure Love for Christ to lay out his Blood to redeem such as he could not expect to be really bettered by 5. That Christ should die so willingly Iohn 10.17 I lay down my Life The Jews could not have taken it away if he had not laid it down he could have called to his Father for a Legion of Angels to be his Life-guard but what needed that when his Godhead could have defended him from all Assaults But he laid down his Life The Jews did not so much thirst for Christ's Death as he thirsted for our Redemption Luke 12.50 I have a Baptism to be baptized with and how am I straitned till it be accomplished Christ call'd his Sufferings a Baptism He was to be baptiz'd and sprinkled with his own Blood and Christ thought the time long before he suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How am I straitned till it be accomplished Therefore to show Christ's willingness to die his Sufferings is called an Offering Heb. 10.10 By the offering of the Body of Iesus His Death was a Free-will Offering 6. That Christ should not grutch or think much of all his Sufferings his being scourged and crucified we grutch him a light Service but that he should be well contented with what he hath done and if it were to do again he would do it Isa. 53.11 He shall see of the Travel of his Soul and be satisfied As the Mother tho she hath had hard Labour yet when she sees a Child brought forth she doth not repent of her Pangs but is well contented So Christ though he had Hard Travel upon the Cross which put him into an Agony yet he doth not think much he is not troubled but thinks his Sweat and Blood well bestowed because he sees the Man-child of Redemption brought forth into the World He shall see of the Travel of his Soul and shall be satisfied 7. That Christ should make Redemption effectual to some and not to others Here is the Quintessence of Love Tho there is a Sufficiency in Christ's Merit to save all yet only some partake of its saving Vertue all do not believe Iohn 6.64 There are some of you that believe not Christ doth not pray for all Iohn 17.9 Some refuse Christ Psal. 118.22 This is the Stone which the Builders refused Others deride him Luke 16.14 Others throw off his Yoak Luke 19.14 We will not have this Man reign over us So that all have not the benefit of Salvation by him Herein appears the distinguishing Love of Christ that the Vertue of his Death should reach some and not others 1 Cor. 1.26 Not many wise Men after the Flesh not many mighty not many noble are called That Christ should pass by many of Birth and Parts and that the Lot of Free-Grace should fall upon thee that he should sprinkle his Blood upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Depth of the Love of Christ. 8. That Christ should love us with such an entire transcendent Love The Apostle calls it a Love which passeth knowledge Eph. 3.19 That he should love us more than the Angels He loves them as his Friends Believers as his Spouse He loves them with such a kind of Love as God the Father bears to him Iohn 15.9 As the Father hath loved me so have I loved you O what an Hyperbole of Love doth Christ show in redeeming us 9. That Christ's Love in our Redemption should be everlasting Iohn 13.1 Having loved his own he loved them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end As Christ's Love is matchless so endless The Flower of Christ's Love is sweet and that which makes it sweeter it never dies Christ's Love is Eterniz'd Ier. 31.3 He will never divorce his Elect Spouse The Failings of his People cannot quite take off his Love They may eclipse his Love not wholly remove it their Failings may make Christ angry with them but not hate them Every Failing doth not break the Marriage-knot Christ's Love is not like the Saints Love sometimes they have strong Affections towards Christ at other times the hot Fit is off and they can find little or no Love stirring in them But it is not so with Christ's Love to the Saints it is a Love of Eternity When the Sun-shine of Christ's Electing Love hath once risen upon the Soul it never sets finally Death may take away our Life from us but not Christ's Love Behold here a rare Subject on a Sabbath-morning to meditate upon The Meditation of Christ's wonderful Love in Redeeming us would work in us a Sabbath-Frame of Heart First It would melt us into Tears for our Spiritual Vnkindnesses That we should sin against so sweet a Saviour that we should be no more affected with his Love but requite Evil for Good Like the Athenians who notwithstanding all the good Service Aristides had done them banished him out of their City That we should grieve Christ with our Pride rash Anger our Unfruitfulness Animosities strange Factions Have we none to abuse but our Friend Have we nothing to kick against but the Bowels of a Saviour Did not Christ suffer enough upon the Cross but must we needs make him suffer more Do we give him more Gall and Vinegar to drink O if any thing can dissolve the Heart in Sorrow and broach the Eyes with Tears 't is dis-ingenuity and unkindness offered to Christ. When Peter thought of Christ's Love to him how he had made him an Apostle and reveal'd his Bosom-Secrets to him and taken him to the Mount of Transfiguration and that he should deny Christ it broke his Heart with Sorrow he went out and wept bitterly Mat. 26.75 What a blessed thing is it to have the Eyes dropping Tears on a Sabbath And nothing would sooner fetch Tears than to meditate of Christ's Love to us and our unkind Requitals Secondly The Meditating on a Lord's Day Morning of Christ's Love would kindle Love in our Hearts to Christ. How can we look on Christ bleeding and dying for us and our Hearts not be warmed with Love to him Love is the Soul of Religion the purest Affection it is not
we love we fix our Minds upon He that loves his Pleasures and Recreations his Mind is fixed on them and he can follow them without Distraction Were our Love more set upon the Word Preached our Minds would be more fixed upon it And surely there is enough to make us love the Word Preached for it is the Word of Life the Inlet to Knowledge the Antidote against Sin the Quickner of Holy Affections It is the True Manna which hath all sorts of sweet Tasts in it It is the Pool of Bethesda in which the Rivers of Life spring forth to heal the broken in Heart It is a Soveveraign Elixir or Cordial to revive the sorrowful Spirit Get Love to the Word Preached and you will not be so distracted in hearing What the Heart delights in the Thoughts dwell upon II. If you would sanctifie the Sabbath by deligent attentive hearing take heed of Drowsiness in Hearing Drowsiness shows much Irreverence How lively are many when they are about the World but in the Worship of God how drowsie as if the Devil had given them some Opium to make them sleep A Drowsie Temper is now very absurd and sinful Are not you in Prayer asking Pardon of sin Will the Prisoner fall asleep when he is begging his Pardon In the Preaching of the Word is not the Bread of Life breaking to you and will a Man fall asleep at his Food Which is worse to stay from a Sermon or sleep at a Sermon While you sleep perhaps that Truth was delivered which might have converted your Souls Besides sleeping is very offensive in these Holy Assemblies It is not only a grieving the Spirit of God but a making the Hearts of the Righteous sad Ezek. 13.22 It troubles them to see any show such a Contempt of God and his Worship to see Men busie in the Shop but drowsie in the Temple Therefore as Christ said Mat. 26.40 Could ye not watch one Hour So can ye not wake one Hour I deny not but a Child of God may sometimes through Weakness and Indisposition of Body drop asleep at a Sermon but it is not voluntary or ordinary The Sun may be in an Eclipse but not often If sleeping be customary and allowed it is a very bad sign and is a profaning of the Ordinance A good Remedy against Drowsiness is to use a Spare Diet upon this Day Such as indulge their Appetite too much on a Sabbath are fitter to sleep on a Couch than pray in the Temple Now that you may throw off Distracting Thoughts and Drowsiness on the Lord's Day and may hear the Word with reverend Attention consider 1. It is God that speaks to us in his Word therefore the Preaching of the Word is called the Breath of his Lips Isa. 11.4 And Christ is said now to speak to us from Heaven Heb. 12.25 as a King speaks in his Ambassador Ministers are but as the Pipes and Organs it is the Spirit of the Living God breathes in them When we come to the Word we should think thus with our selves God speaks in this Preacher The Thessalonians heard the Word Paul Preached as if God himself had spoken to them 1 Thess. 2.13 When ye received the Word of God which ye heard of us ye receiv'd it not as the Word of Men but as it is in truth the Word of God When Samuel knew it was the Lord that spake to him he lent his Ear 1 Sam. 3.10 If we do not regard God when he speaks to us he will not regard us when we pray to him 2. Consider how serious and weighty the matters delivered to us are As Moses said Deut. 30.19 I call Heaven and Earth â—o record this day that I have set before you Life and Death Can Men be regardless of the Word or drowsie when the weighty matters of Eternity are set before them We Preach of Faith and Holiness of Life and the Day of Judgment and the Eternal Recompences here is Life and Death set before you and doth not all this call for serious Attention If a Letter were read to one of special business wherein his Life and Estate were concern'd would not he be very serious in listning to that Letter In the Preaching of the Word your Salvation is concerned and if ever you will attend it should be now Deut. 32.47 It is not a vain thing for you because it is your Life 3. To give way to Vain Thoughts and Drowsiness in hearing doth much gratifie Satan He knows that not to mind a Duty is all one as not to do a Duty Quicquid cor non facit non sit in Religion What the Heart doth not do is not done Therefore Christ saith of some Hearing they hear not Mat. 13.13 How could that be Because tho' the Word sounded in their Ear yet they minded not what was said to them their Thoughts were upon other things therefore it was all one as if they did not â—ear Hearing they hear not And doth not this please Satan to see Men come to the Word and as good stay away They are haunted with vain Thoughts they are taken off the Duty while they are in it their Body is in the Assembly their Heart in their Shop Hearing they hear not 4. It may be the last Sabbath that ever we shall keep We may go from the place of Hearing to the place of Judging and shall not we give Reverend Attention to the Word Did we think thus when we come into God's House Perhaps this will be the last time that ever God will counsel us about our Souls before another Sermon Death's Alarum will sound in our Ears With what Attention and Devotion should we come hither and our Affections would be all on Fire in hearing 5. You must give an Account for every Sermon you hear Luke 16.2 Redde rationem Give an account of thy Stewardship So will God say Give an Account of thy Hearing Hast thou been affected with the Word Hast thou profited by it And how can we give an Account if we have been distracted in hearing and have not taken notice what hath been said to us The Judge to whom we must give an Account is God Were one to give an Account to Man he might falsifie his Accounts but we must give an Account to God Nec donis corrumpitur nec blanditiis fallitur He is so Iust a God that he cannot be bribed and so Wise that he cannot be deceived Therefore being to give an Account to such an impartial Judge how should we observe every Word Preached remembring the Account Let all this make us shake off Distraction and Drowsiness in Hearing and have our Ears chain'd to the Word EXOD. XX. 8 Remember the Sabbath-day to keep it holy c. II. If you would hear the Word aright lay aside those things which may render the Word Preached ineffectual As 1. Curiosity Some come to the Word Preached not so much to get Grace as to enrich themselves with Notions Itching Ears
fare grow short yet an Interest in God is a Pillar of Support to us and we may with David encourage ourselves in the Lord our God Mat. 6.12 And forgive us our Debts as we forgive our Debtors BEfore I speak strictly to the Words I shall take notice 1. That in this Prayer there is but One Petition for the Body Give us our daily Bread but two Petitions for the Soul Forgive us our Trespasses lead us not into Temptation but deliver us from Evil Hence observe that we are to be more careful for our Souls than for our Bodies More careful for Grace than daily Bread more desirous to have our Souls saved than our Bodies fed in the Law the Weight of the Sanctuary was twice as big as the common weight to typify that Spiritual Things must be of far greater Weight with us than Earthly The Excellency of the Soul may challenge our Chief Care about it 1. The Soul is an immaterial Substance it is an heavenly Spark lighted by the Breath of God It is the more refined spiritual Part of Man it is of an Angelical Nature it hath some faint resemblance of God The Body is the more dreggish part it is but the Cabinet which though curiously wrought the Soul is the Jewel the Soul is near a-kin to Angels it is Capax beatitudinis capable of Communion with God in Glory 2. It is immortal it doth never expire It can act without the Body tho' the Body dissolve into Dust the Soul lives Luk. 12.4 The Essence of the Soul is Eternal it hath a beginning but no end It is a Blossom of Eternity Sure then if the Soul be so Ennobled and Dignifi'd more care should be taken about the Soul than the Body We make but One Petition for the Body but Two Petitions for the Soul Vse 1. It reproves them that take more care for their Bodies than their Souls The Body is but the brutish part yet they take more care 1. about dressing their Bodies than their Souls They put on their best Cloaths are dressed in the Richest Garb but care not how naked or undrest their Souls are they do not get the Jewels of Grace to adorn their inner Man 2. About feeding their Bodies than their Souls they are Caterers for the Flesh they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Provision for the Flesh Rom. 13.14 they have the best Diet but let their Souls starve As if one should feed his Hawk but let his Child starve The Body must sit in the Chair of State but the Soul that princely thing is made a Lacky to run on the Devil's Errand Vse 2. Let us be more careful for our Souls Omnia si perdas animam servare memento If it be well with the Soul it shall be well with the Body If the Soul be gracious the Body shall be glorious for it shall shine like Christ's Body Therefore 't is Wisdom to look chiefly to the Soul because in saving the Soul we secure the Happiness of the Body And we cannot shew our Care for the Soul more than in taking all Seasons for our Souls Reading Praying Hearing Meditating O look to the Main Chance let the Soul be chiefly tended the loss of the Soul would be fatal other Losses may be made up again If one loseth his Health he may recover it again if he lose his Estate he may get it up again but if he lose his Soul this Loss can never be made up again The Merchant that ventures all he hath in one ship if that ship be lost he is quite broken 2. From the Connexion in the Text assoon as Christ had said Give us daily Bread he adds and forgive us Christ joyns this Petition of Forgiveness of Sin immediately to the other of Daily Bread to shew us that tho' we have daily Bread yet all is nothing without Forgiveness If our sins be not pardoned we can take but little comfort in our Food As it is with a man that is condemned tho' you bring him meat in Prison yet he takes little comfort in it without a pardon So tho' we have Daily Bread yet it will do us no good unless Sin be forgiven What tho' we should have Manna which was call'd Angels Food tho' the Rock should pour out Rivers of Oyl Iob 29.6 all is nothing unless sin be done away When Christ had said give us our Daily Bread he presently adds and forgive us our Trespasses Daily Bread may satisfie the Appetite but forgiveness of sin satisfies the Conscience Vse 1. It condemns the Folly of most People If they have Daily Bread the delicious things of this Life they look no further they are not sollicitous for the pardon of sin If they have that which feeds them they look not after that which should Crown them Alas you may have Daily Bread and yet perish The Rich man in the Gospel had Daily Bread nay he had Dainties he fared deliciously every day but in Hell he lift up his Eyes Luk. 16.19 Vse 2. Let us pray that God would not give us our Portion in this Life that he would not put us off with daily Bread but that he would give us Forgiveness This is the sawce that would make our Bread Relish the sweeter A Speech of Luther Valde protestatus sum me nolle si◠satiari ab illo I did solemnly protest that God should not put me off with outward things Be not content with that which is common to the bruit Creatures the Dog or Elephant to have your Hunger satisfi'd but besides daily Bread get pardon of Sin A drop of Christ's Blood a dram of forgiving Mercy is infinitely more valuable than all the Delights under the Sun Daily Bread may make us live comfortably but forgiveness of Sin will make us die comfortably So I come to the words of the Petition Forgive us our Debts c. 1. Here is a Term given to Sin it is a Debt 2. The confessing the Debt Our Debts 3. A Prayer forgive us 4. A Condition on which we desire Forgiveness as we forgive our Debtors I shall speak of the Term given to Sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Debt that which is here called a Debt is called Sin Luk. 11.4 forgive us our sins So then sin is a Debt and every sinner is a Debtor Sin is compar'd to a Debt of ten thousand Talents Mat. 18.24 1. Why is sin call'd a Debt 2. Wherein sin is worse than other Debts we contract 3. Wherein sinners have the property of bad Debtors Q. 1. Why is Sin call'd a Debt Answ. Because it so fitly resembles it 1. A Debt ariseth upon non-payment of Money or the not paying that which is ones due So we owe to God exact Obedience and not paying what is due thus we come to be in debt 2. As in case of non-payment the Debtor goes to Prison So by our sin we become guilty and stand oblig'd to God's Curse and Damnation Tho' God doth a while
grant a sinner a Reprieve yet he stands bound to eternal Death if the Debt be not forgiven 2. In what sence sin is the worst Debt Answ. 1. Because we have nothing to pay if we could pay the Debt what need we pray forgive us We can't say as he in the Gospel Have patience with me and I will pay thee all we can pay neither Principal nor Interest Adam made us all Bankrupts in Innocency Adam had a stock of Original Righteousness to begin the world with he could give God personal and perfect Obedience but by his sin he is quite broke and hath beggar'd all his Posterity We have nothing to pay all our Duties are mixed with sin and so we cannot pay God in currant Coyn. 2. Sin is the worst Debt because it is against an Infinite Majesty An Offence against the Person of a King is Crimen laesae Mojestatis it doth inhance and aggravate the Crime Sin wrongs God and so it is an Infinite Offence The schoolmen say Omne peccatum contra conscientiam est quasi Deicidium Every known sin strikes at the God-head The sinner would not only unthrone God but un-God him this makes the Debt infinite 3. Sin is the worst Debt because it is not a single but a multiplied Debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgive us our Debts we have debt upon debt Ps. 40 12. Innumerable Evils have compassed me about We may as well reckon all the drops in the Sea as reckon all our spiritual Debts we cannot tell you how much we owe. A man may know his other debts but we cannot number our spiritual Debts Every vain Thought is a sin Prov. 24.9 the thought of Foolishness is sin and what swarms of vain Thoughts have we The first rising of Corruption tho' it never blossom into outward Act is a sin then who can understand his Errors we do not know how much we owe to God 4. Sin is the worst Debt because it is an inexcusable Debt in two Respects 1. There is no denying the Debt 2. There is no shifting it off 1. There is no denying the Debt other debts men may deny if Money be not paid before Witness or if the Creditor lose the Bond the Debtor may say he owes him nothing but there 's no denying this debt of Sin If we say we have no Sin God can prove the Debt Psal. 50.21 I will set thy sins in order before thee God writes down our Debts in his Book of Remembrance and God's Book and the Book of Conscience do exactly agree so that this Debt cannot be denied 2. There is no shifting off the Debt other Debts may be shifted off 1. We may get Friends to pay them but neither Man nor Angel can pay this Debt for us If all the Angels in Heaven should go to make a Purse they cannot pay one of our Debts 2. In other Debts men may get a Protection so that none can touch their Persons or sue them for the Debt but who shall give us a Protection from God's Justice Iob 10.7 there is none that can deliver out of thine Hand Indeed the Pope pretends that his Pardon shall be mens Protection and now God's Justice shall not sue them but that is only a Forgery and cannot be pleaded at God's Tribunal 3. Other Debts if the Debtor dies in Prison cannot be recovered death frees them from debt But if we die in debt to God He knows how to recover it as long as we have Souls to strain on God will not lose his Debt Not the death of the Debtor but the death of the Surety pays a sinners Debt 4. In other debts men may fly from their Creditor leave their Countrey and go into forrain Parts and the Creditor cannot find them but we cannot fly from God God knows where to find all his Debtors Ps. 139.7 Whether shall I fly from thy Presence If I take the wings of the morning and dwell in the utmost parts of the Sea there shall thy right hand hold me 5. Sin is the worst debt because it carries men in case of non-payment to a worse Prison than any upon Earth to a fiery Prison and the sinner is laid in worse Chains Chains of Darkness where the sinner is bound under Wrath for ever Quest. 3. Wherein we have the properties of bad Debtors 1. A bad debtor doth not love to be called to Account There 's a day comeing when God will call all his Debtors to Account Rom. 14.12 so then every man shall give an Account for himself to God but we play away the time and do not love to hear of the day of Judgment We love not that Ministers should put us in mind of our debts or speak of the day of Reckoning What a confounding Word will that be to a secure sinner redde Rationem Give an Account of your Stewardship 2. A bad debtor is unwilling to confess his debt he will put it off or make less of it So we are more willing to excuse sin than confess it How hardly was Saul brought to Confession 1 Sam. 15.20 I have obeyed the voice of the Lord but the People took of the spoil He rather excuseth his sin than confesseth it 3. A bad debtor is apt to hate his Creditor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debtors wish their Creditors dead So wicked men naturally hate God because they think he is a just Judge and will call them to Account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Haters The debtor doth not love to see his Creditor Vse 1. It reproves them who are loth to be in debt but make no reckoning of sin which is the greatest Debt they use no means to get out of it but run still further in debt to God We would think it strange if Writs or Warrants were out against a man or a Iudgment granted to seize his Body and Estate yet he is secure and regardless as if he were unconcerned God hath a Writ out against a sinner nay many Writs for Swearing Drunkenness Sabbath-breaking yet the sinner eats and drinks and is quiet as if he were not in debt what Opium hath Satan given men Vse 2. Exh. If Sin be a Debt 1. Let us be humbled The name of Debt saith St. Ambrose is Grave Vocabulum grievous Men in debt are full of Shame they lie hid and do not care to be seen A Debtor is ever in fear of Arrest Canis latrat Cor palpitat O let us blush and tremble who are so deeply indebted to God A Roman dying in debt Augustus the Emperour sent to buy his Pillow because saith he I hope it hath some Vertue in it to make me sleep on which a man so much in debt could take his Ease we that have so many spiritual Debts lying upon us how can we be at rest till we have some hope that they are discharged 2. Let us Confess our Debt Let us acknowledge that we are run in Arrears with God and deserve that he should follow
Branch of Exhortation Let us labour to have the Evidence of pardon to know that our sins are forgiven A man may have his sins forgiven and not know it he may have a pardon in the Court of Heaven when he hath it not in the Court of Conscience David's sin was forgiven assoon as he repented and God sent Nathan the Prophet to tell him so 2 Sam. 12.13 but David did not feel the comfort of it at present as appears by the penitential Psalm compos'd after Psal. 51.8 Make me to hear the Voice of Ioy and ver 12. Cast me not away from thy Presence It is one thing to be pardoned and another thing to feel it The Evidence of pardon may not appear for a time and this may be 1. From the Imbecillity and Weakness of Faith Forgiveness of sin is so strange and infinite a Blessing that a Christian can hardly perswade himself that God will extend such a favour to him As it is said of the Apostles when Christ appeared to them first They believed not for Ioy and wondred Luke 24.41 So the Soul is so stricken with Admiration that the wonder of pardon doth almost stagger his Faith 2. A man may be pardoned and not know it from the Strength of Temptation Satan accuseth the Godly of sin and tells them that God doth not love them What should such sinners think of pardon Believers are compared to bruised Reâ—ds Mat. 12.20 and Temptations to Winds Mat. 7.25 Now a Reed is easily shaken with the wind Temptations shake the godly and tho they are pardoned yet they know it not Iob in a Temptation thought God his Enemy Iob 16.9 yet then he was in a pardoned condition Quest. But why doth God sometimes conceal the Evidence of pardon Answ. Tho' God doth pardon yet he may withold the sence of it a while 1. Because hereby he would lay us lower in Contrition God would have us see what an evil and bitter thing it is to offend him we shall therefore lie the longer steeping our selves in the brinish Tears of Repentance before we have the sence of Pardon It being long before Davids broken Bones were set and his pardon sealed the more contrite his Heart was and this was a Sacrifice God delighted in 2. Tho God doth forgive sin yet he may deny the manifestation of it for a time to make us prize pardon and make it sweeter to us when it comes The difficulty of obtaining a Mercy inhanceth the Value when we have been a long time tugging at prayer for a Pardon of Sin and still God witholds but at last after many Sighs and Tears pardon comes now we esteem it the more and it is sweeter Quo longiùs defertur eò suavius laet atur the longer Mercy is in the Birth the more welcome will the Deliverance be Let me now reassume the Exhortation to labour for the Evidence and Sence of pardon He who is pardoned and knows it not is like one who hath an Estate befallen him but knows it not Our comfort consists in the knowledge of Forgiveness Psal. 51.8 Make me to hear the Voice of Ioy. This is a Proclaiming a Iubile in the Soul when we are able to read our pardon and to the witness of Conscience God adds the witness of his Spirit in the mouth of these two witnesses our Joy is confirmed O labour for this Evidence of Forgiveness Quest. How shall we know that our sins are forgiven Answ. We must not be our own judges in this case Prov. 28.26 He that trusteth in his own Heart is a fool The Heart is deceitful Ier. 17.9 and it is Folly to trust a Deceiver The Lord only by his Word must be Judge in this Case whether we are pardoned or no as it was under the Law no Leper might judge himself to be clean But the Priest was to pronounce him clean Levit. 13.37 So we are not to judge of our selves to be clean from the Guilt of Sin till we are such as the Word of God hath pronounced to be clean How then shall we know by the Word whether our Guilt is done away and our Sins pardoned Answ. 1. The pardoned sinner is a great weeper The sence of Gods Love melts his Heart that Free-grace should ever look upon me that such Crimson Sins should be wash'd away in Christ's Blood this makes the Heart melt and the Eyes drop with Tears Never did any man read his pardon with dry Eyes Luke 7.38 She stood at his feet weeping her Heart was a spiritual Limbick out of which those Tears were distill'd Mary's Tears were more precious to Christ than her Ointment Her Eyes which before did sparkle with Lust whose amorous Glances had set on fire her Lovers Now she makes them a Fountain and washeth Christ's feet with her Tears She was a true penitent and had her pardon ver 47. Wherefore I say her sins which were many are forgiven A pardon will make the hardest Heart relent and cause the stony Heart to bleed and is it thus with us have we been dissolv'd into Tears for sin God seals his pardons upon melting Hearts 2. We may know our Sins are forgiven by having the Grace of Faith infused Acts 10.43 To him give all the Prophets witness that whosoever believes in him shall receive remission of sins In saving Faith there are two things Abrenunciation and Recumbency 1. Abrenunciation A man renounceth all Opinion of himself dig'd out of his own Burrough he is quite taken off himself Phil. 3.9 He sees all his Duties are but broken Reeds tho' he could weep a sea of Tears tho' he had all the Grace of Men and Angels it could not purchase his pardon 2. Recumbency Faith is an Assent with Affiance The Soul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it gets hold of Christ as Adonijah did of the Horns of the Altar 1 Kin. 1.51 Faith casts it self upon the Stream of Christ's Blood and saith If I perish I perish if we have but the Minimum quod sic the least Dram of this pretious Faith we have something to shew for pardon To him give all the Prophets witness that whosoever believes in him shall receive Remission of sin This Faith is acceptable to God it pleaseth God more than offering up ten thousand Rivers of Oyl than working Miracles than Martyrdom or the highest Acts of Obedience 2. Faith is profitable to us it is our best Certificate to shew for pardon No sooner doth Faith reach forth its Hand to receive Christ but Christ sets his Hand to our Pardon 3. Sign The Pardoned Soul is a God-admirer Micah 7.18 Who is a God like thee that pardonest iniquity O that God should ever look upon me I was a sinner and nothing but a sinner yet I obtain'd mercy Who is a God like thee Mercy hath been despised yet that mercy should save me Christ hath been Crucified by me yet his Cross Crowns me God hath display'd the Ensigns of Free-Grace he hath set up his Mercy above