〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hyperbolically Evil Rom. 1.13 it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abomination Deut. 7.25 God hath no mixture of Evil in him Sin hath no mixture of Good it is the Spirits and Quintissence of Evil it turns Good into Evil it hath deflowr'd the Virgin-Soul made it red with Guilt and black with Filth it is called the accursed thing Jos. 7.11 No wonder ergo that God doth so hate Sin being so unlike to him nay so contrary it strikes at his Holiness Sin doth all it can to spight God Sin would not only Unthrone God but Ungod him if Sin could help it God should be God no longer Use 2. Is God the Holy One and is his Holiness his Glory Then how impious are they 1. That are Haters of Holiness as the Vulture hates Perfumes so they hate this sweet Perfume of Holiness in the Saints their Hearts rise against Holiness as a Man's Stomach at a Dish he hath an Antipathy against There is not a greater sign of a Person devoted to Hell then to hate one for that thing wherein he is most like God his Holiness 2. That are Despisers of Holiness they despise the Glory of the Godhead Glorious in holiness the despising of Holiness is seen in the deriding of it Is it not sad Men should deride that which should save them Sure that Patient will dye that derides the Physick The deriding the Grace of the Spirit comes near to the despighting the Spirit of Grace Scoffing Ishmael was cast out of Abraham's House Gen. 21.9 Such as scoff at Holiness shall be cast out of Heaven Use 2. of Exhortation Is God so infinitely holy then let us endeavour to imitate God in Holiness 1 Pet. 1.16 Be ye holy for I am holy There 's a twofold Holiness An Holiness of Equality and an Holiness of Similitude An Holiness of Equality no Man or Angel can reach to Who can be equally Holy with God Who can parallel him in Sanctity But 2. there is an Holiness of Similitude and that we must aspire after to have some Analogy and Resemblance of God's Holiness in us be as like him in Holiness as we can though a Taper doth not give so much Light as the Sun yet it doth resemble it We must Imitate God in Holiness Quest. Must we be like God in Holiness wherein doth our Holiness consist Resp. In two things 1st In our Suitableness to God's Nature 2dly Our Subjection to his Will 1. Our Holiness stands in our Suitableness to the Nature of God Hence the Saints are said to partake of the Divine Nature 2 Pet. 1.4 which is not a partaking of his Essence but his Image Herein is the Saints Holiness when they are the lively Pictures of God they bear the Image of God's Meekness Mercifulness Heavenliness they are of the same Judgment with God of the same Disposition they love what he loves and hate what he hates 2. Our Holiness consists in our Subjection to the Will of God As God's Nature is the Pattern of Holiness so his Will is the Rule of Holiness This is our Holiness 1. When we do his Will Acts 13.22 2. When we bear his Will Mich. 7.9 What he inflicts wisely we suffer willingly This is our Holiness when we are suitable to God's Nature and submissive to his Will this should be our great Care to be like God in Holiness Our Holiness should be so qualified as God's God's is a real Holiness such should ours be Ephes. 4.24 Righteousness and true holiness it should not be only the Paint of Holiness but the Life of Holiness it should not only be like the Aegyptian Temples beautiful without but like Solomon's Temple Gold within Psal. 45.13 The King's Daughter is glorious within That I may press you to resemble God in Holiness 1. How Illustrious every holy Person is he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a fair Glass in which some of the Beams of God's Holiness shines forth We read Aaron put on Garments for Glory and Beauty Exod. 28.2 When we wear the embroidered Garment of Holiness it is for Glory and Beauty A good Christian is ruddy being sprinkled with Christ's Bloud and white being adorn'd with Holiness As the Diamond to a Ring so is Holiness to the Soul So beautiful a thing is Holiness that as Chrysostom saith ' They that oppose it cannot but admire it 2. It is the great Design God carries on in the World to make a People like himself in Holiness What are all the Showers of the Ordinances for but to rain down Righteousness upon us and make us Holy What are the Promises for but to encourage Holiness What is the sending of the Spirit into the World for but to anoint us with the Holy Unction 1 Ioh. 2.20 What are all Afflictions for but to make us Partakers of God's Holiness Heb. 12.10 What are Mercies for but Loadstones to draw us to Holiness What is the end of Christ's dying but that his Bloud might wash away our Unholiness Tit. 2.14 Who gave himself for us to purifie unto himself a peculiar People So that if we are not holy we cross God's great Design in the World 3. 'T is our Holiness draws God's Heart to us Holiness is God's Image God cannot choose but love his Image where he sees it A King loves to see his Effigies upon a piece of Coin Psal. 45.7 Thou lovest righteousness And where doth Righteousness grow but in an holy Heart Isa. 6â— 4 Thou shalt be called Hepbsiba for the Lord delighteth in thee It was her Holiness drew God's Love to her Verse 12. They shall call them the holy people God values not any by their high Birth but their Holiness 4. Holiness is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only thing that differenceth us from the Reprobate Part of the World God's People have his Seal upon them 2 Tim. 2.19 The foundation of God standeth sure having this seal The Lord knows them that are his And let all that nameth the name of Christ depart from iniquity The People of God are sealed with a double Seal 1. Election The Lord knows who are his 2. Sanctification Let every one depart from iniquity As a Nobleman is distinguished from another by his Silver Star as a virtuous Woman is distinguish'd from an Harlot by her Chastity so Holiness distinguisheth between the two Seeds All that are of God as they have Christ for their Captain Heb. 2.10 so Holiness is the white Colour they wear 5. Holiness is our Honour Holiness and Honour put together 1 Thes. 4.4 Dignity goes along with Sanctity Rev. 1.6 He hath washed us from our sins â—n his bloud and hath made us kings unto God When we are washed and made holy then we are Kings and Priests to God The Saints are call'd Vessels of Honour they are called Jewels for the sparkling of their Holiness because fill'd with Wine of the Spirit this makes them Earthly Angels 6. Holiness gives us Boldness with God
Health Riches Success but by drawing his Image of Sanctification on us by the Pensil of the Holy Ghost Branch 2. It shows the Misery of such as are destitute of a Principle of Sanctification they are spiritually dead Eph. 2.1 Though they breathe yet they do not live The greatest part of the World remain Unsanctified 1. Ioh. 5.19 The World lies in Wickedness that is the major Part of the World Many call themselves Christians yet blot out the word Saints you may as well call him a Man who wants Reason as him a Christian who wants Grace Nay which is worse some are boy'd up to such an height of Wickedness that they hate and deride Sanctification 1. They hate it 't is bad to want it it is worse to hate it they embrace the Form of Religion but hate the Power The Vulter hates sweet smells so do they the Perfume of Holiness 2. Deride it these are your Holy Ones To deride Sanctification argues an high Degree of Atheism and is a black Brand of Reprobation Scoffing Ishmael was cast out of Abraham's Family Gen. 21.9 Such as scoff at Holiness shall be cast out of Heaven 2. Use of Exhortation Above all things pursue after Sanctification seek Grace more then Gold Prov. 4.13 Keep her for she is thy life Quest. What are the chief Inducements to Sanctification Resp. First it is the Will of God that we should be Holy In the Text This is the will of God your sanctification As God's Word must be the Rule so his Will the Reason of our Actions This is the Will of God our Sanctification Perhaps it is not the Will of God we should be rich but it is his Will that we should be holy God's Will is our Warrant 2. Jesus Christ hath died for our Sanctification Christ shed his blood to wash off our impurity The Cross was both an Altar and a Lavor Tit. 2.14 Who gave himself for us to redeem us from all iniquity If we could be saved without holiness Christ needed not have died Christ died not only to save us from wrath but from sin 3. Sanctification makes us resemble God It was Adam's sin that he aspired to be like God in Omnisciency but we must endeavour to be like him in Sanctity It is only a clear Glass in which you can see a face it is only an holy Heart in which something of God can be seen there is nothing of God to be seen in an unsanctified Man you may see Satan's Picture in him Envy is the Devil's Eye Hypocrisie his cloven Foot but nothing of God's Image can be seen in him You can see no more of God in him then you can see a Man's face in a Glass that is dusty and foul 4. Sanctification is that God bears a great love to Not any outward Ornaments high blood or worldly grandure draws God's love but an heart embellished with holiness Christ never admired any thing but the beauty of holiness he slighted the glorious buildings of the Temple but admired the Womans Faith O woman great is thy faith Amor fundatur similitudine A King delights to see his Image upon a piece of Coin where God sees his likeness there he gives his love The Lord hath two Heavens he dwells in and the holy Heart is one of them 5. Sanctification is the only thing doth difference us from the wicked God's People have his Seal upon them 2 Tim. 2.19 The foundation of God standeth sure having this Seal the Lord knoweth them that are his and let every one that nameth the name of Christ depart from iniquity The Godly are sealed with a double Seal 1. a Seal of Election The Lord knoweth who are his 2. a Seal of Sanctification Let every one that nameth the name of Christ depart from iniquity This is the name by which God's People are known Isa. 63.18 Gnam Kodsheca the people of thy holiness As Chastity distinguisheth a vertuous Woman from an Harlot so Sanctification distinguisheth God's People from others 1 Ioh. 2.27 Ye have received an unction from the holy one 6. It is a shame to have the Name of a Christian yet want Sanctity as to have the Name of a Steward yet want Fidelity the Name of a Virgin yet want Chastity It exposeth Religion to reproach to be baptized into the Name of Christ yet unholy to have Eyes full of Tears on a Sabbath and on a Week-day Eyes full of Adultery 2 Pet. 2.14 To be so devout at the Lord's Table as if Men were stepping into Heaven and so prophane the Week after as if they came out of Hell To have the Name of Christians yet unholy is a Scandal to Religion and make the ways of God evil spoken of 7. Sanctification fits for Heaven 2 Pet. 1.3 Who hath called us to glory and vertue Glory is the Throne and Sanctification is the Step by which we ascend to it First you cleanse the Vessel and then you pour in the Wine First God cleanseth us by Sanctification and then pours in the Wine of Glory Solomon was first anointed with Oil and then he was King 1 Kings 1.39 First God anoints us with the holy Oil of his Spirit and then he sets the Crown of Happiness upon our Head Pureness of Heart and seeing God are link'd together Matth. 5.8 Quest. How may Sanctification be attained to Resp. 1. Be conversant in the Word of God Iohn 17.17 Sanctifie them through thy truth The Word is both a Glass to shew us the Spots of our Soul and a Lavor to wash them away the Word hath a transforming vertue in it it irradiates the mind and consecrates the heart 2. Get Faith in Christ's Blood Acts 15.9 Having purified their hearts by faith She in the Gospel that touched the hem of Christ's Garment was healed a touch of Faith purifies nothing can have a greater force upon the heart to sanctifie it then Faith If I believe Christ and his Merits are mine how can I sin against him Justifying Faith doth that in a Spiritual sense which miraculous Faith doth it removes Mountains the Mountain of Pride Lust Envy Faith and the love of sin are inconsistent 3. Breathe after the Spirit it is called the sanctification of the Spirit 2 Thess. 2.13 The Spirit sanctifies the Heart as Lightning purifies the Air as Fire refines Metals Omne agens generat sibi simile The Spirit stamps the impress of its own Sanctity upon the Heart as the Seal prints its Effigies and Likeness upon the Wax The Spirit of God in a Man perfumes him with Holiness and makes his Heart a Map of Heaven 4. Associate with sanctified Persons They may by their Counsel Prayers holy Example be a means to make you holy As the communion of Saints is in our Creed so it should be in our Company Prov. 13.20 He that walketh with the wise shall be wise Association begets Assimilation 5. Pray for Sanctification Iob propounds a Question Who can bring a clean thing out of an unclean
that we do truly pray in Faith We may say Our Father and think we pray in Faith when it is in presumption how therefore may we know that we do indeed pray in Faith Answ. 1. When our Faith in Prayer is humble A presumptuous person hopes to be heard in Prayer for some inherent worthiness in himself he is so qualified and hath done God good service therefore he is confident God will hear his Prayer See an instance Luke 18.11 12. The Pharisee stood and prayed thus God I thank thee that I am not as other men are extortioners unjust I fast twice in the week I give tithes of all that I possess This was a presumptuous Prayer but a sincere heart doth as well act Humility in Prayer as Faith Luke 18.13 The Publican standing afar off would not lift up so much as his eyes to heaven but smote upon his breast saying God be merciful to me a sinner God be merciful there was Faith to me a sinner there was Humility and a sence of unworthiness 2. We may know we pray in Faith when though we have not the present thing we pray for yet we believe God will grant therefore we will stay his leasure A Christian having a command to pray and a promise he is resolved to follow God with Prayer and not give over as Peter he knocked yet the door was not opened but he continued knocking and at last it was opened Acts 12.16 so a Christian prayes and prayes but hath no answer but he will continue knocking at Heaven door knowing an answer will come Psal. 86.7 Thou wilt answer me Here is one that prayes in Faith Christ saith Pray and faint not Luke 18.1 A Believer at Christs word lets down the net of Prayer and though he catch nothing he will cast the net of Prayer again believing that Mercy will come Patience in Prayer is nothing but Faith spun out VSE I. It reproves them that pray in Formality not in Faith They question whether God hears or will grant Iam. 4.3 Ye ask and receive not because ye ask amiss He doth not say ye ask that which is unlawful but ye ask amiss when Men pray and believe not they ask amiss and therefore they receive not Unbelief clips the wings of Prayer that it will not fly to the Throne of Grace the rubbish of unbelief stops the currant of Prayer VSE II. Of Exhortation Let us set Faith a work in Prayer Our Father The Husbandman sowes in hope Prayer is the seed we sow when the hand of Faith scatters this seed it brings forth a fruitful crop of Blessing Prayer is the ship we send out to Heaven when Faith makes an adventure in this ship it brings home large returns of Mercy O pray in Faith say Our Father and that we may act Faith in Prayer consider 1. Gods readiness to hear Prayer Deus paratus ad vota exaudienda did God forbid all addresses to him it would put a damp upon the trade of Prayer but Gods ear is open to Prayer It is one of the Names by which God is known Psal. 65.2 O thou that hearest prayer The Aediles among the Romans had their doors always standing open that all who had petitions might have free access to them God is both ready to hear and grant Prayer This may encourage Faith in Prayer and whereas some may say they have prayed but have had no answer 1. God may hear Prayer though he doth not presently answer we write a Letter to a Friend he may have received it though we have yet had no answer of it Perhaps thou prayest for the light of Gods face God may lend thee an ear though he doth not show thee his face 2. God may give an answer to Prayer when we do not perceive it His giving an heart to pray and inflaming the affections in Prayer is an answer of Prayer Psal. 138.3 In the day that I cryed thou answeredst me and strengthenedst me with strength in my soul Davids inward strength was an answer of Prayer therefore let Gods readiness to hear Prayer incourage Faith in Prayer 2. That we may act Faith in Prayer consider we do not pray alone Christ prayes over our Prayers again Christs Prayer is the ground why our Prayer is heard Christ takes the dross out of our Prayer and presents nothing to his Father but pure Gold Christ mingles his sweet odours with the Prayers of the Saints Rev. 5.8 Think of the dignity of his Person he is God and the sweetness of his Relation he is a Son O what encouragement is here to pray in Faith Our Prayers are put into the hand of a Mediator Christs Prayer is mighty and powerful 3. We pray to God for nothing but what is pleasing to him and he hath a mind to grant If a Son ask nothing but what his Father is willing to bestow this may make him go to him with confidence when we pray to God for holy hearts there 's nothing more pleasing to him 1 Thess. 4.3 This is the will of God even your sanctification We pray that God would give us an heart to love him and there 's nothing he more desires than our Love How may this make us pray in Faith when we pray for nothing but what is acceptable to God and which he delights to bestow 4. To encourage Faith in Prayer consider the many sweet Promises that God hath made to Prayer The Cork keeps the Net from sinking the Promises are the Cork to keep Faith from sinking in Prayer God hath bound himself to us by his Promises The Bible is bespangled with Promises made to Prayer Isa. 30.19 He will be very gracious to thee at the voice of thy cry The Lord is rich unto all that call upon him Rom. 10.12 Ier. 29.13 Then shall ye find me when you search for me with all your heart Psal. 145.19 He will fulfil the desire of them that fear him The Tyrians tyed their God Hercules with a Golden Chain that he should not remove God hath tyed himself fast to us by his Promises how should these animate and spirit Faith in Prayer Faith gets strength in Prayer by sucking from the breast of a Promise 5. That we may act Faith in Prayer consider Jesus Christ hath purchased that which we pray for We may think the things which we ask in Prayer too great for us to obtain but they are not too great for Christ to purchase We pray for pardon Christ hath purchased it in his Blood We pray for the Spirit to animate and inspire us the sending down of the Holy Ghost into our hearts is the fruit of Christs death Iohn 16. This may put life into our Prayers and make us pray in Faith because the things we ask in Prayer though they are more than we deserve yet not more than Christ hath purchased for us 6. To make us pray in Faith consider there is such a bountifulness in God that he often excells the prayers
Scandals or private Wrongs here Confession is to be made to others But chiefly Confession is to be made to God who is the Party offended Against thee thee only have I sinned Confession gives vent to Sorrow Confession must be free without Compulsion ingenuous without Reserve cordial without Hypocrisy the Heart must go along with the Confession This Confession makes way for Forgiveness Psal. 32.5 I said I would confess my sin and thou forgavest me When the Publican and Thief on the Cross confessed they had that Pardon The Publican smote upon his Breast there was Contrition and said God be merciful to me a sinner there was Confession he went away justifi'd there was Forgiveness And the Thief on the Cross we indeed suffer justly there was Confession and Christ absolv'd him before he died Luke 23.41 This day shalt thou be with me in Paradise Which words of Christ might occasion that Saying of St. Austin Confession shuts the mouth of Hell and opens the Gate of Paradise 3. The third Ingredient in Repentance is Conversion or turning from sin Iudg. 10.15 We have sinned there was Confession ver 16. They put away their strange gods there was Conversion and it must be an universal Turning from sin Ezek. 18.31 Cast away from you all your Transgressions You would be loth God should forgive only some of your sins Would you have God forgive all and will not you forsake all He that hides one Rebel is a Traytor to the Crown He that lives in one known sin is a traiterous Hypocrite and it must not only be a Turning from sin but a Turning unto God Therefore 't is call'd Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.20 Towards God The Heart points towards God as the Needle to the North Pole The Prodigal did not only leave his Harlots but did arise and go to his Father Luke 15.17 This Repentance is the ready way to pardon Isa. 55.7 Let the wicked forsake his way and turn to the Lord and he will abundantly pardon A King will not pardon a Rebel whilst he continues in open Hostility Thus you see Repentance goes before Remission They who never repented can have no ground to hope that their sins are pardoned 7. Aphorism or Position is that sin is not forgiven till it be repented of Caution Not that Repentance doth merit the forgiveness of sin To make Repentance satisfactory is popish by Repentance we please God but we do not satisfie him Alas Christ's Blood must wash our Tears Repentance is a Condition not a Cause God will not pardon for Repentance nor yet without it God Seals his pardons on melting Hearts Repentance makes us prize pardon the more He who cries out of his broken Bones will the more prize the mercy of having them set again when there is nothing in the Soul but Clouds of Sorrow and now God brings a pardon which is a setting up a Rainbow in the Cloud to tell the Soul the Flood of God's Wrath shall not overflow O what Joy at the sight of this Rainbow the Soul now burns in love to God 8. Aphorism or Position The greatest Sins come within the compass of Forgiveness Incest Sodomy Adultery Theft Murder which are Sins of the first magnitude yet these are pardonable Paul was a Blasphemer and so sinn'd against the first Table a Persecutor and so he sinn'd against the second Table yet he obtain'd Mercy 1 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all besprinkled with Mercy Zacheus an Extortioner Mary Magdalen an unchast woman out of whom seven Devils were cast Manasseh who made the streets run with Blood yet had their pardon Some of the Iews who had a hand in Crucifying of Christ were forgiven God blots out not only the Cloud but the thick Cloud Isa 44.22 Enormities as well as Infirmities the King in the Parable forgave his Debtor that owed him ten thousand Talents Mat. 18.27 a Talent weighed three thousand Shekels ten thousand Talents contain'd almost twelve Tun of Gold This was an Emblem of God's forgiving great Sins Isa. 1.18 Tho' your Sins were as Scarlet yet they shall be as white as Snow Scarlet in the Greek is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice dip'd and the Art of Man cannot wash out the dye again But tho' our sins are of a Scarlet-dye God's Mercy can wash them away The Sea can as well cover great Rocks as little Sands This I mention that sinners may not despair God counts it a Glory to him to forgive great Sins now Mercy and Love ride in Triumph 1 Tim. 1.14 The Grace of our Lord was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was exuberant it did overflow as Nilus We must not measure God by our selves God's Mercy excels our sins as much as Heaven doth Earth Isa. 55.9 If great sinners could not be forgiven then great sinners should not be preached to but the Gospel is to be preached to all If they could not be forgiven it were a dishonour to Christ's Blood as if the wound were broader than the Plaister God hath first made great sinners broken Vessels he hath broken their heart for sin and then he hath made them golden Vessels he hath filled them with the Golden Oyl of pardoning Mercy This may encourage great sinners to come in and repent Indeed the sin against the Holy Ghost is unpardonable not but that there is Mercy enough in God to forgive it but because he who hath committed this sin will have no pardon He despights God scorns his Mercy spills the Cordial of Christ's Blood and tramples it under foot he puts away Salvation from him but else the greatest sins are pardonable When a poor sinner looks upon himself and sees his Guilt and when he looks upon God's Justice and Holiness he falls down confounded but here is that may be as Cork to the Net to keep him from despair if thou wilt leave thy sins and come to Christ Mercy can seal thy pardon Aphorism 9. When God pardons a sinner he forgives all sins Ier. 33.8 I will pardon all their Iniquities Col. 2.13 Having forgiven you all Trespasses The Mercy-Seat covered the whole Ark. The Mercy-Seat was a Type of Forgiveness to shew that God covers all our Transgressions He doth not leave one sin upon the score He doth not take his Pen and for fourscore sins write down fifty but blots out all sin Psal. 103.3 Who forgiveth all thine Iniquities When I say God forgives all sins I understand it of sins Past but sins to Come are not forgiven till they are Repented of Indeed God hath decreed to pardon them and when God forgives one sin he will in time forgive all but sins future are not actually pardon'd till they are repented of It is absurd to think sin should be forgiven before it is committed 1. If all sins past and to come are at once forgiven then what need a man pray for the pardon of sin 'T is a vain thing to pray for the pardon of
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
the Serpent And Dan. 6.4 The Presidents and Princes â—ought to find occasion against Daniel but they could find no occasion or fault Behold here the innocency of the Dove Look on St. Paul Acts 23.6 When Paul perceived that the one part were Sadduces and the other Pharisees he cried out I am a Pharisee By which Speech Paul got all the Pharisees on his side Here was the Wisdom of the Serpent And ver 1. I have lived in all good Conscience before God until this day Here was the innocency of the Dove How amiable is this the Vnion of the Dove and the Serpent The Scripture joins these two together Meekness of Wisdom Jam. 3.13 Wisdom there is the Serpent Meekness there is the Dove This beautifies a Christian when he hath the Serpenâ—'s Eye in the Dove's Head We must have Innocency with our Wisdom else our Wisdom is but Craftiness and we must have Wisdom with our Innocency else our Innocency is but Weakness We must have the Innocency of the Dove that we may not circumvent others and we must have the Wisdom of the Serpent that others may not circumvent us We must have the Innocency of the Dove that we may not betray the Truth and the Wisdom of the Serpent that we may not betray our selves In short Religion without Policy is too weak to be safe Policy without Religion is too subtil to be good When Wisdom and Innocency like Castor and Pollux appear together they presage the Soul's Happiness Doct. 3. That Christians must be both wise and innocent I begin with the first Wise Be ye wise as Serpents 1. I shall speak concerning Wisdom in general Solomon saith Wisdom is the principal thing Prov. 4.7 'T is better than Riches Prov. 31.14 Happy is the Man that findeth Wisdom for the Merchandise of it is better than the Merchandise of Silver If the Mountains were Pearl if every sand of the Sea were a Diamond it were not comparable to Wisdom Without Wisdom a person is like a Ship without a Pilot in danger to split upon Rocks Iob sets forth the Encomium and Praise of Wisdom Iob. 28.13 18. The Price of Wisdom is above Rubies The Ruby is a precious Stone transparent of a red fiery colour It is reported of one of the Kings of India that he wore a Ruby of that bigness and splendor that he might be seen by it in the dark But Wisdom castâ— a more sparkling colour than the Ruby it makes us shine as Angels No Chain of Pearl you wear doth so adorn you as Wisdom Wisdom consists chiefly in three things 1. Knowlâ—dge to discern 2. Skill to judge 3. Activity to prosecute 1. Knowledge to discern wherein Happiness lies 2. Skill to judge what will be the fittest Means to conduce to it 3. Activity to prosecute those things which will certainly accomplish that End So much for Wisdom in general More particularly Wisdom is variously distinguished 'T is either Natural or Moral or Theological 1. A Natural Wisdom Which is seen in finding out the Arcana Naturae the Secrets of Nature Aristotle was by some of the Ancients called an Eagle fallen from the Clouds because he was of such raised Intellectuals and had so profound an insight into the Causes of Things This Natural Wisdom is adorning but it is not sufficient to Salvation St. Hierom brings in Aristotle with his Syllogisms and Tully with his Rhetorick crying out in Hell 2. A Moral Wisdom Which consists in two Things Malum respuendo Bonum elegendo Moral Wisdom lies in the rejection of those things which are prejudicial and the election of those things which are beneficial This is called PRVDENCE Knowledge without Prudence may do hurt Many a man's Wit hath undone him for want of Wisdom 3. A Theological or Sacred Wisdom which is our knowing of God who is the supream and sovereign Good Greece was counted the Eye of the World for Wisdom and Athens the Eye of Greece but neither of them knew God Acts 17.23 I found an Altar with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God To know God in whom is both Verum Bonum Truth and Goodness is the Master-piece of Wisdom 1 Chron. 28.9 And thou Solomon my Son know thou the God of thy Father And this knowledge of God is through Christ. Christ is the Glass in which the Face of God is seen Col. 1.15 And then we know God aright when we know him not only with a knowledge of Speculation but Appropriation Psal. 48.14 This God is OVR God This knowledge of God is the most sublime Wisdom therefore 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom from above Jam. 3.17 But to come nearer to the Text and speak of the Wisdom of the Serpent Be ye wise as Serpents Quest. But must we in every thing be like the Serpent Answ. No. Our Saviour meant not that in every thing we should imitate the Serpent I shall shew you 1. Wherein we should not be like the Serpent 2. Wherein we should be like the Serpent I. Wherein we should not be like the Serpent 1. The Serpent eats Dust. Isa. 65.25 Dust shall be the Serpent's Meat It was a Curse upoâ— the Serpent Thus we should not be like the Serpent to feed immoderately on earthly Things It is absurd for him that hath an heaven-born Soul capable of Communion with God and Angels to eat greedily the Serpent's Meat A Christian hath better Food to feed on the heavenly Manna the precious Promises the Body and Blood of Christ. 'T is counted a Miracle to find a Diamond in a Gold-Mine and it is as great a Miracle to find Christ the Pearl of Price in an earthly heart The Lapwing wears a little Coronet on its head yet feeds on dung To have a Crown of Profession on the head yet feed inordinately on these dunghil-Comforts is unworthy of a Christian. What a poor contemptible thing is the World It cannot fill the Heart If Satan should take a Christian up to the top of the Pinacle and shew him all the Kingdoms and Glory of the World what could he shew him but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Shew a pleasant Delusion There is a lawful Vse God allows of these outward things but the Sin is in the Excess The Bee may suck a little Honey from the Leaf but put it in a Barrel of Honey and it is drown'd The wicked are thus characterized Ephes. 3.19 They mind earthly things They are like Saul hid among the Stuff We should be as Eagles flying aloft towards Heaven not as Serpents creeping on the Earth and licking the Dust. 2. The Serpent is deceitful The Serpent useth many Shifts and glides so cunningly that we cannot trace him This was one of those four things which wise Agur could not find out the way of a Serpent upon a Rock Prov. 30.19 'T is a deceitful Creature We should not in this sence be like the Serpent for deceitfulness Naturally we too much resemble
all things he cannot deny himself Answ. Though God can do all things he cannot do that which stains the glory of his Godhead he cannot sin he cannot do that which implies a Contradiction To be a God of Truth and yet deny himself is a Contradiction Use 1. If God be so infinite in Power Fear this great God We are apt to fear such as are in power Ier. 5.22 Fear ye not me saith the Lord will ye not tremble at my presence He hath power to cast our Souls and Bodies into Hell Psal. 90.11 Who knows the power of his wrath God can with the same Breath that made us dissolve us his Eyes are as a flame of fire the Rocks are thrown down by him Nah. 1.6 Solomon saith Where the word of a King is there is power Eccles 8.4 much more where the word of a God is O let us fear this mighty God! The fear of God would drive out all other base Fear Use 2. See the deplorable Condition of wicked Men 1. This Power of God is not for them 2. It is against them 1. This Power of God is not for them they have no Union with God therefore have no warrant to lay claim to his Power His Power is no relief to them He hath power to forgive sins but he will not put forth his power towards an impenitent sinner God's Power is an Eagles wing to carry the Saints to Heaven But what Priviledge is that to the wicked Though a Man will carry his Child in his Arms over a dangerous water yet he will not carry an Enemy in his Arms. God's Power is not engaged to help those that fight against him Let Miseries come upon the Wicked they have none to help them they are like a Ship in a storm without a Pilot driven upon the Rocks 2. This Power of God is against the Wicked God's Power will not be the Sinner's Shield to defend him but a Sword to wound him God's Power will bind the the Sinner in Chains God's Power serves to revenge the wrong done to his Mercy God will be Almighty to damn the Sinner Now in what a condition is every Unbeliever God's Power is engaged against him and it is a fearful thing to fall into the hands of the living God Hebr. 10.31 Use 3. It reproves such as do not believe this Power of God We say we do not doubt of God's Power but his Will But indeed it is God's Power that we question Is any thing too hard for God Jer. 32.27 yet we stagger through Unbelief as if the Arm of God's Power were shrunk and he could not help in desperate Cases Take away a King's Power and we un-king him take away the Lord's Power and we un-God him yet how guilty of this are we Did not Israel question God's Power Can he prepare a Table in the Wilderness Psal. 78.19 they thought the Wilderness was a fitter place for making of Graves then spreading of a Table Did not Martha doubt of Christ's Power Iohn 11.39 He hath been dead four days If Christ had been there while Lazarus was sick or when he had been newly dead Martha did not question but Christ could have raised him but he had laid in the Grave four days and now she seemed to question his Power Christ had as much ado to raise her Faith as to raise her dead Brother And Moses though an holy Man yet limits God 's Power through Unbelief Numb 11.21 The People amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh for a whole month shall the flocks and the herds be slain for them to suffice them or shall all the Fish of the Sea be gathered for them to suffice them And the Lord said unto Moses is the Lord's hand waxed short This is a great Affront to God to go to deny his Power That Men doubt of God's Power appears 1. By their taking indirect Courses Would they defraud in their Dealings use false Weights if they believed the Power of God that he could provide for them 2. By their depending more upon second Causes then upon God 2 Chron. 16.12 In his disease he sought not to the Lord but to the Physitian Use 4. If God be infinite in Power then let us take heed of hardning our hearts against God Iob 9.4 Who hath hardned himself against him and prospered Iob sends a Challenge to all Creatures in Heaven and Earth Who is he did ever take up the Bucklers against God and came of Conquerour For a Person to go on daringly in any sin is to harden his heart against God and as it were to raise a War against Heaven and let him remember God is Elshaddai Almighty he will be too hard for them that oppose him Iob 40.9 Hast thou an arm like God Such as will not bow to his golden Scepter shall be broken with his iron Rod. Iulian hardned his heart against God he opposed him to his Face but what got he at last did he prosper Being wounded in Battel he threw up his Blood into the Air and said to Christ Vicisti Galilaee O Galilean thou hast overcome I acknowledge thy Power whose Name and Truth I have opposed Will Folly contend with Wisdom Weakness with Power Finite with Infinite O take heed of hardning your heart against God! he can send Legions of Angels to avenge his Quarrel 'T is better to meet God with Tears in your Eyes then Weapons in your Hand You may overcome God sooner by Repentance then by Resistance Use 5. Get an Interest in God and then this glorious Power is engaged for you God gives it under his hand that he will put forth the whole Power of his God-head for the good of his People 1 Chron. 17.24 The Lord of hoasts is the God of Israel even a God to Israel This Almightiness of God's Power is a wonderful Support and Comfort to every Believer It was Sampson's Riddle Iudg. 14.14 Out of the strong came forth sweetness So out of the Attribute of God's Power out of this strong comes forth sweetness 'T is Comfort in several Cases 1. In case of strong Corruption My sins saith a Child of God are potent I have no power against this Army that comes against me I pray and humble my Soul by Fasting but my sins return upon me I but dost thou believe the Power of God the strong God can conquer thy strong Corruption though sin be too hard for thee yet not for him he can soften hard hearts quicken the dead Is any thing too hard for the Lord Gen. 18.14 Set God's Power on work By Faith and Prayer say Lord it is not for thy honour that the Devil should have so strong a Party within me O break the head of this Leviathan Abba Father all things are possible to thee 2. In case of strong Temptation Satan is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strong Man O but remember the Power of God Christ is call'd
Job 22.23 26. Thou shalt put away iniquity far from thy tabernacle and shalt lift up thy face unto God Lifting up the Face is an Emblem of Boldness Nothing makes us so ashamed to go to God as Sin a wicked Man in Prayer may lift up his Hands but he cannot lift up his Face When Adam had lost his Holiness he lost his Confidence he hid himself But the holy Person goes to God as a Child to his Father his Conscience doth not upbraid him with allowing any Sin therefore he can go boldly to the Throne of Grace and have Mercy to help in time of need Heb. 4.16 7. Holiness gives Peace Sin raiseth a Storm in the Conscience Ubi peccatum ibi procella Isa. 57.21 There 's no peace to the wicked Righteousness and Peace are put together Holiness is the Root which bears this sweet Fruit of Peace Righteousness and peace kiss each other 8. Holiness leads to Heaven Holiness is the King of Heaven's High-way Isa. 35.8 An high-way shall be there and it shall be called the way of holiness At Rome there was the Temple of Vertue and Honour and they were to go through the Temple of Vertue to the Temple of Honour So we must go through the Temple of Holiness to the Temple of Heaven Glory begins in Vertue 2 Pet. 1.3 Who hath called us to glory and vertue Happiness is nothing else but the Quintessence of Holiness Holiness is Glory militant and Happiness Holiness triumphant Quest. What shall we do to resemble God in Holiness Resp. Have recourse to Christ's Bloud by Faith it is Lavacrum animae Legal Purifications Types and Emblems of it 1 Ioh. 1.7 The Word is a Glass to shew us our Spots and Christ's Bloud is a Fountain to wash them away 2. Pray for an holy Heart Psal. 51.10 Create in me a clean heart O God Lay thy Heart before the Lord and say Lord my heart is full of Leprosy it defiles all it toucheth Lord I am not fit to live with such an heart for I cannot honour thee nor die with such an heart for I cannot see thee O create in me a clean heart send thy Spirit into me to refine and purifie me that I may be a Temple fit for the holy God to inhabit 3. Walk with them that are holy Prov. 13.20 He that walketh with the wise shall be wise Be among the Spices and you will smell of them Association begets Assimilation nothing hath a greater Power and Energy to effect Holiness then the Communion of Saints Of GOD's Iustice. THE next Attribute is God's Iustice All God's Attributes are identical and are the same with his Essence Though he hath several Attributes whereby he is made known to us yet he hath but one Essence A Cedar Tree may have several Branches yet it is but one Cedar So there are several Attributes of God whereby we conceive of him but one intire Essence Well then concerning God's Justice Deut. 32.4 Iust and right is he Job 37.23 Touching the Almighty we cannot find him out he is excellent in plenty of Iustice. God is said to dwell in Justice Psal. 89.14 Iustice and Iudgment are the habitation of thy Throne In God Power and Justice meet Power holds the Scepter and Justice holds the Balance Question What is God's Iustice Resp. Iustitia est jus suum cuique tribuere Justice is to give every one his due God's Justice is the Rectitude of his Nature whereby he is carried to the doing of that which is righteous and equal Prov. 24.12 Shall not he render to every Man according to his Works God is an Impartial Iudge he judgeth the Cause Men oft judge the Person and not the Cause which is not Iustice but Malice God judgeth the Cause Gen. 18.21 I will go down and see if they have done according to the cry which is come up unto me When the Lord is upon a punitive act he weighs things in the Ballance he doth not punish rashly he doth not go in the way of a Riot but a Circuit against Offenders Concerning God's Justice I shall lay down these six Positions 1. God cannot but be Just. His Holiness is the Cause of his Justice Holiness will not suffer him to do any thing but what is Righteous He can no more be unjust then he can be unholy 2. God's Will is the Supream Rule of Justice It is the Standard of Equity His Will is wise and good God wills nothing but what is just and therefore it is just because he wills it 3. God doth Justice voluntarily Justice flows from his Nature Men may act unjustly because they are bribed or forced God will not be brib'd because of his Justice he cannot be forc'd because of his Power He doth Justice out of Love to Justice Hebr. 1.8 Thou lovest righteousness 4. Justice is the perfection of the Divine Nature Aristotle saith Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends in it all Vertues To say God is just is to say he is all that is Excellent Perfection meets in him as Lines in a Center He is not only Just but Justice it self 5. God never did nor can do the least wrong to his Creature God's Justice hath been wronged but never did any wrong God doth not go according to the summum jus or rigour of the Law he abates something of his Severity He might inflict heavier Penalties than he doth Ezra 9.14 Thou hast punished us less then our iniquities deserve our Mercies are more then we deserve our Punishments less 6. God's Justice is such that it is not fit for any Man or Angel to expostulate with God or demand a Reason of his Actions God hath not only Authority on his side but Equity He lays Iudgment to the Line and Righteousness to the Plummet Isa. 28.17 and it is below him to give an Account to us of his Proceedings Which of these two is fittest to take place God's Iustice or Man's Reason Rom. 9.20 Who art thou O man that disputest against God The Plumb-Line of our Reason is too short to fathom the depth of God's Justice Rom. 11.33 How unsearchable are his Iudgments we are to adore God's Justice where we cannot see a reason of it Now God's Justice runs in two Channels 'T is seen in two Things the distribution of Rewards and Punishments 1. In rewarding the Vertuous Psal. 58.11 Doubtless there is a reward for the righteous The Saints shall not serve him for nought he will reward praeces lachrymas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they may be losers for him they shall not be losers by him Hebr. 6.10 God is not unrighteous to forget your work and labour of love which ye have shewed to his Name He gives a Reward not that we have deserved it but because he hath promised it 2. He is just in punishing Offenders And he is just 1. Because he punisheth Sinners by a Law Where there is no Law there is no transgression Rom. 4.15 But God hath given Men
is only a Passage-room to Eternity the World is to us as the Wilderness was to Israel not to rest in but to travel through to the glorious Canaan The World is a Tyring-room to dress our Souls in not a place where we are to stay for ever The Apostle tells us of the Worlds Funerals 2 Pet. 3.10 The Elements shall melt with fervent heat the Earth also and the Works that are therein shall be burnt up 2. Positively God made the World to demonstrate his own glory The World is a Looking-glass in which we may see the Power and Goodness of God shine forth The Heavens declare the glory of God Psal. 19.1 The World is like a curious Piece of Arras or Tapestry in which we may see the Skill and Wisdom of him that made it Use 1. Did God create the World This convinceth us of the Truth of his Godhead to create is proper to a Deity Acts 17.24 This convinced Plato of a Deity when he saw all the World could not make a Fly Thus God proves himself to be the true God and distinguisheth himself from Idols Ier. 10.11 It is written in Chalde Thus shall ye say to them the gods that have not made the Heavens and the Earth even they shall perish Who but God can create The Creation is enough to Convince the Heathen that there is a God There are two Books out of which God will judge and condemn the Heathen viz. the Book of Conscience Rom. 2.15 Who have the Law written in their heart and the Book of the Creation Rom. 1.20 The invisible things of him are clearly seen by the things that are made even his eternal Power and Godhead The World is full of Emblems and Hyeroglyphicks every Star in the Sky every Bird that flies in the Air is a Witness against the Heathen A Creature could not make it self 2. Here is a mighty support for Faith God Creates He that made all things with a word what cannot he do He can create strength in weakness he can create a supply of our wants What a foolish question was that Psal. 78.19 Can he prepare a table in the wilderness Cannot he that made the World do much more Psal. 124.8 Our help standeth in the Name of the Lord who made Heaven and Earth Rest on this God for help who made Heaven and Earth The work of Creation as it is a Monument of God's Power so it is a stay to Faith Is thy Heart hard he can with a word create softness Is it unclean he can create purity Psal. 51.10 Create in me a clean heart O God Is the Church of God low he can create Ierusalem a Praise Isa. 65.18 No such golden Pillar for Faith to stay upon as a creating Power 3. Did God make this World full of Beauty and Glory every thing very good then what an evil thing is sin that hath put out of frame the whole Creation Sin hath much eclipsed the beauty sowrd the sweetness and marred the harmony of the World How bitter is that Gall a drop whereof can imbitter a whole Sea Sin hath brought Vanity and Vexation into the World yea a Curse God cursed the ground for Man's sake Gen. 3. There were several Fruits of the Curse 1. In sorrow shalt thou eat of it vers 17. By that word sorrow is to be understood all the Troubles and Cares of this Life 2. In the sweat of thy face shalt thou eat bread vers 19. In Innocency Adam did till the ground he must not live idly but it was rather a delight then a labour that tilling was without toiling The eating in sorrow and the sweat of the brow came in after sin 3. Thorns also and Thistles shall the ground bring forth vers 18. Quest. Whether in Innocency did not the Earth bear Thorns because it is threatned as a punishment Answ. It is likely it did bear Thorns for when God had done creating he made no new Species or Kinds of things but the meaning is now after Sin the Earth should bring forth more plenty of Thorns and now those Thorns should be hurtful and choke the Corn which hurtful quality was not in them before Ever since the Fall all the Comforts of this Life have a Thorn and a Thistle in them 4. The fourth fruit of the Curse was the driving Man out of Paradise vers 24. So he drove out the Man God at first brought Adam into Paradise as into an House ready furnished or as a King into his Throne Gen. 1.28 have dominion over every living thing that moveth Now God's driving Adam out of Paradise signified his dethroning and banishing him that he might look after an heavenly and a better Paradise 5. A fifth fruit of the Curse was Death verse 19. To dust thou shalt return Death was not natural to Adam it came in after sin Iosephus is of opinion Man should have died though he had continued in Innocency only he should have had a longer term of years added to his life but out of question Death grew out of the Root of Sin the Apostle saith Rom. 5.12 By sin came death See then how cursed a thing Sin is that hath brought so many Curses upon the Creation If we will not hate Sin for its Deformity let us hate it for the Curse it brings 4. Did God make this glorious World did he make every thing good was there in the Creature so much beauty and sweetness Oh! then what sweetness is there in God Quicquid efficit tale illud est magis tale the Cause is always more noble than the Effect Think with your selves is there so much excellence in House and Lands then how much more is there in God that made these Is there beauty in a Rose what beauty then is there in Christ the Rose of Sharon Doth Oil make the face shine Psal. 104.15 How will the Light of God's Countenance make it shine Doth Wine chear the heart O what Virtue is in the true Vine How doth the Blood of this Grape chear the Heart Is the fruit of the Garden sweet how delicious are the Fruits of the Spirit Is a Gold Mine so precious how precious is he who founded this Mine What is Christ in whom are hid all Treasures Coloss. 2.3 We should ascend from the Creature to the Creator If there be any Comfort here below how much more is there in God who made all these things How unreasonable is it that we should delight in the World and not much more in him that made it How should our Hearts be set on God and how should we long to be with God who hath infinitely more sweetness in him than any Creature Use 2. of Exhortation 1. Did God create the World let us wisely observe these Works of Creation God hath given us not only the Book of the Scriptures to read in but the Book of the Creation Look up to the Heavens they shew much of God's glory the Sun gilds the World with its bright
Devil's Image on a Man Malice is the Devil's Eye Hypocrisy his Cloven-foot It turns a Man into a Devil Iohn 6.20 Have not I chosen twelve and one of you is a Devil 2. Sin is a grieving of God's Spirit Eph. 4.30 Grieve not the holy Spirit of God To grieve is more than to anger Quest. How can the Spirit be said to be grieved for seeing he is God he cannot be subject to any passion Resp. This is spoken Metaphorically Sin is said to grieve the Spirit because it is an injury offered to the Spirit and he takes it unkindly and as it were lays it to heart And is it not much thus to grieve the Spirit The Holy Ghost descended in the likeness of a Dove Sin makes this blessed Dove mourn Were it only an Angel we should not grieve him but much less the Spirit of God Is it not sad to grieve our Comforter 3. Sin is an act of Contumacy against God a walking Antipodes to Heaven Lev. 26.27 If ye will walk contrary to me A sinner tramples upon God's Law crosseth his Will doth all he can to affront yea to spight God The Hebrew word for sin Pashang signifies Rebellion there is the heart of a Rebel in every sin Ier. 44.16 We will do whatsoever proceedeth out of our mouth to burn Incense to the Queen of Heaven Sin strikes at the very Deity Peccatum est Dei-cidium Sin would not only unthrone God but un-God him If the sinner could help it God should no longer be God 4. Sin is an act of disingenuity and unkindness God feeds the sinner keeps off evils from him be miracles him with Mercy but the sinner not only forgets God's Mercies but abuseth them he is the worse for Mercy like Absolom who as soon as David had kissed him and took him into favour plotted Treason against him 2 Sam. 15.10 Like the Mule who kicks the Damn after she hath given it Milk Vas pertusum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 16.17 is this thy kindness to thy Friend God may upbraid the sinner I have given thee may God say thy Health Strength and Estate thou requirest me evil for good thou woundest me with my own Mercies Is this thy kindness to thy Friend did I give thee life to sin did I give thee wages to serve the Devil 5. Sin is a Disease Isa. 1.5 The whole head is sick Some are sick of Pride others of Lust others of Envy Sin hath distempered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual part 't is a leprosy in the Head it hath poison'd the Vitals Tit. 2.16 Their Conscience is defiled 'T is with a sinner as with a sick Patient his Pallat is distempered the sweetest things taste bitter to him The Word which is sweeter then the Hony-comb tasts bitter to him Isa. 5.20 they put sweet for bitter Thus a Disease and nothing can cure this Disease but the Blood of the Physitian 6. Sin is an irrational thing it makes a Man act not only wickedly but foolishly It is absurd and irrational to prefer the lesser before the greater the Pleasures of Life before the Rivers of Pleasures at God's right hand for evermore Is it not irrational to lose Heaven for the satisfying or indulging the Lust as Lysimachus who for a draught of Water lost a Kingdom Is it not irrational to gratifie an Enemy in sin we do so When Lust or rash Anger burn in the Soul Satan warms himself at this fire Mortalium errores epulae sunt daemonum Mens sins feast the Devil 7. Sin is a painful thing it costs Men much labour in pursuing their sins How do Men tyre themselves in doing the Devil's drudgery Ier. 9.5 They weary themselves to commit iniquity Peccatum est sui ipsius poena What pains did Iudas take to bring about his Treason He goes to the High-Priest and then after to the Band of Soldiers and then back again to the Garden St. Chrysostom saith Vertue is easier than Vice 'T is more pains to some to follow their sins than to others to worship their God While the sinner travails with his sin in sorrow he brings forth it is called serving divers Lusts Tit. 3.3 not enjoy but serve why so because not only of the slavery in sin but the hard labour it is serving divers Lusts. Many a Man goes to Hell in the sweat of his brows 8. Sin is the only thing God hath an antipathy against God doth not hate a Man because he is poor or despised in the World you do not hate your Friend because he is sick but that which draws forth the keens of God's hatred is sin Ier. 44.4 O do not this abominable thing which I hate And sure if the sinner dies under God's hatred he cannot be admitted into the Celestial Mansions will God let him live with him whom he hates God will never lay a Viper in his bosom the Feathers of the Eagle will not mix with the Feathers of other â—owls God will not mix and incorporate with a sinner Till sin be removed there is no coming where God is III. See the evil of Sin in the Price paid for it it cost the Blood of God to expiate it O Man saith St. Austin consider the greatness of thy sin by the greatness of the price paid for sin All the Princes on Earth or Angels in Heaven could not satisfie for sin only Christ. Nay Christ's active Obedience was not enough to make atonement for sin but he must suffer upon the Cross for without blood is no remission Hebr. 9.22 O what an accursed thing is sin that Christ should die for it The evil of sin is not so much seen in that one thousand are damned for it as that Christ died for it IV. Sin is evil in the Effects of it 1. Sin hath degraded us of our Honour Reuben by Incest lost his Dignity and though he were the first-born he could not excel Gen. 49.4 God made us in his own Image a little lower than the Angels but sin hath debased us Before Adam sinned he was like an Herauld that hath his Coat of Arms upon him all reverence him because he carries the King's Coat of Arms but let this Coat be pull'd off and he is despised no Man regards him Sin hath done this it hath pluck'd off our Coat of Innocency and now it hath debased us and turned our glory into shame Dan. 11.21 And there shall stand up a vile person This was spoken of Antiochus Epiphanes who was a King and his name signifies illustrious yet sin had degraded him he was a vile person 2. Sin disquiets the Peace of the Soul whatever defiles disturbs as Poison tortures the Bowels corrupts the Blood so doth Sin the Soul Isa. 57.21 Sin breeds a trembling at the heart it creates fears and there is torment in fear 1 Iohn 4.18 Sin makes sad Convulsions in the Conscience Iudas was so terrified with guilt and horrour that he hangs himself to quiet his Conscience And is
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
his Bloud Without Faith Christ himself will not avail us Branch 2. Let us love a Bleeding Saviour and let us show our Love to Christ by being ready to suffer for him Many rejoyce at Christ's Suffering for them but dream not of their Suffering for him Ioseph dreamed of his Preferment but not of his Imprisonment Was Christ a Sacrifice Did he bear God's Wrath for us we should bear Man's Wrath for him Christ's Death was voluntary Psal. 40.7 Lo I come to do thy will O God Luke 12.50 I have a baptism to be baptized with and how am I straitned till it be accomplished Christ calls his Sufferings a Baptism he was to be as it were baptized in his own Bloud And how did he thirst for that time How am I straitned Oh then let us be willing to suffer for Christ Christ hath taken away the Venom and Sting of the Saint's Sufferings there is no Wrath in their Cup. Our Sufferings Christ can make sweet As there was Oyl mix'd in the Peace-Offering So God can mix the Oyl of Gladness with our Sufferings The ringing of my Chain is sweet Musick in my Ears Landgrave of Hesse Life must be parted with shortly what is it to part with it a little sooner as a Sacrifice to Christ as a Seal of our Sincerity and a Pledge of Thankfulness 3. Use of Consolation This Sacrifice of Christ's Bloud may infinitely comfort us This is the Bloud of Atonement Christ's Cross is Cardo salutis Calv. The Hing and Foundation of our Comfort 1. This Bloud comforts in case of Guilt O saith the Soul my sins trouble me why Christ's Bloud was shed for the Remission of Sin Mat. 26.28 Let us see our sins laid on Christ and then they are no more ours but his 2. In case of Pollution Christ's Bloud is an healing and cleansing Bloud 1. It is healing Isa. 53.5 With his stripes we are healed It is the best Weapon-Salve it heals at a distance though Christ be in Heaven we may feel the Vertue of his Bloud healing our bloudy Issue 2. And it is cleansing 'T is therefore compar'd to Fountain-water Zec. 13.1 The Word is a Glass to show us our Spots and Christ's Bloud is a Fountain to wash them away it turns Leprosy into Purity 1 Joh. 1.7 The bloud of Iesus cleanseth us from all our sin There is indeed one Spot so black that Christ's Bloud doth not wash away viz. The Sin against the Holy Ghost Not but that there is Vertue enough in Christ's Bloud to wash it away but he who hath sinned that Sin will not be washed he contemns Christ's Bloud and tramples it under foot Heb. 10.29 Thus we see what a strong Cordial Christ's Bloud is it is the Anchor-hold of our Faith the Spring of our Joy the Crown of our Desires and the only Support both in Life and Death In all our Fears let us comfort our selves with the Propitiatory Sacrifice of Christ's Bloud Christ dyed both as a Purchaser and as a Conquerour 1. As a Purchaser in regard of God having by his Bloud obtained our Salvation 2. And as a Conqueror in regard of Satan the Cross being his Triumphant Chariot wheâ—ein he hath led Hell and Death captive Use ult Bless God for this precious Sacrifice of Christ's Death Psal. 103.1 Bless the Lord O my soul. And for what doth David bless him Who redeemeth thy life from destruction Christ gave himself a Sin-offering for us let us give ourselves a Thank-offering to him If a Man redeem another out of Debt will not he be grateful How deeply do we stand obliged to Christ who hath redeemed us from Hell and Damnation Rev. 5.9 And they sung a new Song saying Thou art worthy to take the Book and open the Seals for thou wast slain and hast redeemed us to God by thy Blood Let our Hearts and Tongues join in consort to bless God and let us shew our Thankfulness to Christ by Fruitfulness let us bring forth as Spice-Trees the Fruits of Humility Zeal Good-works This is to live unto him who hath died for us 2 Cor. 5.15 The Wise-men did not only worship Christ but presented him with Gifts Gold and Frankincense and Myrrhe Matth. 2.11 Let us present Christ with the Fruits of Righteousness which are unto the Glory and Praise of God CHRIST's Intercession ROM 8.34 Who also maketh Intercession for us WHen Aaron entred into the Holy Place his Bells gave a Sound so Christ having entred into Heaven his Intercession makes a melodious sound in the Ears of God Christ though he be exalted to Glory hath not laid aside his Bowels of Compassion but is still mindful of his Body Mystical as Ioseph was mindful of his Father and Brethren when he was exalted to the Court Who also maketh Intercession for us To Intercede is to make Request in the behalf of another Christ is the great Master of Requests in Heaven Christus est Catholicus Patris Sacerdos Tertul. Quest. What are the Qualifications of our Intercessor Resp. 1. He is holy Hebr. 7.26 For such an High Priest became us who is holy undefiled separate from sinners Christ knew no sin 2 Cor. 5.21 he knew sin in the weight not in the act It was requisite that he who was to do away the sins of others should himself be without sin Holiness is one of the precious Stones which shines on the Breast-Plate of our High Priest 2. He is faithful Hebr. 2.17 It behoved him to be like unto his brethren that he might be a faithful High Priest Moses was faithful as a Servant Christ as a Son Hebr. 3.5 he doth not forget any Cause he hath to plead nor doth he use any deceit in pleading An ordinary Attorney may either leave out some word which might make for the Client or put in a word against him having receiv'd a Fee on both sides but Christ is true to the Cause he pleads we may leave our Matters with him we may trust our Lives and Souls in his hand 3. He never dies The Priests under the Law while their Office lived they themselves died Hebr. 7.23 They were not suffered to continue by reason of death but Christ ever lives to make Intercession Hebr. 7.25 He hath no Succession in his Priesthood Quest. Who Christ intercedes for Resp. Not for all promiscuously Iohn 17.9 but for the Elect. The efficacy of Christ's Prayer reacheth no further then the efficacy of his Blood but his Blood was shed only for the Elect therefore his Prayers only reach them The High Priest went into the Sanctuary with the Names only of the Twelve Tribes upon his Breast so Christ goes into Heaven only with the Names of the Elect upon his Breast Christ interceeds for the weakest Believers Iohn 17.20 and for all the sins of Believers In the Law there were some sins the High Priest was neither to offer Sacrifice for nor yet to offer Prayer Numb 15.30 The Soul that doth ought presumptuously shall be cut off The
this should much encourage us to look up to him and hope for Audience in Prayer We might indeed be afraid to present our Petitions if we had not Christ to deliver them Branch 4. The sad Condition of an Unbeliever he hath none in Heaven to speak a word for him Joh. 17.9 I pray not for the world As good be shut out of Heaven as be shut out of Christ's Prayer Christ pleads for the Saints as Queen Esther did for the Iews when they should have been destroyed Let my people be given me at my request Esth. 7.3 When the Devil shows the Blackness of their Sins Christ shows the Redness of his Wounds But how sad is the Condition of that Man Christ will not pray for Nay that he will pray against As Queen Esther petitioned against Haman and then his Face was covered Esth. 7.6 and he was led away to Execution 'T is sad when the Law shall be against the Sinner and Conscience and Judge and no Friend to speak a word for him There 's no way then but Jaylor take the Prisoner Branch 5. If Christ makes Intercession then we have nothing to do with other Intercessors The Church of Rome distinguisheth between Mediators of Redemption and Intercession and say The Angels do not redeem us but intercede for us and pray to them But Christ only can intercede for us Ex Officio God hath consecrated him an High-Priest Heb. 5.6 Thou art a priest for ever Christ intercedes Vi pretii in the Vertue of his Bloud he pleads his Merits to his Father the Angels have no Merits to bring to God therefore can be no Intercessors for us Whoever is our Advocate must be our Propitiation to pacifie God 1 Joh. 2.1 We have an advocate with the Father Verse 2. And he is our propitiation The Angels cannot be our Propitiation ergo not our Advocates 2. Use of Tryal How shall we know that Christ intercedes for us They have little ground to think Christ prays for them who never pray for themselves Well but how shall we know Resp. 1. If Christ be praying for us then his Spirit is praying in us Gal. 4.6 He hath sent forth his spirit into your heart crying Abba Father And Rom. 8.26 the Spirit helps us with Sighs and Groans not only with Gifts but Groans We need not climb up into the Firmament to see if the Sun be there we may see the Beauty of it upon the Earth so we need not go up into Heaven to see if Christ be there interceding for us let us look into our Hearts if they are quickned and inflamed in Prayer and we can cry Abba Father by this interceding of the Spirit within us we may know Christ is interceding above for us Resp. 2. If we are given to Christ then he intercedes for us Joh. 17.9 I pray for them whom thou hast given me 'T is one thing for Christ to be given to us another for us to be given to Christ. Quest. How know you that Resp. 3. If thou art a Believer then thou art one given to Christ and he prays for thee Faith is an Act of Recumbency we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest on Christ as the Stones in the Building rest upon the Corner-stone Faith throws itself into Christ's Arms it saith Christ is my Priest his Bloud is my Sacrifice his Divine Nature is my Altar and here I rest This Faith is seen by the Effects of it a refining Work and a resigning Work it purifies the Heart there is the refining Work it makes a Deed of Gift to Christ it gives up its Use its Love to him 1 Cor. 6.19 There is the resigning Work of Faith These that believe are given to Christ and have a part in his Prayer Joh. 17.20 Nor do I pray for these alone but for all them that shall believe on me 3. Use of Exhortation Branch 1. It stirs us up to several Duties 1. If Christ appears for us in Heaven then we must appear for him upon Earth Christ is not ashamed to carry our Names on his Breast and shall we be ashamed of his Truth Doth he plead our Cause and shall not we stand up in his Cause What a mighty Argument is this to stand up for the Honour of Christ in Times of Apostacy Christ is interceding for us Doth he present our Names in Heaven and shall not we profess his Name on Earth Branch 2. If Christ lays out all his Interest for us at the Throne of Grace we must lay out all our Interest for him Phil. 1.20 That Christ may be magnified Trade your Talents for Christ's Glory there 's no Man but hath some Talent to trade one parts another Estate Oh trade for Christ's Glory spend and be spent for him Let your Head study for Christ your Hands work for Christ your Tongue speak for him If Christ be an Advocate for us in Heaven we must be Factors for him on Earth every one in his Sphere must act vigorously for Christ. Branch 3. Believe in this glorious Intercession of Christ that he now intercedes for us and that for his sake God will accept us In the Text Who maketh Intercession for us If we believe not we dishonour Christ's Intercession If a poor Sinner may not go to Christ as his High-Priest believing in his Intercession then are we Christians in a worse Condition under the Gospel then the Iews were under the Law they when they had sinn'd had their High-Priest to make Atonement and shall not we have our High-Priest Is not Christ our Aaron who presents his Bloud and Incense before the Mercy-seat O look up by Faith to Christ's Intercession Christ did not only pray for his Disciples and Apostles but for the weakest Believer Branch 4. Love your Intercessor 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathama Kindness invites Love had you a Friend at Court who when you were questioned for Delinquency or Debt should plead with the Judge for you and bring you off your Troubles would not you love that Friend So it is here how oft doth Satan put in his Bills against us in the Court now Christ is at the Judge's hand he sits at his Father's right hand ever to plead for us and to make our Peace with God O how should our Hearts be fired with Love to Christ Love him with a sincere and superlative Love above Estate Relations Bern. Plusquam tua tuos and our Fire of Love should be as the Fire on the Altar never to go out Lev. 6.13 4. Use of Comfort to Believers Christ is at work for you in Heaven he makes Intercession for you Oh but I am afraid Christ doth not intercede for me Quest. I am a Sinner who doth Christ intercede for Resp. Isa. 53.12 He made intercession for the transgressors Did Christ open his sides for thee and will he not open his mouth to plead for thee Quest. But I have offended my High-Priest by distrusting
the Strings of a Viol the Musick is spoil'd if Christians slacken in Duty they spoil the sweet Musick of Peace in their Souls As the Fire decays so the Cold increaseth as Fervency in Duty abates so our Peace cools Use. Labour for this blessed Peace Peace with God and Conscience Peace with Neighbour Nations is sweet Pax una Triumphis innumeris melior the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace comprehends all Blessings it is the Glory of a Kingdom a Princes Crown is more Beautiful when it is hung with the white Lilly of Peace than when it is set with the Red Roses of a Bloody War O then how sweet is Peace of Conscience it is a Bulwark against the Enemy Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall keep you as in a Garrison you may throw out the Gantlet and bid defiance to Enemies It is the Golden Pot and the Manna it is the first Fruits of Paradise It is still Musick for want of this a Christian is in continual fear he doth not take that comfort in Ordinances Hannah went up to the Feast at Ierusalem but she wept and did not eat 1 Sam. 1.7 So a poor dejected Soul goes to an Ordinance but doth not eat of the Feast he weeps and doth not eat He cannot take that comfort in Worldly Blessings Health Estate Relations he wants that inward Peace which should be as Sawce to sweeten his Comforts O therefore labour for this blessed Peace consider the noble and excellent effects of it First It gives boldness at the Throne of Grace Guilt of Conscience clips the Wings of Prayer it makes the Face Blush and the Heart But when a Christian hath some lively apprehensions of God's Love and the Spirit whispering Peace then he goes to God with boldness as a Child to his Father Psal. 25.1 Unto thee O Lord I lift up my Soul Time was when David's Soul was bowed down Psal. 38.6 I am bowed down greatly But now the case is alter'd he will lift up his Soul to God in a way of Triumph whence was this God had spoken Peace to his Soul Psal. 26.3 Thy loving Kindness is before mine Eyes 2. This Divine Peace fires the Heart with Love to Christ Peace is the result of Pardon he who hath a Pardon seal'd cannot choose but love his Prince How endeared is Christ to the Soul now Christ is precious indeed O saith the Soul how sweet is this Rose of Sharon Hath Christ waded through a Sea of Blood and Wrath to purchase my Peace hath he not only made Peace but spoke Peace to me how should my Heart ascend in a fiery Chariot of Love how willing should I be to do and suffer for Christ 3. This Peace quiets the heart in Trouble Mic. 5.5 This Man shall be the Peace when the Assyrian shall come into our Land and tread in our Palaces The Enemy may invade our Palaces but not our Peace this Man Christ shall be the Peace When the Head akes the Heart may be well when Worldly troubles assault a Christian his Mind may be in Peace and Quiet Psal. 4.8 I will lay me down in Peace and Sleep 'T was now a sad time with David he was flying for his Life from Absalom it was no small Afflicton to think that his own Son should seek to take away his Fathers Life and Crown David wept and covered his Face 2 Sam. 15.30 Yet at this time saith he I will lay me down in Peace and Sleep He had trouble from his Son but Peace from his Conscience David could sleep upon the soft Pillow of a good Conscience This is a Peace worth getting Quest. 8. What shall we do to attain this blessed Peace Resp. 1. Let us ask it of God he is the God of Peace he beats back the roaring Lion he stills the raging of Conscience If we could call all the Angels out of Heaven they could not speak Peace without God The Stars cannot make Day without the Sun none can make day in a dark Deserted Soul but the Sun of Righteousness as the Wilderness cannot water it self but remains dry and parched till the Clouds drop their Moisture so our Hearts cannot have Peace till he infuse and drop it upon us by his Spirit Therefore pray Lord thou who art the God of Peace create Peace thou who art the Prince of Peace command it Give me that Peace which may sweeten trouble yea the bitter Cup of Death 2. If you would have Peace make War with Sin Sin is the Achan that troubles us the Trojan Horse 2 Kings 9.22 When Joram saw Jehu he said is it Peace Jehu And he answered what Peace so long as the Whoredoms of thy Mother Jezabel and her Witchcrafts are so many What Peace as long as Sin remains unmortified If you would have Peace with God break the League with Sin Give battel to Sin it is a most just War God hath proclaimed it Nay he hath promised us Victory Sin shall not have Dominion Rom. 6. No way to Peace but by maintaining a War with Sin Pax nostra Bellum contra Daemonem Tert. When Sampson had slain the Lion there came Hony out of the Lion By Slaying Sin we get this Hony of Peace 3. Go to Christs Blood for Peace Some go to fetch their Peace from their own Righteousness not Christs they go for Peace to their Holy Life not Christ's Death If Conscience be troubled they strive to quiet it with their Duties this is not the right way to Peace Duties must not be neglected nor yet idolized Look up to the Blood of Sprinkling Heb. 12.24 That Blood of Christ which pacified God must pacifie Conscience Christ's blood being suck'd in by Faith gives Peace Rom. 5.1 Being justified by Faith we have Peace with God No Balm to cure a Wounded Conscience but the Blood of Christ. 4. Walk closely with God Peace flows from Purity Gal. 6.16 As many as walk according to this Rule Peace be on them In the Text Grace and Peace are put together Grace is the Root and Peace is the Flower As Balm-Water drops from the Limbeck so Divine Peace comes out of the Limbeck of a Gracious Heart Walk very Holily God's Spirit is first a Refiner before a Comforter Bran. 2. You who have this Peace Peace above Peace within labour to keep it it is a precious Jewel do not lose it 'T is sad to have the League of National Peace broken but it is worse to have the Peace of Conscience broken Oh preserve this Peace First Take heed of Relapses hath God spoken Peace do not turn again to Folly Psal. 85.8 Besides the Ingratitude there 's folly in Relapses it was long ere God was reconciled and the Breach made up and will you again Eclipse and Forfeit your Peace Hath God heal'd the wound of Conscience and will you tear it open again Will you break another Vein will you cut a new Artery This is returning indeed to folly What Madness is it
Christians it is but a while and you shall have done Weeping and Praying and be triumphing You shall put off your Mourning and put on white Robes you shall put off your Armour and put on a Victorious Crown You who have made a good Progress in Religion you are now almost ready to Commence and take your Degree of Glory now is your Salvation nearer than when you began to believe When a Man is almost at the end of a Race will he now tire or faint away O labour to persevere your Salvation is now nearer you have but a little way to go and you will set your Foot in Heaven Though the way be up-Hill and full of Thorns viz. Sufferings yet you have gone the greatest part of your way and shortly you shall rest from your Labours 3. How sad it is not to persevere in Holiness you expose your selves to the Reproaches of Men and the Rebukes of God First To the Reproaches of Men. They will divide both you and your Profession Luke 14.28 This Man began to Build and was not able to finish Such is he who begins in Religion and doth not persevere He is the Ludibrium and Derision of all Secondly To the Rebukes of God God is most severe against such as fall off because they bring an Evil Report upon Religion Apostacy breeds a bitter Worm in Conscience What a Worm did Spira feel and it brings swift Damnation It is a drawing back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Perdition Heb. 10.38 God will make his Sword drunk with the Blood of Apostates 4. The Promises of Mercy are annexed only to Perseverance Rev. 3.5 He that overcometh shall be cloathed in white Raiment and I will not blot out his Name out of the Book of Life Non pugnanti sed vincenti dabitur corona Aug. The Promise is not to him that Fights but that overcomes Luke 22.28 Ye are they which have continued with me and I appoint unto you a Kingdom The Promise of a Kingdom saith Chrysostom is not made to them that heard Christ or followed him but that continued with him Perseverance carries away the Garland No Man hath the Crown set upon his Head but he who holds out to the end of the Race O therefore by all this be perswaded to Persevere God makes no account of such as do not persevere Who esteems of Corn that sheds before Harvest or Fruit that falls from the Tree before it be Ripe Quest. 2. What expedients or means may be used for a Christians Perseverance Resp. 1. Take heed of those things which will make you desist and fall away First Take heed of Presumption Do not presume upon your own strength Exercise an Holy Fear and Jealousie over your own Hearts Rom. 11.20 Be not high minded but fear 1 Cor. 10.12 Let him that thinketh he standeth take heed lâ—st he fall It was Peter's Sin he lean'd more upon his Grace than upon Christ and then he fell A Christian hath cause to fear lest the Lusts and Deceits of his Heart betray him Take heed of Presuming Fear begets Prayer Prayer begets Strength and Strength begets Stedfastness Secondly Take heed of Hypocrisie Iudas was first a Sly Hypocrite and then a Traitor Psal. 78.37 Their Heart was not right with God neither were they stedfast in his Covenant If there be any Venom or Malignity in the Blood it will break forth into a Plague-sore The Venom of Hypocrisie is in danger of breaking forth into the Plague-sore of Scandal Thirdly Beware of a Vile Heart of Unbelief Heb. 3.12 Take heed lest there be in any of you an evil Heart of Unbelief departing from the Living God Whence is Apostacy but from Incredulity Men do not believe the Truth and then they fall from the Truth Unbelieving and Unstable go together Psal. 78.22 They believed not in God ver 41. They turned back 2. If you would be Pillars in the Temple of God and persevere in Sanctity First Look that you enter into Religion upon a right ground be well grounded in the distinct knowledg of God you must know the Love of the Father the Merit of the Son the Efficacy of the Holy Ghost Such as know not God aright will by degrees fall off The Samaritans sometimes sided with the Jews when they were in favour afterwards disclaimed all Kindred with them when Antiochus persecuted the Jews And no wonder the Samaritans were no more fixed in Religion if you consider what Christ saith of the Samaritans Iohn 4.22 Ye worship ye know not what They were ignorant of the True God let your Knowledge of God be clear and serve him purely out of Choice and then you will persevere Psal. 119.30 I have chosen the way of Truth I have stuck unto thy Testimonies Secondly Get a real work of Grace in your Heart Heb. 13.9 It is a good thing that the Heart he established with Grace Nothing will hold out but Grace 't is only this Anointing abides Paint will fall off Get an Heart-changing-work 1 Cor. 6.11 But ye are Washed but ye are Sanctified Be not content with Baptism of Water without Baptism of the Spirit The reason Men persevere not in Religion is for want of a Vital Principle A Branch must needs wither that hath no root to grow upon Thirdly If you would Persevere be very Sincere Perseverance grows only upon the Root of Sincerity Psal. 25.21 Let Integrity and Uprightness preserve me The Breast-Plate of Sincerity can never be shot thorough How many Storms was Iob in The Devil sets against him his Wife tempted him to Curse God his Friends accused him for an Hypocrite here was enough one would think to have made him desist from Religion Yet for all this he perseveres What preserved him it was his Sincerity Iob 27.6 My Righteousness I hold fast and will not let it go my Heart shall not Reproach me so long as I live Fourthly If Persevere be Humble St. Chrysostom calls it the Mother of all the Graces God lets a poor Humble Christian stand when others of Higher Parts and who have higher Thoughts of themselves fall off by Apostacy They are likest to Persevere who God will give most Grace to But he gives Grace to the Humble 1 Pet. 5.5 They are likest to persevere who have God dwelling in them But God dwells in the Humble Soul Isa. 57.15 Non requiescit Spiritus Sanctus nisi super Humilem Bern. The lower the Tree roots in the Earth the firmer it is the more the Soul is rooted in Humility the more stablished it is and in less danger of falling away Fifthly If Persevere cherish the Grace of Faith Faith doth stabilire Animum 2 Cor. 1.24 By Faith ye stand 1. Faith knits us to Christ as the Members are knit to the Head by Nerves and Sinews 2. Faith fills us with Love to God It works by Love Gal. 5.6 And he who loves God will rather dye than desert him The Soldier who loves his General will die in
Willingness You love to see your Servants go chearfully about your Work Under the Law God would have a Free-Will-Offering Deut. 16.10 Hypocrites obey God grudgingly and against their Will they do facere bonum but not velle Cain brought his Sacrifice but not his Heart 'T is a true Rule quicquid Cor non facit non fit What the Heart doth not do is not done Willingness is the Soul of Obedience God sometimes accepts of Willingness without the Work but never of the Work without Willingness Chearfulness shews that there is Love in the Duty and Love doth to our Services as the Sun doth to the Fruit Mellow and Ripen them and make them come off with a better Relish 2. Obedience must be Devout and Fervent Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fervent in Spirit c. Quae ebullit prae ardore It alludes to Water that boils over So the Heart must boil over with Hot Affections in the Service of God The Glorious Angels who for their burning in Fervour and Devotion are called Seraphims these God chooseth to serve him in Heaven The Snail under the Law was unclean because a dull Sloathful Creature Obedience without Fervency is like a Sacrifice without Fire Why should not our Obedience be lively and Fervent God deserves the Flower and Strength of our Affections Domitian would not have his Statue carved in Wood or Iron but in Gold Lively Affections make Golden Services It is Fervency makes Obedience acceptable Eliah was fervent in Spirit and his Prayers opened and shut Heaven And again he pray'd and fire fell on his Enemies 2 Kings 1.10 Eliah's Prayer fetch'd Fire from Heaven because being fervent it carried Fire up to Heaven Quicquid decorum ex Fide proficiscitur Aug. 3. Obedience must be extensive it must reach to all Gods Commands Psal. 119.6 Then shall I not be ashamed or as it is in the Hebrew lo Ebosh blush when I have respect to all thy Commandements Quicquid propter Deum fit aequaliter fit There is a Stamp of Divine Authority upon all Gods Commands and if I obey one Precept because God Commands I must obey all True Obedience runs through all the Duties of Religion as the Blood through all the Veins or the Sun through all the Signs of the Zodiack A good Christian makes Gospel Piety and Moral Equity kiss each other Herein some discover their Hypocrisie they will obey God in some things which are more facile and may raise their Repute but other things they leave undone Mark 10.21 One thing is lacking Unum deest Herod would hear Iohn Baptist but not leave his Incest Some will Pray but not give Alms others will give Alms but not Pray Matt. 23.23 Ye pay Tithe of Mint and Anise and have neglected the weightier things of the Law Iudgment Mercy and Faith The Badger hath one foot shorter than the other So these are shorter in some Duties than in other God likes not such partial Servants that will do some part of the work he sets them about and leave the other undone 4. Obedience must be sincere viz. We must aim at the Glory of God in it Finis specificat actionem In Religion the end is all The end of our Obedience must not be to stop the Mouth of Conscience or to gain Applause and Preferment but that we may grow more like God and bring more Glory to God 1 Cor. 10.31 Do all to the Glory of God That which hath spoiled many glorious Actions and made them lose their Reward is when Mens aims have been wrong The Pharisees gave Alms but blowed a Trumpet that they might have Glory of Men Matt. 6 2. Alms should shine but not blaze Iehu did well in destroying the Baal-worshippers and God commended him for it but because his Aims were not good he aim'd at setling himself in the Kingdom therefore God look'd upon it no better than Murder Hos. 1.4 I will avenge the blood of Jezreel upon the House of Jehu O let us look to our Ends in Obedience it is possible the Action may be right and not the Heart 2 Chron. 25.2 Amaziah did that which was right in the sight of the Lord but not with a perfect Heart Two things are chiefly to be eyed in Obedience the Principle and the End A Child of God though he shoots short in his Obedience yet he takes a right Aim 5. Obedience must be in and thorough Christ Eph. 1.6 He hath accepted us in the Beloved Not our Obedience but Christs Merits procure acceptance we must in every part of Worship tender up Christ to God in the Arms of our Faith Unless we serve God thus in Hope and Confidence of Christs Merits we do rather provoke God than please him As when King Uzziah would offer Incense without a Priest God was angry with him and struck him with Leprosie 2 Chron. 26.16 So when we do not come to God in and thorough Christ we offer up Incense to God without a Priest and what can we expect but severe Rebukes 6. Obedience must be Constant Psal. 106.3 Blessed is he who doth righteousness Be Col Gnet at all times True Obedience is not like an high Colour in a Fit but it is a right Sanguine It is like the Fire on the Altar which was always kept Burning Lev. 6.13 Hypocrites Obedience is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Season It is like plaistering Work which is soon washed off but true Obedience is constant Though we meet with Affliction we must go on in our Obedience Iob 17.9 The Righteous shall hold on his way We have vowed Constancy We have vowed to renounce the Pomp and Vanities of the World and to fight under Christ's Banner to the Death When a Servant hath entred into Covenant with his Master and the Indentures are sealed then he cannot go back he must serve out his time There are Indentures drawn in Baptism and in the Lords Supper The Indentures are renewed and sealed on our part that we will be Faithful and Constant in our Obedience Therefore we must imitate Christ who became obedient to the Death Phil. 2.8 The Crown is set upon the Head of Perseverance Rev. 2.26 He that keeps my works unto the end to him will I give the morning Star Use 1. This indicts such who live in a Contradiction to this Text they have cast off the Yoke of Obedience Ier. 44.16 As for the word which thou hast spoken to us in the Name of the Lord we will not hearken unto thee God bids Men pray in their Family they live in the total Neglect of it He bids them Sanctifie the Sabbath they follow their Pleasures on that day God bids them abstain from the Appearance of Sin they do not abstain from the Act They live in the act of Revenge in the Act of Uncleanness This is an high Contempt of God 't is Rebellion and Rebellion is as the Sin of Witchcraft Quest. Whence is it Men do not obey God They know their Duty
our strength lay But in a true Gospel Sense we may so obey the Moral Law as to find Acceptance Which Gospel-Obedience consists in a Real Endeavour to observe the whole Moral Law Psal. 119.166 I have done thy Commandments Not I have done all I should do but I have done all I am able to do and wherein our Obedience comes short we look up to the perfect Righteousness and Obedience of Christ and hope for Pardon through his Blood This is Evangelically to obey the Moral Law which though it be not to Satisfaction yet it is to Acceptation Thus I have done with the first The Preface to the Preface God spake all these words I should now come to the second the Preface it self to the Commandments I am the Lord thy God c. Of the Commandments Exod. 20.2 I am the Lord thy God c. 2. THE Preface it self which consists of three parts 1. I am the Lord thy God 2. Which have brought thee out of the Land of Egypt 3. Out of the House of Bondage 1. I am the Lord thy God Where we have a Description of God 1. By his Essential Greatness I am the Lord 2. By his relative Goodness Thy God 1. By his essential greatness I am the Lord or as in the Hebrew Iehovah This name of God sets forth his Majesty Sanctius habitum fuit saith Buxtorf the name Iohavah was had in more Reverence among the Jews than any other name of God it signifies Gods Self-sufficiency Eternity Independency Immutability Mal. 3.6 Use 1. If God be Iehovah the Fountain of being who can do what he will let us fear this great Lord Deut. 28.58 That thou maist fear Hashem Hanicbad Jehovah this glorious and fearful name Jehovah Use 2. If God be Iehovah the supream Lord then it condemns the Blasphemous Papists who speak after this manner Our Lord God the Pope Is it a Wonder the Pope lifts his Tripple Crown above the Heads of Kings and Emperors when he Usurps Gods Title Shewing himself that he is God 2 Thess. 2.4 The Pope goes to make himself Lord of Heaven for he will Canonize Saints there Lord of Earth for with his Keys he doth bind and loose whom he pleaseth Lord of Hell for he can free Men out of Purgatory But God will pull down these Plumes of Pride He will consume this Man of sin with the breath of his mouth and the brightness of his coming 2 Thess. 2.8 Use 3. God is described by his relative goodness Eloeka Thy God Had God only called himself Iehovah it might have terrified us and made us fly from him but when he saith Thy God this may allure and draw us to him This though a Preface to Law is pure Gospel This word Eloeka Thy God is so sweet that we can never suck out all the Hony in it I am thy God not only by Creation but by Election This word Thy God though it was spoken to Israel yet it is a Charter belongs to all the Saints For the further Explication here are three Questions Quest. 1. How God comes to be our God Resp. Through Jesus Christ Christ is a middle Person in the Trinity He is Emanuel God with us He brings two differing Parties together He makes our Nature lovely to God and Gods Nature lovely to us He by his Death causeth Friendship yea Union He brings us within the Verge of the Covenant and so God becomes our God Quest. 2. What doth this imply God being our God Resp. It is comprehensive of all good things God is our strong Tower our Fountain of living Water our Salvation More particularly God being our God implies the sweetest Relation 1. The Relation of a Father 2 Cor. 6.18 I will be a Father unto you A Father is full of tender care for his Child Who doth he settle the Inheritance upon but his Child God being our God will be a Father to us a Father of Mercy 2 Cor. 1.3 the everlasting Father Psal. 9.7 If God be our God we have a Father in Heaven that never dies 2. It imports the Relation of an Husband Isa. 54.5 Thy Maker is thy Husband If God be our Husband he esteems us precious to him as the Apple of his Eye Zech. 2.8 He imparts his Secrets to us Psal. 25.14 He bestows a Kingdom upon us for our Dowry Luke 12.32 Quest. 3. How may we come to know this Covenant-Union That God is our God Resp. 1. By having his Graces planted in us Kings Children are known by their costly Jewels It is not having common Gifts which shews we belong to God many have the Gifts of God without God but it is Grace gives us a true genuine Title to God In particular Faith is Vinculum Unionis the Grace of Union By this we may spell out our Interest in God Faith doth not as the Mariner cast its Anchor downwards but upwards it trusts in the Mercy and Blood of God and trusting in God engageth him to be our God Other Graces make us like God Faith makes us one with him 2. We may know God is our God by having the Earnest of his Spirit in our Hearts 2 Cor. 1.22 God often gives the Purse to the Wicked but the Spirit only to such as he intends to make his Heirs 1. Have we had the Consecration of the Spirit If we have not had the Sealing work of the Spirit have we had the Healing work 1 Iohn 2.20 Ye have an Unction from the Holy One. The Spirit where it is stamps the Impress of its own Holiness upon the Heart It embroiders and bespangles the Soul and makes it all glorious within 2. Have we had the Attraction of the Spirit Cant. 1.4 Draw me we will run after thee Hath the Spirit by its magnetick Vertue drawn our Hearts to God Can we say as Cant. 1.7 O thou whom my Soul loveth Is God our Paradise of Delight Our Segullah or chief Treasure Are our Hearts so chained to God that no other Object can inchant us or draw us away from him 3. Have we had the Elevation of the Spirit Hath it raised our Hearts above the World Ezek. 3.14 The Spirit lifted me up Hath the Spirit made us superna anhelare seek the things above where Christ is Though our Flesh is on Earth is our Heart in Heaven Though live here trade above Hath the Spirit thus lifted us up By this we may come to know that God is our God Where God gives his Spirit for an Earnest there he gives himself for a Portion 3. We may know God is our God if he hath given us the Hearts of Children Have we obediential Hearts Psal. 27.8 Do we subscribe to Gods Commands when his Commands cross our Will A true Saint is like the Flower of the Sun it opens and shuts with the Sun He opens to God and shuts to Sin If we have the Hearts of Children then God is our Father 4. We may know God is ours and we have an Interest in
loseth all its Vertue If there be any Unbelievers in our Congregations what shall Ministers say to God at the last Day Lord we have preached to the People thou sentest us to we showed them our Commission we declared unto them the whole Counsel of God but they believed never a Word we spake We told them what would be the Fruit of Sin but they would drink their Sugared Draught tho there was Death in the Cup Lord we are free from their Blood God forbid that ever Ministers should make this Report to God of their People But this they must be forc'd to do if People live and die in Unbelief Would you sanctifie a Sabbath in hearing the Word aright Hear the Word with Faith The Apostle puts these two together Belief and Salvation Heb. 10.39 We are of them that believe to the Saving of the Soul VI. If you would hear the Word aright hear it with meek Spirits Iam. 1.21 Receive the Word in mansuetudine with meekness Meekness is a submissive Frame of Heart to the Word Contrary to this Meekness is Fierceness of Spirit when Men rise up in a Rage against the Word As if the Patient should be angry with the Physician when he gives him a Receipt to purge out his bad Humours Acts 7.54 When they heard this they were cut to the Heart and gnashed on Stephen with their Teeth 2 Chron. 16.10 Asa was wroth with the Seer and put him in a Prison-House Pride and Guilt make Men â—ret at the Word What made Asa storm so but Pride He was a King and thought he was too good to be told of his Sin What made Cain so angry when God said to him Where is Abel thy Brother Saith he Am I my Brothers Keeper What made him so touchy but Guilt He had embrued his Hands in his Brothers Blood If you would hear the Word aright lay down your Passions Receive the Word with Meekness get humble Hearts to submit to the Truths delivered God takes the meek Person to be his Scholar Psal. 25.9 The Meek will he teach his way Meekness makes the Word Preached to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted Word Iam. 1.21 A good Cion grafted into a Bad Stock changeth the Nature of it and makes it bear sweet and generous Fruit. So when the Word Preached is grafted into Man's Heart it sanctifies them and makes them bring forth the sweet Fruits of Righteousness By Meekness it becomes an engrafted Word VII If you would hear the Word aright be not only attentive but retentive Lay the Word up in your Memories and Hearts Luke 8.15 The Seed on the good Ground are they who having heard the Word keep it The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep signifies to hold the Word fast that it doth not run from us If the Seed be not kept in the Ground but is presently washed away it is sown to little purpose So if the Word Preached be not kept in your Memories and Hearts it is Preached in vain Many People have Memories like leaking Vessels the Word goes out as fast as it comes in How can it profit If a Treasure be put in a Chest and the Chest be not lock'd it may easily be taken out A bad Memory is like a Chest without a Lock the Devil can easily take out all the Treasure Luke 8.12 Then comes the Devil and takes away the Word out of their Hearts Labour to keep in Memory the Truths you hear The things we esteem we are not so apt to forget Will a Bride forget her Iewels Ier. 2.32 Can a Maid forget her Ornaments Did we prize the Word more we should not so soon forget it If the Meat doth not stay in the Stomach but comes up as fast as we eat it it cannot nourish So if the Word stays not in the Memory but is presently gone it can do the Soul but little good VIII If you would hear aright practise what you hear Practice is the Life of all Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life Bare Hearing will be no Plea at the Day of Judgment Lord I have heard so many Sermons But God will say What Fruits of Obedience have ye brought forth The Word we Preach is not only to inform you but to reform you not only to mend your Sight but to mend your Pace in the way to Heaven A good Hearer is like the Helitropium c. it opens and shuts with the Sun to God against Sin Now that you may sanctifie a Sabbath by Hearing 1. If you do not hear the Word aright you lose all your Labour How many a weary Step have you taken Your Body hath been crowded your Spirit faint if you are not bettered by hearing if you are as proud as vain as earthly as ever all your hearing is lost You would be loth to Trade in vain and why not as well to hear Sermons in vain Iob 9.29 Why then labour I in vain Put this Question to thy own Soul Why labour I in vain Why do I take all this Pains to hear yet have not the Grace to practise I am as bad as ever why then labour I in vain 2. If you hear the Word and are not bettered by it you are like the Salamander in the Fire not hotter your hearing will encrease your Condemnation Luke 12.47 That Servant which knew his Lord's Will and did it not shall be beaten with many Stripeâ— We pity such as know not where to hear it will be worse with such as care not how they hear To graceless disobedient Hearers every Sermon will be a Faggot to heat Hell It 's sad to go loaden to Hell with Ordinances O beg the Spirit to make the Word Preached effectual Ministers can but speak to the Ear the Spirit speaks to the Heart Acts 10.44 While Peter spake the Holy Ghost sell upon all them that heard the Word V. Having heard the Word in an Holy and Spiritual manner for the further Sanctification of the Sabbath confer of the Word We are forbid on this Day to speak our own Words Isa. 58.14 but we must speak of God's Word Speak of the Sermon as you sit together This is one part of sanctifying the Sabbath Good Discourse brings holy Truths into our Memories and fastens them upon our Hearts Mal. 3.17 Then they that feared the Lord spake often one to another There is a great Power and Efficacy in good Discourse Iob 6.25 How forcible are right words By holy Conference on a Sabbath one Christian helps to warm another when he is frozen to strengthen another when he is weak Latimer confessed he was much furthered in Religion by having Conference with Mr. Bilny the Martyr Psal. 119.172 My Tongue shall speak of thy Word One reason why Preaching the Word on a Sabbath doth no more good is because there is so little good Conference Few speak of the Word they have heard as if Sermons were
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
Residence Eph. 3.17 A King's Palace must be kept clean especially his Presence-Chamber If the Body of the Temple the Soul is the Holy of Holies this must be consecrated We must not only keep our Bodies from Carnal Pollution but our Souls from Envy and Malice Quest. How shall we know our Souls are pure Resp. 1. If our Souls are pure then we fly from the appearance of evil 1 Thess. 5.22 We will not do that which looks like sin When Ioseph's Mistress did court and tempt him he left his Garment in her hand and fled Gen. 39.12 'T was suspicious to be near her Polycarp would not be seen in Company with Marcion the Heretick because it would not be of good Report 2. If our Souls are pure this Light of Purity will shine forth Aaron had Holiness to the Lord written upon his Golden Plate Where there is Sanctity in the Soul there Holiness to the Lord is engraven upon our Life we are adorn'd with Patience Humility good Works and shine as Lights in the World Phil. 2.15 carry Christ's Picture in our Conversations 1 Iohn 2.6 O let us labour for this Soul-Purity without it there 's no seeing of God Heb. 12.14 What Communion hath Light with Darkness And that we may keep our Souls pure 1. Have Recourse to the Blood of Christ This is the Fountain set open for Sin and Vncleanness Zech. 13.1 A Soul steep'd in the Brinish Tears of Repentance and bathed in the Blood of Christ is made pure 2. Pray much for Pureness of Soul Psal. 51.10 Create in me a clean Heart O God Some pray for Children others for Riches but pray for Soul-purity Say Lord tho my Body is kept pure yet Lord my Soul is defiled I pollute all I touch O purge me with Hyssop Let Christ's Blood sprinkle me let the Holy Ghost come upon me and anoynt me O make me Evangelically pure that I may be translated to Heaven and placed among the Cherubims where I shall be as holy as thou wouldst have me to be and as happy as I can desire to be EXOD. XX. 15 Thou shalt not Steal As the Holiness of God sets him against Vncleanness Thou shalt not commit Adultery so the Justice of God sets him against Rapine and Robbery Thou shalt not steal The thing forbidden in the Commandment is medling with another Man's Propriety Thou shalt not steal The Civil Lawyers define Furtum Stealth or Theft to be the laying Hands unjustly on that which is anothers The invading anothers Right Quest. 1. Whence doth Theft arise Resp. 1. The Internal Causes are 1. Vnbelief A Man hath an high Distrust of God's Providence Can God prepare a Table in the Wilderness Psalm 78.19 So saith the Unbeliever Can God spread a Table for me No he cannot Therefore he is resolved he will spread a Table for himself but it shall be of other Mens Cost and both first and second Course shall be served in with stollen Goods 2. Covetousness The Greek Word for Covetousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an immoderate Deisre of Getting This is the Root of Theft A Man covets more than his own and this Itch of Covetousness makes him scratch what he can from another Achan's covetous Humour made him steal the Wedge of Gold which Wedge did cleave asunder his Soul from God Iosh. 7.21 2. The External Cause of Theft is Satan's Sollicitation Iudas was a Thief Iohn 12.6 How came he to be a Thief Satan entred into him John 13.27 The Devil is the great Master-Thief he robbed us of our Coat of Innocency and he perswades Men to take up his Trade He tells Men how bravely they shall live by Thieving and how they may catch an Estate And as Eve listned to the Serpents Voice so do they and as Birds of Prey live upon Spoil and Rapine Quest. 2. How many sorts of Theft are there Res. I. There is a stealing from God and so they are Thieves who rob any part of God's Day from him Remember to keep holy the Sabbath-day Not a paâ—t of the Day only but the Whole Day must be dedicated to God And lest any should forget this the Lord hath prefixed a Memento Remember Therefore to cut God short and after Morning Sacrifice to spend the other part of the Sabbath in Vanity and Pleasure this is Spiritual Thievery 't is to rob God of his Due and the very Heathens will rise up in Judgment against such Christians For the Heathens as Macrobius notes did observe a whole Day to their False Gods II. There is a stealing from Others 1. A stealing away their Souls and so Hereticks are Thieves By robbing Men of the Truth they rob them of their Souls 2. A stealing away their Money and Goods from them And under this Head of stealing away others Money there may be several arraigned for Thieves 1. The High-way Thief who takes a Purse contrary to the Letter of this Commandment Lev. 19.13 Thou shalt not rob thy Neighbour Mark 10.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not steal This is not the Violence which takes the Kingdom of Heaven Matth. 11.12 2. The House-Thief who purloyns and filcheth out of his Masters Cash or steals his Wares and Drugs The Apostle saith Some have entertained Angels into their Houses unawares Heb. 13.2 But many Masters have entertained Thieves into their Houses unawares The House-Thief is an Hypocrite as well as a Thief he hath demure Looks and pretends he is helping his Master when he only helps to rob him 3. The Thief that shrowds himseif under Law as the unjust Attorney or Lawyer who prevaricates and deals falsly with his Client This is to steal from the Client By Deceit and Prevarication the Lawyer robs the Client of his Land and may be the means to ruine his Family He is no better than a Thief in God's Account 4. The Church-Thief or Pluraâ—st who holds several Benifices but seldom or never preacheth to the People He gets the Golden Fleece but lets his Flock starve Ezek. 34.2 Wo be to the Shepherds of Israel Ver. 8. They feed themselves and feed not my Flock These Ministers will be indited for Thieves at God's Bar. 5. The Shop-Thief he steals in selling 1. Who useth False Weights and Measures and so steals from others what is their due Amos 5.8 Who make the Ephah small The Ephah was a Measure the Jews used in Selling they made the Ephah small gave scant measure which was plain stealing Hos. 12.7 The Ballances of Deceit are in his Hand Men by making their Weights lighter make their Accounts heavier 2. He steals in selling who puts excessive Prices on his Commodities He takes thrice as much for a Commodity as it cost him or as it is worth To over-reach others in selling is to steal Mens Money from them Lev. 19.13 Thou shalt not defraud thy Neighbour neither rob him To defraud him is to rob him This over-reaching others in selling which is a cunning way of stealing is both against Law
Iudge of all the Earth do right God would not punish one more than another but that his Sin is greater It is true all Sins are equally hainous in respect of the Object or the Person against whom Sin is committed viz. The Infinite God But in another Sence all Sins are not alike hainous Some Sins have more bloody Circumstances in them which are like the Die to the Wooll to give it a deeper Colour Quest. What Sins may be said to be more hainous than others Resp. 1. Such Sins as are committed without any occasion offered A Man swears or is angry and hath no Provocation The less the occasion of Sin is the greater is the Sin 2. Such Sins are more hainous that are committed presumptuously Under the Law there was no Sacrifice for Presumptuous Sins Numb 15.30 Quest. What is it to sin presumptuously which doth heighten and aggravate Sin and make it more hainous Answ. To sin presumptuously is to sin against Convictions and Illuminations or an enlightned Conscience Iob 24.13 They are of those that rebell against the Light Conscience like the Cherubim stands with a Flaming Sword in its Hand to deterr the Sinner yet he will sin Did not Pilat sin against Conviction and with an high hand in condemning Christ He knew that of Envy the Jews had delivered him Matth. 27.18 He confessed he found no fault with him Luke 23.14 And his own Wife sent to him Have nothing to do with that just Man Matth. 27.19 Yet for all this he gave the Sentence of Death against Christ. Here he sinned presumptuously against an enlightned Conscience To sin ignorantly doth something extenuate and pare off the Guilt Iohn 15.22 If I had not come ye had had no sin That is your Sin had been less But to sin against Illuminations and Convictions doth inhance and accent Mens Sins These Sins make deep Wounds in the Soul Other Sins fetch Blood these are a Stab at the Heart Quest. How many ways doth a Man Sin against Illuminations and Convictions Answ. 1. When he lives in the total neglect of Duty He is not ignorant that it is a Duty to read the Word yet he lets the Bible lie by as rusty Armour that he seldom makes use of He is convinced that it is a Duty to pray in his Family yet he can go Days and Months and God never hear of him He calls God Father but never asks him Blessing Neglect of Family-Prayer doth as it were uncover the Roof of Mens Houses and make way for a Curse to be rained down upon their Table 2. When a Man lives in the same Sins which he condemns in others Rom. 2.1 Thou that judgest another dost the same things As Austin saith of Seneca He wrote against Superstitions yet he worshipped those Images which he reproved One Man condemns another for rash censuring yet lives in the same Sin himself A Master reproves his Apprentice for Swearing yet he himself Swears The Snuffers of the Tabernacle were of pure Gold They who reprove and snuff the Vices of others had need themselves to be free from those Sins The Snuffers must be of Gold 3. When a Man sins after Vow Psal. 56.12 Thy Vows O God are upon me A Vow is a Religious Promise made to God to dedicate our selves to him A Vow is not only a Purpose but a Promise Every Votary makes himself a Debtor he binds himself to God in a solemn manner Now to Sin after Vow to vow himself to God and give his Soul to the Devil must needs be against the highest Convictions 4. When a Man sins after Counsels Admonitions Warnings he cannot plead Ignorance The Trumpet of the Gospel hath been blown in his Ears and sounded a Retreat to call him off from his Sins he hath been told of his Injustice living in Malice keeping bad Company yet he would venture upon Sin This is to sin against Conviction it aggravates the Sin and is like a Weight put in the Scale to make his Sin weigh the heavier If a Sea-mark be set up to give Warning that there are Shelves and Rocks in that place yet if the Mariner will fail there and split his Ship it is Presumption and if he be cast away who will pity him 5. When a Man sins against express Comminations and Threatnings God hath thundered out Threatnings against such Sins Psal. 66.21 God shall wound the hairy Scalp of such an one as goes on still in his Trespasses Yet tho God set the point of his Sword to the Breast of a Sinner yet he will commit Sin The Pleasure of Sin doth more delight him than the Threatnings affright him He like the Liviathan laughs at the shaking of a Spear Iob 41.29 Nay he derides God's Threatnings Isa. 5.19 Let him make speed and hasten his Work that we may see it We have heard much what God intends to do and of Judgment approrching we would fain see it For Men to see the Flaming Sword of God's Threatnings brandished yet to strengthen themseâ—ves in Sin is in an high manner to sin against Illumination and Conviction 6. When a Man sins under Affliction God doth not only thunder by Threatning but hath let his Thunderbolt fall he hath inflicted Judgments on a Person he may read his Sin in his Punishment yet he sins His Sin was Vncleanness he hath wasted his Strength as well as his Estate he hath had a Fit of Apoplexy yet tho he feels the smart of Sin he retains the Love of Sin This is to sin against Conviction 2 Chron. 28.22 In his Distress did he trespass yet more this is that King Ahaz This doth inhance and make the Sin greater than other Sins For sinning against an enlightned Conscience First Is full of Obstinacy and Pertinaciousness Men can give no Reason make no Defence for their Sins yet they are resolved to hold fast Iniquity This is desperate Wilfulness And Voluntas est regula mensura actionis The more of the Will in a Sin the greater the Sin Ier. 18.12 We will walk after our own Devices Tho there be Death and Hell every step we will march on under Satan's Colours This made the Sin of the Apostate Angels so great because it was wilful they had no Ignorance in their Mind no Passion to stir them up there was no Tempter to deceive them but they sinn'd obstinately and out of Choice Secondly To sin against Convictions and Illuminations is joyn'd with slighting and contempt of God It is bad for a Sinner to forget God but it is worse to contemn him Prov. 10.13 Wherefore do the wicked contemn God An enlightned Sinner knows that by his Sin he disobligeth and angers God but he cares not whether God be pleased or no he will have his Sin Therefore such an one is said to reproach God Numb 15.30 The Soul that doth ought presumptuously the same reproacheth the Lord. Every Sin displeaseth God but sins against an enlightned Conscience reproach the Lord. To contemn the Authority
Apostacy 'T is a renouncing of our Baptism 'T is damnable Perjury to go away from God after a Solemn Vow 2 Tim. 4.10 Demas hath forsaken me He turned Renegado and afterward became a Priest in an Idol Temple saith Dorotheus Iulian the Apostate Gregory Nazianzen observes bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen Gods and so as much as in him lay washed off his former Baptism The Case of such as fall away after Baptism is dreadful Heb. 10.38 If any Man draw back The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back alludes to a Souldier that steals away from his Colours So if any Man steal away from Christ and run over to the Devils side my Soul shall have no pleasure in him That is I will be severely avenged on him I will make my Arrows drunk with his Blood If all the Plagues in the Bible can make that Man miserable he shall be so II. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption is the Lord's Supper Mark XIV 24 And as they did Eat Iesus took Bread c. Secondly Having spoken of the Sacrament of Baptism I come now to the Sacrament of the Lord's Supper The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted Here we have to do more immediately with the Person of Christ. In Prayer we draw nigh to God in the Sacrament we become one with him In Prayer we look up to Christ in the Sacrament by Faith we touch him In the Word Preached we hear Christ's Voice in the Sacrament we feed on him Quest. 1. What Names and Titles in Scripture are given to the Sacrament Resp. 1. It is called 1. Mensa Domini The Lord's Table 1 Cor. 10.21 The Papists call it an Altar not a Table The Reason is because they turn the Sacrament into a Sacrifice and pretend to offer up Christ corporally in the Maâ—s It being the Lord's Table shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries The Lord takes notice of the Frame of our Hearts when we come to his Table Matth. 22.11 The King came in to see the Guests We dress our selves when we come to the Table of some Great Monarch We should think with our selves we are going to the Table of the Lord therefore should dress our selves by Holy Meditation and Heart-Consideration Many think it is enough to come to the Sacrament but mind not whether they come in Due Order Perhaps they had scarce a serious Thought before whither they were going All their Dressing was by the Glass not by the Bible Chrysostom calls it The dreadful Table of the Lord So it is to such as come unworthily 2. The The Sacrament is called Coena Domini the Lord's Supper 1 Cor. 11.20 to import it is a Spiritual Feast It is indeed a Royal Feast God is in this Cheer Christ in both Natures God and Man is the matter of this Supper 3. The Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion 1 Cor. 10.16 The Bread which we break is it not the Communion of the Body of Christ The Sacrament being called a Communion shews 1. That this Ordinance is only for Believers because none else can have Communion with Christ in these Holy Mysteries Communio fundatur in â—nione Faith only gives us Union with Christ and by Vertue of this we have Communion with him in his Body and Blood None but the Spouse communicates with her Husband A Stranger may drink of his Cup but she only hath his Heart and communicates with him in a Conjugal manner So Strangers may have the Sign drink of the Cup but only Believers drink Christ's Blood and have Communion with him in his Priviledges 2. The Sacrament being a Communion shews That it is Symbolum Amoris a Bond of that Unity and Charity which should be among Christians 1 Cor. 10.17 We being many are one Body As many Grains make One Bread so many Christistians are one Body A Sacrament is a Love-Feast The Primitive Christians as Iustin Martyr notes had their Holy Salutations at the Blessed Supper in token of that Dearness of Affection which they did bear each to other It is a Communion therefore there must be Love and Union The Israelites did eat the Passover with Bitter Herbs so must we eat the Sacrament with bitter Herbs of Repentance but not with bitter Hearts of Wrath and Malice The Hearts of the Communicants should be knit together with the Bond of Love Thou braggest of thy Faith saith Austin but show me thy Faith by thy Love to the Saints For as in the Sun Light and Heat are inseparable so Faith and Love are twisted together inseparably Where there are Divisions the Lord's Supper is not properly a Communion but a Disunion Quest. 2. What is the Lord's Supper Resp. It is a visible Sermon wherein Christ crucify'd is set before us or it is a Sacrament of the New Testament wherein by receiving the Holy Elements of Bread and Wine our Communion with Christ is signify'd and seal'd up to us Or thus It is a Sacrament Divinely Instituted wherein by giving and receiving Bread and Wine Christ's Death is shewed forth and the worthy Receivers are by Faith made Partakers of his Body and Blood and all the Benefits flowing from thence For the further explaining of the Nature of the Lord's Supper I shall look back to to the Institution 1. Iesus took Bread Here is the Master of the Feast or the Institutor of the Sacrament The Lord Iesus he took Bread He only is fit to Institute a Sacrament who is able to give Vertue and Blessing to it 2. He took Bread Christ's Taking of the Bread was one Part of his Consecration of the Elements and setting them apart for an Holy Use. And as Christ did consecrate the Elements so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord's Supper How unseemly a Sight is it to see any come to these Holy Elements having Hearts leavened with Pride Covetousness Envy These do with Iudas receive the Devil in the Sop and are no better than Crucifyers of the Lord of Glory 3. And Blessed it This is another Part of the Consecration of the Element Christ blessed it He blesseth and it shall be blessed Viz. He look'd up to Heaven for a Benediction upon this Ordinance newly founded 4. And Brake it The Bread broken and the Wine poured out was to signifie to us the Agony and Ignominy of Christ's Sufferings the Rending of Christs Body on the Cross and that Effusion of Blood which was distilled from his blessed Sides 5. And gave it to them Christ's giving the Bread denotes Christ's giving of himself and all his Benefits to us freely Tho Christ was sold yet given Iudas did sell Christ but Christ gave himself to us 6. He gave it to Them viz. The Disciples This is Childrens Bread
Celebrate the Lord's Supper an Officer stood up and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things for Holy Men And then several of the Congregation were to depart I would have my Hand cut off saith Chrysostom rather than I would give Christ's Body and Blood to the Profane The wicked do not eat Christ's Flesh but tear it they do not drink his Blood but spill it These Holy Mysteries in the Sacraments are tremenda mysteria Mysteries that the Soul is to tremble at Sinners defile the Holy things of God they poyson the Sacramental Cup. We read that the wicked are to be set at Christ's Feet Psal. 110. not at his Table Quest. 7. How may we receive the Supper of the Lord worthily that so it may become effectual to us Resp. That we may receive it worthily and it may become Efficacious 1. We must solemnly prepare our selves before we come We must not rush upon the Ordinance rudely and irreverently but come in due order There was a great deal of Preparation to the Passover 2 Chron. 30.18 19. And the Sacrament comes in the room of it Quest. Wherein doth this Solemn Preparing for the Ordinance consist Resp. 1. In Examining our selves 2. In Dressing our Souls before we come which is by washing in the Water of Repentance 3. By exciting the Habit of Grace into Exercise 4. In begging a Blessing upon the Ordinance 1. Solemn Preparing for the Sacrament consists in Self-examining 1 Cor. 11.28 But let a Man examin himself and so let him eat It is not only a Counsel but a Charge Let him examin himself As if a King should say Let it be enacted Jesus Christ having by his Institution consecrated these Elements in the Supper to an high Mystery they represent his Body and Blood Therefore there must be Preparation and if Preparation then there must be first Examining our selves without which there can be no Preparation Let us be serious in this examining our selves our Salvation depends upon it We are curious in examining other things We will not take Gold but examine it by the Touch-stone We will not take Land but we will examine the Title And shall not we be as exact and curious in examining the state of our Souls Quest. 1. What is required to this Self-examining Resp. There must be a Solemn Retiring of the Soul We must set our selves apart and retire for some time from all Secular Employment that we may be more serious in this Work There is no casting up of Accounts in a Crowd nor can we examin our selves when we are in a Crowd of Worldly Businesses We read a Man that was in a Iourney might not come to the Passover Numb 9.13 because his Mind was full of Secular Cares and his Thoughts were taken up about his Journey When we are upon Self-examining-work we had not need be in an Hurry or have any distracting Thoughts but retire and lock up our selves in our Closet that we may be more intent in the Work Quest. 2. What is Self-examination Resp. It is a setting up a Court in Conscience and keeping a Register there that by a strict Scrutiny a Man may see how Matters stand between God and his Soul Self-examination is a Spiritual Inquisition an Heart-Anatomy whereby a Man takes his Heart as a Watch all in pieces and sees what is defective there It is a Dialogue with ones self Psal. 77.7 I commune with my own Heart David call'd himself to Account and put Interrogatories to his own Heart Self-examining is a critical Descant or Search as the Woman in the Parable did light a Candle and search for her lost Groat Luke 15.8 So Conscience is the Candle of tâ—â— Lord. Search with this Candle what thou canst find wrought by the Spirit in thee Quest. 3. What is the Rule by which we must Examine our selves Resp. The Rule or Measure we must Examine our selves by is the Holy Scripture We must not make Fancy or the good Opinion which others have of us the Rule by which we judge of our selves But as the Goldsmith brings his Gold to the Touch-stone so must we bring our Hearts to a Scripture Touch-stone To the Law to the Testimony Isa. 8.20 What saith the Word Are we divorced from Sin Are we renewed by the Spirit Let the Word decide whether we are fit Communicants or no. We judge of Colours by the Sun so must we judge of the state of our Souls by the Sun-light of Scripture Quest. 4. What are the cogent Reasons why we must Examine our selves before we approach to the Lord's Table Resp. 1. It is a Duty imposed Let him examine himself The Passover was not to be eaten Raw Exod. 12.19 To come to such an Ordinance slightly without Examination is to come in an undue manner and is like Eating the Passover Raw. 2. We must examine our selves before we come because it is not only a Duty imposed but opposed There is nothing the Heart naturally is more averse from than Self-exemination We may know that Duty is good which the Heart opposeth But why doth the Heart so oppose it Because it doth cross the Tide of Corrupt Nature 't is contrary to Flesh and Blood The Heart is guilty and doth a guilty Person love to be examined The Heart opposeth it therefore the rather set upon it That Duty is good which the Heart opposeth 3. Because Self-examining is so needful a Work as appears 1. Without Self-examination a Man can never tell how it is with him whether he hath Grace or no and this must needs be very uncomfortable He knows not if he should die presently what will become of him or to what Coast he shall sail whether to Hell or Heaven As Socrates said I am about to die and the gods know whether I shall be happy or miserable How needful therefore is Self-examination that a Man by Search may come to know the true state of his Soul and may guess how it will go with him to Eternity 2. Self-examination is needful in respect of the Excellency of the Sacrament Let him eat de illo Pane Of that Bread 1 Cor. 11.28 That excellent Bread that consecrated Bread that Bread which is not only the Bread of the Lord but the Bread the Lord. Let him drink de illo Poculo Of that Cup that precious Cup which is perfum'd and spic'd with Christ's Love that Cup which holds the Blood of God Sacramentally Cleopatra put a Jewel in a Cup which contained the price of a Kingdom This Sacred Cup we are to drink of enriched with the Blood of God is above the Price of a Kingdom It is more worth than Heaven Therefore coming to such a Royal Feast having whole Christ his Divine and Humane Nature to feed on how should we examine our selves before-hand that we may be fit Guests for such a Magnificent Banquet 3. Self-examining is needful because God will examine us That was a sad Question Matth. 22.12 Friend how camest thou in hither
not having a Wedding Garment Men are loth to ask themselves the Question O my Soul art thou a fit Guest for the Lord's Table Are there not some Sins thou hast to bewail Are there not some Evidences for Heaven that thou hast to get Now when Persons will not ask themselves the Question then God will bring such a Question as this to them How came ye in hither to my Table not prepared How came ye in hither with an unbelieving or profane Heart It will be such a Question as will cause an Heart-trembling God will examine a Man as the chief Captain did Paul with Scourging Acts 22.24 'T is true the best Saint if God should weigh him in the Ballance would be sound defective But when a Christian hath made an impartial Search and hath laboured to deal uprightly between God and his own Soul Christ's Merits will cast in some Grains of Allowance into the Scales 4. Self-examining is needful because of that Secret Corruption in the Heart which will not be found out without searching There are in the Heart Plangendae Tenebrae Aug. Hidden Pollutions It is with a Christian as with Ioseph's Brethren when the Steward accused them of having the Cup they were ready to swear they had not the Cup in their Sack but upon Search it was found there Little doth a Christian think what Pride Atheism Uncleanness is in his Heart till he searcheth Therefore if there be such hidden Wickedness like a Spring that runs under Ground we had need examine our selves that finding out our secret Sin we may be humbled and repent Hidden Sins if not searched out defile the Soul If Corn lie long in the Chaff the Chaff defiles the Corn hidden Sins layn long in defile our Duties Needful therefore it is before we come to the Holy Supper to search out these hidden Sins as Israel searched for Leaven before they came to the Passover 5. Self-examining is needful because without it we may easily have a Cheat put upon us Ier. 17.9 The Heart is deceitful above all things Many a Man's Heart will tell him he is fit for the Lord's Table As when Christ asked the Sons of Zebedee Matth. 20.22 Are ye able to drink the Cup I shall drink of Can ye drink such a Bloody Cup of Suffering They say unto him We are able So the Heart will suggest to a Man He is fit to drink of the Sacramental Cup he hath on the Wedding Garment Grande profundum est homo Aug. The Heart is a Grand Impostor It is like a cheating Tradesman which will put one off with bad Wares The Heart will put a Man off with â—â—eming Grace in stead of saving A Tear or two shed is Repentance a few lazie Desires is Faith Blue and red Flowers that grow among the Corn look like good Flowers but they are beautiful Weeds The foolish Virgins Lamps looked as if they had had Oyl in them but they had none Therefore to prevent a Cheat that we may not take False Grace in stead of True we had need make a thorough Disquisition and Search of our Hearts before we come to the Lord's Table 6. Self-examining is needful because of those False Fears the Godly are apt to nourish in their Hearts which make them go sad to the Sacrament As they who have no Grace for want of Examining presume so they who have Grace for want of Examining are ready to despair Many of God's Children look upon themselves through the black Spectacles of Fear They fear Christ is not formed in them they fear they have no Right to the Promise and these Fears in the Heart cause Tears in the Eye Whereas would they but search and examine they might find they had Grace Are not their Hearts humbled for Sin And what is this but the bruised Reed Do they not weep after the Lord And what are these Tears but Seeds of Faith Do they not Thirst after Christ in an Ordinance What is this but the New Creature crying for the Breast Here are you see Seeds of Grace and would Christians examine their Hearts they might see there is something of God in them and so their false Fears would be prevented and they might approach with Comfort to these Holy Mysteries in the Eucharist Mark XIV 22 Iesus took Bread c. 7. Self-examining is needful in respect of the Danger in coming unworthily without Examination 1 Cor. 11.27 He shall be guilty of the Body and Blood of the Lord. Par facit quasi Christum trucidaret Grotius i. e. God reckons with him as with a Crucifyer of the Lord Iesus He doth not Drink Christ's Blood but sheds it and so brings that Curse upon him as the Jews His Blood be upon us and our Children The Vertue of Christ's Blood nothing more comfortable the Guilt of it nothing more Formidable 4. We must examine our selves before the Sacrament in respect of the Difficulty of Self-examining Work Difficulty raiseth a Noble Spirit Self-examining is difficult 1. Because it is an Inward Work it lies most with the Heart External Acts of Devotion are easie To lift up the Eye to bow the Knee to read over a few Prayers this is as easie as for the Papists to tell over a few Beads But to examine a Man's self to take the Heart as a Watch all in pieces to make a Scripture-Trial of our Fitness for the Lord's Supper this is not easie Reflexive Acts are hardest The Eye cannot see its self but by a Glass We must have the Glass of the Word and Conscience to see our own Hearts 'T is easie to spy the Faults of others but it is hard to find out our own 2. Self-examination is difficult in regard of Self-Love As Ignorance blinds so Self-love flatters What Solomon saith of Love Prov. 10.12 Love covereth all Sins is most true of Self-love A Man looking upon himself in the Glass of Self-love that flattering Glass his Vertues appear greater than they are and his Sins lesser Self-love makes a Man rather excuse himself than examine himself Self-love makes one think the best of himself and he who hath a good Opinion of himself doth not suspect himself and not suspecting himself he is not forward to Examine himself The Work therefore of self-Examination being so difficult it requires the more Impartiality and Industry Difficulty should be a Spur to Diligence 5. We must examine our selves before we come because of the Beneficialness of Self-examination The Benefit is great which way soever things turn If upon Examination we find that we have not Grace in Truth then the Mistake is discovered and the Danger prevented If we find that we have Grace we may take the Comfort of it He who upon Search finds that he hath the Minimum quod sic The least Degree of Grace he is like one that hath found his Box of Evidences he is an happy Man he is a fit Guest at the Lord's Table he is Heir to all the Promises he is
as sure to go to Heaven as if he were in Heaven already These are the Reasons why we must examin our selves before we approach to the Lord's Table Quest. 5. What must we Examine Answ. 1. Our Sins 2. Our Graces First Our Sins Search if any dead Fly might spoil this sweet Oyntment When we come to the Sacrament we should do as the Jews did before the Passover they searched for Leaven and having found it did burn it 1. Let us search for the Leaven of Pride This sowres our Holy things We are born with a Spiritual Tympany Will an humble Christ be received into a Proud Heart Pride keeps Christ out Intus existens prohibet alienum Pride swells the Heart and Christ cannot come into the Heart if it be full already To a proud Man Christ's Blood hath no Vertue 't is like Dioscordium put into a dead Man's Mouth which loseth its Vertue Let us search for this Leaven of Pride and cast it away 2. Let us search for the Levaen of Avarice The Lord's Supper is a Spiritual Mystery it represents Christ's Body and Blood what should an earthly Heart do here The Earth puts out the Fire Earthliness quencheth the Fire of holy Love The Earth is Elementum Gravissimum it cannot ascend A Soul belimed with Earth cannot ascend to Heavenly Cogitations Col. 3.5 Covetousness which is Idolatry Will Christ come into that Heart where there is an Idol Search for this Leaven before you come to this Ordinance How can an earthly Heart converse with that God which is a Spirit Can a Clod of Earth kiss the Sun 3. Search for the Leaven of Hypocrisie Luke 12.1 Beware of the Leaven of the Pharisees which is Hypocrisie Aquinas describes it Simulatio Virtutis Hypocrisie is a counterfeiting of Vertue The Hypocrite is a living Pageant he only makes a show of Religion He gives God his Knee but no Heart and God gives him Bread and Wine in the Sacrament but no Christ. Oh let us search for this Leaven of Hypocrisie and burn it Secondly We must examine our Graces I shall instance only in one Our Knowledge 1. Whether we have Knowledge 2. Whether it be rightly Qualified 1. We are to examine whether we have Knowledge else we cannot give God a reasonable Service Rom. 12.1 Knowledge is a necessary Requisite in a Communicant Without Knowledge there can be no Fitness for the Sacrament A Person cannot be fit to come to the Lord's Table who hath no Goodness but without Knowledge the Mina is not good Prov. 19.2 Some say they have good Hearts tho they want Knowledge As if one should say His Eye is good but it wants Sight Under the Law when the Plague of Leprosie was in a Man's Head the Priest was to pronounce him unclean The ignorant Person hath the Plague in his Head he is unclean Ignorance is the Womb of Lust 1 Pet. 1.14 Therefore it is requisite before we come to Examine our selves what Knowledge we have in the main Fundamentals of Religion Let it not be said of us that to this Day the Vail is upon our Heart 2 Cor. 3.15 But sure in this Intelligent Age we cannot but have some Insight into the Mysteries of the Gospel I rather fear we are like Rachel who was fair and well-sighted but barren Therefore 2. Let us examine whether our Knowledge be rightly Qualified 1. Is it Influential Doth our Knowledge warm our Heart Claritas in intellectu parit ardorem in affectu Saving Knowledge doth not only direct but quicken 'T is Lumen Vitae the Light of Life Iohn 8.12 2. Is our Knowledge Practical We hear much do we live the Truths we know That is the right Knowledge which doth not only adorn the Mind but reform the Life Secondly This solemn preparing for the Sacrament as it consists in examining our selves so in dressing our Souls before we come And this Soul-dress is in two things 1. Washing in the Laver of Repenting Tears To come to this Ordinance with the Guilt of any sin unrepented of makes way for the further hardening of our Heart and giving Satan fuller possession of us Zech. 12.10 They shall look upon me whom they have pierced and shall mourn for him The Cloud of Sorrow must drop into Tears We must grieve as for the Pollution so for the Vnkindness in every sin To sin against Christ's Love who died for us When Peter thought of Christ's Love who call'd him out of his Unregeneracy made him an Apostle and carried him up to the Mount of Transfiguration where he saw the Glory of Heaven in a Vision and then to think of his Denying Christ it broke his Heart he wept bitterly Matth. 26.75 To think before we come to a Sacrament of our sins against the Bowel-Mercies of God the Father the bleeding Wounds of God the Son the blessed Inspirations of God the Holy Ghost it is enough to broach our Eyes with Tears and put us into an Holy Agony of Grief and Compunction And we must be so distressed for sin as to be divorced from sin The Serpent before he drinks casts up his Poyson In this we must be wise as Serpents before we drink of the Sacramental Cup we must cast up the Poyson of sin by Repentance Ille verè plangit commissa qui non committit plangenda He doth truly bewail the sins he hath committed who doth not commit the sins he hath bewailed And this is the Dressing our Souls before we come washing in the Waters of true Rpentance 2. The Soul-dress is the exciting and stirring up the Habit of Grace into a lively Exercise 2 Tim. 1.6 I put thee in remembrance that thou stir up the Gift of God which is in thee i. e. The Gifts and Graces of the Spirit The Greek Word to stir up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to blow up Grace into a Flame Grace is oft like Fire in the Embers which needs blowing up It is possible that even a good Man may not come so well disposed to this Ordinance because he hath not before taken pains with his Heart to come in Due Order He hath not stirred up Grace into its vigorous Exercise and so tho he doth not eat and drink Damnation yet he doth not receive Consolation in the Sacrament Thus you see what this Dressing of our Souls is before we come Thirdly This Solemn preparing for the Sacrament is in begging a Blessing upon the Ordinance The Sacrament is not like Physick which hath an inherent operative Vertue No but the Efficacy of the Sacrament depends upon the Co-operation of the Spirit and a Word of Blessing In the Institution Christ blessed the Elements Iesus took Bread and blessed it In the Text the Sacrament will no further do us good then as it is blessed to us We ought then before we come to pray for a Blessing on the Ordinance that the Sacrament may be not only a Sign to represent but a Seal to confirm and an Instrument to convey
the power of Godliness cannot say God is their Father they may say Our Father which art in Hell Well then how may we know that God is our Father Resp. 1. By having a Filial disposition This is in four things 1. To melt in tears for Sin A Child weeps for offending his Father When Christ looked on Peter and he remembred his Sin in denying Christ he fell a weeping Clemens Alexandrinus reports of Peter he never heard a Cock crow but he wept This is a sign God is our Father When the heart of stone is taken away and there is a gracious thaw in the heart it melts in tears for Sin and he who hath a Child-like heart mourns for Sin in a Spiritual manner as it is Sin He grieves for it 1. As it is an Act of Pollution Sin deflours the Virgin-Soul it defaceth Gods Image it turns beauty into deformity 't is called the plague of the heart 1 Kings 8.38 It is the spirits of evil distilled A Child of God mourns for the defilement of Sin Sin hath a blacker aspect than Hell 2. He who hath a Child-like heart grieves for Sin as 't is an Act of Enmity Sin is diametrically opposite to God It is called a walking contrary to God Lev. 26.40 If they shall confess their iniquity and that they have walked contrary to me Sin doth all it can to spight God If God be of one mind Sin will be of another Sin would not only unthrone God but it strikes at his very Being if Sin could help it God should be no longer God A Child-like heart grieves for this O saith he that I should have so much enmity in me that my Will should be no more subdued to the Will of my Heavenly Father this springs a leak of godly sorrow 3. A Child-like heart weeps for Sin as it is an Act of Ingratitude Sin is an abuse of Gods Love it is a taking the Jewels of Gods Mercies and making use of them to sin God hath done more for his Children than others he hath planted his grace and given them some intimations of his favour and to sin against kindness dyes a sin in grain and makes it Crimson Like Absalom as soon as his Father kissed him and took him into favour plotted Treason against him Nothing so melts a Child-like heart in tears as sins of unkindness O that I should sin against the Blood of a Saviour and the Bowels of a Father I condemn ingratitude in my Child yet I am guilty of ingratitude against my Heavenly Father This opens a vein of godly sorrow and makes the heart bleed afresh certainly this evidenceth God to be our Father when he hath given us this Child-like frame of heart to weep for sin as it is sin an act of Pollution Enmity Ingratitude A wicked Man may mourn for the bitter Fruit of Sin but only a Child of God can grieve for the odious Nature of Sin 2. A Filial or Child-like disposition is to be full of sympathy We lay to heart the dishonours reflected upon our Heavenly Father when we see Gods Worship adulterated his Truth mingled with the poyson of Errour it is as a Sword in our Bones to see Gods Glory suffer Psal. 119.158 I beheld the transgressors and was grieved Homer describing Agamemnons grief when he was forced to sacrifice his Daughter Iphigenia brings in all his Friends weeping and condoling with him so when God is dishonoured we sympathize and are as it were clad in mourning A Child that hath any good Nature is cut to the heart to hear his Father reproached An Heir of Heaven takes a dishonour done to God more heinous than a disgrace done to himself 3. A Filial disposition is to love our Heavenly Father He is unnatural that doth not love his Father God who is crown'd with excellency is the proper object of delight and every true Child of God saith as Peter Lord thou knowest that I love thee But who will not say he loves God If ours be a true genuine love to our Heavenly Father it may be known 1. By the effects 1. Then we have an holy fear There is a fear which ariseth from love to God that is we fear the loss of the visible tokens of Gods presence 1 Sam. 4.13 Elies heart trembled for the Ark. It is not said his heart trembled for his two Sons Hophni and Phinchas but his heart trembled for the Ark because the Ark was the special sign of Gods Presence and if that were taken the Glory was departed He who loves his Heavenly Father fears least the tokens of his Presence should be removed least Profaneness should break in like a flood least Popery should get head and God should go from a people The presence of God in his Ordinances is the glory and strength of a Nation The Trojans had the Image of Pallas and they had an opinion that as long as that Image was preserved among them they should never be conquered So long as Gods presence is with a people so long they are safe Every true Child of God fears least God should go and the glory depart Try by this whether we have a Filial disposition Do we love God and doth this love cause fear and jealousie Are we afraid least we should lose Gods presence Least the Sun of Righteousness remove out of our Horizon Many are afraid least they should lose some of their Worldly profits but not least they lose the presence of God If they may have Peace and Trading they care not what becomes of the Ark of God A true Child of God fears nothing so much as the loss of his Fathers presence Hos. 9.12 Wo to them when I depart from them 2. Love to our Heavenly Father is seen by loving his Day Isa. 58.13 If thou call the Sabbath a delight The Antients called this Regina Dierum the Queen of Days If we love our Father in Heaven we spend this day in Devotion in Reading Hearing Meditating On this day Manna falls double God sanctified the Sabbath He made all the other days in the Week but he hath sanctified this day this day he hath crown'd with a Blessing 3. Love to our Heavenly Father is seen by loving his Children 1 Iohn 5.1 Every one that loveth him that begat loveth him also that is begotten of him If we love God the more we see of God in any the more we love them we love them though they are poor A Child loves to see his Fathers picture though hung in a mean frame we love the Children of our Father though they are persecuted 2 Tim. 1.16 Onesiphorus was not ashamed of my chain Constantine did kiss the hole of Paphnusius's eye because he suffered the loss of his eye for Christ. It appears they have no love to God who have no love to his Children they care not for their company they have a secret disgust and antipathy against them Hipocrites pretend great reverence to the Saints departed they canonize
of God because no condemnation Rom. 8.1 No condemnation to them in Christ Iesus God doth not condemn them nor Conscience doth not condemn them Both Jury and Judge acquit them then no evil befalls them for nothing is really an evil but that which damns 10. If God be our Father this may make us go with chearfulness to the Throne of Grace Were a Man to petition his enemy there were little hope but when a Child petitions his Father he may come with confidence to speed The word Father works upon God it toucheth his very Bowels What can a Father deny his Child If a Son ask bread will he give him a stone Matth. 7.9 This may embolden us to go to God for pardon of Sin and further degrees of Sanctity We pray to a Father of Mercy setting upon a Throne of Grace Luke 11.13 If ye then being evil know how to give good gifts to your children how much more shall your heavenly Father give his Spirit to them that ask him This did quicken the Church and add wings to Prayer Isa. 63.15 Look down from heaven ver 16. Doubtless thou art our Father Who doth God keep his Mercies for but his Children Three things may cause boldness in Prayer We have a Father to pray to and the Spirit to help us to pray and an Advocate to present our Prayers Gods Children should in all their troubles run to their Heavenly Father as that sick Child 2 Kin. 4.19 He said unto his Father My head my head So pour out thy complaint to God in Prayer Father my heart my heart My dead heart quicken it my hard heart soften it in Christs Blood Father my heart my heart Sure God that hears the cry of the Ravens will hear the cry of his Children 11. If God be our Father he will stand between us and danger A Father will keep off danger from his Child God calls himself scutum a shield A shield defends the Head guards the Vitals God shields off dangers from his Children Acts 18.10 I am with thee and none shall set on thee to hurt thee God is an hiding place Psalm 27.5 God preserved Athanasius strangely he put it into his mind to depart out of the house he was in the night before the enemies came to search for him As God hath a Breast to feed so he hath Wings to cover his Children Psal. 91.4 He shall cover thee with his feathers and under his wings shalt thou trust God appoints his holy Angels to be a Life-guard about his Children Heb. 1.14 never was any Prince so well guarded as a Believer The Angels 1. are a numerous guard 2 Kings 6.17 The mountain was full of horses of fire round about Elisha The Horses and Chariots of fire were the Angels of God to defend the Prophet Elisha 2. A strong guard One Angel in a night slew an hundred and fourscore and five thousand 2 Kin. 19.32 if one Angel slew so many what would an Army of Angels have done 3. The Angels are a swift guard they are ready in an instant to help Gods Children therefore they are described with wings to show their swiftness they fly to our help Dan. 9.21 23. At the beginning of thy supplication the commandment came forth and I am come to thee Here was a swift motion for the Angel to come from Heaven to Earth between the beginning and ending of Daniels Prayer 4. The Angels are a watchful guard not like Sauls guard asleep when their Lord was in danger 1 Sam. 26.12 The Angels are a vigilant guard they watch over Gods Children to defend them Psal. 34.7 The Angel of the Lord encampeth round about them that fear him There is an invisible guardianship of Angels about Gods Children 12. If God be our Father we shall not want any thing that he sees is good for us Psal. 34.10 They that seek the Lord shall not want any good thing God is pleased sometimes to keep his Children to hard commons but it is good for them Sheep thrive best on short pasture God sees too much may not be good plenty breeds surfeit Luxuriant animi rebus secundis God sees it good sometimes to dyet his Children and keep them short that they may run the Heavenly Race the better it was good for Iacob there was a Famine in the Land it was a means to bring him to his Son Ioseph so it is that Gods Children sometimes see the Worlds emptiness that they may acquaint themselves more with Christs fulness if God see it be good for them to have more of the World they shall have it God will not let them want any good thing 13. If God be our Father all the Promises of the Bible belong to us Gods Children are called Heirs of the promise Heb. 6.17 A wicked Man can lay claim to nothing in the Bible but the Curses he hath no more to do absolutely with the Promises than a Ploughman hath to do with the City Charter the Promises are Childrens Bread the Promises are mulctralia Evangelii the Breasts of the Gospel milking out Consolation and who are to suck of these Breasts but Gods Children The promise of Pardon is for them Ier. 33.8 I will pardon all their iniquity whereby they have sinned against me The promise of Healing is for them Isa. 57.18 the promise of Salvation Ier. 23.6 the Promises are supports of Faith they are Gods sealed Deed they are a Christians Cordial O the Heavenly Comforts which are distilled from the Lembick of the Promises St. Chrysostome compares the Scripture to a Garden the Promises are the Fruit-Trees that grow in this Garden A Child of God may go to any Promise in the Bible and pluck Comfort from it He is an Heir of the Promise 14. God makes all his Children Conquerours They are born of God and are conquerours 1. They conquer themselves Fortior est qui se quam qui fortissima vincit maenia The Saints conquer their own Lusts they bind these princes in fetters of iron Psal. 149.8 Though the Children of God may sometimes be foiled and lose a single battle yet not the victory 2. They conquer the World The World holds forth her two Breasts of Pleasure and Profit and many are overcome by it but the Children of God have a World-conquering Faith 1 Iohn 5.4 This is the victory over the world even your faith 3. They conquer their Enemies How can that be when they oft take away their Lives 1. They conquer by not complying with them The three Children would not fall down to the Golden Image Dan. 3.18 they would rather burn than bow here they were Conquerours He who complyes with anothers Lust is a Captive he who refuseth to comply is a Conquerour 2. Gods Children conquer their enemies by heroick Patience A patient Christian like the anvil bears all strokes invincibly Thus the Martyrs overcame their enemies by Patience nay Gods Children are more than conquerours Rom. 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We
out of fear of Hell or because it brings shame and penury but still his heart goes after it Hos. 4.8 They set their heart on their iniquity as Lots Wife left Sodom but still her heart was in Sodom Hypocrites are like the Snake which casts her coat but keeps her poyson They keep the love of sin as one that hath been long Suitor to another though his Friends break off the march yet still he hath a hankering Love to her 2. It may be a partial Reformation He may leave one Sin and live in another he may refrain drunkenness and live in covetousness he may refrain swearing and live in the sin of slandering one Devil may be cast out and an other as bad may come in the room 3. A Man may forsake gross sins but have no reluctancy against Heart-sins Motus primo primi proud lustful Thoughts though he dams up the stream he lets alone the Fountain O therefore if there be so many deceits and Men may think the kingdom of grace is come into their Heart when it is not How curious and critical had we need be in our search whether we have the kingdom of grace really come into our hearts If a Man be deceived in the Title of his Land it is but the loss of his Estate But if he be deceived about his grace 't is the loss of his Soul I should now come to answer this Question How we know that the kingdom of grace is set up in our Hearts Quest. How may we know the Kingdom of Grace is set up in us Answ. 1. In general By having a Metamorphosis and Change wrought in the Soul This is called the New Creature 2 Cor. 5.17 The Faculties are not new but there is a new Nature As the strings of the Lute are the same but the Tune is altered When the Kingdom of grace is set up there is Light in the Mind Order in the Affections Pliableness in the Will Tenderness in the Conscience Such as can find no change of heart they are the same they were as vain as earthly as unclean as ever there is no sign of Gods kingdom of grace in them 2. More particularly We may know the kingdom of grace is set up in our hearts 1. By having unfeigned desires after God This is the smoaking Flax Christ will not quench A true desire of grace is grace By the beating of this pulse conclude there is life Nehem. 1.11 O Lord let thy ear be attentive to the prayer of thy Servants who desire to fear thy Name But may not an Hypocrite have good desires Numb 23.10 Let me dye the Death of the Righteous Therefore I say unfeigned desires evidence the kingdom of God within a Man Quest. But how may these unfeigned Desires be known 1. An unfeigned desire is ingenuous we desire God propter se for himself for his intrinsecal Excellencies and the Oriency of his Beauty which shines The savour of Christs Ointments i. e. his graces draw the Virgins desires after him Cant. 1.3 A true Saint desires Christ not only for what he hath but for what he is not only for his Rewards but for his Holiness No Hypocrite can thus desire God he may desire him for his Jewels but not for his Beauty 2. An unfeigned desire is unsatiable it cannot be satisfied without God let the World heap her Honours and Riches they will not satisfy Not Flowers or Musick will content him who is thirsty Nothing will quench the Souls thirst but the blood of Christ He faints away his heart breaks with longing for God Psal. 84.2 Psal. 119.20 3. An unfeigned desire is active it flourisheth into endeavour Isa. 26.9 With my Soul have I desired thee yea with my Spirit within me will I seek these early A Soul that desires aright saith Christ I must have grace I must have I will have Heaven though I take it by storm He who desires water will let down the Bucket into the Well to draw it up 4. An unfeigned desire is superlative We desire Christ not only more then the world but more then Heaven Psal. 73.25 Whom have I in Heaven but thee Heaven it self would not satisfy without Christ Christ is the Diamond in the Ring of glory If God should say to the Soul I will put thee into Heaven but I will hide my Face from thee I will draw a Curtain between that thou shalt not behold my glory the Soul would not be satisfied but say as Absalom 2 Sam. 14.32 Now therefore let me see the Kings face 5. An unfeigned desire is gradual It encreaseth as the Sun in the Horizon A little of God will not satisfy but the pious Soul desireth still more A drop of water is not enough for the thirsty Traveller Though a Christian is thankful for the least degree of grace yet he is not satisfied with the greatest still he thirsts for more of Christ and his Spirit Desire is an holy Dropsie A Saint would have more knowledge more Sanctity more of Christs Presence A glympse of Christ through the Lattice of an Ordinance is sweet and now the Soul will never leave longing till it sees him face to face He desires to have grace perfected in glory Dulcissimo Deo totus immergi cupit inviscerari He would be swallowed up in God and be ever bathing himself in those perfumed waters of pleasure which run at his right hand for ever Sure this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our Hearts the beating of this pulse shows life est a Deó ut bene velimus Aug. If iron move upward contrary to its Nature 't is a sign some Loadstone hath been there drawing it If the Soul move towards God in unfeigned desires it 's a sign the Loadstone of the Spirit hath been drawing it 2. We may know the kingdom of grace is come into our Hearts by having the Princely grace of Faith Fides est sanctissima humani pectoris Gemma Faith cuts us off from the wild Olive of Nature and ingrafts us into Christ Faith is the vital artery of the Soul Heb. 10.38 The just shall live by Faith Faith makes an holy adventure on Christs Merits When this Faith as a Princely grace reigns in the Soul now the kingdom of God is come into us The Hebrew word for Faith comes from a Radix which signifies to nourish Faith nourisheth the Soul and is the Nurse of all the graces But who will not say he is a Believer Simon Magus believed Acts 8.13 yet was in the gall of bitterness The Hypocrite can put on Faiths Mantle as the Devil did Samuel's How shall we know therefore that our Faith is â—ound That it is the Faith of the operation of God Col. 2.12 and so that the kingdom of God is within us Answ. 1. True Faith is wrought by the Ministry of the Word Rom. 10.17 Faith comes by hearing Peter let down the Net of his Ministry and
the Bible Object 5. Where the Kingdom of Grace comes it softens the heart but I find my heart frozen and congealed into hardness I can hardly squeeze out one tear Do Flowers grow on a Rock can there be any Grace in such a rocky heart Answ. 1. There may be grief where there are no tears The best sorrow is rational In your judgment you esteem sin the most hyperbolical evil you have a disgust and displacency against sin this is a rational sorrow and such as God will accept 2. A Christian may have some hardness in his heart yet not have an hard heart subjectum a praestantiori parte A field may have Tares in it yet we call it a field of Wheat in the best heart is a mixture of hardness yet because there is some softness and melting God looks upon it as a soft heart therefore Christian dispute not against thy self if thou canst find but one thing that the frame and temper of thy Soul be holy art thou still breathing after God delighting in him is the complexion of thy Soul Heavenly Canst thou say as David Psal. 139.17 When I awake I am still with thee As Colours laid in Oyl or a Statue carved in Gold abide so doth an holy complexion the Soul is still pointing towards God If it be thus with thee assure thy self the Kingdom of Grace is come into thy Soul be not unkind to God to deny any work of his Spirit which he hath wrought in thee VSE I. Of Exhortation Labour to find that this Kingdom of Grace is set up in your hearts while others aspire after Earthly Kingdoms labour to have the Kingdom of God within you Luke 17.21 The Kingdom of Grace must come into us before we can go into the Kingdom of Glory Motives 1. Motive This Kingdom of God within us is our Spiritual Beauty the Kingdom of Grace adorns a person and sets him off in the eyes of God and Angels This makes the Kings daughter all glorious 〈◊〉 Psal. 45.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Grace sheds a glory and lustre upon 〈◊〉 Soul As the Diamond to the Ring so is Grace to the Soul An heart beautified with Grace hath the King of Heavens picture hung in it 2. Motive The Kingdom of Grace set up in the heart is our Spiritual Defence Grace is called the armour of light Rom. 13.12 It is light for beauty and armour for defence He who hath the Kingdom of Grace within him is strengthened with all might according to Gods glorious power Col. 1.11 he hath the shield of Faith the helmet of Hope the breast-plate of Righteousness This armour can never be shot through it fortifies a Christian against the assaults of Temptation and the terrours of Hell 3. Motive The Kingdom of Grace set up in the heart brings Peace with it Rom. 14.17 The kingdom of God is righteousness and peace There is a secret Peace breeds out of Holiness Peace is the best Blessing of a Kingdom Pax una triumphis innumeris melior The Kingdom of Grace is a Kingdom of Peace Grace is the root Peace is the flower grows out of it it is Pax in procella such Peace that no worldly affliction can shake The doors of Solomons Temple were made of Olive-tree carved with open flowers 1 Kings 6.32 in a gracious heart is the olive of Peace and the open flowers of Joy 4. Motive The Kingdom of Grace enricheth the Soul A Kingdom hath its riches A Believer is said to be rich in faith Iam. 2.5 how rich is he who hath God for his God who is heir to all the Promises Heb. 6.17 A Man may be rich in Bills and Bonds a Believer though he may say as Peter Silver and gold have I none Acts 3.6 yet he is rich in Bills and Bonds he is Heir to all Gods Promises and to be Heir to the Promise is better than to be Heir to the Crown 5. Motive When the Kingdom of Grace comes it doth fix and establish the heart Psal. 57.7 O God my heart is fixed Before the Kingdom of Grace comes the heart is very unfixed and unsettled like a Ship without a ballast like Quick-silver that cannot be made to fix but when the Kingdom of Grace comes it doth stabilire animum it fixeth the heart upon God and when the heart is fixed it rests quiet as in its center 6. Motive This Kingdom of Grace is distinguishing it is a sure pledge of Gods love God may give Kingdoms in anger but where ever the Kingdom of Grace is set up it is in love God cannot give Grace in anger The Crown alwayes goes with this Kingdom let us therefore be ambitious of this Kingdom of Grace Quest. How shall we do to obtain this Kingdom Answ. 1. In General Take pains for it We cannot have the World without labour and do we think to have Grace If thou seekest her as silver Prov. 2.3 A Man may as well expect a crop without sowing as Grace without labour We must not think to have Grace as Israel had Manna they did not plough or sow but it was rained down from Heaven upon them no we must operam dare take pains for Grace Our Salvation cost Christ blood it will cost us sweat 2. Let us go to God to set up this Kingdom of Grace in our hearts God is called the God of all grace 1 Pet. 5.10 Say Lord I want this Kingdom of Grace I want an humble believing heart O enrich me with Grace let thy Kingdom come and be importunate suitors As Achsah said to her Father Caleb Iosh. 15.19 Thou hast given me a south-land give me also springs of water So Lord thou hast given me enough of the World here is a South-land but Lord give me the upper springs of Grace let thy Kingdom come What is the Venison thou hast given me without the Blessing When we are importunate with God and will take no denyal then he will set up his Kingdom within us 3. Keep close to the Word preached the Word preached is virga virtutis the rod of Gods strength it is the great engine God useth for the setting up the Kingdom of Grace in the heart Rom. 10.17 Faith comes by hearing Though God could work Grace immediately by his Spirit or by the ministry of Angels from Heaven yet he chooseth to work by the Word preached this is the usual means by which he sets up the Kingdom of Grace in the heart and the reason is because he hath put his divine sanction upon it he hath appointed it for the means of working Grace and he will honour his own Ordinance 1 Cor. 1.21 What reason could be given why the Waters of Damascus should not have as soveraign vertue to heal Naamans Leprosie as the Waters of Iordan only this because God did appoint and sanctifie the Waters of Iordan to heal and not the other Therefore let us keep to the Word preached because the power of God goes along with it VSE
did not beseech but knock as if they did not doubt to be let into Heaven yet to these Christ saith I know you not whence you are Depart from me ye workers of iniquity Therefore fear and tremble least any of us miss of this Kingdom of Heaven Secondly This fear is necessary if we consider what a loss it is to lose the Heavenly Kingdom All the tears of Hell are not sufficient to lament the loss of Heaven They who lose the Heavenly Kingdom lose Gods sweet Presence the ravishing viewes and smiles of Gods Glorious Face Gods Presence is the Diamond in the Ring of Glory Psal. 16.11 In his presence is fulness of joy If God be the Fountain of all Bliss then to be separated from him is the Fountain of all Misery They who lose the Heavenly Kingdom lose the Society of Angels and what sweeter Musick than to hear them praise God in Consort they lose all their Treasure their white Robes their sparkling Crowns they lose their hopes Iob 8.14 Whose hope shall be cut off Their hope is not an Anchor but a Spiders Web If hope deferred makes the heart sick Prov. 13.12 what then is hope disappointed They lose the end of their being Why were they Created but to be enthronâ—d in Glory Now to lose this is to lose the end of their being As if an Angel should be turned to a worm There are many aggravations of the loss of this Heavenly Kingdom 1. The eyes of the Wicked shall be opened to see their loss now they care not for the loss of Gods Favour because they know not the worth of it A Man that loseth a rich Diamond and took it but for an ordinary Stone is not much troubled at the loss of it but when he comes to know what a Jewel he lost then he laments He whose Heart would never break at the sight of his sins shall now break at the sight of his loss Phinehas his Daughter when she heard the Ark was lost cryed out The Glory is departed 1 Sam. 4.21 When the Sinner sees what he hath lost he hath lost the Beatifical Vision he hath lost the Kingdom of Heaven now he will cry out in horrour and despair The Glory the everlasting Glory is departed 2. A second aggravation of the loss of this Kingdom will be that Sinners shall be upbraided by their own Conscience This is the worm that never dyes Mark 9.44 viz. a self-accusing Mind When Sinners shall consider they were in a fair way to the Kingdom they had a possibility of Salvation though the door of Heaven were strait yet it was open they had the means of Grace the jubilee of the Gospel was proclaimed in their ears God called but they refused Jesus Christ offered them a plaister of his own Blood to heal them but they trampled it under foot the Holy Spirit stood at the door of their heart knocking and crying to them to receive Christ and Heaven but they repulsed the Spirit and sent away this Dove and now they have through their own folly and wilfulness lost the Kingdom of Heaven This self-accusing Conscience will be terrible like a venomous Worm gnawing at the Heart 3. A third aggravation of the loss of Heaven will be to look upon others that have gained the Kingdom the happiness of the Blessed will be an eye-sore Luke 13.28 There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the kingdom of God and you your selves thrust out When the Wicked shall see those whom they hated and scorned to be exalted to a Kingdom and shine with Robes of Glory and they themselves miss of the Kingdom this will be a dagger at the heart and make them gnash their teeth for envy 4. A fourth aggravation is this loss of the Kingdom of Heaven is accompanied with the punishment of Sense He who leaps short of the Bank falls into the River such as come short of Heaven fall into the River of Fire and Brimstone Psal 9.17 The wicked shall be turned into hell And how dreadful is that If when but a spark of Gods Anger lights into the Conscience here it is so torturing what will it be to have mountains of Gods Wrath thrown upon the Soul Psal. 90.11 Who knoweth the power of thy anger The Angel never poured out his Vial but some woe followed Rev. 16.3 when the bitter Vials of Gods Wrath are poured out Damnation follows Dives cryes out O I am tormented in this flame Luke 16.24 In Hell there 's not a drop of Mercy There was no Oyl or Frankincense used in the Sacrifice of Jealousie Numb 5.15 in Hell no Oyl of Mercy to lenifie the Sufferings of the Damned nor Incense of Prayer to appease Gods Wrath. 5. A fifth aggravation of the loss of this Kingdom will be to consider on what easie and reasonable terms Men might have had this Kingdom If indeed God had commanded impossibles to have satisfied his Justice in their own Persons it had been another matter but what God did demand was reasonable only to do that which was for their good to accept of Christ for their Lord and Husband only to part with that which would damn them if they kept their Sins these were the fair terms on which they might have enjoyed the Heavenly Kingdom Now to lose Heaven which might have been had upon such easie terms will be a cutting aggravation it will rend a Sinners Heart with rage and grief to think how easily he might have prevented the loss of the Heavenly Kingdom 6. It will be an aggravation of the loss of Heaven for Sinners to think how active they were in doing that which lost them the Kingdom they were felo de se. What pains did they take to resist the Spirit to stifle Conscience they sinned while they were out of breath Ier. 9.5 They weary themselves to commit iniquity What difficulties did Men go through what did they endure for their Sins how much shame and pain how sick was the Drunkard with his cups how sore in his Body was the Adulterer and what marks of his sin did he carry about him What dangers did Men adventure upon for their Lusts they adventured Gods Wrath and adventured the Laws of the Land O how will this aggravate the loss of Heaven how will this make Men curse themselves to think how much pains they were at to lose happiness How will this sting Mens Consciences to think had they taken but as much pains for Heaven as they did for Hell they had not lost it 7. Aggravation of the loss of this Kingdom it will be an eternal irreparable loss Heaven once lost can never be recovered Worldly losses may be made up again if a Man lose his Health he may have it repaired by Physick if a Man be driven out of his Kingdom he may be restored to it again as King Nebuchadnezzar was Dan. 4.36 My honour returned to me and I
do all that God commands they leave nothing of his Will undone Psal. 103.20 Ye his Angels that do his Commandments If God send an Angel to the Virgin Mary he goes on Gods Errand if he gives his Angels a Charge to Minister for the Saints they obey Heb. 1.14 It cannot stand with Angelical Obedience to leave the least Iota of Gods Will unfulfilled This is to do Gods Will as the Angels when we do all his Will quicquid propter Deum fit aequaliter fit This was Gods Charge to Israel Numb 15.40 Remember to do all my Commandments And it was spoken of David Act. 13.22 I have found David a Man after mine own heart who shall perform all my Will Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my Wills Every Command hath the same Authority and if we do Gods Will uprightly we do it uniformly we obey every part and Branch of his Will we joyn first and second Table surely we owe that to God our Father which the Papists say we owe to our Mother the Church unlimited Obedience we must incline to every Command as the Needle moves that way which the Loadstone draws 2. This discovers the unsoundness of many who do Gods will by halves they pick and choose in Religion they in some things comply with Gods will but not in other like a foundred Horse who sets but some of his Feet on the Ground he favours one Foot He who is to play upon a Lute must strike upon every Sring or he spoils all the Musick Gods Commandments may be compared to a ten-string'd Lute we must obey Gods will in every Command strike upon every string or we can make no good Melody in Religion The Badger hath one Foot shorter then the other Hypocrites are shorter in some duties then other some will pray not give alms hear the word not forgive their Enemies receive the Sacrament not make Restitution hovv can they be holy vvho are not just Hypocrites profess fair but vvhen it comes to sacrificing the Isaac crucifying the beloved sin or parting vvith some of their Estate for Christ here they stick and say as Naaman 2 King 5.18 In this thing the Lord pardon thy Servant This is far from doing Gods will as the Angels do God likes not such as do his will by halves if your Servant should do some of your vvork vvhich you set him about but not all hovv vvould you like that Object But vvho is able to do all Gods vvill Answ. Though vve cannot do all Gods vvill legally yet vve may Evangelically vvhich is 1. When we mourn that we can do Gods will no better when we fail we weep Rom. 7.24 2. When it is the desire of our Soul to do Gods whole Will Psal. 119.5 O that my ways were directed to keep thy Precepts What a Child of God wants in strength he makes up in desire in magnis voluisse sat est 3. When we endeavour quoad conatum to do the whole Will of God A Father bids his Child lift such a burden the Child is not able to lift it but he tries and doth his endeavour to lift it the Father accepts of it as if h◠had done it this is to do Gods Will Evangelically and God is pleased to take it in good part though it be not to satisfaction yet it is to acceptation 3. We do Gods Will as it is done in Heaven by the Angels when we do it sincerely sine fuco To do Gods VVill sincerely lies in two things 1. To do it out of a pure respect to Gods Command 2. With a pure Eye to Gods Glory 1. To do Gods Will out of a pure respect to Gods Command Abraham's sacrificing Isaac was contrary to Flesh and Blood to sacrifice the Son of his Love the Son of the Promise and that no other hand but the Fathers own should do this here was hard Service but because God commanded it out of pure respect to the Command Abraham obeyed This is to do Gods will aright when though we feel no present Joy or Comfort in Duty yet because God commands we obey not Comfort but the Command is the Ground of Duty thus the Angels do Gods will in Heaven Gods Command is the weight sets the wheels of their Obedience a going 2. To do Gods will sincerely is to do it with a pure Eye to Gods Glory The Pharisees did the will of God in giving Alms but that which was a dead Fly in the Ointment was that they did not aim at Gods Glory but vain-glory they blew a Trumpet Iehu did the will of God in destroying the Baal worshippers and God commended him for doing of it but because he aimed more at setling himself in the Kingdom then the Glory of God therefore God lookt upon it no better then Murder and said he would avenge the blood of Iezreel upon the house of Iehu Hos. 2.4 Let us look to our ends in Obedience though we shoot short let us take a right aim one may do Gods will yet not with a perfect heart 2 Chron. 25.2 Amaziah did that which was right in the sight of the Lord but not with a perfect Heart the Action was right for the matter but his aim was not right that Action which wants a good aim wants a good issue he doth Gods Will rightly that doth it uprightly his end is to honour God and lift up his Name in the world A gracious Soul makes God his Center as Ioab when he had taken Rabbah sent for King David that he might carry away the glory of the Victory 2 Sam. 12.27 So when a gracious Soul hath done any duty he desires that the glory of all may be given to God 1 Pet. 4.11 That in all things God may be glorified This is to do Gods will as the Angels when we not only advance Gods Glory but design his Glory the Angels are said to cast their Crowns before the Throne Rev. 4.10 Crowns are signs of greatest Honour but these Crowns the Angels lay at the Lords Feet to show that they ascribe the glory of all they do to him 4. VVe do Gods will as it is done in Heaven by the Angels when we do it willingly sine murmuratione The Angels love to be employed in Gods Service 't is the Angels Heaven to serve God they willingly descend from Heaven to Earth when they bring Messages from God and glad Tydings to the Church now Heaven being a place of such Joy the Angels would not leave it a Minute of an Hour only that they take such infinite delight in doing Gods will we do resemble the Angels when we do Gods will willingly 1 Chron. 28.9 And thou Solomon my Son serve the Lord with a willing mind Gods People are called a willing People Psal. 110.3 in Hebrew Gnam nedaebot a People of willingnesses they give God a free-will Offering though they cannot serve him perfectly they serve him willingly an Hypocrite though he doth facere bonum yet not velle he hath no
a Son of Sorrow it cost her her Life in bringing forth Gen. 35.18 We must pray for outward things with submission to Gods Will else they come in anger 2. When we pray for things pertaining to this Life we must desire Temporal things for Spiritual ends we must desire these things to be as helps in our journey to Heaven If we pray for Health it must be that we may improve this talent of Health for Gods Glory and may be fitter for his Service If we pray for a competency of Estate it must be for an holy end that we may be kept from the temptations which Poverty usually exposeth to and that we may be in a better capacity to sow the golden seeds of Charity and relieve such as are in want Temporal things must be prayed for for Spiritual ends Hannah prayed for a Child but it was for this end that her Child might be devoted to God 1 Sam. 1.11 O Lord if thou wilt remember me and wilt give unto thine hand-maid a man child then I will give him unto the Lord all the dayes of his life Many pray for outward things only to gratifie their sensual appetite The ravens cry for food Psal. 147.9 To pray for outward things only to satisfie Nature is to cry rather like Ravens than Christians We must have an higher end in our Prayers we must aim at Heaven while we are praying for Earth And must we pray for Temporal things for Spiritual ends that we may be fitter to serve God then how wicked are they who beg Temporal Mercies that they may be more inabled to sin against God Iam. 4.3 Ye ask that ye may consume it upon your lusts One Man is sick and he prays for Health that he may be among his Cups and Harlots another prays for an Estate he would not only have his Belly filled but his Barns and why would he be rich that he may raise his Name or that having more power in his hand he may now take a fuller revenge on his enemies This is impiety joyned with impudence to pray to God to give us Temporal things that we may be the better inabled to serve the Devil VSE If we are to pray for Temporal good things then how much more for Spiritual if we are to pray for Bread then how much more for the Bread of Life if for Oyl then how much more for the Oyl of gladness if we pray to have our hunger satisfied much more should we pray to have our Souls saved Alas what if God should hear our Prayers and grant us these Temporal things and no more what were we the better What is it to have Food and want Grace what is it to have the back clothed and the Soul naked to have a South land and want the living springs in Christs Blood what comfort could that be O therefore let us be earnest for Spiritual Mercies Lord do not only feed me but sanctifie me rather an Heart full of Grace than an House full of Gold If we are to pray for daily Bread the things of this Life much more for the things of the Life that is to come 3. From this word give I note That they who God hath given a large measure of outward things to yet we must pray Give us daily Bread And this may answer a Question Quest. Some may say we have an Estate already and what need we pray Give us daily Bread Answ. Supposing we have a plentiful Estate yet we need make this Petition Give us Bread And that upon a double account 1. That we may have a Blessing upon our Food and all that we enjoy Psalm 132.5 I will bless her provision Man lives not by bread alone but by every word which proceedeth out of Gods mouth Matth. 4.4 what is that but a word of Blessing Though the Bread is in our hand yet the Blessing is in Gods hand and it must be fetch'd out of his hand by Prayer Well therefore may rich Men pray Give us our Bread let it be seasoned with a Blessing If God should with-hold a Blessing nothing we have would do us good our Cloths would not warm us our Food would not nourish us Psal. 106.15 He gave them their request but sent leanness into their soul that is they pined away and their Meat did not nourish them If God should with-hold a Blessing what we eat would turn to bad humours and hasten Death If God doth not bless our Riches they will do us more hurt than good Eccl. 5.13 Riches kept for the owners thereof to their hurt So that granting we have plentiful Estates yet we had need pray Give us our Bread let us have a Blessing with what we have 2. Though we have Estates yet we had need pray give that we may hereby engage God to continue these Comforts to us How many Casualties may fall out How many have had Corn in their Barn and a fire hath come on a sudden and consumed all How many have had losses at Sea and great Estates boyled away to nothing Ruth 1.21 I went out full and the Lord hath brought me home again empty Therefore tho' we have Estates yet we had need pray Give us Lord give a continuance of these Comforts that they may not before we are aware take wings and fly from us So much for this first word in the Petition Give Secondly Vs. Give us Quest. Why do we pray here in the plural Why give us Why is it not said Give me Answ. To show that we are to have publick Spirits in Prayer we must not only pray for our selves but others both the Law of God and the Law of Love bind us to this We must love our Neighbours as our selves therefore we must pray for them as well as for our selves Every good Christian hath a fellow-feeling of the wants and miseries of others and he prays that God would extend his bounty to them especially he prays for the Saints Eph. 6.18 Praying alwayes for all Saints These are Children of the Family VSE I. Should we have publick Spirits in Prayer Give us it reproves such narrow-spirited Men as move only within their own sphere they look only at themselves but mind not the case of others they leave others out of their Prayers if they have daily Bread they care not though others starve if they are cloathed they care not though others go naked Christ hath taught us to pray for others Give us but selfish persons are shut up within themselves as the Snail in the shell and never speak a word in Prayer for others These have no commiseration or pity they are like Iudas whose Bowels fell out VSE II. Let us pray for others as well as for our selves Give us Vir bonus aliis prodest aeque ac sibi Spiders work only for themselves but Bees work for the good of others the more excellent any thing is the more it operates for the good of others The Springs refresh others with
my Sin nay in spight of it this causeth admiration Who is a God like thee A Man that goes over a narrow Bridge in the Night and the next morning comes and sees the danger he was in and how miraculously he escaped he is stricken with admiration So when God shews a Soul how near he was a falling into Hell and how that this Gulph is shut all his sins are pardoned he is amaz'd and cries out Who is a God like thee that pardonest iniquity That God should pardon one and pass by another One taken another lest this fills the soul with wonder and astonishment 4. Where-ever God pardons sin he subdues it Micah 7.19 He will have compassion on us he will subdue our iniquity Hebr. Iickbosh sub jugo ponet Where Mens persons are justified their lusts are mortified There is in sin vis Imperatoria Damnatoria a Commanding Power and a Condemning Then is the condemning power of sin taken away when the commanding power of it is taken away Would we know whether our sins are forgiven are they subdued If a Malefactor be in prison how shall he know that his Prince hath Pardoned him if the Jailor come and knock off his Chains and Fetters and lets him out of Prison then he may know he is Pardoned So How shall we know God hath pardoned us if the Fetters of sin be broken off and we walk at liberty in the ways of God Psal. 119.45 I will walk at liberty this is a blessed sign we are pardoned Such as are washed in Christ's blood from that guilt are made Kings to God Revel 1.6 as Kings they rule over their sins 5. He whose sins are forgiven is full of Love to God Mary Magdalen's heart was fired with love Luk. 7.47 Her sins which are many are forgiven for she loved much Her love was not the cause of her Remission but a sign of it A pardoned Soul is a monument of mercy â—nd he thinks he can never love God enough he wisheth he had a Coal from God's Altar to inflame his heart in love he wisheth he could borrow the Wings of the Cherubims that he might fly swifter in Obedience a pardoned Soul is sick of love He whose heart is like Marble lock'd up in impenitency that doth not melt in love a sign his pardon is yet to seal 6. Where the sin is pardoned the nature is purified Hos. 14.9 I will heal their backslidings I will love them Every Man by Nature is both guilty and diseased where God remits the guilt he cures the disease Psal. 103.3 Who forgiveth all thy Iniquities who healeth all thy Diseases Herein God's pardon goes beyond the King's pardon the King may forgive a Malefactor but he cannot change his heart he may have a thievish heart still But God when he pardons changeth the heart Ezek. 36.26 A new heart also will I give you A pardoned Soul is adorned and embellished with holiness 1 Joh. 5.6 This is he that came by water and blood Where Christ comes with Blood to justifie he comes with Water to cleanse Zac. 3.4 I have caused thy iniquity to pass from thee and I will cloath thee with change of raiment I will cause thy iniquity to pass from thee there is Pardoning Grace and I will cloath thee with change of raiment there is Sanctifying Grace Let not him say he hath pardon that wants Grace Many tell us they hope they are pardoned but were never sanctified Yea but they believe in Christ But what Faith is it a Swearing Faith a Whoring Faith the Faith of Devils is as good 7. Such as are in the number of God's People forgiveness of sin belongs to them Isa. 40.1 Comfort ye my People tell them their Iniquity is forgiven Quest. How shall we know that we are God's Elect People R. By Three Characters 1. God's people are an humble people The livery which all Christ's people wear is Humility 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye cloathed with humility 1. A sight of God's Glory humbles Elijah wrapped his Face in a Mantle when God's Glory passed by Job 42.5 Now mine eye seeth thee wherefore I abhor my self The Stars vanish when the Sun appears 2. A sight of sin humbles In the Glass of the Word the godly see their spots and these are humbling spots Lo saith the Soul I can call nothing my own but Sins and Wants this humbles An humble Sinner is in a better condition than a proud Angel 2. God's people are a willing people Psal. 110.3 Gnam nedabot a people of willingness Love constrains them They serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely and out of choice They stick at no service they will run through a Sea and a Wilderness they will follow the Lamb whithersoever he goeth 3. They are an heavenly people Stars Joh. 17.16 Ye are not of the World As the Primum mobile in the Heavens hath a motion of its own contrary to the other Orbs So God's people have an heavenly motion of Soul contrary to the Men of the World They use the World as their Servant but do not follow the World as their Master Phil. 3.20 Our conversation is in heaven Such as have these Three Characters of God's people have a good Certificate to shew that they are pardoned Forgiveness of sin belongs to them Comfort my people reâ—t them their iniquity is forgiven 8. A sign we are pardoned if after many storms we have a sweet calm and peace within Rom. 5.1 Being justified we have peace After many a bitter Tear shed and Heart-breaking the Mind hath been more sedate and a sweet Serenity or Still-Musick hath followed this brings tidings God is appeased Whereas before Conscience did accuse now it doth secretly whisper comfort This is a blessed Evidence a Man's sins are pardoned If the Bailiffs do not Trouble and Arrest the Debtor it is a sign his Debt is Compounded or Forgiven So if Conscience do not Vex or Accuse but upon Good Grounds whisper Consolation this is a sign the Debt is Discharged the Sin is Foâ—given 9. A siâ—n sin is forgiven when we have hearts without guile Psal. 32.1 2. Blessed is he whose transgression is forgiven unto whom the Lord imputeth not iniquity and in whose spirit there is no guile Qu. What is this to be sine fuco without Guile 1. He who is without guile hath Plainness of heart He is without collusion he hath not cor dupâ—ex a double heart His heart is right with God A Man may do a Right Action but not with a Right Heart 2 Chr. 25.2 Amaziah did thaâ— which was right in the sight of the Lord but not with a perfect heart To have the heart right with God is to serve God from a Right Principle Love by a Right Rule the Word to a Right End the Glory of God 2. An heart without guile dares not allow it self in the least sin He avoids secret sins He dares not hide any sin as Rachel did her Fathers Images
under her Gen. 31.34 He knows God sees him which is more than if Men and Angels did behold him He avoids Complexion-sins Psal. 18.23 I was also upright before him and kept my self from my iniquity As in the Hive there is a Masâ—er-Bee so in the Heart there is a Master-Sin An heart without guile takes the Sacrificing-knife of Mortification and runs it through his Beloved-Sin 3. An heart without guile desires to know the whole mind and will of God An unsound heart is afraid of the Light lucifuga he is not willing to know his Duty A sincere Soul saith as Job 34.32 What I know not teach thou me Lord shew me what is my Duty and wherein I offend let me not sin for want of light what I know not teach thou me 4. An heart without guile is uniform in Religion He hath an equal eye at all God's Commands 1. He makes Conscience of private Duties he worships God in his Closet as well as in the Temple Iacob when he was alone wrestled with the Angel Gen. 32.3 4. So a Christian when he is alone wrestles with God in Prayer and will not let him go till he hath blessed him 2. He performs difficuâ—t duties wherein the heart and spirit of Religion lie and which do cross flesh and blood His is much in self-humbling and self-examining Vtitur specâ—lis magis quam perspicillis Sen. He rather useth the Looking-glass of the Word to look into his own heart than the broad Spectacles of Censure to spy the faults of others 5. An heart without Guile is true to God's interest 1. He grieves to see it go ill with the Church Nâ—hâ—miah though the King's Cup-bearer and Wine so near yet was sad when Sion's Glory was Eclipsed Nehem. 2.3 Like the Tree I have read of if any of the Leaves are cut the rest of the Leaves begin to shrink up themselves and for a time to hang down the head So a sincere Soul when God's Church suffers feels himself as it were touched in his own Person 2. He Rejoyceth to see the Cause of God get Ground To see Truth Triumph Pieâ—y lift up its head and the Flowers of Christ's Crown flourish This is an Heart without Guile it 's loyal and true to God's interest 6. An heart without Guile is Iust in his dealings As he is upright in his Words so he is upright in his Weights He makes Conscience of the Second Table as well as the First He is for Equity as well as Piety 1 Thessal 4.6 That no Man go beyond and defraud his Brother in any matter A sincere heart thinks he may as well Rob as Defraud His Rule is to do to others what he would have them do to him Matt. 7.12 7. An heart without Guile is True in his Promises His Word is as good as his Bond If he hath made a Promise though it be to his prejudice and doth intrench upon his Profit he will not go back The Hypocrite plays fast and loose flies from his word there 's no more binding him with Oaths and Promises than Sampson could be bound with green Wit hs Iudg. 16.7 A sincere Soul saith as Iephtha Judg. 11.3 5. I have opened my mouth to the Lord and I cannot go back 8. An Heart without Guile is faithful in his Friendship He is what he pretends his Heart goes along with his Tongue as a well-made Dial goes with the Sun He cannot Flatter and Hate Commend and Censure Counterfeiting of Love is Hypocrisie 'T is too usual to betray with a Kiss 2 Sam. 20.9 Ioab took Abner by the beard to kiss him and smote him in the fifth rib that he died Many deceive with Sugar Words Physicians use to judge of the Health of the Body by the Tongue if that look well the Body is in Health but we cannot judge of Friendship by the Tongue the Words may be full of Honey when the Heart hath the Gall of Malice Sure his heart is not true to God who is Treacherous to his Friend Thus you see what an Heart without guile is now to have such an Heart is a Sign sin is pardoned God will not impute Sin to him in whose Spirit is no Guile What a blessed thing is this not to have Sin imputed If our Sins be not imputed 't is as if we had no Sin Sins remitted are as if they had not been committed this is the blessing belongs to a sincere Soul God imputes not Iniquity to him in whose Spirit is no Guile 9. He whose sins are forgiven is willing to forgive others who have offended him Ephes. 4.32 Forgiving one another even as God for Christ's sake hath forgiven you An Hypocrite will Read come to Church give Alms build Hospitals but cannot forgive Wrongs He will rather want Forgiveness from God than he will forgive his Enemies A Pardon'd Soul argues thus Hath God been so good to me to forgive me my sins and shall not I imitate him in this Hath he forgiven me Pounds and shall not I forgive Pence 'T is noted of Cranmer Nihil oblivisci solet praeter injurias Cicero He was of a forgiving Spirit and would do Offices of Love to them that had injur'd him Like the Sun which having drawn up black Vapours from the Earth returns them back in sweet Showers By this Touchstone we may try whether our sins are pardoned we need not climb up into Heaven to see whether our sins be forgiven but let us look into our hearts Are we of Forgiving Spirits Can we bury Injuries requite Good for Evil a good sign we are forgiven of God If we can find all these things wrought in our Souls they are happy signs that our sins are pardoned and are good Letters Testimonials to shew for Heaven Vse 3. Consolation I shall open a Box of Cordials and shew you some of the Glorious Priviledges of a pardoned condition This is a peculiar favour 't is a Spring shut up broched for none but the Elect. The Wicked may have Forbearing Mercy but onely an Elect Person hath Forgiving Mercy Forgiveness of sin makes way for solid joy Isa. 40.1 Comfort ye comfort ye my People saith your God speak ye comfortably to Ierusalem or as in the Hebrew Dabberu Gnal leâ— speak to her heart What was this must chear her heart tell her that her iniquity is pardoned If any thing would comfort her the Lord knew it was this When Christ would chear the Palsie Man Matt. 9.2 Son be of good chear thy sins be forgiven thee It was a greater comfort to have his sins forgiven than to have his Palsie healed This made David put on his best clothes and anoint himself 2 Sam. 12.20 It was strange his Child was newly dead and God had told him the sword should not depart from his house yet now he spruceth up himself he puts on his best Clothes and Anoints himself Whence was this David had heard good News God sent him his Pardon by Nathan the Prophet 2 Sam.
heed of the Appearance of sin 1 Thes. 5.22 Abstain from the appearance of evil Abstain not onely from apparent evil but the appearance of Evil If it be not absolutely a sin yet if it looks like sin avoid it He who is loyal to his Prince not onely forbears to have his hand in Treason but he will take heed of that which hath a show of Treason Ioseph's Mistriss tempted him and he fled and would not be with her Gen. 39.12 An appearance of Good is too little and an appearance of Evil is too much 1. The appearance of evil is oft an occasion of evil Dalliance is an appearance of evil and oftentimes it occasions evil Touching the Forbidden Fruit may occasion tasting Dancing in Masquerades hath oft been the occasion of Uncleanness 2. The appearance of evil may scandalize another 1 Cor. 8.12 when ye sin against the Brethren and wound their weak conscience ye sin against Christ sinning against a Member of Christ is a sinning against Christ. Thus you see sin being so deadly an evil we should avoid all sin Sins of Omission Secret Sins Complexion Sins Sins that attend our particular Calling yea the appearance of evil Quest. What means shall we use to be kept from the Acts of Sin R. If you would be preserved from actual and scandalous Sins labour to Mortifie Original Sin If you would not have the branches bud and blossom smite at the root I know Original Sin cannot in this life be removed but labour to have it subdued Why do Men break forth into Actual sins but because they do not mortifie Heart-sins Suppress the first risings of Pride Lust Passion Original sin unmortified will prove such a Root of Bitterness as will bring forth the cursed fruit of Scandalous Sin 2. If you would be kept from Actual Sins think what an odious thing sin is Besides what you have heard remember Sin is the Accursed thing Iosh. 7.21 It is the abominable thing God hates Ier. 44.4 O do not this abominable thing that I hate Sin is the Spirits of Witchcraft It is the Devil's Excrement it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness Jam. 1.21 If all the evils in the World were put together and their quintessence strain'd out they could not make a thing so filthy as Sin doth So odious is a Sinner that God loaths the sight of him Zec. 11.8 My Soul loathed them He who defiles himself with Avarice What is he but a a Serpent licking the dust He who defiles himself with the Lust of Uncleanness What is he but a Swine with a Man's Head He who defiles himself with Pride What is he but a Bladder whom the Devil hath blown up He who defiles himself with Drunkenness What is he but a Beast that hath got the Staggers To consider how odious and base a thing Sin is would be a means to keep us from sinning 3. If you would be kept from actual sins get the Fear of God planted in your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Prov. 16.6 By the Fear of the Lord Men depart from evil Cavebis si pavebis Fear is a Bridle to Sin and a Spur to Holiness Fear puts an holy awe upon the heart and binds it to its good behaviour By the Fear of the Lord Men depart from evil When the Emperess Eudoxia threatned to banish Chrysostom Tell her saith he I Fear nothing but sin Fear is janitor animae it stands as a Porter at the door of the Soul and keeps sin from entring All sin is committed for want of the fear of God Rom. 3.14 Whose Mouth is full of Cursing and Bitterness their feet are swift to shed blood there is no fear of God before their eyes Holy fear stands Sentinel and is ever watching against Security Pride Wantonness Fear is a Christians Life-guard to defend him against the fiery darts of Temptation Si vis esse securus semper time The way to be safe is always to fear Prov. 28.14 4. If we would be kept from actual Sins let us be careful to avoid all the In-lets and Occasions of sin Run not into Evil Company he that would not have the Plague will not go into an infected House Guard your Senses which may be the Inlets to sin Keep the two Portals the Eye and the Ear. Especially look to your Eye much sin comes in by the Eye the Eye is oft an Inlet to sin sin takes fire at the Eye The first sin in the World began at the Eye Gen. 3.6 When the Woman saw that the Tree was good for Food and was pleasant to the Eyes then she toâ—k of the Fruit thereof Looking begat Lusting Intemperance begins at the Eye Looking on the Wine when it is red and gives its Colour in the Glass causeth Excess of drinking Prov. 23.21 Covetousness begins at the Eye Josh. 7 21. When I saw among the Spoils a goodly Babylonish Garment and a Wedge of Gold I coveted and took them The fire of Lust begins to kindle at the Eye David walking upon the Roof of his House saw a woman washing her self and shâ— was saith the Text beautiful to look upon and he sent Messengers and took her and defiled himself with her 2 Sam. 11.2 O therefore look to your Eyes Job made a Covenant with his Eyes Job 31.1 If the Eye be once inflamed it will be hard to stand out long against sin If the out-works are taken by an Enemy there 's great danger of taking the whole Castle 5. If you would be kept from actual gross sin study Sobriety and Temperance 1 Pet. 5.8 Sobrii este Be sober Check the inordinacy of Appetite Sin doth frequently make its entrance this way By gratifying the sensitive appetite the Soul that is a-kin to Angels is inslav'd to the bruitish part Many drink if not to Drunkenness yet to Drowsiness The not denying the sensitive appetite makes Mens Conscience so full of guilt and the World so full of scandal If you would be kept from running into sin lay restraint upon the flesh What hath God given reason and conscience for but to be a bridle to check inordinate desires 6. If you would be kept from actual sins be continually upon your spiritual watch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. 1. Watch your Thoughts Jer. 4.14 How long shall thy vain thoughts lodge within thee Sin begins at the thoughts First Men cherish revengeful thoughts then they dip their hands in blood Set a Spy over your thoughts 2. Watch your Passions Passions of Anger Passions of Lust. The heart is ready to be destroyed by its own Passions as the Vessel is to be overturned by the Sail. Passion transports beyond the bounds of reason it is brevis insania Sen. A short frenzy Moses in a Passion spake unadvisedly with his Lips Psal. 106.33 The Disciples in a Passion called for fire from Heaven A man in a Passion is like a Ship in a Storm that hath neither Pilot nor Sails to help it but it is
Sin 4. Prudence and Holiness is seen in this to know what we 〈…〉 and do what we know To know what we should do thereâ—â— the Wisdom 〈◊〉 â—he Serpent to do what we know there is the â—nnocency of the Dove Iohn 〈…〉 Knowledge is a Jewel 〈◊〉 him that wear◠〈…〉 is the 〈◊〉 and 〈…〉 of the Mind Knowledge i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eye of the Soul to guide it in the right way but this Knowledge must â—e joyn'd with holy 〈◊〉 To separate Practice from Knowledge is to separate the Dove from the Serpent Many illuminated Heads can discourse fluently in Matters of Religion but they do not live up to their knowledge This is to have good Eyes but to have the Feet cut off They know they should not break the Sabbath they should not defame or defraud but they do not practise what they know Here they separate the Dove from the Serpent Vertue from Knowledge How vain is Knowledge without Practice As if one should know a Sovereign Medicine and not apply it Satan is a knowing Spirit he hath enough of the Serpent but that which makes him a Devil is he wants the Dove he doth not practise Holiness 5. To mix the Serpent and the Dove is to keep two Trades going To understand worldly Affairs there is the Wisdom of the Serpent yet not neglect the Soul there is the Innocency of the Dove God hath said Six Days shalt thou Labour Exod. 20.9 Religion did never grant a Patent to idleness There is a Lawful Care to be had about Secular Things To have insight into one's Calling is a commendable Wisdom but with this wisdom joyn the Dove's Innocency so follow your Calling as not to neglect your Soul The Soul is a precious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would beggar the Angels to give half the price of a Soul Our greatest care should be to get Grace While you put Gold in your Bag do not forget to put Oil in your Vessel Trade beyond the East Indies Drive a Trade of Holiness This Merchandice is better than the Merchandice of Silver Prov. 3.14 Live in a Calling but especially live by Faith Look to the providing for your Families but especially to the saving of your Souls The Soul is the Angelical part the loss of this can never be made up again God saith Chrysostom hath given a Man two Eyes if he lose one Eye he hath another but he hath but one Soul if he lose that it is irrecoverable it can never be made up again O unite the Serpent and the Dove Prudence and Holiness use the World but love your Soul Trade on Earth but beware of breaking in your Trade for Heaven How many part these two the Serpent and the Dove they are wise for the World but Fools for their Souls 'T is too often seen that Men pull down their Souls to build up an Estate 6. To join the Serpent and the Dove Prudence and Innocency consists in this To know how to give Counsel and how to keep Counsel He hath the Wisdom of the Serpent that can give Counsel he knows how to advise another in difficult cases and speak a Word in due season 2 Sam. 16.23 The Counsel of Achitophel was as if a Man had enquired at the Oracle of God But this is not enough to have the Wisdom of the Serpent in being able to give Counsel but there must be the Innocency of the Dove too in keeping Counsel If a Friend's secret be imparted to us unless in case of Blood we are not to reveal it A Friend is alter idem as one's own Soul Deut. 13.6 And what he imparts of his Heart should be kept under Lock and Key Prov. 25.9 Discover not a Secret to another lest he that hear thee put thee to shame c. To disclose a Friend's secrets though it be not Treason it is Treachery it is most Unchristian a Word may be spoken in secret which when it is Trumpeted out may occasion Quarrels or Law-suits He that cannot keep a Matter committed to him is like a Vessel that runs out or a sick Stomach that cannot keep the Meat but brings it up again He that publisheth his Friends secret doth publish his own shame 7. To mix these two Prudence and Holiness is to know the Seasons of Grace and improve them To know the Seasons of Grace there 's the Wisdom of the Serpent 'T is Wisdom in an Husband-Man to know the fit time for pruning of Trees sowing of Seed so it is no less Wisdom to know the Golden Seasons of Grace While we hear the joyful Sound while we have praying Hours while the Spirit of God blows on our Hearts here is a Gale for Heaven The day of Grace will not always last the Shadows of the Evening seem to be stretched out Things look as if the Gospel tended a-pace to a Sun-setting Be Wise as Serpents to know what a prize is put in your Hands and with the Serpent joyn the Dove that is in improving the Seasons of Grace The Stork and Turtle not only know their Season but improve it they approach to the warmer Climate against Spring saith Pliny Here is the Serpent and Dove united knowing and improving the Day of Grace when we profit by Ordinances when we mix the Word with Faith when an Ordinance hath stamped Holiness upon us as the Seal leaves its print upon the Wax This is to improve the Seasons of Grace 8. The Serpent and the Dove Wisdom and Innocency is to be moderate yet zealous Moderation is good in some cases Phil. 4.5 Let your Moderation be known to all First Moderation is good in case of Anger When the Passions are up Moderation sits as Queen and Governess in the Soul it allays the Heat of Passion Moderation is Fraenum Irae the Bridle of Anger Secondly Moderation is good in case of Law-Suits so the Greek Word for Moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly taken If there be a Dispute in Law between us and others we are not to take the Extremity of the Law but use Christian Equity and Mildness nay for Peace sake cedere de Iure rather part with some of our right than oppress them this much Honours the Gospel Thirdly Moderation is good in Things indifferent Things ought not to be rigorously imposed in God's Worship which are not of Divine Injunction God never made Governours of the Church to be like Pilots of a Ship to steer Men's Consciences which way they please Moderation and Christian Forbearance in Things indifferent would much tend to the Peace and Unity of the Church All this Moderation is commendable and shows the Wisdom of the Serpent but remember to joyn the Dove with the Serpent We must so exercise Moderation as withal to cherish Zeal St. Paul in some things was moderate he did not press Circumcision Act. 15.25 He was tender of laying a Yoke upon the Consciences of the Disciples but he had Zeal with his
grows low then Passions grow high 2. Murmuring proceeds from Pride men think they have deserv'd better and because they are crossed therefore they utter discontented Expressions against God He who is humble bears any thing from God he knows his Punishment is less than his Sin therefore saith I will bear the indignation of the Lord Micah 7.9 But Pride conjures up this Devil of Discontent and hence come Murmurings Murmuring is a Sin that God cannot bear Numb 14.27 How long shall I bear with this People that murmur against me The Murmurer discovers much Ingratitude A murmuring Tongue is always an unthankful Tongue He considers not how he is a Debtor to Free Grace and whatever he hath is more than God owes him He considers not that his Mercies out-weigh his Afflictions there 's more Honey in his Cup than Wormwood He considers not what God hath done for him more than such as are better than he He hath the finest of Wheat when others feed as Daniel on Pulse The Murmurer I say doth not consider this but because he is crossed in some small matter he repines against God Oh Ingratitude Israel though they had Manna from Heaven to satisfie their Hunger Angels Food yet murmured for want of Quails not content that God should supply their want but must satisfie their Lusts too Oh unthankful Israel's murmuring cost many of them their Lives 1 Cor. 10.10 Neither murmur ye as some of them did and were destroyed of the Destroyer Their Speechs were venomous and God punished them with venomous Serpents 16. The evil Tongue is the scoffing Tongue The Scoffer sits in the Chair of Scorners and derides Religion Surely the Devil hath taken great possession of men when they have arrived at such a degree of Sin as to scoff at Holiness It was foretold as a Sin of the last Times 2 Pet. 3.3 There shall come in the last days Scoffers Some scoff at the Authority of Scripture Deity of Christ the Immortality of the Soul This is the worst sort of Tongues When Men have laid aside the Veil of Modesty and their Consciences are â—eared then they fall a scoffing at Religion and when once they are come to this their case is desperate no Reproofs will reclaim them Tell them of their Sin and they will hate you the more Prov. 9.8 Reprove not a Scorner lest he hate thee Such a man is on the Threshold of Damnation 17. The evil Tongue is the Tongue given to Cursing Psal. 10.7 His Mouth is full of cursing a wishing some great evil to befall another Cursing is the Scum that boils off from a wicked Heart Though it is true the Curse causless shall not come it is not in man's power to make another cursed yet to wish a Curse is a fearful Sin If to hate our Brother be Murder 1 John 3.15 then to curse him which is the highest degree of Hatred must needs be Murder To use an Execration or Curse is for a man to do what lies in him to damn another Some wish a Curse upon themselves So the Iews His Blood be upon us c. and so do your God damme's as if Damnation did not come fast enough Psal. 109.17 As be loved cursing so let it come to him 18. The evil Tongue is the unjust Tongue that will for a piece of Money open its Mouth in a bad Cause The Lawyer hath Linguam venalem a Tongue that will be sold for Money Psal. 82.2 How long will ye judge unjustly Some will plead any Cause though never so bad Though it appears the Deeds are forged the Witnesses bribed there 's Perjury in the Cause yet they will plead it When a man pleads a bad Cause he is the Devil's Attorney As God hates false weights so a false Cause Better be born dumb than open ones mouth in a bad Cause Oh what times are we in Many pervert Justice and for enriching themselves overthrow a righteous Cause These are worse than they that rob for they fleece mens Estates under a colour of Law and ruine them under a pretence of doing Justice Vse 1. Branch 1. See what a Blow we have sustained by the Fall it hath put out of frame the whole course of Nature Original Sin hath diffused it self as a poyson into all the Members of the Body It hath made the Eye unchast the Hands full of Bribes among the rest it hath defiled the Tongue it is a world of iniquity That which was made to be the Organ of God's Praise is become a weapon of unrighteousness Bran 2. If there be so much evil in the Tongue what is in the Heart If the Stream be so full of Water how full of Water is the Fountain If there be a world of iniquity in the Tongue how many worlds of Sin are there in the heart Psal. 5.9 Their inward part is very wickedness If the Tongue which is the outward part be so wicked the inward part is very wickedness Psal. 64.6 The Heart is deep It is such a Deep as cannot be fathom'd deep Pride Hypocrisie Atheism The Heart is like the Sea where is the Leviathan and creeping things innumerable Psal. 104. If the Skin hath Boils or Leprosie in it how much Corruption is in the Blood If the Tongue be so bad how diabolical is the Heart It is the Heart sets the Tongue a-work Out of the abundance of the Heart the Mouth speaketh There are the Seeds of all Atheism and Blasphemy The Heart is the Trojan Horse out of which a whole Army of Sin comes Matth. 15.9 Out of the Heart proceed evil Thoughts Murders Adulteries these defile a man If a Branch of Wormwood be so bitter then how bitter is the Root Oh what a Root of Bitterness grows in a man's Heart Some say they have good Hearts but if the Tongue be so bad quid Cor If I see a Smoak come out of the top of a Chimney what a Fire burns within Prov. 6.12 14. A wicked man walketh with a froward mouth frowardness is in his Heart Solomon shews Reason why the Mouth is so froward Frowardness is in his Heart The Heart is a Store-house of Wickedness therefore call'd the evil Treasure of the Heart Mat. 12.35 Original Righteousness was a good Treasure but we were robb'd of that and now there is an evil Treasure of Sin The Word Treasure denotes Plenty to shew the fulness and abundance of Sin that is in the Heart The Heart is a lesser Hell which is matter of deep Humiliation The Heart is like the Egyptian Temples full of Spiders and Serpents Vse 2. Reproof It reproves such as abuse their Tongues in all manner of evil speaking Lying Slandering rash Anger The Heart is a Vessel full of Sin and the Tongue sets it abroach O how fast do mens Tongues gallop in Sin They say they give God their hearts but let the Devil take possession of their Tongues Ps. 12.4 Our Lips are our own who is Lord over us Who hath any thing
would take heed to my Ways that I offend not with my Tongue Look to the former slips of your Tongue and how you have by your Words provoked God and that will be a good means to make you more cautious for the future A Mariner that hath twice touched upon a Rock and been like to be cast away will be more careful how he comes there again 3 Rule Watch your Tongue Most Sin is committed for want of Watchfulness As the Tongue hath a double Fence set about it so it had need have a double Watch. The Tongue when it is let loose will be ready to speak loosly watch it lest it run beyond its Bounds in frothy and sinful Discourse Prov. 30.32 If thou hast thought Evil lay thy Hand upon thy Mouth That is say some lay thy Hand upon thy Mouth in token of Repentance But it may bear another Sence If thou hast thought Evil if angry malicious thoughts come into thy Mind lay thy Hand upon thy Mouth to stop thy Lips that thy thoughts come not into Words do not speak what thou thinkest If thou hast in thy Heart conceived Evil let not thy Tongue be the Midwife to bring it forth lay thy Hand upon thy Mouth The Spiritual Watch must be kept daily Watch and Pray 'T is not enough to Pray against Sin but you must Watch against it Look to your Tongue that there be no Wild Fire got into it The Iews Sealed the Sepulchre and set a Watch So Seal up your Lips by an Holy Vow and then Watch them that they speak no Evil. 4 Rule If you would not offend in your Tongue ponder your Words well before you speak Eccles. 5.1 Be not rash with thy Mouth Some speak vainly because inconsiderately they do not weigh their Words before they speak them He must needs make wild Work in Printing that should print his Letters and never mind how he sets them He that speaks rashly speaks rudely and discovers either Indiscretion or Sin Words spoken in haste may be repented of at leisure As it is with a Man's going if he goes carelesly and doth not mind his way his Foot may be in a Slough e'er he is aware So with a Man's speaking If he do not mind his Words but gives his Tongue liberty he may speak not only unadvisedly but unholily and give just offence 5 Rule If you would not offend in your Tongue pray to God to guard your Tongue Psal. 141.3 Set a Watch O Lord before my Mouth Set not about this Work in your own Strength but implore God's help The Tongue can no Man tame Jam. 3.8 Man that can tame the fiercest Creatures Lion Wolf Elephant yet cannot tame the Tongue but God can tame it therefore go to him by Prayer Pray Lord set a Watch before the Door of my Lips keep me that I may speak nothing to grieve thy Spirit or that may tend to thy dishonour God is the great Lord-Keeper he keeps the Heart and Tongue Pray that his fear may be a Golden Bridle to check us from speaking Evil then we are safe when we have God for our Guardian 6 Rule If you would be kept from evil speaking inure your Tongues to good speaking If you would not have the Cask have a bad scent put good Liquor into it So if you would not have your Tongue run out sinfully let it be used to good discourse speak often one to another of Christ and the things pertaining to the Kingdom of God The Spouses Lips drop'd as an Honey-comb Cant. 4.11 MOTIVES Vse To beware of Tongue-Sins 1 Motive If you have no care of your Tongues all your Religion is Vain Iam. 1.26 If any Man among you seems to be Religious and bridleth not his Tongue this Man's Religion is vain Many a one will hear the Word and make a profession of Religion but cares not what Liberty he takes in his Tongue to reproach and vilifie others This Man's Religion is vain That is 1. He hath no Religion his Religion is but a shew or pretence The Blazing Comet is no Star 2. It is vain because it is ineffectual it hath not that force upon him as Religion ought That is a vain Thing that doth not do its Work or Answer its End That Engine is vain that will not carry the Water That Physick is vain that will not Work That Ship is vain that will not Sail. And that Religion is vain which is ineffectual it will not Bridle the Tongue or Master the Passions That which doth not attain the end for which it was appointed is a vain Thing 2 Motive The Tongue discovers much of the Heart Verba sunt nuncia cordis Such as the Tongue is such commonly the Heart is A lascivious Tongue shews a lustful Heart an earthly Tongue a covetous Heart a murmuring Tongue a discontented Heart The Tongue is oft a Commentary upon the Heart As the Face breaking out in Sores shows the Blood is corrupt so the Tongue breaking out in sinful Discourse shows the Heart is corrupt 3 Motive To allow our selves in the abuse of the Tongue cannot stand with Grace I know a good Man may sometimes speak unadvisedly with his Lips he may fly out in Words be in a Passion but he doth not allow himself in it when his Passion is over he weeps Rom. 7.15 What I do I allow not but for a Man to allow himself in Sin Censuring Slandering dropping Words like Coals of Fire sure it is not consistent with Grace A Sheep may fall into the Dirt but doth not lie there A good Man may fall into a Sin of the Tongue but doth not lie in it he gets out again by repentance To allow one's self in Sin shews a Man is overcome of it that he regards it in his Heart and that is inconsistent with Grace Psal. 66.18 4 Motive The Sins of the Tongue are very defiling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3.6 The Tongue defileth Defiling to one's self and chiefly defiling to others The Tongue conveys Poison into the Ear of another sometimes by false Suggestions raising Prejudices in the Mind of another against such a Person sometimes by passionate Speeches the Spirit of another is provoked as the firing one Beacon causeth more Beacons to be fired So one angry Tongue makes more and stirs up the Fire of Contention 5 Motive The Evil Tongue is set on Fire of Hell In the Text Isaiah's Tongue was set on Fire from Heaven but a malicious censorious passionate Tongue is set on Fire from Hell When Satan inflames the Tongue then it spits Fire How rashly and sinfully did the Prophet Ionah speak Ch. 4.9 I do well to be angry to the Death Ionah in the Hebrew signifies a Dove which is without Gall but he shew'd too much Gall of bitterness What! to be angry and to be angry with God! and to justifie it Sure his Tongue had not a Coal from God's Altar for that was very unseemly for a Prophet When you find your
and yet not to do it knowing what is evil yet not forbearing these Sins do much harden the Heart These are two of the greatest Blessings a sound Judgment and a soft Heart But sinning presumptuously and knowingly doth congeal the Heart it doth both wast the Conscience and sear it 1 Tim. 4.2 By sinning knowingly a Person gets a Custom of Sin and the Custom of sinning takes away the Sense of sinning Ephes. 4.19 Being past feeling Tell the presumptuous Sinner there are Treasures of Wrath laid up for him lead him to the Brink of Hell and bid him hear the Roarings of the damned and the ratling of their Chains bid him look upon the infernal Flames and see the Devils that must shortly keep him company he fears not his Heart is like a piece of Marble or Adamant that will take no impression When Men know to do Good yet do it not their Hearts harden insensibly and that is dangerous Now they cannot repent that makes the Sin against the Holy Ghost uncapable of Pardon because he that hath sinn'd it is uncapable of Repentance 2. Such as sin presumptuously they know to do good yet do it not are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned Tit. 3.11 Being condemned in himself The Sinner knows in his Conscience he is guilty he hath sinn'd against Warnings Education Conviction so that his own Heart condemns him When the Judge saith to the Malefactor Thou hast committed such things worthy of Death and the Evidence is clear against thee What canst thou say for thy self that thou shouldest not die he is forc'd to cry Guilty The presumptuous Sinner is self-condemned and he will clear God when God judgeth him Psal. 51.4 That thou maist be clear when thou judgest When God condemns the Prisoner he will clear his Judge 3. To know to do good yet not to do it such presumptuous Sins make deep Wounds in the Soul A Prick of a Pin fetcheth Blood but the Thrust of a Rapier brings Death The least Sin fetcheth Blood but presumptuous Sins are like a stab at the Heart 'T is a Miracle if ever such recover by Repentance Every little Hole in the Tiling le ts in Rain but a Crack in the Foundation indangers the Fall of the House Every Sin of Infirmity is hurtful but presumptuous Sin cracks the Conscience and threatens the Ruine of that Soul Presumptuous Sin makes way for Despair a deep Wound Despair is the Agony of the Soul Spira in Despair was like a living Man in Hell Despair did suck out his Marrow and Vital Blood it made him a very Anatomy Now to sin against the Light of Conscience will bring to despair at last The Sinner goes on stubbornly yet his foolish Heart tells him all will be well But when God begins to set his Sins in order before him and Conscience which before was like a Lion asleep begins to be awakened and roars upon him and he sees Death and Hell before him now his Heart faints his Presumption is turn'd to Despair and he cries out as Cain Gen. 4.13 My punishment is greater than I can bear Now the Sinner begins to think with himself thus I would have my Sins and I had them and I have the wrath of God with them Oh how foolish was I to refuse Instruction but it is too late now the Mercy-Seat is quite covered with Clouds I am shut out from all hope of Mercy my Wounds are such that the Balm of Gilead will not heal The more Presumption in the Time of Life the more Despair at the hour of Death 4. To know to do Good and not to do it to sin presumptuously God may in just Judgment leave such an one to himself It is a terrible thing when God shall say Thou hast by thy presumptuous Sin affronted me and provoked me to my Face therefore I will give thee up to thine own Heart thou shalt sin still seeing thou wilt be filthy thou shalt be filthy still 'T is sad for a Man to be left to himself 't is like a Ship without a Rudder or Pilot driven of the Winds and dashing upon a Rock Rom. 1.21 24. Because when they knew God they glorified him not as God wherefore God gave them up to uncleanness What is the Condition of a Patient when the Physician gives him over and leaves him to his own sick Palate Saith he Physick will do him no good he may eat what he pleases for he will die So God after Men have sinn'd wilfully gives them up to their Lusts let them do what they will they are in a dying condition 5. To know what is good yet not do to it to sin presumptuously is a great degree of the Sin against the Holy Ghost Such as sin presumptuously sin wilfully Put but one Weight more into the Scale add but Despight and Malice against the Spirit and it becomes the unpardonable Sin Though Presumption is not final Apostacy yet it comes very near to it and a little matter more will make thee so guilty that there remains no more Sacrifice for Sin To sin presumptuously against Light may in time bring on Malice and Despight to the Spirit As it was with Iulian who threw up his Dagger in the Air as if he would be revenged on God When once it is come to this there 's but one step lower a Man can fall and that is into Hell 6. A presumptuous person who knows to do Good and doth it not is possessed with the Devil Satan hath a great power over him A Man that is resolved in Sin let God and Conscience say what they will I may say as Acts 5.2 Why hath Satan filled thy Heart The Prince of the Air hath blown on thee and fill'd thy Sails that thou movest so swiftly in Sin In Christ's time there were many bodily possess'd but in our time I fear they have their Souls possess'd with the Devil she would have her Will licet Corpus Animam in aeternum damnavit May it not be said of such a Person as Mat. 15.22 My Daughter is grievously vexed with a Devil 7. There is little hope for such as know to do Good yet do it not know what is evil but will not forbear There were Sacrifices for Sins of Ignorance but no Sacrifices for Sins of Presumption Numb 15.30 Indeed presumptuous Sinners hope all will be well Prov. 14.16 The Fool is confident Such a Fool is spoken of Deut. 29.19 When he hears the words of this Curse he blesseth himself saying I shall have peace though I walk after the imagination of my heart to add Drunkenness to Thirst the Lord will not spare him but the Anger and Iealousie of the Lord shall smoke against that Man Though the humble penitent may fly to the Mercy of God as to an Altar of Refuge yet God will pluck the presumptuous Sinner from this Altar Exod. 23.7 I will not justifie the wicked Should God favour presumptuous Sinners he should justifie the wicked seem to