Life of another This makes the Sin of Blood more bloody The less Provocation to a Sin the greater the Sin 2. To shed the Blood of another contrary to Promise Thus after the Princes of Israel had sworn to the Gibeonites that they should live Iosh. 9.15 Saul slew them 2 Sam. 21.1 Here were two Sins twisted together Breach of Oath and Murder 3. To take away the Life of any Publick Person inhanceth the Murder and makes it greater As 1. To Kill a Judge upon the Bench because he represents the King's Person 2. To murder a Person whose Office is Sacred and comes on the King of Heaven's Ambassage The murdering of him may be the murdering of many Herod added this Sin above all that he shut up Iohn Baptist in Prison Luke 3.20 Then much more to behead Iohn in Prison 3. To stain ones Hands with Royal Blood David's Heart smote him because he did but cut off the Lap of King Saul's Garment 1 Sam. 24.5 How would David's Heart have smote him if he had cut off Sauls Head 4. To shed the Blood of a near Relation aggravates the Murder and dies it of a deeper Crimson For a Son to kill his Father is horrid Parricides are Monsters in Nature Qui occidit patrem plurima committit peccata in uno Cicero He who takes away his Fathers Life committeth many Sins in one He is not only guilty of Murder but of Disobedience Ingratitude Ostracism and Diabolical Cruelty Exod. 21.15 He who striketh his Father or Mother shall be surely put to Death Then how many Deaths is he worthy of that destroyes his Father or Mother Such a Monster was Nero who caused his Mother Agrippina to be slain 5. To shed the Blood of any Righteous Person aggravates the Sin First Hereby Justice is perverted Such a Person being innocent is unworthy of Death Secondly A Saint being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Publick Blessing he lies in the Breach to turn away Wrath So that to destroy him is to go to pull down the Pillars of a Nation Thirdly He is precious to God Isa. 15.43 44. He is a Member of Christ's Body therefore what Injury is offered to him is done to God himself Acts 9.4 Caution I. Tho this Commandment forbids Private Persons Thou shalt not kill to shed the Blood of another unless in their own Defence yet such as are in Office must punish Publick Offenders yea with Death else they sin To kill an Offender is not Murder but Justice A Private Person sins if he draws the Sword a Publick Person sins if he put up the Sword A Magistrate ought not to let the Sword of Justice rust in the Scabbard As the Magistrate should not let the Sword be too sharp by Severity so neither should the Edge of it be blunted by too much Lenity Caution II. Neither doth this Commandment Thou shalt not kill prohibit a Iust War When Mens Sins grow ripe and long Plenty hath bred Surfeit Then God saith Sword go through the Land Ezek. 14.17 God did abet the War between the Tribes of Israel and Benjamin When the Iniquity of the Amorites was full then God sent Israel to commence a War against them Iudg. 11.21 Vse I. Lamentation That this Land is so defiled with Blood Numb 35.33 How common is this Sin in this Hectoring Age England's Sins are written in Letters of Blood Some make no more of killing Men than Sheep Ier. 2.34 In thy Skirts is found the Blood of the poor Innocents Iunius reads it in Alis and so in Hebrew In Thy Wings is found the Blood of Innocents It alludes to the Birds of Prey which stain their Wings with the Blood of other Birds May not the Lord justly take up a Controversie with the Inhabitants of the Land because Blood toucheth Blood Hos. 4.2 There is a Concatenation a Plurality of Murders And that which may encrease our Lamentation is that not only Man's Blood is shed among us but Chrst's Blood Such as are profane flagitious Sinners are said to Crucify the Son of God afresh Heb. 6.6 1. They Swear by his Blood and so do as it were make his Wounds bleed afresh 2. Crucifie Christ in his Members Why persecutest thou me The Foot being trodden on the Head cried out 3. If it lay in their Power were Christ alive on Earth they would nail him again to the Cross. Thus Men Crucifie Christ afresh And if Man's Blood doth so cry how loud will Christ's Blood cry against Sinners Vse II. Beware of having your Hands imbrued in the Blood of others Obj. But such a one hath wronged me by Defamation or other ways and if I spill his Blood I do but revenge my own Quarrel Resp. If he hath done you wrong the Law is open but take heed of shedding Blood What because he hath wronged you will you therefore wrong God Is it not a Wrong to God to take his Work out of his Hand He hath said Vengeance is mine and I will repay Rom. 12.19 But you will take upon you to revenge your self You will be both Plantiff and Judge and Executioner your self This is an high Wrong done to God and he will not hold you guiltless Now to deterr all from having their Hands defiled with Blood consider what a Sin Murder is 1. A God-affronting Sin It is a Breach of Commandment trampling upon God's Royal Edict It is a Wrong offered to God's Image Gen. 9.6 In the Image of God made he Man It is a tearing God's Picture and breaking in Pieces the King of Heavens Broad-Seal Man is the Temple of God 1 Cor. 6.19 Know ye not that your Body is the Temple of the Holy Ghost So that the Man-slayer destroys God's Temple And will God endure to be thus confronted by proud Dust 2. It is a crying Sin Clamitat in Coelum vox Sanguinis There are three Sins in Scripture said to cry 1. Oppression Psal. 12.5 2. Sodomy Gen. 18.21 3. Blood-shed This comes so loud that it drowns all the other Cries Gen. 4.10 The Voice of thy Brothers Blood cries unto me from the Ground Abel's Blood had as many Tongues as Drops to cry aloud for Vengeance This Sin of Blood lay heavy on David's Conscience Tho he had sinned by Adultery yet that he cried out of most was this Crimson Sin of Blood Psal. 51.14 Deliver me from Blood-guiltiness O God Tho the Lord visits for every Sin yet he will in a special manner make Inquisition for Blood Psal. 9.12 If a Beast did kill a Man the Beast was to be ston'd and his Flesh must not be eaten Exod. 21.8 If God would have a Beast stoned that killed a Man who had not the Use of Reason to restrain him then much more will he be incensed against those who go both against Reason and Conscience in spoiling the Life of a Man 3. Murder is a Diabolical Sin It makes a Man Primogenitum Diaboli The Devil 's First-born He was a Murderer from the beginning Iohn
they cast their Crowns before the Throne they lay all their Honour at his Feet Thus they shew humble Adoration to the Eteral Essence Study God's Eternity it will make us adore where we cannot Fathom 2. Think of the Soul's Eternity As God is Eternal so he hath made us Eternal We are never-dying Creatures we are shortly entring upon an Eternal State either of Happiness or Misery Have serious thoughts of this Say O my Soul which of these two Eternities is like to be thy Portion I must shortly depart hence and whither then shall I go to which of these Eternities either of Glory or Misery The serious Meditation of the Eternal State we are to pass into would work strongly with us 1. Thoughts of Eternal Torment a good Antidote against Sin Sin tempts with its Pleasure but when we think of Eternity it may cool the intemperate Heat of Lust Shall I for the Pleasure of Sin for a Season endure eternal Pain Sin like those Locusts Rev. 9.7 seems to have on its Head a Crown like Gold but it hath in it a Tail like a Scorpion Verse 10. And a Sting in its Tail and this Sting can never be plucked out Shall I venture eternal Wrath is Sin committed so sweet as lying in Hell for ever is bitter This would make us flye from Sin as Moses from the Serpent 2. The serious Thoughts of Eternal Happiness would very much take us off from these Worldly Things we should not esteem much of them What are these Sublunary Things to Eternity they are quickly gone they salute us and take their Farewel But I am to enter upon an Everlasting Estate I hope to live with Him who is Eternal what is the World to me They who stand upon the top of the Alps the great Cities of Campania seem as small things in their eyes so he who hath his Thoughts fixed on his Eternal Estate after this Life all these things seem as nothing in his eye What is the Glory of this World how poor and contemptible compar'd with an Eternal Weight of Glory Aeternis inhianti in fastidio suns transito Bern. 3. To conclude The serious Thoughts of an Eternal Estate either of Happiness or Misery would have a powerful Influence upon whatsoever we take in hand Every Work we do promotes either a blessed or cursed Eternity every good Action sets us a step nearer to an Eternity of Happiness every bad Action sets us a step nearer to an Eternity of Misery O what Influence would the Thoughts of Eternity have upon our Religious Duties it would make us do them with all our Might A Duty well performed lifts a Christian higher towards Heaven and sets a Christian a step nearer to a blessed Eternity GOD's Vnchangeableness THE next Attribute is God's Unchangeableness Mal. 3.6 I am Iehovah I change not 1. God is unchangeable in his Nature 2. In his Decree 1st Unchangeable in his Nature 1. There is no Eclipse of his Brightness 2. No Period put to his Being 1. No Eclipse of his Brightness His Essence shines with a fixed Lustre Iam. 1.17 With whom is no variableness neither shadow of turning Psal. 102.27 Thou art the same All created Things are full of Vicissitude 1. Princes and Emperours are subject to Mutation Sehostris an Aegyptian Prince having subdued divers Kings in War made them draw like Horses in his Chariot as if he intended to turn them to Grass as God did King Nebuchadnezzar The Crown hath many Successors 2. Kingdoms have their Ecclipses and Convulsions What is become of the Glory of Athens the Pomp of Troy Iam seges est ubi Troja fuit Kingdoms tho' they have a Head of Gold yet Feet of Clay 3. The Heavens change Psal. 102.25 26. As a vesture shalt thou change them and they shall be changed The Matter of the Elements as it is more pure so more firm and sollid the Heavens are the most ancient Records where God hath written his Glory with a Sun-beam yet these shall change though I do not think they shall be destroyed as to their substance yet they shall be changed as to their qualities They shall meâ—t with fervent heat 2 Pet. 3.12 and so be more refin'd and purifi'd Thus the Heavens shall be changed but not He who dwells in Heaven With him is no Variableness or Shadow of Turning 4. The best Saints have their Eclipses and Changes look upon a Christian in his Spiritual Estate and he is full of Variation though the Seed of Grace doth not dye yet the Beauty and Activity of it doth often wither A Christian hath his Aguish Fits in Religion sometimes his Faith is at an high Tide sometimeâ— low Ebâ— somtimes his Love flames and at another time like Fire hid in the Embers and he hath lost his first Love How strong was David's Grace at one time 2 Sam. 22.3 The God of my rock in him will I trust At another time I shall one day perish by the hand of Saul What Christian can say he doth not find a Change in his Graces that the Bow of his Faith doth never unbend the Strings of his Viol do never slacken Sure we shall never meet with such Christians till we meet them in Heaven But God is without any Shadow of Turning 5. The Angels were subject to Change they were created Holy but Mutable Jud. 6. The angels which kept not their first estate Those Morning-stars of Heaven were falling Stars But God's Glory shines with a fixed Brightness In God there is nothing looks like a Change no better or worse no better in him because then he were not perfect nor worse in him for then he should cease to be perfect He is immutably Holy immutably Good There is no Shadow of Change in him Object Christ who is God assumed the Humane Nature here was a Change Resp. If indeed the Divine Nature had been converted into the Humane or the Humane into the Divine here had been a Change but not so The Humane Nature was distinct from the Divine therefore there was no Change As suppose a Cloud cover the Sun this makes no Change in the Body of the Sun so though the Divine Nature be covered with the Humane this makes no Change in the Divine Nature 2d There is no Period put to his Being 1 Tim. 1.16 Who only hath immortality The Godhead cannot die 1. An Infinite Essence cannot be changed into a Finite but God is Infinite 2. He is Eternal Ergo he is not Mortal to be Eternal and Mortal is a Contradiction Use 1. See here the Excellency of the Divine Nature in its Immutability this is the Glory of Godhead Mutableness denotes Weakness it is not so in God he is the same Yesterday and to Day and for ever Heb. 13.8 Men are fickle and mutable like Ruében Unstable as water Gen. 49.4 They go in changeable Colours 1. They are changeable in their Principles sometimes Protestant sometimes Papist if their Faces altered as fast as their Opinions
the Godly are Preservations of the Wicked are Reservations 2 Pet. 2.9 The Lord knows how to deliver the Godly and to reserve the Unjust to be Punished A Sinner may be delivered from dangerous Sickness and out of Prison but all this is but a Reservation to some greater Evil. 2. God delivers the Wicked or rather spares them in Anger Deliverances to the Wicked are not given as Pledges of Gods Love but Symptoms of his Displeasure as Quails were given to Israel in Anger But Deliverances of the Godly are in Love 2 Sam. 22.20 He delivered me because he delighted in me Isa. 38.17 Thou hast in love to my Soul delivered me from the Pit of Corruption or as in Hebrew Chashiacta Naphshi Thou hast loved me from the Pit of Corruption A Wicked Man may say Lord thou hast loved me out of the Pit of Corruption But a Godly Man may say Lord thou hast loved me out of the Pit of Corruption It is one thing to have Gods Power deliver us and another thing to have his Love deliver us O saith Hezekiah Thou hast in Love to my Soul delivered me from the Pit of Corruption Quest. How may it be known that a Deliverance comes in Love Resp. 1. When a Deliverance makes our Heart boil over in love to God Psal. 116.1 I love the Lord because he hath heard my Voice It is one thing to love our Mercies another thing to love the Lord Then a Deliverance is in Love when it causeth Love 2. Then a Deliverance is in Love when we have Hearts to improve it for Gods Glory The Wicked instead of improving their Deliverances for Gods Glory improve their Corruptions they grow worse after as the Metal when it is taken out of the Fire grows harder But then our Deliverance is in Love when we improve it for Gods Glory God raiseth us out of a low Condition and we lift him up in our Praises and honour him with our Substance Prov. 3.9 He recovers us from Sickness and we spend our selves in his Service Mercy is not as the Sun to the Fire to dull it and put it out but as Oyl to the Wheel to make it move faster 3. Then a Deliverance comes in Love when it makes us more Exemplary in Holiness Our Lives are walking Bibles A Thousand Praises and Doxologies do not honour God so much as the Mortifying one Lust Obadiah 17. On Mount Zion there shall be Deliverance and Holiness When these two go together Deliverance and Holiness when being made Monuments of Mercy we are Patterns of Piety Now a-Deliverance comes in Love and we may say as Hezekiah Thou hast loved me out of the Pit of Corruption 1. If God brings his People out of Bondage then let none despond in trouble say not I shall sink under this burden as David I shall one day perish by the hand of Saul God can make this Text good Personally and Nationally to bring his People out of the House of Bondage When he sees a fit Season he will put forth his Arm and save them and he can do it with ease 2 Chron. 14.11 It is nothing for thee Lord to help He that turns the Tides can turn the Times He that raised Lazarus when he was Dead can raise thee when thou art Sick Isa. 63.5 I looked and there was none to help therefore my own arm brought Salvation Do not despond believe in Gods Power Faith sets God on work to deliver us 2. Labour if you are in trouble to be fitted for Deliverance Many would have Deliverance but are not fitted for it Quest. When are we fitted for Deliverance Resp. When we are by our Afflictions conformed to Christ Namely When we have learned Obedience Heb. 5.8 He learned Obedience by the things which he suffered That is he learned sweet Submission to his Fathers Will Luke 22.42 Not my will but thy will be done When we have thus learned Obedience by our Suffering we are willing to do what God will have us do and be what God will have us be Now we are conformed to Christ and are fitted for Deliverance 3. If God have brought you at any time out of the House of Bondage out of great and eminent Troubles be much in Doxology and Praise Deliverance calls for Praise Psal. 30.11 12. Thou hast put off my Sackcloth and girded me with gladness To the end that my Glory may sing praise to thee My Glory that is my Tongue which is the Instrument of glorifying thee The Saints are Temples of the Holy Ghost 1 Cor. 3.16 Where should Gods Praises be sounded but in his Temples Beneficium postulat officium The deepest Springs yield the sweetest Water And Hearts deeply sensible of Gods Deliverances yield the sweetest Praises Moses tells Pharaoh when he was going out of Egypt We will go with our Sheep and our Cattle Exod. 10.9 Why so Because he might have Sacrifices of Thanksgiving ready to offer to God for their Deliverance To have a thankful Heart for a Deliverance is a greater Blessing than the Deliverance it self Luke 17.15 One of the Lepers when he saw he was healed turned back and with a loud voice glorified God The Lepers thankful Heart was a greater Blessing than to be healed of his Leprosie Have any of you here been brought out of the House of Bondage out of Prison Sickness or any Death-threatning Danger Do not forget to be thankful be not Graves but Temples And that you may be the more Thankful observe every Emphasis and Circumstance in your Deliverance as to be brought out of trouble when you were In articulo mortis there was but an Hairs breadth between you and Death or to be brought out of Affliction without Sin you did not purchase your Deliverance by the insnaring of your Consciences or to be brought out of trouble upon the Wings of Prayer or that those who were the Occasions of bringing you into trouble should be the Instruments of bringing you out These Circumstances being well weighed do highten a Deliverance and should highten our Thankfulness The cutting of a Stone may be of more Value than the Stone it self And the Circumstancing of a Deliverance may be greater than the Deliverance it self Quest. But how shall we praise God in a right manner for Deliverances Resp. 1. Be Holy Persons In the Sacrifices of Thanksgiving whosoever did eat thereof with their Uncleanness upon them were to be cut off Lev. 7.20 to typifie how unpleasing their Praises and Thank-offerings are who live in Sin 2. Praise God with humble Hearts acknowledge how unworthy you were of Deliverance Gods Mercies are not Debts but Legacies and that you should have a Legacy given you be humble Rev. 11.16 The Elders fell upon their Faces an Expression of Humility and worshipped and praised God 3. Praise God for Deliverances cordially Psal. 111.1 I will praise the Lord Becol Levau with my whole Heart In Religion there is no Musick but in Consort when Heart and Tongue joyn 4.
his Soul 1. We must not injure another in his Name A good Name is a precious Balsom it is a great Cruelty to murder a Man in his Name We injure others in their Name When we calumniate and slander them 'T was David's Complaint Psal. 35.11 They laid to my Charge things which I knew not The Primitive Christians were traduced for Incest and killing their Children as Tertul. Dicimur infanticidii incestus rei This is to behead others in their good Name this is an irreparable Injury No Physician can heal the Wounds of the Tongue 2. We must not injure another in his Body The Life is the most precious thing and God hath set this Commandment as a Fence about it to preserve it Thou shalt not kill God made a Statute which was never to this Day repealed Gen. 9.6 Who so sheddeth Man's Blood by Man shall his Blood be shed In the Old Law had a Man killed another unawares he might take Sanctuary but if he had killed him willingly tho he did fly to the Sanctuary the Holiness of the Place was not to defend him Exod. 21.14 If a Man come presumptuously upon his Neighbour to slay him with Guile thou shalt take him from my Altar that he may die Now in this Commandment Thou shalt do no Murder all those Sins are forbidden which lead to it and are the occasions of it As 1. Vnadvised Anger Anger boyls up the Blood in the Veins and oft produceth Murder Gen. 49.6 In their Anger they slew a Man 2. Envy Satan envy'd our first Parents the Robe of Innocence and the Glory of Paradise therefore never left till he had procured their Death Ioseph's Brethren envied him because his Father loved him and gave him a Coat of divers Colours therefore take Counsel to slay him Gen. 37.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envy and Murder are near a-kin therefore the Apostle puts them together Gal. 5.21 Envyings Murders Envy is a Sin breaks both the Tables at once It begins in Discontent against God and ends in Injury against Man as we see in Cain Gen. 4.6 8. Envious Cain first discontented with God there he broke the First Table and then he fell out with his Brother and slew him there he broke the Second Table Anger is sometimes soon over like Fire kindled in Straw which is quickly out but Envy is a radicated thing and will not quench its Thirst without Blood Prov. 27.4 Who is able to stand before Envy 3. Hatred The Pharisees hated Christ because he excelled them in Gifts and had more Honour among the People than they therefore they never left till they had nailed him to the Cross and taken away his Life Hatred is a Vermin lives upon Blood Ezek. 35.5 Because thou hast had a perpetual Hatred and hast shed the Blood of the Children of Israel Haman hated Mordecai because he did not bow to him and he presently sought Revenge He got a Bloody Warrant sealed for the Destruction of the whole Race and Seed of the Jews Esther 3.9 Hatred is ever cruel All these Sins are forbidden in this Commandment which lead the Van and are oft the occasions of this Sin of Murder Quest. How many ways is Murder committed Resp. We may be said to Murder another Twelve ways 1. With the Hand As Ioab kill 〈◊〉 Abner and Amasa 2 Sam. 20.10 He smote him in the Fifth Rib and shed out his Bowels 2. Murder is committed with the Mind Malice is Mental Murder 1 Iohn 3.15 Whoso hateth his Brother is a Murderer To malign another and wish Evil against him in the Heart is a murdering him 3. Murder is committed with the Tongue By speaking to the Prejudice of another and causing him to be put to Death Thus the Jews kill'd the Lord of Life when they inveighed against him and accused him falsly to Pilate Iohn 18.30 4. Murder is committed with the Pen. So David killed Vriah in writing to Ioab to set Vriah in the Fore-front of the Battle 2 Sam. 11.15 Tho the Ammonites Sword cut off Vriah yet David's Pen was the Cause of his Death Therefore the Lord tells David by the Prophet Nathan 2 Sam. 12.9 Thou hast killed Vriah 5. Murder is committed by Plotting anothers Death Thus Iezabel tho she did not lay Hands her self upon Naboth yet because she contrived his Death and caused Two false Witnesses to swear against him and bring him within the Compass of Treason she was a Murderer 1 Kings 21.10 6. Murder is committed by instilling Poyson into Potions Thus the Wife of Commodus the Emperor killed her Husband by poysoning the Wine which he drank So many kill the Children they go with by taking such Medicines or strong Purges as prove the Death of the Child 7. By Witchcraft and Sorcery a thing forbidden under the Law Deut. 18.10 There shall not be found among you an Enchanter or a Witch or a Consulter with Familiar Spirits 8. By having an Intention to kill another as Herod would under a Pretence of Worshipping Christ have killed him Mat. 2..8 13. So Saul when he made David go as Captain against the Philistins designing thereby that the Philistins should have killed him 1 Sam. 18.17 Saul said Let not my Hand be upon him but let the Hand of the Philistins be upon him Here was intentional Murder and it was in God's Account as bad as actual 9. By consenting to anothers Death So Saul to the Death of Stephen Acts 22.20 I also was standing by and consenting to his Death He that gives Consent is accessary to the Murder 10. By not hindring the Death of another when in our Power Pilate knew Christ was innocent I find no Fault in him but he did not hinder his Death therefore he was guilty It was not washing his Hands in Water could wash away the Guilt of Christ's Blood 11. By Vnmercifulness 1. By taking away that which is necessary for the Sustentation of Life As to take away those Tools or Utensils whereby a Man gets his Living Deut. 24.6 No man shall take away the nether or the upper Milstone to pledge for he takes a mans Life 2. By not helping him when he is ready to perish You may be the Death of another as well by not relieving him as by offering him Violence Si non paveris occidisti Ambrose If thou dost not feed him that is starving thou killest him And then how many are guilty of the Breach of this Commandment 12. By not Executing the Law upon Capital Offenders A Felon having committed Six Murders the Judge may be said to be guilty of Five of them because he did not execute the Felon for his first Offence The next thing I shall speak to is to show the Aggravations of this Sin of Murder As 1. To shed the Blood of another Causless as to kill another in an Humour or Frolick A Bee will not sting unless provok'd But many when they are not provoked will take away the
Praise God for Deliverance constantly Psal. 146.2 While I live will I bless the Lord Some will be thankful while the Memory of a Deliverance is fresh and then they leave off Like the Carthaginians who used at first to send the Tenth of their yearly Revenue to Hercules but by degrees they grew weary and left off sending But we must be constant in our Eucharistical Sacrifice or Thank-offering The Motion of our Praise must be like the Motion of our Pulse which beats as long as Life lasts Psal. 146.1 I will sing praises to my God while I have any Being Of the Commandments Exod. 20.2 Out of the House of Bondage 2. THese words are to be understood Mystically and Spiritually By Israels Deliverance from the House of Bondage is typified their Spiritual Deliverance from Sin Satan and Hell I. From Sin The House of Bondage was a Type of Israels Deliverance from Sin Sin is the true Bondage it inslaves the Soul Nihil durius Servitute Cicero Of all Conditions Servitude is the worst I was held before Conversion saith Austin not with an iron Ghain but with the Obstinacy of my own Will Sin is the inslaver Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law Rom. 7.23 because it hath such a binding power over a Man And it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reign Rom. 6.12 because it exerciseth a Tyrannical Power And Men are said to be the Servants of Sin Rom. 6.17 because they are so inslaved by it Thus Sin is the House of Bondage Israel was not so inslaved in the Iron Furnace as the Sinner is by Sin Those are worse Slaves and Vassals who are under the power of Sin than those are who are under the power of Earthly Tyrants 1. Other Slaves have the Tyrants only rule over their Bodies but the Sinner hath his Soul Tyranniz'd over The Soul that Princely thing which sways the Scepter of Reason and was once crown'd with perfect Knowledge and Holiness now this Prince goes on foot it is inslaved and made a Lackey to every base Lust. 2. Other Slaves have some pity shewn them the Tyrant gives them Meat and lets them have hours for their Rest But Sin is a merciless Tyrant it will let Men have no Rest. Iudas had no rest till he had betrayed Christ and after that he had less rest in his Conscience How doth a Man Hackney himself out in the Service of Sin wast his Body break his Sleep distract his Mind A wicked Man is every day doing Sins drudgery-work 3. Other Slaves though they are set about servile work yet about lawful it is lawful to work in the Gally tug at the Oar but all the Laws and Commands of Sin are unlawful Sin saith to one Man Defraud to another be Unchast to another take Revenge to another take a false Oath Thus all Sins commands are unlawful we cannot obey Sins Law but by breaking Gods Law 4. Other Slaves are forced against their will Israel groaned under Slavery Exod. 2.23 But Sinners are content to be under the command of Sin they are willing to be Slaves they love their Chains they will not take their Freedom They Glory in their shame Phil. 3.19 They wear their Sins not as their Fetters but their Ornaments They rejoyce in Iniquity Ier. 11.15 5. Other Slaves are brought to Correction but Sins Slaves are without Repentance brought to Condemnation Other Slaves lye in the Iron Furnace Sins Slaves lye in the Fiery Furnace What freedom of Will hath a Sinner to his own Conversion when he can do nothing but what Sin will have him He is enslaved Thus Sinners are in the House of Bondage but God takes his Elect out of this House of Bondage He beats off the Chains and Fetters of Sin He rescues them from their Slavery He makes them free by bringing them into the glorious Liberty of the Children of God Rom. 8. The Law of Love now commands not the Law of Sin Though the Life of Sin be prolonged yet not the Dominion As those Beats in Daniel had their Lives prolonged for a Season but their Dominion was taken away Dan. 7.12 The Saints are made Spiritual Kings to rule and conquer their Corruptions to bind these Kings in Chains This is matter of the highest Praise and Thanksgiving to be thus taken out of the House of Bondage to be freed from enslaving Lusts and made Kings to reign in Glory for ever II. The bringing Israel out of the House of Bondage was a Type of their Deliverance from Satan Thus Men naturally are in the House of Bondage they are inslaved to Satan Satan is called the Prince of this World Iohn 14.30 and the God of this World 2 Cor. 4.4 because he hath such power to command and inslave them Though Satan shall one day be a close Prisoner in Chains yet now he doth Insult and Tyrannize over the Souls of Men Sinners are under the Rule of Satan he exerciseth over them such a Jurisdiction as Cesar did over the Senate The Devil fills Mens Heads with Error and their Hearts with Malice Acts 5.3 Why hath Satan filled thine Heart A Sinners Heart is the Devils Mansion-House Matt. 12.44 I will return into my House And sure that must needs be an House of Bondage which is the Devils Mansion-House Satan is a perfect Tyrant 1. He rules Mens Minds he blinds them with Ignorance 2 Cor. 4.4 The God of this World hath blinded the minds of them that believe not 2. He rules their Memories they shall remember that which is Evil and forget that which is good Their Memories are like a Siercer or Strainer that lets go all the pure Liquor and retains only the Dregs 3. He rules their Wills Though the Devil cannot force the Will yet he draws it Iohn 8.44 The Lusts of your Father you will do He hath got your Hearts and him you will obey His strong Temptations do more draw Men to Evil than all the Promises of God can draw them to Good This is the State of every Man by Nature he is in the House of Bondage the Devil hath him in his power A Sinner grinds in the Devils Mill he is at the Command of Satan as the Ass is at the command of the Driver No wonder to see Men oppress and persecute these Slaves must do what the God of this World will have them How could those Swine but run when the Devils entred into them Matt. 8.32 When the Devil tempted Ananias to tell a Lye he could not but speak what Satan had put in his Heart Acts 5.3 When the Devil entred into Iudas and bid him betray Christ Iudas would do it though he hanged himself This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan When David would curse the Enemies of God how did he pray against them that Satan might be at their right hand Psal. 109.6 He knew he could lead them into
1.6 He hath accepted us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his beloved Though our Obedience be imperfect yet through Christ our Surety God looks upon it as perfect And that very Service which Gods Law might condemn Gods Mercy is pleased to crown by vertue of the Blood of our Mediator Having given you these Rules about the Commandments I should come next to the direct handling of them Of the Commandments Exod. 20.3 Thou shalt have no other Gods before me c. Quest. WHy doth the Commandment run in the second Person singular Thou why doth not God say You shall have no other Gods but Thou Resp. Because the Commandment concerns every one and God would have you take it as spoken to you by Name Though we are forward to take Privileges to our selves yet we are apt to shift off Duty from our selves to others Thefore the Commandment runs in the second Person Thou and Thou that every one may know that the Commandment is spoken to him as it were by name And so I come to the Commandment Thou shalt have no other Gods before me This Commandment may well lead the Van and be set in the Front of all the Commandments because it is the Foundation of all true Religion The summ of this Commandment is that we should sanctifie God in our Hearts and give him a Precedency above all created Beings There are two Branches of this Commandment 1. That we must have One God 2. That we must have but one Or thus 1. That we must have God for our God 2. That we must have no other 1. That we must have God for our God It is manifest we must have a God and who is God save the Lord 2 Sam. 22.32 The Lord Iehovah one God in three Persons is the true living eternal God and him must we have for our God Quest. 1. What is it to make God to be a God to us Resp. 1. To make God to be a God to us is to acknowledge him for a God The Gods of the Heathen are Idols Psalm 96.5 and we know that an Idol is nothing 1 Cor. 8.4 that is it hath nothing of Deity in it If we cry Help O Idol an Idol cannot help the Idols were themselves carried into Captivity Isa. 46.2 So that an Idol is nothing Vanity is ascribed to it Ier. 14.22 we do not acknowledge it to be a God But this is to make God to be a God to us when we do ex animo acknowledge him to be God 1 Kings 18.39 All the People fell on their Faces and said The Lord he is the God! The Lord he is the God! Yea we acknowledge God to be the only God 2 Kings 19.15 O Lord God of Israel which dwellest between the Cherubims thou art the God even thou alone Deity is a Jewel belongs only to his Crown Yet further we acknowledge that there is no God like him 1 Kings 8.23 And Solomon stood before the Altar of the Lord And he said Lord God of Israel there is no God like thee Psalm 89.6 For who in the Heaven can be compared unto the Lord who among the Sons of the Mighty can be likened unto the Lord In the Chaldee it is Who among the Angels None can do as God he brought the World out of nothing And he hangs the Earth upon nothing Iob 26.7 This is to make God to be a God to us when we are perswaded in our Hearts and confess with our Tongue and subscribe with our Hand that God is the only true God and that there is none comparable to him 2. To make God to be a God to us is to choose him Ioshua 24.15 Choose ye this day whom you will serve but as for me and my House we will serve the Lord. That is we will choose the Lord to be our God It is one thing for the Judgment to approve of God and another thing for the Will to choose him Religion is not a matter of Chance but Choice Quest. What is antecedent to or goes before this Choice Resp. 1. Before this choosing God for our God there must be Knowledge We must know God before we can choose him before one choose the Person he will Marry he must first have some Knowledge and Cognisance of the Person So we must know God before we can choose him for our God 2 Chron. 28.9 Know thou the God of thy Fathers We must know God in his Attributes Glorious in Holiness Rich in Mercy Faithful in Promises We must know God in his Son As in a Glass a Face is represented so in Christ as in a Transparent Glass we see Gods Beauty and Love shine forth This Knowledge must go before our choosing of God Lactantius said All the Learning of the Philosophers was without an Head because it wanted the Knowledge of God 2. Wherein our choosing of God consists It is an Act of Mature Deliberation a Christian having viewed the Superlative Excellencies in God and being stricken into an Holy Admiration of his Perfections he singles out God from all other Objects to set his Heart upon He saith as Iacob Gen. 28.21 The Lord shall be my God 3. The Effect of choosing God The Soul that chooseth God devotes himself to God Psalm 119.38 Thy Servant who is devoted to thy fear As the Vessels of the Sanctuary were consecrated and set apart from common to Holy Uses So the Soul who hath chosen God to be his God hath dedicated and set himself apart for God and will be no more for Profane Uses 3. To make God to be a God to us is to enter into a Solemn Covenant with him that he shall be our God After Choice follows the Marriage Covenant As God makes a Covenant with us Isa. 55.3 I will make an everlasting Covenant with you even the sure Mercies of David So we make a Covenant with him 2 Chron. 15.12 They entred into Covenant to seek the Lord God of their Fathers And Isa. 44.5 One shall say I am the Lords And another shall subscribe with his hand unto the Lord. Like Soldiers that subscribe their Names in the Muster-Roll This Covenant that God shall be our God we have oft renewed in the Lords-Supper And it is like a Seal to a Bond to bind us fast to God and to keep us that we do not depart from him 4. To make God to be a God to us is to give him Adoration Which consists 1. in reverencing of him Psal. 89.7 God is to be had in reverence of all them that are about him The Seraphims who stood about Gods Throne covered their Faces Isa. 6. And Eliah wrapped himself in a Mantle when the Lord passed by in token of reverence This Reverence shews the high Esteem we have of Gods Sacred Majesty 2. Adoration is in bowing to him or worshipping him Psalm 29.2 Worship the Lord in the beauty of Holiness Nehem. 8.6 They bowed their heads and worshipped the Lord with their faces to the ground This 〈◊〉
As if a Company of Archers were shooting and one should go and stand in the place where the Arrows fly if the Arrow did kill him he is accessary to his own Death In the Law God would have the Leper shut up to keep others from being infected Lev. 13.4 Now if any would be so presumptuous as to go in to the Leper and get the Plague of Leprosie he might thank himself he occasioned his own Death Secondly A Person may be in some Sence guilty of his own Death by neglecting the Use of Means if sick and use no Physick If hehath received a Wound and will not apply Balsom he hastens his own Death God appointed Hezekiah to lay a Lump of Figs to the Boil Isa. 38.21 If he had not used the Lump of Figs he had been the cause of his own Death Thirdly By Immoderate Grief 2 Cor. 7.10 The Sorrow of the World worketh Death When God takes away a dear Relation and one is swallowed up with Sorrow How many weep themselves into their Graves Queen Mary grieved so excessively for the loss of Calice that it broke her Heart Fourthly By Intemperance Excess in Diet. Surfeiting shortens Life Plures periere crapula quam gladio Many dig their Grave with their Teeth Too much Oyl choaks the Lamp The Cup kills more than the Canon Excessive drinking causeth untimely Death 2. One may be guilty of Self-murder Directly and Absolutely 1. By Envy Envy is Tristitia de bonis alienis a secret repining at the Welfare of another Invidus alterius rebus macrescit opimis An envious Man is more sorry at anothers Prosperity than at his own Adversity He never laughs but when another Weeps Envy is a Self-murder a Fretting Canker Cyprian calls it Vulnus occultum a Secret Wound it hurts a Man's self most-Envy corrodes the Heart dries up the Blood rots the Bones Prov. 14.30 Envy is the rottenness of the Bones It is to the Body as the Moth to the Cloth it eats it and makes its Beauty consume Envy drinks its own Venom The Viper which leap'd on Paul's Hand thought to have hurt Paul but fell her self into the Fire Acts 28.3 So while the envious Man thinks to hurt another he destroys himself 2. By laying Violent Hands upon himself and thus he is Felo de se as Saul fell upon his own Sword and kill'd himself Because I see so many in the Bills of Mortality who make away themselves let me a little expatiate It is the most unnatural and barbarous kind of Murder for a Man to butcher himself and imbrue his Hands in his own Blood A Man's self is most near to him therefore this Sin of Self-murder breaks both the Law of God and the Bonds of Nature The Lord hath placed the Soul in the Body as in a Prison now it is a great Sin to break Prison till God by Death open the Door Self-murders are worse than the Brute-Creatures they will tear and gore one another but no Beast will go to destroy its self Self-murder is occasion'd usually from Discontent Discontent is joyned with a sullen Melancholy The Bird that beats her self in the Cage and is ready to kill her self is the true Emblem of a discontented Spirit And this Discontent ariseth 1. From Pride A Man that is swell'd with an High Opinion of himself thinks he deserves better than others and if any Cross befall him he is discontented and now in a suddain Passion will make away himself Achitophel had high Thoughts of himself his Words were esteemed Oracles and to have his Wise Counsel rejected he was not able to bear it 2 Sam. 17.23 He put his House in order and hanged himself 2. Discontent is occasioned from Poverty Poverty is a sore Temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Prov. 30.29 Give me not Poverty Many by their Sin have brought themselves to Poverty and when a great Estate is boil'd away to nothing then they are discontented and think better to die quickly than languish in Misery Hereupon the Devil helps them to dispatch themselves 3. Discontent is occasion'd from Covetousness Avarice is a dry Drunkenness an Horseleech that is never satisfied The Covetous Man is like Behemoth Iob 40.23 Behold he drinketh up a River and yet his Thirst is not allayed The covetous Miser hoards up Corn and if he hears the Price of Corn begins to fall then he is troubled and there 's no Cure for his Discontent but an Halter 4. From Horror of Mind A Man hath sinn'd a great Sin he hath swallowed down some Pills of Temptation the Devil hath given him and these Pills begin to work in his Conscience and the Horror is so great that he chooseth Strangling Iudas having betray'd Innocent Blood he was in that Agony that he hanged himself to quiet his Conscience As if one should to avoid the stinging of a Gnat endure the biting of a Serpent This Self-murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an High Breach of this Commandment it is an execrable Sin I can see no ground of hope for such as make away themselves for they die in the very Act of Sin and cannot have time to repent 2. Here is forbidden hurting ones own Soul Thou shalt not Kill Many who are free from other Murder yet are guilty here they go about to murder their own Souls they are wilfully set to damn themselves and throw themselves into Hell Quest. Who are they that go about desperately to murder their own Souls Resp. 1. Such wilfully go about to murder their Souls who have no Sence of God or the other World They are past feeling Eph. 4.19 Tell them of God's Holiness and Justice they are not at all affected Zech. 7.12 They made their Hearts like an Adamant The Adamant saith Pliny is insuperable the Hammer cannot conquer it Sinners have Adamantine Hearts The Altar of Stone when the Prophet spake to it rent asunder 1 Kings 13.2 But Sinners Hearts are so hardened in Sin that nothing will work upon them neither Ordinances nor Judgments they do not believe a Deity they laugh at Hell These go about to murder their Souls they are throwing themselves as fast as they can into Hell 2. Such as are set wilfully to murder their Souls are they who are resolved upon their Lusts let what will come of it the Soul may cry out I am killing I am murdering Eph. 4.19 They have given themselves over to work all Vncleanness with Greediness Let Ministers speak to them about their Sins let Conscience speak let Affliction speak yet they will have their Lusts tho they go to Hell for them Are not these resolved to murder their Souls As Agrippina Mother to Nero said Occidat modò imperet Let my Son kill me so he may Reign So many say in their Hearts Let our Sins damn us so they may but please us Herod will have his incestuous Lust tho it cost him his Soul Men will for a drop of Pleasure drink a Sea of Wrath. Are not
shall not we have the Fruit of his purchase Lord it is thy delight to milk out the Breast of Mercy and Grace and wilt thou abridge thy self of thy own delight Thou hast promised to give thy Spirit to implant grace Can truth lye can faithfulness deceive God loves thus to be overcome with Arguments in prayer 7. Prayer that would prevail with God must be joined with reformation Iob 11.13 If thou stretch out thy hands towards him if iniquity be in thy hand put it far away from thee Sin lived in makes the heart hard and Gods ear deaf 'T is foolish to pray against Sin and then Sin against prayer Sin fly-blows our prayer Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me The Load-stone loseth its vertue when bespread with garlick so doth prayer when polluted with sin The Incense of Prayer must be offered upon the Altar of an holy Heart Thus you see what is that Prayer which is most likely to prevail with God VSE I. It reproves 1. Such as pray not at all 't is made the note of a reprobate he calls not upon God Psalm 144. Doth he think to have an Alms who never asks it Do they think to have Mercy from God who never seek it Then God should be friend them more than he did his own Son Heb. 5.7 Christ offered up prayers with strong cryes None of Gods Children are born dumb Galat. 4.6 2. It reproves such as have left off prayer a sign they never felt the fruit and comfort of it He that leaves off Prayer a sign he leaves off to fear God Iob 15.4 Thou castest off fear and restrainest prayer before God A Man that hath left of prayer is fit for any wickedness When Saul had given over enquiring after God then he went to the Witch of Endor VSE II. Of Exhortation Be persons given to prayer I give my self saith David to prayer Pray for pardon and purity Prayer is the golden Key that opens Heaven The Tree of the Promise will not drop its Fruit unless shaked by the hand of prayer All the benefits of Christs Redemption are handed over to us by prayer Object But I have prayed a long time for Mercy and have no answer Psal. 69.3 I am weary of crying Answ. 1. God may hear us when we do not hear from him assoon as Prayer is made God hears it though he doth not presently answer A Friend may receive our Letter though he doth not presently send us an answer of it 2. God may delay prayer and yet not deny Quest. But why doth God delay an answer of Prayer Resp. 1. Because he loves to hear the voice of Prayer Prov. 15.8 The prayer of the upright is his delight You let the Musician play a great while ere you throw him down Money because you love to hear his Musick Cant. 2.14 2. God may delay Prayer when he will not deny that he may humble us perhaps God hath spoke to us a long time in his Word to leave such Sins but we would not hear him therefore he lets us speak to him in Prayer and seems not to hear us 3. God may delay Prayer when he will not deny because he sees we are not yet fit for the Mercy perhaps we pray for deliverance we are not fit for it our scum is not boil'd away We would have God swift to deliver and we are slow to repent 4. God may delay prayer when he will not deny that the Mercy we pray for may be the more prized and may be sweeter when it comes The longer the Merchants Ships stay abroad the more he rejoyceth when they come home laden with Spices and Jewels therefore be not discouraged but follow God with prayer though God may delay he will not deny Prayer vincit invincibilem it overcomes the Omnipotent Hos. 12.4 The Tymans tyed fast their God Hercules with a golden Chain that he should not remove The Lord was held by Moses prayer as with a golden Chain Exod. 32.10 Let me alone Why what did Moses he only prayed Prayer ushers in Mercy Be thy case never so sad if thou canst but pray thou needst not fear Psal. 10.17 therefore give thy self to prayer Our FATHER HAVING through the good providence of God gone over the chief Grounds and Fundamentals of Religion and enlarged upon the Decalogue or Ten Commandments I shall now at the close speak something upon the Lords Prayer MATTH vi 9 After this manner therefore pray ye Our Father which art in Heaven Hallowed c. In this Scripture are two things observable I. The Introduction to the Prayer II. The Prayer it self which consists of three parts 1. A Preface 2. Petitions 3. The Conclusion I. The Introduction to the Lords Prayer sic orate vos After this manner pray ye Our Lord Jesus in these words prescribed to his Disciples and us a directory for prayer The Ten Commandments are the rule of our Life the Creed is the summe of our Faith and the Lords Prayer is the pattern of our Prayer As God did prescribe Moses a pattern of the Tabernacle Exod. 25.9 so Christ hath here prescribed us a pattern of Prayer After this manner pray ye c. The meaning is let this be the Rule and Model according to which ye frame your prayers Ad hanc regulam preces nostras exigere necesse est Not that we are tied to the words of the Lords-prayer Christ saith not after these words pray ye but after this manner that is let all your petitions agree and symbolize with the things contained in the Lords prayer and indeed well may we make all our prayers consonant and agreeable to this prayer it being a most exact prayer Tertullian calls it breviarium totius Evangelii a breviary and compendium of the Gospel It is like an heap of massy gold The exactness of this prayer appears 1. In the Dignity of the Author A piece of work hath commendation from the Artificer and this prayer hath commendation from the Author it is the Lords Prayer As the Law Moral was written with the Finger of God so this prayer was drop'd from the Lips of the Son of God Non vox Hominem sonat est Deus 2. The exactness of this prayer appears in the excellency of the matter I may say of this prayer It is as silver tryed in a furnace purified seven times Psal. 12.6 Never was there prayer so admirably and curiously composed as this As Solomons Song for its Excellency is called the Song of Songs so may this well be called the prayer of prayers The matter of it is admirable 1. For its Succinctness 't is short and pithy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum in parvo a great deal said in a few words It requires more Art to draw the two Globes curiously in a little Map This short Prayer is a System or Body of Divinity 2. It s Clearness This prayer is plain and intelligible to every
will your Heavenly Father forgive your Trespasses A man may as well go to Hell for not forgiving as for not believing How can they expect mercy from God whose Bowels are shut up and are merciless to their trespassing Brethren Jam. 2.13 He shall have Iudgment without Mercy that hath shewed no Mercy I cannot Forgive said one tho I go to Hell 6. The examples of the Saints who have been of forgiving Spirit Ioseph Forgave his Brethren tho they put him into a Pit and sold him Gen. 50.21 Fear not I will nourish you and your little ones Stephen pray'd for his Persecutors Moses was of a forgiving Spirit How many injuries and affronts did he put up The People of Israel dealt unkindly with him they murmurâ—d against him at the Waters of Marah the Water was not so bitter as their Spirits but he fell to prayer for them Exod. 15.24 He cried unto the Lord and the Lord shewed him a Tree which when he had cast into the Waters they were made sweet When they wanteâ— Water they fell a chiding with Moses Exod. 17.3 Why hast thou brought us out of Egypt to kill us with thirst As if they had said if we dye we will lay our Death to thy charge here was enough to have made Moses call for Fire from Heaven upon them but he passeth by this injury and to shew he forgave them he becomes an intercessor for them ver 4. and set the Rock abroach for them ver 6. The Prophet Elisha feasted his Enemies 2 Kin. 6.23 He prepar'd a Table for them who would have prepared his Grave Cranmer was famous for forgiving injuries When Luther had revil'd Calvin saith Calvin Etiamsi millies me diabolum vocet tho he call me Devil a thousand times yet I will love and honour him as a pretious Servant of Christ. When one had abus'd and wronged a Christian asking him What wonders hath your Master Christ wrought saith he He hath wrought this wonder that tho you have so injured me yet I can forgive you and pray for you 7. Forgiving and requiting good for evil is the best way to conquer and melt the Heart of an Enemy Saul having pursued David with Malice and hunted him as a Partridge upon the Mountains yet David would not do him a mischief when it was in his power Davids kindness melted Saulâ— Heart 1 Sam. 24.16 17. Is this thy voice my Son David and Saul lift up his Voice and Wept and said Thou art more righteous than I for thou hast rewarded me good This forgiving is heaping Coals which melts the Enemies Heart Rom. 12.20 This is the most noble Victory to overcome an Enemy without striking a blow to conquer him with love Philip of Macedon when it was told him that one Nicanor did openly rail against him the King instead of putting him to death sent him a rich present which did so overcome the man and make his Heart relent that he went up and down to recant what he had said against the King and did highly extol the Kings Clemency 8. Forgiving others is the way to have forgiveness from God and is a sign of forgiveness 1. It is the way to have forgiveness Mat. 6.14 If ye forgive men their trespasses your Heavenly Father will also forgive you But one would think other things should sooner procure forgiveness from God than our forgiving others No surely nothing like this to procure forgiveness for all other acts of Religion may have leaven in them God forbad Leaven in the Sacrifice Exod. 34.25 One may give Alms yet there may be the leaven of Vain-glory in this The Pharisees sounded a Trumpet they did not give Alms but sell them for applause Mat. 6.2 one may give his Body to be burned yet there may be leaven in this it may be a false zeal there may be Leaven in many acts of Religion which soures the whole lump but to forgive others that have offended us this can have no Leaven in it no Sinister aim this is a Duty wholly Spiritual and is done purely out of love to God hence it is God rather annexeth forgiveness to this then to the highest and most renown'd works of Charity which are so cried up in the World 2. It is a sign of Gods forgiving us It is not a cause of Gods forgiving us but a sign We need not climb up into Heaven to see whether our sins are Forgiven let us look into our Hearts and see if we can Forgive others then we need not doubt but God hath forgiven us Our loving others is nothing but the reflection of Gods love to us Oh therefore by all these arguments let us be persuaded to the forgiving others Christians how many offences hath God pass'd by in us Our sins are innumerable and Heinous is God willing to forgive us so many offences and cannot we forgive a few no man can do so much wrong to us all our life as we do to God in one day Quest. But how must we Forgive Answ. As God Forgives us 1. Cordially God doth not only make a show of forgiving and keeps our sins by him but doth really forgive He passeth an act of Oblivion Ier. 31.34 so we must not only say we Forgive but do it with the Heart Mat. 18.35 If ye from your Hearts forgive not 2. God forgives Fully he forgives all our sins He doth not for fourscore write down fifty Psalm 103.3 who Forgiveth all thy iniquities Hypocrites pass by some offences but retain others Would we have God deal so with us to remit only some trespasses and call us to account for the rest 3. God forgives often we run afresh upon the score but God multiplies pardon Isa. 55.7 Peter asks the question Mat. 18.21 Lord how oft shall my Brother sin against me and I forgive him Till seven times Ieâ—us saith to him I say not until seven times but until seventy times seven If he say I Repent you must say I Remit Quest. But this is one of the highest acts of Religion Flesh and Blood cannot do it how shall I attain to it Answ. 1. Let us consider how many wrongs and injuries we have done against God What Volume can hold our Errata Our sins are more than the Sparks in a Furnace 2. If we would forgive see Gods hand in all that men do or say against us Did we look higher than Instruments our Hearts would grow calm and we would not meditate revenge Shimei reproach'd David and Cursed him David look'd higher 2 Sam 16 11. Let him alone let him curse for the Lord hath bidden him What made Christ that when he was reviled he reviled not again He look'd beyond Iudâ—s and Pilate he saw his Father putting the bitter Cup into his Hand and as we must see Gods hand in all the affronts and Incivilities we receive from men so we must believe God will do us good by all if we belong to him 2 Sam. 16.12 It may be the Lord will requite
Profess or Pray and Hear in a formal manner This doth him no hurt nor them no good but he doth oppose Meditation as being a means to compose the heart and make it serious Satan can stand your small shot so you do not put in this Bullet He cares not how much you Hear nor how little you Meditate Meditation is a chewing of the cud it makes the VVord digest and turn to nourishment Meditation is the Bellows of the Affections The Devil is an enemy to this When Christ was alone in the Wilderness giving himself to Divine Contemplations then the Devil comes and tempts him to hinder him He will thrust in Worldly Business something or other to keep Men off from Holy Meditation 2. Duty which Satan by his tempting would keep us from is Mortification This is as needful as Heaven Col. 3.5 Mortifie your Members which are upon the Earth uncleanness inordinate affection Satan will let Men be angry with sin exchange sin restrain sin which is keeping sin Prisoner that it doth not break out but when it comes to the taking away the Life of Sin Satan labours to stop the Warrant and hinder the Execution When Sin is Mortifying Satan is Crucifying 3. Self-examination 2 Cor. 13.5 Examine your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor from Metal that is pierced thorow to see if it be Gold within Self-examination is a Spiritual Inquisition set up in ones Soul a Man must search his heart for sin as one would search an house for a Traitor or as Israel sought for Leaven to burn it Satan if it be possible will by his Temptations keep Men from this Duty He useth a great deal of subtilty 1. Here First he tells them Their Estate is good and what need they put themselves to the trouble of Examination Though Men will not take their Money on Trust but will examine it by the Touchstone yet Satan perswades them to take their Grace on trust The Devil perswaded the Foolish Virgins they had Oyl in their Lamps 2. Satan hath another Policy he will shew Men the Faults of others to keep them from searching their own See what a Proud Covetous Man goes there He will allow them Spectacles to see what is amiss in others but not a Looking-glass to behold their own Faces and see what is amiss in themselves II. Satan's Policy is to discourage us in Duty When one hath been about the performing of Holy Duties then the Devil stands up and tells him He hath play'd the Hypocrite he hath served God for a Livery he hath had sinister ends His Duties have been full of distraction they have been Fly-blown with Pride He hath Offered the blind and lame and can he expect a reward from God Satan tells a Christian He hath encreased his sin by Prayer and by this Temptation he would make a Child of God quite out of conceit with his Duties he knows not whether he had best Pray or no. III. Or Thirdly if this Plot will not take Satan labours by Temptation to put a Christian on too far in duty If he cannot keep a Child of God from duty he will run him on too far in it For instance humiliation and mourning for sin is a duty but Satan will put one on too far in it Thou art not saith he humbled enough And indeed Satan never thinks a Man is humbled enough till he despairs He would make a Christian wade so far in the Waters of Repentance that he should wade beyond his depth and be drown'd in the Gulph of Despair Satan comes thus to the Soul Thy sins have been great and thy sorrow should be proportionable to your sin But is it so Canst thou say thou hast been as great a Mourner as thou hast been a Sinner Thou didst for many years drive no other Trade but sin And is a drop of Sorrow enough for a Sea of Sin No thy Soul must be more humbled and lie steeping longer in the brinish waters of Repentance Satan would have a Christian weep himself blind and in a desperate mood throw away the Anchor of Hope Now lest any here be troubled with this Temptation let me say this This is a meer Fallacy of Satan for sorrow proportionable to sin is not attainable in this Life nor doth God expect it It is sufficient for thee Christian if thou hast a Gospel-sorrow if thou grievest so far as to see Sin hateful and Christ precious If thou grievest so as to break off Iniquity if thy Remorse end in Divorce this is to be humbled enough Then the Gold hath lain long enough in the fire when the Dross is purged out then a Christian hath lain long enough in Humiliation when the Love of Sin is purged out This is to be humbled enough to Divine Acceptation God for Christ's sake will accept of this Sorrow for Sin therefore let not Satans Temptations drive to despair You see how subtil an Enemy he is to hinder from Duty or discourage in Duty or put Men on too far in Duty that he may run them upon the Rock of Despair Had we not then need having such a subtil Enemy Pray Lord lead us not into temptation As the Serpent beguiled Eve let us not be beguiled by this Hellish Machiavel 23. Subtilty of Satan in Tempting to the act of sin is the hopes of returning out of it by speedy Repentance But this is a fallacy it is easie for the Bird to fly into the Snare but it is not so easie to get out of the Snare Is it so facile a thing to Repent Are there no pangs in the New Birth Is it easie to leap out of Dalilah's Lap into Abraham's Bosom How many hath Satan flattered into Hell by this policy that if they sin they may recover themselves by Repentance Alas Is Repentance in our Power A Spring lock can shut of it self but it cannot open without a Key We can shut of our selves to God but we cannot open by Repentance till God open our heart who hath the Key of David in his hand 24. Subtilty of Satan in Tempting is to put us upon doing that which is good unseasonably 1. To Mourn for sin is a duty The Sacrifices of God are a broken heart Psal. 51.17 but yet there is a time when it may not be so seasonable After some eminent Deliverance which calls for Rejoycing now to have the Spirits dyed of a Sad Colour and to sit Weeping is not seasonable There was a Special Time at the Feast of Tabernacles when God call'd his People to Chearfulness Deut. 16.15 Seven days shalt thou keep a Solemn Feast to the Lord thy God and thou shalt surely rejoyce Now if at this time the Israelites had hung their Harps upon the Willows and been Disconsolate it had been very unseasonable like Mourning at a Wedding When God by his Providence calls us to Thanksgiving and we sit Drooping and with Rachel refuse to be comforted this is very evil and savours of Ingratitude
God for power Alass if David and Peter who had an Habit of Grace fell for want of a fresh gale of the Spirit to hold them up much more will they be in danger of falling who have onely the power of Free will to hold them Let us therefore sue to God for strength to keep us from sinning Pray that Prayer of David Psal. 119.117 Hold thou me up and I shall be safe and that other Prayer Psal. 17.5 Hold up my goings in thy paths that my footsteps slip not Lord keep me from dishonouring thee keep me from the defiling sins of the Age that I may not be worse for the Times nor the Times the worse for me Keep back thy servant from presumptuous sins Lord whatever I suffer keep me from sin The Child is safe in the Nurses arms and we are onely safe from falling into Sin while we are held up in the Arms of Christ and Free-Grace 2. Branch Of the Exhortation hath an aspect to God's Children you that are Professors and carry Christ's Colours I beseech you above all others to take heed of sin beware of any action that is scandalous and unbecoming the Gospel You have heard what a prodigious hyperbolical evil sin is Come not near the forbidden fruit Hos. 4.15 Though Israel play the harlot yet let not Iudah offend So though wicked Men run into sin yet let not the Spouse of Christ defile the breasts of her Virginity Sin doth ill become any but it doth worse become Professors Dung is unhandsome in the Street but to see it in the Temple How offensive is it Leprosie in the Foot doth ill but to see a leprous sore in the Face is much worse To see sin break forth in them who have a Face of Religion is most to be abominated The sins of the wicked are not so much wondered at Dan. 12.10 The wicked shall do wickedly It is no wonder to see a Toad spit Poison it was not so much wondered to see Cain or Ahab sin but to see Lot's Incest to see David's hands stained with blood this was strange When the Sun is Eclipsed every one stands and looks upon it So when a Child of light is Eclipsed by scandalous sin all stand and gaze at this Eclipse The Sins of God's People do in some sense more provoke God than the sins of the Wicked We read of the provoking of his Sons and Daughters Deut. 32.19 The sins of the Wicked Anger God but the sins of his People Grieve him The sins of God's People have a more malignant aspect and are of a blacker dye than others There are those aggravations in the sins of God's People as are not to be found in the sins of the Unregenerate in Eight Particulars For First The Godly have something which may ponere obicem Restrain them from sin Wicked Men when they sin have no Principle to restrain them they have Wind and Tide to carry them but have nothing to pull them back from sin but a Child of God hath a Principle of Grace to give check to sin He hath the impulses of God's Spirit disswading him from evil therefore for him to commit sin is far worse than for others This is to sin more desperately it is as if a Woman should go about to kill the Child in her Womb. Christian this thou art going to do when thou sinnest Presumptuously thou doest what in thee lies to kill the Babe of Grace in thy Soul Secondly The sins of God's People are greater than others because they sin against more Mercy This is like a Weight put in the Scale it makes sin weigh heavier God hath given Christ to a Believer he hath cut him off from the wild stock of Nature and grafted him into the True Olive and for him to abuse all this Mercy it is to out-do the Wicked and to sin with an higher aggravation because it is to sin against greater love How was Peter's sin inhaunced and accented that when Christ had done more for him than others he had dropped some of the Holy Oil upon him He had taken him into the number of the Apostles he had carried him up into the Mount of Transfiguration and shewn him the Glory of Heaven in a Vision now that Peter should deny Christ after all this Mercy this was heinous and could not be forgiven but by a Prodigy and Miracle of Love Thirdly The Sins of the Godly are worse and have this aggravation in them that they Sin against more clear illuminations than the Wicked Iob 24.13 They are of those that rebel against the Light Light is there taken figuratively for knowledge It can't be deny'd but the Wicked Sin knowingly but the Godly have a light beyond them such a divine penetrating light as no Hypocrite can attain unto They have better eyes to see Sin than others and for them to meddle with Sin and embrace this Dunghil How must this needs provoke God and make the Fury rise up in his Face Oh therefore you that are the People of God fly from Sin your Sins are more inhanc'd and have worse aggravations in them than the Sins of the Unregenerate Fourthly The Sins of the Godly are worse than the Sins of the Unregenerate for when they Sin it is against Greater Experiences They have felt the bitterness of Sin in the pangs of the New-birth and afterwards God hath spoken peace and they have had an experimental tast how Sweet the Lord is and yet after these Experiences that they should touch the Forbidden Fruit venture upon a Presumptuous Sin How doth this inhance and aggravate their Guilt and is like putting a weight more in the Scale to make their Sin weigh heavier The Wicked when they Sin never tasted the sweetness of an Heavenly Life they never knew what it was to have any Smiles from God they never tasted any thing sweeter than Corn and Wine therefore no wonder if they Sin But for a Child of God who hath had such Love-Tokens from Heaven and Signal experiences for him to Gratifie a Lust How horrid is this It was an aggravation of Solomon's Sin that his heart was turned from the Lord which had appeared to him Twice 1 King 11.9 Fifthly The Sins of the Godly are greater than others because they Sin against their Sonship When Wicked Men Sin they Sin against the Command but when the Godly Sin they Sin against a Priviledge they abuse their Sonship The Godly are adopted into the Family of Heaven they have a New Name Is it a light thing said David to be Son-in-Law to a King So to be called the Sons of God to be Heirs of the Promises is no small honour Now for such to run into any open offence it is a Sinning against their Adoption they hereby make themselves Vile as if a King's Son should be tumbling in the Mire or lie among Swine Sixthly The Sins of the Godly are worse than others because they are committed against more Vows and Engagements
defiled our Virgin-nature 'T was Death among the Romans to poison the Springs Original sin hath poisoned the Spring of our Nature it hath turned Beauty into Leprosy it hath turned the azure brightness of our Souls into a midnight darkness Original sin is become connatural to us A Man by Nature cannot but sin though there were no Devil to tempt no bad Examples to imitate yet there is such an innate principle in him that he cannot forbear sinning 2 Pet. 2.14 A peccato cessare nesciunt who cannot cease to sin as an Horse that is lame cannot go without halting In Original sin is 1. An aversion from Good Man hath a desire to be happy yet opposeth that which should promote his happiness he hath a disgust of holiness he hates to be reformed Since we fell from God we have no mind to return to him 2. A propension to Evil. If as the Pelagians say there were so much goodness in us since the Fall then why is there not as much natural proneness to Good as there is to Evil. Our own experience tells us that the natural biass of the Soul hath a tendency to that which is bad The very Heathens by the Light of Nature saw this Heriocles the Philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is grafted in us by Nature to sin Men roll sin as hony under their Tongue They drink iniquity as water Job 15.16 Like an hydropical person that thirsts for drink and is not satisfied so they have a kind of drought on them they thirst for sin They sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.19 Though they are tired out in committing sin yet they sin Ier. 9.5 They weary themselves to commit iniquity as a Man that follows his game while he is weary yet he delights in it and cannot leave off Though God hath set so many flaming Swords in the way to stop Men in their sin yet they go on in sin which all shews what a strong Appetite they have to the forbidden Fruit. That we may further see the Nature of Original sin consider 1. The Universality of it it hath as a Poison diffused it self into all the parts and powers of our Soul Isa. 1.5 The whole Head is sick the whole heart is faint Like a sick Patient that hath no part sound his Liver swell'd his Lungs perish'd his Feet gangren'd such infected gangren'd Souls have we till Christ who hath made a Medicine of his Blood do Cure us 1. Original sin hath depraved the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual part as in the Creation Darkness was upon the face of the deep Gen. 1.2 so the Understanding darkness is upon the face of this Deep As there is Salt in every drop of the Sea bitterness in every branch of Wormwood so there is Sin in every Faculty the Mind is obnubilated we know little of God Ever since Adam did eat of the Tree of Knowledge and his Eyes were opened we lost our Eyesight Besides Ignorance in the Mind there is Errour and Mistake we do not judge rightly of things we put bitter for sweet and sweet for bitter Isa. 5.20 Besides this there is much pride superciliousness and prejudice many fleshly reasonings against the Truth and swarms of vain Thoughts Ier. 4.14 How long shall vain thoughts lodge in thee 2. Original sin hath defiled the heart the heart is mortiferum junius deadly wicked Ier. 17.9 It is a lesser Hell in the heart are Legions of Lusts obdurateness infidelity hypocrisy sinful aestuations it boils as the Sea with Passion and Revenge Madness is in their heart while they live Eccles. 9.3 the heart is Officina Diaboli the Devil's Shop or Work-house where all Mischief is framed 3. The Will Contumacy it is the Seat of Rebellion the sinner crosseth God's will to fulfil his own Ier. 44.17 We will burn Incense to the Queen of Heaven There is a rooted enmity in the will against Holiness it is like an Iron sinew it refuseth to bend to God Where is then the freedom of the will when it is so full not only of indisposition but opposition to what is Spiritual 4. The Affections These as the strings of a Viol are out of tune These are the lesser Wheels which are strongly carried by the will the Master-wheel Our Affections are misplaced set on wrong Objects our Love is set on Sin our Joy on the Creature Our Affections are naturally as a sick man's Appetite he desires things which are noxious and hurtful for him he calls for Wine in a Fever so we have impure Lustings instead of holy Longings 2. The adherency of Original sin It cleaves to us as blackness to the skin of the Ethiopian we cannot get rid of it Paul shook off the Viper on his hand but we cannot shake off this inbred Corruption it may be compared to a wild Fig-tree growing on a Wall though the Roots of it are pull'd up yet there are some strings of it in the joints of the Stone-work which will not be eradicated but will sprout forth till the Wall be pull'd in pieces Original Concupiscence comes not as a Lodger for a Night but is an in-dweller Rom. 7.17 Sin which dwelleth in me It is a malus genius and evil spirit that haunts us wheresoever we go Iosh. 7.12 The Canaanite would dwell in the Land 3. Original sin retards and hinders us in the exercises of God's Worship Whence is all that dulness and deadness in Religion it is the Fruit of Original sin it is this rocks us asleep in Duty Rom. 7.19 The good that I would I do not Sin is compared to a weight Hebr. 12.1 A Man that hath weights tied to his Legs cannot run so fast it is like that Fish Pliny speaks of a Sea-Lamprey that cleaves to the Keel of the Ship and hinders its progress when it us under Sail. 4. Original sin though it lies latent in the Soul and be as a Spring which runs under ground yet oft it breaks forth unexpectedly Christian thou canst not believe that evil which is in thy heart and which will break forth suddenly if God leave thee 2 Kings 8.13 15. Is thy servant a dog that he should do this great thing Hazael could not believe he had such a root of bitterness in his heart that he should rip up the Women with Child Is thy servant a dog yes and worse then a dog when that Original Corruption within was stirred up If one had come to Peter and said Peter within a few hours thou wilt deny Christ he would have said Is thy servant a dog But alas Peter did not know his own heart nor how far that Corruption within would prevail upon them The Sea may be calm and look clear but when the Wind blows how doth it rage and fome so though now thy heart seems good yet when a Temptation blows how may Original Sin discover it self making thee fome with Lust and Passion Who would have thought to have found Adultery in David
and Drunkenness in Noah and Cursing in Iob If God leave a Man to himself how suddenly and scandalously may Original sin break forth in the holiest Men alive 5. Original sin doth mix and incorporate it self with our Duties and Graces 1. With out Duties as the hand which is paralitical or palsy cannot move without shaking as wanting some inward strength so we cannot do any holy action without sinning as wanting a Principle of Original Righteousness As the Leper whatever he touched became unclen if he touched the Altar the Altar did not sanctifie him but he polluted the Altar such a Leprosy is Original sin it defiles our Prayers and Tears we cannot write without blotting Though I do not say that the holy Duties and good Works of the Regenerate are sins for that were to reproach the Spirit of Christ by which they are wrought yet this I say that the best works of the godly have sin cleaving to them only Christ's Blood makes atonement for our holy things 2. With our Graces There is some Unbelief mixed with Faith Lukewarmness with Zeal Pride with Humility As bad Lungs cause an Astmah or shortness of breath so Original Corruption having infected our heart our Greaces breath now very faintly 6. Original sin is a vigorous active Principle within us it doth not lye still but is ever exciting and stirring us up to evil it is an Inmate very unquiet Rom. 7.15 What I hate that do I. How came Paul to do so Original sin did irritate and stir him up to it Original sin is like Quicksilver always in motion when we are asleep sin is awake in the Fancy Original sin sets the Head a plotting evil and the Hands a working it it hath in it principium motus not quiet is it is like the Pulse ever beating 7. Original sin is the cause of all Actual it is fomes peccati it is the Womb in which all actual sins are conceived Hence come Murders Adulteries Rapines it is the Trojan Horse out of which a whole Army of Impieties come Though Actual sins may be more scandalous yet Original sin is more heinous the Cause is more then the Effect 8. It is not perfectly cured in this Life Grace though it doth subdue sin yet not wholly remove it Though we are like Christ having the first fruits of the Spirit yet we are unlike him having the remainders of the Flesh. There are two Nations in the Womb. Original sin is like that Tree Dan. 4.23 though the Branches of it were hewen down and the main body of it yet the stumps and root of the Tree were left Though the Spirit be still weakning and hewing down sin in the godly yet the stump of Original sin is still left it is a Sea that will not in this Life be dried up Quest. But why doth God leave Original Corruption in us after Regeneration he could quite free us from it if he pleased Resp. 1. He doth it to shew the power of his Grace in the weakest Believer Grace shall prevail against a Torrent of Corruption Whence is this the Corrupion is ours but the Grace is Gods 2. God leaves Original Corruption to make us long after Heaven when there shall be no Sin to defile no Devil to tempt When Elias was taken up to Heaven his Mantle dropped off so when the Angels shall carry us up to Heaven this Mantle of sin shall drop off we shall never complain more of an aking head or an unbelieving heart Use 1. If Original sin be propagated to us and will be inherent in us while we live here then it Confutes the Libertines and Quakers who say they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sin they hold Perfection they shew much Pride and Ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we see the Seeds of Original sin remain in the best Eccles. 7.20 There is not a just man lives and sins not And St. Paul complained of a body of death Rom. 7.24 Grace though it doth purifie Nature it doth not perfect it Object But doth not the Apostle say of Believers that their old man is crucified Rom. 6.6 and they are dead to sin Rom. 7.11 Resp. They are dead 1. Spiritually they are dead as to the Reatus the guilt of it and as to the Regnum the power of it the love of sin is crucified 2. They are dead to sin Legally as a Man that is Sentenced to Death is dead in Law so they are legally dead to Sin there is a Sentence of Death gone out against sin it shall die and drop into the Crave but at the present sin hath its Life lengthened out nothing but Death of the Body can quite free us from the Body of Death Use 2. Let us lay to heart Original sin and be deeply humbled for it it cleaves to us as a Disease it is an active Principle in us stirring us up to Evil. Original sin is worse then all Actual sin the Fountain is more then the Stream Some think as long as they are civil they are well enough I but thy Nature is poisoned thou hast a proud lustful envious Nature a River may have fair Streams but Vermin at bottom Thou carriest an Hell about thee thou canst do nothing but thou defilest it thy Heart like muddy ground defiles the purest Water that runs thorow it Nay though thou art Regenerate there is much of the Old Man in the New Man O how should Original sin humble us This is one reason God hath left Original sin in us because he would have it as a Thorn in our side to humble us as the Bishop of Alexandria after the People had embraced Cristianity destroyed all their Idols but one that the sight of that Idol might make them loath themselves for their former Idolatry So God leaves Original sin to pull down the Plumes of Pride Under our silver Wings of Grace are black feet 2. Let the sence of this make us daily look up to Heaven for help beg Christ's Blood to wash away the guilt of sin and his Spirit to mortifie the power of it beg further degrees of Grace Gratiam Christi eò obnixiùs ambiamus though Grace cannot make sin to be yet not to reign though Grace cannot expel sin it can repel it and for our Comfort where Grace makes a Combat with sin Death shall make a Conquest 3. Let Original sin make us walk with continual Iealousie and Watchfulness over our Hearts The Sin of our Nature is like a sleeping Lion the least thing that awakens it makes it rage The Sin of our Nature though it seem quiet and lies as Fire hid under the Embers yet if it be a little stirr'd and blown up by a Temptation how quickly may it flame forth into scandalous Evils therefore we had need always walk watchfully Mark 13.37 I say to you all watch A wandring heart needs a watchful Eye MAN's Misery by the FALL Quest. XIII WHat is the Misery of that Estate whereinto Man fell